صحيح البخاري
Bukhari
کتاب الجزیہ والموادعہThe Book of Al-Jizya and The Stoppage of War
بَابُ الْمُصَالَحَةِ عَلَى ثَلاَثَةِ أَيَّامٍ، أَوْ وَقْتٍ مَعْلُومٍ:Chapter. It is permissible to conclude a peace treaty of three days or any other fixed period.
Hadith 3184
اُردوEn
حَدَّثَنَا أَحْمَدُ بْنُ عُثْمَانَ بْنِ حَكِيمٍ ، حَدَّثَنَا شُرَيْحُ بْنُ مَسْلَمَةَ ، حَدَّثَنَا إِبْرَاهِيمُ بْنُ يُوسُفَ بْنِ أَبِي إِسْحَاقَ ، قَالَ : حَدَّثَنِي أَبِي ، عَنْ أَبِي إِسْحَاقَ ، قَالَ : حَدَّثَنِي الْبَرَاءُ رَضِيَ اللَّهُ عَنْهُ ، أَنّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " لَمَّا أَرَادَ أَنْ يَعْتَمِرَ أَرْسَلَ إِلَى أَهْلِ مَكَّةَ يَسْتَأْذِنُهُمْ لِيَدْخُلَ مَكَّةَ فَاشْتَرَطُوا عَلَيْهِ أَنْ لَا يُقِيمَ بِهَا إِلَّا ثَلَاثَ لَيَالٍ ، وَلَا يَدْخُلَهَا إِلَّا بِجُلُبَّانِ السِّلَاحِ وَلَا يَدْعُوَ مِنْهُمْ أَحَدًا ، قَالَ : فَأَخَذَ يَكْتُبُ الشَّرْطَ بَيْنهُمْ عَلِيُّ بْنُ أَبِي طَالِبٍ فَكَتَبَ هَذَا مَا قَاضَى عَلَيْهِ مُحَمَّدٌ رَسُولُ اللَّهِ ، فَقَالُوا : لَوْ عَلِمْنَا أَنَّكَ رَسُولُ اللَّهِ لَمْ نَمْنَعْكَ وَلَبَايَعْنَاكَ وَلكِنِ اكْتُبْ هَذَا مَا قَاضَى عَلَيْهِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ ، فَقَالَ : أَنَا وَاللَّهِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ وَأَنَا وَاللَّهِ رَسُولُ اللَّهِ ، قَالَ : وَكَانَ لَا يَكْتُبُ ، قَالَ : فَقَالَ : لِعَلِيٍّ امْحَ رَسُولَ اللَّهِ ، فَقَالَ : عَلِيٌّ وَاللَّهِ لَا أَمْحَاهُ أَبَدًا ، قَالَ : فَأَرِنِيهِ ، قَالَ : فَأَرَاهُ إِيَّاهُ فَمَحَاهُ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِيَدِهِ فَلَمَّا دَخَلَ وَمَضَى الْأَيَّامُ أَتَوْا عَلِيًّا ، فَقَالُوا : مُرْ صَاحِبَكَ فَلْيَرْتَحِلْ فَذَكَرَ ذَلِكَ عَلِيٌّ رَضِيَ اللَّهُ عَنْهُ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ : نَعَمْ ، ثُمَّ ارْتَحَلَ " .
Narrated Al-Bara: When the Prophet intended to perform the `Umra he sent a person to the people of Mecca asking their permission to enter Mecca. They stipulated that he would not stay for more than three days and would not enter it except with sheathed arms and would not preach (Islam) to any of them. So `Ali bin Abi- Talib started writing the treaty between them. He wrote, "This is what Muhammad, Apostle of Allah has agreed to." The (Meccans) said, "If we knew that you (Muhammad) are the Apostle of Allah, then we would not have prevented you and would have followed you. But write, 'This is what Muhammad bin `Abdullah has agreed to..' " On that Allah's Apostle said, "By Allah, I am Muhammad bin `Abdullah, and, by Allah, I am Apostle of 'Allah." Allah's Apostle used not to write; so he asked `Ali to erase the expression of Apostle of Allah. On that `Ali said, "By Allah I will never erase it." Allah's Apostle said (to `Ali), "Let me see the paper." When `Ali showed him the paper, the Prophet erased the expression with his own hand. When Allah's Apostle had entered Mecca and three days had elapsed, the Meccans came to `Ali and said, "Let your friend (i.e. the Prophet) quit Mecca." `Ali informed Allah's Apostle about it and Allah's Apostle said, "Yes," and then he departed.
