صحيح البخاري
Bukhari
كتاب المغازيThe Book of Al- Maghazi
بَابُ غَزْوَةُ خَيْبَرَ:Chapter. Ghazwa of Khaibar.
Hadith 4234
اُردوEn
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مُحَمَّدٍ ، حَدَّثَنَا مُعَاوِيَةُ بْنُ عَمْرٍو ، حَدَّثَنَا أَبُو إِسْحَاقَ ، عَنْ مَالِكِ بْنِ أَنَسٍ ، قَالَ : حَدَّثَنِي ثَوْرٌ ، قَالَ : حَدَّثَنِي سَالِمٌ مَوْلَى ابْنِ مُطِيعٍ ، أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ ، يَقُولُ : افْتَتَحْنَا خَيْبَرَ وَلَمْ نَغْنَمْ ذَهَبًا وَلَا فِضَّةً ، إِنَّمَا غَنِمْنَا الْبَقَرَ وَالْإِبِلَ وَالْمَتَاعَ وَالْحَوَائِطَ ، ثُمَّ انْصَرَفْنَا مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى وَادِي الْقُرَى وَمَعَهُ عَبْدٌ لَهُ يُقَالُ لَهُ : مِدْعَمٌ أَهْدَاهُ لَهُ أَحَدُ بَنِي الضِّبَابِ ، فَبَيْنَمَا هُوَ يَحُطُّ رَحْلَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذْ جَاءَهُ سَهْمٌ عَائِرٌ حَتَّى أَصَابَ ذَلِكَ الْعَبْدَ ، فَقَالَ النَّاسُ : هَنِيئًا لَهُ الشَّهَادَةُ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " بَلَى ، وَالَّذِي نَفْسِي بِيَدِهِ إِنَّ الشَّمْلَةَ الَّتِي أَصَابَهَا يَوْمَ خَيْبَرَ مِنَ الْمَغَانِمِ لَمْ تُصِبْهَا الْمَقَاسِمُ لَتَشْتَعِلُ عَلَيْهِ نَارًا " ، فَجَاءَ رَجُلٌ حِينَ سَمِعَ ذَلِكَ مِنَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِشِرَاكٍ أَوْ بِشِرَاكَيْنِ فَقَالَ : هَذَا شَيْءٌ كُنْتُ أَصَبْتُهُ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " شِرَاكٌ أَوْ شِرَاكَانِ مِنْ نَارٍ " .
Narrated Abu Huraira: When we conquered Khaibar, we gained neither gold nor silver as booty, but we gained cows, camels, goods and gardens. Then we departed with Allah's Apostle to the valley of Al-Qira, and at that time Allah's Apostle had a slave called Mid`am who had been presented to him by one of Banu Ad-Dibbab. While the slave was dismounting the saddle of Allah's Apostle an arrow the thrower of which was unknown, came and hit him. The people said, "Congratulations to him for the martyrdom." Allah's Apostle said, "No, by Him in Whose Hand my soul is, the sheet (of cloth) which he had taken (illegally) on the day of Khaibar from the booty before the distribution of the booty, has become a flame of Fire burning him." On hearing that, a man brought one or two leather straps of shoes to the Prophet and said, "These are things I took (illegally)." On that Allah's Apostle said, "This is a strap, or these are two straps of Fire."
Related hadith on this topic
Explanation & Benefits
Hafiz Imran Ayyub Lahori
Lexical Explanation:
«الْحَوَئِط» is the plural of «حَائِط», meaning gardens.
«وَادِي الْقُري» is the name of a place near Madinah.
«سَهْمٌ عَائِرٌ» refers to an arrow whose shooter is unknown.
«شِرَاك» means strap.
Understanding the Hadith:
It is understood that treachery (khiyanah) with war booty (mal-e-ghanīmah) is forbidden (haram) and a major sin (kabirah). In one narration, it is stated: "Do not commit treachery with war booty, for treachery is fire and disgrace for the treacherous one in this world and the Hereafter." [حسن صحيح : ابن ماجه : 2850، مسند احمد : 316/5، دارمي : 2487]
Imam Shawkani rahimahullah has said: Treachery is forbidden, whether it is minor or major. [نيل الأوطار 60/5]
Imam Nawawi rahimahullah has transmitted consensus (ijma‘) on treachery being a major sin. [شرح مسلم للنوي 456/6]
«الْحَوَئِط» is the plural of «حَائِط», meaning gardens.
