Tirmidhi

Commentary:
Explanation:
1:
This is the kunyah of Bara’ ibn Azib radi Allahu anhuma.

2:
Abu Sufyan ibn Harith is the paternal cousin of the Prophet sallallahu alayhi wa sallam. He accepted Islam before the conquest of Makkah. The Prophet sallallahu alayhi wa sallam was heading towards Makkah in the year of its conquest, and during this journey, Abu Sufyan left Makkah and met the Prophet sallallahu alayhi wa sallam on the way, and accepted Islam. Then he participated in the Battle of Hunayn and demonstrated steadfastness.

3:
Such eloquent speech would come from the blessed tongue of the Prophet sallallahu alayhi wa sallam unintentionally and without deliberate intent. Therefore, it is not correct to deduce from this that he used to compose poetry, and how could this be possible when the Qur’an itself testifies that poetry is absolutely not befitting for him. The attribution to Abdul Muttalib is probably because he was a well-known personality among the people. For this reason, the majority of the Arabs used to address the Prophet sallallahu alayhi wa sallam as “son of Abdul Muttalib.” Thus, when Dhamam ibn Tha’labah radi Allahu anhu inquired about the Prophet sallallahu alayhi wa sallam, he asked by saying: (Which of you is the son of Abdul Muttalib?)

Hadith Commentary:

That is, I am truly the Messenger of Allah, and the promise of victory and help that Allah made to me is true; so how could I flee? This is not possible.

Maulana Waheed uz-Zaman rahimahullah has rendered this in poetic form as follows:
I am the Prophet, without doubt or fear,
And I am the son of Abdul Muttalib.

Further details will be mentioned in the circumstances of the Battle of Hunayn, insha Allah ta'ala.

Hadith Commentary:
It is understood that during jihad, assistance may be sought from another person; there is no harm in this. However, regarding the spoils of war (ghanimah), only the owner of the horse will be entitled to a share. Merely holding the reins does not establish entitlement. This act of service will be counted as being in the way of Allah (fi sabilillah). And Allah knows best.

Hadith Commentary:
The mention of the Battle of Hunayn is found in the Noble Qur’an.
﴿وَّيَوْمَ حُنَيْنٍ اِذْ اَعْجَبَتْكُمْ كَثْرَتُكُمْ ﴾ (: al-Tawbah: 25)
That is, in the Battle of Hunayn, your large numbers made you proud and arrogant, the result of which was that your numbers did not benefit you in the least, and the archers of the tribe of Hawazin turned the faces of the general Muslims away (i.e., caused them to retreat).
Later, the steadfastness and bravery of the Noble Messenger (sallallahu alayhi wa sallam) emboldened the hearts of the scattered fighters, and a little courage and bravery changed the entire scene of the battlefield. On this occasion, the Prophet (sallallahu alayhi wa sallam) raised the slogan, “I am the Prophet, there is no lie (in this claim).” Raising such national slogans in the battlefield is not blameworthy.
This is precisely the intent of Imam Bukhari (rahimahullah).

Hadith Commentary:
➊
Expressing bravery and courage through one's words or actions was a custom of the Age of Ignorance (Jahiliyyah).
Furthermore, in that era, people used to take pride in their lineage and ancestry, which Islam has prohibited.
However, in the battlefield, doing so to intimidate the enemy and to boost the morale of one's companions is permissible, as the Messenger of Allah (sallallahu alayhi wa sallam) attributed himself to his grandfather on the occasion of the Battle of Hunayn, who held a high status in bravery and courage. Likewise, Salamah ibn Akwa‘ (radi Allahu anhu) also did the same.

➋
The purpose of Imam al-Bukhari (rahimahullah) is that, although doing so personally is blameworthy, there is no harm in adopting this manner for a great objective, and raising national slogans in the battlefield is not reprehensible.
And Allah knows best.

Hadith Commentary:
In this, there is mention of the white mule of the Prophet (sallallahu alayhi wa sallam); for this reason, the absolute mujtahid, Imam Bukhari (rahimahullah), has brought this hadith here.
From this, it is also understood that in jihad, it is permissible to appropriately mention the bravery of one's forefathers.
The Battle of Hunayn was fought in the month of Shawwal, 8 AH, in defense against the aggressive attacks of the tribes of Hawazin and Thaqif.
The number of enemies was close to four thousand, while the Islamic army consisted of twelve thousand, and due to this abundance in number, the Muslims became heedless of the stages of caution and prudence, the consequence of which had to be faced in the form of retreat. Later, the Muslims quickly regained themselves, and in the end, victory belonged to the Muslims.
Further details will come at their appropriate place.

