Bukhari

Hadith Commentary:
Labid was a famous Arab poet.
His poetry is filled with the virtues of monotheism (tawhid) and condemnation of idolatry. It is thus evident that appreciating good poetry, even if it is composed by a non-Muslim, is permissible.
A man should listen attentively and take advice to heart, even if it is written on a wall.
And its second hemistich is:
Wa kullu na‘īmin lā maḥālata zā’il.
That is, every blessing is inevitably bound to come to an end—except for the blessings of Paradise.

Hadith Commentary:
(1)
The Messenger of Allah sallallahu alayhi wa sallam was not a poet, as is stated in the noble verse:
“We have not taught this Prophet poetry, nor is it befitting for him.” (: Yasin 36:69)
Because poets generally weave fanciful tales, however, the Messenger of Allah sallallahu alayhi wa sallam liked good poetry and would sometimes recite it, as he praised the poetry of Labid.

(2)
It should be noted that when Labid recited the second hemistich of his verse, “Every blessing is inevitably destined to perish,” in the presence of Uthman ibn Maz‘un radi Allahu anhu, Uthman ibn Maz‘un radi Allahu anhu said:
“This is false, for the blessings of Paradise will never perish.”
(: Fath al-Bari 7/193)

(3)
Labid’s full name is Labid ibn Rabi‘ah ibn ‘Amir. He accepted Islam, and after embracing Islam, he ceased composing poetry.
And Allah knows best.

(4)
The poetry of Umayyah ibn Abi al-Salt was also based on monotheism (tawhid), the Hereafter, and social reform.
The Messenger of Allah sallallahu alayhi wa sallam once listened to one hundred verses of Umayyah ibn Abi al-Salt from Shurayd radi Allahu anhu and praised them.
(: Sahih Muslim, Kitab al-Shi‘r, Hadith: 5885(2255))

Chapter of Sahih Bukhari Hadith Number: 6489: «بَابُ: «الْجَنَّةُ أَقْرَبُ إِلَى أَحَدِكُمْ مِنْ شِرَاكِ نَعْلِهِ، وَالنَّارُ مِثْلُ ذَلِكَ»:
Relation between the Chapter and the Hadith:
Under this chapter, Imam Bukhari rahimahullah has selected two hadiths. The first is narrated from Sayyiduna Abdullah radi Allahu anhu, whose connection to the chapter is apparent. However, the second hadith, which is narrated from Sayyiduna Abu Hurairah radi Allahu anhu and which we mentioned a few lines earlier, its connection to the chapter is difficult to discern. Accordingly, Hafiz Ibn Hajar rahimahullah, while explaining the relation between the chapter and the hadith, writes:
«مناسبة هذا الحديث الثاني للترجمة خفية، وكأنه الترجمة لما تضمنت ما فى الحديث الأول من التحريض على الطاعة و لو قلت و الزجر عن المعصية و لو قلت فيفهم أن من خالف ذالك إنما يخالفه لرغبة فى أمر من أمور الدنيا، و كل ما فى الدنيا باطل كما صرح به الحديث الثاني، فلا ينبغي للعاقل أن يؤثر الفاني على الباقي.» (3)
“That is, the connection of the second hadith with the chapter is very subtle. It is as if the translation (chapter heading) includes the encouragement towards obedience mentioned in the first hadith, even if it is little. Similarly, the warning against disobedience, even if it is little, should be understood such that whoever opposes it has, in some worldly matter, opposed that which is a cause for Paradise, and whatever is in the world is futile, as the second hadith explicitly states. Therefore, an intelligent person should never give preference to something perishable over something everlasting.”

This humble and insignificant servant says that Imam Bukhari rahimahullah has, with very precise words, derived the meaning of the chapter from the hadith. His method of deduction is such that every person who is in obedience to Allah Ta’ala, his deed will remain established and will not be ruined or wasted, because everything besides Allah Ta’ala is subject to decline and end. Therefore, any good deed done for Allah will not perish, and any deed done with the intention of disobedience will certainly perish, and that deed will only be seen in this world and will have no share in the Hereafter. Thus, from here arises the connection between the chapter and the hadith.

Ibn Battal rahimahullah writes:
«و المراد بقوله ”ألا كل بشيئي“ إلى آخره الخصوص، لأن كل ما قرب من الله تعالي فليس بباطل، و إنما أراد أن كل شيئي ما خلا الله باطل من أمر الدنيا الذى لا يئول إلى طاعة الله، و لا يقرب منه تعالي فهي باطل.» (1)
“That is, everything that is close to Allah Ta’ala will not be futile, and everything that is established upon disobedience to Allah Ta’ala will not be close to Allah Ta’ala and will be futile.”

Therefore, now the connection of the hadith to the chapter is from this aspect: the abode of righteous deeds is Paradise, and it is everlasting, and the abode of evil deeds is Hell, and the deeds of the people of Hell will be destroyed.

Hadith Footnote:
The next hemistich is: "And every delight will inevitably perish." The poetic translation by Mawlana Waheed uz-Zaman rahimahullah is as follows:
"Whatever exists besides Allah is perishable;
No pleasure ever remains forever."

