صحيح البخاري
Bukhari
كتاب الجهاد والسيرThe Book of Jihad (Fighting For Allah’S Cause)
بَابُ هَلْ يَسْتَأْسِرُ الرَّجُلُ وَمَنْ لَمْ يَسْتَأْسِرْ، وَمَنْ رَكَعَ رَكْعَتَيْنِ عِنْدَ الْقَتْلِ:Chapter. Can a man present himself to captivity, and whosoever refuses to surrender to captivity? And the performance of a two Rak‘a Salat (prayer) before being put to death.
Hadith 3045
اُردوEn
حَدَّثَنَا أَبُو الْيَمَانِ ، أَخْبَرَنَا شُعَيْبٌ ، عَنْ الزُّهْرِيِّ ، قَالَ : أَخْبَرَنِي عَمْرُو بْنُ أَبِي سُفْيَانَ بْنِ أَسِيدِ بْنِ جَارِيَةَ الثَّقَفِيُّ وَهُوَ حَلِيفٌ لِبَنِي زُهْرَةَ وَكَانَ مِنْ أَصْحَابِ أَبِي هُرَيْرَةَ ، أَنَّ أَبَا هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ ، قَالَ : " بَعَثَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَشَرَةَ رَهْطٍ سَرِيَّةً عَيْنًا ، وَأَمَّرَ عَلَيْهِمْ عَاصِمَ بْنَ ثَابِتٍ الْأَنْصَارِيَّ جَدَّ عَاصِمِ بْنِ عُمَرَ بْنِ الْخَطَّابِ فَانْطَلَقُوا حَتَّى إِذَا كَانُوا بِالْهَدَأَةِ وَهُوَ بَيْنَ عُسْفَانَ ومَكَّةَ ذُكِرُوا لِحَيٍّ مِنْ هُذَيْلٍ ، يُقَالُ لَهُمْ : بَنُو لَحْيَانَ فَنَفَرُوا لَهُمْ قَرِيبًا مِنْ مِائَتَيْ رَجُلٍ كُلُّهُمْ رَامٍ فَاقْتَصُّوا آثَارَهُمْ حَتَّى وَجَدُوا مَأْكَلَهُمْ تَمْرًا تَزَوَّدُوهُ مِنْ الْمَدِينَةِ ، فَقَالُوا : هَذَا تَمْرُ يَثْرِبَ فَاقْتَصُّوا آثَارَهُمْ فَلَمَّا رَآهُمْ عَاصِمٌ وَأَصْحَابُهُ لَجَئُوا إِلَى فَدْفَدٍ وَأَحَاطَ بِهِمُ الْقَوْمُ ، فَقَالُوا لَهُمْ : انْزِلُوا وَأَعْطُونَا بِأَيْدِيكُمْ وَلَكُمُ الْعَهْدُ وَالْمِيثَاقُ وَلَا نَقْتُلُ مِنْكُمْ أَحَدًا ، قَالَ عَاصِمُ بْنُ ثَابِتٍ أَمِيرُ السَّرِيَّةِ : أَمَّا أَنَا فَوَاللَّهِ لَا أَنْزِلُ الْيَوْمَ فِي ذِمَّةِ كَافِرٍ ، اللَّهُمَّ أَخْبِرْ عَنَّا نَبِيَّكَ فَرَمَوْهُمْ بِالنَّبْلِ فَقَتَلُوا عَاصِمًا فِي سَبْعَةٍ فَنَزَلَ إِلَيْهِمْ ثَلَاثَةُ رَهْطٍ بِالْعَهْدِ وَالْمِيثَاقِ مِنْهُمْ خُبَيْبٌ الْأَنْصَارِيُّ وابْنُ دَثِنَةَ وَرَجُلٌ آخَرُ ، فَلَمَّا اسْتَمْكَنُوا مِنْهُمْ أَطْلَقُوا أَوْتَارَ قِسِيِّهِمْ فَأَوْثَقُوهُمْ ، فَقَالَ : الرَّجُلُ الثَّالِثُ هَذَا أَوَّلُ الْغَدْرِ وَاللَّهِ لَا أَصْحَبُكُمْ إِنَّ لِي فِي هَؤُلَاءِ لَأُسْوَةً يُرِيدُ الْقَتْلَى فَجَرَّرُوهُ وَعَالَجُوهُ عَلَى أَنْ يَصْحَبَهُمْ فَأَبَى فَقَتَلُوهُ ، فَانْطَلَقُوا بِخُبَيْبٍ وابْنِ دَثِنَةَ حَتَّى بَاعُوهُمَا بِمَكَّةَ بَعْدَ وَقْعَةِ بَدْرٍ فَابْتَاعَ خُبَيْبًا بَنُو الْحَارِثِ بْنِ عَامِرِ بْنِ نَوْفَلِ بْنِ عَبْدِ مَنَافٍ ، وَكَانَ خُبَيْبٌ هُوَ قَتَلَ الْحَارِثَ بْنَ عَامِرٍ يَوْمَ بَدْرٍ فَلَبِثَ خُبَيْبٌ عِنْدَهُمْ أَسِيرًا . فَأَخْبَرَنِي عُبَيْدُ اللَّهِ بْنُ عِيَاضٍ أَنَّ بِنْتَ الْحَارِثِ أَخْبَرَتْهُ أَنَّهُمْ حِينَ اجْتَمَعُوا اسْتَعَارَ مِنْهَا مُوسَى يَسْتَحِدُّ بِهَا فَأَعَارَتْهُ ، فَأَخَذَ ابْنًا لِي وَأَنَا غَافِلَةٌ حِينَ أَتَاهُ ، قَالَتْ : فَوَجَدْتُهُ مُجْلِسَهُ عَلَى فَخِذِهِ وَالْمُوسَى بِيَدِهِ فَفَزِعْتُ فَزْعَةً عَرَفَهَا خُبَيْبٌ فِي وَجْهِي ، فَقَالَ : تَخْشَيْنَ أَنْ أَقْتُلَهُ مَا كُنْتُ لِأَفْعَلَ ذَلِكَ وَاللَّهِ مَا رَأَيْتُ أَسِيرًا قَطُّ خَيْرًا مِنْ خُبَيْبٍ وَاللَّهِ لَقَدْ وَجَدْتُهُ يَوْمًا يَأْكُلُ مِنْ قِطْفِ عِنَبٍ فِي يَدِهِ ، وَإِنَّهُ لَمُوثَقٌ فِي الْحَدِيدِ وَمَا بِمَكَّةَ مِنْ ثَمَرٍ وَكَانَتْ تَقُولُ : إِنَّهُ لَرِزْقٌ مِنَ اللَّهِ رَزَقَهُ خُبَيْبًا فَلَمَّا خَرَجُوا مِنَ الْحَرَمِ لِيَقْتُلُوهُ فِي الْحِلِّ ، قَالَ لَهُمْ : خُبَيْبٌ ذَرُونِي أَرْكَعْ رَكْعَتَيْنِ فَتَرَكُوهُ فَرَكَعَ رَكْعَتَيْنِ ، ثُمَّ قَالَ : لَوْلَا أَنْ تَظُنُّوا أَنَّ مَا بِي جَزَعٌ لَطَوَّلْتُهَا اللَّهُمَّ أَحْصِهِمْ عَدَدًا وَلَسْتُ أُبَالِي حِينَ أُقْتَلُ مُسْلِمًا عَلَى أَيِّ شِقٍّ كَانَ لِلَّهِ مَصْرَعِي وَذَلِكَ فِي ذَاتِ الْإِلَهِ وَإِنْ يَشَأْ يُبَارِكْ عَلَى أَوْصَالِ شِلْوٍ مُمَزَّعِ فَقَتَلَهُ ابْنُ الْحَارِثِ فَكَانَ خُبَيْبٌ هُوَ سَنَّ الرَّكْعَتَيْنِ لِكُلِّ امْرِئٍ مُسْلِمٍ قُتِلَ صَبْرًا فَاسْتَجَابَ اللَّهُ لِعَاصِمِ بْنِ ثَابِتٍ يَوْمَ أُصِيبَ ، فَأَخْبَرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَصْحَابَهُ خَبَرَهُمْ وَمَا أُصِيبُوا وَبَعَثَ نَاسٌ مِنْ كُفَّارِ قُرَيْشٍ إِلَى عَاصِمٍ حِينَ حُدِّثُوا أَنَّهُ قُتِلَ لِيُؤْتَوْا بِشَيْءٍ مِنْهُ يُعْرَفُ ، وَكَانَ قَدْ قَتَلَ رَجُلًا مِنْ عُظَمَائِهِمْ يَوْمَ بَدْرٍ فَبُعِثَ عَلَى عَاصِمٍ مِثْلُ الظُّلَّةِ مِنَ الدَّبْرِ ، فَحَمَتْهُ مِنْ رَسُولِهِمْ فَلَمْ يَقْدِرُوا عَلَى أَنْ يَقْطَعَ مِنْ لَحْمِهِ شَيْئًا " .
