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سنن ابي داود
Abu Dawud
كتاب الخراج والفيء والإمارةTribute, Spoils, and Rulership (Kitab Al-Kharaj, Wal-Fai Wal-Imarah)
باب مَا جَاءَ فِي خَبَرِ مَكَّةَChapter: The Conquest Of Makkah.
Hadith 3024
اُردوEn
حَدَّثَنَا مُسْلِمُ بْنُ إِبْرَاهِيمَ ، حَدَّثَنَا سَلَّامُ بْنُ مِسْكِينٍ ، حَدَّثَنَا ثَابِتٌ الْبُنَانِيُّ ، عَنْ عَبْدِ اللَّهِ بْنِ رَبَاحٍ الأَنْصَارِيِّ ، عَنْ أَبِي هُرَيْرَةَ ، أَنّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمَّا دَخَلَ مَكَّةَ سَرَّحَ الزُّبَيْرَ بْنَ الْعَوَّامِ ، وَأَبَا عُبَيْدَةَ بْنَ الْجَرَّاحِ ، وَخَالِدَ بْنَ الْوَلِيدِ عَلَى الْخَيْلِ ، وَقَالَ : يَا أَبَا هُرَيْرَةَ اهْتِفْ بِالأَنْصَارِ قَالَ : اسْلُكُوا هَذَا الطَّرِيقَ فَلَا يَشْرُفَنَّ لَكُمْ أَحَدٌ إِلَّا أَنَمْتُمُوهُ فَنَادَى مُنَادٍ لَا قُرَيْشَ بَعْدَ الْيَوْمِ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " مَنْ دَخَلَ دَارًا فَهُوَ آمِنٌ وَمَنْ أَلْقَى السِّلَاحَ فَهُوَ آمِنٌ " . وَعَمَدَ صَنَادِيدُ قُرَيْشٍ فَدَخَلُوا الْكَعْبَةَ فَغَصَّ بِهِمْ وَطَافَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَصَلَّى خَلْفَ الْمَقَامِ ، ثُمَّ أَخَذَ بِجَنْبَتَيِ الْبَابِ فَخَرَجُوا فَبَايَعُوا النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى الإِسْلَامِ ، قَالَ أَبُو دَاوُد : سَمِعْتُ أَحْمَدَ بْنَ حَنْبَلٍ سَأَلَهُ رَجُلٌ قَالَ : مَكَّةُ عَنْوَةً هِيَ ، قَالَ : إِيشْ يَضُرُّكَ مَا كَانَتْ ؟ قَالَ : فَصُلْحٌ قَالَ : لَا .
Abu Hurairah said “When the Prophet ﷺ entered Makkah he left Al Zubair bin Al Awwam, Abu Ubaidah bin Al Jarrah and Khalid bin Al Walid on the horses and he said “Abu Hurairah call the helpers. ” He said”Go this way. Whoever appears before you kill him”. A man called “the Quraish will be no more after today. ” The Messenger of Allah ﷺ said “he who entered house is safe, he who throws the weapon is safe. The chiefs of the Quraish intended (to have a resort in the Kaabah), they entered the Kaabah and it was full of them. The Prophet ﷺ took rounds of Kaabah and prayed behind the station. He then held the sides of the gate (of the Kaabah). They (the people) came out and took the oath of allegiance (at the hands) of the Prophet ﷺ on Islam. Abu Dawud said “I heard Ahmad bin Hanbal (say) when he was asked by a man “Was Makkah captured by force?” He said “What harms you whatever it was? He said “Then by peace?” He said, No.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊ There was neither any discussion about reconciliation nor were any conditions set.
➋ The Prophet (sallallahu alayhi wa sallam) kept his arrival in Makkah secret.
➌ This was so that there would be no confrontation and no bloodshed in this sacred land.
➍ The action taken by Ibn Abbas (radi Allahu anhu) completely eliminated the possibility of major bloodshed.
➎ The Messenger of Allah (sallallahu alayhi wa sallam), instead of taking their wealth or property, distributed all the spoils of war obtained after the conquest of Makkah among them, and with perfect mercy and wisdom, brought them wholeheartedly into Islam.
