صحيح البخاري
Bukhari
كتاب المغازيThe Book of Al- Maghazi
بَابُ غَزْوَةُ الطَّائِفِ فِي شَوَّالٍ سَنَةَ ثَمَانٍ:Chapter. The Ghazwa of At-Ta’if was in the month of Shawwal, during the 8th year (of Al-Hijrah).
Hadith 4330
اُردوEn
حَدَّثَنَا مُوسَى بْنُ إِسْمَاعِيلَ ، حَدَّثَنَا وُهَيْبٌ ، حَدَّثَنَا عَمْرُو بْنُ يَحْيَى ، عَنْ عَبَّادِ بْنِ تَمِيمٍ ، عَنْ عَبْدِ اللَّهِ بْنِ زَيْدِ بْنِ عَاصِمٍ ، قَالَ : لَمَّا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمَ حُنَيْنٍ قَسَمَ فِي النَّاسِ فِي الْمُؤَلَّفَةِ قُلُوبُهُمْ ، وَلَمْ يُعْطِ الْأَنْصَارَ شَيْئًا ، فَكَأَنَّهُمْ وَجَدُوا إِذْ لَمْ يُصِبْهُمْ مَا أَصَابَ النَّاسَ ، فَخَطَبَهُمْ ، فَقَالَ : " يَا مَعْشَرَ الْأَنْصَارِ ، أَلَمْ أَجِدْكُمْ ضُلَّالًا فَهَدَاكُمُ اللَّهُ بِي ، وَكُنْتُمْ مُتَفَرِّقِينَ فَأَلَّفَكُمُ اللَّهُ بِي ، وَعَالَةً فَأَغْنَاكُمُ اللَّهُ بِي " ، كُلَّمَا قَالَ شَيْئًا ، قَالُوا : اللَّهُ وَرَسُولُهُ أَمَنُّ ، قَالَ : " مَا يَمْنَعُكُمْ أَنْ تُجِيبُوا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ؟ " قَالَ : كُلَّمَا قَالَ شَيْئًا ، قَالُوا : اللَّهُ وَرَسُولُهُ أَمَنُّ ، قَالَ : " لَوْ شِئْتُمْ قُلْتُمْ جِئْتَنَا كَذَا وَكَذَا ، أَتَرْضَوْنَ أَنْ يَذْهَبَ النَّاسُ بِالشَّاةِ وَالْبَعِيرِ وَتَذْهَبُونَ بِالنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَى رِحَالِكُمْ ؟ لَوْلَا الْهِجْرَةُ لَكُنْتُ امْرَأً مِنْ الْأَنْصَارِ وَلَوْ سَلَكَ النَّاسُ وَادِيًا وَشِعْبًا لَسَلَكْتُ وَادِيَ الْأَنْصَارِ وَشِعْبَهَا الْأَنْصَارُ شِعَارٌ ، وَالنَّاسُ دِثَارٌ إِنَّكُمْ سَتَلْقَوْنَ بَعْدِي أُثْرَةً ، فَاصْبِرُوا حَتَّى تَلْقَوْنِي عَلَى الْحَوْضِ " .
Narrated `Abdullah bin Zaid bin `Asim: When Allah gave to His Apostle the war booty on the day of Hunain, he distributed that booty amongst those whose hearts have been (recently) reconciled (to Islam), but did not give anything to the Ansar. So they seemed to have felt angry and sad as they did not get the same as other people had got. The Prophet then delivered a sermon before them, saying, "O, the assembly of Ansar! Didn't I find you astray, and then Allah guided you on the Right Path through me? You were divided into groups, and Allah brought you together through me; you were poor and Allah made you rich through me." Whatever the Prophet said , they (i.e. the Ansar) said, "Allah and his Apostle have more favours to do." The Prophet said, "What stops you from answering the Apostle of Allah?" But whatever he said to them, they replied, "Allah and His Apostle have more favours to do." The Prophet then said, "If you wish you could say: 'You came to us in such-and-such state (at Medina).' Wouldn't you be willing to see the people go away with sheep and camels while you go with the Prophet to your homes? But for the migration, I would have been one of the Ansar, and if the people took their way through a valley or mountain pass, I would select the valley or mountain pass of the Ansar. The Ansar are Shiar (i.e. those clothes which are in direct contact with the body and worn inside the other garments), and the people are Dithar (i.e. those clothes which are not in direct contact with the body and are worn over other garments). No doubt, you will see other people favoured over you, so you should be patient till you meet me at the Tank (of Kauthar).
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
In the chain of this hadith, there is mention of Abdullah bin Zayd bin Asim Zamani, who is a well-known Companion (radi Allahu anhu).
It is said that he was the one who killed Musaylimah the Liar.
