سنن ترمذي
Tirmidhi
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Hadith 3075
اُردوEn
حَدَّثَنَا الْأَنْصَارِيُّ، حَدَّثَنَا مَعْنٌ، حَدَّثَنَا مَالِكُ بْنُ أَنَسٍ، عَنْ زَيْدِ ابْنِ أَبِي أُنَيْسَةَ، عَنْ عَبْدِ الْحَمِيدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ زَيْدِ بْنِ الْخَطَّابِ، عَنْ مُسْلِمِ بْنِ يَسَارٍ الْجُهَنِيِّ، أَنَّ عُمَرَ بْنَ الْخَطَّابِ سُئِلَ عَنْ هَذِهِ الْآيَةِ وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَى أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ قَالُوا بَلَى شَهِدْنَا أَنْ تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَذَا غَافِلِينَ سورة الأعراف آية 172 ، فَقَالَ عُمَرُ بْنُ الْخَطَّابِ : سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُسْأَلُ عَنْهَا ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنَّ اللَّهَ خَلَقَ آدَمَ ، ثُمَّ مَسَحَ ظَهْرَهُ بِيَمِينِهِ ، فَاسْتَخْرَجَ مِنْهُ ذُرِّيَّةً ، فَقَالَ : خَلَقْتُ هَؤُلَاءِ لِلْجَنَّةِ وَبِعَمَلِ أَهْلِ الْجَنَّةِ يَعْمَلُونَ ، ثُمَّ مَسَحَ ظَهْرَهُ فَاسْتَخْرَجَ مِنْهُ ذُرِّيَّةً ، فَقَالَ : خَلَقْتُ هَؤُلَاءِ لِلنَّارِ وَبِعَمَلِ أَهْلِ النَّارِ يَعْمَلُونَ " ، فَقَالَ رَجُلٌ : يَا رَسُولَ ، اللَّهِ فَفِيمَ الْعَمَلُ ؟ قَالَ : فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " إِنَّ اللَّهَ إِذَا خَلَقَ الْعَبْدَ لِلْجَنَّةِ اسْتَعْمَلَهُ بِعَمَلِ أَهْلِ الْجَنَّةِ حَتَّى يَمُوتَ عَلَى عَمَلٍ مِنْ أَعْمَالِ أَهْلِ الْجَنَّةِ فَيُدْخِلَهُ اللَّهُ الْجَنَّةَ ، وَإِذَا خَلَقَ الْعَبْدَ لِلنَّارِ اسْتَعْمَلَهُ بِعَمَلِ أَهْلِ النَّارِ حَتَّى يَمُوتَ عَلَى عَمَلٍ مِنْ أَعْمَالِ أَهْلِ النَّارِ فَيُدْخِلَهُ اللَّهُ النَّارَ " ، قَالَ أَبُو عِيسَى : هَذَا حَدِيثٌ حَسَنٌ ، وَمُسْلِمُ بْنُ يَسَارٍ لَمْ يَسْمَعْ مِنْ عُمَرَ ، وَقَدْ ذَكَرَ بَعْضُهُمْ فِي هَذَا الْإِسْنَادِ بَيْنَ مُسْلِمِ بْنِ يَسَارٍ وَبَيْنَ عُمَرَ رَجُلًا مَجْهُولًا .
´Narrated Muslim bin Yasar Al-Juhani:` that 'Umar bin Al-Khattab was asked about this Ayah: And when your Lord brought forth from the Children of Adam, from their loins, their seed and made them testify as to themselves: "Am I not your Lord?" They said: "Yes! We testify," lest you should say on the Day of Resurrection: 'Verily, we have been unaware of this (7:172).'" So 'Umar bin Al-Khattab said: "I heard the Messenger of Allah (ﷺ) being asked about it. So the Messenger of Allah (ﷺ) said: 'Indeed Allah created Adam, then He wiped his back with His Right Hand, and his offspring came out of him. So he said: "I created these for Paradise, and they will do the deeds of the people of Paradise." Then He wiped his back, and his offspring came out of him. So He said: "I created these for the Fire, and they will do the deeds of the people of the Fire." A man said: 'Then of what good is doing deeds O Messenger of Allah!' The Messenger of Allah (ﷺ) said: 'Verily, when Allah created a man for Paradise, He makes him perform the deeds of the people of Paradise, until he dies doing one of the deeds of the people of Paradise. So Allah will admit him into Paradise. And when He created a man for the Fire, He makes him perform the deeds of the people of the Fire until he dies doing the deeds of the people of the Fire. So Allah will enter him into the Fire.'"
