English
Abu Hurairah (may Allah be pleased with him) narrated that the people asked, “O Messenger of Allah, will we see our Lord on the Day of Resurrection?” He mentioned the meaning of Abu Sa’id’s hadith, except for the unveiling of the Shin, and said: “The Sirat will be placed between the two sides of Jahannam, and I will be the first of the messengers to cross with his nation. None will speak on that day except the messengers, and the words of the messengers on that day will be, ‘O Allah, grant safety, grant safety.’ In Jahannam, there are hooks like the thorns of the Sa’dan plant; none knows their immense size except Allah. They will snatch people according to their deeds. Some will be destroyed by their deeds, and some will be torn but saved. When Allah has finished judging His servants and wishes to take out of the Fire whomever He wills from those who testified that there is no god but Allah, He will command the angels to take out those who worshipped Allah. They will take them out, recognizing them by the marks of prostration, for Allah, Exalted is He, has forbidden the Fire from consuming the marks of prostration 1. The Fire consumes every son of Adam except the marks of prostration. They will come out of the Fire, having been scorched, and the water of life will be poured 2 over them, so they will sprout as a seed sprouts in the flood’s torrent. A man will remain between Paradise and the Fire, the last of the people of the Fire to enter Paradise, facing the Fire. He will say, ‘O my Lord, turn my face away from the Fire, for its smell has overwhelmed me, and its blaze has burned me.’ Allah will say, ‘If I do this for you, will you 3 ask for anything else?’ He will say, ‘No, by Your might.’ He will give Allah whatever pledges and covenants Allah wills. So Allah will turn his face away from the Fire. When he faces Paradise and sees its splendor, he will remain silent as long as Allah wills, then say, ‘O my Lord, bring me to the gate of Paradise.’ Allah, Blessed and Exalted, will say, ‘Did you not give covenants and pledges not to ask for anything else?’ He will say, ‘O my Lord, let me not be the most wretched of Your creation.’ Allah will say, ‘If I grant you this, will you not ask for anything else?’ He will say, ‘No, by Your might, I will not ask for anything else.’ He will give his Lord whatever covenants and pledges He wills. So Allah will bring him to the gate of Paradise. When he reaches its gate and sees its beauty and joy, he will remain silent as long as Allah wills, then say, ‘O my Lord, admit me to Paradise.’ Allah, Blessed and Exalted, will say, ‘Woe to you, O son of Adam, how treacherous you are! Did you not give covenants and pledges not to ask for anything else?’ He will say, ‘O my Lord 4, let me not be the most wretched of Your creation.’ He will continue to supplicate until Allah laughs at him. When Allah laughs, He will permit him to enter Paradise and say, ‘Make a wish.’ He will wish until his wishes are exhausted. Allah, Exalted is He, will say, ‘Wish for such and such,’ reminding him until his wishes are fulfilled. Allah will say, ‘You shall have that and its like with it.’ In Abu Sa’id’s narration: Allah says, ‘You shall have that and ten times 5 its like.’”
