Book 94: Wishes
Overview
Sahih al-Bukhari, Volume 94, titled 'Wishes,' is a collection of Hadith that outlines the psychological and spiritual boundaries of desire within Islam. The text systematically categorizes what a Muslim is permitted to long for and what is strictly forbidden. The Prophet Muhammad expresses his own profound desires, such as the wish to be repeatedly martyred in Allah's cause, the desire to distribute mountains of gold in charity, and the wish to ease the ritualistic burdens on his followers (such as the timing of the Isha prayer or the mandatory use of the siwak). Conversely, the text explicitly forbids Muslims from wishing for death, even in the midst of severe suffering. The theological reasoning provided is deeply rooted in Islamic soteriology: life is viewed as an opportunity to accumulate good deeds or to repent from evil ones. Therefore, wishing for death prematurely truncates the believer's ability to balance their spiritual ledger. The chapter also highlights Muhammad's unique prophetic status, demonstrating instances where he engages in practices forbidden to his followers (such as continuous fasting, Al-Wisal) because he claims direct, miraculous sustenance from Allah. Ultimately, the text cultivates a worldview where personal desires must be entirely subjugated to divine decree, ritualistic precision, and the pragmatic accumulation of merit.
Key Figures
- Muhammad (Allah's Messenger): The central authority figure whose wishes, commands, and actions establish the theological and legal boundaries for all Muslims.
- Abu Huraira: A prolific narrator of Hadith who transmits many of the core theological claims in this chapter regarding martyrdom, charity, and fasting.
- Aisha: The Prophet's wife, who provides intimate details regarding his personal wishes, ritual purity during Hajj, and his pastoral concerns for the community.
- Allah: The supreme deity whose cause is fought for, who provides guidance, and who miraculously sustains the Prophet.
- Jabir bin Abdullah: Narrator who provides detailed accounts of the Hajj rituals and the Prophet's wishes regarding the sacrificial animals (Hadi).
- Ali: The Prophet's cousin and son-in-law, mentioned as bringing the Hadi from Yemen and aligning his intentions with the Prophet's.
- Talha: A companion mentioned as having brought the Hadi along with the Prophet.
- Suraqa bin Malik: A companion who questions the Prophet about the permanence of the Hajj rulings.
- Abdur-Rahman bin Abu Bakr As-Siddiq: Aisha's brother, ordered by the Prophet to escort her for Umra.
- Sa'd: A companion who volunteers to guard the Prophet at night.
- Bilal: A companion who expresses a deep, poetic longing to return to Mecca.
- Anas: A narrator who transmits the prohibition against longing for death and the events of continuous fasting.
- Khabbab bin Al-Art: A companion who suffered extreme physical torture (branded seven times) but refrained from wishing for death due to the Prophet's command.
- Sa'd bin Ubaid: Narrator who transmits the specific theological reasoning for why one must not wish for death (to increase good deeds or repent).
- Al-Bara' bin 'Azib: Narrator who recounts the Prophet's reliance on Allah during the Battle of Al-Ahzab.
- Abdullah bin Abi 'Aufa: Narrator who transmits the command not to long to meet the enemy in battle.
- Ibn Abbas: A companion who clarifies the legal context of stoning and outright misbehavior.
- Umar: A prominent companion who urges the Prophet to lead the delayed Isha prayer because the women and children had fallen asleep.
- Al-A'raj: A sub-narrator transmitting Abu Huraira's account of the Prophet's desire for repeated martyrdom.
- Qais: A sub-narrator who visited the suffering Khabbab bin Al-Art.
- Al-Qasim bin Muhammad: A sub-narrator discussing the legal rulings of Lian (oath of condemnation) and stoning.
- Abdullah bin Shaddad: A sub-narrator who questions Ibn Abbas about the application of stoning without proof.
- 'Ata: A sub-narrator recounting the delayed Isha prayer.
- Abdullah bin Zaid: Narrator who transmits the Prophet's deep affection for the Ansar.
Doctrines Analyzed
Key theological claims identified in this text:
Meritorious Soteriology (Works-Based Righteousness)
Assertion
The primary purpose of prolonged earthly life is the accumulation of good deeds to secure a favorable standing before Allah, or to cease evil deeds to avoid punishment.