Narrated Abu Huraira: Allah's Apostle sent a Sariya of ten men as spies under the leadership of `Asim bin Thabit al-Ansari, the grandfather of `Asim bin `Umar Al-Khattab. They proceeded till they reached Hadaa, a place between 'Usfan, and Mecca, and their news reached a branch of the tribe of Hudhail called Bani Lihyan. About two-hundred men, who were all archers, hurried to follow their tracks till they found the place where they had eaten dates they had brought with them from Medina. They said, "These are the dates of Yathrib (i.e. Medina), "and continued following their tracks When `Asim and his companions saw their pursuers, they went up a high place and the infidels circled them. The infidels said to them, "Come down and surrender, and we promise and guarantee you that we will not kill any one of you" `Asim bin Thabit; the leader of the Sariya said, "By Allah! I will not come down to be under the protection of infidels. O Allah! Convey our news to Your Prophet. Then the infidels threw arrows at them till they martyred `Asim along with six other men, and three men came down accepting their promise and convention, and they were Khubaib-al-Ansari and Ibn Dathina and another man So, when the infidels captured them, they undid the strings of their bows and tied them. Then the third (of the captives) said, "This is the first betrayal. By Allah! I will not go with you. No doubt these, namely the martyred, have set a good example to us." So, they dragged him and tried to compel him to accompany them, but as he refused, they killed him. They took Khubaid and Ibn Dathina with them and sold them (as slaves) in Mecca (and all that took place) after the battle of Badr. Khubaib was bought by the sons of Al-Harith bin 'Amir bin Naufal bin `Abd Manaf. It was Khubaib who had killed Al-Harith bin 'Amir on the day (of the battle of) Badr. So, Khubaib remained a prisoner with those people. Narrated Az-Zuhri: 'Ubaidullah bin 'Iyyad said that the daughter of Al-Harith had told him, "When those people gathered (to kill Khubaib) he borrowed a razor from me to shave his pubes and I gave it to him. Then he took a son of mine while I was unaware when he came upon him. I saw him placing my son on his thigh and the razor was in his hand. I got scared so much that Khubaib noticed the agitation on my face and said, 'Are you afraid that I will kill him? No, I will never do so.' By Allah, I never saw a prisoner better than Khubaib. By Allah, one day I saw him eating of a bunch of grapes in his hand while he was chained in irons, and there was no fruit at that time in Mecca." The daughter of Al-Harith used to say, "It was a boon Allah bestowed upon Khubaib." When they took him out of the Sanctuary (of Mecca) to kill him outside its boundaries, Khubaib requested them to let him offer two rak`at (prayer). They allowed him and he offered Two rak`at and then said, "Hadn't I been afraid that you would think that I was afraid (of being killed), I would have prolonged the prayer. O Allah, kill them all with no exception." (He then recited the poetic verse):-- "I being martyred as a Muslim, Do not mind how I am killed in Allah's Cause, For my killing is for Allah's Sake, And if Allah wishes, He will bless the amputated parts of a torn body" Then the son of Al Harith killed him. So, it was Khubaib who set the tradition for any Muslim sentenced to death in captivity, to offer a two-rak`at prayer (before being killed). Allah fulfilled the invocation of `Asim bin Thabit on that very day on which he was martyred. The Prophet informed his companions of their news and what had happened to them. Later on when some infidels from Quraish were informed that `Asim had been killed, they sent some people to fetch a part of his body (i.e. his head) by which he would be recognized. (That was because) `Asim had killed one of their chiefs on the day (of the battle) of Badr. So, a swarm of wasps, resembling a shady cloud, were sent to hover over `Asim and protect him from their messenger and thus they could not cut off anything from his flesh.
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Footnote:
Asim bin Umar radi Allahu anhu’s mother, Jameelah, was the daughter of Asim bin Thabit.
