Muslim

Hadith Commentary: Benefits and Issues: The tribes of Banu Lihyan, Ri'l, Dhakwaan, and 'Usayyah—these four tribes, in the incident of Bi'r Ma'unah, broke their covenant with the seventy (70) Qurra (reciters of the Qur'an) among the noble Companions (radi Allahu anhum) and martyred them. For this reason, the Prophet (sallallahu alayhi wa sallam) supplicated against them in the Qunut prayer for a month.

Hadith Commentary:
This hadith was not found through the second mentioned chain; however, Muslim has narrated it from Ya'qub, who narrated from Ibn Shihab, who narrated from Salih, who narrated from A'raj.

Hadith Commentary:
➊
The tribes mentioned in the hadith, unlike other Arab tribes, did not become Muslim after warfare and fighting; rather, they accepted Islam promptly.
By "Ansar" is meant the tribes of Aws and Khazraj.
➋
In one hadith it is stated:
Banu Usayyah disobeyed Allah and His Messenger, Ghifar was forgiven by Allah, and the tribe of Aslam was granted the ability to make peace by Allah.
At this point, only the tribe of Quraysh is being praised; the mention of other tribes will come later under a separate heading.

Hadith Commentary:

Some traitors deceitfully martyred several Muslims at Bi’r Ma‘unah. The Prophet (sallallahu alayhi wa sallam) was deeply grieved by this incident, and he invoked curses against them for a month, and also supplicated for the release of the Muslim who was held captive by the disbelievers. The mention here is of that very Qunut.

When Muslims are afflicted by a calamity, it is recommended (mustahabb) to recite Qunut in every prayer, in the last rak‘ah, after bowing (ruku‘).

Hadith Commentary:

(1)
The manner of Abu Hurairah radi Allahu anhu indicates that this entire hadith is considered marfu‘ (attributed to the Prophet sallallahu alayhi wa sallam), because his words are:
“I perform prayer in the manner of the prayer of the Messenger of Allah sallallahu alayhi wa sallam.”
(‘Umdat al-Qari: 4/532)

(2)
Imam Bukhari rahimahullah has brought the hadith of Anas radi Allahu anhu after this hadith to indicate that Qunut Nazilah is not restricted to any one particular prayer. Also, in this hadith, it is mentioned that the Qunut is in the last rak‘ah, but further ahead, in another hadith, it is clarified that the Qunut used to be performed in the standing (qiyam) after the bowing (ruku‘).
(Fath al-Bari: 2/369)

Hadith Commentary:
Here, in the context of mentioning the tribes, the Prophet (sallallahu alayhi wa sallam) mentioned the Quraysh first. This also establishes the superiority of the Quraysh.

Hadith Commentary:
➊
In the Arabic language, "mawla" has several meanings. In this context, it refers to a helper and supporter, meaning that they are supporters of the Messenger of Allah (sallallahu alayhi wa sallam), and Allah and His Messenger are their helpers. In contrast, the disbelievers have no helper.
The statement of Allah, the Exalted, is:
"This is because Allah is the protector of those who believe, and the disbelievers have no protector." ()

➋
Since these tribes were the first to embrace faith, the Messenger of Allah (sallallahu alayhi wa sallam) praised them.
()

Hadith Commentary:
➊
The context of both aforementioned hadiths is extremely excellent, such that listening to them brings delight to the ears and creates attraction in the hearts. In fact, it is a remarkable coincidence that for each tribe, the supplication was made using the letters corresponding to the first letter of that tribe’s name and the letters of its kind.
How could it be otherwise, when these are the words of that praiseworthy personality who does not speak except by revelation?
Undoubtedly, his speech reaches the highest level of eloquence and clarity.
➋
The Messenger of Allah (sallallahu alayhi wa sallam) said:
“Allah the Exalted has granted me concise and comprehensive speech (jawami‘ al-kalim).”
(Sahih Muslim, al-Masajid wa Mawadi‘ al-Salah, Hadith: 1167 (523))
A living example of this is the aforementioned supplicatory phrases.
(Fath al-Bari: 6/665)