➏ Apart from them, in the entire Arabian Peninsula, whichever tribe came forward and accepted Islam on their own,
➐ The wealth of none among them was declared as fay’ (spoils taken without battle).
➑ Upon all of them, including the people of Makkah, only zakat and ushr (obligatory alms and agricultural tithe) were made obligatory.
➊ There was neither any discussion about reconciliation nor were any conditions set.
➋ The Prophet (sallallahu alayhi wa sallam) kept his arrival in Makkah secret.
➌ This was so that there would be no confrontation and no bloodshed in this sacred land.
➍ The action taken by Ibn Abbas (radi Allahu anhu) completely eliminated the possibility of major bloodshed.
➎ The Messenger of Allah (sallallahu alayhi wa sallam), instead of taking their wealth or property, distributed all the spoils of war obtained after the conquest of Makkah among them, and with perfect mercy and wisdom, brought them wholeheartedly into Islam.
➏ Apart from them, in the entire Arabian Peninsula, whichever tribe came forward and accepted Islam on their own,
➐ The wealth of none among them was declared as fay’ (spoils taken without battle).
➑ Upon all of them, including the people of Makkah, only zakat and ushr (obligatory alms and agricultural tithe) were made obligatory.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 3024
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: ➊
‘Azīmah:
This refers to an emphatic and obligatory command, meaning that up until the early period of Umar radi Allahu anhu, encouragement and motivation for Tarawih (night prayers in Ramadan) were given. Arrangements were not made for all worshippers to pray in congregation behind a single imam.
➋
Īmān wa Iḥtisāb:
These are both religious terms through which our actions are connected and linked to our Creator and Master, and it is precisely this īmān (faith) and iḥtisāb (seeking reward) that are the heart and soul of our deeds. Through them, our actions gain weight and vitality and become worthy of value; if these are absent, then even the greatest of deeds are weightless and hollow, and on the Day of Judgment will not possess any worth or status. They will be nothing but counterfeit coins. When a servant’s action is accompanied by īmān and iḥtisāb, it becomes so beloved and precious to Allah that, because of it, years and years of his sins can be forgiven.
The meaning of īmān here is that the foundation and motivation for his action is belief in Allah and His Messenger, and certainty in their promises and warnings—that is, the action is performed considering it a requirement and demand of faith, and there is no other desire or motive behind it. The purpose of iḥtisāb is that the cause and reason for the action is the hope and desire for the reward and recompense promised by Allah and His Messenger; no other motive or purpose drives it, and at the time of the action, this intention is present—that is, while performing the action, the intention for reward and recompense is made.
‘Azīmah:
This refers to an emphatic and obligatory command, meaning that up until the early period of Umar radi Allahu anhu, encouragement and motivation for Tarawih (night prayers in Ramadan) were given. Arrangements were not made for all worshippers to pray in congregation behind a single imam.
➋
Īmān wa Iḥtisāb:
These are both religious terms through which our actions are connected and linked to our Creator and Master, and it is precisely this īmān (faith) and iḥtisāb (seeking reward) that are the heart and soul of our deeds. Through them, our actions gain weight and vitality and become worthy of value; if these are absent, then even the greatest of deeds are weightless and hollow, and on the Day of Judgment will not possess any worth or status. They will be nothing but counterfeit coins. When a servant’s action is accompanied by īmān and iḥtisāb, it becomes so beloved and precious to Allah that, because of it, years and years of his sins can be forgiven.
The meaning of īmān here is that the foundation and motivation for his action is belief in Allah and His Messenger, and certainty in their promises and warnings—that is, the action is performed considering it a requirement and demand of faith, and there is no other desire or motive behind it. The purpose of iḥtisāb is that the cause and reason for the action is the hope and desire for the reward and recompense promised by Allah and His Messenger; no other motive or purpose drives it, and at the time of the action, this intention is present—that is, while performing the action, the intention for reward and recompense is made.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1780
