By Mawlana Muhammad Abasoomar
Edits and footnotes by Faraz Abdul Moid
A Cold Area (Zamharīr) in Jahannam
It may come as a surprise to many that Jahannam also has a cold area. The following is more than enough to convince us of this phenomenon:
Sayyiduna Abu Hurayrah رضي الله عنه reported that Rasulullah صلى الله عليه وسلم said,
“Jahannam complained to its Lord saying: ‘Oh my Lord, parts within me have devoured each other.’ So Allah allowed it two breaths: one in the summer and the other in the winter. Therefore the extreme heat that you experience (on earth) is caused by the heat of Jahannam, and the severe cold too is due to the zamharīr. (the extremely cold section of Jahannam).” (Sahīh Bukhārī 537, Sahīh Muslim 617)
The following Sahābah, Tābi’ūn, and ‘Ulama have affirmed this cold spot of Jahannam:
- ‘Abdullah b. ‘Abbas [1] (Sifāt al-Nār of Ibn Abi al-Dunya, pg.101)
- Mujāhid [2] (Sifāt al-Nār of Ibn Abi al-Dunya, pg.101)
- ‘Ikrimah [3] (al-Takhwīf min al-Nār, pg. 81)
- Ka’b al-Ahbār [4] (al-Hilyah of Abu Nu’aym vol.5, pg.406)
- ‘Abd al-Malik b. ‘Umayr [5] (Sifāt al-Nār, pg.100)
- Zubayd al-Yāmi [6] (al-Takhwīf min al-Nār, pg. 81)
All of the above, besides the first Sahābi, are Tābi’ūn.
- Hāfiż Ibn Rajab al-Hanbali has a dedicated chapter “The Extreme Cold of Jahannam” in his book al-Takwīf min al-Nār, pgs. 80-81.
- ‘Allāmah Badruddīn al-‘Aynī has stated in his commentary of Sahīh Bukhāri, “There is no reason to reject this ‘cold spot’ of Jahannam.”
- al-‘Aynī also said, “Matters of the Hereafter should not be analyzed with the experiences of this world. (Umdat al-Qāri vol.4, pg. 33) [7]
- Hāfiż Ibn Hajr has also mentioned a similar discussion in his commentary of Bukhāri titled Fath al-Bāri hadith 537. [8]
- Mulla ‘Ali al-Qāri in Mirqāt al-Mafātīh hadith 591. [9]
A Brief Explanation of the Hadith
“In very hot weather delay the Zuhr prayer till it becomes (a bit) cooler…”
The reason for this directive is so that there could be more people attending the Zuhr salah if it is offered in the cooler period, as compared to if it was offered in the extreme heat.
Many Fuqāha (jurists) have understood an overriding principle from the above Hadith (and its likes) that the time for the congregational salāh will be adjusted within its permissible timings to suit a larger congregation.
“…because the severity of heat is from the raging of the Hellfire.”
This part is further explained by Rasulullah صلى الله عليه وسلم in the next few sentences:
“The fire of Hell complained to its Lord saying: O Lord! My parts are eating (destroying) one another.”
Regarding the “complaint” of Jahannam, was it verbal or was it an understood complaint?
Several Muhaddithūn (Hadith scholars) have written that since nothing is out of the Power of Allah تعالى, this can be understood as a verbal complaint for which Almighty Allah would have given Jahannam the ability to speak.
“So Allah allowed it two breaths, one in the winter and the other in the summer.”
These are two breaths that Allah تعالى allows Jahannam to exhale. One is in the summer, and through this exhaling the heat of the world is obviously dramatically affected, and as a result the heat within Jahannam is lowered.
The breath in the winter is understood in two ways. One group of classical Hadith commentators have accepted this on its apparent meaning. That is: when Jahannam exhales in the winter, it exhales from a cold region within Jahannam. Therefore this cold that emerges from there affects the climate in the world proportionately.
The writer concurs with this explanation.
