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صحيح البخاري
Bukhari
كتاب المغازيThe Book of Al- Maghazi
بَابُ كَمْ غَزَا النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ:Chapter. How many Ghazawat the Prophet fought.
Hadith 4473
اُردوEn
حَدَّثَنِي أَحْمَدُ بْنُ الحَسَنِ , حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ حَنْبَلِ بْنِ هِلالٍ , حَدَّثَنَا مُعْتَمِرُ بْنُ سُلَيْمَانَ , عَنْ كَهْمَسٍ , عَن ابْنِ بُرَيْدَةَ , عَنْ أَبِيهِ , قَالَ : " غَزَا مَعَ رَسُولِ الله صَلَّي اللهُ عَلَيْهِ وَسَلَّمَ سِتَّ عَشْرَةَ غَزْوَةً " .
Narrated Buraida: That he fought sixteen Ghazawat with Allah''s Apostle.
Related hadith on this topic
Explanation & Benefits
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
There is a difference of opinion regarding the number of military expeditions (ghazawat) of the Messenger of Allah (sallallahu alayhi wa sallam).
The reliable view is that the Messenger of Allah (sallallahu alayhi wa sallam) fought eighteen battles.
In eight of them, there was killing and bloodshed.
These include Badr, Uhud, Ahzab, Fari‘ah, Bi’r Ma‘unah, the expedition against Banu Mustaliq, Khaybar, and the eighth is the expedition of the conquest of Makkah.
The battles of Hunayn and Ta’if are also included in this.
It should be noted that Abu Ishaq had great interest regarding the expeditions (ghazawat) of the Messenger of Allah (sallallahu alayhi wa sallam) and their number.
This is why he asked Zayd ibn Arqam, al-Bara’ ibn ‘Azib (radi Allahu anhuma), and other noble Companions (radi Allahu anhum ajma‘in) about this matter.
(Fath al-Bari: 8/192)
Imam al-Bukhari (rahimahullah) concluded the Book of Expeditions (Kitab al-Maghazi) with this chapter so that there would be uniformity between the beginning and the end.
And Allah knows best; His knowledge is most complete.
1.
There is a difference of opinion regarding the number of military expeditions (ghazawat) of the Messenger of Allah (sallallahu alayhi wa sallam).
The reliable view is that the Messenger of Allah (sallallahu alayhi wa sallam) fought eighteen battles.
In eight of them, there was killing and bloodshed.
These include Badr, Uhud, Ahzab, Fari‘ah, Bi’r Ma‘unah, the expedition against Banu Mustaliq, Khaybar, and the eighth is the expedition of the conquest of Makkah.
The battles of Hunayn and Ta’if are also included in this.
It should be noted that Abu Ishaq had great interest regarding the expeditions (ghazawat) of the Messenger of Allah (sallallahu alayhi wa sallam) and their number.
This is why he asked Zayd ibn Arqam, al-Bara’ ibn ‘Azib (radi Allahu anhuma), and other noble Companions (radi Allahu anhum ajma‘in) about this matter.
(Fath al-Bari: 8/192)
Imam al-Bukhari (rahimahullah) concluded the Book of Expeditions (Kitab al-Maghazi) with this chapter so that there would be uniformity between the beginning and the end.
And Allah knows best; His knowledge is most complete.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4473
Hafiz Zubair Ali Zai
Fiqh al-Hadith
❀ When the Prophet sallallahu alayhi wa sallam would recite a verse of glorification (tasbih) during the night prayer, he would glorify Allah; when he would recite a verse of supplication (du'a), he would supplicate; and when he would recite a verse of seeking refuge (ta'awwudh), he would seek refuge in Allah.
