A Follow-Up Response To Objection: “If Prophet Is Hadhir Nazir Then Why Would He Say I Was Witness Over Them While I Dwelt Amongst Them.”

[MuhammedAli]

Introduction:

Prophet (sallallahu alayhi wa aalihi was’sallam) said: "You will be gathered, bare-footed, naked and not circumcised." He then recited: “As We began the first creation, We, shall repeat it: A Promise We have undertaken: Truly we shall do it.” (21:104) He added, "The first to be dressed on the day of resurrection will be Abraham, and some of my companions will be taken towards the left side and I will say: My companions! My companions! It will be said: 'They renegade from Islam after you left them.' Then I will say as the pious slave of Allah said: 'And I was a Shaheed over them while I dwelt amongst them. When you took me up you were the Watcher over them, and you are a Shaheed to all things. If you punish them they are your slaves. And if you forgive them, Verily you, only you are the all-Mighty, the all-Wise." (5:117) [Ref: Bukhari, B55, H568] This Hadith is source of one of the most popular and well thought of arguments against Hadhir Nazir is; Prophet (sallallahu alayhi wa aalihi was’sallam) will negate being Shaheed (i.e. witness). By using words of Prophet Isa (alayhis salaam), on the judgment day when he is found lacking knowledge about some members of his Ummah who had apostatized.

An Earlier Response In Nutshell:

In an earlier response, which can be read here, it was argued if word Shaheed is in meaning of Shahid (i.e. witness) then his negation is out of humility and respect for Allah (subhanahu wa ta’ala). And there is precedent for this type of understanding in the following verse 5:109. Where the Quran states Prophets will be asked, how the nations did receive you, and the Prophets due to respect for Allah (subhanahu wa ta’ala) and humility will negate having any kind of knowledge. It was also argued; word Shaheed is not used in meaning of Shahid but it is used in meaning of Raqeeb (i.e. watcher, modern equivalent; security) and Hafeez (i.e. protector). In this context Prophet (sallallahu alayhi wa aalihi was’sallam) is saying, he was Raqeeb/Hafeez over his Ummah until he was alive and he was not Raqeeb/Hafeez over his Ummah after his departure from earth and therefore he is/was not responsible for the apostates. It was also argued that Prophet (sallallahu alayhi wa aalihi was’sallam) was emulating the Sunnah of Prophet Isa (alayhis salaam) by uttering the following words and the words do not entirely reflect reality: “And I was a Shaheed over them while I dwelt amongst them. When you took me up you were the Watcher over them, and you are a Shaheed to all things. If you punish them they are your slaves. And if you forgive them, Verily you, only you are the all-Mighty, the all-Wise." [Ref: 5:117] This is akin to Tawaf of Safa and Marwa. The historical reason for running between these two mountains and modern practice are different. She ran between these mountains for sake of help and we run to worship Allah (subhanahu wa ta’ala) and to show strength to disbelievers. So even ‘if’ Prophet Isa (alayhis salaam) did intend to negate his own knowledge because he lacked knowledge about his Ummah same cannot be said about Prophet (sallallahu alayhi wa aalihi was’sallam). The creed of Prophet (sallallahu alayhi wa aalihi was’sallam) witnessing the deeds of mankind is firmly rooted in Quranic teaching. Therefore it is evident that Prophet (sallallahu alayhi wa aalihi was’sallam) could not have used the phrase in same meaning as Prophet Isa (alayhis salaam) used. Point to note is; Prophet (sallallahu alayhi wa aalihi was’sallam) would be emulating a prophet’s Sunnah to show respect and to be humble about his knowledge and not to negate his own knowledge.

The Purpose Of Narrating Earlier Response:

The strength of above explanation that Prophet (sallallahu alayhi wa aalihi was’sallam) enacted the Sunnah of Prophet Isa (alayhis salaam) to be humble and show respect to Allah (subhanahu wa ta’ala) and not due to absence of knowledge hinges on the proof that Prophet (sallallahu alayhi wa aalihi was’sallam) knew the apostates and had fore knowledge regarding their apostasy. Hence this article will only focus on this aspect and establish with clear evidence that Prophet (sallallahu alayhi wa aalihi was’sallam) knew they were apostates. Why he referred to them as ‘my companions’ and ‘my Ummati’[1] is subject of another objection and another response.

