صحيح البخاري
Bukhari
كتاب المغازيThe Book of Al- Maghazi
بَابُ غَزْوَةُ خَيْبَرَ:Chapter. Ghazwa of Khaibar.
Hadith 4207
اُردوEn
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ ، حَدَّثَنَا ابْنُ أَبِي حَازِمٍ ، عَنْ أَبِيهِ ، عَنْ سَهْلٍ ، قَالَ : الْتَقَى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَالْمُشْرِكُونَ فِي بَعْضِ مَغَازِيهِ فَاقْتَتَلُوا ، فَمَالَ كُلُّ قَوْمٍ إِلَى عَسْكَرِهِمْ ، وَفِي الْمُسْلِمِينَ رَجُلٌ لَا يَدَعُ مِنَ الْمُشْرِكِينَ شَاذَّةً وَلَا فَاذَّةً إِلَّا اتَّبَعَهَا فَضَرَبَهَا بِسَيْفِهِ ، فَقِيلَ : يَا رَسُولَ اللَّهِ ، مَا أَجْزَأَ أَحَدٌ مَا أَجْزَأَ فُلَانٌ ، فَقَالَ : " إِنَّهُ مِنْ أَهْلِ النَّارِ ، فَقَالُوا : أَيُّنَا مِنْ أَهْلِ الْجَنَّةِ إِنْ كَانَ هَذَا مِنْ أَهْلِ النَّارِ ؟ ، فَقَالَ رَجُلٌ مِنَ الْقَوْمِ : لَأَتَّبِعَنَّهُ ، فَإِذَا أَسْرَعَ وَأَبْطَأَ كُنْتُ مَعَهُ ، حَتَّى جُرِحَ فَاسْتَعْجَلَ الْمَوْتَ ، فَوَضَعَ نِصَابَ سَيْفِهِ بِالْأَرْضِ وَذُبَابَهُ بَيْنَ ثَدْيَيْهِ ، ثُمَّ تَحَامَلَ عَلَيْهِ ، فَقَتَلَ نَفْسَهُ ، فَجَاءَ الرَّجُلُ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ : أَشْهَدُ أَنَّكَ رَسُولُ اللَّهِ ، فَقَالَ : " وَمَا ذَاكَ ؟ " ، فَأَخْبَرَهُ ، فَقَالَ : " إِنَّ الرَّجُلَ لَيَعْمَلُ بِعَمَلِ أَهْلِ الْجَنَّةِ فِيمَا يَبْدُو لِلنَّاسِ وَإِنَّهُ لَمِنْ أَهْلِ النَّارِ ، وَيَعْمَلُ بِعَمَلِ أَهْلِ النَّارِ فِيمَا يَبْدُو لِلنَّاسِ وَهُوَ مِنْ أَهْلِ الْجَنَّةِ " .
Narrated Sahl: During one of his Ghazawat, the Prophet encountered the pagans, and the two armies fought, and then each of them returned to their army camps. Amongst the (army of the) Muslims there was a man who would follow every pagan separated from the army and strike him with his sword. It was said, "O Allah's Apostle! None has fought so satisfactorily as so-and-so (namely, that brave Muslim). "The Prophet said, "He is from the dwellers of the Hell-Fire." The people said, "Who amongst us will be of the dwellers of Paradise if this (man) is from the dwellers of the Hell-Fire?" Then a man from amongst the people said, "I will follow him and accompany him in his fast and slow movements." The (brave) man got wounded, and wanting to die at once, he put the handle of his sword on the ground and its tip in between his breasts, and then threw himself over it, committing suicide. Then the man (who had watched the deceased) returned to the Prophet and said, "I testify that you are Apostle of Allah." The Prophet said, "What is this?" The man told him the whole story. The Prophet said, "A man may do what may seem to the people as the deeds of the dwellers of Paradise, but he is of the dwellers of the Hell-Fire and a man may do what may seem to the people as the deeds of the dwellers of the Hell-Fire, but he is from the dwellers of Paradise."
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
That is why it has been stated that the real consideration is for the final outcome (khatimah).
The end of the people of Paradise is upon the deeds of Paradise, and the end of the people of Hell is upon the deeds of Hell.