Hadith Commentary:
➊
Imam Bukhari rahimahullah has mentioned the aforementioned hadith for the purpose that it contains the mention of a white mule. In Sahih Muslim, it is stated that this mule was given to the Prophet sallallahu alayhi wa sallam as a gift by Farwah bin Nufathah.
(Sahih al-Bukhari, al-Jihad wal-Siyar, Hadith 1775)
Some biographers have written that the mule upon which the Prophet sallallahu alayhi wa sallam rode on the day of Hunayn was named Duldul, and it was given to him as a gift by Muqawqis.
And the mule that Farwah presented was named Fiddah.
According to our inclination, the narration of Sahih Muslim is more preponderant and correct, that the aforementioned mule was given by Hazrat Farwah bin Nufathah.
(Fath al-Bari: 6/92)
And Allah knows best.

➋
From this hadith, it is also understood that on the occasion of jihad and fighting, it is permissible to mention the bravery of one's forefathers in an appropriate manner.

Hadith Commentary:
(فَأَقْبَلُوا هُنَالِكَ)
has two meanings.

➊ One is that those young Muslims who had turned their backs on the disbelievers came to you. When these people reached the Messenger of Allah (sallallahu alayhi wa sallam), some of them went on their own way, while others remained there with you. You then re-formed their ranks and launched an attack (carried out an assault).

➋ The second possibility is that, after the Muslims were defeated, the disbelievers came before you and it refers to their attack upon you.

In both cases, it becomes clear that after the setback, the Messenger of Allah (sallallahu alayhi wa sallam) re-formed the ranks of his companions and, dismounting from his riding animal, supplicated to Allah Ta'ala for His help and victory. The mention of this supplication will come in the following ahadith.

Hadith Commentary:
In the battlefield, the Prophet (sallallahu alayhi wa sallam) remained steadfast, and four men stood firm with him. Three were from Banu Hashim, one of whom was Abbas (radi Allahu anhu), who stood in front of the Prophet (sallallahu alayhi wa sallam), and Abu Sufyan (radi Allahu anhu) was holding the reins of his mule. Abdullah bin Mas'ud (radi Allahu anhu) was on his other side.

In the narration of Tirmidhi, it is mentioned that not even a hundred men remained with him. In the narration of Imam Ahmad and Hakim, from Ibn Mas'ud (radi Allahu anhu), it is stated that all the people fled except for eighty (80) men from among the Muhajirun and Ansar who remained with him.

In the narration of Muslim, it is mentioned that the disbelievers surrounded the Prophet (sallallahu alayhi wa sallam), so he dismounted from his mule, then took a handful of dust and threw it at the faces of the disbelievers. There was not a single disbeliever left whose eyes were not filled with dust.

In the end, the disbelievers were defeated and all fled.

The Prophet (sallallahu alayhi wa sallam) said, "Shahitat al-wujuh," meaning, "May their faces be disgraced."

This is also among the great miracles of the Prophet (sallallahu alayhi wa sallam).

Hadith Commentary:
➊
In one narration, it is mentioned that when the Muslims turned their backs and fled, the Messenger of Allah (sallallahu alayhi wa sallam) spurred his mule towards the disbelievers.
Hazrat Abbas (radi Allahu anhu) says that I was holding its reins tightly so that it would not rush swiftly into the ranks of the disbelievers, and Abu Sufyan (radi Allahu anhu) was holding its stirrup.
(Sahih Muslim, Al-Jihad, Hadith: 4612. (1775))

➋
This narration does not contradict the narration of Sahih Bukhari because Abu Sufyan and Hazrat Abbas (radi Allahu anhuma) were holding the reins alternately.
In one narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) dismounted from his mule, supplicated, and sought victory and help from Allah.
His supplication was:
"O Allah! I seek Your help."
Eventually, Allah, the Exalted, granted you victory and the disbelievers fled.
(Sahih Muslim, Al-Jihad, Hadith: 4616. (1776))

Hadith Commentary:
At this delicate moment, you supplicated: “O Allah! Send down Your help.”
According to the narration of Muslim, the disbelievers surrounded you; you dismounted from your mule, then took a handful of dust and threw it at the faces of the disbelievers, saying: “Shāhat al-wujūh (May the faces be disgraced).” Not a single disbeliever remained whose eyes were not filled with dust.
In the end, defeated, they all fled.
The meaning of “Shāhat al-wujūh” is: their faces became evil and turned away.
Qastallani said: This is one of your great miracles.
For a single handful of dust to have such an effect on the eyes of four thousand disbelievers is completely contrary to the norm.
(Maulana Waheed al-Zaman)
The translator says: The courage and bravery of the Prophet (sallallahu alayhi wa sallam) should be understood from this: all his companions fled, arrows were raining down, and yet he remained steadfast in the field on his mule.
At such moments, even the bravest of men lose their footing.
Even if we do not witness any miracle from you, merely reflecting on your noble qualities and praiseworthy character leaves no doubt about your prophethood.
Such bravery, such generosity that you never turned away a supplicant.
If a hundred thousand rupees came, you distributed all of it at once.
You did not keep a single rupee for yourself.
Once, a small amount of gold was left in the house; as soon as you finished the prayer, you went and distributed it, then performed the Sunnah prayers.
Such strength and power that you were intimate with nine wives in a single night.
Such patience and forbearance that when a Bedouin drew his sword and tried to kill you, you overpowered him and forgave him.
A Jewish woman gave you poison, yet you did not punish her.
Such chastity and purity that you never even raised your gaze towards a non-mahram woman.
Can such qualities be found in anyone who is not aided by Allah, a Prophet, and a saint?
Great is the fool who, after reading the pure life of the Prophet (sallallahu alayhi wa sallam), still doubts his prophethood.
It is clear that such a person has nothing to do with reason.
For such comprehensive virtues, refinement, and knowledge to exist in an unlettered, untrained nation is impossible without divine support and the teaching of Allah.
Then what is the reason that Musa, Isa, and Dawud (alayhim as-salam) are Prophets, but Muhammad is not a Prophet?
May Allah grant the People of the Book justice and understanding.
(Waheedi)

