Bukhari

Hadith Commentary:
By "kalimah" is meant the "kalimah tayyibah" (the pure word), the affirmation of which is the foremost foundation of faith (iman).
It is necessary to affirm it with the heart, to declare it with the tongue, and to prove it through actions.

Hadith Commentary:
➊
In this hadith, "kalimah" refers to the kalimah tayyibah (the declaration of faith), the affirmation of which is the foremost foundation of faith. It is absolutely necessary to affirm it with the heart, to declare it with the tongue, and to prove it through actions.
Imam Bukhari rahimahullah has established from this that Allah, the Exalted, possesses the attribute of speech (kalam), and has explained that Allah’s words are unlimited and uncreated.
Just as no one can encompass the essence of Allah, likewise, it is impossible to encompass His words and His attributes.
Whether His words pertain to religious legislation (shar‘iyyah) or to universal decree (kawniyyah qadiriyyah), both types are attributes of Allah and are uncreated.

➋
Imam Bukhari rahimahullah states that everything in the universe is created, but the Noble Qur’an is not created.
The speech of Allah is far greater in status than His creation, because when He wills something, by saying the word "Kun" (Be), that thing comes into existence. That from which something comes into existence is certainly very great and magnificent, and the Qur’an is the speech of Allah, so it too is uncreated.
(Khalq Af‘al al-‘Ibad, p. 34)
In any case, Imam Bukhari rahimahullah has established from the aforementioned verses and the presented ahadith that the words of Allah are unlimited and infinite.
And the divine speech is uncreated, because it is through these words that creation is brought into existence.
If these too were created, it would necessitate that creation brings forth creation.
And Allah knows best.

Hadith Commentary:
The relevance of this hadith to the chapter heading is that it mentions the speech of Allah which is other than the Qur’an.
Imam al-Bukhari’s purpose here is to establish that Allah, exalted is He, speaks besides (i.e., in addition to) the Qur’an as well. This is a refutation of the Jahmiyyah, Mu’tazilah, and the deniers of hadith.

Hadith Commentary:
1.
The guarantee of Allah, the Exalted, is that in the case of martyrdom, He will admit him to Paradise, and in the case of a safe return, He will send him back with reward and spoils.
This is purely the grace and favor of Allah, that the mujahid is never deprived of either martyrdom or safety; if he is martyred, he becomes deserving of Paradise, and if he returns safely, he is entitled to reward or both.
In any case, he will not be deprived of Allah’s honor and respect, provided that his purpose for leaving his home is jihad in the way of Allah and affirmation of the words of Allah.
2.
It should be clear that there are three types of jihad:
➊ Jihad against the disbelievers and polytheists.
➋ Jihad against Satan.
➌ Jihad against one’s own self (nafs).
The following noble verse includes all three types of jihad:
“And strive in the way of Allah as is His due.” (al-Hajj: 22:78)
By “affirmation of the words of Allah” is meant to have faith in the legal (shar‘i) rulings and to act according to them; it is also necessary to have faith in matters of predestination (qadar). Imam Bukhari rahimahullah has established his intended point with these very words: that the existential and predestined words (kalimat kawniyyah qadariyyah), whose existence precedes the existence of the universe, are other than the words of the Noble Qur’an, and Allah, the Exalted, speaks besides the Qur’an as well, and the relation of these words to the universe is contingent (hadith).
And Allah knows best.

Explanation:
The esteemed Imam rahimahullah, in the previous chapters, mentioned the signs of hypocrisy, and now he is beginning to discuss the signs of faith. Thus, standing in prayer on the Night of Decree (Laylat al-Qadr), purely for the sake of Allah’s pleasure, has been stated as a part of faith. From this, the purpose of the Imam is established: that righteous deeds are included within faith, and the increase or decrease of faith depends on the increase or decrease of such deeds. Therefore, the beliefs held by the Murji’ah and the Karramiyyah are utterly false. Laylat al-Qadr is derived from “taqdeer” (decree), meaning that in this night, the knowledge of the decrees of the events to occur in the coming year is given to the angels. The meaning of «قدر» is also “honor,” and the honor of this night is evident from the Noble Qur’an itself. The Night of Decree (Shab-e-Qadr) is one of the odd nights of the blessed month of Ramadan, which alternates every year.

Between “standing in prayer during Ramadan” and “standing in prayer on Laylat al-Qadr” being from the religion, the Imam has mentioned “jihad,” stating that this too is a great part of faith. Based on his deep insight, the Imam has indicated that jihad can be against the self (jihad al-nafs), such as fasting in Ramadan and standing in prayer on Laylat al-Qadr, etc.—these are also included in faith. And if jihad is against the disbelievers (jihad bil-kuffar), then this too is a part of faith. Furthermore, it is also indicated that if jihad occurs during the blessed month of Ramadan, the reward is even greater. Then, if martyrdom (shahadah) in the path of Allah is also attained, it is light upon light.

