صحيح البخاري
Bukhari
كتاب المغازيThe Book of Al- Maghazi
بَابُ حَجَّةُ الْوَدَاعِ:Chapter. Hajjat-ul-Wada.
Hadith 4407
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ ، حَدَّثَنَا سُفْيَانُ الثَّوْرِيُّ ، عَنْ قَيْسِ بْنِ مُسْلِمٍ ، عَنْ طَارِقِ بْنِ شِهَابٍ : أَنَّ أُنَاسًا مِنْ الْيَهُودِ ، قَالُوا : لَوْ نَزَلَتْ هَذِهِ الْآيَةُ فِينَا لَاتَّخَذْنَا ذَلِكَ الْيَوْمَ عِيدًا ، فَقَالَ عُمَرُ : " أَيَّةُ آيَةٍ ؟ " فَقَالُوا : الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ وَأَتْمَمْتُ عَلَيْكُمْ نِعْمَتِي وَرَضِيتُ لَكُمُ الإِسْلامَ دِينًا سورة المائدة آية 3 ، فَقَالَ عُمَرُ : إِنِّي لَأَعْلَمُ أَيَّ مَكَانٍ أُنْزِلَتْ ، أُنْزِلَتْ وَرَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَاقِفٌ بِعَرَفَةَ " .
Narrated Tariq bin Shibab: Some Jews said, "Had this Verse been revealed to us, we would have taken that day as `Id (festival)." `Umar said, "What Verse?" They said:-- "This day I have Perfected your religion for you, Completed My Favor upon you And have chosen for you Islam as your religion" (5.3) `Umar said, "I know the place where it was revealed; It was revealed while Allah's Apostle was staying at `Arafat."
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
In the narration of Tirmidhi, it is reported from Ibn Abbas (radi Allahu anhu) that on that day there was a double Eid.
Firstly, it was Friday, which is the weekly Eid in Islam.
Secondly, it was the Day of Arafah, which holds even greater virtue than Eid.
The mention of the Farewell Pilgrimage (Hajjat al-Wada') is the reason for the relevance to the chapter.
In the narration of Tirmidhi, it is reported from Ibn Abbas (radi Allahu anhu) that on that day there was a double Eid.
Firstly, it was Friday, which is the weekly Eid in Islam.
Secondly, it was the Day of Arafah, which holds even greater virtue than Eid.
The mention of the Farewell Pilgrimage (Hajjat al-Wada') is the reason for the relevance to the chapter.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4407
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
It is mentioned in Jami' al-Tirmidhi that a Jewish man asked a question to Umar radi Allahu anhu.
(Jami' al-Tirmidhi, Tafsir al-Qur'an, Hadith: 3043)
Since the leader of the Jewish community was Ka'b al-Ahbar, he, as their representative, was the one who asked the question; thus, this is in accordance with the narration of Jami' al-Tirmidhi.
Since a group was with him, in the narration of Sahih al-Bukhari, the question is attributed to several people.
(Fath al-Bari: 8/136)
➋
It is narrated from Ibn Abbas radi Allahu anhu that on that day there was a double Eid:
One was Friday, which is the weekly Eid in Islam, and the other was the Day of 'Arafah, which holds even greater virtue than Eid.
(Jami' al-Tirmidhi, Tafsir al-Qur'an, Hadith: 3044)
Since this mentions the Farewell Pilgrimage (Hajjat al-Wada'), Imam al-Bukhari rahimahullah has narrated this hadith.
➊
It is mentioned in Jami' al-Tirmidhi that a Jewish man asked a question to Umar radi Allahu anhu.
(Jami' al-Tirmidhi, Tafsir al-Qur'an, Hadith: 3043)
Since the leader of the Jewish community was Ka'b al-Ahbar, he, as their representative, was the one who asked the question; thus, this is in accordance with the narration of Jami' al-Tirmidhi.
Since a group was with him, in the narration of Sahih al-Bukhari, the question is attributed to several people.
(Fath al-Bari: 8/136)
➋
It is narrated from Ibn Abbas radi Allahu anhu that on that day there was a double Eid:
One was Friday, which is the weekly Eid in Islam, and the other was the Day of 'Arafah, which holds even greater virtue than Eid.
