سنن ابي داود
Abu Dawud
كتاب الأيمان والنذورOaths and Vows (Kitab Al-Aiman Wa Al-Nudhur)
باب فِيمَنْ نَذَرَ أَنْ يَتَصَدَّقَ بِمَالِهِChapter: The One Who Vows To Give His Wealth In Charity.
Hadith 3317
اُردوEn
حَدَّثَنَا سُلَيْمَانُ بْنُ دَاوُدَ ، وَابْنُ السَّرْحِ ، قَالَا : حَدَّثَنَا ابْنُ وَهْبٍ ، أَخْبَرَنِي يُونُسُ ، قَالَ : قَالَ ابْنُ شِهَابٍ : فَأَخْبَرَنِي عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللَّهِ بْنِ كَعْبِ بْنِ مَالِكٍ : أَنَّ عَبْدَ اللَّهِ بْنَ كَعْبٍ ، وَكَانَ قَائِدَ كَعْبٍ مِنْ بَنِيهِ حِينَ عَمِيَ ، عَنْ كَعْبِ بْنِ مَالِكٍ ، قَالَ : قُلْتُ : " يَا رَسُولَ اللَّهِ ، إِنَّ مِنْ تَوْبَتِي أَنْ أَنْخَلِعَ مِنْ مَالِي صَدَقَةً إِلَى اللَّهِ وَإِلَى رَسُولِهِ ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : أَمْسِكْ عَلَيْكَ بَعْضَ مَالِكَ ، فَهُوَ خَيْرٌ لَكَ ، قَالَ : فَقُلْتُ : إِنِّي أُمْسِكُ سَهْمِيَ الَّذِي بِخَيْبَرَ " .
Narrated Kab ibn Malik: I said: Messenger of Allah, to make my repentance complete I should divest myself of my property as sadaqah (alms) for Allah and His Messenger. The Messenger of Allah ﷺ said: Retain some of your property, for that will be better for you. So he said: I shall retain the portion I have at Khaybar.
Related hadith on this topic
Explanation & Benefits
Shaykh Umar Farooq Saeedi
Benefits and Issues:
Giving charity in repentance for any sin and shortcoming is a very virtuous deed.
However, it is in no way appropriate for a person to be left empty-handed.
Nevertheless, it is permissible for the Siddiqin (the most truthful and righteous),
who are able to bear its consequences with goodness and composure.
An example of this is Abu Bakr as-Siddiq radi Allahu anhu.
Giving charity in repentance for any sin and shortcoming is a very virtuous deed.
However, it is in no way appropriate for a person to be left empty-handed.
Nevertheless, it is permissible for the Siddiqin (the most truthful and righteous),
who are able to bear its consequences with goodness and composure.
An example of this is Abu Bakr as-Siddiq radi Allahu anhu.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 3317
Maulana Dawood Raz
Hadith Commentary:
Although this lengthy hadith details the incident of the three noble companions who lagged behind in the Battle of Tabuk and the acceptance of their repentance, Hafiz Ibn Hajar rahimahullah has derived many rulings from it. For details, scholars should refer to Fath al-Bari.
In connection with this incident, the following statement of Imam Hasan al-Basri rahimahullah is worth remembering:
Ya Subhan Allah! These three did not consume any unlawful wealth, nor did they shed any forbidden blood, nor did they cause corruption in the land, yet they suffered what you have heard, and the earth, despite its vastness, became constricted for them. So what will be the state of those who indulge in indecency and major sins? (Fath al-Bari)
That is, Subhan Allah, these three noble men neither consumed any unlawful wealth, nor shed any blood, nor caused corruption in the land, yet they were given the punishment you have heard about. The earth, despite its vastness, became constricted for them. So what will be the state of those who are constantly involved in indecency and major sins? How much more should the wrath of Allah and His Messenger sallallahu alayhi wa sallam be upon them! From this, you can estimate how dangerous the commission of sins is.
Ka‘b ibn Malik radi Allahu anhu was an Ansari from the Khazraj tribe. He participated in the Second Pledge of Aqabah. He passed away in 50 AH at the age of 77 after a long and pure life. (radi Allahu anhu wa ardahu)
Although this lengthy hadith details the incident of the three noble companions who lagged behind in the Battle of Tabuk and the acceptance of their repentance, Hafiz Ibn Hajar rahimahullah has derived many rulings from it. For details, scholars should refer to Fath al-Bari.
In connection with this incident, the following statement of Imam Hasan al-Basri rahimahullah is worth remembering:
Ya Subhan Allah! These three did not consume any unlawful wealth, nor did they shed any forbidden blood, nor did they cause corruption in the land, yet they suffered what you have heard, and the earth, despite its vastness, became constricted for them. So what will be the state of those who indulge in indecency and major sins? (Fath al-Bari)
That is, Subhan Allah, these three noble men neither consumed any unlawful wealth, nor shed any blood, nor caused corruption in the land, yet they were given the punishment you have heard about. The earth, despite its vastness, became constricted for them. So what will be the state of those who are constantly involved in indecency and major sins? How much more should the wrath of Allah and His Messenger sallallahu alayhi wa sallam be upon them! From this, you can estimate how dangerous the commission of sins is.
Ka‘b ibn Malik radi Allahu anhu was an Ansari from the Khazraj tribe. He participated in the Second Pledge of Aqabah. He passed away in 50 AH at the age of 77 after a long and pure life. (radi Allahu anhu wa ardahu)
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4418
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
From this hadith, it is understood that laziness and negligence in fulfilling obligatory duties are not minor matters; rather, at times, a person, due to laziness and negligence, may commit such a fault that is counted among the major sins. Furthermore, it shows how delicate the matter of the struggle between disbelief and Islam is. Not only is it impermissible to side with disbelief, but even the one who, at any point, shows negligence in supporting Islam, all his lifelong acts of worship are put at risk.
Hafiz Ibn Hajar rahimahullah has written, quoting Hasan al-Basri rahimahullah, that he said:
Subhan Allah! These three men neither consumed unlawful wealth nor shed innocent blood, nor caused corruption on earth, yet the calamity that befell them is known to all. The vast and spacious earth of Allah became constricted for them. What then will be the state of the one who commits immoralities, evil deeds, and major sins? Therefore, we must reflect upon our own conduct.
(Fath al-Bari: 8/155)
Ka‘b ibn Malik radi Allahu anhu was greatly concerned about this conduct, as is evident from the following hadith.
He states that what worried him most was that if he were to die in that state, the Messenger of Allah sallallahu alayhi wa sallam would not perform his funeral prayer, or if the Messenger of Allah sallallahu alayhi wa sallam passed away during that period while his own state remained unchanged among the people, then he (the Prophet) would not converse with him, nor would anyone else perform his funeral prayer.
(Sahih al-Bukhari, al-Tafsir, Hadith: 4677)
Hafiz Ibn Hajar rahimahullah describes the strength of faith of Ka‘b ibn Malik radi Allahu anhu in these words: When Ka‘b ibn Malik radi Allahu anhu threw the letter from the Ghassani king into the oven, this act indicated his love for Allah and His Messenger sallallahu alayhi wa sallam. Otherwise, in such a situation, when the social boycott had reached the extent that even greetings and conversation were cut off and no one paid any attention, a person of weak faith would become disheartened and inclined towards status and wealth.
In such circumstances, a person might say to himself: “Forget those who are boycotting you and spend a few days in comfort,” especially when a message of safety and prosperity has arrived from a king.
The letter also stated that he would not be forced to abandon his religion, but despite all this, he considered this offer a test and even burned the letter itself so that neither the stick remained nor the flute could be played.
He sent word:
“This is the reply to your letter.”
He did not show any inclination towards that side.
He proved that in his heart, there was absolutely no love for anyone other than Allah and His Messenger sallallahu alayhi wa sallam.
(Fath al-Bari: 8/152)
2.
Although this lengthy hadith details the incident of three individuals staying behind from the Battle of Tabuk and the acceptance of their repentance, Hafiz Ibn Hajar rahimahullah has derived many rulings from it, some of which are as follows:
*.
It is permissible to feel regret over the loss of a good thing.
*.
One should keep away from and avoid the people of innovation (ahl al-bid‘ah).
*.
It is permissible to boycott someone for committing a grave sin, to the extent that even refraining from approaching one’s wife can be imposed as a punishment.
