Bukhari

Hadith Commentary:

The time for the Maghrib prayer is short; therefore, short surahs are recited in it. However, if occasionally a long surah is also recited, this too is a Sunnah method. Especially, reciting Surah At-Tur or sometimes Surah Al-Mursalat.

Hadith Commentary:

(1)
The Messenger of Allah (sallallahu alayhi wa sallam) was reciting aloud, which is why Jubayr ibn Mut’im (radi Allahu anhu) is narrating his recitation. The purpose of Imam Bukhari (rahimahullah) as well was to establish that recitation in the Maghrib prayer is done aloud.

(2)
It should be noted that Jubayr ibn Mut’im (radi Allahu anhu) had not yet embraced Islam at that time; rather, he had come to Madinah to negotiate regarding the prisoners of war from the Battle of Badr. He himself states that when he heard Surah at-Tur, his heart nearly burst from terror. He immediately left the mosque. On that very day, the truth of Islam had taken root in his heart. (: Fath al-Bari: 2/321)

From this hadith, it is understood that something seen or heard in a state of disbelief can be narrated after becoming Muslim, and there is no objection in this.

Hadith Commentary:
In both narrations, there is mention of accepting ransom from the polytheists—even if the polytheists are close relatives. The true bond is the bond of religion: if this exists, everything exists; if it does not, then nothing remains.

The noble statement of the Prophet (sallallahu alayhi wa sallam) regarding the ransom of Abbas (radi Allahu anhu) was based on many considerations of wisdom. He was your uncle; showing even the slightest leniency towards him could have become a cause for suspicion among others. Therefore, you stated what is mentioned in the hadith.

Hadith Commentary:
1.
Jubayr bin Mut'im radi Allahu anhu was among the chiefs of Quraysh; he accepted Islam at the time of the conquest of Makkah. During the Battle of Badr, when the polytheists were taken captive, he came to Madinah Tayyibah to ransom them. At that time, he was not yet a Muslim. When he spoke to the Messenger of Allah sallallahu alayhi wa sallam regarding the release of the captives, the Prophet said: "If your father were alive and came to intercede for these vile people, I would surely accept it." (Sahih al-Bukhari, al-Maghazi, Hadith: 4024) The reason for this was that his father had done a favor to the Messenger of Allah sallallahu alayhi wa sallam: when the Prophet returned from Ta’if, Mut’im bin ‘Adi had taken responsibility for his protection.

Jubayr radi Allahu anhu narrates that when the Messenger of Allah sallallahu alayhi wa sallam recited this verse from Surah at-Tur in the Maghrib prayer:
﴿أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ﴾ "Were they created from nothing, or are they themselves the creators?" () my heart was being torn apart with fear. (Sahih al-Bukhari, Tafsir, Hadith: 4854) In another narration, it is mentioned that at that very moment, faith settled in my heart. (Sahih al-Bukhari, al-Maghazi, Hadith: 4023)

Hadith Commentary:
The fact is that Jabir bin Mut’im radi Allahu anhu was among the captives of Badr, and he was kept in the mosque, as is explicitly mentioned in one narration.
(Sahih al-Bukhari, al-Jihad wa’l-Siyar, Hadith: 3050)
From this, it is also understood that something heard or an incident witnessed during the time of disbelief can be narrated after accepting faith.
Jabir bin Mut’im radi Allahu anhu says that when he heard these verses, a desire to accept Islam was kindled within him.
Later on, he became a Muslim and rendered invaluable services for the elevation of Islam.
(Sahih al-Bukhari, al-Maghazi, Hadith: 4023)

Benefit:
Jubayr bin Mut'im radi Allahu anhu participated in the Battle of Badr on the side of the polytheists. Among the non-Muslims whom the Muslims captured during the battle, he was also included. When he was brought as a captive to Madinah, during that time he heard the Qur'an from the Messenger of Allah sallallahu alayhi wa sallam in the Maghrib prayer. (Sahih al-Bukhari, al-Jihad, Chapter: Ransoming the Polytheists, Hadith 3050) On this occasion, faith was instilled in his heart. (Sahih al-Bukhari, al-Maghazi, Chapter 12, Hadith: 4023) He described the effect of the Qur'an, as mentioned in the hadith under discussion, in these words: that upon hearing the Qur'an, it felt to me as if my heart would leap out of my chest. That is, the Qur'an had such a profound effect on his heart that his heart became restless to accept Islam.

