صحيح البخاري
Bukhari
كتاب الجهاد والسيرThe Book of Jihad (Fighting For Allah’S Cause)
بَابُ الرِّدْفِ عَلَى الْحِمَارِ:Chapter. The sitting of two men together on a donkey.
Hadith 2987
اُردوEn
حَدَّثَنَا قُتَيْبَةُ ، حَدَّثَنَا أَبُو صَفْوَانَ ، عَنْ يُونُسَ بْنِ يَزِيدَ ، عَنْ ابْنِ شِهَابٍ ، عَنْ عُرْوَةَ ، عَنْ أُسَامَةَ بْنِ زَيْدٍ رَضِيَ اللَّهُ عَنْهُمَا ، أَنّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " رَكِبَ عَلَى حِمَارٍ عَلَى إِكَافٍ عَلَيْهِ قَطِيفَةٌ ، وَأَرْدَفَ أُسَامَةَ وَرَاءَهُ " .
Narrated `Urwa from Usama bin Zaid: Allah's Apostle rode a donkey on which there was a saddle covered by a velvet sheet and let Usama ride behind him (on the donkey).
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
It is understood from this that two people can ride on a donkey, provided that it is strong. The word "ikaf" is used for the saddle of a donkey in the same way that the word "sarraj" is used for the saddle of a horse.
It is understood from this that two people can ride on a donkey, provided that it is strong. The word "ikaf" is used for the saddle of a donkey in the same way that the word "sarraj" is used for the saddle of a horse.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2987
Maulana Dawood Raz
Hadith Commentary:
On this occasion, the Prophet (sallallahu alayhi wa sallam) went in the mentioned manner while riding a donkey.
This is the point of correspondence between the chapter heading and the hadith.
In this, the mention of Abdullah ibn Ubayy the hypocrite has come incidentally.
This hypocrite was dreaming of his own kingship before your arrival in Madinah, which was rendered void by your coming; that is why, despite outwardly professing Islam, he remained intent on undermining Islam until the very end.
On this occasion, the Prophet (sallallahu alayhi wa sallam) went in the mentioned manner while riding a donkey.
This is the point of correspondence between the chapter heading and the hadith.
In this, the mention of Abdullah ibn Ubayy the hypocrite has come incidentally.
This hypocrite was dreaming of his own kingship before your arrival in Madinah, which was rendered void by your coming; that is why, despite outwardly professing Islam, he remained intent on undermining Islam until the very end.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 5663
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
On this occasion, the Messenger of Allah (sallallahu alayhi wa sallam) went to visit Sa’d bin ‘Ubadah (radi Allahu anhu) to inquire about his health, riding on a donkey and seating Usamah bin Zayd (radi Allahu anhu) behind him.
The very purpose of Imam Bukhari rahimahullah in presenting this hadith is this.
(2)
In the hadith, the mention of ‘Abdullah bin Ubayy comes incidentally.
Before the arrival of the Messenger of Allah (sallallahu alayhi wa sallam) in Madinah Tayyibah, this hypocrite was dreaming of leadership, but with your (sallallahu alayhi wa sallam) arrival, those dreams were shattered. Therefore, he continued to pursue the destruction of Islam until the end, cloaked in the guise of Islam. Then, while swallowing the bitterness of grief, death overtook him.
May Allah, the Exalted, deal with him as he deserves.
(1)
On this occasion, the Messenger of Allah (sallallahu alayhi wa sallam) went to visit Sa’d bin ‘Ubadah (radi Allahu anhu) to inquire about his health, riding on a donkey and seating Usamah bin Zayd (radi Allahu anhu) behind him.
The very purpose of Imam Bukhari rahimahullah in presenting this hadith is this.
(2)
In the hadith, the mention of ‘Abdullah bin Ubayy comes incidentally.
Before the arrival of the Messenger of Allah (sallallahu alayhi wa sallam) in Madinah Tayyibah, this hypocrite was dreaming of leadership, but with your (sallallahu alayhi wa sallam) arrival, those dreams were shattered. Therefore, he continued to pursue the destruction of Islam until the end, cloaked in the guise of Islam. Then, while swallowing the bitterness of grief, death overtook him.
May Allah, the Exalted, deal with him as he deserves.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 5663
Maulana Dawood Raz
Hadith Commentary:
This indicates that when a person sits upon his mount, it is as if he becomes the garment of the mount.
If the animal is strong, then up to two or three people may ride upon one animal, but not upon a weak one.
This indicates that when a person sits upon his mount, it is as if he becomes the garment of the mount.
If the animal is strong, then up to two or three people may ride upon one animal, but not upon a weak one.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 5964
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
The adornment of a mount is that a saddle is placed upon it, and then the finest cloth is spread over it; in this way, the mount becomes a source of adornment for a person, to which the Noble Qur’an has alluded. In such circumstances, a person should, while expressing gratitude to Allah for this blessing, seat a needy person behind him on the mount; this will in no way diminish its adornment.
(2)
In the present era, long cars are used for this purpose, which also serve as a means of adornment for people. Therefore, if there is space in the car and privacy is not compromised, seating a traveler alongside is a source of reward.
And Allah knows best.
(1)
The adornment of a mount is that a saddle is placed upon it, and then the finest cloth is spread over it; in this way, the mount becomes a source of adornment for a person, to which the Noble Qur’an has alluded. In such circumstances, a person should, while expressing gratitude to Allah for this blessing, seat a needy person behind him on the mount; this will in no way diminish its adornment.
(2)
In the present era, long cars are used for this purpose, which also serve as a means of adornment for people. Therefore, if there is space in the car and privacy is not compromised, seating a traveler alongside is a source of reward.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 5964
Maulana Dawood Raz
Hadith Footnote:
In the chain of narration, Urwah ibn Zubayr is among the seven jurists (fuqaha) of Madinah, whose noble names are mentioned in this verse:
إذا قيل من في العلم سبعة أبحر
روایتھم لیست عن العلم خارجة
فقل ھم عبیداللہ عروة قاسم
سعید أبو بکر سلیمان خارجة
When it is said, "Who are the seven oceans of knowledge, whose narrations are not outside the realm of knowledge?" then say: They are ‘Ubaydullah, ‘Urwah, Qasim, Sa‘id, Abu Bakr, Sulayman, and Kharijah.
All seven of these esteemed figures lived in Madinah Tayyibah at the same time.
Most of them passed away in the year 94 AH, so that year became known as the "Year of the Jurists" (‘Aam al-Fuqaha). Eventually, all of them departed one after another by 106 or 107 AH.
Rahimahum Allah ajma‘in (may Allah have mercy on them all).
In the chain of narration, Urwah ibn Zubayr is among the seven jurists (fuqaha) of Madinah, whose noble names are mentioned in this verse:
إذا قيل من في العلم سبعة أبحر
روایتھم لیست عن العلم خارجة
فقل ھم عبیداللہ عروة قاسم
سعید أبو بکر سلیمان خارجة
When it is said, "Who are the seven oceans of knowledge, whose narrations are not outside the realm of knowledge?" then say: They are ‘Ubaydullah, ‘Urwah, Qasim, Sa‘id, Abu Bakr, Sulayman, and Kharijah.
All seven of these esteemed figures lived in Madinah Tayyibah at the same time.
Most of them passed away in the year 94 AH, so that year became known as the "Year of the Jurists" (‘Aam al-Fuqaha). Eventually, all of them departed one after another by 106 or 107 AH.
Rahimahum Allah ajma‘in (may Allah have mercy on them all).
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 6207
