Bukhari

Hadith Commentary:
The meaning of the chapter is derived from the practice of Abdullah ibn Mas'ud radi Allahu anhu, because Abdullah ibn Mas'ud radi Allahu anhu whispered to the Prophet sallallahu alayhi wa sallam at a time when several other people were present.
This was an insolent hypocrite, as has been mentioned earlier.
It is said that Musa alayhis salam was subjected to many hardships: Qarun incited an immoral woman to falsely accuse him of adultery; the Children of Israel attributed to him a hernia; someone said that he had killed his brother Harun.
Musa alayhis salam bore these accusations with patience—may abundant peace be upon him from Allah.
Ameen.

Hadith Commentary:
(1)
Imam Bukhari rahimahullah has established the chapter heading from the practice of Abdullah ibn Mas'ud radi Allahu anhu, in that he conversed privately with the Messenger of Allah sallallahu alayhi wa sallam while several other people were present.
From this practice, it is understood that if there are more than two people in a gathering, then such a private conversation does not cause discomfort to the others. However, if the remaining person grants permission, then it is also permissible to converse privately in his presence.

(2)
If two people are conversing secretly, it is not permissible for a third person to intrude and listen in, as its prohibition is mentioned in several ahadith.

Hadith Commentary:
You did not have this hypocrite punished, because he must have denied his statement, or perhaps there was only the testimony of one person, Abdullah ibn Mas'ud (radi Allahu anhu), and a crime cannot be established on the testimony of just one person, or you (sallallahu alayhi wa sallam) did not consider it expedient to punish him.

Al-Qastallani said: It has not been reported that he (sallallahu alayhi wa sallam) punished him. In "Al-Maqasid," Qadi Iyad said: The ruling of the Shari'ah is that whoever reviles the Prophet (sallallahu alayhi wa sallam) becomes a disbeliever and is to be killed, but he was not killed in order to win over others, and so that it would not become widespread among the people that he (sallallahu alayhi wa sallam) kills his companions, causing them to turn away. That is, the one who insults the Prophet (sallallahu alayhi wa sallam) becomes a disbeliever, and the prescribed punishment is death, but you did not kill him out of expediency.

Hadith Commentary:
➊
In one narration, it is stated:
When Abdullah ibn Mas'ud (radi Allahu anhu) mentioned this matter to you confidentially, you became very angry and your face turned red with anger, to the extent that I said:
I wish I had not mentioned this matter to you.
(Sahih Muslim, Al-Zakat, Hadith: 2448)

➋
Qadi Iyad, in his explanation of this hadith, writes that whoever abuses the Messenger of Allah (sallallahu alayhi wa sallam) is a disbeliever (kafir) and should be executed immediately. However, the Messenger of Allah (sallallahu alayhi wa sallam) did not punish this blasphemer because, for the crime to be established, either a confession or at least two witnesses are required, but in this case there was only one testimony, and the blasphemer must have denied the validity of the crime.
(‘Umdat al-Qari: 10/495)

➌
From this narration, Imam Bukhari (rahimahullah) has established that the leader (imam) of the time has the right to give someone a greater share than others for the sake of winning hearts (ta’lif al-qulub). This is the reason why the blasphemer found an opportunity to object.
And Allah knows best.

Hadith Commentary:
The temperament of Musa (alayhis salam) was characterized by modesty and shyness. He used to bathe in seclusion and solitude. The Children of Israel seized upon this as an opportunity for mockery. Some said that his testicles had become enlarged. Others said that he had developed leprosy. They began to level such kinds of slanders against him. Eventually, Allah the Exalted made his purity and freedom from defect manifest. This story is mentioned in the Noble Qur’an: “O you who believe! Do not be like those who harmed Musa...” () (Al-Ahzab: 69) until the end.
In the narration, the hypocrite who is mentioned did not reflect enough to realize that all the wealth and means of the world belong to the Lord. The Prophet whom Allah the Exalted has sent as His Messenger to the world has full authority to distribute the wealth of the world as he deems appropriate according to wisdom. The degree to which Allah’s pleasure is considered by His Prophet, not even a fraction of that can be matched by others.
It has always been the habit of people of evil disposition to level baseless accusations against others, while never reflecting upon their own faults.
In the chain of transmission, the name of Sufyan al-Thawri (rahimahullah) appears. He was from Kufa and, in his era, was a comprehensive scholar of jurisprudence (fiqh) and independent reasoning (ijtihad). Especially in the science of hadith, he was a point of reference. His being trustworthy (thiqah), ascetic (zahid), and devout (‘abid) is undisputed. He was called the Pole (Qutb) of Islam. Among the Imams of independent reasoning (mujtahidin), he is counted. He was born in the year 99 AH and passed away in Basra in the year 161 AH. May Allah gather us with them, ameen.

Hadith Commentary:
This objector was a hypocrite, and his name was Mu'attib ibn Qushayr. He cast aspersions on the trustworthiness and honesty of the Prophet sallallahu alayhi wa sallam, even though there has never been a person more trustworthy and honest than him in the world. Even the disbelievers of Makkah acknowledged his trustworthiness, and they used to call him by the titles of "the Truthful" (as-Sadiq) and "the Trustworthy" (al-Amin).

