📘 সুনানে ইবনে মাজাহ - ত আরনাউত (ইবনে মাজাহ - মৃত্যু 273 হিজরী)

37 - Chapter on the Mention of Intercession

4307 - Abu Bakr ibn Abi Shaybah narrated to us, Abu Mu'awiyah narrated to us, from Al-A'mash, from Abu Salih, from Abu Hurayrah, who said: The Messenger of Allah, peace and blessings be upon him, said: "Every prophet has a supplication that is answered. Every prophet hastened to make his supplication, but I have reserved my supplication as intercession for my nation, and it will reach whoever among them dies without associating anything with Allah."

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It was also recorded similarly by Muslim (247) via the route of Abu Hazim, from Abu Hurayrah. It has already preceded via this route in abbreviated form regarding "coming with bright marks from the traces of ablution" in the author's work under number (4282), and we have cited this passage there.

It was also recorded in abbreviated form regarding greeting the dead by Abu Dawud (3237) via the route of Al-'Ala' ibn 'Abd al-Rahman, from him.

It was also recorded in abbreviated form regarding "driving people away from the Basin" by Al-Bukhari (2367) and Muslim (2302) via the route of Muhammad ibn Ziyad, and by Al-Bukhari (6585) as a suspended narration via the route of Sa'id ibn al-Musayyab, both from Abu Hurayrah.

Al-Farat: with the opening of the fa' and the ra', is the one who goes ahead of the people and precedes them to scout out water for them.

His saying: "dark black horses with pure black markings" — Al-Duhm is the plural of Adham, which is the black one, and Al-Buhm is the plural of Bahim, which is one whose color is not mixed with any other color. His saying: "bright with white marks" means white in the places of ablution from the hands, faces, and feet. He borrowed the trace of ablution on the face, hands, and feet for a person from the whiteness that appears on the face, legs, and forelegs of a horse. "Layudhadhunna" means they will surely be driven away. "Suqan suqan" means far away, far away.

(1) Its chain of transmission is authentic. Abu Mu'awiyah: he is Muhammad ibn Khazim al-Darir, and Al-A'mash: he is Sulayman ibn Mihran, and Abu Salih: he is Dhakwan al-Samman.
It was also recorded by Muslim (199) (338) and Al-Tirmidhi (3919) via the route of Abu Mu'awiyah, with this chain of transmission. =

4308 — Mujāhid ibn Mūsā and Abū Isḥāq al-Harawī, Ibrāhīm ibn ʿAbd Allāh ibn Ḥātim, narrated to us both, saying: Hushaym narrated to us, ʿAlī ibn Zayd ibn Judʿān informed us, from Abū Naḍrah, from Abū Saʿīd, who said: The Messenger of Allāh ﷺ said: “I am the master of the children of Adam, and I say this without pride. I will be the first from whom the earth will split open on the Day of Resurrection, and I say this without pride. I will be the first intercessor and the first whose intercession will be accepted, and I say this without pride. The banner of praise will be in my hand on the Day of Resurrection, and I say this without pride.” (1)

4309 — Naṣr ibn ʿAlī and Isḥāq ibn Ibrāhīm ibn Ḥabīb narrated to us both, saying: Bishr ibn al-Mufaḍḍal narrated to us, Saʿīd ibn Yazīd narrated to us, from Abū Naḍrah.

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It was also recorded by al-Bukhārī (6304) and (7474), and Muslim (198) and (199), via multiple chains from Abū Hurayrah. It is also found in *Musnad Aḥmad* (7714) and (9504), and *Ṣaḥīḥ Ibn Ḥibbān* (6461).

(1) Sound through its supporting chains (*ṣaḥīḥ li-ghayrihi*), though this chain is weak due to the weakness of ʿAlī ibn Zayd ibn Judʿān. Abū Naḍrah is al-Mundhir ibn Mālik ibn Qiṭʿah.

It was also recorded by al-Tirmidhī in extended form with the account of the intercession, no. (3415), and in abbreviated form (3942), via the chain of Sufyān ibn ʿUyaynah, from ʿAlī ibn Zayd, with this chain. Al-Tirmidhī said: This is a ḥasan ḥadīth, and it has been narrated with this chain from Abū Naḍrah, from Ibn ʿAbbās, from the Prophet ﷺ. We note: the ḥadīth of Ibn ʿAbbās was recorded by Aḥmad (2546). The ḥadīth of Ibn Mājah is found in *Musnad Aḥmad* (10987).

Apart from its final portion, it has a supporting witness (*shāhid*) in the ḥadīth of Abū Hurayrah recorded by Muslim (2278), and al-Bukhārī (4712) recorded from it his statement: “I am the master of the children of Adam.”