*.
It is recommended (mustahabb) for someone returning from a journey to go to the mosque before going home and to perform two units (rak‘ahs) of prayer.
*.
Looking around during prayer does not invalidate the prayer; also, greeting (salam) and responding to it is considered speech.
*.
If Allah’s name is written on a piece of paper, it is permissible to burn it for a valid reason.
*.
Giving glad tidings upon receiving a blessing or the removal of a calamity is a commendable act.
*.
It is permissible to shake hands with and stand up to welcome someone who arrives.
*.
One should always adhere to any good practice that brings benefit.
*.
The one who is strong in religion is held to stricter accountability than a weak person.
*.
In important matters, people should gather with the Imam, and the Imam should be pleased with what pleases his companions.
*.
Divorce does not occur through hints or indirect speech; however, if there is an intention to divorce, it will take effect.
*.
Preferring the love of Allah and His Messenger sallallahu alayhi wa sallam over the love of close relatives is part of faith.
*.
It is permissible not to respond to the greetings and conversation of someone who is under a legal (shar‘i) boycott.
1.
From this hadith, it is understood that laziness and negligence in fulfilling obligatory duties are not minor matters; rather, at times, a person, due to laziness and negligence, may commit such a fault that is counted among the major sins. Furthermore, it shows how delicate the matter of the struggle between disbelief and Islam is. Not only is it impermissible to side with disbelief, but even the one who, at any point, shows negligence in supporting Islam, all his lifelong acts of worship are put at risk.
Hafiz Ibn Hajar rahimahullah has written, quoting Hasan al-Basri rahimahullah, that he said:
Subhan Allah! These three men neither consumed unlawful wealth nor shed innocent blood, nor caused corruption on earth, yet the calamity that befell them is known to all. The vast and spacious earth of Allah became constricted for them. What then will be the state of the one who commits immoralities, evil deeds, and major sins? Therefore, we must reflect upon our own conduct.
(Fath al-Bari: 8/155)
Ka‘b ibn Malik radi Allahu anhu was greatly concerned about this conduct, as is evident from the following hadith.
He states that what worried him most was that if he were to die in that state, the Messenger of Allah sallallahu alayhi wa sallam would not perform his funeral prayer, or if the Messenger of Allah sallallahu alayhi wa sallam passed away during that period while his own state remained unchanged among the people, then he (the Prophet) would not converse with him, nor would anyone else perform his funeral prayer.
(Sahih al-Bukhari, al-Tafsir, Hadith: 4677)
Hafiz Ibn Hajar rahimahullah describes the strength of faith of Ka‘b ibn Malik radi Allahu anhu in these words: When Ka‘b ibn Malik radi Allahu anhu threw the letter from the Ghassani king into the oven, this act indicated his love for Allah and His Messenger sallallahu alayhi wa sallam. Otherwise, in such a situation, when the social boycott had reached the extent that even greetings and conversation were cut off and no one paid any attention, a person of weak faith would become disheartened and inclined towards status and wealth.
In such circumstances, a person might say to himself: “Forget those who are boycotting you and spend a few days in comfort,” especially when a message of safety and prosperity has arrived from a king.
The letter also stated that he would not be forced to abandon his religion, but despite all this, he considered this offer a test and even burned the letter itself so that neither the stick remained nor the flute could be played.
He sent word:
“This is the reply to your letter.”
He did not show any inclination towards that side.
He proved that in his heart, there was absolutely no love for anyone other than Allah and His Messenger sallallahu alayhi wa sallam.
(Fath al-Bari: 8/152)
2.
Although this lengthy hadith details the incident of three individuals staying behind from the Battle of Tabuk and the acceptance of their repentance, Hafiz Ibn Hajar rahimahullah has derived many rulings from it, some of which are as follows:
*.
It is permissible to feel regret over the loss of a good thing.
*.
One should keep away from and avoid the people of innovation (ahl al-bid‘ah).
*.
It is permissible to boycott someone for committing a grave sin, to the extent that even refraining from approaching one’s wife can be imposed as a punishment.
*.
It is recommended (mustahabb) for someone returning from a journey to go to the mosque before going home and to perform two units (rak‘ahs) of prayer.
*.
Looking around during prayer does not invalidate the prayer; also, greeting (salam) and responding to it is considered speech.
*.
If Allah’s name is written on a piece of paper, it is permissible to burn it for a valid reason.
*.
Giving glad tidings upon receiving a blessing or the removal of a calamity is a commendable act.
*.
It is permissible to shake hands with and stand up to welcome someone who arrives.
*.
One should always adhere to any good practice that brings benefit.
*.
The one who is strong in religion is held to stricter accountability than a weak person.
*.
In important matters, people should gather with the Imam, and the Imam should be pleased with what pleases his companions.
*.
Divorce does not occur through hints or indirect speech; however, if there is an intention to divorce, it will take effect.
*.
Preferring the love of Allah and His Messenger sallallahu alayhi wa sallam over the love of close relatives is part of faith.
*.
It is permissible not to respond to the greetings and conversation of someone who is under a legal (shar‘i) boycott.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4418
Maulana Dawood Raz
Hadith Commentary:
This Ka'b ibn Malik (radi Allahu anhu) is the Companion who, along with his two companions, did not set out with the Messenger of Allah (sallallahu alayhi wa sallam) for the Battle of Tabuk.
He remained under censure for a period of time.
Eventually, Allah, the Exalted, accepted his repentance.
Its detailed mention will come in the Book of Expeditions (Kitab al-Maghazi).
It is also derived from the hadith that giving away all of one's wealth in charity is disliked (makruh), and it is also derived that endowing (waqf) movable property is permissible.
This Ka'b ibn Malik (radi Allahu anhu) is the Companion who, along with his two companions, did not set out with the Messenger of Allah (sallallahu alayhi wa sallam) for the Battle of Tabuk.
He remained under censure for a period of time.
Eventually, Allah, the Exalted, accepted his repentance.
Its detailed mention will come in the Book of Expeditions (Kitab al-Maghazi).
It is also derived from the hadith that giving away all of one's wealth in charity is disliked (makruh), and it is also derived that endowing (waqf) movable property is permissible.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2757
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
If someone gives a portion of his property in charity (sadaqah) or as an endowment (waqf), it is unanimously permissible. In fact, the Messenger of Allah (sallallahu alayhi wa sallam) encouraged this—that instead of giving away all of one’s wealth, one should give a portion in charity, so that one remains protected from poverty and destitution in the face of future worldly calamities.
It is possible that one’s life may be prolonged, or one may lose one’s eyesight, or become weaker, or be afflicted by a chronic illness due to which one’s business cannot continue as before, and due to having nothing left, one may face severe hardship. For this reason, the Messenger of Allah (sallallahu alayhi wa sallam) said to Ka‘b ibn Malik (radi Allahu anhu):
“Keep some of your wealth with you so that you do not face any kind of difficulty in the future.”
One type of endowment (waqf) is waqf musha‘, that is, to endow something that is jointly owned and not individually distinguished, or to endow movable property, such as livestock and agricultural tools, etc.
The ahadith regarding endowing such things will be mentioned later.
(2)
Hafiz Ibn Hajar (rahimahullah) has written that Imam Bukhari (rahimahullah) established this chapter for movable property, whereas Imam Abu Hanifah (rahimahullah) does not hold this view.
From this, the permissibility of waqf musha‘ is also established, whereas Imam Muhammad ibn al-Hasan is opposed to it.
(Fath al-Bari: 5/473)
However, in our view, Imam Bukhari (rahimahullah) established this heading regarding endowing or giving in charity a portion of one’s wealth, because the ahadith concerning waqf musha‘ and movable property will be mentioned later.
And Allah knows best.
It should be noted that the incident of Ka‘b ibn Malik (radi Allahu anhu) will be mentioned in detail later.
(Sahih al-Bukhari, al-Maghazi, Hadith: 4418)
(1)
If someone gives a portion of his property in charity (sadaqah) or as an endowment (waqf), it is unanimously permissible. In fact, the Messenger of Allah (sallallahu alayhi wa sallam) encouraged this—that instead of giving away all of one’s wealth, one should give a portion in charity, so that one remains protected from poverty and destitution in the face of future worldly calamities.
