صحيح البخاري
Bukhari
كتاب فرض الخمسThe Book of The Obligations of Khumus
بَابُ وَمِنَ الدَّلِيلِ عَلَى أَنَّ الْخُمُسَ لِنَوَائِبِ الْمُسْلِمِينَ مَا سَأَلَ هَوَازِنُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِرَضَاعِهِ فِيهِمْ فَتَحَلَّلَ مِنَ الْمُسْلِمِينَ:Chapter. The proof that the Khumus is to be used for the needs of the Muslims, is that when the people of the tribe of Hawazin appealed to the Prophet (p.b.u.h) (to give them back what he had gained from them as war booty) mentioning the fact that he had been nursed by one of their women, he ( (p.b.u.h)) asked the Muslims to give up their shares of the booty to them.
Hadith 3131
اُردوEn
وَمَا كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَعِدُ النَّاسَ أَنْ يُعْطِيَهُمْ مِنَ الْفَيْءِ وَالْأَنْفَالِ مِنَ الْخُمُسِ ، وَمَا أَعْطَى الْأَنْصَارَ ، وَمَا أَعْطَى جَابِرَ بْنَ عَبْدِ اللَّهِ تَمْرَ خَيْبَرَ .
And this is also evidence that the Prophet (ﷺ) used to promise people a share from the wealth obtained without fighting, and to give rewards from the khums, and it is also evidence that he gave to the Ansar from the khums, and gave dates of Khaybar to Jabir (may Allah be pleased with him).
حَدَّثَنَا سَعِيدُ بْنُ عُفَيْرٍ ، قَالَ : حَدَّثَنِي اللَّيْثُ ، قَالَ : حَدَّثَنِي عُقَيْلٌ ، عَنْ ابْنِ شِهَابٍ ، قَالَ : وَزَعَمَ عُرْوَةُ أَنَّ مَرْوَانَ بْنَ الْحَكَمِ وَمِسْوَرَ بْنَ مَخْرَمَةَ أَخْبَرَاهُ ، أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : " حِينَ جَاءَهُ وَفْدُ هَوَازِنَ مُسْلِمِينَ فَسَأَلُوهُ أَنْ يَرُدَّ إِلَيْهِمْ أَمْوَالَهُمْ وَسَبْيَهُمْ ، فَقَالَ لَهُمْ : رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَحَبُّ الْحَدِيثِ إِلَيَّ أَصْدَقُهُ فَاخْتَارُوا إِحْدَى الطَّائِفَتَيْنِ ، إِمَّا السَّبْيَ ، وَإِمَّا الْمَالَ وَقَدْ كُنْتُ اسْتَأْنَيْتُ بِهِمْ ، وَقَدْ كَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ انْتَظَرَ آخِرَهُمْ بِضْعَ عَشْرَةَ لَيْلَةً حِينَ قَفَلَ مِنْ الطَّائِفِ ، فَلَمَّا تَبَيَّنَ لَهُمْ أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ غَيْرُ رَادٍّ إِلَيْهِمْ إِلَّا إِحْدَى الطَّائِفَتَيْنِ ، قَالُوا : فَإِنَّا نَخْتَارُ سَبْيَنَا ، فَقَامَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي الْمُسْلِمِينَ فَأَثْنَى عَلَى اللَّهِ بِمَا هُوَ أَهْلُهُ ، ثُمَّ قَالَ : أَمَّا بَعْدُ فَإِنَّ إِخْوَانَكُمْ هَؤُلَاءِ قَدْ جَاءُونَا تَائِبِينَ وَإِنِّي قَدْ رَأَيْتُ أَنْ أَرُدَّ إِلَيْهِمْ سَبْيَهُمْ مَنْ أَحَبَّ أَنْ يُطَيِّبَ ، فَلْيَفْعَلْ وَمَنْ أَحَبَّ مِنْكُمْ أَنْ يَكُونَ عَلَى حَظِّهِ حَتَّى نُعْطِيَهُ إِيَّاهُ مِنْ أَوَّلِ مَا يُفِيءُ اللَّهُ عَلَيْنَا فَلْيَفْعَلْ ، فَقَالَ : النَّاسُ قَدْ طَيَّبْنَا ذَلِكَ يَا رَسُولَ اللَّهِ لَهُمْ ، فَقَالَ لَهُمْ : رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّا لَا نَدْرِي مَنْ أَذِنَ مِنْكُمْ فِي ذَلِكَ مِمَّنْ لَمْ يَأْذَنْ فَارْجِعُوا حَتَّى يَرْفَعَ إِلَيْنَا عُرَفَاؤُكُمْ أَمْرَكُمْ فَرَجَعَ النَّاسُ فَكَلَّمَهُمْ عُرَفَاؤُهُمْ ، ثُمَّ رَجَعُوا إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَأَخْبَرُوهُ أَنَّهُمْ قَدْ طَيَّبُوا ، وَأَذِنُوا فَهَذَا الَّذِي بَلَغَنَا عَنْ سَبْيِ هَوَازِنَ " .
