Tirmidhi

Explanation:
1:
That is, say only the words I have used; do not alter them.
Even if these words are not from the Qur'an.

Hadith Commentary:
The phrase "by Your Book which You have revealed" establishes the subject of the chapter, namely that the Noble Qur'an is the speech of Allah which has been sent down by Him.

Hadith Commentary:
➊
In the previous section, it was mentioned that Allah, the Exalted, spoke with Jibril (alayhis salam), and in this chapter, it is stated that Allah, the Exalted, revealed the Noble Qur’an according to His knowledge, and this Noble Qur’an was sent down upon the blessed heart of the Messenger of Allah (sallallahu alayhi wa sallam) through the intermediary of Jibril (alayhis salam), as is explicitly stated in the Noble Qur’an.
This means that Allah, the Exalted, spoke to Jibril (alayhis salam) and commanded him to bring down the Noble Qur’an.
In this way, there is a connection between both topics.

➋
The purpose of Imam Bukhari (rahimahullah) is to establish that the Noble Qur’an is the speech of Allah, the Exalted, and that it was sent down; it was not created.
The meaning of “sent down” is not that the speech of Allah, the Exalted, is originated (hadith), rather, it is His attribute.
It does not resemble, in any way, the attributes of the creation.
In this hadith, there is mention of believing in the Book which Allah, the Exalted, has sent down; from this, Imam Bukhari (rahimahullah) has established the chapter heading.
In any case, the Noble Qur’an consists of the speech of Allah, the Exalted, and it is what He has sent down; in no respect is it created.
And Allah knows best.

Explanation:
The leader of the messengers, Imam Bukhari, rahimahullah, began the Book of Ablution (Kitab al-Wudu) with the noble verse «إِذَا قُمْتُمْ إِلَى الصَّلَاةِ» [5-المائدة:6], and now he concludes the Book of Ablution with the virtue of performing ablution (wudu) before sleeping. For this connection, the deep insight of the Imam, rahimahullah, encompasses many matters, and he is indicating that a believing man’s morning and evening, beginning and end, wakefulness and night vigil—all should be upon ablution and the remembrance of Allah. And the remembrance of Allah should also be exactly in the manner and method taught by the Messenger, sallallahu alayhi wa sallam. If, even slightly, another path is taken apart from this, it will not be accepted by Allah. As is mentioned here, when a Companion, radi Allahu anhu, slightly altered the wording of the supplication taught by the Prophet, sallallahu alayhi wa sallam, for sleeping at night, he, sallallahu alayhi wa sallam, immediately did not approve of this addition or omission. This is precisely the demand of the noble verse «يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّـهِ وَرَسُولِهِ» [49-الحجرات:1], and this is the summary of the call of Ahl al-Hadith. It is astonishing regarding those rigid followers (muqallidun jamidun) who, merely to support their supposed schools of thought, speak against the discernment and jurisprudential insight of the leader of the hadith scholars, Imam Bukhari, rahimahullah, and by belittling and disparaging him, prove their own impudence.

Concluding the Book of Ablution, we once again declare openly that in the science of noble hadith, Imam Bukhari, rahimahullah, holds such a position within the Ummah that he has no equal or peer. His comprehensive Sahih, i.e., Sahih Bukhari, is that book which the Ummah has, by consensus, declared as «اصح الكتب بعد كتاب الله». Along with this, it is also evident that the Imams of Ijtihad, rahimahumullah, also have a special status within the Ummah, and even the slightest disrespect towards them is a major sin. To keep everyone in their respective rank and to honor all is a requirement of faith. To argue over who is superior to whom and to fill volumes for this purpose is an obsession that has afflicted some rigid followers (muqallidun jamidun) in this fourteenth century. Allah the Exalted has clearly stated regarding the Prophets: «تِلْكَ الرُّسُلُ فَضَّلْنَا بَعْضَهُمْ عَلَى بَعْضٍ» [2-البقرة:253], so what then of the noble Imams, great saints, and respected hadith scholars? The same principle must be kept in mind regarding them.
«هر گلے را رنگ و بوئے ديگر است»

O Allah! With what face can I thank You, that You granted me, a worthless, humble, sinful, ashamed, and the lowest of Your servants, the ability to serve this sacred and blessed book of Your beloved, the dweller of the Green Dome, sallallahu alayhi wa sallam. This is purely Your grace and mercy, otherwise «من آنم كه من مولائے كريم!»