❀ Imam Ibn Abi Shaybah has narrated with a sound chain that Abu Musa al-Ash'ari radi Allahu anhu led the Friday prayer. When he recited «﴿سَبِّحِ اسْمَ رَبِّكَ الْاَعْلَي﴾», he said: «سبحان ربي الاعليٰ». [المصنف لابن ابي شيبه 2/508]
↰ Approximately the same practice is established from Imran ibn Husayn and Abdullah ibn al-Zubayr radi Allahu anhuma and others. [ايضاً]
Therefore, it is permissible for the imam that after reciting a verse in the Friday prayer or other prayers, he may occasionally respond to it in Arabic, whether aloud or silently. However, I have not found any evidence that the followers (muqtadis) should also respond to the verses; therefore, the worshippers should, during the audible recitation, recite only Surah al-Fatihah behind the imam. «والله أعلم»
❀ When the Prophet sallallahu alayhi wa sallam would recite a verse of glorification (tasbih) during the night prayer, he would glorify Allah; when he would recite a verse of supplication (du'a), he would supplicate; and when he would recite a verse of seeking refuge (ta'awwudh), he would seek refuge in Allah.
❀ Imam Ibn Abi Shaybah has narrated with a sound chain that Abu Musa al-Ash'ari radi Allahu anhu led the Friday prayer. When he recited «﴿سَبِّحِ اسْمَ رَبِّكَ الْاَعْلَي﴾», he said: «سبحان ربي الاعليٰ». [المصنف لابن ابي شيبه 2/508]
↰ Approximately the same practice is established from Imran ibn Husayn and Abdullah ibn al-Zubayr radi Allahu anhuma and others. [ايضاً]
Therefore, it is permissible for the imam that after reciting a verse in the Friday prayer or other prayers, he may occasionally respond to it in Arabic, whether aloud or silently. However, I have not found any evidence that the followers (muqtadis) should also respond to the verses; therefore, the worshippers should, during the audible recitation, recite only Surah al-Fatihah behind the imam. «والله أعلم»
Source: ۔۔۔, Page: 1
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues:
From this hadith, it is understood that the Prophet (sallallahu alayhi wa sallam) used to recite at length in the night prayer, and along with the lengthening of the standing (qiyam), he would also make the bowing (ruku‘), standing after bowing (qawmah), and prostration (sujud) as long as the standing, and would repeat the glorifications (tasbihat) therein. He would recite slowly and with pauses. Furthermore, according to the meaning and context of the verses, wherever there was a need for glorification, he would say "Subhan Allah" (Glory be to Allah); wherever there was a need to ask Allah, he would supplicate; and wherever there was a need to seek refuge with Allah, he would seek refuge.
In this way, the standing (qiyam) would become even longer. And it is also established from the hadith that it is not necessary to recite the surahs in order during prayer, because the Prophet (sallallahu alayhi wa sallam) recited Surah al-Nisa before Surah Al ‘Imran, even though Al ‘Imran comes before and al-Nisa comes after.
Those who declare it obligatory to recite the surahs in order during prayer, their statement is contrary to the hadith.
From this hadith, it is understood that the Prophet (sallallahu alayhi wa sallam) used to recite at length in the night prayer, and along with the lengthening of the standing (qiyam), he would also make the bowing (ruku‘), standing after bowing (qawmah), and prostration (sujud) as long as the standing, and would repeat the glorifications (tasbihat) therein. He would recite slowly and with pauses. Furthermore, according to the meaning and context of the verses, wherever there was a need for glorification, he would say "Subhan Allah" (Glory be to Allah); wherever there was a need to ask Allah, he would supplicate; and wherever there was a need to seek refuge with Allah, he would seek refuge.
In this way, the standing (qiyam) would become even longer. And it is also established from the hadith that it is not necessary to recite the surahs in order during prayer, because the Prophet (sallallahu alayhi wa sallam) recited Surah al-Nisa before Surah Al ‘Imran, even though Al ‘Imran comes before and al-Nisa comes after.
Those who declare it obligatory to recite the surahs in order during prayer, their statement is contrary to the hadith.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1814
