Bukhari

Explanation:
The purpose of the chapter heading’s translation is to establish that standing in prayer during Ramadan (qiyam Ramadan) is also a component of faith (iman), and to refute the Murji’ah, who consider righteous deeds to be separate from faith. By “qiyam Ramadan” is meant the Tarawih prayer, which consists of eight rak‘ahs of Tarawih and three rak‘ahs of Witr. During his caliphate, Umar radi Allahu anhu established the practice of performing eight rak‘ahs of Tarawih in congregation. [مؤطا امام مالك]
Those people nowadays who declare eight rak‘ahs of Tarawih to be impermissible and an innovation (bid‘ah) are gravely mistaken. May Allah grant them correct understanding. Amin.

Hadith Commentary:
➊
The forgiveness of sins does not include the rights of people (huquq al-‘ibad), because there is consensus among the Ummah that the rights of people can only be absolved with the consent of those entitled to them. On the Day of Resurrection, compensation will be possible by taking the bad deeds of the claimants and giving them one's own good deeds, unless Allah, the Exalted, pleases to satisfy them by granting them reward from Himself.

➋
The forgiveness of sins is a special characteristic of such deeds; however, it is necessary that there be no impediment present. If any impediment is found, then these deeds will not be able to display their special characteristic. When many good deeds share in this characteristic, then forgiveness may be attained through any one deed. What, then, is the benefit of the remaining deeds? For the forgiveness of sins, the persistence of sins is necessary; when the sins have been eliminated, then what is the meaning of forgiveness? The answer is that forgiveness has several levels: when there are no sins, then this forgiveness becomes a means of elevation in ranks and nearness in status. Furthermore, another benefit is that a special inclination towards such deeds will be created, and care will be taken to avoid their opposites. (Sharh al-Kirmani: 1/158)

➌
By “standing in Ramadan” (qiyam Ramadan) is meant the Tarawih prayer. Including Witr, its number is eleven rak‘ahs, as is mentioned in the hadith that Abu Salamah ibn ‘Abd al-Rahman radi Allahu anhu asked ‘A’ishah radi Allahu anha about the Tarawih prayer of the Messenger of Allah sallallahu alayhi wa sallam, so she replied: He would not pray more than eleven rak‘ahs in Ramadan or outside of Ramadan. (Sahih al-Bukhari, Salat al-Tarawih, Hadith: 2013) ‘Umar radi Allahu anhu also arranged for the Tarawih prayer to be performed in congregation as eight rak‘ahs during his caliphate. (Al-Muwatta’ of Imam Malik 1/120, Hadith 256, Dar al-Ma‘rifah edition)

➍
In the chapter regarding Laylat al-Qadr, the wording of the hadith is in the imperfect tense (mudari‘), whereas in “standing in Ramadan” and “fasting in Ramadan” it is in the past tense (mazi). The reason for this difference is that attaining Laylat al-Qadr is not certain, hence the imperfect tense is used, while standing in Ramadan and fasting in Ramadan are certain, so the past tense is appropriate for them.

Hadith Commentary:
➊
After mentioning the types of disbelief and hypocrisy, Imam Bukhari rahimahullah returns to the original subject, that is, he begins again with faith (iman) and its related matters, so that the falsehood of the beliefs and ideas of the Murji’ah, Karramiyyah, Khawarij, and others may be fully established. Previously, such actions were mentioned from which hypocrisy can be inferred; now, such signs are being described from which faith (iman) and sincerity (ikhlas) can be recognized. Also, the matter of Laylat al-Qadr (the Night of Decree) requires great effort and striving.
This task can only be accomplished by one whose heart is filled with sincerity and who has an intense connection and attachment to the religion.
With this chapter as well, the refutation of those people is intended who declare actions to be completely unrelated to faith, whereas for the preservation of faith, actions are needed at every step.
To the extent that even standing in prayer on the Night of Decree is being emphasized.

➋
In this hadith, the words “iman” (faith) and “ihtisab” (seeking reward) are mentioned specifically.
The word “iman” indicates that standing in prayer on this night should be done as a requirement of faith, and no other motive should be intended.
Through such requirements of faith, faith itself will increase, and the faith in which such requirements are not included will be weak.
Similarly, the word “ihtisab,” which means the presence of intention, is something additional to the original intention.
Having the presence of intention at the time of action is a cause for an increase in reward.
For example:
A person is awake and engaged in a good deed, so certainly this is a great blessing, but if, along with staying awake at night, there is also the presence of intention, then the degrees of reward increase greatly.