In the translation and explanations of this sacred book, who knows how many mistakes I may have made, and where my pen may have deviated from the path of moderation.
O Lord of the worlds! Forgive my mistakes and accept this service, and make it a means of salvation for me, my parents, teachers, children, all noble helpers, and well-wishers, and by granting it general acceptance, make it a source of guidance and rectitude for Your male and female servants.

All praise is due to Allah! Today, at the beginning of the month of Jumada al-Thani 1387 AH, I have completed the translation and explanations of the first part of Sahih Bukhari. May Allah the Exalted grant the ability to complete the translation and explanations of the entire book. Amin. And may He grant guidance and increase of faith to those who value it. «آمين.»

Hadith Commentary:
1.
It is understood from this that altering the words of the prescribed supplications (ad‘iyah masnunah) and transmitted remembrances (adhkar ma’thurah) that have been narrated from the Messenger of Allah (sallallahu alayhi wa sallam) is not permissible. The Messenger of Allah (sallallahu alayhi wa sallam) said that comprehensive words have been granted to him by Allah. In view of this comprehensiveness and specificity, the Messenger of Allah (sallallahu alayhi wa sallam) forbade al-Bara’ ibn ‘Azib (radi Allahu anhu) from saying (Nabiyyika) instead of (Rasulika), on the basis that the comprehensiveness found in “Nabi” is not present in “Rasul,” because the term “Rasul” is also applied to angels, even though they are not prophets (anbiya’). Furthermore, in these supplicatory words, both the qualities of prophethood (nubuwwah) and messengership (risalah) are mentioned, whereas by saying (Rasulika), only one quality is mentioned.
(Fath al-Bari: 1/466)
From this hadith, the virtue of being in a state of ablution (wudu) before sleep is established. It should also be clear that this ablution is not for prayer, but is called “ablution of minor impurity” (wudu’ al-ahdath). In the hadith, every type of ablution has been given the status of “half of faith” (shatr al-iman). A question arises: if a person is already in a state of ablution, should he perform ablution again at the time of sleep? Regarding this, Hafiz Ibn Hajar (rahimahullah) writes that, apparently, from the hadith in question, the meaning of renewing ablution is understood, i.e., even if one is already in a state of purity, he should still perform ablution. However, there is also the possibility that the command for ablution at the time of sleep is specific to the state of minor impurity (hadath).
(Fath al-Bari: 1/465)
The opinion of ‘Allamah ‘Ayni (rahimahullah) is that if one is already in a state of ablution, then the first ablution is sufficient, because the objective is to sleep in a state of purity, lest if death comes during the night, one does not die in a state of impurity. Moreover, due to the blessing of this ablution, he will see good and true dreams and will also be protected from satanic influences.
(‘Umdat al-Qari: 2/698)
3.
Giving preference to the right side is more beloved to the Shari‘ah in all situations; similarly, sleeping on the right side has been preferred, because by doing so, the heart remains suspended (i.e., not fully relaxed). Deep sleep does not occur, and in this state, a person can wake up easily and quickly. The meaning of (al-mawt ‘ala al-fitrah) is that a person will return in the same natural state (fitrah) in which he came into the world without sins, i.e., he will return without the pollution of sins. And Allah knows best.
4.
Hafiz Ibn Hajar (rahimahullah) has written that Imam Bukhari (rahimahullah) concluded the Book of Ablution (Kitab al-Wudu’) with the aforementioned hadith because it is the last ablution of a person’s waking hours, and according to the hadith, the mentioned words are considered the last words of wakefulness. Therefore, from this, Imam Bukhari (rahimahullah) indicated towards the conclusion of the book.
(Fath al-Bari: 1/466)
The methodology of Imam Bukhari (rahimahullah) is that at the end of the book, he draws attention towards the Hereafter and reminds of death. Thus, here too, with the words (fa-in mitta), he has clearly indicated towards this.

Hadith Commentary:
From this it is established that it is not permissible to make additions or omissions on one’s own in the transmitted supplications (ad‘iyah) and remembrances (adhkar); it is necessary to recite them exactly as they are in the original.

