سنن ترمذي
Tirmidhi
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باب وَمِنْ سُورَةِ الْقَصَصِChapter: ….
Hadith 3188
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا يَحْيَى بْنُ سَعِيدٍ، عَنْ يَزِيدَ بْنِ كَيْسَانَ، حَدَّثَنِي أَبُو حَازِمٍ الْأَشْجَعِيُّ هُوَ كُوفِيٌّ اسْمُهُ سَلْمًانُ مَوْلَى عَزَّةَ الأَشْجَعِيَّةِ ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِعَمِّهِ : " قُلْ لَا إِلَهَ إِلَّا اللَّهُ أَشْهَدُ لَكَ بِهَا يَوْمَ الْقِيَامَةِ ، قَالَ : لَوْلَا أَنْ تُعَيِّرَنِي بِهَا قُرَيْشٌ أَنَّمَا يَحْمِلُهُ عَلَيْهِ الْجَزَعُ لَأَقْرَرْتُ بِهَا عَيْنَكَ ، فَأَنْزَلَ اللَّهُ عَزَّ وَجَلَّ إِنَّكَ لا تَهْدِي مَنْ أَحْبَبْتَ وَلَكِنَّ اللَّهَ يَهْدِي مَنْ يَشَاءُ سورة القصص آية 56 " . قَالَ أَبُو عِيسَى : هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ ، لَا نَعْرِفُهُ إِلَّا مِنْ حَدِيثِ يَزِيدَ بْنِ كَيْسَانَ .
´Narrated Abu Hurairah, may Allah be pleased with him:` "The Messenger of Allah (ﷺ) said to his uncle: 'Say La Ilaha Illallah and I may bear witness with that, on your behalf, on the Day of Judgement.' So he said: 'If it weren't that the Quraish would insult me (saying): "He only said it out of fright" then I would delight your eyes.' Then Allah the Mighty and Sublime revealed: Verily, you guide not whom you like, but Allah guides whom He wills (28:56)."
Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: (1)
The conversation between the Prophet (sallallahu alayhi wa sallam) and the polytheists with Abu Talib is evidence that the state of death throes (naza‘) had not yet overtaken him, and the soul had not yet reached the throat.
Abu Talib passed away three years before the Hijrah, at which time the Prophet (sallallahu alayhi wa sallam) was 49 years, eight months, and eleven days old.
(2)
For a person to be considered a Muslim, it is necessary to openly declare and acknowledge the testimony of faith (kalimah shahadah);
merely affirming the Prophethood of the Prophet (sallallahu alayhi wa sallam) in the heart is not sufficient.
(3)
Abu Talib died upon polytheism (shirk);
it is not correct to say that Abu Talib died upon faith (iman), because this is contrary to the Noble Qur’an and authentic hadiths.
Barelvi scholar Allamah Ghulam Rasool Sa‘id writes:
In light of the aforementioned verses of the Noble Qur’an and the aforementioned authentic hadiths, the well-known scholars and jurists of the four madhhabs, the commentators, and the majority of Ahl al-Sunnah hold the position that Abu Talib’s faith is not established.
(Sharh Sahih Muslim Urdu: 1/398) (4)
The word “guidance” (hidayah) is used in two senses:
(a)
To show the way, to provide direction—this is the duty of the Messenger.
(b)
To cause someone to walk the straight path, to grant guidance—this is the work of Allah Ta‘ala; it is not within the power of the Messenger.
(5)
Abu Talib passed away in Makkah Mukarramah, and during the journey of the Treaty of Hudaybiyyah, the Prophet (sallallahu alayhi wa sallam) sought permission to seek forgiveness at his mother’s grave, but he was not granted permission, and this verse was revealed. It is also possible that this verse had already been revealed, which is why the Prophet (sallallahu alayhi wa sallam) felt the need to seek permission, and it is also possible that the verse was revealed a considerable time after Abu Talib’s death, because this verse is from Surah Tawbah, which was revealed after the Hijrah.
The conversation between the Prophet (sallallahu alayhi wa sallam) and the polytheists with Abu Talib is evidence that the state of death throes (naza‘) had not yet overtaken him, and the soul had not yet reached the throat.
Abu Talib passed away three years before the Hijrah, at which time the Prophet (sallallahu alayhi wa sallam) was 49 years, eight months, and eleven days old.
(2)
For a person to be considered a Muslim, it is necessary to openly declare and acknowledge the testimony of faith (kalimah shahadah);
merely affirming the Prophethood of the Prophet (sallallahu alayhi wa sallam) in the heart is not sufficient.
(3)
Abu Talib died upon polytheism (shirk);
it is not correct to say that Abu Talib died upon faith (iman), because this is contrary to the Noble Qur’an and authentic hadiths.
Barelvi scholar Allamah Ghulam Rasool Sa‘id writes:
In light of the aforementioned verses of the Noble Qur’an and the aforementioned authentic hadiths, the well-known scholars and jurists of the four madhhabs, the commentators, and the majority of Ahl al-Sunnah hold the position that Abu Talib’s faith is not established.
(Sharh Sahih Muslim Urdu: 1/398) (4)
The word “guidance” (hidayah) is used in two senses:
(a)
To show the way, to provide direction—this is the duty of the Messenger.
(b)
To cause someone to walk the straight path, to grant guidance—this is the work of Allah Ta‘ala; it is not within the power of the Messenger.
(5)
Abu Talib passed away in Makkah Mukarramah, and during the journey of the Treaty of Hudaybiyyah, the Prophet (sallallahu alayhi wa sallam) sought permission to seek forgiveness at his mother’s grave, but he was not granted permission, and this verse was revealed. It is also possible that this verse had already been revealed, which is why the Prophet (sallallahu alayhi wa sallam) felt the need to seek permission, and it is also possible that the verse was revealed a considerable time after Abu Talib’s death, because this verse is from Surah Tawbah, which was revealed after the Hijrah.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 135
