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سنن ابي داود

Abu Dawud

 كتاب الأيمان والنذور

Oaths and Vows (Kitab Al-Aiman Wa Al-Nudhur)

باب فِي النَّذْرِ فِيمَا لاَ يَمْلِكُ

Chapter: A Vow Concerning What One Does Not Possess.

Hadith 3316

اُردوEn
حَدَّثَنَا سُلَيْمَانُ بْنُ حَرْبٍ ، وَمُحَمَّدُ بْنُ عِيسَى ، قَالَا : حَدَّثَنَا حَمَّادٌ ، عَنْ أَيُّوبَ ، عَنْ أَبِي قِلَابَةَ ، عَنْ أَبِي الْمُهَلَّبِ ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ ، قَالَ : كَانَتِ الْعَضْبَاءُ لِرَجُلٍ مِنْ بَنِي عُقَيْلٍ ، وَكَانَتْ مِنْ سَوَابِقِ الْحَاجِّ ، قَالَ : فَأُسِرَ ، فَأَتَى النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ فِي وَثَاقٍ ، وَالنَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى حِمَارٍ عَلَيْهِ قَطِيفَةٌ ، فَقَالَ : يَا مُحَمَّدُ ، عَلَامَ تَأْخُذُنِي وَتَأْخُذُ سَابِقَةَ الْحَاجِّ ؟ ، قَالَ : نَأْخُذُكَ بِجَرِيرَةِ حُلَفَائِكَ ثَقِيفَ ، قَالَ : وَكَانَ ثَقِيفُ قَدْ أَسَرُوا رَجُلَيْنِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : وَقَدْ قَالَ فِيمَا قَالَ : وَأَنَا مُسْلِمٌ ، أَوْ قَالَ : وَقَدْ أَسْلَمْتُ ، فَلَمَّا مَضَى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ أَبُو دَاوُد : فَهِمْتُ هَذَا مِنْ مُحَمَّدِ بْنِ عِيسَى ، نَادَاهُ : يَا مُحَمَّدُ ، يَا مُحَمَّدُ ، قَالَ : وَكَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَحِيمًا ، رَفِيقًا ، فَرَجَعَ إِلَيْهِ ، فَقَالَ : مَا شَأْنُكَ ؟ قَالَ : إِنِّي مُسْلِمٌ ، قَالَ : لَوْ قُلْتَهَا وَأَنْتَ تَمْلِكُ أَمْرَكَ ، أَفْلَحْتَ كُلَّ الْفَلَاحِ ، قَالَ أَبُو دَاوُد : ثُمَّ رَجَعْتُ إِلَى حَدِيثِ سُلَيْمَانَ ، قَالَ : يَا مُحَمَّدُ ، إِنِّي جَائِعٌ فَأَطْعِمْنِي ، إِنِّي ظَمْآنٌ فَاسْقِنِي ، قَالَ : فَقَالَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : هَذِهِ حَاجَتُكَ ، أَوْ قَالَ : هَذِهِ حَاجَتُهُ ، قَالَ : فَفُودِيَ الرَّجُلُ بَعْدُ بِالرَّجُلَيْنِ ، قَالَ : وَحَبَسَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْعَضْبَاءَ لِرَحْلِهِ ، قَالَ : فَأَغَارَ الْمُشْرِكُونَ عَلَى سَرْحِ الْمَدِينَةِ ، فَذَهَبُوا بِالْعَضْبَاءِ ، قَالَ : فَلَمَّا ذَهَبُوا بِهَا ، وَأَسَرُوا امْرَأَةً مِنَ الْمُسْلِمِينَ ، قَالَ : فَكَانُوا إِذَا كَانَ اللَّيْلُ يُرِيحُونَ إِبِلَهُمْ فِي أَفْنِيَتِهِمْ ، قَالَ : فَنُوِّمُوا لَيْلَةً ، وَقَامَتِ الْمَرْأَةُ ، فَجَعَلَتْ لَا تَضَعُ يَدَهَا عَلَى بَعِيرٍ إِلَّا رَغَا ، حَتَّى أَتَتْ عَلَى الْعَضْبَاءِ ، قَالَ : فَأَتَتْ عَلَى نَاقَةٍ ذَلُولٍ مُجَرَّسَةٍ ، قَالَ : فَرَكِبَتْهَا ، ثُمَّ جَعَلَتْ لِلَّهِ عَلَيْهَا إِنْ نَجَّاهَا اللَّهُ لَتَنْحَرَنَّهَا ، قَالَ : فَلَمَّا قَدِمَتِ الْمَدِينَةَ عُرِفَتِ النَّاقَةُ نَاقَةُ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَأُخْبِرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِذَلِكَ ، فَأَرْسَلَ إِلَيْهَا ، فَجِيءَ بِهَا ، وَأُخْبِرَ بِنَذْرِهَا ، فَقَالَ : بِئْسَ مَا جَزَيْتِيهَا أَوْ جَزَتْهَا ، إِنِ اللَّهُ أَنْجَاهَا عَلَيْهَا لَتَنْحَرَنَّهَا ، لَا وَفَاءَ لِنَذْرٍ فِي مَعْصِيَةِ اللَّهِ ، وَلَا فِيمَا لَا يَمْلِكُ ابْنُ آدَمَ " ، قَالَ أَبُو دَاوُد : وَالْمَرْأَةُ هَذِهِ امْرَأَةُ أَبِي ذَرٍّ .
Imran bin Husain said: Adba belonged to a man of Banu Aqil. It used to go ahead of pligrims. The man was then captivated. He was brought in chains to the Prophet ﷺ. The Prophet ﷺ was riding on a donkey with a blanket on him. He said: Muhammad, why do you arrest me and capture the one (i. e. the she-camel) which goes ahead of the pilgrims. He replied: We are arresting you on account of the crime committed by your allies Thaqid. Thaqif captivated two persons from among the Companions of the Prophet ﷺ. He said (whatever he said) I am a Muslim, or he said: I have embraced Islam. When the Prophet ﷺ went ahead, he called him: O Muhammed, O Muhammed. Abu Dawud said: I learnt it from the version of the narrator Muhammad bin 'Isa. The Prophet ﷺ was compassionate and kind hearted. So he returned to him, and asked: What is the matter with you ? He replied: I am a Muslim. He said: Had you said it when the matter was in your hand, you would have succeeded completely. Abu Dawud said: I then returned to the version of the narrator Sulaiman (b. Harb). He said: Muhammad, I am hungry, so feed me. I am thirsty, so give me water. The Prophet ﷺ said: This is your need, or he said: This is his need (the narrator is doubtful). Later on the man was taken back (by Thaqif) as a ransom for the two men (of the Companions of the Prophet). The Prophet ﷺ retained Adba