Kitabul Imaan - Chapter 23 - 34 (Hadith 30 - 44)
باب - وإنْ طَائِفَتَانِ مِنْ المُؤْمِنِينَ اقْتَتَلُوا فأصْلِحُوا بَيْنَهُمَا فَسَمَّاهُمُ المُؤْمِنِينَ
Chapter (Bâb) 23:"If two parties among the Believers fall into a quarrel make ye peace between them:"(49:9)
Note: In some copies of Bukhari this Verse and this Hadith no. 30is mentioned with previous chapter that is "المَعَاصِي مِنْ أمْرِ الْجَاهِلِيَّةِ " and in some it is mentioned as a separate chapter along with the Hadith.
Purpose of Tarjamat ul Bâb
This verse also goes in favour of the view that Kufr has many grades and that some deeds are like Kufr but are not Kufr in actual. Allâh Ta'âlâ called those people as believers who fought with each other, otherwise, as per Hadith, we know that to fight each other (Muslims) is Kufr .
Hadith No. 30
حدّثنا عَبْدُ الرَّحْمَنِ بنُ المُبَارَكِ حدّثنا ( حَمَّادُ بْنُ زَيْد ) ٍ حدّثنا ( أيُّوبُ ويُونُس) عَنِ ( الْحَسَن ) ِ عَنِ ( الأحْنَفِ بْنِ قَيْس ) ٍ قالَ ذَهَبْتُ لاَنْصُرَ هَذَا الرَّجُلَ فَلَقِيَنِي أبُو بَكْرَةَ فقال أيْنَ تُرِيدُ قُلْتُ أنُصُرُ هَذَا الرَّجُلَ قالَ ارْجِعْ فإنِّي سَمِعْتُ رسولَ اللَّهِ يَقُولُ إذَا الْتَقَى المُسْلِمَانِ
Narrated by Al Ahnaf bin Qais
While I was going to help this man ('Ali Ibn Abi Talib), Abu Bakarah (RA) met me and asked, "Where are you going?" I replied, "I am going to help that person." He said, "Go back for I have heard Allâh's Apostle saying, 'When two Muslims fight (meet) each other with their swords, both the murderer as well as the murdered will go to the Hell-fire.' I said, 'O Allâh's Apostle! It is all right for the murderer but what about the murdered one?' Allâh's Apostle replied, "He surely had the intention to kill his companion."
Narrator-Al Ahnaf bin Qais (RA)
He found the period of Rasulullah (Sallallâhu Alaihi Wasallam) but did not meet him, Rasulullah (Sallallâhu Alaihi Wasallam) had made Dua for him in his absentia. He was very famous for his humility and died in 67 Hijrah. May Allâh be pleased with his soul.
Abu Bakarah (RA)
He is a famous Sahâbi who embraced Islâm during the time when the fort of Tâ'if was being encircled by the Muslims and he escaped from the fort and joined the Muslims. Ibn Hajar says that he was from amongst the distinguished Sahâbah. He died in 51 or 52 Hijrah, May Allâh be pleased with his soul.
Al Ahnaf bin Qais says that one day he was going to help Hadhrat Ali (RA) and he met Abu Bakarah (RA) on the way. This incident took place during the period of battle of Jamâl. Abu Bakarah (RA) asked Ahnaf bin Qais as to where he was going?, Ahnaf told him that he was going to help his brother i.e., Hadhrat Ali. Abu Bakarah (RA) told Ahnaf to retreat back and told him a Hadith of Rasulullah (Sallallâhu Alaihi Wasallam), .'When two Muslims fight (meet) each other with their swords, both the murderer as well as the murdered will go to the Hell-fire.' I said, 'O Allâh's Apostle! It is all right for the murderer but what about the murdered one?' Allâh's Apostle replied, "He surely had the intention to kill his companion."
If Muslims fight with one another, what should one do?
Sahâbah and later learned scholars of Ummah have been of different opinion on this issue.
1.A good number of Sahâbah which include Hadhrat Sa'd bin Abi Vaqqâs, Hadhrat Abdullah bin Umar (RA), Hadhrat Abu Bakarah (RA), Hadhrat Abu Sa'eed Khudri and Hadhrat Imrân bin Husain are of the opinion that in such situation one should isolate oneself fully and should not participate in these mutual fights of Muslims at any cost.
2.Some are of the opinion that one should migrate from that place.
3.Majority of Sahâbah and Tâba'een are of the opinion that, if just and unjust is not known then remaining aloof is better but if it is clearly known as to who is right and who is wrong then one should help the right one and try to stop one who doing injustice, as Allâh says:
وَإِنْ طَائِفَتَانِ مِنَ الْمُؤْمِنِينَ اقْتَتَلُوا فَأَصْلِحُوا بَيْنَهُمَا فَإِنْ بَغَتْ إِحْدَاهُمَا عَلَى الْأُخْرَى فَقَاتِلُوا الَّتِي تَبْغِي حَتَّى تَفِيءَ إِلَى أَمْرِ اللَّهِ
"If two parties among the Believers fall into a quarrel make ye peace between them: but if one of them transgresses beyond bounds against the other then fight ye (all) against the one that transgresses until it complies with the command of Allâh;" (49:9)
Mushajirat-i-Sahâbah (مشاجرات صحابه)
The learned scholars of Islâm have always been of the opinion that one should never pass any bad remark against any Sahâbi and should never hold any bad opinion about any of the Sahâbah as all of them have been given certificate of being just (كلهم عدول) and that Allâh is pleased with all of them.
رَضِيَ اللَّهُ عَنْهُمْ وَرَضُوا عَنْهُ
"Allâh well pleased with them and they with Him" (98:8)
There is consensus amongst Ulema of Ahli Sunnah Wal Jamât that one should remain silent about those differences amongst the Sahâbah which led to the wars like that of ‘Jamâl' and ‘Sufaiyn' as it is very difficult for us to imagine the status and sincerity of Sahâbah. All of them were extremely sincere, there were some misunderstandings created by some mischievous elements which led to all this.
From this Hadith it seems that one would get punishment even for bad intention even if he has not committed that bad deed. Allâh says in the Qur'an:
رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا
"On no soul doth Allâh place a burden greater than it can bear." (2:286)
A Hadith of Rasulullah (Sallallâhu Alaihi Wasallam) says that when a believer intends some good deed, one Thawâb is written for him even if he does not do that good deed and if one intends to do a sin, it is not written unless and until he commits that sin. But this Hadith says that 'When two Muslims fight (meet) each other with their swords, both the murderer as well as the murdered will go to the Hell-fire' because both have intention to kill the other one. Does that mean that one will be punished for his bad intention even if he does not commit that sin? To understand this we need to know the following terms:
1. Hâjis: This is the first grade of intention, it means that some idea came to mind and left immediately.
2. Khâtir: It is the second grade, it means that some idea came to mind and stayed for some time but mind could not decide whether to do that deed or not.