It is possible that one’s life may be prolonged, or one may lose one’s eyesight, or become weaker, or be afflicted by a chronic illness due to which one’s business cannot continue as before, and due to having nothing left, one may face severe hardship. For this reason, the Messenger of Allah (sallallahu alayhi wa sallam) said to Ka‘b ibn Malik (radi Allahu anhu):
“Keep some of your wealth with you so that you do not face any kind of difficulty in the future.”
One type of endowment (waqf) is waqf musha‘, that is, to endow something that is jointly owned and not individually distinguished, or to endow movable property, such as livestock and agricultural tools, etc.
The ahadith regarding endowing such things will be mentioned later.
(2)
Hafiz Ibn Hajar (rahimahullah) has written that Imam Bukhari (rahimahullah) established this chapter for movable property, whereas Imam Abu Hanifah (rahimahullah) does not hold this view.
From this, the permissibility of waqf musha‘ is also established, whereas Imam Muhammad ibn al-Hasan is opposed to it.
(Fath al-Bari: 5/473)
However, in our view, Imam Bukhari (rahimahullah) established this heading regarding endowing or giving in charity a portion of one’s wealth, because the ahadith concerning waqf musha‘ and movable property will be mentioned later.
And Allah knows best.
It should be noted that the incident of Ka‘b ibn Malik (radi Allahu anhu) will be mentioned in detail later.
(Sahih al-Bukhari, al-Maghazi, Hadith: 4418)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2757
Maulana Dawood Raz
Hadith Commentary: Ka'b ibn Malik (radi Allahu anhu) was absent from the Battle of Tabuk without permission, and this was a grave offense that was committed by him. The Messenger of Allah (sallallahu alayhi wa sallam) completely severed relations with him and his companions, until Allah accepted their repentance.
Now, such matters can be left to the discretion of the Caliph of Islam.
Now, such matters can be left to the discretion of the Caliph of Islam.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 7225
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
Ka‘b ibn Malik (radi Allahu anhu) was a very eminent Companion. He participated in many battles alongside the Messenger of Allah (sallallahu alayhi wa sallam), but due to mere laziness, he was unable to be present at the Battle of Tabuk, and this was considered a very grave communal offense. When the Messenger of Allah (sallallahu alayhi wa sallam) questioned him, he clearly stated that he had no valid excuse for staying behind. There were two other Companions with him in this matter. The Messenger of Allah (sallallahu alayhi wa sallam) socially boycotted these three, and forbade other Muslims from associating or conversing with them, until Allah, the Exalted, accepted their repentance.
➋
Even now, such matters can be left to the discretion of the Imam of the time. And Allah knows best.
➊
Ka‘b ibn Malik (radi Allahu anhu) was a very eminent Companion. He participated in many battles alongside the Messenger of Allah (sallallahu alayhi wa sallam), but due to mere laziness, he was unable to be present at the Battle of Tabuk, and this was considered a very grave communal offense. When the Messenger of Allah (sallallahu alayhi wa sallam) questioned him, he clearly stated that he had no valid excuse for staying behind. There were two other Companions with him in this matter. The Messenger of Allah (sallallahu alayhi wa sallam) socially boycotted these three, and forbade other Muslims from associating or conversing with them, until Allah, the Exalted, accepted their repentance.
➋
Even now, such matters can be left to the discretion of the Imam of the time. And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7225
Maulana Dawood Raz
Hadith Commentary:
This was a tremendous incident in which Ka‘b ibn Malik (radi Allahu anhu) was accused.
Given the importance of the Prophet’s (sallallahu alayhi wa sallam) call to jihad on this occasion, such negligence was not appropriate for a devout and righteous devotee of Islam like Ka‘b ibn Malik. Due to his lofty status, his shortcoming was also regarded with the same gravity, and the patience, gratitude, and steadfastness with which he succeeded in this trial is indeed worthy of utmost congratulations. Now, this matter depends on the foresight of the Imam and Caliph, as to what extent he considers someone who commits such a lapse to be deserving of reproach.
This is not a station for just anyone—so understand, and do not be among the deficient.
This was a tremendous incident in which Ka‘b ibn Malik (radi Allahu anhu) was accused.
Given the importance of the Prophet’s (sallallahu alayhi wa sallam) call to jihad on this occasion, such negligence was not appropriate for a devout and righteous devotee of Islam like Ka‘b ibn Malik. Due to his lofty status, his shortcoming was also regarded with the same gravity, and the patience, gratitude, and steadfastness with which he succeeded in this trial is indeed worthy of utmost congratulations. Now, this matter depends on the foresight of the Imam and Caliph, as to what extent he considers someone who commits such a lapse to be deserving of reproach.
This is not a station for just anyone—so understand, and do not be among the deficient.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 6255
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
This was a great trial and test that befell Ka‘b ibn Malik radi Allahu anhu. In view of the importance of this call to jihad by the Messenger of Allah sallallahu alayhi wa sallam, it was absolutely not appropriate for a devoted and self-sacrificing supporter of Islam like Ka‘b ibn Malik radi Allahu anhu to display any laziness at such a moment. Just as he was of great stature, his shortcoming was also regarded with the same gravity. Interaction and conversation with him were cut off, to the extent that even his close friend Abu Qatadah radi Allahu anhu did not reply to his greeting and did not deem it acceptable to speak with him.
(2)
Although Islam commands the general spreading of greetings (salam), the majority of scholars have made an exception to this general command by permitting the cessation of greeting and conversation with an open sinner (fasiq) or evildoer (fajir). Hafiz Ibn Hajar rahimahullah has written, quoting Imam Nawawi rahimahullah, that if there is a fear of mischief or corruption from a fasiq or fajir, then there is no harm in offering greetings or replying to greetings, and when offering salam, one should intend that salam is the name of Allah, as if he is saying at the time of greeting that Allah is watching over you.
(Fath al-Bari: 11/49)
And Allah knows best.
(1)
This was a great trial and test that befell Ka‘b ibn Malik radi Allahu anhu. In view of the importance of this call to jihad by the Messenger of Allah sallallahu alayhi wa sallam, it was absolutely not appropriate for a devoted and self-sacrificing supporter of Islam like Ka‘b ibn Malik radi Allahu anhu to display any laziness at such a moment. Just as he was of great stature, his shortcoming was also regarded with the same gravity. Interaction and conversation with him were cut off, to the extent that even his close friend Abu Qatadah radi Allahu anhu did not reply to his greeting and did not deem it acceptable to speak with him.
(2)
Although Islam commands the general spreading of greetings (salam), the majority of scholars have made an exception to this general command by permitting the cessation of greeting and conversation with an open sinner (fasiq) or evildoer (fajir). Hafiz Ibn Hajar rahimahullah has written, quoting Imam Nawawi rahimahullah, that if there is a fear of mischief or corruption from a fasiq or fajir, then there is no harm in offering greetings or replying to greetings, and when offering salam, one should intend that salam is the name of Allah, as if he is saying at the time of greeting that Allah is watching over you.
(Fath al-Bari: 11/49)
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 6255
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
It is narrated from Abu Hurairah radi Allahu anhu that the forehead of the Messenger of Allah sallallahu alayhi wa sallam was so radiant and luminous that it seemed as if rays of the sun were emanating from it.
(Sahih Ibn Hibban: 74/9)
Aishah radi Allahu anha states that the Messenger of Allah sallallahu alayhi wa sallam had an exceedingly radiant brow.
When he would arrive in the darkness of night, his luminous and broad forehead would shine among his black hair like a bright lamp.
(Dala’il al-Nubuwwah: 317/1)
Hafiz Ibn Hajar rahimahullah has written, referencing Tabarani, that Jubayr ibn Mut’im radi Allahu anhu said:
The Messenger of Allah sallallahu alayhi wa sallam once turned towards us, and it was as if his face was a piece of the moon.
(al-Mu’jam al-Kabir by al-Tabarani: 136/2, Maktabat al-‘Ulum wal-Hikam edition, and Fath al-Bari: 701/6)
It is narrated from Abu Hurairah radi Allahu anhu that the forehead of the Messenger of Allah sallallahu alayhi wa sallam was so radiant and luminous that it seemed as if rays of the sun were emanating from it.
(Sahih Ibn Hibban: 74/9)
Aishah radi Allahu anha states that the Messenger of Allah sallallahu alayhi wa sallam had an exceedingly radiant brow.
When he would arrive in the darkness of night, his luminous and broad forehead would shine among his black hair like a bright lamp.
