Bukhari

Hadith Commentary:
From the blessed supplication, the phrase "Your word is the truth" provides the translation for the chapter heading, that is: O Allah! Your speaking is the truth.
From this, the refutation is established against those who deny letters and sound in Allah's speech.

Hadith Commentary:
In this blessed supplication, it is stated: O Allah! Your speech is the truth; therefore, the speech of Allah, the Exalted, is based on reality.
This refutes those who deny letters and sound in the speech of Allah, the Exalted, because in this hadith, the divine speech is described as "qawl" (saying), which consists of sound and letters. Furthermore, in this hadith, the attribute "truth" (haqq) is mentioned for the speech of Allah, the Exalted, the meaning of which is established and everlasting.
In the speech of Allah, the Exalted, there is guidance and justice, whereas the hypocrites and disbelievers, by turning away from its truth and seeking to alter it, only bring harm upon themselves by acting in such a manner.
And Allah is the One whose help is sought.

Hadith Commentary:
"Qiyam" is an intensive form, but the meaning remains the same, i.e., One Who firmly upholds.
The narration of Qays has been connected (mawsul) by Muslim and Abu Dawud, and the narration of Abu al-Zubayr has been connected by Imam Malik in the Muwatta.

Hadith Commentary:
➊
In these ahadith, the meeting with Allah Ta’ala is mentioned, which will occur on the Day of Resurrection.
By this meeting is also meant the vision (ru’yah) of Allah Ta’ala, which is a truth, and those who deny it are misguided and irreligious.
Allah Ta’ala has mentioned His meeting in more than twenty verses.
Ahl al-Sunnah have established the vision of Allah from these verses.
It is mentioned in the hadith:
“On the Day of Resurrection, each one of you will meet his Lord.
There will be no interpreter between him and his Lord.” (Sahih al-Bukhari, Kitab al-Tawhid, Hadith: 7443)
Allah Ta’ala has declared the denial and rejection of this meeting as disbelief (kufr).
In the presence of this denial, no deed will be of any benefit.
The statement of Allah Ta’ala is:
“And those who denied the signs of Allah and His meeting, they have despaired of My mercy, and for them there will be a painful punishment.” (al-‘Ankabut 23)
How can such people hope for the mercy of Allah when they do not even affirm this meeting? Therefore, on the Day of Resurrection, they will remain deprived and hopeless of Allah Ta’ala’s mercy, whereas in another place Allah Ta’ala has said:
“Whoever hopes to meet Allah, then the appointed time of Allah is surely coming.” (al-‘Ankabut: 5)
That is, immediately after death, the mercy of Allah Ta’ala will embrace them.
These two types of verses are reflections of each other.

➋
In any case, Imam al-Bukhari rahimahullah has established the vision of Allah from this hadith, which is based on reality.
Imam Ibn Taymiyyah rahimahullah has written in the commentary of the following verse:
“And Allah is Most Kind to the believers.
On the Day they meet Him (Allah), their greeting will be: ‘Peace.’” (al-Ahzab 43, 44)
The linguists are unanimous that by “meeting” is meant to be face to face and to see each other with open eyes.
(Fatawa Ibn Taymiyyah rahimahullah: 6/488)

➌
It should be clear that two things are necessary for a meeting:
First, to go towards the other, and second, to see him with open eyes. However, some of the theologians (ahl al-kalam) have interpreted this meeting to mean the giving of reward for deeds.
This interpretation is contrary to the position of the Companions (radi Allahu anhum ajma‘in) and the Followers (tabi‘in rahimahullah), because in the Qur’anic verses, meeting and reward are mentioned separately.
The statement of Allah Ta’ala is:
“On the Day they meet Him (Allah), their greeting will be: ‘Peace,’ and He has prepared for them a noble reward.” (al-Ahzab: 44)
From this verse, it is clear that the meeting and the noble reward are two separate blessings. Also, in the hadith narrated from Ibn ‘Abbas radi Allahu anhu, it is mentioned: “Your promise is true, Your meeting is a reality, and Paradise and Hellfire are also true.”
In this hadith, the meeting and Paradise and Hellfire are mentioned separately. If by meeting is meant the reward and punishment from Allah Ta’ala, then what is the point of mentioning Paradise and Hellfire separately afterwards? Because Paradise is the reward for the obedient, and Hellfire is the punishment for the disobedient.
In any case, from these ahadith, Imam al-Bukhari rahimahullah has argued for the vision of Allah, which is a clear proof of his depth of understanding and strength of deduction.

