Muslim

Hadith Commentary:
Vocabulary of the Hadith:
(1)
ya 'anthar:
O ignorant one,
foolish,
base,
because they thought that Abdur Rahman had been negligent in feeding the guests,
therefore,
they spoke ill of him and mentioned the matter of cutting off the nose.

(2)
lahani'an:
You have troubled the household and insisted on the presence of the father instead of the son,
therefore, the food is not pleasant for you,
or the food became cold while lying there,
so it is not pleasant.

Benefits and Issues:
The Ashab al-Suffah
were students,
who left their homes and came to you for education and would stay in the shelter of the mosque, and the Messenger of Allah (sallallahu alayhi wa sallam) would arrange food for them, and they themselves would also strive for it. And in order to instill sympathy and goodwill for them in the hearts of the people, one day the Prophet (sallallahu alayhi wa sallam) said to his companions,
"Let every man, according to his capacity and means, take one or two of them," and to encourage others, he himself took ten people according to the number of his own household,
thus he began with his own house and demonstrated the greatest generosity and munificence, and this beautiful example in reality gives people courage and creates eagerness to act,
which, unfortunately, is missing today.
No religious or worldly leader becomes a model for others; they only fill people's stomachs with verbal slogans.
If today these people would open the doors of their treasuries, then surely people would also, following their example, be ready to give their wealth to the poor and needy, and poverty would be remedied. And from this hadith, the heartfelt connection and bond of Abu Bakr (radi Allahu anhu) with the Messenger of Allah (sallallahu alayhi wa sallam) is also evident, that he entrusted his guests to his son and went along with the Messenger of Allah (sallallahu alayhi wa sallam), and until late at night,
he did not return home until the Prophet (sallallahu alayhi wa sallam) went to sleep, and then, considering himself to have been negligent in serving the guests, he even reproached his married son, who out of fear hid himself,
from which it is understood that he was very gentle and compassionate towards others,
but would hold his sons strictly accountable. And he expressed anger at the guests' undue insistence,
refused to eat the food, and swore an oath,
but when the guests also swore an oath, he broke his own oath so that the guests would not remain hungry, and on account of this, Allah Ta'ala manifested his honor by placing blessing in the food,
upon seeing which he again took a morsel and then presented the food to the Prophet (sallallahu alayhi wa sallam),
in which the Prophet's (sallallahu alayhi wa sallam) miracle was manifested, that the food became sufficient for the dependents of twelve people.

Hadith Commentary: The wife of Siddiq Akbar (radi Allahu anhu) mentioned here was known as Umm Ruman. Umm Ruman was from the descendants of Firas bin Ghanam bin Malik bin Kinana. In the idiom of the Arabs, anyone belonging to a tribe is referred to as its brother. In this hadith as well, one of your (sallallahu alayhi wa sallam) great miracles is mentioned. This is the relevance to the chapter. Under this hadith, Mawlana Waheed al-Zaman (rahimahullah) writes: What likely happened is that Abu Bakr (radi Allahu anhu) ate the meal at the house of the Prophet (sallallahu alayhi wa sallam) in the evening, but the Prophet (sallallahu alayhi wa sallam) did not eat at that time. He (sallallahu alayhi wa sallam) ate after the night prayer (‘isha). There is much difficulty in translating this hadith, and it is very hard to settle on a meaning; otherwise, unnecessary repetition would result, and it is possible that the narrator made a mistake in the wording.

Accordingly, in the narration of Muslim, instead of the word "ta‘ashsha" (ate dinner), the wording is "hatta na‘asa" (until he became drowsy), meaning that they stayed with the Prophet (sallallahu alayhi wa sallam) until he became drowsy. Qadi ‘Iyad said this is correct. Some narrators have transmitted "fatufarriqna ithna ‘ashara rajulan," meaning "we separated as twelve men," and the translation here is based on this. In some manuscripts, it is "fufarriqna," meaning "we became twelve groups." Each group was under one man. In some manuscripts, it is stated that twelve men were made leaders (naqib) by the Muslims. In some, it is "faqarrina," meaning "we hosted twelve men." How many people were with each man, only Allah knows.

