Part of Sahih Al-Bukhari
· Lesson 44 of 113
Summary of Sahih Al-Bukhari | Episode (44) | A continuation of the Book of the Two Eids, then the Book of Witr and the Book of Rainfall
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Transcript
Machine translation — may contain errors
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In the name of Allah, the Most Gracious, the Most Merciful.
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Ifadah Center
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for Humanities Studies and Research
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presents
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Abridged Sahih al-Bukhari
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Chapter: Going out to the prayer ground (musalla) without a pulpit
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Narrated Abu Sa'id al-Khudri, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, used to go out on the days of Fitr and Adha to the musalla.
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The first thing he would begin with was the prayer.
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Then he would turn away,
0:37
and stand facing the people,
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while the people remained seated in their rows.
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He would admonish them, advise them, and give them commands.
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If he intended to dispatch a military expedition, he would do so,
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or if he wished to command something else, he would issue that command.
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Then he would depart.
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Abu Sa'id said:
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The people continued to follow this practice,
0:59
until I went out with Marwan,
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who was the governor of Medina,
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on an occasion of Adha or Fitr.
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When we arrived at the musalla,
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there was a pulpit built by Kathir Ibn al-Salt.
1:12
Marwan intended to ascend it before praying.
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I pulled his garment,
1:19
and he pulled me back.
1:20
He ascended,
1:22
and delivered the sermon before the prayer.
1:24
I said to him,
1:26
"You have changed [the Sunnah], by Allah!"
1:28
He replied,
1:29
"O Abu Sa'id,
1:31
what you know has passed away."
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I said,
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"What I know is, by Allah, better than what I do not know."
1:39
He said,
1:40
"The people would not sit for us after the prayer,
1:44
so I placed it before the prayer."
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Commentary on the hadith:
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"Used to" (kana)
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denotes continuity and constancy.
1:55
"To the musalla"
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refers to a well-known place in Medina,
1:59
located one thousand cubits from the gate of the mosque.
2:03
"The first thing he would begin with"
2:05
means among the deeds of the day of Adha.
2:08
"He would depart"
2:09
means from the prayer.
2:11
"Facing the people"
2:12
means turning toward them.
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"He would admonish them"
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means he would warn them of the consequences of their affairs.
2:19
"Advise them"
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refers to their duties toward others,
2:22
so that they might offer them sincere counsel.
2:24
"Give them commands"
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refers to matters of the lawful and the prohibited.
2:28
"If he intended to dispatch a military expedition, he would do so"
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means he would single out a group from the others
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to send them on a military campaign.
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"Marwan"
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is Ibn al-Hakam.
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Mu'awiyah, may Allah be pleased with him,
2:40
had appointed him as governor of Medina.
2:43
"Intended to ascend it"
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means he wanted to climb the pulpit to deliver the sermon.
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"I pulled his garment"
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means I held onto his garment
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to prevent him from ascending the pulpit for the sermon.
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"He ascended"
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means he climbed it.
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Benefits of the hadith:
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The hadith indicates that the Messenger of Allah, peace and blessings of Allah be upon him,
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used to deliver the sermon at the musalla during the two Eids
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while standing,
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and there was no pulpit in the musalla during his time.
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It contains the legitimacy of enjoining good
3:16
and forbidding evil.
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It also contains the permissibility of changing [a wrong] with one's hand
3:20
for those who are able.
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The hadith indicates that the time for the Eid prayer is
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before the sermon,
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which is the Sunnah of the Rightly Guided Caliphs.
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It is also part of the Sunnah to perform the two Eid prayers at the musalla.
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It shows the permissibility of a scholar acting contrary to what is preferred (the better way),
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because Abu Sa'id, may Allah be pleased with him, attended the sermon and did not leave.
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The hadith contains an indication to discard practices that contradict the text.
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Chapter: Walking and riding to the Eid prayer,
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and praying before the sermon without adhan or iqamah.
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Narrated Ibn 'Umar, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, Abu Bakr, and 'Umar, may Allah be pleased with them both,
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used to pray the two Eids before the sermon.
