Bukhari

Hadith Commentary:
This hadith was not found through the second mentioned chain; however, Muslim has narrated it from Ya'qub, who narrated from Ibn Shihab, who narrated from Salih, who narrated from A'raj.

Hadith Commentary:
➊
The tribes mentioned in the hadith, unlike other Arab tribes, did not become Muslim after warfare and fighting; rather, they accepted Islam promptly.
By "Ansar" is meant the tribes of Aws and Khazraj.
➋
In one hadith it is stated:
Banu Usayyah disobeyed Allah and His Messenger, Ghifar was forgiven by Allah, and the tribe of Aslam was granted the ability to make peace by Allah.
At this point, only the tribe of Quraysh is being praised; the mention of other tribes will come later under a separate heading.

Hadith Commentary:

Some traitors deceitfully martyred several Muslims at Bi’r Ma‘unah. The Prophet (sallallahu alayhi wa sallam) was deeply grieved by this incident, and he invoked curses against them for a month, and also supplicated for the release of the Muslim who was held captive by the disbelievers. The mention here is of that very Qunut.

When Muslims are afflicted by a calamity, it is recommended (mustahabb) to recite Qunut in every prayer, in the last rak‘ah, after bowing (ruku‘).

Hadith Commentary:

(1)
The manner of Abu Hurairah radi Allahu anhu indicates that this entire hadith is considered marfu‘ (attributed to the Prophet sallallahu alayhi wa sallam), because his words are:
“I perform prayer in the manner of the prayer of the Messenger of Allah sallallahu alayhi wa sallam.”
(‘Umdat al-Qari: 4/532)

(2)
Imam Bukhari rahimahullah has brought the hadith of Anas radi Allahu anhu after this hadith to indicate that Qunut Nazilah is not restricted to any one particular prayer. Also, in this hadith, it is mentioned that the Qunut is in the last rak‘ah, but further ahead, in another hadith, it is clarified that the Qunut used to be performed in the standing (qiyam) after the bowing (ruku‘).
(Fath al-Bari: 2/369)

Hadith Commentary:
Here, in the context of mentioning the tribes, the Prophet (sallallahu alayhi wa sallam) mentioned the Quraysh first. This also establishes the superiority of the Quraysh.

Hadith Commentary:
➊
In the Arabic language, "mawla" has several meanings. In this context, it refers to a helper and supporter, meaning that they are supporters of the Messenger of Allah (sallallahu alayhi wa sallam), and Allah and His Messenger are their helpers. In contrast, the disbelievers have no helper.
The statement of Allah, the Exalted, is:
"This is because Allah is the protector of those who believe, and the disbelievers have no protector." ()

➋
Since these tribes were the first to embrace faith, the Messenger of Allah (sallallahu alayhi wa sallam) praised them.
()

Hadith Commentary:
➊
The context of both aforementioned hadiths is extremely excellent, such that listening to them brings delight to the ears and creates attraction in the hearts. In fact, it is a remarkable coincidence that for each tribe, the supplication was made using the letters corresponding to the first letter of that tribe’s name and the letters of its kind.
How could it be otherwise, when these are the words of that praiseworthy personality who does not speak except by revelation?
Undoubtedly, his speech reaches the highest level of eloquence and clarity.
➋
The Messenger of Allah (sallallahu alayhi wa sallam) said:
“Allah the Exalted has granted me concise and comprehensive speech (jawami‘ al-kalim).”
(Sahih Muslim, al-Masajid wa Mawadi‘ al-Salah, Hadith: 1167 (523))
A living example of this is the aforementioned supplicatory phrases.
(Fath al-Bari: 6/665)

Hadith Commentary: Benefits and Issues: The tribes of Banu Lihyan, Ri'l, Dhakwaan, and 'Usayyah—these four tribes, in the incident of Bi'r Ma'unah, broke their covenant with the seventy (70) Qurra (reciters of the Qur'an) among the noble Companions (radi Allahu anhum) and martyred them. For this reason, the Prophet (sallallahu alayhi wa sallam) supplicated against them in the Qunut prayer for a month.

1440. Commentary: By this is meant such supplication (dua) that pertains to the Muslims and the Ummah, for example, supplicating for the help of Islam and the Muslims, for steadfastness and success for the mujahideen, or supplicating for deliverance from a widespread epidemic or general calamity, or supplicating against the disbelievers. This is technically referred to as "du'a al-qunut nazilah." It can be recited, as needed, in the last rak‘ah of any of the five obligatory prayers after bowing (ruku‘). The imam should recite the supplication in a loud (jahr) voice, and the followers should say "Ameen." The imam should supplicate according to the situation, and where it is necessary to mention names, he may do so. There is no continuity (perpetual practice) in this du'a al-qunut nazilah.

Benefit:
From this hadith, it is established that Muslims, especially for the weak among them, should continuously supplicate for salvation, and against the enemies of Islam, it is appropriate to supplicate for drought and hardship as a form of curse.

Benefit:
This hadith establishes that it is permissible to praise tribes and families collectively if, on the whole, they are good. The virtues present in a person should be mentioned to the extent that they exist. Excessiveness in praise is prohibited (haram).