صحيح البخاري
Bukhari
كتاب مناقب الأنصارThe Merits of Al-Ansar
بَابُ مَقْدَمِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابِهِ الْمَدِينَةَ:Chapter. The arrival of the Prophet and his companions at Al-Madina.
Hadith 3932
اُردوEn
حَدَّثَنَا مُسَدَّدٌ ، حَدَّثَنَا عَبْدُ الْوَارِثِ . ح وحَدَّثَنَا إِسْحَاقُ بْنُ مَنْصُورٍ ، أَخْبَرَنَا عَبْدُ الصَّمَدِ ، قَالَ : سَمِعْتُ أَبِي يُحَدِّثُ ، حَدَّثَنَا أَبُو التَّيَّاحِ يَزِيدُ بْنُ حُمَيْدٍ الضُّبَعِيُّ ، قَالَ : حَدَّثَنِي أَنَسُ بْنُ مَالِكٍ رَضِيَ اللَّهُ عَنْهُ ، قَالَ : " لَمَّا قَدِمَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْمَدِينَةَ نَزَلَ فِي عُلْوِ الْمَدِينَةِ فِي حَيٍّ ، يُقَالُ لَهُمْ : بَنُو عَمْرِو بْنِ عَوْفٍ ، قَالَ : فَأَقَامَ فِيهِمْ أَرْبَعَ عَشْرَةَ لَيْلَةً , ثُمَّ أَرْسَلَ إِلَى مَلَإِ بَنِي النَّجَّارِ ، قَالَ : فَجَاءُوا مُتَقَلِّدِي سُيُوفِهِمْ ، قَالَ : وَكَأَنِّي أَنْظُرُ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى رَاحِلَتِهِ وَأَبُو بَكْرٍ رِدْفَهُ وَمَلَأُ بَنِي النَّجَّارِ حَوْلَهُ حَتَّى أَلْقَى بِفِنَاءِ أَبِي أَيُّوبَ ، قَالَ : فَكَانَ يُصَلِّي حَيْثُ أَدْرَكَتْهُ الصَّلَاةُ وَيُصَلِّي فِي مَرَابِضِ الْغَنَمِ ، قَالَ : ثُمَّ إِنَّهُ أَمَرَ بِبِنَاءِ الْمَسْجِدِ , فَأَرْسَلَ إِلَى مَلَإِ بَنِي النَّجَّارِ فَجَاءُوا ، فَقَالَ : " يَا بَنِي النَّجَّارِ ثَامِنُونِي حَائِطَكُمْ هَذَا " ، فَقَالُوا : لَا وَاللَّهِ لَا نَطْلُبُ ثَمَنَهُ إِلَّا إِلَى اللَّهِ ، قَالَ : فَكَانَ فِيهِ مَا أَقُولُ لَكُمْ كَانَتْ فِيهِ قُبُورُ الْمُشْرِكِينَ , وَكَانَتْ فِيهِ خِرَبٌ وَكَانَ فِيهِ نَخْلٌ , فَأَمَرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِقُبُورِ الْمُشْرِكِينَ فَنُبِشَتْ , وَبِالْخِرَبِ فَسُوِّيَتْ , وَبِالنَّخْلِ فَقُطِعَ ، قَالَ : فَصَفُّوا النَّخْلَ قِبْلَةَ الْمَسْجِدِ ، قَالَ : وَجَعَلُوا عِضَادَتَيْهِ حِجَارَةً ، قَالَ : جَعَلُوا يَنْقُلُونَ ذَاكَ الصَّخْرَ وَهُمْ يَرْتَجِزُونَ وَرَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَعَهُمْ ، يَقُولُونَ : اللَّهُمَّ إِنَّهُ لَا خَيْرَ إِلَّا خَيْرُ الْآخِرَهْ فَانْصُرْ الْأَنْصَارَ وَالْمُهَاجِرَهْ .
