Abu Dawud

391. Commentary:
Islam began in the environment of Hijaz as something strange and unfamiliar, but when its truth became widely known, even the thoughts of the desert and mountain dwellers changed. Instead of being dominated by worldly wealth and possessions, they became preoccupied with their relationship with Allah, the firmness of the religion, and concern for the Hereafter. The natural simplicity of this questioner made him realize that the path of truth is clear and concise. From this question and answer, it is understood that the Sunnah prayers, Witr, Tahiyyat al-Masjid, and Eid prayers, etc., are fundamentally voluntary (nawafil) acts. However, according to Allamah Sindhi, making it a habit to abandon the Sunnah prayers is a great deficiency and loss in the religion. Since these people were new to Islam, the Messenger of Allah (sallallahu alayhi wa sallam) sufficed with this much from them so that the religion would not become a burden for them and they would not become disheartened. But when their hearts opened up, they became extremely eager for reward and performing voluntary acts became very easy for them. Therefore, a Muslim should never turn away from voluntary acts (nawafil) along with the obligatory (faraid) acts.

Hadith Commentary:
That is, he will enter Paradise.
The meaning derived for the chapter is that he used the word "Wallahi" in his oath.
This much is sufficient in taking an oath.
"Wallahi," "Billahi," "Tallahi"—all these are words used for oaths.

Relevance between the Chapter Heading and the Hadith:
Imam Bukhari rahimahullah has cited a blessed verse in the chapter heading «﴿ذَٰلِكَ دِينُ الْقَيِّمَةِ﴾» [البينة : 5] and in the hadith, Islam is mentioned in which the explicit command regarding prayer and zakat is present. Therefore, the Prophet sallallahu alayhi wa sallam has declared zakat and prayer to be Islam itself; thus, Islam is the religion and the religion is Islam.

The author of Awjaz al-Masalik writes:
The blessed verse «﴿ذَٰلِكَ دِينُ الْقَيِّمَةِ﴾» [البينة : 5] — that is, the things mentioned here are from the religion of the community. And this verse indicates the translation of the chapter heading in such a way that zakat is declared as religion in the verse, and the religion in the sight of Allah Ta'ala is only Islam, and zakat is included within Islam. [ابواب والتراجم، ج 1، ص 400]

Therefore, from here, the relevance between the translation of the chapter heading and the hadith is established.

Hadith Commentary:
1.
The actions related to the increase and decrease of faith (iman) are of two types:
Physical and financial.
Up to this point, Imam Bukhari rahimahullah has mentioned physical actions, and now he is mentioning financial actions.
In this regard, he has established the chapter heading: "Zakat is a part (pillar) of Islam."
In the verse mentioned in the chapter heading (tarjamat al-bab), prayer (salah) is also mentioned, but Imam Bukhari rahimahullah has established the heading only regarding zakat, because he has already established previous headings concerning the other parts of the verse.
When zakat is known from the verse to be a part of the religion, then it is automatically established as a part of Islam and iman.
2.
This hadith is intended as a refutation of those who do not consider actions necessary for the growth of faith, whereas in the hadith, the basis for success in the Hereafter is stated to be that there should be no deficiency in the actions and obligations mentioned therein.
(‘Umdat al-Qari 1/396)
3.
In this narration, the declaration of the two testimonies (shahadatayn) is not mentioned.
There are a few reasons for this:
(a)
The Messenger of Allah sallallahu alayhi wa sallam knew that this person was a Muslim, and for entering Islam, the declaration of the two testimonies is necessary.
(b)
It is possible that the Messenger of Allah sallallahu alayhi wa sallam did mention it, but due to its widespread fame, the narrator did not relate it.
The evidence for this is that in another narration in Sahih Bukhari, the Messenger of Allah sallallahu alayhi wa sallam informed him about the laws of Islam.
(Fath al-Bari 1/143)
4.
It is mentioned in the hadith that the questioner appeared before the Prophet in a disheveled state.
This teaches that a student should have simplicity in his habits and manners.
He should not waste time in adornment and beautification.
He should have a passion for acquiring knowledge.
He should not be concerned with anything else besides this.
5.
Traveling from one city to another to acquire religious knowledge, and then sitting before the scholars as a student, is a commendable habit.
For a student, leaving his own city for the sake of acquiring knowledge is a source of blessing.
(‘Umdat al-Qari 1/395)

Hadith Commentary:
The Ahl al-Hadith say that whoever resorts to such legal stratagems (hiyal) to evade zakat, the obligation of zakat will not be lifted from him.

The Hanafis have written of another strange stratagem: that if a woman’s husband does not divorce her and she is distressed by him, then if she commits adultery (zina) with the husband’s son, she will become forbidden (haram) to her husband.