In this noble hadith, the karamah (miraculous feat) of Abu Bakr al-Siddiq (radi Allahu anhu) is mentioned, but the karamah of the awliya’ (friends of Allah) is in fact the miracle (mu‘jizah) of their prophets, because it is by virtue of following the prophet that they attained this rank. Therefore, the purpose of the chapter is fulfilled. This hadith has already passed above. (Waheedi)

Hadith Commentary:
➊
The Companions of Suffah used to stay in the rear part of the mosque, which was prepared for destitute people who had no place or house to live in, and who also had no family residing there. Their numbers would fluctuate due to some getting married, passing away, or traveling. They were the guests of the people and would benefit from the knowledge of the Messenger of Allah (sallallahu alayhi wa sallam).

➋
This hadith mentions the karamah (miraculous honor) of Abu Bakr (radi Allahu anhu), but in reality, the karamah of the awliya (saints) is also a miracle (mu‘jizah) of their Prophet, because it is as a result of obedience to the Messenger that they are granted the honor of karamah. The chapter heading includes both miracles (mu‘jizat) and karamat. Some commentators have objected that the chapter heading is about the signs of Prophethood, whereas this hadith mentions the karamah of Abu Bakr (radi Allahu anhu), so it does not correspond to the heading. However, this objection holds no weight, because the full blessing in this food occurred after it was brought to the Messenger of Allah (sallallahu alayhi wa sallam); thus, the entire army ate from it and all were satisfied by it, even though the beginning of this blessing was in the house of Abu Bakr (radi Allahu anhu).

In this way, this hadith comprises both miracle (mu‘jizah) and karamah.

Explanation:
Abu Bakr as-Siddiq radi Allahu anhu had sent the guests home and had instructed the household to serve food to the guests. However, the guests wished to eat together with him. On the other hand, he was at ease (thinking they had eaten). Thus, this situation arose. Then, upon his arrival, they ate the food. In other narrations, it is also mentioned that all of them ate to their fill, and even after that, there was no decrease in the food. This was a karamah (miraculous sign) of Abu Bakr as-Siddiq radi Allahu anhu. The karamat (miracles) of the awliya (friends of Allah) are true. However, the people of innovation (ahl al-bid‘ah) have fabricated false miracles, which are merely meaningless. May Allah guide them.

Hadith Commentary:
(1)
Due to business engagements and other occupations during the day, a person is unable to find time for exchanging views and mutual consultation with family members regarding household needs. Therefore, after finishing dinner and other activities at night, there is allowance for conversing with one’s wife and children. Furthermore, the arrival of a guest does not have a fixed time; he may arrive at any moment. After ‘Isha, it may become necessary to have discussions with him, so the Shari‘ah has taken such urgent needs into consideration. Since Imam Bukhari rahimahullah had a deep understanding of both the needs of the people and the textual evidences, he established the chapter heading and substantiated it with the above hadith.

(2)
The following rulings are established from this hadith:
➊ When people are facing financial hardship, the ruler of the time can assign their maintenance, according to ability, to other people.
➋ It is permissible to eat with the leader of the community, even if there are guests present at home.
➌ Just as the head of the household should, other individuals should also take full care of the guests.
➍ Guests should, out of respect for the host, wait for him before eating.
➎ If something blessed comes into the house, people of knowledge and virtue should also be included in it.
➏ The miracles (karamat) of the awliya (friends of Allah) are true, but the innovations that the people of bid‘ah have fabricated under this pretext are self-invented.
➐ It is permissible, out of fear or apprehension due to some shortcoming, to hide oneself from the sight of one’s father or elder.
➑ It is correct to scold or reprimand children due to some shortcoming.
➒ If an oath is taken regarding something inappropriate, it can be broken.
➓ If there is food in excess of need, it can be saved for the next day.
⓫ If the host has given instructions, the guest should eat in his absence.
(‘Umdat al-Qari: 4/142)

(3)
Since this is the conclusion of the Book of the Times (Kitab al-Mawaqit), Imam Bukhari rahimahullah, as per his usual practice, has fully observed the eloquence of conclusion. In this hadith, the words (mada al-ajal) appear. These indicate death. A person should always remain prepared for death. The respite of this world can end at any moment. And Allah is the One whose help is sought.