Evidence from Text
None of you should long for death, for if he is a good man, he may increase his good deeds, and if he is an evil-doer, he may stop the evil deeds and repent. [094:6961]
Evangelical Comparison
In this Hadith, the explicit reason given for forbidding the desire for death is the necessity of time to accumulate more good deeds or to repent from bad ones. This perfectly encapsulates the Islamic view of salvation as a lifelong process of balancing a spiritual ledger. The believer's standing before God is inherently unstable, dependent on their ongoing performance and adherence to the law. Evangelical Christianity stands in stark contrast to this. According to the biblical baseline, human works are entirely insufficient to merit salvation (Isaiah 64:6, Romans 3:20). Justification is an instantaneous, forensic declaration by God based solely on the imputed righteousness of Jesus Christ, received by faith alone (Sola Fide). Ephesians 2:8-9 explicitly states, 'For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast.' Because the Christian's account is settled by Christ's finished work, the Apostle Paul could actually desire death to be with Christ (Philippians 1:21-23), a sentiment strictly forbidden in this Hadith.
The Supreme Merit of Martyrdom
Assertion
Dying in battle for Allah's cause is the highest spiritual achievement, so much so that the Prophet wished to experience it repeatedly.
Evidence from Text
I would love to be martyred in Allah's Cause and come to life and then get, martyred and then come to life and then get martyred and then get resurrected and then get martyred. [094:6952]
Evangelical Comparison
The Prophet Muhammad's intense desire to be killed in battle, resurrected, and killed again demonstrates the unparalleled premium Islam places on martyrdom (Shahada) in the context of Jihad. It is viewed as the ultimate work of righteousness that bypasses the standard weighing of deeds and guarantees immediate entry into Paradise. The repetition of the wish underscores that no other act compares to it in value. In Evangelical Christianity, the concept of a meritorious death belongs exclusively to Jesus Christ. Christ's death was 'once for all' (Hebrews 9:26-28) and is entirely sufficient to atone for the sins of the world. While Christianity honors martyrs who die for their faith, their death is viewed as a supreme act of devotion and witness (the Greek word 'martys' literally means 'witness'), not as an atoning sacrifice that earns their salvation. Their salvation was already secured by Christ's blood, not their own.
Prophetic Exclusivity and Miraculous Sustenance
Assertion
The Prophet Muhammad possesses a unique physical and spiritual status, receiving direct sustenance from Allah, which exempts him from the physical limitations and rules imposed on his followers.
Evidence from Text
I am not like you; my Lord always makes me eat and drink. [094:6967]
Evangelical Comparison
When forbidding his followers from practicing Al-Wisal (continuous fasting without breaking the fast at night), Muhammad justifies his own practice of it by claiming he is fundamentally different from them. He asserts that Allah miraculously feeds and gives him drink while he sleeps, removing the physical toll of the fast. This elevates Muhammad to a status where he is not bound by the same physical realities or legal restrictions as his community. Evangelical Christology emphasizes the exact opposite trajectory. Jesus Christ, though fully God, 'emptied himself' (Philippians 2:7) and fully assumed human nature, including its physical limitations and frailties. When Jesus fasted for forty days, He experienced genuine, agonizing hunger (Matthew 4:2). On the cross, He experienced genuine thirst (John 19:28). Hebrews 4:15 states, 'For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin.' Christ's solidarity with human suffering is central to His atoning work, contrasting sharply with Muhammad's claim of miraculous exemption.
Permissible Envy (Ghibtah)
Assertion
It is righteous to wish to emulate those who possess knowledge of the Quran and recite it constantly, and those who possess wealth and distribute it in charity.
Evidence from Text
Not to wish to be the like except of two men. A man whom Allah has given the (knowledge of the) Qur'an and he recites it during the hours of night and day... and a man whom Allah has given wealth and he spends it in the just and right way... [094:6958]
Evangelical Comparison
The text outlines a specific form of permissible jealousy or emulation. A Muslim is encouraged to look at those who are deeply devoted to reciting the Quran and those who are exceedingly generous with their wealth, and to desire those same resources for the purpose of doing the same good works. This reinforces the Islamic emphasis on visible, measurable acts of piety. Evangelical Christianity similarly encourages believers to emulate those who are spiritually mature. The Apostle Paul frequently exhorted believers to 'be imitators of me, as I am of Christ' (1 Corinthians 11:1). Furthermore, the desire for spiritual gifts to edify the church is commanded (1 Corinthians 14:1). However, the Christian focus is primarily on the cultivation of the 'fruit of the Spirit' (Galatians 5:22-23)—internal character transformation—rather than solely on external ritualistic performance or the distribution of wealth.