➍
It should be noted that the narration of Qays ibn Sa‘d has been reported by Imam Muslim (Hadith: 769)
and Abu Dawud (Hadith: 771),
and the narration of Abu al-Zubayr has been reported by Imam Malik rahimahullah in the Muwatta (Hadith: 511)
with a connected chain.
(Fath al-Bari: 13/531)
On the occasion of the Battle of Hunayn, some of the Ansar felt discontent over the distribution of the spoils of war, so the Messenger of Allah sallallahu alayhi wa sallam consoled them.
In the hadith narrated from Anas radi Allahu anhu (7241),
this consolation is mentioned.

➎
The Messenger of Allah sallallahu alayhi wa sallam will be granted two reservoirs (hawd) on the Day of Resurrection:
One will be in the plain of gathering (mahshar), from which the angels will prevent some apostates from drinking, and the other reservoir will be in Paradise, whereas the Mu‘tazilah have denied the reservoir.
And Allah knows best.

Hadith Commentary:
(1)
In one narration, it is mentioned that at the end of this supplication, the Messenger of Allah sallallahu alayhi wa sallam would also recite: "Wa la hawla wa la quwwata illa billahil ‘aliyyil ‘azim."
(As-Sunan al-Kubra by an-Nasa’i, no. 1321; Sunan Ibn Majah, Kitab Iqamat as-Salawat, hadith: 1355; Fath al-Bari: 11/143)

(2)
It is recommended (mustahabb) to recite this supplication as the opening supplication (du‘a’ al-istiftah) in all prayers.
Particular care should be taken to recite it in the night prayer (tahajjud).
In this supplication, the Messenger of Allah sallallahu alayhi wa sallam expressed servitude (‘ubudiyyah) before Allah Almighty in a manner that is unique to his noble status.
...
sallallahu alayhi wa sallam
...

Hadith Commentary:
The correspondence between the chapter and the hadith is that the application of the word "Haq" (Truth/Right) for Allah the Exalted is correct.

Hadith Commentary:
➊
Imam Bukhari rahimahullah wishes to clarify that in the noble verse, by "truth" (haqq) is meant the word (كُنْ) ("Be").
This is the speech (kalam) of Allah and His attribute, because whatever is created by the word (كُنْ) comes into existence, and the word (كُنْ) itself is uncreated.
The word by which the creation is brought into existence can in no way be similar to the creation itself; therefore, it is of utmost importance to distinguish between the speech of Allah and His creation.
The speech of Allah is His attribute, and whatever comes into existence by it is the creation of Allah.

➋
From this hadith, the point of evidence for Imam Bukhari rahimahullah is (قولُك الحقَ) ("Your word is the truth").
He has refuted the positions of the Jahmiyyah and the Ash'ariyyah regarding the issue of the Speech of Allah (kalam Allah).
The view of the Jahmiyyah regarding the Speech of Allah is that speech is not an attribute of Allah, but rather it is the creation of Allah.
Allah created it in the air or in whatever place the speech is heard.
Its attribution to Allah is an attribution of creation, just as "the she-camel of Allah" (naqatullah), or an attribution of honor, just as "the House of Allah" (baytullah).
Regarding this, the Ash'ariyyah say that Allah's speaking is an attribute that subsists with His essence, but it is not related to His will (mashi'ah).
The heard letters, words, and sounds are the creation of Allah, which He created as an expression of His inherent attribute of speech.
We will present an examination of the positions of both these groups in the future.
In this regard, our inclination is that the attribute of speech should be affirmed for Allah without distortion or denial (bila tahrif wa ta'til), and without asking how or likening (bila takyyif wa tamthil), and it should be accepted as a reality as befits His essence.
And His speaking is subject to His will, and He speaks with letters and audible sounds.
There is consensus of the pious predecessors (salaf salihin) on this position.
And Allah knows best.

➌
Imam Bukhari rahimahullah, at the end of the hadith, has narrated some additional words from Sufyan al-Thawri rahimahullah. This means that when the narrator of the hadith, Qabeesah, narrated this hadith from Sufyan al-Thawri rahimahullah, the words (أَنْتَ الْحَقُّ) ("You are the Truth") before (قولُك الحقَ) ("Your word is the truth") were omitted.
Whereas Thabit ibn Muhammad narrated these words from Sufyan.
These words will be mentioned ahead with the complete context.
(Sahih al-Bukhari, Kitab al-Tawhid, Hadith: 7442)

Hadith Commentary:
It is Sunnah that the fortunate Muslim who rises for the Tahajjud prayer should, upon waking, first recite this supplication.

