Bukhari

Hadith Commentary:
(1)
Shah Waliullah Muhaddith Dehlawi rahimahullah writes in the explanation of the chapter headings of Bukhari that during times of abundant rainfall, one should supplicate with comprehensive and wise words, because rain is Allah’s mercy. It is not appropriate to supplicate for it to be stopped absolutely. Rather, it is suitable to supplicate for attaining its benefits and for protection from its harms.

(2)
Imam Bukhari rahimahullah, under this chapter heading, has described the etiquette of supplication in such circumstances: that one should supplicate with the words spoken by the Messenger of Allah sallallahu alayhi wa sallam. Furthermore, in such situations, there is no need for special observance of prayer or for turning the cloak.

Hadith Commentary:
Imam Bukhari rahimahullah previously established the chapter heading:
(Bab Su’al an-Naas al-Imam al-Istisqa’ idha Qahatu)
“The chapter on people appealing to the Imam for supplication for rain (istisqa’) in times of drought.”
The difference between these two headings is that in the first heading, people were made aware of their responsibility that in such circumstances they should request the Imam to supplicate for rain, whereas in this chapter, the responsibility of the Imam is mentioned—that he should not reject their appeal, but rather fulfill every matter in which there is benefit for the subjects, because the protection of the subjects is obligatory upon the Imam, and on the Day of Resurrection he will be questioned regarding it.
(Fath al-Bari: 2/557)

Hadith Commentary:
The mention of the Prophet sallallahu alayhi wa sallam laughing in the narration is precisely what corresponds to the chapter. In the other mentioned ahadith as well, there is some reference to the Prophet sallallahu alayhi wa sallam laughing, but his laughter was only in the form of a smile (tabassum). He did not laugh like the common people.
(sallallahu alayhi wa sallam)

Hadith Commentary:
(1)
In this narration as well, the laughter of the Messenger of Allah (sallallahu alayhi wa sallam) is mentioned, but the laughter of the Messenger of Allah (sallallahu alayhi wa sallam) was, for the most part, in the form of a smile. However, in one narration it is stated that the Messenger of Allah (sallallahu alayhi wa sallam) laughed so openly that his back teeth (nawajidh) became visible.
(Sahih al-Bukhari, al-Adab, Hadith: 6087)
And previously, in a hadith, it is reported from Aisha (radi Allahu anha) that the Messenger of Allah (sallallahu alayhi wa sallam) never laughed so openly that the flesh of his palate became visible; he would only smile.
There is no contradiction between these ahadith, because Aisha (radi Allahu anha) narrated her own observation, and Abu Hurairah (radi Allahu anhu) narrated his own eyewitness account; these are descriptions of different occasions.
(2)
In any case, the way in which gatherings among us have become filled with excessive laughter is contrary to the temperament of Islam.
We should adopt the path of moderation between excess and deficiency.
And Allah knows best.

Hadith Commentary:
During the sermon, he supplicated in such a manner that his face was turned away from the listeners. From this, the purpose of the chapter is established.

Hadith Commentary:
(1)
The khatib, during the sermon, faces the audience, and his back is towards the qiblah; the Messenger of Allah (sallallahu alayhi wa sallam) supplicated in this very state. In no hadith is it mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) turned towards the qiblah and then supplicated on both occasions. From this, it is established that supplicating while facing a direction other than the qiblah is also permissible. This is precisely the intent of Imam Bukhari rahimahullah; thus, in one narration, it is explicitly stated that regarding making the supplication for rain (du'a al-istisqa) on the day of Jumu'ah, there is no narration indicating that the Prophet (sallallahu alayhi wa sallam) turned his cloak or faced the qiblah. (: Sahih al-Bukhari, al-Istisqa, Hadith: 1018)

Hadith Commentary:
Hazrat ‘Ammarah bin Ru’aybah radi Allahu anhu saw Bishr bin Marwan with his hands raised on the pulpit. Upon seeing him in this state, he said, “May Allah ruin your hands! I saw the Messenger of Allah sallallahu alayhi wa sallam pointing with his index finger.” (Sahih Muslim, al-Jumu‘ah, Hadith: 2018 (874))

Whereas Imam Bukhari rahimahullah has affirmed the raising of both hands during the sermon (khutbah). Hafiz Ibn Hajar rahimahullah states that the Companion’s objection was related to a specific manner of action (Fath al-Bari: 2/530), meaning that he was displaying passionate oratory by repeatedly raising his hands during the sermon, whereas Imam Bukhari rahimahullah affirms the act of raising the hands when making supplication (du‘a).

