Bukhari

Hadith Footnote:
Jundub bin Abdullah bin Sufyan belonged to the Alqami clan, which is a branch of Bajilah. He passed away four years after the turmoil of Abdullah bin Zubair. Radi Allahu anhu wa ardah.

Hadith Commentary:
Hafiz Ibn Hajar rahimahullah says:
By this is meant the noble wife of the Messenger of Allah sallallahu alayhi wa sallam, Khadijah radi Allahu anha.
Since she was a believer, her manner of speech was also that of a believer.
She said this to console you, that your companion has delayed in coming to you, and in the first hadith, Umm Jamil said "O Muhammad," whereas in this hadith it is mentioned that she said "O Messenger of Allah sallallahu alayhi wa sallam."
In the first hadith, it was a disbelieving woman who referred to Jibril alayhis salam with the word "Shaytan," whereas in this hadith, the word "companion" is used for him.
In any case, the manner of speech of both is distinct from each other.
(Fath al-Bari: 8/908)

Hadith Commentary:
Hafiz Ibn Hajar rahimahullah has written:
By this is meant Abu Lahab’s wife, Umm Jamil.
Since this woman was a disbeliever, her manner of speech was also that of a disbeliever.
She said, as a taunt and mockery, that your shaytan has abandoned you because he is displeased with you.
On this occasion, Khadijah radi Allahu anha also said something to console you, the explanation of which will come in the next hadith.

Hadith Commentary:
1.
In the hadith, the "woman" refers to the accursed wife of Abu Lahab, Umm Jamil bint Harb.
However, in one narration, it is mentioned that Khadijah radi Allahu anha said:
"In my opinion, perhaps your Lord has become displeased with you," so these verses were revealed.
Apparently, it seems that both the impure and vile woman Umm Jamil and Umm al-Mu'minin Sayyidah Khadijah radi Allahu anha said such a thing.
But there is a clear difference in the manner and intention of both.
Khadijah radi Allahu anha said it to console you and used the words "your Lord," whereas Umm Jamil, expressing happiness, used the words "your shaytan."
(Fath al-Bari: 8/907)
2.
This hadith has been mentioned in "Virtues of the Qur'an" because the delay in the revelation of the Qur'an was not due to you being neglected, but rather there were many wisdoms which could not have been fulfilled if the Qur'an had been revealed all at once.
In view of these wisdoms, Qur'anic verses continued to be revealed from time to time as needed.
(Fath al-Bari: 9/11)

Benefits and Issues:
Relevance between the Chapter Heading and the Hadith:
The connection between the chapter heading and the hadith here is difficult; in reality, this hadith is a continuation of the previous hadith, and that hadith is also narrated from Al-Aswad bin Qais, and the meanings of both are related to each other.

◈ Hafiz Ibn Hajar rahimahullah says:
«والظاهر أن الأسود حدث به على الوجهين فحمل عنه كل واحد مالم يحمله الآخر، وحمل عنه سفيان الثوري الأمرين فحدث به مرة هكذا ومرة هكذا» [فتح الباري ج4 ص9]
“What is apparent is that Al-Aswad narrated the report in two ways, and what Sufyan narrated is that it is upon two matters: one he narrated in this manner, and the other he narrated in another manner. (That is, Sufyan rahimahullah narrated both hadiths differently, even though both are from the same source.)”
◈ Hafiz Ibn Hajar rahimahullah further says:
“The purpose of Imam Bukhari rahimahullah is to clarify that the hadith is one and the same due to the unity of its source, even if the reasons are different, but the story is one.”

◈ ‘Allamah ‘Ayni rahimahullah also says the same; he states:
«مطابقة للترجمة من حيث أن هذا من تتبة الحديث السابق، ويدفع بهذا قاله ابن التين : ذكرا احتباس جبريل عليه السلام فى هذا الباب ليس فى موضعه، وذالك لأن الحديث واحد لا تحاد مخرجه، وان كان السبب مختلفًا» [عمدة القاري، ج7، ص258]

◈ Shah Waliullah Muhaddith Dehlawi rahimahullah writes:
«ان هذه الزيادة أيضًا داخله فى تلك القصة ولو حمل رواية محمد بن كثير أيضًا على ذالك لصح استدلال به فتدبر وتأمل» [شرح أبواب البخاري، ص315]
“That is, this addition (of the finger being wounded) is included in this story (the hadith mentioned at the beginning); if the narration had only been taken from Muhammad bin Kathir, then the inference would have been correct, so reflect.”
Now, the relevance between the chapter heading and the hadith is that the Messenger of Allah sallallahu alayhi wa sallam did not perform tahajjud for one or two nights, and the reason is also found in another hadith: that the noble finger of the Prophet sallallahu alayhi wa sallam was in severe pain.