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Narrated Jabir Ibn 'Abdullah, who said:
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The Prophet, peace and blessings of Allah be upon him, stood up on the day of Fitr and prayed.
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He began with the prayer, then delivered the sermon.
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When he finished, he descended and went to the women to remind them,
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while leaning on the hand of Bilal.
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Bilal was spreading his garment for the women to cast their charity into it.
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Commentary on the hadith:
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"Used to" (kana) denotes continuity and constancy.
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"Remind them" means he admonished them.
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"Leaning" means he was supporting himself.
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"Bilal was spreading his garment"
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means he spread it to collect the charity in it.
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"Cast into it" means he was throwing into it.
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Benefits of the hadith:
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The hadith indicates the authority of the Sunnah of the two Sheikhs (Abu Bakr and 'Umar) among the Rightly Guided Caliphs.
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It shows the eagerness of the Companions, may Allah be pleased with them, to follow the guidance of the Prophet, peace and blessings of Allah be upon him.
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It indicates that women are the counterparts of men,
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and they have a share in receiving admonition and seeking knowledge.
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It contains the legitimacy of dedicating a portion of the sermon to women for their benefit.
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It highlights the virtue of charity,
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and the permissibility of women giving charity from their own wealth without the husband's permission.
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Narrated 'Ata':
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That Ibn 'Abbas sent word to Ibn al-Zubayr at the beginning of his reign,
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saying that there was no adhan for the prayer on the day of Fitr,
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and that the sermon was only after the prayer.
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Narrated Ibn 'Abbas and Jabir Ibn 'Abdullah, who said:
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There was no adhan on the day of Fitr nor on the day of Adha.
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Commentary on the hadith:
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"Sent word to Ibn al-Zubayr"
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refers to 'Abdullah Ibn al-Zubayr, may Allah be pleased with them both.
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"At the beginning of his reign"
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means Ibn al-Zubayr was pledged allegiance as Caliph in the year sixty-four after the Hijrah,
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after the death of Yazid Ibn Mu'awiyah.
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"There was no adhan"
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means there was neither a call to prayer nor an iqamah.
6:29
Benefits of the hadith:
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One learns from the hadith
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that the era of the Prophet, peace and blessings of Allah be upon him,
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is the standard for guidance and correctness.
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It shows that the foundation of acts of worship is based on following the established precedent (tawqif) and imitation.
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Chapter: What is disliked regarding carrying weapons on the day of Eid and in the Sacred Precinct (Haram).
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Narrated Sa'id Ibn Jubayr, who said:
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I was with Ibn 'Umar when the tip of a spear struck the sole of his foot,
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and his foot stuck to the stirrup.
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I dismounted and pulled it out, and this was in Mina.
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News of this reached al-Hajjaj,
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who came to visit him.
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Al-Hajjaj said,
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"If only we knew who struck you."
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Ibn 'Umar replied,
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"You are the one who struck me."
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He asked, "How so?"
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He said, "You carried weapons on a day when they were not to be carried,
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and you brought weapons into the Sacred Precinct,
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whereas weapons were not to be brought into the Sacred Precinct."
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Commentary on the hadith:
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"Tip of a spear"
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is the iron head of the spear.
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"Sole of his foot"
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refers to the bottom and the soft part of the underside of the foot.
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"His foot stuck to the stirrup"
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refers to the stirrup of the saddle,
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which is made of iron.
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"I pulled it out"
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means I removed the spearhead.
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"Visit him"
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refers to visiting the sick.
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Benefits of the hadith:
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The hadith attributes an action to the one who ordered it,
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if that action resulted from his command.
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It shows that Mina is part of the Sacred Precinct.
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It contains the prohibition of carrying weapons in the Sacred Precinct,
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due to the security that Allah has established
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for the community of Muslims therein.
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The hadith indicates that
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carrying weapons in public gatherings
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where there is no need for war
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is disliked,
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because of the fear of harm
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and injury during the crowding of people.