Anti Hadhir Nazir Argument In Light Of Evidence:

Hadith records that Prophet (sallallahu alayhi wa aalihi was’sallam) will attempt to intercede on the behalf of apostates by calling them his companions but Allah (subhanahu wa ta’ala) will remind him that these people are not from his Ummah but they are disbelievers: "… and some of my companions will be taken towards the left side and I will say: My companions! My companions! It will be said: 'They renegade from Islam after you left them.'” [Ref: Bukhari, B55, H568] Another Hadith reveals what else will be said: "Some men from my companions will come to my Lake-Fount and they will be driven away from it, and I will say, 'O Lord, my companions!' It will be said, 'You have no knowledge of what they innovated after you left: they turned apostate as renegades (reverted from Islam).” [Ref: Bukhari, B76, H586] It is then that Prophet (sallallahu alayhi wa aalihi was’sallam) will utter words of Prophet Isa (alayhis salaam): “And I was a Shaheed over them while I dwelt amongst them. When you took me up you were the Watcher over them, and you are a Shaheed to all things. If you punish them they are your slaves. And if you forgive them, Verily you, only you are the all-Mighty, the all-Wise." [Ref: Bukhari, B55, H568] The opponents argue Prophet (sallallahu alayhi wa aalihi was’sallam) is asked if he knows what these people did after his departure and because he will not know what had happened after his death he will negate being Shaheed over them.

Our Principle Response To Anti Hadhir Nazir Argument:

Out of the many versions of Hadith quoted above one version is with ہمزہ (ء) of استفہام and matter of principle is that: -نفی کا انکار اثبات ھوتا ھے -جملہ منفیہ پر ہمزہ (ء) استفہام انکاری ھے Therefore ہمزہ استفہام establishes knowledge and not lack of knowledge.

Explaining The Meaning Of ہمزہ (ء) استفہام:

When in a negative sentence there is ہمزہ (ء) of استفہام negating the negative then that negation of negative means affirmation. Suppose a student in presence of Albert Einstein says to him: You don’t know answer to this question. Note this is a sentence in which knowledge is being negated for Albert Einstein therefore it is a ‘negative sentence’. If there was ء of استفہام on ألف (ا) and it was negating the negative in sentence then it would mean knowing the answer to question because not knowing was negated by ہمزہ (ء) of استفہام. Meaning it has negated ‘not knowing’ part of following sentence and sentence now implies ‘knowing’ the answer: You don’t know answer to this question.

The Hadith Of ہمزہ (ء) استفہام:

Prophet (sallallahu alayhi wa aalihi was’sallam) said: “I would be on the Cistern so that I would be seeing those who would be coming to me from you, but some people would be detained (before reaching me).” Prophet (sallallahu alayhi wa aalihi was’sallam) would say: “My Lord, they are my followers and belong to my Ummah and it would be said to me:فَيُقَالُ أَمَا شَعَرْتَ مَا عَمِلُوا بَعْدَكَ وَاللَّهِ مَا بَرِحُوا بَعْدَكَ يَرْجِعُونَ عَلَى أَعْقَابِهِم Which translates into considering ہمزہ (ء) استفہام: “Don’t you know what they did after you?”[2] The angel continues to testify: “By Allah, they did not do good after you, and they turned back upon their heels.” The Hadith ends with narrator of Hadith seeking Allah’s (subhanahu wa ta’ala) protection from apostasy: “He said: lbn Abu Mulaika used to say: O Allah, I seek refuge with Thee that we should turn back upon our heels or put to any trial about our religion.” [Ref: Muslim, B30, H5684] Note the words of Hadith in bold: “Don’t you know what they did after you?” These words indicate that to one being addressed already possesses the knowledge but his attention is being directed toward it, with this rhetorical question.