(Dala’il al-Nubuwwah: 317/1)
Hafiz Ibn Hajar rahimahullah has written, referencing Tabarani, that Jubayr ibn Mut’im radi Allahu anhu said:
The Messenger of Allah sallallahu alayhi wa sallam once turned towards us, and it was as if his face was a piece of the moon.
(al-Mu’jam al-Kabir by al-Tabarani: 136/2, Maktabat al-‘Ulum wal-Hikam edition, and Fath al-Bari: 701/6)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3556
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
Ka‘b ibn Malik (radi Allahu anhu) and his two companions received this reward for their truthfulness, that their repentance was mentioned in the Noble Qur’an.
The Messenger of Allah (sallallahu alayhi wa sallam) said regarding truthfulness:
“Adopt truthfulness, for truthfulness leads to righteousness, and righteousness leads to Paradise.
A man continues to speak the truth and seeks truthfulness until he is recorded with Allah as a truthful one (siddiq).
And beware of lying, for lying leads to sin, and sin leads to the Fire.
A man continues to lie and seeks falsehood until he is recorded with Allah as a liar.”
(Sahih al-Bukhari, al-Adab, Hadith: 6094)
2.
In another narration:
“Indeed, truthfulness is righteousness, and righteousness leads to Paradise; and indeed, lying is sin, and sin leads to the Fire.”
(Sahih Muslim, al-Birr wa’s-Silah wa’l-Adab, Hadith: 6638(2607))
We should always be seekers of truthfulness.
And Allah is the One whose help is sought.
1.
Ka‘b ibn Malik (radi Allahu anhu) and his two companions received this reward for their truthfulness, that their repentance was mentioned in the Noble Qur’an.
The Messenger of Allah (sallallahu alayhi wa sallam) said regarding truthfulness:
“Adopt truthfulness, for truthfulness leads to righteousness, and righteousness leads to Paradise.
A man continues to speak the truth and seeks truthfulness until he is recorded with Allah as a truthful one (siddiq).
And beware of lying, for lying leads to sin, and sin leads to the Fire.
A man continues to lie and seeks falsehood until he is recorded with Allah as a liar.”
(Sahih al-Bukhari, al-Adab, Hadith: 6094)
2.
In another narration:
“Indeed, truthfulness is righteousness, and righteousness leads to Paradise; and indeed, lying is sin, and sin leads to the Fire.”
(Sahih Muslim, al-Birr wa’s-Silah wa’l-Adab, Hadith: 6638(2607))
We should always be seekers of truthfulness.
And Allah is the One whose help is sought.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4678
Maulana Dawood Raz
Hadith Commentary:
At first, Shaytan put various thoughts into Ka‘b’s heart, such as making up a false excuse.
But Allah protected him.
He truthfully confessed his fault, and this was the grace of Allah, which he continued to mention throughout his life in splendid words.
May Allah the Exalted grant every Muslim the good fortune to always speak the truth.
(Ameen)
At first, Shaytan put various thoughts into Ka‘b’s heart, such as making up a false excuse.
But Allah protected him.
He truthfully confessed his fault, and this was the grace of Allah, which he continued to mention throughout his life in splendid words.
May Allah the Exalted grant every Muslim the good fortune to always speak the truth.
(Ameen)
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4673
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
Before presenting himself before the Messenger of Allah (sallallahu alayhi wa sallam), various thoughts were put into the heart of Ka‘b ibn Malik (radi Allahu anhu) by Shaytan, suggesting that he should make up a false excuse and thus save himself from worldly humiliation, as is detailed in the following narration. Ka‘b ibn Malik (radi Allahu anhu) says:
By Allah! If today I were sitting before anyone other than you from among the people of the world, I would have surely managed to escape his displeasure by making up some excuse.
I am also quite skilled at speaking eloquently. But by Allah! I know for certain that if today I present a false excuse before you and thereby please you, then very soon Allah, the Exalted, will make you displeased with me.
Instead, if I speak the truth to you, then surely you will be displeased with me, but I have full hope of forgiveness from Allah, the Exalted.
By Allah! I had no excuse.
By Allah! Never before was I so free of worry and so well-off, yet still I was unable to accompany you on the journey.
(Fath al-Bari: 8/427)
➋
In short, Imam Bukhari (rahimahullah) has narrated this hadith because it contains a clear mention of those who make frivolous excuses, and even refers to the verse that has been presented as the title.
And Allah knows best.
➊
Before presenting himself before the Messenger of Allah (sallallahu alayhi wa sallam), various thoughts were put into the heart of Ka‘b ibn Malik (radi Allahu anhu) by Shaytan, suggesting that he should make up a false excuse and thus save himself from worldly humiliation, as is detailed in the following narration. Ka‘b ibn Malik (radi Allahu anhu) says:
By Allah! If today I were sitting before anyone other than you from among the people of the world, I would have surely managed to escape his displeasure by making up some excuse.
I am also quite skilled at speaking eloquently. But by Allah! I know for certain that if today I present a false excuse before you and thereby please you, then very soon Allah, the Exalted, will make you displeased with me.
Instead, if I speak the truth to you, then surely you will be displeased with me, but I have full hope of forgiveness from Allah, the Exalted.
By Allah! I had no excuse.
By Allah! Never before was I so free of worry and so well-off, yet still I was unable to accompany you on the journey.
(Fath al-Bari: 8/427)
➋
In short, Imam Bukhari (rahimahullah) has narrated this hadith because it contains a clear mention of those who make frivolous excuses, and even refers to the verse that has been presented as the title.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4673
Maulana Dawood Raz
Hadith Commentary:
It is understood from this that the best charity is that which is given according to one's capacity. If someone, as a result of giving charity, himself remains hungry and unclothed, then such charity is not better in the sight of Allah.
It is understood from this that the best charity is that which is given according to one's capacity. If someone, as a result of giving charity, himself remains hungry and unclothed, then such charity is not better in the sight of Allah.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4676
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The relevance to the chapter heading is as follows: it mentions the repentance (tawbah) of Ka‘b radi Allahu anhu, its acceptance and honor from Allah, and then Ka‘b’s radi Allahu anhu act of giving charity (sadaqah) out of joy for this acceptance.
➋
This hadith also shows that the best charity is that which is given according to one’s capacity.
If someone gives charity and thereby leaves himself hungry and unclothed, such charity is not considered better in the sight of Allah.
➌
Imam al-Bukhari rahimahullah has narrated only the portion of the hadith that was needed; the complete hadith has already been mentioned earlier.
See:
(Hadith: 4418)
Refer to its benefits there.
➊
The relevance to the chapter heading is as follows: it mentions the repentance (tawbah) of Ka‘b radi Allahu anhu, its acceptance and honor from Allah, and then Ka‘b’s radi Allahu anhu act of giving charity (sadaqah) out of joy for this acceptance.
➋
This hadith also shows that the best charity is that which is given according to one’s capacity.
If someone gives charity and thereby leaves himself hungry and unclothed, such charity is not considered better in the sight of Allah.
➌
Imam al-Bukhari rahimahullah has narrated only the portion of the hadith that was needed; the complete hadith has already been mentioned earlier.
See:
(Hadith: 4418)
Refer to its benefits there.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4676
Maulana Dawood Raz
Hadith Commentary:
In the noble verse: ﴿وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا﴾ etc. (, al-Tawbah: 117), there is mention of those three Companions who remained behind during the Battle of Tabuk, and the Messenger of Allah (sallallahu alayhi wa sallam) questioned them sternly. Those three were: Ka‘b ibn Malik, Hilal ibn Umayyah, and Murarah ibn Rabi‘ah.
The latter two obtained relief by making excuses and so forth, but Ka‘b ibn Malik (radi Allahu anhu) admitted his fault and did not consider it appropriate to make any excuse.
Eventually, the Messenger of Allah (sallallahu alayhi wa sallam), awaiting divine revelation, ceased speaking to them and so forth. After quite a number of days, the glad tidings of the acceptance of their repentance were received, and they were congratulated.
He (Ka‘b ibn Malik) was an Ansari from the Khazraj tribe and participated in the second pledge of ‘Aqabah.
He passed away at the age of 77 in the year 50 AH, at a time when he had lost his eyesight.
Radi Allahu anhu wa ardah (Ameen).