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It also shows that when a Companion says,
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"It used to be done such and such,"
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in the passive voice,
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it carries the ruling of being attributed to the Prophet (marfu').
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Chapter: The virtue of deeds
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during the days of Tashriq.
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Narrated Ibn 'Abbas,
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from the Prophet, peace and blessings of Allah be upon him,
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that he said:
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"There is no deed performed in any days better than in these."
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They asked,
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"Not even jihad?"
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He said,
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"Not even jihad,
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except for a man who went out risking his life and wealth,
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and did not return with anything."
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Commentary on the hadith:
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Chapter: The virtue of deeds during the days of Tashriq.
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They were called the days of Tashriq
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because the meat of the sacrificial animals used to be dried (tushraq) in the sun in Mina.
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Other reasons have also been mentioned.
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"In these"
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refers to the ten days of Dhu al-Hijjah.
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"Risking"
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means he struggles against the enemy with his life, his weapon, and his horse,
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not knowing whether he will survive the killing or not.
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Among the benefits of the hadith:
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The hadith emphasizes the greatness of jihad and the varying degrees of its merit.
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It shows that the ultimate goal therein
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is the sacrifice of one's soul for the sake of Allah.
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It also indicates that some times are superior to others,
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just as some places are superior to others.
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This includes the superiority of the first ten days of Dhu al-Hijjah over all other days of the year.
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Chapter: Takbir during the days of Mina.
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And when one sets out for Arafah.
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On the authority of Muhammad Ibn Abi Bakr al-Thaqafi, who said:
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I asked Anas Ibn Malik,
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while we were traveling from Mina to Arafat,
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about the Talbiyah.
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"How did you use to do it with the Prophet, peace be upon him?"
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He said:
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"The one who recited the Talbiyah would do so, and he was not rebuked for it."
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"And the one who recited the Takbir would do so, and he was not rebuked for it."
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Commentary on the hadith:
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"Traveling" (ghadiyan)
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means setting out.
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Among the benefits of the hadith:
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The hadith demonstrates the eagerness of the Tabi'un to follow the guidance of the Prophet, peace be upon him.
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It shows that the Companions, may Allah be pleased with them,
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were the ones who transmitted his guidance, peace be upon him.
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It clarifies the merit and timing of the Talbiyah.
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It clarifies the merit of the Takbir during the days of Tashriq.
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The hadith indicates that there is no room for objection in matters of diversity (in permissible acts).
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Chapter: Slaughtering and sacrificing on the Day of Sacrifice at the prayer ground (Musalla).
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On the authority of Ibn Umar, may Allah be pleased with them both, who said:
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The Messenger of Allah, peace be upon him, used to slaughter and sacrifice at the Musalla.
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Commentary on the hadith:
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"Used to" (kana) denotes continuity and persistence.
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"Slaughter and sacrifice" (yadhbahu wa yanharu):
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The Sunnah for camels is *nahr* (piercing the lower neck).
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For sheep, it is *dhabh* (slaughtering at the throat).
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Cows are treated like sheep.
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It has been said:
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One may choose between *dhabh* and *nahr* for cows.
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"At the Musalla":
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Slaughtering at the Musalla is to announce that the Imam has performed the sacrifice,
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so that the people may follow suit in their own slaughtering.
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Also, because the sacrifice is a public ritual of the community,
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and displaying it is better,
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as it revives the Sunnah associated with it.
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Among the benefits of the hadith:
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It is derived from the hadith that
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since the actions of the Eid and congregational prayers are led by the Imam,
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it is necessary for him to be the first to perform them,
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and the people follow him.
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It clarifies the method of sacrifice,
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which is *dhabh* and *nahr*.
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*Dhabh* is for sheep,
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and *nahr* is for camels.
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The hadith indicates that teaching by example is more effective on the soul.
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Chapter: The speech of the Imam and the people during the Eid sermon.
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And if the Imam is asked about something while he is delivering the sermon.