Important Note For Remaining Discussion:

The Hadith of ہمزہ (ء) استفہام insinuates fore knowledge therefore if any other Hadith indicates contrary to it then there will be contradiction between Ahadith. Due to presence of ہمزہ (ء) استفہام in the above quoted Hadith we have to assume the implications of ہمزہ (ء) استفہام in every Hadith on related topic and believe ہمزہ (ء) استفہام has been omitted. Example of such omission of ہمزہ (ء) استفہام is in the verses; 2:106, 2:107, 94:1, and 105:1.[3] Yet the translators translated these verses to indicate; one being addressed already possesses knowledge about the topic being a discussed in these verses. Hence all statements of Ahadith, with or without ہمزہ (ء) استفہام , on this subject, which indicate lack of knowledge regarding apostasy will have question mark inserted to indicate rhetorical under tones to convey meaning that Prophet (sallallahu alayhi wa aalihi was’sallam) already possesses knowledge regarding the reality of apostates. To ignore the implications of ہمزہ (ء) استفہام will mean that Ahadith contradict each other. And Ahadith establish; Prophet (sallallahu alayhi wa aalihi was’sallam) will recognize the apostates, and they will recognize him, and he will even know names of apostates, and their fathers names, and names of the tribes they belong to, and not just that but even the apostates will know who they are talking to. Considering all these facts, regarding which the evidence will follow, then to translate all related phrases without implications of ہمزہ (ء) استفہام is foolishness and distortion of reality.

The Apostates Mentioned In Hadith Will Be Leaders Of People Of Innovation:

It is recorded in the following Ahadith that those men who will be turned toward the left will be leaders of innovators: “Some men from my companions will be brought and taken towards the left side, whereupon I will say, 'O Lord, (these are) my companions!' It will be said, 'You do not know what new things they introduced (into the religion) after you?' I will then say as the righteous pious slave …." [Ref: Bukhari, B65, H4740] "Some men from my companions will come to my Lake-Fount and they will be driven away from it, and I will say, 'O Lord, my companions!' It will be said, 'You have no knowledge of what they innovated after you left? They turned apostate as renegades.[4]” [Ref: Bukhari, B76, H586] “Narrated Quaggas: "Those were the apostates who renegade from Islam during the Caliphate of Abu Bakr who fought them.” [Ref: Bukhari, B55, H656] These people will not be ordinary innovators because in the Hadith angel stated they innovated [reprehensible] aspects into religion after the death of Prophet (sallallahu alayhi wa aalihi was’sallam). Now it is established the people being turned from the Hawd Al Kawthar are leaders of sects of innovators. And some of these leaders were part of apostasy rebellion after departure of Prophet (sallallahu alayhi wa aalihi was’sallam).

Prophet Knows Names Apostates And Will Recognize Apostates:

Prophet (sallallahu alayhi wa aalihi was’sallam) knew the names of leaders of tribulations (i.e. Fitnah) and their father’s names, and their tribes, up till the judgment day, and told they will be more than three hundred in numbers: “I swear by Allah, I do not know whether my companions have forgotten or have pretended to forgot. I swear by Allah that the Apostle of Allah did not omit a leader of Fitnah up to the end of the world. Whose followers reach the number of three hundred and upwards but he mentioned to us his name, his father's name and the name of his tribe.” [Ref: Abu Dawood, B35, H4231] Hence he knew who will be the leaders of apostasy from his contemporizes and he recognized them. Following Hadith establishes that Prophet (sallallahu alayhi wa aalihi was’sallam) will recognize the apostates and they will recognize him on Hawd Al Kauthar: “The Prophet said, "While I was sleeping, a group (of my followers were brought close to me), and when I recognized them, a man (an angel) came out from amongst (us) me and them … Then behold! (Another) group (of my followers) were brought close to me, and when I recognized them, a man (an angel) came out from (me and them) he said (to them); Come along.' I asked, "Where?' He said, 'To the Fire, by Allah.' I asked, What is wrong with them?' He said …” [Ref: Bukhari, B76, H587] “The Prophet said, "I am your predecessor (forerunner) at the Lake-Fount, and whoever will pass by there, he will drink from it and whoever will drink from it, he will never be thirsty. There will come to me some people whom I will recognize, and they will recognize me, but a barrier will be placed between me and them." [Ref: Bukhari, B76, H585]