The debate of Imam Shafi’i with Imam Muhammad on this issue is very well known.

According to the Ahl al-Hadith, this stratagem cannot be effective, because in their view, the relationship of mahramiyyah (prohibition due to marital ties) cannot be established through zina.

Hadith Commentary:
➊
At the end of this hadith, it is stated that if he has spoken the truth, then he will certainly enter Paradise. This means that if he does not show negligence in the commands and obligations, and does not commit deficiency in the obligations and commands through tricks and excuses, then he will be deserving of success. Therefore, a person should not resort to tricks and excuses in fulfilling the commands.

➋
The purpose of Imam Bukhari rahimahullah is that if someone resorts to trickery or making excuses to avoid paying zakat, then on the Day of Judgment he will be held accountable for it, because by trying to avoid Allah’s obligations through trickery, he has committed open rebellion.

➌
It should be noted that "hiqqah" refers to that she-camel which has completed three years and has entered its fourth year, and is capable of bearing offspring.
If someone possesses one hundred and twenty camels, then two such she-camels are obligatory as zakat upon them.
(Sahih al-Bukhari, Zakat.
Hadith: 1454)
If a wealthy person, intentionally, one or two days before the completion of the year, slaughters two of those camels, or gifts some camels to someone, or tries to avoid zakat through some trick, then such a person will be held accountable before Allah.
However, some people say that if, before the completion of the year, he reduces the zakat threshold, then there is no sin in it, because before the completion of the year, he can dispose of his wealth as he wishes, as is mentioned in Fatawa Alamgiri:
If someone has two hundred dirhams, then the trick to avoid zakat is that before the completion of the year, he gives one dirham in charity or gifts it to his minor son, so that at the time of the year’s completion, his threshold becomes deficient, and in this case, zakat will not be obligatory upon him.
(Fatawa Alamgiri: 391/6)
Imam Bukhari rahimahullah, at the end of the hadith, has held accountable those people who seek to escape the payment of zakat through trickery.

➍
Hafiz Ibn Hajar rahimahullah has written, quoting Imam Abu Yusuf rahimahullah:
“Whoever believes in Allah and has certainty in the Hereafter, it is not lawful for him to withhold charity, nor to remove his property from his ownership so that his threshold becomes deficient and he escapes zakat, nor to employ any other trick to avoid charity.”
(Fath al-Bari: 414/12)

Hadith Commentary:
Vocabulary of the Hadith:
(1)
ثَائِرٌ:
Disheveled,
scattered hair.
(2)
دَوِيّ:
With a fatha on the letter dal,
the humming sound caused by distance and remoteness, from which the meaning and intent cannot be understood.

Benefits and Issues:
➊ Only five prayers are obligatory in the day and night;
besides these, there is no other daily obligatory prayer.
The Sunnah prayers performed before and after the obligatory prayers are not separate and independent obligations.
They are performed only to bring presence of heart,
to attain humility and submissiveness,
and to make up for any deficiency or shortcoming that may occur in the obligatory prayers. In other words, they serve to enhance and perfect the obligatory prayers,
but are not independent obligations.

➋ Only the fasts of the month of Ramadan are obligatory;
fasts outside of Ramadan are observed to elevate ranks and to maintain and establish the process of purification and cleansing of the human soul,
just like voluntary (nafl) prayers.
Voluntary fasts also become expiation for sins and help develop the strength and ability to observe the obligatory fasts.

➌ In the religion, the only legal and constitutional obligation is zakat, which is Allah’s right as gratitude for wealth.
Besides zakat, spending in charity is a moral,
social, and communal obligation.
That is why, in the verse of Birr in the Noble Qur’an, along with zakat, it is stated: وَآتَى الْمَالَ عَلَىٰ حُبِّهِ — he gave wealth despite his love for it.
This has been mentioned separately and independently.

➍ In إِلَّا أَنْ تَطَّوَّعَ:
according to the Shafi’is, the exception here is munqati‘ (disconnected),
therefore, completing a voluntary act is better and more virtuous, but not obligatory.
In times of need, a voluntary prayer or voluntary fast can be broken,
and its make-up (qada’) is not obligatory or necessary.
According to the Hanafis, the exception is muttasil (connected),
therefore, in the case of breaking it, making it up is obligatory or necessary. But if the Hanafi view is considered correct, then the number of obligatory prayers remains five, and likewise, fasts outside of Ramadan would also have to be considered obligatory, which is clearly not correct.
(The details of this issue will be discussed in their proper place.)

