Sahih Muslim

حَدَّثَنَا مُحَمَّدُ بْنُ رَافِعٍ حَدَّثَنَا عَبْدُ الرَّزَّاقِ حَدَّثَنَا مَعْمَرٌ عَنْ هَمَّامِ بْنِ مُنَبِّهٍ عَنْ أَبِي هُرَيْرَةَ عَنْ النَّبِيِّ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ بِمِثْلِ حَدِيثِ أَبِي الزِّنَادِ سَوَائً

This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.

النَّبِيِّ بِمِثْلِ حَدِيثِ أَبِي الزِّنَادِ سَوَائً ← أَبِي هُرَيْرَةَ، ← هَمَّامِ بْنِ مُنَبِّهٍ ← مَعْمَرٌ، ← عَبْدُ الرَّزَّاقِ، ← مُحَمَّدُ بْنُ رَافِعٍ،

و حَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ حَدَّثَنَا جَرِيرٌ ح و حَدَّثَنَا أَبُو کُرَيْبٍ حَدَّثَنَا أَبُو مُعَاوِيَةَ ح و حَدَّثَنَا أَبُو بَکْرِ بْنُ أَبِي شَيْبَةَ وَاللَّفْظُ لَهُ حَدَّثَنَا أَبُو مُعَاوِيَةَ وَوَکِيعٌ عَنْ الْأَعْمَشِ عَنْ أَبِي صَالِحٍ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ انْظُرُوا إِلَی مَنْ أَسْفَلَ مِنْکُمْ وَلَا تَنْظُرُوا إِلَی مَنْ هُوَ فَوْقَکُمْ فَهُوَ أَجْدَرُ أَنْ لَا تَزْدَرُوا نِعْمَةَ اللَّهِ قَالَ أَبُو مُعَاوِيَةَ عَلَيْکُمْ

Abu Huraira reported Allah's Messenger ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) as saying: Look at those who stand at a lower level than you but don't look at those who stand at a higher level than you, for this would make the favours (conferred upon you by Allah) insignificant (in your eyes). Abu Mu'awiya said: Upon you.

أَبِي هُرَيْرَةَ، ← اَبِیْ صَالِحٍ ← الْاَعْمَشِ ← أَبُو مُعَاوِيَةَ وَوَکِيعٌ ← أَبُو بَکْرِ بْنُ أَبِي شَيْبَةَ وَاللَّفْظُ لَهُ ← و، ← أَبُو مُعَاوِيَةَ ← أَبُو كُرَيْبٍ، ← و، ← جَرِيرٌ ← زُهَيْرُ بْنُ حَرْبٍ ← و،

