Muslim

Chapter of Sahih Bukhari Hadith Number: 6929: «بَابٌ:»
Relevance between the Chapter and the Hadith:
Under this chapter, Imam Bukhari rahimahullah has mentioned three ahadith—from Sayyiduna Anas bin Malik, Umm A’ishah, and Sayyiduna Abdullah bin Umar radi Allahu anhum. The relevance of these three ahadith to the chapter is apparent. However, after mentioning these three ahadith, he only wrote “Chapter” and then included the hadith of Sayyiduna Ibn Mas’ud radi Allahu anhu. In reality, Imam Bukhari rahimahullah did not assign a name to this chapter, rather he left it blank. This is actually a habit of Imam Bukhari rahimahullah: at times, he establishes a chapter on a particular issue and under that chapter he only writes “Chapter” without giving it a name. In fact, in such places, the intention is to clarify that this blank chapter is a part or supplement of the preceding chapter. Therefore, the connection of the hadith of Sayyiduna Ibn Mas’ud radi Allahu anhu with the chapter is as follows, as Allamah ‘Ayni rahimahullah writes:
«وجه ذكر هذا الحديث هنا من حيث إنه ملحق بالباب المترجم الذى فيه ترك النبى صلى الله عليه وسلم قتل ذاك القائل بقوله: السام عليك، وكان هذا من رفقه وصبره على اذي الكفار، والأنبياء عليهم السلام كانوا مأمورين بالصبر، قال الله تعالي: ﴿فَاصْبِرْ كَمَا صَبَرَ أُولُو الْعَزْمِ مِنَ الرُّسُلِ﴾ [الأحقاف : 35] وفى هذا الحديث بيان صبر نبي من الأنبياء الذين أنفع غير منهمز.» [عمدة القاري شرح صحيح البخاري، 123/23]
“The relevance of this hadith to the chapter heading is that this chapter is attached to the previous chapter in which someone said «السام عليك» to the Prophet sallallahu alayhi wa sallam. Thus, this was the gentleness and patience of the Prophet sallallahu alayhi wa sallam despite the harm caused by the disbelievers, and the Prophets alayhimussalam are commanded to be patient, as Allah the Exalted says: ‘Be patient, as the resolute Messengers were patient.’ This hadith is a narration of the patience of a Prophet among the Prophets.”
From these excerpts of Allamah ‘Ayni rahimahullah, it becomes clear that the hadith of Sayyiduna Abdullah bin Mas’ud radi Allahu anhu is connected to the preceding chapter. In this chapter, the objective of Imam Bukhari rahimahullah is to show that the Prophet of Allah endured hardships with patience.
Muhammad Zakariyya Kandhlawi rahimahullah says that the relevance between the chapter and the hadith is difficult, because in the hadith there is no mention of insult (sabb) or slander (ta’n), rather it was a supplication (du’a) in which death was being invoked for the Prophet sallallahu alayhi wa sallam.
«انه لم يوجد ههنا معنى السب والطعن، بل هو دعاء عليه الموت، ولكن على هذا يشكل مطابقة الحديث بترجمة الباب كما لا يخفى.» [الابواب والتراجم 601/6]
The statement of Muhammad Zakariyya Kandhlawi rahimahullah is questionable, because the intention of Imam Bukhari rahimahullah in the chapter heading is not to mention explicitly the insulting of the Prophet sallallahu alayhi wa sallam, but rather, if someone, even in a subtle manner, shows disrespect to the noble status of the Prophet sallallahu alayhi wa sallam, or utters words of insult, then in view of this chapter, the hadith under discussion is entirely relevant. This is because it was the practice of the Jews and Christians to twist their tongues and utter incorrect words. In reality, the Jews and Christians, in their hearts, were using words of death for the Prophet sallallahu alayhi wa sallam, and due to the corruption of their intention, those words of death were, in fact, tantamount to insult and slander against the Prophet sallallahu alayhi wa sallam. Therefore, this is the intended connection between the chapter heading and the hadith.

Hadith Commentary:

Some have said that the Messenger of Allah (sallallahu alayhi wa sallam) narrated this about himself. On the day of Uhud, the polytheists struck his face and head with stones, causing him to bleed profusely, and even one of his teeth was martyred. Yet, he continued to supplicate: "O Allah! Forgive my people, for they do not know."

Subhan Allah! One should learn true national zeal and love from the Prophets, not from the leaders of this era who keep calling out for the nation but do not have even a trace of love for their people in their hearts. They only wish to fill their own homes.

From this hadith, Imam Bukhari rahimahullah derived the purpose of the chapter in this way: when the Prophet (sallallahu alayhi wa sallam) did not even supplicate against the person who had injured him, then how could someone who merely speaks ill through hints and allusions be considered deserving of death?