3. Hadeeth-i-Nafs: It is the third grade, it means that an idea came, stayed there but mind remained in the state of confusion whether to do that or not.
4. Hum: It is the fourth grade; In this there is tendency towards doing or not doing but there is no firmness in decision.
5. Azam: It is the last grade of intention in which there is not only tendency of doing the deed but there is also firmness in the decision, it is this grade of intention which will be punishable and the first four grades are forgiven (Allâh knows the best).
باب - ظلم دون ظلم
Chapter (Bâb) 24: Injustice beyond oppression
Purpose of Tarjamatul Bâb
Here Imâm Bukhari (RA) wants to say that Zulm (injustice) also has many grades and its highest grade is Shirk.
Hadith No. 31
حدّثنا ( أبُو الوَلِيد ) ِ قال حدّثنا ( شُعْبَة ) ُ ح قال وحدّثني ( بِشْر ) ٌ قال حدّثنا ( مُحَمَّد ) ٌ عن ( شُعْبَة ) َ عن ( سُلَيْمَان ) َ عن ( إبْراهِيم ) َ عن ( عَلْقَمَة ) َ عن ( عبدِ اللَّه ) ِ قالَ لَمَّا نَزَلَت الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إيمانَهُمْ بِظُلْمٍ قال أصحابُ رسولِ الله أَيُّنَا لَمْ يَظْلِمْ فأنْزَلَ اللَّهُ إنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ
Narrated by Hadhrat Abdullah (RA)
When the following Verse was revealed: "It is those who believe and confuse not their belief with wrong (worshipping others besides Allâh.)" (6.82), the companions of Allâh's Apostle asked, "Who is amongst us who has not done injustice (wrong)?" Allâh revealed: "No doubt, joining others in worship with Allâh is a great injustice (wrong) indeed." (31.13)
Narrator-Hadhrat Abdullah bin Mas'ood (RA)
Hadhrat Abdullah bin Mas'ood (RA) belongs to the scholarly group of Sahâbah who embraced Islâm before Hadhrat Umar (RA) and participated in all the battles in which Rasulullah (Sallallâhu Alaihi Wasallam) took part. Great Sahâbah like Abu Musâ Ash'ari, Abu Hurairah, Ibn Abbas, Ibn Umar, Anas, Jâbir (RA) and many others have quoted Hadith from him. Hadhrat Alqamah was his distinguished student among the Tâba'een. His mother had also embraced Islâm and they were very close to the family of Rasulullah (Sallallâhu Alaihi Wasallam), so much so that Abu Musâ Ash'ari (RA) says that when he came from Yemen, he saw them so close to Rasulullah (Sallallâhu Alaihi Wasallam) that he thought that they (Ibn Mas'ood and his mother) belong to the family of Rasulullah (Sallallâhu Alaihi Wasallam). He used to be in charge of shoes, miswak, bedding and the Wudhu of Rasulullah (RA) during all his journeys. He killed Abu Jahal after the latter was wounded by the two young boys in the battle of Badr.
Hadhrat Hudhaifa (RA) says that Ibn Mas'ood (RA) resembled Rasulullah (Sallallâhu Alaihi Wasallam) in his morals, decisions and speeches (Khutbah).
Hadhrat Umar (RA) used to say that Ibn Mas'ood (RA) is like a pot which is filled with knowledge upto the brim.
There are about eight hundred Ahâdith narrated on the authority of Ibn Mas'ood (RA). He died in 32 or 33 Hijrah, may Allâh be pleased with his soul and elevate his rank.
When the following verse was revealed:
الَّذِينَ آمَنُوا وَلَمْ يَلْبِسُوا إِيمَانَهُمْ بِظُلْمٍ أُولَئِكَ لَهُمُ الْأَمْنُ وَهُمْ مُهْتَدُونَ
"It is those who believe and confuse not their beliefs with wrong that are (truly) in security for they are on (right) guidance". (6:82)
Sahâbah-al-Kirâm were highly perturbed by this as they thought that it would be highly improbable for anyone of them to have committed some or the other injustice in their lives. But this verse says that only those are in security and on true guidance who do not mix up their belief with injustice. They took the word ‘Zulm' in its literal meaning, and got perturbed and expressed their concern in front of Rasulullah (Sallallâhu Alaihi Wasallam). He told them that here ‘Zulm' means Shirk and substantiated his answer with the verse of the Qur'an which says,
إِنَّ الشِّرْكَ لَظُلْمٌ عَظِيمٌ
"No doubt, joining others in worship with Allâh is a great injustice (wrong) indeed." (31:13)
بابُ - عَلاَماتِ المُنَافِقِ
Chapter (Bâb) 25 : Sign of the Hypocrite.
Hadith No. 32
حدّثنا ( سُلَيْمَانُ أبُو الرَّبِيع ) حدّثنا ( إسْماعِيلُ بنُ جَعْفر ) ٍ قال حدّثنا ( نَافِعُ بنُ مَالِكِ ابنِ أبِي عامرٍ أبُو سُهَيل) ٍ عن أبِيهِ عن ( أبي هُرَيْرَة ) عن النَّبيِّ قال آيةُ المنافِق ثَلاَثٌ إذَا حَدَّثَ كَذَبَ وإذا وَعَدَ أخْلَفَ وإذا ائْتُمنَ خانَ
Narrated by Abu Hurairah (RA)
The Prophet (Sallallâhu Alaihi Wasallam) said, "The signs of a hypocrite are three:
1. Whenever he speaks, he tells a lie.
2. Whenever he promises, he always breaks it (his promise ).
3. If you trust him, he proves to be dishonest. (If you keep something as a trust with him, he will not return it.)"
Hadith No. 33
حدّثنا ( قَبِيصَةُ بنُ عُقْبَة ) َ قال حدّثنا ( سُفْيان ) ُ عنِ ( عبدِ اللَّه ) ِ عن ( الأعْمَشِ بنِ مُرَّة ) َ عن ( مَسْرُوق ) ٍ عَن ( عبدِ اللَّهِ بنِ عَمْرٍ وأن ) ّ النَّبيَّ قال أرْبَعٌ مَنْ كُنَّ فِيه كَانَ مُنَافِقا خَالِصا ومَنْ كَانَتْ فيهِ خَصْلَةٌ مِن النِّفاقِ حتَّى يَدَعَهَا إذا ائْتُمِنَ خانَ وإذا حدَّثَ كَذَبَ وإذا عاهَدَ غَدَرَ وإذا خاصَمَ فَجَرَ
Narrated by Abdullah bin Amr (RA)
The Prophet (Sallallâhu Alaihi Wasallam) said, "Whoever has the following four (characteristics) will be a pure hypocrite and whoever has one of the following four characteristics will have one characteristic of hypocrisy unless and until he gives it up.