(Jami' al-Tirmidhi, Tafsir al-Qur'an, Hadith: 3044)
Since this mentions the Farewell Pilgrimage (Hajjat al-Wada'), Imam al-Bukhari rahimahullah has narrated this hadith.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4407
Maulana Dawood Raz
Explanation:
The meaning of the reply of Umar radi Allahu anhu was that the day of Jumu‘ah and the day of ‘Arafah are considered as Eid among us; therefore, we too express our happiness at the revelation of this verse on this blessed day. Then, the day after ‘Arafah is Eid al-Adha, so the extent of joy and delight we experience on these days is something you cannot estimate, because among you, the day of Eid is considered a day of play, amusement, and entertainment, whereas in Islam, every Eid brings the best spiritual and faith-based message.
In the noble verse «الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ» [5-المائدة:3], the completion of the religion is announced. It is evident that only that thing is perfect in which no deficiency remains. Thus, Islam was perfected and completed in the blessed era of the Prophet sallallahu alayhi wa sallam, in which there was neither the existence of any imitative (taqlidi) school of thought nor the concept of absolute obedience to any particular Imam. There was no custom by the name of teeja, fatiha, or chehlum. No one was familiar with the affiliations of Hanafi, Shafi‘i, Maliki, or Hanbali, because these esteemed personalities were born much later, and for four centuries of Islam, there was no trace of imitative schools of thought. Now, to introduce these things into the religion, to declare absolute imitation (taqlid mutlaq) of any great Imam as obligatory, and to consider this imitative affiliation with these elders as necessary for oneself—these are matters which every insightful Muslim would call an addition to the religion. But, alas, a great multitude of the Muslim Ummah holds such firm beliefs in these innovations that they are not ready to listen to a single word against them. Not only this, but these innovations have divided the Muslims into so many sects that now their gathering upon a single center seems almost impossible. The methodology of the scholars of hadith (muhaddithin), by the grace of Allah, represents pure Islam against this stagnation and blind imitation, as has been mentioned in the noble verse «الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ» [5-المائدة:3].
Regarding the imitative schools of thought, a person of insight has beautifully said:
They made four schools of the true religion,
Thus, they created a breach in the religion of the Prophet sallallahu alayhi wa sallam.
That is, people made four schools out of the true religion, which was one; in this way, they created a breach in the religion of the Noble Prophet sallallahu alayhi wa sallam.
The meaning of the reply of Umar radi Allahu anhu was that the day of Jumu‘ah and the day of ‘Arafah are considered as Eid among us; therefore, we too express our happiness at the revelation of this verse on this blessed day. Then, the day after ‘Arafah is Eid al-Adha, so the extent of joy and delight we experience on these days is something you cannot estimate, because among you, the day of Eid is considered a day of play, amusement, and entertainment, whereas in Islam, every Eid brings the best spiritual and faith-based message.
In the noble verse «الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ» [5-المائدة:3], the completion of the religion is announced. It is evident that only that thing is perfect in which no deficiency remains. Thus, Islam was perfected and completed in the blessed era of the Prophet sallallahu alayhi wa sallam, in which there was neither the existence of any imitative (taqlidi) school of thought nor the concept of absolute obedience to any particular Imam. There was no custom by the name of teeja, fatiha, or chehlum. No one was familiar with the affiliations of Hanafi, Shafi‘i, Maliki, or Hanbali, because these esteemed personalities were born much later, and for four centuries of Islam, there was no trace of imitative schools of thought. Now, to introduce these things into the religion, to declare absolute imitation (taqlid mutlaq) of any great Imam as obligatory, and to consider this imitative affiliation with these elders as necessary for oneself—these are matters which every insightful Muslim would call an addition to the religion. But, alas, a great multitude of the Muslim Ummah holds such firm beliefs in these innovations that they are not ready to listen to a single word against them. Not only this, but these innovations have divided the Muslims into so many sects that now their gathering upon a single center seems almost impossible. The methodology of the scholars of hadith (muhaddithin), by the grace of Allah, represents pure Islam against this stagnation and blind imitation, as has been mentioned in the noble verse «الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ» [5-المائدة:3].
