Bukhari

Hadith Commentary:
This tasbih (glorification) also carries great weight. Imam al-Bukhari rahimahullah concluded his *Jami‘ al-Sahih* with this phrase.

Hadith Commentary:
(1)
The meaning of "light upon the tongue" is that these words are easily uttered. Their being "heavy in the scale" is based on reality, because in the Hereafter, deeds will be given a form so that they can be weighed in the scale. The mention of this scale having two large pans and a beam is also found in the hadiths.

(2)
The repetition of "Subhan Allah" is intended to express Allah’s absolute transcendence and purity. It is narrated from Abu Dharr radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam was asked, "Which speech is best?" He replied: "That which Allah has chosen for His angels or His special servants: Subhan Allah wa bihamdihi." (Sahih Muslim, Kitab al-Dhikr wa al-Du‘a, Hadith: 6925 (2731))

Hafiz Ibn Hajar rahimahullah writes that this is an allusion to the following statement of the angels: "O Allah! We declare Your praise along with Your glorification and express Your purity." (, and Fath al-Bari: 11/248)

It is narrated from Juwayriyyah radi Allahu anha that the Messenger of Allah sallallahu alayhi wa sallam left her after performing the Fajr prayer while she was sitting on her prayer mat. Then he returned to her at the time of Duha (forenoon) and found her still sitting in the same place. He said: "Are you still in the same state as I left you?" She replied: "Yes." The Prophet sallallahu alayhi wa sallam said: "After leaving you, I have recited four phrases three times. If they were to be weighed against all that you have recited, they would outweigh them. They are:

(SUBHAN ALLAHI WA BIHAMDIHI ‘ADADA KHALQIHI, WA RIDA NAFSIHI, WA ZINATA ‘ARSHIHI, WA MIDADA KALIMATIHI)

'Glory is to Allah and praise is to Him, by the number of His creation, by His pleasure, by the weight of His Throne, and by the ink (extent) of His words.'"
(Sahih Muslim, Kitab al-Dhikr wa al-Du‘a, Hadith: 6913 (2726))

Further explanation of this hadith will be mentioned in the benefits of the last hadith of Sahih Bukhari, by the permission of Allah the Exalted.

Hadith Commentary: Merely uttering these words does not break the oath. This is the purpose of the honorable Imam in citing this hadith here.

Chapter of Sahih Bukhari Hadith Number: 7563: «بَابُ قَوْلِ اللَّهِ تَعَالَى: {وَنَضَعُ الْمَوَازِينَ الْقِسْطَ} :»
Relevance between the Chapter and the Hadith:
Imam Bukhari rahimahullah has, in this book «الجامع الصحيح», presented wondrous subtleties, opening the doors of deduction and ijtihad (independent reasoning) in remarkable ways. The very first hadith that Imam Bukhari rahimahullah mentions in the Book of Revelation (Kitab al-Wahy) includes «إنما الأعمال بالنيات», so that the reader may correct his intention, and to establish that the acceptance of every deed depends on intention, and that reward will also be given in accordance with one’s intention. In the chain of the first hadith, he selected as the first narrator one who is Qurashi and connected through the lineage of Umm Khadijah radi Allahu anha, and all the narrators at the beginning of the chain are Makkan, followed by Madinan narrators. Here, Imam Bukhari rahimahullah’s purpose is to show that the religion of Islam began in Makkah, reached Madinah, and then spread throughout the world, even to non-Arabs. That is why, in the aforementioned last hadith «كلماتان حبيبتان», some narrators are non-Arab (‘ajami). The second connection is that the guidance of mankind begins with revelation (wahy), hence he mentioned the Book of Revelation. After performing all deeds, the matter of death arises, and the fundamental condition for the acceptance of deeds is the belief in tawhid (the oneness of Allah). Therefore, at the end, he mentioned the Book of Tawhid, and the final test is the scale (mizan), which is why the last hadith is established regarding the scale.

In this regard, another point is also noteworthy: Imam Bukhari rahimahullah mentioned the first hadith «إنما الأعمال بالنيات» and the last hadith «كلمتان حبيبتان»; in terms of the chain of narration, both these ahadith are «غريب», as if Imam Bukhari rahimahullah is alluding to the hadith «بداء الإسلام غريبًا و سيعود غريبًا كما بدأ . . . . .», as if the intent here is that all the ahadith in these two chapters reach the Prophet Muhammad sallallahu alayhi wa sallam.

Thus, Siraj al-Din al-Bulqini rahimahullah says:
«مناسبة أبواب صحيح البخاري الذى نقلته عنه فى أواخر المقدمة مما كان أصل العصمة أولاً و آخرًا هو توحيد الله فختم بكتاب التوحيد.» [فتح الباري لابن حجر : 662/14]
“That is, Shaykh Siraj al-Din al-Bulqini rahimahullah said that the appropriateness of the chapters of Sahih Bukhari, as I have written at the end of my introduction, is that in them, at the beginning and the end, purity (protection from sin) is considered, whose foundation is the tawhid of Allah. That is why you ended the book with the Book of Tawhid, and the final matter by which the distinction will be made between the saved and the unsaved on the Day of Resurrection is the heaviness or lightness of the scale (mizan), and for this reason, you made the last chapter of the book about it. Thus, you began the book with «إنما الأعمال بالنيات», and intentions are related to the world, and you ended it with the fact that deeds will be weighed on the Day of Resurrection. In this, there is an indication that only those good deeds will be weighty in the scale of the Hereafter which are done with pure intention for the pleasure of Allah, and the hadith mentioned under this chapter contains both encouragement and leniency.”

