Bukhari

Hadith Commentary: By presenting these chains of narration, Imam Bukhari rahimahullah has established that the preceding narration, which is transmitted with "an" (عن), is in fact connected (muttaṣil).

Hadith Commentary:
➊
In this hadith, Allah Ta'ala's decree refers to the command given to the angels regarding a matter, as has been clarified in the previous ahadith narrated from Abdullah ibn Mas'ud radi Allahu anhu and Nawwas ibn Sam'an radi Allahu anhu.
And the angels striking their wings out of humility is clear evidence that they hear Allah Ta'ala's decree and command, and that only speech composed of letters and sound can be heard.

➋
Imam Bukhari rahimahullah also intends to establish that the speech (kalam) of Allah Ta'ala is composed of letters and sound, and that it can be heard, but it does not resemble the speech of the creation.
Allah Ta'ala also expresses real speech, which the angels hear, and out of humility they strike their wings, from which a sound is produced like the sound of an iron chain being dragged over a hard rock.
Imam Bukhari rahimahullah has mentioned some chains of narration (isnad) at the end of the hadith.
Through these, he has established that any suspicion of tadlis (concealment in transmission) from Ikrimah should be removed, and it should be clarified that the aforementioned hadith is narrated with a connected chain (muttasil isnad) and there is no trace of tadlis in it.
And Allah knows best.

Hadith Commentary:
The meaning of the angels beating their wings is that they manifest their obedience and submission; they become fearful.
Regarding the sound like that of a chain, in the narration of Ibn Marduyah, it is explicitly mentioned from Anas radi Allahu anhu that when Allah, the Exalted, speaks in order to send revelation, the angels of the heavens hear a sound like a chain being dragged over a stone.
When the fear is removed from the hearts of the angels, they discuss among themselves about this command.
In the narration of Tabarani, it is stated thus: when Allah speaks in order to send revelation, the heavens tremble, and as soon as the inhabitants of the heavens hear His speech, they fall unconscious and collapse in prostration.
Gabriel (Jibril) is the first to raise his head.
The Lord, Most High, commands him with whatever He wills.
After hearing the speech of the Exalted, he proceeds to his place.
Wherever he goes, the angels ask him, "What did the Exalted Lord say?" He replies, "﴿الْحَقَّ وَهُوَ الْعَلِيُّ الْكَبِيرُ﴾ (Saba: 23)"
From these hadiths, all the false notions of the later theologians are refuted—such as that Allah’s speech is eternal (qadim), that it is an inner attribute (nafs), and that there is no sound in His speech.
It is unknown from where these people have invented such fabrications.
It is clearly established from the Shari‘ah that when Allah, the Exalted, wills, He speaks, and the angels of the heavens hear His voice, and, trembling from His majesty, they fall in prostration.
In the chain of transmission, Ali ibn Abdullah ibn Ja‘far is a hadith memorizer (hafiz al-hadith).
His teacher, Ibn al-Mahdi, said that Ibn al-Madini knew the hadith of the Messenger of Allah sallallahu alayhi wa sallam better than anyone else.
Imam al-Nasa’i said that Ibn al-Madini was born for this very service.
He passed away in the month of Dhu al-Qa‘dah, 234 AH, at the age of 73.
Similarly, another great figure, Sufyan ibn ‘Uyaynah, was a proof in hadith (hujjah fi al-hadith), ascetic (zahid), and scrupulously pious (mutawari‘).
He was born in Kufa in 107 AH and passed away in Mecca in 198 AH.
Rahimahum Allah ajma‘in.

Hadith Commentary:
1.
A phrase or sentence that is overheard here and there—regarding this, Allah Ta'ala does not will that it be absolutely prevented. If He willed, He could have stopped even this, but such a thing was not in accordance with His perfect wisdom. After all, Allah Ta'ala has granted them (the devils) an extended respite to mislead the world and has given them access to the means and resources of misguidance. Although Allah knows that these devils will not refrain from misleading and causing people to go astray, one must accept that there is some wisdom in this. In the same way, there must certainly be some wisdom in allowing even a partial statement to be overheard. It is also a fact that thousands of devils are destroyed by these meteors, yet they continue their efforts, just as those who attempt to scale the summit of the Himalayas continue to lose their lives, but seeing this outcome does not deter others from attempting the same. And Allah knows best. Further details of this will come in the commentary of Surah Saba, verse 23: .

