Bukhari

Hadith Commentary:
It is said that these reciters were killed by Amir ibn Tufayl; he gathered the men of Banu Sulaym against them, and Ra'l, Dhakwan, and Banu Lihyan killed 'Asim (radi Allahu anhu) and his companions. Khubayb (radi Allahu anhu) was sold. The Messenger of Allah (sallallahu alayhi wa sallam) was informed of both incidents; therefore, he supplicated against both groups.

Hadith Commentary:
1.
Imam Bukhari rahimahullah has established from this incident that if, at any time during battle, the mujahideen require reinforcements, then upon their request, additional support can be dispatched to them.
This will not be considered as cowardice or lack of courage on the part of those fighting in the battlefield.
2.
In this narration, the mention of Banu Lihyan is a mistake of a narrator, because Banu Lihyan are not related to the incident of Bi’r Ma‘unah, but rather to the incident of the Companions of Raji‘.
A military detachment consisting of ten individuals was sent to them for reconnaissance.
Its leader was ‘Asim bin Thabit al-Ansari radi Allahu anhu.
Banu Lihyan killed him along with his seven companions and sold Khubayb bin ‘Adi radi Allahu anhu to the people of Makkah.
When the Messenger of Allah sallallahu alayhi wa sallam was informed of both incidents, he sallallahu alayhi wa sallam performed qunut.
In any case, these are two separate incidents.
(Fath al-Bari: 6/217)

Hadith Commentary:
These were those treacherous individuals with evil inner selves who invited several reciters of the Qur’an (qurra’) to their place and then deceitfully martyred them.

Hadith Commentary:
➊
There was a pact of mutual assistance between the Ansar and the Quraysh.
In Islam, any pact of alliance (hilf) that is for mutual agreement in killing and bloodshed is prohibited.
In this hadith, the mention is of brotherhood, which Islam has declared permissible.
➋
Imam Bukhari rahimahullah intends by this to highlight the honor of the house in which this pact took place.
In another hadith, there is mention of invoking a curse upon the tribes of Banu Sulaym, because they were treacherous and evil-hearted; they deceitfully invited several Qurra (reciters of the Qur’an) to them and then martyred them.
It should be noted that there was also a pact between them, but they broke the covenant and martyred the noble Companions radi Allahu anhum ajma‘in.
(Sahih al-Bukhari, al-Witr, Hadith: 1002)

Hadith Commentary:
Bi’r Ma‘unah is located towards Najd, between the stony lands of Banu ‘Amir and Banu Sulaym.
There, seventy Qurra’ (reciters of the Qur’an) were martyred through deception.
The verses mentioned in the hadith continued to be recited for a long time.
Then they were abrogated, and the above-mentioned verses of Al ‘Imran were revealed, as Imam Ibn Jarir al-Tabari rahimahullah has explicitly stated in his Tafsir.
The relevance of this hadith to the chapter heading is that the background of the verses mentioned in the heading is the incident of Bi’r Ma‘unah.
(‘Umdat al-Qari: 10/122)

Hadith Commentary:
In this incident, a significant role was played by a man named Amir ibn Tufayl.
First, he incited the Banu Amir tribe against the Muslims.
They refused to fight those Muslims, so this accursed man then misled Ril, Usayyah, and Dhakwan, who were from the tribe of Banu Sulaym, even though there was a treaty between the Prophet (sallallahu alayhi wa sallam) and Banu Sulaym. However, at Amir’s instigation, these people broke the treaty and unjustly killed the Qurra (reciters).
Some have said that the treaty was between the Prophet (sallallahu alayhi wa sallam) and Banu Amir.
When Amir ibn Tufayl called upon Banu Amir to fight those Muslims, they refused to break the treaty.
In the end, he incited the tribes of Ril, Usayyah, and Dhakwan, with whom there was no treaty, and at Amir’s instigation, they killed them.

Hadith Commentary:
➊
The purpose of presenting these hadiths is not to discuss any jurisprudential (fiqhi) issue, but rather they are mentioned solely in connection with the incident of Bi’r Ma‘unah. In this tragedy, ‘Amir ibn Tufayl played a major role. First, he incited the Banu ‘Amir tribe against the Muslim reciters (qurra’). When they refused, he persuaded the tribes of Ri‘l, Dhakwan, and ‘Usayyah to wage war. These tribes belonged to Banu Sulaym, and they too had a treaty with the Messenger of Allah (sallallahu alayhi wa sallam), but these people broke their covenant and unjustly killed the reciters. The Messenger of Allah (sallallahu alayhi wa sallam) was so deeply grieved and saddened by this painful incident that he continued to supplicate against the tribes who had betrayed the reciters for an entire month.