Benefits and Issues:
➊ The general practice of the Prophet sallallahu alayhi wa sallam was to recite the shorter surahs from the Mufassal section in Maghrib prayer, as mentioned above. However, at times he would also recite longer surahs, as is established in this hadith where he recited Surah At-Tur. In some narrations, it is also established that he recited Al-Mursalat, Al-A'raf, and Al-An'am in the Maghrib prayer. [صحيح البخاري، الأذان، حديث : 763، وسنن أبى داود، الصلاة، حديث : 812]
➋ It is also established from his practice that during travel, he recited only the two Mu'awwidhatayn in the obligatory Fajr prayer. [سنن أبى داود، الوتر، باب فى المعوذتين، حديث : 1462] Furthermore, Sayyiduna Mu'adh bin Abdullah al-Juhani radi Allahu anhu reports that the Prophet sallallahu alayhi wa sallam recited «اِذَا زُلْزِلَتُ» in both rak'ahs of the Fajr prayer. [سنن أبى داود، الصلاة، باب الرجل يعيد سورة واحدة فى الركعتين، حديث : 816] In any case, the general practice was as mentioned above, but occasionally acting contrary to it is also permissible.

Takhrij al-Hadith:
[وأخرجه البخاري 765، ومسلم 463، من حديث مالك به]

Jurisprudential Points
➊ Recitation of the entire Surah at-Tur and likewise Surah al-Mursalat in the Maghrib prayer is established. See: [الموطأ : ح 49]
➋ It is narrated from Abu Abdullah as-Sananaki rahimahullah that I came to Madinah during the caliphate of Sayyiduna Abu Bakr as-Siddiq radi Allahu anhu, so I prayed the Maghrib prayer behind him. In the first two rak‘ahs, he recited Surah al-Fatihah and one (short) surah from the Qisar al-Mufassal in each rak‘ah, then in the third rak‘ah he recited Surah al-Fatihah and one verse «رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً إِنَّكَ أَنتَ الْوَهَّابُ». [الموطأ 1/79 ح170، وسنده صحيح]
From this Siddiqi athar, two rulings are derived:
First:
Surah al-Fatihah should be recited in every rak‘ah; therefore, those who go about saying, “If nothing at all is recited in the last two rak‘ahs of the prayer, the prayer is still valid,”—this statement is false.
Second:
It is permissible to recite, in addition to Surah al-Fatihah, something from the Noble Qur’an in the third (and fourth) rak‘ah as well.
➌ The summary of the athar of Sayyiduna Ibn ‘Umar radi Allahu anhuma is that he used to recite Surah al-Fatihah and a surah in all four rak‘ahs of a four-unit prayer, and sometimes he would recite two or three surahs in one rak‘ah. See: [الموطأ 1/79 ح171، وسنده صحيح]
➍ In some chains of this narration, it is mentioned that Jubayr ibn Mut‘im radi Allahu anhu, when he heard the Messenger of Allah sallallahu alayhi wa sallam reciting Surah at-Tur in the Maghrib prayer, at that time Jubayr radi Allahu anhu had not yet embraced Islam.
From this, the scholars have derived the ruling that if a disbeliever accepts Islam, he may narrate reports from his time of disbelief after becoming Muslim, and they will be accepted, provided that the narrator is trustworthy and reliable in his state of Islam.
➎ This hadith also refutes those who say that the time for Maghrib prayer is very short, so only very short surahs should be recited in it!

Benefit:
This hadith proves that it is permissible to recite a long surah in the Maghrib prayer, even though it is contrary to the usual practice.