The word "Tahajjud" is a verbal noun (masdar) from the form "taf‘ul"; its root is "hujūd."
Allamah Qastallani rahimahullah states:
"Asluhu tark al-hujūd wa huwa al-nawm. Qala Ibn Faris: al-mutahajjid al-musalli laylan, fatahajjad bihi ay itruk al-hujūd lil-salah."
That is, its original meaning is to abandon sleep at night for the sake of prayer.

Thus, in technical terms, "mutahajjid" refers to the worshipper who bids farewell to his sleep at night and becomes engaged in prayer.
In terminology, the night prayer is designated as the prayer of Tahajjud.

In the explanation of the noble verse’s phrase "naafilatan laka" (), Allamah Qastallani writes:
"Faridah za’idah laka ‘ala al-salawat al-mafrudah khussista biha min bayni ummatik. Ruya al-Tabarani bi isnad da‘if ‘an Ibn Abbas anna al-naafilata lil-nabiyyi sallallahu alayhi wa sallam khasatan li-annahu umira bi qiyam al-layl wa kutiba ‘alayhi doona ummatih."
That is, the Tahajjud prayer was made obligatory for the Prophet sallallahu alayhi wa sallam in addition to the five daily prayers, and he was distinguished in this matter from his Ummah, for it was not obligatory for the Ummah but was obligatory for him.

Abdullah ibn Abbas radi Allahu anhu also said in the explanation of the phrase "naafilatan laka" that it is specifically for you as an obligatory prayer.
You were commanded to perform the night prayer, and it was made obligatory upon you apart from your Ummah. However, Imam Nawawi rahimahullah stated that later, even for you, its obligation was abrogated.

In any case, the Tahajjud prayer is a very important prayer after the five obligatory prayers, which is performed in the latter part of the night. It consists of eleven rak‘ahs, in which eight rak‘ahs are performed two by two with salutation (salam), and at the end, three rak‘ahs of Witr are offered.

This very prayer, in Ramadan, is referred to as Tarawih.

Hadith Commentary:
(1)
From the apparent context of Imam Bukhari rahimahullah, it is understood that when the Messenger of Allah sallallahu alayhi wa sallam would stand for the night prayer (tahajjud), he would recite the mentioned supplication. In fact, Imam Ibn Khuzaymah rahimahullah has established a chapter on this hadith with the following words:
“The Messenger of Allah sallallahu alayhi wa sallam would recite the mentioned supplication after the opening takbir (takbir tahrimah).”
In the narration he has mentioned, it is explicitly stated that when the Messenger of Allah sallallahu alayhi wa sallam would stand for the night prayer (tahajjud), after saying Allahu Akbar, he would recite this supplication.
(2)
It should be noted that when Ibn Abbas radi Allahu anhu spent the night at the house of his maternal aunt, Umm al-Mu’minin Maymunah radi Allahu anha, at that time he heard this supplication from the Messenger of Allah sallallahu alayhi wa sallam.
(Fath al-Bari: 6/3) (3)
At the end of the narration, Imam Bukhari rahimahullah has established, on the authority of Sufyan, the hearing (sama‘) of the narrator of the hadith, Sulayman, from Tawus.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
NURUS-SAMAWATI WAL-ARD:
The heavens and the earth are illuminated and brightened by You alone.
And it is by Your light that the inhabitants of the heavens and the earth receive guidance and direction,
and by Your light alone, everything in the heavens and the earth is fulfilling its responsibilities.

(2)
QIYAMUS-SAMAWATI WAL-ARD:
You alone uphold the heavens and the earth; You are the guardian and protector of everything, and the heavens and the earth operate under Your management alone.

(3)
RABBUS-SAMAWATI WAL-ARD:
The meaning of Rabb is one whose command is obeyed,
who fulfills the needs and necessities of everything, i.e., the remover of difficulties and fulfiller of needs,
the master and owner, and the organizer and manager, i.e., You alone are the owner and master of everything.
And Your sovereignty prevails everywhere, and You alone are fulfilling the needs of everything.

