Bukhari

Chapter of Sahih Bukhari Hadith Number: 5146: «بَابُ الْخُطْبَةِ:»
Relevance between the Chapter Heading and the Hadith:
The connection between the chapter heading and the hadith here is extremely difficult, because the chapter heading mentions the sermon (khutbah), while there is no mention of the sermon in the hadith under the chapter. So, how can a connection be established between the chapter heading and the hadith?

Hafiz Ibn Hajar rahimahullah, while establishing the connection between the chapter heading and the hadith, writes:
“The connection between the chapter heading and the hadith is as follows: Imam Bukhari rahimahullah has alluded to the sermon that takes place before the marriage contract (nikah), and it is legislated (mashru‘), and this sermon should be moderate, and the sermon should not demand that the truth be turned into falsehood (just as magic is falsehood).”
That is, the marriage sermon should not be like magic, but its eloquence should be so good that a person is affected by it.

Hafiz Sahib further writes:
“By mentioning this hadith in this chapter heading, Imam Bukhari rahimahullah has indicated the wisdom and reason for the legislation of the sermon in marriage. It is mentioned in the hadith that there is magic in some speech, and a person is immediately affected by it. And since at the time of marriage, the guardians (awliya) also experience the sorrow of separation at the departure of their daughter, the marriage sermon was legislated so that, by being affected through it, the emotional impact on the guardians would be alleviated.” [فتح الباري 173/10]

Muhammad Dawood Raz rahimahullah, the commentator of Bukhari, states:
“By bringing this hadith, Imam Bukhari rahimahullah has indicated that the marriage sermon should be a clear and moderate speech, not one delivered with great affectation and eloquence that would have a magical effect on the listeners.” [شرح صحيح بخاري محمد داود راز 552/6]

In Fayd al-Bari, Anwar Shah Kashmiri rahimahullah writes:
«وهى مستحبة، الا أن الحديث فيه ليس على شرطه فأتي بحديث فى الجنس.» [فيض الباري : 441/5]
“Imam Bukhari rahimahullah did not find any hadith about the marriage sermon that met his conditions, so for this reason, Imam Bukhari rahimahullah mentioned this hadith in the chapter, because it contains mention of the general category of sermon.”
Therefore, the connection established by Anwar Shah Kashmiri rahimahullah is closer to the objective of the chapter heading.

Benefit:
These two individuals who came from the east of Madinah were named al-Zibriqan ibn Badr and the other was ‘Amr ibn al-Ahtam. These people were part of the delegation of Banu Tamim in the 9th year of Hijrah. [التوضيح : 444/24]
About them, Imam Bayhaqi rahimahullah has narrated an incident in which he mentions:
«عن عبدالله بن عباس قال : جلس الى رسول الله صلى الله عليه وسلم قيس بن عاصم، والزبرقان بن بدر و عمرو بن الاهتم التميميون، فخر الزبرقان، فقال : يا رسول الله صلى الله عليه وسلم انا سعيد تميم والمطاح فيهم والمجاب امنعهم من الظلم واٰخزلهم بحقوقهم وهذا يعلم ذلك يعني عمرو بن الاهتم، فقال عمرو بن الاهتم انه لشديد العارضة مانع لجانبه مطاع فى أذنبة فقال الذبرقان بن بدر، والله يا رسول الله صلى الله عليه وسلم لقد علم مني غير ما قال، وما منعه ان يتكلم الا الحسد، فقال عمرو بن الاهتم انا احسدك فو الله انك لثيم الخال، حديث المال، احمق الولد، مضيع فى العشيره، والله يا رسول الله صلى الله عليه وسلم لقد صدقت فيما قلت اولاً، و ما كذبت قلت اخراً، ولكني رجل اذا رضيت قلت احسن.....» [دلائل النبوة للبيهقي : 316/5]
“It is narrated from Sayyiduna ‘Abdullah ibn ‘Abbas radi Allahu anhuma that he said: Qays ibn ‘Asim, Zibriqan, and ‘Amr ibn al-Ahtam—all of them from Banu Tamim—came and sat with the Prophet sallallahu alayhi wa sallam. Zibriqan boasted and said: O Messenger of Allah sallallahu alayhi wa sallam, I am the chief of Banu Tamim, they obey me and accept everything I say, I protect them from oppression and secure their rights for them, and this person (‘Amr ibn al-Ahtam) also knows this. At that, ‘Amr ibn al-Ahtam said: Indeed, this is a tough contest, he is one who defends himself, and he is a chief among his people. Zibriqan said: By Allah, O Messenger of Allah! Indeed, he knows much more about me than what he has said, and nothing prevents him from mentioning it except what he himself has said. ‘Amr said: Should I envy you? By Allah, indeed he is of ignoble descent, greedy for wealth, foolish in offspring, and from a lowly tribe. By Allah, O Messenger of Allah! I have spoken the truth, both in what I said first and what I said last, but I am a man: when I am pleased, I say the best I know, and when I am angry, I say the worst I find. Allah knows I spoke the truth both times, the first and the last.” (Upon hearing this) the Prophet sallallahu alayhi wa sallam said: “Indeed, some eloquence is magic, indeed, some eloquence is magic.”