حدثنا شيبان بن فروخ ، حدثنا همام ، حدثنا إسحاق بن عبد الله بن ابي طلحة ، حدثني عبد الرحمن بن ابي عمرة ، ان ابا هريرة حدثه انه سمع النبي صلى الله عليه وسلم، يقول: " إن ثلاثة في بني إسرائيل ابرص، واقرع، واعمى، فاراد الله ان يبتليهم، فبعث إليهم ملكا، فاتى الابرص، فقال: اي شيء احب إليك؟، قال: لون حسن، وجلد حسن، ويذهب عني الذي قد قذرني الناس، قال: فمسحه، فذهب عنه قذره واعطي لونا حسنا وجلدا حسنا، قال: فاي المال احب إليك؟، قال: الإبل او قال: البقر شك إسحاق إلا ان الابرص او الاقرع، قال احدهما: الإبل وقال الآخر: البقر، قال: فاعطي ناقة عشراء، فقال: بارك الله لك فيها، قال: فاتى الاقرع، فقال: اي شيء احب إليك؟، قال: شعر حسن، ويذهب عني هذا الذي قد قذرني الناس، قال: فمسحه فذهب عنه واعطي شعرا حسنا، قال: فاي المال احب إليك؟، قال: البقر، فاعطي بقرة حاملا، فقال: بارك الله لك فيها، قال: فاتى الاعمى، فقال: اي شيء احب إليك؟، قال: ان يرد الله إلي بصري فابصر به الناس، قال: فمسحه فرد الله إليه بصره، قال: فاي المال احب إليك؟، قال: الغنم، فاعطي شاة والدا، فانتج هذان وولد هذا، قال: فكان لهذا واد من الإبل، ولهذا واد من البقر، ولهذا واد من الغنم، قال: ثم إنه اتى الابرص في صورته وهيئته، فقال رجل مسكين: قد انقطعت بي الحبال في سفري، فلا بلاغ لي اليوم إلا بالله، ثم بك اسالك بالذي اعطاك اللون الحسن والجلد الحسن والمال بعيرا، اتبلغ عليه في سفري؟، فقال: الحقوق كثيرة، فقال له: كاني اعرفك، الم تكن ابرص يقذرك الناس فقيرا، فاعطاك الله، فقال: إنما ورثت هذا المال كابرا، عن كابر، فقال: إن كنت كاذبا فصيرك الله إلى ما كنت، قال: واتى الاقرع في صورته، فقال له مثل ما قال لهذا، ورد عليه مثل ما رد على هذا، فقال: إن كنت كاذبا، فصيرك الله إلى ما كنت، قال: واتى الاعمى في صورته وهيئته، فقال: رجل مسكين وابن سبيل انقطعت بي الحبال في سفري، فلا بلاغ لي اليوم إلا بالله، ثم بك اسالك بالذي رد عليك بصرك شاة، اتبلغ بها في سفري؟، فقال: قد كنت اعمى فرد الله إلي بصري، فخذ ما شئت ودع ما شئت، فوالله لا اجهدك اليوم شيئا اخذته لله، فقال: امسك مالك، فإنما ابتليتم فقد رضي عنك وسخط على صاحبيك "

Abu Huraira, narrated that he heard Allah's Messenger ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) as saying: There were three persons in Bani Isra'il, one suffering from leprosy, the other bald-headed and the third one blind. Allah decided to test them. So He sent an angel who came to the one who was suffering from leprosy and said: Which thing do you like most? He said: Beautiful colour and fine skin and removal of that which makes me detestable in the eye of people. He wiped him and his illness was no more and he was conferred upon beautiful colour and beautiful skin. He (the angel) again said: Which property do you like most? He said: Camels, or he said: The cow the narrator is, however, doubtful about it, but (out of the persons) suffering from leprosy or baldness one of them definitely said: The camel. And the other one said: Cow. And he (one who demanded camel) was bestowed upon a she-camel, in an advanced stage of pregnancy, and while giving he said: May Allah bless you in this. Then he came to the bald-headed person and said: Which thing do you like most? He said: Beautiful hair and that (this baldness) may be removed from me because of which people hate me. He wiped his body and his illness was removed and he was bestowed upon beautiful hair, and the angel said: Which wealth do you like most? He said: The cow. And he was given a pregnant cow and while handing it over to him he (the angel) said: May Allah bless you in this. Then he came to the blind man and he said: Which thing do you like most? He said: Allah should restore my eyesight so that I should be able to see people with the help of that. He wiped his body and Allah restored to him his eyesight, and he (the angel) also said: Which wealth do you like most? He said: The flock of sheep. And he was given a pregnant goat and that gave birth to young ones and it so happened that one valley abounded in camels and the other one in cows and the third one in sheep. He then came to the one who had suffered from leprosy in his (old) form and shape and he said: I am a poor person and my provision has run short in my journey and there is none to take me to my destination except with the help of Allah and your favour. I beg of you in His name Who gave you fine colour and fine skin, and the camel in the shape of wealth (to confer upon me) a camel which should carry me in my journey. He said: I have many responsibilities to discharge. Thereupon he said: I perceive as if I recognise you. Were you not suffering from leprosy whom people hated and you were a destitute and Allah conferred upon you (wealth)? He said: I have inherited this property from my forefathers. Thereupon he said: If you are a liar may Allah change you to that very position in which you had been. He then came to the one who was bald-headed in his (old) form and said to him the same what he had said to him (one suffering from leprosy) and he gave him the same reply as he had given him and he said: If you are a liar, may Allah turn you to your previous position in which you had been. And then he came to the blind man in his (old) form and shape and he said: I am a destitute person and a wayfarer. My provision have ran short and today there is no way to reach the destination but with the help of Allah and then with your help and I beg of you in the (name) of One Who restored your eyesight and gave you the flock of sheep to give me a sheep by which I should be able to make my provisions for the journey. He said: I was blind and Allah restored to me my eyesight; you take whatever you like and leave whatever you like. By Allah, I shall not stand in your way today for what you take in the name of God. Thereupon, he said: You keep with you what you have (in your possession). The fact is that you three were put to test and Allah is well pleased with you and He is annoyed with your companions.