1. Whenever he is entrusted, he betrays.
2. Whenever he speaks, he tells a lie.
3. Whenever he makes a covenant, he proves treacherous.
4. Whenever he quarrels, he behaves in a very imprudent, evil and insulting manner."
What is Nifâq (Hypocrisy)
Nifaq mean when someone pretends to believe something that he does not really believe or that is the opposite of what he does or says at another time. In Shari'ah it means to behave as Muslim externally when actually one is Kâfir internally. This word has been derived from "Nafaq" (نفق ) which means an underground tunnel. Since the tunnel has two ends, one deceives by entering the tunnel and people think that he is in there whereas he has already left from the other end.
Types of Nifâq
Allâmah Kirmâni says that there are two types of Nifâq.
Nifâq-i-Sharee (نفاق شرعي): It means that one is actually Kâfir but poses to be a Muslim. It is a hypocrisy as regards to the beliefs.
Nifâq-i-Urfi (نفاق عرفي): It means that the external deeds of a believer are not matching to his internal ones. It is a hypocrisy as regards to the deeds.
Imâm Tirmidhi says that this Hadith points towards the second type of Nifâq i.e., the Nifâq-fil-Amal ( نفاق ) and not the the Nifâq-fil-Aqeedah ( نفاق في العقيده) - (Fathul Bâri). Imâm Qurtabi and Hâfiz Ibn Hajar have appreciated this explanation.
In these two Ahâdith five characteristics of a hypocrite are mentioned in total, viz.,
Whenever he speaks, he tells a lie.
Whenever he promises, he always breaks it (his promise ).
If you trust him, he proves to be dishonest. (If you keep something as a trust with him, he will not return it).
Whenever he quarrels, he behaves in a very imprudent, evil and insulting manner.
Whenever he makes a covenant, he proves treacherous.
Will a believer possessing these characteristics become a Munâfiq (Hypocrite)?
Imâm Ibn Taymiya says that a believer will not become a real hypocrite by having these characteristics of Hypocrisy. It is like (كفر دون كفر) - ‘Kufr below Kufr'; as you have grades of Kufr so are there grades of Nifâq. (Faidhul Bâri)
Imâm Nawawi says that resemblance of a believer to a Munâfiq is directly proportional to the number of signs he will be having of Nifâq, more the signs of Nifâq more will he resemble a Munâfiq.
باب-قيام ليلة القدر من الإيمان
Chapter (Bâb) 26 : To establish Salâh on the night of Qadr is a part of Imân.
Hadith No. 34
حدّثنا ( أبُو اليَمان ) ِ قال أخْبَرَنَا ( شُعَيْب ) ٌ قال حدّثنا ( أبُو الزِّنَاد ) ِ عَنِ ( الأعْرج ) ِ عنْ ( أبِي هُرَيْرَة َ) قال قال رسولُ اللهِ مَنْ يَقُمْ لَيْلَةَ القَدْرِ إيمانا واحْتِسَابا غُفِرَ لَهُ ما تَقَدَّمَ مِنْ ذَنْبِهِ
Narrated by Abu Hurairah (RA)
Allâh's Apostle (RA) said, "Whoever establishes prayers on the night of Qadr out of sincere faith and with the hope to attain Allâh's rewards (and not to show off) then all his past sins will be forgiven."
What is meant by Qadr?
The word Qadr in Arabic has the following meanings viz.,
1. Taqdeer (Fate)
If its meaning is taken as taqdeer then here in this Hadith it would mean that during this night the angels are informed about the fate of the people they are going to face that year like death, illness, misfortunes, blessings and other such things.
If its meaning is taken as honour then it would mean that this night is the night of honour or that this night brings honour to those who worship sincerely during this night.
Out of sincere faith and hope to attain Allâh's rewards (إيمانا و احتساب)
The reason for keeping Imân as a precondition is obvious that for Magfirat (forgiving of sins by Allâh) true faith is a must. What does Ahtisâb (احتساب) mean? It means to keep the intention of Ikhlâs (sincerity) and attainment of Allâh's pleasure in constant view while performing the religious deeds. One thing is to do the worship with automatism while having mind engaged in something else and other thing is to do it with absolute presence of mind. So, if one establishes Salâh during this night (i.e, Qadr) with true faith and keeping Allâh's pleasure and fear in complete view, it is promised that his all sins will be forgiven.
Sins that will be forgiven
Majority of Ulema are of the opinion that only Gunnah-i-sagheerah (small sins) will be forgiven and not the Gunnah-i-Kabeera (big sins) as for the latter Toabah is a must. Some Ulema say that it is not far from the Mercy of Allâh that he may forgive all sins, small as well as big.
باب:- ألجهاد من الإيمان
Chapter (Bâb) 27: The holy struggle is a part of Imân
Hadith No. 35
( حَرَمِيُّ بنُ حَفْص ) ٍ قال حدّثنا ( عبدُ الوَاحِد ) ِ قال حدّثنا ( عُمَارَة ) ُ قال حدّثنا ( أبُو زُرْعَةَ بنُ عَمْرو بنِ جَرِير ) ٍ قال سَمِعْتُ ( أبا هُرَيرَة ) َ عنِ النَّبيِّ قال انْتَدَبَ اللَّهُ لِمَنْ خَرَجَ في سَبِيلِهِ لاَ يُخْرِجُهُ إلاَّ إيمانٌ بِي وتَصْدِيقٌ بِرُسُلِي أن أَرْجِعَهُ بِمَا نَالَ مِنْ أجْرِ أَو غَنِيمَةٍ أَوْ أُدْخِلَهُ الجَنَّةَ وَلَوْلاَ أنْ أشُقَّ على أُمَّتِي ما قَعَدْتُ خَلْفَ سَرِيَّةٍ وَلوِددْتُ أنِّي أُقْتَلُ في سَبِيلِ اللَّهِ ثُم أُحْيا ثم أُقْتَلُ ثم أُحيا ثم أُقتل
Purpose of Tarjamatul Bâb
Ulema have discussed in detail as to why Imâm Bukhari has got the chapter of Jihâd after Lailatul Qadr. Ibn Hajar says that as there is a lot of struggle (Mujâhadah) to keep standing in the Salâh during Lailatul Qadr, similarly there is great Mujâhadah in the Jihâd. Former is a Jihâd with one's own enemy i.e., Nafs and the latter is a Jihâd with the enemies of Islâm.
Narrated by Hadhrat Abu Hurairah (RA)
The Prophet (Sallallâhu Alaihi Wasallam) said, "The person who participates in (Holy battles) in Allâh's cause and nothing compels him to do so except belief in Allâh and His Apostles, will be recompensed by Allâh either with a reward, or booty (if he survives) or will be admitted to Paradise (if he is killed in the battle as a martyr). Had I not found it difficult for my followers, then I would not remain behind any Sariyah going for Jihâd and I would have loved to be martyred in Allâh's cause and then made alive, and then martyred and then made alive, and then again martyred in His cause."
