صحيح البخاري
Bukhari
كتاب المغازيThe Book of Al- Maghazi
بَابُ غَزْوَةُ الْخَنْدَقِ وَهْيَ الأَحْزَابُ:Chapter. The Ghazwa of Al-Khandaq which is called Al-Ahzab Battle.
Hadith 4108
اُردوEn
حَدَّثَنِي إِبْرَاهِيمُ بْنُ مُوسَى , أَخْبَرَنَا هِشَامٌ , عَنْ مَعْمَرٍ , عَنْ الزُّهْرِيِّ , عَنْ سَالِمٍ , عَنْ ابْنِ عُمَرَ , قَالَ : وَأَخْبَرَنِي ابْنُ طَاوُسٍ , عَنْ عِكْرِمَةَ بْنِ خَالِدٍ , عَنْ ابْنِ عُمَرَ , قَالَ : دَخَلْتُ عَلَى حَفْصَةَ وَنَوْسَاتُهَا تَنْطُفُ , قُلْتُ : قَدْ كَانَ مِنْ أَمْرِ النَّاسِ مَا تَرَيْنَ فَلَمْ يُجْعَلْ لِي مِنَ الْأَمْرِ شَيْءٌ , فَقَالَتْ : الْحَقْ فَإِنَّهُمْ يَنْتَظِرُونَكَ وَأَخْشَى أَنْ يَكُونَ فِي احْتِبَاسِكَ عَنْهُمْ فُرْقَةٌ , فَلَمْ تَدَعْهُ حَتَّى ذَهَبَ فَلَمَّا تَفَرَّقَ النَّاسُ خَطَبَ مُعَاوِيَةُ , قَالَ : مَنْ كَانَ يُرِيدُ أَنْ يَتَكَلَّمَ فِي هَذَا الْأَمْرِ فَلْيُطْلِعْ لَنَا قَرْنَهُ فَلَنَحْنُ أَحَقُّ بِهِ مِنْهُ وَمِنْ أَبِيهِ , قَالَ حَبِيبُ بْنُ مَسْلَمَةَ : فَهَلَّا أَجَبْتَهُ , قَالَ عَبْدُ اللَّهِ : فَحَلَلْتُ حُبْوَتِي وَهَمَمْتُ أَنْ أَقُولَ أَحَقُّ بِهَذَا الْأَمْرِ مِنْكَ مَنْ قَاتَلَكَ وَأَبَاكَ عَلَى الْإِسْلَامِ , فَخَشِيتُ أَنْ أَقُولَ كَلِمَةً تُفَرِّقُ بَيْنَ الْجَمْعِ وَتَسْفِكُ الدَّمَ وَيُحْمَلُ عَنِّي غَيْرُ ذَلِكَ , فَذَكَرْتُ مَا أَعَدَّ اللَّهُ فِي الْجِنَانِ , قَالَ حَبِيبٌ : حُفِظْتَ وَعُصِمْتَ . قَالَ مَحْمُودٌ : عَنْ عَبْدِ الرَّزَّاقِ : وَنَوْسَاتُهَا .
Narrated `Ikrima bin Khalid: Ibn `Umar said, "I went to Hafsa while water was dribbling from her twined braids. I said, 'The condition of the people is as you see, and no authority has been given to me.' Hafsa said, (to me), 'Go to them, and as they (i.e. the people) are waiting for you, and I am afraid your absence from them will produce division amongst them.' " So Hafsa did not leave Ibn `Umar till we went to them. When the people differed. Muawiya addressed the people saying, "'If anybody wants to say anything in this matter of the Caliphate, he should show up and not conceal himself, for we are more rightful to be a Caliph than he and his father." On that, Habib bin Masalama said (to Ibn `Umar), "Why don't you reply to him (i.e. Muawiya)?" `Abdullah bin `Umar said, "I untied my garment that was going round my back and legs while I was sitting and was about to say, 'He who fought against you and against your father for the sake of Islam, is more rightful to be a Caliph,' but I was afraid that my statement might produce differences amongst the people and cause bloodshed, and my statement might be interpreted not as I intended. (So I kept quiet) remembering what Allah has prepared in the Gardens of Paradise (for those who are patient and prefer the Hereafter to this worldly life)." Habib said, "You did what kept you safe and secure (i.e. you were wise in doing so).
