Azami 2843

Bukhari related it in tafsir (4560), and Muslim in the Book of Mosques (675), both of them through Ibn Shihab, from Saeed bin Musayab and Abu Salama bin Abdul-Rahman, from Abu Hurairah, and he mentioned the hadith, the wording being Muslim's. As for Bukhari, he abridged it and did not name in his narrations "Lihyan, Ril, Zakwan, and Usayya," but rather said, "O Allah, curse so-and-so and so-and-so," referring to tribes of the Arabs, until Allah revealed the verse, which he then mentioned.Except that Muslim made the revelation of the verse appear disconnected, for he related it through Yunus bin Yazid from Zuhri in the same way, then said, "Then it reached us that he stopped this when the verse was revealed," and mentioned the verse. Zuhri did not clarify from whom this report reached him, but Bukhari related it through Ibrahim bin Saad, from Zuhri, as a connected chain, and did not say in it, "It reached us." So Zuhri's narration should not be faulted on account of Muslim's narration from Yunus bin Yazid.Ahmad added, in his narration from Yazid bin Harun, from Muhammad, from Abu Salama, then he said, "Allah is greatest," and fell down prostrate.In a narration recorded by Muslim, Abu Hurairah said, "Then I saw the Messenger of Allah stop the supplication afterward." I said, "I see that the Messenger of Allah has stopped supplicating for them." He said, "It was said, 'Do you not see that they have already come?'"The verse was revealed concerning the Battle of Uhud, as is established in Sahih Muslim (1791), from Anas, that the Prophet had his front tooth broken on the day of Uhud, and his head was wounded, so he began wiping the blood from it and saying, "How can a people succeed who have wounded their Prophet and broken his tooth, while he is calling them to Allah?" So Allah revealed, "You have no part in the matter" [Al Imran 3:128]. This is the view of Ibn Abbas, Hasan, Qatada, and Rabi.But the incident of Ril and Zakwan occurred after Uhud, in the Battle of Bir Mauna. Hafiz said in Fath al-Bari (7:366), "This, if it is well preserved, would allow for the possibility that the revelation of the verse was delayed beyond the incident of Uhud, since the incident of Ril and Zakwan occurred after it." Then he said, "But this is far-fetched. The correct view is that it was revealed concerning those against whom he supplicated in the incident of Uhud. This is supported by the apparent meaning of the opening of the verse, "That He may cut off a portion of those who disbelieved" [Al Imran 3:127], meaning kill them, "or humble them" [Al Imran 3:127], meaning disgrace them, then He said, "or He may turn to them in mercy" [Al Imran 3:128], meaning that they embrace Islam, "or punish them" [Al Imran 3:128], meaning if they die as disbelievers." End of quote.I say, we may distinguish between supplicating against the disbelievers and the qunut. Perhaps the Prophet supplicated against the disbelievers on the day of Uhud for their destruction, apart from the qunut. As for the qunut, its beginning, as Anas said, was after Bir Mauna, for he said, "That was the beginning of the qunut, we had not performed qunut before." Perhaps the verse was revealed twice.His saying, "like the years of Yusuf," means make them harsh years of famine and high prices. And "the year," as the linguists have mentioned, means drought. It is said, "The year seized them," when they suffered drought and famine.