Bukhari

Hadith Commentary:
The supplication of the Prophet (sallallahu alayhi wa sallam) was for the weak Muslims who had become trapped in Makkah.
The supplication against the tribe of Mudar was made because they had inflicted particularly severe harm upon the Muslims.
From this, it is understood that it is permissible to supplicate for famine and disease against those disbelievers who persecute Muslims.

Hadith Commentary:
➊
The Messenger of Allah (sallallahu alayhi wa sallam) prayed in the fourth year of Hijrah for the release of those weak and helpless Muslims who were victims of the oppression and tyranny of the disbelievers of Quraysh in Makkah al-Mukarramah, and who had also been prevented from emigrating.
Among them, ‘Ayyash ibn Abi Rabi‘ah (radi Allahu anhu) was the maternal brother of Abu Jahl, while Salamah ibn Hisham (radi Allahu anhu) was his real brother, and Walid ibn Walid (radi Allahu anhu) was the brother of Khalid ibn al-Walid (radi Allahu anhu).

➋
First, the Messenger of Allah (sallallahu alayhi wa sallam) mentioned them by name and prayed for their release and deliverance, then he prayed for all the weak Muslims.
By the blessing of the Messenger of Allah’s (sallallahu alayhi wa sallam) supplication, Allah the Exalted granted them salvation and also honored them with emigration.

➌
The people of the tribe of Mudar were disbelievers in those days and caused great harm to the Muslims, so the Prophet (sallallahu alayhi wa sallam) supplicated against them. Consequently, Allah the Exalted afflicted them with famine.
Later, these people also became Muslims.
From this hadith, it is understood that it is permissible to supplicate for famine and disease against those disbelievers who harass and persecute Muslims.
And Allah knows best.

Hadith Commentary:
➊
During the days when Prophet Yusuf (alayhis salam) was imprisoned, the Aziz of Egypt saw a dream which was presented before Prophet Yusuf (alayhis salam) in these words:
“O truthful companion, Prophet Yusuf (alayhis salam)! Tell us the interpretation of this dream.
There are seven fat cows being eaten by seven lean cows, and seven green ears of corn and seven others that are dry.”
Prophet Yusuf (alayhis salam) said:
“You will sow crops for seven consecutive years. Whatever you reap, leave it in its ear except for a little which you eat.
Then after that, there will come seven very hard years, and all the grain you have stored for those years will be consumed, except for a little which you will save.
Then after that, a year will come in which people will be helped by rain, and in it, they will press (juice).” ()
Sayyiduna Yusuf (alayhis salam) also informed them of the strategy to remain safe from famine.
The Messenger of Allah (sallallahu alayhi wa sallam) also supplicated for a similar famine and drought upon the tribe of Mudar, which was accepted.
➋
In this hadith, one aspect of the character of Prophet Yusuf (alayhis salam) has been mentioned. Imam Bukhari (rahimahullah) has therefore narrated this hadith here.

Hadith Commentary:
The relevance of this hadith to the chapter is derived as follows: the weak Muslims were held captive by the disbelievers of Makkah. They would have been compelled by force to participate in the acts of disbelief of those disbelievers, yet the Prophet (sallallahu alayhi wa sallam) referred to them as believers in his supplication. This indicates that, in the state of coercion, compulsion is accepted by Allah.

Hadith Commentary:
➊
In one hadith, it is explicitly stated that the people of the East, who belonged to the tribe of Mudar, were not Muslims at that time; rather, they were opposed to Islam and the people of Islam.
(Sahih al-Bukhari, al-Adhan, Hadith 804)
➋
Imam Bukhari rahimahullah’s purpose in citing this hadith is to show that adopting disbelief (kufr) under compulsion is not considered real disbelief. If it were, the Messenger of Allah sallallahu alayhi wa sallam would not have supplicated for these helpless and compelled people, nor would he have declared them to be believers. Furthermore, this also proves that the one who is coerced is indeed weak.
➌
It should be clear that, in those days, the weak Muslims were held captive by the disbelievers in Makkah al-Mukarramah, and due to their coercion, they may have participated in acts of disbelief. However, because they did so under compulsion (ikrah), they adopted it, and in such a state, compulsion is accepted by Allah Ta’ala.
And Allah knows best.
(Fath al-Bari: 12/394)

