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سنن ابي داود
Abu Dawud
كتاب الجهادJihad (Kitab Al-Jihad)
باب فِي دُعَاءِ الْمُشْرِكِينَChapter: Calling The Idolaters (To Accept Islam).
Hadith 2634
اُردوEn
حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيل ، حَدَّثَنَا حَمَّادٌ ، أَخْبَرَنَا ثَابِتٌ ، عَنْ أَنَسٍ ، أَنّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : كَانَ يُغِيرُ عِنْدَ صَلَاةِ الصُّبْحِ ، وَكَانَ يَتَسَمَّعُ فَإِذَا سَمِعَ أَذَانًا أَمْسَكَ وَإِلَّا أَغَارَ .
Anas said “The Prophet ﷺ used to attack at the time of the dawn prayer and hear. If he heard a call to prayer, he would refrain from them, otherwise would attack (them).
Related hadith on this topic
Brief Explanation
1؎: Because when the sound of the adhan (call to prayer) was heard, it became known that these people were Muslims, and if the sound of the adhan was not heard, their being disbelievers became certain; therefore, the Prophet sallallahu alayhi wa sallam would attack them. And since the invitation to Islam had already reached them, he would attack without giving a further invitation.
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
The hearing of the adhan (call to prayer) is an indication that the inhabitants of that place are Muslims.
Therefore, they were not attacked.
The absence of the sound of the adhan is an indication that the inhabitants of that place are not Muslims.
Hence, they would be attacked.
The hearing of the adhan (call to prayer) is an indication that the inhabitants of that place are Muslims.
Therefore, they were not attacked.
The absence of the sound of the adhan is an indication that the inhabitants of that place are not Muslims.
Hence, they would be attacked.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2634
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Benefits and Issues:
(1)
Prophet Ibrahim (alayhis salam) asked: ﴿كَيْفَ تُحْيِي الْمَوْتَىٰ﴾ “How will You give life to the dead?” That is, the resurrection of the dead is certain, and there is no doubt about their being brought back to life. Therefore, when Allah Ta’ala asked: ﴿أَوَلَمْ تُؤْمِن﴾ “Do you not believe?” Ibrahim (alayhis salam) replied: “Why not, I do believe.” The question was: what is the manner and modality of their being brought back to life? He desired to witness it. Through evidence and reasoning, a person attains knowledge, and that is certain knowledge based on intellect and reasoning. But if something is witnessed and observed, then this is certain knowledge based on direct sight, in which the strength and certainty is greater, and thus the tranquility and reassurance of the heart increases as well.
When Musa (alayhis salam) was informed by Allah Ta’ala that his people had started worshipping the calf, it did not affect him as much as when he saw his people indulging in this heinous act with his own eyes. In the hadith it is stated: (لَيْسَ الْخَبَرُ كَالْمُعَايَنَةِ) “Information and news cannot compare to direct observation and witnessing.” Referring to this, the Messenger of Allah (sallallahu alayhi wa sallam) said: “The question of Ibrahim (alayhis salam) was not due to any doubt or uncertainty. If Ibrahim had doubted, then certainly we would have doubted as well. When we do not doubt, how could Ibrahim (alayhis salam) have doubted?” Imam Zarkashi has transmitted from the author of Amthal al-Sa’irah: Sometimes the form “af‘al” is used to negate a quality (attribute) from both things. For example, Allah Ta’ala says: ﴿أَهُمْ خَيْرٌ أَمْ قَوْمُ تُبَّعٍ﴾ “Are they better or the people of Tubba‘?” The purpose is that both are deprived and devoid of goodness. Or it is said: (al-shaytan khayrun min fulan) “Shaytan is better than so-and-so,” meaning both are devoid of good. (Irshad al-Sari: 5/368) According to this usage, the meaning of “نَحْنُ أَحَقُّ بِالشَّكِّ” is “None of us has any doubt.” Neither did Ibrahim (alayhis salam) doubt, nor do we have any doubt. Therefore, the question was also about the modality of resurrection, not about resurrection itself, because resurrection was already known, but the modality was not.
(Fath al-Bari:
vol. 6,
Kitab al-Anbiya’)
It was not about resurrection itself, because resurrection was already known, but the modality was not.