Hadith Commentary:
In the mursal narrations of Abu Dawud, this very hadith is also mentioned in the same way: “Except for (the prayer of) istisqa (seeking rain), you did not raise your hands fully in any supplication.” From this, it is understood that the negation of raising the hands in the narration of Bukhari means that the hands were not raised with exaggeration. This narration does not, in any way, prove that the Prophet (sallallahu alayhi wa sallam) did not raise his hands at all in supplications.

Imam Bukhari rahimahullah himself has established a chapter for this in the Book of Supplications.

In the narration of Muslim, it is mentioned that in the supplication of istisqa, the Prophet (sallallahu alayhi wa sallam) turned the back of his palms towards the sky, and the Shafi‘iyyah have said that to supplicate in this manner for the removal of drought and other calamities is Sunnah (Qastallani).

Allamah Nawawi rahimahullah states:
“This hadith, in its apparent sense, gives the impression that he (sallallahu alayhi wa sallam) did not raise his hands except in istisqa, but the matter is not so. Rather, it has been established that he (sallallahu alayhi wa sallam) raised his hands in supplication in situations other than istisqa, and these are more than can be enumerated. I have collected about thirty such hadiths from the two Sahihs or from one of them, and I have mentioned them at the end of the chapter on the Description of Prayer in the Sharh al-Muhadhdhab. This hadith is to be interpreted as meaning that he did not raise his hands with such an exaggerated raising that the whiteness of his armpits would be seen except in istisqa, or that the intended meaning is: ‘I did not see him raise (his hands),’ whereas others did see him raise (his hands). Thus, those who affirm (the raising of hands) in many situations, and they are groups, are given precedence over a single individual who was not present at that time. It is necessary to interpret this hadith in light of what we have mentioned, and Allah knows best.”
(Nawawi, vol. 1, p. 293)

In summary, in this hadith, “raising” refers to raising the hands with exaggeration. It is established that supplicating with raised hands in places other than istisqa is also proven.

I have collected thirty hadiths on this subject. Furthermore, Anas radi Allahu anhu only mentioned his own narration, whereas from many other Companions this (raising of hands in supplication) is also established.

Hadith Commentary:
(1)
From this hadith, it is understood that while supplicating for rain, the imam should raise his hands to an exaggerated extent.
Furthermore, according to the hadith in Sahih Muslim, when supplicating for rain, the backs of the hands should be turned towards the sky. Accordingly, Imam Nawawi rahimahullah writes that when supplicating for the removal of a calamity, epidemic, drought, etc., the backs of the hands should be towards the sky, and if supplicating to ask for something and to attain it, then the palms should be towards the sky.
It should be noted that this hadith does not negate the raising of hands in other situations. Imam Bukhari rahimahullah himself has established a separate chapter in the Book of Supplications regarding raising the hands during supplication, and has explained that in the hadith of Anas, the non-raising of hands is meant as an exaggeration, not as an absolute negation.
(Sahih al-Bukhari, Book of Supplications, Chapter: Raising the Hands in Supplication, before Hadith: 8341) (2)
The purpose of supplicating in this manner is that Allah Ta'ala may change the current circumstances and replace adversity with prosperity, just as is symbolized by turning over the cloak.
(Fath al-Bari: 2/687)

Hadith Commentary:
Sila‘ is a mountain in Madinah.
The meaning is that there was not even the cover of any high place or house that could have blocked the cloud so that we would not be able to see it; rather, the sky was as clear as glass, with no sign of rain.
From this hadith, the Imam (rahimahullah) has established that it is permissible to supplicate for rain (istisqa’) even during the Friday (Jumu‘ah) prayer. Furthermore, this hadith proves several miracles of the Prophet (sallallahu alayhi wa sallam): when he supplicated to Allah the Exalted for rain, his prayer was immediately accepted and rain began to fall.
Then, when the abundance of rain began to cause harm, he supplicated for the rain to stop, and that too was immediately accepted.
This sheds light on his status of acceptance and truthfulness with Allah.
Sallallahu alayhi wa sallam

Hadith Commentary:
From this hadith, Imam Bukhari rahimahullah has established only this ruling: that for the supplication of rain (du'a al-istisqa), going out to an open field, facing the qiblah, and turning one's cloak or sheet, although legislated, are not obligatory; rather, according to circumstances and conditions, merely making supplication is also permissible. Furthermore, from this hadith, several miracles of the Messenger of Allah sallallahu alayhi wa sallam are proven: when he supplicated to Allah for rain, it was immediately accepted and rain began to fall.
Then, when due to the abundance of rain harm began to occur, he supplicated for the rain to fall elsewhere, and that too was immediately accepted. Additionally, in this, the Messenger of Allah sallallahu alayhi wa sallam taught the etiquette of supplication: he did not supplicate for the rain to stop altogether, but rather supplicated only to the extent that the harm would be removed and the benefit would remain.
(Fath al-Bari: 2/653)

Hadith Commentary:
In this hadith, although the mention of the pulpit (minbar) is not explicit, there is mention of the Friday sermon (khutbah) of the Prophet sallallahu alayhi wa sallam, which he used to deliver upon the minbar. Thus, from this, the existence of the minbar is established.