In the noble verse: ﴿وَعَلَى الثَّلَاثَةِ الَّذِينَ خُلِّفُوا﴾ etc. (, al-Tawbah: 117), there is mention of those three Companions who remained behind during the Battle of Tabuk, and the Messenger of Allah (sallallahu alayhi wa sallam) questioned them sternly. Those three were: Ka‘b ibn Malik, Hilal ibn Umayyah, and Murarah ibn Rabi‘ah.
The latter two obtained relief by making excuses and so forth, but Ka‘b ibn Malik (radi Allahu anhu) admitted his fault and did not consider it appropriate to make any excuse.
Eventually, the Messenger of Allah (sallallahu alayhi wa sallam), awaiting divine revelation, ceased speaking to them and so forth. After quite a number of days, the glad tidings of the acceptance of their repentance were received, and they were congratulated.
He (Ka‘b ibn Malik) was an Ansari from the Khazraj tribe and participated in the second pledge of ‘Aqabah.
He passed away at the age of 77 in the year 50 AH, at a time when he had lost his eyesight.
Radi Allahu anhu wa ardah (Ameen).
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 6690
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
In one narration, there is a detailed account that Ka‘b ibn Malik radi Allahu anhu, out of joy at the acceptance of his repentance, said to the Messenger of Allah sallallahu alayhi wa sallam:
“I wish to give all my wealth in the way of Allah.”
He (the Prophet) replied:
“No.”
Then he sought permission to give half of his wealth, but the Prophet again refused.
Finally, when he mentioned giving one third of his wealth, the Prophet said:
“Yes.”
After this, Ka‘b radi Allahu anhu said:
“I will keep the portion I received from Khaybar for myself.” Thus, he kept his share from Khaybar and gave the rest of his wealth in charity.
(Sunan Abi Dawud, Al-Ayman wa al-Nudhur, Hadith: 3321)
Based on this detail, our position is that if someone vows that upon the recovery of his patient, he will give all his wealth in charity for the sake of Allah, then he is permitted to give at most one third of his wealth.
(2)
Hafiz Ibn Hajar rahimahullah has stated another position: that giving all of one’s wealth in charity depends on a person’s individual circumstances. If the person is wealthy, patient, and grateful, then he will not be prevented from giving all his wealth in charity, as is the case with the incident of Abu Bakr radi Allahu anhu, and as the Qur’an mentions the selflessness (ithar) of the Ansar .
If he is poor, then he is not permitted to give all his wealth in charity, as the hadith declares the best charity to be that after which a person does not become dependent on others.
And Allah knows best. (Fath al-Bari: 11/699)
(1)
In one narration, there is a detailed account that Ka‘b ibn Malik radi Allahu anhu, out of joy at the acceptance of his repentance, said to the Messenger of Allah sallallahu alayhi wa sallam:
“I wish to give all my wealth in the way of Allah.”
He (the Prophet) replied:
“No.”
Then he sought permission to give half of his wealth, but the Prophet again refused.
Finally, when he mentioned giving one third of his wealth, the Prophet said:
“Yes.”
After this, Ka‘b radi Allahu anhu said:
“I will keep the portion I received from Khaybar for myself.” Thus, he kept his share from Khaybar and gave the rest of his wealth in charity.
(Sunan Abi Dawud, Al-Ayman wa al-Nudhur, Hadith: 3321)
Based on this detail, our position is that if someone vows that upon the recovery of his patient, he will give all his wealth in charity for the sake of Allah, then he is permitted to give at most one third of his wealth.
(2)
Hafiz Ibn Hajar rahimahullah has stated another position: that giving all of one’s wealth in charity depends on a person’s individual circumstances. If the person is wealthy, patient, and grateful, then he will not be prevented from giving all his wealth in charity, as is the case with the incident of Abu Bakr radi Allahu anhu, and as the Qur’an mentions the selflessness (ithar) of the Ansar .
If he is poor, then he is not permitted to give all his wealth in charity, as the hadith declares the best charity to be that after which a person does not become dependent on others.
And Allah knows best. (Fath al-Bari: 11/699)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 6690
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
‘Ala ghayri mi‘ad:
Without any prior arrangement or agreement.
(2)
Laylat al-‘Aqabah:
This refers to the third Laylat al-‘Aqabah, in which the tribes of Aws and Khazraj from Madinah selected seventy or seventy-five prominent representatives and sent them to make a formal pact.
Thus, these people met you in that mountain pass,
near which is Jamrat al-‘Aqabah, i.e., the “Great Shaytan,” and they pledged allegiance and swore oaths to you on behalf of their tribes.
In this, Ka‘b ibn Malik made the pledge on behalf of his tribe and took an active part in the completion of this agreement, striving greatly for it.
Therefore, he counts this among his distinctions.
(3)
Wa in kanat Badr adhkar fi al-nas:
Although Badr,
being the first battle and the Day of Criterion, is more famous among the people,
it occurred incidentally, without any special preparation or arrangement.
Therefore, in my view, Laylat al-‘Aqabah is more significant,
because it became the prelude to your and the Muslims’ migration, and Madinah became the abode of migration, and as a result, the Battle of Badr took place.
(4)
Jalla lil-muslimin amrahum:
During military expeditions, your blessed habit
was to use dissimulation (tawriyah);
you would not openly declare the direction of travel.
But on the occasion of the Battle of Tabuk,
due to the length of the journey, the difficulties of the route, and the enemy’s skill and numbers,
you clearly and openly specified the intended destination,
so that people could prepare accordingly.
Therefore, thirty thousand fighters set out with you for this battle,
among whom were ten thousand cavalry,
and in addition, there were some servants and others,
but their names were not recorded in any register.
Thus, the hypocrites and those weak in faith thought
that without revelation, the absence of anyone would not be known.
(5)
Hina tabat al-thimar wa al-zilal:
When the fruits had ripened and the shade had become dense, and people were in great need and desire to stay in their homes during those days,
because these fruits were the basis of their livelihood and sustenance, and due to the intense heat, sitting in thick shade was desirable.
Therefore, Ka‘b radi Allahu anhu says,
(6)
Wa ana ilayha as‘ar:
I was greatly inclined towards them.
(7)
Lam yazal yatamadi bi:
I kept hesitating between these days regarding my preparation.
(8)
Hatta istamarra bi al-nas al-jidd:
Until the people began to prepare with great enthusiasm and effort.
(9)
Wa lam aqdi min jihazi sallallahu alayhi wa sallam shay’an:
And I was unable to do anything regarding my own preparation.
(10)
Wa tafarat al-ghur:
And the fighters had gone far ahead.
(11)
Maghmusan ‘alayhi fi al-nifaq:
Those upon whom the accusation and suspicion of hypocrisy was placed,
and because of this, they were considered insignificant and humiliated.
(12)
Hassahu biradahu wa al-nazara ni ‘atfayhi:
The beauty of his cloaks and the pride in his strong and healthy body prevented him,
Rajulun mubyad:
A man in white,
Yazulu bihi al-sarab:
The mirage in the desert was disturbed by him,
meaning he was seen from afar in the mirage.
(13)
Kun Aba Khaythamah:
O Allah! Let it be Abu Khaythamah,
who narrates his incident as follows: Only a few days had passed since the Messenger of Allah sallallahu alayhi wa sallam set out for Tabuk, when one day there was intense heat.
I went to my orchard at noon and saw that both my wives had sprinkled water on their respective places under the shade of date palms and grapevines, making them very cool, and cool, sweet water pitchers were ready,
the food was prepared.
As soon as I entered the arish (thatched hut),
and saw my wives and the comforts of food and drink,
spontaneously these words came from my tongue:
Subhan Allah!
The Messenger of Allah sallallahu alayhi wa sallam, to whom the glad tidings of forgiveness for all past and future shortcomings have already been given in this world,
is enduring the hardship of travel in the burning sands in intense heat, while Abu Khaythamah sits in the cool shade of lush trees with beautiful wives, eating delicious food,
drinking cool water, and enjoying luxury.
By Allah! This is by no means justice.
Therefore, he said to his wives,
Prepare my mount and travel provisions immediately,
so that I may quickly
present myself in the service of the Messenger of Allah sallallahu alayhi wa sallam.
Accordingly, both obedient wives immediately loaded his travel provisions on a water-drawing camel, and he set out alone on the road to Tabuk.
