Bukhari

Hadith Commentary:
Perhaps the Prophet sallallahu alayhi wa sallam made this statement at the time when the verse of Surah Al-Fath ﴿لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ﴾ () was revealed, or he negated having detailed knowledge of circumstances, while having certainty of his salvation in a general sense, as mentioned in the verse ﴿وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ﴾ ().
The objection of the priests here is baseless.
No matter how accepted or high-ranking a servant may be, he is still a servant; before the praiseworthiness of Allah ta‘ala, he continues to tremble—“Near ones are more bewildered.”

Hadith Commentary:
Declaring anyone to be definitively destined for Paradise is a prerogative possessed only by Allah and His Messenger, and no one else has the right to declare anyone absolutely as a person of Paradise.

In the narration, the phrase "By Allah" (wallahi) appears repeatedly for the purpose of oath, and it is for this reason that Imam al-Bukhari rahimahullah has included it here.

In another narration, it is stated as follows:
"What will be my state, and what will be the state of Uthman?"

This is in accordance with the verse in Surah al-Ahqaf: ﴿وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ﴾ (, al-Ahqaf: 9)
That is, "I do not know what will be done with me or with you."

The mention of drawing lots (qur‘ah) in the hadith is also an explanation in accordance with the chapter.

The objection of the priests that, "When your Prophet did not know about his own salvation, how can he grant salvation to others?" is a completely baseless objection.

This is because, if he were not a true Prophet, he would certainly have said for his own reassurance that, "I will do such and such, I have all authority."

True and upright people always display humility.

It is on this basis that the Prophet sallallahu alayhi wa sallam spoke in this manner.

Hadith Commentary:
(1)
From this hadith, it is understood that one should not claim with certainty about any person that he is destined for Paradise, except for those regarding whom it has been clearly stated in the Noble Qur’an or in authentic hadith, such as: the ten who were given glad tidings of Paradise (asharah mubashsharah), etc.—they can be certainly called people of Paradise. Furthermore, all of a deceased person’s deeds come to an end with his death; however, an act such as ongoing charity (sadaqah jariyah) will continue until the Day of Resurrection.
(2)
Imam Bukhari rahimahullah has presented this hadith as evidence for the permissibility of drawing lots (qur‘ah). In such situations, drawing lots is permissible and there is no legal (shar‘i) objection to it.

Hadith Commentary:
It is said that this ‘Uthman was a very wealthy man. What he saw in his dream refers to his ongoing charity (sadaqah jariyah).
Imam Bukhari rahimahullah has explained here that a spring (in a dream) is interpreted as a righteous deed, just as people—even animals—benefit from a spring, similarly, the righteous deeds of a Muslim benefit many creatures.
This is the very meaning of “The best of people are those who benefit others.”

Hadith Commentary:
It is possible that ‘Uthman ibn Maz‘un radi Allahu anhu performed deeds during his lifetime that held the status of ongoing charity (sadaqah jariyah), which were shown in the dream in the form of a flowing spring.

For example:
➊ He had a son, Sa’ib radi Allahu anhu, who participated in the Battle of Badr and other expeditions, and who passed away during the caliphate of Abu Bakr radi Allahu anhu.
➋ He was a wealthy man among the Quraysh; it is not unlikely that he spent his wealth in such a way that it constituted ongoing charity (sadaqah jariyah).
➌ The deed of one who remains armed in the path of Allah also continues after his death; it is possible that he always remained in the position of a murabit (one stationed in the path of Allah).
(Fath al-Bari: 12/514)

Hadith Commentary:
In one narration, it is stated: "I do not know what will happen to ‘Uthman (radi Allahu anhu)."
There is no objection to this narration.
However, the preserved narration is: "I do not know what will happen to me."
Just as it is in the Noble Qur’an: ﴿ وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ ﴾ ()
It is said that this verse and hadith pertain to the time before the revelation of the verse: ﴿ لِيَغْفِرَ لَكَ اللَّهُ مَا تَقَدَّمَ مِنْ ذَنْبِكَ وَمَا تَأَخَّرَ ﴾ ()
And you had not yet been informed with certainty that you are superior to all those before and after.
I say that this explanation is not excellent.
The reality is that the court of the Most High (Allah) is a truly independent and self-sufficient court; no matter what rank a person attains, he can never be free from awe of His independence and majesty.
He is such a sovereign that He does whatever He wills; not the slightest fear of anyone affects Him.
Hazrat Shaykh Sharfuddin Yahya Maneri (rahimahullah) states in his letters that He is so independent and unconcerned that if He wills, He can make all the prophets and righteous servants dwellers of Hell in an instant, and take all the sinners and disbelievers into Paradise—no one can utter a word.
In the end of the hadith, it is mentioned that their good deed appeared to them in the form of a spring.
From another hadith, it is understood that righteous deeds appear in the form of a handsome man, and evil deeds appear in the form of an ugly man. Both hadiths are true, and in them, the states of the righteous and the wicked are described according to the ranks of their deeds.

Hadith Commentary:
1.
The court of Allah, the Exalted, is a marvelous manifestation of independence.
No matter how high a person's rank may be, he can never be free from Allah's indifference and majesty, nor can he be fearless of it.
It is stated in the Noble Qur’an:
“Say: I am not a new (unique) messenger among the messengers, nor do I know what will be done with me or with you.”
()
This very matter has been mentioned in the hadith.

3.
At the end of this hadith, it is stated that the righteous deeds of Uthman ibn Maz‘un (radi Allahu anhu) appeared in the form of a flowing spring.
In another hadith, it is mentioned that righteous deeds appear in the form of a handsome man, and evil deeds appear in the form of an ugly man.
(Musnad Ahmad: 4/288)
Both ahadith are true, and in them, the states of the righteous and the wicked are described according to the ranks of their deeds.
The real reality will become fully manifest on the Day of Resurrection.
We must have faith in what Allah and His Messenger (sallallahu alayhi wa sallam) have informed us of.
And that is sufficient.

