Bukhari

Hadith Commentary:
Apart from these, there is also a possibility of Laylat al-Qadr occurring on other odd nights from time to time, as has been mentioned in other narrations.

Hadith Commentary:
(1)
The disputing Muslims were Ka‘b ibn Malik radi Allahu anhu and ‘Abdullah ibn Abi Hadrad radi Allahu anhu (Fath al-Bari: 10/574).
Their dispute was regarding a loan transaction.
It is possible that during their quarrel, matters escalated to the point of verbal abuse.
Due to the ill-omen of this, the determination of Laylat al-Qadr was lifted; Laylat al-Qadr itself was not lifted.
(2)
In any case, fighting, quarreling, and verbal abuse are so inauspicious that a person can be deprived of even the greatest blessings because of them.
Imam Bukhari rahimahullah has narrated this hadith to illustrate the ill-omen of verbal abuse.
And Allah knows best.

Explanation:
From this hadith as well, the intention of Imam Bukhari rahimahullah is to refute the Murji’ah by clarifying that faith (iman) increases with righteous deeds and decreases with sins.

Regarding Laylat al-Qadr, the Prophet sallallahu alayhi wa sallam said that it is a hidden night among the odd nights of the last ten nights of Ramadan, and it rotates among these dates every year. Those who consider Laylat al-Qadr to be exclusively the twenty-seventh night are mistaken in their belief.

Abu Hurairah radi Allahu anhu:
In Hadith 45 and likewise in many other narrations, the name of Abu Hurairah radi Allahu anhu appears repeatedly. Therefore, to know his brief biography, it is sufficient to say that he is counted among the greatest memorizers and pillars of hadith knowledge. He held a high rank among the group of muftis (jurisconsults) from the Imams. Out of his passion for knowledge, he spent all his time in the company of the Prophet sallallahu alayhi wa sallam, and even his supplications were for the increase of knowledge. He was equally active in the dissemination of hadith, and the number of his narrations reached 5,374, among which 325 are agreed upon (by Bukhari and Muslim). He also had complete mastery in jurisprudence (fiqh). Besides Arabic, he knew Persian and Hebrew, and he was fully acquainted with the issues of the Torah.

His state of awe before his Lord was such that at the mention of “the reckoning of the Day of Judgment,” he would cry out and fall unconscious. Once, he narrated a particular hadith during which he fainted several times.

❀ “The Prophet sallallahu alayhi wa sallam said to me that on the Day of Judgment, the one who learned the Qur’an, the martyr, and the wealthy person will be summoned first for judgment. The first will be asked: ‘I granted you the knowledge of the Qur’an; did you act upon it?’ He will reply: ‘I used to recite it day and night.’ It will be said: ‘You are lying; you recited so that you would be called a reciter, and that has been said.’ The wealthy person will be asked: ‘Did I not make you wealthy and free you from needing others? What did you do in return?’ He will say: ‘I maintained family ties and gave charity.’ It will be said: ‘You are lying; your intention was to be called generous, and that has been said.’ The martyr will be asked: ‘O Lord of the worlds, I fought only for Your command of jihad, until I was killed in Your path.’ It will be said: ‘You are wrong; your intention was to be called brave and courageous, and that has been said. What did you do for Us?’ After narrating this hadith, the Prophet sallallahu alayhi wa sallam struck his hand on my knee and said: ‘The fire of Hell will be kindled first with these three.’” [ترمذی، ابواب الزہد]

His passion for worship was such that, in his household, there was one wife and one servant; all three would take turns, each spending a third of the night in worship. Sometimes, they would spend the entire night in prayer. At the beginning of the month, he would regularly fast for three days. Once, upon hearing the sound of takbir, someone asked him, and he replied that he was thanking Allah, for there was a time when he worked as a servant for Barrah bint Ghazwan just for bread, and then Allah showed him the day when she became his wife.

