Bukhari

Hadith Commentary:
In one narration, it is stated that no person should wish for death before seeing the signs of death (Sahih Muslim, Kitab al-Dhikr wa al-Du'a, Hadith: 6819 (2682)).
The meaning of this is that when the effects of death begin to appear, then, out of longing to meet Allah, it is permissible to desire death.
This is why Imam al-Bukhari rahimahullah, after this hadith, has narrated the hadith from Aisha radi Allahu anha in which the Messenger of Allah sallallahu alayhi wa sallam expressed his desire to meet the Highest Companion (Allah) at the time of death.
Imam al-Bukhari rahimahullah has indicated that the prohibition of asking for death is specifically related to the time before the descent of death.
(Fath al-Bari: 10/161)

Hadith Commentary:
The purpose is that a person should perform a little worship in the morning and evening, as well as at night, and should do so consistently.
These three times are extremely blessed. From the verse, “Establish the prayer at the decline of the sun” (), the noon (zuhr) prayer is indicated, and from “Guard strictly the prayers, especially the middle prayer” (al-Baqarah: 238) (), the afternoon (‘asr) prayer is indicated. In this way, the Noble Qur’an calls for worship five times a day.

Explanation:
In Surah Al-Hajj, Allah the Exalted has stated: «وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ مِلَّةَ أَبِيكُمْ إِبْرَاهِيمَ» [22-الحج:78] meaning, "Allah has not placed any hardship upon you in the religion, but rather this is the way of your father, Ibrahim (alayhis salam)." It is as clear as daylight from the verses and hadiths that Islam is easy in every respect. In its fundamental and subsidiary rulings, and in all its commands and prohibitions, this very reality has been taken into consideration. However, it is most regrettable that in later times, due to self-invented innovations, Islam has been made so difficult that we seek Allah's refuge from it. May Allah grant us sound understanding. Ameen.

Benefits and Issues:
Relevance between the Chapter Title and the Hadith:
In the translation of the chapter, the words «حنفية السمحة» have been mentioned, which mean "the true and straight religion," but these words are not present in the text of the hadith. Therefore, the objection remains as to how there is relevance between the translation and the chapter.

In reality, the words «حنفية السمحة» that appear in the translation are not according to the condition of Imam Bukhari rahimahullah; that is why Imam Bukhari rahimahullah did not mention these words in the hadith.

However, in the hadith, the words «الدين يسر» meaning "the religion is easy" are present. Therefore, by «الدين يسر» is meant «حنفية السمحة» itself, because the religion of Allah is easy, and that is «حنفية السمحة», meaning easy and straight.

From here, the agreement between the translation and the hadith becomes clear.

❀ Allah the Exalted says:
«﴿وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ ۚ مِّلَّةَ أَبِيكُمْ إِبْرَاهِيمَ﴾» [الحج : 78]
In this verse, the easy religion has been described as the religion of Ibrahim, and the religion of Ibrahim is called «حنفية», meaning "straight and true." Therefore, from here it is also clear that by "religion" is meant the Hanif religion.

Imam Bukhari rahimahullah did not present the hadith with the words he quoted in the chapter «الحنيفية السمحة», because it was not according to his conditions, but he mentioned it in his book "Al-Adab Al-Mufrad," just as Imam Ahmad ibn Hanbal rahimahullah also narrated it with a Hasan chain through «محمد بن اسحاق عن داؤد بن الحصين عن عكرمه ابن عباس رضي الله عنه». ◈

Shah Waliullah Muhaddith Dehlawi writes:
«هذا الحديث المعلق لم يسنده المؤلف فى هذا الكتاب، لانه ليس على شرطه، نعم وصله فى كتاب الادب المفرد، وكذا وصله أحمد بن حنبل» [شرح تراجم ابواب البخاري ص 38]
From the explanation of Shah Waliullah rahimahullah, it is also understood that «الحنفية السمحة» Imam Bukhari rahimahullah did not mention it in his book Sahih. However, he mentioned it in "Al-Adab Al-Mufrad," and Imam Ahmad ibn Hanbal rahimahullah explained that by "connected" is meant "joined."

Another relevance could be that Imam Bukhari rahimahullah is indicating that actions are included in faith. ◈

Allamah Mahmood Hasan Sahib writes:
"The meaning of the chapter heading and the hadith and their mutual agreement is absolutely clear, but along with the apparent meaning, there is also a definite indication towards the inclusion of actions in faith, as is understood from the previous and subsequent chapters. There is also an allusion to the extremism of the Mu'tazilah and the Khawarij." [الابواب و التراجم۔ ص26]

Hadith Commentary:
In Surah Al-Hajj, Allah the Exalted has said:
﴿وَمَا جَعَلَ عَلَيْكُمْ فِي الدِّينِ مِنْ حَرَجٍ ۚ مِّلَّةَ أَبِيكُمْ إِبْرَاهِيمَ ۚ﴾ (, Al-Hajj: 78)
That is, Allah has not placed any hardship upon you in the religion; rather, this is the religion of your father, Ibrahim (alayhis salam).

It is as clear as daylight from the verses and ahadith that Islam is easy in every respect.
In its fundamental and subsidiary rulings, and in all its commands and prohibitions, this very reality has been taken into consideration. Yet, it is most regrettable that in later times, due to self-invented innovations, Islam has been made so difficult that we seek Allah’s refuge from it.

May Allah grant sound understanding.
Ameen.