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On the authority of Jundub Ibn Sufyan al-Bajali, who said:
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In one narration:
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The Prophet, peace be upon him, prayed on the Day of Sacrifice,
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then he delivered a sermon,
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then he slaughtered.
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"We offered a sacrifice with the Messenger of Allah, peace be upon him, one day,
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and some people had slaughtered their sacrifices before the prayer.
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When he turned away,
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the Prophet, peace be upon him, saw that they had slaughtered before the prayer,
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so he said:
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'Whoever has slaughtered before the prayer,
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let him slaughter another in its place.'
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'And whoever has not yet slaughtered until we prayed,
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let him slaughter in the name of Allah.'"
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Commentary on the hadith:
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"Slaughtered their sacrifices" (dhabbahu dahayahum):
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The plural of *udhiyah* (sacrifice).
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Among the benefits of the hadith:
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Mentioning the name of Allah over the sacrificial animal.
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It shows that the time for the sacrifice is fixed by the Shari'ah.
14:00
It shows that whoever slaughters before the prayer, it does not count.
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Whoever hastens something before its due time is deprived of its reward.
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It shows the legitimacy of enjoining good and forbidding evil using collective and general phrasing.
14:18
Chapter: Whoever takes a different route when returning on the day of Eid.
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On the authority of Jabir Ibn Abdullah, may Allah be pleased with them both, who said:
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When it was the day of Eid, the Prophet, peace be upon him,
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would take a different route.
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Commentary on the hadith:
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"Took a different route" (khalafa al-tariq):
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Meaning he would return by a path other than the one he took to the Musalla.
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The wisdom behind this:
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So that both paths may bear witness for him,
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as well as the humans and jinn residing along both paths.
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To increase the number of steps taken.
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To manifest the rituals of Islam on both paths.
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To be cautious against the plots of the hypocrites and the Jews.
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To fulfill the needs of those along that path.
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Other reasons for this wisdom have also been mentioned.
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Among the benefits of the hadith:
15:11
It is derived from the hadith that
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it is recommended to take a different route on the day of Eid when going to the Musalla and returning from it.
15:20
There are great benefits in this, as mentioned by the commentators.
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Book of Witr.
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Chapter: What has been narrated regarding Witr.
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On the authority of Nafi':
15:35
That Abdullah Ibn Umar used to say the taslim between the one rak'ah and the two rak'ahs in Witr,
15:41
until he would attend to some of his needs.
15:45
Commentary on the hadith:
15:48
"Say the taslim between the one rak'ah"
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meaning the last one,
15:52
"and the two rak'ahs,"
15:53
meaning the ones before the last rak'ah.
15:57
Among the benefits of the hadith:
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It is derived from the hadith that
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the action of a Companion, in matters that cannot be determined by personal opinion,
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carries the status of a *marfu'* (attributed to the Prophet).
16:08
The report indicates the separation between the two rak'ahs and the Witr with a taslim.
16:16
Chapter: The times of Witr.
16:19
On the authority of Anas Ibn Sirin, who said:
16:21
I said to Ibn Umar:
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"What do you say about the two rak'ahs before the morning prayer?
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Should I lengthen the recitation in them?"
16:30
He said:
16:31
"The Prophet, peace be upon him, used to pray at night in pairs of two,
16:37
and he would perform Witr with one rak'ah,
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and he would pray the two rak'ahs before the morning prayer."
16:43
"And it is as if the Adhan is in my ears."
16:46
Commentary on the hadith:
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"What do you say?" (ara'ayta):
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Meaning, "Inform me."
16:52
"Before the morning prayer" (ghadah):
16:54
Meaning the Fajr prayer.
16:57
"And it is as if the Adhan is in my ears":
16:59
Meaning the Iqamah.
17:01
The intent is:
17:02
He would recite briefly in the two rak'ahs of Fajr.
17:06
Among the benefits of the hadith:
17:09
It is derived from the hadith that
17:11
night prayer is performed in pairs of two.
17:15
It emphasizes praying two rak'ahs before the Fajr prayer,
17:20
and reciting briefly in them.