He had immense love for the Prophet sallallahu alayhi wa sallam, strictly adhered to the example of the Messenger sallallahu alayhi wa sallam, and had passionate love for the pure Ahl al-Bayt. When he saw Hasan radi Allahu anhu, he would become tearful. His obedience to his mother was such a splendid display that, despite his passion for worship, he did not perform Hajj during her lifetime out of concern for her loneliness. [مسلم، جلد : 2]

A praiseworthy characteristic is that, although his character was very lofty and he would immediately restrain even the greatest person in his zeal for truthfulness, when the practice of hundi or chuk (credit instruments) became common in Madinah, he went to Marwan and said, “You have made «ربا» lawful, because the Prophet sallallahu alayhi wa sallam said that the sale of food items is not permissible until the seller has measured or weighed them.” Similarly, upon seeing images displayed at Marwan’s place, he objected, and Marwan had to submit. Once, in Marwan’s presence, he said that the Prophet sallallahu alayhi wa sallam had spoken the truth: “The destruction of my Ummah will be at the hands of the young men of Quraysh.”

But the most prominent thing was that, even after attaining the position of governorship, he did not forget his poverty. At one time, he would run after horses for bread, and would faint repeatedly from continuous hunger, with no one to inquire about him except the Prophet sallallahu alayhi wa sallam. He was among the People of the Bench (Ashab al-Suffah), never asking anyone for anything. He would gather wood from the forest, but even that would not suffice, so he would sit by the roadside in hopes that someone would take him along to feed him. Or, it happened that he reached the governorship and attained everything, but maintained his ascetic simplicity. He wore the best clothes, sometimes made of coarse linen, and once, after wiping his nose with it, he said, “Bravo! Abu Hurairah, today you wipe your nose with linen, whereas yesterday, due to extreme hunger, you would faint and fall in the Prophet’s mosque.” When he left the city, his mount would be a donkey with a simple felt saddle and a bridle made of bark rope. When someone came in front of him, he would jokingly say, “Make way, the governor’s mount is coming.”

He was very hospitable and generous. Today, if Allah grants someone even a little ease, their condition changes with pride, but Allah raised him from the earth to the throne, yet his simplicity remained the same. (radi Allahu anhu)

Hadith Commentary:
From this hadith as well, the objective of Imam Bukhari rahimahullah is to refute the Murji’ah by demonstrating that faith (iman) increases through righteous deeds and decreases through sins.

Regarding Laylat al-Qadr (the Night of Decree), the Prophet sallallahu alayhi wa sallam said:
“It is a hidden night among the odd nights of the last ten nights of Ramadan, and it rotates among these dates every year. Those who consider Laylat al-Qadr to be specifically the twenty-seventh night are mistaken in their view.”

Abu Hurayrah radi Allahu anhu:
In Hadith 45 and similarly in many other narrations, the name of Abu Hurayrah radi Allahu anhu appears repeatedly. Therefore, to know his brief biography, it is sufficient to say that he is counted among the greatest memorizers and pillars of hadith knowledge. He held a high rank among the group of jurist-imams who issued legal verdicts (fatwa).

Out of his passion for knowledge, he spent all his time in the company of the Prophet sallallahu alayhi wa sallam, and even his supplications were for the increase of knowledge. He was equally active in the dissemination of hadith, and the number of his narrations reached 5,374, among which 325 are agreed upon (muttafaqun alayh). He also possessed complete mastery in jurisprudence (fiqh).

Besides Arabic, he also knew Persian and Hebrew, and he was fully acquainted with the issues of the Torah. His state of awe before his Lord was such that at the mention of “the reckoning of the Day of Judgment,” he would cry out and fall unconscious. Once, he narrated a particular hadith during which he fainted several times.

The Prophet sallallahu alayhi wa sallam said to me:
“On the Day of Judgment, the one who learned the Qur’an, the martyr, and the wealthy person will be summoned first for judgment. The first will be asked: ‘I granted you knowledge of the Qur’an; did you act upon it?’ He will reply: ‘I used to recite it day and night.’ It will be said: ‘You are lying; you recited so that you would be called a reciter, and that has been said.’
The wealthy person will be asked: ‘Did I not make you wealthy and free you from needing others? What did you do in return?’ He will say: ‘I maintained family ties and gave charity.’ It will be said: ‘You are lying; your intention was to be called generous, and that has been achieved.’
The martyr will be asked. He will say: ‘O Lord of the worlds, I fought only for Your command of jihad, until I was killed in Your path.’ It will be said: ‘You are wrong; your intention was to be called brave and courageous, and that has been achieved. What did you do for Us?’
After narrating this hadith, the Prophet sallallahu alayhi wa sallam struck his hand on my knee and said: ‘The fire of Hell will be kindled first with these three.’” (Tirmidhi, Book of Zuhd)

He was passionate about worship. In his house, there was one wife and one servant; all three would take turns, each spending a third of the night in worship. Sometimes, they would spend entire nights in prayer. At the beginning of the month, he would regularly fast for three days. Once, upon hearing the sound of takbir, someone asked him, and he replied that he was thanking Allah, for there was a time when he worked for Barrah bint Ghazwan merely for bread, and then Allah showed him the day when she became his wife.

