Bukhari

Hadith Commentary:

Thus, the appearance of the angels in white garments is evidence that wearing white clothing is beloved to Allah.

Hadith Commentary:
(1)
Those two men were Jibril (Gabriel) and Mika'il (Michael), as is explicitly mentioned in a hadith.
(Sahih Muslim, Al-Fada'il, Hadith: 6004 (2306))
(2)
The angels appearing in white clothing is evidence that white clothing is greatly beloved to Allah, and the Messenger of Allah (sallallahu alayhi wa sallam) himself encouraged wearing white. Thus, in a hadith, he (sallallahu alayhi wa sallam) said:
"Wear white clothing, for indeed it is the best of your clothes, and shroud your dead in it."
(Sunan Abi Dawud, Al-Libas, Hadith: 4061)
From this, it is understood that wearing white clothing and shrouding the deceased in a white shroud is recommended (mustahabb).

Hadith Commentary:
➊ In the narration of Sahih Muslim, it is explicitly mentioned that it was Jibril (alayhis salam) and Mikail (alayhis salam).
(Sahih Muslim, al-Fada'il, Hadith: 6004 (2306))

➋ From this, it is understood that during the Battle of Uhud, angels descended and actively participated in the battle.

➌ This hadith demonstrates the virtue of Sa'd ibn Abi Waqqas (radi Allahu anhu). He saw the angels and even recognized them.

➍ In any case, restricting the descent of angels only to the Battle of Badr is questionable, as some commentators have stated. And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
مَلَأٌ:
Nobles and chiefs.
(2)
أَخْشَنُ:
Harsh and rough,
in which there is no gentleness or softness.
(3)
رَضْفٍ:
Hot stones.
(4)
يُحْمَى عَلَيْهِ:
It will be heated and made hot.
(5)
حَلَمَةِ ثَدْيَيْهِ:
The tip of the breast.
(6)
نُغْضِ:
The thin and slender bone at the edge of the shoulder.
(7)
لَا تَعْتَرِيهِمْ:
They do not demand from them to fulfill their needs.

Benefits and Issues:
(1)
According to the majority of the Companions, the Followers, and the majority of the Ummah, "kanz" (hoarded wealth) refers to that treasure and wealth which reaches the threshold (nisab) for zakat, but its owner, instead of paying zakat on it, sits on it like a snake and does not spend it for the needs of the poor and needy, nor does he become grateful to Allah by doing so. However, wealth that does not reach the threshold (nisab) is not considered "kanz" because the Shariah has not made zakat obligatory on it.
Therefore, that wealth on which zakat has been paid after reaching the threshold (nisab) will also not be considered "kanz,"
because the owner has spent it on the poor and needy. That is why the Messenger of Allah sallallahu alayhi wa sallam said:
مَا بَلَغَ أَنْ تُؤَدَّى زَكَاتُهُ فَزُكِّيَ فَلَيْسَ بِكَنْزٍ "Whatever wealth reaches the threshold for zakat and its zakat is paid, then it is not kanz" (Sunan Abu Dawud).
Allamah Iraqi says its chain is jayyid (good),
its chain is excellent and reliable, as has been mentioned earlier.
The highest rank for a person, which only a few ever attain, is that he spends all his wealth and property beyond his needs for the religion and the needs of the people of religion, just as Abu Bakr as-Siddiq radi Allahu anhu, on the occasion of the Battle of Tabuk, brought all his wealth and possessions before you.
And this honor was attained only by Abu Bakr.
(2)
The view of Abu Dharr radi Allahu anhu
was that (apart from produce and livestock)
a Muslim should spend all his wealth and property—that is, whatever gold, silver, and cash he has—beyond his needs, and this is obligatory and necessary for him.
In this way, he did not distinguish between what is obligatory and necessary and what is recommended and encouraged, whereas this is contrary to the objectives and spirit of the Shariah.
Because not all people can attain the highest standard and lofty rank equally; all individuals can only be bound to the obligations.
If the view of Abu Dharr radi Allahu anhu had been obligatory, then there would have been no need for the distribution of zakat, charity, and inheritance, and at the very least, the Rightly Guided Caliphs and the Companions radi Allahu anhum ajma'in would have necessarily adhered to it. However, as has already been mentioned, except for Abu Bakr radi Allahu anhu, no Companion ever presented all his savings, and none of the Imams of the Ummah accepted this view.
But Abu Dharr radi Allahu anhu practiced his view throughout his life and, apart from food, drink, and clothing, did not accumulate any wealth or possessions, and unlike the socialists, he did not suffice with mere deceptive slogans while gathering every luxury in his home, having an abundant bank balance, and chanting slogans of Abu Dharr only on his tongue.