➋
The tragedy of Bi’r Ma‘unah revived the memory of the Battle of Uhud, and in this respect, it was even more grievous, because the martyrs of Uhud were martyred in open and face-to-face combat, whereas these poor souls fell victim to a shameful act of treachery. Anas (radi Allahu anhu) states that he never saw the Prophet (sallallahu alayhi wa sallam) more grieved than on this occasion. Radi Allahu ‘anhum ajma‘een.

Hadith Commentary:
The crime of these tribes was so grave that it became necessary to invoke a curse against them.
Allah Ta'ala accepted the supplication of His Messenger, and these tribes were destroyed.
Except as Allah willed.

Hadith Commentary:
This hadith mentions the death of Amir bin Tufayl. Although his death has no direct connection to the expedition of the Qurra (reciters), the martyrdom of the Qurra occurred due to Amir’s treachery; therefore, mention of his death has also been included. The Messenger of Allah (sallallahu alayhi wa sallam) invoked a supplication against him for his treachery and for disregarding the protection granted by his uncle Abu Bara’. The words of the supplication are: O Allah! Protect me from the evil of Amir. The effect of this supplication manifested in such a way that a plague swelling appeared behind his ear while he was sitting with a woman. Since a brave man does not like to die in bed, he immediately mounted his horse, and death overtook him right there. In any case, the incident of his death is mentioned parenthetically. It has no connection to the expedition of the Qurra. It appears that after the incident of Bi’r Ma‘unah, he came to the Messenger of Allah (sallallahu alayhi wa sallam) and the aforementioned conversation took place. And Allah knows best.

Hadith Commentary:
In this hadith, by “reciting the Qur’an” is meant the Book of Allah, as is mentioned in the narration of Abdul A’la.
A particular characteristic of these reciters is described: during the day, they used to sell wood in order to earn lawful sustenance (rizq halal).
They were not like today’s reciters, who have made the art of recitation a means of filling their bellies, and who go from place to place reciting and extending their hands in request.
Except those whom Allah wills.

Hadith Commentary:
➊
It is understood from this hadith that the tribes of Ri'l and Dhakwan, who were Arab tribes, sought help from the Messenger of Allah (sallallahu alayhi wa sallam), whereas some narrations indicate that it was actually 'Amir ibn Tufayl who sought help from these tribes against the mujahideen.
There is no contradiction in these narrations because, outwardly, Ri'l and Dhakwan expressed their Islam and sought help from the Messenger of Allah (sallallahu alayhi wa sallam) against the enemies, but inwardly they concealed disbelief and committed treachery against the mujahideen, deceitfully martyring them.
It is also possible that 'Amir ibn Tufayl sought help from other people of the Banu Sulaym tribe so that they could confront the mujahideen who were Qurra (reciters of the Qur'an) and martyr them.

➋
Hafiz Ibn Hajar (rahimahullah) has written that the mention of Banu Lihyan in this story is a mistake of a narrator, because their mention occurs in the incident of the expedition of Raji', which is related to the story of Hazrat Khubayb (radi Allahu anhu); they were involved in the incident of Bi'r Ma'unah.
(Fath al-Bari: 7/483)
The crime of these tribes was so grave that the Messenger of Allah (sallallahu alayhi wa sallam) supplicated against them, and it was necessary to do so.
Allah, the Exalted, accepted the supplication of His Messenger (sallallahu alayhi wa sallam), and these tribes were wiped from the face of the earth—except as Allah willed.

Hadith Commentary: In the terminology of the jurists (fuqaha), this type of qunoot is called Qunoot Nazilah, and even today, reciting Qunoot Nazilah on such occasions is Sunnah. However, it is greatly regrettable that, despite facing many difficulties, Muslims remain heedless of Qunoot Nazilah.