Related hadith on this topic
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
When your Lord brought forth from the loins of the children of Adam their progeny and made them bear witness against themselves, “Am I not your Lord?” The people said: “Yes, indeed, (You are our Lord), we bear witness.” (This testimony was taken) lest you should say on the Day of Resurrection, “We were indeed unaware of this.” ()
2:
That is, when the decision regarding who will be among the people of Hell and who will be among the people of Paradise has already been made beforehand, then inevitably, unavoidably, each will reach the place for which Allah created him. So then, what is the need for action?
Note:
(There is a break (inqita‘) in the chain between Muslim bin Yasar and ‘Umar radi Allahu anhu, and in the other chain of Abu Dawud and others, the narrator between them, Nu‘aym bin Rabi‘ah, is unknown (majhul).)
1:
When your Lord brought forth from the loins of the children of Adam their progeny and made them bear witness against themselves, “Am I not your Lord?” The people said: “Yes, indeed, (You are our Lord), we bear witness.” (This testimony was taken) lest you should say on the Day of Resurrection, “We were indeed unaware of this.” ()
2:
That is, when the decision regarding who will be among the people of Hell and who will be among the people of Paradise has already been made beforehand, then inevitably, unavoidably, each will reach the place for which Allah created him. So then, what is the need for action?
Note:
(There is a break (inqita‘) in the chain between Muslim bin Yasar and ‘Umar radi Allahu anhu, and in the other chain of Abu Dawud and others, the narrator between them, Nu‘aym bin Rabi‘ah, is unknown (majhul).)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 3075
Shaykh Umar Farooq Saeedi
Benefits and Issues:
The meaning of one group of the children of Adam being created for Paradise and another for Hell is that, according to Allah’s knowledge, one group will continue to do good deeds and enter Paradise, while the other will continue to do evil deeds and enter Hell.
Just as Allah’s knowledge is certain and definitive, it will happen exactly as He knows.
This can be expressed by saying that one is created for Paradise and the other for Hell.
However, it is not correct to understand from this that man is absolutely compelled, because man has been created with full choice and all the faculties for action.
Whatever a person does, he certainly does so within the domain of Allah’s will (mashi’ah), but he acts with the choice that has been granted to him, and it is upon this that reward and punishment are based.
Some scholars have declared this narration to be authentic.
The meaning of one group of the children of Adam being created for Paradise and another for Hell is that, according to Allah’s knowledge, one group will continue to do good deeds and enter Paradise, while the other will continue to do evil deeds and enter Hell.
Just as Allah’s knowledge is certain and definitive, it will happen exactly as He knows.
This can be expressed by saying that one is created for Paradise and the other for Hell.
However, it is not correct to understand from this that man is absolutely compelled, because man has been created with full choice and all the faculties for action.
Whatever a person does, he certainly does so within the domain of Allah’s will (mashi’ah), but he acts with the choice that has been granted to him, and it is upon this that reward and punishment are based.
Some scholars have declared this narration to be authentic.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 4703
Hafiz Zubair Ali Zai
Takhrij:
[سنن ترمذي 3075]
Hadith Authentication:
This narration is weak due to the chain being disconnected, because Muslim bin Yasar did not hear anything from Sayyiduna Umar radi Allahu anhu.
In the second chain of this narration, there is a narrator, Nu'aym bin Rabi'ah, whose status is unknown (majhul al-hal); only Ibn Hibban has declared him trustworthy (thiqah).
↰ See my book [انوار الصحيفة فى الاحاديث الضعيفة د: 4703]
[سنن ترمذي 3075]
Hadith Authentication:
This narration is weak due to the chain being disconnected, because Muslim bin Yasar did not hear anything from Sayyiduna Umar radi Allahu anhu.
In the second chain of this narration, there is a narrator, Nu'aym bin Rabi'ah, whose status is unknown (majhul al-hal); only Ibn Hibban has declared him trustworthy (thiqah).
↰ See my book [انوار الصحيفة فى الاحاديث الضعيفة د: 4703]
Source: Adwa al-Masabih fi Tahqiq Mishkat al-Masabih, Page: 95