Committing suicide is considered a grave crime in the Shariah.
This is to die a forbidden (haram) death.
The narration mentions the Battle of Khaybar.
This very narration corresponds with the chapter.
I am writing this note today, Sha'ban 1392 AH, in the Ahl-e-Hadith Mosque, Hindupur.
May Allah Ta'ala keep this mosque established and everlasting, ameen.
That is why it has been stated that the real consideration is for the final outcome (khatimah).
The end of the people of Paradise is upon the deeds of Paradise, and the end of the people of Hell is upon the deeds of Hell.
Committing suicide is considered a grave crime in the Shariah.
This is to die a forbidden (haram) death.
The narration mentions the Battle of Khaybar.
This very narration corresponds with the chapter.
I am writing this note today, Sha'ban 1392 AH, in the Ahl-e-Hadith Mosque, Hindupur.
May Allah Ta'ala keep this mosque established and everlasting, ameen.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4207
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
This person's name was Qazman Zafari.
He was affiliated with the Ansar’s small tribe, Banu Zufar.
His kunya was Abu Ghaydaq.
(Shādhah)
This refers to a goat that separates from the herd to graze alone, and (Fādhah)
is a goat that, from the very beginning, remains isolated from the other goats.
(Fath al-Bari: 7/589)
2.
What is meant here is that this person would not spare any of the polytheists; whoever he saw, he would strike down with the tip of his sword.
That person was a hypocrite (munafiq) and had concealed his hypocrisy, so this hadith is clear in its apparent meaning.
From this narration, it is understood that he finished himself off with a sword, whereas from the narration of Abu Hurairah radi Allahu anhu, it is understood that he committed suicide with an arrow. There is no contradiction or inconsistency between these narrations, because first he wounded himself with an arrow, but when he did not achieve his purpose with that, he finished himself off with a sword.
And Allah knows best.
1.
This person's name was Qazman Zafari.
He was affiliated with the Ansar’s small tribe, Banu Zufar.
His kunya was Abu Ghaydaq.
(Shādhah)
This refers to a goat that separates from the herd to graze alone, and (Fādhah)
is a goat that, from the very beginning, remains isolated from the other goats.
(Fath al-Bari: 7/589)
2.
What is meant here is that this person would not spare any of the polytheists; whoever he saw, he would strike down with the tip of his sword.
That person was a hypocrite (munafiq) and had concealed his hypocrisy, so this hadith is clear in its apparent meaning.
From this narration, it is understood that he finished himself off with a sword, whereas from the narration of Abu Hurairah radi Allahu anhu, it is understood that he committed suicide with an arrow. There is no contradiction or inconsistency between these narrations, because first he wounded himself with an arrow, but when he did not achieve his purpose with that, he finished himself off with a sword.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4207
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
From this hadith, it is understood that even after witnessing someone's bravery and steadfastness in the path of Allah, no definitive judgment can be made about them. However, good deeds do give hope for a good end (husn al-khatimah), and bad deeds do raise the fear of a bad end (su’ al-khatimah), as is mentioned in the hadith where the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Do not become pleased by seeing the deeds of a doer until you see how his end is.”
(Musnad Ahmad: 3/120)
(2)
When the outcome depends on the end, then how can a judgment be made about someone entering Paradise merely by observing their outward deeds? Such ahadith have made the blood of the friends of Allah (awliya Allah) like water, because who knows how one’s end will be? The real decision is that which has already been decreed by destiny (qadar); as for outward deeds, they are only apparent signs of a person being good or bad. Despite this, in the Hereafter, the judgment is mostly kept dependent on deeds, so if Allah intends to grant someone Paradise, He will have them perform the deeds of the people of Paradise, and if He does not intend to forgive someone, He will have them perform deeds accordingly, so that an apparent correspondence between deeds and reward remains. As is mentioned in a hadith:
“When Allah creates a servant for Paradise, He enables him to do the deeds of the people of Paradise, until his end is upon such deeds, and ultimately he enters Paradise.”
(Sunan Abi Dawud, al-Sunnah, Hadith: 4703)
In another narration, it is mentioned that it was asked, how does Allah enable someone to do deeds? He (sallallahu alayhi wa sallam) replied:
“He grants him the ability to do righteous deeds before death.”