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
The refusal of Ali (radi Allahu anhu) was not out of disobedience to authority or opposition.
Rather, it was due to his love for the Prophet (sallallahu alayhi wa sallam), his goodwill, and the fervor of his faith.
Therefore, no sin was incurred by Ali (radi Allahu anhu).
From this, the Shia should take a lesson: just as Ali (radi Allahu anhu) acted contrary to the statement of the Prophet (sallallahu alayhi wa sallam) purely out of love, in the same way, Umar (radi Allahu anhu) also opposed the writing in the incident of the parchment (qirtas) out of consideration for the Prophet’s (sallallahu alayhi wa sallam) suffering.
Both had good intentions.
“Do not judge the actions of the righteous by your own standards”—to have a good opinion in one place and a bad opinion in another is clearly far from justice.
The refusal of Ali (radi Allahu anhu) was not out of disobedience to authority or opposition.
Rather, it was due to his love for the Prophet (sallallahu alayhi wa sallam), his goodwill, and the fervor of his faith.
Therefore, no sin was incurred by Ali (radi Allahu anhu).
From this, the Shia should take a lesson: just as Ali (radi Allahu anhu) acted contrary to the statement of the Prophet (sallallahu alayhi wa sallam) purely out of love, in the same way, Umar (radi Allahu anhu) also opposed the writing in the incident of the parchment (qirtas) out of consideration for the Prophet’s (sallallahu alayhi wa sallam) suffering.
Both had good intentions.
“Do not judge the actions of the righteous by your own standards”—to have a good opinion in one place and a bad opinion in another is clearly far from justice.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3184
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
It was also written in this treaty that if anyone from the people of Makkah was willing to go with you, you would not be able to take him out of Makkah, and if any of your companions wished to stay in Makkah, you would not prevent him.
(Sahih al-Bukhari, Kitab al-Sulh, Hadith: 2699)
In any case, the Messenger of Allah (sallallahu alayhi wa sallam) abided by this treaty.
2.
From this hadith, the permissibility of making a peace agreement for three days or for any specified period, whether less or more, is established.
3.
From the apparent meaning, the refusal of Ali (radi Allahu anhu) seems to be opposition to the Messenger of Allah (sallallahu alayhi wa sallam), but Ali (radi Allahu anhu) had understood from the context that your command was not for obligation.
Ali (radi Allahu anhu) did so only out of zeal for faith and love for you, just as Umar (radi Allahu anhu) had understood from the Hadith of the Paper (Hadith Qirtas) that your command was not for obligation, and even there, goodwill towards you was intended.
However, much uproar is made regarding the matter of Umar (radi Allahu anhu), while a lenient attitude is adopted in the case of Ali (radi Allahu anhu).
Whereas the intentions of both were good.
Therefore, to act with good opinion in one place and with bad opinion in another is injustice.
1.
It was also written in this treaty that if anyone from the people of Makkah was willing to go with you, you would not be able to take him out of Makkah, and if any of your companions wished to stay in Makkah, you would not prevent him.
(Sahih al-Bukhari, Kitab al-Sulh, Hadith: 2699)
In any case, the Messenger of Allah (sallallahu alayhi wa sallam) abided by this treaty.
2.
From this hadith, the permissibility of making a peace agreement for three days or for any specified period, whether less or more, is established.
3.