17:25
On the authority of Aisha, who said:
17:27
"The Messenger of Allah, peace be upon him, performed Witr at all times of the night,
17:32
and his Witr would end at the time of *sahar* (the last part of the night)."
17:35
Commentary on the hadith:
17:39
"And his Witr would end at the time of *sahar*":
17:41
Meaning that his final practice, peace be upon him,
17:45
was that he would delay the Witr until the end of the night.
17:49
Among the benefits of the hadith:
17:53
The hadith indicates that Witr can be performed at any time of the night.
17:58
The hadith encourages performing Witr at the end of the night
18:01
for those who are strong enough to do so,
18:03
and whose habit is not to be overcome by sleep.
18:09
Chapter: Witr while traveling.
18:12
On the authority of Ibn Umar, who said:
18:14
The Prophet, peace be upon him, used to pray while traveling on his mount,
18:20
wherever it faced, gesturing with his head,
18:24
for night prayers, excluding the obligatory ones.
18:27
And he would perform Witr on his mount.
18:30
Commentary on the hadith:
18:33
"Used to" (kana) denotes continuity and persistence.
18:37
"On his mount":
18:39
Meaning his camel, upon which his belongings were carried.
18:42
"Wherever it faced":
18:44
Meaning the direction his mount was traveling.
18:47
"Gesturing" (yumi'u):
18:48
*Ima'* (gesturing)
18:49
is signaling with one's limbs,
18:51
such as the head, hands, eyes, or eyebrows.
18:55
The intent here is the head.
18:57
Among the benefits of the hadith:
19:01
It is derived from the hadith that
19:03
the conditions for voluntary prayer are lighter than the conditions for obligatory prayers.
19:08
It permits performing voluntary prayer on a mount,
19:12
regardless of the direction it faces.
19:16
Chapter: Qunut before and after bowing.
19:20
On the authority of Anas, who said:
19:22
The Prophet, peace be upon him, sent a group from the tribe of Sulaym to the tribe of 'Amir, numbering seventy.
19:31
In one narration:
19:32
The Prophet, peace be upon him, was approached by [the tribes of] Ri'l, Dhakwan,
19:37
'Usayyah, and Banu Lihyan.
19:40
They claimed that they had accepted Islam,
19:43
and they asked him for help against their enemies.
19:46
So the Prophet, peace be upon him, sent seventy of the Ansar to help them.
19:51
Anas said:
19:53
"We used to call them 'the Readers' (al-Qurra').
19:56
They would gather firewood during the day and pray at night."
20:00
They set out with them until they reached Bi'r Ma'unah.
20:04
When they arrived,
20:06
my uncle said to them:
20:08
"I will go ahead of you.
20:10
If they grant me safety so that I may convey the message of the Messenger of Allah, peace be upon him, [it is well].
20:16
Otherwise, you will be near me."
20:19
He went ahead,
20:20
and they granted him safety.
20:22
While he was speaking to them about the Prophet, peace be upon him,
20:27
they signaled to a man among them,
20:30
who stabbed him and pierced him through.
20:32
He said:
20:34
"Allah is the Greatest!
20:35
By the Lord of the Ka'bah, I have succeeded!"
20:38
Then they turned upon the rest of his companions
20:41
So they killed them.
20:42
Except for a lame man.
20:44
He climbed the mountain.
20:46
Then Gabriel, peace be upon him, informed the Prophet, peace and blessings of Allah be upon him,
20:51
that they had met their Lord.
20:54
So He was pleased with them and made them pleased.
20:57
We used to recite:
20:59
"Convey to our people
21:00
that we have met our Lord,
21:02
and He is pleased with us and has made us pleased."
21:06
In one narration:
21:07
"And He is pleased with us, and we are pleased with Him."
21:10
Then it was later abrogated.
21:13
He invoked [Allah] against them for forty mornings.
21:16
In one narration:
21:18
The Messenger of Allah, peace and blessings of Allah be upon him, performed Qunut for a month when the reciters were killed.
