Bukhari

Chapter of Sahih al-Bukhari Hadith No. 2956: «بَابُ يُقَاتَلُ مِنْ وَرَاءِ الإِمَامِ وَيُتَّقَى بِهِ:»
Relationship between the Chapter and the Hadith:
Apparently, the connection between the chapter and the hadith seems extremely difficult to discern, because Imam al-Bukhari rahimahullah established the chapter regarding fighting alongside the Imam, and then presented a hadith stating that “we are the last to come in the world, but the foremost in Paradise.” In reality, Imam al-Bukhari rahimahullah is deducing in a very subtle manner. The aforementioned hadith has also been narrated by Imam al-Bukhari rahimahullah in the Book of Jumu‘ah.
«نَحْنُ الْآخِرُونَ السَّابِقُونَ يَوْمَ الْقِيَامَةِ، بَيْدَ أَنَّهُمْ أُوتُوا الْكِتَابَ مِنْ قَبْلِنَا، ثُمَّ هَذَا يَوْمُهُمُ الَّذِي فُرِضَ عَلَيْهِمْ، فَاخْتَلَفُوا فِيهِ، فَهَدَانَا اللّٰهُ، فَالنَّاسُ لَنَا فِيهِ تَبَعٌ الْيَهُودُ غَدًا وَالنَّصَارَى بَعْدَ غَدٍ.» [صحيح البخاري، كتاب الجمعة، رقم الحديث: 876]
“The Prophet sallallahu alayhi wa sallam said: ‘Although we are the last of all nations in this world, we will be the foremost on the Day of Resurrection. The only difference is that the Book was given to them before us. This (Friday) was their day which was made obligatory upon them, but they differed regarding it, and Allah guided us to it. Thus, people will follow us in this matter; the Jews will be the next day, and the Christians the day after that.’”
Reflect on the words of the above hadith: «فاختلفوا فيه» that is, “they differed.” Imam al-Bukhari rahimahullah clarified in the chapter the ruling of fighting alongside the Imam (ruler), i.e., obeying him. Necessarily, when fighting is done alongside the Imam, obedience to him is essential. That is why in the next hadith, it is stated explicitly: «وانما الامام جنة يقاتل من ورائه» “The Imam is like a shield, behind whom fighting is done and by whom protection is sought.” That is, obedience to the Imam is obligatory.
Now, the connection between the chapter heading and the hadith is as follows: The People of the Book differed, but the Ummah of Muhammad is not to differ with the Imam (ruler), rather, jihad is to be done with obedience. Herein lies the relevance between the chapter heading and the hadith.
Imam Khattabi rahimahullah states that the chieftains of the Arab tribes were unfamiliar with the system of governance; they would not obey anyone except the chiefs of their own tribes. Then, after the advent of Islam, when rulers were appointed over them, they became disheartened, and some refused to obey and follow the rulers.
Thus, the Prophet sallallahu alayhi wa sallam explained to them that obedience to these rulers is obedience to me, and disobedience to them is disobedience to me. The purpose was that the Arab tribes should obey and submit to the rulers appointed by the Prophet sallallahu alayhi wa sallam, and not rebel or act arrogantly. [أعلام الحديث للخطابي، ج 2، ص: 122]
Benefit:
It should also be kept in mind that obedience to the ruler or leader is necessary as long as he judges according to the Shari‘ah. If he openly opposes the fundamentals of the religion or the clear injunctions of the Shari‘ah, or if he supports the disbelievers and strengthens ties with them against the Muslims, or strives to eradicate Islam, then in such circumstances, obeying him is not only forbidden but disbelief (kufr). The scholars should certainly reflect on this hadith of Sahih al-Bukhari. Imam al-Bukhari rahimahullah states in the Book of Jihad:
“Sayyiduna ‘Ali radi Allahu anhu said: The Prophet sallallahu alayhi wa sallam sent me, Zubayr, and Miqdad ibn al-Aswad radi Allahu anhum on a mission, and he said: ‘Go forth, and when you reach Rawdat Khakh, there you will find an old woman riding a camel, and she will have a letter. Take that letter from her.’ We set out, and our horses carried us swiftly. Eventually, we reached Rawdat Khakh and indeed found an old woman riding a camel. We said to her, ‘Hand over the letter.’ She said, ‘I have no letter.’ But when we threatened her that if she did not give the letter, we would strip her clothes, she took the letter out from within her braided hair. We brought it to the Prophet sallallahu alayhi wa sallam. The contents of the letter were: from Hatib ibn Abi Balta‘ah to some of the polytheists of Makkah, informing them of some secrets of the Prophet sallallahu alayhi wa sallam (namely, that the Prophet sallallahu alayhi wa sallam was coming upon them with a large army, and even if he came alone, Allah would help him and fulfill His promise, so they should take precautions). The Prophet sallallahu alayhi wa sallam said: ‘O Hatib! What is this?’ He replied, ‘O Messenger of Allah sallallahu alayhi wa sallam! Do not be hasty regarding me. My situation (in Makkah) was that I had chosen to live among the Quraysh, but I had no blood ties with them. The other Muhajirun with you all have relatives in Makkah, and because of this, the people of Makkah protect their relatives and their wealth. But I have no such relationship with the people of Makkah, so I thought to do them a favor, so that they might protect my relatives. I did not do this out of disbelief or apostasy, nor after Islam did I become pleased with disbelief.’ The Prophet sallallahu alayhi wa sallam said: ‘Hatib has spoken the truth.’ Sayyiduna ‘Umar radi Allahu anhu said: ‘O Messenger of Allah sallallahu alayhi wa sallam! Allow me to strike the neck of this hypocrite.’ The Prophet sallallahu alayhi wa sallam said: ‘No, for he participated in the Battle of Badr, and you do not know, perhaps Allah has looked at the people of Badr and said: “Do as you wish, for I have forgiven you.”’” [صحيح بخاري، كتاب الجهاد، رقم: 3007]