for his journey. The narrator said: The polytheists raided the pasturing animals of Madina and they took away Adba. When they took away Adba, they also captivated a Muslim woman. They used to leave their camels in the fields for rest at night. One night they slept and the (Muslim) woman stood up. Any camel on which she put her hand brayed until she came to Adba. She came to a she-camel which was docile and experienced. She then rode on her and vowed to Allah that if He saved her, she would sacrifice it. When she came to Madina, the people recognized the she-camel of the Prophet ﷺ. The Prophet ﷺ was then informed about it and he sent for her. She was brought to him and she informed him about her vow. He said: It is a bad return that you have given it. Allah has not saved you, on its (back) that you now sacrifice it. A vow to do an act of disobedience must not be fulfilled, or to do something over which one has no control. Abu Dawud said: This woman was the wife of Abu Dharr.
Hadith Reference سنن ابي داود / كتاب الأيمان والنذور / 3316
Hadith Grading الألبانی: صحيح  |  زبیر علی زئی: صحيح مسلم (1641)
Hadith Takhrij « صحیح مسلم/النذر 3 (1641)، سنن النسائی/الأیمان 31 (3821)، 41 (3860)، (تحفة الأشراف: 10884)، وقد أخرجہ: سنن الترمذی/ السیر (1568)، سنن ابن ماجہ/الکفارات 16 (2124)، مسند احمد (4/426، 430، 432، 433)، دی/ النذور 3 (2382) (صحیح) »
Related hadith on this topic
Muslim: 1641 Tirmidhi: 1568 Bulugh al-Maram: 1105 Musnad Humaydi: 851
Brief Explanation
1؎ : It is the name of a she-camel.
2؎ : That is, Thaqif took it and, in exchange for it, released those two Muslims whom they had captured.
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
In this incident, since this woman was not the owner of the she-camel,
therefore, her vow was considered invalid (laghw).
And it is also understood from this that in a situation of necessity (idtirar), a woman may travel alone.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 3316
Muslim — Hadith 1641
Anas reported: The Apostle of Allah (ﷺ) used to turn to the right (at the end of the prayer).
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: According to Abdullah ibn Mas'ud radi Allahu anhu, the Messenger of Allah sallallahu alayhi wa sallam would generally turn to the left, while according to Anas radi Allahu anhu, he sallallahu alayhi wa sallam would usually turn to the right. In this way, each one has reported his own observation, and in reality, the Prophet sallallahu alayhi wa sallam would turn both ways. Both ways are permissible and Sunnah; therefore, to make one side obligatory and to strictly adhere to it is not correct. It is a separate matter that, due to the virtue of the right side, a person may turn more often to the right, but since the Prophet sallallahu alayhi wa sallam did not specify this, to make it specific is to legislate in the religion, which is not permissible.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1641
Tirmidhi — Hadith 1568
It is narrated from Imran bin Husain (may Allah be pleased with him) that the Prophet (peace and blessings of Allah be upon him) ransomed two Muslim men in exchange for one male polytheist prisoner. 1. Imam Tirmidhi says:
1- This hadith is Hasan Sahih (good and authentic),
2- Abu Qilabah's name is Abdullah bin Zaid Jarami,
3- Most of the scholars among the Companions and others act upon this, that the Imam has the choice to show kindness to whichever prisoner he wishes, to kill whomever he wishes, and to take ransom from whomever he wishes,
4- Some scholars have preferred killing over ransom,
5- Imam Awza'i says: I have received the information that this verse «فإما منا بعد وإما فداء» is abrogated and the verse: «واقتلوهم حيث ثقفتموهم» is its abrogator,
6- Ishaq bin Mansur says: I asked Imam Ahmad bin Hanbal: What do you consider better when a prisoner is captured, to kill him or to take ransom from him? He replied: If they can take ransom, there is no harm in it, and if they are killed, I see no harm in that either,
7- Ishaq bin Rahwayh says: In my view, shedding blood is better when it becomes well-known and most people desire it.
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
This hadith proves that the exchange of prisoners of war is permissible. This is the opinion of the majority of scholars.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1568