Regarding the imitative schools of thought, a person of insight has beautifully said:
They made four schools of the true religion,
Thus, they created a breach in the religion of the Prophet sallallahu alayhi wa sallam.
That is, people made four schools out of the true religion, which was one; in this way, they created a breach in the religion of the Noble Prophet sallallahu alayhi wa sallam.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 45
Maulana Dawood Raz
Hadith Commentary:
The meaning of the reply of Umar radi Allahu anhu was that the day of Jumu‘ah and the day of ‘Arafah are considered as Eid among us; therefore, we too express our happiness at the revelation of this verse on this blessed day. Then, the day following ‘Arafah is Eid al-Adha, so the extent of joy and delight we experience on these days is something you cannot estimate, because among you, the day of Eid is considered a day of play, amusement, and entertainment, whereas in Islam, every Eid brings the best spiritual and faith-based message.
In the noble verse ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ﴾ (, al-Ma’idah: 3), the completion of the religion is announced. It is evident that only that thing is perfect in which no deficiency remains. Thus, Islam was perfected and completed in the blessed era of the Prophet sallallahu alayhi wa sallam, in which there was neither the existence of any imitative (taqlidi) school of thought nor the concept of absolute obedience to any particular Imam.
There was no custom by the name of “teeja,” “fatiha,” or “chehlum.”
No one was familiar with the affiliations of Hanafi, Shafi‘i, Maliki, or Hanbali, because these esteemed personalities were born much later, and for four centuries of Islam, there was no trace of imitative schools of thought. Now, to introduce these things into the religion, to declare absolute imitation (taqlid mutlaq) of any great Imam as obligatory, and to consider this imitative affiliation with these elders as necessary for oneself—these are matters which every insightful Muslim would call an addition to the religion.
But, alas, a large multitude of the Muslim Ummah holds such firm beliefs in these innovations that they are not prepared to listen to a single word against them. Not only this, but these innovations have divided the Muslims into so many sects that now their gathering upon a single center appears almost impossible.
The methodology of the hadith scholars (muhaddithin), by the grace of Allah, represents pure Islam against this stagnation and blind imitation, as has been mentioned in the noble verse ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ﴾ (, al-Ma’idah: 3).
Regarding the imitative schools of thought, a person of insight has beautifully said:
“They made four schools out of the true religion,
Thus, they created a breach in the religion of the Prophet sallallahu alayhi wa sallam.”
The meaning of the reply of Umar radi Allahu anhu was that the day of Jumu‘ah and the day of ‘Arafah are considered as Eid among us; therefore, we too express our happiness at the revelation of this verse on this blessed day. Then, the day following ‘Arafah is Eid al-Adha, so the extent of joy and delight we experience on these days is something you cannot estimate, because among you, the day of Eid is considered a day of play, amusement, and entertainment, whereas in Islam, every Eid brings the best spiritual and faith-based message.
In the noble verse ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ﴾ (, al-Ma’idah: 3), the completion of the religion is announced. It is evident that only that thing is perfect in which no deficiency remains. Thus, Islam was perfected and completed in the blessed era of the Prophet sallallahu alayhi wa sallam, in which there was neither the existence of any imitative (taqlidi) school of thought nor the concept of absolute obedience to any particular Imam.
There was no custom by the name of “teeja,” “fatiha,” or “chehlum.”
No one was familiar with the affiliations of Hanafi, Shafi‘i, Maliki, or Hanbali, because these esteemed personalities were born much later, and for four centuries of Islam, there was no trace of imitative schools of thought. Now, to introduce these things into the religion, to declare absolute imitation (taqlid mutlaq) of any great Imam as obligatory, and to consider this imitative affiliation with these elders as necessary for oneself—these are matters which every insightful Muslim would call an addition to the religion.
But, alas, a large multitude of the Muslim Ummah holds such firm beliefs in these innovations that they are not prepared to listen to a single word against them. Not only this, but these innovations have divided the Muslims into so many sects that now their gathering upon a single center appears almost impossible.
