Bukhari

Hadith Commentary:

Your prophecy proved to be absolutely true; the Muslims attained great ascendancy, but they were ruined by mutual envy and jealousy. History shows that the hardships Muslims suffered at the hands of their own people were not suffered at the hands of outsiders. In the intrigues and evil schemes of outsiders against the Muslims, the hand of treacherous Muslims has also been involved in most cases.

Hadith Commentary:
In this hadith, two types of prophecies are mentioned: firstly, the abundance of treasures and wealth—indeed, Muslims attained great heights in this regard.
Secondly, mutual envy and rivalry among Muslims.
This prophecy of the Prophet sallallahu alayhi wa sallam also came true to the letter; history shows that the hardships Muslims suffered at the hands of their own were not suffered at the hands of outsiders.
Even behind the mischief, conspiracies, and evil schemes of non-Muslims against Muslims, there has often been the hand of treacherous Muslims; the tale of this is very long.
In this regard, readers should study history.
And Allah is the One whose help is sought.

Hadith Commentary:

A deep study of the history of civil strife among Muslims in later eras makes it clear that the statement of the Messenger sallallahu alayhi wa sallam proved true, word for word, and most of the eminent Islamic personalities were destroyed due to mutual rivalry, to the extent that even the noble scholars were not spared from this affliction, except those whom Allah willed.
If I say more, the tongue will burn.

Hadith Commentary:
(1)
Whoever is granted the springtime and allure of this world should strive to protect himself from its evil outcome and grave consequences. He should not become content upon seeing it, nor should he compete with others to surpass them regarding it.

(2)
From this, it is also understood that the rank of poverty and destitution is higher than that of wealth and affluence, because the trial (fitnah) of the world is connected to wealth and riches. At times, this trial leads a person towards destruction, whereas a poor and destitute person remains safe from all such kinds of evil. (Fath al-Bari: 11/295)

(3)
Once, the Messenger of Allah (sallallahu alayhi wa sallam) was sleeping on a mat. When he awoke, marks from the mat had appeared on his delicate body. Seeing this, Abdullah ibn Mas‘ud (radi Allahu anhu) said: O Messenger of Allah! If you command, we can arrange a bedding for you. He (sallallahu alayhi wa sallam) replied: “What concern do I have with the world and its furnishings? My connection with the world is only like that of a traveler who stops for a short while under the shade of a tree, then leaves it and continues on his journey.” (Musnad Ahmad: 1/441)

Relevance Between the Chapter and the Hadith
The Chapter of Sahih Bukhari, Hadith Number: 4085: «بَابُ أُحُدٌ يُحِبُّنَا وَنُحِبُّهُ:»
In the chapter heading, Imam Bukhari rahimahullah has mentioned the virtue of Mount Uhud, citing the statement of the Prophet sallallahu alayhi wa sallam: “Uhud loves us and we love it.”
And below, he has mentioned three ahadith: two are narrated from Sayyiduna Anas radi Allahu anhu, in which the relevance between the chapter and the hadith is clearly present. The third hadith, which is narrated from Sayyiduna Uqbah bin Amir al-Juhani radi Allahu anhu, has relevance to the chapter through the word «أحد», meaning that “Uhud” is mentioned in the chapter heading and the word “Uhud” is also mentioned in the hadith, so there is a verbal connection.

Thus, Allamah Ayni rahimahullah says:
«مطابقة للترجمة لا تاتي الا من حديث إن احد مذكور فيه» [عمدة القاري للعيني : 438/17]
“That is, the relevance between the chapter heading and the hadith is found in the word «أحد».”
Therefore, this is an apparent connection. This humble and insignificant servant says, with the help of Allah Ta’ala, that the chapter heading has two parts: the first word is «أحد» and the second part is the word «يحبنا». Allamah Ayni and other commentators have clearly explained the relevance of the word «أحد», but the second part of the chapter heading, the word «يحبنا», does not seem to have any relevance. However, if one reflects, the relevance of «يحبنا» is present in the hadith, though only after deep contemplation. One must truly appreciate the insight of Imam Bukhari rahimahullah, who, in a very subtle manner, has pointed to a very fine matter. That is, in the hadith mentioned under the chapter, there is mention of the Pond of Kawthar (Hawd al-Kawthar), and there is no difference of opinion that only those will drink from the Pond of Kawthar who are destined for Paradise, those who have a deep connection with the Sunnah and following the Prophet sallallahu alayhi wa sallam. For those who stay away from the Sunnah and are innovators (ahl al-bid‘ah), this water will not be granted. Therefore, the Pond of Kawthar is a great blessing of Paradise. In the same way, the connection of Mount Uhud is also established with the Hereafter. How is that?