Narrated Anas bin Malik: When Allah's Apostle arrived at Medina, he alighted at the upper part of Medina among the people called Bani `Amr bin `Auf and he stayed with them for fourteen nights. Then he sent for the chiefs of Bani An-Najjar, and they came, carrying their swords. As if I am just now looking at Allah's Apostle on his she-camel with Abu Bakr riding behind him (on the same camel) and the chiefs of Bani An- Najjar around him till he dismounted in the courtyard of Abu Aiyub's home. The Prophet used to offer the prayer wherever the prayer was due, and he would pray even in sheepfolds. Then he ordered that the mosque be built. He sent for the chiefs of Banu An-Najjar, and when they came, he said, "O Banu An-Najjar! Suggest to me the price of this garden of yours." They replied "No! By Allah, we do not demand its price except from Allah." In that garden there were the (following) things that I will tell you: Graves of pagans, unleveled land with holes and pits etc., and date-palm trees. Allah's Apostle ordered that the graves of the pagans be dug up and, the unleveled land be leveled and the date-palm trees be cut down. The trunks of the trees were arranged so as to form the wall facing the Qibla. The Stone pillars were built at the sides of its gate. The companions of the Prophet were carrying the stones and reciting some lyrics, and Allah's Apostle . . was with them and they were saying, "O Allah! There is no good Excel the good of the Hereafter, so bestow victory on the Ansar and the Emigrants. "
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
In the translation of this hadith, Hazrat Maulana Waheed-uz-Zaman (rahimahullah) has omitted the translation of the words "wa yusalli fi marabid al-ghanam" (and he prays in the sheepfolds). Most likely, this was an oversight on the part of the late scholar.
In this hadith as well, migration (hijrah) is mentioned; this is the reason for its relevance to the chapter.
In the translation of this hadith, Hazrat Maulana Waheed-uz-Zaman (rahimahullah) has omitted the translation of the words "wa yusalli fi marabid al-ghanam" (and he prays in the sheepfolds). Most likely, this was an oversight on the part of the late scholar.
In this hadith as well, migration (hijrah) is mentioned; this is the reason for its relevance to the chapter.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3932
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The direction from Madinah Tayyibah towards Najd was called ‘Aliyah, and the direction towards Tihamah was called ‘Safilah’. Quba is in the ‘Awali (outskirts) of Madinah.
The fact that the Messenger of Allah (sallallahu alayhi wa sallam) descended in the elevated part of Madinah was an omen of honor and elevation.
➋
Regarding this garden, it was clarified in a previous hadith that it was a place for drying dates.
It is possible that it was originally a garden, then after becoming desolate, it became a place for dates.
That garden belonged to the sons of ‘Amr, Sahl and Suhayl, who had become orphans and were under the guardianship of As‘ad ibn Zurarah (radi Allahu anhu).
The Messenger of Allah (sallallahu alayhi wa sallam) ordered Abu Bakr (radi Allahu anhu) to pay the price of this garden, so he paid ten dinars as its price.
➌
Before the arrival of the Messenger of Allah (sallallahu alayhi wa sallam), As‘ad ibn Zurarah (radi Allahu anhu) used to pray there.
The Messenger of Allah (sallallahu alayhi wa sallam) initially constructed the mosque’s framework from palm branches, and after four years of the Hijrah, it was built with bricks and mortar.
(Fath al-Bari: 7/308)
➍
Since this hadith mentions the migration of the Messenger of Allah (sallallahu alayhi wa sallam) and his arrival in Madinah, Imam Bukhari (rahimahullah) has narrated this hadith.
And Allah knows best.
➊
The direction from Madinah Tayyibah towards Najd was called ‘Aliyah, and the direction towards Tihamah was called ‘Safilah’. Quba is in the ‘Awali (outskirts) of Madinah.
The fact that the Messenger of Allah (sallallahu alayhi wa sallam) descended in the elevated part of Madinah was an omen of honor and elevation.