Reflect on the above incident: If Sayyiduna Hatib radi Allahu anhu had not been a participant at Badr, he would certainly have been killed, because aiding the disbelievers against the Muslims and Islam is apostasy and disbelief. Consider the text of the hadith itself: Sayyiduna Hatib radi Allahu anhu himself said, “I did not write the letter out of apostasy or disbelief…” Since he was a Badri Companion, his crime was forgiven.
Imam Ibn Rajab al-Hanbali rahimahullah states: When Sayyiduna ‘Umar radi Allahu anhu sought permission to kill Sayyiduna Hatib radi Allahu anhu, the Prophet sallallahu alayhi wa sallam said: “He was present at Badr.” The Prophet sallallahu alayhi wa sallam did not say that he had not done anything to justify his killing, but rather, he stated the reason for not killing him was his participation at Badr, and Allah has forgiven the people of Badr. Thus, for anyone other than Sayyiduna Hatib radi Allahu anhu, the presence of such a barrier is impossible. [جامع العلوم و الحكم، ص: 325]
Hafiz Ibn Hajar rahimahullah writes:
From the incident of Sayyiduna ‘Umar radi Allahu anhu seeking permission to kill Sayyiduna Hatib radi Allahu anhu, evidence is derived for the permissibility of killing a spy. This is the view of Imam Malik rahimahullah and those scholars who agreed with him. The reason for this inference is that the Prophet sallallahu alayhi wa sallam upheld Sayyiduna ‘Umar’s intention to kill, had there not been a barrier. Thus, the Prophet sallallahu alayhi wa sallam explained the barrier to his killing, namely, Sayyiduna Hatib’s participation at Badr, and this distinction is impossible for anyone other than Sayyiduna Hatib radi Allahu anhu. [فتح الباري، ج 8، ص: 810]
Qadi ‘Iyad al-Maliki rahimahullah states:
“Sayyiduna ‘Umar’s statement, ‘Allow me to strike his neck,’ is evidence that it is permissible to kill a Muslim spy, because the Prophet sallallahu alayhi wa sallam did not reject Sayyiduna ‘Umar’s statement, but accepted his excuse because he had participated at Badr, and Allah has forgiven the sins of the Badri Companions.” [اكمال المعلم شرح صحيح مسلم، ج 7، ص: 538]
From these clarifications, it becomes clear that if a person assists the disbelievers against the Muslims with the intention of undermining the foundations of Islam, he is not to be obeyed; rather, by consensus, one who assists the disbelievers against the Muslims is a disbeliever and apostate.
Therefore, obedience to rulers and leaders is to be done in a recognized (ma‘ruf) manner, never in an unrecognized (non-ma‘ruf) manner. Take the entire Shari‘ah: all the commands of the Book and Sunnah on this issue indicate that obedience to rulers and leaders is never to be in contradiction to the Shari‘ah, especially when they are intent on eradicating Islam and promoting disbelief.
Two instructive incidents:
Imam Muslim rahimahullah states in his Sahih:
«عن على رضي الله عنه أن رسول صلى الله عليه وسلم بعث جيشا.»
«و أمر عليهم رجلا، فأوقد نارا، وقال: ادخلوها، فأراد الناس أن يدخلوها وقال الآخرون: أنا قد فررنا منها، فذكر ذالك لرسول الله صلى الله عليه وسلم فقال للذين أرادوا أن يدخلوها: لو دخلتموها لم تزالوا فيها إلى يوم القيامة، وقال للآخرين قولا حسنا وقال: لا طاعة فى معصية الله إنما الطاعة فى المعروف.» [صحيح مسلم، كتاب الإمارة، رقم الحديث 184]
“The Prophet sallallahu alayhi wa sallam dispatched an army and appointed a commander over them (who then ordered a fire to be lit). When the fire blazed, he told the people to jump into it. Some people were ready to jump into the fire in obedience, while others said, ‘We accepted Islam to escape from the fire.’ When this incident was reported to the Prophet sallallahu alayhi wa sallam, he said to those who intended to jump into the fire: ‘If you had jumped into it, you would have remained in it forever.’ And he praised those who refused, and said: ‘There is no obedience to anyone in disobedience to Allah. Obedience is only in what is recognized (ma‘ruf).’”
The second incident:
When ‘Umar ibn Hubayrah was appointed governor of Iraq by Yazid ibn ‘Abd al-Malik, he invited the jurists of Basra and Kufa to his presence. Among these jurists were Imam Sha‘bi rahimahullah and Hasan al-Basri rahimahullah. ‘Umar ibn Hubayrah said: “The Commander of the Faithful, Yazid ibn ‘Abd al-Malik, orders me to do some things that are not in accordance with the Shari‘ah. Is it permissible for me to obey him?”
Imam Sha‘bi rahimahullah said: “You are commanded, so do as you are ordered; the sin is upon the one who gives the order.” When Imam Sha‘bi rahimahullah finished speaking, Hasan al-Basri rahimahullah said:
«إتق الله يا عمر! فكأنك بملك قد أتاك فاستنذلك فأخرجك من سعة قصرك إلى ضيق قبرك أن الله ينجيك من يزيد و أن يزيد لا ينجيك من الله، فإياك أن تعرض الله بالمعاصي، فإنه لا طاعة لمخلوق فى معصية الخالق.» [اعلام الحديث للخطابي، ج 2، ص: 1417]
“O ‘Umar! Fear Allah! It is as if the Angel of Death has already come to you and has brought you down from the spaciousness of your palace to the narrowness of the grave. Indeed, Allah can save you from Yazid, but Yazid cannot save you from Allah. Beware! Do not oppose Allah by obeying His creation, for it is not permissible to obey the creation in disobedience to the Creator.”