Another supporting witness comes from the ḥadīth of Wāthilah ibn al-Asqaʿ recorded by Ibn Ḥibbān (6242) and (6475), and its chain is sound.

As for his statement: “The banner of praise will be in my hand on the Day of Resurrection,” it has a supporting witness in the ḥadīth of Anas recorded by Aḥmad (12469) and al-Tirmidhī (3937), and its chain is good.

Another comes from the ḥadīth of ʿAbd Allāh ibn Salām recorded by Ibn Ḥibbān (6478), and its chain is weak.

A third comes from the ḥadīth of ʿUbādah ibn al-Ṣāmit recorded by al-Ḥākim 1/30, and its chain is weak and disconnected (*munqaṭiʿ*).

On the authority of Abu Sa'id, who said: The Messenger of Allah, peace and blessings be upon him, said: "As for the people of the Fire, those who are its inhabitants, they will not die therein nor will they live. But there are people whom the Fire will afflict because of their sins or their misdeeds, and it will cause them to die a death, until when they have become charcoal, permission will be given for intercession on their behalf. Then they will be brought forth in groups, group after group, and scattered upon the rivers of Paradise. It will be said: 'O people of Paradise, pour water upon them.' Then they will sprout as a seed sprouts that is carried by a flood." He said: Then a man among the people said: "It is as though the Messenger of Allah, peace and blessings be upon him, had lived in the desert."

4310 - 'Abd al-Rahman ibn Ibrahim al-Dimashqi narrated to us, al-Walid ibn Muslim narrated to us, Zuhayr ibn Muhammad narrated to us, on the authority of Ja'far ibn Muhammad, on the authority of his father, on the authority of Jabir, who said: I heard the Messenger of Allah, peace and blessings be upon him, say: "Indeed, my intercession on the Day of Resurrection is for the people of major sins among my nation."

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(1) Its chain of transmission is authentic.
It was also recorded by Muslim (185) through two paths from Sa'id ibn Yazid, with this chain.
It was also recorded in a similar manner by al-Bukhari (22), and Muslim (184) through the path of 'Amr ibn Yahya al-Mazini, from his father, and Muslim (183) through the path of 'Ata' ibn Yasar, both from Abu Sa'id.
It is found in the "Musnad of Ahmad" (11077), and "Sahih Ibn Hibban" (182) and (184).

(2) An authentic hadith. Zuhayr ibn Muhammad — he is al-Tamimi al-'Anbari, and although the narration of the people of Syria from him is weak, and al-Walid ibn Muslim is Syrian — has been followed up (by other narrators). Muhammad: he is Ibn 'Ali ibn al-Husayn al-Baqir.
It was also recorded by al-Tirmidhi (2605) through the path of Muhammad ibn Thabit al-Bunani, from Ja'far ibn Muhammad, with this chain. And he added: Muhammad ibn 'Ali said: Jabir said to me: "O Muhammad, whoever is not among the people of major sins, what has he to do with intercession?"
It is found in "Sahih Ibn Hibban" (6467).
It has a supporting witness from the hadith of Anas ibn Malik recorded by Abu Dawud (4739) and al-Tirmidhi (2604). It is found in the "Musnad of Ahmad" (13223), and "Sahih Ibn Hibban" (6468).

4311 - Isma'il ibn Asad narrated to us, Abu Badr narrated to us, Ziyad ibn Khaythamah narrated to us, from Nu'aym ibn Abi Hind, from Rib'i ibn Hirash, from Abu Musa al-Ash'ari, who said: The Messenger of Allah, peace and blessings be upon him, said: "I was given the choice between intercession and that half of my ummah enter Paradise, and I chose intercession, because it is more comprehensive and more sufficient. Do you think it is for the God-fearing? No, rather it is for the sinful, the erring, the defiled."

(1) Thus in (S) and (Dh), and it is the well-known reading therein, as al-Sindi stated in his gloss on al-Musnad: an active participle from taqwa (God-fearing), and the meaning is not that the intercession has no share for them therein, but rather that it is not exclusively theirs. In (M) and a copy in the margin of (S): "for the purified" — a narration of Ahmad — a passive participle from tanqiyah (purification), i.e., for those cleansed of sins. Al-Sindi said: It was said that this is more fitting in contrast to his saying "for the defiled," for defilement (talawwuth) is being sullied with filth, likening sins to it.

