Tirmidhi

Explanation:
1:
This will be a second, general gathering,
and the first gathering must have taken place specifically with the family members.
2:
That is, I will fulfill its right (in this world).

Hadith Commentary:
The relevance of the chapter is that the Prophet sallallahu alayhi wa sallam addressed those families by the names of their ancient forefathers, from which it is understood that such attribution is not blameworthy in the sight of Allah, just as most Muslims here name themselves after their old family lineages.

In another narration, it is stated: "O Aisha! O Hafsa! O Umm Salamah! O Banu Hashim! Save your own souls from the Fire."

It is understood from this that if there is no faith, then kinship with the Prophet sallallahu alayhi wa sallam will be of no benefit on the Day of Judgment.

This hadith completely refutes that polytheistic intercession which some so-called Muslims believe regarding the Prophets and saints, that they will be able to intercede for whomever they wish by holding onto their mantle and thus secure forgiveness for them.

This belief is utterly false.

Hadith Commentary:
➊
In the noble verse, the clans (ashira) are attributed to you, even though both tribes were disbelievers. Then, calling them by name and inviting them is, on your part, an acknowledgment of this attribution—that these tribes were your close relatives. From this, it is understood that such an attribution is not blameworthy in the sight of Allah. Among us, most Muslims also associate themselves with their old family names.

➋
It should be remembered that holding the belief regarding the Prophets (alayhim as-salam) and the Awliya (rahimahumullah) that, due to their association, we will be granted a certificate for Paradise on the Day of Judgment—this belief is utterly false.

➌
In any case, from these ahadith, Imam Bukhari (rahimahullah) has established that a person may attribute himself to his forefathers and ancestors, whether they were disbelievers or Muslims; however, holding incorrect beliefs about them is not permissible.
And Allah knows best.

Hadith Commentary:
From this, those so-called Muslims should take a lesson who cling to living or deceased saints and spiritual leaders, thinking that they will secure their forgiveness on the Day of Resurrection.
How many foolish people are caught up in this cycle of vows and offerings, and every day new forms of offerings are made in their homes.
The goat for the seventeenth and the rooster for the eleventh—these are deceptions of the same kind.
May Allah, the Exalted, grant Muslims deliverance from these practices.

Hadith Commentary:
➊
There are four forms of warning (indhar):
Warning to the clan, warning to the people, warning to the Arabs, and warning to all the children of Adam.
The prophethood of the Messenger of Allah (sallallahu alayhi wa sallam) was universal, therefore the Messenger of Allah (sallallahu alayhi wa sallam) adopted all four forms.
In one narration, the Messenger of Allah (sallallahu alayhi wa sallam) said:
“O group of Quraysh! Save yourselves from the Fire.”
(Sahih Muslim, Al-Iman, Hadith: 501(204))
In another narration, when this verse was revealed, the Messenger of Allah (sallallahu alayhi wa sallam) put his fingers in his ears and called out loudly:
“O Banu Abd Manaf! An army is going to attack you in the morning.”
(Jami‘ al-Tirmidhi, Tafsir al-Qur’an, Hadith: 3186)

➋
It is clearly understood from this hadith that if someone dies upon disbelief, then familial relations will be of no benefit on the Day of Resurrection—even the offspring and wives of a prophet, if they are not believers, the Messenger will not be able to benefit them on the Day of Resurrection. This is as in the case of the son of Prophet Nuh (alayhis salam), the wife of Prophet Lut (alayhis salam), and the father of Prophet Ibrahim (alayhis salam).

➌
Here, there is an objection: The Messenger of Allah (sallallahu alayhi wa sallam) said,
“I will be of no help to you.”
Whereas, on the Day of Resurrection, people will be forgiven for their sins and saved from punishment through your intercession? Several answers have been given to this:
©.
At that time, you (sallallahu alayhi wa sallam) did not yet have knowledge of your major and minor intercession, because this incident occurred at the beginning of Islam.
©.
The intercessor cannot benefit on his own; he can only plead. If it is accepted, then fine; otherwise, he cannot compel anyone. So, the meaning of your statement is that I cannot rescue you myself, but I will certainly intercede.
©.
The intercession of the Messenger of Allah (sallallahu alayhi wa sallam) will also be by Allah’s permission, as if you said: I will not be able to do anything personally, but with Allah’s permission, I will certainly intercede for you. Thus, your intercession is restricted to Allah’s permission.
And Allah knows best.

➍
This hadith should be a lesson for those so-called Muslims who cling to the living and dead saints and pious people, thinking that they will secure their forgiveness on the Day of Resurrection.
Many simple-minded people are caught up in the cycle of vows and offerings for this very reason.
In any case, before Allah, no prophet, saint, angel, or close servant will dare to utter a word—yes, the door of intercession is open, and that too will be by Allah’s permission.
May Allah grant us success on the Day of Resurrection.
Amin.

Hadith Authentication (Takhrij al-Hadith):
[123۔ البخاري فى : 55 كتاب الوصايا : 11 باب هل يدخل النساء والولد فى الأقارب 2705 مسلم 206]

Understanding the Hadith (Fahm al-Hadith):
From this hadith, it is understood that only a person's own good deeds will benefit him; on the Day of Resurrection, no one will be able to help anyone else, to the extent that even Muhammad, the Messenger of Allah (sallallahu alayhi wa sallam), will not be able to save his polytheist relatives. It is stated in the Qur'an that «وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ» [الانعام : 164] "(On the Day of Resurrection) no bearer of burdens will bear the burden of another." Therefore, relying on any spiritual guide (pir), ascetic (faqir), elder (buzurg), dervish (darwish), saint (wali), or imam and indulging in sins without hesitation is not wisdom.

