سنن ابي داود
Abu Dawud
كتاب الجهادJihad (Kitab Al-Jihad)
باب فِي فَضْلِ الْحَرْسِ فِي سَبِيلِ اللَّهِ تَعَالَىChapter: Regarding The Virtue Of Keeping Watch In The Cause Of Allah, The Mighty And Sublime.
Hadith 2501
اُردوEn
حَدَّثَنَا أَبُو تَوْبَةَ ، حَدَّثَنَا مُعَاوِيَةُ يَعْنِي ابْنَ سَلَّامٍ ، عَنْ زَيْدٍ يَعْنِي ابْنَ سَلَّامٍ ، أَنَّهُ سَمِعَ أَبَا سَلَّامٍ قَالَ : حَدَّثَنِي السَّلُولِيُّ أَبُو كَبْشَةَ ، أَنَّهُ حَدَّثَهُ سَهْلُ ابْنُ الْحَنْظَلِيَّةِ أَنَّهُمْ سَارُوا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمَ حُنَيْنٍ ، فَأَطْنَبُوا السَّيْرَ حَتَّى كَانَتْ عَشِيَّةً ، فَحَضَرْتُ الصَّلَاةَ عِنْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَجَاءَ رَجُلٌ فَارِسٌ فَقَالَ : يَا رَسُولَ اللَّهِ إِنِّي انْطَلَقْتُ بَيْنَ أَيْدِيكُمْ حَتَّى طَلَعْتُ جَبَلَ كَذَا وَكَذَا فَإِذَا أَنَا بِهَوَازِنَ عَلَى بَكْرَةِ آبَائِهِمْ بِظُعُنِهِمْ وَنَعَمِهِمْ وَشَائِهِمُ اجْتَمَعُوا إِلَى حُنَيْنٍ فَتَبَسَّمَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَقَالَ : " تِلْكَ غَنِيمَةُ الْمُسْلِمِينَ غَدًا إِنْ شَاءَ اللَّهُ ، ثُمَّ قَالَ : مَنْ يَحْرُسُنَا اللَّيْلَةَ ، قَالَ : أَنَسُ بْنُ أَبِي مَرْثَدٍ الْغَنَوِيُّ : أَنَا يَا رَسُولَ اللَّهِ ؟ ، قَالَ : فَارْكَبْ ، فَرَكِبَ فَرَسًا لَهُ فَجَاءَ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : اسْتَقْبِلْ هَذَا الشِّعْبَ حَتَّى تَكُونَ فِي أَعْلَاهُ وَلَا نُغَرَّنَّ مِنْ قِبَلِكَ اللَّيْلَةَ ، فَلَمَّا أَصْبَحْنَا خَرَجَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى مُصَلَّاهُ فَرَكَعَ رَكْعَتَيْنِ ، ثُمَّ قَالَ : هَلْ أَحْسَسْتُمْ فَارِسَكُمْ ؟ ، قَالُوا : يَا رَسُولَ اللَّهِ مَا أَحْسَسْنَاهُ فَثُوِّبَ بِالصَّلَاةِ فَجَعَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي وَهُوَ يَلْتَفِتُ إِلَى الشِّعْبِ حَتَّى إِذَا قَضَى صَلَاتَهُ وَسَلَّمَ ، قَالَ : أَبْشِرُوا فَقَدْ جَاءَكُمْ فَارِسُكُمْ ، فَجَعَلْنَا نَنْظُرُ إِلَى خِلَالِ الشَّجَرِ فِي الشِّعْبِ فَإِذَا هُوَ قَدْ جَاءَ حَتَّى وَقَفَ عَلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَسَلَّمَ ، فَقَالَ : إِنِّي انْطَلَقْتُ حَتَّى كُنْتُ فِي أَعْلَى هَذَا الشِّعْبِ حَيْثُ أَمَرَنِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَلَمَّا أَصْبَحْتُ اطَّلَعْتُ الشِّعْبَيْنِ كِلَيْهِمَا فَنَظَرْتُ فَلَمْ أَرَ أَحَدًا ، فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : هَلْ نَزَلْتَ اللَّيْلَةَ ؟ ، قَالَ : لَا ، إِلَّا مُصَلِّيًا أَوْ قَاضِيًا حَاجَةً ، فَقَالَ لَهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : قَدْ أَوْجَبْتَ فَلَا عَلَيْكَ أَنْ لَا تَعْمَلَ بَعْدَهَا " .