(2) Its chain is weak due to its disorder, for there is disagreement concerning Ziyad ibn Khaythamah in this chain: Abu Badr al-Sakuni — whose name is Shuja' ibn al-Walid — narrated it from him, and there is disagreement concerning him as to its being connected or sent (mursal): Isma'il ibn Asad narrated it from him with this chain as connected from the hadith of Abu Musa. Some narrated it from him, from Ziyad, from Nu'aym, from Rib'i, who said: I think it is from Abu Musa. And more than one narrated it from him, from Ziyad, from Nu'aym, from Rib'i as sent (mursal): al-Daraqutni mentioned this in al-'Ilal 7/226.
And Mu'ammar ibn Sulayman al-Raqqi narrated it — as in Ahmad (5452) and Ibn Abi 'Asim in al-Sunnah (791) — from Ziyad ibn Khaythamah, from 'Ali ibn al-Nu'man ibn Qurad, from a man, from Ibn 'Umar. And 'Ali ibn al-Nu'man is unknown.
And 'Abd al-Salam ibn Harb narrated it — as in al-Bayhaqi in al-I'tiqad, pp. 133-134 — from Ziyad, from Nu'man ibn Qurad, [from Nafi',] from Ibn 'Umar. Al-Daraqutni said in al-'Ilal 4/folio 54: Nafi' is not sound therein. What is between the brackets is omitted from the printed al-I'tiqad and we restored it from 'Ilal al-Daraqutni, and al-Nu'man is also unknown. =

4312 - Nasr ibn Ali narrated to us, Khalid ibn al-Harith narrated to us, Sa'id narrated to us, from Qatadah, from Anas ibn Malik, that the Messenger of Allah (peace be upon him) said: "The believers will gather on the Day of Resurrection and will be inspired — or will be concerned, Sa'id was uncertain — and they will say: 'If only we could seek intercession with our Lord so that He might grant us relief from our place.' So they will come to Adam and say: 'You are Adam, the father of mankind. Allah created you with His hand and made His angels prostrate to you. Intercede for us with your Lord so that He may grant us relief from this place of ours.' He will say: 'I am not the one for you' — and he will mention and complain to them of the sin he committed, and he will feel ashamed of that — 'but go to Noah, for he is the first Messenger whom Allah sent to the people of the earth.' So they will come to him, and he will say: 'I am not the one for you' — and he will mention his asking of his Lord that of which he had no knowledge, and he will feel ashamed of that — 'but go to Ibrahim, the friend of the Most Merciful.' So they will come to him, and he will say: 'I am not the one for you, but go to Moses, a servant to whom Allah spoke and to whom He gave the Torah.' So they will come to him, and he will say: 'I am not the one for you' ————————————————————————————
Al-Daraqutni said after citing these discrepancies in al-'Ilal 7/226: "None of them is sound." And he said in 4/folio 54: "The hadith is highly disordered." Nevertheless, al-Busiri declared it sound in Misbah al-Zujajah, folio 273.

The first portion of it, which contains the choice between intercession and the entry of half of the Ummah into Paradise, has been authenticated from the hadith of Abu Musa himself in another context in Ahmad (19618), and its chain is good.

And from the hadith of Abu Musa and Mu'adh in Ahmad (22025), its chain is also good.

It has a supporting witness from the hadith of Awf ibn Malik in Ahmad (24002), al-Tirmidhi (2609), and Ibn Hibban (211), and in it the mention of Abu Musa and Mu'adh appears in the story according to Ahmad. Its chain is sound. It will come later as number 4317.

For the second portion of it, see the hadith of Jabir that preceded it.

"There—" and he mentions his killing of a soul without [retaliation for] a soul—"but go to Jesus, the servant of Allah, His Messenger, His Word, and His Spirit."

So they come to him, and he says: "I am not the one for that. But go to Muhammad, a servant whose past and future sins Allah has forgiven."

He said: "So they come to me, and I set off."

He said: And he mentioned this phrase on the authority of al-Hasan: He said: "I walk between two rows of the believers." He said: Then he returned to the hadith of Anas. He said: "I ask permission of my Lord, and permission is granted to me. When I see Him, I fall down in prostration, and He leaves me as long as Allah wills that He leave me. Then it is said: 'Raise your head, O Muhammad; speak and you will be heard; ask and it will be given; intercede and your intercession will be accepted.' So I praise Him with a praise that He teaches me. Then I intercede, and He sets a limit for me, and He admits them into Paradise. Then I return a second time, and when I see Him, I fall down in prostration, and He leaves me as long as Allah wills that He leave me. Then it is said to me: 'Raise your head, Muhammad; speak and you will be heard; ask and it will be given; intercede and your intercession will be accepted.' So I praise Him with a praise that He teaches me. Then I intercede, and He sets a limit for me, and He admits them into Paradise. Then I return a third time, and when I see my Lord, I fall down in prostration, and He leaves me as long as Allah wills that He leave me. Then it is said: 'Raise your head, Muhammad; speak and you will be heard; ask and it will be given; intercede and your intercession will be accepted.' So I raise my head, and I praise Him with a praise that He teaches me. Then I intercede, and He sets a limit for me, and He admits them into Paradise. Then I return a fourth time and I say: 'O Lord, none remains except those whom the Qur'an has detained.'"