(Jami‘ al-Tirmidhi, al-Qadr, Hadith: 2142)
(3)
In any case, salvation depends on the end, as is mentioned in a hadith that a person appears to do the deeds of the people of Paradise...
(Sahih Muslim, al-Iman, Hadith: 306 (112))
This means that people are unaware of the reality that he is destined for Hellfire.
May Allah protect us from a bad end.
Ameen
(1)
From this hadith, it is understood that even after witnessing someone's bravery and steadfastness in the path of Allah, no definitive judgment can be made about them. However, good deeds do give hope for a good end (husn al-khatimah), and bad deeds do raise the fear of a bad end (su’ al-khatimah), as is mentioned in the hadith where the Messenger of Allah (sallallahu alayhi wa sallam) said:
“Do not become pleased by seeing the deeds of a doer until you see how his end is.”
(Musnad Ahmad: 3/120)
(2)
When the outcome depends on the end, then how can a judgment be made about someone entering Paradise merely by observing their outward deeds? Such ahadith have made the blood of the friends of Allah (awliya Allah) like water, because who knows how one’s end will be? The real decision is that which has already been decreed by destiny (qadar); as for outward deeds, they are only apparent signs of a person being good or bad. Despite this, in the Hereafter, the judgment is mostly kept dependent on deeds, so if Allah intends to grant someone Paradise, He will have them perform the deeds of the people of Paradise, and if He does not intend to forgive someone, He will have them perform deeds accordingly, so that an apparent correspondence between deeds and reward remains. As is mentioned in a hadith:
“When Allah creates a servant for Paradise, He enables him to do the deeds of the people of Paradise, until his end is upon such deeds, and ultimately he enters Paradise.”
(Sunan Abi Dawud, al-Sunnah, Hadith: 4703)
In another narration, it is mentioned that it was asked, how does Allah enable someone to do deeds? He (sallallahu alayhi wa sallam) replied:
“He grants him the ability to do righteous deeds before death.”
(Jami‘ al-Tirmidhi, al-Qadr, Hadith: 2142)
(3)
In any case, salvation depends on the end, as is mentioned in a hadith that a person appears to do the deeds of the people of Paradise...
(Sahih Muslim, al-Iman, Hadith: 306 (112))
This means that people are unaware of the reality that he is destined for Hellfire.
May Allah protect us from a bad end.
Ameen
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 6607
Maulana Dawood Raz
Hadith Commentary:
That is, in the end, at the time of death, whatever deed a person performs, that is what will be considered. If someone spent their entire life in worship and piety, but at the time of death was caught in sin, then previous righteous deeds will be of no benefit. May Allah protect us from an evil end (su’ al-khatimah).
From this hadith, it is derived that we cannot declare any Muslim who professes the kalimah—whether he is a sinner and transgressor or righteous and pious—as definitively destined for Hell or Paradise.
We do not know how his end will be, nor in which group his name is written with Allah.
It is also derived from the hadith that a Muslim should not become proud of his righteous deeds and should always fear an evil end (su’ al-khatimah).
The elders have experienced that those who love the Ahl al-Hadith and the Ahl al-Bayt of the Prophet (sallallahu alayhi wa sallam) often have a good end.
O Allah! This insignificant one has always had love for the Ahl al-Hadith and the family of the Messenger (sallallahu alayhi wa sallam), and whoever I found among the Sayyids, I have always respected them from the heart. Grant this insignificant, humble sinner also a good end, so that, as it is said, I may end my life with faith.
Ameen.
That is, in the end, at the time of death, whatever deed a person performs, that is what will be considered. If someone spent their entire life in worship and piety, but at the time of death was caught in sin, then previous righteous deeds will be of no benefit. May Allah protect us from an evil end (su’ al-khatimah).
From this hadith, it is derived that we cannot declare any Muslim who professes the kalimah—whether he is a sinner and transgressor or righteous and pious—as definitively destined for Hell or Paradise.
We do not know how his end will be, nor in which group his name is written with Allah.
It is also derived from the hadith that a Muslim should not become proud of his righteous deeds and should always fear an evil end (su’ al-khatimah).