He had immense love for the Prophet sallallahu alayhi wa sallam and strictly adhered to the example of the Messenger sallallahu alayhi wa sallam. He had deep affection for the Ahl al-Bayt (the Prophet’s family), and when he saw Hasan radi Allahu anhu, he would become tearful.

His obedience to his mother was so exemplary that, despite his passion for worship, he did not perform Hajj during her lifetime out of concern for her loneliness. (Muslim, Volume: 2)

A praiseworthy characteristic is that, although his character was very noble and he would immediately stop even the greatest person in the fervor of truthfulness, when the practice of hunda or chakka (a kind of usurious transaction) became common in Madinah, he went to Marwan and said: “You have made riba (usury) lawful, because the Prophet sallallahu alayhi wa sallam said:
‘The sale of foodstuffs is not permissible until the seller has measured it out.’”
Similarly, upon seeing images displayed at Marwan’s place, he objected, and Marwan had to submit.

Once, in the presence of Marwan, he said:
The Prophet sallallahu alayhi wa sallam spoke the truth:
“The destruction of my ummah will be at the hands of the young men of Quraysh.”

But the most prominent thing was that, upon attaining the position of governorship, he did not forget his poverty. There was a time when he would run after horses for bread, and would faint repeatedly from continuous hunger, with no one to ask about him except the Prophet sallallahu alayhi wa sallam. He was among the People of the Bench (Ashab al-Suffah), never asking anyone for anything. He would gather wood from the forest, but even that would not suffice, so he would sit by the roadside hoping someone would take him to feed him. Then, he reached the position of governor, attained everything, but maintained the same ascetic simplicity. He wore the best clothes, sometimes made of coarse cloth (kattan), and once wiped his nose with it, saying: “Bravo, Abu Hurayrah! Today you wipe your nose with kattan, whereas yesterday you used to faint from hunger in the Prophet’s mosque.”

When he left the city, his mount would be a donkey with a simple felt saddle and a bridle made of bark rope. When someone came in front of him, he would jokingly say: “Make way, the governor’s mount is coming.”

He was very hospitable and content. Today, if Allah grants someone even a little ease, their state changes with pride, but Allah raised him from the earth to the throne, yet his simplicity remained the same.
(radi Allahu anhu)

Hadith Commentary:
➊
This hadith is related to the first part of the chapter heading because, during times of conflict, voices are generally raised, and in the presence of the Messenger of Allah (sallallahu alayhi wa sallam), the danger of nullification of deeds due to raising one's voice is established from the Noble Qur’an ().
Firstly, quarrelling and fighting itself is a reprehensible act.
Then, if this act takes place in the mosque, its abhorrence increases even more.
Furthermore, this incident occurred in the Prophet’s Mosque (Masjid al-Nabawi), where the reward for one prayer is equal to a thousand prayers elsewhere; moreover, the Messenger of Allah (sallallahu alayhi wa sallam) himself was present there.
All these factors greatly amplify the severity of a single evil.
In such a situation, the danger of nullification of deeds is extremely high. Additionally, the removal of the knowledge of its specific determination from the blessed heart of the Messenger of Allah (sallallahu alayhi wa sallam) serves as a warning for the ummah that this too is a form of nullification (ihbat), therefore we must avoid all causes of nullification.

➋
This hadith can also be related to the second part of the chapter heading, because it contained the command to avoid insisting on mutual fighting and conflict.
In this hadith, the evil of mutual fighting (taqatul) and its consequence is mentioned: due to the ill-omen of this dispute, we were deprived of the great blessing of knowing the exact determination of Laylat al-Qadr, although there was wisdom in this, that people would engage in more worship in search of it.
The relevance of this hadith to the last part of the chapter heading is also explained in that mutual fighting and conflict often leads to verbal abuse, which is fisq (sinful defiance), and gradually becomes a danger to one’s faith (iman).