From the apparent meaning, the refusal of Ali (radi Allahu anhu) seems to be opposition to the Messenger of Allah (sallallahu alayhi wa sallam), but Ali (radi Allahu anhu) had understood from the context that your command was not for obligation.
Ali (radi Allahu anhu) did so only out of zeal for faith and love for you, just as Umar (radi Allahu anhu) had understood from the Hadith of the Paper (Hadith Qirtas) that your command was not for obligation, and even there, goodwill towards you was intended.
However, much uproar is made regarding the matter of Umar (radi Allahu anhu), while a lenient attitude is adopted in the case of Ali (radi Allahu anhu).
Whereas the intentions of both were good.
Therefore, to act with good opinion in one place and with bad opinion in another is injustice.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3184
Maulana Dawood Raz
Hadith Commentary:
In the treaty, only "Muhammad bin Abdullah" was written.
From this, the translation of the chapter heading is established.
This shows that if, on any occasion, the opponents make an inappropriate demand that reaches the level of obstinacy, then one is compelled to accept it.
Today, when the people of Islam are in the minority and the enemies of Islam are in the majority, Muslims are faced with many such issues for which, reluctantly, accepting them is the only way to safety.
For such matters, it is hoped that there will be no accountability before Allah.
The Messenger of Allah (sallallahu alayhi wa sallam) was seeing the clear victory of Islam in the future.
That is why, at Hudaybiyyah, as a matter of expediency, he accepted several inappropriate conditions of the polytheists, and in the future, it was the polytheists of Makkah themselves who had to bear the consequences of their own wrongful conditions.
It is true: "The truth is uppermost and nothing can be above it."
In the treaty, only "Muhammad bin Abdullah" was written.
From this, the translation of the chapter heading is established.
This shows that if, on any occasion, the opponents make an inappropriate demand that reaches the level of obstinacy, then one is compelled to accept it.
Today, when the people of Islam are in the minority and the enemies of Islam are in the majority, Muslims are faced with many such issues for which, reluctantly, accepting them is the only way to safety.
For such matters, it is hoped that there will be no accountability before Allah.
The Messenger of Allah (sallallahu alayhi wa sallam) was seeing the clear victory of Islam in the future.
That is why, at Hudaybiyyah, as a matter of expediency, he accepted several inappropriate conditions of the polytheists, and in the future, it was the polytheists of Makkah themselves who had to bear the consequences of their own wrongful conditions.
It is true: "The truth is uppermost and nothing can be above it."
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2698
Al-Sheikh Ghulam Mustafa Zaheer Amanpuri
Benefits and Issues:
↰ From this hadith, the merit and virtue of Sayyiduna Ali radi Allahu anhu are established. However, Sayyiduna Ali radi Allahu anhu is not unique in this virtue; rather, several other noble Companions also share in it, as follows:
➊ Sayyiduna Abu Musa Ash‘ari radi Allahu anhu reports that the Messenger of Allah sallallahu alayhi wa sallam said:
«إن الأشعريين إذا أرملوا فى الغزو، أو قل طعام عيالهم بالمدينة؛ جمعوا ما كان عندهم فى ثوب واحد، ثم اقتسموه بينهم فى إنائ واحد بالسوية، فهم مني، وأنا منهم .»
“When the provisions of the people of the Ash‘ari tribe would run short during a campaign, or when their food for their families in Madinah would become scarce, whatever provisions they had, they would gather them in a single cloth, then distribute them among themselves from one vessel equally. Thus, they are from me and I am from them.” [صحيح البخاري : 2486، صحيح مسلم : 2500]
➋ Regarding Sayyiduna Julaybib radi Allahu anhu, who, displaying courage and bravery in a battle, sent seven disbelievers to Hell and was then martyred, the Noble Prophet sallallahu alayhi wa sallam said:
«هٰذا مني، وأنا منه، هٰذا مني، وأنا منه .»
“He is from me and I am from him. He is from me and I am from him.” [صحيح مسلم : 2472]
➌ Sayyiduna Ya‘la ibn Murrah Thaqafi radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said:
«حسين مني، وأنا منه .»