When the Messenger of Allah sallallahu alayhi wa sallam saw from afar
a man in white,
riding alone, appearing in the waves of the mirage, he immediately said,
(14)
Kun Aba Khaythamah,
If it is Abu Khaythamah, and indeed it was him.
(15)
Lamazahu al-munafiqun:
The hypocrites made him the target of their sarcasm, taunt, and contempt.
(16)
Tawajja qaafilan:
He turned back,
Hadarani sidqah:
He made a firm resolve to speak the truth to you.
(17)
Laqad u‘tiytu jadalan:
I have been granted eloquence, fluency, and linguistic finesse, and I could have presented my excuse and defense in the best manner.
(18)
Tajidu ‘alayya:
You will be displeased with me.
Hilal ibn Umayyah and Murarah ibn Rabi‘ al-‘Amiri were considered among the participants of Badr.
Hafiz Ibn Qayyim rahimahullah wrote in Zad al-Ma‘ad, vol. 3, p. 505, published by Dar Ihya’ al-Turath al-Islami,
that none of the scholars of Maghazi or historians have mentioned the names of these two elders among the people of Badr, and it should be so,
because the Messenger of Allah sallallahu alayhi wa sallam did not boycott Hatib ibn Abi Balta‘ah radi Allahu anhu, a participant of Badr, nor did he give him any other punishment,
even though he committed the crime of divulging a secret.
How can staying behind from battle be compared to divulging a secret?
Similarly, Ibn Qayyim rahimahullah quoted from Ibn Jawzi the statement of Abu Bakr Athram that there is no doubt about the virtue, memorization, and precision of al-Zuhri, and except for this mistake, I know of no other mistake of his. But Murarah ibn Rabi‘ is ‘Amri, and it is not correct to call him ‘Amiri, and as for Hilal ibn Umayyah being among the participants of Badr,
no one else has mentioned this;
this is his mistake, and no human is free from error.
(19)
Ma zalu yu’nibunani:
They continued to rebuke, reprimand, and blame me.
(20)
Istakana:
Both of them became subdued,
felt embarrassed,
Kuntu ashab al-qawm wa ajladahum:
I was the youngest and strongest among the three,
Hatta tasawwart:
Until I climbed the wall.
(21)
Nabati:
A farmer,
cultivator,
Bidar huwa wa la madi‘ah:
A place of humiliation and disgrace, where rights are not protected,
but are lost,
Tayammamtu:
Ka‘b, due to his strength of faith and true love for Allah and His Messenger,
endured even this attack from the enemy,
even though poets are usually fond of wealth and royal courts,
therefore he consigned this royal letter to the oven.
(22)
Tayammamtu:
I turned towards,
(23)
Istalbath al-wahy:
The revelation was delayed.
(24)
Awfa ‘ala Sala‘:
He climbed Mount Sala‘,
where Ka‘b had pitched his tent.
Fa-adhina Rasul Allah sallallahu alayhi wa sallam:
The Messenger of Allah sallallahu alayhi wa sallam
was in the house of Umm Salamah radi Allahu anha,
and in the last third of the night,
the verses of acceptance of repentance were revealed.
Since Umm Salamah radi Allahu anha
was interested in the matter of Ka‘b radi Allahu anhu and was kind to him,
she wanted to immediately send a message to Ka‘b radi Allahu anhu about the acceptance of his repentance,
but the Messenger of Allah sallallahu alayhi wa sallam stopped her and said,
People will crowd your house and not let you sleep.
Therefore, after the morning prayer,
he announced the acceptance of their repentance, so Hamzah ibn ‘Amr al-Aslami ran on foot
to give Ka‘b radi Allahu anhu the glad tidings, and Zubayr ibn al-‘Awwam radi Allahu anhu rode his horse.
(25)
An ankhali‘ min mali:
I separate myself from all my wealth,
I give all my wealth in charity for the sake of Allah.
(26)
Amsik ba‘da malika:
Keep some of your wealth,
in some narrations, giving a third of your wealth in charity is sufficient for you,
from which there is reward,
but it is necessary to consider the needs of your family and household;
it is not correct to give all your wealth in charity while neglecting them.
(27)
Ablahu Allah:
Allah bestowed favor and kindness upon him for this.
(28)
An la akun kadhabtuhu:
I did not lie to you.
Benefits and Issues:
This hadith is an extremely high example of eloquence and rhetoric,
in which Ka‘b has excellently expressed his emotions, feelings, and inner states,
highlighted the spirit of obedience and submission of the noble Companions, and described your (the Prophet’s) manner and love towards the Companions in a beautiful style,
depicted the radiance of your blessed face at the time of happiness,
shown the good outcome of truthfulness and honesty, and illustrated in a beautiful way the sacrifice and selflessness required to become deserving of Allah’s grace and bounty.
At the end, we will summarize the important benefits and conclusions that the scholars have derived from this hadith.
Vocabulary of the Hadith:
(1)
‘Ala ghayri mi‘ad:
Without any prior arrangement or agreement.
(2)
Laylat al-‘Aqabah:
This refers to the third Laylat al-‘Aqabah, in which the tribes of Aws and Khazraj from Madinah selected seventy or seventy-five prominent representatives and sent them to make a formal pact.
Thus, these people met you in that mountain pass,
near which is Jamrat al-‘Aqabah, i.e., the “Great Shaytan,” and they pledged allegiance and swore oaths to you on behalf of their tribes.
In this, Ka‘b ibn Malik made the pledge on behalf of his tribe and took an active part in the completion of this agreement, striving greatly for it.
Therefore, he counts this among his distinctions.
(3)
Wa in kanat Badr adhkar fi al-nas:
Although Badr,
being the first battle and the Day of Criterion, is more famous among the people,
it occurred incidentally, without any special preparation or arrangement.
Therefore, in my view, Laylat al-‘Aqabah is more significant,
because it became the prelude to your and the Muslims’ migration, and Madinah became the abode of migration, and as a result, the Battle of Badr took place.
(4)
Jalla lil-muslimin amrahum:
During military expeditions, your blessed habit
was to use dissimulation (tawriyah);
you would not openly declare the direction of travel.
But on the occasion of the Battle of Tabuk,
due to the length of the journey, the difficulties of the route, and the enemy’s skill and numbers,
you clearly and openly specified the intended destination,
so that people could prepare accordingly.
Therefore, thirty thousand fighters set out with you for this battle,
among whom were ten thousand cavalry,
and in addition, there were some servants and others,
but their names were not recorded in any register.
Thus, the hypocrites and those weak in faith thought
that without revelation, the absence of anyone would not be known.
(5)
Hina tabat al-thimar wa al-zilal:
When the fruits had ripened and the shade had become dense, and people were in great need and desire to stay in their homes during those days,
because these fruits were the basis of their livelihood and sustenance, and due to the intense heat, sitting in thick shade was desirable.
Therefore, Ka‘b radi Allahu anhu says,
(6)
Wa ana ilayha as‘ar:
I was greatly inclined towards them.
(7)
Lam yazal yatamadi bi:
I kept hesitating between these days regarding my preparation.
(8)
Hatta istamarra bi al-nas al-jidd:
Until the people began to prepare with great enthusiasm and effort.
(9)
Wa lam aqdi min jihazi sallallahu alayhi wa sallam shay’an:
And I was unable to do anything regarding my own preparation.
(10)
Wa tafarat al-ghur:
And the fighters had gone far ahead.
(11)
Maghmusan ‘alayhi fi al-nifaq:
Those upon whom the accusation and suspicion of hypocrisy was placed,
and because of this, they were considered insignificant and humiliated.
(12)
Hassahu biradahu wa al-nazara ni ‘atfayhi:
The beauty of his cloaks and the pride in his strong and healthy body prevented him,
Rajulun mubyad:
A man in white,
Yazulu bihi al-sarab:
The mirage in the desert was disturbed by him,
meaning he was seen from afar in the mirage.
(13)
Kun Aba Khaythamah:
O Allah! Let it be Abu Khaythamah,
who narrates his incident as follows: Only a few days had passed since the Messenger of Allah sallallahu alayhi wa sallam set out for Tabuk, when one day there was intense heat.
I went to my orchard at noon and saw that both my wives had sprinkled water on their respective places under the shade of date palms and grapevines, making them very cool, and cool, sweet water pitchers were ready,
the food was prepared.