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary: Hafiz Sahib says:
His intention by this is what transpired between Ali (radi Allahu anhu) and Muawiyah (radi Allahu anhu) of fighting at Siffin, on the day when the people gathered for arbitration between them regarding what they differed about. So they corresponded with the remaining Companions (radi Allahu anhum) from the two Harams and elsewhere, and they agreed to gather together to look into the matter. Ibn Umar (radi Allahu anhu) consulted his sister about whether to go to them or not, and she advised him to join them, fearing that his absence might give rise to a disagreement that would lead to the continuation of the tribulation (fitnah).
His statement, “When the people dispersed,” means after the two arbiters differed, and they were Abu Musa al-Ash’ari (radi Allahu anhu), who was on the side of Ali (radi Allahu anhu), and Amr ibn al-As (radi Allahu anhu), who was on the side of Muawiyah (radi Allahu anhu). (Fath)
That is, what is meant is the dispute over arbitration that took place at the location of Siffin between Ali (radi Allahu anhu) and Muawiyah (radi Allahu anhu).
For this, the remaining Companions (radi Allahu anhum) of the two Harams corresponded with each other and, in an effort to resolve this unsatisfactory issue, convened a consultative council (majlis shura), for participation in which Abdullah ibn Umar (radi Allahu anhu) consulted his sister.
The sister’s advice was that he should definitely participate in this council, otherwise there was a risk that, due to his absence, unnecessary suspicions might arise among the people regarding him, the result of which, in the form of the ongoing tribulation (fitnah) continuing, would not be good.
When the consultative council ended, the matter concluded with the selection of one arbiter from each side.
Thus, Abu Musa al-Ash’ari (radi Allahu anhu) was appointed as arbiter from the side of Ali (radi Allahu anhu), and Amr ibn al-As (radi Allahu anhu) as arbiter from the side of Muawiyah (radi Allahu anhu).
Afterwards, what happened is well-known and famous.
His intention by this is what transpired between Ali (radi Allahu anhu) and Muawiyah (radi Allahu anhu) of fighting at Siffin, on the day when the people gathered for arbitration between them regarding what they differed about. So they corresponded with the remaining Companions (radi Allahu anhum) from the two Harams and elsewhere, and they agreed to gather together to look into the matter. Ibn Umar (radi Allahu anhu) consulted his sister about whether to go to them or not, and she advised him to join them, fearing that his absence might give rise to a disagreement that would lead to the continuation of the tribulation (fitnah).
His statement, “When the people dispersed,” means after the two arbiters differed, and they were Abu Musa al-Ash’ari (radi Allahu anhu), who was on the side of Ali (radi Allahu anhu), and Amr ibn al-As (radi Allahu anhu), who was on the side of Muawiyah (radi Allahu anhu). (Fath)
That is, what is meant is the dispute over arbitration that took place at the location of Siffin between Ali (radi Allahu anhu) and Muawiyah (radi Allahu anhu).
For this, the remaining Companions (radi Allahu anhum) of the two Harams corresponded with each other and, in an effort to resolve this unsatisfactory issue, convened a consultative council (majlis shura), for participation in which Abdullah ibn Umar (radi Allahu anhu) consulted his sister.
The sister’s advice was that he should definitely participate in this council, otherwise there was a risk that, due to his absence, unnecessary suspicions might arise among the people regarding him, the result of which, in the form of the ongoing tribulation (fitnah) continuing, would not be good.
When the consultative council ended, the matter concluded with the selection of one arbiter from each side.
Thus, Abu Musa al-Ash’ari (radi Allahu anhu) was appointed as arbiter from the side of Ali (radi Allahu anhu), and Amr ibn al-As (radi Allahu anhu) as arbiter from the side of Muawiyah (radi Allahu anhu).
Afterwards, what happened is well-known and famous.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4108
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
In the Battle of Ahzab, although there was no formal warfare, disbelief (kufr) formed a united front to eliminate Islam and the people of Islam by attacking Madinah. Allah, the Exalted, granted the Muslims victory and success. They dug a trench (khandaq) and thus secured the city from their assault, and the disbelievers were not able to succeed in their impure intentions and returned defeated.
