Ibn Majah

Benefits and Issues:

➊
Praying only from the pulpit without going out into the field
is an action that the Messenger of Allah (sallallahu alayhi wa sallam) performed on multiple occasions.

➋
Every time the supplication of the Noble Prophet (sallallahu alayhi wa sallam) was accepted and rain descended,
this is a characteristic possessing a miraculous aspect.
Especially, the coming of rain with full force immediately after the supplication is a blessing of the station of Prophethood.

➌
The Noble Prophet (sallallahu alayhi wa sallam) was endowed with outward beauty and elegance to the highest degree,
alongside his inner virtues and perfections.

➍
Seeking supplication through the person of the Prophet (sallallahu alayhi wa sallam) is the action of Abu Talib,
who remained deprived of the blessing of faith until his death.
The Companions (radi Allahu anhum), who thoroughly understood the teachings of the Messenger of Allah (sallallahu alayhi wa sallam) and were fully aware of the requirements of both tawhid and love for the Messenger (sallallahu alayhi wa sallam),
would always request supplication from the Messenger of Allah (sallallahu alayhi wa sallam).
Instead of making the person of the Noble Prophet (sallallahu alayhi wa sallam) a means (wasilah), they would take his supplication as a means.
After the passing of the Noble Prophet (sallallahu alayhi wa sallam), Umar (radi Allahu anhu) had Abbas (radi Allahu anhu) supplicate and said:
“O Allah! We used to supplicate to You through the means of our Prophet (sallallahu alayhi wa sallam),
and You would grant us rain.
Now we supplicate to You through the means of the uncle of our Prophet (sallallahu alayhi wa sallam),
so grant us water.” (Sahih al-Bukhari, Al-Istisqa’, Chapter: The People Asking the Imam for Rain When They Suffer Drought, Hadith: 1010)
From this, it is understood that Umar (radi Allahu anhu) made the supplication of Abbas (radi Allahu anhu) a means,
not his person; otherwise, if making the person a means was intended, they would have made the Messenger of Allah (sallallahu alayhi wa sallam) a means, whose person is superior to all.

➎
This verse is from the qasidah (ode) of Abu Talib,
which he composed in praise of the Noble Prophet (sallallahu alayhi wa sallam).
Hafiz Ibn Hajar rahimahullah has quoted some parts of this qasidah in Fath al-Bari, Book of Al-Istisqa’, Chapter 3.
And in Sirat Ibn Hisham, this entire lengthy qasidah is present. (Al-Sirah al-Nabawiyyah by Ibn Hisham: 1/309, 318, published by Dar Ihya al-Turath al-Arabi)

Hadith Commentary:
This is a verse of poetry by Abu Talib, the translation of which is: His complexion is fair, he is the protector of orphans and widows, people seek water by virtue of his blessed countenance.

Hadith Commentary:
(1)
By "for the sake of the beautiful countenance" is meant the Prophet’s (sallallahu alayhi wa sallam) supplication (du'a).
This verse is from the qasida of Abu Talib, which consists of one hundred and ten verses, and which he recited in praise of the Messenger of Allah (sallallahu alayhi wa sallam).
(2)
The hadith scholar Ibn Rashid has objected that these hadiths have no connection with the chapter heading; Imam Bukhari (rahimahullah) should have mentioned the hadith of Ibn Mas'ud under this heading, which has already been narrated earlier.
However, this objection is not valid, because in the hadith of Ibn Umar (radi Allahu anhu) it is stated that when I saw the radiant face of the Messenger of Allah (sallallahu alayhi wa sallam) while he was supplicating for rain (du'a al-istisqa), I would often remember the verse of Abu Talib.
From this it is understood that he himself appealed to the Messenger of Allah (sallallahu alayhi wa sallam) for the supplication of istisqa, and at the time of the acceptance of the supplication, the verse of Abu Talib came to mind.
(3)
These hadiths teach the etiquette that if drought occurs, people should appeal to their imam for the supplication of istisqa, and arrange to supplicate together with him.
(Fath al-Bari: 2/638, 639)