hadith of muslim on shaqq sadr

Discussion in 'Hadith' started by Aqdas, Jan 5, 2020.

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  1. Aqdas

    Aqdas Staff Member

    The writer of these lines heard another moving explanation of the black clot removal related from the great Imam Ahmad Rida Khan, namely, that the clot consisted in the portion of the disbelievers at whose eternal doom, had it not been removed, the Prophet (upon him blessings and peace) would have felt unbearable mercy on the Day of Judgment because he was created and sent as a mercy for the universes. Even so, the Prophet shall include them in his intercession at the time all creatures stand in wait under the sun for the Judgment to begin! So Blessings and peace on the Prophet, his Family, and his Companions until the end of time and for all eternity.

    This is from GF Haddad. Where did Alahazrat write this?
    Last edited: Jan 5, 2020
  2. chisti-raza

    chisti-raza Veteran

  3. abu Hasan

    abu Hasan Administrator

    this explanation is from qadi iyad's exegesis of muslim, ikmāl al-múlim. which imam nawawi has also mentioned in his al-minhaj.
  4. abu Hasan

    abu Hasan Administrator

    bismillāhi’r Raĥmāni’r Raĥīm

    the hadith of muslim cited is labeled no.261, kitab al-iman narrated from anas ibn malik. the part which some people object is:

    هذا حظ الشيطان منك

    and he said, this is the portion in you the devil wants.
    qāđī íyāđ:
    this is a prominent and explicit evidence that our prophet şallAllāhu álayhi wa sallam is protected from the devil. and that the devil’s influence can never be cast upon him: neither in his knowledge nor in his faith; neither in his blessed body nor in any matter that is related to him. nor that the devil can trouble him or whisper in his heart [wasawis] or anything else. scholars have claimed that there is a unanimity and consensus on this matter.

    our assertion is ratified from the narrations that Allāh táālā has aided him such that [the qarīn] will not enjoin except that which is righteous or that he has become a muslim [with fat’ĥah, aslama] or that RasūlAllāh şallAllāhu álayhi wa sallam is vouchsafed from him [with a đammah, aslamu] or has surrendered as mentioned in another narration. and as RasūlAllāh şallAllāhu álayhi wa sallam has said: ‘it is impossible for him to cast influence or have control upon me.’
    further the qāđī says:
    and in this story is a strong evidence and demonstrable proof and manifest affirmation of the belief of the people on the right path [ahl al-ĥaqq] that death and life and all things done by Allāh táālā is by His Creation and Power alone; not dependent on any means [sabab] nor contigent on the properties and nature of things. neither on any condition that dictates His action – except that which He has willed it to be a law.

    so that even these laws are not a constraint for Him and supersede these laws and has Power to do whatever He Wills. all of this is just and only dependent on His Power and Will. this is our standpoint in contrast to the philosophers and those who followed their path like the mútazilah [aH: who reject miracles claiming that such things are not physically possible].

    because shearing the chest and removing the insides; and the removal of the heart and and washing it; removing something from it – all of this would cause a person to die if followed by laws of nature [ordained by Allāh táālā]. whereas all of this happened and the person on whom these operations were done did not die, because Allāh táālā did not will for Him to die nor ordain it – rather these acts which would cause any other person to die became a means to strengthen the soul and perfect his nature, in case of RasūlAllāh şallAllāhu álayhi wa sallam.
    it can be explained that this thing removed from his blessed heart was that portion in which love of this world and desires rest which is the [doorway] through which the devil enters [a man’s heart]. or that it is an area in which heedlessness and forgetfulness reside – and all of this being the Plan of the Most Honorable, the Wise.

    these are doorways through which shaytan, the devil enters. and these doorways were removed from his heart so that the devil has no path to enter as desire of women was removed from the heart of sayyiduna yaĥyā.

    [aH: the tone in the original indicates that, these areas in the heart are not themselves imperfect unless they have been exploited by the devil and uses this to enter; thereby making it the devil’s entrance.]
    or that this portion – if it was a portion of the heart – is that part which accepts whisperings [wiswās] of the devil and that which instigates the lower-self [nafs]; and this portion was removed from his blessed heart şallAllāhu álayhi wa sallam so that it shall remain pristine and pure for ever and the heart was [also] washed so that any trace of this portion is also cleared away such that his blessed heart remain unblemished forever.
    [aH: the same argument again. if we consider a beautiful object that is unbreakable except for a small area that is studded with a piece of glass as an ornament. the object remains beautiful and without flaw as long as the glass does not break; if one removes this fragile part and cleans it such that no trace of the small ornament remains – do we call it as making it even more perfect or having removed a flaw? ponder.]

    [aH: it is therefore i have translated the ĥadīth as ‘the portion the devil desires’ not that the ‘portion of the devil’.]

    Allāh táālā knows best and i seek refuge from being disrespectful and i seek forgiveness if any of my statements have breached the boundaries of respect. audhu billah wa astaghfirullah.

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