“Husayn (radi Allahu anhu) is from me and I am from him.” [مسند الإمام أحمد :172/4، الأدب المفرد للبخاري :364، سنن الترمذي : 3775، وقال : حسن، سنن ابن ماجة :144، المعجم الكبير للطبراني : 274/22، ح : 702، المستدرك للحاكم : 194/3،ح : 4820، وسنده حسن]
↰ Imam Ibn Hibban rahimahullah [6971] has declared this hadith “authentic (sahih),” and Imam Hakim rahimahullah has said it is “with authentic chain (sahih al-isnad).”
Hafiz Dhahabi rahimahullah has also declared it “authentic (sahih).”
❀ In one narration, the words of «حسين مني، وأنا من حسين» are also present.
Conclusion: The Messenger of Allah sallallahu alayhi wa sallam attributing someone to himself and himself to someone is a matter of great virtue. However, this virtue is not exclusive to Sayyiduna Ali radi Allahu anhu; rather, several other noble Companions radi Allahu anhum also possess it. On this basis, attempting to declare Sayyiduna Ali radi Allahu anhu as the immediate successor (khalifah bila fasl) is not beneficial.
↰ From this hadith, the merit and virtue of Sayyiduna Ali radi Allahu anhu are established. However, Sayyiduna Ali radi Allahu anhu is not unique in this virtue; rather, several other noble Companions also share in it, as follows:
➊ Sayyiduna Abu Musa Ash‘ari radi Allahu anhu reports that the Messenger of Allah sallallahu alayhi wa sallam said:
«إن الأشعريين إذا أرملوا فى الغزو، أو قل طعام عيالهم بالمدينة؛ جمعوا ما كان عندهم فى ثوب واحد، ثم اقتسموه بينهم فى إنائ واحد بالسوية، فهم مني، وأنا منهم .»
“When the provisions of the people of the Ash‘ari tribe would run short during a campaign, or when their food for their families in Madinah would become scarce, whatever provisions they had, they would gather them in a single cloth, then distribute them among themselves from one vessel equally. Thus, they are from me and I am from them.” [صحيح البخاري : 2486، صحيح مسلم : 2500]
➋ Regarding Sayyiduna Julaybib radi Allahu anhu, who, displaying courage and bravery in a battle, sent seven disbelievers to Hell and was then martyred, the Noble Prophet sallallahu alayhi wa sallam said:
«هٰذا مني، وأنا منه، هٰذا مني، وأنا منه .»
“He is from me and I am from him. He is from me and I am from him.” [صحيح مسلم : 2472]
➌ Sayyiduna Ya‘la ibn Murrah Thaqafi radi Allahu anhu narrates that the Messenger of Allah sallallahu alayhi wa sallam said:
«حسين مني، وأنا منه .»
“Husayn (radi Allahu anhu) is from me and I am from him.” [مسند الإمام أحمد :172/4، الأدب المفرد للبخاري :364، سنن الترمذي : 3775، وقال : حسن، سنن ابن ماجة :144، المعجم الكبير للطبراني : 274/22، ح : 702، المستدرك للحاكم : 194/3،ح : 4820، وسنده حسن]
↰ Imam Ibn Hibban rahimahullah [6971] has declared this hadith “authentic (sahih),” and Imam Hakim rahimahullah has said it is “with authentic chain (sahih al-isnad).”
Hafiz Dhahabi rahimahullah has also declared it “authentic (sahih).”
❀ In one narration, the words of «حسين مني، وأنا من حسين» are also present.
Conclusion: The Messenger of Allah sallallahu alayhi wa sallam attributing someone to himself and himself to someone is a matter of great virtue. However, this virtue is not exclusive to Sayyiduna Ali radi Allahu anhu; rather, several other noble Companions radi Allahu anhum also possess it. On this basis, attempting to declare Sayyiduna Ali radi Allahu anhu as the immediate successor (khalifah bila fasl) is not beneficial.