انْتَدَبَ اللَّهُ لِمَنْ خَرَجَ في سَبِيلِهِ
Ulema have given many meanings of the word انْتَدَبَ, viz.,
1. It means that one who leaves his home for Jihâd, Allâh will suffice him for his all needs i.e., his all needs will be taken care of by Allâh.
2. Allâh answers, one who leaves for Jihâd in His way, with Magfirat for that person (أجاب الله إلى سبيله)(An-Nihayah)
And nothing compels him to do so except belief in Allâh and His apostle
Ikhlâs i.e., to do everything for the sake of Allâh with absolute sincerity, is an important pre-requisite for acceptance of any deed by Allâh. A great deed like sacrificing one's life for the sake of Allâh i.e., Jihâd will also be rewarded only if it is for His sake. If someone participates in it for worldly gains, he will get no reward. Secondly one should have firm Imân in Allâh and His Messenger (Sallallâhu Alaihi Wasallam), no deed without this is acceptable to Allâh.
Will be recompensed by Allâh either with a reward or booty (if he survives) or will be admitted to paradise
A true believer who participates in Jihâd for the sake of Allâh will never return unrewarded, he will either return as victorious with a lot of booty, a lot of reward (أجر) or will earn martyrdom thereby confirming his abode in Jannah.
What is Sariyah?
Sariyah means a group of army comprising of up to four hundred persons.
What is Gazwah?
Gazwah is that Sariyah in which Rasulullah (Sallallâhu Alaihi Wasallam) participated himself.
The reasons behind Rasulullah's (Sallallâhu Alaihi Wasallam) not participating in all the Sariyahs
Rasulullah (Sallallâhu Alaihi Wasallam) said: "had I not found it difficult for my followers, I would not remain behind any Sariyah going for Jihâd". Irrespective of this statement he did participate because of the following reasons:
1. It would have become compulsory for all followers to participate in Jihâd, and at least for the Ameer-ul-Mumi'neen it would have become a must.
2. There would have arisen difficulties for the administration at Madinah.
I would have loved to be martyred again and again
And I would have loved to be martyred in Allâh's cause and then made alive, and then martyred and then made alive, and then again martyred in His cause.
This statement is to highlight the significance of Jihâd.
باب - تَطَوُّعُ قِيام رَمَضَانَ مِنَ الإيمان
Chapter (Bâb) 28: To establish optional Salâh during Ramadhan is a part of Imân
Purpose of Tarjamatul Bâb
Here Imâm Bukhari wants to convey that to offer optional deeds like Nawâfil and Mustahibât (نوافل و مستحبات) are also part of Imân. Secondly he wants to say that Qiyâm (standing during night Salâh) during Ramadhan is Sunnah and not Wâjib
Hadith No. 36
حدّثنا ( إسْماعِيل ) ُ قال حدّثني ( مَالِك ) ٌ عنِ ( ابنِ شِهاب ) ٍ عنْ ( حُمَيْدٍ بنِ عبدِ الرَّحْمَن ) ِ عنْ ( أبي هُرَيْرَة ) َ أنّ رسولَ اللَّهِ قال مَنْ قَامَ رَمَضَانَ إيمانا واحْتِسابا غُفِرَ لَهُ ما تَقَدَّمَ مِن ذَنْبِهِ
Narrated by Hadhrat Abu Hurairah (RA)
Allâh's Apostle (Sallallâhu Alaihi Wasallam) said: "Whoever establishes prayers during the nights of Ramadhan faithfully out of sincere faith and hope to attain Allâh's rewards (not for showing off), all his past sins will be forgiven."
باب-من صام رمضان احتسابا من الإيمان
Chapter (Bâb) 29 : To fast during the month of Ramadhân seeking Allah's reward is a part of Imân.
Hadith no. 37
حدّثنا ( ابنُ سَلاَم ) ٍ قال أخْبَرَنَا ( مُحَمَّدُ بُن فُضَيْل ) ٍ قال حدّثنا ( يحْيَى بنُ سَعيد ) ٍ عنْ ( أبِي سَلَمَة ) َ عنْ (أبِي هُرَيْرَة ) َ قال قال رسولُ الله مَن صامَ رَمَضانَ إيمانا واحْتِسابا غُفِرَ لهُ ما تَقَدَّمَ مِنْ ذَنْبِهِ
Narrated by Hadhrat Abu Hurairah (RA)
Allâh's apostle (Sallallâhu Alaihi Wasallam) said, "whoever observes fasts during the month of Ramadan out of sincere faith and hope to attain Allâh's rewards, then all his past sins will be forgiven."
This subject has already been discussed.
بابٌ - الدِّينُ يُسْرٌ وقَولُ النَّبيَّ أحَبُّ الدِّينِ إلى اللَّهِ الحَنِيفيَّةُ السَّمْحَةُ
Chapter (Bâb) 30: Religion is easiness, and the saying of prophet "the most beloved religion before Allâh is that which is Hanifiyah (to worship him alone) and easy"
Purpose of Tarjamatul Bâb
In previous chapters, Imâm Bukhari mentioned about night prayers, fasting and Ramadhan, all these things are difficult and demand lot of courage and hard work. By looking at these things one may consider Islâm a difficult religion. In order to remove that notion, Imâm Bukhari introduced this chapter in between, which clearly states that the Deen is very easy. Here he follows the Qura'nic pattern. Allâh Ta'âlâ says:
شَهْرُ رَمَضَانَ الَّذِي أُنْزِلَ فِيهِ الْقُرْآنُ هُدًى لِلنَّاسِ وَبَيِّنَاتٍ مِنَ الْهُدَى وَالْفُرْقَانِ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَنْ كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُوا الْعِدَّةَ وَلِتُكَبِّرُوا اللَّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ ()
Ramadan is the (month) in which was send down the Qur'an as a guide to mankind, also clear (Signs) for guidance and judgment (between right and wrong). So everyone of you who is present (at his home) during that month should spend it in fasting but if anyone is ill or on a journey the prescribed period (should be made up) by days later. Allâh intends every facility for you He does not want to put you to difficulties. (He wants you) to complete the prescribed period and to glorify Him in that He has guided you; and perchance ye shall be grateful (2:185)
Here in this verse easiness is mentioned after the command for fasting, "He does not want to put you to difficulties".
Religion is easiness (ألدين يسر)
Allâh likes the religion which is really easy, and Islâm is a very easy religion when compared to other religions. Followers of Hadhrat Musâ (AS) were asked to offer Salâh fifty times a day. They had to pay one-fourth of their savings as Zakâh and they had to cut off that part of the cloth which would get Najas (impure). They were being punished for their sins in this world as well. The Shari'ah for this Ummah is very easy to follow, just five times Salâh in a day and just two and a half percent of savings to be paid as Zakâh. The clothes become clean and pure just by washing only, no need to cut them off and throw away. This Ummah will not get the punishment of getting disfigured like pigs and monkeys as happened to some earlier people.