حَدَّثَنَا إِسْحَقُ بْنُ إِبْرَاهِيمَ وَعَبَّاسُ بْنُ عَبْدِ الْعَظِيمِ وَاللَّفْظُ لِإِسْحَقَ قَالَ عَبَّاسٌ حَدَّثَنَا و قَالَ إِسْحَقُ أَخْبَرَنَا أَبُو بَکْرٍ الْحَنَفِيُّ حَدَّثَنَا بُکَيْرُ بْنُ مِسْمَارٍ حَدَّثَنِي عَامِرُ بْنُ سَعْدٍ قَالَ کَانَ سَعْدُ بْنُ أَبِي وَقَّاصٍ فِي إِبِلِهِ فَجَائَهُ ابْنُهُ عُمَرُ فَلَمَّا رَآهُ سَعْدٌ قَالَ أَعُوذُ بِاللَّهِ مِنْ شَرِّ هَذَا الرَّاکِبِ فَنَزَلَ فَقَالَ لَهُ أَنَزَلْتَ فِي إِبِلِکَ وَغَنَمِکَ وَتَرَکْتَ النَّاسَ يَتَنَازَعُونَ الْمُلْکَ بَيْنَهُمْ فَضَرَبَ سَعْدٌ فِي صَدْرِهِ فَقَالَ اسْکُتْ سَمِعْتُ رَسُولَ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِنَّ اللَّهَ يُحِبُّ الْعَبْدَ التَّقِيَّ الْغَنِيَّ الْخَفِيَّ

It is reported on the authority of Amir b. Sa'd that Sa'd b. Abi Waqqas was in the fold of his camels that his son 'Umar came to him. When Sa'd saw him he said: I seek refuge with Allah from the mischief of this rider. And as he got down he said to him: You are busy with your camels and your sheep and you have abandoned people who are contending with one another for kingdom. Sa'd struck his chest and said: Keep quite. I heard Allah's Messenger ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) as saying: Allah loves the servant who is God-conscious and is free from want and is hidden (from the view of people).

عَبَّاسُ بْنُ عَبْدِ الْعَظِيمِ وَاللَّفْظُ لِإِسْحَقَ ← إِسْحَقُ بْنُ إِبْرَاهِيمَ

حَدَّثَنَا يَحْيَی بْنُ حَبِيبٍ الْحَارِثِيُّ حَدَّثَنَا الْمُعْتَمِرُ قَالَ سَمِعْتُ إِسْمَعِيلَ عَنْ قَيْسٍ عَنْ سَعْدٍ ح و حَدَّثَنَا مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ حَدَّثَنَا أَبِي وَابْنُ بِشْرٍ قَالَا حَدَّثَنَا إِسْمَعِيلُ عَنْ قَيْسٍ قَالَ سَمِعْتُ سَعْدَ بْنَ أَبِي وَقَّاصٍ يَقُولُا وَاللَّهِ إِنِّي لَأَوَّلُ رَجُلٍ مِنْ الْعَرَبِ رَمَی بِسَهْمٍ فِي سَبِيلِ اللَّهِ وَلَقَدْ کُنَّا نَغْزُو مَعَ رَسُولِ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ مَا لَنَا طَعَامٌ نَأْکُلُهُ إِلَّا وَرَقُ الْحُبْلَةِ وَهَذَا السَّمُرُ حَتَّی إِنَّ أَحَدَنَا لَيَضَعُ کَمَا تَضَعُ الشَّاةُ ثُمَّ أَصْبَحَتْ بَنُو أَسَدٍ تُعَزِّرُنِي عَلَی الدِّينِ لَقَدْ خِبْتُ إِذًا وَضَلَّ عَمَلِي وَلَمْ يَقُلْ ابْنُ نُمَيْرٍ إِذًا