Hadith Commentary:
(1)
The position of the Malikis is that supplicating for rain (du‘a for rain) on the pulpit (minbar) is contrary to humility and submissiveness, which are required on this occasion. Imam Bukhari rahimahullah has established its permissibility, as the Messenger of Allah sallallahu alayhi wa sallam did so. Although there is no explicit mention of the pulpit in this hadith, the pulpit was present for the Friday sermon (khutbah), so the supplication for rain during the sermon was also made on the pulpit. Furthermore, in one hadith it is explicitly stated that the Messenger of Allah sallallahu alayhi wa sallam ascended the pulpit, admonished and advised the people, and supplicated. (Sunan Abi Dawud, Salat al-Istisqa, Hadith: 1173)

(2)
From this narration, it is understood that Anas radi Allahu anhu was uncertain regarding the person who stood up and made the request the following Friday—whether he was the same person as before or someone else. Previously, in the hadith, when the narrator of the hadith, Sharik, asked, Anas radi Allahu anhu expressed this same uncertainty. However, in one narration in Musnad Abi ‘Awanah, Anas radi Allahu anhu said: It was the same person who stood up the following Friday. Perhaps Anas radi Allahu anhu was affected by forgetfulness. From a hadith narrated by Imam Bayhaqi rahimahullah, it is understood that he was Kharijah ibn Hishn radi Allahu anhu, who was the brother of ‘Uyaynah ibn Hishn. When the Messenger of Allah sallallahu alayhi wa sallam returned from the expedition of Tabuk, a delegation from Banu Fazarah under the leadership of Kharijah radi Allahu anhu came to the Messenger of Allah sallallahu alayhi wa sallam and appealed to him to supplicate for rain. (Fath al-Bari: 2/651)

Hadith Commentary:
There are various methods of supplicating for rain (istisqa) which have already been mentioned previously.
For this, the Friday prayer (Jumu‘ah) can also suffice; it is not necessary to arrange a separate prayer.
However, if one goes out to the open field, then it is necessary to arrange a separate prayer.
In any case, this hadith cannot serve as evidence for those who do not accept the legitimacy of the prayer for rain (salat al-istisqa).
(Fath al-Bari: 2/665)

Hadith Commentary:
Sila‘ is a famous mountain in Madinah, and the sea was in that direction.
The narrator intends to say that there was not even a trace of clouds anywhere.
There could have been a possibility of clouds in the direction of Sila‘.
But even in that direction, there were no clouds.
Because the mountain was clearly visible, and there were no houses or anything else in between; if there had been clouds, they would certainly have been seen, and after the supplication (du‘a) of the Noble Messenger (sallallahu alayhi wa sallam), the clouds came from precisely that direction.
Dar al-Qada’ was a house that was constructed by Umar (radi Allahu anhu).
When the time of Umar’s (radi Allahu anhu) passing approached, he made a bequest that this house should be sold and his debt, which he had taken from the Bayt al-Mal (public treasury), should be paid off.
His son, Abdullah (radi Allahu anhu), sold it to Mu‘awiyah (radi Allahu anhu) and paid off his debt; for this reason, that house came to be called Dar al-Qada’, meaning the house from which the debt was paid. Such was the state of the Caliph of the Muslims that, at the time of departing from this world, he possessed no wealth.

Hadith Commentary:
Imam Bukhari rahimahullah has established from this hadith the ruling that it is not necessary to face the qiblah when supplicating for rain (istisqa’); rather, it can be done in whatever manner is possible. However, Shah Waliullah Muhaddith Dehlawi rahimahullah has established another point, stating that rain is Allah’s mercy, and during times of drought, supplicating for it is legislated (mashru‘). Similarly, if this rain becomes a cause of hardship, then supplicating for it to stop is also permissible, as is proven from the aforementioned hadith.

Furthermore, in this hadith, the term “Dar al-Qada’” appears, which is generally translated as “court,” but this is not correct. Rather, it was called Dar al-Qada’ because this place was sold to pay off a debt owed by Umar radi Allahu anhu, meaning it was sold to settle his debt. Previously, it was called “Dar Qada’ Dayn Umar” (the house for settling Umar’s debt), and later it became famous by the name “Dar al-Qada’.”

(Fath al-Bari: 2/647)

Hadith Commentary:
It is understood that turning the cloak inside out is a Sunnah in that prayer for rain (istisqa) which is performed by going out to the open field and offering the prayer.

