Bukhari

� Lexical Explanation:
«رَهْطًا» group.
«خَشْيَةَ أَنْ يَكُبَّهُ اللَّهُ» Out of fear that Allah might cast him into the Fire (because, due to the weakness of his faith, he might turn away from Islam).

Explanation:
In the noble verse, there is mention of some Bedouins from the tribe of Banu Asad who came to Madinah and expressed their Islam as if it were a favor. Allah Ta'ala clarified that this is Our favor, not yours. Hazrat Sa'd radi Allahu anhu swore an oath regarding a certain person, declaring him to be a believer. Upon this, the Prophet sallallahu alayhi wa sallam cautioned that faith (iman) is an act of the heart—who can know what is in someone’s inner self? You may only judge someone as a Muslim based on outward appearance. By bringing this hadith under this chapter and its subheading, Imam Bukhari rahimahullah intends to show that, in the sight of Allah, only that Islam is accepted which is from the heart. However, in worldly matters, outward Islam can also be beneficial. With this objective in mind, Imam Bukhari rahimahullah is establishing the unity of iman (faith) and Islam in the Shari’ah, and this is based on that same ijtihadi insight which Allah had endowed in his nature.

Hadith Commentary:
In the noble verse, there is mention of some Bedouins from the tribe of Asad who came to Madinah and expressed their Islam as if it were a favor upon others. Allah clarified that this is Our favor, not yours.

Regarding this, Sa'd (radi Allahu anhu) swore an oath about a certain person, declaring him to be a believer.
Upon this, the Prophet (sallallahu alayhi wa sallam) gave a warning that faith (iman) is an action of the heart—who can know what is in another’s inner self? You may only judge someone as a Muslim based on outward appearance.

By bringing this hadith under this chapter and its subheadings, Imam Bukhari intends to show that, in the sight of Allah, only that Islam is accepted which is from the heart.
However, in worldly matters, outward Islam can also be beneficial.

With this objective in mind, Imam Bukhari is establishing the unity of iman (faith) and Islam in the legal (shar‘i) sense, and this is based on the same ijtihadi insight which Allah had instilled in his nature.

Hadith Commentary:
➊
From this hadith, it is understood that one whose inner state is not known may be called a Muslim, because Islam is related to outward actions. However, he should not be called a believer (mumin), because this is a matter of the inner self, and who besides Allah can be aware of it? Or it is the office of the Prophet that, through revelation, he can be informed of inner states.
Secondly, it can also be interpreted that every Muslim has two states: one related to the inner self and the other to the outward.
Iman (faith) is an inner matter, the true knowledge of which no one besides Allah can possess—unless He informs someone.
However, by observing someone’s outward state, seeing that he is observant of religious law, regular in prayer and fasting, it can be said that he is a steadfast Muslim.

➋
It is also understood that juniors have the right to intercede in the presence of elders, and elders have the discretion to accept or reject it.
Furthermore, if the manner of intercession requires correction, it should be pointed out in that gathering in an appropriate way, and for the satisfaction and reassurance of the intercessor, the reason should also be explained.

➌
Imam Bukhari rahimahullah wishes to distinguish between salvific and non-salvific Islam before Allah: that the Islam which leads to salvation is that which is from the depths of the heart and with sincere intention, and is equivalent to iman (faith). The Islam which is merely for show
may be useful for protecting worldly interests, but cannot be a means of salvation in the Hereafter.
In summary, Imam Bukhari rahimahullah, by explaining the two meanings of Islam, has clarified the apparent difference between Islam and iman: that there is no contradiction between legal Islam (Islam shar‘i) and true iman (iman haqiqi); however, that Islam which is merely for show has no connection to iman.

Hadith Commentary:
This hadith has already been mentioned in the Book of Faith.
Ibn Ishaq has narrated in al-Maghazi: It was submitted to the Prophet (sallallahu alayhi wa sallam) that you have given one hundred camels each to ‘Uyainah ibn Hisn and Aqra‘ ibn Habis, but you have not given anything to Ju‘ayl Sarāqah.
He (sallallahu alayhi wa sallam) replied: By Him in Whose hand is my soul, Ju‘ayl ibn Sarāqah is better than ‘Uyainah and Aqra‘ and all the people of the earth like them.
But I give wealth to ‘Uyainah and Aqra‘ in order to win over their hearts, and as for Ju‘ayl, I have trust in his faith.
(Wahidi)

Hadith Commentary:
(1)
The relevance of this hadith to the chapter heading is that the person to whom the Messenger of Allah (sallallahu alayhi wa sallam) did not give anything did not ask for wealth, despite the repeated prompting of Sa'd (radi Allahu anhu). From this, it is understood that asking for an increase in wealth is not a good thing.
In addition, the Messenger of Allah (sallallahu alayhi wa sallam) said that he gives to some people so that they do not commit the forbidden act of asking and thus fall headlong into Hellfire. In this way as well, the mentioned hadith corresponds to the chapter heading.
('Umdat al-Qari: 3/511)
Hafiz Ibn Hajar (rahimahullah) has written that the fact that the Messenger of Allah (sallallahu alayhi wa sallam) did not like the repeated insistence of Sa'd ibn Abi Waqqas (radi Allahu anhu) establishes the relevance to the chapter heading.
(Fath al-Bari: 3/432)
However, his repeated requests were not regarding an increase in wealth, but rather he intended to intercede on behalf of someone who appeared to be deserving.
And Allah knows best.