Hadith Commentary:
1.
The seventy reciters (qurra) whom the Messenger of Allah (sallallahu alayhi wa sallam) sent used to gather firewood during the day and sell it, then with the proceeds they would prepare food for the people of Suffah, and at night they would recite and teach the Noble Qur’an.
The reason for which they were dispatched is clarified in the narrations: the tribes of Ri’l and Dhakwan requested military assistance from the Messenger of Allah (sallallahu alayhi wa sallam), so he honored their request by sending seventy reciters along with them.
In another narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) sent them for the purpose of inviting people to Islam and propagating Islam.
In any case, both objectives were intended: teaching Islam was also a goal, and they were also told that they would have to engage in jihad against the disbelievers along with them. Therefore, there is no contradiction between the two types of narrations.
In any case, those who killed these reciters were other people, even though they were from their tribe.
Those who brought them to the Messenger of Allah (sallallahu alayhi wa sallam) were not their killers.
This expedition is also called Sariyyah al-Qurra (the expedition of the reciters).
The incident is as follows: Abu Bara’ ‘Amir ibn Malik came to the Messenger of Allah (sallallahu alayhi wa sallam). The Messenger of Allah (sallallahu alayhi wa sallam) invited him to Islam, but he did not become Muslim. Rather, he said: “Send some people with me who will invite my people to the religion; I hope they will accept this religion.”
“I guarantee their safety on my behalf.”
The Prophet (sallallahu alayhi wa sallam) sent seventy reciters with him.
When they reached Bi’r Ma’unah, they sent Harām ibn Milhān to ‘Amir ibn Tufayl, who was Abu Bara’s nephew.
He gathered the tribes of Ri’l and Dhakwan and surrounded all the reciters.
A battle took place, and in the end, these noble individuals were martyred.
When Abu Bara’ received news of these individuals, he expressed his regret.
(Fath al-Bari: 7/483)
2.
The supplication made at the time of calamity, war, and the dominance of the enemy is called Qunut Nazilah.
Whenever the Prophet (sallallahu alayhi wa sallam) intended to supplicate against someone or for someone, after bowing (ruku’) in the last rak’ah, after saying:
(Sami‘a Allahu liman hamidah, Rabbana laka al-hamd)
he would supplicate in a loud voice.
(Sahih al-Bukhari, al-Tafsir, Hadith: 4559, 4560)

Hadith Commentary: Hafiz (rahimahullah) said that in this narration, Hafs bin Umar, the shaykh of Imam Bukhari (rahimahullah), made an error, and the correct version is that the Prophet (sallallahu alayhi wa sallam) sent one of Umm Sulaym’s (radi Allahu anha) brothers, namely Haram bin Milhan (radi Allahu anhu), along with seventy men towards Banu Amir.

These seventy men were reciters (qurra) from among the Ansar, and the Prophet (sallallahu alayhi wa sallam) sent them to the tribe of Banu Amir to spread the teachings of the religion, at the request of that tribe itself. However, on the way, Banu Sulaym betrayed them and unjustly killed these poor reciters.

The leader of Banu Sulaym was Amir bin Tufayl.

Among the tribes mentioned in the narration in connection with the curse, all of them are branches of Banu Sulaym.

The verse mentioned in the narration is among those verses whose recitation has been abrogated.

Hadith Commentary:
➊
The original incident is as follows: Some people from Banu Sulaym came to the service of the Messenger of Allah (sallallahu alayhi wa sallam) and, presenting themselves as Muslims, requested that some reciters (qurra) be sent with them so that they could teach them the religion of Islam.
The Messenger of Allah (sallallahu alayhi wa sallam) sent the brother of Umm Sulaym (radi Allahu anha), Haram bin Milhan (radi Allahu anhu), and seventy men along with them towards the tribe of Banu Amir.
These seventy men were reciters (qurra) from among the Ansar and experts in the Noble Qur’an, but on the way, Banu Sulaym committed treachery and unjustly killed them near Bi’r Ma‘unah.
Regarding the tribes mentioned in the context of language, all of them are branches of Banu Sulaym.

➋
The purpose of Imam Bukhari (rahimahullah) is that whoever is wounded or struck with a spear in the path of Allah and dies in such a state, he also attains the rank of martyrdom (shahadah), just as happened in the aforementioned incident with Haram bin Milhan (radi Allahu anhu).