Hadith Commentary:
➊
Compared to previous religions, this religion is extremely easy.
The restrictions that were imposed on earlier peoples have been lifted in it, such as among the Children of Israel, the acceptance of repentance depended on killing oneself.
But the repentance of this ummah is based on remorse of the heart and the resolve to perform righteous deeds.
(Fath al-Bari: 1/128)
➋
The meaning of this hadith is that a Muslim should perform the obligatory acts of worship with great enthusiasm and consistency during times of comfort and ease, so that his deeds remain established on a continuous basis, because performing a small deed with consistency and steadfastness is far superior to performing many deeds in which there is interruption.
(Sharh al-Kirmani: 1/162)
➌
Both strict adherence (azimah) and concession (rukhsah) are included in the religion; Islam requires that both be acted upon.
In a situation of strictness, one should act upon azimah, and at the time of concession, one should benefit from it. Seeking concession at every opportunity is irreligiousness, while always desiring strictness is also excess. In doing so, there is a risk of failure and disappointment. For example, if there is a valid excuse preventing the use of water, then tayammum is permitted; insisting on using water in such a situation is extremism in religion, which Islam does not approve of.
This hadith teaches moderation.
(Fath al-Bari: 1/128)
➍
The path of steadfastness (istiqamah) and moderation is also extremely difficult.
The Messenger of Allah (sallallahu alayhi wa sallam) said:
“Surah Hud has made me old.”
(Jami‘ al-Tirmidhi, Tafsir al-Qur’an, Hadith: 3297)
Because in verse 112 of this surah, you were commanded to be steadfast; this was such a responsibility that the Messenger of Allah (sallallahu alayhi wa sallam) said:
“It has made me old before my time.”
Therefore, in the hadith, another situation is mentioned: if complete rectitude and steadfastness cannot be achieved, then at least remain close to it.
Similarly, rejoice at the ability to perform deeds, and this happiness is not only in steadfastness itself but can also be attained by remaining close to it.
Glad tidings are a way to boost morale.
Through this, the worshipper’s resolve is strengthened, and a new zeal and strength are created in his determination.
➎
The way to make a difficult task easy is to divide it among different times of vigor, for example:
Performing part of it in the morning, some after the sun has passed its zenith, and some in the last part of the night, because these are times for praising Allah, glorifying and declaring His oneness. By performing these acts, strength is created in the heart, since the heart is the king of the human limbs; if it is strong, the other limbs will remain active in their respective tasks.
In this way, it becomes easier to perform many other difficult tasks.
(Fath al-Bari: 1/128)

Hadith Commentary: Benefits and Issues: Entry into Paradise cannot be achieved solely by a person’s deeds, because both the ability to perform deeds and their acceptance are the result of Allah’s grace, bounty, and mercy. Furthermore, no matter how lofty and elevated a human deed may be, in reality, it does not fulfill the true right (haqq) and is an example of “the right not being fulfilled.” Also, a limited deed cannot be the cause of an unlimited reward. Therefore, making deeds the cause of Paradise is itself a manifestation of His mercy. In other words, human deeds are a cause for entry into Paradise, but making them a cause is itself the result of Allah’s mercy.

Thus, the blessed verse:
ادْخُلُوا الْجَنَّةَ بِمَا كُنتُمْ تَعْمَلُونَ ﴿٣٢﴾ ()
“Enter Paradise for what you used to do,”

and
وَتِلْكَ الْجَنَّةُ الَّتِي أُورِثْتُمُوهَا بِمَا كُنتُمْ تَعْمَلُونَ ﴿٧٢﴾ ()
“This is the Paradise which you have been made to inherit for what you used to do,”

—there is no contradiction or opposition between this hadith and these verses, because in the verse, the “ba” (باء) is for causation (sababiyyah), and in the hadith, it is about actual compensation and reward (i.e., not as a direct exchange or recompense for deeds). Rather, deeds are a cause for Allah’s mercy, and mercy itself is the cause for entry into Paradise. Thus, there is no contradiction or opposition in this hadith.

For this reason, the Prophet sallallahu alayhi wa sallam has commanded to always choose correctness and soundness (sada: health and uprightness), so that this manner of conduct may become a cause for Allah’s mercy.

(1) “Stop”—either the address is to Aisha (radi Allahu anha), meaning do not praise excessively, because this woman’s manner is not praiseworthy. Or the address is to that woman, meaning abandon this method of worship; it is not correct. Rather, perform voluntary worship (nafl) in such a way that you are able to remain consistent with it.

(2) “He will not tire”—that is, there is no deficiency in Allah Ta’ala’s reward such that it would be exhausted by giving it repeatedly; rather, it is you who will tire from performing deeds and will eventually stop. Then, the reward will also cease.

(3) “Perseveres”—it is evident that this will only be possible when, along with worship, consideration is also given to physical rest and ease.

Benefits and Issues:

➊
I'tidal (moderation) means to avoid excess and deficiency, that is, neither to commit innovation (bid'ah) nor to show negligence in fulfilling the obligatory duties (fara'id).

➋
Paradise (Jannah) is, in reality, not a recompense for deeds, but rather a special mercy from Allah, because a servant’s righteous deeds are extremely insignificant compared to Allah’s favors; in fact, even the ability to perform these deeds is itself a favor from Allah.

➌
The meaning of (sududa) is to keep your original objective in view. (Sidad al-sahm) means the arrow hitting the target. This word is derived from that. The real objective is attaining Allah’s pleasure and salvation from Hellfire.

➍
The purpose of righteous deeds is to attain Allah’s mercy. As a result of this, Paradise will also be granted and protection from Hellfire will also be achieved.