1440. Commentary: By this is meant such supplication (dua) that pertains to the Muslims and the Ummah, for example, supplicating for the help of Islam and the Muslims, for steadfastness and success for the mujahideen, or supplicating for deliverance from a widespread epidemic or general calamity, or supplicating against the disbelievers. This is technically referred to as "du'a al-qunut nazilah." It can be recited, as needed, in the last rak‘ah of any of the five obligatory prayers after bowing (ruku‘). The imam should recite the supplication in a loud (jahr) voice, and the followers should say "Ameen." The imam should supplicate according to the situation, and where it is necessary to mention names, he may do so. There is no continuity (perpetual practice) in this du'a al-qunut nazilah.

Hadith Commentary:
➊
Allah Ta’ala says that the affairs of people and the decisions concerning them are solely in My hands.
I do whatever I will.
Whether I grant the disbelievers the ability to repent, or I punish them with death in this world, or I inflict upon them a painful punishment in the Hereafter, all of this is within My authority.

➋
Imam Bukhari rahimahullah has presented this in the Book of Holding Fast (Kitab al-I‘tisam) because if they had certainty of faith, they would have been saved from this accursedness.
This verse is synonymous with another verse; Allah Ta’ala says:
“Indeed, you cannot guide whom you love, but Allah guides whom He wills.” ()
This means that actually granting guidance to the disbelievers is not the responsibility of you (sallallahu alayhi wa sallam); your responsibility is only to guide them, that is, to clarify the meaning and convey it to them—this alone is your (sallallahu alayhi wa sallam) duty.
And Allah knows best.

Hadith Commentary:

The people of the tribe of Ghifar, during the Age of Ignorance (Jahiliyyah), used to steal and plunder the wealth of the pilgrims. After embracing Islam, Allah the Exalted forgave their sins. As for the tribe of ‘Usayyah, they are those who, after making a covenant with the Messenger of Allah (sallallahu alayhi wa sallam), acted treacherously and martyred the people of Bi’r Ma‘unah. The circumstances of the martyrs of Bi’r Ma‘unah have been mentioned in detail at another place.

Hadith Commentary:
The Messenger of Allah (sallallahu alayhi wa sallam) supplicated for the tribe of Ghifar and the tribe of Aslam, asking Allah to grant them good guidance and keep them safe, because these two tribes embraced Islam without any fighting or conflict.

It was well known about the tribe of Ghifar that they used to steal from the pilgrims. The Messenger of Allah (sallallahu alayhi wa sallam) supplicated for their forgiveness so that this accusation would no longer be associated with them in the future and their previous sins would be forgiven.

The people of the tribe of ‘Usayyah had treacherously martyred seventy reciters (qurra) at Bi’r Ma‘unah, which caused the Messenger of Allah (sallallahu alayhi wa sallam) to be deeply grieved, and he continued to supplicate against them for a whole month. Therefore, he said:
“‘Usayyah has disobeyed Allah and His Messenger.”
(‘Umdat al-Qari: 11/261)

Commentary:
Note:
(In the chain of narration, Umar bin Hamzah bin Abdullah bin Umar is a weak narrator, but by being strengthened through the aforementioned hadith of Bukhari, this hadith is authentic.)

Explanation:
1:
In this,
there is a virtue mentioned for the tribe of Aslam
and Ghifar,
while there is censure for the tribe of 'Usayyah.

1079. Commentary: Hafiz Ibn Hajar rahimahullah has explicitly stated that "fa-anzala Allah" is an addition by the narrator, therefore this verse cannot be considered as the reason for stopping the Qunut Nazilah. See: [فتح الباري : 286/8 ، حدیث : 4560 ۔ مزید دیکھیے : فوائد حدیث : 1071]

Benefit:
From this hadith, it is established that Muslims, especially for the weak among them, should continuously supplicate for salvation, and against the enemies of Islam, it is appropriate to supplicate for drought and hardship as a form of curse.

Benefit:
This hadith establishes that it is permissible to praise tribes and families collectively if, on the whole, they are good. The virtues present in a person should be mentioned to the extent that they exist. Excessiveness in praise is prohibited (haram).