Bukhari

Hadith Commentary:

Hafiz Ibn Hajar states: "In this hadith is the legislation of removing whatever causes people to be tempted, whether it is a building or something else, whether it is a human, an animal, or an inanimate object. In it is also the drawing of the people's hearts by appointing as leader someone from among themselves, and drawing hearts through supplication, praise, and giving glad tidings in conquests; the virtue of riding horses in war; the acceptance of the report of a single narrator; emphasis in inflicting harm upon the enemy; virtues for Jarir and his people; the blessing of the hand of the Prophet (sallallahu alayhi wa sallam) and his supplication; and that he would supplicate in odd numbers and sometimes exceed three times, etc." (Fath al-Bari)

That is, from this hadith it is established that whatever things become a cause of people's misguidance—whether they are buildings, humans, animals, or inanimate objects—it is legally permissible to remove them.

And it is also established that, for the sake of winning the hearts of a people, it is better to appoint a leader from among themselves; and that supplicating, giving glad tidings, and praising the mujahideen as a result of conquests is also permissible; and the virtue of riding horses in battle is also established; and the blessing of the noble hand of the Messenger (sallallahu alayhi wa sallam) and his supplications is also established; and that he would observe odd numbers in supplications and would sometimes supplicate more than three times.

Hadith Commentary:
➊
When Jarir (radi Allahu anhu) finished destroying and demolishing Dhu al-Khalasah, he became occupied with other matters in Yemen and sent a messenger to inform and give glad tidings to the Messenger of Allah (sallallahu alayhi wa sallam). When the Prophet (sallallahu alayhi wa sallam) received the news of the destruction of Dhu al-Khalasah, he supplicated five times for the tribe of Ahmas.
The Messenger of Allah (sallallahu alayhi wa sallam) would generally supplicate three times, but for these individuals, he supplicated five times.
The purpose of this was emphasis, because these people had taken up arms against their own people for the elevation of Islam and the destruction and ruin of disbelief.
First, the Messenger of Allah (sallallahu alayhi wa sallam) supplicated collectively for the well-being and blessings of the cavalry and infantry, then, for emphasis, he supplicated twice separately for the cavalry and twice for the infantry.
In this way, each group received three supplications.
(Fath al-Bari: 8/91)
➋
One of the corrupt practices in Yemen was that the people there would seek decisions by means of arrows, which the Qur’an has declared unlawful, yet despite its prohibition, this practice was at its peak in Yemen.
It is possible that those people were unaware of its prohibition, so when Jarir (radi Allahu anhu) spoke harshly and rebuked him, that person broke his arrows and recited the testimony of faith, thus becoming Muslim.
➌
These ahadith contain a great virtue for Jarir (radi Allahu anhu), in that the Messenger of Allah (sallallahu alayhi wa sallam) honored him with a supplication for goodness and blessing.
➍
The reason for destroying this idol-house was that the disbelievers and polytheists would plot against Islam there, devise plans to harm the Messenger of Allah (sallallahu alayhi wa sallam), and disparage the Sacred Ka‘bah. Therefore, for the establishment of peace, its destruction was necessary.
In a state of peace, Islam does not command the demolition of any nation’s or religion’s house of worship.
➎
This hadith also shows that anything which becomes a cause of people’s misguidance—whether it be a place, a person, an animal, or an inanimate object—it is necessary, according to the Shari‘ah, to eliminate it.
And Allah knows best.

Hadith Commentary:
Dhi al-Khalasah was an idol temple belonging to the belligerent disbelievers, where they would gather, not only to show disrespect towards Islam but also to devise various schemes to eradicate Islam and the Muslims.
Therefore, the Prophet (sallallahu alayhi wa sallam) had it destroyed, thereby eliminating a center of corruption so that the general Muslims could attain peace.
The places of worship of dhimmi disbelievers come under the protection of the Muslims.
Thus, in every era, Islamic leaders have designated large endowments (awqaf) for them and have considered their protection a duty, as history bears witness.
The correspondence between the chapter and the hadith is evident.