Therefore, the relevance of the chapter heading to the hadith is as follows: Imam Bukhari rahimahullah presented under the chapter the hadith in which the scale (mizan) is mentioned; thus, this is the connection between the chapter and the hadith.

Hafiz Ibn Hajar rahimahullah says:
«أن البخاري قصد ختم كتابه ”الجامع الصحيح“ بما دلّ على الوزن، لأنه آخر أثار التكليف، فإنه ليس بعد الوزن إلا الاستقرار فى أحد الدارين، إلى أن يريد الله إخراج من قضىٰ بتعزيبه من الموحّدين، فيخرجون من النار بالشفاعة.» [فتح الباري لابن حجر : 460/14]
“That is, Imam Bukhari rahimahullah intended to conclude his Sahih Bukhari at the point where the indication of weighing (of deeds) is found, because the final reckoning is the weighing itself. After the establishment of the weighing, there will only be settlement in one of the two places. Thus, whomever Allah wills to remove from punishment, from among the monotheists (muwahhidin), He will remove them from the punishment of the Fire through intercession.”

Hadith Commentary:
“Kalimataan habibataan ila ar-Rahman, khafifataan ‘ala al-lisan, thaqeelataan fi al-meezan: Subhanallahi wa bihamdihi, Subhanallahil ‘Azeem.” By bringing this hadith, Imam Bukhari rahimahullah has established the affirmation of the Balance (Mizaan), and he mentioned this hadith at the end for the reason that all the matters of the believer related to this world will ultimately conclude with the weighing of deeds, and after that, either he will enter Hell for a few days or will remain in Paradise forever.

It is the excellence of Imam Bukhari rahimahullah that he began his book with the hadith “Innamal a’maal bin-niyyaat” (“Actions are only by intentions”), because the legitimacy of every action is based on intention, and reward is also given according to intention. And he concluded with this hadith, because the ultimate result of the weighing of deeds is found therein.

In short, Imam Bukhari rahimahullah has placed in his book such amazing subtleties and fine points, which, upon reflection, indicate his perfect intellect, deep understanding, sharp insight, and subtle deduction. There is no doubt that Imam Bukhari’s book, al-Jami’ as-Sahih, demonstrates that he was the Imam of the jurists in the science of jurisprudence (fiqh), and the Commander of the Faithful and the leader of the hadith scholars in the science of hadith.

He was an Imam in both narration (riwayah) and understanding (dirayah).

Concluding al-Jami’ as-Sahih with the Book of Tawheed is also a sign of Imam Bukhari’s keen insight.

Then, under the subject of Tawheed, mentioning the Names and Attributes of Allah, and refuting the Mu’tazilah, Jahmiyyah, Qadariyyah, and other deviant sects, is an indication that the creed of Tawheed, in its vastness, from beginning to end, guides towards the path of the Salaf.

Whatever attributes have been mentioned for Allah the Exalted in the Book and the Sunnah, accepting them without interpretation (ta’weel) or modality (takyeef), without any objection or questioning, is required by Tawheed.

The issue of Istiwa ‘ala al-‘Arsh (rising over the Throne), descent (nuzool), ascent (su’ood), speech (kalam), hearing (sam’), sight (basar), hand (yad), palm (kaf), shin (saq), and face (wajh)—for all of these, the single principle of the methodology of the Salaf is: “The meaning is known, its modality is unknown, and asking about it is an innovation.”

In short, concluding al-Jami’ as-Sahih with the Book of Tawheed, and finally, under “The weighing on that Day is the truth” (), ending the book with the hadith “Kalimataan habibataan ila ar-Rahman...” and so on, is a subtle indication of the completion of the true creed.

It is astonishing regarding the researchers of this present age, in whose eyes Imam Bukhari appears to be completely lacking in the understanding of hadith, and who are not prepared to accept Imam Bukhari as an absolute mujtahid. Indeed, it is true.