Hadith Commentary:
In Sana'a, a man named Aswad Ansi claimed prophethood, and in Yamamah, Musaylimah the Liar (Kadhdhab) also perpetrated the same deception. Allah destroyed both of them. Regarding the word "fanafakha" (he blew), the author states: "And in that is an indication of the insignificance of their affair, because the condition of that which is blown away by a puff is that it is extremely insignificant." (Fath)
That is, in your act of blowing, there is an indication of the insignificance of both of them. This is because the nature of blowing is such that whatever is blown upon is carried away by the blowing; that thing is extremely insignificant and weak, like sand or dust that is blown off the hands. Those golden bangles appeared, but when blown upon, they immediately flew away—they were finished.
Aswad Ansi was eliminated by Fayruz in Yemen, and Musaylimah the Liar was killed in the Battle of Yamamah at the hands of Wahshi radi Allahu anhu.
(QUR_17:81) "And say: 'Truth has come, and falsehood has perished. Indeed, falsehood is ever bound to perish.'"

Hadith Commentary:
➊
The emergence of Aswad Ansi occurred during the blessed era of the Messenger of Allah (sallallahu alayhi wa sallam) in such a way that he claimed prophethood and found some followers who raised the banner of rebellion, and they also gained fame and dominance. Ultimately, he was killed at the hands of Fayruz. Similarly, Musaylimah the Liar also claimed prophethood during the time of the Messenger of Allah (sallallahu alayhi wa sallam), but his dominance did not manifest during the blessed era of the Prophet (sallallahu alayhi wa sallam). During the caliphate of Abu Bakr (radi Allahu anhu), he was brought to justice by Wahshi (radi Allahu anhu).