Hadith Commentary:
Several matters are mentioned in this narration.
Firstly, when the Muhajirun (Emigrants) came to Madinah, the Prophet (sallallahu alayhi wa sallam) established brotherhood between them and the Ansar to alleviate their distress.
A drawing of lots was conducted regarding this, and whichever Muhajir’s name came up with which Ansari, he was entrusted to him.
They (the Ansar) honored and served them even more than their own blood brothers.
The chapter heading is derived from the fact that the Prophet (sallallahu alayhi wa sallam) saw ‘Uthman ibn Maz‘un (radi Allahu anhu) after his ritual bath (ghusl) and shrouding (kafan).
It is also derived from the hadith that the reality of any servant is known only to Allah.
We should have a good opinion of them according to our own assumption.
The true state of affairs should be left to Allah.
Many opponents of Islam have raised the objection here that if the Prophet (sallallahu alayhi wa sallam) himself was not certain of his own salvation, then how could he intercede for his Ummah?
In response to this objection, the first point is that this noble statement of the Prophet (sallallahu alayhi wa sallam) is from the early period of Islam. Later, Allah gave him the glad tidings in Surah al-Fath that all his past and future sins had been forgiven, so this objection is itself resolved, and it is established that after this, he attained complete certainty regarding his own salvation.
Nevertheless, the station of servitude (ubudiyyah) necessitates that the Lord’s attribute of absolute self-sufficiency (samadiyyah) always be kept in view.
The intercession (shafa‘ah) of the Prophet (sallallahu alayhi wa sallam) is true.
Rather, the Maqam Mahmood (the Praised Station) of the Greatest Intercession (Shafa‘ah Kubra) is granted to the Prophet (sallallahu alayhi wa sallam).
In this context, the translation would be: “By Allah, I do not know what will be done with him.”
Although my opinion regarding him is indeed good.

Hadith Commentary:
(1)
In one narration, it is mentioned that when the Messenger of Allah (sallallahu alayhi wa sallam) heard of the martyrdom of Umm ‘Ala’ (radi Allahu anha), he said:
By Allah! Even though I am the Messenger of Allah, I have no knowledge about myself or about you as to how we will be dealt with on the Day of Resurrection.
The noble statement of the Messenger of Allah (sallallahu alayhi wa sallam) is exactly in accordance with the statement of Allah, the Exalted, Who said:
﴿قُلْ مَا كُنتُ بِدْعًا مِّنَ الرُّسُلِ وَمَا أَدْرِي مَا يُفْعَلُ بِي وَلَا بِكُمْ ۖ ﴾ ()
“Say: I am not something original among the messengers, nor do I know what will be done with me or with you.”
The Messenger of Allah’s (sallallahu alayhi wa sallam) expression of unawareness regarding himself is from before the following statement of Allah, the Exalted:
﴿إِنَّا فَتَحْنَا لَكَ فَتْحًا مُّبِينًا ﴿١﴾ لِّيَغْفِرَ لَكَ اللَّـهُ مَا تَقَدَّمَ مِن ذَنبِكَ وَمَا تَأَخَّرَ وَيُتِمَّ نِعْمَتَهُ عَلَيْكَ وَيَهْدِيَكَ صِرَاطًا مُّسْتَقِيمًا ﴿٢﴾ ()
“O Prophet! We have certainly granted you a clear victory, so that Allah may forgive you your past and future errors, complete His favor upon you, and guide you to a straight path.”
This is because the verses in which unawareness is expressed are from a Makkan surah, and where this honor is mentioned for you is in a Madinan surah. (Fath al-Bari: 3/149)
Furthermore, regarding himself, he (sallallahu alayhi wa sallam) clearly stated:
“I will be the first to enter Paradise.”
(Musnad Ahmad: 3/144, and al-Silsilah al-Ahadith al-Sahihah, under hadith: 1571)

(2)
In another narration of Sahih al-Bukhari, Umm ‘Ala’ (radi Allahu anha) states that when the Messenger of Allah (sallallahu alayhi wa sallam) commented regarding ‘Uthman (radi Allahu anhu), I became very worried.
I saw in a dream a flowing spring for ‘Uthman (radi Allahu anhu). I mentioned this to the Messenger of Allah (sallallahu alayhi wa sallam), and he said:
“This is his deed (which continues even after his death).”
(Sahih al-Bukhari, al-Shahadat, hadith: 2687)

(3)
From this hadith, it is also understood that one should not declare anyone to be definitively among the people of Paradise, because sincerity of intention is a condition for entering Paradise, and no one other than Allah is aware of it. However, regarding those individuals about whom there is a definitive text, such as the ten who were given glad tidings of Paradise (al-‘Asharah al-Mubashsharah) and others, there is no harm in calling them people of Paradise.
And Allah knows best.

(4)
The narration of Nafi‘ ibn Yazid has been reported by Isma‘ili with his connected chain.
The corroboration of Shu‘ayb has been reported by Imam al-Bukhari (rahimahullah) himself with a connected chain, whose wording is:
“By Allah! I have no knowledge regarding what will be done with him.”
(Sahih al-Bukhari, al-Shahadat, hadith: 2687)
The corroboration of ‘Amr ibn Dinar has been reported by Abu ‘Umar in his Musnad with a connected chain.
(Fath al-Bari: 3/149)
The corroboration of Ma‘mar has also been reported by Imam al-Bukhari with a connected chain.
(Sahih al-Bukhari, al-Ta‘bir, hadith: 7003)