➎ In لا ازيد ولا انقص:
“I will neither increase nor decrease,”
the intent is that I will fully adhere to your teaching and guidance,
and will not add or subtract anything according to my own temperament, disposition, will, or desire.

➏ There is no mention of Hajj in this hadith.
It is possible that this question and answer took place before the obligation of Hajj,
because the opportunity to perform Hajj was only possible after the conquest of Makkah,
and according to the well-known opinion, Hajj became obligatory in 9 AH.
It is also possible that the Prophet (sallallahu alayhi wa sallam) informed him of the pillars of Islam according to the context and occasion.
At the end of the narration of Talhah ibn Ubaydullah (radi Allahu anhu) in Sahih Bukhari, these words are found:
فاَخْبِرہُ عَنْ شَرَائِعِ الإِسْلَامِ,
meaning, “He (sallallahu alayhi wa sallam) informed him of the laws of Islam.”
This shows that this narration is concise.

The essence of success and salvation depends on adherence to the obligations and duties;
to attain higher ranks and statuses, it is necessary to pay attention to voluntary and recommended acts.
The more one observes voluntary and recommended acts, the higher the rank will be,
and its fulfillment and compliance is (obedience and submission).
That is why the Prophet (sallallahu alayhi wa sallam) said:
“If he is truthful in what he says, he will be successful and prosperous.”

Benefits and Issues:
In this narration, the word (wa abihi) is rare and weak.
(Shaykh al-Albani) However, it is also interpreted as follows:
That this incident occurred before the prohibition of swearing by other than Allah.
Or, this speech is in the style of common people.
In it, the meaning of an oath is not intended.
And some have said that the word "Rabb" is omitted, and the original is as follows:
(wa rabbi abihi) — By the Lord of his father.
Imam Suhayli said that in this, the meaning is one of amazement.
(Nayl al-Awtar, Chapter: Swearing by the Names and Attributes of Allah, 8/257)

(1) "He could be heard"—it is as if his questions were coming loudly from afar.

(2) "Any other prayer, for example, the prayers of Tahajjud, Ishraq, Duha, etc." Here, it does not refer to the Sunnah prayers performed before or after the obligatory prayers (which are called Rawatib), because that would have been the case if the Prophet (sallallahu alayhi wa sallam) was mentioning the number of units (rak‘at) of the prayers.

(3) "Any financial charity"—some people have used this as evidence to negate the obligation of Sadaqat al-Fitr and Udhiyah (sacrifice). But the correct position is that what is meant here is not Sadaqat al-Fitr, but Sadaqat al-Nafs (charity of the self). Similarly, Udhiyah is also not a financial charity; otherwise, eating from it oneself and feeding the rich would not be permissible. Rather, it is a separate act of worship, just as Hajj is, even though wealth is spent in it.

(4) "I will neither do more nor less"—that is, he does not pledge to perform supererogatory (nafl) prayers, fasts, or charities, nor will he fall short in the obligatory acts. These words do not indicate the performance of supererogatory acts, as a superficial person might think. A detailed discussion has already passed. See (Hadith: 459).

(5) The purpose of Imam al-Nasa’i rahimahullah is to mention the branches of faith (Shu‘ab al-Iman), among which zakat holds an important position.

(1) Fasting was made obligatory in Sha'ban, 2 AH. The obligation of fasting is established by the Qur'an, the Sunnah, and the consensus (ijma') of the Ummah.

(2) "I will not decrease"—that is, in terms of the apparent count and the like; otherwise, it cannot be claimed that there will be no deficiency in its performance.

(3) "If he remains firm upon his statement"—that is, he will not decrease in the obligatory acts. (Not that he will not increase upon them, because the performance of supererogatory (nafl) acts is desirable and is also mentioned in the narration. And this is the difficult matter.) Or the meaning is that he will not add anything to the obligatory acts from his own side.

459. Commentary:

➊ “They used to hear a buzzing sound.” This indicates that he was speaking in a low voice.

➋ Since the questioner was already a Muslim and had already professed the two testimonies (shahadatayn), the Prophet (sallallahu alayhi wa sallam) explained to him the other pillars of Islam. Hajj was not mentioned because it had not yet been made obligatory. The established view is that Hajj was made obligatory in the 9th year of Hijrah.