Sa'd b. Abu Waqqas is reported to have, said: By Allah, I am the first person amongst the Arabs to throw an arrow in the cause of Allah and we used to go with Allah's Messenger ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) and there was no food for us to eat but only the leaves of hubla and samur trees (they are wild trees) and as a result thereof one amongst us would relieve himself as does the goat. (How strange it is) that now the people of Banu Asad (the progeny of Zubair) instruct me in religion and try to impose punishment upon me (in regard to it). If it is so (that I am so ignorant of religion), then indeed, I am undone and my deeds have been lost. Ibn Numair, however, did not make a mention of the word (idhan) thus? (in his narration).

قَيْسٍ ← إِسْمَعِيلُ ← أَبِي وَابْنُ بِشْرٍ ← مُحَمَّدُ بْنُ عَبْدِ اللَّهِ بْنِ نُمَيْرٍ، ← و، ← سَعْدٍ، ← قَيْسٍ ← إِسْمَعِيلُ ← الْمُعْتَمِرُ، ← يَحْيَى بْنُ حَبِيبٍ الْحَارِثِيُّ،

و حَدَّثَنَاه يَحْيَی بْنُ يَحْيَی أَخْبَرَنَا وَکِيعٌ عَنْ إِسْمَعِيلَ بْنِ أَبِي خَالِدٍ بِهَذَا الْإِسْنَادِ وَقَالَ حَتَّی إِنْ کَانَ أَحَدُنَا لَيَضَعُ کَمَا تَضَعُ الْعَنْزُ مَا يَخْلِطُهُ بِشَيْئٍ

This hadith has been narrated on the authority of Isma'il b. Khalid with the same chain of transmitters and the words are: One amongst us would relieve himself as the goats do without anything mixing with its excrement.

إِسْمَعِيلَ بْنِ أَبِي خَالِدٍ بِهَذَا الْإِسْنَادِ ← وَكِيعٌ، ← يَحْيَی بْنُ يَحْيَی ← و،

حَدَّثَنَا شَيْبَانُ بْنُ فَرُّوخَ حَدَّثَنَا سُلَيْمَانُ بْنُ الْمُغِيرَةِ حَدَّثَنَا حُمَيْدُ بْنُ هِلَالٍ عَنْ خَالِدِ بْنِ عُمَيْرٍ الْعَدَوِيِّ قَالَ خَطَبَنَا عُتْبَةُ بْنُ غَزْوَانَ فَحَمِدَ اللَّهَ وَأَثْنَی عَلَيْهِ ثُمَّ قَالَ أَمَّا بَعْدُ فَإِنَّ الدُّنْيَا قَدْ آذَنَتْ بِصَرْمٍ وَوَلَّتْ حَذَّائَ وَلَمْ يَبْقَ مِنْهَا إِلَّا صُبَابَةٌ کَصُبَابَةِ الْإِنَائِ يَتَصَابُّهَا صَاحِبُهَا وَإِنَّکُمْ مُنْتَقِلُونَ مِنْهَا إِلَی دَارٍ لَا زَوَالَ لَهَا فَانْتَقِلُوا بِخَيْرِ مَا بِحَضْرَتِکُمْ فَإِنَّهُ قَدْ ذُکِرَ لَنَا أَنَّ الْحَجَرَ يُلْقَی مِنْ شَفَةِ جَهَنَّمَ فَيَهْوِي فِيهَا سَبْعِينَ عَامًا لَا يُدْرِکُ لَهَا قَعْرًا وَ وَاللَّهِ لَتُمْلَأَنَّ أَفَعَجِبْتُمْ وَلَقَدْ ذُکِرَ لَنَا أَنَّ مَا بَيْنَ مِصْرَاعَيْنِ مِنْ مَصَارِيعِ الْجَنَّةِ مَسِيرَةُ أَرْبَعِينَ سَنَةً وَلَيَأْتِيَنَّ عَلَيْهَا يَوْمٌ وَهُوَ کَظِيظٌ مِنْ الزِّحَامِ وَلَقَدْ رَأَيْتُنِي سَابِعَ سَبْعَةٍ مَعَ رَسُولِ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ مَا لَنَا طَعَامٌ إِلَّا وَرَقُ الشَّجَرِ حَتَّی قَرِحَتْ أَشْدَاقُنَا فَالْتَقَطْتُ بُرْدَةً فَشَقَقْتُهَا بَيْنِي وَبَيْنَ سَعْدِ بْنِ مَالِکٍ فَاتَّزَرْتُ بِنِصْفِهَا وَاتَّزَرَ سَعْدٌ بِنِصْفِهَا فَمَا أَصْبَحَ الْيَوْمَ مِنَّا أَحَدٌ إِلَّا أَصْبَحَ أَمِيرًا عَلَی مِصْرٍ مِنْ الْأَمْصَارِ وَإِنِّي أَعُوذُ بِاللَّهِ أَنْ أَکُونَ فِي نَفْسِي عَظِيمًا وَعِنْدَ اللَّهِ صَغِيرًا وَإِنَّهَا لَمْ تَکُنْ نُبُوَّةٌ قَطُّ إِلَّا تَنَاسَخَتْ حَتَّی يَکُونَ آخِرُ عَاقِبَتِهَا مُلْکًا فَسَتَخْبُرُونَ وَتُجَرِّبُونَ الْأُمَرَائَ بَعْدَنَا

