سنن ترمذي
Tirmidhi
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Hadith 3283
اُردوEn
حَدَّثَنَا عَبْدُ بْنُ حُمَيْدٍ، حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُوسَى، وَابْنُ أَبِي رِزْمَةَ، عَنْ إِسْرَائِيلَ، عَنْ أَبِي إِسْحَاق، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ، عَنْ عَبْدِ اللَّهِ : مَا كَذَبَ الْفُؤَادُ مَا رَأَى سورة النجم آية 11 ، قَالَ : " رَأَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ جِبْرِيلَ فِي حُلَّةٍ مِنْ رَفْرَفٍ قَدْ مَلَأَ مَا بَيْنَ السَّمَاءِ وَالْأَرْضِ " . قَالَ أَبُو عِيسَى : هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ .
´Narrated 'Abdur-Rahman bin Zaid:` from 'Abdullah (regarding the Ayah): The heart lied not in what he saw (53:11). He said: "The Messenger of Allah (ﷺ) saw Jibra'il in a Hullah (dress normally made up of two pieces) of Rafraf filling what is between the heavens and the earth."
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
In "fa-awha ila abdihi ma awha," the pronoun in "abdihi" refers back to Allah, and the pronoun in "fa-awha" refers to Jibril (alayhis salam). The context of the speech also necessitates this, because "shadid al-quwa" and "dhu mirrah" are attributes of Jibril (alayhis salam). Some have said that the Lord Himself is intended; in that case, both the pronouns in "awha" and "abdihi" would refer back to Allah.
In "fa-awha ila abdihi ma awha," the pronoun in "abdihi" refers back to Allah, and the pronoun in "fa-awha" refers to Jibril (alayhis salam). The context of the speech also necessitates this, because "shadid al-quwa" and "dhu mirrah" are attributes of Jibril (alayhis salam). Some have said that the Lord Himself is intended; in that case, both the pronouns in "awha" and "abdihi" would refer back to Allah.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4857
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
This revelation was most likely the same as that which comprises the initial verses of Surah al-Muddathir.
This revelation was sent by Jibril (alayhis salam) to Allah’s servant, Muhammad (sallallahu alayhi wa sallam).
The position of Abdullah ibn Mas’ud (radi Allahu anhu) is that the Messenger of Allah (sallallahu alayhi wa sallam) saw Jibril (alayhis salam), as is also the view of Aisha (radi Allahu anha). Therefore, according to their school, the meaning of the noble verse is that Jibril (alayhis salam) revealed to Allah’s servant.
➋
Hafiz Ibn Hajar (rahimahullah) writes that, according to most commentators, the meaning of this verse is:
Allah, the Exalted, revealed to His servant.
(Fath al-Bari: 8/777)
In this case, both the pronouns in (awha) and (abdihi) refer back to Allah, the Exalted.
And Allah knows best.
➊
This revelation was most likely the same as that which comprises the initial verses of Surah al-Muddathir.
This revelation was sent by Jibril (alayhis salam) to Allah’s servant, Muhammad (sallallahu alayhi wa sallam).
The position of Abdullah ibn Mas’ud (radi Allahu anhu) is that the Messenger of Allah (sallallahu alayhi wa sallam) saw Jibril (alayhis salam), as is also the view of Aisha (radi Allahu anha). Therefore, according to their school, the meaning of the noble verse is that Jibril (alayhis salam) revealed to Allah’s servant.
➋
Hafiz Ibn Hajar (rahimahullah) writes that, according to most commentators, the meaning of this verse is:
Allah, the Exalted, revealed to His servant.
(Fath al-Bari: 8/777)
In this case, both the pronouns in (awha) and (abdihi) refer back to Allah, the Exalted.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4857
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
The distance remained equal to two bow-lengths or even less than that (al-Najm: 9)
1:
The distance remained equal to two bow-lengths or even less than that (al-Najm: 9)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 3277