Narrated Marwan bin Al-Hakim and Miswar bin Makhrama: When the Hawazin delegation came to Allah's Apostle after they had embraced Islam and requested him to return their properties and war prisoners to them, Allah's Apostle said, "To me the best talk is the truest, so you may choose either of two things; the war prisoners or the wealth, for I have delayed their distribution." Allah's Apostle had waited for them for over ten days when he returned from Ta'if. So, when those people came to know that Allah's Apostle was not going to return to them except one of the two things the said, "We choose our war Prisoners 'Allah's Apostle stood up amongst the Muslims, and after glorifying Allah as He deserved, he said, "Now then, these brothers of yours have come to us with repentance, and I see it logical that I should return their captives to them, so whoever of you likes to do that as a favor then he can do it, and whoever amongst you likes to stick to his share, let him give up his prisoners and we will compensate him from the very first Fai' (i.e. war booty received without fight) which Allah will give us." On that, all the people said. 'O Allah's Apostles We have agreed willingly to do so (return the captives)" Then Allah's Apostle said to them "I do not know who amongst you has agreed to this and who has not. You should return and let your leaders inform me of your agreement." The people returned and their leaders spoke to them, and then came to Allah's Apostle and said, "All the people have agreed willingly to do so and have given the permission to return the war prisoners (without Compensation)" (Az-Zuhri, the sub-narrator states) This is what has been related to us about the captives of Hawazin.
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
Among the tribe of Hawazin, your (sallallahu alayhi wa sallam) first wet nurse was Halimah Sa’diyyah.
Ibn Ishaq has narrated in al-Maghazi that the people of Hawazin submitted to the Prophet (sallallahu alayhi wa sallam) in this manner: “Show kindness to those women from whom you drank milk.”
On this basis, the Prophet (sallallahu alayhi wa sallam) declared the people of Hawazin as brothers and instructed the warriors to return their respective shares of slave women and slaves to them, and so it was done.
This hadith also mentions several social matters, among which is the principle of representation among nations, which Islam has taught. It is upon this very principle that the current democratic system of government has come into existence.
In the chain of this narration, the name of Marwan ibn al-Hakam also appears. Regarding this, Mawlana Waheed al-Zaman (rahimahullah) states:
Marwan neither heard from the Prophet (sallallahu alayhi wa sallam) nor did he enjoy his company.
His actions were very reprehensible, and for this reason, people have criticized Imam Bukhari (rahimahullah), saying that he narrates from Marwan.
However, Imam Bukhari (rahimahullah) did not narrate solely from Marwan, but rather together with Miswar ibn Makhramah (radi Allahu anhu), who is a Companion, he narrated. And it often happens that sometimes a person of bad character is truthful and cautious in the narration of hadith, so the hadith scholars narrate from him.
And sometimes a person is very pious and righteous, but because he is engaged in worship or other knowledge, he does not pay close attention to the words and text of the hadith, so the hadith scholars do not narrate from him or consider his narration weak.
There are many such examples.
Among the great mujtahids, there are some whose methodology in deriving and deducing issues was according to the method of ijtihad.
Some were well-versed in both fiqh and hadith.
