Bukhari

Hadith Commentary:
(1)
In this hadith, there is a great glad tidings for adopting tawhid (monotheism), and condemnation of committing shirk (associating partners with Allah). Imam Bukhari rahimahullah has established the chapter heading based on the response of Mu'adh radi Allahu anhu.

(2)
The meaning of “being a right upon Allah” is that, out of His grace and bounty, Allah has taken this matter upon Himself; otherwise, nothing is obligatory upon Allah. He does whatever He wills. No one has the audacity to utter a word against His will. Those people who supplicate by saying “by the right of so-and-so, by the right of so-and-so,” their method is incorrect, because nothing is obligatory upon Allah on behalf of anyone.

Hadith Commentary:
By "the truth," what is meant is the Sunnatullah, that is, Allah has established this law that the people of tawhid (monotheism) will be forgiven, whether sooner or later, and the people of shirk (polytheism) will be admitted into Hell and will remain burning therein forever.
Therefore, Paradise has been absolutely forbidden for the polytheists. Many so-called Muslims who are involved in acts of shirk will also fall under this same law.

Hadith Commentary:
(1)
It is Allah Almighty’s law that the people of monotheism (tawhid) are deserving of Paradise, whereas those involved in disbelief (kufr) and polytheism (shirk) will be the fuel of Hell.
(2)
Imam al-Bukhari rahimahullah has established from this hadith that a person may seat another behind him on his mount, just as the Messenger of Allah sallallahu alayhi wa sallam seated Mu’adh ibn Jabal radi Allahu anhu behind him. There is no legal objection to this; rather, it is an act of kindness that, if there is room, one should certainly show such compassion to a fellow traveler.
(3)
It should be noted that the noble hadith scholars have identified by name those fortunate individuals who had the honor of sitting behind the Messenger of Allah sallallahu alayhi wa sallam, and they are nearly thirty in number.
And Allah knows best. (Fath al-Bari: 10/489)

Hadith Commentary:

This hadith discusses tawhid (the oneness of Allah) and shirk (associating partners with Allah). Tawhid means to recognize Allah as the only One worthy of worship, not associating anyone with Him, and worshipping Him alone with sincerity, avoiding every kind of shirk. This is what leads to entry into Paradise.

Hadith Commentary:
(1)
The Messenger of Allah sallallahu alayhi wa sallam called out to Mu'adh ibn Jabal radi Allahu anhu repeatedly so that he would realize that the Messenger of Allah sallallahu alayhi wa sallam was about to state something important, and so that he would be fully attentive to listen to it, not heedless.

(2)
To restrain oneself from every kind of occupation except the worship of Allah Most High is the striving (mujahadah) of the self (nafs). Since the hadith mentions the exclusive right of worship, the correspondence between the chapter heading and the hadith is clear. Generally, the self (nafs) has two states: one is being engrossed in desires, and the other is avoiding obedience to Allah Most High. Striving against the self (mujahadah al-nafs) is in view of both these states.

(3)
The self (nafs) has three enemies; their leader is the accursed Iblis, the second is the human’s own self, and the third is corrupt people. The helper of the self is Satan, which is why striving against the self is very difficult. Its reward with Allah Most High is also very great. The statement of Allah Most High is: “But as for he who feared standing before his Lord and restrained the self from desires, then indeed Paradise will be his abode.” (al-Nazi‘at: 40)

(4)
Hafiz Ibn Hajar rahimahullah has written that striving against the self (jihad al-nafs) has four levels:
• To encourage it and engage it in learning the matters of religion.
• To encourage it to act according to religious matters and to persist in them.
• To encourage it to teach those who do not have knowledge.
• To encourage it to call towards tawhid (the oneness of Allah) and to fight against those who oppose the religion.
(Fath al-Bari: 11/410)

It should be clear that nothing is obligatory upon Allah Most High. In the hadith, the meaning of “the right of the servants upon Allah” is that Allah Most High will fulfill the promise of reward and punishment that He has made to the people. And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Labbayka:
“Labb” is the dual form, and the “ka” is addressed to the second person (you). This repetition is for emphasis and abundance. The meaning is: “I respond to you, response after response,” i.e., “I am present for you again and again,” or “I remain firm upon your obedience, firmness after firmness,” i.e., “I am continuously established in your obedience.”
(2)
Sa‘dayka:
“Sa‘d” is the dual form, and its purpose is also repetition and abundance. The meaning is: “I am one who brings happiness to your obedience, happiness after happiness,” or “I make you happy, happiness after happiness,” i.e., “I remain steadfast upon the happiness of serving and obeying you.”

Benefits and Issues:
Mu‘adh radi Allahu anhu described in detail the manner in which he sat with you (sallallahu alayhi wa sallam), so that the special kindness and favor he received from the Noble Prophet (sallallahu alayhi wa sallam), and the special closeness he enjoyed in the Prophetic presence, would remain before the listeners. This was so they could understand why you said such a thing to Mu‘adh, for which general dissemination was not permitted, as will be mentioned further in his hadith. Also, so that it would be clear to people that I remember this hadith very well, even its minute details are preserved.

(2)
The Messenger of Allah (sallallahu alayhi wa sallam) addressed Mu‘adh three times, with short pauses in between, and even on the third time did not complete the statement. The purpose was that Mu‘adh radi Allahu anhu would turn his full attention to you, and listen with complete eagerness, focus, and contemplation to what you were about to say. For when a person is awaiting something, he pays full attention to it, listens with complete absorption and longing, and tries to commit it to memory.