صحيح البخاري
Bukhari
كتاب المغازيThe Book of Al- Maghazi
بَابُ غَزَاةِ أَوْطَاسٍ:Chapter. The Ghazwa of Autas.
Hadith 4323
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلَاءِ ، حَدَّثَنَا أَبُو أُسَامَةَ ، عَنْ بُرَيْدِ بْنِ عَبْدِ اللَّهِ ، عَنْ أَبِي بُرْدَةَ ، عَنْ أَبِي مُوسَى رَضِيَ اللَّهُ عَنْهُ ، قَالَ : لَمَّا فَرَغَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ حُنَيْنٍ ، بَعَثَ أَبَا عَامِرٍ عَلَى جَيْشٍ إِلَى أَوْطَاسٍ ، فَلَقِيَ دُرَيْدَ بْنَ الصِّمَّةِ فَقُتِلَ دُرَيْدٌ ، وَهَزَمَ اللَّهُ أَصْحَابَهُ ، قَالَ أَبُو مُوسَى : وَبَعَثَنِي مَعَ أَبِي عَامِرٍ ، فَرُمِيَ أَبُو عَامِرٍ فِي رُكْبَتِهِ رَمَاهُ جُشَمِيٌّ بِسَهْمٍ ، فَأَثْبَتَهُ فِي رُكْبَتِهِ ، فَانْتَهَيْتُ إِلَيْهِ ، فَقُلْتُ : يَا عَمِّ مَنْ رَمَاكَ ؟ فَأَشَارَ إِلَى أَبِي مُوسَى ، فَقَالَ : ذَاكَ قَاتِلِي الَّذِي رَمَانِي ، فَقَصَدْتُ لَهُ فَلَحِقْتُهُ ، فَلَمَّا رَآنِي وَلَّى فَاتَّبَعْتُهُ ، وَجَعَلْتُ أَقُولُ لَهُ : أَلَا تَسْتَحْيِي ، أَلَا تَثْبُتُ ؟ فَكَفَّ ، فَاخْتَلَفْنَا ضَرْبَتَيْنِ بِالسَّيْفِ ، فَقَتَلْتُهُ ، ثُمَّ قُلْتُ لِأَبِي عَامِرٍ : قَتَلَ اللَّهُ صَاحِبَكَ ، قَالَ : فَانْزِعْ هَذَا السَّهْمَ ، فَنَزَعْتُهُ ، فَنَزَا مِنْهُ الْمَاءُ ، قَالَ : يَا ابْنَ أَخِي ، أَقْرِئْ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ السَّلَامَ ، وَقُلْ لَهُ : اسْتَغْفِرْ لِي ، وَاسْتَخْلَفَنِي أَبُو عَامِرٍ عَلَى النَّاسِ ، فَمَكُثَ يَسِيرًا ثُمَّ مَاتَ ، فَرَجَعْتُ ، فَدَخَلْتُ عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي بَيْتِهِ عَلَى سَرِيرٍ مُرْمَلٍ وَعَلَيْهِ فِرَاشٌ قَدْ أَثَّرَ رِمَالُ السَّرِيرِ بِظَهْرِهِ وَجَنْبَيْهِ ، فَأَخْبَرْتُهُ بِخَبَرِنَا وَخَبَرِ أَبِي عَامِرٍ ، وَقَالَ : قُلْ لَهُ اسْتَغْفِرْ لِي ، فَدَعَا بِمَاءٍ فَتَوَضَّأَ ، ثُمَّ رَفَعَ يَدَيْهِ ، فَقَالَ : " اللَّهُمَّ اغْفِرْ لِعُبَيْدٍ أَبِي عَامِرٍ " ، وَرَأَيْتُ بَيَاضَ إِبْطَيْهِ ، ثُمَّ قَالَ : " اللَّهُمَّ اجْعَلْهُ يَوْمَ الْقِيَامَةِ فَوْقَ كَثِيرٍ مِنْ خَلْقِكَ مِنَ النَّاسِ " ، فَقُلْتُ : وَلِي ، فَاسْتَغْفِرْ ، فَقَالَ : " اللَّهُمَّ اغْفِرْ لِعَبْدِ اللَّهِ بْنِ قَيْسٍ ذَنْبَهُ ، وَأَدْخِلْهُ يَوْمَ الْقِيَامَةِ مُدْخَلًا كَرِيمًا " ، قَالَ أَبُو بُرْدَةَ : إِحْدَاهُمَا لِأَبِي عَامِرٍ ، وَالْأُخْرَى لِأَبِي مُوسَى .