Hadith Commentary:
Note:
"To a polytheist people other than those, and there was a treaty between them and the Messenger of Allah sallallahu alayhi wa sallam."
This phrase is ambiguous.
Its translation has been done while keeping in view the other chains of transmission of the hadith so that there is no difficulty in understanding the hadith.
For details, refer to:
(Fath al-Bari: 1/489 and 496)

Hadith Commentary:
Reciting the Qunoot in the morning (Fajr) prayer is obligatory according to the Shafi'is; therefore, they perform the prostration of forgetfulness (sajda sahw) if it is omitted.
According to the Hanafis, reciting the Qunoot in the morning prayer is disliked (makruh). According to the Ahl al-Hadith, it is permissible to occasionally recite the Qunoot and also permissible to omit it.
For this reason, the Ahl al-Hadith school is a name for a straight path, free from excess and negligence.
May Allah the Exalted make us true Ahl al-Hadith.
(Ameen)

Hadith Commentary: The Messenger of Allah (sallallahu alayhi wa sallam) sent these seventy reciters (qurra) because the people of the tribes of Ri'l, Dhakwan, 'Usayyah, and Banu Lihyan came to the Messenger of Allah (sallallahu alayhi wa sallam) and said that they had become Muslim and requested that some Muslims be sent to assist them.

It is also narrated that a person named Abu Bara' 'Amir ibn Malik came to the service of the Messenger of Allah (sallallahu alayhi wa sallam) and said, "O Messenger of Allah (sallallahu alayhi wa sallam)! Send a few Muslims towards Najd, for I hope that the people of Najd will become Muslim."

The Prophet (sallallahu alayhi wa sallam) replied, "I fear that the people of Najd may kill them."

That person said, "I will grant them my protection."

At that time, the Prophet (sallallahu alayhi wa sallam) sent these seventy Companions.

Only one Companion, Ka'b ibn Zayd (radi Allahu anhu), survived after being wounded.

He came to Madinah and brought the news.

Hadith Commentary:
Because these people were reciters (qari) and scholars (‘alim).
If they had remained alive, thousands of people would have benefited from them.
That is why the death of a true scholar has been called the death of the world.
Regarding the issue of qunut before and after bowing (ruku‘), Shaykh al-Hadith Hazrat Mawlana Ustadh ‘Ubaydullah Sahib Mubarakpuri (rahimahullah) states:
And Ibn al-Mundhir narrated from Humayd from Anas (radi Allahu anhu) with the wording:
Indeed, some of the companions of the Prophet (sallallahu alayhi wa sallam) performed qunut in the dawn (fajr) prayer before bowing, and some after bowing. All of this indicates the difference in practice among the companions regarding the place of qunut in obligatory prayers: some performed it before bowing, and some after. As for the Prophet (sallallahu alayhi wa sallam), qunut in obligatory prayers is not established from him except at the time of calamity (nazilah), and he did not perform qunut at the time of calamity except after bowing. This is what has become clear to me, and Allah knows best. (Mir‘at al-Mafatih, vol. 2, p. 224)
That is, Ibn al-Mundhir narrated this same report from Anas (radi Allahu anhu) in such a way that some of the companions of the Messenger of Allah (sallallahu alayhi wa sallam) would recite qunut in fajr before bowing, and some after bowing. From all of this, it is understood that among the companions there was a difference regarding the place of qunut in obligatory prayers, and from the Prophet (sallallahu alayhi wa sallam) no qunut in obligatory prayers is established except for qunut nazilah.
He (sallallahu alayhi wa sallam) only recited qunut nazilah, and that was after bowing. This is my conclusion, and Allah knows best.
Imam Nawawi (rahimahullah), regarding the recommendation (istihbab) of qunut, states:
And the place of qunut is after raising the head from bowing in the last rak‘ah, meaning the place for reciting qunut is after raising the head from bowing in the last rak‘ah.
In this hadith, the statement of Anas (radi Allahu anhu) regarding qunut pertains to the extent of his own knowledge.
And Allah knows best.

Hadith Commentary:
➊
The reciters (qurra) whom these polytheists martyred were great scholars and practitioners of the Qur’an.
The Messenger of Allah (sallallahu alayhi wa sallam) was grieved because, had they remained alive, many people would have benefited through them.
That is why it is said:
(Mawtu al-‘alim mawt al-‘alam)
Meaning, the death of a scholar is the death of the whole world.
➋
According to this hadith, the polytheists had a pact and covenant with you (sallallahu alayhi wa sallam). When they broke the covenant and, with oppression and brutality, martyred seventy noble reciters, you supplicated against them and continued to recite qunut in the obligatory prayers for a full month.
➌
Our position regarding qunut is that the qunut nazilah is after bowing (ruku‘), and the qunut of witr is before bowing, as is explicitly stated in Sunan al-Nasa’i.
(Sunan al-Nasa’i, al-Tatbiq, Hadith: 1071 and Kitab Qiyam al-Layl, Hadith: 1700)
The details of this issue have already been mentioned previously.

