Bukhari

Hadith Commentary:

The first verse is in Surah Bani Isra'il and the second verse is in Surah Saba.

By "truth" (haqq) is meant the religion of Islam, and by "falsehood" (batil) are meant idols and Satan.

The beginning and end of falsehood are both utterly corrupt.

Hadith Commentary:
➊
By "truth" is meant the religion of Islam, and by "falsehood" is meant disbelief, idols, and satanic actions.
The beginning and end of falsehood are both utterly corrupt.
➋
In one narration, it is mentioned that whenever the Messenger of Allah (sallallahu alayhi wa sallam) would approach any idol or statue and point towards it, it would topple over, even though it had been firmly fixed and Iblis had tied it with copper wires.
(al-Mu'jam al-Kabir by al-Tabarani: 10/339, Hadith number 10656. )
➌
The Messenger of Allah (sallallahu alayhi wa sallam) took this action in order to humiliate the idols and their worshippers, and to demonstrate by toppling them that they possess nothing in their hands.
If they cannot even defend themselves, how could they benefit or harm anyone else?
(Fath al-Bari: 8/22. )

Hadith Commentary:
These idols were made by the disbelievers of Quraysh, attributing them to various prophets and righteous people.
Some idols were even attributed to Ibrahim (alayhis salam) and Isma'il (alayhis salam).
On the day of the conquest of Makkah, the Messenger of Allah (sallallahu alayhi wa sallam) purified the Sacred Ka'bah from them, and from that day onwards, the Sacred Ka'bah has remained forever purified from idols.
All praise is due to Allah; today, the fourteenth century is coming to an end. Islam has passed through many ups and downs, but by the grace of Allah, the purification of the Ka'bah remains established and enduring.

Hadith Commentary:
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) struck with his staff and knocked them to the ground.
The purpose of this action was to disgrace the idols and their worshippers, and also to demonstrate that these idols themselves do not possess the power to benefit or harm themselves, so how could they benefit others?
This is precisely why Allah, the Exalted, has made stones among the fuel of Hellfire, so that the polytheists are further disgraced by the fact that their deities will also become fuel for Hell along with them.

(2)
It is permissible to destroy instruments that are contrary to the Shariah.
Furthermore, it is permissible to break musical instruments and alter their form and appearance; after breaking them, their wood may be used.
If the idols are made of gold or silver, then after breaking them, the remaining pieces may be bought and sold.

Hadith Commentary:
➊
In one narration, it is mentioned that when Makkah was conquered, it was at that time that the Prophet (sallallahu alayhi wa sallam) performed this act.
(Sahih al-Bukhari, al-Maghazi, Hadith: 4287)
By “truth” is meant the Qur’an and the true religion; by “falsehood” is meant disbelief and polytheism.
The meaning is that from Allah, Allah’s religion and His Qur’an have come, by which falsehood has been eradicated; now it is no longer able to raise its head.
➋
It is narrated from Ibn Abbas (radi Allahu anhu) that at the time of the conquest of Makkah, when the Prophet (sallallahu alayhi wa sallam) saw images inside the Ka‘bah, he did not enter it until, by his command, all the images were erased.
He saw images of Ibrahim (alayhis salam) and Isma‘il (alayhis salam) in whose hands were arrows used for divination.
He said:
“May Allah destroy these (polytheists)! By Allah! They (Sayyiduna Ibrahim alayhis salam and Isma‘il alayhis salam) never drew lots with arrows.”
(Sahih al-Bukhari, Ahadith al-Anbiya, Hadith: 3352)
In another narration, it is mentioned that when the Messenger of Allah (sallallahu alayhi wa sallam) entered the House of Allah, he saw images of Sayyiduna Ibrahim (alayhis salam) and Sayyida Maryam (alayhas salam).
He said:
“They have already heard that angels do not enter a house in which there are images.
This is the image of Ibrahim (alayhis salam); what has happened to them? Would he ever practice divination with these arrows?”
(Sahih al-Bukhari, Ahadith al-Anbiya, Hadith: 3351)
➌
In any case, when the Messenger of Allah (sallallahu alayhi wa sallam) entered the House of Allah reciting these verses, these verses had become a manifest reality before the Quraysh of Makkah.
And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Nusub or Nusbu:
Its plural is ansab,
idols which are worshipped besides Allah.
(2)
Dhahaqa al-batil:
Falsehood was destroyed and ruined,
it vanished,
it faded away.
(3)
Ma yubdi’ al-batil wa ma yu’id:
According to Zamakhshari:
The phrase “la yubdi’u wa la yu‘id” is used when something is obliterated or comes to an end,
therefore the meaning is: the truth has come and with its arrival, this falsehood has perished.
Benefits and Issues:
It is established from the narration of Fākihī and Tabarānī that when the Prophet sallallahu alayhi wa sallam approached the idol, despite it being firmly embedded in the ground, it fell on its back.

