Nasai

(1) Giving charity and alms is superior. From this blessed hadith, it is implicitly understood that giving charity and alms in secret is a very virtuous deed, such that the one who does so will be granted the shade of the Divine Throne. What great fortune! Allahumma aj‘alna minhum. Ameen.

(2) This blessed hadith also indicates the virtue of weeping out of the fear of Allah (khawf Allah), especially when one weeps in secret, away from the eyes of creation—this is an even greater matter. Whoever is granted this tremendous blessing is truly the most fortunate of people. Only that person will do so who has attained the wealth of perfect sincerity (ikhlas). Such a person will also be deserving of the shade of the Divine Throne on the Day of Resurrection. Allahumma aj‘alna minhum.

(3) This blessed hadith encourages mutual love solely for the sake of attaining the pleasure and approval of Allah Ta‘ala, and it also mentions the great virtue and beautiful reward for those who do so.

(4) “Seven types of people”—in other ahadith, other types in addition to these seven are also mentioned. Their mention does not negate these.

(5) “The shade of Allah Ta‘ala”—as befits His majesty, or it refers to the shade of the Throne, as is mentioned in some narrations. See: (al-Mu‘jam al-Kabir by al-Tabarani, vol. 20, hadith: 146, 147, and Sahih al-Jami‘ al-Saghir, hadith: 1937)

(6) “A youth”—because what else will an old man do if not worship? “In old age, even the wolf becomes pious.” The real virtue is in worship during youth.

(7) “Remains attached”—he finds tranquility in the mosque. Outside the mosque, he is restless and waits for the next prayer.

Hadith Commentary:
His weeping became beloved to Allah; it is through this that he may attain salvation, and he can become deserving of the shade of the Divine Throne.

Hadith Commentary:
To weep out of fear of Allah and to shed tears is a great blessing.

Barā’ ibn ‘Āzib radi Allahu anhu narrates that we were with the Messenger of Allah sallallahu alayhi wa sallam at a funeral. The Messenger of Allah sallallahu alayhi wa sallam sat down at the edge of a grave and wept so much that the soil became wet. Then he said:
“O my brothers! Prepare yourselves for this.”
(Musnad Ahmad: 4/294, and al-Sahihah of al-Albani, Hadith: 1751)

Hadith Commentary:

To attain the ranks of the Hereafter and to achieve happiness in both religion and worldly life, this hadith is worthy of being remembered by every believing Muslim at all times.

The list of those who will receive the shade of Allah’s Throne is very extensive.

May Allah, the Exalted, grant every believing Muslim a place in His shade of mercy on the Day of Resurrection, especially to those who study and act upon Sahih al-Bukhari, and to all its respected supporters. May He bestow this blessing upon this humble one, and especially upon my family and all my associates.

Ameen, O Lord of the worlds.

Hadith Commentary:
(1)
Fawahish is the plural of fahisha.
Its meaning is:
A sin that is extremely filthy, whether it pertains to character or speech.
Generally, it refers to fornication (zina). Allah the Exalted has said:
"Do not even go near fornication, for it has always been extremely filthy." (: Bani Isra'il 17:32)
It is also applied to sodomy (liwat).
Prophet Lut (alayhis salam) said to his people:
"Do you commit an extremely filthy act?" (: Al-A'raf 7:80)
Imam Bukhari rahimahullah has presented this hadith regarding the virtue of abandoning filthy acts, so in this hadith it is stated that whoever rejects the invitation of a woman of lineage and status, when she calls him to fulfill his sexual desire, then on the Day of Resurrection Allah the Exalted will grant him a place in His shade.
In any case, abandoning fawahish (filthy acts) and munkarat (evil deeds) out of fear of Allah is a great virtue.
(Fath al-Bari: 12/138)

