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الادب المفرد
Adab al-Mufrad
كتاب الأقوالBook of Sayings
بَابُ قَوْلِ الرَّجُلِ لِلرَّجُلِ: وَيْلَكَChapter: Saying "Woe to You"
Hadith 774
اُردوEn
حَدَّثَنَا عَلِيٌّ، قَالَ: حَدَّثَنَا سُفْيَانُ قَالَ: حَدَّثَنِي أَبُو الزُّبَيْرِ، عَنْ جَابِرٍ قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمَ حُنَيْنٍ بِالْجِعْرَانَةِ، وَالتِّبْرُ فِي حِجْرِ بِلاَلٍ، وَهُوَ يَقْسِمُ، فَجَاءَهُ رَجُلٌ فَقَالَ: اعْدِلْ، فَإِنَّكَ لاَ تَعْدِلُ، فَقَالَ: ”وَيْلَكَ، فَمَنْ يَعْدِلُ إِذَا لَمْ أَعْدِلُ؟“ قَالَ عُمَرُ: دَعْنِي يَا رَسُولَ اللهِ، أَضْرِبُ عُنُقَ هَذَا الْمُنَافِقِ، فَقَالَ: ”إِنَّ هَذَا مَعَ أَصْحَابٍ لَهُ - أَوْ: فِي أَصْحَابٍ لَهُ - يَقْرَؤُونَ الْقُرْآنَ، لاَ يُجَاوِزُ تَرَاقِيَهُمْ، يَمْرُقُونَ مِنَ الدِّينِ كَمَا يَمْرُقُ السَّهْمُ مِنَ الرَّمِيَّةِ“، ثُمَّ قَالَ سُفْيَانُ: قَالَ أَبُو الزُّبَيْرِ: سَمِعْتُهُ مِنْ جَابِرٍ قُلْتُ لِسُفْيَانَ: رَوَاهُ قُرَّةُ، عَنْ عَمْرٍو، عَنْ جَابِرٍ، قَالَ: لَا أَحْفَظُهُ مِنْ عَمْرٍو، وَإِنَّمَا حَدَّثَنَاهُ أَبُو الزُّبَيْرِ، عَنْ جَابِرٍ.
It is narrated from Sayyiduna Jabir (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) was at the place of Ji‘ranah on the day of Hunayn. Sayyiduna Bilal (may Allah be pleased with him) had gold nuggets in his lap, which the Prophet (peace and blessings be upon him) was distributing. Then a man came to the Prophet (peace and blessings be upon him) and said: "Be just, you are not being just." The Prophet (peace and blessings be upon him) said: "Woe to you! If I do not act justly, then who will act justly?" Sayyiduna ‘Umar (may Allah be pleased with him) said: "O Messenger of Allah! Allow me, I will strike the neck of this hypocrite." The Prophet (peace and blessings be upon him) said: "Indeed, he will be with those companions of his who will recite the Qur'an, but the Qur'an will not go below their throats. They will go out of the religion just as an arrow passes out of the hunted prey." Then Sufyan said that Abu az-Zubair said: I heard from Sayyiduna Jabir (may Allah be pleased with him), ‘Ali says: I said to Sufyan that when Qarah narrates, ‘Amr narrates from Jabir. He said: I do not know the hadith of ‘Amr. Abu az-Zubair narrated to us from Sayyiduna Jabir (may Allah be pleased with him).
Explanation & Benefits
Shaykh Maulana Usman Muneeb
Benefits and Issues:
➊ In all three of the aforementioned hadiths, the words "wayhaka" and "waylaka" are used. Imam Bukhari rahimahullah wants to clarify that there is no harm in using these expressions because they are idiomatic, and their literal meanings are not intended. Rather, they are used to express amazement, regret, and rebuke or admonition.
➋ From the first hadith, it is understood that if the sacrificial animal is suitable for riding, then it is permissible to ride it. However, if there is an alternative means of transport available, then it is preferable not to ride it. In Sahih Muslim (3214), it is narrated that the Messenger of Allah sallallahu alayhi wa sallam said:
“Ride it in a reasonable manner if you are compelled to do so, until you find another mount.”
This shows that in a situation of necessity, it is permissible to ride the sacrificial animal, but not otherwise. And in the hadith under discussion, only a compelled person is mentioned. It appears that even in this situation, he did not consider it appropriate to ride.
From the second narration, it is understood that performing ablution (wudu) after eating food is not necessary, nor does eating break the previous ablution. However, eating camel meat does break ablution. Authentic hadiths show that after eating camel meat, performing ablution is necessary, because the Noble Prophet sallallahu alayhi wa sallam was asked: “Should I perform ablution after eating goat meat?” He replied: “If you wish.” And when asked about ablution after eating camel meat, he replied: “Yes, perform ablution after eating camel meat.” There is a difference in the answers to both questions, which shows that performing ablution after eating camel meat is necessary. (Muslim: 802)
In the third hadith, the Khawarij are identified as those who do not have trust in the person of the Prophet sallallahu alayhi wa sallam. They consider the Shariah and distribution brought by him to be unjust. Today, those who, leaving aside the Qur’an and Hadith, have chosen another path and are caught in the whirlpool of blind following (taqlid), should examine themselves: when there is a contradiction between the hadiths of the Messenger and the statement of the Imam, what is their reaction? They speak of hadith and Sunnah with their tongues, but for action, they follow the statement of the Imam! So take heed, O people of insight.
➊ In all three of the aforementioned hadiths, the words "wayhaka" and "waylaka" are used. Imam Bukhari rahimahullah wants to clarify that there is no harm in using these expressions because they are idiomatic, and their literal meanings are not intended. Rather, they are used to express amazement, regret, and rebuke or admonition.
➋ From the first hadith, it is understood that if the sacrificial animal is suitable for riding, then it is permissible to ride it. However, if there is an alternative means of transport available, then it is preferable not to ride it. In Sahih Muslim (3214), it is narrated that the Messenger of Allah sallallahu alayhi wa sallam said:
“Ride it in a reasonable manner if you are compelled to do so, until you find another mount.”
This shows that in a situation of necessity, it is permissible to ride the sacrificial animal, but not otherwise. And in the hadith under discussion, only a compelled person is mentioned. It appears that even in this situation, he did not consider it appropriate to ride.
From the second narration, it is understood that performing ablution (wudu) after eating food is not necessary, nor does eating break the previous ablution. However, eating camel meat does break ablution. Authentic hadiths show that after eating camel meat, performing ablution is necessary, because the Noble Prophet sallallahu alayhi wa sallam was asked: “Should I perform ablution after eating goat meat?” He replied: “If you wish.” And when asked about ablution after eating camel meat, he replied: “Yes, perform ablution after eating camel meat.” There is a difference in the answers to both questions, which shows that performing ablution after eating camel meat is necessary. (Muslim: 802)
In the third hadith, the Khawarij are identified as those who do not have trust in the person of the Prophet sallallahu alayhi wa sallam. They consider the Shariah and distribution brought by him to be unjust. Today, those who, leaving aside the Qur’an and Hadith, have chosen another path and are caught in the whirlpool of blind following (taqlid), should examine themselves: when there is a contradiction between the hadiths of the Messenger and the statement of the Imam, what is their reaction? They speak of hadith and Sunnah with their tongues, but for action, they follow the statement of the Imam! So take heed, O people of insight.
Source: Fadlullah al-Ahad: Urdu Commentary on al-Adab al-Mufrad, Page: 774