Umair al-'Adawi reported: 'Utba b. Ghazwan delivered us a sermon and he praised Allah and lauded Him, then said: Now coming to the point, verily the world has been given the news of its end and that too quite early. Nothing would be left out of it but only water left in the utensil which its owner leaves, and you are going to shift to an abode which knows no end, and you should shift with the good before you, for we have been told that a stone would be thrown at one side of the Hell and it would go down even for seventy years but would not be able to reach its bottom. By Allah, it would be fully packed. Do you find it something strange, and it has been mentioned that there yawns a distance which one would be able to cover in forty years from one end to another of Paradise, and a day would come when it would be fully packed and you must be knowing that I was the seventh amongst seven who had been with Allah's Messenger ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) and we had nothing to eat but the leaves of the tree until the corners of the mouth were injured. We found a sheet which we tore in two and divided between myself and Sa'd b. Malik. I made the lower garment with halt of it and so did Sa'd make the lower garment with half of it and today there is none amongst us who has not become the governor of a city from amongst the cities (of the Islamic Commonwealth) and I seek refuge with Allah that I should consider myself great whereas I am insignificant in the eye of Allah. Prophethood does not remain for ever and its impact fades with the result that it changes eventually into kingship, and you would soon come to know and experience those rulers who would come after us and see (how far they are from religion).

و حَدَّثَنِي إِسْحَقُ بْنُ عُمَرَ بْنِ سَلِيطٍ حَدَّثَنَا سُلَيْمَانُ بْنُ الْمُغِيرَةِ حَدَّثَنَا حُمَيْدُ بْنُ هِلَالٍ عَنْ خَالِدِ بْنِ عُمَيْرٍ وَقَدْ أَدْرَکَ الْجَاهِلِيَّةَ قَالَ خَطَبَ عُتْبَةُ بْنُ غَزْوَانَ وَکَانَ أَمِيرًا عَلَی الْبَصْرَةِ فَذَکَرَ نَحْوَ حَدِيثِ شَيْبَانَ

Khalid b. 'Umair reported and he had seen the pre-Islamic days also, that 'Uqba b. Ghazwan delivered this address and he was the governor of Basra. The rest of the hadith is the same as transmitted by Shaiban.

خَطَبَ عُتْبَةُ بْنُ غَزْوَانَ وَکَانَ أَمِيرًا عَلَی الْبَصْرَةِ فَذَکَرَ نَحْوَ حَدِيثِ شَيْبَانَ ← خَالِدِ بْنِ عُمَيْرٍ وَقَدْ أَدْرَکَ الْجَاهِلِيَّةَ ← حُمَيْدِ بْنِ هِلَالٍ، ← سُلَيْمَانَ بْنِ الْمُغِيرَةِ ← إِسْحَقُ بْنُ عُمَرَ بْنِ سَلِيطٍ ← و،