➋
Hafiz Ibn Hajar (rahimahullah) writes that blowing and scattering something is intended to show its insignificance, because whatever is blown upon and is scattered immediately is extremely insignificant and weak, just as dust and the like can be blown away from the hands.

➌
The Messenger of Allah (sallallahu alayhi wa sallam) saw golden bangles, but as soon as he blew on them, they disappeared. The intended meaning here is also to show the insignificance of those who claim prophethood.
(Fath al-Bari: 12/530)

Hadith Commentary:
1.
The first hadith under this heading, that "we are the last to come but the foremost," has no connection with the chapter title, even though some commentators have resorted to far-fetched interpretations to establish a link. In reality, Imam Bukhari rahimahullah has mentioned it as a sign so that its source may be indicated. The detail of this summary is that Abu Hurayrah radi Allahu anhu had two students:
* Abdur Rahman ibn Hurmuz al-A‘raj
* Hammam ibn Munabbih.
Both of them recorded the ahadith they heard from Abu Hurayrah radi Allahu anhu and preserved them in their respective collections. Imam Bukhari rahimahullah and Imam Muslim rahimahullah narrate ahadith from the compilations of both. When Imam Muslim rahimahullah narrates from them, he first brings the phrase as a sign:
(Fadhakara ahadith minha)
Then he begins the hadith with "The Messenger of Allah sallallahu alayhi wa sallam said," but Imam Bukhari rahimahullah, when narrating from them, brings the phrase:
(Nahnu al-akhirun as-sabiqun)
at the beginning.
Otherwise, Imam Bukhari rahimahullah has narrated the complete hadith independently in Kitab al-Jumu‘ah (875).
This style can be observed in the following places through the chain of Abdur Rahman ibn Hurmuz al-A‘raj:
Ablution (wudu) (Hadith: 238),
Jihad (Hadith: 2956),
Blood Money (diyat) (Hadith: 6887),
Monotheism (tawhid) (74959).
In some places, he has narrated ahadith without this phrase, for example:
Kitab al-Tawhid, Hadith 7506, 7501, 7504, 7505.
Perhaps mentioning it once in the chapter was considered sufficient.
Similarly, through the chain of Hammam ibn Munabbih, this style is adopted in the following places:
(Sahih al-Bukhari, Iman wa al-Nudhur, Hadith: 6624 and Kitab al-Ta‘bir, Hadith: 7036)
Sometimes, ahadith are narrated through this chain without this phrase:
Ahadith al-Anbiya’ (Hadith: 3472),
Tawhid: (7498).
It should be noted that Imam Bukhari rahimahullah, besides al-A‘raj and Hammam, when narrating through the chain of Tawus, sometimes brings these words at the beginning, for example:
Kitab al-Jumu‘ah (Hadith: 896),
Ahadith al-Anbiya’ (Hadith: 3486).
2.
Imam Bukhari rahimahullah’s purpose in narrating the second hadith is that if urinating in stagnant water were permitted, it would open a way; when people start urinating in it, one day the water will inevitably become altered and impure, and then it will no longer be suitable for ritual bath (ghusl) and ablution (wudu). Therefore, the prohibition of urinating in stagnant water is to close this door, so that people do not render it unusable due to frequent urination.
3.
In the hadith, the words "al-ladhi la yajri" after "al-da’im" are not descriptive adjectives, but rather are mentioned as a precaution. That is, there are two types of stagnant (da’im) water:
* Stagnant non-flowing water, such as ponds and pools,
* Stagnant flowing water, such as wells whose water is replenished by flowing springs.
However, the mentioned attribute is not related to the ruling such that permission for urinating in stagnant flowing water could be established from it, because the implied opposite meaning (mafhum mukhalafah) does not apply everywhere. Rather, such restrictions have other benefits, for example:
Here, the intent is to highlight the repugnance of urinating in water, as if the prohibition is specifically for stagnant water, especially that which does not flow, to emphasize the repugnance of urinating in it.
4.
The literalists (ashab al-zawahir) have interpreted this hadith in a peculiar way according to their own inclination, writing that the prohibition is specific to urination. If someone defecates in it, there is no harm, nor is there any prohibition; that is, both the person himself and others may perform ablution (wudu) and ritual bath (ghusl) with that water. It is also permissible for someone to urinate in a vessel and then pour it into the water, or to urinate nearby so that it flows into the water; even then, there is no harm in performing ablution with it.
(al-Muhalla ibn Hazm: 1/35)
5.
Why was the first hadith narrated under this heading when it has no connection with the chapter title? We have already mentioned this, but for the "people of contemplation" (ashab tadabbur), casting doubt on the ahadith of Bukhari is a favorite pastime, and they do not let any opportunity slip by. Thus, they have written:
But the question is, why did Imam Bukhari rahimahullah bring together two unrelated matters here, when, in consideration of the chapter, their connection was with the last part of the narration? He could have taken that and left the first part.
(Tadabbur Hadith: 1/329)