Hadith Commentary:
➊
The primary objective of Imam Bukhari rahimahullah with this hadith is to establish that the actions and utterances of the children of Adam alayhis salam are created by Allah Ta'ala, and these very actions and utterances will be placed in the Scale of Justice (Mizan) on the Day of Resurrection, and reward or punishment will be determined based on them.
Similarly, the recitation of the Noble Qur'an is also a personal act of the human being.
Although the Qur'an, which is the speech of Allah Ta'ala, is uncreated, the human articulation and pronunciation are not uncreated; rather, this is the acquisition (kasb) of the servant and is created by Allah Ta'ala.
In the same way, when tasbih (glorification), tahmid (praise), and other forms of remembrance (adhkar and awrad) are uttered by a person's tongue, they will be weighed in the scale, so that the importance of quality is highlighted over quantity.
Since it is mentioned in the hadith that gatherings should be concluded with tasbih, Imam Bukhari rahimahullah also concluded his scholarly gathering with the glorification of Allah Ta'ala.
➋
It should be noted that the actions and utterances of two groups will not be weighed:
First, those disbelievers (kuffar) who will have no good deeds at all.
It is stated in the Noble Qur'an:
"These are the ones who denied the signs of their Lord and the meeting with Him, so their deeds have become worthless, and on the Day of Resurrection, We will not set up any scale for them." (: al-Kahf: 105)
Second, those believers (ahl al-iman) who will have no evil deeds and will present themselves before Allah Ta'ala with countless good deeds; they too will be admitted to Paradise without reckoning.
(: Sahih al-Bukhari, al-Riqaq, Hadith: 6541)
➌
Since the central theme of the call of the Prophets alayhimus salam is the oneness of Allah Ta'ala (tawhid), Imam Bukhari rahimahullah concluded his "al-Jami' al-Sahih" with the Book of Tawhid. And since in this world, actions are considered based on sincerity of intention, he began his book with the hadith (Innamal a'malu binniyat – "Actions are only by intentions").
And in the Hereafter, actions will be weighed, and success will depend on this; therefore, he mentioned the hadith of the Scale (Mizan) at the end of the book. He also indicated that on the Day of Resurrection, only those actions will be weighed which are in accordance with the Sunnah and based on sincerity of intention, and whose foundation is upon "truth."
May Allah Ta'ala enrich us with the wealth of sincerity in this world and make the scale of our good deeds heavy on the Day of Resurrection.
The Day when neither wealth will benefit nor children,
Except for the one who comes to Allah Ta'ala with a sound heart.
Subhanaka Allahumma wa bihamdika, ash-hadu an la ilaha illa anta, astaghfiruka wa atubu ilayk. And may Allah send blessings upon His Prophet Muhammad sallallahu alayhi wa sallam, his family, his companions, his followers, and all his brothers.

Hadith Commentary: Benefits and Issues: The meaning of "Subhan Allah wa bihamdihi" is that He is free and pure from every defect and imperfection, and is characterized by every virtue and perfection. Because He is free from every defect and characterized by every perfection, He is deserving of love. But along with this, "Subhan Allah al-Azeem"—He is characterized by greatness and majesty. Therefore, one should avoid disobedience and sin against Him. Due to this comprehensiveness, despite being easy and simple to utter with the tongue, these words are beloved to Allah. On this basis, they are heavy in the scale of deeds, and from this hadith it is established that deeds will be weighed. Just as material things are light and heavy and there are instruments to determine their weight, in the same way, many non-material things are also light and heavy, such as heat and cold, that is, warmth and coolness. Similarly, on the Day of Resurrection, deeds will be weighed.

Benefits and Issues:
➊ On the Day of Resurrection, deeds will be weighed.

➋ The remembrance of Allah (dhikr) is also a righteous deed; it too will have weight.

➌ The weight of deeds depends on sincerity of intention and adherence to the Sunnah. Even a small deed performed sincerely and in accordance with the Sunnah will be weightier, but a large deed performed without sincerity or contrary to the Sunnah will be without weight. Allah the Exalted has said:

“And We will turn to whatever (apparent good) deeds they did, and We shall make them as scattered dust.”

➍ The aforementioned dhikr should be recited as much as possible.

Takhrij:
«أخرجه البخاري، الدعوات، باب فضل التسبيح، حديث:6406، (7563 آخر البخاري)، ومسلم، الذكروالدعاء، باب فضل التهليل والتسبيح والدعاء، حديث:2694.»©Explanation:
➊ The author rahimahullah has arranged and organized this book in a very beautiful and elegant manner, and he has combined both praise (hamd) and glorification (tasbih). He did so by beginning the book with “Bismillah” and “Alhamdulillah,” and concluding it with tasbih, tahmid, and exaltation. And perhaps for this very reason, the author, departing from his usual habit in referencing hadiths, has adopted a new style. Instead of saying “muttafaqun alayh” at the end of this hadith, he has said at the beginning “akhrajash-shaykhan,” so that the final words of this book are those of the Messenger of Allah sallallahu alayhi wa sallam, i.e. «سُبْحَانَ اللّٰہِ وَبِحَمْدِہٖ ‘ سُبْحَانَ اللّٰہِ الْعَظِیمِ».

➋ In this hadith, the lightness and heaviness of the two phrases means that pronouncing them with the tongue is easy and simple. These phrases flow easily on everyone’s tongue; there is no difficulty in reciting them, because they do not contain any heavy letters. And their being “heavy” means that just as righteous deeds that require effort will be weighty on the scale, likewise these phrases, though easy to recite, will also be heavy and weighty in the scale of deeds.

➌ This hadith proves that on the Day of Resurrection, deeds will have a physical form and will be weighed.

➍ This hadith also indicates the vastness of Allah’s azza wa jall mercy, that He will grant abundant reward and recompense to His righteous and sincere servants in exchange for their few deeds. This is purely His grace, favor, and kindness. His mercy encompasses everything.