Hadith Commentary:
(1)
It is explicitly stated in the narrations that the Prophet whose story the Messenger of Allah (sallallahu alayhi wa sallam) related was Prophet Nuh (alayhis salam).
His people would beat him so severely that he would be covered in blood and lose consciousness, and when he regained consciousness, he would say the aforementioned words.
Some scholars are of the opinion that what is meant here is the very person of the Messenger of Allah (sallallahu alayhi wa sallam) himself.
The polytheists pelted him with stones on the day of the Battle of Uhud and wounded his face, yet he continued to supplicate:
“O Allah! Forgive them, for they do not know.”
Some narrations indicate that the Prophet (sallallahu alayhi wa sallam) also used these words on the occasion of the Battle of Hunayn.
(Fath al-Bari: 12/353)
(2)
This heading is the result and completion of the previous one, meaning that the Messenger of Allah (sallallahu alayhi wa sallam) did not take any notice of the Jews’ abusive language due to the expediency of winning their hearts, because those who injured their noble prophets, those prophets did not supplicate for their destruction and ruin, but rather, exercising patience, prayed for them. So how can someone who merely insults with hints and insinuations be killed?
(Fath al-Bari: 12/352)
It should be clear that the noble prophets (alayhim as-salam) have been instructed to be patient in the face of people’s harm, as the Noble Qur’an states:
“So be patient, as those of determination among the messengers were patient, and do not be hasty concerning them.”
(al-Ahqaf 46:35)

Hadith Commentary:

It is said that this is the incident of Prophet Nuh (alayhis salam), but in that case, Imam Bukhari rahimahullah would not have included this hadith in the chapter concerning Bani Isra'il; it is evident that this refers to a prophet from among Bani Isra'il.

Muslims should take admonition from this hadith, especially scholars and religious leaders who fear to convey matters of the religion, even though bearing hardships from people in the path of Allah is the legacy of the prophets.

Hafiz (Ibn Hajar) rahimahullah says:
"And Muslim, after recording this hadith, mentioned the hadith that the Prophet sallallahu alayhi wa sallam said in the incident of Uhud: 'How can a people succeed who have bloodied the face of their Prophet?' So Allah revealed: 'You have no part in the matter' (). And thus Qurtubi said: The Prophet sallallahu alayhi wa sallam is both the narrator and the one about whom it is narrated, as will be mentioned. As for Nawawi, he said: This Prophet about whom the Prophet sallallahu alayhi wa sallam narrated is from the earlier ones, and a similar incident occurred to our Prophet on the Day of Uhud."
(Fath al-Bari)

That is, Imam Muslim rahimahullah, after recording this hadith, wrote that during the incident of Uhud, when the blessed face of the Prophet sallallahu alayhi wa sallam was bloodied, he said: "How can a people succeed who have bloodied the face of their Prophet?" Allah the Exalted then revealed this verse: "O our Prophet! You have not been given authority in this matter," meaning it is near that these very people will attain guidance (as indeed happened later).

Here, Qurtubi rahimahullah said that the narrator and the one about whom it is narrated are both the Prophet sallallahu alayhi wa sallam himself, as if he is narrating this about himself. Imam Nawawi rahimahullah said that the Prophet sallallahu alayhi wa sallam narrated this about a previous prophet, and a similar incident occurred with our noble Prophet sallallahu alayhi wa sallam in the Battle of Uhud.

In any case, many faith-inspiring lessons can be drawn from this hadith.

This is the way of the men of the path (of Allah): they supplicate for good even for their mortal enemies.

Truly, "And none are granted it except those who are patient, and none are granted it except one having a great portion (of good)." (Ha Mim Sajdah: 35)

Hadith Commentary:
1.
From the approach of Imam Bukhari rahimahullah, it appears that this incident pertains to a prophet from the Children of Israel (Bani Isra'il). However, after citing this hadith, Imam Muslim rahimahullah has written that this incident is actually about the Messenger of Allah sallallahu alayhi wa sallam himself; that is, he is both the narrator and the subject of the incident. At the time of the Battle of Uhud, when the disbelievers of Makkah made his face bloodied, he said:
“How can a people ever prosper who have bloodied the face of their prophet and broken his front teeth, while he is calling them towards Allah?”
Allah the Exalted then revealed this verse:
“You have no part in the decision; whether He turns to them in mercy or punishes them; for indeed, they are wrongdoers.”
(, and Sahih Muslim, al-Jihad, Hadith: 4645, 1791)
Imam Nawawi rahimahullah states:
The Messenger of Allah sallallahu alayhi wa sallam narrated an incident of a previous prophet, even though a similar incident occurred to him at the time of the Battle of Uhud.
(Fath al-Bari: 6/637)
2.
From this hadith, it is also understood that hearing abuse and suffering beatings in the course of calling and preaching (da‘wah and tabligh) is the way (sunnah) of the prophets.

Benefits and Issues:
➊ Those who call towards guidance face difficulties, to the extent that even the Prophets endured many hardships.

➋ It is possible that in this hadith, the Prophet being referred to is the Prophet sallallahu alayhi wa sallam himself, and that the incident of Ta’if is being alluded to. And Allah knows best.