Source: Monthly Magazine al-Sunnah Jhelum, Issues 61-66, Page: 195
Maulana Dawood Raz
Hadith Commentary:
Hamzah (radi Allahu anhu) was both the foster brother and the real paternal uncle of the Prophet (sallallahu alayhi wa sallam), therefore she was not lawful (for marriage).
The narration mentions the compensatory ‘umrah (umrah qada), which is the point of relevance to the chapter.
Imam Abu al-Walid al-Baji has explained the meaning of this hadith as follows: although the Prophet (sallallahu alayhi wa sallam) did not know how to write, on that occasion he wrote as a miracle.
Qastallani said that the translation of the hadith is as follows: the Prophet (sallallahu alayhi wa sallam) took the paper from his hand, and although he did not know how to write well, he did so.
He (sallallahu alayhi wa sallam) said to Ali (radi Allahu anhu), “Where is the word ‘Messenger of Allah’?” He pointed it out.
The Prophet (sallallahu alayhi wa sallam) erased it with his own hand, then gave the paper to Ali (radi Allahu anhu), who then wrote the entire peace agreement. With this explanation, no objection remains.
Hafiz (Ibn Hajar) said that this hadith demonstrates the great virtue of Ja‘far (radi Allahu anhu).
In character and conduct, he bore a complete resemblance to the Messenger of Allah (sallallahu alayhi wa sallam).
This girl remained with Ja‘far (radi Allahu anhu) during his lifetime. When he was martyred, in accordance with his will, she remained with Ali (radi Allahu anhu), and she grew up in his care.
At that time, Ali (radi Allahu anhu) asked the Prophet (sallallahu alayhi wa sallam) for her hand in marriage, and the Prophet (sallallahu alayhi wa sallam) replied as is mentioned in the narration.
Hamzah (radi Allahu anhu) was both the foster brother and the real paternal uncle of the Prophet (sallallahu alayhi wa sallam), therefore she was not lawful (for marriage).
The narration mentions the compensatory ‘umrah (umrah qada), which is the point of relevance to the chapter.
Imam Abu al-Walid al-Baji has explained the meaning of this hadith as follows: although the Prophet (sallallahu alayhi wa sallam) did not know how to write, on that occasion he wrote as a miracle.
Qastallani said that the translation of the hadith is as follows: the Prophet (sallallahu alayhi wa sallam) took the paper from his hand, and although he did not know how to write well, he did so.
He (sallallahu alayhi wa sallam) said to Ali (radi Allahu anhu), “Where is the word ‘Messenger of Allah’?” He pointed it out.
The Prophet (sallallahu alayhi wa sallam) erased it with his own hand, then gave the paper to Ali (radi Allahu anhu), who then wrote the entire peace agreement. With this explanation, no objection remains.
Hafiz (Ibn Hajar) said that this hadith demonstrates the great virtue of Ja‘far (radi Allahu anhu).
In character and conduct, he bore a complete resemblance to the Messenger of Allah (sallallahu alayhi wa sallam).
This girl remained with Ja‘far (radi Allahu anhu) during his lifetime. When he was martyred, in accordance with his will, she remained with Ali (radi Allahu anhu), and she grew up in his care.
At that time, Ali (radi Allahu anhu) asked the Prophet (sallallahu alayhi wa sallam) for her hand in marriage, and the Prophet (sallallahu alayhi wa sallam) replied as is mentioned in the narration.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4251
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
‘Umrat al-Qada’ has several names, among which ‘Umrat al-Qadiyah’, ‘Umrat al-Sulh’, and ‘Umrat al-Qisas’ are the most well-known.
➋
Imam al-Bukhari rahimahullah mentioned ‘Umrat al-Qada’ in the Book of Expeditions (Kitab al-Maghazi) because when the disbelievers of Quraysh prevented the Muslims from performing ‘umrah, a dispute arose between the Muslims and the disbelievers, after which the Muslims removed their ihram. The following year, when the Muslims went for ‘umrah in the seventh year of Hijrah according to the agreed decision, there was again a dispute, although swords were not used, and the use of swords is not a necessary condition for a battle (ghazwah).