Confirmation Of Derived Understanding From Ahadith:

Prophet (sallallahu alayhi wa aalihi was’sallam) will not only recognize them at Hawd Al Kauthar but will also know the lineage of each and every leader of innovation/apostasy. The following Hadith establishes that Prophet (sallallahu alayhi wa aalihi was’sallam) will recognize the apostates and will recall their Nasab once Allah (subhanahu wa ta’ala) poses rhetorical question to him: "You think my nearness to my tribe will not benefit them? By Allah, nearness to me [via blood relation] will be rewarded on earth and in hereafter. On judgment day a tribe will be raised who will be ordered to go toward the left. One will say: O Muhammad! I am so son of so. Another will say:  O Muhammad! I am so son of so. I will say; without doubt I recognize your ancestry but you innovated after me and you became apostates by turning on your heels."[5] [Ref: Msnd Ahmad, Baqi Msnd Al Muksireen, Sa’id Khudri, Hadith 11284]  From the following Ahadith it is clear that Allah (subhanahu wa ta’ala) did not state the Nasab of apostates nor there is another Hadith in which Allah (subhanahu wa ta’ala) had informed him of Nasab of apostates on judgment day: 'It will be said, 'You have no knowledge of what they innovated after you left: they turned apostate as renegades?” [Ref: Bukhari, B76, H586] “O Lord, (these are) my companions!' It will be said: 'You do not know what new things they introduced (into the religion) after you?” [Ref: Bukhari, B65, H4740] So it cannot be argued that Prophet (sallallahu alayhi wa aalihi was’sallam) merely regurgitated what Allah (subhanahu wa ta’ala) had informed him on judgment day. This establishes, Prophet (sallallahu alayhi wa aalihi was’sallam) had recalled from his memory what he already knew during earthly life and during which he informed about leader of every Fitnah: “I swear by Allah, I do not know whether my companions have forgotten or have pretended to forgot. I swear by Allah that the Apostle of Allah did not omit a leader of Fitnah up to the end of the world. Whose followers reach the number of three hundred and upwards but he mentioned to us his name, his father's name and the name of his tribe.” [Ref: Abu Dawood, B35, H4231]

Discussed Evidence In Perspective Of Islamic Understanding:

Prophet (sallallahu alayhi wa aalihi was’sallam) will be at Hawd Al Kawthar when a group of people will be prevented from reaching him and will be taken toward left and a group toward right[6] and he will remonstrate with Allah (subhanahu wa ta’ala) that they are his companions. Allah (subhanahu wa ta’ala) will point out to him that they became apostates. This much is evident from the following Hadith: "You will be gathered, bare-footed, naked and not circumcised." He then recited: “As We began the first creation, We, shall repeat it: A Promise We have undertaken: Truly we shall do it.” (21:104) He added, "The first to be dressed on the day of resurrection will be Abraham, and some of my companions will be taken towards the left side and I will say: My companions! My companions! It will be said: 'They renegade from Islam after you left them.'” [Ref: Bukhari, B55, H568] Another version of same account adds that Allah (subhanahu wa ta’ala) will also state that the apostates innovated after the death of Prophet (sallallahu alayhi wa aalihi was’sallam). And following Hadith is evidence of this: “... and added, "The first man who will be dressed on the Day of Resurrection, will be Abraham. Lo! Some men from my followers will be brought and taken towards the left side, whereupon I will say, 'O Lord, (these are) my companions!' It will be said: 'You do not know what new things they introduced (into the religion) after you?'”[7] [Ref: Bukhari, B65, H4740] Rhetorical statement of Allah (subhanahu wa ta’ala) will remind Prophet (sallallahu alayhi wa aalihi was’sallam) that these men are apostates. Then he will say: Without doubt I recognize your lineage but you innovated after me and retreated on your heels and became apostates. Then considering the being of Allah (subhanahu wa ta’ala) and His knowledge, in state of humility and respect for Allah (subhanahu wa ta’ala) will utter the words of Prophet Isa (alayhis salaam): “' Then I will say as the pious slave of Allah said: 'And I was a Shaheed over them while I dwelt amongst them. When you took me up you were the Watcher over them, and you are a Shaheed to all things. If you punish them they are your slaves. And if you forgive them, Verily you, only you are the all-Mighty, the all-Wise." (5:117) [Ref: Bukhari, B55, H568] He will say this, not to negate his witnessing or knowledge regarding the apostates but because the One posing rhetorical question was Allah (subhanahu wa ta’ala) and He knows it all and nothing needs to be told to Him. Hence Prophet (sallallahu alayhi wa aalihi was’sallam) will completely deny being Shaheed due to respect for Allah (subhanahu wa ta’ala) and in selfless humility. An example of such respect and humility is in the following verse where Prophets will completely deny having any knowledge regarding how their nations received them: "On the Day when Allah will gather the Messengers together and say to them: "What was the response you received (from men to your teaching)?" They will say: "We have no knowledge, verily, only You are the All-Knower of all that is hidden (or unseen)." [Ref: 5:109]

