صحيح البخاري
Bukhari
كتاب التهجدThe Book of Salat-Ut-Tahajjud (Night Prayer)
بَابُ فَضْلِ الطُّهُورِ بِاللَّيْلِ وَالنَّهَارِ وَفَضْلِ الصَّلاَةِ بَعْدَ الْوُضُوءِ بِاللَّيْلِ وَالنَّهَارِ:Chapter. The superiority of remaining with ablution during the day and night and the superiorit of offering As-Salat (prayers) after ablution during the day and night.
Hadith 1149
اُردوEn
حَدَّثَنَا إِسْحَاقُ بْنُ نَصْرٍ ، حَدَّثَنَا أَبُو أُسَامَةَ ، عَنْ أَبِي حَيَّانَ ، عَنْ أَبِي زُرْعَةَ ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ ، " أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قال لِبِلَالٍ عِنْدَ صَلَاةِ الْفَجْرِ : يَا بِلَالُ حَدِّثْنِي بِأَرْجَى عَمَلٍ عَمِلْتَهُ فِي الْإِسْلَامِ ، فَإِنِّي سَمِعْتُ دَفَّ نَعْلَيْكَ بَيْنَ يَدَيَّ فِي الْجَنَّةِ ، قَالَ : مَا عَمِلْتُ عَمَلًا أَرْجَى عِنْدِي أَنِّي لَمْ أَتَطَهَّرْ طَهُورًا فِي سَاعَةِ لَيْلٍ أَوْ نَهَارٍ إِلَّا صَلَّيْتُ بِذَلِكَ الطُّهُورِ مَا كُتِبَ لِي أَنْ أُصَلِّيَ " ، قَالَ أَبُو عَبْد اللَّهِ : دَفَّ نَعْلَيْكَ يَعْنِي تَحْرِيكَ .
Narrated Abu Huraira: At the time of the Fajr prayer the Prophet asked Bilal, "Tell me of the best deed you did after embracing Islam, for I heard your footsteps in front of me in Paradise." Bilal replied, "I did not do anything worth mentioning except that whenever I performed ablution during the day or night, I prayed after that ablution as much as was written for me."
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
That is, as if you are walking in Paradise and the sound of your sandals is being heard.
Allah Ta'ala showed this to you; what was seen was something that was going to happen.
The scholars are in agreement that, except for the Messenger of Allah (sallallahu alayhi wa sallam), no one else has entered Paradise in a wakeful state while still living in this world.
You (sallallahu alayhi wa sallam) went there on the night of Mi'raj.
Similarly, regarding Hellfire, and what is narrated from some of the ascetics that their servant went into Hell to fetch fire for the hookah—this is completely incorrect.
Bilal (radi Allahu anhu), even in this world, used to walk ahead of the Messenger of Allah (sallallahu alayhi wa sallam) carrying items as a servant; in the same way, Allah Ta'ala showed His Prophet that this will also happen in Paradise.
From this hadith, the virtue of Bilal (radi Allahu anhu) is derived, and his being among the people of Paradise is established.
(Wahidi)
That is, as if you are walking in Paradise and the sound of your sandals is being heard.
Allah Ta'ala showed this to you; what was seen was something that was going to happen.
The scholars are in agreement that, except for the Messenger of Allah (sallallahu alayhi wa sallam), no one else has entered Paradise in a wakeful state while still living in this world.
You (sallallahu alayhi wa sallam) went there on the night of Mi'raj.
Similarly, regarding Hellfire, and what is narrated from some of the ascetics that their servant went into Hell to fetch fire for the hookah—this is completely incorrect.
Bilal (radi Allahu anhu), even in this world, used to walk ahead of the Messenger of Allah (sallallahu alayhi wa sallam) carrying items as a servant; in the same way, Allah Ta'ala showed His Prophet that this will also happen in Paradise.
From this hadith, the virtue of Bilal (radi Allahu anhu) is derived, and his being among the people of Paradise is established.
(Wahidi)
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 1149
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
In the narration of Jami‘ at-Tirmidhi and Sahih Ibn Khuzaymah, it is mentioned that Hazrat Bilal (radi Allahu anhu) submitted:
Whenever I become without ablution (wudu), I perform ablution, and after that, I offer two units (rak‘ah) of prayer.
The Messenger of Allah (sallallahu alayhi wa sallam) said:
“It is because of this that you have attained this reward.”
(Jami‘ at-Tirmidhi, al-Manaqib, Hadith: 3689; Sahih Ibn Khuzaymah: 2/213; Musnad Ahmad: 5/360)
This hadith does not contradict those ahadith which state that none of you will enter Paradise because of his deeds, because entry into Paradise will only be by the grace and mercy of Allah, and then, after entry, the levels (of Paradise) will differ due to deeds.