➋
Regarding this garden, it was clarified in a previous hadith that it was a place for drying dates.
It is possible that it was originally a garden, then after becoming desolate, it became a place for dates.
That garden belonged to the sons of ‘Amr, Sahl and Suhayl, who had become orphans and were under the guardianship of As‘ad ibn Zurarah (radi Allahu anhu).
The Messenger of Allah (sallallahu alayhi wa sallam) ordered Abu Bakr (radi Allahu anhu) to pay the price of this garden, so he paid ten dinars as its price.
➌
Before the arrival of the Messenger of Allah (sallallahu alayhi wa sallam), As‘ad ibn Zurarah (radi Allahu anhu) used to pray there.
The Messenger of Allah (sallallahu alayhi wa sallam) initially constructed the mosque’s framework from palm branches, and after four years of the Hijrah, it was built with bricks and mortar.
(Fath al-Bari: 7/308)
➍
Since this hadith mentions the migration of the Messenger of Allah (sallallahu alayhi wa sallam) and his arrival in Madinah, Imam Bukhari (rahimahullah) has narrated this hadith.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3932
Maulana Dawood Raz
Hadith Commentary: Al-Bukhari intended to refute those who restrict the permissibility of endowment (waqf) to mosques only, and it is as if he is saying: The endowment of the mentioned land was executed before it became a mosque, which indicates that the validity of endowment is not limited to mosques. The way this is derived from the hadith in the chapter is that those who said, “We seek its price only from Allah,” it is as if they donated the mentioned land, making the establishment of the endowment necessary before the construction. From this, it is understood that if someone endows a piece of land with the intention that a mosque will be built upon it, the endowment is established before the construction (Fath).
The summary of this statement is that it is permissible to endow land in the name of a mosque even before its construction. Some people do not consider this permissible, and Imam al-Bukhari rahimahullah’s objective is to refute them. The Banu Najjar first endowed the land, and later the Prophet’s Mosque (Masjid Nabawi) was constructed there.
The summary of this statement is that it is permissible to endow land in the name of a mosque even before its construction. Some people do not consider this permissible, and Imam al-Bukhari rahimahullah’s objective is to refute them. The Banu Najjar first endowed the land, and later the Prophet’s Mosque (Masjid Nabawi) was constructed there.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2774
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
There are two types of mosques:
One is that a mosque is established in a part of a house, field, or factory, and prayer is started there.
For this type of mosque, all the requirements—such as the call to prayer (adhan), congregational prayer (jama‘ah), and Friday prayer (jumu‘ah)—are not necessary, nor is it necessary for this type of mosque to be endowed (waqf).
The second type is that the mosque is constructed with its proper etiquettes and requirements.
In it, prayer, congregation, and Friday prayer are observed, and at the time of prayer, every Muslim who utters the testimony of faith (kalimah) is free to perform prayer in it.
For this type of mosque, it is necessary that it be endowed (waqf), so that no one can hinder the worshippers from performing prayer.
If the mosque is not endowed, then the owner, due to his authority and discretion, can prevent its use.
(2)
The purpose of Imam al-Bukhari rahimahullah is to show that it is not necessary for the mosque to be endowed only after its construction; rather, the land can be endowed beforehand, as is clearly understood from the aforementioned hadith.
The commentator of al-Bukhari, Ibn al-Munir, says:
With this chapter heading, Imam al-Bukhari rahimahullah intends to refute those who consider endowment (waqf) to be obligatory only with the construction of the mosque.
Even the land acquired for the mosque before its construction can be endowed.
(Fath al-Bari: 5/494)
(1)
There are two types of mosques:
One is that a mosque is established in a part of a house, field, or factory, and prayer is started there.
For this type of mosque, all the requirements—such as the call to prayer (adhan), congregational prayer (jama‘ah), and Friday prayer (jumu‘ah)—are not necessary, nor is it necessary for this type of mosque to be endowed (waqf).