(4)
ANTA AL-HAQQ:
The word Haqq is used for various meanings: that which is absolutely clear and manifest in its appearance and existence is also called Haqq,
therefore Allah ta'ala is called Haqq.
Also, that whose occurrence is definite and certain,
i.e., that which must happen is also called Haqq,
therefore the Day of Judgment and meeting with Allah are called Haqq,
and that whose existence and realization is free from any doubt or suspicion is also Haqq.
Therefore, Allah's promises and Paradise and Hell are called Haqq,
and that which serves as the decisive word amidst disputes and disagreements is also called Haqq,
therefore Allah's word and the Qur'an are called Haqq.
This word is also used in contrast to falsehood (batil),
and also for purpose and objective,
therefore the creation of the heavens and the earth is described as being with Haqq.

(5)
LAKA ASLAMTU:
The meaning of Islam is
to hand oneself over and entrust oneself to someone,
to bow one's head in submission,
to obey and follow.

(6)
ILAYKA ANABTU:
Inabah
means turning and returning,
i.e., in every matter and affair, I have turned to You alone,
and directed myself towards You alone.

(7)
BIKA KHASAMTU:
I have confronted Your opponents and deniers with the arguments, proofs, and strength granted by You.

(8)
ILAYKA HAKAMTU:
I have brought every decision to Your court alone,
accepted You alone as the judge and arbiter,
did not accept anyone else as judge besides You,
and when I belong to You in every respect and in every aspect, then You alone forgive all my faults and shortcomings.
Because You alone are my deity and God.

(9)
MA QADDAMTU WA MA AKH-KHARTU:
Whatever I have already done or will do in the future, or whatever action I should have done later but did earlier,
and whatever should have been done earlier but I delayed,
so forgive the shortcomings of precedence and delay.

Explanation:
1:
O Allah! All praise is for You alone; You are the Light of the heavens and the earth (and the One who brings forth light between the heavens and the earth). All praise is for You alone; You are the Sustainer of the heavens and the earth. All praise is for You alone; You are the Lord of the heavens and the earth and whatever is between them. You are the Truth, Your promise is true (truthful), meeting You is true, Paradise is true, Hellfire is true, the Hour (Day of Judgment) is true.

O Allah! I have submitted myself to You, and I have believed in You, and I have placed my trust in You, and I have turned to You, and for Your sake I have fought, and to You I have referred for judgment. O Allah! Forgive all my sins and errors—what I have done before and what I will do later, what I do secretly and what I do openly. You are my deity; there is no deity worthy of worship except You.

771. Commentary:
Reciting this supplication at the place of Thana (opening glorification) is recommended (mustahabb) in all prayers, especially in Tahajjud (the night prayer). In this supplication, the manner in which the Noble Prophet (sallallahu alayhi wa sallam) expressed servitude is unique to his station. Within it, the essence of iman (faith), Islam (submission), and ihsan (spiritual excellence) has been encompassed.

1620. Commentary:

➊ "Is light" — meaning, He is the One who creates light in the heavens and the earth. Or, He is free from all defects, or He is the adornment of the heavens and the earth.

➋ "You are the Truth" — meaning, only Your existence is real; all others (idols) are null and void, or Your existence and Your oneness are the true reality.

➌ "Which have not yet been committed" — but will occur later. There is no impossibility in seeking forgiveness for sins that will happen in the future, because their occurrence is a natural matter.

➍ "No power to benefit" — this includes every harm and benefit, for example: sin, good deed, and other worldly and hereafter-related harms and benefits.

➎ "The One who brings forward and delays" — meaning, He is the One who elevates and lowers ranks and status, or in terms of life and death, or in terms of honor and disgrace, or in terms of guidance and misguidance. It has also been interpreted to mean that You are the First and the Last.

➏ Regarding the attributes of Allah, this hadith is extremely comprehensive, in that none of Allah’s attributes are excluded from these descriptions.

Benefits and Issues:

➊
When you wake up for the night prayer (tahajjud), first recite this supplication.
Then, after performing ablution (wudu) and so on, begin the prayer.

➋
Allah is the Light of the heavens and the earth.
This means that all these lights are given and created by Him alone.
The manifestation of Allah’s Essence cannot be borne even by a mountain in this world; however, in Paradise, the believers will behold Allah,
as is established by authentic ahadith. (Sahih Muslim, Kitab al-Iman, Chapter: Knowing the Way of Seeing, Hadith: 182)

➌
You are the Truth.
This includes affirmation of Allah’s existence,
and also the declaration that all His commands are correct,
whether or not we know their wisdom.