Narrated Abu Musa: When the Prophet had finished from the battle of Hunain, he sent Abu Amir at the head of an army to Autas He (i.e. Abu Amir) met Duraid bin As Summa and Duraid was killed and Allah defeated his companions. The Prophet sent me with Abu 'Amir. Abu Amir was shot at his knee with an arrow which a man from Jushm had shot and fixed into his knee. I went to him and said, "O Uncle! Who shot you?" He pointed me out (his killer) saying, "That is my killer who shot me (with an arrow)." So I headed towards him and overtook him, and when he saw me, he fled, and I followed him and started saying to him, "Won't you be ashamed? Won't you stop?" So that person stopped, and we exchanged two hits with the swords and I killed him. Then I said to Abu 'Amir. "Allah has killed your killer." He said, "Take out this arrow" So I removed it, and water oozed out of the wound. He then said, "O son of my brother! Convey my compliments to the Prophet and request him to ask Allah's Forgiveness for me." Abu Amir made me his successor in commanding the people (i.e. troops). He survived for a short while and then died. (Later) I returned and entered upon the Prophet at his house, and found him lying in a bed made of stalks of date-palm leaves knitted with ropes, and on it there was bedding. The strings of the bed had their traces over his back and sides. Then I told the Prophet about our and Abu Amir's news and how he had said "Tell him to ask for Allah's Forgiveness for me." The Prophet asked for water, performed ablution and then raised hands, saying, "O Allah's Forgive `Ubaid, Abu Amir." At that time I saw the whiteness of the Prophet's armpits. The Prophet then said, "O Allah, make him (i.e. Abu Amir) on the Day of Resurrection, superior to many of Your human creatures." I said, "Will you ask Allah's Forgiveness for me?" (On that) the Prophet said, "O Allah, forgive the sins of `Abdullah bin Qais and admit him to a nice entrance (i.e. paradise) on the Day of Resurrection." Abu Burda said, "One of the prayers was for Abu 'Amir and the other was for Abu Musa (i.e. `Abdullah bin Qais).
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary: In the hadith, at one place the phrase "wa 'alayhi firashun" appears. Here, the word (ma) of negation has been omitted due to the narrator's mistake. Therefore, the translation has been rendered as: "the cot on which you were sitting." There was no bedding spread upon it. In this hadith, there is mention of the Messenger of Allah (sallallahu alayhi wa sallam) raising his hands while supplicating, which refutes the view of those who restrict the raising of hands in supplication (du'a) only to the prayer for rain (du'a al-istisqa). (Qastallani)
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4323
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The one who shot an arrow at Abu Amir (radi Allahu anhu) was Salamah bin Duraid bin Summah, who belonged to the tribe of Jusham. When Abu Amir (radi Allahu anhu) was martyred, Abu Musa al-Ash'ari (radi Allahu anhu) took up the banner and fought against the polytheists, so Allah, the Exalted, granted them victory and success.
➋
It should be noted that water coming out from Abu Amir's (radi Allahu anhu) wound was a sign of his being wounded and near death.
➌
In this hadith, the raising of hands while supplicating (du'a) is mentioned, which refutes those who restrict the raising of hands in supplication only to the prayer for rain (istisqa). Furthermore, the desirability (mustahabb) of being in a state of ablution (wudu) for supplication is also established. However, to deduce from this the practice of raising hands in supplication during condolence gatherings is questionable, because sitting in a specific place for reciting al-Fatihah and raising hands at the time of condolence is not established from this. This is because Abu Amir (radi Allahu anhu), at the time of his martyrdom, requested the Messenger of Allah (sallallahu alayhi wa sallam) to supplicate for him, and this request was fulfilled. This has no connection whatsoever with the customary practices of condolence.