As soon as I entered the arish (thatched hut),
and saw my wives and the comforts of food and drink,
spontaneously these words came from my tongue:
Subhan Allah!
The Messenger of Allah sallallahu alayhi wa sallam, to whom the glad tidings of forgiveness for all past and future shortcomings have already been given in this world,
is enduring the hardship of travel in the burning sands in intense heat, while Abu Khaythamah sits in the cool shade of lush trees with beautiful wives, eating delicious food,
drinking cool water, and enjoying luxury.
By Allah! This is by no means justice.
Therefore, he said to his wives,
Prepare my mount and travel provisions immediately,
so that I may quickly
present myself in the service of the Messenger of Allah sallallahu alayhi wa sallam.
Accordingly, both obedient wives immediately loaded his travel provisions on a water-drawing camel, and he set out alone on the road to Tabuk.
When the Messenger of Allah sallallahu alayhi wa sallam saw from afar
a man in white,
riding alone, appearing in the waves of the mirage, he immediately said,
(14)
Kun Aba Khaythamah,
If it is Abu Khaythamah, and indeed it was him.
(15)
Lamazahu al-munafiqun:
The hypocrites made him the target of their sarcasm, taunt, and contempt.
(16)
Tawajja qaafilan:
He turned back,
Hadarani sidqah:
He made a firm resolve to speak the truth to you.
(17)
Laqad u‘tiytu jadalan:
I have been granted eloquence, fluency, and linguistic finesse, and I could have presented my excuse and defense in the best manner.
(18)
Tajidu ‘alayya:
You will be displeased with me.
Hilal ibn Umayyah and Murarah ibn Rabi‘ al-‘Amiri were considered among the participants of Badr.
Hafiz Ibn Qayyim rahimahullah wrote in Zad al-Ma‘ad, vol. 3, p. 505, published by Dar Ihya’ al-Turath al-Islami,
that none of the scholars of Maghazi or historians have mentioned the names of these two elders among the people of Badr, and it should be so,
because the Messenger of Allah sallallahu alayhi wa sallam did not boycott Hatib ibn Abi Balta‘ah radi Allahu anhu, a participant of Badr, nor did he give him any other punishment,
even though he committed the crime of divulging a secret.
How can staying behind from battle be compared to divulging a secret?
Similarly, Ibn Qayyim rahimahullah quoted from Ibn Jawzi the statement of Abu Bakr Athram that there is no doubt about the virtue, memorization, and precision of al-Zuhri, and except for this mistake, I know of no other mistake of his. But Murarah ibn Rabi‘ is ‘Amri, and it is not correct to call him ‘Amiri, and as for Hilal ibn Umayyah being among the participants of Badr,
no one else has mentioned this;
this is his mistake, and no human is free from error.
(19)
Ma zalu yu’nibunani:
They continued to rebuke, reprimand, and blame me.
(20)
Istakana:
Both of them became subdued,
felt embarrassed,
Kuntu ashab al-qawm wa ajladahum:
I was the youngest and strongest among the three,
Hatta tasawwart:
Until I climbed the wall.
(21)
Nabati:
A farmer,
cultivator,
Bidar huwa wa la madi‘ah:
A place of humiliation and disgrace, where rights are not protected,
but are lost,
Tayammamtu:
Ka‘b, due to his strength of faith and true love for Allah and His Messenger,
endured even this attack from the enemy,
even though poets are usually fond of wealth and royal courts,
therefore he consigned this royal letter to the oven.
(22)
Tayammamtu:
I turned towards,
(23)
Istalbath al-wahy:
The revelation was delayed.
(24)
Awfa ‘ala Sala‘:
He climbed Mount Sala‘,
where Ka‘b had pitched his tent.
Fa-adhina Rasul Allah sallallahu alayhi wa sallam:
The Messenger of Allah sallallahu alayhi wa sallam
was in the house of Umm Salamah radi Allahu anha,
and in the last third of the night,
the verses of acceptance of repentance were revealed.
Since Umm Salamah radi Allahu anha
was interested in the matter of Ka‘b radi Allahu anhu and was kind to him,
she wanted to immediately send a message to Ka‘b radi Allahu anhu about the acceptance of his repentance,
but the Messenger of Allah sallallahu alayhi wa sallam stopped her and said,
People will crowd your house and not let you sleep.
Therefore, after the morning prayer,
he announced the acceptance of their repentance, so Hamzah ibn ‘Amr al-Aslami ran on foot
to give Ka‘b radi Allahu anhu the glad tidings, and Zubayr ibn al-‘Awwam radi Allahu anhu rode his horse.
(25)
An ankhali‘ min mali:
I separate myself from all my wealth,
I give all my wealth in charity for the sake of Allah.
(26)
Amsik ba‘da malika:
Keep some of your wealth,
in some narrations, giving a third of your wealth in charity is sufficient for you,
from which there is reward,
but it is necessary to consider the needs of your family and household;
it is not correct to give all your wealth in charity while neglecting them.
(27)
Ablahu Allah:
Allah bestowed favor and kindness upon him for this.
(28)
An la akun kadhabtuhu:
I did not lie to you.
Benefits and Issues:
This hadith is an extremely high example of eloquence and rhetoric,
in which Ka‘b has excellently expressed his emotions, feelings, and inner states,
highlighted the spirit of obedience and submission of the noble Companions, and described your (the Prophet’s) manner and love towards the Companions in a beautiful style,
depicted the radiance of your blessed face at the time of happiness,
shown the good outcome of truthfulness and honesty, and illustrated in a beautiful way the sacrifice and selflessness required to become deserving of Allah’s grace and bounty.
At the end, we will summarize the important benefits and conclusions that the scholars have derived from this hadith.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 7016
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
Allah, the Exalted, turned His attention to His Prophet and to those Emigrants (Muhajirun) and Helpers (Ansar) who aided him in the difficult hour, at a time when there was fear that the hearts of a group among them might turn away and incline towards deviation.
Then Allah accepted their repentance.
Indeed, He is Gentle and Merciful towards them (al-Tawbah: 117).
1:
Allah, the Exalted, turned His attention to His Prophet and to those Emigrants (Muhajirun) and Helpers (Ansar) who aided him in the difficult hour, at a time when there was fear that the hearts of a group among them might turn away and incline towards deviation.
Then Allah accepted their repentance.
Indeed, He is Gentle and Merciful towards them (al-Tawbah: 117).
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 3102
Shaykh Umar Farooq Saeedi
Benefits and Issues:
If a person vows to give all his wealth in charity, then his vow should be fulfilled in such a way that one third (1/3) of his wealth is given in charity.
If a person vows to give all his wealth in charity, then his vow should be fulfilled in such a way that one third (1/3) of his wealth is given in charity.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 3321
Shaykh Umar Farooq Saeedi
Benefits and Issues:
➊
In personal matters, if one becomes upset with a Muslim brother, it is not permissible to abandon speaking with him for more than three days.
However, if there is a religious and legal (shar‘i) reason, then this boycott can be prolonged.
In particular, a permanent boycott (cutting of relations) is required on the basis of religious truth with the people of innovation (ahl al-bid‘ah).
➋
The incident of Ka‘b ibn Malik, Murarah ibn Rabi‘, and Hilal ibn Umayyah (radi Allahu anhum ajma‘in) staying behind from the Battle of Tabuk is well-known.
Details can be seen in the books of tafsir, sirah, and hadith.
Their repentance was accepted after fifty days.
During this period, for the purpose of discipline and admonition, the Muslims were forbidden from speaking with them.
The complete details of this are present in Sahih al-Bukhari and Sahih Muslim.
See: (Sahih al-Bukhari, al-Maghazi, Hadith: 4418; Sahih Muslim, al-Tawbah, Hadith: 2769)
➊
In personal matters, if one becomes upset with a Muslim brother, it is not permissible to abandon speaking with him for more than three days.
However, if there is a religious and legal (shar‘i) reason, then this boycott can be prolonged.
In particular, a permanent boycott (cutting of relations) is required on the basis of religious truth with the people of innovation (ahl al-bid‘ah).
➋
The incident of Ka‘b ibn Malik, Murarah ibn Rabi‘, and Hilal ibn Umayyah (radi Allahu anhum ajma‘in) staying behind from the Battle of Tabuk is well-known.
Details can be seen in the books of tafsir, sirah, and hadith.