(3)
Imam Bukhari (rahimahullah), at the end of the hadith, has explained some rare words found in the Noble Qur'an in relation to certain words in the hadith. The summary of this is that, according to the general rule, the simple (mujarrad) form is for intransitive verbs (lazim), and the augmented (mazeed fihi) form is for transitive verbs (muta'addi). However, "akabba" and "kabba" are contrary to this rule: the augmented form (mazeed fihi) is for intransitive verbs (fi'l lazim), and the simple form (mujarrad) is for transitive verbs (fi'l muta'addi).

Hadith Commentary:
Vocabulary of the Hadith:
:
yakubbuhu Allahu:
Allah will throw him down on his face,
will cast him face down.

Benefits and Issues:
➊ Although iman (faith) and Islam are inseparably linked, iman refers to the actions of both the inner and outer faculties (affirmation is an action of the heart, and prayer, Hajj, zakat, etc., all righteous deeds are actions of the outer faculties), whereas Islam pertains to outward actions.
Therefore, in light of outward actions, we may call someone a possessor of Islam, but claiming someone to be a possessor of iman is not correct.
This is something that Allah knows best.
Along with these outward actions, there must be affirmation in the heart.

➋ It is necessary to provide supportive cooperation to new Muslims who have accepted Islam, in order to make them firm and content in Islam, so that they may absorb the spirit of the Shari’ah acts within the Islamic society.
Such people are termed (mu’allafatu al-qulub) in technical terminology.

(1) From this blessed hadith, it is understood that the realities of iman (faith) and Islam are distinct from each other; that is, Islam is the name of outward submission and actions, whereas iman is the name of fulfilling their requirements with certainty of the heart and affirmation of the tongue. The meaning is that iman is a higher and more exalted rank than Islam, and its connection is more with the conviction of the heart than with outward submission.

(2) This blessed hadith also guides us to this important issue that one should not definitively affirm someone as a complete believer until there is a clear text from the Lawgiver (sallallahu alayhi wa sallam) regarding him.

(3) This hadith is also an explicit refutation of the misguided sect of the Murji’ah, who hold the belief that merely declaring faith with the tongue will admit a person into Paradise, and that there is no real need for action.

(4) It is permissible for the legitimate ruler to dispose of public wealth at his own discretion: to give to some and not to others, or to give less to some and more to others, and even to leave out an apparently important person and give instead to someone less important. All of this can be done on the basis of legal (shar‘i) benefit, even if this matter remains hidden from the subjects and the general public.

(5) It is permissible to intercede with the ruler, provided that the intercession is legitimate. Similarly, a person of lower status may advise someone of higher status, provided that the intention is sincere counsel and goodwill, and that it is done in private rather than in front of others, as this is more effective—unless circumstances require that the matter be addressed openly.

(6) “(Rather, he is) a Muslim”—that is, you only see a person’s outward state, so you should testify to what is apparent. The inner reality is known to Allah. Some have interpreted it as “Rather, say Muslim.” It has also been interpreted to mean: do not say only believer, but rather say, “He is a believer or a Muslim.” In this case, the “or” is for instructive conjunction (atf talqini), meaning you should say this as well. All three meanings are correct.

(7) “Out of fear”—this is connected to the beginning of the sentence, meaning: I give to some people because their faith is still weak. There is a danger that they might apostatize, and apostasy is akin to falling headlong into the Fire, whereas there is no such danger regarding a person of firm faith; therefore, if he is not given anything, he does not feel it. A believer does not covet wealth; if he receives it, good, and if not, still good.

Benefit:
Winning the hearts of new Muslims is extremely important, and with this in view, the Noble Prophet sallallahu alayhi wa sallam would sometimes give gifts and the like to new Muslims. Every decision of the Noble Prophet sallallahu alayhi wa sallam is final. It is obligatory to accept it. However, raising an objection in order to resolve a confusion is permissible. Iman (faith) and Islam are inseparably linked, but iman refers to inward actions (such as affirmation of the heart) and outward actions (such as prayer, fasting, pilgrimage, and zakat), whereas Islam pertains to outward actions. By observing someone’s outward actions, we may call him a Muslim, but we cannot call him a believer (mumin), because we do not know the true reality of the affirmation of his heart. Also, see hadith (69).

Benefit:
The meaning of Imam Zuhri’s (rahimahullah) statement is that faith (iman) is the name for both inward and outward actions. However, if there is only verbal affirmation with the tongue, then we may call this Islam, not iman. Also see: Explanation of Hadith: 68.