And Allah knows best.
➍
Duraid bin Summah was a famous poet.
He was killed by Rabi'ah bin Rafi'.
Some narrations indicate that his killer was Zubair bin al-Awwam (radi Allahu anhu). When Duraid was killed, he was one hundred and twenty years old.
(Fath al-Bari: 8/53)
➊
The one who shot an arrow at Abu Amir (radi Allahu anhu) was Salamah bin Duraid bin Summah, who belonged to the tribe of Jusham. When Abu Amir (radi Allahu anhu) was martyred, Abu Musa al-Ash'ari (radi Allahu anhu) took up the banner and fought against the polytheists, so Allah, the Exalted, granted them victory and success.
➋
It should be noted that water coming out from Abu Amir's (radi Allahu anhu) wound was a sign of his being wounded and near death.
➌
In this hadith, the raising of hands while supplicating (du'a) is mentioned, which refutes those who restrict the raising of hands in supplication only to the prayer for rain (istisqa). Furthermore, the desirability (mustahabb) of being in a state of ablution (wudu) for supplication is also established. However, to deduce from this the practice of raising hands in supplication during condolence gatherings is questionable, because sitting in a specific place for reciting al-Fatihah and raising hands at the time of condolence is not established from this. This is because Abu Amir (radi Allahu anhu), at the time of his martyrdom, requested the Messenger of Allah (sallallahu alayhi wa sallam) to supplicate for him, and this request was fulfilled. This has no connection whatsoever with the customary practices of condolence.
And Allah knows best.
➍
Duraid bin Summah was a famous poet.
He was killed by Rabi'ah bin Rafi'.
Some narrations indicate that his killer was Zubair bin al-Awwam (radi Allahu anhu). When Duraid was killed, he was one hundred and twenty years old.
(Fath al-Bari: 8/53)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4323
Hafiz Zubair Ali Zai
Raising the hands in supplication, that is, supplicating with raised hands, is established by many authentic ahadith.
For example, see Sahih al-Bukhari (4323, 4339, 6341) and Sahih Muslim (2498), among others.
5) Wiping the hands over the face after supplication is absolutely authentic.
The trustworthy Tabi‘i, Imam Abu Nu‘aym Wahb bin Kaysan, said:
I saw (Sayyiduna) Ibn ‘Umar and Ibn Zubayr (radi Allahu anhuma); both of them would supplicate and then wipe their palms over their faces.
(al-Adab al-Mufrad: 609, and its chain is hasan; see my book: Hadiyyat al-Muslimeen, no. 22)
The criticism of this narration by some people is rejected because it is contrary to the authentication of the majority.
Imam Ma‘mar bin Rashid rahimahullah (d. 154 AH) would raise his hands up to his chest in supplication and then wipe them over his face. (Musannaf ‘Abd al-Razzaq 3/123, no. 5003, and its chain is authentic)
Imam Ishaq bin Rahwayh considered acting upon those ahadith (in which wiping the hands over the face is mentioned) to be commendable. (Mukhtasar Qiyam al-Layl by al-Marwazi, p. 304)
For the original article, see Tahqiqi wa ‘Ilmi Maqalat by Shaykh Hafiz Zubair Ali Zai rahimahullah (vol. 4, p. 568).
For example, see Sahih al-Bukhari (4323, 4339, 6341) and Sahih Muslim (2498), among others.
5) Wiping the hands over the face after supplication is absolutely authentic.
The trustworthy Tabi‘i, Imam Abu Nu‘aym Wahb bin Kaysan, said:
I saw (Sayyiduna) Ibn ‘Umar and Ibn Zubayr (radi Allahu anhuma); both of them would supplicate and then wipe their palms over their faces.
