Bukhari

Hadith Commentary:
For the explanation of this hadith, refer to the benefits of hadith: 3451.

Hadith Commentary:
Granting respite to the one in financial difficulty and not being harsh with him is beloved to Allah, but such people should also not take undue advantage so that the wealth of the affluent is lost.
In another narration, it is mentioned that if the debtor sincerely intends in his heart to repay the debt, then Allah, the Most Pure, will surely enable his debt to be paid.

Hadith Commentary:
(1)
It is stated in the Noble Qur’an:
( وَإِن كَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَىٰ مَيْسَرَةٍ ۚ وَأَن تَصَدَّقُوا خَيْرٌ لَّكُمْ ۖ )
If the debtor is in difficulty, then grant him respite until ease; and if you remit it as charity, that is better for you.
(al-Baqarah 2:280)
Therefore, one should show kindness to the poor and destitute person, for which there are two ways:
٭ Grant him additional time until his circumstances improve.
٭ Completely forgive the debt.

(2)
According to the narration of Sahih Muslim, great virtue has been mentioned for such a person.
The Messenger of Allah sallallahu alayhi wa sallam said:
“Whoever grants respite to a person in difficulty or forgives him, Allah will grant him a place under the shade of His Throne on the Day of Resurrection.”
(Sahih Muslim, al-Zuhd, Hadith: 7512(3006))
In another hadith it is stated:
“Whoever wishes to be saved from the anxieties of the Day of Resurrection should grant respite to a debtor in difficulty or forgive his debt.”
(Sahih Muslim, al-Musaqat, Hadith: 4000(1563))

Hadith Commentary:
Vocabulary of the Hadith:
(1)
لَايَلْوْي أَحَدُ عَلٰي أَحَدٍ:
No one would turn to look at another,
everyone was walking straight ahead.
(2)
أَبْهَارُ الليل:
A little of the night.
Half the night had passed.
(3)
نَعِسَ:
You (the Prophet) became drowsy.
(4)
دَعَمْتُه:
I supported you (sallallahu alayhi wa sallam),
so that you would sit up straight.
(5)
تَهَوَّرَالليل:
Most of the night had passed.
(6)
تَهَوَّرَ البِنَاء:
Derived from this,
the building began to collapse.
(7)
يَنْجَفِل:
Began to fall.
In بِمَا حَفِظْت, the "ba" is causative and "ma" is a verbal noun.
That is, due to (8)
حفظكَ:
because of your protection,
on account of your safeguarding.
(9)
رَكْبٍ:
Plural of "rākib".
Rider,
مِيْضَأَةٍ:
Water jug,
a vessel for ablution (wudu).
(10)
Ablution (wudu),
دون وضوء:
lighter than the usual ablution.
Less water was used than in a normal ablution.
(11)
يَهْمِسُ إِلٰي بَعْضٍ:
To speak softly to one another.
(12)
أُسْوَة:
Example, model.
(13)
لَيْسَ فِي النَّومِ تَفْرِيْط:
If a prayer is missed unintentionally while sleeping, it is not negligence or shortcoming.
(14)
مَاتَرَوْنَ النَّاسَ صَنَعُوا:
ثُمَّ قَالَ:
The purpose is that when the Prophet (sallallahu alayhi wa sallam) led the morning prayer for those companions who had been left behind after sunrise, he asked them: "What do you think the other companions think about us—where do they think we are?"