21:24
I never saw the Messenger of Allah, peace and blessings of Allah be upon him,
21:27
grieve as intensely as he did then.
21:31
In one narration:
21:32
There was a treaty between them and the Prophet, peace and blessings of Allah be upon him.
21:38
I never saw him feel as aggrieved toward anyone as he did toward them.
21:43
[He invoked against] Ri'l and Dhakwan,
21:45
and Banu Lihyan and Banu 'Usayya,
21:48
who disobeyed Allah and His Messenger, peace and blessings of Allah be upon him.
21:53
In one narration:
21:55
The leader of the polytheists was 'Amir ibn al-Tufayl.
21:59
He was given a choice between three options.
22:02
He said:
22:03
"You take the people of the plains, and I take the people of the cities,"
22:07
"or I will be your successor,"
22:09
"or I will attack you with the people of Ghatafan, a thousand and a thousand."
22:14
Then 'Amir was struck by a plague in the house of so-and-so's mother.
22:17
He said:
22:18
"A swelling like the swelling of a young camel,
22:21
in the house of a woman from the family of so-and-so."
22:24
"Bring me my horse."
22:26
So he died on the back of his horse.
22:29
Then Haram, the brother of Umm Sulaym, set out,
22:32
along with a lame man and a man from the tribe of so-and-so.
22:37
Commentary on the hadith:
22:40
Regarding the seventy reciters,
22:43
who were from the Ansar.
22:45
My maternal uncle said to them—
22:47
meaning Haram ibn Milhan, may Allah be pleased with him—
22:51
"I will go ahead of you,"
22:52
meaning: I will precede you to them.
22:55
"If they grant me safety,"
22:57
meaning: if they grant me security from being killed or captured.
23:00
Or they signaled—
23:02
meaning: they made a gesture from which it was understood that they would kill him.
23:06
So he stabbed him and pierced him through,
23:08
meaning: until the tip of the spear came out from the other side.
23:13
"I have succeeded, by the Lord of the Ka'bah!"
23:15
meaning: rejoicing in martyrdom.
23:17
Then they turned upon them,
23:19
meaning: they attacked them.
23:21
Then Gabriel, peace be upon him, informed the Prophet, peace and blessings of Allah be upon him,
23:26
that they had met their Lord,
23:28
meaning: they were killed as martyrs.
23:30
So He was pleased with them and made them pleased,
23:33
meaning: with the stations prepared for the martyrs.
23:37
Then it was later abrogated,
23:39
meaning: the recitation [of that verse] was abrogated.
23:41
He invoked [Allah] against them for forty mornings,
23:44
meaning: he performed Qunut against them.
23:47
From the benefits of the hadith:
23:50
It is derived from the hadith:
23:52
The clarification of the virtue of calling to Allah the Almighty.
23:56
And the virtue of the bearers of the Qur'an and its teachers.
23:59
It contains the permissibility of traveling to the lands of the enemy for a valid interest.
24:04
It contains the legitimacy of rejoicing in martyrdom in the path of Allah the Almighty.
24:09
It contains the permissibility of invoking [Allah] against a specific polytheist.
24:15
On the authority of Anas ibn Malik, he said:
24:18
The Qunut was in the Maghrib and Fajr prayers.
24:22
And the commentary on the hadith:
24:26
"The Qunut" means the supplication of Qunut.
24:30
From the benefits of the hadith:
24:33
It is derived from the hadith:
24:35
The legitimacy of Qunut in the obligatory prayers.
24:39
It contains the legitimacy of Qunut during calamities.
24:47
Book of Rain-Seeking (Istisqa').
24:51
Chapter on Rain-Seeking.
24:53
And the departure of the Prophet, peace and blessings of Allah be upon him, for rain-seeking.
24:59
On the authority of 'Abdullah ibn Zayd al-Ansari, he said:
25:03
I saw the Prophet, peace and blessings of Allah be upon him, on the day he went out to seek rain.
25:08
In one narration: standing.
