Bukhari

Hadith Commentary:
Striking the ground with a stick or scratching it while giving admonition and advice is not a futile act such that a person should be prohibited from it. Doing so is established from the Messenger of Allah (sallallahu alayhi wa sallam), as is explicitly mentioned in the aforementioned hadith; therefore, this too should not be considered a futile act. And Allah is the One whose help is sought.

Hadith Commentary:
➊ Most of our people fall into misconduct by using the written decree (what is written in destiny) as an excuse, and say that we are merely playthings in the hands of Divine Power; Allah’s will is always fulfilled, so why should we be punished? The polytheists of Makkah also used to present Allah’s will as an argument for their voluntary polytheism. Thus, it is stated in the Qur’an:
“These polytheists say: If Allah had willed, we would not have worshipped anything other than Him.” ( an-Nahl: 16:35)
Today, many ignorant criminals often use Allah’s will as an excuse to cover up their crimes, whereas Allah’s prior knowledge of the outcome of something, or His knowledge of the unseen, does not compel any human to do only what is in Allah’s knowledge, will, or what is written in destiny. Rather, it means that whatever a person is going to do with his full intention and choice, Allah already knows it. On the Day of Judgment, a person will be rewarded or punished for the use of his intention and choice. These people never use destiny as an excuse when it comes to abundance of provision, seeking children, or recovery from illness, saying that whatever is in our fate will come to us anyway. Rather, they strive for provision, marry to seek children, and go to a physician or doctor to seek healing. But when it comes to neglecting prayer or fasting, they use destiny as an excuse.

➋ Imam Bukhari rahimahullah has proven from this hadith that a person will be rewarded or punished for his voluntary actions, for which he was created. In reality, the servant is the doer of his own actions; it is on this basis that he is a believer or a disbeliever. Similarly, when a reciter reads the Book of Allah, the recitation is his action and acquisition, and what is recited is the Book of Allah and His attribute, which He revealed to His Messenger, sallallahu alayhi wa sallam. When the reciter reads it and acts according to it, the action will be attributed to the human, and he will be rewarded accordingly.
Wallahu al-musta‘an (And Allah is the One whose help is sought).

Hadith Commentary:
➊
In these verses, the essence of the Shariah has been summarized: whoever performs these deeds, Allah makes it easy for him to follow the rulings of the Shariah and to tread the path to Paradise, to the extent that walking the path of evil becomes difficult for him. And whoever does these other deeds, Allah makes it difficult for him to follow the Shariah. He finds the path of righteousness very burdensome and heavy.
As for Allah’s prior knowledge regarding a person’s end, this knowledge does not compel anyone to do only that which Allah has decreed for him.

➋
In any case, man is free and independent in every action, and it is upon this freedom and independence that he will be rewarded or punished on the Day of Judgment.
And Allah knows best.

Hadith Commentary:
➊
Imam Bukhari rahimahullah has mentioned this hadith under several headings with different chains of narration. Insha Allah, discussion regarding this hadith will come in the Book of Qadar (Divine Decree).

➋
The essence of the statements of the Messenger of Allah sallallahu alayhi wa sallam is that no one has knowledge of Allah’s decree (qadar); He is All-Powerful, and He is capable of turning the decree in whichever direction He wills. Therefore, we should continue to supplicate to Allah Ta’ala for a good decree. However, if a person performs righteous deeds, this is a sign that Allah Ta’ala has written his abode in Paradise, and if he is engaged in evil deeds, it can be assumed that his abode has been made in Hellfire. Ultimately, the final outcome is in Allah’s hand; whatever He has written in the decree will come to pass.

➌
Since the knowledge of decree (qadar) has not been given to the servant, but both the good and bad paths have been shown to him, it is our obligatory duty to choose the good path and not to go near the bad path.
And Allah knows best.