➍
By Allah’s promises are meant those matters
about which Allah has said that such-and-such deed has this reward,
and such-and-such deed will result in this punishment in this world and the Hereafter.

➎
By meeting Allah is meant that resurrection after death is certain,
after which one will have to account for the deeds of one’s life.
It also means that in Paradise, there will be the vision of Allah.

➏
The meaning of the truth of Allah’s word is that the events of the past which Allah has informed us of through His prophets
certainly occurred as they have been described.
This also includes the matters of the creation of the universe,
the prophets’ calling their nations to the truth, their patience upon harm, the punishment upon those who denied among their people, etc.
It also includes those eternal and everlasting laws
which have been conveyed to us through the prophets, alayhim as-salam.
For example: ﴿مَن يَعْمَلْ سُوءًا يُجْزَ بِهِ﴾ (an-Nisa: 123)
“Whoever does evil will be recompensed for it,”
and (مَا نَقَصَتْ صَدَقَةٌ مِنْ مَالٍ وَمَا زَادَ اللَّهُ عَبْدًا بِعَفْوٍ إِلَّا عِزًّا وَمَا تَوَاضَعَ أَحَدٌ لِلَّهِ إِلَّا رَفَعَهُ اللَّهُ) (Sahih Muslim, al-Birr wa’s-Silah wa’l-Adab, Chapter: The Recommendation of Forgiveness and Humility, Hadith: 2588)
“Charity does not decrease wealth, and Allah only increases a servant in honor through forgiveness, and whoever humbles himself for Allah, Allah will surely raise him.”

➐
The truth of Paradise and Hell means that they truly exist.
Their mention is not as a metaphor or allegory; the details of their blessings and punishments as mentioned in the Noble Qur’an and authentic ahadith are above all doubt and suspicion.

➑
The Day of Judgment is true.
That is, the time which Allah has appointed for it
will certainly come,
and all the details mentioned in the Qur’an and Hadith regarding it are all certain.

➒
The truth of all the prophets, and especially Muhammad sallallahu alayhi wa sallam, means that all these personalities were sent by Allah at their respective times, they were truthful,
possessed all the qualities of character, and were free from all kinds of practical and moral weaknesses.
They did not fall short in conveying Allah’s commands to their respective communities,
nor did they fabricate issues and attribute them to Allah.

➓ (Muhammad is true)
Up to this point, the creed that every Muslim must hold has been stated.
After this, the relationship of a sincere believer with Allah and its various aspects have been highlighted.

⓫
This supplication is of great importance in that it contains the affirmation of correct belief,
clarification of the correct relationship with Allah, supplication for forgiveness from Allah, and finally again praise of Allah and expression of one’s own incapacity.
In the solitude of the last part of the night, when a servant expresses servitude to Allah in this manner,
he certainly attains the great ranks of Allah’s pleasure and closeness.
And with Allah is success.

Takhrij al-Hadith:
[وأخرجه مسلم 769، من حديث ما لك به ورواه سليمان الحول عن طاوس به عند مسلم وهٰذا متابعة تامة والحمد لله]

Fiqh
➊ The meaning of «قَّيام، قَّيوم، قّيم» is singular, that is, "the Sustainer," by whose knowledge the heavens and the earth are upheld.
➋ One should praise and glorify Allah with utmost humility and submissiveness before supplicating to Him.
➌ Supplicating to Allah in the last part of the night is a highly meritorious act and is the practice of the Messenger (sallallahu alayhi wa sallam).
➍ Some supplications are recited in the night prayer (tahajjud); the mentioned supplication is among them. This is a supplication of opening (du'a al-istiftah), for example: after «اللهم باعد بيني» or «سبحانك اللهم», or in place of them, this supplication may be recited. And Allah knows best.

Benefit:
In this hadith, a supplication (dua) to be recited during the night prayer (qiyam al-layl) is mentioned. It should be noted that the rulings for voluntary (nafl) and obligatory (fard) prayers are the same, unless there is a clear evidence indicating a difference. In all supplications, a powerful creed (‘aqidah) is expressed, whether those supplications are found in the Noble Qur’an or in the blessed ahadith. It is unfortunate that most people do not even know the supplications; and if some do know them, they do not know their translation. Supplications should be memorized, and their translations should also be memorized.