Hadith Commentary:
Shah Waliullah Muhaddith Dehlawi rahimahullah writes in the Sharh Tarajim Bukhari that it is narrated regarding the Messenger of Allah sallallahu alayhi wa sallam that on the occasion of istisqa (prayer for rain), he did not turn his cloak inside out.
There is also a basis for this, meaning that both turning the cloak inside out and not turning it inside out are established from the Messenger of Allah sallallahu alayhi wa sallam.
However, from the style and approach of Imam Bukhari rahimahullah, it appears that not turning the cloak inside out on the occasion of istisqa is not the original practice; rather, he has mentioned it with the word "before," because in the narrations these words do not appear that he did not turn his cloak inside out. Rather, the narrator states that my shaykh did not mention this.
The narrator's silence regarding this is not proof of non-occurrence; however, when the Messenger of Allah sallallahu alayhi wa sallam supplicated for rain during the Friday sermon, he indeed did not turn his cloak inside out.
When he went outside and made special arrangements for it, not only did he himself do this act, but the people also performed this action in following the Messenger of Allah sallallahu alayhi wa sallam.
As is mentioned in the hadith, the Messenger of Allah sallallahu alayhi wa sallam turned the outer part of his cloak towards the inner side, and the people also turned their cloaks inside out.
(Musnad Ahmad: 41/4)
However, Allamah Albani rahimahullah states that the words regarding the people are shaadh (anomalous).
(Tamam al-Minnah, p. 264)
Although Friday is not mentioned in this narration, because Imam Bukhari rahimahullah has narrated it in extreme brevity, this narration is coming ahead in detail (number: 1033).
In that, the words of supplicating during the Friday sermon are present.

Hadith Commentary:
The purpose of mentioning this hadith here is to show that the Prophet’s (sallallahu alayhi wa sallam) armpits were completely white and clean.

Hadith Commentary:
In these hadiths, the attribute of the fragrant and luminous armpits of the Messenger of Allah (sallallahu alayhi wa sallam) is described: that his armpits were completely clean and white, and, in fact, like other parts of his body, they were fragrant and perfumed. As has already been mentioned, Anas (radi Allahu anhu) said:
I have never smelled any fragrance more pleasant than the fragrance of the pure body of the Messenger of Allah (sallallahu alayhi wa sallam).
A companion narrates that the sweat of the armpits of the Messenger of Allah (sallallahu alayhi wa sallam) was more fragrant than musk.
(Sunan al-Darimi: 31/1)
Whereas from the armpits of ordinary people, foul and unpleasant odors emanate, because they are not exposed to air from any side.
In any case, the armpits of the Messenger of Allah (sallallahu alayhi wa sallam) were completely clean like the rest of his body, and in fact, fragrance would emanate from his sweat.

Hadith Commentary: Imam Bukhari rahimahullah wishes to convey that the Messenger of Allah sallallahu alayhi wa sallam let the water of the rain of mercy flow over his blessed beard. In a hadith of Muslim, it is mentioned that once he opened his garment in the rain and let this water touch his pure body, and said: "Indeed, it has just now come fresh from its Lord." This water has just now freshly come from its Lord. It is thus understood that applying rainwater to the body with this intention is a Sunnah of the Prophet sallallahu alayhi wa sallam. From this hadith, it is also established that supplicating for rain during the Friday sermon (khutbah al-jumu‘ah) is proven.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah, through the mentioned chapter heading and the presented hadith, has alluded to and supported a narration reported by Anas radi Allahu anhu, who states:
Once, we were caught in a rainstorm while in the company of the Messenger of Allah sallallahu alayhi wa sallam.
He removed his garment from his body until the rain began to fall upon his blessed body.
He said:
“This rain has just now descended from the Realm of Purity by the command of its Lord.”
(Sahih Muslim, Salat al-Istisqa, Hadith: 2083 (898))

(2)
In the narration, the rain falling upon the blessed beard of the Prophet sallallahu alayhi wa sallam was not coincidental, but rather he did so intentionally. Otherwise, when the roof of the mosque was leaking, he could have descended from the pulpit and moved aside at that very moment, but he continued the sermon until water began to drip from his beard.
(Fath al-Bari: 2/670)

(3)
It should be noted that there are four incidents related to being afflicted by drought and supplicating for rain, which occurred in different periods:
➊ Before the Hijrah, when the polytheists of Makkah placed the entrails of a carcass on the back of the Messenger of Allah sallallahu alayhi wa sallam, he supplicated for drought against them, and then, upon the request of Abu Sufyan, he supplicated for rain.
➋ One incident occurred in 4 AH, when he supplicated for drought against the tribe of Mudar.
This is the same tribe that used to harass the delegation of ‘Abd al-Qays.
➌ In 6 AH, he went out and formally arranged for prayer and supplication; in this, he also turned his cloak inside out and raised his hands toward the sky with their backs upward in supplication.
➍ After returning from the Battle of Tabuk, in 9 AH, upon the request of Kharijah ibn Hisn, he supplicated for rain during the Friday sermon, as a result of which it rained for the entire week.
The incident mentioned in the hadith under discussion is this very event.
In any case, these are four incidents which the narrators of hadith have sometimes mixed up with one another.
And Allah knows best.