25:11
He said: He turned his back to the people,
25:15
and faced the Qiblah, supplicating.
25:18
In one narration: toward the prayer ground.
25:21
Then he turned his cloak inside out.
25:23
Then he prayed two rak'ahs for us,
25:26
in which he recited aloud.
25:29
In one narration:
25:30
"So give us rain."
25:32
Commentary on the hadith:
25:36
"He turned his back to the people and faced the Qiblah, supplicating,"
25:40
meaning: he placed his back toward the people,
25:42
in order to face the Qiblah.
25:44
"Then he turned his cloak inside out,"
25:47
it is said: he makes the top part the bottom part,
25:50
and he places the side that was on his right shoulder onto his left shoulder,
25:55
and the one that was on his left shoulder onto his right shoulder.
25:59
And it is said: he makes the inside the outside and the outside the inside.
26:05
From the benefits of the hadith:
26:09
It is derived from the hadith that among the Sunnahs of rain-seeking are:
26:13
Facing the Qiblah,
26:15
turning the cloak,
26:17
and reciting aloud in the prayer.
26:20
It contains that the rain-seeking prayer is a prayer of hope,
26:24
just as the eclipse prayer is a prayer of awe.
26:29
Regarding the supplication of the Prophet, peace and blessings of Allah be upon him:
26:33
"Make them years like the years of Joseph."
26:38
On the authority of Masruq, he said:
26:40
While a man was speaking in Kindah,
26:43
he said:
26:44
"Smoke will come on the Day of Resurrection,
26:47
and it will seize the hearing and sight of the hypocrites,
26:51
[while] it will affect the believer like a cold."
26:55
We were alarmed.
26:56
So I came to Ibn Mas'ud, and he was reclining,
27:00
so he became angry and sat up.
27:02
He said:
27:03
"Whoever knows something, let him speak,
27:05
and whoever does not know, let him say 'Allah knows best,'
27:09
for it is part of knowledge to say about what one does not know, 'I do not know,'
27:14
for Allah said to His Prophet, peace and blessings of Allah be upon him:
27:19
“Say (O Muhammad, unto mankind): I ask of you no fee for this, and I am no simulating.” (38:86)
27:25
In one narration:
27:27
"And I will tell you about the smoke.
27:30
Indeed, the Quraysh were slow to accept Islam."
27:33
In one narration:
27:34
"They denied him and resisted him."
27:37
And in one narration:
27:39
"When he saw the people turning away,
27:42
the Prophet, peace and blessings of Allah be upon him, invoked [Allah] against them, saying:
27:47
'O Allah, help me against them with seven [years] like the seven of Joseph.'"
27:52
So a year of drought seized them until they perished in it,
27:56
and they ate carrion and bones.
27:58
A man would see between the sky and the earth something like smoke.
28:04
So Abu Sufyan came to him and said:
28:07
"O Muhammad, you came to command us to maintain ties of kinship."
28:11
In one narration:
28:13
"You command the obedience of Allah and the maintaining of ties of kinship,
28:17
and your people have perished, so invoke Allah."
28:21
In one narration:
28:22
"Seek rain from Allah for Mudar,
28:24
for it has perished."
28:27
He said: "For Mudar? You are indeed bold."
28:31
So he sought rain for them, and they were given rain.
28:34
Then he recited:
28:35
﴾ Then watch for the day when the sky will bring a visible smoke. ﴿
28:40
up to His saying: "returning."
28:44
Will the punishment of the Hereafter be averted from them when it comes?
28:48
Then they returned to their disbelief.
28:51
In one narration:
28:53
"When prosperity reached them,
28:55
they returned to their state [before] prosperity reached them."
29:00
That is His saying, the Almighty:
29:03
“On the day when We shall seize them with the greater seizure, (then) in truth We shall punish.” (44:16)
29:06
On the day of Badr.
29:08
He added in one narration:
29:10
The Messenger of Allah, peace and blessings of Allah be upon him, invoked [Allah],
29:13
and they were given rain.