Hadith Commentary:
Allamah Abu Shamah Abdur Rahman bin Isma'il rahimahullah has versified the mention of these seven fortunate ones in these lines of poetry:
The chosen Prophet (sallallahu alayhi wa sallam) said: "Indeed, seven will be shaded by Allah, the Most Generous, in His shade: a loving person, a chaste youth, a charitable giver, a weeper, a worshipper, and the just leader by his justice."
Apart from these seven, there are many other righteous deeds as well, the doers of which have been given the glad tidings of the shade of the Mighty Throne.
The words of the hadith "his heart is attached to the mosques" (i.e., that worshipper whose heart remains suspended in the mosque) establish the purpose of the chapter.
As for commenting on these seven, even volumes would be insufficient.
Regarding the charitable giver (mutasaddiq), in Musnad Ahmad there is a marfu' hadith narrated from Anas radi Allahu anhu, in which it is mentioned that the angels said: "O Allah! Is there any creature in Your creation stronger than the mountains?" Allah said: "Yes, iron."
Then they asked: "Is there any creature stronger than iron?" He said: "Yes, fire, which turns iron into liquid."
Then they asked: "O Lord, is there anything more significant than fire?" He said: "Yes, water, which extinguishes fire."
Then they asked: "O Allah! Is there anything more significant than water?" He said: "Yes, wind, which dries up water."
Then they asked: "O Allah! Is there anything more significant than wind?" He said: "Yes, the son of Adam who gives charity with his right hand such that his left hand does not know what he has given in charity."
Regarding the seven fortunate ones mentioned in the hadith, one should not understand it as being specific only to men.
Rather, women can also be included in this honor, and each of the seven qualities can apply to any woman in whom that virtue is found.
For example, the seventh is the just leader (imam 'adil).
This includes that woman who is the queen of her home and governs her subordinates with justice and fairness.
She does not deprive any of her dependents of their rights, nor does she show undue favor to anyone, but always gives precedence to justice and fairness—and so on by analogy.

Hadith Commentary:
(1)
There is no word in this narration by which the above title can be easily established; however, the words “the person whose heart remains attached to the mosques” are such that their apparent meaning is not intended, but rather the figurative meaning is that of waiting for the prayer, on account of which he will be deserving of this honor. The title has been established from these very words.

(2)
Regarding this hadith, we will present our remarks under Kitab al-Riqaq, Hadith: 6479; however, at this point, it is necessary to mention two fundamental points:
➊ The honor of being granted a place under the shade of Allah’s Throne on the Day of Resurrection is not restricted only to the seven types of people mentioned in the hadith; rather, such is the vastness of Allah’s mercy that in other ahadith, the number of such people reaches nearly seventy, which the Messenger of Allah (sallallahu alayhi wa sallam) mentioned in view of different circumstances and conditions. Therefore, the number seven in the hadith is not for restriction.
➋ The seven fortunate individuals mentioned in this hadith are not limited to men only; rather, women are also included in this honor. Even that woman who is the mistress of her house and establishes justice and fairness in her home, does not deprive any of her dependents of their rights, and always gives precedence to justice and fairness—she will be included among the “just rulers.”
However, for a woman, praying at home is superior to praying in the mosque; therefore, the matter of the heart being attached to the mosque does not apply to women.
(Fath al-Bari: 2/192)

Hadith Commentary:

On the Day of Resurrection, the seven fortunate individuals who will receive the shade of the Mighty Throne are not restricted to men only; women are included as well.

In some ahadith, there is mention of other righteous deeds by virtue of which one may attain the shade of the Mighty Throne.

Some scholars have written independent treatises on this subject and have mentioned all those righteous deeds that can become a means of receiving the shade beneath Allah’s Throne on the Day of Resurrection.

Some have even extended this list to forty.

Here, the correspondence between the chapter and the hadith is with that person who gives charity so secretly in the way of Allah that his right hand spends and even his left hand does not know.

This indicates the utmost sincerity.

A just ruler, a chieftain, an arbitrator, one who remains engaged in the worship of Allah, a worshipper whose heart is attached to the mosque, two Muslims who love each other for the sake of Allah, a man or woman who possesses chastity and modesty, and eyes that shed tears out of fear of Allah—all these righteous deeds are such that those who adhere to them are indeed deserving of the shade of Allah’s Throne.

From this hadith, the affirmation of Allah’s Throne and its shade is also established, which must be accepted without asking how (bi-la kayf), without likening, and without interpretation.

In many verses of the Noble Qur’an, the mention of the Mighty Throne is found.

Without any doubt, Allah the Exalted is the Possessor of the Mighty Throne.

For Him, the establishment (istiwa) upon the Throne and the attribute of being above (direction of elevation) are established and true, the interpretation of which cannot be made, nor are we tasked with knowing its modality.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah intends to establish from this hadith that a person should personally take care to give charity and the like, and when giving, he should give with his right hand, and do so with such secrecy that even his left hand does not know.
This manner is an extreme form of giving in secret, and in fact, what is meant by it is utmost sincerity and seeking Allah’s pleasure alone.