Anger Of Allah And Its Implications:

Respectful and humble students negate their own knowledge if the teacher enquires something from them in state of anger. Prophets honor Allah (subhanahu wa ta’ala) as he is to be honored. Following Hadith establishes that Allah (subhanahu wa ta’ala) will be extremely angry, like never before: “On that Adam will reply, 'My Lord is so angry as He has never been before and will never be in the future; (besides) He forbade me (to eat from) the tree, but I disobeyed (Him), (I am worried about) myself! Myself! Go to somebody else; go to Noah.”[8] [Ref: Bukhari, B55, H556] Due to this anger and majesty of Allah (subhanahu wa ta’ala) the Prophets will show Him utmost respect, which He deserves. And they will display selfless humility by completely negating own knowledge (5:109). Prophet Isa (alayhis salaam) and Prophet Muhammad (sallallahu alayhi wa aalihi was’sallam) will negate being Shaheed as mark of respect for Allah (subhanahu wa ta’ala) and as display of humbleness. Humility has home in Prophets of Allah (subhanahu wa ta’ala) and they are most respectful of Allah (subhanahu wa ta’ala) in creation. Far more respectful of Allah (subhanahu wa ta’ala) then a student is of his teacher and far more humble about their own knowledge then a student is in presence of his teacher.

Conclusion:

It was established that Prophet (sallallahu alayhi wa aalihi was’sallam) in his life time foretold who the leaders of innovations would be, including their names, names of their fathers, and the tribes they belonged to. He also said he will recognize them and they will recognize him on judgment day. Considering all this information it is apparent that Prophet (sallallahu alayhi wa aalihi was’sallam) will not deny his station Shaheed because he was not Shaheed (i.e. witness) over actions of his Ummah. Instead there has to be another reason. Muslims believe Prophet (sallallahu alayhi wa aalihi was’sallam) will deny his station of Shaheed out of humility and respect for Allah (subhanahu wa ta’ala). This is just like the Prophets including Prophet (sallallahu alayhi wa aalihi was’sallam), who will deny having any knowledge about how their own nations received them despite knowing all too well how they were received.