Benefits and Issues:
1.
The Messenger of Allah (sallallahu alayhi wa sallam) took all his companions into confidence regarding the journey and fully informed them of the situation so that they would be mentally prepared. Many miracles occurred during this journey, and the Prophet (sallallahu alayhi wa sallam) also informed them of future events. However, this does not mean that the Prophet (sallallahu alayhi wa sallam) possessed such a power by which he would know the unseen.
The Messenger of Allah is under the supervision and protection of Allah.
Therefore, Allah, according to His wisdom and benefit, informs him of whatever He wills, and keeps hidden whatever He wills.
He did not inform the Prophet (sallallahu alayhi wa sallam) about the morning event.
The Prophet (sallallahu alayhi wa sallam) had appointed someone for the duty of ensuring the prayer.
Even the guard fell asleep, but the Prophet (sallallahu alayhi wa sallam) was not informed that this event would occur, nor was he aware of his own drowsiness and the repeated support given by Abu Qatadah (radi Allahu anhu).
2.
The Prophet (sallallahu alayhi wa sallam), compelled by sleep, separated from his companions and lay down, and emphasized to them the importance of the prayer.
But all were overcome by sleep.
After the sun had risen considerably, the Prophet (sallallahu alayhi wa sallam) awoke.
However, he did not rebuke or reprimand his companions.
Rather, when the companions became worried about what expiation there was for this shortcoming, he reassured them.
3.
Abu Qatadah (radi Allahu anhu) remained with the Prophet (sallallahu alayhi wa sallam).
He protected the Prophet (sallallahu alayhi wa sallam), so the Prophet (sallallahu alayhi wa sallam) acknowledged his service and made supplication of goodness for him.
4.
The Prophet (sallallahu alayhi wa sallam) performed the missed prayer with full attention and in congregation, and left the place of heedlessness to perform the prayer, and informed his companions.
If, due to unconsciousness or unintentional sleep, the time for prayer passes, a person is considered excused and is not sinful.
However, upon waking, he should perform the prayer, and in the future, he should pray on time and not make delay a habit.
This does not mean that he should repeat the prayer at its time the next day; deliberately delaying the prayer is not permissible.
5.
The Prophet (sallallahu alayhi wa sallam) performed ablution (wudu) with a small amount of water from the vessel, leaving some water in it, and informed Abu Qatadah (radi Allahu anhu) to safeguard the vessel.
This became a cause for an amazing event, and so it happened that when the noble companions (radi Allahu anhum ajma'in) complained of thirst to the point of perishing, the Prophet (sallallahu alayhi wa sallam) said: "Be patient. You will not face any kind of destruction."
There was so much blessing in that small amount of water that all the companions were satiated from it, and when hundreds of companions, seeing the small amount of water, began to try to take it before one another, the Prophet (sallallahu alayhi wa sallam) said: "Take the water calmly and peacefully. You will all be satiated and satisfied." And so it happened: everyone took water in turn with tranquility and all were satiated.
6.
The Prophet (sallallahu alayhi wa sallam) prayed behind his companions, and after the prayer, informed them of the conversation that took place among the other companions, and also clarified that Abu Bakr and Umar (radi Allahu anhum ajma'in) had spoken correctly. If people follow their advice and wait for us, that will be the correct decision and we will reach them.
7.
Since the Prophet (sallallahu alayhi wa sallam) was giving water to the people, he drank last, and thus practically taught that:
(Sāqi al-qawm ākhiruhum sharban)
"The one who serves water to the people is the last to drink."
8.
The incident narrated by Abu Qatadah (radi Allahu anhu) occurred during a journey.
Although Imran bin Husayn (radi Allahu anhu) was also present, the incident he narrated is a separate event.
However, it is possible that both incidents occurred during the same journey.
In one incident, only seven companions were with the Prophet (sallallahu alayhi wa sallam), and in the other, all the companions were present, as will be mentioned in the next hadith.
9.
The Messenger of Allah (sallallahu alayhi wa sallam) had already informed them that after midday, and after traveling through the night, they would reach water—and so it happened. When the people, after being satiated by the blessed water, set out in a state of contentment, they reached the water. In this way, all the prophecies made by the Prophet (sallallahu alayhi wa sallam) during the journey were fulfilled.

(1) Whoever deals kindly and with compassion and gentleness towards the servants of Allah, Allah, the Mighty and Majestic, will also deal with him in the same manner, and will reward him in the form of Paradise.

(2) This blessed hadith also indicates the important issue that the previous divine laws (shari‘ah) are also obligatory for us to act upon and obey, just like our own shari‘ah, except if the Qur’an and hadith abrogate them. Although there is a difference of opinion among the scholars regarding this issue, the correct view among the scholars is this one. This is the position of Imam Bukhari, Imam Muslim, and Imam Nasa’i rahimahumullah and others.

(3) From this blessed hadith, not only is the virtue of granting respite to a person in financial difficulty established, but also the virtue of forgiving all or part of the debt owed by a destitute and bankrupt person is established. ﴿وَفِي ذَلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ﴾ (Al-Mutaffifin: 83:26)

(4) Even a small good deed done purely for the pleasure of Allah Ta‘ala can become a cause for the erasure of many sins.

(5) It is permissible to appoint a slave as an agent (wakil) and to grant him authority to conduct transactions.

(6) This blessed hadith also teaches us that if a person does not perform a good deed himself but has someone else do it, then both the one who does the deed and the one who causes it to be done will receive the full reward.

(7) The pure shari‘ah has given these instructions so that the person who acts upon them attains countless benefits. It is absolutely clear that good character is a great virtue, and it is also a fact that the business of a trader with good character is greatly blessed.