The methodology of the hadith scholars (muhaddithin), by the grace of Allah, represents pure Islam against this stagnation and blind imitation, as has been mentioned in the noble verse ﴿الْيَوْمَ أَكْمَلْتُ لَكُمْ دِينَكُمْ﴾ (, al-Ma’idah: 3).
Regarding the imitative schools of thought, a person of insight has beautifully said:
“They made four schools out of the true religion,
Thus, they created a breach in the religion of the Prophet sallallahu alayhi wa sallam.”
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 45
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The Jew actually intended to say that the Muslims are unaware of the significance of this verse.
If this verse had been revealed to us, we would have, out of joy, celebrated the day of its revelation as a festival and expressed happiness on that day every year.
The meaning of the response of Umar radi Allahu anhu is that your festivals are self-invented, but for us, its revelation itself occurred on a festival day and at a place of great historical and utmost sanctity.
That is, the day of Friday, the ninth of Dhul-Hijjah, and the plain of Arafat. Now, let it be decided which happiness truly deserves to be called happiness: one that is determined by man himself, or one that is determined by Allah, while the real happiness is only that which is determined by Allah.
In Tabarani, the words of Umar radi Allahu anhu are narrated as follows: this verse was revealed on the day of Friday and the day of Arafah, and both these days hold the status of festivals for us.
(al-Mu‘jam al-Awsat li’l-Tabarani: 1/460,
Hadith: 834 and Fath al-Bari 1/142)
Thus, these two festivals are not temporary but everlasting.
➋
In the noble verse, the word “completion” (ikmaal) is used regarding the religion.
From this, it is understood that the religion accepts perfection, and whatever accepts perfection can also accept deficiency.
From this, the affirmation of increase and decrease in religion is established, that is, in terms of practice, not that people have the authority to add or subtract from the religion, as is the practice of the people of innovation (Ahl al-Bid‘ah).
They keep adding to the religion from themselves, whereas how can there be any room for addition in the religion which Allah has completed, or who can be authorized to do so?
One objection that arises is that the concept of completion necessitates the idea of deficiency before it, so was the faith and religion of the noble Companions radi Allahu anhum not complete in the beginning?
The answer is that this deficiency is only in terms of the matters of faith (umūr-e-īmān); otherwise, in whatever era of Islam the rulings had been revealed, believing in them was itself complete faith.
One cannot call anyone’s religion deficient by considering the initial period of Shariah and the period of its completion.
➌
Umar radi Allahu anhu also refutes self-invented festivals, saying that we are not such that we designate any day we wish as a festival from ourselves; rather, in this matter, we are dependent on the guidance of Allah and His Messenger sallallahu alayhi wa sallam.
For us, Friday is the festival of the believers (Eid al-Mu’minin), which Allah has designated as a festival, not that we have declared it a festival from ourselves.
➊
The Jew actually intended to say that the Muslims are unaware of the significance of this verse.
If this verse had been revealed to us, we would have, out of joy, celebrated the day of its revelation as a festival and expressed happiness on that day every year.
The meaning of the response of Umar radi Allahu anhu is that your festivals are self-invented, but for us, its revelation itself occurred on a festival day and at a place of great historical and utmost sanctity.
That is, the day of Friday, the ninth of Dhul-Hijjah, and the plain of Arafat. Now, let it be decided which happiness truly deserves to be called happiness: one that is determined by man himself, or one that is determined by Allah, while the real happiness is only that which is determined by Allah.
In Tabarani, the words of Umar radi Allahu anhu are narrated as follows: this verse was revealed on the day of Friday and the day of Arafah, and both these days hold the status of festivals for us.
(al-Mu‘jam al-Awsat li’l-Tabarani: 1/460,
Hadith: 834 and Fath al-Bari 1/142)
Thus, these two festivals are not temporary but everlasting.
➋
In the noble verse, the word “completion” (ikmaal) is used regarding the religion.
From this, it is understood that the religion accepts perfection, and whatever accepts perfection can also accept deficiency.
From this, the affirmation of increase and decrease in religion is established, that is, in terms of practice, not that people have the authority to add or subtract from the religion, as is the practice of the people of innovation (Ahl al-Bid‘ah).