What is Hanifiyah (حنيفية)?
Hanief means one who worships Allâh alone and seeks only and only His help in all matters. That is why Hadhrat Ibrahim (AS) was also called Hanief. He left his home, got ready to sacrifice his son for Allâh's sake and when angels offered him their help while he was being put to fire, he said:
إما إليك فلا و إما من الله فبلى
"If it (help) is from you-then no, if it is from Allâh-then yes".
So following the path of Hadhrat Ibrahim (AS) is Hanifiyah.
What is Samhah (سمحة)?
It means easiness. Allâh, being Merciful to His bondsmen, wants easiness for them.
Ta'leeqat-i-Bukhari تعليقات بخاري))
It is a very important and interesting part of Sahih Bukhari. Many times Imâm Bukhari mentions a Hadith or part of a Hadith under the title (Bâb) as Tarjamatul Bâb, these are called Taleeqat-i-Bukhari as is mentioned in this Bâb:
الدِّينُ يُسْرٌ وقَولُ النَّبيَّ أحَبُّ الدِّينِ إلى اللَّهِ الحَنِيفيَّةُ السَّمْحَةُ
"Religion is easiness, and the saying of Prophet (Sallallâhu Alaihi Wasallam) "The most beloved religion to Allâh is that which is Hanifiyah (To worship him alone ) and easy."
Ta'leeqat are of two kinds
1. Those types of Ahâdith which Imâm Bukhari mentions in his book Sahih Bukhari at other places and also gets them in a particular Bâb just to defend his point. These are 1341 Ahâdith in total. (Kashful Bâri).
2. There are a good number of Ahâdith which Imâm Bukhari mentions in Tarjamatul Bâb but does not mention them in his book. The reason is that Imâm Bukhari has set a very strict criteria for any Hadith to be so authentic as to be worthy of being included in his book. These types of Ahâdith, which he gets in Tarjamatul Bâb and does not mention them in his book, do not meet that criteria necessary for inclusion in his book, though these were authentic near Imâm Bukhari as well. These are one hundred and fifty nine in total. (Kashful Bâri).
Hadith no. 38
حدّثنا ( عبدُ السَّلاَمِ بنُ مُطَهِّر ) ٍ قال حدّثنا ( عُمَرُ بنُ عَلِي ) ٍّ عن ( مَعْنِ بنِ مُحَمَّدٍ الغِفَاري ) ِّ عن ( سَعِيدِ بن أبي سَعِيدٍ المَقْبُرِي ) ِّ عن ( أبي هرَيْرَة ) َ عن النَّبِيِّ قال إنَّ الدِّينَ يُسْرٌ ولَنْ يُشَادَّ الدِّينَ أَحَدٌ إلاَّ غَلَبَهُ فَسَدِّدُوا وَقارِبُوا وأبْشِرُوا واسْتَعِينُوا بالغُدْوَةِ والرَّوْحَةِ وشيْءٍ مِنَ الدُّلْجَةِ
Narrated by Abu Hurairah (RA)
the Prophet (Sallallâhu Alaihi Wasallam) said, "Religion is very easy and whoever overburdens himself in his religion will be overpowered by it (not be able to continue in that way). so take the right path of perfection and try to be near to perfection and receive the good tidings that you will be rewarded; and gain strength by worshipping in the mornings, afternoons and the last hours of the nights."
Religion is very easy and whoever overburdens himself in his religion will not be able to continue in that way.
We have seen above as to how Deen is very easy. We can take any aspect of Deen and will definitely find it very easy. The most important deed i.e., Salâh just five times, Zakâh just two and a half percent that too only on savings and only once in a year, fasting just for one month and that too during day only and Hajj just once in a life time and that too if you have enough money otherwise not. If one falls ill or becomes is weak, many things get waved off.
Allâh likes those deeds which are done with consistency even if less in number. Rasulullah (Sallallâhu Alaihi Wasallam), being very kind to his Ummah, advises not to overburden oneself with too much of load of worship which one cannot continue later on. Suppose somebody says that he would always wake up for the night prayer, he may do it for some nights but will not be able to do it later on and this is not needed in our Shari'ah.
So take the right path of perfection and try to be near to perfection
أسداد: قال أهل اللغة ألتوسط في العمل
"as-Sidâd means balanced deeds (without any exaggeration or subtraction)". (Fathul Bâri)
It is very difficult to comment on the beauty of this statement of Rasulullah (Sallallâhu Alaihi Wasallam). It is his utmost affection for his Ummah with which he has given us such great teachings. Firstly, he advises us to choose an ideal path devoid of any extremism, a path which is right one and perfect too. Then he knows that it is always difficult to tread on the ideal and perfect path, so, he advises us to be at least near to it, that will also suffice. One who takes to extremism, usually does not reach the destination but slow and steady always wins the race.
And receive the good tidings that you will be rewarded
Every word of this Hadith needs to be engraved on heart and mind. Usually you will see people depressed and worried, here the real doctor of the mankind prescribes the best medicine for depression i.e., to remain happy after doing the handful of good deeds and receive the good tidings that you will be rewarded. Rasulullah (Sallallâhu Alaihi Wasallam) wants his followers to be happy.
And gain strength by worshipping in the mornings, afternoon and the last hours of the nights
This is the practical part of the medicine. Allâmah Shabir Uthmâni says if someone wants to be a Wali (beloved believer of Allâh), this Hadith is enough. One does not need to shun the world and go to jungles to achieve salvation but it is enough if one can devote some time for the remembrance of Allâh in the mornings up to sunrise, in the afternoons and in last part of the nights. This is quite practicable, relatively easy and of tremendous spiritual benefit if one understands and practices it with faith and consistency. The timings of Salâh have also been framed during these times only as these are the times when man finds freshness in his mind and is relatively less distracted by the worldly engagements. These are the times chosen by Allâh for showering maximum spiritual benefits to His bondsmen.
So, Rasulullah (Sallallâhu Alaihi Wasallam) tells his followers to adopt the balanced approach, not to be extremists, be happy, do worldly work without any hesitation or worry and give some time of the day and night to the remembrance of Allâh.
باب - الصَّلاةُ مِنَ الإيمانِ وَقَوْلُ الله تعالى وما كان اللَّهُ لِيُضيِعَ إيمانَكُمْ يَعْني صَلاَتكُمْ عندَ البَيْتِ
Chapter (Bâb) 31: Praying is a part of faith and the saying of Allâh Ta'âlâ "And never would Allâh make your faith of no effect" i.e., your prayers (Salâh) which you offered while facing Baitul Maqdis (Jerusalem)
Purpose of Tarjamatul Bâb
In these chapters Imâm Bukhari is mentioning the requisites of faith and here he wants to convey his point that Salâh is also part of Imân as in this verse the word Imân is used for Salâh.