«وَادِي الْقُري» is the name of a place near Madinah.
«سَهْمٌ عَائِرٌ» refers to an arrow whose shooter is unknown.
«شِرَاك» means strap.
Understanding the Hadith:
It is understood that treachery (khiyanah) with war booty (mal-e-ghanīmah) is forbidden (haram) and a major sin (kabirah). In one narration, it is stated: "Do not commit treachery with war booty, for treachery is fire and disgrace for the treacherous one in this world and the Hereafter." [حسن صحيح : ابن ماجه : 2850، مسند احمد : 316/5، دارمي : 2487]
Imam Shawkani rahimahullah has said: Treachery is forbidden, whether it is minor or major. [نيل الأوطار 60/5]
Imam Nawawi rahimahullah has transmitted consensus (ijma‘) on treachery being a major sin. [شرح مسلم للنوي 456/6]
Source: Jawahir al-Iman: Commentary on al-Lu'lu wal-Marjan, Page: 74
Maulana Dawood Raz
Hadith Commentary:
In the narration, the conquest of Khaybar is mentioned; this is why it has been included here. From this, the severe condemnation of betrayal of trust is also established.
In the narration, the conquest of Khaybar is mentioned; this is why it has been included here. From this, the severe condemnation of betrayal of trust is also established.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4234
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
Abu Hurairah (radi Allahu anhu) did not participate in the conquest of Khaybar; rather, his intent is that when the Muslims conquered Khaybar—because Abu Hurairah (radi Allahu anhu) came after Khaybar, as is explicitly mentioned in a narration: “I presented myself to the service of the Messenger of Allah (sallallahu alayhi wa sallam) when the Muslims had already conquered Khaybar.”
(Sahih al-Bukhari, Kitab Fard al-Khums, Hadith: 3136.)
➋
A similar incident is narrated from Abdullah ibn Amr (radi Allahu anhu): A guard of the Messenger of Allah’s (sallallahu alayhi wa sallam) belongings, who was called Kirkirah, died, so the Prophet (sallallahu alayhi wa sallam) said regarding him: “He is in the Fire because of a cloak he misappropriated.”
(Sahih al-Bukhari, Kitab al-Jihad wa’l-Siyar, Hadith: 2827.)
➌
Regarding this incident, some have said that it is the same event, but this is not the case, because the slave named Kirkirah was presented as a gift to the Messenger of Allah (sallallahu alayhi wa sallam) by Hawdhah ibn Ali, whereas in the aforementioned hadith, Mud’am was gifted to him by Rifa‘ah (radi Allahu anhu). Therefore, these two are not the same.
(Sahih al-Bukhari, Kitab al-Jihad wa’l-Siyar, Hadith: 3074.)
And Allah knows best.
➊
Abu Hurairah (radi Allahu anhu) did not participate in the conquest of Khaybar; rather, his intent is that when the Muslims conquered Khaybar—because Abu Hurairah (radi Allahu anhu) came after Khaybar, as is explicitly mentioned in a narration: “I presented myself to the service of the Messenger of Allah (sallallahu alayhi wa sallam) when the Muslims had already conquered Khaybar.”
(Sahih al-Bukhari, Kitab Fard al-Khums, Hadith: 3136.)
➋
A similar incident is narrated from Abdullah ibn Amr (radi Allahu anhu): A guard of the Messenger of Allah’s (sallallahu alayhi wa sallam) belongings, who was called Kirkirah, died, so the Prophet (sallallahu alayhi wa sallam) said regarding him: “He is in the Fire because of a cloak he misappropriated.”
(Sahih al-Bukhari, Kitab al-Jihad wa’l-Siyar, Hadith: 2827.)
➌
Regarding this incident, some have said that it is the same event, but this is not the case, because the slave named Kirkirah was presented as a gift to the Messenger of Allah (sallallahu alayhi wa sallam) by Hawdhah ibn Ali, whereas in the aforementioned hadith, Mud’am was gifted to him by Rifa‘ah (radi Allahu anhu). Therefore, these two are not the same.
(Sahih al-Bukhari, Kitab al-Jihad wa’l-Siyar, Hadith: 3074.)