They keep adding to the religion from themselves, whereas how can there be any room for addition in the religion which Allah has completed, or who can be authorized to do so?
One objection that arises is that the concept of completion necessitates the idea of deficiency before it, so was the faith and religion of the noble Companions radi Allahu anhum not complete in the beginning?
The answer is that this deficiency is only in terms of the matters of faith (umūr-e-īmān); otherwise, in whatever era of Islam the rulings had been revealed, believing in them was itself complete faith.
One cannot call anyone’s religion deficient by considering the initial period of Shariah and the period of its completion.
➌
Umar radi Allahu anhu also refutes self-invented festivals, saying that we are not such that we designate any day we wish as a festival from ourselves; rather, in this matter, we are dependent on the guidance of Allah and His Messenger sallallahu alayhi wa sallam.
For us, Friday is the festival of the believers (Eid al-Mu’minin), which Allah has designated as a festival, not that we have declared it a festival from ourselves.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 45
Maulana Dawood Raz
Hadith Commentary:
In the second narration of Qais bin Muslim, it is mentioned with certainty that it was the day of Jumu‘ah (Friday).
This verse was revealed on the occasion of the Farewell Pilgrimage (Hajjat al-Wada‘), which was the last Hajj of the Prophet (sallallahu alayhi wa sallam), and three months after which he (sallallahu alayhi wa sallam) departed from this world.
Hazrat ‘Umar (radi Allahu anhu) states that this verse was revealed on the evening of ‘Arafah, on the day of Jumu‘ah (Friday).
After this, no further ruling regarding lawful or unlawful matters was revealed.
Nine nights before the passing of the Prophet (sallallahu alayhi wa sallam), the last verse ﴿وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ﴾ was revealed. On the day this verse was revealed, five festivals coincided:
The day of Jumu‘ah (Friday), the day of ‘Arafah, the festival of the Jews, the festival of the Christians, and the festival of the Magians.
This verse should serve as a lesson for those who follow opinion and analogy, abandoning the textual evidence, as if in their view the religion has not been perfected.
We seek refuge with Allah (na‘udhu billah).
In the second narration of Qais bin Muslim, it is mentioned with certainty that it was the day of Jumu‘ah (Friday).
This verse was revealed on the occasion of the Farewell Pilgrimage (Hajjat al-Wada‘), which was the last Hajj of the Prophet (sallallahu alayhi wa sallam), and three months after which he (sallallahu alayhi wa sallam) departed from this world.
Hazrat ‘Umar (radi Allahu anhu) states that this verse was revealed on the evening of ‘Arafah, on the day of Jumu‘ah (Friday).
After this, no further ruling regarding lawful or unlawful matters was revealed.
Nine nights before the passing of the Prophet (sallallahu alayhi wa sallam), the last verse ﴿وَاتَّقُوا يَوْمًا تُرْجَعُونَ فِيهِ إِلَى اللَّهِ﴾ was revealed. On the day this verse was revealed, five festivals coincided:
The day of Jumu‘ah (Friday), the day of ‘Arafah, the festival of the Jews, the festival of the Christians, and the festival of the Magians.
This verse should serve as a lesson for those who follow opinion and analogy, abandoning the textual evidence, as if in their view the religion has not been perfected.
We seek refuge with Allah (na‘udhu billah).
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4606
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
From other narrations, it is understood that the day on which this noble verse was revealed was a Friday.
(Sahih al-Bukhari, al-Iman, Hadith: 45)
The reason for Sufyan al-Thawri’s doubt has been stated as follows: The Messenger of Allah (sallallahu alayhi wa sallam) passed away on a Monday, on the twelfth of Rabi‘ al-Awwal, as is well-known. If the Day of ‘Arafah was a Friday, then in no way would the twelfth of Rabi‘ al-Awwal fall on a Monday. In any case, there is consensus that the day this verse was revealed was a blessed Friday.
Hafiz Ibn Hajar (rahimahullah) has transmitted the narration of Ishaq that both Friday and the Day of ‘Arafah are ‘Eids for us. The narration of Tabarani is also to this effect.