29:15
So it poured upon them for seven [days].
29:18
The people complained about the excess of rain.
29:20
He said:
29:22
"O Allah, around us and not upon us."
29:25
So the clouds drifted away from over his head,
29:28
and the people around them were given rain.
29:31
And "the inevitable" [refers to] the day of Badr.
29:34
Alif Lam Mim.
29:37
The Romans have been defeated.
29:38
Up to: "they will overcome."
29:41
And the Romans [event] has passed.
29:43
In one narration:
29:45
The smoke has passed,
29:47
and the assault, and the inevitable,
29:49
and [the surahs of] al-Qamar and al-Rum.
29:51
Commentary on the hadith:
29:55
"In Kindah":
29:56
A well-known tribe.
29:58
It is possible that it is a place in Kufa.
30:01
"And it will seize the hearing and sight of the hypocrites,"
30:05
meaning: due to its intensity.
30:07
"It will affect the believer like a cold,"
30:10
meaning: it will afflict him lightly, like the symptoms of a cold.
30:14
"We were alarmed":
30:15
Alarm is intense fear.
30:18
"I do not ask of you for it any payment,"
30:21
meaning: for calling you [to the truth].
30:24
“Say (O Muhammad, unto mankind): I ask of you no fee for this, and I am no simulating.” (38:86)
30:27
meaning: I do not claim a matter that is not mine,
30:29
nor do I follow what I have no knowledge of.
30:32
I do not follow except what is revealed to me.
30:35
"They were slow to accept Islam,"
30:37
meaning: they were delayed in their Islam.
30:40
"O Allah, help me against them with seven [years] like the seven of Joseph,"
30:45
meaning: seven years of hardship and drought.
30:48
"So a year of drought seized them,"
30:50
meaning: drought, barrenness, and famine.
30:54
"Until they perished in it,"
30:56
Meaning, due to the intensity of their need.
30:58
The man will see what is between the heaven and the earth as if it were smoke.
31:03
Meaning, due to the intensity of their hunger.
31:05
"So watch for..."
31:07
Meaning, await the punishment coming upon them.
31:09
For it has drawn near and its time has arrived.
31:12
Then they returned to their disbelief.
31:14
Meaning, after the distress was lifted.
31:17
They remained defiant toward him.
31:19
Meaning, they manifested disobedience and did not abandon polytheism.
31:22
And "the inevitable" refers to the day of Badr.
31:25
The "inevitable" here means death.
31:27
The intended meaning is the slaughter that befell them on the day of Badr.
31:31
As for the Romans, that has already passed.
31:33
Meaning, the fighting between the Persians and the Romans.
31:35
And what transpired between them.
31:38
Among the benefits of the hadith.
31:41
It is derived from the hadith.
31:43
That the Companions were the most knowledgeable of people regarding the religion.
31:47
It also contains a prohibition against speaking about the religion of Allah, the Almighty and Majestic, without knowledge.
31:52
And that it is incumbent upon a person, if asked about a matter they do not know,
31:56
To say, "I do not know."
31:59
It also contains the obligation of referring back to the people of knowledge.
32:02
It also demonstrates the perfection of the compassion of the Prophet, peace and blessings of Allah be upon him,
32:07
Toward his kin and his Ummah.
32:09
The hadith also clarifies the intensity of the horrors of the Day of Resurrection for the disbeliever.
32:15
It also contains an encouragement to maintain ties of kinship.
32:18
For it is among the teachings of Islam.
32:20
It also clarifies that the polytheists knew the truthfulness of the Prophet, peace and blessings of Allah be upon him, and what he brought.
32:28
That is why they asked him to pray for the removal of the affliction.
32:32
It also shows that just as it is prescribed to pray for rain for the believers,
32:37
So too is it prescribed to pray for drought against the disbelievers.
32:41
Because it serves to weaken them.
32:43
And it is a benefit to the Muslims.
32:45
It also permits praying for the removal of affliction from all people.
32:50
And that this does not contradict being pleased with Allah’s decree.