The elders have experienced that those who love the Ahl al-Hadith and the Ahl al-Bayt of the Prophet (sallallahu alayhi wa sallam) often have a good end.
O Allah! This insignificant one has always had love for the Ahl al-Hadith and the family of the Messenger (sallallahu alayhi wa sallam), and whoever I found among the Sayyids, I have always respected them from the heart. Grant this insignificant, humble sinner also a good end, so that, as it is said, I may end my life with faith.
Ameen.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 6493
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
A person should not become arrogant over his righteous deeds; rather, he should always remain fearful of an evil end. Some of the signs of a good end (husn al-khatimah) are as follows:
٭ Reciting the testimony of faith (kalimat al-shahadah) at the time of death.
(Sunan Abi Dawud, al-Jana'iz, Hadith: 3116)
٭ The appearance of sweat on the forehead at the time of death.
(Jami‘ al-Tirmidhi, al-Jana'iz, Hadith: 982)
٭ Dying on the night or day of Friday.
(Musnad Ahmad: 196/2)
٭ Attaining martyrdom (shahadah) in the field of battle and jihad.
(Musnad Ahmad: 131/4)
٭ Dying from the disease of plague (ta‘un).
(Sahih al-Bukhari, al-Jihad wa’l-Siyar, Hadith: 2830)
٭ Dying from the disease of tuberculosis (TB).
(Majma‘ al-Zawa’id: 317/4)
٭ Dying while defending one’s wealth and honor.
(Sunan Abi Dawud, al-Sunnah, Hadith: 4772)
٭ Dying while on border patrol (ribaat).
(Sahih Muslim, al-Imarah, Hadith: 4938 (1913))
٭ Dying while engaged in any righteous deed.
(Musnad Ahmad: 391/5)
٭ People praising the deceased.
(Sahih Muslim, al-Jana'iz, Hadith: 2200 (949))
٭ Dying from a stomach illness, drowning, being crushed under debris, due to paralysis, or a woman dying in the state of postnatal bleeding (nifas) are also signs of a good end, because in numerous hadiths all of these have been declared as martyrdom (shahadah).
(Sahih Muslim, al-Imarah, Hadith: 4940 (1914); Musnad Ahmad: 391/5)
May Allah, the Exalted, grant all of us a good end.
Amin, ya Rabb al-‘alamin.
(2)
Allah, the Exalted, has kept the good or bad end hidden from the eyes of people, because if someone knew that he was among the saved, he would fall into self-admiration and become negligent; and if someone knew that he was among the doomed, he would advance further in rebellion. For this reason, Allah, the Exalted, has kept it concealed so that a person remains between hope and fear, which is an essential state of faith.
(Fath al-Bari: 401/11)
(1)
A person should not become arrogant over his righteous deeds; rather, he should always remain fearful of an evil end. Some of the signs of a good end (husn al-khatimah) are as follows:
٭ Reciting the testimony of faith (kalimat al-shahadah) at the time of death.
(Sunan Abi Dawud, al-Jana'iz, Hadith: 3116)
٭ The appearance of sweat on the forehead at the time of death.
(Jami‘ al-Tirmidhi, al-Jana'iz, Hadith: 982)
٭ Dying on the night or day of Friday.
(Musnad Ahmad: 196/2)
٭ Attaining martyrdom (shahadah) in the field of battle and jihad.
(Musnad Ahmad: 131/4)
٭ Dying from the disease of plague (ta‘un).
(Sahih al-Bukhari, al-Jihad wa’l-Siyar, Hadith: 2830)
٭ Dying from the disease of tuberculosis (TB).
(Majma‘ al-Zawa’id: 317/4)
٭ Dying while defending one’s wealth and honor.
(Sunan Abi Dawud, al-Sunnah, Hadith: 4772)
٭ Dying while on border patrol (ribaat).
(Sahih Muslim, al-Imarah, Hadith: 4938 (1913))
٭ Dying while engaged in any righteous deed.
(Musnad Ahmad: 391/5)
٭ People praising the deceased.
(Sahih Muslim, al-Jana'iz, Hadith: 2200 (949))
٭ Dying from a stomach illness, drowning, being crushed under debris, due to paralysis, or a woman dying in the state of postnatal bleeding (nifas) are also signs of a good end, because in numerous hadiths all of these have been declared as martyrdom (shahadah).