➌
It should be noted that the daughter of Hamzah radi Allahu anhu, about whom there was a dispute between Ja‘far, Zayd, and ‘Ali radi Allahu anhum, her name was ‘Amarah. Her mother was Salma bint Umays radi Allahu anha, who was the sister of Asma’ bint Umays radi Allahu anha. At that time, Asma’ radi Allahu anha was married to Ja‘far radi Allahu anhu. The dispute regarding the daughter of Hamzah radi Allahu anhu did not occur in Makkah al-Mukarramah, as might be understood from the apparent wording of the narration, but rather it took place after reaching Madinah al-Tayyibah. This clarification is itself narrated from ‘Ali radi Allahu anhu, who said: “When we arrived in Madinah al-Tayyibah, each of us claimed her upbringing and guardianship.” (Musnad Ahmad: 1/98)
Since ‘Amarah bint Hamzah radi Allahu anha’s maternal aunt, Asma’ bint Umays radi Allahu anha, was married to Ja‘far radi Allahu anhu, the Messenger of Allah sallallahu alayhi wa sallam decided: “’Amarah will stay with her maternal aunt.” Hafiz Ibn Hajar rahimahullah has clarified that ‘Amarah radi Allahu anha stayed with her aunt, and when Ja‘far was martyred in the Battle of Mu’tah, he had made a bequest that after him, ‘Amarah should stay with ‘Ali radi Allahu anhu. While she was with him and when she reached maturity, ‘Ali radi Allahu anhu proposed to the Messenger of Allah sallallahu alayhi wa sallam that he marry her, but the Messenger of Allah sallallahu alayhi wa sallam clarified that ‘Amarah is my foster niece, because both her father and I were suckled by Thuwaibah. The rulings of fosterage (rada‘ah) will be discussed later. (Fath al-Bari: 7/636)
➊
‘Umrat al-Qada’ has several names, among which ‘Umrat al-Qadiyah’, ‘Umrat al-Sulh’, and ‘Umrat al-Qisas’ are the most well-known.
➋
Imam al-Bukhari rahimahullah mentioned ‘Umrat al-Qada’ in the Book of Expeditions (Kitab al-Maghazi) because when the disbelievers of Quraysh prevented the Muslims from performing ‘umrah, a dispute arose between the Muslims and the disbelievers, after which the Muslims removed their ihram. The following year, when the Muslims went for ‘umrah in the seventh year of Hijrah according to the agreed decision, there was again a dispute, although swords were not used, and the use of swords is not a necessary condition for a battle (ghazwah).
➌
It should be noted that the daughter of Hamzah radi Allahu anhu, about whom there was a dispute between Ja‘far, Zayd, and ‘Ali radi Allahu anhum, her name was ‘Amarah. Her mother was Salma bint Umays radi Allahu anha, who was the sister of Asma’ bint Umays radi Allahu anha. At that time, Asma’ radi Allahu anha was married to Ja‘far radi Allahu anhu. The dispute regarding the daughter of Hamzah radi Allahu anhu did not occur in Makkah al-Mukarramah, as might be understood from the apparent wording of the narration, but rather it took place after reaching Madinah al-Tayyibah. This clarification is itself narrated from ‘Ali radi Allahu anhu, who said: “When we arrived in Madinah al-Tayyibah, each of us claimed her upbringing and guardianship.” (Musnad Ahmad: 1/98)
Since ‘Amarah bint Hamzah radi Allahu anha’s maternal aunt, Asma’ bint Umays radi Allahu anha, was married to Ja‘far radi Allahu anhu, the Messenger of Allah sallallahu alayhi wa sallam decided: “’Amarah will stay with her maternal aunt.” Hafiz Ibn Hajar rahimahullah has clarified that ‘Amarah radi Allahu anha stayed with her aunt, and when Ja‘far was martyred in the Battle of Mu’tah, he had made a bequest that after him, ‘Amarah should stay with ‘Ali radi Allahu anhu. While she was with him and when she reached maturity, ‘Ali radi Allahu anhu proposed to the Messenger of Allah sallallahu alayhi wa sallam that he marry her, but the Messenger of Allah sallallahu alayhi wa sallam clarified that ‘Amarah is my foster niece, because both her father and I were suckled by Thuwaibah. The rulings of fosterage (rada‘ah) will be discussed later. (Fath al-Bari: 7/636)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4251
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
From both these narrations, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) had a bucket of water brought from this well, rinsed his mouth in it, put his saliva into it, and also supplicated, then had it poured into the well. In one narration from Musa bin Uqbah, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) fixed an arrow in the depth of the well, and the water began to gush forth. In any case, these were the actions he performed at that time. (Dala’il al-Nubuwwah lil-Bayhaqi: 4/167, Hadith: 1448)
2.