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4234
Maulana Dawood Raz
Hadith Commentary:
In the narration, camels, goats, and similar animals have also been referred to by the word "amwal" (wealth), from which the meaning of the chapter is derived. It is also understood from this that betrayal and theft are such sins for which even a mujahid is not granted forgiveness.
In the narration, camels, goats, and similar animals have also been referred to by the word "amwal" (wealth), from which the meaning of the chapter is derived. It is also understood from this that betrayal and theft are such sins for which even a mujahid is not granted forgiveness.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 6707
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
Imam Bukhari rahimahullah has deduced from this hadith that the term "wealth" (mal) also applies to clothing and goods, as Abu Hurairah radi Allahu anhu stated that what we received there as spoils of war was not gold or silver, but wealth, meaning livestock, clothing, and other goods. Among these very possessions was the blanket that Mud‘am had stolen, and the sandal straps were also part of these goods, which people returned after hearing the warning from the Messenger of Allah sallallahu alayhi wa sallam.
(2)
In reality, there are differing opinions among the scholars regarding the application of the term "wealth" (mal):
According to Imam Abu Hanifah rahimahullah, the term "wealth" applies only to such owned items upon which zakat is obligatory, whereas according to the other imams, the term "wealth" applies to every owned item.
Imam Bukhari rahimahullah inclines to the view that every owned thing is called "wealth," and vows (nadhar) can also be made regarding it. He then presented various ahadith in which the term "wealth" was applied to every owned item.
And Allah knows best.
(1)
Imam Bukhari rahimahullah has deduced from this hadith that the term "wealth" (mal) also applies to clothing and goods, as Abu Hurairah radi Allahu anhu stated that what we received there as spoils of war was not gold or silver, but wealth, meaning livestock, clothing, and other goods. Among these very possessions was the blanket that Mud‘am had stolen, and the sandal straps were also part of these goods, which people returned after hearing the warning from the Messenger of Allah sallallahu alayhi wa sallam.
(2)
In reality, there are differing opinions among the scholars regarding the application of the term "wealth" (mal):
According to Imam Abu Hanifah rahimahullah, the term "wealth" applies only to such owned items upon which zakat is obligatory, whereas according to the other imams, the term "wealth" applies to every owned item.
Imam Bukhari rahimahullah inclines to the view that every owned thing is called "wealth," and vows (nadhar) can also be made regarding it. He then presented various ahadith in which the term "wealth" was applied to every owned item.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 6707
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
يَحُلُّ رَحْلَهُ:
He was untying his saddle or camel-litter.
(2)
حَتْف:
Death.
(3)
هَنِيئًا لَهُ:
Congratulations to him,
may it be a cause of happiness and pleasantness for him.
(4)
شِّمْلَةٌ:
An open cloak or wrap.
(5)
تَلْتَهِبُ:
It is blazing,
it is aflame.
(6)
غَنَائِم:
Plural of ghanimah,
wealth acquired from the enemy at the time of war.
(7)
مَقَاسِم:
Plural of maqsum,
which means something that is divided or distributed.
(8)
شِرَاكٌ:
A leather strap.
Benefits and Issues:
To take anything from something that is jointly owned by all people, without their permission, even if it is a trivial thing, is an extremely grave crime,
which nowadays people do not care about at all.
The epidemic of seizing public property or public places has become widespread,
and items obtained in the context of disasters such as floods,
earthquakes, etc., are consumed as if they were mother's milk,
whereas the one who does this is deprived even of the great rank of martyrdom,
therefore, it is necessary to avoid such actions.
Vocabulary of the Hadith:
(1)
يَحُلُّ رَحْلَهُ:
He was untying his saddle or camel-litter.
(2)
حَتْف:
Death.
(3)
هَنِيئًا لَهُ:
Congratulations to him,
may it be a cause of happiness and pleasantness for him.
(4)
شِّمْلَةٌ:
An open cloak or wrap.
(5)
تَلْتَهِبُ:
It is blazing,
it is aflame.
(6)
غَنَائِم:
Plural of ghanimah,
wealth acquired from the enemy at the time of war.
(7)
مَقَاسِم:
Plural of maqsum,
which means something that is divided or distributed.
(8)
شِرَاكٌ:
A leather strap.