(Sahih Muslim, al-Imarah, Hadith: 4940 (1914); Musnad Ahmad: 391/5)
May Allah, the Exalted, grant all of us a good end.
Amin, ya Rabb al-‘alamin.
(2)
Allah, the Exalted, has kept the good or bad end hidden from the eyes of people, because if someone knew that he was among the saved, he would fall into self-admiration and become negligent; and if someone knew that he was among the doomed, he would advance further in rebellion. For this reason, Allah, the Exalted, has kept it concealed so that a person remains between hope and fear, which is an essential state of faith.
(Fath al-Bari: 401/11)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 6493
Maulana Dawood Raz
Hadith Commentary:
A scene of the departure of the Islamic army for the Battle of Khaybar is presented in this narration, and this is the point of relevance between the chapter and the hadith.
It is also established that there is no need to shout or raise one's voice for the remembrance of Allah (dhikr).
Among the so-called Sufis, a practice of loud dhikr (dhikr bil-jahr) has become prevalent.
They strike the kalimah (declaration of faith) loudly,
to such an extent that the ears of the listeners are startled by their shouting.
From this hadith, their condemnation is also established.
Wherever the Lawgiver (shari‘) has permitted recitation aloud (jahr), there jahr is indeed superior, such as the adhan (call to prayer), which is required to be given aloud for the five daily prayers, or in the audible prayers where it is sunnah for both the follower (muqtadi) and the imam to say "Ameen" aloud after Surah al-Fatihah.
This is the Sunnah of the Noble Messenger (sallallahu alayhi wa sallam). In short, it is necessary to keep the teachings of Muhammad (sallallahu alayhi wa sallam) in view at all times.
A scene of the departure of the Islamic army for the Battle of Khaybar is presented in this narration, and this is the point of relevance between the chapter and the hadith.
It is also established that there is no need to shout or raise one's voice for the remembrance of Allah (dhikr).
Among the so-called Sufis, a practice of loud dhikr (dhikr bil-jahr) has become prevalent.
They strike the kalimah (declaration of faith) loudly,
to such an extent that the ears of the listeners are startled by their shouting.
From this hadith, their condemnation is also established.
Wherever the Lawgiver (shari‘) has permitted recitation aloud (jahr), there jahr is indeed superior, such as the adhan (call to prayer), which is required to be given aloud for the five daily prayers, or in the audible prayers where it is sunnah for both the follower (muqtadi) and the imam to say "Ameen" aloud after Surah al-Fatihah.
This is the Sunnah of the Noble Messenger (sallallahu alayhi wa sallam). In short, it is necessary to keep the teachings of Muhammad (sallallahu alayhi wa sallam) in view at all times.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4202
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
Abu Musa al-Ash‘ari (radi Allahu anhu) was reciting this phrase as a devotional practice (wazifah), or he was reciting it due to the people shouting and making noise.
The Messenger of Allah (sallallahu alayhi wa sallam) declared this phrase to be a treasure from Paradise because it contains an absolute negation of one’s own power and ability, and its attribution to Allah is exclusive, meaning that in the dominion of the heavens and the earth, there is nothing except Allah’s power.
Such an admission from the servant is the station of servitude (‘ubudiyyah), which is a special rank and the highest form of worship for the servant.
The reason for this is that in it, all matters are entrusted to Allah, and the servant, with utmost humility, acknowledges that he does not possess control over any of his affairs.
This phrase has been metaphorically called a treasure of Paradise, meaning that by reciting it, the treasures of Paradise will be attained, or it may be in the literal sense that this phrase will become a treasure in Paradise on the Day of Resurrection, because whatever is desirable in this world is, in terms of the Hereafter, a treasure; therefore, it is possible that this very phrase is the treasure.
➋
From the context of this hadith, it appears that the mentioned incident occurred while going to Khaybar, whereas in reality, this incident took place on the return from Khaybar, because Abu Musa al-Ash‘ari (radi Allahu anhu) returned from Abyssinia with Ja‘far al-Tayyar (radi Allahu anhu) after the conquest of Khaybar, as is explicitly stated in the ahadith. Thus, it seems that some wording is omitted in the mentioned hadith:
That the Messenger of Allah (sallallahu alayhi wa sallam) set out towards Khaybar, besieged it, then after conquering it, returned, and the people ascended a high hill and raised the slogan of takbir (Allahu Akbar).