The second type is that the mosque is constructed with its proper etiquettes and requirements.
In it, prayer, congregation, and Friday prayer are observed, and at the time of prayer, every Muslim who utters the testimony of faith (kalimah) is free to perform prayer in it.
For this type of mosque, it is necessary that it be endowed (waqf), so that no one can hinder the worshippers from performing prayer.
If the mosque is not endowed, then the owner, due to his authority and discretion, can prevent its use.
(2)
The purpose of Imam al-Bukhari rahimahullah is to show that it is not necessary for the mosque to be endowed only after its construction; rather, the land can be endowed beforehand, as is clearly understood from the aforementioned hadith.
The commentator of al-Bukhari, Ibn al-Munir, says:
With this chapter heading, Imam al-Bukhari rahimahullah intends to refute those who consider endowment (waqf) to be obligatory only with the construction of the mosque.
Even the land acquired for the mosque before its construction can be endowed.
(Fath al-Bari: 5/494)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2774
Maulana Dawood Raz
Hadith Commentary:
It appears that Najjar dedicated his jointly-owned land as a waqf (endowment) for the mosque, thus the purpose of the chapter is fulfilled. However, Ibn Sa’d has narrated in al-Tabaqat from Waqidi that the Prophet (sallallahu alayhi wa sallam) purchased this land for ten dinars, and Abu Bakr al-Siddiq (radi Allahu anhu) paid the price.
Even in this case, the objective of the chapter is fulfilled from the aspect that initially the Banu Najjar intended to dedicate it as a waqf, and the Prophet (sallallahu alayhi wa sallam) did not object to this.
In Waqidi’s narration, it is also mentioned that the price was paid because two orphan children also had a share in it (Wahidi).
This hadith has also been mentioned in the chapters on funerals.
It appears that Najjar dedicated his jointly-owned land as a waqf (endowment) for the mosque, thus the purpose of the chapter is fulfilled. However, Ibn Sa’d has narrated in al-Tabaqat from Waqidi that the Prophet (sallallahu alayhi wa sallam) purchased this land for ten dinars, and Abu Bakr al-Siddiq (radi Allahu anhu) paid the price.
Even in this case, the objective of the chapter is fulfilled from the aspect that initially the Banu Najjar intended to dedicate it as a waqf, and the Prophet (sallallahu alayhi wa sallam) did not object to this.
In Waqidi’s narration, it is also mentioned that the price was paid because two orphan children also had a share in it (Wahidi).
This hadith has also been mentioned in the chapters on funerals.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2771
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
Mushā‘ (مشاع) refers to that joint property in which the shares of the partners have not been specified.
Some scholars hold the view that joint property cannot be endowed (waqf), whether the endower is an individual or a group.
Imam Bukhari rahimahullah has considered this view questionable and has established that a group can endow joint property, as the Banu Najjar endowed their garden for Allah, which the Messenger of Allah sallallahu alayhi wa sallam upheld. Although in some narrations it is mentioned that Abu Bakr radi Allahu anhu paid the price of ten dinars for this garden, nevertheless, before the payment of the price, when they spoke to the Messenger of Allah sallallahu alayhi wa sallam saying, “We endow it,” he did not reject it.
If endowment (waqf) of mushā‘ were not permissible, he would not have accepted it, but rather would have rejected it.
(Fath al-Bari: 5/488)
Mushā‘ (مشاع) refers to that joint property in which the shares of the partners have not been specified.
Some scholars hold the view that joint property cannot be endowed (waqf), whether the endower is an individual or a group.
Imam Bukhari rahimahullah has considered this view questionable and has established that a group can endow joint property, as the Banu Najjar endowed their garden for Allah, which the Messenger of Allah sallallahu alayhi wa sallam upheld. Although in some narrations it is mentioned that Abu Bakr radi Allahu anhu paid the price of ten dinars for this garden, nevertheless, before the payment of the price, when they spoke to the Messenger of Allah sallallahu alayhi wa sallam saying, “We endow it,” he did not reject it.