Hadith Commentary:
(1)
The translation of the complete verses:
“Then as for he who gave (in charity) and was conscious (of Allah), and affirmed the best (truth), We will ease him toward ease. But as for he who was stingy and considered himself self-sufficient, and denied the best (truth), We will ease him toward hardship.” (Al-Layl: 92/5–10)
(2)
By “the best (truth)” is also meant faith in the unseen, as well as the signs of Allah, the oneness of Allah, affirmation of the Messenger, and the fulfillment of virtuous character.
The connection to the chapter heading is that whoever does the aforementioned deeds, for him following the rulings of the Shariah and becoming deserving of entry into Paradise is made easy, and he is granted the ability to do good deeds, to the extent that walking the path of evil becomes difficult for him.
On the contrary, for the other person, the path to Hell is made easy and the paths of righteousness become very difficult, and then his life is spent in sin and unlawful acts.
In another hadith, it is mentioned that Umar radi Allahu anhu said:
“O Messenger of Allah! If everything is already decreed, then what is the purpose of action?” He (sallallahu alayhi wa sallam) replied:
“Without action, Paradise cannot be attained.”
Upon hearing this, Umar radi Allahu anhu said:
“O Messenger of Allah! Then we will strive with utmost effort in our actions.”
(Fath al-Bari: 11/606)
(3)
It is astonishing that the very hadith which today is heard and leads to a pledge of abandoning action, was the same one upon hearing which the Companions radi Allahu anhum used to pledge to strive.
The real matter is that they were obedient to the command, whereas we are slaves to our intellect.
The poor intellect cannot solve even the minor complications of the world, so how can it resolve the issue of predestination (qadar)? Yes, when it too accepts Islam, then in the matters of Shariah, no complication remains a complication for it. Then such insight is produced in it that it considers it its essential duty to utilize whatever choice it has been given.
(4)
Since we do not know our predestination (qadar), then why not act with our free will during our lifetime? As for the issue of Allah’s prior knowledge regarding someone’s end, this knowledge of Allah cannot compel anyone to do only what Allah has decreed for him.
In any case, a person should benefit from whatever and however much choice he has been given.
(5)
We resolve the issue of predestination (qadar) with an example: A patient goes to a doctor, and the doctor, after diagnosis and based on his experience, writes on a paper that the patient will die the next day. Then it so happens that he dies the next day. Now, was he bound by that writing to die the next day? If the doctor had not written it, would the patient have lived? In the same way, the prior writing, will, or decree from Allah should not be considered as a proof of compulsion; rather, whatever a person does, he does so with his own resolve and open choice.
Predestination (qadar) is evidence of the vastness of Allah’s knowledge, not of a person being rendered absolutely compelled.
And Allah knows best.

Hadith Commentary:
The discussion of this hadith, insha’Allah Ta’ala, will come later in the Book of Qadar.

The meaning intended by the Prophet (sallallahu alayhi wa sallam) is that no one knows the state of divine decree (qadar), but if a servant is performing righteous deeds, he should take this as an indication that Allah Ta’ala has made his abode in Paradise. And if he is engaged in evil deeds, then it can be assumed that his abode has been made in Hellfire. Ultimately, however, what will happen is only that which Allah Ta’ala has written in the decree. And since knowledge of qadar has not been given to the servant, and both the good and bad paths have been shown to him, therefore, the servant’s essential duty is to choose the good path and strive in righteous deeds.

Some people, regarding qadar, have developed many corrupt misconceptions and thereby ruined their faith.

It is necessary to have faith in qadar without any objection or questioning; whatever happens in the world occurs under the divine decree of Allah.

Allah the Exalted is absolutely powerful (Qadir Mutlaq); He is also capable of turning the decree in whatever direction He wills. Therefore, it is the servant’s duty to supplicate to Him for a good decree, and that is sufficient.

Hadith Commentary:
That is, whoever gave in the way of Allah, adopted piety, and affirmed the good religion as true, We will grant him the ability to reach the abode of ease, that is, Paradise.

Hafiz Ibn Hajar rahimahullah states that the explanation of this hadith will come under the commentary of Surah Al-Layl.

And this hadith is a great foundational proof for the affirmation of divine decree (qadar).

The meaning of your statement is that action and striving are necessary.

Just as a physician says, “Keep taking the medicine,” even though granting cure is the work of Allah.

Hadith Commentary:
(1)
From this hadith, it is understood that it is permissible to hold gatherings of admonition and counsel at the graveside, and doing so does not fall under the category of remembrances (adhkar) and acts of worship that are considered disliked (makruh) at the grave. Furthermore, it is also understood that whoever sits by the grave should speak words of warning and caution, because the grave and resurrection are very near, and one should remain engaged in preparing for them.