Hadith Commentary:

Even in today's scientific era, there are still many people with weak faith who, being influenced by the words of astrologers, end up ruining everything they have. Among Muslims as well, there are such people of weak conviction, even though this is strictly against Islamic teachings.

Hadith Commentary:
1.
The reason for the narration of this hadith in these words is that the noble Companions (radi Allahu anhum ajma'in) were sitting with the Messenger of Allah (sallallahu alayhi wa sallam) one night when suddenly a star shot across the sky, causing the surroundings to become illuminated.
The Messenger of Allah (sallallahu alayhi wa sallam) asked the noble Companions (radi Allahu anhum ajma'in):
“In the days of ignorance, when a star would shoot, what would you think?”
They replied:
“Allah and His Messenger (sallallahu alayhi wa sallam) know best, but in our opinion, whenever a great person was born or died, this phenomenon would occur.”
The Messenger of Allah (sallallahu alayhi wa sallam) said:
“It is not so that a star shoots because of someone’s death or life, rather, the reason is that when Allah, the Exalted, decides upon a matter in the heavens,
...
...” (Sahih Muslim, Kitab al-Salam, Hadith: 5819(2229))

2.
In any case, from the context of the verse it is evident that this verse is regarding intercession (shafa‘ah).
The statement of Allah, the Exalted, is:
“Intercession will not benefit anyone with Him except for the one to whom Allah Himself grants permission.” (Saba 34:23)
Intercession (shafa‘ah) is such a lofty and great matter in the court of Allah that even the closest angels do not have the courage to utter a word there without Allah’s permission, nor does any other great personality.
There, the situation is such that the angels, upon hearing Allah’s command, fall unconscious.
And Allah knows best.

Explanation:
1:
This refers to the statement of Allah, the Exalted: ﴿And intercession will not benefit with Him except for one whom He permits, until when fear is removed from their hearts, they will say, "What has your Lord said?" They will say, "The truth." And He is the Most High, the Most Great."﴾ ( Saba: 23).

Benefits and Issues:
The word (faza‘) is with a dammah on the letter fa, and a shaddah with a kasrah on the letter za.
Whereas in one recitation it is narrated
(i.e., with ra (without a dot) and gha (with a dot)).
In the recitation of Ibn ‘Amir and Ya‘qub, it comes (with za (with a dot)) (written in Arabic) in the past tense form.

Commentary:
(1)
The speech of Allah, the Exalted, occurs with sound and words, which the angels hear.

(2)
The angels possess an awareness of Allah’s greatness and majesty; therefore, upon hearing Allah’s speech, they express humility.
However, human beings should be even more fearful and trembling upon hearing the commands of Allah, because Allah, the Exalted, has granted them a higher rank and status than the angels.

(3)
The jinn who are higher up inform the lower jinn of that which they have heard from the angels above them.
From this, it is understood that the speech descends from above.
This establishes the loftiness (‘uluw) and being above of Allah, the Exalted.
The concept that Allah, the Exalted, is present everywhere with His Essence is incorrect; rather, with regard to His knowledge, He is everywhere, meaning He is aware of everything.

(4)
Flames are hurled to drive away the jinn, and these flames can also destroy the jinn.

(5)
Soothsayers and astrologers are connected to the devils (shayatin), therefore the knowledge of astrology, fortune-telling, etc., are all satanic sciences.
Muslims should not believe in them; rather, they should refrain from studying such things.

(6)
The statements of soothsayers and astrologers are mostly false and lies; occasionally, something they say turns out to be true, and even that is something which a devil (shaytan) has heard from an angel and conveyed to the astrologer. Therefore, it is not correct to trust them; in fact, it is a grave sin.
The Prophet sallallahu alayhi wa sallam said:
Whoever goes to a soothsayer (or a diviner) and asks him about something, his prayer will not be accepted for forty days. (Sahih Muslim, Kitab al-Salam, Chapter: The Prohibition of Soothsaying and Visiting Soothsayers, Hadith: 2230)

Benefit:
In this hadith, it is established that Allah, exalted is He, speaks; we have faith in this, and we do not know its modality (kayfiyyah). Furthermore, in this hadith, it is also established that the angels converse among themselves.
Additionally, the extreme enmity of the devils (shayatin) towards Islam is proven, in that these oppressive devils go to great lengths to learn the words of Allah, exalted is He.
It is also established that soothsayers and magicians follow the devils, and they have become instruments of the devils. Their misguidance has become completely clear to the Muslim ummah, yet it is regrettable that people still cling to these devils for wrongful purposes.