This incident (his martyrdom) occurred in the event of Harrah in the year 63 AH, at the hands of Yazid's army.
In the narration, there is mention of the Prophet’s (sallallahu alayhi wa sallam) distribution of wealth.
He (sallallahu alayhi wa sallam) gave this wealth to those among the Quraysh who were new Muslims, whose Islam was not yet firm, such as Abu Sufyan, Suhail, Huwaytib, Hakim bin Hizam, Abu Sanabil, Safwan bin Umayyah, Abdur Rahman bin Yarbu’, and others.
By "shi’ar" is meant the lower garment from the bedding, and by "dithar" is meant the upper garment, i.e., the cloak.
For the Ansar, he (sallallahu alayhi wa sallam) granted this honor that he likened them to the garment that is always in contact with his blessed body.
Indeed, until the Day of Judgment, this honor belongs to the Ansar of Madinah, that he (sallallahu alayhi wa sallam) is resting in their city.
(sallallahu alayhi wa sallam)
In the chain of this hadith, there is mention of Abdullah bin Zayd bin Asim Zamani, who is a well-known Companion (radi Allahu anhu).
It is said that he was the one who killed Musaylimah the Liar.
This incident (his martyrdom) occurred in the event of Harrah in the year 63 AH, at the hands of Yazid's army.
In the narration, there is mention of the Prophet’s (sallallahu alayhi wa sallam) distribution of wealth.
He (sallallahu alayhi wa sallam) gave this wealth to those among the Quraysh who were new Muslims, whose Islam was not yet firm, such as Abu Sufyan, Suhail, Huwaytib, Hakim bin Hizam, Abu Sanabil, Safwan bin Umayyah, Abdur Rahman bin Yarbu’, and others.
By "shi’ar" is meant the lower garment from the bedding, and by "dithar" is meant the upper garment, i.e., the cloak.
For the Ansar, he (sallallahu alayhi wa sallam) granted this honor that he likened them to the garment that is always in contact with his blessed body.
Indeed, until the Day of Judgment, this honor belongs to the Ansar of Madinah, that he (sallallahu alayhi wa sallam) is resting in their city.
(sallallahu alayhi wa sallam)
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4330
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
At the time of the conquest of Makkah, some people had newly embraced Islam, and their faith was weak. In order to win over their hearts, the Messenger of Allah (sallallahu alayhi wa sallam) gave them a great deal of wealth; these individuals are referred to as the *mu’allafatu al-qulub* (those whose hearts are to be reconciled).
Historians have mentioned the names of a little more than forty such individuals.
The Ansar became saddened by this distribution, so the Prophet (sallallahu alayhi wa sallam) informed them of the true situation, and then he comforted the Ansar, which made them pleased.
The Messenger of Allah (sallallahu alayhi wa sallam), displaying even more humility and modesty, said:
“If you wish, you could say: ‘You came to us, and people called you a liar, but we declared you truthful.
You were weak, and we helped you.
You were alone, and we gave you shelter and supported you in every way.’”
All of this was said by him out of humility, otherwise, the help, support, and so on were the result of Allah’s guidance and His favors.
In any case, the Messenger of Allah (sallallahu alayhi wa sallam) made the Ansar aware that Allah, the Exalted, has bestowed a great favor upon you; do not be heedless of this. What will you do by taking the means of this perishable world, and for how long will you make use of them?
(Fath al-Bari: 8/64)
1.
At the time of the conquest of Makkah, some people had newly embraced Islam, and their faith was weak. In order to win over their hearts, the Messenger of Allah (sallallahu alayhi wa sallam) gave them a great deal of wealth; these individuals are referred to as the *mu’allafatu al-qulub* (those whose hearts are to be reconciled).
Historians have mentioned the names of a little more than forty such individuals.
The Ansar became saddened by this distribution, so the Prophet (sallallahu alayhi wa sallam) informed them of the true situation, and then he comforted the Ansar, which made them pleased.
The Messenger of Allah (sallallahu alayhi wa sallam), displaying even more humility and modesty, said:
“If you wish, you could say: ‘You came to us, and people called you a liar, but we declared you truthful.
You were weak, and we helped you.
You were alone, and we gave you shelter and supported you in every way.’”
All of this was said by him out of humility, otherwise, the help, support, and so on were the result of Allah’s guidance and His favors.
In any case, the Messenger of Allah (sallallahu alayhi wa sallam) made the Ansar aware that Allah, the Exalted, has bestowed a great favor upon you; do not be heedless of this. What will you do by taking the means of this perishable world, and for how long will you make use of them?
(Fath al-Bari: 8/64)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4330
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
Shi‘ar:
The garment that touches the body, i.e., the inner garment.
The intended meaning is that the Ansar are my special and intimate, trustworthy companions.
