Concise commentaries on Saheeh al-Bukhaari

Q. I am asking about commentaries on Saheeh al-Bukhaari. I want to find the easiest book of commentary on al-Saheeh, concise and easy for one who is not a seeker of knowledge (Taalib ‘ilm).

A. Praise be to Allaah.

The commentaries on Saheeh al-Bukhaari are many and varied. For the most part they are written for specialists and are difficult to understand for those who are not specialized in the study of shar’i sciences. The reason for that it is that it is difficult to understand the way in which al-Bukhaari compiled his Saheeh, because he often paid attention to the number of isnaads and he repeated hadeeths and included many chapter headings, which may confuse both the ordinary reader and the scholar.  

Hence the great scholar Ahmad ibn Ahmad ibn ‘Abd al-Lateef al-Zubaydi (893 AH) summarized Saheeh al-Bukhaari, omitting repeated isnaads and reports, and he called his summary al-Tajreed al-Sareeh li Ahaadeeth al-Jaami’ al-Saheeh. This has been printed in an edition edited by Ibraaheem Barakah, with a brief commentary on these ahaadeeth. 

If a non-specialist wants to read Saheeh al-Bukhaari, he should read al-Zubaydi’s abridgement of it, and then try to understand the ahaadeeth in it by means of various commentaries, among the easiest of which are the following: 

1. I’laam al-Sunan by al-‘Allaamah al-Khattaabi (388 AH), which is a brief commentary on the Saheeh. 
2. Haashiyat al-‘Allaamah al-Sindi ‘ala Saheeh al-Bukhaari, which is a very brief but beneficial commentary.
3. ‘Awn al-Baari Sharh Tajreed al-Sareeh by Siddeeq Hasan Khan (1307 AH), which is a commentary on al-Zubaydi’s abridgement, which he based on Fath al-Baari, so it is like a summary thereof. 

These commentaries are amongst the shortest and easiest commentaries on al-Saheeh. They deal with the meanings of the words and expressions used, and the meanings of the hadeeth, and they do not deal with the isnaads and problematic issues and subtleties. They are not difficult to read for most people, although they sometimes indulge in discussing some linguistic details and so on. The reader should overlook whatever he finds difficult to understand. 

But it is the best of these commentaries for the non-specialist, and he can also make use of some verbal commentaries on these books, such as that by Shaykh Muhammad ibn Saalih al-‘Uthaymeen (may Allaah have mercy on him) on al-Saheeh, and the commentary of Shaykh ‘Abd al-Kareem al-Khudayr (may Allaah preserve him) on the abridgment by al-Zubaydi. 

We ask Allaah to make the book easy for the ordinary Muslim who reads it, and to benefit more people by means of it. 

For more information on Saheeh al-Imam al-Bukhaari and its author, please see questions no. 20153 and 21523. 

And Allaah knows best.

 

Islam Q&A

Ref: http://www.islamqa.com/en/ref/105655

Reward for memorizing Qur’aan

Q. What is the reward for becoming a Haafiz?

A. Praise be to Allaah.  

Whoever memorizes Qur’aan and acts upon it, Allaah will reward him and honour him greatly for that, so that he will rise in status in Paradise to a level commensurate with what he memorized of the Book of Allaah.

Al-Tirmidhi (2914) and Abu Dawood (1464) narrated from ‘Abd-Allaah ibn ‘Amr that the Prophet (peace and blessings of Allaah be upon him) said:
“It will be said to the companion of the Qur’aan: Recite and rise in status, recite as you used to recite in the world, for your status will be at the last verse that you recite.” This hadeeth was classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 5/218, no. 2240, after which he said:
Note that what is meant by the “companion of the Qur’aan” is the one who memorizes it by heart, as the Prophet (peace and blessings of Allaah be upon him) said, “The one who knows more Qur’aan should lead the people in prayer,” meaning the one who has memorized the most.  The differentiation in status in Paradise will depend on how much was memorized in this world, not how much one will recite on that day as some people imagine. This clearly points to the virtue of the hafiz who has memorized the Qur’aan, but that is subject to the condition that he memorizes it for the sake of Allaah, not for worldly purposes or financial gain. Otherwise the Prophet (peace and blessings of Allaah be upon him) said:
“Most of the hypocrites of my ummah are among those who have memorized Qur’aan.”