Hadith Commentary:
(1)
The person who cast aspersions on the trustworthiness and honesty of the Messenger of Allah (sallallahu alayhi wa sallam) was a hypocrite, even though no human being more trustworthy and honest than you (sallallahu alayhi wa sallam) has ever been born in this world. Even the disbelievers of Makkah acknowledged your trustworthiness and honesty. In any case, if any inappropriate remark is made about people of pure nature, it is burdensome for them, but following the example of the virtuous predecessors, they exercise patience. Thus, in bearing hardships and calamities, the Prophet (sallallahu alayhi wa sallam) followed the example of our master Musa (alayhis salam).

(2)
Imam Bukhari rahimahullah’s purpose with this chapter heading and hadith is to show that if one transmits someone’s statement with the intention of reform and sincerity, then doing so is permissible, as the Messenger of Allah (sallallahu alayhi wa sallam) remained silent when Abdullah ibn Mas’ud (radi Allahu anhu) transmitted the statement, and in fact expressed displeasure towards the one who made the statement. However, if the intention is to cause discord and corruption, then doing so is not permissible.
(Fath al-Bari: 10/584)

Hadith Commentary:
I too will be patient over such baseless accusations.
The one who raised this objection was a hypocrite, and the objection itself was completely false.
The Messenger of Allah (sallallahu alayhi wa sallam) was the most knowledgeable regarding the interests of the community and the most aware of those who were deserving.
Therefore, to object to his distribution is not the action of any believing Muslim.
Except for the person whose heart is deprived of the light of faith.
This is the very principle for all the rulings of Islam.

Hadith Commentary:
(1)
The person who objected to the distribution of the Messenger of Allah (sallallahu alayhi wa sallam) was a hypocrite named Dhu al-Khuwaysirah, from whose lineage the Khawarij emerged. During his caliphate, Ali (radi Allahu anhu) fought against the Khawarij.
(2)
According to this hadith, the Messenger of Allah (sallallahu alayhi wa sallam) supplicated for Musa (alayhis salam) but did not include himself in that supplication. Imam Bukhari (rahimahullah) has brought this hadith to establish this point.
(3)
In one hadith, it is mentioned that whenever the Messenger of Allah (sallallahu alayhi wa sallam) mentioned someone, he would supplicate for him and begin the supplication with himself. (Jami‘ al-Tirmidhi, al-Da‘awat, Hadith: 3385) However, this is not a general rule, as the Messenger of Allah (sallallahu alayhi wa sallam) supplicated for Lut (alayhis salam) but did not refer to himself, and similarly, in a previous hadith, he supplicated for Musa (alayhis salam) but did not include himself in it.

Hadith Commentary:
The one who spoke was a hypocrite.
The Messenger of Allah (sallallahu alayhi wa sallam) exercised patience over the nonsense of this hypocrite and, regarding this matter, mentioned the example of Musa (alayhis salam).
This is the reason for the relevance of this chapter.

Hadith Commentary:
➊
In this hadith, the reference of "this" (haza) has been attributed to that statement.
It is absolutely not the case that Musa (alayhis salam) endured more hardships and pain than the Messenger of Allah (sallallahu alayhi wa sallam), because in one hadith the Messenger of Allah (sallallahu alayhi wa sallam) said:
"I faced such hardships for the sake of Allah that no one else faced such hardships."
(Silsilat al-Ahadith as-Sahihah, Hadith: 2222)

➋
It should be clear that the harm to Musa (alayhis salam) may also refer to the hadith about ritual bath (ghusl). Some commentators have considered the mischief of Qarun as the harm to Musa (alayhis salam), in that he prepared a woman who, in front of the people, would confess that Musa (alayhis salam) had committed immorality with her.
In any case, Muslims should avoid every action that could cause harm to the Messenger of Allah (sallallahu alayhi wa sallam).

Hadith Commentary:
Patience is a remarkable blessing; it is a characteristic of the Prophets.
Whoever exercised patience succeeded, and in the end, his enemy was humiliated and disgraced.
All praise is due to Allah countless times, that even I, this insignificant one, have encountered many malicious enemies in my life.
But I acted with patience, and in the end, it was those very enemies who were humiliated and disgraced.
During the service of Bukhari as well, I bore the nonsense of many envious people with patience.
In the end, all praise is due to Allah countless times, Who granted me the strength for this service, and all praise is due to Allah for that.