Benefits and Issues:
To take anything from something that is jointly owned by all people, without their permission, even if it is a trivial thing, is an extremely grave crime,
which nowadays people do not care about at all.
The epidemic of seizing public property or public places has become widespread,
and items obtained in the context of disasters such as floods,
earthquakes, etc., are consumed as if they were mother's milk,
whereas the one who does this is deprived even of the great rank of martyrdom,
therefore, it is necessary to avoid such actions.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 310
Shaykh Umar Farooq Saeedi
Benefits and Issues:
The matter of entrusted wealth is extremely serious.
Taking even a trivial item without the permission of the leader or without rightful entitlement is a cause of severe punishment.
The matter of entrusted wealth is extremely serious.
Taking even a trivial item without the permission of the leader or without rightful entitlement is a cause of severe punishment.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2711
Hafiz Muhammad Ameen
(1) In the Battle of Khaybar, the Messenger of Allah (sallallahu alayhi wa sallam) certainly received lands as spoils, whereas in this hadith, land is not explicitly mentioned; rather, the word "amwal" (wealth) is mentioned. It is necessary that by "amwal," land is also meant, and this is precisely the purpose of the chapter: that if one vows to give wealth, land will also be included in that. The previous narrations in which the vow of Ka'b ibn Malik (radi Allahu anhu) is mentioned also indicate this purpose, because in those, the vow was to give wealth in charity, and later Ka'b (radi Allahu anhu) excluded the land of Khaybar from it. Thus, it is understood that land was also included in the vow of wealth.
(2) "Paradise be glad tidings for you"—apparently because he was martyred by the arrow of a disbeliever while serving the Prophet (sallallahu alayhi wa sallam) during the journey of jihad.
(3) "Can become a cause"—if they are acquired through betrayal and not deposited into the public treasury (bayt al-mal), meaning that even betrayal in minor things can become a cause of punishment.
(2) "Paradise be glad tidings for you"—apparently because he was martyred by the arrow of a disbeliever while serving the Prophet (sallallahu alayhi wa sallam) during the journey of jihad.
(3) "Can become a cause"—if they are acquired through betrayal and not deposited into the public treasury (bayt al-mal), meaning that even betrayal in minor things can become a cause of punishment.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 3858
Hafiz Zubair Ali Zai
Takhrij al-Hadith:
[وأخرجه البخاري 6707، ومسلم 115، من حديث مالك به]
Jurisprudential Points:
➊ It is understood that Sayyiduna Abu Hurairah radi Allahu anhu accepted Islam before the Battle of Khaybar.
➋ The Battle of Khaybar took place in the seventh (7th) year of Hijrah.
➌ Some narrators have mentioned the word "Battle of Hunayn" in this narration instead of the Battle of Khaybar. And Allah knows best.
➍ Stealing is forbidden, and especially stealing from the spoils of war (mal al-ghanīmah) is forbidden and a major sin.
➎ It is incorrect to testify about any specific person being among the people of Paradise without evidence (from the Qur'an and Hadith).
➏ It is permissible to take an oath when needed, and even without necessity, it is permissible to swear a truthful oath if the intention is to honor Allah and to emphasize one's statement.
➐ Accepting a gift is Sunnah, provided there is no suspicion or doubt of it being a bribe or any other unlawful matter.
[وأخرجه البخاري 6707، ومسلم 115، من حديث مالك به]
Jurisprudential Points:
➊ It is understood that Sayyiduna Abu Hurairah radi Allahu anhu accepted Islam before the Battle of Khaybar.
➋ The Battle of Khaybar took place in the seventh (7th) year of Hijrah.
➌ Some narrators have mentioned the word "Battle of Hunayn" in this narration instead of the Battle of Khaybar. And Allah knows best.
➍ Stealing is forbidden, and especially stealing from the spoils of war (mal al-ghanīmah) is forbidden and a major sin.
➎ It is incorrect to testify about any specific person being among the people of Paradise without evidence (from the Qur'an and Hadith).
➏ It is permissible to take an oath when needed, and even without necessity, it is permissible to swear a truthful oath if the intention is to honor Allah and to emphasize one's statement.
➐ Accepting a gift is Sunnah, provided there is no suspicion or doubt of it being a bribe or any other unlawful matter.
Source: Muwatta Imam Malik (Narration of Ibn al-Qasim): Commentary by Zubair Ali Zai, Page: 141
