سنن ابي داود
Abu Dawud
كتاب الجهادJihad (Kitab Al-Jihad)
باب فِي النَّفْلِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَمِنْ أَوَّلِ مَغْنَمٍChapter: Regarding The Nafl Of Gold And Silver, And From The Spoils Gained In The Beginning (Of The Battle).
Hadith 2753
اُردوEn
حَدَّثَنَا أَبُو صَالِحٍ مَحْبُوبُ بْنُ مُوسَى ، أَخْبَرَنَا أَبُو إِسْحَاق الْفَزَارِيُّ ، عَنْ عَاصِمِ بْنِ كُلَيْبٍ ، عَنْ أَبِي الْجُوَيْرِيَةِ الْجَرْمِيِّ ، قَالَ : أَصَبْتُ بِأَرْضِ الرُّومِ جَرَّةً حَمْرَاءَ فِيهَا دَنَانِيرُ ، فِي إِمْرَةِ مُعَاوِيَةَ وَعَلَيْنَا رَجُلٌ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ بَنِي سُلَيْمٍ يُقَالُ لَهُ مَعْنُ بْنُ يَزِيدَ ، فَأَتَيْتُهُ بِهَا فَقَسَمَهَا بَيْنَ الْمُسْلِمِينَ وَأَعْطَانِي مِنْهَا مِثْلَ مَا أَعْطَى رَجُلًا مِنْهُمْ ، ثُمَّ قَالَ : لَوْلَا أَنِّي سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ : " لَا نَفْلَ إِلَّا بَعْدَ الْخُمُسِ لَأَعْطَيْتُكَ " ، ثُمَّ أَخَذَ يَعْرِضُ عَلَيَّ مِنْ نَصِيبِهِ فَأَبَيْتُ .
Narrated Maan ibn Yazid: AbulJuwayriyyah al-Jarmi said: I found a red pitcher containing dinars in Byzantine territory during the reign of Muawiyah. A man from the Companions of the Prophet ﷺ belonging to Banu Sulaym was our ruler. He was called Maan ibn Yazid. I brought it to him. He apportioned it among the Muslims. He gave me the same portion which he gave to one of them. He then said: Had I not heard the Messenger of Allah ﷺ say: There is no reward except after taking the fifth (from the booty), I would have given you (the reward). He then presented his own share to me, but I refused.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊
Since this wealth was obtained from the land of war (dar al-harb) without any conflict, only khums (one-fifth) applies to such wealth, not nafl (additional reward).
Because both khums and nafl (extra reward) are applied to wealth acquired through fighting.
And this pot was found as it was.
Therefore, all the mujahideen were given equal shares in it.
➋
In this, the affirmation of the issue of the chapter is found in the statement "I would have given you as well,"
meaning, I would have given you nafl from these dinars.
And a dinar is a gold coin.
➊
Since this wealth was obtained from the land of war (dar al-harb) without any conflict, only khums (one-fifth) applies to such wealth, not nafl (additional reward).
Because both khums and nafl (extra reward) are applied to wealth acquired through fighting.
And this pot was found as it was.
Therefore, all the mujahideen were given equal shares in it.
➋
In this, the affirmation of the issue of the chapter is found in the statement "I would have given you as well,"
meaning, I would have given you nafl from these dinars.
And a dinar is a gold coin.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2753
Shaykh Safi ur-Rahman Mubarakpuri
Takhrij:
«أخرجه أبوداود، الجهاد، باب في النفل من الذهب والفضة ومن أول مغنم، حديث:2753، وأحمد:3 /470.»©Explanation:
➊ Here, two issues are worthy of consideration: The first is whether this additional and extra portion should be given from the original spoils of war (mal-e-ghanima) or from the khums (one-fifth share)? In this hadith, neither of these matters is explicitly stated; rather, at most, it is understood that the spoils will be divided into five parts before giving the nafl (extra portion).
Whereas, it is established from authentic ahadith that it is permissible to give the nafl whether from the original spoils or from the khums—both ways are allowed.
The second issue is whether it is permissible to give the nafl before the khums is taken out or not? The apparent meaning of this hadith suggests that there is no such permission, but the wording established from another chain of the previous hadith of Abdullah ibn Umar radi Allahu anhuma (1109) indicates its permissibility.
➋ In this narration, it is explicitly stated that the mujahideen sent towards Najd were given the nafl before the khums was taken out.
See: (Sunan Abi Dawud with the commentary Awn al-Ma‘bud: 3/22). Therefore, the apparent meaning of the prohibition in this hadith is not intended; rather, the prohibition is of a discouraging (tanzihi) nature.
© Narrator of the Hadith:
«حضرت معن بن یزید رضی اللہ عنہما » Ma‘n ibn Yazid ibn Akhnas Salami.
He himself was a companion (sahabi) and his father was also a companion.
He was present at the conquest of Damascus.
He resided in Kufa, then came to Egypt, and later moved again to Damascus.
He participated in the Battle of Marj Rahit with Dahhak ibn Qays in 64 AH and was martyred.
It is said that he participated in the battles alongside Mu‘awiyah radi Allahu anhu.
«أخرجه أبوداود، الجهاد، باب في النفل من الذهب والفضة ومن أول مغنم، حديث:2753، وأحمد:3 /470.»©Explanation:
➊ Here, two issues are worthy of consideration: The first is whether this additional and extra portion should be given from the original spoils of war (mal-e-ghanima) or from the khums (one-fifth share)? In this hadith, neither of these matters is explicitly stated; rather, at most, it is understood that the spoils will be divided into five parts before giving the nafl (extra portion).
Whereas, it is established from authentic ahadith that it is permissible to give the nafl whether from the original spoils or from the khums—both ways are allowed.
The second issue is whether it is permissible to give the nafl before the khums is taken out or not? The apparent meaning of this hadith suggests that there is no such permission, but the wording established from another chain of the previous hadith of Abdullah ibn Umar radi Allahu anhuma (1109) indicates its permissibility.
➋ In this narration, it is explicitly stated that the mujahideen sent towards Najd were given the nafl before the khums was taken out.
See: (Sunan Abi Dawud with the commentary Awn al-Ma‘bud: 3/22). Therefore, the apparent meaning of the prohibition in this hadith is not intended; rather, the prohibition is of a discouraging (tanzihi) nature.
© Narrator of the Hadith:
«حضرت معن بن یزید رضی اللہ عنہما » Ma‘n ibn Yazid ibn Akhnas Salami.
He himself was a companion (sahabi) and his father was also a companion.
He was present at the conquest of Damascus.
He resided in Kufa, then came to Egypt, and later moved again to Damascus.
He participated in the Battle of Marj Rahit with Dahhak ibn Qays in 64 AH and was martyred.
It is said that he participated in the battles alongside Mu‘awiyah radi Allahu anhu.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 1111