➌
The Messenger of Allah (sallallahu alayhi wa sallam) said that Laylat al-Qadr is one of the odd nights of the last ten nights of Ramadan, and it occurs in these dates every year.
Those who consider it to be exclusively on the twenty-seventh night are mistaken in their view.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has explained the mentioned hadith under this chapter heading because the words of the hadith are:
“Due to the people’s disputing, it was lifted.”
However, it was not Laylat al-Qadr itself that was lifted, but rather its specification and knowledge were lifted.
The evidence for this is that the Messenger of Allah sallallahu alayhi wa sallam, after this, instructed to seek it in the specific nights of the last ten (nights).
If its very existence and essence had been lifted, then what would be the meaning of seeking it in specific nights?
(2)
The hadith scholars have termed such chapter headings and titles of Imam Bukhari rahimahullah as “Sharhiyyah” (explanatory).
The lifting of its knowledge and recognition is better for us because, due to this concealment, at the very least, worship will continue throughout the last ten nights.
(3)
The scholars of hadith have mentioned some signs of Laylat al-Qadr in light of the ahadith; a few of them are as follows:
• On the morning of Laylat al-Qadr, until the sun rises high, it has no rays; it appears like a flat dish.
(Sahih Muslim, Salat al-Musafirin, Hadith: 1785(762))
• When the moon rises during it, it appears like the edge of a large dish.
(Sahih Muslim, al-Siyam, Hadith: 2779(1170))
• That night is very moderate; there is neither heat nor cold, and the sun rises that morning in such a way that its redness is faint.
(Sahih Ibn Khuzaymah: 331/3)
• Hafiz Ibn Hajar rahimahullah has written, referencing Ibn Abi Shaybah:
On that night, a gentle breeze blows and there is also rain, and on that night, the devils are not struck with shooting stars because so many angels descend to the earth that the devils are subdued by them.
(Fath al-Bari: 330/4, Musnad Ahmad: 340/4)
• Hafiz Ibn Hajar rahimahullah has written, referencing Tabari:
During that night, there comes a moment when all the trees prostrate, and referencing Imam Bayhaqi, he has written:
On that night, salty water becomes sweet, but the chain of transmission of these narrations is extremely weak.
(Fath al-Bari: 330/4)
(4)
From this narration, it is understood that the lifting of the knowledge of Laylat al-Qadr occurred due to people’s disputing, but in the narration of Sahih Muslim, the Messenger of Allah sallallahu alayhi wa sallam said:
“I was being shown Laylat al-Qadr when suddenly the people of my household woke me up, so I forgot it.”
(Sahih Muslim, al-Siyam, Hadith: 2768(1166))
From this narration, it is understood that the cause of forgetfulness was the people of the household waking him up.
The answer to this is that it is possible that this happened multiple times, or that in a single incident, forgetfulness occurred twice.
(Fath al-Bari: 340/4)
Wallahu a‘lam.

Hadith Authentication (Takhrij al-Hadith):
[وأخرجه النسائي فى السنن الكبريٰ 3396، من حديث مالك به ورواه البخاري 2023، من حديث حميد الطّويل: حدثني أنس عن عبادة بن الصامت به وسنده صحيح]

Jurisprudential Explanation (Tafaqquh):
➊ The predominant view regarding Laylat al-Qadr is that it occurs in the odd nights of the last ten nights of Ramadan. This night occurs in every Ramadan.
➋ Disputes among Muslims are a cause of severe harm and may result in loss in this world and the Hereafter, unless Allah, the Exalted, forgives.
➌ Hafiz Ibn Abd al-Barr said: The narrations in this chapter indicate that there is no specific sign for this night «ليلة القدر» by which its true identification can be ascertained with certainty, as is commonly believed among the masses. [التمهيد 2/212]
● However, it should be noted that it is established from authentic hadith that on the morning following this night, the sun rises in such a way that it has no rays.
➍ What is commonly believed among the masses, such as that the trees prostrate on Laylat al-Qadr and similar claims, has no basis established from authentic hadith.