Hadith Commentary:
(1)
The mentioned hadith consists of two parts: the part in which supplication against the disbelievers (bad-dua) is mentioned pertains to the period before the Hijrah (migration). The part concerning the tribe of Ghifar and the tribe of Aslam is from after the Hijrah. Both incidents have been narrated together. Perhaps Imam Bukhari rahimahullah heard it in this manner from his teachers. The purpose of Imam Bukhari rahimahullah in mentioning the latter part is to clarify that supplication against polytheists should only be made for those with whom there is no peace treaty. Both tribes are mentioned because the tribe of Ghifar had already embraced Islam, and the tribe of Aslam had made a peace treaty with the Prophet sallallahu alayhi wa sallam. In one narration, the tribe of ‘Usayyah is mentioned, that they disobeyed Allah and His Messenger.

(2)
Imam Bukhari rahimahullah has mentioned this hadith in the Book of Seeking Rain (Kitab al-Istisqa) for the purpose of "argument by opposites" (istidlal bil-adad): when supplicating against (bad-dua) is permissible, which is contrary to the attribute of mercy, then supplicating (dua) is even more so permissible. Hafiz Ibn Hajar rahimahullah states that the intent of this hadith is to draw attention to the fact that just as supplicating for rain (baran-e-rahmat) for the believers is legislated, so too is supplicating for drought (qahṭ sāli) against the disbelievers and polytheists permissible, so that some softness may develop in their hearts. (Fath al-Bari: 2/636)

Hadith Commentary:
Later, those tribes accepted Islam.
That is why Allah, the Exalted, forbade the Prophet (sallallahu alayhi wa sallam) from invoking a curse upon them; the gestures of the elders also contain profound wisdom.

Hadith Commentary:
➊
Walid bin Walid was the brother of Khalid bin Walid (radi Allahu anhu). He came to the Muslims as a prisoner along with the polytheists in the Battle of Badr. He gained his release by paying ransom, then accepted Islam. As a consequence, he was imprisoned in Makkah. Later, he planned an escape from there along with Salamah bin Hisham and ‘Ayyash bin Abi Rabi‘ah. When they succeeded in their plan, the Messenger of Allah (sallallahu alayhi wa sallam) supplicated for them.

➋
Walid bin Walid passed away during the blessed life of the Messenger of Allah (sallallahu alayhi wa sallam). Salamah bin Hisham was the brother of Abu Jahl and the paternal cousin of Walid. ‘Ayyash bin Abi Rabi‘ah was also Walid’s paternal cousin. In any case, regarding the context of revelation (sha’n al-nuzul) of this verse, various incidents are narrated in the books of hadith. It is possible that after all these incidents occurred, this verse was revealed, because the cause of revelation for a single verse can be multiple incidents.

Hadith Commentary:
The supplication of the Messenger of Allah (sallallahu alayhi wa sallam) that: "O Allah! Intensify Your grip upon them and afflict them with a famine like that which occurred during the time of Yusuf (alayhis salam)."
These words are so comprehensive that they encompass the defeat of the disbelievers and their stumbling.
The purpose is that even during battle, such supplications (against the enemy) can be made.

Hadith Commentary:
From this hadith, it is understood that in prayer (salah), it is permissible to make supplication against someone truly deserving by mentioning their specific name.