(al-Adab al-Mufrad: 609, and its chain is hasan; see my book: Hadiyyat al-Muslimeen, no. 22)
The criticism of this narration by some people is rejected because it is contrary to the authentication of the majority.
Imam Ma‘mar bin Rashid rahimahullah (d. 154 AH) would raise his hands up to his chest in supplication and then wipe them over his face. (Musannaf ‘Abd al-Razzaq 3/123, no. 5003, and its chain is authentic)
Imam Ishaq bin Rahwayh considered acting upon those ahadith (in which wiping the hands over the face is mentioned) to be commendable. (Mukhtasar Qiyam al-Layl by al-Marwazi, p. 304)
For the original article, see Tahqiqi wa ‘Ilmi Maqalat by Shaykh Hafiz Zubair Ali Zai rahimahullah (vol. 4, p. 568).
Source: Research and Scholarly Articles by Shaykh Zubair Ali Zai, Page: 568
Maulana Dawood Raz
Hadith Commentary:
The surgical instruments that exist today were not present at that time.
Therefore, arrows embedded in the bodies of the wounded were extracted by hand.
Abu Amir (radi Allahu anhu) was such a mujahid who, after being wounded by an arrow, drank from the cup of martyrdom.
The Prophet (sallallahu alayhi wa sallam) mentioned his name as an expression of sorrow and made supplication of goodness for him.
Abu Amir was the uncle of Abu Musa Ash'ari (radi Allahu anhu).
This incident took place during the Battle of Autas.
The surgical instruments that exist today were not present at that time.
Therefore, arrows embedded in the bodies of the wounded were extracted by hand.
Abu Amir (radi Allahu anhu) was such a mujahid who, after being wounded by an arrow, drank from the cup of martyrdom.
The Prophet (sallallahu alayhi wa sallam) mentioned his name as an expression of sorrow and made supplication of goodness for him.
Abu Amir was the uncle of Abu Musa Ash'ari (radi Allahu anhu).
This incident took place during the Battle of Autas.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2884
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The surgical instruments of the present era did not exist at that time; therefore, arrows embedded in the bodies of wounded fighters were extracted by hand.
Imam Bukhari rahimahullah’s intent is that extracting the arrow in this manner does not constitute throwing oneself into destruction, rather it is a part of treatment.
When the arrow was removed, instead of blood, water began to flow, which is a sign of death—that now there is no blood left in his body.
➋
Abu Amir radi Allahu anhu was the uncle of Abu Musa al-Ash’ari radi Allahu anhu.
➌
This incident took place during the Battle of Autas.
The Messenger of Allah sallallahu alayhi wa sallam, while supplicating for him, used such words as he would generally use for martyrs.
In any case, the arrow should be removed from the body of a living wounded person, even if death occurs thereafter.
And Allah knows best.
➊
The surgical instruments of the present era did not exist at that time; therefore, arrows embedded in the bodies of wounded fighters were extracted by hand.
Imam Bukhari rahimahullah’s intent is that extracting the arrow in this manner does not constitute throwing oneself into destruction, rather it is a part of treatment.
When the arrow was removed, instead of blood, water began to flow, which is a sign of death—that now there is no blood left in his body.
➋
Abu Amir radi Allahu anhu was the uncle of Abu Musa al-Ash’ari radi Allahu anhu.
➌
This incident took place during the Battle of Autas.
The Messenger of Allah sallallahu alayhi wa sallam, while supplicating for him, used such words as he would generally use for martyrs.
In any case, the arrow should be removed from the body of a living wounded person, even if death occurs thereafter.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2884
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
Ubayd Abu Amir radi Allahu anhu was the uncle of Abu Musa radi Allahu anhu.
He was struck in the knee by an arrow, which led to his death.
At the time of his passing, he said to Abu Musa radi Allahu anhu:
Convey my greetings to the Messenger of Allah sallallahu alayhi wa sallam and request him to supplicate for my forgiveness.
The Messenger of Allah sallallahu alayhi wa sallam, at that time, raised both hands and supplicated.