From the hadith, the meaning of jihad is clear: that a true fighter in the path of Allah (mujahid fi sabilillah) is only the one whose going forth is purely for the sake of Allah’s pleasure. “Affirmation of the Messengers” means to have faith in and affirm all the glad tidings that Allah’s Messengers have conveyed regarding jihad in the path of Allah. For the mujahid fi sabilillah, Allah the Exalted has taken two responsibilities: if he attains the rank of martyrdom, he enters Paradise directly, reaches the embrace of the houris, and is exempted from all reckoning and accounting. He eats the fruits of Paradise and resides in suspended lanterns. And if he returns home safely, he returns with complete reward, and it is possible that he also returns with spoils of war.

In this hadith, the Prophet sallallahu alayhi wa sallam himself expressed the desire for martyrdom, by which he wished to show the ummah the rank of martyrdom. In the Noble Qur’an, Allah has purchased from the believers their lives and wealth in exchange for Paradise, which is the best of bargains.

In the noble hadith, it has been stated that jihad will continue until the Day of Judgment. However, the method will continue to change according to circumstances. In these times, spiritual (qalbi) jihad also holds great importance.

Hadith Commentary:
➊
Previously, the discussion was about Laylat al-Qadr, and the upcoming chapter pertains to the standing (qiyam) in Ramadan. There is a deep connection between both chapters.
Imam al-Bukhari rahimahullah established the chapter of jihad in between; this is because jihad is of two types:
One is jihad against the self (jihad ma‘a al-nafs), and the other is jihad against the disbelievers (jihad ma‘a al-kuffar). Then, jihad against the disbelievers is dependent upon jihad against the self.
First, one must strive against one’s own self and make it subservient to the commands of the Shari‘ah.
After that comes jihad against the disbelievers.
In standing during Laylat al-Qadr, there was jihad against the self; due to this connection, the mention of jihad against the disbelievers has been made.

➋
For the one who strives in the path of Allah (mujahid fi sabilillah), Allah Ta‘ala has taken responsibility for two things.
If he attains martyrdom (shahadah), he will go straight to Paradise.
If he does not attain the station of martyrdom, then there are two possibilities:
(1)
If he receives spoils of war (ghanimah), he will receive the goods of this world as well as the reward of the Hereafter.
(2)
If he does not receive spoils of war, he will return with complete reward.
Both reward and spoils can be combined, but it is not possible that a mujahid fi sabilillah is deprived of both. In the narration of Abu Dawud rahimahullah, it is stated that if the mujahid fi sabilillah receives spoils, he has received two-thirds of the reward.
The remaining one-third is reserved for the Day of Resurrection.
If he does not receive spoils, then the full reward will be preserved.
(Sunan Abi Dawud, Kitab al-Jihad, Hadith: 2497)

➌
Placing the chapter of jihad among the chapters of Ramadan is an indication that if jihad takes place in Ramadan, the reward is multiplied many times over. If martyrdom is attained, then it is “light upon light” (nūrun ‘alā nūr).

➍
From this, it is understood that actions can be referred to as faith (iman), and increase and decrease in it are also possible, because faith in Allah is itself the cause for setting out for jihad; thus, this setting out is in reality iman billah itself, because naming something after its cause is well-known and common among the Arabs.
(Sharh al-Kirmani: 1/158)

Hadith Commentary: The indication of Imam Bukhari rahimahullah in bringing this hadith is also the same: that the spoils of war (mal-e-ghanīmah) are for those who participate in jihad, and to clarify who the true mujahid is. This hadith also sheds considerable light on this matter. There are also such combatants who engage in jihad solely for worldly gain and fame. For such people, there is no reward or recompense. Rather, on the Day of Resurrection, they will be thrown into Hellfire, for the purpose of your jihad was only that you be called brave in the world. This objective of yours was fulfilled for you in the world. Now, in the Hereafter, there is nothing for you except Hellfire.

Hadith Commentary:
Imam Bukhari rahimahullah has established from this hadith that war booty (mal-e-ghanīmah) is only for those who participate in jihad, and furthermore, the true mujahid has been identified as the one who leaves his home and participates in the battlefield solely for the elevation of Allah’s religion.

In contrast, there are also some such combatants who engage in jihad for worldly gain and for show and ostentation.

For such combatants, there is no reward whatsoever; rather, on the Day of Resurrection, they will be publicly humiliated and disgraced, and then they will be cast into Hell.

It will be said to them:
Your only objective was that you be called brave in the world.

Your objective was fulfilled in the world; now, in the Hereafter, there is nothing for you except Hell.

Hadith Commentary:
Vocabulary of the Hadith:
➊ The meaning of تَضَمَّنَ الله (Allah has guaranteed) and تَكَفَّلَ الله (Allah has undertaken) is that Allah is the guarantor and surety for this.
(2)
فَهُوَ عَلي ضَامِن:
He is under My responsibility and guarantee.