In any case, Imam Bukhari (rahimahullah) is, in his own right, an absolute mujtahid.
If he, in any place, transmits narrations from people like Marwan, he also presents another reliable corroborator along with them.
This is proof of his utmost caution, and to criticize him on this basis is nothing but prejudice and a sign of blindness of heart.
Among the tribe of Hawazin, your (sallallahu alayhi wa sallam) first wet nurse was Halimah Sa’diyyah.
Ibn Ishaq has narrated in al-Maghazi that the people of Hawazin submitted to the Prophet (sallallahu alayhi wa sallam) in this manner: “Show kindness to those women from whom you drank milk.”
On this basis, the Prophet (sallallahu alayhi wa sallam) declared the people of Hawazin as brothers and instructed the warriors to return their respective shares of slave women and slaves to them, and so it was done.
This hadith also mentions several social matters, among which is the principle of representation among nations, which Islam has taught. It is upon this very principle that the current democratic system of government has come into existence.
In the chain of this narration, the name of Marwan ibn al-Hakam also appears. Regarding this, Mawlana Waheed al-Zaman (rahimahullah) states:
Marwan neither heard from the Prophet (sallallahu alayhi wa sallam) nor did he enjoy his company.
His actions were very reprehensible, and for this reason, people have criticized Imam Bukhari (rahimahullah), saying that he narrates from Marwan.
However, Imam Bukhari (rahimahullah) did not narrate solely from Marwan, but rather together with Miswar ibn Makhramah (radi Allahu anhu), who is a Companion, he narrated. And it often happens that sometimes a person of bad character is truthful and cautious in the narration of hadith, so the hadith scholars narrate from him.
And sometimes a person is very pious and righteous, but because he is engaged in worship or other knowledge, he does not pay close attention to the words and text of the hadith, so the hadith scholars do not narrate from him or consider his narration weak.
There are many such examples.
Among the great mujtahids, there are some whose methodology in deriving and deducing issues was according to the method of ijtihad.
Some were well-versed in both fiqh and hadith.
In any case, Imam Bukhari (rahimahullah) is, in his own right, an absolute mujtahid.
If he, in any place, transmits narrations from people like Marwan, he also presents another reliable corroborator along with them.
This is proof of his utmost caution, and to criticize him on this basis is nothing but prejudice and a sign of blindness of heart.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3131
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
The first woman to nurse the Messenger of Allah (sallallahu alayhi wa sallam) was Halimah Sa’diyyah from the tribe of Hawazin. The people of Hawazin requested the Messenger of Allah (sallallahu alayhi wa sallam) to show kindness to those women whose milk he had drunk. On this basis, the Messenger of Allah (sallallahu alayhi wa sallam) declared the people of Hawazin as his brothers and said to the warriors:
“They should free the slaves and slave-girls from their share and return them.”
Accordingly, this was done.
2.
Imam al-Bukhari (rahimahullah) has established from this that the disposal of the khums (one-fifth share of war booty) is subject to the discretion of the Imam, because he (sallallahu alayhi wa sallam) said:
“We will give him a share from the first spoils of war (fay’) that Allah grants us.”
The apparent meaning of these words is that what is meant is the wealth of khums, which will be spent on the needs of the Muslims.
And Allah knows best.
1.
The first woman to nurse the Messenger of Allah (sallallahu alayhi wa sallam) was Halimah Sa’diyyah from the tribe of Hawazin. The people of Hawazin requested the Messenger of Allah (sallallahu alayhi wa sallam) to show kindness to those women whose milk he had drunk. On this basis, the Messenger of Allah (sallallahu alayhi wa sallam) declared the people of Hawazin as his brothers and said to the warriors:
“They should free the slaves and slave-girls from their share and return them.”
Accordingly, this was done.
2.
Imam al-Bukhari (rahimahullah) has established from this that the disposal of the khums (one-fifth share of war booty) is subject to the discretion of the Imam, because he (sallallahu alayhi wa sallam) said:
“We will give him a share from the first spoils of war (fay’) that Allah grants us.”
The apparent meaning of these words is that what is meant is the wealth of khums, which will be spent on the needs of the Muslims.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3131