Shân-i-Nuzool of this verse
It is narrated by Hadhrat Ibn Abbas (RA) that some people had already died before Ka'bah was again decreed as Qiblah of Muslims at a time they were facing Baitul Maqdis during Salâh. At this point a question aroused in the minds of some Sahâbah as to what would happen to the prayers of those Sahâbah who had already died and had offered their prayers towards Baitul Maqdis? They came to Rasulullah (Sallallâhu Alaihi Wasallam) and asked him about this, on this Allâh Ta'âlâ sent this verse:
وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ
"And never would Allâh make your faith of no effect". (2:143)
(يعني صلاتكم عند البيت) i.e., the prayers you offered while facing Baitul Maqdis (Jerusalem)
This statement of Imâm Bukhari (يعني صلاتكم عند البيت) is one of the difficult statements of Sahih Bukhari which Ulema find difficult to explain, as to what is the meaning of "Al Bait" here. There is consensus amongst Muhadditheen that Imân in this verse means Salâh but there is no satisfactory explanation of the word "Al Bait" used by Imâm Bukhari. Some say that by it he means Baitul Maqdis, others object to it by saying that "Al Bait" is usually used for Ka'bah. Some say that by it he means Ka'bah but then its meaning here does not fit.
Hadith No. 39
حدّثنا ( عَمْرُو بِنُ خالد ) ٍ قال حدّثنا ( زُهَيْر ) ٌ قال حدّثنا ( أُبو إسْحاق ) َ عن ( البَرَاء ) ِ أنّ النَّبِىَّ كان أوّلَ ما قَدِمَ الَمدِينَةَ نَزَلَ علَى أَجْدَادِهِ أو قال أَخوْالِهِ مِن الأنْصارِ وأنه صَلَّى قَبَلَ بَيْتِ المقْدِسِ سِتَّةَ عَشَرَ شَهْراً أو سَبْعَةَ عَشَرَ شَهْراً وكان يُعْجِبُهُ أن تَكُونَ قِبْلَتُهُ قَبَلَ البَيْتِ وأنَّهُ صَلَّى أوّلَ صَلاَةٍ صَلاَها صَلاَةَ العَصْرِ وصَلَّى مَعَهُ قَوْمٌ فَخَرَجَ رَجُلٌ مِمَّنْ صَلَّى مَعَهُ فَمَرَّ على أَهْلِ مَسْجِدٍ وَهُمْ راكِعُونَ فقال أَشْهَدُ بِاللهِ لَقَدْ صَلَّيْتُ مَعَ رسولِ الله قِبَلَ مَكَّةَ فَدَارُوا كما هُمْ قِبَلَ البَيْتِ وكانت اليَهُودُ قَدْ أَعْجَبَهُمْ إذْ كان يُصَلِّي قِبَلَ بَيْتِ المقْدِس وأَهْلُ الْكِتَابِ فَلَمَّا وَلَّى وَجْهَهُ قِبَلَ البَيْتِ أَنْكَرُوا ذَلكَ قال زُهَيْرٌ حدّثنا أُبُو إسْحَاق عنِ البَرَاءِ فى حديثهِ هذا أنه ماتَ علَى القِبْلَةِ قَبْلَ أن تُحَوَّلَ رِجالٌ وَقُتِلُوا فَلمْ نَدْرِ ما نَقُولُ فِيهِمْ فأنْزَلَ اللَّهُ تعالى وما كان اللَّهُ لِيُضيِعَ إيمانَكُمْ
Narrated by Al Bara bin Azib (RA)
When Prophet (Sallallâhu Alaihi Wasallam) came to Medina, he stayed first with his grandfathers or maternal uncles from Ansar. He offered his prayers facing Baitul-Maqdis (Jerusalem) for sixteen or seventeen months, but he wished that he could pray facing the Ka'bah (at Makkah). The first prayer which he offered facing the Ka'bah was the 'Asr prayer in the company of some people. Then one of those who had offered that prayer with him came across some people in a mosque who were bowing down during their prayers (facing Jerusalem). He said addressing them, "By Allâh, I testify that I have prayed with Allâh's Apostle while facing Ka'bah (Makkah).' Hearing this, they changed their direction towards the Ka'bah immediately. Jews and the people of other scriptures used to get pleased to see the Prophet facing Jerusalem in prayers but when he changed his direction towards the Ka'ba, during the prayers, they disapproved of it.
Al-Bara' added, "Before we changed our direction towards the Ka'bah (Makkah) in prayers, some Muslims had died or had been killed and we did not know what to say about them (regarding their prayers.) Allâh then revealed: And Allâh would never make your faith (prayers) to be lost (i.e. the prayers of those Muslims were valid).' " (2.143).
Narrator: Al Bara (bin Azib)
He is a famous Sahâbi who participated in all Gazwas (wars) except that of Badr as that time he was too young. As per Abu Umru Shaibani, he was the conqueror of Ray. There are three hundred and five Ahâdith narrated on his authority. He died in 71 or 72 Hijrah, peace be upon his soul.
When the Prophet came to Medina, he stayed first with his grandfathers or maternal uncles from Ansar.
Madina was the Nanihal (maternal home) for Rasulullah (Sallallâhu Alaihi Wasallam). It was actually the maternal home of his grandfather-Abdul Mutallib, whose mother namely Salma Bint Umru was from Madinah from the clan of Banu Adi bin Najar. The mother of Rasulullah (Sallallâhu Alaihi Wasallam) was from Qarshi clan. Abdul Mutallib's father Hashim bin Abd Manaf came to Madinah and married this lady and she gave birth to a baby boy whose actual name was Sheebat ul Hamd. His father Hashim died in his journey of Syria and then his uncle, Mutallib bin Manaf, got his nephew, Sheebat ul Hamd, to Makkah where this boy got known by the name of Abdul Mutallib when his actually he was nephew of Mutallib and not the son. (Kashful Bâri)
He offered his prayers facing Baitul-Maqdis (Jerusalem) for sixteen or seventeen months.
There are different narrations regarding the time period during which Rasulullah (Sallallâhu Alaihi Wasallam) offered Salâh towards Baitul Maqdis. Imâm Bukhari and Imâm Muslim mention with uncertainty sixteen or seventeen months whereas in some narrations sixteen and in some seventeen is mentioned with certainty.
