Bukhari

Hadith Commentary:
This is the translation of the verse from Surah Al-Kahf: (وَكَانَ الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا) (Al-Kahf: 54).
The answer of Ali, radi Allahu anhu, was correct in terms of reality.
However, the requirement of etiquette was that he should have prayed to Allah for the ability to perform this prayer, and also requested it from the Messenger of Allah, sallallahu alayhi wa sallam; this would have been better, and the Messenger of Allah, sallallahu alayhi wa sallam, would have returned pleased. But (وَكَانَ الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا).
From the chapter and all the narrations, the purpose of Imam Bukhari, rahimahullah, is to refute the misguided sects such as the Jabriyya, Qadariyya, and Mu'tazila, who make a distinction between the Divine Will (mashiyyah) and intention (irada) of Allah.

Hadith Commentary:
➊
It is human nature that when a person resolves not to accept something, he raises all sorts of objections against it and, through various excuses and pretexts, presents answers that are “an excuse worse than the sin itself.”
For this purpose, the most convenient excuse is that of Divine Will (mashiyyat ilahiyyah).
Those who use Divine Will as a shield for their own defense generally forget that there is a great difference between Allah’s Will (mashiyyah) and Allah’s Pleasure (rida).
For example:
Allah’s Pleasure is that all people become obedient to Him and that no one chooses the path of disbelief, polytheism, or oppression and excess. However, His Will (mashiyyah) is that people be tested in this world. For this, Allah has granted human beings the power of discernment and the power of will. Then, whoever, by his own choice and will, becomes obedient to Allah, will be given a good reward.
And whoever chooses the path of disbelief and polytheism will be punished.
This means that walking the path of guidance is both Allah’s Will and His Pleasure, but choosing the path of disbelief and polytheism is within Allah’s Will (mashiyyah) but not His Pleasure (rida).
The example of using Divine Will as an excuse is mentioned in the hadith under discussion.

➋
The answer of Ali radi Allahu anhu was, in terms of reality, correct; that is why the Messenger of Allah sallallahu alayhi wa sallam did not respond to it.
However, the Messenger of Allah sallallahu alayhi wa sallam was grieved that the human capacity for action and choice was overlooked.
Proper etiquette required that, for the ability to perform the night prayer (tahajjud), one should have supplicated to Allah and also requested the Messenger of Allah sallallahu alayhi wa sallam to make this supplication. In this way, the Messenger of Allah sallallahu alayhi wa sallam would have returned pleased.

➌
From this clarification, it is understood that using Divine Will as an excuse is not only the practice of stubborn and obstinate people, but sometimes even a righteous believer may use it to justify himself, even though, according to the explicit statement of the Noble Qur’an, the polytheists used this very Divine Will as an excuse to justify their polytheism.
The statement of Allah, the Exalted, is:
“The polytheists will say: If Allah had willed, neither we nor our forefathers would have committed shirk, nor would we have declared anything unlawful.” (: al-An‘am: 148)
In any case, it is obligatory upon people to follow the commands of the Shari‘ah.
This following should not be sacrificed at the altar of Divine Will.

➍
Imam Bukhari rahimahullah, through this hadith, has refuted the Jabriyah, Qadariyyah, and Mu‘tazilah, who differentiate between Will (mashiyyah) and intention (irada).
And Allah knows best.

Hadith Commentary:
The aforementioned hadith has already been mentioned in the chapter on Tahajjud (voluntary night prayer).
Imam Bukhari rahimahullah, by narrating only this portion, has alluded to the entire hadith, and its completion is as follows: Hazrat Ali radi Allahu anhu said, "O Messenger of Allah (sallallahu alayhi wa sallam)! Our souls are in Allah's control; when He wills to awaken us, He will awaken us." Upon hearing this, he (the Prophet sallallahu alayhi wa sallam) turned back without saying anything, but while walking, he struck his thigh with his hand and recited this verse:
﴿وَكَانَ الْإِنْسَانُ أَكْثَرَ شَيْءٍ جَدَلًا﴾ (al-Kahf: 54)
"And man is the most argumentative of all things."

Hadith Commentary:
1.
The aforementioned hadith has already appeared in the Book of Tahajjud (1127).
Imam Bukhari rahimahullah, by mentioning these words, has alluded to the complete hadith.
The continuation of this hadith is that Ali radi Allahu anhu said:
“O Messenger of Allah sallallahu alayhi wa sallam! Our souls are in Allah’s control; whenever He wills to awaken us, He will do so.” Upon hearing this, you turned back and said nothing, but kept striking your thigh with your hand and reciting this verse:
“Man is the most argumentative of all beings.”
2.
Ali radi Allahu anhu tried to reject a legal (shar‘i) ruling by invoking predestination (qadar), whereas qadar is only meant to remove distress.
If qadar is used even in matters of Islamic rulings, then the very purpose of the sending of the Prophets alayhimus-salam is negated.