➋
Imam al-Bukhari rahimahullah has presented this hadith on the basis of the statement of Ibn Umar radi Allahu anhu, which he intended to present before Amir Muawiyah radi Allahu anhu: “The one who has more right to the caliphate is he who fought for the elevation of Islam against you and your father.” That is, on the days of the Battle of Uhud and the Battle of the Trench (Khandaq), fighting took place against Muawiyah and his father Abu Sufyan. In this confrontation, Ali radi Allahu anhu, the Muhajirun, and those present at the Trench radi Allahu anhum are intended, among whom Ibn Umar radi Allahu anhu was also included. In this regard, this incident has been brought under the heading of the Battle of the Trench.
➌
The Banu Hashim excelled in asceticism (zuhd) and piety (taqwa), whereas the Banu Umayyah possessed strength and wealth. Thus, as long as they had power, they did not submit before the Banu Hashim. Abu Sufyan radi Allahu anhu continued to fight against the Muslims until the very end, and finally accepted Islam at the occasion of the Conquest of Makkah.
➍
The position of Ibn Umar radi Allahu anhu was that, in the presence of a superior (fadil), pledging allegiance (bay‘ah) at the hand of one less deserving (maghdhul) is better than bloodshed among Muslims. For this reason, he pledged allegiance to Muawiyah radi Allahu anhu and his son Yazid.
➎
In any case, the relevance of this hadith to the Battle of the Trench is that the Rightly Guided Caliphs radi Allahu anhum and Ibn Umar radi Allahu anhu were present in the Battle of the Trench, while Abu Sufyan and Muawiyah radi Allahu anhu were, at that time, opponents of Islam. At this point, the discussion of the right to caliphate and governance is not intended; we will explain that in the Book of Rulings (Kitab al-Ahkam), by the permission of Allah, the Exalted.
➊
In the Battle of Ahzab, although there was no formal warfare, disbelief (kufr) formed a united front to eliminate Islam and the people of Islam by attacking Madinah. Allah, the Exalted, granted the Muslims victory and success. They dug a trench (khandaq) and thus secured the city from their assault, and the disbelievers were not able to succeed in their impure intentions and returned defeated.
➋
Imam al-Bukhari rahimahullah has presented this hadith on the basis of the statement of Ibn Umar radi Allahu anhu, which he intended to present before Amir Muawiyah radi Allahu anhu: “The one who has more right to the caliphate is he who fought for the elevation of Islam against you and your father.” That is, on the days of the Battle of Uhud and the Battle of the Trench (Khandaq), fighting took place against Muawiyah and his father Abu Sufyan. In this confrontation, Ali radi Allahu anhu, the Muhajirun, and those present at the Trench radi Allahu anhum are intended, among whom Ibn Umar radi Allahu anhu was also included. In this regard, this incident has been brought under the heading of the Battle of the Trench.
➌
The Banu Hashim excelled in asceticism (zuhd) and piety (taqwa), whereas the Banu Umayyah possessed strength and wealth. Thus, as long as they had power, they did not submit before the Banu Hashim. Abu Sufyan radi Allahu anhu continued to fight against the Muslims until the very end, and finally accepted Islam at the occasion of the Conquest of Makkah.
➍
The position of Ibn Umar radi Allahu anhu was that, in the presence of a superior (fadil), pledging allegiance (bay‘ah) at the hand of one less deserving (maghdhul) is better than bloodshed among Muslims. For this reason, he pledged allegiance to Muawiyah radi Allahu anhu and his son Yazid.
➎
In any case, the relevance of this hadith to the Battle of the Trench is that the Rightly Guided Caliphs radi Allahu anhum and Ibn Umar radi Allahu anhu were present in the Battle of the Trench, while Abu Sufyan and Muawiyah radi Allahu anhu were, at that time, opponents of Islam. At this point, the discussion of the right to caliphate and governance is not intended; we will explain that in the Book of Rulings (Kitab al-Ahkam), by the permission of Allah, the Exalted.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4108