Hadith Commentary:
(1)
This method of prayer has been attributed by Abu Hurairah (radi Allahu anhu) to the Messenger of Allah (sallallahu alayhi wa sallam); in fact, in a previous hadith, this very manner has been explicitly ascribed to the Messenger of Allah (sallallahu alayhi wa sallam), that he himself performed the prayer in this way.
(Sahih al-Bukhari, al-Adhan, Hadith: 789)
Imam Bukhari (rahimahullah) has established the mentioned chapter heading in these words:
"He descends (for prostration) with the takbir when at the place of prostration," whereas the wording of the narration is the opposite, i.e., "He says the takbir when he descends for prostration." Since the discussion of prostration begins here, Imam Bukhari (rahimahullah) has considered saying "Allahu Akbar" and descending for prostration as inseparable, meaning that "Allahu Akbar" should be started as soon as one begins to descend for prostration, and then it should be extended throughout the entire transitional movement, just as the jurists have said:
"Allahu Akbar" should be with the act of descending, and descending should be with "Allahu Akbar." Accordingly, Shah Waliullah Muhaddith Dehlawi (rahimahullah) writes in the commentary of Bukhari's chapter headings that "Allahu Akbar" should be simultaneous with the act of descending.
There should be neither precedence nor delay in this.
(2)
Imam Bukhari (rahimahullah), for the sake of completeness and perfection, has mentioned a second hadith.
It has no direct relevance to the chapter.
From this, it is understood that the place for Qunut is after raising the head from bowing (ruku‘), and also that there is no harm in supplicating or invoking against someone by name in prayer.
This does not invalidate the prayer, as some jurists have held.
(Fath al-Bari: 2/377)
Other discussions related to this hadith will be mentioned in the upcoming hadith:
(4560)
insha’Allah.

Hadith Commentary:
These three individuals mentioned are from the Mughira Makhzumi family, who had embraced Islam.
The disbelievers prevented them from migrating and kept them imprisoned.
Walid bin Walid is the brother of Khalid bin Walid (radi Allahu anhu).
Salamah bin Hisham is the brother of Abu Jahl, who is among the early Muslims, and ‘Ayyash bin Abi Rabi‘ah is the brother of Abu Jahl from his mother’s side.
Mudar was a sub-tribe of Quraysh, for whom the Prophet (sallallahu alayhi wa sallam) invoked a supplication against them.
From this hadith, it is established that naming someone Walid is permissible.
This is the relevance to the chapter.

Hadith Commentary:
(1)
From some narrations found in the books of hadith, it appears that the Messenger of Allah (sallallahu alayhi wa sallam) did not like the name "Walid" and in fact changed it. However, according to Imam Bukhari (rahimahullah), all such narrations do not meet the criteria of authenticity. Rather, he has established the permissibility of this name, as the Messenger of Allah (sallallahu alayhi wa sallam) himself used to supplicate in prayer for Walid ibn Walid (radi Allahu anhu), and when he migrated to Madinah Tayyibah, the Prophet (sallallahu alayhi wa sallam) did not change his name. From this, it is understood that there is no fault or harm in keeping the name "Walid."

(2)
In any case, the name "Walid" can be kept, and all the narrations related to its prohibition are not authentic; rather, they are extremely weak. (Fath al-Bari: 10/711, 712)

Hadith Commentary:
After the Prophet’s (sallallahu alayhi wa sallam) migration, some weak and destitute Muslims remained in Makkah and suffered hardship at the hands of the disbelievers. It was for them that the Prophet (sallallahu alayhi wa sallam) made this supplication, which was accepted, and the oppressed and weak Muslims were delivered from their evil.
In the end, the polytheists of Makkah either became Muslim or many of them were destroyed.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
WAT'ATAKA:
WAT' (trampling): to trample, to overrun; the intent is: hold them accountable.
(2)
SININ:
Plural of SANAH; this word is used for years of drought; the intent is: afflict them with years of drought.
(3)
QADIMU:
They have arrived; some scholars have translated it as "they have died," which is not correct, because Salamah bin Hisham died in 14 AH and Ayyash bin Abi Rabi'ah in 15 AH; only Walid bin Walid passed away immediately upon reaching the presence of the Prophet (sallallahu alayhi wa sallam).

Benefits and Issues:
It is established from this hadith that one may supplicate in prayer for the release and salvation of Muslim prisoners.
Walid bin Walid was the brother of Khalid bin Walid.
Salamah bin Hisham was the brother of Abu Jahl, and Ayyash bin Abi Rabi'ah was also Abu Jahl's brother from his mother's side.
All three were imprisoned by the polytheists of Makkah.
As a result of the supplication of the Prophet (sallallahu alayhi wa sallam), they escaped from the captivity of the polytheists, and after their arrival, the Prophet (sallallahu alayhi wa sallam) discontinued the supplication. Therefore, how can it be proven that the supplication was abrogated by its discontinuation? Rather, it was discontinued because its objective had been fulfilled.

