Tirmidhi

Chapter of Sahih Bukhari Hadith Number: 2811: «بَابُ مَنِ اغْبَرَّتْ قَدَمَاهُ فِي سَبِيلِ اللَّهِ:»
Correspondence between the Chapter and the Hadith:
The chapter that Imam Bukhari rahimahullah has established and the hadith he has presented under it certainly have a verbal correspondence. However, the aspect of correspondence with the verse he has presented appears to be difficult. Therefore, its correspondence would be as follows: In the verse, there is mention of traversing a place in the path of Allah. Necessarily, when someone traverses a place in the path of Allah, dust will inevitably settle upon his body, and when dust settles upon the body, that part of the body will remain protected from the fire of Hell.
Imam Ibn Battal rahimahullah says:
The correspondence of the verse with the translation of the chapter is in the part of the verse:
«﴿وَلَا يَطَئُوْنَ مَوْطِئًا يَغِيظُ الْكُفَّارَ وَلَا يَنَالُونَ . . . . .﴾» [التوبة : 120]
Thus, the Prophet sallallahu alayhi wa sallam explained the interpretation of righteous deed (amal salih) as: “Whoever’s feet become dusty in the path of Allah, the fire of Hell will not touch him.” [شرح ابن بطال، ج 5، ص: 26]
Ibn al-Munir rahimahullah also affirms this correspondence:
«المطابقة بين الآية و الترجمة فى آخر الآية عند قوله: ﴿وَلَا يَطَئُوْنَ مَوْطِئًا يَغِيظُ الْكُفَّارَ﴾ فأثابهم الله بخطواتهم و ان لم يلقوا قتالاً» [المتواري، ص: 157]
“The correspondence between the verse and the translation of the chapter is that Allah Ta’ala has promised reward even for the steps taken in His path, even if they do not engage in fighting.”
Ibn al-Mulaqqin rahimahullah has also inclined towards this aspect of correspondence. Thus, Ibn al-Mulaqqin rahimahullah said that the correspondence between the verse and the translation of the chapter is that Allah Ta’ala has placed reward for the steps taken in His path, even if they do not engage in fighting. Therefore, its interpretation is righteous deed (amal salih), and certainly, the fire will not touch the one whose feet become dusty in the path of Allah. [التوضيح لشرح الجامع الصحيح، ج 17، ص: 297]

Hadith Commentary:
The translation of the entire verse of the chapter is as follows: "It was not appropriate for the people of Madinah and those Bedouins who live around them to remain behind the Messenger of Allah and to be concerned for their own lives while neglecting concern for his life.
This is because, whenever people—meaning those who strive in jihad—experience thirst or hunger in the path of Allah, or walk upon a place that angers the disbelievers, or inflict any harm upon the enemy, for each and every one of these five actions, their righteous deed is recorded with Allah; indeed, Allah does not let the efforts of the righteous go to waste.
" From this verse, Imam Bukhari derived the meaning of the chapter: that if a person even walks a little in the path of Allah and dust settles upon his feet, he will still receive reward. If the effect of having one's feet covered in dust in the path of Allah is such that the fire of Hell will not even touch him, then how could those people ever enter Hell who have striven in the path of Allah with their lives and wealth?
Even if they have committed some shortcomings, there is hope for forgiveness from Allah, exalted is His Majesty.
From this hadith, the mujahideen should rejoice that they will remain protected from Hellfire (Wahidi).

Hadith Commentary:
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Imam Bukhari rahimahullah has, through this hadith, interpreted the aforementioned noble verse regarding "righteous deeds" (ʿamal salih). By this is meant that those feet which become dusty in the path of Allah will not be touched by the fire of Hell. Furthermore, according to the noble verse, people are rewarded even for the traces left by their footsteps, whether they engage in battle or not.
➋
This is also evident from the hadith: when a servant’s feet become dusty in the path of Allah, Allah makes the fire of Hell forbidden (haram) for him, whether he fights or not. According to the addition cited from Sahih Ibn Hibban, when the Messenger of Allah sallallahu alayhi wa sallam narrated this hadith, most people began to dismount from their rides and walk on foot so that dust would settle on their feet and they would become deserving of this virtue.
(Sahih Ibn Hibban: 10/4764)

Hadith Commentary:
The correspondence between the hadith and its translation is established through the phrase "fi sabilillah" (in the way of Allah), thus going for Jumu‘ah (Friday prayer) is itself considered going "fi sabilillah." It is as if Abu Abs ‘Abd al-Rahman al-Ansari, the well-known Badri Companion (radi Allahu anhu), has included Jumu‘ah within the ruling of jihad.

Then, it is regrettable for those individuals who, by issuing fatwas declaring Jumu‘ah invalid in many villages, have deprived the rural Muslims of the reward of Jumu‘ah.

In villages, there are very few people who go to the cities to perform Jumu‘ah.

They even show laziness in performing the five daily prayers.

For Jumu‘ah prayer, these scholars have granted them exemption, which has given them considerable support.

Inna lillah.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah seeks to establish from this hadith the virtue of going to Jumu‘ah (Friday prayer) on foot, as the Companion of the Messenger, Abu Abs radi Allahu anhu, has considered it equivalent to jihad fi sabilillah (striving in the path of Allah). According to Imam Bukhari rahimahullah, there is generality in this, meaning that every type of obedience is included in "fi sabilillah" (in the path of Allah). However, in our view, such acts of obedience can be termed as "mujahadah" (striving), but to describe them as "jihad" is questionable, because jihad is the name of sacrificing oneself and precious things, so how can subsidiary acts of obedience be equal to it? This is why Imam Tirmidhi rahimahullah has mentioned the aforementioned hadith in the Book of Jihad, but Imam Bukhari rahimahullah has linked Jumu‘ah with jihad. However, the special lofty virtues of jihad will not be attained by other acts of obedience.

(2)
From this narration of Sahih Bukhari, it is understood that the mentioned incident occurred to ‘Abayah bin Rifa‘ah in the company of Abu Abs. From the narration of Sunan Nasa’i, it is understood that this incident occurred to Yazid bin Abi Maryam with ‘Abayah. Yazid says that I was going to Jumu‘ah on foot when ‘Abayah bin Rifa‘ah met me from behind while he was riding, so he said to me: "Congratulations to you, these steps of yours will be counted in the path of Allah, because I heard from Abu Abs bin Jabr," and then he narrated the aforementioned hadith. It is possible that this incident occurred with each of them. A complete discussion on this will come in the Book of Jihad; however, Imam Bukhari rahimahullah, considering the generality of "fi sabilillah," has mentioned it here, in which Jumu‘ah is also included. (Fath al-Bari: 2/503)

(1) In this narration, "fi sabilillah" is used in its general sense, meaning every righteous deed. Linguistically, this is correct, but in Islamic legal terminology, the technical meaning is more authoritative than the linguistic one, and in the Qur'an and Hadith, the term "fi sabilillah" is generally used in the sense of jihad.

(2) "It is forbidden"—provided that the person has not committed such a sin that is unforgivable, or is not entangled in the rights of others (huquq al-‘ibad), because the rights of others nullify good deeds. It is possible that the reward of jihad is so great that even after fulfilling all the rights of others, it is sufficient for initial salvation. It is also possible that by "fire" is meant the eternal fire, not the temporary and transient one as is the case for sinful believers—that is, they will remain in Hell forever. And Allah knows best.