➌
Regarding the reason for the naming of Laylat al-Qadr, the following opinions are mentioned:
(1)
The meaning of “qadr” is honor and dignity, i.e., the night of honor. This honor can be related to the night itself, meaning it is a night that holds special distinction and weight among all other nights.
And this honor can also be related to the worshippers, meaning it is the night in which those who worship are held in great esteem and rank. Furthermore, this honor can also be related to the worship itself, meaning the worship performed on this night holds much greater value and rank compared to other nights.
(2)
The word “qadr” is from “taqdeer” (decree), so by this is meant the night in which the angels are given knowledge of the decrees related to that year.
Decisions for the entire year are made in it; for this reason, it is also called “Laylat al-Hukm” (the Night of Decision).
(3)
The meaning of “qadr” is also constriction, i.e., on this night, so many angels descend to the earth that the earth becomes constricted due to them. There is considerable difference of opinion regarding the determination of this night; however, from the hadiths and traditions, it is known that it is one of the odd nights of the last ten nights of Ramadan.
The wisdom in keeping it ambiguous is so that people, in their eagerness to attain its virtue, worship Allah abundantly during the odd nights.

Hadith Commentary:
1.
Fasting in Ramadan is obligatory, while standing in prayer during Ramadan (qiyam al-Ramadan) is supererogatory (nafl). Despite this, Imam Bukhari rahimahullah has given precedence to the chapter on voluntary standing in prayer during Ramadan. There are several reasons for this:
(1)
Among the acts of Ramadan, the first act is standing in prayer during Ramadan, which begins as soon as the new moon is sighted, whereas the fast is observed later.
(2)
Standing in prayer during Ramadan is a prelude to fasting in Ramadan, and a prelude is always mentioned before the main act.
(3)
This indicates that the fulfillment of obligations should be through the path of the Sunnah, for this is the path to acceptance.
Standing in prayer during Ramadan is an active act of worship, and active acts of worship are always given precedence, whereas fasting in Ramadan involves abstaining from certain things, so fasting is not an active act of worship.

2.
When Imam (Bukhari) rahimahullah established the title with voluntary standing in prayer during Ramadan, he did not mention the condition of ihtisab (anticipation of reward), because the act itself is sufficient for the presence of intention. However, in fasting during Ramadan, there was no such aspect that would serve as a reminder, so he added ihtisab in the title itself, even though the condition of ihtisab is mentioned in the hadith for both acts.

3.
Iman (faith) and ihtisab (anticipation of reward) are not necessarily inseparable, such that the mention of one would suffice for the other, because it happens that an act is of faith, but the doer does not have sincerity in his intention.
Similarly, an act may be performed with great sincerity, but it is not done out of consideration for faith; rather, it is due to the natural inclination of the doer.

4.
Ihtisab means to hope for reward from Allah Ta'ala.
For the acceptance of worship, the presence of ihtisab is necessary. Imam Bukhari rahimahullah, by adding ihtisab in the title, has indicated that such acts will be counted as part of faith only when accompanied by ihtisab; without it, they have no connection to faith.

5.
Imam Bukhari rahimahullah wants to establish by this that righteous deeds are included in faith.
Through them, faith grows, and with their increase or decrease, faith also increases or decreases.

Hadith Commentary:
(1)
From this hadith, the virtue of standing (in prayer) during Ramadan is established, that by doing so, a person's past sins are forgiven.

(2)
Hafiz Ibn Hajar rahimahullah has written with reference to al-Nasa’i:
In some narrations, along with past sins, the forgiveness of future sins is also mentioned (Sunan al-Kubra lil-Bayhaqi: 2/88, Hadith: 2512).
Then he raises the objection that for forgiveness, the existence of sins is necessary.
If there are no sins, then what is being forgiven? Then he himself answers:
Allah, the Exalted, will protect them from sins, just as it was said regarding the people of Badr:
“After today, whatever deed you do, there is an announcement of forgiveness from Me.”
Its meaning has also been explained as: whatever sins will occur in the future, they are already forgiven by Allah.
(Fath al-Bari: 4/319)

(3)
The meaning of Ibn Shihab’s statement at the end of the hadith is that in the blessed era of the Messenger of Allah sallallahu alayhi wa sallam, there was no regular arrangement for the congregational prayer of Tarawih; it was Umar radi Allahu anhu who established it, the details of which will be mentioned later.