Hadith Commentary:
In the previous hadith, first you addressed all the people of Quraysh, who were specifically your own tribe.
Then, you addressed the descendants of ‘Abd Manaf, your great-grandfather’s progeny.
Then, specifically your paternal uncle and paternal aunt, that is, the children of your grandfather.
Then, specifically your own children.
From this hadith, Imam Bukhari rahimahullah deduced that women are included among relatives,
because you addressed your paternal aunt, Safiyyah radi Allahu anha, as well, and children too, because when this verse was revealed, Fatimah radi Allahu anha was a young girl, and you addressed her as well.

Hadith Commentary:
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) first addressed all the people of Quraysh, who were specifically his own tribe, then he called upon the descendants of Abd Manaf, his fourth paternal ancestor, after that he specifically called his uncle and paternal aunt, that is, the children of his grandfather, and then he invited his own direct offspring to reflect.

(2)
From this hadith, Imam Bukhari (rahimahullah) established that women and children are included among relatives, as the Messenger of Allah (sallallahu alayhi wa sallam) included his paternal aunt, Safiyyah (radi Allahu anha), and his beloved daughter, Fatimah (radi Allahu anha). However, in the matter of bequest (wasiyyah), only those relatives will be included who are not legal heirs in his estate according to the Shariah.

(3)
It should be noted that if someone makes a bequest (wasiyyah) for relatives, then according to Imam Abu Hanifah (rahimahullah), every relative by womb (rahm) is intended, provided that the person is a mahram, whether from the father's side or the mother's side, but the beginning will be from the father's side. For example:
If there is both a paternal uncle and a maternal uncle, the bequest will go to the paternal uncle.
If he is not present, then the maternal uncle will be entitled. However, their children will not be included in the bequest, because although there is a relationship of womb with their children, they are not mahram.
Imam Shafi'i (rahimahullah) says:
The term "relative" (qarabah) applies to every person related by womb, whether mahram or non-mahram.
According to him, the children of paternal uncles, paternal aunts, and maternal uncles are also included among relatives.
Imam Tahawi (rahimahullah), after mentioning five opinions regarding relatives and their evidences, rejected the position of Imam Abu Hanifah (rahimahullah) and adopted the position of Imam Shafi'i (rahimahullah).
(Sharh Ma'ani al-Athar: 2/425)
Allamah 'Ayni, praising this courageous stance of Imam Tahawi (rahimahullah), says:
A mujtahid Imam who derives rulings from the Book of Allah and the Sunnah of the Messenger of Allah should have this very approach. This is why Imam Tahawi (rahimahullah) abandoned the opinion of Imam Abu Hanifah and his two companions (Imam Abu Yusuf and Imam Muhammad) in this matter.
('Umdat al-Qari: 10/33)
Finally, the corroborating narration mentioned by Imam Bukhari (rahimahullah) has been narrated by Imam Zuhli in "Zuhriyyat" with a connected chain, and Imam Muslim (rahimahullah) has also narrated it on the authority of Ibn Wahb.
(Sahih Muslim, al-Iman, Hadith: 504(206), and Fath al-Bari: 5/468)

Hadith Commentary:
Vocabulary of the Hadith:

(1)
LĀ AMLIKU LAKUM MIN ALLĀHI SHAY’ĀN:
Do not become heedless of faith and righteous deeds by relying on my kinship,
Without faith, I will not be able to avert punishment from you.

(2)
SA’ABULLUHĀ BIBILĀLIHĀ:
On the letter “bā’” of “bilāl,” both fatḥah (a) and kasrah (i) are permissible,
It refers to freshness or moisture,
The intended meaning is:
I will maintain ties of kinship with you,
I will not sever the ties of kinship.

Hadith Commentary: Benefits and Issues:
Surah Ash-Shu'ara is a Makkan surah. Abu Hurairah (radi Allahu anhu) accepted Islam in Madinah in the seventh year after Hijrah. Therefore, he was not present at the time when the Quraysh of Makkah were being addressed. Thus, he must have heard this narration from another companion (sahabi).

(1) From this hadith, it is understood that “close relatives” refers to the entire tribe, whether they are Muslim or non-Muslim. Since disbelief (kufr) is a barrier in inheritance, in the case of a bequest (wasiyyah) for relatives, non-Muslim relatives will not be included.

(2) “Save [them] from the Fire” means save [them] from the Fire of Hell—by abandoning disbelief and polytheism (shirk), and by obeying me.

(3) “[I] do not have the power” means that I do not have the authority to grant you Allah’s mercy or to avert His punishment from you. As for intercession (shafa‘ah), that too is only beneficial with Allah’s permission, so even in that I am not “all-powerful” (mukhtar kull).

(4) The requirements of kinship refer to worldly dealings, compassion, and propagation (tabligh), etc.

(5) The purpose of giving precedence to kinship in propagation (tabligh) is also to fulfill the rights of their kinship and to establish the proof (hujjah) against them, so that non-relatives do not get an opportunity to object.

“...I will not be able to benefit you”—that is, if you do not become Muslim; furthermore, I will not be able to benefit you of my own accord.