(Fath al-Bāri, Hadith 537 and ‘Umdat al-Qāri, Hadith 537)
Another group of Hadith commentators state that this breath in the winter is actually inhaling rather than exhaling. They state that Jahannam actually inhales air from our atmosphere during our winter, thereby draining it from its heat and leaving us in the cold.
(Fath al-Mulhim vol.4, pg.328, Hadith 1408)
This also explains the last part of the Hadith in question:
“The breath in the summer is at the time when you feel the severest heat and the breath in the winter is at the time when you feel the severest cold.”
And Allah تعالى knows best
Du’ā During Cold Weather
The cold weather of winter should remind one of the “burning cold” of Jahannam. Sayyiduna Ibn ‘Abbas رضي الله عنهما says:
“The inmates of Jahannam will ask to be rescued from the excruciating heat of Jahannam. An icy cold wind will be blown upon them, which will cause their bones to ache after which they will beg for heat again.” (Latā’if al-Ma`ārif)
Rasulullah صلى الله عليه وسلم is reported to have said, “When a person recites the following supplication, Allah تعالى says to Jahannam, ‘Indeed, a servant of mine has sought refuge in Me from you, bear testimony that I have granted him salvation from you.’”
لَا إلٰهَ اِلَّا الله، مَا أَشَدَّ بَرْدَ هٰذَا الْيَوْمِ، اللهُمَّ أَجِرْنِي مِنْ زَمْهَرِيرِ جَهَنَّمَ
Lā ilāha illa Allahu, mā ashadda barda hāzhā al-yawm, Allahumma ajirnī min zamharīri jahannam.
Translation: “There is no deity besides Allah. How severe is the cold of today! Oh Allah, save us from the extreme cold of Jahannam.”
The Sahābah رضي الله عنهم then asked, “What is zamharīr?”
Rasulullah صلى الله عليه وسلم replied, “A cold area in Jahannam in which a disbeliever will be placed, and [due to the extreme freeze] his body parts will break off.”
This Du’ā is recorded by the following Imāms of Hadith:
- Ibn al-Sunnī (‘Amal Al-Yawmi wa al-Laylah Hadith 306)
- Abū Nu’aym in his ‘Amal al-Yawmi wa al-Laylah
- Bayhaqī (al-Asmā wa al-Sifāt)
- The chain of narrators is [slightly] weak, (al-Maqāsid al-Hasanah, Hadith 1283) but suitable for practice.
- Imam Hākim has mentioned that it is perfectly correct to recite those Du’ās that are reported in weak Hadiths. See al-Mustadrak vol.1, pg.490.
- Hāfiż Ibn Taymiyyah has also stated the permissibility of reciting Du’ās and dhikrs that have been reported with a weak chain. (Majmū’ al-Fatāwa vol.18, pg.65-67)
- Hāfiż Ibn Hajr has said the same as well. (Natā’ij al-Afkār vol.5, pg.291)
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Footnotes:
[1] ‘Abdullah b. ‘Abbas b. ‘Abd al-Muttalib Shaybah b. Hāshim al-Qurashi al-Makki was a prominent Sahābi and paternal cousin of Rasulullah صلى الله عليه وسلم. He was born in Makkah 2 or 3 years before the migration to Madinah (around 619 CE). He was an extremely intelligent individual, and was handsome, of tall stature, white complexion, full-bodied, with a graceful and awe-inspiring persona and noble character. Ibn ‘Abbas was a leading scholar amongst the latter generation of the Sahābah, a result of the Du’ā his noble cousin Rasulullah صلى الله عليه وسلم made for him, “Oh Allah, grant him knowledge of the interpretation of the Qur’an and a deep understanding of the religion.” This blessed occurrence took place after Ibn ‘Abbas had assisted Rasulullah صلى الله عليه وسلم by placing a container of water in advance so that Rasulullah صلى الله عليه وسلم may conveniently make wudū. Ibn ‘Abbas narrates that on another occasion Rasulullah صلى الله عليه وسلم rubbed Ibn ‘Abbas’ head and made Du’ā that he be granted wisdom. Upon the passing of Rasulullah صلى الله عليه وسلم, Ibn ‘Abbas was around his early teens.