Hadith Commentary:
➊
The person who objected to the distribution of the Messenger of Allah (sallallahu alayhi wa sallam) was a hypocrite from the tribe of Amr bin Awf, whose name was Mutib bin Qushayr. Some have mentioned his name as Hurqus bin Zuhayr, but this is not correct because the incident of Hurqus is mentioned later in the hadith narrated by Abu Sa'id al-Khudri (radi Allahu anhu).
(Fath al-Bari: 8/69)

➋
The wretched objector did not even consider that all the wealth and possessions of this world belong to Allah, and the Prophet whom Allah Ta'ala has chosen for the guidance of the world has been given complete authority to distribute Allah's wealth as he deems appropriate according to wisdom.
No one else attains even a tenth of the concern for Allah Ta'ala's pleasure that His Messenger (sallallahu alayhi wa sallam) possesses.
It has always been the habit of people with evil inner states that they unjustly accuse others, while remaining blind to their own faults.

➌
It should be clear that Musa (alayhis salam) was extremely modest; he would perform ritual bath (ghusl) in seclusion, whereas among the Children of Israel there was no sense of modesty.
They accused Musa (alayhis salam) of having leukoderma or being afflicted with some other harmful disease, and such statements would cause distress to Musa (alayhis salam).
Allah Ta'ala declared him free from such accusations.
The statement of Allah Ta'ala is:
"O you who believe! Do not be like those who caused harm to Musa (alayhis salam), but Allah declared him free from what they said." ()

Hadith Commentary:
So I too will be patient.
The objector was a hypocrite named Mu'tib ibn Qushayr; it was he who uttered this extremely vile statement. However, the Messenger of Allah (sallallahu alayhi wa sallam) exercised patience and did not take any notice of his words. From this, the meaning of the statement is established.

Hadith Commentary:
(1)
On the occasion of the Battle of Hunayn, the Messenger of Allah (sallallahu alayhi wa sallam) gave one hundred camels each to Aqra’ bin Habis, ‘Uyaynah bin Hisn, and the chiefs of Quraysh in order to win over the hearts of the new Muslims. One of those present objected, saying that justice and fairness had not been observed in this distribution. The Messenger of Allah (sallallahu alayhi wa sallam) said:
“If Allah and His Messenger do not act justly, then who in the world will be the standard-bearer of justice?”
(Sahih al-Bukhari, Kitab Fard al-Khums, Hadith: 3150)

(2)
The Messenger of Allah (sallallahu alayhi wa sallam) referred to the following verse regarding the harm caused to Musa (alayhis salam):
“O you who believe! Do not be like those who hurt Musa (alayhis salam), but Allah cleared him of what they alleged, and he was honorable in the sight of Allah.”
()

(3)
Hafiz Ibn Hajar (rahimahullah) has mentioned three stories regarding the harm caused to Musa (alayhis salam):
One is that Musa (alayhis salam) suffered from a physical defect, the second is the death of Harun (alayhis salam), and the third is his incident with Qarun.
(Fath al-Bari: 10/630)
The Messenger of Allah (sallallahu alayhi wa sallam) also followed in the footsteps of Musa (alayhis salam) by exercising patience and did not pay any attention to the one who uttered absurd words.
Sallallahu alayhi wa sallam

Hadith Commentary: Benefits and Issues:

➊ The objector in this narration was a hypocrite named Mu'tib ibn Qushayr. In the next chapter, the objector is the leader, chief, and forerunner of the Khawarij, Hurqus ibn Zuhayr al-Sa'di. These are two separate individuals.

➋ This hadith establishes that the Prophet (sallallahu alayhi wa sallam) would distribute the spoils of war (mal al-ghanima) according to the will and pleasure of Allah, the Exalted. That is why the Prophet (sallallahu alayhi wa sallam) said: "If Allah and His Messenger do not distribute justly, then who will distribute justly in this world?"

➌ The Prophet (sallallahu alayhi wa sallam), due to human nature, was affected upon hearing such an extremely unreasonable statement, and intense anger overtook him. However, the Prophet (sallallahu alayhi wa sallam) acted with prophetic forbearance and patience, and explained that prophets are faced with even more distressing statements than this, but they do not let go of patience and forbearance. However, since he was a so-called Muslim, the Prophet (sallallahu alayhi wa sallam) did not punish him for this insolence and disrespect.

➍ Informing someone of something with the intention that he may defend his honor, or to remove misunderstanding and confusion, is not considered backbiting (ghibah) or tale-bearing (namimah). However, to spread information for the purpose of causing discord and corruption is not permissible.

➎ Some people may not understand the wisdom and benefit behind the Prophet's (sallallahu alayhi wa sallam) decision and command. Such a person should be content with the Prophet's (sallallahu alayhi wa sallam) command, and should not fall into suspicion or ill-thinking about it, nor should he object to it.

Benefit:
From this hadith, it is understood that not every objection is valid; rather, some objections are futile and worthless, having no reality whatsoever. A person who makes unnecessary objections brings distress upon himself, and those who listen also become troubled. Therefore, it is not correct to cause someone undue distress. Knowledge and practice are rarely found, whereas doubts, suspicions, and ill thoughts are widespread. Without knowledge and practice, a society cannot become Islamic. If someone causes you hardship, you should exercise patience over it. The inheritors of the Prophets, the noble scholars (ulama), often have to face hardships, so they should deal with them patiently. When even the Prophets (alayhimus-salam) could not remain safe from hardships, how can the noble scholars expect to be spared?