.
.
(Fath al-Bari: 7/587)
➊
Abu Musa al-Ash‘ari (radi Allahu anhu) was reciting this phrase as a devotional practice (wazifah), or he was reciting it due to the people shouting and making noise.
The Messenger of Allah (sallallahu alayhi wa sallam) declared this phrase to be a treasure from Paradise because it contains an absolute negation of one’s own power and ability, and its attribution to Allah is exclusive, meaning that in the dominion of the heavens and the earth, there is nothing except Allah’s power.
Such an admission from the servant is the station of servitude (‘ubudiyyah), which is a special rank and the highest form of worship for the servant.
The reason for this is that in it, all matters are entrusted to Allah, and the servant, with utmost humility, acknowledges that he does not possess control over any of his affairs.
This phrase has been metaphorically called a treasure of Paradise, meaning that by reciting it, the treasures of Paradise will be attained, or it may be in the literal sense that this phrase will become a treasure in Paradise on the Day of Resurrection, because whatever is desirable in this world is, in terms of the Hereafter, a treasure; therefore, it is possible that this very phrase is the treasure.
➋
From the context of this hadith, it appears that the mentioned incident occurred while going to Khaybar, whereas in reality, this incident took place on the return from Khaybar, because Abu Musa al-Ash‘ari (radi Allahu anhu) returned from Abyssinia with Ja‘far al-Tayyar (radi Allahu anhu) after the conquest of Khaybar, as is explicitly stated in the ahadith. Thus, it seems that some wording is omitted in the mentioned hadith:
That the Messenger of Allah (sallallahu alayhi wa sallam) set out towards Khaybar, besieged it, then after conquering it, returned, and the people ascended a high hill and raised the slogan of takbir (Allahu Akbar).
.
.
(Fath al-Bari: 7/587)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4202
Maulana Dawood Raz
Hadith Commentary:
The correspondence between the hadith and the chapter is evident: outwardly, that person appeared to be a great warrior on the battlefield of jihad, but Hell was decreed for him. The Prophet (sallallahu alayhi wa sallam) came to know of this through revelation and inspiration, and thus declared it.
In the end, that is exactly what happened: by committing suicide, he became a victim of a forbidden death and entered Hell.
It is always necessary to be concerned about one’s end.
May Allah, the Exalted, grant the writer and all esteemed readers a good ending.
Ameen.
The correspondence between the hadith and the chapter is evident: outwardly, that person appeared to be a great warrior on the battlefield of jihad, but Hell was decreed for him. The Prophet (sallallahu alayhi wa sallam) came to know of this through revelation and inspiration, and thus declared it.
In the end, that is exactly what happened: by committing suicide, he became a victim of a forbidden death and entered Hell.
It is always necessary to be concerned about one’s end.
May Allah, the Exalted, grant the writer and all esteemed readers a good ending.
Ameen.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2898
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
That person outwardly appeared to be a great warrior in the battlefield and was fighting with great bravery, but Hell was decreed for him, about which the Messenger of Allah (sallallahu alayhi wa sallam) informed through revelation.
In the end, that is exactly what happened.
He died a forbidden death by committing suicide and entered Hell.
On this basis, a person who dies in the battlefield is not necessarily a martyr (shaheed), nor should he be called a martyr.
It is possible that such a person is a hypocrite (munafiq) or a show-off (riyaakar); however, according to the apparent rulings of the Shariah, he will be given the ruling of the martyrs (shuhada).
➋
From this hadith, it is understood that the final outcome (khatimah) is what counts, and Allah Ta’ala sometimes takes help for His religion even from a disbeliever (kafir) or a hypocrite (munafiq).
➌
A "shaadh" is a person who, after living among people, separates himself from them.
A "faadh" is one who does not mix with people at all, but rather remains separate from them from the very beginning.
➊
That person outwardly appeared to be a great warrior in the battlefield and was fighting with great bravery, but Hell was decreed for him, about which the Messenger of Allah (sallallahu alayhi wa sallam) informed through revelation.
