صحيح البخاري
Bukhari
كتاب الجهاد والسيرThe Book of Jihad (Fighting For Allah’S Cause)
بَابُ الدَّرَقِ:Chapter. The (leather) shield.
Hadith 2907
اُردوEn
قَالَتْ : وَكَانَ يَوْمُ عِيدٍ يَلْعَبُ السُّودَانُ بِالدَّرَقِ وَالْحِرَابِ ، فَإِمَّا سَأَلْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَإِمَّا قَالَ : تَشْتَهِينَ تَنْظُرِينَ ، فَقَالَتْ : نَعَمْ فَأَقَامَنِي وَرَاءَهُ خَدِّي عَلَى خَدِّهِ ، وَيَقُولُ : دُونَكُمْ بَنِي أَرْفِدَةَ حَتَّى إِذَا مَلِلْتُ ، قَالَ : حَسْبُكِ ، قُلْتُ : نَعَمْ ، قَالَ : فَاذْهَبِي قَالَ : أَبُو عَبْد اللَّهِ ، قَالَ : أَحْمَدُ ، عَنْ ابْنِ وَهْبٍ فَلَمَّا غَفَلَ .
(It was the day of `Id when negroes used to play with leather shields and spears.) Either I requested Allah's Apostle or he himself asked me whether I would like to see the display. I replied in the affirmative. Then he let me stand behind him and my cheek was touching his cheek and he was saying, "Carry on, O Bani Arfida (i.e. negroes)!" When I got tired, he asked me if that was enough. I replied in the affirmative and he told me to leave.
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
In the narration, there is mention of some Companions displaying martial skills with their shields and spears; from this, the objective of the chapter is established.
It is also understood from this that watching historical and martial displays is permissible; women may also watch such performances with proper veiling.
In the narration, there is mention of some Companions displaying martial skills with their shields and spears; from this, the objective of the chapter is established.
It is also understood from this that watching historical and martial displays is permissible; women may also watch such performances with proper veiling.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2907
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
In this hadith, there is mention of the people of Habasha (Abyssinia) displaying feats with shields and spears. From this, Imam Bukhari rahimahullah has established the permissibility and legitimacy of carrying a shield. It is also understood that watching historical and martial displays is permissible. Women, with proper veiling, may also observe such displays, and these martial demonstrations can be held in the mosque.
2.
Some modernist individuals have tried to derive the permissibility of singing and music from the first hadith, whereas in one narration it is stated: “Those girls were not singers in the well-known sense.” (Sahih al-Bukhari, al-‘Eidayn, Hadith 952) After this clarification, insisting on the permissibility of singing and music is tantamount to turning away from the explicit texts (clear rulings of the Qur’an and Hadith).
3.
At the end of the first narration, it is stated: (فَلَمَّا غَفَلَ) (“when he became inattentive”). According to one manuscript, in Isma’il’s narration, it is (اِشتَغَلَ بِعَمَلِ) (“became occupied with work”). Imam Bukhari rahimahullah, considering this second manuscript, clarified at the end that in Ahmad’s narration, instead of (عَمَلَ) (“work”), the words (غَفَلَ) (“became inattentive”) are used. In the manuscript we have based this on, even in Isma’il’s narration, the words (غفل) (“became inattentive”) are present, so there is no need for further clarification.
1.
In this hadith, there is mention of the people of Habasha (Abyssinia) displaying feats with shields and spears. From this, Imam Bukhari rahimahullah has established the permissibility and legitimacy of carrying a shield. It is also understood that watching historical and martial displays is permissible. Women, with proper veiling, may also observe such displays, and these martial demonstrations can be held in the mosque.
2.
Some modernist individuals have tried to derive the permissibility of singing and music from the first hadith, whereas in one narration it is stated: “Those girls were not singers in the well-known sense.” (Sahih al-Bukhari, al-‘Eidayn, Hadith 952) After this clarification, insisting on the permissibility of singing and music is tantamount to turning away from the explicit texts (clear rulings of the Qur’an and Hadith).
3.
At the end of the first narration, it is stated: (فَلَمَّا غَفَلَ) (“when he became inattentive”). According to one manuscript, in Isma’il’s narration, it is (اِشتَغَلَ بِعَمَلِ) (“became occupied with work”). Imam Bukhari rahimahullah, considering this second manuscript, clarified at the end that in Ahmad’s narration, instead of (عَمَلَ) (“work”), the words (غَفَلَ) (“became inattentive”) are used. In the manuscript we have based this on, even in Isma’il’s narration, the words (غفل) (“became inattentive”) are present, so there is no need for further clarification.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2907