Imam Ibn Shabbah rahimahullah, in “Tarikh al-Madinah,” mentions in a marfu‘ narration that “This mountain loves us and we love it.” In another narration, there is an addition:
«ان احدا هذا لعلي باب من أبواب الجنة .» In its chain is Yahya bin Abdullah, who is matruk (abandoned). However, the hadith in Musnad Ahmad is a supporting evidence for this issue.
From the mentioned narration, it is clear that Mount Uhud also has a connection with Paradise, just as the Pond of Kawthar is connected to Paradise.

Hafiz Ibn Hajar rahimahullah says:
«أن الحب من الجانبين على حقيقته وظاهره لكون أحد من جبال الجنة كما يثبت فى حديث أبى عبس بن جبر مرفوعا ”جبل أحد يحبنا و نحبه و هو من جبال الجنة“.» [فتح الباري لابن حجر : 322/7]
“In reality and outwardly, this love (of the mountain) is from both sides (i.e., the Prophet sallallahu alayhi wa sallam and the Companions radi Allahu anhum love it, and it loves the Prophet sallallahu alayhi wa sallam and the Companions). This mountain, Uhud, is among the mountains of Paradise, as is narrated in the hadith from Abu ‘Abs bin Jabr, marfu‘: ‘This mountain loves us and we love it, and it (Uhud) is among the mountains of Paradise.’”

From the statement of Hafiz Ibn Hajar and the presented hadith, the relevance we have explained is further strengthened. Thus, now the second part of the chapter heading, «يحبنا», has clear relevance to the hadith: just as only the one who follows the hadith and avoids innovation will drink from the Pond of Kawthar, likewise, only the one who loves the hadith will love Mount Uhud. Therefore, love for Mount Uhud is a sign of love for the statements of the Messenger of Allah sallallahu alayhi wa sallam, and whoever spends his life in following and loving the Sunnah will surely benefit from the Pond of Kawthar. Thus, here lies the relevance between the chapter heading and the hadith.

Benefit:
Some people say that the Ummah of Muhammad will never be involved in shirk (polytheism), whether they prostrate, make vows and supplications to the people of the graves, or whatever the case, the followers of the Prophet sallallahu alayhi wa sallam will never fall into shirk. They support their stance with the aforementioned hadith: “By Allah, I do not fear that you will commit shirk.”

Respected readers! To prove the entire Ummah as monotheists (muwahhid) from this hadith is a great misunderstanding or a great betrayal, because the hadith of the Prophet sallallahu alayhi wa sallam does not at all mean that the Ummah can do whatever it wants, but will never commit the crime of shirk. There are two fundamental reasons for this: First, the aforementioned hadith is related to the Companions radi Allahu anhum, and second, the verses of the Noble Qur’an and other ahadith clearly indicate that many people from the Ummah will commit shirk, which cannot be denied. Allah Ta’ala says:
«وَمَا يُؤْمِنُ أَكْثَرُهُم بِاللَّـهِ إِلَّا وَهُم مُّشْرِكُونَ .» [12-يوسف:106]
“And most of them do not believe in Allah except while associating others with Him.”
The verse of Surah Yusuf addresses the Muslims until the Day of Judgment, and this blessed verse makes it clear that there will be polytheists among the Muslims until the Day of Judgment. In fact, if one reflects on the hadith of the Prophet sallallahu alayhi wa sallam, he has also resolved this issue through his hadith.