He said: Qatada said at the end of this hadith: And Anas ibn Malik narrated to us that the Messenger of Allah, peace be upon him, said: "There will come out of the Fire whoever said: 'There is no god but Allah.'"

And there will come out of the Fire he who said: "There is no god but Allah" and had in his heart the weight of a barley grain of good. And there will come out of the Fire he who said: "There is no god but Allah" and had in his heart the weight of a wheat grain of good. And there will come out of the Fire he who said: "There is no god but Allah" and had in his heart the weight of an atom of good. (1)

4313 - Sa'id ibn Marwan narrated to us, Ahmad ibn Yunus narrated to us, 'Anbasa ibn 'Abd al-Rahman narrated to us, from 'Allaq ibn Abi Muslim, from Aban ibn 'Uthman, from 'Uthman ibn 'Affan, who said: The Messenger of Allah, peace and blessings be upon him, said: "Three will intercede on the Day of Resurrection: the prophets, then the scholars, then the martyrs." (2)

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(1) Its chain of transmission is sound. Khalid ibn al-Harith narrated from Sa'id — meaning Ibn Abi 'Aruba — before his memory became confused.
It was also recorded by al-Bukhari (4476), Muslim (193) (323) and (325), and al-Nasa'i in al-Kubra (11179) via multiple paths from Sa'id, with this chain.
It was also recorded in extended and abridged forms by al-Bukhari (44), (4476), (6565), (7410), (7440), and (7516), Muslim (193), al-Tirmidhi (2776), and al-Nasa'i in al-Kubra (10917) and (11369) via multiple paths from Qatada, with it.
It was also recorded by al-Bukhari (7510), Muslim (193) (326), and al-Nasa'i in al-Kubra (11066) via the path of Ma'bad ibn Hilal al-'Anazi, and by al-Bukhari (7509) in abridged form via the path of Humayd al-Tawil, both from Anas.
It is also in Musnad Ahmad (12153) and Sahih Ibn Hibban (6464) and (7484).
His saying: "I am not there" — meaning: I am not worthy of that.
His saying: "between the two rows" — meaning: between two ranks of people.
His saying: "then a boundary is set for me" — as if it were said: admit to Paradise whoever did such and such.
His saying: "except those whom the Qur'an has detained" — meaning: eternal stay was made obligatory upon them, and they are the disbelievers.

(2) Its chain of transmission is utterly defective; 'Anbasa ibn 'Abd al-Rahman is abandoned (matruk), Abu Hatim accused him of fabrication, and 'Allaq ibn Muslim is unknown, no one narrated from him except 'Anbasa. =

4314 - Isma'il ibn 'Abdullah al-Raqqi narrated to us, 'Ubaydullah ibn 'Amr narrated to us, from 'Abdullah ibn Muhammad ibn 'Aqil, from al-Tufayl ibn Ubayy ibn Ka'b, from his father, that the Messenger of Allah (peace be upon him) said: "When the Day of Resurrection comes, I will be the Imam of the prophets, their speaker, and the bearer of their intercession, without pride."

4315 - Muhammad ibn Bashshar narrated to us, Yahya ibn Sa'id narrated to us, al-Hasan ibn Dhakwan narrated to us, from Abu Raja' al-'Utaridi...

On the authority of ʿImrān ibn al-Ḥuṣayn, from the Prophet (peace be upon him), who said: "A people will surely come out of the Fire through my intercession; they will be called the Jahannamiyyūn (the Hellfire-people)." (1)

4316 – Abū Bakr ibn Abī Shaybah narrated to us, saying: ʿAffān narrated to us, saying: Wuhaib narrated to us, saying: Khālid narrated to us, from ʿAbd Allāh ibn Shaqīq, from ʿAbd Allāh ibn Abī al-Jadʿāʾ (2), that he heard the Prophet (peace be upon him) say: "Through the intercession of a man from my Ummah, more people than the tribe of Banī Tamīm will surely enter Paradise." They said: "O Messenger of Allāh, other than you?" He said: "Other than me." I (ʿAbd Allāh ibn Shaqīq) said: "Did you hear it from the Messenger of Allāh (peace be upon him) yourself?" He said: "I heard it myself." (3)