➌ “Except that you perform voluntary acts.” It is as if the original question was only about the obligatory acts (fara’id). Salvation also depends on the obligatory acts; as for the Sunnah and voluntary acts (nawafil), they are for the completion of the obligatory acts. Any deficiency in the performance of the obligatory acts is made up for by the Sunnah and voluntary acts. It is rare for anyone to claim perfect fulfillment of the obligatory acts, which is why adherence to the Sunnah and voluntary acts, especially the regular Sunnah prayers (rawatib), holds great importance. This is also because the Messenger of Allah (sallallahu alayhi wa sallam) was consistent in observing them, and it is obligatory for us to follow his Sunnah. Furthermore, the rawatib (the Sunnah prayers before and after the obligatory prayers) are dependent on the obligatory prayers and are not separate from them; therefore, except in cases of travel, illness, or extreme preoccupation, one should be consistent in performing them. As for the statement of some people that “beginning a voluntary prayer or fast also becomes obligatory, because abandoning it midway would invalidate the deed, and in the Noble Qur’an it is said: ﴿Do not invalidate your deeds﴾ [محمد47 : 33],” the practice of the Messenger of Allah (sallallahu alayhi wa sallam) and the hadiths do not support this. The Messenger of Allah (sallallahu alayhi wa sallam) broke his voluntary fast before completing it. See: [صحیح مسلم، الصیام، حدیث : 1154].

Therefore, according to the majority of scholars, a voluntary act does not become obligatory merely by starting it, although completing it is better. As for the blessed verse, its context and background prevent the interpretation given by some (the Hanafis), because in this verse, actions done contrary to the Sunnah are declared invalid. And Allah knows best.

Takhrij al-Hadith:
[صحیح بخاری 46],
[صحيح مسلم 100]

Fiqh al-Hadith
➊ From this hadith, it is understood that success depends on actions and the fulfillment of obligations. However, one should not abandon the Sunnah and supererogatory (nawafil) acts either, as is established from other evidences. When there is deficiency in the obligatory acts (fara'id), the Sunnah and nawafil will be of benefit. Furthermore, the virtue of fulfilling the commands of Islam as they ought to be fulfilled is also made clear.
➋ Who the man from Najd was is not specified in the hadith. Ibn Battal and Ibn al-‘Ajmi and others are of the opinion that he was Dhamam ibn Tha’labah radi Allahu anhu. [شرح ابن بطال 97/1 والتوضيح لمبهمات الجامع الصحيح لابن العجمي، قلمي ص13]
➌ Islam is the name of obligations and actions; thus, it is understood that the belief of the Murji’ah is false, who think that actions are outside of faith (iman).
➍ In this hadith, Hajj is not mentioned, whereas from other ahadith the obligation of Hajj is established. Therefore, it is understood that if an issue is not mentioned in one evidence but is mentioned in another, then the latter will be given consideration. In such a case, the absence of mention should not be taken as evidence for its negation.
➎ Some scholars have deduced from this hadith that Witr is not obligatory (wajib) but rather an emphasized Sunnah (sunnah mu’akkadah). This is also supported by the following statement of Sayyiduna ‘Ali radi Allahu anhu:
«ليس الوتر بحتم كالصلٰوة ولٰكنه سنة فلا تدعوه»
Witr is not like the obligatory (fard) prayer, but it is Sunnah, so do not abandon it. [مسند أحمد 107/1 ح 842 وسنده حسن]
A person named Abu Muhammad said: Witr is obligatory (wajib), so Sayyiduna ‘Ubadah ibn al-Samit radi Allahu anhu (a Badri companion) said:
«كذب أبومحمد» Abu Muhammad has lied (i.e., he is mistaken). [سنن ابي داؤد : 1420 وسنده حسن، مؤطا امام مالك 123/1 وصححه ابن حبان، موارد : 252، 253]
➏ In the Arabic language, a high and hard place is called «نجد» and low and depressed land is called «غور». See: [القاموس الوحيد ص 1611، 1189]
There are many regions called Najd in the Arab lands. For example: Najd Barq, Najd Khal, Najd ‘Afr, Najd Kabkab, and Najd Murayyi. See: [معجم البلدان 262/5]
From Tihamah to the land of Iraq is Najd. [لسان العرب 413/3]
In those ahadith in which Najd of the horn of Satan, earthquakes, and tribulations are mentioned, what is meant is Najd al-‘Iraq. See: “Akmal al-Bayan fi Sharh Hadith Najd Qarn al-Shaytan” by Hakim Muhammad Ashraf Sandhu and “Fitnon ki Sarzameen Najd ya Iraq” by Rida Allah ‘Abd al-Karim.
Also see: the book of the present writer «الاتحاف الباسم تحقيق وشرح موطأ امام مالك رواية ابن القاسم» [ص 351۔ 352]
The Najdi mentioned in this hadith is the eminent companion (Dhamam ibn Tha’labah) radi Allahu anhu, as has been mentioned above [نمبر ➋] and also see: [الاصابة ص 627 ت 4342]