(4)
In one narration, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam came to the mosque one day and saw that people were gathered in a corner of the mosque praying together. He asked:
“What is this?” It was replied that Ubayy ibn Ka‘b radi Allahu anhu is leading them in congregational Tarawih prayer. The Prophet approved of this and considered this action commendable, but this narration is not authoritative due to Muslim ibn Khalid.
The correct position is that the regular arrangement for the congregational Tarawih prayer was made by Umar radi Allahu anhu during his caliphate.
(Fath al-Bari: 4/319)

Hadith Commentary:
(1)
By standing (qiyam) in the Night of Qadr (Laylat al-Qadr) is meant engaging in worship, which also includes performing the Tarawih prayers.
(2)
Imam al-Bukhari rahimahullah has, through this hadith, established the virtue and status of the Night of Qadr, that a person who worships during this night attains honor and status in the sight of Allah, and all his sins are forgiven.
(3)
Previously, Imam al-Bukhari had declared standing in prayer during this night to be “a part of faith.”
(Sahih al-Bukhari, al-Iman, Hadith: 35)
The corroboration (mutaba‘ah) of Sulayman ibn Kathir has been narrated by Imam al-Dhahili in his compilation "Zuhriyyat" with a connected chain of narration.
(Fath al-Bari: 4/324)

Hadith Commentary:
For every action, it is necessary that the intention be correct; fasting is also an excellent deed, provided that it is observed with sincerity of heart solely for the pleasure of Allah, and it is also a condition to have certainty in the command of Allah—that it should not be performed merely as a customary practice, otherwise the reward mentioned here will not be attained.

Regarding the phrase "man saama..." in this hadith, Ustadh al-Kull Hazrat Shah Waliullah Muhaddith (rahimahullah) states: I say that the reason for this is that in observing the fasts of Ramadan, it is sufficient for the dominance of the angelic faculty (quwwat malakiyyah) and the subjugation of the animalistic faculty (quwwat bahimiyyah) that all his past and future sins are forgiven.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has mentioned three words in the chapter heading: iman (faith), ihtisab (seeking reward), and niyyah (intention). This means that in order to receive a good reward from Allah in the Hereafter, it is necessary to perform righteous deeds in this world with faith and conviction, and the intention should also be to attain reward.

If one abstains from eating and drinking with faith and conviction, but the purpose is not to attain reward—rather, it is done on the advice of a doctor or someone else—then one cannot hope for a good reward on the Day of Judgment.

In reality, intention plays a role in deeds; if there is sincerity in the intention, then one can hope for reward from Allah.

A disbeliever will remain in Hell forever because his intention was that if he remained alive, he would continue in disbelief. Due to this evil intention, he will be kept in Hell forever.

(2)
Regarding ihtisab (seeking reward), Allamah Khattabi rahimahullah has written that what is meant is the intention of attaining reward, i.e., he should fast in Ramadan with the intention that he will receive reward.

He should not consider it a burden, nor should he let the length of the days come to mind; rather, he should perform this obligation with happiness.

(Fath al-Bari: 4/149)

(3)
It should be clear that in this hadith, the word "ma" refers to sins, whatever they may be, whether minor or major.

The wording of the hadith also necessitates this.

And Allah knows best.

Hadith Commentary: Benefits and Issues: ➊
‘Azīmah:
This refers to an emphatic and obligatory command, meaning that up until the early period of Umar radi Allahu anhu, encouragement and motivation for Tarawih (night prayers in Ramadan) were given. Arrangements were not made for all worshippers to pray in congregation behind a single imam.

➋
Īmān wa Iḥtisāb:
These are both religious terms through which our actions are connected and linked to our Creator and Master, and it is precisely this īmān (faith) and iḥtisāb (seeking reward) that are the heart and soul of our deeds. Through them, our actions gain weight and vitality and become worthy of value; if these are absent, then even the greatest of deeds are weightless and hollow, and on the Day of Judgment will not possess any worth or status. They will be nothing but counterfeit coins. When a servant’s action is accompanied by īmān and iḥtisāb, it becomes so beloved and precious to Allah that, because of it, years and years of his sins can be forgiven.