Hadith Commentary:
➊
The person who stood up and requested supplication for rain was Khārijah ibn Hisn al-Fazāri radi Allahu anhu.

➋
In this hadith, there is a great miracle of the Messenger of Allah sallallahu alayhi wa sallam: when he supplicated to Allah Almighty for rain, the sky was as clear as glass. There was not even a trace of a cloud, when suddenly clouds appeared like mountains, there was a torrential downpour, and the atmosphere of drought was completely transformed into prosperity. The valley of Qatadah continued to flow with water for a month. Messages of abundance and produce came from all directions. Then, on the following Friday, he supplicated: “O Allah! Now let it rain not upon Madinah Tayyibah, but upon the small and large mountains, hills, forests, and valleys.” Wherever he pointed, the clouds would disperse from that direction.

Hazrat Anas radi Allahu anhu says that after the Messenger of Allah sallallahu alayhi wa sallam supplicated, the rain immediately stopped and we began to walk in the sunlight.

(Sahih al-Bukhari, al-Istisqā’, Hadith: 101)

Hadith Commentary:

And water is the mercy of the Lord; he did not supplicate for its complete cessation, rather he said that it should fall where it is beneficial.

Hadith Commentary:
(1)
If due to excessive rainfall there is harm occurring, it is permissible to supplicate for it to stop. However, for this, it is not necessary to face outside, turn the cloak, deliver a sermon, or arrange a prayer, etc.; rather, one may supplicate in an ordinary manner at any time.
(2)
It should be noted that rainwater is a mercy from Allah Ta'ala.
The Messenger of Allah (sallallahu alayhi wa sallam) did not supplicate for it to cease, but rather said that it should fall where it is beneficial.
He (sallallahu alayhi wa sallam) also indicated those places where its falling would bring about benefits.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Dār al-Qaḍāʾ:
By this is meant the house of Umar radi Allahu anhu.
He had made a bequest regarding it that it should be sold in order to pay off his debts.
Since it was sold to settle debts,
it came to be known as Dār al-Qaḍāʾ (the house of settlement/judgment).
(2)
Halakat al-amwāl:
Due to the cessation of rain,
the grass and fodder became scarce,
so because of the shortage of food, the livestock began to die.
(3)
Inqaṭaʿat al-subul:
Due to drought, the livestock became weak, and because there was no grass or fodder to be found along the roads, the movement of livestock and caravans came to a halt.
(4)
Aghithnā:
Aghāthah is derived from helping and assisting.
The intent is that, responding to our plea, grant us rain.
(5)
Qazaʿah:
A patch of cloud,
a piece of cloud.
(6)
Sabt:
A whole week,
for seven days.
(7)
Halakat al-amwāl wa inqaṭaʿat al-subul:
Due to the abundance of rain, it became difficult to take the livestock out to graze and for them to move about.
Previously, this situation had occurred due to lack of rain, and now its abundance has caused the same.
(8)
Al-ākām:
Plural of akmah,
hill.
(9)
Ẓarāb:
Plural of ẓarb.
Small mounds,
elevated places.
(10)
Inqalaʿat:
The clouds dispersed,
the rain stopped.
Benefits and Issues:
➊
During the Friday sermon, when the imam is delivering the sermon on the pulpit, it is permissible to appeal to him to supplicate for rain, and he should accept the request and raise his hands to supplicate repeatedly right there on the pulpit.
➋
Allah ta‘ala granted such swift acceptance to the supplication of His Messenger sallallahu alayhi wa sallam for rain that there were no signs of rain at all.
The sky was completely clear and bright.
There was not even a small patch of cloud, yet Allah ta‘ala immediately raised a small round cloud, which spread and became a rain cloud, and everywhere became drenched.
➌
Rain continued for a whole week;
no one requested for it to stop. After a week, the same Bedouin came again, as Anas radi Allahu anhu has sometimes explicitly mentioned.
He again appealed for the rain to stop, so the Prophet sallallahu alayhi wa sallam supplicated not for the rain to cease entirely, but rather, “O Allah, let it fall in the places where rain is needed, and withhold it from us.”
From this, it is understood that supplicating for the cessation of rain can also be done in a limited manner right there on the pulpit, and here too Allah ta‘ala immediately accepted the supplication of the Prophet sallallahu alayhi wa sallam:
the rain stopped over Madinah and continued to fall around it.

