صحيح البخاري
Bukhari
كتاب الخصوماتThe Book of Quarrels
بَابُ كَلاَمِ الْخُصُومِ بَعْضِهِمْ فِي بَعْضٍ:Chapter. The talk of opponents against each other.
Hadith 2416
اُردوEn
حَدَّثَنَا مُحَمَّدٌ ، أَخْبَرَنَا أَبُو مُعَاوِيَةَ ، عَنِ الْأَعْمَشِ ، عَنْ شَقِيقٍ ، عَنْ عَبْدِ اللَّهِ رَضِيَ اللَّهُ عَنْهُ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " مَنْ حَلَفَ عَلَى يَمِينٍ وَهُوَ فِيهَا فَاجِرٌ لِيَقْتَطِعَ بِهَا مَالَ امْرِئٍ مُسْلِمٍ ، لَقِيَ اللَّهَ وَهُوَ عَلَيْهِ غَضْبَانُ " ، قَالَ : فَقَالَ الْأَشْعَثُ : فِيَّ وَاللَّهِ كَانَ ذَلِكَ ، كَانَ بَيْنِي وَبَيْنَ رَجُلٍ مِنْ الْيَهُودِ أَرْضٌ ، فَجَحَدَنِي ، فَقَدَّمْتُهُ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ لِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : أَلَكَ بَيِّنَةٌ ؟ قُلْتُ : لَا ، قَالَ : فَقَالَ لِلْيَهُودِيِّ : احْلِفْ ، قَالَ : قُلْتُ : يَا رَسُولَ اللَّهِ ، إِذًا يَحْلِفَ وَيَذْهَبَ بِمَالِي ، فَأَنْزَلَ اللَّهُ تَعَالَى : إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلا سورة آل عمران آية 77 ، إِلَى آخِرِ الْآيَةِ .
Narrated `Abdullah bin Mas`ud: Allah's Apostle said, "Whoever takes a false oath so as to take the property of a Muslim (illegally) will meet Allah while He will be angry with him." Al-Ash'ath said: By Allah, that saying concerned me. I had common land with a Jew, and the Jew later on denied my ownership, so I took him to the Prophet who asked me whether I had a proof of my ownership. When I replied in the negative, the Prophet asked the Jew to take an oath. I said, "O Allah's Apostle! He will take an oath and deprive me of my property." So, Allah revealed the following verse: "Verily! Those who purchase a little gain at the cost of Allah's covenant and their oaths." (3.77)
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
The claimant, that is, Ash'ath (radi Allahu anhu), clearly expressed the fault of the Jew in the noble court of the Prophet (sallallahu alayhi wa sallam) in explicit terms.
This is precisely the purpose of the chapter: that in a case, both the claimant and the defendant should clearly present their respective arguments before the court. This is not called backbiting (ghibah).
The claimant, that is, Ash'ath (radi Allahu anhu), clearly expressed the fault of the Jew in the noble court of the Prophet (sallallahu alayhi wa sallam) in explicit terms.
This is precisely the purpose of the chapter: that in a case, both the claimant and the defendant should clearly present their respective arguments before the court. This is not called backbiting (ghibah).
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2416
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
The purpose here is that during the hearing of a case, the plaintiff and the defendant may speak harshly to each other in the courtroom, and the court does not take any notice of it; this is permissible provided that the conversation does not involve obscene language or character assassination. However, if someone, through their speech, violates the respect of the court, then notice will be taken of it.
According to this hadith, Hazrat Ash'ath (radi Allahu anhu) stated before the Messenger of Allah (sallallahu alayhi wa sallam) regarding the Jew that he would take away his wealth by swearing a false oath.
Since Hazrat Ash'ath (radi Allahu anhu) was aware of the character of this Jew, the Messenger of Allah (sallallahu alayhi wa sallam) did not object to his statement.
(2)
A statement made before the court upon which no discretionary punishment (ta'zir) or prescribed punishment (hadd) becomes obligatory will not be counted as unlawful backbiting (ghibah), nor will it be considered as character assassination of the defendant.
(Fath al-Bari: 5/93)
(1)
The purpose here is that during the hearing of a case, the plaintiff and the defendant may speak harshly to each other in the courtroom, and the court does not take any notice of it; this is permissible provided that the conversation does not involve obscene language or character assassination. However, if someone, through their speech, violates the respect of the court, then notice will be taken of it.
According to this hadith, Hazrat Ash'ath (radi Allahu anhu) stated before the Messenger of Allah (sallallahu alayhi wa sallam) regarding the Jew that he would take away his wealth by swearing a false oath.
Since Hazrat Ash'ath (radi Allahu anhu) was aware of the character of this Jew, the Messenger of Allah (sallallahu alayhi wa sallam) did not object to his statement.
(2)
A statement made before the court upon which no discretionary punishment (ta'zir) or prescribed punishment (hadd) becomes obligatory will not be counted as unlawful backbiting (ghibah), nor will it be considered as character assassination of the defendant.
(Fath al-Bari: 5/93)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2416
