Bukhari

Hadith Commentary:
Imam Malik bin Anas rahimahullah is one of the most renowned among the four Imams. He is the son of Anas bin Malik bin Abi Amir and is of the Asbahi tribe; his kunyah is Abu Abdullah. He was born in 95 AH and passed away in Madinah Tayyibah at the age of 84 in 179 AH.

He was not only the Imam of Hijaz but, in hadith and jurisprudence (fiqh), he was a leader for all Muslims. It is sufficient for his honor that Imam Shafi’i was among his students. He acquired knowledge of hadith from Az-Zuhri, Yahya bin Sa’id, Nafi’, Muhammad bin Munkadir, Hisham bin Urwah, Yazid bin Aslam, Rabi’ah bin Abi Abdur-Rahman, and many others. From him, such a multitude of people narrated hadith that they cannot be counted.

His students became Imams throughout the land, among whom were Imam Shafi’i, Muhammad bin Ibrahim bin Dinar, Abu Hashim Abdul Aziz bin Abi Hazim, who were considered unparalleled among his students in terms of knowledge and practice. In addition, there are countless others such as Mu’in bin Isa, Yahya bin Yahya, Abdullah bin Maslamah Qanabi, Abdullah bin Wahb. These very individuals were teachers of eminent hadith scholars such as Imam Bukhari, Muslim, Abu Dawud, Tirmidhi, Ahmad bin Hanbal, and Yahya bin Ma’in.

When he would teach hadith, he would perform ablution (wudu), then ascend the seat (of teaching). He would comb his beard, use perfume, and sit with great dignity and composure, and would say that he did this out of reverence for the greatness of the Prophetic hadith.

Abu Abdullah Imam Shafi’i said: I saw in a dream that the Messenger of Allah sallallahu alayhi wa sallam was sitting in the mosque, people were around him, and Imam Malik was standing respectfully before the Messenger of Allah sallallahu alayhi wa sallam. In front of the Messenger of Allah sallallahu alayhi wa sallam was a heap of musk, and he was giving handfuls of that musk and amber to Imam Malik, and Imam Malik was sprinkling it over the people.

Mutarrif said: I interpreted this as service to the knowledge of hadith and adherence to the Sunnah. Imam Shafi’i said: Once, at the door of Imam Malik’s house, I saw a group of horses from Khurasan and a herd of mules from Egypt, the likes of which I had never seen before. I said to the Imam: How excellent these are! He replied: O Abu Abdullah! All of these are gifts from me to you; please accept them. I requested: Please keep one animal for your own riding. He replied: I am ashamed before Allah that I should trample with the hooves of an animal upon the land which has the honor of being the resting place of the Messenger of Allah sallallahu alayhi wa sallam.

Even volumes would be insufficient to enumerate his virtues.

Rahimahullah rahmatan wasi’ah (Ameen).

Hadith Commentary:
(1)
This hadith describes the virtue of Madinah Tayyibah, that it will become the capital and seat of government over other cities. Thus, the prophecy of the Messenger of Allah (sallallahu alayhi wa sallam) was fulfilled word for word, and Madinah Tayyibah remained for a period the capital of Iran, Turan, Egypt, and Syria. It was the center of the Islamic armies, and from here, armies would set out, achieve victories, and bring back spoils.

(2)
The hypocrites used to call it Yathrib. The Messenger of Allah (sallallahu alayhi wa sallam) did not like this name because Yathrib means "to cause shame," and this meaning is contrary to the dignity of Madinah Tayyibah—that anyone who goes there should be shamed. The Messenger of Allah (sallallahu alayhi wa sallam) preferred that it be called Madinah. In this designation, there is elevation of status, meaning Madinah Tayyibah is a complete city.

(3)
The second part of this topic, "Madinah Tayyibah will expel evil people," is not general in its application but is specific to a certain time and some people. Thus, Qadi Iyad has written: This hadith is specific to the time of the Messenger of Allah (sallallahu alayhi wa sallam), because only those who had perfect faith would endure migration and residence in Madinah. This is indicated by the hadith in which an Arab Bedouin requested to withdraw his pledge of allegiance. Imam Nawawi (rahimahullah) has written: The referent of this hadith will be at the time of the Dajjal, when many hypocrites will leave Madinah and join the Dajjal. Hafiz Ibn Hajar (rahimahullah) states: According to the hadiths, both periods can be intended, and it is not necessary that all evil people will leave Madinah; rather, the meaning is that Madinah Tayyibah will continuously sift them out, even if some remain, as is stated in the Qur'an:
"And among the people of Madinah are those who persist in hypocrisy." (al-Tawbah: 101: 9)
It is also not necessary that all those who leave Madinah will be evil, because after the Messenger of Allah (sallallahu alayhi wa sallam), Mu'adh, Abu Ubaydah, Ibn Mas'ud, Talhah, Zubayr, and Ammar (radi Allahu anhum) left Madinah Tayyibah and took up residence in other cities, even though these people were superior in religious standing.
(Fath al-Bari: 4/114)

Hadith Commentary:
Vocabulary of the Hadith:
قَبْلَ أَنْ تَظْهَر:
The sunlight was still present in the room.
This same meaning is conveyed by لَمْ يَفِئِ الْفَيْءُ, that the shade had not yet replaced the sunlight.
When the sunlight recedes, shade spreads in its place.
Therefore, there is no contradiction between the two expressions, and the meaning of لَمْ يَظْهَرِ الْفَيْءُ is also that the shade had not yet appeared in place of that sunlight,
the shade had not yet spread in its place.
In this way, the Prophet (sallallahu alayhi wa sallam) used to perform the ‘Asr prayer as soon as its time began.