Hadith Commentary:
(1)
When everything besides Allah, the Exalted, is perishable, and this includes anything in which there is no obedience to Allah, then being preoccupied with such things is, in effect, distancing oneself from Paradise—even though Paradise is closer than the strap of his sandal.
In the Noble Qur’an it is stated:
"Whatever is with you will come to an end, and what is with Allah is everlasting." (an-Nahl: 96)
(2)
Hafiz Ibn Hajar rahimahullah says that when everything in this world is destined to perish, and with Allah, the Exalted, everything attains permanence and continuity, then it is not befitting for an intelligent person to give preference to that which is perishable over that which is everlasting.
(Fath al-Bari: 11/391)

Hadith Commentary:
Here, "batil" (falsehood) means to perish or to be actually non-existent, as the Sufis say that in reality, apart from Allah, nothing truly exists in the external world, and this existence that appears is an illusory existence which, sooner or later, will perish.

In Sahih Muslim, it is narrated from Shureid that the Prophet (sallallahu alayhi wa sallam) said, "Recite to me the poetry of Umayyah bin Abi al-Salt."
I recited nearly a hundred couplets to him (sallallahu alayhi wa sallam).
He (sallallahu alayhi wa sallam) said, "He was close to becoming a Muslim through his poetry."
Umayyah used to worship during the time of Jahiliyyah (pre-Islamic ignorance) and believed in the Hereafter.
Some have said that he became a Christian. Most of his poetry contains themes of tawhid (monotheism). The complete verse of Labid is:
Ala kullu shay’in ma khala Allah batil
Wa kullu na’eemin la mahala zail
The Urdu poetic translation by the late Maulana Waheed uz-Zaman is as follows:
"Whatever is besides Allah will perish one day;
Whatever is a country will be erased."
Labid is mentioned in Kirmani:
Al-sha'ir al-sahabi min fuhul shu'ara' al-jahiliyyah fa-aslama wa lam yaqul shi'ran ba'd.
That is, Labid was a renowned poet of Jahiliyyah who later became Muslim, and then completely abandoned poetry.

Hadith Commentary:
➊
Labid bin Rabi‘ah al-‘Amiri was a very renowned poet who composed excellent poetry during the pre-Islamic era (Jahiliyyah).
After embracing Islam, he never composed poetry again and used to say that Allah Ta‘ala has given me the Qur’an in place of poetry. Now my heart does not desire to compose poetry.
He passed away during the caliphate of ‘Uthman radi Allahu anhu.
(Fath al-Bari: 7/193)

➋
It is narrated from Shurayd bin Suwayd radi Allahu anhu, who said:
One day I was riding behind the Messenger of Allah sallallahu alayhi wa sallam on a mount when he said to me:
“Do you remember any poetry of Umayyah bin Abi al-Salt?” I said: Yes.
He said:
“Recite it.” I recited one verse.
At his request, I recited one hundred verses of his poetry, then he said:
“He was close to becoming Muslim in his poetry (but he did not become Muslim).”
(Sahih Muslim, Kitab al-Shi‘r, Hadith: 5885 (2255))
Umayyah used to worship during the time of Jahiliyyah and also believed in the Hereafter.
In his poetry, there is often mention of tawhid (the oneness of Allah).
(‘Umdat al-Qari: 11/551)

Hadith Commentary:

Benefits and Issues:
The existence of Allah, the Exalted, is intrinsic, independent, and eternal, and will remain so forever. He was never non-existent, nor will He ever become non-existent. In the universe, the existence of everything did not exist before; later, through Allah’s creation and origination, it came into existence. It is neither eternal nor intrinsic; rather, its existence is granted by Him and it remains and persists by His will and decree. When He wills, it will come to an end. It is not independent; rather, it is in need (of Him), and in its essence, it is without reality. For this reason, it has been called “falsehood” (batil). However, to derive from this the doctrine of wahdat al-wujud (unity of existence) is a futile and worthless endeavor. It has no connection to this matter. If wahdat al-wujud were established from this, then this doctrine would have arisen in the era of the Companions (radi Allahu anhum) and the Followers (tabi‘in). In reality, it is a philosophy or theory that opens the path to atheism and heresy; if it were an Islamic doctrine, it would not pave the way for irreligion.

Hadith Commentary: Benefits and Issues: Labid bin Rabi’ah ‘Amir was a pre-Islamic poet and horseman, who witnessed the era of Islam and, joining the delegation of Banu Kilab, presented himself in the service of the Prophet (sallallahu alayhi wa sallam) and accepted Islam. He remained alive until the era of Amir Mu’awiyah (radi Allahu anhu), and, abandoning poetry, became occupied with the recitation of the Qur’an.

Benefits and Issues:
➊
Labeed (radi Allahu anhu) was an Arab poet who accepted Islam. He passed away during the caliphate of Muawiyah (radi Allahu anhu).

➋
Only that deed which is done for the pleasure of Allah is considered a good deed.

➌
Umayyah bin Abi al-Salt was a non-Muslim poet, but his poetry was good; therefore, the Messenger of Allah (sallallahu alayhi wa sallam) liked it.

Benefit:
From this hadith it is established that reciting good poetry is permissible, while reciting poetry based on shirk (associating partners with Allah) and bid‘ah (religious innovation) is sinful. The name of Ibn Abi Salat was Umayyah, and Abu Salat’s name was Rabi‘ah bin ‘Awf bin ‘Uqdah bin Ghayrah bin ‘Awf bin Thaqif al-Thaqafi. He was the person who sought the religion and studied the scriptures, and it is also said that he became a Christian. He was a great poet, and in his poetry there is abundant mention of tawhid (the oneness of Allah) and resurrection on the Day of Judgment. [فتح الباري : 153/7]