❀ Sayyiduna Jundub radi Allahu anhu says:
«قال كنت مع النبى صلى الله عليه وسلم فى غار فدميت إصبعه فقال : هل أنت إلا اصبع دميت وفي سبيل الله ما لقيت» [رواه ترمذي من طريق ابن عينية عن الأسود]
“I was with the Prophet sallallahu alayhi wa sallam in the cave when a stone struck his finger, causing it to bleed, and the Prophet sallallahu alayhi wa sallam said: ‘You are but a finger, struck in the path of Allah, and now you are bloodied.’ Then the Prophet sallallahu alayhi wa sallam did not stand for prayer for two or three nights due to the pain, and during this period Jibril alayhis salam did not bring any revelation, so a woman said: ‘Your shaytan has abandoned you.’ Then Surah ad-Duha was revealed.” For details, see: [ضياء الساري للامام عبدالله بن سالم البصري ج10 ص271 وفتح الباري لابن حجر ج4 ص8]
Who was that woman?
◈ Hafiz Ibn Hajar rahimahullah says:
«فهي أم جميل العوراء بنت حرب بن أمية بن عبد شمس بن عبد مناف وهى أخت أبى سفيان بن حرب وأمرأة أبى لهب» [فتح الباري، ج4، ص9]
“That woman was Umm Jamil, the wife of Abu Lahab.”

◈ Imam Ibn al-‘Ajami rahimahullah says:
«هذه المرأة هي زوجة أبى لهب أم جميل واسمها العوراء» [التوضيح لمبهات الجامع الصحيح، ص78]
“This woman was Umm Jamil, the wife of Abu Lahab, and her name was ‘Awrā’.”
Therefore, the relevance between the chapter heading and the hadith is as follows: both hadiths have the same source, i.e., the Prophet sallallahu alayhi wa sallam, due to the pain in his finger, could not stand for prayer at night, and during this state Jibril alayhis salam also did not bring revelation, so the wife of Abu Lahab committed this insolence by saying, “Your shaytan has abandoned you,” and in response Allah, the Exalted, revealed Surah ad-Duha.

Benefit:
SA Some commentators have stated that the woman who said, “Your Lord has abandoned you,” was Sayyidah Umm al-Mu’minin Khadijah radi Allahu anha. EA ◈ Hafiz Ibn Hajar rahimahullah says:
This narration has been mentioned by Isma‘il al-Qadi in (al-Ahkam), Imam Tabari in his Tafsir, and Imam Abu Dawud in I‘lam al-Nubuwwah, and in all these chains is ‘Abdullah bin Shaddad bin al-Had, and he is counted among the younger Companions, and the chain to him is authentic. [ديكهئے تفسير الطبري ج12 ص622، فتح الباري ج4 ص8]
However, he also says that the wording, “Your shaytan has abandoned you,” is not correct up to Khadijah radi Allahu anha.

◈ Hafiz Ibn Hajar rahimahullah says:
«المتنكرة فى الخبر» “That is, there is strangeness in this report which is not established from Khadijah radi Allahu anha.”
A very beautiful point is made by Sahib Mutawari, who writes:
«ولا يصح عن خديجة رضي الله عنها ولا يقتضيه ايمانها وفضلها فقد كان من شأنها ان تثبت وناهيك بحديثها اول الوحي وقولها والله لا يخزيك الله ابدًا» [المتوازي ص122]
“This report is not correct regarding Umm al-Mu’minin Sayyidah Khadijah radi Allahu anha, nor can such a thing be expected from her due to her faith and virtue, and certainly her status is that she was steadfast, as in (the hadith of Sahih Bukhari mentioning the first revelation) Sayyidah Khadijah radi Allahu anha said: ‘By Allah, Allah will never disgrace you.’”
Therefore, such a thing cannot even be imagined regarding Umm al-Mu’minin Khadijah radi Allahu anha. What is correct and established is that it was the wife of Abu Lahab who committed this insolence against the noble status of the Prophet sallallahu alayhi wa sallam.

Hadith Commentary:
The translation is: "By the morning brightness, and by the night when it covers with darkness, your Lord has not forsaken you, nor is He displeased with you."

The relevance of this hadith to the translation of the chapter heading is difficult, and in reality, this hadith is a continuation of the previous hadith. When you (the Prophet sallallahu alayhi wa sallam) became ill, you left off standing (in prayer) at night. During this period, Jibril (alayhis salam) also ceased coming, and the devilish wife of Abu Lahab (Umm Jamil bint Harb, the sister of Abu Sufyan, the wife of Abu Lahab, the carrier of firewood) uttered this statement.