Hadith Commentary:
It is permissible for Muslims to weaken the strength of the disbelievers and polytheists in every possible way.
By diminishing their awe, prestige, and power, the path to success for Muslims is made easier.
By constricting them in every manner, they should be destroyed and ruined.
When it is not possible to expel the enemy by any other means, there is no harm in demolishing their houses and burning their orchards, even though aversion to burning orchards has been narrated from some of the noble Companions (radi Allahu anhum).
Perhaps, due to certain indications, they had become certain of victory, and for this reason, they did not consider it good to destroy the houses and orchards, so that they might be of use to the Muslims.
(‘Umdat al-Qari: 10/342)

Hadith Commentary:
This refers to Jarir bin Abdullah al-Bajali, whom the Messenger of Allah (sallallahu alayhi wa sallam) sent to demolish an idol temple. At that time, he requested the Prophet (sallallahu alayhi wa sallam) to supplicate for him so that he could remain steady on his horse. The Messenger of Allah (sallallahu alayhi wa sallam) made supplication for him. In the narration, there is mention of the Prophet (sallallahu alayhi wa sallam) smiling, and this is the point of relevance to the chapter.

Hadith Commentary:
In one narration, it is stated that the Messenger of Allah (sallallahu alayhi wa sallam) placed his hand on the head of Jarir bin Abdullah (radi Allahu anhu) and passed it over his face and chest down to below the navel, then placed his hand on his head and passed it over his back down to the buttocks, or specifically passed his hand over his chest.

The effect of these pure supplications was that Jarir bin Abdullah (radi Allahu anhu) became an excellent horseman, set out on this mission, and returned successfully.

As for what the Prophet (sallallahu alayhi wa sallam) said regarding that idol-house, the reason was that there, the disbelievers and polytheists would conspire against Islam, devise ways to harm the Messenger of Allah (sallallahu alayhi wa sallam), disparage the sacred Ka'bah, and display enmity towards Islam in every possible way. Therefore, for the establishment of peace, it became necessary to eliminate it.

In a state of peace, Islam has not given the command to demolish the places of worship of any nation or religion.

During his caliphate, Umar (radi Allahu anhu) protected the churches of the dhimmi Jews and Christians, and in India, Muslim rulers safeguarded the places of worship of this country and endowed properties for them.

As history bears witness.

Hadith Commentary:
➊
The people of the tribe of Khath'am had constructed an idol house modeled after the House of Allah, which was called the Yamani Ka'bah and the Shamiyyah Ka'bah.
Dhul-Khalasah, Yamani Ka'bah, and Shamiyyah Ka'bah—these were all names for it.
It was called the Yamani Ka'bah because it was built in Yemen, and it was called the Shamiyyah Ka'bah because its door faced towards al-Sham (Greater Syria), just as in Lahore the "Delhi Gate" is named so because it faces towards the Indian city of Delhi.

➋
The Messenger of Allah (sallallahu alayhi wa sallam) appointed Jarir ibn Abdullah (radi Allahu anhu) to demolish it because this idol house was in his region and he was the chief of his people.
He belonged to the tribe of Bajilah, and the tribe of Ahmas was their ally; therefore, the Messenger of Allah (sallallahu alayhi wa sallam) supplicated for both of them.
Its details will be mentioned later, in sha Allah.

Hadith Commentary:
A mangy camel loses its hair and becomes black and emaciated.
Similarly, Dhi al-Khalasah, after being burned and its roof collapsing, had turned black.
The meaning of the chapter is thus derived: Jarir (radi Allahu anhu) completed the task and sent glad tidings to the Prophet (sallallahu alayhi wa sallam).
Eliminating centers of corruption and disorder is necessary for the establishment of peace,
even if those centers are established in the name of religion.
Just as the Prophet (sallallahu alayhi wa sallam) also demolished a mosque in Madinah, which became known as Masjid Dirar.

Hadith Commentary:
➊
Jareer bin Abdullah (radi Allahu anhu) burned down that idol temple.
Afterwards, he sent glad tidings to the Messenger of Allah (sallallahu alayhi wa sallam) that they had completed the task.
From this, it is understood that eliminating centers of corruption and disorder is very necessary for the establishment of peace, even if those centers have been established in the name of religion. For example, the Messenger of Allah (sallallahu alayhi wa sallam) also ordered the demolition of a mosque on the outskirts of Madinah Tayyibah, which became known as Masjid Dirar.
Since the Messenger of Allah (sallallahu alayhi wa sallam) was also the authoritative ruler, he gave orders for such actions to be carried out.
➋
In this era, we are not permitted to demolish shrines and idol temples under the pretext of these incidents, because there is a risk of spreading disorder. However, if the government undertakes this task, then it is correct.
And Allah knows best.