1171. Commentary:
Raising the hands with the backs facing upward during the prayer for rain (istisqa) is done as a good omen and is a recommended (mustahabb) act.

1170. Commentary:
Among the etiquettes of supplication (du'a) is that one should raise the hands while making du'a, and among the occasions on which the Prophet sallallahu alayhi wa sallam raised his hands in supplication is the occasion of seeking rain (istisqa’). In fact, on this occasion, he sallallahu alayhi wa sallam was even more emphatic in raising his hands, meaning he raised them high, as is explicitly mentioned in the following narration.

1174. Commentary:
➊ Supplicating for rain (istisqa) during Jumu‘ah is absolutely appropriate and is a Sunnah.
➋ For istisqa or other communal matters, it is permissible to raise the hands collectively during the sermon (khutbah) for supplication. [صحيح بخاري، حديث : 1029]
➌ Man has been created extremely weak; he can neither endure drought and heat, nor excessive rain and water.

1514. Commentary: In general supplications, he would raise his hands to the level of his chest or face. In the supplication for rain (du'a al-istisqa'), due to increased humility and earnest entreaty, he would raise his hands even higher.

1516. Commentary:

➊ “Equal to the blessed face” — this refers to inside the Prophet’s Mosque (Masjid Nabawi), and it is the narration of Anas radi Allahu anhu himself: (1514) was regarding outside the city, therefore there is no contradiction. In general supplications, the hands are raised only to the level of the chest or face.

➋ The Imam did not establish a chapter on the manner of raising the hands. In Sahih Muslim, it is narrated from Anas radi Allahu anhu that in the supplication for rain (du‘a al-istisqa’), the backs of your hands were towards the sky and the palms were towards the earth. From this, the scholars have deduced that if the supplication is for the removal of an actual calamity, then the hands should be inverted, i.e., their backs towards the sky; and if it is for asking for something, then the palms should be towards the sky. Perhaps in the supplication for rain (du‘a al-istisqa’), inverting the hands is, like turning the cloak, a form of omen that Allah ta‘ala may change our condition.

➌ The immediate acceptance of both your supplications is among the signs of prophethood.

1518. Commentary: There were absolutely no clouds above Madinah Munawwarah; the clouds were around it. In the middle, the sky appeared blue in a circular shape. A crown is also like this—round and wrapped around the head. This is an excellent poetic imagination, from which the devotion and love of Anas radi Allahu anhu for Madinah Munawwarah is reflected. He described this situation in such endearing words. Radi Allahu anhu wa ardaah.

1505. Commentary:

➊ The destruction of animals due to drought is evident, as they do not find fodder. The severing of routes is either because the grass and such have finished—when there is no grass, how will the animals survive? And travel was not possible without animals. Or, when there is nothing at all, what is the purpose of travel? Trade markets also function only when there is a crop; if, due to drought, there are no crops, then trade also ceases.

➋ Even after rain, the destruction of animals was either due to excessive cold or because, after the rain stops, something must grow. By destruction, extreme weakness can also be meant, i.e., they came close to perishing. The severing of routes is clear, as due to the abundance of water, travel was no longer possible, and the previous reasons also remained. When the rain stops, those reasons cease.

➌ “Just as a cloth is torn”—that is, the clouds moved away from above Madinah Munawwarah and there were clouds all around, so it appeared as if the cloth had been torn in the middle and the space had become empty. The cloud is likened to a cloth.

➍ The immediate acceptance of both supplications is among the signs of Prophethood... sallallahu alayhi wa sallam.

➎ The purpose of the chapter is that the supplication for rain should be made when harm is occurring due to the lack of rain; otherwise, it does not rain all the time, nor is supplication made at all times.

➏ In times of drought, people may request the imam to supplicate for rain.

➐ One person can represent the entire congregation.

➑ Supplication should be requested from pious elders.

➒ In supplication, the conditions of all people should be taken into consideration. The Prophet sallallahu alayhi wa sallam did not supplicate for rain to stop absolutely, but only for it to stop in Madinah. The reason being that perhaps rain was still needed in other areas.

➓ Supplicating for the removal of a calamity or trial is not contrary to reliance (tawakkul) upon Allah. (11) This hadith does not negate the prayer of istisqa (salat al-istisqa, the prayer for rain); rather, it is established by authentic ahadith. Therefore, in this hadith, there is no evidence for Imam Abu Hanifah rahimahullah that the prayer of istisqa is unlegislated.

