Mishkat al-Masabih

Hadith Authentication (Takhrij al-Hadith):
[صحيح بخاري 79],
[صحيح مسلم 5953]

Jurisprudence of the Hadith (Fiqh al-Hadith):
➊ Two types of people are successful:
Those who memorize the Qur’an and Hadith and teach them, and those who, through understanding (tafaqquh) of the Qur’an and Hadith, live their lives according to the religion of Islam.
➋ A scholar with correct beliefs (sahih al-‘aqidah) has superiority over common people, provided that he acts upon the Book and the Sunnah, and is neither ostentatious nor greedy.
➌ Assisting Muslim brothers and being of service to them is a sign of the people of faith.
➍ By tafaqqah is meant acting upon the Qur’an, Hadith, and consensus (ijma‘) in the light of the understanding of the pious predecessors (salaf salihin). Some of the people of opinion (ahl al-ra’y) who oppose the Book and the Sunnah consider themselves jurists (fuqaha), whereas in reality they are far removed from true jurisprudence and understanding.
◄ Imam Bukhari’s teacher, Imam ‘Ali ibn al-Madini rahimahullah, says:
«التفقه فى معاني الحديث نصف العلم، ومعرفة الرجال نصف العلم»
“Understanding (tafaqquh) the meaning of Hadith is half of knowledge, and recognizing the names of narrators (asma’ al-rijal) is half of knowledge.” [المحدث الفاصل بين الراوي والواعي ص32 ح222 و سنده صحيح]
◄ There was a jurist named Walid ibn Hammad al-Lu’lu’i, whom Hafiz Ibn Hibban mentioned in Kitab al-Thiqat [9؍226]. About him, Abu Ja‘far Muhammad ibn ‘Ubayd ibn ‘Utbah al-Kufi (trustworthy and truthful) says:
«وكان من البكائين، ثقة فقيه، لا يفتي بالرأي»
“He was among those who wept much, was a trustworthy jurist, and did not give fatwas based on opinion.” [صحيح ابي عوانه ج1 ص9 ح12، وسنده صحيح]
◄ Regret is for those who, despite having knowledge of the Book and the Sunnah, knowingly issue fatwas contrary to the Qur’an and Hadith, and consider themselves “jurists”!
◄ In an authentic hadith, it is reported that the Prophet sallallahu alayhi wa sallam, between the two prostrations (sujud), used to say:
«رَبِّ اغْفِرْلِيْ رَبِّ اغْفِرْلِيْ»
“O my Lord! Forgive me, O my Lord! Forgive me.” [سنن ابي داود : 874، سنن النسائي : 1070، 1146، مسند ابي داود الطيالسي : 416 وسنده صحيح]

Note (Tanbih):
The Noble Prophet sallallahu alayhi wa sallam is absolutely pure and infallible from sins. He recited this supplication for the instruction of the ummah, or its meaning is: O Allah! Place a veil between me and sins. See: [ميري كتاب الاتحاف الباسم فى تحقيق موطا امام مالك رواية عبدالرحمٰن بن قاسم ح483]
◄ According to the majority of hadith scholars, the trustworthy narrator Imam Mak’hul al-Tabi‘i rahimahullah used to say between the two prostrations:
«اللهم اغفرلي وارحمني واجبرني وارزقني»
“O Allah! Forgive me, have mercy on me, strengthen me, and grant me provision.” [مصنف ابن ابي شيبه نسخه جديد محققه ج2 ص534 ح8922 و سنده صحيح]
◄ In contrast, in the book “al-Jami‘ al-Saghir” attributed to Muhammad ibn al-Hasan ibn Farqad al-Shaybani, it is written:
«وكذلك بين السجدتين يسكت»
“And likewise, he will remain silent between the two prostrations.” [ص 88]
In the margin, ‘Abd al-Hayy Lakhnawi writes:
«هذا مخالف لما جاء فى الاخبار الصحاح . . .»
“What is mentioned in the authentic hadiths is contrary to this!” [شرح الجامع الصغير ص88]

Explanation:
From Hadith (78), Imam Bukhari rahimahullah derived that Musa alayhis salam undertook a great journey in pursuit of knowledge. The story narrated by some that Khidr alayhis salam learned Hanafi jurisprudence (fiqh) and then taught it to Qushayri is entirely false. Likewise, the notion held by some that Isa alayhis salam or Imam Mahdi will be followers (muqallid) of the Hanafi school is completely baseless and contrary to reason. Mulla Ali Qari rahimahullah has thoroughly refuted this. Imam Mahdi will be a staunch Ahl al-Hadith, a true bearer of the knowledge of the Book and the Sunnah.