Hadith Commentary:
➊
The questioner asked al-Bara’ ibn ‘Azib radi Allahu anhu using the plural form.
This could have given the impression that the Messenger of Allah sallallahu alayhi wa sallam was also among those who fled, so al-Bara’ ibn ‘Azib radi Allahu anhu clarified that the Messenger of Allah sallallahu alayhi wa sallam did not flee.

➋
In another narration, it is mentioned that on the occasion of Hunayn, when the disbelievers surrounded the Messenger of Allah sallallahu alayhi wa sallam, he dismounted from his mule, took a handful of dust, and threw it towards them, so they were all defeated and fled.
(Sahih Muslim, al-Jihad, Hadith 4619. (1777))
In any case, it is not permissible to hold the belief that the Messenger of Allah sallallahu alayhi wa sallam was defeated; there is consensus among all the scholars on this matter.

Hadith Commentary:
Hafiz Sahib states: "And Abu Sufyan bin al-Harith bin Abd al-Muttalib bin Hashim, and he is the cousin of the Prophet sallallahu alayhi wa sallam. His acceptance of Islam occurred before the conquest of Makkah, because he set out to meet the Prophet and encountered him on the way while he (the Prophet) was proceeding towards the conquest of Makkah, so he accepted Islam and his Islam was good. He also went out to the Battle of Hunayn and was among those who remained steadfast (in the battle)."

That is, Abu Sufyan bin al-Harith bin Abd al-Muttalib bin Hashim radi Allahu anhu was the son of the uncle of the Noble Prophet sallallahu alayhi wa sallam. He set out before the conquest of Makkah and met the Prophet sallallahu alayhi wa sallam on the way, whereupon he accepted Islam, and he remained firm during the Battle of Hunayn.

Hadith Commentary:
➊
The victory or defeat of any nation depends on its commander. Hazrat Bara’ bin Azib radi Allahu anhu says: If we fled, what does that matter? Our commander remained firm in his place; he did not flee.
➋
It should be noted that Abdul Muttalib held great respect among the Quraysh and was very brave. On this basis, the Messenger of Allah sallallahu alayhi wa sallam said:
"I am not one to flee; I am the son of a brave man."
➌
Hazrat Abu Sufyan bin Harith radi Allahu anhu was the cousin of the Messenger of Allah sallallahu alayhi wa sallam. He accepted Islam even before the conquest of Makkah and remained steadfast in the Battle of Hunayn, as mentioned at the end of this hadith.
And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Rajal jarad:
A swarm of locusts,
A group or army of locusts.
(2)
Inkashafū:
They scattered or were defeated.
(3)
Ihmarra al-ba’su:
The battle turned red,
Meaning it intensified,
It became severe.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Akhiffā’uhum:
Plural of khafīf,
Hasty,
Impetuous.
(2)
Hussar:
Plural of ḥāsir,
Bareheaded is meant,
Those who did not have defensive weapons.
(3)
Rashaqūhum rashqan:
They shot arrows at them with extreme force.

Benefits and Issues:
Since not everyone fled in the Battle of Hunayn,
especially the commander of the army,
who stood firm against the enemy,
and was advancing,
for this reason, Hazrat Barā’ radi Allahu anhu
did not attach any importance to the fleeing of some Companions, because they too, upon hearing the call, returned to the Prophet sallallahu alayhi wa sallam, and the Prophet sallallahu alayhi wa sallam, instead of attributing himself to his father, attributed himself to Abdul Muttalib,
because he was a well-known and famous personality, and it was widespread among the people that from the descendants of Abdul Muttalib there would be a Prophet,
who would prevail,
and would possess a great status and rank,
in this way, he reminded them,
“I am that very one,
therefore, I will certainly prevail,
I am not one to flee from the battlefield.”

Hadith Commentary:
Benefits and Issues:
From this hadith, it apparently seems that the stampede among the Muslims occurred when they became engaged in collecting the spoils (ghanimah),
whereas this was not the actual situation.
The stampede occurred first,
then the noble Companions (radi Allahu anhum) gathered around the Messenger of Allah (sallallahu alayhi wa sallam) and attacked the enemy,
as a result of which the enemy was defeated and scattered, and the Muslims pursued them,
as has been mentioned in the detailed narrations.