Concerning the virtue of the hafiz who memorizes the Qur’aan, al-Bukhaari (4937) narrated from ‘Aa’ishah that the Prophet (peace and blessings of Allaah be upon him) said: “The likeness of the one who reads Qur’aan and memorizes it is that he is with the righteous honourable scribes. The likeness of the one who reads it and tries hard to memorize it even though it is difficult for him, he will have two rewards.”
For the hafiz who has memorized the Qur’aan, praying qiyaam al-layl is easy. And the Qur’aan will intercede for him on the Day of Resurrection, because the Prophet (peace and blessings of Allaah be upon him) said: “Fasting and the Qur’aan will intercede for a person on the Day of Resurrection. Fasting will say, ‘O Lord, I deprived him of food and desires during the day, so let me intercede for him.’ The Qur’aan will say, ‘O Lord I deprived him of his sleep at night, so let me intercede for him.’ Then they will both intercede for him.” Narrated by Ahmad, al-Tabaraani and al-Haakim; classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 3882
And Allaah knows best.

It should be noted here that there is a weak (da’eef) hadeeth that is quoted concerning the virtue of memorizing Qur’aan. This hadeeth says, “The bearer of the Qur’aan, if he regards what it permits as halaal and what it forbids as haraam, he will intercede for ten of his family members on the Day of Resurrection, all of whom deserved to enter Hell.” This was narrated by al-Bayhaqi in Shu’ab al-Eemaan (The Branches of Faith) from Jaabir; it was classed as da’eef by al-Albaani in Da’eef al-Jaami’.

Islam Q&A
Ref: http://islamqa.com/en/ref/20803

Al-Sunnan Al-Rawatib (Sunnah Prayers associated with Fardh Prayers)

Q, What is the structure of the obligatory prayers? For example for Fajr prayers, are there two Farz rakats and two sunnat. Similarly for Zuhr, are there 4 farz and 2 sunnat. For Ashr, are there 4 farz and 2 sunnat; for Magribh are there 3 farz rakat and 2 sunnat. Lastly, for Isha are there 4 farz and 2 sunnat?
Am I correct in my assumption and if not would you kindly let me know to the correct structure?

A. Praise be to Allah;

The answer to your question is a Hadith by the Prophet (May peace and blessings be upon him) in which he said:
"Allaah will build a house in Heaven for whoever is diligent in observing 12 Sunnah Rak'aat (as follows): 4 Rak'aat before and 2 after the Dhuhr (Midday) Prayer, 2 after the Maghrib (Sunset Prayer), 2 after the ‘Ishaa’ (Evening) Prayer and 2 before the Fajr (Dawn) Prayer."
Hadith sahih narrated by at-Tirmidhi No. 379 and by others. Hadith No. 6183 in Sahih al-Jaami’.

‘Anbasah ibn Abi Sufyan quoted Umm Habibah as saying "Allaah’s Messenger (May peace and blessings be upon him) said:
"A house will be built in Heaven for one who prays 12 Rak'aat in a day and evening as follows: 4 Rak'aat before and 2 after the Dhuhr Prayer, 2 after the Maghrib Prayer, 2 after the ‘Ishaa’ Prayer and 2 before the Fajr Prayer."
Narrated by at-Tirmizi under No. 380. He said: The Hadith narrated by ‘Anbasah quoting Umm Habibah in this chapter is a hassan and sahih hadith. It is under No. 6362 in Sahih al-Jaami’.