(2)
يَرْحَمُ اللهُ لُوطًا:
When the angels came to Prophet Lut (alayhis salam) as guests in the form of handsome young men, and his people, according to their evil habit, came to his house to assault them, and Lut (alayhis salam) tried every possible means to protect the honor of his guests, but his people did not desist, he, in a state of extreme distress, expressed his helplessness before his guests, saying: “Alas! If only I had, personally and individually, enough strength and power today that I could defend my guests on my own without anyone’s help, or if I had the support and assistance of my family and people, then today I would have defended my guests and saved my honor.” Because these people were not his actual family; he had been sent as a prophet to other people. Explaining and clarifying this, the Messenger (sallallahu alayhi wa sallam) said: “May Allah have mercy on Lut (alayhis salam)! He was seeking a strong refuge.” That is: here the verb is in the meaning of intending the action, as in the Noble Qur’an: ﴿إِذَا قُمْتُمْ إِلَى الصَّلَاةِ﴾ “When you intend to stand for prayer, then perform ablution (wudu) before prayer.” Or as He said: ﴿فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّـهِ﴾ “When you intend to recite the Qur’an, then seek refuge with Allah first.” Here, the negation is not of Allah’s help and support, that he did not have Allah’s protection, nor did he, Allah forbid, not rely on it. This world is a realm of means, and every action takes place under the veil of apparent means. Apparent means and resources cannot be ignored; otherwise, the Messenger of Allah (sallallahu alayhi wa sallam) would not have needed to wear armor in battles, nor would there have been any need to prepare and set out against the enemy. And upon reaching Madinah, he himself said «لَيْتَ رَجُلًا مِنْ أَصْحَابِي صَالِحًا يَحْرُسُنِي اللَّيْلَةَ» “If only someone strong among my companions would guard me tonight.” And he (sallallahu alayhi wa sallam) said: “مَنْ یَکْلَوْنَا اللَّیْلَةَ” (Lami‘ al-Dari:
vol. 8/27, Hashiyah: 9)
“Who will guard the army tonight?” So, did he, Allah forbid, not rely on Allah’s help, support, and protection? Since for Lut (alayhis salam), Allah’s help and support was an established reality, there was no need to express it. There was a need to mention apparent means, and it was these means that he mentioned and desired to attain.
(3)
لَأَجَبْتُ الدَّاعِيَ:
“I would have responded to the caller.” By saying this, the Prophet (sallallahu alayhi wa sallam) praised the patience, steadfastness, and courage of Yusuf (alayhis salam), that he spent a long period in prison without any crime, but was not willing to leave prison until his innocence was declared. The Prophet (sallallahu alayhi wa sallam) said: Even though I am a model of patience, endurance, steadfastness, and perseverance, I would have come out upon hearing the king’s messenger, and would not have presented the matter of my innocence. And it is clear that the Prophet (sallallahu alayhi wa sallam) said this in praise of the patience and steadfastness of Yusuf (alayhis salam). When a brave and courageous man praises someone’s bravery and valor, it does not negate his own bravery and courage; it is already accepted by the audience. If the champion of the age praises someone, does it diminish his own rank or status in any way? Certainly not.
Some have said that “for Yusuf (alayhis salam), it would have been better and more preferable to leave (prison), because inviting or maintaining trial and tribulation is not appropriate, and outside he would have had more opportunities for preaching.” But this is not correct. Yusuf (alayhis salam) did not invite tribulation, nor did he wish to maintain it. His release was already decided, but he did not want to come out without the purification and clarification of his chastity and honor, because if he had come out without the removal of accusation and slander, this would have been a great obstacle in his path of preaching and invitation. And if he had gone before the king without the manifestation of his innocence, the sense of accusation would not have allowed him to speak openly, and as a result of his purity, the lofty status he attained in the eyes of the king would not have been achieved.
Benefits and Issues:
(1)
Prophet Ibrahim (alayhis salam) asked: ﴿كَيْفَ تُحْيِي الْمَوْتَىٰ﴾ “How will You give life to the dead?” That is, the resurrection of the dead is certain, and there is no doubt about their being brought back to life. Therefore, when Allah Ta’ala asked: ﴿أَوَلَمْ تُؤْمِن﴾ “Do you not believe?” Ibrahim (alayhis salam) replied: “Why not, I do believe.” The question was: what is the manner and modality of their being brought back to life? He desired to witness it. Through evidence and reasoning, a person attains knowledge, and that is certain knowledge based on intellect and reasoning. But if something is witnessed and observed, then this is certain knowledge based on direct sight, in which the strength and certainty is greater, and thus the tranquility and reassurance of the heart increases as well.
When Musa (alayhis salam) was informed by Allah Ta’ala that his people had started worshipping the calf, it did not affect him as much as when he saw his people indulging in this heinous act with his own eyes. In the hadith it is stated: (لَيْسَ الْخَبَرُ كَالْمُعَايَنَةِ) “Information and news cannot compare to direct observation and witnessing.” Referring to this, the Messenger of Allah (sallallahu alayhi wa sallam) said: “The question of Ibrahim (alayhis salam) was not due to any doubt or uncertainty. If Ibrahim had doubted, then certainly we would have doubted as well. When we do not doubt, how could Ibrahim (alayhis salam) have doubted?” Imam Zarkashi has transmitted from the author of Amthal al-Sa’irah: Sometimes the form “af‘al” is used to negate a quality (attribute) from both things. For example, Allah Ta’ala says: ﴿أَهُمْ خَيْرٌ أَمْ قَوْمُ تُبَّعٍ﴾ “Are they better or the people of Tubba‘?” The purpose is that both are deprived and devoid of goodness. Or it is said: (al-shaytan khayrun min fulan) “Shaytan is better than so-and-so,” meaning both are devoid of good. (Irshad al-Sari: 5/368) According to this usage, the meaning of “نَحْنُ أَحَقُّ بِالشَّكِّ” is “None of us has any doubt.” Neither did Ibrahim (alayhis salam) doubt, nor do we have any doubt. Therefore, the question was also about the modality of resurrection, not about resurrection itself, because resurrection was already known, but the modality was not.