(Fath al-Bari: 3/48)
This does not prove that Hazrat Bilal (radi Allahu anhu) entered Paradise before the Prophet (sallallahu alayhi wa sallam), because Hazrat Bilal, in this world of color and scent, used to walk ahead of the Prophet as a special attendant, so even in sleep, he appeared before the Messenger of Allah (sallallahu alayhi wa sallam) in the same manner.
It should be noted that the Messenger of Allah (sallallahu alayhi wa sallam) saw Hazrat Bilal (radi Allahu anhu) in a state of sleep, and it was his blessed habit that after the Fajr prayer, he would narrate his dream or, after hearing someone else’s dream, interpret it.
The mention of the Fajr prayer in the narration is intended to point to this very reality.
(Fath al-Bari: 3/44)
(2)
Ibn al-Jawzi states that one should perform prayer after ablution (wudu) so that the ablution is not without purpose.
Imam Bukhari (rahimahullah) has brought this hadith in the chapter of the night prayer (tahajjud) in order to establish the greeting of ablution (tahiyyat al-wudu’).
Always remaining in a state of ablution is a tremendous weapon for the believer, because Satan is familiar with impure and filthy things and detests purity and cleanliness. Moreover, when a person remains in a state of ablution, the prayers of day and night are not missed by him.
(1)
In the narration of Jami‘ at-Tirmidhi and Sahih Ibn Khuzaymah, it is mentioned that Hazrat Bilal (radi Allahu anhu) submitted:
Whenever I become without ablution (wudu), I perform ablution, and after that, I offer two units (rak‘ah) of prayer.
The Messenger of Allah (sallallahu alayhi wa sallam) said:
“It is because of this that you have attained this reward.”
(Jami‘ at-Tirmidhi, al-Manaqib, Hadith: 3689; Sahih Ibn Khuzaymah: 2/213; Musnad Ahmad: 5/360)
This hadith does not contradict those ahadith which state that none of you will enter Paradise because of his deeds, because entry into Paradise will only be by the grace and mercy of Allah, and then, after entry, the levels (of Paradise) will differ due to deeds.
(Fath al-Bari: 3/48)
This does not prove that Hazrat Bilal (radi Allahu anhu) entered Paradise before the Prophet (sallallahu alayhi wa sallam), because Hazrat Bilal, in this world of color and scent, used to walk ahead of the Prophet as a special attendant, so even in sleep, he appeared before the Messenger of Allah (sallallahu alayhi wa sallam) in the same manner.
It should be noted that the Messenger of Allah (sallallahu alayhi wa sallam) saw Hazrat Bilal (radi Allahu anhu) in a state of sleep, and it was his blessed habit that after the Fajr prayer, he would narrate his dream or, after hearing someone else’s dream, interpret it.
The mention of the Fajr prayer in the narration is intended to point to this very reality.
(Fath al-Bari: 3/44)
(2)
Ibn al-Jawzi states that one should perform prayer after ablution (wudu) so that the ablution is not without purpose.
Imam Bukhari (rahimahullah) has brought this hadith in the chapter of the night prayer (tahajjud) in order to establish the greeting of ablution (tahiyyat al-wudu’).
Always remaining in a state of ablution is a tremendous weapon for the believer, because Satan is familiar with impure and filthy things and detests purity and cleanliness. Moreover, when a person remains in a state of ablution, the prayers of day and night are not missed by him.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 1149
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: To deduce from this hadith that it is permissible to specify a time for any act of worship based on one’s own reasoning (ijtihad) is not correct, because the rank of entering Paradise that Bilal (radi Allahu anhu) attained was not due to his own reasoning and deduction, but rather, it was not so. For any act for which the Shariah has not specified a time, it is not permissible to specify a time for it. The Prophet (sallallahu alayhi wa sallam) himself instructed regarding the prayer of greeting after ablution (tahiyyat al-wudu) and the prayer of greeting the mosque (tahiyyat al-masjid); this practice was not initiated by Bilal (radi Allahu anhu) through his own deduction and reasoning, but rather, he began it due to the encouragement and exhortation of the Prophet (sallallahu alayhi wa sallam).
In the era of ignorance (jahiliyyah), people had specified the month of Rajab for the sacrifice of ‘Atirah. When the Prophet (sallallahu alayhi wa sallam) was asked about it, he said: ‘Atirah is valid; if anyone wishes to act upon it, he may do so, but specifying the month of Rajab for it is not correct. Whenever one is able to do it, he may do so and feed the people. From this, it is established that specifying a time from one’s own side is not correct.
The explanation of the hadith has already passed above.
In the era of ignorance (jahiliyyah), people had specified the month of Rajab for the sacrifice of ‘Atirah. When the Prophet (sallallahu alayhi wa sallam) was asked about it, he said: ‘Atirah is valid; if anyone wishes to act upon it, he may do so, but specifying the month of Rajab for it is not correct. Whenever one is able to do it, he may do so and feed the people. From this, it is established that specifying a time from one’s own side is not correct.
The explanation of the hadith has already passed above.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 6324