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(1) Ṣaḥīḥ bi-ghayrihi (authentic due to corroborating evidence), but this chain of transmission is weak due to the weakness of al-Ḥasan ibn Dhakwān – who is Abū Salamah al-Baṣrī – for the majority of critics have declared him weak, and al-Bukhārī did not cite him in his "Ṣaḥīḥ" except for this hadith. Abū Rajāʾ al-ʿAṭāridī: he is ʿImrān ibn Milḥān.
It was also recorded by al-Bukhārī (6566), Abū Dāwūd (4745), and al-Tirmidhī (2783) via the chain of Yaḥyā ibn Saʿīd al-Qaṭṭān, with this same chain of transmission.
It is also in the "Musnad" of Aḥmad (19897), where its full documentation is found.
It has a supporting witness in the hadith of Jābir ibn ʿAbd Allāh recorded by al-Bukhārī (6558) and Muslim (191). It is in the "Musnad" (14312); see the remainder of its supporting witnesses there.

(2) Thus it appears in the manuscript sources with the unpointed dāl (Jadʿāʾ), and thus it appears in "Tahdhīb al-Kamāl" by al-Mizzī 14/359, and "al-Iṣābah" by Ibn Ḥajar 4/37, and likewise the author of "Khulāṣat al-Tahdhīb" recorded it with a qayd (diacritical mark). As for al-Ḥāfiẓ Ibn Ḥajar, he recorded it in "al-Taqrīb" with the pointed dhāl (Jadhhāʾ)!

(3) Its chain of transmission is ṣaḥīḥ (authentic). ʿAffān: he is ibn Muslim; Wuhaib: he is ibn Khālid al-Bāhilī; Khālid: he is ibn Mihrān al-Ḥadhdhāʾ.
It was also recorded by al-Tirmidhī (2607) via the chain of Ismāʿīl ibn Ibrāhīm ibn ʿUlayyah, from Khālid al-Ḥadhdhāʾ, with this same chain of transmission.
It is also in the "Musnad" of Aḥmad (15857) and (15858), and in "Ṣaḥīḥ Ibn Ḥibbān" (7376).

4317 — Hisham ibn ‘Ammar narrated to us, Sadaqah ibn Khalid narrated to us, Ibn Jabir narrated to us, he said: I heard Sulaym ibn ‘Amir say:
I heard ‘Awf ibn Malik al-Ashja‘i say: The Messenger of Allah (peace and blessings be upon him) said: "Do you know what my Lord offered me this night?" We said: "Allah and His Messenger know best." He said: "Indeed, He offered me the choice between half of my Ummah entering Paradise and intercession, and I chose intercession." We said: "O Messenger of Allah, pray to Allah to make us among its people." He said: "It is for every Muslim."

38 — Chapter: The Description of the Fire

4318 — Muhammad ibn ‘Abdullah ibn Numayr narrated to us, my father and Ya‘la narrated to us, from Isma‘il ibn Abi Khalid, from Nufay‘ Abu Dawud, from Anas ibn Malik, who said: The Messenger of Allah (peace and blessings be upon him) said: "Indeed, this fire of yours is one part of seventy parts of the fire of Hell. Were it not that it has been extinguished with water twice, you would have derived no benefit from it. And indeed, it calls upon Allah, the Mighty and Majestic, not to return it to it."

4319 - Abu Bakr ibn Abi Shaybah narrated to us, Abdullah ibn Idris narrated to us, from al-A'mash, from Abu Salih, from Abu Hurayrah, who said: The Messenger of Allah (peace and blessings be upon him) said: "The Fire complained to its Lord and said: 'O Lord, parts of me have consumed other parts.' So He granted it two breaths: a breath in winter and a breath in summer. The severe cold that you experience is from its zamharir (extreme cold), and the severe heat that you experience is from its samum (scorching heat)."

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It is reported as mauquf (stopped at a Companion) by Hannad, according to Ibn Rajab's statement in "al-Takhwif min al-Nar" p. 40, after citing the marfu' (raised to the Prophet) version from "Sunan Ibn Majah": "And it has been narrated as mauquf on Anas."

It was also narrated as marfu' by al-Hakim 4/593 via the chain of Bakr ibn Bakr, from Husayn ibn Farqad, from al-Hasan, from Anas. He said: "The chain is sahih, and they did not cite it with this wording." Al-Dhahabi criticized him, saying: "Hasan (the narrator) is weak, and Bakr: al-Nasa'i said he is not trustworthy."

