Muslim

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)

Hadith Commentary:

Benefits and Issues:
The blood of menstruation (hayd) is impure, and washing and cleaning it is necessary. An impure (najis) thing must be washed with water; for this, a specific number (count) is not a condition. The removal and cleaning of the impure thing is what is required.

Hadith Commentary:
Vocabulary of the Hadith:
Aghmi,
Ghumī,
Gham:
All these mean that something comes between the sighting.
Clouds,
or dust intervenes.

Benefits and Issues:
➊
In Islam, the beginning and end of Ramadan depend on the sighting of the crescent (ru’yat-e-hilal), not on any science, technology, instruments, or conjecture and analogy, so that it remains easy and convenient for people of every region and every era. This is the purpose of the statement of the Prophet (sallallahu alayhi wa sallam) that we are an unlettered nation; we do not know calculation.

➋
It is not necessary for every individual to see the crescent themselves, such that if someone does not see the crescent, they should not fast, or should not stop fasting until the month completes thirty days. Nor does it mean that fasting will begin immediately upon sighting the crescent, or end immediately upon sighting it. The fast will begin with the pre-dawn meal (suhoor) and end with sunset.

➌
According to the majority (jumhur), if the crescent is not sighted, whether due to clouds or clear sky, in both cases the month of Sha’ban will be counted as thirty days. According to the Hanbalis, if the sky is clear, the ruling is the same, but if the sky is cloudy or dusty, then the Hanbalis have three opinions:
1. Fasting is obligatory as Ramadan.
2. No obligatory or voluntary fast is permissible, except for making up missed fasts (qada’), expiation (kaffarah), vow (nadhar), or if it is according to one’s habit, then it is permissible. This is also the opinion of Imam Shafi’i rahimahullah, and Imam Abu Hanifah rahimahullah. According to Imam Malik rahimahullah, it cannot be kept as Ramadan, but it is permissible otherwise.
3. It depends on the opinion of the ruler (imam) of the time; if the imam fasts, then the people should fast, and if the imam does not fast, then the people should not fast.

➍
According to the majority, for fasting, the sighting of one pious and trustworthy person is sufficient. However, according to Imam Malik rahimahullah, the sighting of two people will be considered. One opinion of Imam Abu Hanifah rahimahullah is the same as the majority, but the well-known and famous opinion is that if the sky is cloudy, then the testimony of one person is sufficient, but if the sky is clear and transparent, then so many people should testify that certainty is achieved from their report. However, this distinction is not mentioned in the hadith.

➎
If a person, for example, starts fasting one or two days earlier in Saudi Arabia and then comes to Pakistan in the last days, and his fasts become thirty, but the crescent has not been sighted in Pakistan, then according to some scholars, he must fast with the people of Pakistan, because the crescent has not been sighted there. And the statement of the Prophet (sallallahu alayhi wa sallam) is: (As-sawm yawma tasūmūn wal-fitr yawma tufṭirūn) — The day the people fast is the day of fasting, and the day the people celebrate Eid is the day of Eid. And it is clear that this hadith pertains to the person who was with the people at both the beginning and the end. And the month does not exceed thirty days, and fasting is for one month. However, he should not eat openly on that day, or he may keep a voluntary fast. If he started fasting in Pakistan and then went to Saudi Arabia, and there Eid was declared when he had only fasted twenty-eight days, then he will celebrate Eid there and later complete the fasts according to their count.

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.

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).