Bulugh al-Maram — Hadith 1105
‘Imran bin Husain (RAA) narrated that The Prophet exchanged two Muslim men from captivity for one polytheist.” Related by At-Tirmidhi.
Shaykh Safi ur-Rahman Mubarakpuri
Takhrij:
«أخرجه الترمذي، السير، باب ما جاء في قتل الأساري والفداء، حديث:1568، ومسلم، النذر، حديث:1641.»©Explanation:
This hadith establishes that the exchange of prisoners of war is permissible.
The majority of scholars also hold this view, but according to Imam Abu Hanifah rahimahullah, exchange is not permissible.
In his opinion, a prisoner should either be killed or enslaved. However, when the Companions radi Allahu anhum captured a man from Banu Aqil, the Banu Thaqif captured two Companions radi Allahu anhuma.
Banu Thaqif were allies of Banu Aqil.
The polytheists released the noble Companions radi Allahu anhum, and the Prophet sallallahu alayhi wa sallam released that polytheist.
This is a clear proof for the majority.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 1105
Musnad Humaydi — Hadith 851
Sayyiduna Imran bin Husayn (may Allah be pleased with him) narrates: Banu Aqil were allies of the tribe of Thaqif in the time of ignorance. The people of Thaqif captured two Muslims, then afterwards the Muslims captured a man from the family of Aqil along with his she-camel. This man’s she-camel used to outpace the pilgrims in the time of ignorance, and she had done this many times. It was a custom in the time of ignorance that when a she-camel outpaced the pilgrims, she was not prevented from grazing anywhere, nor was she prevented from drinking at any pond. (The narrator says) This man was brought to the service of the Prophet Muhammad (peace and blessings be upon him). He said: O Sayyiduna Muhammad (peace and blessings be upon him)! For what reason have you captured me and the she-camel that outpaced the pilgrims? The Prophet Muhammad (peace and blessings be upon him) said: “Because of the excesses of your allies, the tribe of Thaqif.” The narrator says, when the Prophet Muhammad (peace and blessings be upon him) passed by him, he was tied up. Once, after that, the Prophet Muhammad (peace and blessings be upon him) passed by him and he said: O Sayyiduna Muhammad (peace and blessings be upon him)! I am hungry, give me something to eat. I am thirsty, give me something to drink. The Prophet Muhammad (peace and blessings be upon him) said: “Here you go! (He provided him with food and drink for his needs).” Then, when the Prophet Muhammad (peace and blessings be upon him) found it appropriate, he ransomed the two men who had been captured by the people of Thaqif through him, and the Prophet Muhammad (peace and blessings be upon him) kept the she-camel for himself. Then, once, the enemy attacked Madinah at night. They went to the Prophet Muhammad’s (peace and blessings be upon him) animal enclosure and stole that she-camel from there. The narrator says: There was also a woman with those animals, and they took her captive as well. They used to let their animals graze in the evening. One night, that woman came to the camels. Whenever she approached any camel, it would make a sound, but when she came to that she-camel, it did not make a sound. The woman mounted her and escaped from there. The woman came to Madinah, and the people said: This is ‘Adhba’, this is ‘Adhba’ (i.e., it sounds like the she-camel of the Prophet Muhammad, peace and blessings be upon him). The narrator says: The woman said: I had vowed that if Allah granted me deliverance on this she-camel, I would slaughter her. The Prophet Muhammad (peace and blessings be upon him) said: “You have given her a very bad reward. A vow involving disobedience to Allah is not to be fulfilled. And a person has no right to make a vow regarding something he does not own.”
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
From this, it is understood that freeing Muslims in exchange for disbeliever prisoners is permissible. Also, in this hadith, the courage of a female companion (sahabiyyah) is mentioned, showing how courageous the female companions were. A vow (nadhar) made for a sinful act or for something over which a person has no ownership should not be fulfilled.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 850
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