It was also narrated as marfu' by al-Bazzar (3489 - Kashf al-Astar) from Ahmad ibn Malik al-Qushayri, from Za'idah ibn Abi al-Raqqad, from Ziyad al-Numayri, from Anas. Al-Haythami said in "Majma' al-Zawa'id" 10/388: "Its narrators are weak, despite some leniency in their criticism."

On this topic, from Abu Hurayrah: Ahmad (7327), al-Humaydi (1129), and Ibn Hibban (7463) narrated it via the chain of Sufyan ibn 'Uyaynah, from Abu al-Zinad, from al-A'raj, from him, as marfu'. Its origin is found in al-Bukhari (3265) and Muslim (2843) via two chains from Abu al-Zinad, with the same content but without the mention of extinguishing it with fire twice.

And from Ibn Mas'ud as mauquf: narrated by Hannad in "al-Zuhd" (235), and Ibn 'Abd al-Barr in "al-Tamhid" 18/162-163. Its narrators are trustworthy.

And from Ibn 'Abbas: narrated by Ibn 'Abd al-Barr 18/163 as mu'allaq (suspended), except that he said "seven times" instead of "twice."

(1) Its chain is sahih. Al-A'mash: he is Sulayman ibn Mihran, and Abu Salih: he is Dhakwan al-Samman.
It is found in "Musannaf Ibn Abi Shaybah" 13/158.

4320 — Al-ʿAbbās ibn Muḥammad al-Dūrī narrated to us: Yaḥyā ibn Abī Bukayr narrated to us: Sharīk narrated to us, from ʿĀṣim, from Abū Ṣāliḥ, from Abū Hurayrah, from the Prophet (peace and blessings of God be upon him), who said: "The Fire was kindled for a thousand years until it became white, then it was kindled for a thousand years until it became red, then it was kindled for a thousand years until it became black, and so it is black like the darkest night."

4321 — Al-Khalīl ibn ʿAmr narrated to us: Muḥammad ibn Salamah al-Ḥarrānī narrated to us, from Muḥammad ibn Isḥāq, from Ḥumayd al-Ṭawīl, from Anas ibn Mālik, who said: The Messenger of God (peace and blessings of God be upon him) said: "On the Day of Resurrection, the most prosperous person of this world among the disbelievers will be brought, and it will be said: 'Dip him once into the Fire.'"

He is dipped into it, then brought out, then it is said to him: "O so-and-so, has any delight ever touched you?" He says: "No, no delight has ever touched me."

And the believer who suffered the most hardship and affliction is brought, and it is said: "Dip him once into Paradise." So he is dipped into it once, then it is said to him: "O so-and-so, has any hardship or affliction ever touched you?" He says: "No hardship or affliction has ever touched me."

4322 - Abu Bakr ibn Abi Shaybah narrated to us, Bakr ibn Abd al-Rahman narrated to us, Isa ibn al-Mukhtar narrated to us, from Muhammad ibn Abi Layla, from Atiyyah al-Awfi, from Abu Sa'id al-Khudri, from the Prophet, peace and blessings be upon him, that he said: "Indeed, the disbeliever will be made so immense that his molar will be greater than Mount Uhud, and the excess of his body over his molar is like the excess of the body of one of you over his molar."

4323 — Abu Bakr ibn Abi Shaybah narrated to us, from Abd al-Rahim ibn Sulayman, from Dawud ibn Abi Hind, from Abdullah ibn Qays, who said:

I was with Abu Burdah one night, and al-Harith ibn Uqaysh entered upon us. Al-Harith narrated to us that night that the Messenger of Allah (peace and blessings be upon him) said: "Indeed, among my ummah there are those who will enter Paradise through his intercession more numerous than [the tribe of] Mudar, and indeed, among my ummah there are those who will be so great for the Fire that he will be one of its corners."

4324 — Muhammad ibn Abdullah ibn Numayr narrated to us, from Muhammad ibn Ubayd, from al-A'mash, from Yazid al-Raqqashi...

It is narrated from Anas ibn Malik that the Messenger of Allah (peace and blessings be upon him) said: "Weeping will be sent upon the people of the Fire, and they will weep until tears run out. Then they will weep blood until it forms channels on their faces, such that if ships were launched upon them, they would sail."

4325 – Muhammad ibn Bashshar narrated to us, Ibn Abi 'Adi narrated to us, from Shu'bah, from Sulayman, from Mujahid.

On the authority of Ibn ʿAbbās, who said: The Messenger of Allah (peace and blessings be upon him) recited: {O you who have believed, fear Allah as He should be feared and do not die except as Muslims} [Āl ʿImrān: 102], and said: "If a single drop of az-Zaqqūm were to drip upon the earth, it would spoil the livelihood of the people of the world. So how about one who has no food other than it?"