1749. Commentary:

➊ The inference drawn from the aforementioned hadith is incorrect because the correct meaning of this hadith is that the Messenger of Allah (sallallahu alayhi wa sallam) did not raise his hands as high in any other supplication as he did in the supplication for rain (istisqa’). In this, he raised his hands even above his head, whereas in ordinary supplications, the hands are at chest level. It is established from the hadiths that he (sallallahu alayhi wa sallam) would also raise his hands in general supplications.

➋ Raising the hands in the qunoot of witr is not established from the Prophet (sallallahu alayhi wa sallam), therefore, the best and most preferable way is to perform the qunoot of witr before bowing (ruku‘) without raising the hands, as is mentioned in the hadith of Sunan an-Nasa’i (1700). However, some scholars, in light of certain reports and by analogy with the qunoot nazilah, hold the permissibility of raising the hands in the qunoot of witr as well, because in the qunoot nazilah, it is established from the Prophet (sallallahu alayhi wa sallam) that he raised his hands for supplication. And Allah knows best.

➌ Here, raising the hands refers to raising them for supplication, not the well-known raf‘ al-yadayn (raising of the hands) that is done at the beginning of the prayer. However, the Hanafis hold the view of this very raf‘ al-yadayn and actually perform it in the qunoot. It is astonishing that the Hanafis do not accept (in fact, they prohibit and consider it contrary to the tranquility of prayer) the raf‘ al-yadayn at the time of going into and rising from bowing (ruku‘), even though it is established by the most authentic and numerous hadiths, yet they accept raf‘ al-yadayn at the beginning of the supplication of witr, which is not established from the Messenger of Allah (sallallahu alayhi wa sallam). Is this raf‘ al-yadayn not contrary to the tranquility of prayer?

1529. Commentary: There are several points in this incident worthy of reflection:

➊ For a whole year, the Prophet sallallahu alayhi wa sallam and his noble Companions radi Allahu anhum endured the hardship of drought, yet did not utter even a sigh. The forbearance of great people is also great, and they are always content with the pleasure of Allah, the Exalted. The thought of complaint is so distant from them that it does not even cross their minds or hearts.

➋ The Bedouins were simple and spontaneous people. When they drew your attention to the suffering of the people, especially the mute animals, you, taking their situation into consideration, supplicated (to Allah).

➌ The hardship of a week-long rainfall was also borne cheerfully by the Messenger of Allah sallallahu alayhi wa sallam and his Companions radi Allahu anhum. Not only did they not complain, they did not even utter a word of supplication (for it to stop). It was only upon the expression of distress by that same Bedouin, or perhaps another unknown Bedouin, particularly due to the innocent death of animals, that you supplicated for the cessation of rain. Not everyone possesses the same level of forbearance. This universe is for all kinds of people.

➍ Observe the station of servitude of the Messenger of Allah sallallahu alayhi wa sallam: when he raises his hands, the empty sky fills with clouds; when he lowers his hands, the clouds gather and begin to pour down; and until those blessed hands are not raised again, the clouds do not cease raining, even though seven days pass. Then, when those pure hands are raised, the clouds suddenly stop pouring. At the gesture of his hands, the clouds begin to disperse and people start walking in the sunlight. This is the rank of His servant and Messenger—not once did he ask for rain for himself, nor did he supplicate for its cessation for his own sake. Then, there is neither pride nor boastfulness—may my father, mother, soul, self, and children be sacrificed for him... sallallahu alayhi wa sallam...

1519. Commentary:

➊ In Arabic, the word used in worship is only "la," which means "no," i.e., it was not that man. However, this is contrary to the explicit statement in Hadith number (1516), where it is clearly stated: "I do not know whether it was the same person or another." Therefore, the intended meaning here is: "I do not know." And Allah knows best.

➋ In all four aforementioned narrations, only supplication (dua) is mentioned without the prayer of istisqa (salat al-istisqa), as if the prayer is not necessary and only supplication is sufficient—unless it is said that the two rak‘ahs of Friday suffice in place of the prayer of istisqa. Imam Abu Hanifah rahimahullah does not accept the prayer of istisqa at all, i.e., in his view, the prayer of istisqa is not sunnah. However, this position is contrary to the authentic and explicit narrations in which it is clearly mentioned that the Prophet sallallahu alayhi wa sallam went outside the city for the supplication of istisqa, even took the pulpit with him, and after supplication, led two rak‘ahs in prayer. Therefore, this is an ijtihadi error of the Imam, which should be acknowledged as a mistake, and one should not make far-fetched interpretations of the authentic and explicit narrations because of his statement, such as claiming that this was actually the Friday prayer, and that they only came out from the roofed mosque to the courtyard, and the pulpit was brought there. Such forced interpretations are not befitting for people of knowledge. No one is free from error or infallible, so such unnecessary contrivance is unwarranted.