Hadith Commentary: Benefits and Issues: When Muslims are afflicted by a calamity, such as fear of the enemy, drought, or the outbreak of an epidemic, it is preferable to perform Qunut Nazilah in all prayers. This is the position of Imam Malik rahimahullah, Imam Shafi'i rahimahullah, and Imam Ahmad rahimahullah. However, according to Imam Abu Hanifah rahimahullah and his two companions, Qunut Nazilah in prayers is abrogated. Allamah Ibn Humam has declared Qunut Nazilah to be a continuous practice of the Shari'ah, because it is established from the Rightly Guided Caliphs, and for the seventy reciters (qurra) who were martyred at Bi’r Ma’unah, the Prophet sallallahu alayhi wa sallam supplicated for a month and then discontinued, as the objective had been fulfilled. Therefore, the performance of Qunut Nazilah is connected to necessity: if Muslims are fearful or afflicted by calamity, supplication will be made; otherwise, it will not.

Note:
The phrase (لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ) proves that the Prophet sallallahu alayhi wa sallam is not the absolute or unrestricted disposer of affairs. Allamah Saeedi has attempted to respond to this, but instead of providing an answer, he has, perhaps unconsciously, accepted this point. He quotes the statement of Allamah Alusi Hanafi and provides its translation:

The Prophet sallallahu alayhi wa sallam is not able to compel them to repent, nor to prevent them from repenting, nor to punish them, nor to forgive them. All these matters are within the power of Allah Ta'ala.

He also quotes the statement of Allamah Ismail Haqqi and provides its translation:

The meaning of the verse is that Allah Ta'ala is, in an absolute sense, the owner of the affairs of the disbelievers—whether He destroys them, punishes them, accepts their repentance upon their embracing Islam, or punishes them in the Hereafter for not embracing Islam.

The Prophet sallallahu alayhi wa sallam is not the owner of these matters. (Sharh Sahih Muslim 2/329)

1074. Commentary:

➊ The wording explicitly indicates that this is the Qunut Nazilah, which the Prophet (sallallahu alayhi wa sallam) did not always perform.

➋ The comparison to the famine of Yusuf (alayhis salam) means that it lasted for several years, and so it happened: the supplication of the Messenger of Allah (sallallahu alayhi wa sallam) against them was accepted, famine befell them, and the people of Mudar were afflicted with this calamity for many years, to the extent that they began to eat bones, leather, and carrion. Then, when the Quraysh became helpless due to this famine, their representative and leader, Abu Sufyan, came to Madinah and appealed for supplication for the removal of the famine. The Prophet of Mercy (sallallahu alayhi wa sallam) then supplicated unconditionally for the removal of the famine, and the famine was lifted. See: [صحیح البخاري ، الاستسقاء ، حدیث : 1007]

➌ It is permissible to perform Qunut Nazilah in the morning (Fajr) prayer.

➍ Qunut Nazilah is to be performed after the bowing (ruku‘).

➎ Supplicating or invoking against someone by name does not invalidate the prayer, as is the position of the Hanafis.

➏ It is recommended (mustahabb) to recite Qunut Nazilah aloud. It is explicitly stated in Sahih al-Bukhari that the Prophet (sallallahu alayhi wa sallam) would recite Qunut aloud. See: [صحیح البخاري ، التفسیر ، حدیث : 4560] Also, in the narration of Sunan Abi Dawud: «يُؤَمِّنُ مَن خَلفَه» “Those behind him would say ‘Ameen.’” [سنن أبي داود ، الوتر ، حدیث : 1443]

Benefits and Issues:
➊ Qunoot Nazilah is recited after the bowing (ruku‘) in the last unit (rak‘ah) of the prayer.

➋ In this, the imam makes appropriate supplications in a loud voice.

➌ In Qunoot Nazilah, it is permissible to mention the names of oppressed Muslims and supplicate for them, and to mention the names of disbelievers and supplicate against them.
See: (Sahih al-Bukhari, Tafsir, Chapter: “You have nothing to do with the decision” [QUR_N], Hadith: 4560; and Sahih Muslim, Mosques, Chapter: Recommendation of Qunoot in all prayers, Hadith: 675)