Their repentance was accepted after fifty days.
During this period, for the purpose of discipline and admonition, the Muslims were forbidden from speaking with them.
The complete details of this are present in Sahih al-Bukhari and Sahih Muslim.
See: (Sahih al-Bukhari, al-Maghazi, Hadith: 4418; Sahih Muslim, al-Tawbah, Hadith: 2769)
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 4600
Hafiz Muhammad Ameen
(1) Imam Zuhri rahimahullah narrates this hadith through four routes: In one route, he narrates from Abdullah bin Ka'b, and he from his father Ka'b bin Malik radi Allahu anhu, as is in the chain of this hadith. In the second route, he narrates from Abdur Rahman bin Ka'b, as in hadith: 3855. In the third route, he narrates from Abdur Rahman bin Abdullah bin Ka'b, and he from his father Abdullah bin Ka'b, as in hadith: 3856. And in the fourth route as well, he narrates from Abdur Rahman bin Abdullah bin Ka'b, but here Abdur Rahman narrates from his uncle Ubaydullah bin Ka'b radi Allahu anhu instead of his father, as in hadith: 3857. And Allah knows best. This incident is related to the Battle of Tabuk. In this battle, Ka'b radi Allahu anhu showed some laxity and was unable to participate. He was boycotted, which continued for fifty days, then the acceptance of his repentance was announced in the Noble Qur'an. Radi Allahu anhu wa ardaahu.
(2) This hadith is not related to the aforementioned chapter, but rather to the upcoming chapter. Imam Nasa'i rahimahullah has done this in many places: when there are many ahadith under one chapter, at the end he brings a hadith that is related to the next chapter. Perhaps the intention is to indicate that a new chapter is coming up. This style has been adopted only by Imam Nasa'i rahimahullah.
(2) This hadith is not related to the aforementioned chapter, but rather to the upcoming chapter. Imam Nasa'i rahimahullah has done this in many places: when there are many ahadith under one chapter, at the end he brings a hadith that is related to the next chapter. Perhaps the intention is to indicate that a new chapter is coming up. This style has been adopted only by Imam Nasa'i rahimahullah.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 3854
Hafiz Muhammad Ameen
732. Commentary:
➊ This incident is very lengthy; only a portion of it is mentioned here. The details are recorded in the Sahihayn. See: [صحیح البخاري ، المغازي ، حدیث : 4418 : و صحیح مسلم ، التوبة ، حدیث : 2769]
➋ There is no explicit mention in the hadith that Ka‘b ibn Malik radi Allahu anhu performed the greeting of the mosque (tahiyyat al-masjid). This is the purpose behind the chapter heading of the Imam rahimahullah. And Allah knows best.
➊ This incident is very lengthy; only a portion of it is mentioned here. The details are recorded in the Sahihayn. See: [صحیح البخاري ، المغازي ، حدیث : 4418 : و صحیح مسلم ، التوبة ، حدیث : 2769]
➋ There is no explicit mention in the hadith that Ka‘b ibn Malik radi Allahu anhu performed the greeting of the mosque (tahiyyat al-masjid). This is the purpose behind the chapter heading of the Imam rahimahullah. And Allah knows best.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 732
Hafiz Muhammad Ameen
(1) "The share from Khaybar" refers to the portion from the spoils of the Battle of Khaybar that was allotted to me. And that was in the form of land and orchard.
(2) One should accept the concession granted by Allah and His Messenger, whether that concession pertains to the prayers during travel or to other matters; therein lies felicity.
(2) One should accept the concession granted by Allah and His Messenger, whether that concession pertains to the prayers during travel or to other matters; therein lies felicity.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 3857
Hafiz Muhammad Ameen
(1) "Sat before you" — This refers to the time when the announcement of the acceptance of his repentance had been made, and he had eagerly come to meet and visit the Messenger of Allah (sallallahu alayhi wa sallam). After all, fifty days had passed.
(2) "It is from my repentance" — It is as if, when he repented, he also made a vow that if his repentance was accepted, he would give all his wealth in charity (sadaqah). Now, when he mentioned this before you, you corrected him by saying that it is not necessary to give all of one's wealth in charity; rather, some wealth should be kept for oneself so that the one making the vow does not become needy. In this way, it also became a precedent for the future that if someone vows to give all his wealth in charity, he may keep wealth according to his needs—in fact, he should keep it. And this is the very reason this hadith has been mentioned under the aforementioned chapter. And Allah knows best.
(2) "It is from my repentance" — It is as if, when he repented, he also made a vow that if his repentance was accepted, he would give all his wealth in charity (sadaqah). Now, when he mentioned this before you, you corrected him by saying that it is not necessary to give all of one's wealth in charity; rather, some wealth should be kept for oneself so that the one making the vow does not become needy. In this way, it also became a precedent for the future that if someone vows to give all his wealth in charity, he may keep wealth according to his needs—in fact, he should keep it. And this is the very reason this hadith has been mentioned under the aforementioned chapter. And Allah knows best.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 3855
Hafiz Muhammad Ameen
Urdu Footnote:
➊ “For Allah and His Messenger”: Because on this occasion, both Allah and His Messenger became displeased, therefore, the aim was to please both. It is not forbidden to seek the pleasure of anyone other than Allah, for example: seeking the pleasure of one’s parents. In any case, the pleasure and displeasure of Allah and the Messenger of Allah (sallallahu alayhi wa sallam) always occur together. If Allah is pleased, then the Messenger is also pleased. If Allah is displeased, then the Messenger is also displeased. However, in acts of worship, such as prayer (salah), fasting (sawm), etc., only the pleasure and reward of Allah should be intended.
➋ “Indeed Allah has heard the statement of her who disputes with you concerning her husband and complains to Allah. And Allah hears your dialogue; verily, Allah is All-Hearing, All-Seeing.” () The one who receives charity (sadaqah) should also take into consideration the ability of the one giving charity; he should not place upon him a burden greater than he can bear.
➊ “For Allah and His Messenger”: Because on this occasion, both Allah and His Messenger became displeased, therefore, the aim was to please both. It is not forbidden to seek the pleasure of anyone other than Allah, for example: seeking the pleasure of one’s parents. In any case, the pleasure and displeasure of Allah and the Messenger of Allah (sallallahu alayhi wa sallam) always occur together. If Allah is pleased, then the Messenger is also pleased. If Allah is displeased, then the Messenger is also displeased. However, in acts of worship, such as prayer (salah), fasting (sawm), etc., only the pleasure and reward of Allah should be intended.
➋ “Indeed Allah has heard the statement of her who disputes with you concerning her husband and complains to Allah. And Allah hears your dialogue; verily, Allah is All-Hearing, All-Seeing.” () The one who receives charity (sadaqah) should also take into consideration the ability of the one giving charity; he should not place upon him a burden greater than he can bear.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 3856
Maulana Ataullah Sajid
Benefit:
Ka‘b ibn Malik, Murarah ibn Rabi‘, and Hilal ibn Umayyah (radi Allahu anhum) stayed behind from the Battle of Tabuk merely out of laziness, without any valid excuse.
Because of this, by Allah’s command, all the Muslims boycotted these three companions for fifty days.
During this lengthy period, these individuals remained distressed and continued to repent.
Finally, after fifty days, their repentance was accepted.
On that day, Allah’s Prophet (sallallahu alayhi wa sallam) declared it to be the best day of their lives. (Sahih al-Bukhari, Book of Expeditions, Chapter: The Hadith of Ka‘b ibn Malik, Hadith: 4418)
In the Noble Qur’an, Surah al-Tawbah, verse 118, there is a reference to this incident.
Ka‘b ibn Malik, Murarah ibn Rabi‘, and Hilal ibn Umayyah (radi Allahu anhum) stayed behind from the Battle of Tabuk merely out of laziness, without any valid excuse.
Because of this, by Allah’s command, all the Muslims boycotted these three companions for fifty days.
During this lengthy period, these individuals remained distressed and continued to repent.
Finally, after fifty days, their repentance was accepted.
On that day, Allah’s Prophet (sallallahu alayhi wa sallam) declared it to be the best day of their lives. (Sahih al-Bukhari, Book of Expeditions, Chapter: The Hadith of Ka‘b ibn Malik, Hadith: 4418)
In the Noble Qur’an, Surah al-Tawbah, verse 118, there is a reference to this incident.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 1393