The meaning of īmān here is that the foundation and motivation for his action is belief in Allah and His Messenger, and certainty in their promises and warnings—that is, the action is performed considering it a requirement and demand of faith, and there is no other desire or motive behind it. The purpose of iḥtisāb is that the cause and reason for the action is the hope and desire for the reward and recompense promised by Allah and His Messenger; no other motive or purpose drives it, and at the time of the action, this intention is present—that is, while performing the action, the intention for reward and recompense is made.

1:
That is, during the era of the Prophet sallallahu alayhi wa sallam, and during the era of Abu Bakr radi Allahu anhu, and in the initial years of the era of Umar radi Allahu anhu, the matter remained such that people would perform the Tarawih prayers individually, without any strict command or emphasis.
Then Umar Farooq radi Allahu anhu formally established the arrangement of eleven rak‘ahs of Tarawih in congregation under the leadership of Ubayy ibn Ka‘b radi Allahu anhu.
In this regard, an authentic hadith is present in the Muwatta of Imam Malik.

1:
By this are meant minor sins (saghirah) which pertain to the rights of Allah.

1371. Commentary: Benefit: Standing (in prayer) during the nights of Ramadan is a Sunnah and recommended act, and possesses immense virtue, but it is not obligatory. Neglecting it is a great deprivation.

1604. Commentary:

➊ “On the basis of faith” means faith in Allah Ta’ala or faith in the reward mentioned for fasting. If one performs the mentioned prayer as a mere custom instead of with faith, then the promised reward does not apply.

➋ “With the intention of reward” means that the intention should be to attain reward, not for showing off, seeking praise, or any worldly purpose (such as health, etc.). In other words, faith should be the foundation of fasting and reward its objective.

➌ “All previous sins” — In this is an expression of Allah Ta’ala’s boundless mercy and compassion. When He wills to forgive, He may even forgive the one who removes a branch from the road or the sinful woman who gave water to a dog. And Allah is Most Forgiving, Most Merciful.

These narrations and their meaning have already been explained in the Book of Fasting (Kitab al-Siyam). The purpose of mentioning these narrations here by the Imam (rahimahullah) is to show that these actions (such as fasting and standing in prayer, etc.) are part of faith (iman), as is the position of the hadith scholars (muhaddithin).

Urdu Hashiyah (Commentary):

"His previous sins are forgiven" — by this is meant the rights of Allah (huquq Allah). The forgiveness of sins mentioned here absolutely does not include the rights of people (huquq al-‘ibad). There is consensus among the scholars on this matter. The rights of people can only be forgiven if the individuals themselves forgive them. If, in this world, forgiveness is not sought from the one entitled to the right, then on the Day of Judgment, the wronged party will be compensated by being given the good deeds (reward) of the wrongdoer, or the sins and rights of the wronged will be transferred to the wrongdoer, and in this way, the person entitled to the right will be compensated.

Urdu marginal note:
See Hadith number 2194

Benefits and Issues:

➊ Sincerity of intention is very necessary for every action. The reward for fasting and standing (in prayer) can also only be attained when these actions are performed solely for the sake of attaining Allah’s pleasure, and not as a display of ostentation.

➋ Generally, the forgiveness of past sins is understood to mean the forgiveness of minor (saghirah) sins. However, sometimes, due to a great act of virtue, a major (kabirah) sin can also be forgiven. The more sincerity of intention (ikhlas) and conformity to the Sunnah there is in fasting and standing (in prayer), the greater will be the cause for forgiveness of sins.

Benefit:
By this are meant those minor sins (saghirah) which pertain to the rights of Allah.
Major sins (kabirah) are forgiven only through repentance (tawbah).
And the rights of the servants (huquq al-‘ibad) are not forgiven until they are fulfilled,
except if the one entitled to the right pardons.