Thus, Imam Ibn Majah rahimahullah mentions in his Sunan the following hadith:
«وان مما أتخوف صلى امتي أئمة مضلين، وستعبد قبائل من أمتي الأوثان وستلحق قبائل من أمتي بالمشركين .» [سنن ابن ماجه/كتاب الفتن: 3952]
“I fear most for my Ummah the misguiding leaders. Some tribes of my Ummah will worship idols, and some tribes of my Ummah will join the polytheists.”
In this hadith, it is clearly stated regarding the Ummah that some people of the Ummah will worship idols. Remember! Worship of idols does not only mean statues, but anything that is worshipped besides Allah, whether it is an idol, a grave, a saint, etc. Therefore, according to the hadith of the Prophet sallallahu alayhi wa sallam, some people of the Ummah will become polytheists. Now, as for the issue of whom the Prophet sallallahu alayhi wa sallam referred to when he said that he does not fear shirk for his Ummah, in response to this, Hafiz Ibn Hajar rahimahullah says:
«وان أصحابه لا يشركون بعده فكان كذالك .» Fath al-Bari by Ibn Hajar: 6/762
“(By the hadith is meant) the Companions of the Prophet sallallahu alayhi wa sallam, who did not commit shirk after the Prophet sallallahu alayhi wa sallam. (Thus, according to the hadith) this is what happened.”

Imam Qurtubi rahimahullah writes:
«أنه قد أمن على جملة أصحابه ان يبدلوا دين الإسلام بدين الشرك .» [المفهم 93/6]
“That is, the Prophet sallallahu alayhi wa sallam gave the Companions assurance that they would not turn away from Islam towards shirk (i.e., the Companions would never turn towards shirk; this assurance was granted to them by the blessed tongue of the Prophet sallallahu alayhi wa sallam).”
Therefore, the safety from shirk was only for the group of the Companions radi Allahu anhum, who were complete monotheists and who saw the Prophet sallallahu alayhi wa sallam in a state of faith and met their true Creator in that state. The summary of all these points is that the hadith in which the negation of shirk is mentioned refers to the Companions who saw the Prophet sallallahu alayhi wa sallam in a state of faith and died in that state. Therefore, it does not refer to the entire Ummah.

Hadith Commentary:
In the narrations, in one way or another, Mount Uhud is mentioned.
This is the reason for the relevance to the chapter.
After coming from Makkah, the Messenger of Allah (sallallahu alayhi wa sallam) made Madinah Munawwarah his permanent home, and he developed such love for this city that every particle of it became beloved to him.
Out of this very love, love for Mount Uhud was also a natural matter.
Even today, how dear this city is to every Muslim is something every Muslim knows.
From this hadith, it is also established that it is permissible to go to the graveyard and perform the funeral prayer (salat al-janazah) again.
Some people have considered this act to be specific to the Prophet (sallallahu alayhi wa sallam).
Some people say that what is meant here by "prayer" is supplication for forgiveness (du'a' al-maghfirah).
However, the apparent words of the hadith are contrary to these interpretations.
And Allah knows best what is correct.

Hadith Commentary:
➊
After migrating from Makkah Mukarramah, the Messenger of Allah (sallallahu alayhi wa sallam) made Madinah Tayyibah his permanent residence, and he developed such a deep love for this city that every particle of it became beloved to him. Based on this love, loving the mountain of Uhud was a natural matter. Even today, the love of Madinah Tayyibah is deeply ingrained in the veins and fibers of every Muslim. Performing the funeral prayer (salat al-janazah) for the people of Uhud is also a part of this love. Some people offer interpretations regarding this funeral prayer, but the words of the hadith are contrary to these interpretations.

➋
In this hadith, there is mention of the honor of seeing the Prophet (sallallahu alayhi wa sallam) at the Pond of Kawthar (hawd al-kawthar). There, all of us Muslims will have the honor of meeting the Messenger of Allah (sallallahu alayhi wa sallam). This honor will be granted exclusively to those who spread the Qur’an and hadith and remain steadfast in acting upon them. May Allah the Most Generous grant all of us the ability to act (upon these teachings) and grant us the meeting with the Messenger of Allah (sallallahu alayhi wa sallam) at the Pond of Kawthar. Ameen.