Some have said that he (i.e., Asim bin Thabit) was the maternal uncle of Asim bin Umar radi Allahu anhu, and Jameelah was his sister.
In any case, these six men were sent by the Prophet sallallahu alayhi wa sallam at the request of the people of ‘Adhal and Qarah.
They came to the Prophet sallallahu alayhi wa sallam after the Battle of Uhud and said, “We wish to become Muslim. Please send with us some Companions radi Allahu anhum who can teach us the religion.”
The Prophet sallallahu alayhi wa sallam sent Marthad bin Abi Marthad, Khalid bin Bukayr, Khubayb bin ‘Adiyy, Zayd bin Dathinnah, and Abdullah bin Tariq radi Allahu anhum with them. On the way, the people of Banu Lihyan attacked them and treacherously killed them.
(Wahidi)
Asim bin Umar radi Allahu anhu’s mother, Jameelah, was the daughter of Asim bin Thabit.
Some have said that he (i.e., Asim bin Thabit) was the maternal uncle of Asim bin Umar radi Allahu anhu, and Jameelah was his sister.
In any case, these six men were sent by the Prophet sallallahu alayhi wa sallam at the request of the people of ‘Adhal and Qarah.
They came to the Prophet sallallahu alayhi wa sallam after the Battle of Uhud and said, “We wish to become Muslim. Please send with us some Companions radi Allahu anhum who can teach us the religion.”
The Prophet sallallahu alayhi wa sallam sent Marthad bin Abi Marthad, Khalid bin Bukayr, Khubayb bin ‘Adiyy, Zayd bin Dathinnah, and Abdullah bin Tariq radi Allahu anhum with them. On the way, the people of Banu Lihyan attacked them and treacherously killed them.
(Wahidi)
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3045
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The one who martyred Khubaib (radi Allahu anhu) was Abu Saru’ah ‘Uqbah bin Harith.
(Sahih al-Bukhari, al-Maghazi, Hadith: 3989)
He later became Muslim. Also, this is the same ‘Uqbah bin Harith who married the daughter of Abu Ihab bin ‘Aziz.
Then a black woman informed him that she had breastfed both him and his wife. So, to investigate the matter, he traveled from Makkah to Madinah al-Tayyibah, and ultimately he separated from his wife.
(Sahih al-Bukhari, al-‘Ilm, Hadith: 88)
➋
Imam al-Bukhari (rahimahullah) has structured his chapter heading into three parts: First, can a person present himself for arrest? The evidence for this is the incident of Khubaib (radi Allahu anhu) and Ibn Dathinah (radi Allahu anhu), who presented themselves for arrest before the disbelievers and ultimately drank from the cup of martyrdom.
Second, instead of surrendering oneself for arrest, a person may risk his life and display extraordinary bravery; this is also permissible, and in fact better, because ‘Asim bin Thabit (radi Allahu anhu) preferred risking his life over surrendering and was martyred on the battlefield along with his companions.
Third, performing two units (rak‘ahs) of prayer at the very moment of martyrdom.
For this, the example of Khubaib (radi Allahu anhu) is presented, who desired a spiritual meeting with his Lord before the actual meeting and put this into practice.
➌
According to us, the higher resolve (‘azimah) is that a person, instead of surrendering, presents himself for sacrifice before Allah, because by surrendering, it is possible that some national or state secrets may be extracted from him, which could prove harmful for the country and the nation. However, if one is a steadfast mujahid like Khubaib (radi Allahu anhu), then surrendering is permissible, but he will not attain the rank of ‘azimah.
It should be clear that deriving justification for suicide attacks from this incident is misplaced.
➍
It is noteworthy that Allah, the Exalted, protected the body of ‘Asim bin Thabit (radi Allahu anhu) through bees, but did not protect him from being killed at the hands of the disbelievers.
The reason for this was that martyrdom is the desired goal of the believer, but mutilation of his body after death would have been an insult to him.
Therefore, Allah, the Exalted, arranged matters such that the disbelievers did not dare to mutilate any part of his body.
And Allah knows best.
➊
The one who martyred Khubaib (radi Allahu anhu) was Abu Saru’ah ‘Uqbah bin Harith.
(Sahih al-Bukhari, al-Maghazi, Hadith: 3989)
He later became Muslim. Also, this is the same ‘Uqbah bin Harith who married the daughter of Abu Ihab bin ‘Aziz.