4326 — Muḥammad ibn ʿUbādah al-Wāsiṭī narrated to us, Yaʿqūb ibn Muḥammad az-Zuhrī narrated to us, Ibrāhīm ibn Saʿd narrated to us, from az-Zuhrī, from ʿAṭāʾ ibn Yazīd, from Abū Hurayrah, from the Prophet (peace and blessings be upon him), who said: "The Fire consumes the son of Adam except for the trace of prostration. Allah has forbidden the Fire to consume the trace of prostration."

4327 — Abū Bakr ibn Abī Shaybah narrated to us, Muḥammad ibn Bishr narrated to us, from Muḥammad ibn ʿAmr, from Abū Salamah —

On the authority of Abu Hurayrah, who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "Death will be brought on the Day of Resurrection and made to stand upon the Bridge. Then it will be said: 'O people of Paradise!' They will look out, fearful and trembling, lest they be brought out from the place they are in. Then it will be said: 'O people of the Fire!' They will look out, rejoicing and glad, hoping that they will be brought out from the place they are in. Then it will be said: 'Do you recognize this?' They will say: 'Yes, this is death.' He said: 'Then command will be given concerning it, and it will be slaughtered upon the Bridge. Then it will be said to both groups alike: "Eternal abiding in what you find, with no death therein ever."'"

39 - Chapter: The Description of Paradise

4328 - Abu Bakr ibn Abi Shaybah narrated to us, Abu Mu'awiyah narrated to us, from Al-A'mash, from Abu Salih, from Abu Hurayrah, who said: The Messenger of Allah (peace and blessings of Allah be upon him) said: "Allah, Glorified and Exalted, says: 'I have prepared for My righteous servants what no eye has seen, no ear has heard, and has never occurred to the heart of any human being.'" Abu Hurayrah said: And beyond that, what Allah has made known to you — recite, if you wish: {No soul knows what comfort has been concealed for them as a reward for what they used to do} [Al-Sajdah: 17].

He said: And Abu Hurayrah used to recite it as: *min qurrāti aʿyunin* (1).

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(1) Its chain of transmission is authentic. Abu Muʿāwiyah: he is Muḥammad ibn Khāzim al-Ḍarīr, and al-Aʿmash: he is Sulaymān ibn Mihrān, and Abu Ṣāliḥ: he is Dhakwān al-Sammān.
It is in the *Muṣannaf* of Ibn Abī Shaybah, 13/109, and from it Muslim (2824) (4) extracted it.
Al-Bukhārī (4780) extracted it via the path of Ḥammād ibn Usāmah, and Muslim (2824) (4) via the path of Ibn Numayr, both from al-Aʿmash, with this chain. His statement: "from the abundance of what Allah has shown you" came raised (*marfūʿan*) in both of them along with the ḥadīth, and likewise it came in the printed *Muṣannaf* as raised, except that in it, it is separated from the ḥadīth as follows: "... the heart of a human being. Abu Hurayrah said: The Messenger of Allah ﷺ said: And from the abundance of..." — and this addition of "The Messenger of Allah said" is a typographical error, as it appears. For Ibn Mājah extracted it here, and Hannād in *al-Zuhd* (1) from Ibn Abī Shaybah without it. So what is preserved from Abu Muʿāwiyah is that [version], although its being raised has been authenticated via other paths from al-Aʿmash, and via paths other than Abu Ṣāliḥ from Abu Hurayrah.
Al-Bukhārī (3244) and (4779), Muslim (2824) (2) and (3), and al-Tirmidhī (3474) extracted it via the path of al-Aʿraj; al-Bukhārī (7498) via the path of Hammām; and al-Tirmidhī (3576) and al-Nasāʾī in *al-Kubrā* (11019) via the path of Abu Salamah — all three of them from Abu Hurayrah.
Abu Hurayrah's reading of *qurrāt* is not found in the sources of takhrīj except in the *Muṣannaf* of Ibn Abī Shaybah, and al-Bukhārī attached it in his *Ṣaḥīḥ*, following ḥadīth (4779), from Abu Muʿāwiyah, with this chain.
His statement: "from *balh*" — al-Ḥāfiẓ Ibn Ḥajar said in *al-Fatḥ* 8/516: al-Khaṭṭābī said: It is as though he is saying: Leave aside what you have been shown, for it is insignificant in comparison to what has been stored up for them. I (the speaker being Ibn Ḥajar) say: This is fitting for explaining *balh* without the preposition *min* preceding it. But when *min* precedes it, it has been said that it means "how," and it is said to mean "indeed," and it is said to mean "other than" or "besides," and it is said to mean "excess."
Ibn Mālik said: The well-known [usage] is that *balh* is a verbal noun meaning "leave," taking what follows it as an object, and its use as a verbal noun meaning "leaving" is added to what follows it. The fatḥah in the first is for construction (*bināʾ*) and in the second is for declension (*iʿrāb*), and it is a verbal noun whose verb is unused and which is diptote (*mamnūʿ min al-ṣarf*).