Possible references (unverified, pending editorial review)
- Candidate: Sahih al-Bukhari 806 (unverified) 98% confidence
- Candidate: Sahih Muslim 182a (unverified) 98% confidence
- Candidate: Sahih al-Bukhari 7437 (unverified) 97% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (10)
Note 1
(1) His statement: “Allah has forbidden the Fire from consuming the marks of prostration”: Al-Nawawi said: The apparent meaning is that the Fire does not consume the seven limbs of prostration: the forehead, hands, knees, and feet. Al-Qadi Iyadh said: The marks of prostration refer specifically to the forehead. I say: The second view is supported by the Qur’an and Muslim’s narration mentioning the face, which is the primary meaning, so their forms are protected from the Fire. (As stated in Al-Mirqat)
Note 2
(2) His statement: “The water of life will be poured over them”: It was previously mentioned that they are cast into the River of Life. The difference may be due to different individuals. (As stated in Al-Mirqat) Alternatively, it could mean that pouring is done by casting them into its river. (As stated in Al-Lama’at)
Note 3
(3) His statement: “Will you ask for anything else”: Al-Tayyibi said: If you ask, how can this come from Allah, who knows what was and what will be? I say: It means that you, O sons of Adam, due to your tendency to break promises and covenants, are rightly asked, ‘What do you think? Is this expected of you or not?’ The essence is that the meaning of “perhaps” relates to the one addressed, not to Allah, Exalted is He. This is a way of giving leeway and prompting the addressed to reflect on their state, so they judge themselves fairly and submit to the truth. (As stated in Al-Mirqat)
Note 4
(4) His statement: “He will say, ‘O my Lord, let me not be the most wretched…’”: Al-Tayyibi said: If you ask, how does this response align with “Did you not give covenants and pledges…”? I say: It is as if he said, ‘O my Lord, yes, I gave covenants and pledges, but I reflected on Your generosity and forgiveness and Your saying, “Do not despair of the mercy of Allah. Indeed, no one despairs of the mercy of Allah except the disbelieving people” [Yusuf: 87]. I realized I am not among the disbelievers who despair of Your mercy, so I hoped in Your generosity and vast mercy and asked for this.’ It is as if Allah, Exalted is He, was pleased with this statement, so He laughed. This is the meaning of “He will continue to supplicate until Allah laughs.” (As stated in Al-Mirqat)
Note 5
(5) His statement: “And ten times its like”: Meaning in quality, even if it is the same in quantity. This resolves any conflict or contradiction. Allah, Exalted is He, knows best. (As stated in Al-Mirqat)
Note 1
(۱) قوله: حرم الله على النار أن تأكل أثر السجود : قال النووي الله ظاهر هذا أن النار لا تأكل جميع أعضاء السجود السبعة، وهي الجبهة واليدان والركبتان والقدمان. وقال القاضي عياض الله المراد بأثر السجود الجبهة خاصة، والمختار الأول. قلت: يؤيد الثاني ما سبق من القرآن وما في رواية مسلم الإدارة الوجه، وهو المتبادر مما تقدم، فتحرم صورهم على النار، فهو المعول. كذا في «المرقاة».
Note 2
(۲) قوله: فيصب عليم ماء الحياة وقد مر أنهم يلقون في نهر الحياة. ولعل الاختلاف باختلاف الأشخاص. قاله في «المرقاة». وقال في اللمعات أو يقال : أن يكون الصب بإلقاءهم في نهرها.
Note 3
(۳) قوله : هل عسيت أن أفعل ذلك أن تسأل غير ذلك، قال الطيبي الله : فإن قلت: كيف يصح هذا من الله تعالى وهو عالم بما كان وما يكون؟ قلت: معناه أنكم يا بني آدم لما عهد منكم من رخاوة الوعد ونقض العهد أحقاء بأن يقال لكم يا هؤلاء ما ترون؟ هل يتوقع منكم ذلك أم لا ؟ وحاصله: أن معنى عسى راجع إلى المخاطب، لا إلى الله تعالى، وهو من باب إرخاء العنان وبعث المخاطب على التفكر في أمره وشأنه لينصف من نفسه، ويذعن للحق. كذا في «المرقاة».
Note 4
(٤) قوله: فيقول: يا رب لا تجعلني أشقى خلقك قال الطيبي الله فإن قلت: كيف طابق هذا الجواب قوله: «أليس قد أعطيت العهود والميثاق. قلت: كأنه قال: يا رب بلى أعطيت العهود والميثاق، ولكن تأملت في كرمك وعفوك وقولك: {وَلَا تَأْيْتَسُوا مِن رَّوْحِ اللَّهِ إِنَّهُ لَا يَأْيْتَسُ مِن رَّوْحِ اللَّهِ إِلَّا الْقَوْمُ الْكَافِرُونَ } (يوسف: ۸۷)، فوقفت على أني لست من الكفار الذين أيسوا من رحمتك وطمعت في كرمك وسعة رحمتك، فسألت ذلك، فكأنه تعالى رضي عنه بهذا القول، فضحك انتهى. وهذا معنى قوله: فلا يزال يدعو حتى يضحك الله». كذا في «المرقاة».
Note 5
(٥) قوله: وعشرة أمثاله: أي في الكيفية، وإن كان مثله في الكمية، وبهذا يرتفع التدافع ويندفع التمانع، والله سبحانه وتعالى أعلم. كذا في « المرقاة».