(2)
It should be clear that the honor mentioned in the hadith is not exclusive to only these seven types of people; rather, such is the vastness of Allah’s mercy that in other ahadith, the number of such people reaches nearly seventy, as the Messenger of Allah sallallahu alayhi wa sallam described them while considering various circumstances and conditions.
There is also no restriction regarding whether they are men or women.
Some hadith scholars have even written independent treatises on this subject.
And Allah knows best.

Hadith Authentication:
[وأخرجه مسلم 1031، من حديث مالك، والبخاري 6806، من حديث خبيب بن عبدالرحمٰن الانصاري عن حفص بن هاشم به]

Jurisprudential Explanation:
◈ Hafiz Ibn Abd al-Barr has interpreted the word «ظل» (shade) in this hadith as mercy, and if the literal shade is intended, then it is the shade of Allah’s Throne, as mentioned in another hadith: «سبعة يظلهم الله تحت عرشه . . .» “Allah will grant seven people shade under His Throne.” [مشكل الآثار للطحاوي، طبعة جديدة 15/69 ح5844، تحفة الاخيار 7/195 ح5117 وسنده صحيح]
Whoever shows leniency to a debtor regarding his debt, «أظله الله يوم القيامة تحت ظل عرشه . . .» “Allah will grant him shade under His Throne on the Day of Resurrection.” [سنن الترمذي : 1306، وقال : ”حسن صحيح غريب“ وسنده صحيح]
In the hadith of Sayyiduna Mu’adh ibn Jabal radi Allahu anhu, the words are: «یظلھم اللہ في ظل عرشه» “Allah will grant them shade under His Throne.” [المستدرك للحاكم 4/169 ح7315، وسنده صحيح وصححه الحاكم عليٰ شرط الشيخين ووافقه الذهبي]

◈ This hadith points to many important matters, such as:
➊ The virtue of a just ruler.
➋ The virtue of a youth who spends the days of his youth in the worship of Allah.
➌ The virtue of one who is attached to the mosque and loves it, instead of being preoccupied with worldly affairs.
➍ The virtue of loving for Allah’s sake and hating for Allah’s sake, instead of for selfishness or worldly benefit.
➎ The virtue of one who remembers Allah in solitude and weeps.
➏ The virtue of one who fears Allah in the face of feminine beauty and the invitation to sin.
➐ The virtue of one who spends in the way of Allah secretly.

Lexical Explanation 508:
سَبعَۃٌ — Seven types and categories of people.
یُظِلُّھُم — Derived from the form of the verb "af‘ala", meaning He will grant them a place in the shade.
فِی ظِلِّہ — In His shade; by this is meant the shade of Allah Ta‘ala’s magnificent Throne (‘Arsh-e-‘Azim).
یَومَ لَا ظِلَّ — The day when there will be no shade; by this is meant the Day of Resurrection (Qiyamah).
فَذَکَرَ الْحَدِیثَ — Then he narrated the complete hadith, and in it mentioned those seven types of people, who are as follows:
1. A just ruler.
2. The youth who grows up in the worship of Allah.
3. The man whose heart is attached to the mosque.
4. Two men who love each other for the sake of Allah; when they gather, it is for Allah, and when they part, their parting is for Allah.
5. The man whom a woman possessing beauty and lineage invites to immorality, and he says, “I fear Allah.”
6. The man who, in solitude, becomes so engrossed in the remembrance (dhikr) of Allah that his eyes overflow with tears.
7. And the seventh is the man who gives charity (sadaqah) in such a concealed and hidden manner that his left hand does not know what his right hand has given. In reality, this is hyperbole, meaning that at the time of giving charity, there should not be even a suspicion or thought of showing off (riya). This hadith encompasses both obligatory (wajib) and voluntary (nafl) charity.

Benefits and Issues 508:
From this hadith it is established that:
1. The Day of Resurrection (Qiyamah) will certainly occur.
2. On the Day of Resurrection, no shade will be available except the shade of Allah’s Throne.
3. What is the Throne (‘Arsh)? Its true nature and reality are known only to Allah Ta‘ala.
4. The restriction to men in this hadith is incidental; otherwise, if a woman possesses these same qualities, she will also receive the same reward. Also, from this hadith, the virtue of giving charity and alms in a concealed manner is understood. In this regard, it should be kept in mind that what is commonly believed among some people—that obligatory and required charity should be given openly so that people are encouraged and motivated, and voluntary charity is better given secretly—is not necessary or binding. Because if voluntary charity is general and there is no intention of showing off (riya), then giving it openly is also better. And Allah knows best.