The Mosque where change of Qiblah took place
There are various opinions about it, Ibn Hajar says that this change of Qiblah from Baitul Maqdis towards Ka'bah was ordered by Allâh Ta'âlâ to Rasulullah (Sallallâhu Alaihi Wasallam) while offering the Zuhr Salâh in Masjid Banu Salma, commonly now known as Masjid Zu-Qiblatain (ذو القبلتين). Rasulullah (Sallallâhu Alaihi Wasallam) while offering Salâh turned from Baitul Maqdis towards Ka'ba. He offered first two Raka'ts towards Baitul Maqdis and the remaining two towards Ka'ba. Then the first Salâh which was offered towards Ka'bah in Masjid Nabawi was the Asr Salâh. One of the persons, Ubâd bin Bisher, who offered Asr Salâh after Rasulullah (Sallallâhu Alaihi Wasallam) in Masjid Nabawi facing Ka'ba, passed by the Masjid Banu Hârisah where people were offering Asr Salâh towards Baitul Maqdis, He said addressing them, "By Allâh, I testify that I have prayed with Allâh's Apostle facing Makkah (Ka'ba).' Hearing this, they changed their direction towards the Ka'bah immediately. People of Quba came to know about the change of Qiblah in next Fajr Salâh as Quba is at some distance from Madinah. (see Tabaqât Ibn Sa'd, Fathul Bâri, Kashful Bâri).
باب - حُسْنِ إسْلاَمِ المَرْء
Chapter (Bâb) 32: Beauty of Islâm of a person.
Purpose of Tarjamatul Bâb and its relation with previous Bâb:
Allâmah Aini says in Umdatul Qâri that in previous chapter Imâm Bukhari mentioned that Salâh is from faith and that as we know that beauty of Islâm is because of Salâh, so, after Salâh he got the chapter on the beauty of Islâm. The purpose here again is the same that is to prove that Imân has grades. Here he says that beauty is part of Islâm, as we know that beauty has grades, so naturally Imân will also have different grades.
Hadith No. 40
قال ( مَالِكٌ أخْبَرَنِى زَيْدُ بنُ أَسْلَم ) َ أنّ ( أبا سَعِيدٍ الخُدْرِى ) َّ أخبَرَهُ أنه سَمِعَ رسولَ اللَّهِ ( صلى اللَّهُ عليه وسلم ) يَقُولُ إذا أَسْلَمَ العَبْدُ فَحَسُنَ إسْلاَمُهُ يُكَفِّرُ اللَّهُ عنهُ كلَّ سَيِّئَةٍ كان زَلَفها وكان يَعْدَ ذلكَ القِصاصُ الحَسَنَةُ بِعَشْرِ أَمْثالِها إلى سَبْعِمِائَةِ ضِعْفٍ والسَّيِئَةُ بِمثْلِها إلاَّ أن يَتَجَاوَزَ اللَّهُ عَنْهَا
Narrated Abu Sa'eed al Khudri
Allâh's Apostle (Sallallâhu Alaihi Wasallam) said ,"If a person embraces Islâm and beautifies his Islâm (by following it sincerely), then Allâh will expiate all his past sins, and after that starts the sanction. The good deeds will be rewarded ten times to seven hundred times of it overlooks and an evil deed will be recorded as it is unless Allâh forgives it."
Hadith No. 41
حدّثنا ( إسْحَاقُ بنُ مَنْصُور ) ٍ قال حّدثنا ( عبدُ الرَّزَّاق ) ِ قال أخْبَرَنَا ( مَعْمَر) عَنْ ( همام ) ٍ عَنْ ( أبى هُرَيْرَة ) َ قال قال رسولُ اللَّهِ (صلى اللَّهُ عليه وسلم) إذا أحْسَنَ أحَدُكُمْ إسْلاَمَهُ فَكُلُّ حَسَنَةٍ يَعْمَلُهَا تُكْتَبُ لَهُ بِعَشْرِ أمْثَالِهَا إلَى سَبْعِمِائَةِ ضِعْفٍ وكُلُّ سَيِّئَةٍ يَعْمَلُهَا تُكْتَبُ لَهُ بِمِثْلِهَا
Narrated by Abu Hurairah
Allâh's Apostle said, "If any one of you improve (follows strictly) his Islâmic religion then his good deeds will be rewarded ten times to seven hundred times for each good deed and a bad deed will be recorded as it is."
In this Hadith Rasulullah (Sallallâhu Alaihi Wasallam) says that whosoever embraces Islâm with absolute sincerity, all his previous sins will be expiated. Another Hadith says,
إسلام يهدم ما كان قبله
"Islâm waves off (raises to ground) all the past sins". Muslim)
After entering into the fold of Islâm the deeds will be treated as per their merit which has been labelled as "Qisas" in this Hadith. A good deed will be rewarded ten times and the reward can go up to seven hundred times and even more if Allâh wishes, whereas the bad deed will be recorded as it is.
What about the past good deeds of one who embraces Islâm?
whosoever embraces Islâm with absolute sincerity, all his previous sins will be expiated. Will he be rewarded for his good deeds or not? There is difference of opinion amongst the Ulema on this. As per Imâm Nawawi, he will be rewarded for his good deeds (Umdatul Qâri, Sharah Nawawi on sahih Muslim), but Imâm Bukhari seems to differ on this point that is probably why he has omitted the other part of this Hadith, which has been quoted by Imâm Dhar-i-Qutni from Imâm Mâlik, which says that the his past good deeds are recorded (Nawawi). But the question is that what will happen to good deeds of that person who does not embrace Islâm? Allâmah Kashmiri says that good deeds of non believer will be of two types, Ibâdât and Qurbât. For Ibâdât, Niyyat or intention is necessary and for Niyyat Islâm is a precondition, so, there is no question of these deeds becoming Ibâdat. But these good deeds of a non believer will definitely help him in this world and there is every possibility that these will lead to the reduction in the severity of punishment in the Hereafter, i.e., a non believer with bad deeds will get more chastisement than one with good deeds.
باب-أحب الدين إلى الله عزّ و جلّ أدومه
Chapter (Bâb) 33: The best deed (in religion) in the sight of Allah (the Exalted and Almighty) is one which is done continuously.
Hadith No. 42
حدّثنا ( مُحَمَّدُ بْنُ المُثَنَّى ) حدّثنا ( يَحْيَى ) عَنْ ( هِشَام ) ٍ قال أخْبَرَنِي أبِي عَنْ ( عائِشَة ) َ أن النَّبِيَّ دَخَلَ عَلَيْهَا وعندْهَا امرَأةٌ قالَ مَنْ هَذِهِ قالَتْ فُلاَنَةُ تذْكرُ مِنْ صَلاَتِها قالَ مَهْ عَلَيكُمْ بِمَا تُطِيقُونَ فَواللَّهِ لاَ يَمِلُّ اللَّهُ حَتَّى تَمَلُّوا
وكانَ أحَبَّ الدِّينِ إلَيْهِ مَا دَاوَمَ عَلَيْهِ صَاحِبُهُ
Narrated by Aisha (RA)
Once the Prophet came while a woman was sitting with me. He said, "Who is she?" I replied, "She is so and so," and told him about her (excessive) praying. He said disapprovingly, "Do (good) deeds which is within your capacity (without being overtaxed) as Allâh does not get tired (of giving rewards) but (surely) you will get tired and the best deed (act of Worship) in the sight of Allâh is that which is done with consistency."