Explanation:
1:
The truth has come, and falsehood has perished; falsehood was bound to perish and come to an end.
()

2:
The truth has prevailed;
now falsehood will neither rise nor return.
()

Benefit:
In this blessed hadith, there is mention of the destruction of idols around the Ka‘bah on the occasion of the conquest of Makkah. From this, it is also understood that Islam prevails only through strength, because it is the religion of Allah Ta‘ala, and no one can overpower it. Breaking idols is obligatory (fard), because they are centers of shirk (polytheism). This is the zeal of tawhid (monotheism), and also a renewal of the religion of Ibrahim (alayhis salam). Whatever is wrong, it is obligatory to use the hand, the tongue, and the pen against it, so that the truth may be established and falsehood refuted. The Muslim Ummah is asleep, has become cowardly, and has lost its courage, even though steadfastness, resolve, and bravery are required for revolution.

Benefit:
The greatest objection raised against the miracle of the splitting of the moon (shaqq al-qamar) of the Prophet sallallahu alayhi wa sallam is that if it truly occurred, it should have been witnessed throughout the entire world and should have been mentioned in the historical records of other nations as well.
«SRتـبـصـرهER» ...... However, if we estimate the timing of this miracle, it becomes clear that it was impossible for the moon to be seen all over the world at that time. This is because, at that time, the moon was only visible in Arabia and its eastern regions. Furthermore, the duration of this miracle was not lengthy, and according to the narration, there was neither any explosion nor emission of a bright light, nor did it have any effects on the earth that would have caused people to come out of their homes specifically to witness this scene. Obviously, this was not an anticipated miracle such that the entire world would have had their eyes fixed on the moon. Therefore, only those people witnessed the miracle who had demanded it. Nevertheless, there are still many traces and evidences that testify to this event; we will mention a few of them.

➊ Archaeologists have also found some such evidence that clearly indicates the miracle of the splitting of the moon. A foreign newspaper published a report, the Arabic translation of which was published in the Arabic newspaper "Al-Insan" issued from Astana. Its summary is that some stones were found in an ancient building in China, on which it was inscribed that this building was constructed in such-and-such year, the same year in which a great celestial event occurred in such a way that the moon split into two parts. When experts calculated the date inscribed on the stone, it turned out to be exactly the same date when, by the gesture of the fingers of our master and leader, the Messenger of Allah sallallahu alayhi wa sallam, the miracle of the splitting of the moon occurred!! (Bakurat al-Kalam, referenced in Muhammad ﷺ, p. 383, Dar al-Kutub al-Ilmiyyah Press, Beirut, year 5791)

➋ During the British era, the priest Pfander raised all these objections in his famous debate with Mawlana Rahmatullah Kairanwi. He was left speechless by the answers of the Mawlana (these answers can also be seen in the third volume, page 115, of Mufti Taqi Usmani's Urdu commentary on Izhar al-Haqq, "From the Bible to the Qur'an"). In addition, Mufti Inayatullah rahimahullah has also answered some objections in his treatise "Al-Kalam al-Mubin." There is no room here to quote it, but Mufti Sahib has provided authentic references to some kings who witnessed it as well. Similarly, Mawlana Rafiuddin Sahib has written a separate treatise in response to these objections. (Islam aur Aqliyat, p. 294)