Benefits and Issues:
➊
Imam Ibn Majah rahimahullah has taken from this hadith the evidence that hands should not be raised in the supplication (du'a) of qunut. However, in Sunan al-Kubra of al-Bayhaqi, it is mentioned from Anas radi Allahu anhu that hands were raised in qunut. (Al-Sunan al-Kubra lil-Bayhaqi: 2/211)
In some other hadiths and occasions, making supplication with raised hands is also reported.
See: (Sahih Muslim, Book of Jihad, Chapter: The Aid of Angels in the Battle of Badr and the Permissibility of Booty, Hadith: 1763, and Sahih al-Bukhari, Book of Hajj, Chapter: If He Throws the Two Jamarat..., Hadith: 1751)
Therefore, the meaning of this hadith will be that in the supplication for rain, the hands were raised higher.
Whereas at other times, the hands were not raised in this manner, but rather raised less.

➋
Did the Prophet sallallahu alayhi wa sallam raise his hands in the qunut supplication of witr or not? There is no explicit statement regarding this; however, in the qunut nazilah supplication (which you made after bowing [ruku']), it is established that the Prophet sallallahu alayhi wa sallam raised his hands.
Therefore, by analogy, raising the hands in the qunut supplication of witr will also be correct.
In addition, from some of the Companions radi Allahu anhum ajma'in, there is evidence of raising the hands in the qunut supplication of witr.
Therefore, reciting the qunut supplication with raised hands is better, although it is also permissible without raising the hands.

Takhrij:
«أخرجه البخاري، الاستسقاء، باب الاستسقاء في المسجد الجامع، حديث:1013، ومسلم، صلاة الاستسقاء، باب الدعاء في الاستسقاء، حديث:897.»©

Explanation:
➊ From this hadith, it is understood that the noble Prophets (alayhim as-salam), and even the Seal of the Prophets and Messengers (sallallahu alayhi wa sallam), would ask everything directly from Allah, Lord of all the worlds.
They did not consider it correct to place anyone as an intermediary or means in between; otherwise, the Noble Prophet (sallallahu alayhi wa sallam) would have sought rain by mentioning the status of the Father of the Prophets, or the Father of Mankind, or any other of the resolute Messengers as an intermediary.

➋ It is also understood from this that the noble Companions (radi Allahu anhum) also believed that the Prophet (sallallahu alayhi wa sallam) did not act independently, but rather supplicated before Allah that He send down rain and deliver the people from drought.

➌ It is also understood that the Prophet (sallallahu alayhi wa sallam) did not possess the knowledge of what has happened and what will happen (ma kana wa ma yakun); otherwise, he would have known the condition of the people outside the city due to the drought.
It was only after that man informed him that he came to know.

➍ There is a difference of opinion regarding who that man was.
Some have mentioned the name of Abu Sufyan (radi Allahu anhu), although at that time he had not yet entered the fold of Islam.
From the manner of speech and style of address, it appears that the questioner was certainly a Muslim; otherwise, like the so-called Muslims of today, he would have considered the Prophet (sallallahu alayhi wa sallam) as the remover of difficulties and would have requested directly from him, saying, "O Messenger of Allah! Deliver us from the calamity of drought."
Some have said: This hadith also proves that the Prophet (sallallahu alayhi wa sallam) only supplicated for rain and did not perform the prayer.
Imam Abu Hanifah (rahimahullah) probably deduced from this that it is Sunnah to only supplicate for rain (istisqa).
However, from other ahadith, performing the prayer of istisqa is also established.

➎ If all the narrations of this subject are considered together, it is understood that the Prophet (sallallahu alayhi wa sallam) supplicated for rain in six different ways at different times:
• On one occasion, he took the people to the Eid ground, led the prayer, delivered a sermon, and supplicated.
(Sunan Abi Dawud, Salat al-Istisqa, Hadith: 1173)
• On one occasion, during the Friday sermon, he supplicated while standing on the pulpit.
(Sahih al-Bukhari, al-Istisqa, Hadith: 1014)
• On one occasion, he specifically had the pulpit brought, sat on it, delivered a brief sermon, supplicated, and then led two units of prayer.
(Sunan Ibn Majah, Hadith: 1270)
• On one occasion, he was seated in the mosque and supplicated.
(Sunan Abi Dawud, Hadith: 1169)
• On one occasion, he went outside the mosque to the place of Ahjar az-Zayt near Zawra and supplicated there.
(Sunan Abi Dawud, Hadith: 1168)
• And on one occasion, he supplicated for rain during a battle.
Each time, Allah Most High accepted the supplication.
For further details, see: (Zad al-Ma'ad, with takhrij by Shu'ayb al-Arna'ut and 'Abd al-Qadir al-Arna'ut: 1/439, 444)