Hadith Commentary:
These noble martyrs were a most honored group of reciters (qurra’), consisting of seventy individuals.
In the words of Hazrat Mawlana Shaykh al-Hadith Ubaidullah Sahib Mubarakpuri rahimahullah, the introduction of this group is as follows:
“And they were from various sections of the people, residing in the Suffah, acquiring understanding of religious knowledge and learning the Qur’an. They were a support for the Muslims whenever a calamity befell them, and they were truly the inhabitants of the mosque and lions of the battlefields. The Messenger of Allah sallallahu alayhi wa sallam sent them to the people of Najd from the tribe of Banu ‘Amir to invite them to Islam and to recite the Qur’an to them. When they arrived at Bi’r Ma‘unah, ‘Amir ibn al-Tufayl, along with groups from Banu Sulaym—namely Ral, Dhakwan, and ‘Usayyah—attacked them and fought them. (They were struck down)”
That is, they were all killed. It is said:
None of them survived except Ka‘b ibn Zayd al-Ansari radi Allahu anhu, who managed to escape while still barely alive, and they thought he had died. He lived on until he was martyred at the Battle of the Trench (Khandaq). ‘Amr ibn Umayyah was taken captive. This incident occurred in the fourth year of Hijrah, that is, in Safar, four months after (the Battle of) Uhud. The Messenger of Allah sallallahu alayhi wa sallam was deeply grieved by this. Anas said:
“I never saw the Messenger of Allah sallallahu alayhi wa sallam grieve over anyone as much as he grieved over them.” (Mir‘at, vol. 2, p. 222)
That is, these were the best of the pious elders among the Ashab al-Suffah, who had attained mastery in the Qur’an and religious sciences, and these were the people whose supplications served as a support for the Muslims in times of hardship.
They were the true people of truth who populated the Prophet’s Mosque (Masjid al-Nabawi), and in times of battle and jihad, they acted like brave lions on the battlefield.
The Messenger of Allah sallallahu alayhi wa sallam had sent them to the tribe of Banu ‘Amir in Najd for the propagation of Islam and the teaching of the Noble Qur’an.
When they reached near Bi’r Ma‘unah, a treacherous man named ‘Amir ibn al-Tufayl, along with many people from the tribes of Ral and Dhakwan, attacked them, and all of them were martyred there.
The Messenger of Allah sallallahu alayhi wa sallam was so grieved by this that he recited Qunut Nazilah for a full month against the tribes of Ral and Dhakwan.
This incident occurred in the 4th year of Hijrah.
It is said that only one elder, Ka‘b ibn Zayd al-Ansari radi Allahu anhu, somehow managed to escape.
The oppressors had left him, thinking he was dead.
He remained alive thereafter,
until he was martyred in the Battle of the Trench (Khandaq).
Radi Allahu anhum. Ameen.

Hadith Commentary:
(1)
From these ahadith, it is understood that one should adopt the path of moderation during times of calamity; neither should a person, in grief and distress, begin to scratch their face—which is an act contrary to the Shariah—nor should they display such hardness of heart that no effects of distress are visible on their face at all.
In such circumstances, a distressed person should sit with dignity and composure, and there should be visible signs of grief and distress on their face so that it becomes apparent that this person is indeed afflicted by a great calamity.
(Fath al-Bari: 3/213) (2)
It should be noted that the Messenger of Allah (sallallahu alayhi wa sallam) sent seventy (70) Qurra’ (reciters of the Qur’an) towards the people of Najd, who were very brave and virtuous; they were martyred through deception. So the Messenger of Allah (sallallahu alayhi wa sallam) invoked curses for a month against those tribes who had killed the Qurra’ companions.
At that time, the Messenger of Allah (sallallahu alayhi wa sallam) experienced the state that is mentioned in the hadith.

Hadith Commentary: Benefits and Issues:

In Safar, 4 AH, Abu Bara’ Amir bin Malik, who was known as Mulā‘ib al-Asinnah and was the chief of his tribe, came from the region of Najd to the service of the Prophet sallallahu alayhi wa sallam. The Prophet sallallahu alayhi wa sallam invited him to Islam, but he neither accepted nor rejected it, and he sincerely advised the Prophet sallallahu alayhi wa sallam to send some of his companions to his region, hoping that the people would accept Islam, and assured that the Prophet’s sallallahu alayhi wa sallam people would be under his protection.