Hadith Commentary:
There is a difference of opinion regarding whether or not the funeral prayer (salat al-janazah) should be performed for a martyr (shahid) who is killed in the battlefield in the path of Allah (fi sabilillah).
Both narrations under this chapter contain this difference.
The reconciliation between them is that the second hadith, in which the funeral prayer over the martyrs of Uhud is mentioned, actually refers only to supplication (du'a) and seeking forgiveness (istighfar).
Imam Shafi'i rahimahullah says:
"It is as if the Messenger of Allah sallallahu alayhi wa sallam prayed for them and sought forgiveness for them when his end drew near, eight years after (the battle), as a farewell to the living and the dead."
(Tuhfat al-Ahwazi)
That is, the mention in this hadith refers to eight years after the Battle of Uhud.
That is, the Prophet sallallahu alayhi wa sallam, at the end of his life, went to the martyrs of Uhud to bid them farewell and supplicated for their forgiveness.
After a lengthy discussion, the great hadith scholar, Mawlana Abdur Rahman Mubarakpuri rahimahullah, states:
"I say: What is apparent to me is that the funeral prayer over the martyr is not obligatory, so it is permissible to perform it and it is permissible to leave it. And Allah knows best."
That is, in my view, both performing and not performing the funeral prayer over a martyr are permissible.
And Allah knows best.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah did not give a definitive ruling regarding the funeral prayer (salat al-janazah) for a martyr (shahid). It appears that by presenting both types of narrations, he left the decision to the readers. From the hadith of Jabir radi Allahu anhu, negation is understood, and from the hadith of Uqbah bin Amir radi Allahu anhu, affirmation is understood.

(2)
Hafiz Ibn Hajar rahimahullah, quoting Allamah Zain bin Munir, has written that it is likely Imam Bukhari rahimahullah wanted to establish the legitimacy of performing the funeral prayer at the grave of a martyr after burial, because after the martyrs of Uhud had been buried, the Messenger of Allah sallallahu alayhi wa sallam performed their funeral prayer, not before burial. In this way, it is possible to act upon the apparent meanings of both narrations. (Fath al-Bari: 3/267)

According to us, the funeral prayer for one martyred in battle is not obligatory like it is for an ordinary person, but it is permissible, as is established from the following narrations. Firstly, the aforementioned hadith which Imam Bukhari rahimahullah has mentioned, that one day the Messenger of Allah sallallahu alayhi wa sallam came out and performed the funeral prayer over the martyrs of Uhud in the same manner as is performed over the deceased.

* It is narrated from Anas radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam passed by Hamzah radi Allahu anhu, who had been mutilated, and he did not perform the funeral prayer for anyone among the martyrs of Uhud except Hamzah radi Allahu anhu. (Sunan Abi Dawud, Jana'iz, Hadith: 3137)

It is narrated from Shaddad bin Hada radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam shrouded a martyr in his own cloak, then stood in front of him and performed his funeral prayer. (Sunan al-Nasa'i, Jana'iz, Hadith: 1955)

In contrast to these narrations, there is the narration from Jabir radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam ordered the martyrs of Uhud to be buried with their blood and did not perform the funeral prayer over them.

(4)
In light of these narrations, our position is that a person has the choice whether to perform the funeral prayer for a martyr or not, but it is better to perform it, because supplication and worship are a means of increasing reward. However, as for performing the absentee (gha'ib) funeral prayer for a martyr, there is no precedent for this in the best generations (khayr al-qurun).

During the blessed era of the Messenger of Allah sallallahu alayhi wa sallam, Abdullah bin Rawahah, Zayd bin Harithah, and Ja'far al-Tayyar radi Allahu anhum were martyred in the Battle of Mu'tah outside Madinah. The Messenger of Allah sallallahu alayhi wa sallam was informed of this by revelation, but it is not established that he performed their absentee funeral prayer.

Among us, it has become customary to perform the absentee funeral prayer for a martyr with great fanfare, and the following actions are also considered necessary for it:
* Large advertisements are published and posted on walls for the absentee funeral prayer of the martyr.
* Announcements are made in mosques and religious centers regarding it.
* A prominent personality is invited to lead the absentee funeral prayer.
* Various means are used to gather people from the entire area.
* Special arrangements are made to bring women there by bus.
* Speakers are invited to deliver speeches at this event.
* After stirring up emotions, a strong appeal for donations is made to both men and women.
* Finally, the absentee funeral prayer for the martyr is quickly performed and the public is dismissed.