4329 — Abu Bakr ibn Abi Shaybah narrated to us, Abu Mu‘awiyah narrated to us, from Hajjaj, from ‘Atiyyah, from Abu Sa‘id al-Khudri, from the Prophet (peace be upon him) who said: "A span of space in Paradise is better than the earth and everything upon it."

4330 — Hisham ibn ‘Ammar narrated to us, Zakariyya ibn Mandhur narrated to us, Abu Hazim narrated to us, from Sahl ibn Sa‘d, who said: The Messenger of Allah (peace be upon him) said: "The place of a whip in Paradise is better than the world and everything in it."

4331 — Suwayd ibn Sa‘id narrated to us, Hafs ibn Maysarah narrated to us, from Zayd ibn Aslam, from ‘Ata’ ibn Yasar—

That Mu‘ādh ibn Jabal said: I heard the Messenger of Allah ﷺ say: "Paradise has one hundred levels, each level of which is as [vast as] the distance between the heaven and the earth. Indeed, the highest of them is al-Firdaws, and indeed the middle of them is al-Firdaws, and indeed the Throne is above al-Firdaws, from which the rivers of Paradise spring forth. So when you ask Allah, ask Him for al-Firdaws." (1)

4332 – Al-‘Abbās ibn ‘Uthmān al-Dimashqī narrated to us, al-Walīd ibn Muslim narrated to us, Muḥammad ibn Muhājir al-Anṣārī narrated to us, al-Ḍaḥḥāk al-Ma‘āfirī narrated to me, from Sulaymān ibn Mūsā, from Kurayb, the freed slave of Ibn ‘Abbās, who said:

Usāmah ibn Zayd narrated to me, saying: The Messenger of Allah ﷺ said one day to his companions: "Is there not one who strives eagerly for Paradise? For Paradise has no equal—it is, by the Lord of the Ka‘bah, a light that gleams, a fragrant basil that waves, a palace that is sturdy, a river that flows, ripe fruit, a beautiful spouse, and abundant garments—in an everlasting abode of delight, in a beautiful dwelling, in lofty gardens. They said: 'O Messenger of Allah, we are the eager strivers for it.' He said: 'Say: "If Allah wills."' Then he mentioned striving in the path of Allah." (2)

(1) Authentic, and this chain of transmission—its narrators are trustworthy—except Suwayd ibn Sa‘īd, who was known to be susceptible to prompting, and he has been followed [by others]. However, it is interrupted (munqaṭi‘): ‘Aṭā’ ibn Yasār did not meet Mu‘ādh ibn Jabal, and there is disagreement concerning it regarding Zayd ibn Aslam and ‘Aṭā’ ibn Yasār.

It was also recorded by al-Tirmidhī (2751) via the path of ‘Abd al-‘Azīz ibn Muḥammad al-Darāwardī, from Zayd ibn Aslam, with this chain. It is in the Musnad of Aḥmad (22087). Al-Tirmidhī said: "This hadith was narrated thus from Hishām ibn Sa‘d, from Zayd ibn Aslam, from ‘Aṭā’ ibn Yasār, from Mu‘ādh ibn Jabal. This is, in my view, more correct than the hadith of Hammām, from Zayd ibn Aslam, from ‘Aṭā’ ibn Yasār, from ‘Ubādah ibn al-Ṣāmit. And ‘Aṭā’ did not meet Mu‘ādh ibn Jabal."

Then al-Tirmidhī recorded it (2702) and (2703) via the path of Hammām, from Zayd, from ‘Aṭā’, from ‘Ubādah. It is in the Musnad of Aḥmad (22695).

It was also narrated from the hadith of Abū Hurayrah, recorded by al-Tirmidhī (2700) via the path of Muḥammad ibn Juḥādah, from ‘Aṭā’, from Abū Hurayrah. It is in the Musnad of Aḥmad (7923).

As for his saying: "Paradise has one hundred levels, each level of which is as [vast as] the distance between the heaven and the earth," there is a supporting witness from the hadith of Abū al-Dardā’ recorded by al-Nasā’ī 6/20, and its chain is good.

And another from the hadith of Abū Sa‘īd al-Khudrī recorded by al-Tirmidhī (2704), and its chain is weak.