The ‘Asr (Late-Afternoon) Prayer has no routine Sunnah (basic recommended voluntary prayer). However, it is mustahab (preferable and recommended) that one prays 4 Rak'aat before the ‘Asr Prayer. The 4 Rak'ahs are of less reward and significance in importance of adhering to them compared to the "sunnan al-rawaatib" described above. The 4 Rak'ahs are the ones intended by the Prophet (May peace and blessings be upon him) in saying:
"May Allaah have mercy on one who prays 4 raka’aat before the ‘Asr Prayer."
Narrated by at-Tirmidhi no. 395 and he declared it a hassan and ghareeb Hadith. Al-Albany rated the Hadith as hassan in Sahih al-Jami’ No. 3493.
All the foregoing 4-Rak'ah voluntary prayers are to be prayed two at a time according to Imam ash-Shafi’i and Imam Ahmad.

Allaah, the Exalted, knows best.

Sheikh Muhammed Salih Al-Munajjid
Ref: http://islamqa.com/en/ref/1048/

The Ten Commandments in the Qur'aan

Q. I'm trying to determine if there is anything in the Quran similar to the Ten Commandents in the Old Testament, particularly the line "thou shalt not kill." i have been using search functions on several Quran translation sites to no avail.
A. Praise be to Allaah.

Thank you for your question, which shows an interest in the Qu’ran. We are happy to answer your question here.

There are in the Qur’an certain aayaat (verses) which some scholars call the verses of the Ten Commandments, because they include ten important commandments given by Allaah to mankind. These aayaat are to be found in two passages of the Qur’an.

The first is in Soorat al-An’aam, where Allaah says (interpretation of the meaning):

“Say: ‘Come, I will recite what your Lord has prohibited you from: Join not anything in worship with him; be good and dutiful to your parents; kill not your children because of poverty – We provide sustenance for you and for them; come not near to al-fawaahish (shameful sins, illegal sexual intercourse, etc.), whether committed openly or secretly; and kill not anyone whom Allaah has forbidden, except for a just cause (according to Islamic law). This He has commanded you that you may understand.

And come not near to the orphan’s property, except to improve it, until he (or she) attains the age of full strength; and give full measure and full weight with justice. We burden not any person, but that which he can bear. And whenever you give your word (i.e., judge between men or give evidence, etc.), say the truth even if a near relative is concerned, and fulfil the Covenant of Allaah. This He commands you, that you may remember.

And, verily, this (i.e., Allaah’s commandments mentioned in the above two verses) is my Straight Path, so follow it, and follow not (other) paths, for they will separate you away from His Path. This He has ordained for you that you may become al-muttaqoon (the pious).” [al-An’aam 6:151-153]

The second passage occurs in Soorat al-Israa’, and may be considered as a commentary on the passage quoted above. Allaah says (interpretation of the meaning):

“And your Lord has decreed that you worship none but Him. And that you be dutiful to your parents. If one or them or both of them attain old age in your life, say not to them a word of disrespect, nor shout at them, but address them in terms of honour.

And lower unto them the wing of submission and humility through mercy, and say: ‘My Lord! Bestow on them Your Mercy as they did bring me up when I was small.’

Your Lord knows best what is in your inner-selves. If you are righteous, then, verily, He is ever Most-Forgiving to those who turn unto Him again and again in obedience, and in repentance.

And give to the kindred his due and to the poor and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift.

Verily, spendthrifts are brothers of the shayaateen (devils), and the Shaytaan (Satan) is ever ungrateful to his Lord.

And if you turn away from them (kindred, poor, wayfarers, etc. whom We have ordered you to give their rights, but if you have no money at the time they ask you for it) and you are awaiting a mercy from your Lord for which you hope, then, speak unto them a soft kind word (i.e., Allaah will give to me and I will give to you).

And let not your hand be tied (like a miser) to your neck, not stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty.

Truly, your Lord enlarges the provision for whom He wills and straitens (for whom He wills). Verily, He is Ever All-Knower, All-Seer of His slaves.

And kill not your children for fear of poverty. We provide for them and for you. Surely the killing of them is a great sin.

And come not near to unlawful sexual intercourse. Verily, it is a faahishah [i.e., anything that transgresses its limits (a great sin)], and an evil way (that leads one to Hell unless Allaah forgives him).