Wama alayna ilal balaghul mubeen.
Muhammed Ali Razavi

Footnotes:

- [1] “Therefore turn to thy Lord for prayer and offer sacrifice, and surely thy enemy is cut off (from the good). Then he (the Holy Prophet) said: Do you know what Kauthar is? We said: Allah and His Messenger know best. The Prophet said: It is a canal which my Lord, the Exalted and Glorious has promised me, and there is an abundance of good in it. It is a cistern and my people would come to it on the Day of Resurrection, and tumblers there would be equal to the number of stars. A servant would be turned away from (among the people gathered there). Upon this I would say:رَبِّ إِنَّهُ مِنْ أُمَّتِي (i.e. My Lord, he is one of my people).  And He (the Lord) would say: You do not know that he innovated new things (in Islam) after you. Ibn Hujr made this addition in the hadith:" He (the Holy Prophet) was sitting amongst us in the mosque, and He (Allah) said: (You don't know) what he innovated after you" [Ref: Muslim, B4, H790]

- [2] In the online translation the phrase is translated as: “…and it would be said to me: Do you know what they did after you? By Allah, they did not do good after you …” Yet in other places the words أَمَا شَعَرْتَ were translated to mean: “The Prophet said, "Expel it from your mouth. Don't you know that we do not eat a thing which is given in charity?" [Ref: Bukhari, B24, H568] “As for al-Abbas, the uncle of the Messenger of Allah, I shall be responsible for it and an equal amount along with it. Then he said did you not know that a man’s paternal uncle is of the same stock as the father or his father?” [Ref: Abu Dawood, B9, H1619] In both places affirmation of knowledge is being indicated and not negation.

- [3] I have compared Arabic scripts of Quran from subcontinent and Saudi script published by Darus Salam and noted the difference in the scripts. Arabic scripts from subcontinent, published by Sunni, Deobandi, and Ghair-Muqalideen do not have ہمزہ (ء) استفہام on alif of a’lam on these verses but the Saudi published script ہمزہ (ء) استفہام is part of Arabic script. If the subcontinent script is correct then implication is obvious; ہمزہ (ء) استفہام was omitted from these verses and despite this scholars translated the verses keeping ہمزہ (ء) استفہام in perspective. Of course other side is; ہمزہ (ء) استفہام was part of script and in subcontinent it was omitted but its implications were always considered in understanding of the verses. My research on this issue has lead me to believe; traditionally ہمزہ (ء) استفہام was not part of script in these verses but the Saudi’s have inserted it into script because ہمزہ (ء) استفہام was intended to be part of it in meaning.

- [4] There is indication that the apostates will be guilty of committing major Kufr and will not intend to become apostate. Then they would revert to Islam by professing Islamic fundamentals once again without intending to become Muslim but that will be accepted, and the cycle will continue. Evidence of this is in the following Hadith: “Then will be brought some men of my followers who will be taken towards the left (i.e., to the Fire), and I will say: 'O Lord! My companions whereupon Allah will say: You do not know what they did after you left them. I will then say as the pious slave, Jesus said, And I was witness over them while I dwelt amongst them (up to) the All-Wise.' (5.117-118). The narrator added: Then it will be said that those people (relegated from Islam, that is) kept on turning on their heels (deserted Islam).” [Ref: Bukhari, B76, H533]

- [5] Please note, English translation was based on Urdu translation based on the following Urdu translation. Following is the Arabic rendering of the translation and the scanned images of this can be found here and here:حدثنا أبو النضر ثنا شريك عن عبد الله بن محمد بن عقيل عن سعيد بن المسيب عن أبي سعيد الخدري عن النبي أنه قال تزعمون أن قرابتي لا تنفع قومي والله إن رحمي. موصولة في الدنيا و الاخرة إذا كان يوم القيامة يرفع لي قوم يؤ مر  بهم ذات اليسار فيقول الرجل يا محمد أنا فلان بن فلان ويقول الخر أنا فلان بن فلان فأقول أما النسب قد عرفت ولكنكم أحدثتم بعدي  و ار تددتم على أعقابكم القهقري. [Ref: Msnd Ahmad, Baqi Msnd Al Muksireen, Sa’id Khudri, Hadith 11284] Following is another version of same Hadith and it was taken from IslamWeb Arabic website:حدثنا أبو عامر حدثنا زهير عن عبد الله بن محمد عن حمزة بن أبي سعيد الخدري عن أبيه قال سمعت النبي صلى الله عليه وسلم يقول على هذا المنبر ما بال رجال يقولون إن رحم رسول الله صلى الله عليه وسلم لا تنفع قومه بلى والله إن رحمي موصولة في الدنيا والآخرة وإني أيها الناس فرط لكم على الحوض فإذا جئتم قال رجل يا رسول الله أنا فلان بن فلان وقال أخوه أنا فلان بن فلان قال لهم أما النسب فقد عرفته ولكنكم أحدثتم بعدي وارتددتم القهقرى حدثنا زكريا بن عدي حدثنا عبيد الله عن عبد الله بن محمد بن عقيل عن حمزة بن أبي سعيد الخدري عن أبيه قال سمعت النبي صلى الله عليه وسلم على المنبر يقول فذكر معناه [Ref: Msnd Ahmad, Baqi Msnd Al Muksireen, Sa’id Khudri, Hadith 10754]

