Bukhari

Hadith Commentary:
Now, it is not Eid every day that someone may eat halwa (sweet dish).

Hadith Commentary:
(1)
Previously, there was mention of an easy reckoning and a meticulous reckoning; now, the discussion is about those fortunate individuals who will enter Paradise without reckoning.
They will possess four qualities:
✦ They will not cauterize their bodies with fire for treatment.
✦ They will not seek ruqyah (spiritual healing through incantations).
✦ They will not take bad omens.
✦ They will place complete trust in their Lord.
(2)
The request of Ukasha radi Allahu anhu was accepted because he made it with sincere heart.
As for the other Ansari companion, his request was not accepted because, had the Messenger of Allah sallallahu alayhi wa sallam agreed, then a third person would have stood up, then a fourth, and so on.
The intention was to put an end to this unending sequence, as not every person possesses this capability.
(3)
From one narration, it is understood that the number of those who will enter Paradise without reckoning is very large. Thus, Abu Umamah radi Allahu anhu reports that the Messenger of Allah sallallahu alayhi wa sallam said:
“My Lord has promised me that He will admit seventy thousand from my ummah into Paradise without reckoning and without punishment, and with each thousand, there will be seventy thousand more.
In addition to that, there will be three handfuls, which are from the handfuls of my Lord.”
(Musnad Ahmad: 16/4)
(4)
It should be noted that when something is given to someone with both hands full, it is called “hathiyah” in Arabic, which in Urdu is referred to as “giving by the handful.”
Observe the generosity of Allah Ta’ala: He will, with both His hands, three times take a handful and admit His servants into Paradise without reckoning.
The full reality of such ahadith will become clear when these matters are manifested in practice.
Our knowledge in this regard is very limited.
In a hadith narrated from Jabir radi Allahu anhu, the Messenger of Allah sallallahu alayhi wa sallam said:
“Those whose good deeds outweigh their sins will enter Paradise without reckoning, and those whose good and bad deeds are equal will have an easy reckoning, and whoever has thrown himself into the pit of destruction will be admitted to Paradise after punishment, through intercession.”
(Fath al-Bari: 11/503, and Silsilat al-Ahadith al-Da‘ifah, Hadith: 6030)

Hadith Commentary:
The meaning of this narration becomes clear from another narration, in which it is stated that first, Ukasha stood up and said, "O Messenger of Allah (sallallahu alayhi wa sallam)! Pray to Allah that He makes me among those seventy thousand."
The Prophet (sallallahu alayhi wa sallam) supplicated. Then Sa'd ibn 'Ubadah (radi Allahu anhu) stood up and said, "Pray for me as well."
At that time, the Prophet (sallallahu alayhi wa sallam) said, "Ukasha has already been granted this before you."
The meaning was that the moment of acceptance of supplication had passed; this success was destined for Ukasha, and he had already attained it.

Hadith Commentary:
(1)
"Namirah" is the sheet in which there are colored patterns, as if it were made from the skin of a cheetah, because the color and designs of both are similar.
(2)
In this hadith, it is mentioned that Akasha radi Allahu anhu, while adjusting his striped sheet, made a request. From this, Imam Bukhari rahimahullah has established that wearing a striped sheet is permissible, and using such a patterned sheet is not contrary to asceticism and piety.

Hadith Commentary: Benefits and Issues:
Declaring someone a disbeliever (kafir) on account of his evil deeds or bad character is a grave assertion.
A person should exercise control over his tongue,
and should not issue "fatwas of disbelief" indiscriminately.
However, there is no harm in saying that his actions are those of disbelief (kufr) or hypocrisy (nifaq), or that he is committing acts of polytheism (shirk),
because it is possible that due to ignorance, misunderstanding,
or even misinterpretation—whether incorrect or correct—or due to some interpretation,
and with sincerity and devotion to Allah, he may not consider that action to be an act of shirk or kufr.
But if a person denies the essentials of the religion, or declares something prohibited—established by definitive and certain proofs—to be permissible, and invites others to it as well,
then in such cases, the use of these words becomes permissible.
One who declares someone a disbeliever without justification,
himself comes under the threat of being declared a disbeliever, and ends up declaring himself a disbeliever.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
ادَّعَى:
To claim.
(2)
عَادَ عليه:
Has the same meaning as بَاءَ and رَجَعَ — to return, to go back, to come back.

Benefits and Issues:
(1)
To deny one’s real lineage and claim to be the son of someone else is an extremely criminal act... and this is kufr duna kufr (disbelief less than outright disbelief) which does not expel one from the fold of Islam, and this act will be considered kufr. If someone does this due to some interpretation or necessity, then this will be considered ingratitude for blessings (kufran al-ni‘mah), just as the Prophet (sallallahu alayhi wa sallam) said regarding women: “YAKFURNA AL-ASHIR” — they are ungrateful and unappreciative towards their husbands. In the same way, this person is ungrateful for the rights of Allah and his father.

(2)
If someone knowingly claims ownership of something that is not his, then this is a lie and a usurpation of another’s property, which is contrary to the character of a true and complete believer. That is why the Prophet (sallallahu alayhi wa sallam) said: “He is not from among us.” Just as regarding the son of Nuh (alayhis salam), Allah the Exalted said:
﴿إِنَّهُ لَيْسَ مِنْ أَهْلِكَ﴾ “Indeed, he is not of your family.”
That is, his way, conduct, behavior, and dealings are not those of the Muslims, and this is such a fault and an open sin for which the punishment is Hell, unless the person repents from it or Allah the Exalted forgives him.