Narrated Sahl ibn al-Hanzaliyyah: On the day of Hunayn we travelled with the Messenger of Allah ﷺ and we journeyed for a long time until the evening came. I attended the prayer along with the Messenger of Allah ﷺ. A horseman came and said: Messenger of Allah, I went before you and climbed a certain mountain where saw Hawazin all together with their women, cattle, and sheep, having gathered at Hunayn. The Messenger of Allah ﷺ smiled and said: That will be the booty of the Muslims tomorrow if Allah wills. He then asked: Who will be on guard tonight? Anas ibn Abu Marthad al-Ghanawi said: I shall, Messenger of Allah. He said: Then mount your horse. He then mounted his horse, and came to the Messenger of Allah ﷺ. The Messenger of Allah said to him: Go forward to this ravine till you get to the top of it. We should not be exposed to danger from your side. In the morning the Messenger of of Allah ﷺ came out to his place of prayer, and offered two rak'ahs. He then said: Have you seen any sign of your horseman? They said: We have not, Messenger of Allah. The announcement of the time for prayer was then made, and while the Messenger of Allah ﷺ was saying the prayer, he began to glance towards the ravine. When he finished his prayer and uttered salutation, he said: Cheer up, for your horseman has come. We therefore began to look between the trees in the ravine, and sure enough he had come. He stood beside the Messenger of Allah ﷺ, saluted him and said: I continued till I reached the top of this ravine where the Messenger of Allah ﷺ commanded me, and in the morning I looked down into both ravines but saw no one. The Messenger of Allah ﷺ asked him: Did you dismount during the night? He replied: No, except to pray or to relieve myself. The Messenger of Allah ﷺ said: You have ensured your entry to (Paradise). No blame will be attached to you supposing you do not work after it.
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊
Arranging for guards during jihad campaigns and other important occasions, as needed, is legislated, Sunnah, and even obligatory.
And it is not contrary to reliance (tawakkul) upon Allah.
➋
Turning away without reason during prayer is prohibited.
However, in case of a significant need, it is permissible.
But care should be taken not to turn the face away.
➌
The Companion of the Messenger of Allah (sallallahu alayhi wa sallam) complied with the apparent words of the Messenger (sallallahu alayhi wa sallam) with such intensity that he spent the entire night on the back of his horse.
➍
The statement of the Noble Prophet (sallallahu alayhi wa sallam) that “if you do not do any other deed after this, there will be no reproach upon you,” was a glad tiding of the acceptance of his deed.
From this, it should not be understood that he was given a certificate of exemption from obligatory acts.
Rather, in this was the good news of his forgiveness.
On this basis, these people would become even more pious, active, and diligent.
Just as the Messenger of Allah (sallallahu alayhi wa sallam) himself said regarding himself:
“Should I not be a grateful servant of Allah?”
(Sahih al-Bukhari, al-Tahajjud, Hadith: 1130.
And Sahih Muslim, Sifat al-Munafiqin, Hadith: 2819)
➎
If this is the reward for the simple act of standing guard in jihad, then how much greater will be the virtues of fighting and engaging in battle!
➏
Just as it is obligatory for the warriors in the battlefield, it is also obligatory upon the scholars of truth in the field of thought and action
to keep a close watch on the Islamic movements spreading throughout the world,
which leave no stone unturned in infiltrating the Muslims and their societies.
And it is obligatory to respond to them with a robust scholarly and intellectual approach.
➊
Arranging for guards during jihad campaigns and other important occasions, as needed, is legislated, Sunnah, and even obligatory.
And it is not contrary to reliance (tawakkul) upon Allah.
➋
Turning away without reason during prayer is prohibited.
However, in case of a significant need, it is permissible.
But care should be taken not to turn the face away.
➌
The Companion of the Messenger of Allah (sallallahu alayhi wa sallam) complied with the apparent words of the Messenger (sallallahu alayhi wa sallam) with such intensity that he spent the entire night on the back of his horse.
➍
The statement of the Noble Prophet (sallallahu alayhi wa sallam) that “if you do not do any other deed after this, there will be no reproach upon you,” was a glad tiding of the acceptance of his deed.
From this, it should not be understood that he was given a certificate of exemption from obligatory acts.
Rather, in this was the good news of his forgiveness.
On this basis, these people would become even more pious, active, and diligent.
Just as the Messenger of Allah (sallallahu alayhi wa sallam) himself said regarding himself:
“Should I not be a grateful servant of Allah?”
(Sahih al-Bukhari, al-Tahajjud, Hadith: 1130.
And Sahih Muslim, Sifat al-Munafiqin, Hadith: 2819)
➎
If this is the reward for the simple act of standing guard in jihad, then how much greater will be the virtues of fighting and engaging in battle!
➏
Just as it is obligatory for the warriors in the battlefield, it is also obligatory upon the scholars of truth in the field of thought and action
to keep a close watch on the Islamic movements spreading throughout the world,
which leave no stone unturned in infiltrating the Muslims and their societies.
And it is obligatory to respond to them with a robust scholarly and intellectual approach.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2501
