Bukhari

Chapter of Sahih Bukhari Hadith Number: 6937: «بَابُ مَا جَاءَ فِي الْمُتَأَوِّلِينَ:»
Relevance between the Chapter Heading and the Hadith:
How is the relevance established between the translation of the chapter heading and the hadith? Because, apparently, there does not seem to be anything in the hadith that corresponds to the meaning stated in the chapter heading.
Hafiz Ibn Hajar rahimahullah says:
«و وجه دخول فى الترجمة من جهة أنه صلى الله عليه وسلم لم يؤاخذ الصحابة بحملهم الظلم فى الآية على عمومة حتي يتناول كل معصية قولهم سار يسور إذا ارتفع ذكره . . . . . .» [فتح الباري لابن حجر : 261/13]
“The relevance of this hadith to the translation of the chapter heading is from the aspect that the Prophet sallallahu alayhi wa sallam did not hold the noble Companions radi Allahu anhum accountable for interpreting the oppression (zulm) mentioned in the blessed verse according to its generality, such that every act of disobedience would be included. Rather, he considered them excused, because, outwardly, this was the apparent interpretation. Then, the Prophet sallallahu alayhi wa sallam clarified for the Companions radi Allahu anhum the intended meaning, thereby removing the confusion.”
According to the statement of Hafiz Ibn Hajar rahimahullah, when the Companions radi Allahu anhum interpreted the word “zulm” (oppression) in a manner that maintained its generality, the Prophet sallallahu alayhi wa sallam accepted their interpretation and excuse, and did not hold them accountable or censure them in any way. Now, the summary of the discussion and the relevance of the hadith to the chapter heading is as follows: The Prophet sallallahu alayhi wa sallam interpreted “zulm” as “shirk” (associating partners with Allah), whereas the general and apparent meaning of “zulm” is sin, which includes everyone. And the interpretation (as mentioned in the chapter heading) was itself explained by the Prophet sallallahu alayhi wa sallam, therefore, that interpretation is certainly to be accepted.
Allamah Qastallani rahimahullah says:
The correspondence between the chapter heading and the hadith is in this way: The Prophet sallallahu alayhi wa sallam did not hold the Companions accountable when they interpreted “zulm” as absolute sin; rather, he explained to them the other correct meaning in its place. Thus, from here lies the relevance between the chapter heading and the hadith.

Hadith Commentary:
The relevance of this chapter is that the Prophet (sallallahu alayhi wa sallam) did not hold those people accountable who called Malik a hypocrite (munafiq), because they were people who interpreted (the situation); that is, based on observing Malik’s circumstances, they considered him a hypocrite. Thus, their assumption turned out to be incorrect.

Hadith Commentary:
The noble Companions (radi Allahu anhum) understood the “wrongdoing” (zulm) mentioned in the noble verse in its general sense, and for this reason they became concerned, as there is none among us who is free from such shortcomings or excesses.
The Messenger of Allah (sallallahu alayhi wa sallam) did not reproach them for this, because their interpretation was apparent and clear according to the Arabic language.
The Messenger of Allah (sallallahu alayhi wa sallam) clarified that the “wrongdoing” (zulm) in the noble verse does not refer to general wrongdoing, but rather to falling short in fulfilling the rights of Allah, the Exalted. Then, to support this meaning, he recited a noble verse from the Qur’an in which the word “wrongdoing” (zulm) is used in this sense.
(Fath al-Bari: 12/380)

Hadith Commentary: Kirmani said that in the mentioned verse, the mention of Ibrahim (alayhis salam) comes immediately after. This is the relevance to the chapter. Some have said that the verse ﴿الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا﴾ (al-An'am: 82) is in fact the statement of Ibrahim (alayhis salam) himself, and Hakim has narrated from Ali (radi Allahu anhu) that this verse is regarding Ibrahim (alayhis salam) and those with him.

Hadith Commentary:
The mention of Ibrahim (alayhis salam) begins from verse 74 of Surah Al-An'am, prior to this verse.
“When you described the helplessness of the stars, the moon, and the sun—that all these things rise and set, therefore they are not worthy of worship—then it was said:
And you, who associate partners with Allah and do not fear Allah, how should I fear those for whom Allah has not sent down any authority? Then, among the two parties, who is more deserving of security? If you know, then answer.” ()
After this, it was said:
“Those who believe and do not mix their faith with injustice—for them there is security and they are rightly guided.” ()
After these verses, Allah the Exalted said:
“This was Our argument which We gave to Ibrahim against his people.” ()
In Al-Mustadrak of Al-Hakim, it is narrated from Ali (radi Allahu anhu) that he recited the verse mentioned in the hadith, and then said:
This verse was revealed concerning Ibrahim (alayhis salam) and his noble companions (radi Allahu anhum).
(al-Mustadrak lil-Hakim 2/316)
From this detail, it becomes clear that the aforementioned hadith is not unrelated to the chapter heading, as some commentators have implied.

Hadith Commentary:
It is understood from this that shirk (associating partners with Allah) is not limited to a person being faithless, denying God, or believing in two gods; rather, sometimes even with faith, a person becomes tainted with shirk. As in another verse:
﴿وَمَا يُؤْمِنُ أَكْثَرُهُمْ بِاللَّهِ إِلا وَهُمْ مُشْرِكُونَ﴾ (Yusuf: 106)
Qadi Iyad (rahimahullah) said: To taint faith with shirk is that a person affirms Allah (accepts His oneness), but in worship, he associates others with Him.

The translator says: For example, the condition of the grave-worshippers and saint-worshippers of our time is such that they believe in Allah, yet they also worship others along with Allah. They make vows and offerings for them, slaughter animals in their names, call upon them in times of distress and illness, consider them as removers of difficulties and fulfillers of needs, prostrate and circumambulate at their graves, and seek from them increase in provision, children, or healing.