Ibn ‘Abbas has over 1660 hadiths recorded in the known books of hadith, according to one count. He had many students who learnt from him, the most famous amongst them being Mujāhid, Sa’eed b. Jubayr, ‘Ikrimah, ‘Urwah, Tāwūs, Qāsim b. Muhammad, ‘Atā b. Yasār, al-Sha’bi, Hasan al-Basri, Ibn Sīrīn, ‘Amr b. Dīnar, Dahhāk b. Mazāhim, ‘Atā b. Abi Rabāh, and many others.
During his old age he lost his eyesight. He passed away in 68 AH (687 CE) in Tā’if.
[2] Mujāhid b. Jabr, born around 21 AH (642 CE), was a leading scholar in qirā’ah, tafsīr, and other sciences. He closely accompanied Ibn ‘Abbas, learning Qur’an, tafsīr, and fiqh, becoming his foremost student. He himself states that he recited the entire Qur’an to Ibn ‘Abbas 30 times, and during 3 of those recitations he would stop after every verse and ask about where the verse was revealed, and about whom or what it was revealed. Mujāhid also learnt from ‘Ā’isha, Abu Hurayrah, Sa’ad b. Abi Waqqās, ‘Abdullah b. ‘Amr, Ibn ‘Umar, Ummu Hāni, and many others. Amongst those who narrated from him were his colleagues ‘Ikrimah, Tāwūs, and ‘Atā. In addition to that ‘Amr b. Dīnar, al-A’mash, Qatādah, al-A’raj, and many others learnt from him. Salamah b. Kuhayl mentioned that he had not seen anyone more sincere than Mujāhid, ‘Atā, and Tāwūs in making their education solely for the sake of Allah تعالى. He was present with the noble Umayyad Caliph ‘Umar b. ‘Abd al-‘Aziz when the Caliph was passing away. Mujāhid resided in Kufa, and passed away in 104 AH (722 CE) while in sajdah during prayer.
[3] Abu ‘Abdullah ‘Ikramah al-Madani – of Berber heritage – was born around 25 AH (645 CE). He was given as a slave to Ibn ‘Abbas رضي الله عنهما who freed him. He accompanied Ibn ‘Abbas and was educated by him. He also learnt from other Sahābah, and narrated hadiths from renowned ones such as ‘Ā’isha, ‘Ali, Abu Hurayrah, Ibn ‘Umar, ‘Abdullah b. ‘Amr, Abu Sa’eed al-Khudri, and others. Amongst those who narrated from him include the likes of Ibrahim al-Nakha’ī, al-Sha’bi, ‘Amr b. Dīnar, Qatādah, Abu Sālih, Khalid al-Hazhzhā’, al-A’mash, and Ibn Shihāb. Being from the most prominent students of Ibn ‘Abbas (along with Mujāhid, Tāwūs, ‘Atā b. Abi Rabāh, Sa’eed, and Jābir b. Zayd), ‘Ikrimah was recognized as amongst the foremost scholars in tafsīr and sīrah. He passed away in Madinah in 105 AH (723 CE).
[4] Ka’ab b. Māti’ al-Humayri al-Yamāni, more commonly known as Ka’ab al-Ahbār, was a noble scholar from amongst the Tābi’ūn who previously was a Jew, and further was a leading scholar of Judaism in the Jewish community of Yemen. He accepted Islam after the passing of the Prophet صلى الله عليه وسلم during Abu Bakr’s caliphate, and came to Madinah during the caliphate of ‘Umar b. al-Khattāb. He would inform the Sahābah of what was contained in Judaic scriptures, while he would learn the sciences of Islam from them. He was held in high esteem for his nobility and zeal for Islam. During one of his visits to Jerusalem, 42 Rabbis accepted Islam at his hands. Ka’ab al-Ahbār resided in the Levant and would accompany the Sahābah in battles. He passed away around the age of 104 in Homs during the latter part of Uthmān b. ‘Affān’s caliphate while traveling with the Sahābah for battle.