Hadith Commentary:
(1)
In the words taught by the Messenger of Allah (sallallahu alayhi wa sallam), both the ranks of prophethood and messengership are combined, whereas in the words repeated by the Companion (radi Allahu anhu), only the rank of messengership is mentioned. Therefore, the Messenger of Allah (sallallahu alayhi wa sallam) said:
"Recite the words exactly as I have taught you."
(2)
From this, it is established that it is not permissible to add or subtract anything from the transmitted supplications (ad‘iyah ma’thurah) and prescribed remembrances (adhkar masnunah); rather, one should suffice with the very words that have been narrated from the Prophet (sallallahu alayhi wa sallam), because they possess a special quality that other words do not. Furthermore, Imam al-Bukhari (rahimahullah) has mentioned the virtue of sleeping at night in a state of ablution (wudu). In this, there is an allusion to those ahadith in which this virtue is explicitly stated. Thus, the noble statement of the Messenger of Allah (sallallahu alayhi wa sallam) is:
"Whoever sleeps at night in a state of ablution, remembering Allah, then wakes up during the night and asks Allah for good in this world and the Hereafter, Allah will surely grant it to him."
(Sunan Abi Dawud, al-Adab, Hadith: 5042)

Hadith Commentary:
In terms of meanings and objectives, this supplication also holds great significance. Mere rote repetition, like that of a parrot, will yield no result.

Hadith Commentary:
In another hadith, it is stated that before lying down on the bed, one should dust it off with the edge of one's lower garment or waist-wrapper, because he does not know what may have come onto the bed after him.
(Sahih al-Bukhari, Book of Supplications, Hadith: 6320)

Hafiz Ibn Hajar rahimahullah has written that three Sunnahs are mentioned in this hadith:
➊ To sleep in a state of ablution (wudu).
➋ To sleep on the right side, as is mentioned in another narration.
➌ To remember Allah at the time of sleeping.

Then, quoting from Kirmani, he has written that this supplication encompasses all those matters in which it is obligatory to have general faith, and those are the Books revealed by Allah and the noble Prophets (alayhim as-salam) whom He sent.
(Fath al-Bari: 11/136)

Hadith Commentary:

Since the word "rahbah" (fear) has appeared in this hadith, Imam Bukhari, in accordance with its relevance, has also explained the word "istirhabuhum" (Surah Al-A'raf) here. The magicians who came to confront Musa (alayhis salam) tried to frighten the people by turning their magic into snakes: “And they brought a mighty magic.”

Hadith Commentary:
(1)
In one narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) advised al-Bara’ ibn Azib (radi Allahu anhu) that when you come to your bed, perform ablution (wudu) as you do for prayer, then lie down on your right side and recite the aforementioned supplication. Then he said:
“If you die that night, you will die upon the natural disposition of Islam, and if you reach the morning, you will attain goodness and blessing.” (Sahih al-Bukhari, al-Wudu’, Hadith: 247)
(2)
There are also many medical benefits in sleeping on the right side. May Allah grant us the ability to act upon this.
This was the practice of the Messenger of Allah (sallallahu alayhi wa sallam), and this is his command.
And Allah knows best.

Hadith Commentary:
Benefits and Issues:
Life is expressed as work, labor, and action, and in wakefulness, a person is engaged in the business of living. Death is the name for the end of the period of action, and in sleep, a person becomes free from the business of life. Therefore, in this supplication, sleep is described as death and waking as coming to life, and in this way, the daily routine of sleeping and waking is made a reminder of life after death and a means of preparing for it. This reality is instilled in the form of a supplication: that the owner of death and life is Allah; I am alive by His will, and whenever He wills, He can extinguish the lamp of my life. Therefore, a person should spend the days and nights of his borrowed life according to Allah’s guidance and teachings, and should avoid neglecting or opposing His commands and instructions.

Explanation:
1:
O Allah! I have turned towards You as Your obedient servant,
I have entrusted everything of mine to You,
Out of fear of You and in hope of You, I have taken refuge in You,
I have neither any place of hope nor any place of salvation except with You,
I have believed in Your Book which You have revealed, and I have believed in Your Prophet whom You have sent.

Benefits and Issues:
➊ The Messenger of Allah (sallallahu alayhi wa sallam) instructed al-Bara’ ibn ‘Azib (radi Allahu anhu) that at the time of sleeping, perform ablution (wudu) as you do for prayer, then lie down on your right side and recite this supplication. Furthermore, he stated that this supplication should be recited last, after all other remembrances (adhkar). (Sahih al-Bukhari, Book of Supplications, Chapter: If one sleeps in a state of purity, Hadith: 6311)

➋ By reciting this supplication at the time of sleeping, one’s faith (iman) is renewed. Therefore, one should sleep after reciting this supplication.

➌ By performing ablution (wudu) and reciting the supplication, both outward and inward purity are attained, which is greatly beloved to Allah.

➍ Reliance (tawakkul) upon Allah is a very important and virtuous deed.