Hadith Commentary:

By bringing this hadith, Imam Bukhari rahimahullah has indicated that the sermon (khutbah) of marriage (nikah) should be delivered in clear and moderate speech, not with excessive affectation and eloquence that would have a magical effect on the listeners. In the chapter of the marriage sermon, there is a clear hadith from Ibn Mas'ud radi Allahu anhu, which has been narrated by the authors of the Sunan, but perhaps Imam Bukhari rahimahullah did not include it because it did not meet his conditions. The well-known marriage sermon is as follows:

Alhamdu lillah, we praise Him, seek His help, and ask His forgiveness. We believe in Him and rely on Him, and we seek refuge in Him from the evils of our own selves. Whomever Allah guides, none can misguide, and whomever He misguides, none can guide. I bear witness that there is no deity except Allah, and I bear witness that Muhammad is His servant and Messenger. O you who believe! Fear Allah, through whom you ask one another, and the wombs. Verily, Allah is ever an Observer over you. O you who believe! Fear Allah as He should be feared, and do not die except as Muslims [آل عمران: 102]. O you who believe! Fear Allah and speak a word that is right. He will amend your deeds for you and forgive you your sins. And whoever obeys Allah and His Messenger has certainly attained a great success.

After reciting this, the judge (qadi) should conduct the offer and acceptance (ijab and qubul).

(The words "wa nu’minu wa natawakkalu ‘alayh" mentioned in the sermon are questionable, i.e., these words are not established by chain of transmission. Likewise, the second verse with which Surah An-Nisa begins should be recited in full. And Allah knows best what is correct.

Abdur Rashid Tunisi)

Hadith Commentary:
(1)
One of them was named Zabraqan bin Badr and the other was Amr bin Ahtham. Both of them belonged to the tribe of Banu Tamim. They came to Madinah Tayyibah in the ninth year of Hijrah, and their sermon was full of eloquence and rhetoric. (Umdat al-Qari: 98/14) These two gentlemen presented themselves before the Messenger of Allah sallallahu alayhi wa sallam due to some need, and delivering a sermon at the time of need was an ancient custom among the Arabs so that people’s hearts would be inclined. It is probably for this reason that a sermon is delivered at the time of the marriage contract (nikah).

(2)
Imam Bukhari rahimahullah has indicated through this hadith that the marriage sermon (khutbah al-nikah) should also be clear and moderate. There should be no affectation or artificiality in it. Its purpose should not be to establish any falsehood, as those who are skilled in eloquence sometimes do. The objective of the sermon at the time of the marriage contract should be that people’s hearts become familiar and that feelings of aversion do not arise among them. On such occasions, good speech is a cause of happiness and has a profound effect. In it, the importance and benefits of marriage and the principles and regulations of social life should be mentioned. The Qur’anic verses that are selected for the marriage sermon contain these very social principles. On such occasions, we explain these principles in detail. These principles are as follows:
➊ One should fear Allah Almighty at all times. (Aal Imran: 102)
➋ One should adopt the habit of maintaining ties of kinship. (An-Nisa: 1)
➌ There should be no duplicity in speech; rather, it should be based on upright words (qawl sadid). (Al-Ahzab: 70)
➍ In the books of hadith, this sermon is narrated under the name “Khutbat al-Hajah.” (Jami‘ at-Tirmidhi, Kitab an-Nikah, Hadith: 1105)

(3)
At the time of marriage, the sermon is not obligatory such that the marriage would not be valid without it; rather, the scholars have considered it recommended (mustahabb). And Allah knows best. Hafiz Ibn Hajar rahimahullah has written, quoting some of the Zahiri scholars, that in their view the sermon is a condition for marriage and without it the marriage does not take place, but this statement is rare and contrary to reason and transmission. (Fath al-Bari: 253/9)

Explanation:
1: In the year 9 AH, these two individuals were included in the delegation of Banu Tamim. One of them was named Zabraqan and the other was Amr ibn Uhaym.

If such a quality—pertaining to the defense of truth and success in the Hereafter—is found in someone, then it is praiseworthy. But if it is used to turn towards falsehood, then it is blameworthy.

Benefits and Issues:
This hadith is an excellent example of the comprehensive speech (jawami‘ al-kalim).
One group among the scholars of Islam has considered it to be in favor of eloquence (bayan), while another group has understood it as a condemnation; whereas in reality, the truth lies between these two positions.
In conversation, address, or writing, eloquence (bayan), in both its customary and technical meanings, is an extremely important, excellent, and desirable quality for a person of knowledge.
All the noble prophets were characterized by this attribute, and this is the reason why people used to call them magicians and referred to the content of their call as magic, for they had no way to deny it.
And the same is the case with the inheritors of the prophets, the noble scholars, that they should use this attribute in the invitation to religion, and beginners should practice it well.
However, when the matter exceeds its limits and becomes mere exaggeration, verbosity, distortion of facts, and playing with words, then it is unlawful and blameworthy, as has been mentioned in the above hadith.