The Prophet sallallahu alayhi wa sallam sent seventy reciters (qurra’) for teaching and propagation, so that they could fulfill the duty of being teachers and callers (da‘is). The Prophet sallallahu alayhi wa sallam appointed Mundhir bin Amr as their leader. The Prophet sallallahu alayhi wa sallam had given a letter to Abu Bara’s nephew, Amir bin Tufayl. When this delegation reached a place called Bi’r Ma‘unah, Haram bin Milhan set out from there with the letter of the Messenger of Allah sallallahu alayhi wa sallam towards Amir bin Tufayl. Without even looking at the letter, Amir bin Tufayl signaled his man to kill him.

Then he told his tribe, Banu Amir, to attack the people coming from Madinah, but they were not willing to break the pledge of their chief, Abu Bara’. So he incited the branches of Banu Sulaym, namely Ri‘l, Dhakwān, Lihyān, and ‘Usayyah, to carry out this act. These people martyred the Muslim reciters, and only two men survived.

When the Prophet sallallahu alayhi wa sallam was informed of this incident, he was extremely grieved, and he invoked qunut (supplication) against these tribes for a month. At the wish of these martyrs, Allah, the Exalted, informed the Messenger of Allah sallallahu alayhi wa sallam of this incident and conveyed their message, which was recited temporarily and then abrogated. Since the abrogated verses are no longer in the Qur’an, they are not established by tawatur (continuous transmission).

Note:
This incident of Bi’r Ma‘unah proves that the Prophet sallallahu alayhi wa sallam did not possess knowledge of the unseen (ilm al-ghayb), otherwise he would not have sent seventy selected individuals to that region at the suggestion of Abu Bara’. However, Allamah Sa‘idi gives an extremely ridiculous answer to this, saying that the Prophet sallallahu alayhi wa sallam did know of their martyrdom, but sent them to Najd at the request for propagation from the people of Najd, so that on the Day of Resurrection they could not say, “We had asked your Prophet for a preacher to accept Islam, but he did not send any.” (: Sharh Sahih Muslim: 2/332)

Whereas it is written above that the Prophet sallallahu alayhi wa sallam sent the noble Companions radi Allahu anhum ajma‘in at the suggestion of Abu Bara’, and he had given a guarantee of their protection. They were sent on his guarantee. Then, if the Prophet sallallahu alayhi wa sallam knew, why did he express such grief and sorrow, and why did he supplicate against them for a month, until Allah, the Exalted, stopped him? Moreover, these people did not even reach the people of Najd. Bi’r Ma‘unah is in the region of Hudhayl between Makkah and ‘Usfan. Amir bin Tufayl intercepted them on the way.

Hadith Footnote: Vocabulary of the Hadith:
Aḥyāʾ:
It is the plural of ḥayy,
It refers to a tribe.

Hadith Commentary:
Benefits and Issues:
From the response of Anas radi Allahu anhu, it is understood that the Prophet sallallahu alayhi wa sallam did not always perform Qunoot after bowing (ruku‘); he sallallahu alayhi wa sallam also performed Qunoot before bowing (ruku‘).

Imam Shafi‘i rahimahullah and Imam Ahmad rahimahullah hold the view that the supplication of Qunoot should be made after bowing (ruku‘).

In light of authentic narrations, Qunoot Nazilah is to be recited aloud after bowing (ruku‘).

In this, the hands will be raised and the followers (muqtadis) will say "Ameen".

According to Imam Ahmad rahimahullah, Qunoot in Witr is not established from the Messenger of Allah sallallahu alayhi wa sallam, but there is a narration in al-Nasa’i and Ibn Majah that he sallallahu alayhi wa sallam used to perform Qunoot in Witr before bowing (ruku‘).

In the narration of Ibn Hibban, it is mentioned that he sallallahu alayhi wa sallam taught Husayn radi Allahu anhu Qunoot in Witr after bowing (ruku‘).

1080. Commentary: He would supplicate not against just one, but against several tribes. (See, narration: 1078)

1072. Commentary: This is the very qunoot which Imam Shafi'i rahimahullah has understood as the qunoot of the Fajr (dawn) prayer, whereas the majority of scholars consider it to be the temporary qunoot al-nazilah.