(2)
This hadith serves as a great proof for the affirmation of divine decree (qadar). The meaning of the noble statement of the Messenger of Allah (sallallahu alayhi wa sallam) is that since we are servants of Allah, our task should be servitude and the fulfillment of His commands. We do not have knowledge of Allah’s decree such that we could abandon action relying upon it. Then, how can action be abandoned? For good and bad deeds are already determined, and the outcome depends upon these very deeds.

(3)
Hafiz Ibn Hajar (rahimahullah) writes that the Messenger of Allah (sallallahu alayhi wa sallam) answered those who asked about abandoning action while relying on trust (tawakkul) with a wise method (uslub hakeem): that they should abandon this notion and instead adopt the path of fulfilling their servitude and worship, and not adopt the path of interfering in divine matters. Likewise, one should not consider worship or abandoning worship as an independent cause for entering Paradise or entering Hell, but rather adopt them only as signs; that is, those who adopt worship and righteous deeds are traversing the path to Paradise, and those who are neglectful and evil-doers are heading towards Hell.

(Fath al-Bari: 3/288)

Complete discussions regarding divine decree (qadar) will be mentioned, by Allah’s permission, in the benefits of Kitab al-Qadr (Hadith: 6605).

Explanation:
1:
Whoever gives in the way of Allah, fears (his Lord), and continues to affirm the truth of the good word, We too will facilitate for him the path of ease.
But whoever is miserly, acts with indifference, and denies the good word, We too will provide for him the means of hardship and difficulty (Al-Layl: 5-10).

Benefits and Issues:
Taqdeer (Divine Decree) is the name of Allah Azza wa Jall’s eternal and everlasting knowledge, and it has already been recorded for every person where he is destined to go, whether to Paradise or to Hell.
This eternal knowledge of Allah Azza wa Jall can never be incorrect.
He is All-Knowing and All-Aware; there is not even the slightest deficiency in His knowledge.
However, if someone uses this record of the future as an excuse for himself—
.
.
.
.
—even though he does not know what has been written, then this is sheer absurdity. It is astonishing that people use taqdeer as a pretext in matters of religious obligations, yet in matters of their own desires and passions, they exert utmost effort and strive hard, and do not refrain from them.
In relation to the final outcome in the Hereafter, a sign has certainly been placed in this world: that the one who resolves to do good and strives in it, he continues to receive support for the conditions and circumstances of goodness.
One should hope regarding such a person that, by the grace of Allah, his end will also be good.
And the person who is involved in evil deeds and is restless for them, he too is provided with support for the circumstances leading to those objectives.
Despite the fact that everything has already been recorded beforehand, man himself is completely unaware of it; he chooses his own path by his own will and walks upon it himself.
Now, it is his own decision and choice as to which path he adopts.
Allah Ta’ala has said: “We have shown man the way, whether he becomes grateful or ungrateful,” and He said: “We turn man towards the direction he himself turns to.”

Commentary:

(1)
This hadith proves the divine decree (qadar) of Allah.

(2)
A decision has already been made regarding the final outcome of every person, and thus his place in Paradise (Jannah) or Hellfire (Jahannam) has been determined.

(3)
Qadar is the name of Allah’s knowledge; it is not the name of compelling the servant.

(4)
Entry into Paradise or Hellfire is connected to the deeds of the servants.
No one knows what is written in his destiny, therefore it is obligatory to strive to perform righteous deeds and to continue avoiding sins.

(5)
Belief in qadar does not mean that a person should abandon effort and striving; rather, he should not be afraid of the dangers that arise in obeying Allah’s commands, nor should he despair of Allah’s mercy when surrounded by difficulties, because if success is written in his destiny, then he will attain it after these hardships and trials, and if not, then at least he will certainly receive the reward for his effort and intention.
Allah Ta’ala does not let anyone’s good deed go to waste.

(6)
Those ignorant people who remain engaged in sin and immorality and say, “Whatever is in the decree will happen,” this is their foolishness; rather, actions are the sign of felicity (sa‘adah) or wretchedness (shaqawah). Whoever’s deeds are good, it is hoped that he will be among the felicitous, and whoever’s deeds are evil, it is feared that he will be among the wretched.
In any case, everyone should be eager for good deeds and concerned about avoiding sin.
When Umar radi Allahu anhu was about to carry out the prescribed punishment (hadd) for theft on a man, the man said,
“It was written in the decree, what fault is mine?”
He (Umar radi Allahu anhu) replied,
“We are cutting your hand according to the decree as well, so what fault is ours in this?”

