English
Abu al-Darda’ (may Allah be pleased with him) narrated that the Messenger of Allah (ﷺ) said: “Hunger will be cast upon the people of the Fire, equaling the torment they are in. They will seek relief and be given food from Dari’, 1 which neither nourishes nor relieves hunger. They seek relief with food and are given food that chokes. They recall that in this world, they relieved choking with drink, so they seek relief with drink. Scalding water is raised to them with iron hooks. When it nears their faces, it scorches them. When it enters their stomachs, it tears what is within. They say: ‘Call the keepers of Hell.’ They say: ‘Did not your messengers come to you with clear proofs?’ They say: ‘Yes.’ They reply: ‘Then call, but the call of the disbelievers is only in vain’ (Ghafir: 50). They say: ‘Call Malik.’ They say: ‘O Malik, let your Lord make an end of us’ (Al-Zukhruf: 77). He responds: ‘Indeed, you will remain’ (Al-Zukhruf: 77). Al-A’mash said: I was informed that between their call and Malik’s response is a thousand years. They say: ‘Call your Lord, for none is better than your Lord.’ They say: ‘Our Lord, our wretchedness overcame us, and we were a people astray. Our Lord, remove us from it, and if we return, then indeed we are wrongdoers’ (Al-Mu’minun: 106-107). He responds: ‘Remain despised therein and do not speak to Me’ (Al-Mu’minun: 108). At that point, they despair of all good, and they begin to wail, lament, and cry out in woe. Abdullah ibn Abd al-Rahman said: The people do not consider this Hadith as marfu’. Ali al-Qari (may Allah have mercy on him) said: Rather, they consider it stopped at Abu al-Darda’, but it is in the ruling of marfu’, as such matters cannot be said from mere opinion.
Possible references (unverified, pending editorial review)
- Candidate: Jami al-Tirmidhi 2586 (unverified) 95% confidence
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Commentary and footnotes (3)
Note 1
(1) His statement: “From Dari’.” It is a plant in Hijaz with thorns that animals avoid due to its vileness; if eaten, it causes death. Here, it refers to a thorny plant of fire, more bitter than aloe, fouler than carrion, and hotter than fire. His statement: “They say: Call…” means the disbelievers say to one another: Call the keepers of Hell, and they call them, saying: Call your Lord to lighten our punishment for a day. His statement: “The call of the disbelievers is only in vain” does not mean their supplications in this world are not answered, as some scholars understood, since Satan’s supplication for respite was answered. “Did not your messengers…” is a rhetorical affirmation and rebuke, indicating they missed the times for supplication and neglected the means for answered prayers. They say: “Then call,” meaning you call, as we dare not call upon Allah, not hoping for benefit but indicating despair. If the call of a near angel is not answered, how can the disbelievers’ call be? His statement: “O Malik, let your Lord make an end of us” means ask your Lord, supplicating that He decree our death so we may rest, or it means to kill us. (Extracted from Al-Mirqat)
Note 1
(۱) قوله: من ضريع وهو نبت بالحجاز، له شوك لا تقربه دابة لخبثه، ولو أكلت ماتت، والمراد هنا شوك من نار أمر من الصبر وأنتن من الجيفة وأحر من النار. وقوله: فيقولون: ادعوا إلخ» أي يقول الكفار بعضهم لبعض: ادعوا خزنة جهنم، فيدعونهم، ويقولون لهم ادعوا ربكم يخفف عنا يوما من العذاب. وقوله : وما دعاء الكافرين إلا في ضلال وهذا لا يدل على أنه لا يستجاب لهم دعوة في الدنيا، كما فهمه بعض العلماء، وقد استجيب دعاء الشيطان في الإمهال. وقوله: ألم تك تأتيكم إلزام للحجة وتوبيخ، وأنهم خلقوا وراءهم أوقات الدعاء والتضرع، وعطلوا الأسباب التي يستجيب لها الدعوات، قالوا: فادعوا أنتم فإنا لا نجتري على الله ذلك، وليس قولهم فادعوا رجاء المنفعة، ولكن للدلالة على الخيبة، فإن الملك المقرب إذا لم يسمع دعاءه، فكيف يسمع دعاء الكافرين. وقوله: «يا مالك ليقض أي سل ربك داعيا ليحكم بالموت علينا ربك لنستريح، أو من قضى عليه إذا أماته، فالمعنى ليميتنا ربك فنستريح. التقطته من «المرقاة».
Note 1
اسی میں پڑے رہو اور مجھ سے بات مت کرو، فرمایا: تو اس وقت وہ ہر بھلائی سے مایوس ہو جائیں گے اور اس وقت مصیبت، حسرت اور ہلاکت و بربادی کی پکار میں رہیں گے، عبداللہ بن عبدالرحمن نے کہا: لوگ اس حدیث کو مرفوع نہیں کہتے، ملا علی قاری رحمہ اللہ الباری نے کہا بلکہ اس کو حضرت ابودرداء رضی اللہ عنہ پر موقوف قرار دیتے ہیں لیکن وہ مرفوع کے حکم میں ہے کیونکہ اس جیسی باتیں رائے سے کہنا تو ممکن نہیں، اس حدیث کو امام ترمذی نے مرفوع روایت کہا جیسا کہ حدیث کی ابتداء سے معلوم ہوتا ہے۔