And do not kill anyone which Allaah has forbidden, except for a just cause. And whoever is killed (intentionally with hostility and aggression and not by mistake), We have given his heir the authority [to demand qisaas – Law of Equality in punishment – or to forgive, or to take Diya (blood money)]. But let him not exceed limits in the matter of taking life (i.e., he should not kill except the killer only). Verily, he is helped (by the Islamic law).

And come not near to the orphan’s property except to improve it, until he attains the age of full strength. And fulfil (every) covenant. Verily! The covenant will be questioned about.

And give full measure when you measure, and weigh with a balance that is straight. That is good (advantageous) and better in the end.

And follow not (O man, i.e., say not, or do not or witness not, etc.) that of which you have no knowledge. Verily! The hearing, and the sight, and the heart, of each of those you will be questioned by Allaah.

And walk not on the earth with conceit and arrogance. Verily, you can neither rend nor penetrate the earth, nor can you attain a stature like that of the mountains in height.

All the bad aspects of these (the above mentioned things) are hateful to your Lord.

This is part of al-hikmah (wisdom, good manners and high character, etc.) which your Lord has inspired to you (O Muhammad). And set not up with Allaah any other ilaah (god) lest you should be thrown into Hell, blameworthy and rejected (from Allaah’s mercy).” [al-Israa’ 17:23-39]

Perhaps after enjoying reading these verses, you will have a better idea of the Qur’aan than before, and this will be the beginning of a fundamental change in your life, the start of your way to Islam. May Allaah guide and help you always. Peace be upon those who follow true guidance..

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

Ref: http://www.islam-qa.com/en/ref/2273

Relationship between Knowledge and Taqwa

Explanation of the Saying of Allah: "It is only those who have knowledge among His slaves that fear Allah" [Surah Fatir, 35: 28]

This lofty Ayah indicates that those who possess knowledge about Allah, His Din (Religion), His Glorious Book, and the Sunnah of His Prophet have the most perfect fear of Allah (Glorified be He) among mankind.

Thus, the Ayah means that those who have complete fear of Allah are those who know their Lord through His Names and Attributes and His Great Right and they are aware of His Shari‘ah (Divine Law) and believe in the blessings stored for those who fear Him and the punishment stored for those who forsake and disobey Him.

Hence, because of their profound knowledge about Allah, they are the most fearful and reverential towards Allah; and at the head of them are the prophets and messengers (peace be upon them) and then their succeeding scholars who possess knowledge about Allah and His Din but their fear is in varying degrees.

However, the Ayah does not mean that no one fears Allah except the scholars (those who possess knowledge). All Muslims and believers, male and female, fear Allah, but their fear is in varying degrees and not of the same grade. Therefore, the more the believer possesses knowledge about Allah and comprehends His Din, the greater is their fear of Allah.

If their knowledge is less, so is their understanding and awareness of Allah and His Din and subsequently their fear of Allah. Thus, people are of varying degrees in this matter and so are the scholars as already stated. The more there is knowledge about Din, the greater there is fear of Allah and the less there is knowledge about Din, the less there is fear of Allah.

That is why Allah (Glorified and Exalted be He) says: "Verily, those who believe and do righteous good deeds, they are the best of creatures. Their reward with their Lord is ‘Adn (Eden) Paradise (Gardens of Eternity), underneath which rivers flow. They will abide therein forever, Allâh will be pleased with them, and they with Him. That is for him who fears his Lord." [Surah Al-Baiyyinah, 98: 7-8]

Allah (Exalted be He) also says: "Verily, those who fear their Lord unseen (i.e. they do not see Him, nor His punishment in the Hereafter), theirs will be forgiveness and a great reward (i.e. Paradise)." [Surah Al-Mulk, 67: 12]

There are many Ayahs conveying this meaning.
May Allah grant us success!

Ibn Baz Fatwas > Volume 5 > the Tafsir (explanation/exegesis) of the Saying of Allah, the Almighty, "It is only those who have knowledge among His slaves that fear Allâh."

Reference: qsep.com