Hadith Commentary:
1.
Imam Bukhari rahimahullah establishes the above heading in such a way that just as the best type of land is that which benefits itself and also benefits others, similarly, the most virtuous scholar is the one who himself benefits from the fruits of knowledge and also provides opportunities for others to benefit.
(Sharh al-Kirmani: 2/59)

2.
In this hadith, three types of land are mentioned:
One is that which absorbs water and brings forth vegetation.
The second is that which, instead of absorbing water, preserves it, from which animals and humans benefit.
The third is that which neither absorbs water nor retains it within itself.
Similarly, there are three types of people of knowledge:
Some are those who have heard the hadiths and derived rulings from them, such as Imam Bukhari rahimahullah and others.
The second are those who, after hearing the hadiths, preserved them but did not derive rulings from them, such as the transmitters of hadith.
The third are those who neither preserved the hadiths nor acted upon them, such as rulers and the ignorant, etc.
Thus, there are three examples and three referents, i.e., there is complete correspondence between them.

3.
The point of similarity in this analogy is revival, i.e., just as in the world of causes, the life and death of the land is connected to water—when rain falls, the land receives new life, and greenery and freshness prevail—similarly, when the blessings of knowledge descend upon hearts, they too receive new life.
(Fath al-Bari: 1/232)

4.
The objective of the Messenger of Allah sallallahu alayhi wa sallam was to benefit and to be benefited from, which is why, in the end, the first two types—those who absorbed water and those who, instead of absorbing, preserved it—were counted as one, because both are equal in benefit. Although in the first type there is both benefiting and being benefited, since both are quenched by the rain of knowledge, the nature of the benefit is different.
And in the third type, there is neither benefiting nor being benefited, which is why, in the end, it was mentioned separately, and by this are meant the disbelievers and the ignorant.

Hadith Commentary: Benefits and Issues:

➊ Ramadan was made obligatory in 2 AH, and in the same year, the obligation of Fitrana (Zakat al-Fitr) was established. According to Imam Malik rahimahullah, Imam Shafi'i rahimahullah, and Imam Ahmad rahimahullah, Zakat al-Fitr is obligatory (fard), while according to the Hanafis, it is necessary (wajib). According to another opinion of Imam Malik rahimahullah, it is an emphasized Sunnah (sunnah mu’akkadah). According to one opinion of Imam Malik rahimahullah, the new opinion (qawl jadid) of Imam Shafi'i rahimahullah, and Imam Ahmad rahimahullah, Zakat al-Fitr becomes obligatory at sunset on the night of Eid. According to Imam Abu Hanifah rahimahullah, Imam Layth rahimahullah, the old opinion (qawl qadim) of Imam Shafi'i rahimahullah, and the other opinion of Imam Malik rahimahullah, it becomes obligatory at the time of Fajr on the day of Eid. That is, it will apply to all individuals present at that time.

➋ Zakat al-Fitr is obligatory upon all Muslim individuals; there is no distinction between young and old, free and slave, or male and female. And it must be given before Eid al-Fitr. This is the position of Imam Malik rahimahullah and Imam Ahmad rahimahullah. According to Imam Shafi'i rahimahullah, Fitrana is obligatory upon the person who possesses food for himself and his family for the day of Eid and the following day. According to Imam Abu Hanifah rahimahullah, it is necessary (wajib) upon the one who is sahib al-nisab (possessor of the minimum amount upon which zakat is due) on the day of Eid, i.e., upon whom zakat is obligatory.

➌ According to Imam Malik rahimahullah, Imam Shafi'i rahimahullah, and Imam Ahmad rahimahullah, the Fitrana of a woman is the responsibility of her husband, while according to Imam Abu Hanifah rahimahullah, a woman will pay her own Fitrana.

➍ According to the majority of the Ummah, the Fitrana of a slave is the responsibility of the owner, provided that the slave is Muslim.

➎ Except for wheat and grapes, Fitrana must be given as one sa‘ (a specific measure) from every type of produce, by consensus. According to the majority of the Ummah, one sa‘ must also be given from wheat and grapes, because during the time of the Prophet sallallahu alayhi wa sallam, one sa‘ was given from every type. Amir Mu'awiyah radi Allahu anhu, due to wheat being foreign and expensive, set its amount as half a sa‘. This means that if we do not give Fitrana from a type of produce that we import and which is much more expensive compared to our local produce—for example, dates and grapes—then we may give half a sa‘. However, the better practice is to give one sa‘ from every type, as will be mentioned ahead in the hadith of Abu Sa‘id al-Khudri radi Allahu anhu. But according to Imam Abu Hanifah rahimahullah and Imam Ahmad rahimahullah, half a sa‘ should be given from wheat and raisins (munnqa).