1071. Commentary:

➊ One of their men deceived the Prophet sallallahu alayhi wa sallam and obtained some emissaries from him, all of whom were reciters of the Qur’an, and took them to his region where he had them killed by those tribes. In another incident, ten companions of the Prophet sallallahu alayhi wa sallam were martyred. These events occurred soon after the Battle of Uhud. In the Battle of Uhud itself, the Muslims suffered considerable losses. Due to these continuous losses of life, the Prophet sallallahu alayhi wa sallam became grieved, so he established the practice of Qunut Nazilah (Qunut for calamity). (Nazilah in Arabic means calamity, and Qunut is the supplication made while standing.) In various prayers, in the last rak‘ah, after bowing (ruku‘), he would raise his hands and supplicate aloud. The noble companions radi Allahu anhum would also join in the supplication. The Prophet sallallahu alayhi wa sallam would mention by name some of the polytheists of Makkah, the deceiving tribes, and the killers of the Qur’an reciters, and supplicate against them. This practice continued for a month. From this, it is understood that in specific circumstances, it is permissible to supplicate against a particular person or tribe by name. However, prior to this, after the Battle of Uhud, the Prophet sallallahu alayhi wa sallam had established Qunut Nazilah, during which his head was wounded and a molar tooth was broken; on that occasion, he was prevented from making Qunut regarding them. These are two separate incidents and two distinct forms of Qunut. The Qunut in which the names of various tribes were mentioned occurred after the revelation of the verse: «لَيْسَ لَكَ مِنَ الأمْرِ شَيْءٌ» [آل عمران 128 : 3], therefore, as needed, it is permissible to perform Qunut Nazilah by mentioning a person or tribe by name. But only occasionally, not always. Imam Abu Hanifah rahimahullah prohibits supplicating for or against a specific person or tribe by name. This hadith does not support his position. Imam Shafi‘i rahimahullah holds that Qunut should always be performed in the morning (Fajr) prayer, but this has been a disputed issue among the companions, so it is not appropriate to make it perpetual based on a single narration, especially when there are narrations to the contrary as well. The majority of scholars consider perpetuity to be incorrect. Only on an important occasion, when a particular calamity befalls, should Qunut be performed after bowing (ruku‘) in Fajr or any other prayer. This is the conclusion reached by combining the evidences. When the evidences appear to be conflicting, a middle path should be adopted, not insisting on one side. As for Qunut in Witr, its discussion is appropriate in the section on Witr; insha’Allah, it will be mentioned there.

➋ Imam Abu Hanifah rahimahullah considers it prohibited to supplicate in prayer using words other than those of the Qur’an. The hadith refutes his position.

➌ Sending curses upon the disbelievers and supplicating against them is permissible.

Benefit:
There is brevity in the hadith here.
In reality, this is the same hadith in which it is mentioned that the Noble Prophet (sallallahu alayhi wa sallam) recited Qunut Nazilah after bowing (ruku‘) in all five obligatory prayers continuously for a month.

Benefits and Issues:
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) recited this Qunut Nazilah against the tribe of Mudar. At that time, those people were disbelievers and were the cause of many difficulties for the Muslims.

(2)
The meaning of abandoning is that he stopped supplicating against this tribe, because the weak Muslims for whom supplication was being made had been saved. Some have understood from this phrase that Qunut Nazilah was never recited again afterwards. This understanding is incorrect. Even now, Qunut Nazilah can be recited as needed.