Then a black woman informed him that she had breastfed both him and his wife. So, to investigate the matter, he traveled from Makkah to Madinah al-Tayyibah, and ultimately he separated from his wife.
(Sahih al-Bukhari, al-‘Ilm, Hadith: 88)
➋
Imam al-Bukhari (rahimahullah) has structured his chapter heading into three parts: First, can a person present himself for arrest? The evidence for this is the incident of Khubaib (radi Allahu anhu) and Ibn Dathinah (radi Allahu anhu), who presented themselves for arrest before the disbelievers and ultimately drank from the cup of martyrdom.
Second, instead of surrendering oneself for arrest, a person may risk his life and display extraordinary bravery; this is also permissible, and in fact better, because ‘Asim bin Thabit (radi Allahu anhu) preferred risking his life over surrendering and was martyred on the battlefield along with his companions.
Third, performing two units (rak‘ahs) of prayer at the very moment of martyrdom.
For this, the example of Khubaib (radi Allahu anhu) is presented, who desired a spiritual meeting with his Lord before the actual meeting and put this into practice.
➌
According to us, the higher resolve (‘azimah) is that a person, instead of surrendering, presents himself for sacrifice before Allah, because by surrendering, it is possible that some national or state secrets may be extracted from him, which could prove harmful for the country and the nation. However, if one is a steadfast mujahid like Khubaib (radi Allahu anhu), then surrendering is permissible, but he will not attain the rank of ‘azimah.
It should be clear that deriving justification for suicide attacks from this incident is misplaced.
➍
It is noteworthy that Allah, the Exalted, protected the body of ‘Asim bin Thabit (radi Allahu anhu) through bees, but did not protect him from being killed at the hands of the disbelievers.
The reason for this was that martyrdom is the desired goal of the believer, but mutilation of his body after death would have been an insult to him.
Therefore, Allah, the Exalted, arranged matters such that the disbelievers did not dare to mutilate any part of his body.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3045
Maulana Dawood Raz
Hadith Commentary:
Two hundred men from Banu Lihyan surrounded them.
Seven elders were martyred, and three were taken captive.
Among them was Hazrat Khubaib radi Allahu anhu, whom Banu Harith purchased and, after keeping him imprisoned for a period, killed him.
Hazrat Maulana Waheed uz-Zaman has translated these verses as follows:
When I depart from this world as a Muslim, what fear do I have, no matter which side I fall?
My death is in the essence of Allah; if He wills, I shall not be disgraced.
Even if this body is now cut into pieces, He will bestow even more blessing upon those pieces.
Two hundred men from Banu Lihyan surrounded them.
Seven elders were martyred, and three were taken captive.
Among them was Hazrat Khubaib radi Allahu anhu, whom Banu Harith purchased and, after keeping him imprisoned for a period, killed him.
Hazrat Maulana Waheed uz-Zaman has translated these verses as follows:
When I depart from this world as a Muslim, what fear do I have, no matter which side I fall?
My death is in the essence of Allah; if He wills, I shall not be disgraced.
Even if this body is now cut into pieces, He will bestow even more blessing upon those pieces.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 7402
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The Banu Lihyan surrounded these ten devoted companions, martyred seven of them, and took three captive.
Among these captives was Hazrat Khubaib radi Allahu anhu, whom the Banu Harith purchased and, after keeping him imprisoned for a period, martyred him.
The details of this incident have themselves been mentioned by Imam Bukhari rahimahullah in the Book of Expeditions (Kitab al-Maghazi).
(Sahih al-Bukhari, al-Maghazi, Hadith: 4086)
➋
In this hadith, the word "dhat" (essence) is used as a possessive (mudaf) with the blessed name of Allah.
The Messenger of Allah sallallahu alayhi wa sallam himself maintained this usage; if it were incorrect, he sallallahu alayhi wa sallam would have rejected it. Similarly, in other hadiths, this word is also used for Allah Ta'ala, as in the hadith where it is mentioned that Hazrat Ibrahim alayhis salam spoke contrary to fact only three times in his life, and two of those times were concerning the essence (dhat) of Allah.
(Sahih al-Bukhari, Ahadith al-Anbiya alayhim as-salam, Hadith: 3358)
Hazrat Ibn Abbas radi Allahu anhu said: Reflect and ponder to reach the reality of everything, but do not ponder about the essence (dhat) of Allah in this manner.