- [6] “Ibn Abbas narrated that the Messenger of Allah said: "The people will be gathered on the Day of Resurrection bare-foot, naked and uncircumcised as they were created." Then he recited: "As we begin the first creation, we shall repeat it: A promise binding upon Us. Truly We shall do it. And the first of people to be clothed will be Ibrahim. Among my companions will be some men who are taken to the right (i.e. toward paradise) and to the left (i.e. hell fire). I will say: 'O my Lord! My companions!’ It will be said: 'You do not know what they innovated after you, they continued to be apostates since you parted from them.' So I will say as the righteous worshipper said: If you punish them, they are your slaves, and if You forgive.” [Ref: Tirmadhi, B11, H2423]

- [7] “Narrated Ibn 'Abbas: "The Messenger of Allah stood to deliver a Khutbah, he said: 'O you people! You will be gathered before Allah naked and uncircumcised.' Then he recited: 'As We began the first creation, We shall repeat it...' until the end of the Ayah (21:104). He said: 'The first to be clothed on the Day of Resurrection is Ibrahim. Indeed some men from my Ummah will be brought and taken from the left side, so I will say: My Lord! My companion! It will be said: "Indeed you do not know what they innovated after you.' So I shall say as the righteous slave said: 'And I was a witness over them while I dwelt among them, but when You took me up, You were the Watcher over them. If You punish them, they are your slaves, and if You forgive them, Verily you, only you are the all-Mighty, the all-Wise."  (5:117/118) I shall be told: 'These people have not ceased turning on their heels as apostates ever since you parted from them.'" [Ref: Tirmadhi, B44, H3167]

- [8]“They would come to Noah and would say: O Noah, thou art the first of the Messengers (sent) on the earth, and Allah named thee as a" Grateful Servant," intercede for us with thy Lord. Don't you see in what (trouble) we are? Don't you see what (misfortune) has overtaken us? He would say: Verily, my Lord is angry today as He had never been angry before, and would never be angry afterwards. There had emanated a curse from me with which I cursed my people. I am concerned with only myself, I am concerned only with myself; you better go to Ibrahim (peace be upon him).” [Ref: Bukhari, B65, H4712] “They will go to Ibrahim and say: "O Ibrahim! You are Allah's Prophet and His Khalil among the people of the earth, so intercede for us with your Lord, don't you see what has happened to us?" He will say: "Today my Lord has become angry as He has never before been angry and will never be thereafter. Indeed I uttered three lies." Abu Hayyyan (a narrator) mentioned them in his narration: "Myself! Myself! Myself! Go to someone else! Go to Musa." [Ref: Tirmadhi, B37, H2621] “They would come to Moses (peace be upon him) and say: O Moses, thou art Allah's messenger, Allah blessed thee with His Messenger-ship and His conversation amongst people. Intercede for us with thy Lord. Don't you see in what (trouble) we are? Don't you see what (misfortune) has overtaken us? Moses (peace be upon him) would say to them: Verily. my Lord is angry as He had never been angry before and would never be angry afterwards. I, in fact, killed a person whom I had not been ordered to kill. I am concerned with myself, I am concerned with myself.” [Ref: Muslim, B1, H378]