و حَدَّثَنَا أَبُو کُرَيْبٍ مُحَمَّدُ بْنُ الْعَلَائِ حَدَّثَنَا وَکِيعٌ عَنْ قُرَّةَ بْنِ خَالِدٍ عَنْ حُمَيْدِ بْنِ هِلَالٍ عَنْ خَالِدِ بْنِ عُمَيْرٍ قَالَ سَمِعْتُ عُتْبَةَ بْنَ غَزْوَانَ يَقُولُا لَقَدْ رَأَيْتُنِي سَابِعَ سَبْعَةٍ مَعَ رَسُولِ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ مَا طَعَامُنَا إِلَّا وَرَقُ الْحُبْلَةِ حَتَّی قَرِحَتْ أَشْدَاقُنَا

Khalid b. Umair reported: I heard Uqba b. Ghazwan as saving: I found myself as the seventh amongst the seven who had been along with Allah's Messenger ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ). We had nothing to eat but the leaves of hubla (a wild tree) until the corners of our mouths were injured.

خَالِدِ بْنِ عُمَيْرٍ، ← حُمَيْدِ بْنِ هِلَالٍ، ← قُرَّۃُ بْنُ خَالِدٍ ← وَكِيعٌ، ← أَبُو کُرَيْبٍ مُحَمَّدُ بْنُ الْعَلائِ ← و،

حَدَّثَنَا مُحَمَّدُ بْنُ أَبِي عُمَرَ حَدَّثَنَا سُفْيَانُ عَنْ سُهَيْلِ بْنِ أَبِي صَالِحٍ عَنْ أَبِيهِ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالُوا يَا رَسُولَ اللَّهِ هَلْ نَرَی رَبَّنَا يَوْمَ الْقِيَامَةِ قَالَ هَلْ تُضَارُّونَ فِي رُؤْيَةِ الشَّمْسِ فِي الظَّهِيرَةِ لَيْسَتْ فِي سَحَابَةٍ قَالُوا لَا قَالَ فَهَلْ تُضَارُّونَ فِي رُؤْيَةِ الْقَمَرِ لَيْلَةَ الْبَدْرِ لَيْسَ فِي سَحَابَةٍ قَالُوا لَا قَالَ فَوَالَّذِي نَفْسِي بِيَدِهِ لَا تُضَارُّونَ فِي رُؤْيَةِ رَبِّکُمْ إِلَّا کَمَا تُضَارُّونَ فِي رُؤْيَةِ أَحَدِهِمَا قَالَ فَيَلْقَی الْعَبْدَ فَيَقُولُ أَيْ فُلْ أَلَمْ أُکْرِمْکَ وَأُسَوِّدْکَ وَأُزَوِّجْکَ وَأُسَخِّرْ لَکَ الْخَيْلَ وَالْإِبِلَ وَأَذَرْکَ تَرْأَسُ وَتَرْبَعُ فَيَقُولُ بَلَی قَالَ فَيَقُولُ أَفَظَنَنْتَ أَنَّکَ مُلَاقِيَّ فَيَقُولُ لَا فَيَقُولُ فَإِنِّي أَنْسَاکَ کَمَا نَسِيتَنِي ثُمَّ يَلْقَی الثَّانِيَ فَيَقُولُ أَيْ فُلْ أَلَمْ أُکْرِمْکَ وَأُسَوِّدْکَ وَأُزَوِّجْکَ وَأُسَخِّرْ لَکَ الْخَيْلَ وَالْإِبِلَ وَأَذَرْکَ تَرْأَسُ وَتَرْبَعُ فَيَقُولُ بَلَی أَيْ رَبِّ فَيَقُولُ أَفَظَنَنْتَ أَنَّکَ مُلَاقِيَّ فَيَقُولُ لَا فَيَقُولُ فَإِنِّي أَنْسَاکَ کَمَا نَسِيتَنِي ثُمَّ يَلْقَی الثَّالِثَ فَيَقُولُ لَهُ مِثْلَ ذَلِکَ فَيَقُولُ يَا رَبِّ آمَنْتُ بِکَ وَبِکِتَابِکَ وَبِرُسُلِکَ وَصَلَّيْتُ وَصُمْتُ وَتَصَدَّقْتُ وَيُثْنِي بِخَيْرٍ مَا اسْتَطَاعَ فَيَقُولُ هَاهُنَا إِذًا قَالَ ثُمَّ يُقَالُ لَهُ الْآنَ نَبْعَثُ شَاهِدَنَا عَلَيْکَ وَيَتَفَکَّرُ فِي نَفْسِهِ مَنْ ذَا الَّذِي يَشْهَدُ عَلَيَّ فَيُخْتَمُ عَلَی فِيهِ وَيُقَالُ لِفَخِذِهِ وَلَحْمِهِ وَعِظَامِهِ انْطِقِي فَتَنْطِقُ فَخِذُهُ وَلَحْمُهُ وَعِظَامُهُ بِعَمَلِهِ وَذَلِکَ لِيُعْذِرَ مِنْ نَفْسِهِ وَذَلِکَ الْمُنَافِقُ وَذَلِکَ الَّذِي يَسْخَطُ اللَّهُ عَلَيْهِ