Abu Musa al-Ash'ari radi Allahu anhu says: I requested, "Pray to Allah for my forgiveness as well," so he supplicated:
"O Allah! Forgive the sins of Abdullah ibn Qais and grant him the best place on the Day of Resurrection."
(Sahih al-Bukhari, al-Maghazi, Hadith: 4323)
Ubayd Abu Amir radi Allahu anhu was the uncle of Abu Musa radi Allahu anhu.
He was struck in the knee by an arrow, which led to his death.
At the time of his passing, he said to Abu Musa radi Allahu anhu:
Convey my greetings to the Messenger of Allah sallallahu alayhi wa sallam and request him to supplicate for my forgiveness.
The Messenger of Allah sallallahu alayhi wa sallam, at that time, raised both hands and supplicated.
Abu Musa al-Ash'ari radi Allahu anhu says: I requested, "Pray to Allah for my forgiveness as well," so he supplicated:
"O Allah! Forgive the sins of Abdullah ibn Qais and grant him the best place on the Day of Resurrection."
(Sahih al-Bukhari, al-Maghazi, Hadith: 4323)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 6383
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Vocabulary of the Hadith:
(1)
Fa‘tamadtuhu:
I fixed my gaze upon it.
(2)
Nazzama-hu al-ma’:
When the arrow was extracted,
blood flowed and water (serum) came out.
Marmal:
A bed made from palm fiber.
Qadi ‘Iyad and others are of the opinion
that there was no bedding on the cot.
The word "ma" has dropped from the hadith,
because if there had been bedding, there would not have been any marks.
Benefits and Issues:
In the Battle of Hunayn, the Banu Hawazin were defeated and fled in various directions.
Some took the road to Ta’if,
some headed towards Bajilah, and some turned towards Awtas.
The Prophet (sallallahu alayhi wa sallam) sent an army after those who went towards Awtas,
and appointed Abu ‘Amir ‘Ubaid bin Sulaym al-Ash‘ari as their commander.
When he was dying, he requested, through his nephew Abu Musa al-Ash‘ari,
that the Prophet (sallallahu alayhi wa sallam) pray for his forgiveness.
The Prophet (sallallahu alayhi wa sallam) performed ablution (wudu),
raised his hands, and supplicated.
From this, it is understood
that among the etiquettes of supplication (du‘a) is that a person should be in a state of ablution (wudu) and raise his hands while making du‘a.
And here, the supplication was not made at the house of the deceased (the place of mourning),
but rather in another house at the request of the family.
Therefore, to deduce from this that someone present at a mourning gathering can request those sitting there to make du‘a,
is incorrect.
(1)
Fa‘tamadtuhu:
I fixed my gaze upon it.
(2)
Nazzama-hu al-ma’:
When the arrow was extracted,
blood flowed and water (serum) came out.
Marmal:
A bed made from palm fiber.
Qadi ‘Iyad and others are of the opinion
that there was no bedding on the cot.
The word "ma" has dropped from the hadith,
because if there had been bedding, there would not have been any marks.
Benefits and Issues:
In the Battle of Hunayn, the Banu Hawazin were defeated and fled in various directions.
Some took the road to Ta’if,
some headed towards Bajilah, and some turned towards Awtas.
The Prophet (sallallahu alayhi wa sallam) sent an army after those who went towards Awtas,
and appointed Abu ‘Amir ‘Ubaid bin Sulaym al-Ash‘ari as their commander.
When he was dying, he requested, through his nephew Abu Musa al-Ash‘ari,
that the Prophet (sallallahu alayhi wa sallam) pray for his forgiveness.
The Prophet (sallallahu alayhi wa sallam) performed ablution (wudu),
raised his hands, and supplicated.
From this, it is understood
that among the etiquettes of supplication (du‘a) is that a person should be in a state of ablution (wudu) and raise his hands while making du‘a.
And here, the supplication was not made at the house of the deceased (the place of mourning),
but rather in another house at the request of the family.
Therefore, to deduce from this that someone present at a mourning gathering can request those sitting there to make du‘a,
is incorrect.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 6406