Lexical Explanation:
«قَنَتَ» is derived from "qunoot." It has several meanings. Here, it refers to supplicating during the standing position in prayer. This supplication is after the bowing (ruku‘).
«عَليٰ أَحْيَاءٍ» «عَليٰ» is used here in the sense of harm and loss, meaning when someone is cursed (supplicated against), at that time «دَعَا عَلَيْهِ» is said, i.e., so-and-so supplicated against so-and-so. And «أَحْيَاءٍ» is the plural of «حَيّ», which means tribe. These tribes (the covenant-breakers) were Ri‘l, Dhakwaan, ‘Usayyah, and Banu Lahyaan. The Messenger of Allah sallallahu alayhi wa sallam supplicated against them because, at their request, he had sent seventy of his noble companions, who were reciters (qurra’), to the tribes of Najd to convey the commands of the Lord and to preach Islam. When this group of preachers reached Bi’r Ma‘unah—and this well or spring was located between the area of Banu ‘Aamir and the volcanic tract (harrah) of Banu Sulaym, in fact, it was closer to the harrah of Banu Sulaym—then from among the gathering of the tribes of Banu Sulaym, ‘Aamir ibn Tufayl came out towards them. These tribes were Ri‘l, Dhakwaan, and ‘Usayyah. (Where these reciters were staying) there, the people of these tribes surrounded them. These reciters also drew their swords and fought valiantly against the enemy until all of them drank from the cup of martyrdom. Only Sayyiduna Ka‘b ibn Zayd radi Allahu anhu survived. The disbelievers left him in such a state that there was still a spark of life in him, but they thought, according to their assumption, that they had killed him. Allah granted him life, and eventually, he drank from the cup of martyrdom in the Battle of the Trench (Khandaq). This tragic and painful incident occurred four months after the Battle of Uhud, in the month of Safar, 4 AH. The reason for supplicating against Banu Lahyaan was that the tribes of ‘Adal and Qaarah had requested the Prophet sallallahu alayhi wa sallam for such learned men who could invite them to Islam and teach them the commands of the Shari‘ah. Accordingly, he sent ten great companions towards them. When these companions reached Rajee‘—this place is located between Rabigh and Jeddah—the people of these tribes deceived these ten men and signaled (instigated) Banu Lahyaan. This was a tribe from among the tribes of Hudhayl. All these people set out against them and surrounded them. Thus, they captured two companions, Sayyiduna Khubayb ibn ‘Adiyy and Sayyiduna Zayd ibn Dathinah radi Allahu anhuma, and killed all the remaining companions radi Allahu anhum. This incident also occurred in the month of Safar. The Prophet sallallahu alayhi wa sallam received news of both these tragic incidents in the same night. This made the Prophet sallallahu alayhi wa sallam extremely sorrowful and grieved, so much so that he supplicated against them for a whole month, and then he stopped supplicating against them. This type of supplication in qunoot is called "Qunoot Nazilah." Other than this, there is no qunoot in obligatory prayers. This supplication of qunoot is specific to major tragic and painful events; otherwise, the Prophet sallallahu alayhi wa sallam did not recite the supplication of qunoot, except that he would supplicate for the Muslims or supplicate against the treacherous, covenant-breaking disbelievers. As for the regular recitation of qunoot in the Fajr prayer, as mentioned in Musnad Ahmad and Daraqutni, this addition is not a valid proof because its chain is weak. Also, Qunoot Nazilah is not specific to any particular prayer; rather, it can be recited in all prayers.

Benefits and Issues:
➊ This hadith sheds light on several issues. Qunoot Nazilah from you in the Fajr prayer is established. Due to the treachery and betrayal that led to the killing of the companions, you supplicated against them for a whole month. Clearly, this was in the obligatory prayer. It is also known that you supplicated after the bowing (ruku‘).
➋ It is also known that Islam is a religion of propagation (tabligh). A group of preachers should always be prepared. Wherever there is a need for propagation, one should go in a group for preaching.
➌ This also indicates towards organizational discipline and the necessity of obeying the leader (amir).
➍ Another point that becomes clear is that the Prophet sallallahu alayhi wa sallam did not possess personal knowledge of the unseen (‘ilm al-ghayb). If you had knowledge of the unseen, why would you send your prepared preachers to be killed? (We seek refuge with Allah!) You certainly did not do this knowingly. Until information was received from Allah, you had no knowledge of the situation of the preachers you had sent.
➎ The Hanafis, in light of this hadith, accept Qunoot Nazilah in times of need, whereas Imam Shafi‘i rahimahullah holds that the supplication of qunoot should always be recited in the Fajr prayer and considers it a Sunnah.
➏ The method of Qunoot Nazilah is that the imam, after bowing (ruku‘), raises his hands and recites the supplication of Qunoot Nazilah, and the followers say "Ameen."

Benefit:
From this hadith, it is established that the Messenger of Allah (sallallahu alayhi wa sallam) was a human being and a man; he (sallallahu alayhi wa sallam) would also feel grief and would be pleased on occasions of happiness. The incident of Bi’r Ma‘unah occurred in Safar, 4 AH. The leader of the disbelievers, ‘Amir bin Malik, came to the service of the Prophet (sallallahu alayhi wa sallam) and said that his land was ready for Islam, and requested that some preachers be sent with him. The Noble Prophet (sallallahu alayhi wa sallam) sent seventy (70) scholars with him. When they reached his region, the tribes of Ri‘l, Dhakwan, Banu Salamah, and others attacked them. Only Sayyiduna ‘Amr bin Umayyah al-Damri (radi Allahu anhu) survived and returned; the remaining sixty-nine (69) reciters were martyred.