Abu Huraira reported that they (the Companions of the Holy Prophet) said: Allah's Messenger, will we be able to see our Lord on the Day of Judgment? He said: Do you feel any difficulty in seeing the sun in the noon when there is no cloud over it? They said: No. He again said: Do you feel any difficulty in seeing the moon on the fourteenth night when there is no cloud over it? They said: No. Thereupon he said: By Allah Who is One in Whose Hand is my life. you will not face any difficulty in seeing your Lord but only so much as you feel in seeing one of them. Then Allah would sit in judgment upon the servant and would say: O, so and so, did I not honour you and make you the chief and provide you the spouse and subdue for you horses, camels, and afforded you an opportunity to rule over your subjects? He would say: Yes. And then it would be said: Did you not think that you would meet Us? And he would say: No. Thereupon He (Allah) would say: Well, We forget you as you forgot Us. Then the second person would be brought for judgment. (And Allah would) say: 0, so and so. did We not honour you and make you the chief and make you pair and subdue for you horses and camels and afford you an opportunity to rule over your subjects? He would say: Yes, my Lord. And He (the Lord) would say: Did you not think that you would be meeting Us? And he would say: No. And then He (Allah) would say: Well, I forget you today as you forgot Us. Then the third -one would be brought and He (Allah) would say to him as He said before. And he (the third person) would say: O, my Lord, I affirmed my faith in Thee and in Thy Book and in Thy Messenger and I observed prayer and fasts and gave charity, and he would speak in good terms like this as he would be able to do. And He (Allah) would say: Well, We will bring our witnesses to you. And the man would think in his mind who would bear witness upon him and then his mouth would be sealed and it would be said to his thighs, to his flesh and to his bones to speak and his thighs. flesh and bones would bear witness to his deeds and it would be done so that he should not be able to make any excuse for himself and he would be a hypocrite and Allah would be annoyed with him.

حَدَّثَنَا أَبُو بَکْرِ بْنُ النَّضْرِ بْنِ أَبِي النَّضْرِ حَدَّثَنِي أَبُو النَّضْرِ هَاشِمُ بْنُ الْقَاسِمِ حَدَّثَنَا عُبَيْدُ اللَّهِ الْأَشْجَعِيُّ عَنْ سُفْيَانَ الثَّوْرِيِّ عَنْ عُبَيْدٍ الْمُکْتِبِ عَنْ فُضَيْلٍ عَنْ الشَّعْبِيِّ عَنْ أَنَسِ بْنِ مَالِکٍ قَالَ کُنَّا عِنْدَ رَسُولِ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ فَضَحِکَ فَقَالَ هَلْ تَدْرُونَ مِمَّ أَضْحَکُ قَالَ قُلْنَا اللَّهُ وَرَسُولُهُ أَعْلَمُ قَالَ مِنْ مُخَاطَبَةِ الْعَبْدِ رَبَّهُ يَقُولُ يَا رَبِّ أَلَمْ تُجِرْنِي مِنْ الظُّلْمِ قَالَ يَقُولُ بَلَی قَالَ فَيَقُولُ فَإِنِّي لَا أُجِيزُ عَلَی نَفْسِي إِلَّا شَاهِدًا مِنِّي قَالَ فَيَقُولُ کَفَی بِنَفْسِکَ الْيَوْمَ عَلَيْکَ شَهِيدًا وَبِالْکِرَامِ الْکَاتِبِينَ شُهُودًا قَالَ فَيُخْتَمُ عَلَی فِيهِ فَيُقَالُ لِأَرْکَانِهِ انْطِقِي قَالَ فَتَنْطِقُ بِأَعْمَالِهِ قَالَ ثُمَّ يُخَلَّی بَيْنَهُ وَبَيْنَ الْکَلَامِ قَالَ فَيَقُولُ بُعْدًا لَکُنَّ وَسُحْقًا فَعَنْکُنَّ کُنْتُ أُنَاضِلُ