The statement of Allah, the Exalted, is:
“O Noble Prophet (sallallahu alayhi wa sallam)! We have granted you a clear victory.” ()
What is meant by this victory— the Treaty of Hudaybiyyah or the Conquest of Makkah? According to our inclination, what is meant is the Treaty of Hudaybiyyah, because it proved to be the prelude to the Conquest of Makkah. Due to the treaty, people attained security and fighting with the polytheists ceased. The Messenger of Allah (sallallahu alayhi wa sallam), having been relieved from the polytheists, achieved numerous victories throughout the lands of Arabia, and people began to enter Islam in crowds. Whoever wished to become Muslim could head to Madinah without hindrance and accept Islam. Thus, during this period, great generals such as Khalid bin Walid (radi Allahu anhu) and Amr bin al-As (radi Allahu anhu) became Muslim and arrived in Madinah. At the time of the Treaty of Hudaybiyyah, the number of Muslims was fourteen hundred. Due to the blessings of the treaty, by the time of the Conquest of Makkah, this number had reached ten thousand. (Fath al-Bari: 7/550)
This position is also supported by a narration. It is narrated from Majma’ bin Jariyah (radi Allahu anhu) that he said: Upon returning from the Treaty of Hudaybiyyah, the Messenger of Allah (sallallahu alayhi wa sallam) stood at the place of Kara‘ al-Ghamim, gathered the people, and recited this verse:
“We have granted you a clear victory.”
A man asked: O Messenger of Allah (sallallahu alayhi wa sallam)! Is this a victory? The Messenger of Allah (sallallahu alayhi wa sallam) replied:
“By Allah, in Whose hand is my soul! This is indeed a clear victory.”
However, what is meant by ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ﴾ is the Conquest of Makkah. (Musnad Ahmad: 3/420)
And Allah knows best.
1.
From both these narrations, it is understood that the Messenger of Allah (sallallahu alayhi wa sallam) had a bucket of water brought from this well, rinsed his mouth in it, put his saliva into it, and also supplicated, then had it poured into the well. In one narration from Musa bin Uqbah, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) fixed an arrow in the depth of the well, and the water began to gush forth. In any case, these were the actions he performed at that time. (Dala’il al-Nubuwwah lil-Bayhaqi: 4/167, Hadith: 1448)
2.