Benefits and Issues:
This hadith establishes that if a person goes out for jihad solely to attain the pleasure of Allah, having faith in Allah, and wholeheartedly accepting the virtues of jihad as described by the Messenger (sallallahu alayhi wa sallam), then in the case of martyrdom, he is deemed to be of the people of Paradise. If he returns, he receives a share of either reward or spoils of war, or both. And if he is wounded, he will be raised on the Day of Resurrection in a wounded state, with his wound flowing profusely, and its fragrance will be like that of musk. Martyrdom holds such an exalted status that the Messenger of Allah (sallallahu alayhi wa sallam) himself longed and wished for it repeatedly, even though it is not permissible to wish for death out of fear of worldly hardships and calamities. The purpose is that, in longing for martyrdom, a person offers his life as a sacrifice, thereby becoming a means for the elevation of the religion and for the defense and protection of Muslims against the enemy, and he does not desire the enemy’s success.

Explanation:
1:
That is, just as the reward of a fasting person and one engaged in prayer—who are constantly and at every moment occupied in the worship of Allah—continues uninterrupted, in the same way, there is no moment in which the mujahid (one striving in the path of Allah) is deprived of reward.

Urdu marginal note:
“Belief in Me”—this is a quotation and narration of the words of Allah Ta’ala, because the words “affirmation of My Messengers” can only be those of Allah Ta’ala Himself.

"‘Reward and spoils’—that is, at least one of these will certainly be attained. Both can also be attained, because reward (ajr) will be obtained in every case; if spoils (ghanimah) are acquired, that is better, otherwise the reward of the Hereafter will in any case be received."

Benefits and Issues:

➊
Just as sincerity of intention is a condition for the acceptance of every righteous deed, sincerity of intention is also a condition for the acceptance of jihad in the way of Allah (jihad fi sabilillah).

➋
Jihad is proof of faith in all the Messengers, because its command has existed in all the revealed laws (shari‘ahs). However, some prophets (alayhim as-salam) did not perform jihad with the sword (jihad bil-sayf) due to the condition for it not being fulfilled.

➌
The reward for jihad in the way of Allah (jihad fi sabilillah) with sincerity is granted in every case, whether the mujahid returns home safely after obtaining spoils of war, or is martyred while fighting the disbelievers and enters Paradise.

➍
In some circumstances, jihad is a communal obligation (fard kifayah). In this case, those who remain behind are not sinful. If there is a wisdom in view, it is permissible to leave a more virtuous act and do another permissible act.

➎
The leader of a group or the head of a nation should take into consideration the emotions of the followers, provided that no unlawful act is committed.

➏
It is permissible to swear by Allah to emphasize a statement.

➐
In an oath, it is also permissible to mention one of Allah’s attributes instead of His name.

➑
It is permissible to desire an impossible act, as long as it is related to righteousness.

➒
The rank of martyrdom (shahadah) is so great that the Messenger of Allah (sallallahu alayhi wa sallam), despite being superior to the martyrs, wished to attain the rank of martyrdom as well.

Takhrij al-Hadith:
[وأخرجه البخاري 7463، من حديث مالك به ورواه مسلم 104/1876، من حديث ابي الزناد به]
Jurisprudential Explanation:
➊ For every action, it is necessary for the intention to be sincere; otherwise, all deeds will become invalid and wasted.
➋ For jihad, it is necessary for the creed (‘aqidah) to be correct, as is proven from the phrase “he sets out to affirm His word.” It is thus evident that those who deny authentic hadith are deprived and unfortunate with regard to every type of jihad.
➌ Jihad is a magnificent pillar of Islam, rather, it is the pinnacle of Islam.

Benefit:
From this hadith, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) had great love for jihad and the mujahideen, and that nothing except unavoidable reasons should prevent the leader (amir) from staying with the army.

Benefit:
In this hadith, the virtue of the one who leaves his home with the intention of jihad for the pleasure of Allah Ta’ala is mentioned: if he is martyred, he will go straight to Paradise, and if he returns home as a victorious fighter (ghazi), then even so, he will return with reward and recompense. From this, it is also understood that it is not necessary for every ghazi to return with war booty (maal-e-ghanīmah); sometimes, no war booty is obtained. May Allah Ta’ala grant us martyrdom in the battlefield, ameen.
It should be remembered that every action done for the purpose of exalting the word of Allah (i‘lā’ kalimatullāh) is considered jihad; yes, fighting (qitāl) is one type of jihad.

Benefit:
From this hadith, the tremendous virtue of the martyr (shaheed) is established: that on the Day of Resurrection, his blood will be flowing fresh, and from it will emanate a fragrance like that of musk. Subhan Allah.