Anas b. Malik reported: We were in the company of Allah's Messenger ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) when he smiled, and said: Do you know why I laughed? We said: Allah and His Messenger, know best. Thereupon he said: It was because (there came to my mind the) talk which the servant would have with his Lord (on the Day of judgment). He would say: My Lord, have you not guaranteed me protection against injustice? He would say: Yes. Then the servant would say: I do not deem valid any witness against me but my own self, and He would say: Well, enough would be the witness of your self against you and that of the two angels who had been appointed to record your deeds. Then the seal would be set upon his mouth and it would be said to his hands and feet to speak and they would speak of his deeds. Then the mouth would be made free to talk, he would say (to the hands and feet): Be away, let there be curse of Allah upon you. It was for your safety that I contended.

فَيَقُولُ بُعْدًا لَکُنَّ وَسُحْقًا فَعَنْکُنَّ کُنْتُ أُنَاضِلُ ← ثُمَّ يُخَلَّی بَيْنَهُ وَبَيْنَ الْکَلَامِ ← فَتَنْطِقُ بِأَعْمَالِهِ ← فَيُخْتَمُ عَلَی فِيهِ فَيُقَالُ لِأَرْکَانِهِ انْطِقِي ← فَيَقُولُ کَفَی بِنَفْسِکَ الْيَوْمَ عَلَيْکَ شَهِيدًا وَبِالْکِرَامِ الْکَاتِبِينَ شُهُودًا ← فَيَقُولُ فَإِنِّي لَا أُجِيزُ عَلَی نَفْسِي إِلَّا شَاهِدًا مِنِّي ← بَلٰی ← يَا رَبِّ أَلَمْ تُجِرْنِي مِنْ الظُّلْمِ ← مِنْ مُخَاطَبَةِ الْعَبْدِ رَبَّهُ ← قُلْنَا اللَّهُ وَرَسُولُهُ أَعْلَمُ ← کُنَّا عِنْدَ رَسُولِ اللَّهِ فَضَحِکَ فَقَالَ هَلْ تَدْرُونَ مِمَّ أَضْحَکُ ← اَنَسِ بْنِ مَالِکٍ، ← الشَّعْبِيِّ، ← فُضَيْلٍ ← عُبَيْدٍ الْمُکْتِبِ ← سُفْيَانُ الثَّوْرِيُّ ← عُبَيْدُ اللَّهِ الْأَشْجَعِيُّ ← أَبُو النَّضْرِ هَاشِمُ بْنُ الْقَاسِمِ ← أَبُو بَکْرِ بْنُ النَّضْرِ بْنِ أَبِي النَّضْرِ

حَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ حَدَّثَنَا مُحَمَّدُ بْنُ فُضَيْلٍ عَنْ أَبِيهِ عَنْ عُمَارَةَ بْنِ الْقَعْقَاعِ عَنْ أَبِي زُرْعَةَ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّی اللَّهُ عَلَيْهِ وَسَلَّمَ اللَّهُمَّ اجْعَلْ رِزْقَ آلِ مُحَمَّدٍ قُوتًا

Abu Huraira reported Allah's Messenger ( ‌صلی ‌اللہ ‌علیہ ‌وسلم ‌ ) as saying: O Allah, make for the family of Muhammad the provision which is a bare subsistence.

أَبِي هُرَيْرَةَ، ← أَبِي زُرْعَةَ ← عُمَارَةَ بْنِ الْقَعْقَاعِ ← أَبِيهِ ← مُحَمَّدُ بْنُ فُضَيْلٍ ← زُهَيْرُ بْنُ حَرْبٍ