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صحيح البخاري
Bukhari
كتاب المغازيThe Book of Al- Maghazi
بَابُ غَزْوَةُ ذَاتِ الرِّقَاعِ:Chapter. The Ghazwa (i.e., battle) of Dhat-ur-Riqa.
Hadith 4128
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلَاءِ , حَدَّثَنَا أَبُو أُسَامَةَ , عَنْ بُرَيْدِ بْنِ عَبْدِ اللَّهِ بْنِ أَبِي بُرْدَةَ , عَنْ أَبِي بُرْدَةَ , عَنْ أَبِي مُوسَى رَضِيَ اللَّهُ عَنْهُ , قَالَ : " خَرَجْنَا مَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي غَزْوَةٍ وَنَحْنُ سِتَّةُ نَفَرٍ بَيْنَنَا بَعِيرٌ نَعْتَقِبُهُ , فَنَقِبَتْ أَقْدَامُنَا وَنَقِبَتْ قَدَمَايَ وَسَقَطَتْ أَظْفَارِي , وَكُنَّا نَلُفُّ عَلَى أَرْجُلِنَا الْخِرَقَ , فَسُمِّيَتْ غَزْوَةَ ذَاتِ الرِّقَاعِ لِمَا كُنَّا نَعْصِبُ مِنَ الْخِرَقِ عَلَى أَرْجُلِنَا , وَحَدَّثَ أَبُو مُوسَى بِهَذَا , ثُمَّ كَرِهَ ذَاكَ , قَالَ : مَا كُنْتُ أَصْنَعُ بِأَنْ أَذْكُرَهُ , كَأَنَّهُ كَرِهَ أَنْ يَكُونَ شَيْءٌ مِنْ عَمَلِهِ أَفْشَاهُ " .
Narrated Abu Burda: Abu Musa said, "We went out in the company of the Prophet for a Ghazwa and we were six persons having one camel which we rode in rotation. So, (due to excessive walking) our feet became thin and my feet became thin and my nail dropped, and we used to wrap our feet with the pieces of cloth, and for this reason, the Ghazwa was named Dhat-ur-Riqa as we wrapped our feet with rags." When Abu- Musa narrated this (Hadith), he felt regretful to do so and said, as if he disliked to have disclosed a good deed of his.
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
Since, in this battle, due to the hardship of traveling on foot, the Companions reached the point where they had to wrap rags around their feet,
for this reason it was named the Expedition of Dhat ar-Riqa‘.
Since, in this battle, due to the hardship of traveling on foot, the Companions reached the point where they had to wrap rags around their feet,
for this reason it was named the Expedition of Dhat ar-Riqa‘.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4128
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The participation of Abu Musa al-Ash‘ari (radi Allahu anhu) in this expedition is mentioned, and he came to the Messenger of Allah (sallallahu alayhi wa sallam) after the Battle of Khaybar. This means that the expedition of Dhat al-Riqa‘ took place after Khaybar.
➋
Abu Musa al-Ash‘ari (radi Allahu anhu) did not consider it good to narrate this hadith because he had performed this deed under extreme hardship, and narrating it involved self-praise, whereas concealing a righteous deed is better than disclosing it, and this is the true beauty of a good deed and virtue. Allah the Exalted says:
“If you conceal the charities and give them to the poor, it is better for you.” ()
➊
The participation of Abu Musa al-Ash‘ari (radi Allahu anhu) in this expedition is mentioned, and he came to the Messenger of Allah (sallallahu alayhi wa sallam) after the Battle of Khaybar. This means that the expedition of Dhat al-Riqa‘ took place after Khaybar.
➋
Abu Musa al-Ash‘ari (radi Allahu anhu) did not consider it good to narrate this hadith because he had performed this deed under extreme hardship, and narrating it involved self-praise, whereas concealing a righteous deed is better than disclosing it, and this is the true beauty of a good deed and virtue. Allah the Exalted says:
“If you conceal the charities and give them to the poor, it is better for you.” ()
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4128
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Benefits and Issues:
Abdullah ibn Mas'ud (radi Allahu anhu) began to perform the night voluntary prayers (nawafil) in the leadership (iqtida) of the Prophet (sallallahu alayhi wa sallam), and the Prophet (sallallahu alayhi wa sallam) prolonged the standing (qiyam) to such an extent that it became difficult for Ibn Mas'ud (radi Allahu anhu) to remain standing with him. Thus, a desire arose in his heart to sit down, but since the Messenger of Allah (sallallahu alayhi wa sallam) was praying while standing, Abdullah (radi Allahu anhu) considered it contrary to the reverence, veneration, and respect due to him to sit while the Prophet (sallallahu alayhi wa sallam) remained standing. Therefore, he described this as a blameworthy act: that the Prophet (sallallahu alayhi wa sallam) should be standing while he himself sat down—this is a disliked manner. For this reason, despite the time and hardship, he continued to stand and did not deem it appropriate to avail himself of the concession to sit in voluntary (nafl) prayer.
Benefits and Issues:
Abdullah ibn Mas'ud (radi Allahu anhu) began to perform the night voluntary prayers (nawafil) in the leadership (iqtida) of the Prophet (sallallahu alayhi wa sallam), and the Prophet (sallallahu alayhi wa sallam) prolonged the standing (qiyam) to such an extent that it became difficult for Ibn Mas'ud (radi Allahu anhu) to remain standing with him. Thus, a desire arose in his heart to sit down, but since the Messenger of Allah (sallallahu alayhi wa sallam) was praying while standing, Abdullah (radi Allahu anhu) considered it contrary to the reverence, veneration, and respect due to him to sit while the Prophet (sallallahu alayhi wa sallam) remained standing. Therefore, he described this as a blameworthy act: that the Prophet (sallallahu alayhi wa sallam) should be standing while he himself sat down—this is a disliked manner. For this reason, despite the time and hardship, he continued to stand and did not deem it appropriate to avail himself of the concession to sit in voluntary (nafl) prayer.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1816