The statement of Allah, the Exalted, is:
“O Noble Prophet (sallallahu alayhi wa sallam)! We have granted you a clear victory.” ()
What is meant by this victory— the Treaty of Hudaybiyyah or the Conquest of Makkah? According to our inclination, what is meant is the Treaty of Hudaybiyyah, because it proved to be the prelude to the Conquest of Makkah. Due to the treaty, people attained security and fighting with the polytheists ceased. The Messenger of Allah (sallallahu alayhi wa sallam), having been relieved from the polytheists, achieved numerous victories throughout the lands of Arabia, and people began to enter Islam in crowds. Whoever wished to become Muslim could head to Madinah without hindrance and accept Islam. Thus, during this period, great generals such as Khalid bin Walid (radi Allahu anhu) and Amr bin al-As (radi Allahu anhu) became Muslim and arrived in Madinah. At the time of the Treaty of Hudaybiyyah, the number of Muslims was fourteen hundred. Due to the blessings of the treaty, by the time of the Conquest of Makkah, this number had reached ten thousand. (Fath al-Bari: 7/550)
This position is also supported by a narration. It is narrated from Majma’ bin Jariyah (radi Allahu anhu) that he said: Upon returning from the Treaty of Hudaybiyyah, the Messenger of Allah (sallallahu alayhi wa sallam) stood at the place of Kara‘ al-Ghamim, gathered the people, and recited this verse:
“We have granted you a clear victory.”
A man asked: O Messenger of Allah (sallallahu alayhi wa sallam)! Is this a victory? The Messenger of Allah (sallallahu alayhi wa sallam) replied:
“By Allah, in Whose hand is my soul! This is indeed a clear victory.”
However, what is meant by ﴿إِذَا جَاءَ نَصْرُ اللَّهِ وَالْفَتْحُ﴾ is the Conquest of Makkah. (Musnad Ahmad: 3/420)
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4151
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Benefits and Issues:
Some individuals have deduced from the words "Ibn Abdullah" that this phrase was written by the blessed hand of the Prophet sallallahu alayhi wa sallam himself. However, according to the majority, the one who wrote it was Ali radi Allahu anhu, as is mentioned in the following narration: he wrote it by the order of the Prophet sallallahu alayhi wa sallam. Therefore, its attribution to the Prophet sallallahu alayhi wa sallam is due to his command. And even if, miraculously, the Prophet sallallahu alayhi wa sallam himself wrote this word, it does not prove that he had learned to read and write, because one who writes a single word is not called a scribe. The Prophet sallallahu alayhi wa sallam performed the lesser pilgrimage (umrah) in the following year, 7 AH, as per the treaty, and stayed in Makkah for three days. This umrah was the result of the treaty, and for this reason, it was called ‘Umrat al-Muqasah’, ‘Umrat al-Qadiyyah’, and ‘Umrat al-Qada’. It is not that the Prophet sallallahu alayhi wa sallam was making up for a missed umrah; rather, it was called ‘Umrat al-Qada’ for this reason.
Benefits and Issues:
Some individuals have deduced from the words "Ibn Abdullah" that this phrase was written by the blessed hand of the Prophet sallallahu alayhi wa sallam himself. However, according to the majority, the one who wrote it was Ali radi Allahu anhu, as is mentioned in the following narration: he wrote it by the order of the Prophet sallallahu alayhi wa sallam. Therefore, its attribution to the Prophet sallallahu alayhi wa sallam is due to his command. And even if, miraculously, the Prophet sallallahu alayhi wa sallam himself wrote this word, it does not prove that he had learned to read and write, because one who writes a single word is not called a scribe. The Prophet sallallahu alayhi wa sallam performed the lesser pilgrimage (umrah) in the following year, 7 AH, as per the treaty, and stayed in Makkah for three days. This umrah was the result of the treaty, and for this reason, it was called ‘Umrat al-Muqasah’, ‘Umrat al-Qadiyyah’, and ‘Umrat al-Qada’. It is not that the Prophet sallallahu alayhi wa sallam was making up for a missed umrah; rather, it was called ‘Umrat al-Qada’ for this reason.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 4631
Shaykh Umar Farooq Saeedi
1832. Commentary: May Allah, the Mighty and Majestic, shower the hadith scholars (muhaddithin) with His mercy at every turn; in a most beautiful manner, they have derived a jurisprudential (fiqhi) ruling from a historical incident: that it is permissible for a person in the state of ihram (muhrim) to carry his weapons. What greater evidence could there be of their being jurists (fuqaha)? The entire corpus of hadith literature is a clear proof of this victorious group (ta’ifah mansurah) being jurists.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 1832
