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سنن ابي داود
Abu Dawud
كتاب الجهادJihad (Kitab Al-Jihad)
باب فِي النَّفْلِChapter: Regarding The Nafl.
Hadith 2740
اُردوEn
حَدَّثَنَا هَنَّادُ بْنُ السَّرِيِّ ، عَنْ أَبِي بَكْرٍ ، عَنْ عَاصِمٍ ، عَنْ مُصْعَبِ بْنِ سَعْدٍ ، عَنْ أَبِيهِ ، قَالَ : جِئْتُ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمَ بَدْرٍ بِسَيْفٍ فَقُلْتُ : يَا رَسُولَ اللَّهِ إِنَّ اللَّهَ قَدْ شَفَى صَدْرِي الْيَوْمَ مِنَ الْعَدُوِّ فَهَبْ لِي هَذَا السَّيْفَ ، قَالَ : " إِنَّ هَذَا السَّيْفَ لَيْسَ لِي وَلَا لَكَ ، فَذَهَبْتُ وَأَنَا أَقُولُ يُعْطَاهُ الْيَوْمَ مَنْ لَمْ يُبْلِ بَلَائِي فَبَيْنَا أَنَا إِذْ جَاءَنِي الرَّسُولُ فَقَالَ : أَجِبْ فَظَنَنْتُ أَنَّهُ نَزَلَ فِيَّ شَيْءٌ بِكَلَامِي فَجِئْتُ ، فَقَالَ لِي النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : إِنَّكَ سَأَلْتَنِي هَذَا السَّيْفَ وَلَيْسَ هُوَ لِي وَلَا لَكَ وَإِنَّ اللَّهَ قَدْ جَعَلَهُ لِي فَهُوَ لَكَ ، ثُمَّ قَرَأَ : يَسْأَلُونَكَ عَنِ الأَنْفَالِ قُلِ الأَنْفَالُ لِلَّهِ وَالرَّسُولِ سورة الأنفال آية 1 إِلَى آخِرِ الْآيَةِ ، قَالَ أَبُو دَاوُد : قِرَاءَةُ ابْنِ مَسْعُودٍ يَسْأَلُونَكَ النَّفْلَ .
Musab bin Saad reported on the authority of his father (Saad bin Abi Waqqas) “I brought a sword to the Prophet ﷺ on the day of the Badr and I said (to him) Messenger of Allah ﷺ, Allaah has healed up my breast from the enemy today, so give me this sword. He said “This sword is neither mine nor yours. I then went away saying “today this will be given to a man who has not been put to trial like me. Meanwhile a messenger and came to me and said “Respond, I thought something was revealed about me owing to my speech. I came and the Prophet ﷺ said to me “You asked me for this sword, but this was neither mine nor yours. Now Allaah has given it to me, hence it is yours. He then recited “they ask thee concerning (things taken as) spoils of war. Say “ (Such) spoils are at the disposal of Allaah and the Messenger. Abu Dawud said “According to the reading of the Quran of Ibn Masud the verse goes. They ask thee concerning (things taken as ) spoils of war.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
In the well-known recitation, (يَسْأَلُونَكَ عَنِ الْأَنفَالِ) means:
People ask you about the ruling concerning spoils of war (ghanā’im).
And in the recitation of Ibn Mas‘ud radi Allahu anhu, (يَسْأَلُونَكَ النَّفْل) is translated as:
People ask you, O Prophet sallallahu alayhi wa sallam, about the voluntary (nafl) [reward].
(i.e., about an additional reward or bounty)
In the well-known recitation, (يَسْأَلُونَكَ عَنِ الْأَنفَالِ) means:
People ask you about the ruling concerning spoils of war (ghanā’im).
And in the recitation of Ibn Mas‘ud radi Allahu anhu, (يَسْأَلُونَكَ النَّفْل) is translated as:
People ask you, O Prophet sallallahu alayhi wa sallam, about the voluntary (nafl) [reward].
(i.e., about an additional reward or bounty)
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2740
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues:
This hadith establishes that it is better to perform the night prayer (Salat al-Layl) in sets of two rak‘ahs, ending each set with salam, and this is exactly how Ibn ‘Umar radi Allahu anhuma understood its meaning.
Therefore, the interpretation by the Hanafis—that one sits after the second rak‘ah and then stands up—is contrary to both the understanding of Ibn ‘Umar radi Allahu anhuma and the apparent meaning of the hadith. Among the Hanafis, the understanding of the narrator is even given preference over the hadith itself.
But here, the understanding of the narrator has been ignored solely to avoid having to accept a single rak‘ah for witr, and so that it can be interpreted that, instead of praying two rak‘ahs with the last pair, one prays a single rak‘ah and thus completes three rak‘ahs of witr.
However, this interpretation contradicts the final words of the hadith: “this rak‘ah will make all of his prayer witr,” because according to this, the last pair becomes witr.
Then, what is the need to connect it to the previous pairs?
This hadith establishes that it is better to perform the night prayer (Salat al-Layl) in sets of two rak‘ahs, ending each set with salam, and this is exactly how Ibn ‘Umar radi Allahu anhuma understood its meaning.
Therefore, the interpretation by the Hanafis—that one sits after the second rak‘ah and then stands up—is contrary to both the understanding of Ibn ‘Umar radi Allahu anhuma and the apparent meaning of the hadith. Among the Hanafis, the understanding of the narrator is even given preference over the hadith itself.
But here, the understanding of the narrator has been ignored solely to avoid having to accept a single rak‘ah for witr, and so that it can be interpreted that, instead of praying two rak‘ahs with the last pair, one prays a single rak‘ah and thus completes three rak‘ahs of witr.
However, this interpretation contradicts the final words of the hadith: “this rak‘ah will make all of his prayer witr,” because according to this, the last pair becomes witr.
Then, what is the need to connect it to the previous pairs?
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1748
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
Because this is still from such spoils of war (mal-e-ghanimat) whose distribution has not yet taken place, so how can I give it to you?
2:
Because now, in the distribution (as khums), it has come into my share.
3:
These people ask you about the ruling concerning spoils of war (al-anfal: 1)
1:
Because this is still from such spoils of war (mal-e-ghanimat) whose distribution has not yet taken place, so how can I give it to you?
2:
Because now, in the distribution (as khums), it has come into my share.
3:
These people ask you about the ruling concerning spoils of war (al-anfal: 1)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 3079