The Virtue of Reciting Surah al-Kahf on Friday
Question: What is the virtue of reciting Surah al-Kahf on the blessed day of Friday? Please answer in the light of the Qur’an and Hadith.

Answer: It is narrated from Abu Sa‘id al-Khudri radi Allahu anhu that the Noble Prophet sallallahu alayhi wa sallam said:
“Whoever recites Surah al-Kahf on the day of Friday, a light will be illuminated for him between the two Fridays.” [المستدرك للحاكم، كتاب التفسير: تفسير سورة الكهف 368/2]

In another narration from him:
“Whoever recites Surah al-Kahf on the day of Friday, a light will be illuminated for him between him and the House of Allah (Baytullah).” [بيهقي 249/3]

Imam Hakim rahimahullah declared this hadith to have a sound chain of narration, whereas Imam Dhahabi rahimahullah described Nu‘aym ibn Hammad as «ذومناكير» (one who narrates rejected reports).

The criticism of Imam Dhahabi is not correct,
because Nu‘aym is not alone in narrating this report.
Yazid ibn Mukhlad and Sa‘id ibn Mansur have also corroborated him.
For further details, see Irwa’ al-Ghalil 626, 3/95, 96.

From this authentic hadith, it is understood that by reciting Surah al-Kahf on the day of Friday, a light is illuminated for the person until the next Friday, or a light is illuminated for him from himself up to the House of Allah (Baytullah).

Therefore, reciting it on the day of Jumu‘ah (Friday) is absolutely correct.

Hadith Commentary:
Ali radi Allahu anhu did not give this answer as a form of denial, but rather this statement came from him while he was in a state of sleepiness. There is no doubt that if he had stood up and performed the prayer upon the command of the Prophet sallallahu alayhi wa sallam, it would have been even more virtuous.
Although what Ali radi Allahu anhu said was also correct, the awakening and rousing of any person is, in reality, Allah’s awakening and rousing.
Ali radi Allahu anhu’s statement on this occasion, that “when Allah wakes us, we will get up,” was merely a form of argumentation and obstinacy; for this reason, the Prophet sallallahu alayhi wa sallam departed while reciting this verse.
And the tahajjud prayer was not obligatory (fard) such that the Prophet sallallahu alayhi wa sallam would compel them.
Secondly, it is possible that Ali radi Allahu anhu got up afterwards and performed the tahajjud prayer.
(Wahidi)

Hadith Commentary:
➊
This corresponds to the first part of the title of this hadith.
The Messenger of Allah (sallallahu alayhi wa sallam) encouraged prayer, urging that one should rise and pray with determination and resolve. However, Ali (radi Allahu anhu) took recourse in divine decree (qada wa qadar), just as people commonly use it as an excuse for not performing an action.
The Messenger of Allah (sallallahu alayhi wa sallam), upon hearing his timely excuse-making, was astonished and returned, and sleep also overcame him.
He (sallallahu alayhi wa sallam) did not insist further because the night prayer (tahajjud) was not obligatory.
If Ali (radi Allahu anhu) had acted upon the instruction of the Messenger of Allah (sallallahu alayhi wa sallam) and stood up to pray, it would have been better.

➋
From this, it is also understood that it is human nature to defend oneself through words or actions.
In any case, Ali (radi Allahu anhu) only excused himself from standing (for prayer) due to the overpowering nature of sleep.
This hadith shows that reminding someone who is neglectful in a virtuous matter is legislated, because heedlessness is inherent in human nature.

➌
The connection of this hadith to Kitab al-I'tisam is that it would have been better for Ali (radi Allahu anhu) to act upon the words of the Messenger of Allah (sallallahu alayhi wa sallam) and rise to pray.
And Allah knows best.

Hadith Commentary:
That is, the Prophet encouraged Ali and Fatimah (radi Allahu anhuma) towards the night prayer, but upon hearing Ali’s (radi Allahu anhu) excuse, he remained silent.
If the prayer had been obligatory, Ali’s (radi Allahu anhu) excuse would not have been acceptable.
However, while leaving, the Prophet did express regret.
Maulana Waheed uz-Zaman writes that Ali’s (radi Allahu anhu) response was, in reality, correct, but its use at that moment was not appropriate, because when a worldly person faces difficulty, one should exert oneself and fulfill all divine commands by striving against the self (nafs).
To rely on predestination (taqdeer) and, being unable to worship, simply sit idle—and when someone commands a good deed, to refer to predestination—is obstinacy and argumentation.
Belief in predestination is not meant so that a person becomes crippled and sits inactive, neglecting means and effort.
Rather, the meaning of predestination is that one should strive with effort, toil, and seek the means, but remain aware that only what Allah has written in one’s destiny will occur.
Since it was nighttime, and Ali (radi Allahu anhu) was younger and the Prophet’s son-in-law, the Prophet (sallallahu alayhi wa sallam) considered it inappropriate at that moment to prolong the discussion or engage in question and answer, so he did not reply. However, he was grieved by this response.