One day a lady namely Hawla bint Tuweet was sitting with Hadhrat Aisha (RA) and Rasulullah (Sallallâhu Alaihi Wasallam) passed by from there. Hadhrat Aisha (RA) started praising the Salâh of that lady. It is said that she was famous for her lengthy Salâh and also for her night Salâh. Rasulullah (Sallallâhu Alaihi Wasallam) forbade Hadhrat Aisha (RA) from saying so. He told her," Do (good) deeds which is within your capacity (without being overtaxed) as Allâh does not get tired (of giving rewards) but (surely) you will get tired and the best deed (act of Worship) in the sight of Allâh is that which is done with consistency."
From this Hadith we learn that one should try to do good deeds with consistency which are within one's capacity even if these are less in number. This is all about the optional Ibadât (nawafil) and not about obligatory Ibadât (Faraidh) as the latter are always in man's capacity because in Shari'ah, Allâh has not put any burden on man which he cannot bear.
باب - زِيَادَةِ الإيمَانِ ونُقْصَانِهِ وقَوْلِ اللَّهِ تعالى وزِدْنَاهُمْ هُدًى ويَزْدَادَ الَّذِينَ آمَنُوا إيمَانا وقالَ الْيَوْمَ أكْمَلْتُ لَكُمْ دِينَكُمْ فَإذَا تَرَكَ شَيْئا مِنَ الْكَمَالِ فهُوَ نَاقِصٌ
Chapter (Bâb) 34: Faith increases and decreases and the saying of Allâh," We increased them in guidance", "And that believers may increase in faith", and Allâh said , "This day I have perfected your religion for you". So, A person will suffers loss if he leaves anything of perfection.
Purpose of Tarjamatul Bâb
Previous chapter was about the consistency in deeds and this chapter says that faith can increase and decrease as one may either be consistent or inconsistent. Secondly, in this chapter the verse of the Qur'an about the perfection of Deen is quoted which also implies that anything that is perfect can increase or decrease in perfection. Ulema have given different explanations as to why Imâm Bukhari has repeated this Bâb.
Hadith No. 43
حدثنا مسلم بن إبراهيم قال حدثنا هشام قال حدثنا قتادة عن أنس عن النبي قال يخرج من النار من قال لا إله إلا الله وفي قلبه وزن شعيرة من خير ويخرج من النار من قال لا غله إلا الله وفي قلبه وزن برة من خير ويخرج من النار من قال لا إله إلا الله وفي قلبه وزن ذرة من خير
Narrated by Anas (RA)
The Prophet said, "Whoever said "None has the right to be worshipped but Allâh and has in his heart good (faith) equal to the weight of a barley grain will be taken out of Hell. And whoever said: "None has the right to be worshipped but Allâh and has in his heart good (faith) equal to the weight of a wheat grain will be taken out of Hell. And whoever said, "None has the right to be worshipped but Allâh and has in his heart good (faith) equal to the weight of an atom will be taken out of Hell."
This Hadith also shows that Imân has different grades, which has been compared to things like barley grain, wheat grain and an atom.
What is a Zarrah (atom)?
There are various opinions about it ,viz.,
It means a single dust particle among those which are seen floating in air in sun light that passes through window or some opening.
It means the smallest scalar quantity which can be weighed.
Ibn Abbas says that it means a single dust particle among those which fall down when you strike hands together in order to clean them from dust.
Four (04) zarrahs (atoms) make one Khardhal.
Ibn Hajar says that Risâlat (faith in Prophethood of Muhammad (Sallallâhu Alaihi Wasallam) is included and understood in لا إله إلا الله so one should not be think that faith in Prophethood of Muhammad (Sallallâhu Alaihi Wasallam) is not part of Imân.
Significance of Imân
This Hadith also shows the significance of faith that even a small part of it equal to an atom is enough to get one ultimately out of Hell.
Hadith No. 44
حدّثنا ( الْحَسَنُ بْنُ الصَّبَّاح ) ِ سَمِعَ ( جَعْفَرَ بْنَ عَوْن ) ٍ حدّثنا ( أبُو الْعُمَيْس ) ِ أخْبَرَنَا ( قَيْسُ بنُ مُسْلِم ) ٍ عَنْ ( طَارِقِ بْنِ شِهَاب ) ٍ عَنْ ( عُمَرَ بْنَ الْخَطَّاب ) ِ أنّ رَجُلاً مِنَ اليَهُودِ قالَ لَهُ يا أمِيرَ المُؤْمِنِينَ آيَةٌ في كِتَابِكُمْ تَقْرَؤونَهَا لَوْ عَلَيْنَا مَعْشَرَ اليَهُودِ نَزَلَتْ لاَتَّخَذْنَا ذَلكَ اليَوْمَ عيدا قالَ أيُّ آيَةً قالَ اليَوْمَ أكْمَلْتُ لَكُمْ دِينكُمْ وأتْمَمْتُ عَلَيكُمْ نِعْمَتِي وَرَضيتُ لَكُمُ الإسْلاَمَ دِينا قالَ عُمَرُ قدْ عَرَفْنَا ذِلَكَ اليَوْمَ والمَكانَ الَّذِي نَزَلَتْ فِيهِ عَلَى النَّبي وهو قَائِمٌ بِعَرَفَة يَوْمَ جُمُعَةٍ
Narrated by Umar bin al-Khattab (RA)
Once a Jew said to me, "O the chief of believers! There is a verse in your Holy Book Which is read by all of you (Muslims), and had it been revealed to us, we would have taken that day (on which it was revealed as a day of celebration." 'Umar (RA) bin Al-Khattab asked, "Which is that verse?" The Jew replied, "This day I have perfected your religion For you, completed My favor upon you, And have chosen for you Islâm as your religion." (5.3) 'Umar (RA) replied, "No doubt, we know when and where this verse was revealed to the Prophet. It was Friday and the Prophet was standing at 'Arafat (i.e. the Day of Hajj)"
A Jew wanted to convey that it is really a matter of great honour and pride for Muslims that Allâh has chosen Islâm as His religion and has completed His favour for Muslims. Allâh says,
الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الْإِسْلَامَ دِينًا
"This day have I perfected your religion for you completed my favor upon you and have chosen for you Islâm as your religion."(5:3)
By this answer Hadhrat Umar (RA) meant that these two days i.e., Friday and the day of Arfa (day preceding Eid uz Zuha) are already days of celebration for us and that Muslims are fully aware of the significance of these verses of the Qur'an.