Accordingly, Ibn Abi Hatim narrated from Jundub (radi Allahu anhu) that your finger was struck by a stone, and you (sallallahu alayhi wa sallam) said:

"Are you anything but a finger that has bled? And in the path of Allah, you have encountered what you have encountered."

Due to this pain, you were unable to rise for tahajjud (night prayer) for two or three nights, so a woman (the aforementioned Umm Jamil) said, "I think now your devil has forsaken you."

At that time, this Surah was revealed:

﴿By the night when it covers with darkness (2), your Lord has not forsaken you, nor is He displeased (3)﴾ (al-Duha: 1-3) (Wahidi)

The previous ahadith, in some copies of Sahih al-Bukhari, have been transmitted with the word "Ha" and both have been counted as a single hadith.

Hadith Commentary:
(1)
The second hadith is a continuation of the first. Thus, in a detailed narration, it is mentioned that when the Messenger of Allah (sallallahu alayhi wa sallam) became ill, he was unable to rise for tahajjud (night prayer) for one or two nights. During those days, a woman came and said:
O Muhammad (sallallahu alayhi wa sallam)! I hope that your devil has left you and that he has not come near you for two or three nights.
Upon this, Allah the Exalted revealed Surah ad-Duha.
(Sahih al-Bukhari, Tafsir, Hadith: 4950)
(2)
The woman who spoke in this manner to the Messenger of Allah (sallallahu alayhi wa sallam) was Umm Jamil, the one-eyed daughter of Harb, the wife of the accursed Abu Lahab.
This woman was herself a devil, who believed that it was not an angel but a devil who came to the Messenger of Allah (sallallahu alayhi wa sallam).
In another narration of Sahih al-Bukhari, it is mentioned that during those days, a woman said to him:
O Messenger of Allah! It seems to me that your companion has delayed.
(Sahih al-Bukhari, Tafsir, Hadith: 4951)
From the manner of this conversation, it appears that this was a different woman, because she said "O Messenger of Allah" instead of "O Muhammad" and used the word "companion" instead of "devil." Thus, from other ahadith, it is known that this woman was Sayyidah Khadijah al-Kubra (radi Allahu anha).
(Fath al-Bari: 13/3)
In reality, these are two separate incidents.
The wife of Abu Lahab addressed him as "O Muhammad" and referred to Jibril (alayhis salam) as a devil, and this was in mockery, whereas Sayyidah Khadijah (radi Allahu anha) addressed the Prophet (sallallahu alayhi wa sallam) as "O Messenger of Allah" and referred to Jibril (alayhis salam) as "companion," and her intention was consolation.
(3)
From this hadith, it is understood that due to an excuse, tahajjud (night prayer) may be omitted.
And Allah knows best.

Hadith Commentary:
Benefits and Issues:
The woman who came was the wife of your (sallallahu alayhi wa sallam) uncle, Umm Jamil bint Harb, and she said this statement in support of the polytheists.
There is no contradiction between these two narrations,
or it may be that the polytheists were pleased with her statement, which is why it was attributed to them.

Benefit:
In Sahih Bukhari 1125, it is clarified that a woman from the Quraysh said: “Her devil has delayed in coming to her,” upon which these verses were revealed. And in Sahih Bukhari 4850, there is an additional detail that when the Messenger of Allah (sallallahu alayhi wa sallam) became ill, he was unable to rise for the night prayer (tahajjud) for two or three nights. During those days, a woman came and said: “O Muhammad! I hope that your devil has abandoned you and that he has not come near you for two or three days.” Upon this, Allah the Exalted revealed Surah ad-Duha.

This woman was the wife of Abu Lahab, whose name was Umm Jamil bint Harb, and she was the sister of our master Abu Sufyan (radi Allahu anhu). Her kunya was Umm Jamil. In Surah al-Lahab, this worthless, disbelieving, immoral woman is mentioned. Allah the Exalted has referred to her as ﴿حمالة الحطب﴾ (“carrier of firewood”).

As a benefit, it is presented that there is another incident similar to this one which occurred between these two. It is necessary to understand the difference between them. The wife of Abu Lahab addressed the Prophet (sallallahu alayhi wa sallam) as “O Muhammad” and referred to Jibril al-Amin as a devil—Allah forbid—whereas she herself was the devil.

During those same days, another woman said to you: “O Messenger of Allah! It seems to me that your companion has delayed.” [صحيح البخاري 4951]

The second incident is that of Umm al-Mu’minin, our lady Khadijah (radi Allahu anha), as is known from other hadiths. [فتح الباري : 13/3]

From this hadith, it is established that a caller (da‘i) should not abandon his mission, no matter what people may say about him. In the end, success is what Allah the Exalted will grant to His servants. This is the promise of Allah the Exalted.