Takhrij:
[صحيح بخاري 1362],
[صحيح مسلم 6731]

Fiqh al-Hadith:
➊ The remaining referenced verses of Surah Al-Lail are as follows:
«فَسَنُيَسِّرُهُ لِلْيُسْرَى ﴿٧﴾ وَأَمَّا مَن بَخِلَ وَاسْتَغْنَى ﴿٨﴾ وَكَذَّبَ بِالْحُسْنَى ﴿٩﴾ فَسَنُيَسِّرُهُ لِلْعُسْرَى ﴿١٠﴾»
“So We will soon ease him toward ease. But as for him who is stingy and considers himself free of need, and denies the best (i.e., the religion of Islam), We will soon ease him toward difficulty (punishment).” [الليل : 7۔ 10]
↰ It is understood from this that the hadith is an explanation, clarification, confirmation, and exposition of the Noble Qur’an.

➋ Merely saying that whatever is written in our destiny will come to us, and using this as an argument to avoid righteous deeds, is incorrect. There are three conditions for entering Paradise:
① Faith (correct creed)
② Righteous deeds
③ Allah’s grace, bounty, and mercy
One should act upon the Shari‘ah with full effort and passionate resolve, and hope from Allah that He, with His special grace, bounty, and mercy, will admit one into His Paradise and forgive all sins. Allah is Most Forgiving, Most Merciful.

➌ If one does not know an issue or has a doubt, one should ask the scholars of truth so that a person remains steadfast upon the straight path.

➍ The Qur’an and Hadith confirm each other.

➎ It is established from authentic ahadith that for every person two abodes are written:
① An abode in Paradise
② An abode in Hell. See: Sahih al-Bukhari [1374], Sahih Muslim [70؍2870], and Adwa’ al-Masabih [126]
Whoever lives with correct belief and righteous deeds, and remains repentant and remorseful over his sins at all times, Allah, by His grace, bounty, and mercy, saves him from the abode of Hell and admits him to the abode of Paradise. As for the disbeliever, polytheist, and wretched one, he is shown the abode of Paradise and then kept away from it, and is admitted to the abode of Hell, so that he may continuously taste the punishment in regret and remorse. «أعاذنا الله من غضبه ومن عذاب القبر ومن خزي يوم القيامة»

➏ When asking a question from the people of knowledge, one should not mention their names, but rather ask with honor, respect, and utmost etiquette, and then wait for the answer.

➐ In this world, a person’s goodness or evil is judged only on the basis of his outward actions and beliefs; as for inward actions and beliefs, only Allah is aware of them.

Hadith Commentary:
Vocabulary of the Hadith:
Baqi‘ al-Gharqad:
This is the cemetery of Madinah Munawwarah,
which is now called Jannat al-Baqi‘.
Mikhsarah:
A staff,
Naks and Naks,
He lowered his head,
Yankut:
He began to scratch.
Afala namkuth ‘ala kitabina:
Does this mean that we should rely on our written destiny and sit idle, abandoning striving and action?
I‘malu fa kullun muyassar:
Act, for everyone is facilitated for that for which he was created,
Paradise and Hell are dependent on deeds,
Therefore, there is no alternative to deeds, and abandoning them is not possible.

Benefits and Issues:
From this hadith it is understood that,
Allah’s knowledge is eternal and everlasting, and before the creation of anything and its actions, He already knows when it will be created,
how it will live its life, and what its end will be,
Therefore, the final abode of every person,
whether it is Hell or Paradise,
is already known to Allah, and it is also known what good or bad deeds he will do,
that is, the path by which he will reach Paradise or Hell is also already known and has been written, and it has been determined in divine decree (taqdir ilahi) that whoever will enter Paradise,
will enter Paradise on account of such-and-such righteous deeds, and whoever will enter Hell,
will enter Hell on account of such-and-such evil deeds,
Therefore, deeds are neither useless nor futile, and abandoning them is not possible. The path to Paradise or Hell will be determined by these deeds,
A person does not act because they have been written,
rather, they have been written because he was to perform those deeds, and whatever and however he was to act,
that has been written, and since Allah’s knowledge is eternal and everlasting,
it cannot be contrary to reality and fact,
It is not possible that a person was to do other deeds and something else was written,
or that he could do other deeds.