Comparative Analysis
Theological Gap (Summary)
The text promotes a works-based soteriology where life is extended solely to accumulate merit or repent, directly contradicting the biblical doctrine of justification by faith alone. Furthermore, it elevates the Prophet Muhammad's personal habits and commands to the level of divine law, violating Sola Scriptura.
Theological Gap (Explained)
The fundamental theological gap between this text and Evangelical Christianity lies in the mechanics of salvation (soteriology) and the source of authority (epistemology). Hadith 6961 explicitly articulates a works-righteousness paradigm: life is a probationary period designed for the accumulation of meritorious deeds and the cessation of evil ones. The believer's ultimate destiny hinges on the final balance of this moral ledger. This creates a theological system where assurance of salvation is virtually impossible prior to the final judgment, as one can never be certain if their good deeds are sufficient. Evangelicalism, grounded in Sola Fide and Sola Gratia, categorically rejects this premise. The biblical witness asserts that human righteousness is entirely inadequate to satisfy God's holy standard (Romans 3:23). Salvation is achieved exclusively through the substitutionary atonement of Jesus Christ, whose perfect righteousness is imputed to the believer by faith alone (2 Corinthians 5:21). Consequently, the Christian paradigm of good works is one of gratitude and sanctification—fruit born from a salvation already secured—rather than a currency used to purchase salvation. Additionally, the text's reliance on Muhammad's extra-Quranic sayings to establish binding religious law stands in direct opposition to Sola Scriptura, which maintains that the 66-book Bible is the sole, sufficient, and infallible rule for faith and practice.
For All Ages
Imagine you have a giant piggy bank, and to get into heaven, you have to fill it to the very top with shiny coins (good deeds). In this story, the Prophet tells his friends never to wish to die, because as long as they are alive, they can keep putting more coins in their piggy bank, or they can take out the dirty coins (bad deeds). They are always working hard, hoping they have enough coins when their life ends. But the Bible teaches something completely different. It says our piggy banks are broken and we can never fill them up on our own. Instead, Jesus came and gave us His completely full, perfect piggy bank as a free gift. We don't have to earn it; we just have to believe in Him and say 'thank you.' Because Jesus already did all the work, Christians don't have to worry if they have enough coins. They can just love God and do good things because they are happy and thankful, not because they are trying to buy their way into heaven.
Friction Points
Sola Fide (Faith Alone)
The text asserts that life is prolonged specifically to increase good deeds or stop bad ones to secure a better standing before God, denying that faith in a substitute is sufficient.
Sola Scriptura (Scripture Alone)
The text establishes binding religious law, ritual practice, and soteriological doctrine based on the oral traditions and personal wishes of Muhammad, outside of the biblical canon.
Christology (Once for All Sacrifice)
The text elevates human martyrdom in battle to the level of supreme atoning merit, detracting from the exclusivity and sufficiency of Christ's singular sacrifice.
Christology (Incarnation)
Muhammad claims miraculous exemption from human physical needs (eating/drinking while fasting), contrasting with Christ who fully assumed human weakness to be a sympathetic High Priest.
Semantic Warnings
Terms that have different meanings between traditions:
"Martyrdom"
In This Text
Dying in physical, military combat (Jihad) for the cause of Allah, which serves as a supreme, meritorious act guaranteeing paradise.
In Evangelicalism
Dying as a faithful witness to the truth of Jesus Christ, often through persecution. It is an act of devotion, not an atoning sacrifice that earns salvation.
"Repentance"
In This Text
Stopping evil deeds and replacing them with good deeds to balance the scales of judgment.
In Evangelicalism
A fundamental change of mind and heart (metanoia) that turns away from sin and turns toward Christ in faith, relying entirely on His grace for forgiveness.
Soteriology (Salvation)
Salvation Defined: Attaining Paradise and avoiding Hellfire through the pleasure of Allah.