(Fath al-Bari:
vol. 6,
Kitab al-Anbiya’)
It was not about resurrection itself, because resurrection was already known, but the modality was not.
(2)
يَرْحَمُ اللهُ لُوطًا:
When the angels came to Prophet Lut (alayhis salam) as guests in the form of handsome young men, and his people, according to their evil habit, came to his house to assault them, and Lut (alayhis salam) tried every possible means to protect the honor of his guests, but his people did not desist, he, in a state of extreme distress, expressed his helplessness before his guests, saying: “Alas! If only I had, personally and individually, enough strength and power today that I could defend my guests on my own without anyone’s help, or if I had the support and assistance of my family and people, then today I would have defended my guests and saved my honor.” Because these people were not his actual family; he had been sent as a prophet to other people. Explaining and clarifying this, the Messenger (sallallahu alayhi wa sallam) said: “May Allah have mercy on Lut (alayhis salam)! He was seeking a strong refuge.” That is: here the verb is in the meaning of intending the action, as in the Noble Qur’an: ﴿إِذَا قُمْتُمْ إِلَى الصَّلَاةِ﴾ “When you intend to stand for prayer, then perform ablution (wudu) before prayer.” Or as He said: ﴿فَإِذَا قَرَأْتَ الْقُرْآنَ فَاسْتَعِذْ بِاللَّـهِ﴾ “When you intend to recite the Qur’an, then seek refuge with Allah first.” Here, the negation is not of Allah’s help and support, that he did not have Allah’s protection, nor did he, Allah forbid, not rely on it. This world is a realm of means, and every action takes place under the veil of apparent means. Apparent means and resources cannot be ignored; otherwise, the Messenger of Allah (sallallahu alayhi wa sallam) would not have needed to wear armor in battles, nor would there have been any need to prepare and set out against the enemy. And upon reaching Madinah, he himself said «لَيْتَ رَجُلًا مِنْ أَصْحَابِي صَالِحًا يَحْرُسُنِي اللَّيْلَةَ» “If only someone strong among my companions would guard me tonight.” And he (sallallahu alayhi wa sallam) said: “مَنْ یَکْلَوْنَا اللَّیْلَةَ” (Lami‘ al-Dari:
vol. 8/27, Hashiyah: 9)
“Who will guard the army tonight?” So, did he, Allah forbid, not rely on Allah’s help, support, and protection? Since for Lut (alayhis salam), Allah’s help and support was an established reality, there was no need to express it. There was a need to mention apparent means, and it was these means that he mentioned and desired to attain.
(3)
لَأَجَبْتُ الدَّاعِيَ:
“I would have responded to the caller.” By saying this, the Prophet (sallallahu alayhi wa sallam) praised the patience, steadfastness, and courage of Yusuf (alayhis salam), that he spent a long period in prison without any crime, but was not willing to leave prison until his innocence was declared. The Prophet (sallallahu alayhi wa sallam) said: Even though I am a model of patience, endurance, steadfastness, and perseverance, I would have come out upon hearing the king’s messenger, and would not have presented the matter of my innocence. And it is clear that the Prophet (sallallahu alayhi wa sallam) said this in praise of the patience and steadfastness of Yusuf (alayhis salam). When a brave and courageous man praises someone’s bravery and valor, it does not negate his own bravery and courage; it is already accepted by the audience. If the champion of the age praises someone, does it diminish his own rank or status in any way? Certainly not.
Some have said that “for Yusuf (alayhis salam), it would have been better and more preferable to leave (prison), because inviting or maintaining trial and tribulation is not appropriate, and outside he would have had more opportunities for preaching.” But this is not correct. Yusuf (alayhis salam) did not invite tribulation, nor did he wish to maintain it. His release was already decided, but he did not want to come out without the purification and clarification of his chastity and honor, because if he had come out without the removal of accusation and slander, this would have been a great obstacle in his path of preaching and invitation. And if he had gone before the king without the manifestation of his innocence, the sense of accusation would not have allowed him to speak openly, and as a result of his purity, the lofty status he attained in the eyes of the king would not have been achieved.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 382