All these people are, in reality, polytheists (mushrik).
Even if they are called Muslims by name, what difference does it make?
Such outward, nominal Islam will be of no benefit in the Hereafter.
The polytheists of Arabia also believed in Allah.
They knew Him as the Creator of the heavens and the earth, but due to worship and veneration of others besides Allah, Allah the Exalted declared them to be polytheists.

If you read the translation of the Noble Qur’an with proper understanding, you will comprehend the meaning of shirk very well. But it is regrettable that in your entire life, you have not read the Qur’an from beginning to end with understanding even once; you merely memorize its words, and that is not sufficient.

Hadith Commentary:
(1)
From this hadith, it is understood that shirk (associating partners with Allah) is not limited to a person denying Allah or believing in multiple gods; rather, sometimes a person becomes tainted with shirk even while affirming Allah, as is stated in the noble verse:
“Most of them do not believe in Allah except while they associate others with Him.” (Yusuf 12:106)
(2)
This affirmation was present among the polytheists of Makkah, as is evident from their talbiyah (pilgrimage chant) during Hajj. They used to say:
“O Allah! I am present, You have no partner except the one whom You have given authority, and he himself possesses no authority.”
(Sahih Muslim, Al-Hajj, Hadith: 2815(1185))
Even today, this belief is found with great intensity: people strongly affirm the powers and authorities of the friends of Allah (awliya Allah), and they say that these powers and authorities have been granted to them by Allah Himself. Regarding such beliefs, Allah the Exalted has said:
“Bring me a revealed book before this or some trace of knowledge, if you are truthful.” (Al-Ahqaf 46:4)
That is, can you show from any revealed book or scholarly narration that Allah the Exalted has granted such and such types of authorities to such and such people?
(3)
In the present era, the condition of grave-worshippers and saint-worshippers is the same: they affirm Allah the Exalted, yet they also worship others alongside Him. They make vows and offerings for them, call upon them in times of illness and distress, and openly refer to them as fulfillers of needs and removers of difficulties. Their graves are circumambulated; all of this is shirk, even if they also profess faith. Such outward faith will be of no benefit on the Day of Resurrection. The polytheists of Makkah also affirmed Allah the Exalted, considered Him the Creator and Owner of the heavens and the earth, but due to worshipping others besides Allah and showing them extreme veneration, Allah the Exalted declared them to be polytheists.
(4)
This hadith also shows that although the language of the noble Companions (radi Allahu anhum) was Arabic, sometimes they faced difficulty in understanding the meaning of a verse. Regrettably, even today there is a group among Muslims who, disregarding the ahadith of the Messenger of Allah (sallallahu alayhi wa sallam), attempt to determine the meaning of the Qur’an solely through the aid of language. If the noble Companions (radi Allahu anhum) could face difficulty in understanding the meaning of a verse, then how can we non-Arabs understand the Qur’an merely through language? In reality, this position has been granted by Allah the Exalted to His Messenger (sallallahu alayhi wa sallam): that he teaches people the Qur’an and, through his actions, character, and speech, demonstrates its reverence. May Allah the Exalted grant us understanding regarding this.

Hadith Commentary:
The right of Allah, exalted is He, upon His servants is that they worship Him alone with sincerity and do not associate anyone with Him. If they do not fulfill this right, then they are committing injustice. This is a crime that is unforgivable. Thus, the Messenger of Allah (sallallahu alayhi wa sallam) said to Mu'adh ibn Jabal (radi Allahu anhu):

"Do you know what Allah’s right is upon His servants, and what the servants’ right is upon Allah?" Mu'adh (radi Allahu anhu) said: "Allah and His Messenger know best." The Messenger of Allah (sallallahu alayhi wa sallam) said:

"Allah’s right upon the servants is that they worship Him alone and do not associate anything with Him, and the servants’ right upon Allah is that He does not punish the one who does not commit shirk (association of partners with Allah)."

(Sahih al-Bukhari, al-Jihad wal-Siyar, Hadith: 2856)

Hadith Commentary:
This narration has already been mentioned above.
Although this narration mentions Luqman (alayhis salam), since it appears in the following narration as well, and this verse is indeed the statement of Luqman (alayhis salam), therefore its relevance to the chapter is evident.

Hadith Commentary:
➊
Luqman (alayhis salam) was a wise and insightful man from among the Arabs. His mention is found in the poetry of Arab poets. Some narrations indicate that he lived during the time of Dawud (alayhis salam) and also benefited from him.

➋
There is a difference of opinion among the scholars of the Ummah regarding whether he was a prophet or simply a wise and insightful man. The majority say that he was a wise sage (hakim), not a prophet. From the style adopted by Imam Bukhari (rahimahullah), it appears that he disagrees with the majority’s verdict and counts him among the noble prophets (alayhimus salam), because inviting to faith and forbidding polytheism (shirk) can only be done by a prophet. However, this is not a sufficiently strong proof of prophethood. The duty of inviting to faith and forbidding polytheism can also be fulfilled by a follower (ummah) of a prophet.

➌
In any case, the noble Companions (radi Allahu anhum ajma‘in) took the word "zulm" (oppression/wrongdoing) in its general sense, which includes both shirk (polytheism) and other forms of wrongdoing. However, in the noble verse, zulm has been specified as shirk, and as evidence, another verse has also been presented.

Explanation:
1:
Those who have believed and have not mixed their faith with injustice (shirk).
(al-An'am: 82)

2:
O my son! Do not commit shirk.
Indeed, shirk is a great sin. (Luqman: 13)