Hadith Commentary:
The difference is that Friday was appointed as a day of worship, and only the people of Islam were granted the ability to observe it. The Jews chose Saturday instead of Friday, and the Christians preferred Sunday, even though Friday is the most virtuous of all days. Allah, the Exalted, guided us so that Friday was appointed for us as a festival. Therefore, for this reason, performing the ritual bath (ghusl) on Friday was established as a Sunnah.

Hadith Commentary:
(1)
From this hadith, the obligation of Jumu‘ah (Friday prayer) is clearly understood, because it mentions that it was made obligatory upon the Jews and Christians. When they turned away from it, Allah, the Exalted, guided us regarding its obligation. In some narrations, it is stated that Allah, the Exalted, has prescribed this Jumu‘ah for us. (Fath al-Bari: 2/459)
‘Allamah Ibn Munir rahimahullah has written that Jumu‘ah is an individual obligation (fard ‘ayn), not a collective obligation (fard kifayah), because its obligation has been stated in absolute terms. Furthermore, the generality of these words also necessitates this: “Allah, the Exalted, guided us to it, so the people followed behind us.” (Fath al-Bari: 2/457)
And Allah knows best.

(2)
In reality, Musa alayhis salam had told the Jews that the day of Jumu‘ah is superior to the other days, therefore, honor it and dedicate it for worship. Out of stubbornness and obstinacy, they said that Saturday is superior, and they would honor that day. Upon this, Allah, the Exalted, said to Musa alayhis salam that he should leave them to their own state. Then, what they did with that day is evident from the conduct of the People of the Sabbath (Ashab al-Sabt). The commentator of Bukhari, Ibn Battal, says that Allah, the Exalted, did not Himself appoint any specific day for them, but rather told them to honor one day in the week and perform worship on it, but they differed among themselves. The Jews chose Saturday, saying that on this day Allah, the Exalted, completed the creation of all creatures. The Christians preferred Sunday, because Allah, the Exalted, began the creation of all creatures on that day. Allah, the Exalted, made the honoring of their self-chosen days (Saturday and Sunday) obligatory upon them, and for this Ummah, Allah, the Exalted, by His grace and favor, chose the day of Jumu‘ah, which proved to be blessed for them in every way. (Fath al-Bari: 2/458)
Shah Waliullah Muhaddith Dehlawi rahimahullah has also expressed similar views. (Hujjat Allah al-Balighah: 2/686, Maktabat al-Kawthar edition)
In any case, the obligation of Jumu‘ah is above any doubt or suspicion, because the Messenger of Allah sallallahu alayhi wa sallam said regarding those who stay behind from Jumu‘ah:
“Indeed, I intended to appoint someone to lead the prayer, then I would go and burn the houses of those who stay behind from Jumu‘ah.” (Sahih Muslim, al-Masajid, Hadith: 1485(652))
He also said:
“Let people desist from abandoning Jumu‘ah prayer, otherwise Allah, the Exalted, will seal their hearts, then they will be among the heedless.” (Sahih Muslim, al-Jumu‘ah, Hadith: 2002(865))
Rather, the Messenger of Allah sallallahu alayhi wa sallam explicitly said:
“The Jumu‘ah prayer is a right and an obligation upon every Muslim to be performed in congregation.” (Sunan Abi Dawud, al-Salah, Hadith: 1067)
In this regard, a hadith is presented that whoever abandons Jumu‘ah without excuse should give a dinar in charity, and if he does not have a dinar, then half a dinar. (Sunan Abi Dawud, al-Salah, Hadith: 1053)
But this hadith is not authentic.