Its chain of narration is also sound.
(Al-Asma wa al-Sifat lil-Bayhaqi: 420 and Silsilat al-Ahadith as-Sahihah: 346/4)
It is narrated from Sayyiduna Abdullah ibn Umar radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
The best Islam is that of the believer from whose tongue and hand other Muslims are safe, and the best jihad is that of the person:
(man jahada nafsahu fi dhatillah)
"Who strives against his own self concerning the essence (dhat) of Allah..."
(Bada'i al-Fawa'id: 7/2)
➌
Hafiz Ibn Qayyim rahimahullah states that the word "dhat" (essence) is used for something that possesses attributes, and then it is annexed to those attributes.
Although the grammarians have objected that the word "dhat" is not used as a definite noun (ma'rifah), if it is used to express the reality of something, then it can be used as a definite noun.
Theologians (mutakallimun) have their own terminology, which has no connection with the language.
(Sharh Kitab al-Tawhid lil-Ghunayman: 243/1)
In any case, the use of the word "dhat" for Allah, the Exalted, is permissible, and by it is meant the very reality of the thing itself, i.e., it is also used in the sense of "in and of itself."
This is why Imam Bukhari rahimahullah has mentioned "dhat" (essence) and "sifat" (attributes) separately.
(Fath al-Bari: 470/13)
Imam Ibn Taymiyyah rahimahullah has also said that in the noble verse, "nafs" refers to the sacred essence (dhat muqaddasah).
(Majmu' al-Fatawa: 199/14)
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The Banu Lihyan surrounded these ten devoted companions, martyred seven of them, and took three captive.
Among these captives was Hazrat Khubaib radi Allahu anhu, whom the Banu Harith purchased and, after keeping him imprisoned for a period, martyred him.
The details of this incident have themselves been mentioned by Imam Bukhari rahimahullah in the Book of Expeditions (Kitab al-Maghazi).
(Sahih al-Bukhari, al-Maghazi, Hadith: 4086)
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In this hadith, the word "dhat" (essence) is used as a possessive (mudaf) with the blessed name of Allah.
The Messenger of Allah sallallahu alayhi wa sallam himself maintained this usage; if it were incorrect, he sallallahu alayhi wa sallam would have rejected it. Similarly, in other hadiths, this word is also used for Allah Ta'ala, as in the hadith where it is mentioned that Hazrat Ibrahim alayhis salam spoke contrary to fact only three times in his life, and two of those times were concerning the essence (dhat) of Allah.
(Sahih al-Bukhari, Ahadith al-Anbiya alayhim as-salam, Hadith: 3358)
Hazrat Ibn Abbas radi Allahu anhu said: Reflect and ponder to reach the reality of everything, but do not ponder about the essence (dhat) of Allah in this manner.
Its chain of narration is also sound.
(Al-Asma wa al-Sifat lil-Bayhaqi: 420 and Silsilat al-Ahadith as-Sahihah: 346/4)
It is narrated from Sayyiduna Abdullah ibn Umar radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
The best Islam is that of the believer from whose tongue and hand other Muslims are safe, and the best jihad is that of the person:
(man jahada nafsahu fi dhatillah)
"Who strives against his own self concerning the essence (dhat) of Allah..."
(Bada'i al-Fawa'id: 7/2)
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Hafiz Ibn Qayyim rahimahullah states that the word "dhat" (essence) is used for something that possesses attributes, and then it is annexed to those attributes.
Although the grammarians have objected that the word "dhat" is not used as a definite noun (ma'rifah), if it is used to express the reality of something, then it can be used as a definite noun.
Theologians (mutakallimun) have their own terminology, which has no connection with the language.
(Sharh Kitab al-Tawhid lil-Ghunayman: 243/1)
In any case, the use of the word "dhat" for Allah, the Exalted, is permissible, and by it is meant the very reality of the thing itself, i.e., it is also used in the sense of "in and of itself."
This is why Imam Bukhari rahimahullah has mentioned "dhat" (essence) and "sifat" (attributes) separately.
(Fath al-Bari: 470/13)
Imam Ibn Taymiyyah rahimahullah has also said that in the noble verse, "nafs" refers to the sacred essence (dhat muqaddasah).
(Majmu' al-Fatawa: 199/14)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7402