If endowment (waqf) of mushā‘ were not permissible, he would not have accepted it, but rather would have rejected it.
(Fath al-Bari: 5/488)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2771
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
‘Uluww:
Both dammah (u) and kasrah (i) can be used on the letter ‘ayn,
Height,
Elevation,
The people of Banu ‘Amr ibn ‘Awf lived in Quba,
which is located in the elevated part of Madinah.
Mala’:
Leaders and nobles,
It is also used for a group.
Banu Najjar:
This clan was the maternal relatives of the grandfather of the Messenger of Allah (sallallahu alayhi wa sallam),
therefore, he (sallallahu alayhi wa sallam) considered them as maternal uncles (akhwal).
Mutakallidi suyufihim:
Having their swords hung (by their sides) so that the Jews would know that they were ready to make every sacrifice for the protection of the Prophet (sallallahu alayhi wa sallam).
Fina’:
The courtyard or open space in front of a house.
Marabid:
Plural of marbid,
Enclosure,
Where goats sit and spend the night.
Amr:
Can be read both as ma‘ruf (active) and majhul (passive).
(2)
Thaminuni:
Settle the price with me,
The Prophet (sallallahu alayhi wa sallam) bought this plot for ten dinars,
because it belonged to orphan children and the price was paid by Abu Bakr (radi Allahu anhu), and according to some, by Abu Ayyub al-Ansari (radi Allahu anhu).
(3)
Kharibun or khirabun:
A deserted place,
Ruins.
(4)
Nubishat:
They were dug up.
(5)
‘Adhadatayhi:
‘Adhadah refers to the doorposts or one side of the doors,
Yartajizun:
They were reciting rajaz.
Rajaz is a type of poetry in which each line is separate,
This speech is rhythmic or on the meter of poetry.
But the speaker does not intend poetry,
And if, occasionally, rhythmic speech comes from a person’s mouth, it will not be considered poetry, nor will the person be called a poet.
Vocabulary of the Hadith:
(1)
‘Uluww:
Both dammah (u) and kasrah (i) can be used on the letter ‘ayn,
Height,
Elevation,
The people of Banu ‘Amr ibn ‘Awf lived in Quba,
which is located in the elevated part of Madinah.
Mala’:
Leaders and nobles,
It is also used for a group.
Banu Najjar:
This clan was the maternal relatives of the grandfather of the Messenger of Allah (sallallahu alayhi wa sallam),
therefore, he (sallallahu alayhi wa sallam) considered them as maternal uncles (akhwal).
Mutakallidi suyufihim:
Having their swords hung (by their sides) so that the Jews would know that they were ready to make every sacrifice for the protection of the Prophet (sallallahu alayhi wa sallam).
Fina’:
The courtyard or open space in front of a house.
Marabid:
Plural of marbid,
Enclosure,
Where goats sit and spend the night.
Amr:
Can be read both as ma‘ruf (active) and majhul (passive).
(2)
Thaminuni:
Settle the price with me,
The Prophet (sallallahu alayhi wa sallam) bought this plot for ten dinars,
because it belonged to orphan children and the price was paid by Abu Bakr (radi Allahu anhu), and according to some, by Abu Ayyub al-Ansari (radi Allahu anhu).
(3)
Kharibun or khirabun:
A deserted place,
Ruins.
(4)
Nubishat:
They were dug up.
(5)
‘Adhadatayhi:
‘Adhadah refers to the doorposts or one side of the doors,
Yartajizun:
They were reciting rajaz.
Rajaz is a type of poetry in which each line is separate,
This speech is rhythmic or on the meter of poetry.
But the speaker does not intend poetry,
And if, occasionally, rhythmic speech comes from a person’s mouth, it will not be considered poetry, nor will the person be called a poet.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1173