Hadith Commentary: Benefits and Issues: According to Imam Ibn Battal and Qadi Iyad rahimahullah, the authority to designate one day in the week for gathering and worship was given to both the Jews and the Christians. Allah Ta'ala wished that they would select Friday for this purpose, but they failed in this selection. The Jews chose Saturday, and the Christians chose Sunday. And according to Imam Nawawi rahimahullah, Friday was actually appointed for them, but they differed on the issue of whether it was permissible for them to change it or not. Then, thinking that changing it was permissible, they altered this day. From the next hadith, it is understood that Friday was indeed appointed for them, but, as was their habit, they opposed their prophets and changed it. However, Allah Ta'ala granted the Muslims success; the Ansar, even before the Hijrah, began to gather on this day under the leadership of Sa'd bin Zurarah radi Allahu anhu, while the Messenger of Allah sallallahu alayhi wa sallam led the very first Friday prayer among the Banu Salim bin 'Awf. The construction of Masjid Nabawi took place later.

1368. Commentary:

➊ The Muslim Ummah is the last of all communities, and its Prophet is the last of all prophets. The lateness in time does not diminish their rank; rather, being the last makes this the most virtuous Ummah, and its Prophet (sallallahu alayhi wa sallam) the most virtuous Prophet.

➋ In addition to being “at the forefront” in rank, they will also be foremost in number, in the gathering and resurrection, in reckoning and judgment, in divine decisions, and in entering Paradise. Half of the inhabitants of Paradise will be from the Ummah of Muhammad, and the remaining half from all other communities combined. May Allah grant it honor. See: [فتح الباري : 387/11]

➌ “Except for this matter”—this is a separate virtue. Since our Book was revealed after those books, our Book and Shari‘ah abrogate their books and laws. And the abrogator is superior. Apparently, the phrasing of this sentence seems to be stating the virtue of the People of the Book, but what is actually being described is the virtue of the Ummah of Muhammad. This too is an eloquent way of praising someone. One of the meanings of “bida” is “also.” Thus, the meaning becomes completely clear.

➍ Apparently, it seems that Allah, exalted is He, had appointed Friday as the special day of worship for them, but they did not accept it, differed regarding it, and the Jews chose Saturday instead, while the Christians chose Sunday, even though Friday is the most virtuous day. However, the correct view is that Allah, exalted is He, gave those communities the choice to appoint any day of the week as their special day of worship. The Jews chose Saturday, saying that Allah completed creation on Friday and rested on Saturday, so they too would rest and worship on Saturday. The Christians chose Sunday, saying that creation began on that day, so out of gratitude, they would worship on Sunday. These reasons were self-invented; they had no connection to acts of worship, whereas Friday is inherently the most virtuous day, which the Prophet (sallallahu alayhi wa sallam) chose.

➎ Although the sequence of days can begin with any day, in terms of being the appointed day for worship, Friday (Jumu‘ah) is first among the three, Saturday is second, and Sunday is third. In this respect as well, the Ummah of Muhammad is ahead of them.

➏ On the day of Jumu‘ah, it is obligatory to perform the Jumu‘ah prayer (the sermon and the prayer) instead of the Zuhr prayer. This is a unanimously agreed-upon issue. However, if someone misses it or is excused (such as a sick person, traveler, etc.), then he should perform the Zuhr prayer. If women go to the mosque to perform Jumu‘ah, they will pray Jumu‘ah with the men; otherwise, they will perform the Zuhr prayer at home.

Explanation of the Hadith:

Although we are the last of all nations, we will be foremost on the Day of Resurrection:

Imam Suyuti rahimahullah, while explaining this hadith, writes: By «آخِرُونَ» is meant in terms of time, that is, we are the last nation, but in rank we are the foremost. This honor has been granted to this Ummah that, although in existence it came after all other nations, in the Hereafter it will surpass the rest of the nations, for their resurrection will be the first, their reckoning will also be the first, and the judgment concerning them will be pronounced first. Compared to the other nations, this Ummah will enter Paradise first. The evidence for this is the hadith of Sayyiduna Hudhayfah radi Allahu anhu, in which the Messenger of Allah sallallahu alayhi wa sallam said:

«نحن الآخرون من اهل الدنيا، والاولون يوم القيامة المقضي لهم قبل الخلائق» [صحيح مسلم، كتاب الجمعه، رقم : 856/22]

“We are the last in terms of coming into the world, and on the Day of Resurrection, in rank, we will be the foremost; the judgment concerning us will be pronounced before all other creatures.”