In the end, that is exactly what happened.
He died a forbidden death by committing suicide and entered Hell.
On this basis, a person who dies in the battlefield is not necessarily a martyr (shaheed), nor should he be called a martyr.
It is possible that such a person is a hypocrite (munafiq) or a show-off (riyaakar); however, according to the apparent rulings of the Shariah, he will be given the ruling of the martyrs (shuhada).
➋
From this hadith, it is understood that the final outcome (khatimah) is what counts, and Allah Ta’ala sometimes takes help for His religion even from a disbeliever (kafir) or a hypocrite (munafiq).
➌
A "shaadh" is a person who, after living among people, separates himself from them.
A "faadh" is one who does not mix with people at all, but rather remains separate from them from the very beginning.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2898
Shaykh Maulana Abdul Aziz Alvi
Hadith Gloss:
Vocabulary of the Hadith:
(1)
Shadhdhah:
One who separates from the people, isolated, alone.
(2)
Ajza’na:
Benefited us, sufficed us, and was of use to us.
(3)
La yada‘u ahad:
He is very bold and courageous, he overcomes everyone.
(4)
Ana sahibuhu:
I will remain with him.
(5)
Nasl:
Fruit.
(6)
Dhabaab:
Edge (of a blade).
(7)
A‘zam an-nas dhalik:
The people considered this a great matter.
This was extremely hard upon the people.
Vocabulary of the Hadith:
(1)
Shadhdhah:
One who separates from the people, isolated, alone.
(2)
Ajza’na:
Benefited us, sufficed us, and was of use to us.
(3)
La yada‘u ahad:
He is very bold and courageous, he overcomes everyone.
(4)
Ana sahibuhu:
I will remain with him.
(5)
Nasl:
Fruit.
(6)
Dhabaab:
Edge (of a blade).
(7)
A‘zam an-nas dhalik:
The people considered this a great matter.
This was extremely hard upon the people.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 306
Hafiz Zubair Ali Zai
Takhrij:
[صحيح بخاري 6607],
[صحيح مسلم 306]
Fiqh al-Hadith:
➊ Only the one whose end is good will be successful and, by the grace and mercy of Allah, deserving of Paradise.
➋ All good deeds are rendered void by disbelief (kufr) and associating partners with Allah (shirk).
➌ The words “the consideration of deeds is upon their ending” are not in Sahih Muslim, but only in Sahih Bukhari.
➍ It is necessary to have faith in divine decree (qadar), and along with that, it is essential at all times to adopt the path of righteous deeds and correct belief (‘aqidah), because it is not known when the Angel of Death may come and one may depart from this world.
➎ Using divine decree (qadar) as an excuse to commit sins is akin to “an excuse for sin worse than the sin itself.”
➏ One should always supplicate to Allah for a good ending, because Allah, the Exalted, is Most Forgiving, Most Merciful. By His grace and mercy, He can change the decree of the one who supplicates.
➐ One should never be proud of one’s good deeds.
➑ The entire life of a believer is spent between fear and hope.
[صحيح بخاري 6607],
[صحيح مسلم 306]
Fiqh al-Hadith:
➊ Only the one whose end is good will be successful and, by the grace and mercy of Allah, deserving of Paradise.
➋ All good deeds are rendered void by disbelief (kufr) and associating partners with Allah (shirk).
➌ The words “the consideration of deeds is upon their ending” are not in Sahih Muslim, but only in Sahih Bukhari.
➍ It is necessary to have faith in divine decree (qadar), and along with that, it is essential at all times to adopt the path of righteous deeds and correct belief (‘aqidah), because it is not known when the Angel of Death may come and one may depart from this world.
➎ Using divine decree (qadar) as an excuse to commit sins is akin to “an excuse for sin worse than the sin itself.”
➏ One should always supplicate to Allah for a good ending, because Allah, the Exalted, is Most Forgiving, Most Merciful. By His grace and mercy, He can change the decree of the one who supplicates.
➐ One should never be proud of one’s good deeds.
➑ The entire life of a believer is spent between fear and hope.
Source: Adwa al-Masabih fi Tahqiq Mishkat al-Masabih, Page: 83