Those who perform the absentee funeral prayer for the martyr in this manner are not themselves satisfied with it, nor do they have any inner conviction regarding it. In any case, according to us, performing the absentee funeral prayer for a martyr in the above manner is questionable.

Wallahu a‘lam.

Hadith Commentary: Benefits and Issues: His prayer over the deceased:
In the final period of his life, the Prophet (sallallahu alayhi wa sallam) prayed for all the martyrs with utmost sincerity and humility, just as one prays for the deceased, and this supplication was made in the mosque. Therefore, after completing the prayer, he ascended the pulpit and delivered the following statements. The graves of the martyrs of Uhud were, however, in the field of Uhud itself—so how did the pulpit come there? For this reason, Allamah Anwar Shah has written that, after investigating and searching through the narrations, it became clear to me that the Prophet (sallallahu alayhi wa sallam) made this supplication in the year of his death in the Prophet’s Mosque (Masjid Nabawi). In this way, he bade farewell to the dead just as he did to the living. (Fayd al-Bari, vol. 1, p. 478).

The Battle of Uhud took place in the third year of Hijrah, and the Prophet (sallallahu alayhi wa sallam) passed away in Rabi‘ al-Awwal, 11 AH. The funeral prayer is not performed after such a long interval.

“Indeed, I have been given the keys to the treasures of the earth, or the keys to the earth”:
I have been given the treasures of the earth, or the keys to the earth. According to this prophecy of the Prophet (sallallahu alayhi wa sallam), the Muslims conquered all regions and became the owners of the treasures of Kisra and Caesar, and even now, all kinds of natural resources and means of livelihood are present in Muslim countries. But unfortunately, Muslims are not making proper use of them.

“I do not fear that you will associate partners (shirk) after me”:
I do not fear that you will fall into shirk after me. The purpose is that, as a whole, your community will not turn away from Islam, nor will the shirk of the era of ignorance reappear such that people would adopt shirk as their religion. If some individuals fall into shirk, they do not even acknowledge it as shirk and still consider Islam as their religion. And if, on an individual basis, some people have apostatized, they hold no significance compared to the majority.

And according to Imam Abu, the addressees here are the noble Companions (radi Allahu anhum), for whom there was no such danger. (Takmila, vol. 4, p. 505)

“But I fear that you will compete with one another for it (the world)”:
But there is a fear that you will try to surpass one another in the treasures and wealth of the world, and this leads to mutual envy, hatred, and enmity, which causes corruption and deterioration in morals and deeds. And the very thing about which the Prophet (sallallahu alayhi wa sallam) expressed concern is today causing the destruction and ruin of the Ummah; religion, faith, unity, and harmony—everything is being sacrificed for it, as will be clarified in the next narration.

1956. Commentary:

➊ Some scholars have also translated it as, "You performed the funeral prayer (janazah) for the martyrs of Uhud just as one performs it for the deceased." However, this meaning is questionable. Firstly: because this incident took place in the eighth year after their martyrdom. Not performing the funeral prayer at the time of burial, not performing it for seven years, and then performing it in the eighth year is astonishing. Moreover, no one holds the view that the funeral prayer is permissible in the eighth year—not even the Hanafis, who use this narration as evidence for the funeral prayer over martyrs, accept the permissibility of such a delayed funeral prayer. Therefore, this narration does not clearly establish the funeral prayer for martyrs. Secondly: if you had performed the funeral prayer, what was the need to say, "just as one performs it for the deceased"? There is only one form for the funeral prayer. Is there a funeral prayer for anyone other than the deceased? Therefore, it appears correct that you made very earnest and humble supplications for them, as if you were performing the funeral prayer. There is no problem in this meaning, nor does it create any contradiction in the narrations. And Allah knows best.

➋ "Forerunner": In this, there is an indication towards his exalted status. "Forerunner" refers to the one who goes ahead of the caravan to make arrangements, such as for lodging, water, and other necessities.

➌ "Testimony": Allah, the Exalted, is Himself aware of everything, but as an honor and distinction for the Companions, testimony will be taken from the Messenger of Allah (sallallahu alayhi wa sallam) in their favor, which all the nations will hear. Radi Allahu anhum ajma'in.

➍ The virtue of this Ummah is evident in that their Prophet will be waiting for them at the Pond of Kawthar. This is a great glad tidings for this Ummah.