(2)
Dithar:
The outer garment, i.e., the garment worn on top.
The general people are of a secondary rank and come after the Ansar.
Benefits and Issues:
➊
Sometimes, a matter or behavior becomes a cause of misunderstanding among companions, which agitates their emotions.
At such times, it is necessary to clarify the true reality of the matter before them so that their misunderstanding is removed and their emotions are calmed.
If the matter is not immediately controlled and efforts are not made to reassure the companions, the issue gradually becomes serious.
Suspicions continue to increase, and one day the volcano of emotions erupts, giving rise to new problems, as is commonly seen nowadays. Generally, those in authority do not take their companions into confidence, and gradually resentment and malice develop in hearts, which becomes a cause of trouble at any time of need.
Furthermore, the foremost status is given to religion, faith, and creed, because that is the foundation of trust.
If trust is maintained, it is easy to please and reassure companions, but in an atmosphere of mistrust, it is not easy to please them.
Whereas nowadays, the first and last priority is given to material interests; those who do not receive material benefits abandon companionship, and for the sake of material interests, even an enemy is made a friend.
Therefore, all affairs have become disordered and there is a lack of unity and harmony.
➋
The preference and superiority with which you (sallallahu alayhi wa sallam) informed the Ansar during the incident of Hunayn became apparent after the eras of the two Shaykhs (Abu Bakr radi Allahu anhu and Umar radi Allahu anhu).
During the governmental and administrative periods, they (the Ansar) were neglected, which had negative consequences.
➌
The Messenger of Allah (sallallahu alayhi wa sallam) said: O Ansar, you could say that your (sallallahu alayhi wa sallam) people denied you, and we affirmed you;
they abandoned you without support,
we aided and supported you;
they expelled you, and we gave you shelter;
in times of need, we showed you sympathy and shared your grief.
But they (the Ansar) replied: This is the favor of Allah and His Messenger (sallallahu alayhi wa sallam).
In any case, you (sallallahu alayhi wa sallam) consoled the Ansar in every respect and made them feel that they were your close and special companions, and informed them that your living and dying is with them.
There has been no decrease in the love and respect for you in my heart, nor have others become closer or dearer to me than you.
I have given them wealth only to win their hearts, and you do not need to have your hearts won over.
Vocabulary of the Hadith:
(1)
Shi‘ar:
The garment that touches the body, i.e., the inner garment.
The intended meaning is that the Ansar are my special and intimate, trustworthy companions.
(2)
Dithar:
The outer garment, i.e., the garment worn on top.
The general people are of a secondary rank and come after the Ansar.
Benefits and Issues:
➊
Sometimes, a matter or behavior becomes a cause of misunderstanding among companions, which agitates their emotions.
At such times, it is necessary to clarify the true reality of the matter before them so that their misunderstanding is removed and their emotions are calmed.
If the matter is not immediately controlled and efforts are not made to reassure the companions, the issue gradually becomes serious.
Suspicions continue to increase, and one day the volcano of emotions erupts, giving rise to new problems, as is commonly seen nowadays. Generally, those in authority do not take their companions into confidence, and gradually resentment and malice develop in hearts, which becomes a cause of trouble at any time of need.
Furthermore, the foremost status is given to religion, faith, and creed, because that is the foundation of trust.
If trust is maintained, it is easy to please and reassure companions, but in an atmosphere of mistrust, it is not easy to please them.
Whereas nowadays, the first and last priority is given to material interests; those who do not receive material benefits abandon companionship, and for the sake of material interests, even an enemy is made a friend.
Therefore, all affairs have become disordered and there is a lack of unity and harmony.
➋
The preference and superiority with which you (sallallahu alayhi wa sallam) informed the Ansar during the incident of Hunayn became apparent after the eras of the two Shaykhs (Abu Bakr radi Allahu anhu and Umar radi Allahu anhu).
During the governmental and administrative periods, they (the Ansar) were neglected, which had negative consequences.
➌
The Messenger of Allah (sallallahu alayhi wa sallam) said: O Ansar, you could say that your (sallallahu alayhi wa sallam) people denied you, and we affirmed you;
they abandoned you without support,
we aided and supported you;
they expelled you, and we gave you shelter;
in times of need, we showed you sympathy and shared your grief.
But they (the Ansar) replied: This is the favor of Allah and His Messenger (sallallahu alayhi wa sallam).
In any case, you (sallallahu alayhi wa sallam) consoled the Ansar in every respect and made them feel that they were your close and special companions, and informed them that your living and dying is with them.
There has been no decrease in the love and respect for you in my heart, nor have others become closer or dearer to me than you.
I have given them wealth only to win their hearts, and you do not need to have your hearts won over.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 2446