Takhrij al-Hadith:
[وأخرجه البخاري 2009، ومسلم 759/173، من حديث ما لك به]

Jurisprudential Explanation:
➊ Here, "qiyam" refers to the standing in Ramadan (Tarawih, Tahajjud). The Noble Prophet sallallahu alayhi wa sallam said regarding the standing in Ramadan:
«إنه مَنْ قَامَ مَعَ الإِمَامِ حَتَّى يَنْصَرِفَ كُتِبَ لَهُ قِيَامُ لَيْلَةٍ»
“Indeed, whoever stands (in prayer) with the imam until he finishes, it is recorded for him as if he spent the entire night in prayer.” [سنن الترمذي:806 و إسناد صحيح و صححه ابن خزيمه :2206 وابن حبان، الموارد:919 وابن الجارود: 403 وقال الترمذي هذا حديث حسن صحيح]
➋ Sayyiduna Umar radi Allahu anhu instructed Sayyiduna Ubayy ibn Ka‘b radi Allahu anhu and Sayyiduna Tamim ad-Dari radi Allahu anhu to lead the people in eleven rak‘ahs. [موطأ امام مالك رواية يحييٰ 115/1 ح 249 وسنده صحيح، وقال النيموي فى آثار سن 775 ”وإسناد صحيح“ واحتج به الطحاوي فى معاني الآثار 293/1]
➌ Sayyiduna Sa’ib ibn Yazid radi Allahu anhu said:
«كنا نقوم فى زمان عمر بن الخطاب بإحدىٰ عشرة ركعة ..»
“We used to stand (in prayer) for eleven rak‘ahs during the time of Umar ibn al-Khattab (radi Allahu anhu).” [سنن سعيد بن منصور حواله الحاوي للفتاوي 349/1 وسنده صحيح]
● In contrast, the narration of Khalid ibn Mukhallad in Ma‘rifat as-Sunan wal-Athar [305/2 ح 1365] is shaadh (anomalous/weak).
➍ Tahtawi al-Hanafi writes:
«لأن النبى عليه الصلوة والسلام لم يصلها عشرين بل ثماني»
“Because indeed the Prophet sallallahu alayhi wa sallam did not pray twenty (rak‘ahs), rather he prayed eight.” [حاشية الطحطاوي على الدرالمختار 295/1]
➎ Abu Bakr ibn al-‘Arabi al-Maliki (d. 543 AH) said:
“And the correct view is that eleven rak‘ahs should be prayed; this is the prayer and standing (qiyam) of the Prophet sallallahu alayhi wa sallam, and any other number has no basis.” [عارضة الاحوذي شرح سنن الترمذي 19/4]
➏ The reward and merit of qiyam is conditional upon faith and sincerity. Also, see my book “A True Review of the Number of Rak‘ahs in the Standing of Ramadan.”

568 Lexical Explanation:
«بَابُ الْاعَتِكَافُ» The literal meaning of i'tikaf is to restrain, to confine, to stay, and to adhere. In the legal (shar'i) sense, it means to confine oneself in the mosque with a specific state. And the meaning of qiyam Ramadan is to spend the night engaged in worship through prayer or recitation of the Noble Qur'an. Its predominant usage is for the prayer of Tarawih.

«اِيْمَاناً» It is in the accusative case because it is maf'ul lahu (object of purpose), meaning: with certainty in the promise of reward from Allah, the Exalted. It can also mean that he stands for qiyam Ramadan due to his faith, i.e., his faith itself motivates him to stand for qiyam Ramadan, which indicates sincerity of intention and the avoidance of showing off and ostentation.

«اِحْتِسَابًا» That is, he stands for qiyam with the intention of reward from Allah, the Exalted, and seeking His pleasure.

Benefits and Issues:
➊ From this hadith, it is understood how great is the reward and merit of standing (in prayer) during the nights of the blessed month of Ramadan.
➋ The Prophet sallallahu alayhi wa sallam would generally perform eight rak'ahs and three witr in both Ramadan and outside of Ramadan, and his standing (qiyam) would be very lengthy. In fact, even in the three nights when the Messenger of Allah sallallahu alayhi wa sallam led the prayer of Tarawih, he performed only eleven rak'ahs. [قيام الليل للمروزي ، كتاب قيام رمضان ، ص : 155 ۔ طبع المكتبة الاثرية ، سانگله هل]
Therefore, the Sunnah of the Prophet in every respect is eleven rak'ahs. 'Allamah Ibn Humam rahimahullah and others have also declared rak'ahs beyond this number not as Sunnah but as supererogatory (nafl). [فتح القدير : 334] ٭

Benefit:
In this hadith, the virtue of the fasts of the blessed month of Ramadan and of Laylat al-Qadr is mentioned, and from this hadith it is also understood that faith (iman) and intention (niyyah) are among the conditions for the acceptance of righteous deeds.

Benefit:
From this hadith, the obligation and virtue of the fasts of Ramadan are established. Also see: 950.