How Attained: By accumulating a preponderance of good deeds (charity, prayer, Quran recitation), avoiding or repenting from evil deeds, and supremely through martyrdom in battle.
Basis of Assurance: There is no absolute assurance of salvation in this text prior to death, as the believer must constantly strive to 'increase his good deeds' (6961). The only implied guarantee is through martyrdom.
Comparison to Sola Fide: This text stands in absolute contradiction to Sola Fide. Romans 4:4-5 states, 'Now to the one who works, his wages are not counted as a gift but as his due. And to the one who does not work but believes in him who justifies the ungodly, his faith is counted as righteousness.' The Hadith demands the believer work to earn their due; the Gospel offers justification as a free gift to the ungodly who simply believe.
Mandates & Requirements
Explicit Commands
- Do not long for death (6959, 6961).
- Do not invoke Allah for death, even in severe suffering (6960).
- Do not long for meeting your enemy in battle (6963).
- Ask Allah for safety from all sorts of evil (6963).
- Do not practice Al-Wisal (continuous fasting) (6968).
Implicit Obligations
- Desire to be martyred in Allah's cause (6952, 6953).
- Desire to give away vast amounts of wealth in charity rapidly (6954).
- Pay off personal debts promptly (6954).
- Emulate those who recite the Quran day and night (6958).
- Emulate those who spend their wealth in a just and right way (6958).
- Acknowledge that guidance, charity, and prayer are only possible through Allah's will (6962).
- Stand firm and do not flee if afflicted by the enemy (6962).
- Love and align with the Ansar (helpers of Medina) (6970, 6971).
Ritual Requirements
- Perform Tawaf around the Ka'ba during Hajj/Umra (6956).
- Perform Sa'i between As-Safa and Al-Marwa (6956).
- Finish the state of Ihram for Umra unless possessing a Hadi (sacrificial animal) (6956).
- Menstruating women must perform all Hajj ceremonies except the Tawaf around the Ka'ba (6956).
- Menstruating women must not perform ritual prayers until they become clean (6956).
- Throw pebbles at the Jamrat-Al-'Aqaba (6956).
- Perform the Isha prayer (though the Prophet accommodated an earlier time to avoid hardship) (6965).
Evangelism Toolkit
Practical tools for engagement and dialogue:
Discovery Questions
Open-ended questions to promote reflection:
- In Hadith 6961, the Prophet says we shouldn't wish for death so we have time to increase our good deeds. How do you know when you have accumulated enough good deeds to be at peace with God?
- If a person is suffering terribly, like Khabbab who was branded seven times, and they still must focus on earning more good deeds, does that feel like a heavy burden to carry?
- The Prophet wished he could pay off all his debts immediately (6954). If we think about our sins as a spiritual debt to God, how can we ever pay that off on our own?
- The Prophet desired a righteous guard to protect him while he slept (6957). Who guards our souls and guarantees our ultimate safety before God?
Redemptive Analogies
Bridges from this text to the Gospel:
The Desire to Settle Debts
This highlights the universal human understanding that debts must be paid. We can bridge this to the concept of sin as a spiritual debt we owe to a holy God. Just as the Prophet wanted to clear his financial debt, Jesus Christ came to clear our spiritual debt entirely.
The Need for a Righteous Guard
This shows a deep human vulnerability and the need for a protector to find true rest. We can point to Jesus Christ as the ultimate 'righteous man' and Good Shepherd who guards our souls, allowing us to rest securely in His finished work.
Spiritual Weight
Burdens this text places on adherents:
The believer is placed on a lifelong treadmill of accumulating good deeds. Because the exact weight of one's deeds is unknown until Judgment Day, the believer can never truly rest. Life becomes a high-stakes endurance test where one must stay alive simply to keep adding to the ledger, creating profound spiritual exhaustion.
Without a doctrine of justification by faith or the assurance of the Holy Spirit, the believer lives in a state of perpetual uncertainty regarding their eternal destiny. The prohibition against wishing for death underscores this fear: death is terrifying because the ledger is closed, and one might not have done enough.
The text details exact rules for Hajj, Ihram, fasting, and prayer times. The believer carries the burden of ensuring their ritual performance perfectly matches the Prophet's Sunnah, fearing that technical errors might invalidate their worship.