[5] Abu ‘Amr ‘Abd al-Malik b. ‘Umayr b. Suwayd al-Qurashi al-Kūfi was a hadith narrator from the Tābi’ūn who was described as a very eloquent and learned individual. He saw ‘Ali b. Abi Tālib and Abu Musa al-Ash’ari. He met other Sahābah and narrated from them, such as Jābir b. Samurah, Nu’mān b. Bashīr, Jarīr b. ‘Abdullah, and others. Those who narrated from him include Shu’bah, Sufyān al-Thawri, Abu ‘Uwānah, and Sufyān b. ‘Uyaynah. He’s known to have narrated around 200 hadiths as per ‘Ali b. al-Madīni. A narration of his via Shahr b. Hawshab can be found in Sahīh Muslim. He was a notable scholar and became the judge in Kufa after Imām al-Sha’bi. He passed away in Dhu al-Hijjah of 136 AH.
[6] Abu ‘Abd al-Rahmān Zubayd b. al-Hārith al-Yāmi al-Kūfi al-Hāfiż was a hadith narrator from the latter generation of the Tābi’ūn. He met Sahābah such as Ibn ‘Umar and Anas b. Mālik. Sufyān al-Thawri, Jarīr, and others narrated from him. Shu’bah, who also narrated from him, said, “I have not seen a person better than Zubayd.” He was known to be one whose constant state was that of fear and reverence of Allah تعالى which subsequently created in him a persona of awe and respect. He would regularly spend his nights engaged in prayers.
Zubayd was a person who possessed contentment and complete trust in Allah تعالى. Once a ruler gifted him some wealth, but Zubayd did not accept it. Whenever he was ill and a visitor would say, “May you be granted cure by Allah تعالى,” Zubayd would reply, “I seek blessings from Allah تعالى.” A person of constant God-consciousness and worship, his virtue was accepted by all. He passed away in 122 AH.
[7] Imām Badruddīn al-‘Aynī in his work ‘Umdat al-Qāri explains that there is no contradiction in the simultaneous presence of both heat and cold in al-nār (the Fire) because “al-nār” is simply another expression for Jahannam. Additionally it’s been narrated that fire exists in some parts of hell, while extreme cold exists in other parts of it. Al-‘Aynī then points out that the Lord and Creator of ice and fire is capable of creating anything, including making two things of opposite attributes exist in one place. Moreover, hell is from the matters of the Hereafter which cannot be equated to the matters of this worldly cosmos.
[8] Hāfiż Ibn Hajr al-‘Asqalāni states, “What’s intended by the term “zamharīr” is severe cold. Its existence within the hellfire was viewed incredulously but there isn’t a problem [with the existence of severe cold within the hellfire] because the intent of the term “al-nār” (“the Fire”) is the location of fire, while there does exist an extremely cold area within it.”
Meaning, the term “al-nār” used for hell is a figurative usage to label the location of the fire, not that hell in itself is fire. The location (i.e. Jahannam) is given the name of that which exists therein (i.e. fire), which does not negate the existence of other than fire. Rather, there is an area of extreme cold within that location.
[9] Mulla ‘Ali al-Qāri states, “…destructive scorching winds that are experienced are from [hell’s] heat, and the freezing winds that are experienced are from its severe cold, and [the severe cold] is one of the levels of hell.”
He further says, “[Regarding the narration in Bukhāri,] some of them have said that it is understood from the hadith that there is severe heat and severe cold in hell, and it is said that each of them are amongst the strata of hell.”
Note: This article is a combination and rearrangement of two separate articles regarding the cold area of Hell and the Du’ā for a cold day, courtesy of “Hadith Answers” website. The article was edited for spelling, grammar, and style in addition to footnotes.
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