(Fath al-Bari: 1/142, and al-Mu‘jam al-Awsat by al-Tabarani: 1/202)
2.
Now the question arises: Friday is indeed an ‘Eid for us, but on what basis is the Day of ‘Arafah called an ‘Eid? Two answers have been given to this:
➊
For those performing Hajj, their real ‘Eid is the Day of ‘Arafah itself, because on this day the greatest pillar of Hajj, i.e., the standing at ‘Arafah (wuquf ‘Arafah), is performed.
➋
The real ‘Eid is on the tenth, the Day of Sacrifice (Yawm al-Nahr). Since this day is directly connected to the Day of ‘Arafah, and something closely associated with another is given the same ruling as the original, the Day of ‘Arafah is called an ‘Eid because the night of ‘Eid begins immediately after it.
And Allah knows best.
1.
From other narrations, it is understood that the day on which this noble verse was revealed was a Friday.
(Sahih al-Bukhari, al-Iman, Hadith: 45)
The reason for Sufyan al-Thawri’s doubt has been stated as follows: The Messenger of Allah (sallallahu alayhi wa sallam) passed away on a Monday, on the twelfth of Rabi‘ al-Awwal, as is well-known. If the Day of ‘Arafah was a Friday, then in no way would the twelfth of Rabi‘ al-Awwal fall on a Monday. In any case, there is consensus that the day this verse was revealed was a blessed Friday.
Hafiz Ibn Hajar (rahimahullah) has transmitted the narration of Ishaq that both Friday and the Day of ‘Arafah are ‘Eids for us. The narration of Tabarani is also to this effect.
(Fath al-Bari: 1/142, and al-Mu‘jam al-Awsat by al-Tabarani: 1/202)
2.
Now the question arises: Friday is indeed an ‘Eid for us, but on what basis is the Day of ‘Arafah called an ‘Eid? Two answers have been given to this:
➊
For those performing Hajj, their real ‘Eid is the Day of ‘Arafah itself, because on this day the greatest pillar of Hajj, i.e., the standing at ‘Arafah (wuquf ‘Arafah), is performed.
➋
The real ‘Eid is on the tenth, the Day of Sacrifice (Yawm al-Nahr). Since this day is directly connected to the Day of ‘Arafah, and something closely associated with another is given the same ruling as the original, the Day of ‘Arafah is called an ‘Eid because the night of ‘Eid begins immediately after it.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4606
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Benefits and Issues:
➊ The time will be the evening of the Day of Arafah, therefore it has been referred to as the night of Muzdalifah. Otherwise, after the sun sets, the departure from Arafat begins, and the Maghrib prayer is performed upon reaching Muzdalifah. The ones who said this were Ka'b al-Ahbar and his companions. Ka'b al-Ahbar later became Muslim.
Benefits and Issues:
➊ The time will be the evening of the Day of Arafah, therefore it has been referred to as the night of Muzdalifah. Otherwise, after the sun sets, the departure from Arafat begins, and the Maghrib prayer is performed upon reaching Muzdalifah. The ones who said this were Ka'b al-Ahbar and his companions. Ka'b al-Ahbar later became Muslim.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 7526
Hafiz Muhammad Ameen
(1) The meaning of the statement of Umar radi Allahu anhu is that for us, this day was already a festival, and in fact, for two reasons: because on this day there was both Friday and Hajj. Friday is the weekly festival, and the Day of Arafah is the annual one, meaning we celebrate this date as a festival (i.e., the 9th of Dhul-Hijjah) and also this day, i.e., the blessed Friday. Therefore, there is no need for us to celebrate the revelation of this verse as a separate festival. In any case, the temperament of Islam is not one of celebration, but rather of worship, and that is already being performed.
(2) "The night of Friday"—it is possible that, due to its nearness, the coming night was referred to as the night of Friday, otherwise this verse was revealed during the day of Friday. Yes, the night was near, so it was attributed as such. And Allah knows best.
(2) "The night of Friday"—it is possible that, due to its nearness, the coming night was referred to as the night of Friday, otherwise this verse was revealed during the day of Friday. Yes, the night was near, so it was attributed as such. And Allah knows best.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 3005