Hadith Commentary:
1.
In the narration of Sunan al-Nasa’i, this incident is described in detail:
Ali (radi Allahu anhu) relates that one night the Messenger of Allah (sallallahu alayhi wa sallam) came to me and his beloved daughter Fatimah (radi Allahu anha) and woke us up for the night prayer (tahajjud), then returned to his house and continued to pray for part of the night. However, when he did not hear any movement from us indicating that we had woken up and started praying, he came again, woke us, and instructed us regarding the prayer.
While rubbing my eyes, I said:
O Messenger of Allah (sallallahu alayhi wa sallam)! We can only pray as much as Allah the Exalted has decreed for us, and our souls are in Allah’s control.
Upon hearing this, the Messenger of Allah (sallallahu alayhi wa sallam) returned without saying anything, but while striking his thigh, he did say:
“Man is indeed very argumentative.”
(Sunan al-Nasa’i, Qiyam al-Layl, Hadith: 1813)

(2)
Using predestination (qadar) as an excuse to abandon action has been described in the Noble Qur’an as argumentativeness (jadal).
The Messenger of Allah (sallallahu alayhi wa sallam) did not approve of Ali’s (radi Allahu anhu) reliance on predestination, because if someone truly lacks the ability to do something, then he is excused. But the person who, despite having the ability, does not prepare himself for action and instead, by making predestination an excuse, falls into weakness of resolve—such a person is argumentative, not excused.
The Messenger of Allah’s (sallallahu alayhi wa sallam) repeated efforts to wake them up establishes encouragement for the night prayer (tahajjud), but his not reproaching them for leaving it is evidence of its non-obligation.

(3)
From this, it is also understood that the imam should not act harshly in this matter.
(Fath al-Bari: 18/3)
The Messenger of Allah (sallallahu alayhi wa sallam) remained silent after hearing Ali’s (radi Allahu anhu) response.
If this prayer had been obligatory, Ali’s (radi Allahu anhu) excuse would not have been acceptable.

Hadith Commentary: Benefits and Issues: ➊ A person should encourage his relatives, family members, and associates to perform voluntary (nafl) acts of worship and should keep informed about their circumstances.
➋ A person should not respond to someone’s advice or encouragement towards good deeds with obstinacy or argumentation. Rather, he should accept it and acknowledge his own shortcomings and deficiencies, or present a genuine excuse if there is one.
Ali radi Allahu anhu used predestination (qadar) as an excuse. For this reason, the Prophet sallallahu alayhi wa sallam did not approve of it, and he sallallahu alayhi wa sallam struck his thigh with his hand to express astonishment and wonder at why Ali radi Allahu anhu gave such a response immediately and without reflection.

1612. Commentary:

➊ "Our souls": These words are based on the concept that during sleep, the soul completely departs from the person and comes under the possession of Allah, as mentioned in the Noble Qur'an: (Allah takes the souls at the time of their death, and those that do not die [He takes] during their sleep) (). Therefore, awakening will only occur when the soul is returned.

➋ Ali and Fatimah (radi Allahu anhuma) were also young. At this age, waking up at night for the tahajjud prayer is very difficult, so sometimes they may have shown some laziness. It appears that this incident pertains to the early period of their marriage.

➌ "A conclusive argument": Because presenting predestination (qadar) in a matter of choice is a conclusive argument (i.e., an excuse that cuts off further discussion). Reference to predestination should be made only where there is no choice, for example: life and death, health and illness, etc. Performing prayer is a matter of choice. In this, presenting predestination as an excuse is not correct, because in such matters, command and prohibition are the basis, not predestination.

1613. Commentary:
➊ This hadith is a detailed explanation of the previous hadith.
➋ These words of Ali radi Allahu anhu are not any form of disrespect or disobedience, but rather a natural expression upon being awakened from sleep, which is almost involuntary.
➌ "As if, by way of reproach, he (the Prophet sallallahu alayhi wa sallam) was repeating Ali's words back to him in a different tone. Generally, this is done at times of disapproval."