Further, Imam Suyuti rahimahullah states that regarding this hadith, there is also the opinion that “to be foremost in obedience and acceptance.” That is, we are those who are foremost in obedience and submission to Allah and His Messenger sallallahu alayhi wa sallam, whereas the People of the Book were deprived of this great blessing. Their statement is mentioned in the Noble Qur’an:

«يَقُولُونَ سَمِعْنَا وَعَصَيْنَا» [النساء : 46]

“They said: ‘We have heard and we have disobeyed.’”

He states that there is yet another opinion, that “«يوم سابق» i.e., the protection of the day of Jumu‘ah (Friday)” is meant. And the first opinion is stronger. [شرح سنن النسائي : 86,8/1]

In our view, all three opinions are correct in meaning, and there is no contradiction between them.

So this is their day which was made obligatory upon them:

By this day is meant the day of Jumu‘ah (Friday), that the day of Jumu‘ah was first given to the Jews.

Ibn Abi Hatim narrates via the route of al-Suddi regarding the explanation of Allah’s statement: «إِنَّمَا جُعِلَ السَّبْتُ عَلَى الَّذِينَ اخْتَلَفُوا فِيهِ» [النحل : 124]
“Indeed, the Sabbath was made obligatory for those who differed concerning it.” That “Allah made the day of Jumu‘ah obligatory upon the Jews (that on the day of rest from work, they should worship Allah), so the Jews came to Musa alayhis salam and said: ‘O Musa! Allah did not create anything on the day of Saturday, so appoint this day for us (as a day of worship).’ Then the day of Saturday was appointed for them.” [تفسير ابن ابي حاتم : 2307/7 - الدر المنثور : 5/ 174-175]

Imam Baghawi rahimahullah states: What is meant here is that the Jews and Christians were obligated to honor the day of Jumu‘ah, but they differed regarding it. The Jews said that the “day of honor” is Saturday, because on that day Allah completed the creation (of the heavens and the earth), so for this reason we will rest on this (Saturday), not work, but rather worship Allah and give thanks to Him. And the Christians said that it is Sunday, because on that day Allah began the creation, so this day is more deserving of honor. As a result, Allah informed the Muslims of the correct day, and it is before Saturday and Sunday. [شرح السنة 202/4]

Imam Nawawi rahimahullah writes: “In this hadith is evidence for the obligation of Jumu‘ah, and for the virtue of the Ummah of Muhammad, upon whom be blessings and peace.” [شرح مسلم للنووي : 507/2]

Takhrij al-Hadith:
[وأخرجه ابن خزيمه 3/109، 110 ح1720، من حديث مالك به، ورواه البخاري 876، ومسلم 855، من حديث ابي الزناد به]

Understanding (Tafaqquh):
➊ One reason for the superiority of Muslims over all other nations is that they affirmed and believed in all the Prophets and Messengers, whereas the Jews and Christians accepted some Prophets and denied others.
➋ If the creed (‘aqidah) is correct, then even with little action, a great reward is granted.
➌ Some people attempt to deduce from this hadith that the time for ‘Asr begins after the shadow is twice the length (of an object), but this deduction is not correct; rather, it is incorrect. See: my book Hadiyyat al-Muslimeen, Hadith number 7.

For the completion of benefit, the following research is presented:
◄ In one hadith, it is mentioned that the Jews worked until midday (nisf al-nahar), the Christians worked from midday until ‘Asr, and the Muslims worked from ‘Asr until Maghrib, so the Muslims received double the reward. See: (Sahih al-Bukhari: 557)
Some people use this as evidence to delay the ‘Asr prayer, whereas the double reward for the Muslims (is in comparison to) the total of all the Jews and Christians who came before the Messenger of Allah (sallallahu alayhi wa sallam). It should be noted that according to the Deobandi “Permanent Timetable of Prayer Times” of Hazro, the details of the two longest and shortest days (according to Hazro time) are as follows:
● (22 June) Midday: 12:11, First shadow: 3:56 (difference: 3:45), Sunset: 7:24 (difference: 3:28)
● (22 December) Midday: 12:08, First shadow: 2:47 (difference: 2:39), Sunset: 5:05 (difference: 2:18)
◄ According to this as well, the time for ‘Asr is less than the time for Zuhr, therefore the deduction of some people from this hadith is rejected.