Hadith Commentary:
(1)
Jareer radi Allahu anhu not only destroyed that idol but also annihilated its caretakers, thereby purifying the land from filth.
(Sahih al-Bukhari, al-Maghazi, Hadith: 4355)
The Messenger of Allah sallallahu alayhi wa sallam, in view of the bravery of the tribe of Ahmas and the endurance of their horses, supplicated for their goodness and blessings five times.
(Sahih al-Bukhari, al-Jihad wal-Siyar, Hadith: 3076) (2)
In this hadith, it is mentioned that the Messenger of Allah sallallahu alayhi wa sallam supplicated for steadfastness for Jareer radi Allahu anhu, but did not include himself in the supplication at that time.
Imam Bukhari rahimahullah has established this very point.

Hadith Commentary:
When pitch or similar substances are applied to a mangy camel, black patches appear on it.
Completely scorched and burnt—this is exactly what happened to Dhi al-Khalasah.
The people of Dhi al-Khalasah, being rivals of Islam, were constantly engaged in hostile conspiracies.

Hadith Commentary:
➊
Jareer (radi Allahu anhu) complained to the Messenger of Allah (sallallahu alayhi wa sallam) that he could not stay steady on a horse. So the Prophet (sallallahu alayhi wa sallam) said:
“Come closer to me.”
He came closer, and the Prophet (sallallahu alayhi wa sallam) placed his blessed hand on his head, then moved it over his face and chest down to his navel. Then he again placed his hand on his head and moved it over his back down to his buttocks. Then he said:
“O Allah! Make Jareer rightly guided and a guide for others.”
Thus, Jareer (radi Allahu anhu), with the help of his companions, burned down that idol-house and turned it to ashes, making it like a mangy camel—that is, it became as black as a camel whose hair has fallen off due to mange and has been rubbed with sulfur, so its skin becomes damaged and blackened due to the mange and the sulfur.
(Fath al-Bari: 8/91)
➋
The Messenger of Allah (sallallahu alayhi wa sallam) sent Jareer (radi Allahu anhu) to the tribe of Khath'am and instructed him to call them to the doctrine of tawheed (monotheism) for three days. If they accepted, then he should demolish their idol-house; if they did not become Muslim, then he should kill them as well.
(Fath al-Bari: 8/90)

Hadith Commentary:

Hazrat Jarir bin Abdullah Bajali (radi Allahu anhu) was a very brave man, whose heart was filled with the spirit of tawhid (monotheism). Upon receiving the wish of the Messenger of Allah (sallallahu alayhi wa sallam), he demolished the idol temple named Dhi al-Khalasah along with one hundred and fifty horsemen from the tribe of Ahmas. The Prophet (sallallahu alayhi wa sallam) made many supplications for goodness and blessings for these mujahideen. The opponents of Islam had made this idol temple their center, therefore its destruction became necessary.

Hadith Commentary:
➊
This idol temple of the Khash'am tribe in Yemen was famous by the name of Dhu al-Khalasah, and the opponents of Islam had made it a center for their negative activities. Therefore, it was very necessary to eliminate it.

➋
Jareer ibn Abdullah (radi Allahu anhu) was a very brave person, and the passion for tawhid (monotheism) surged in his heart. Upon receiving the intention of the Messenger of Allah (sallallahu alayhi wa sallam), he, along with the chiefs of the Ahmas tribe, razed it to the ground. The Messenger of Allah (sallallahu alayhi wa sallam) made abundant supplications for him.

➌
Jareer (radi Allahu anhu) says that he was unable to ride a horse, so the Messenger of Allah (sallallahu alayhi wa sallam) struck his chest with his hand and supplicated:
“O Allah! Make him steadfast, make him rightly guided and a guide for others.”
Further details of this incident can be seen in Hadith 3020.

Hadith Commentary:
It is established to supplicate (make du'a) for a mujahid.
This may be related to any of his needs.
Jareer ibn Abdullah al-Bajali (radi Allahu anhu) was not proficient in horse riding.
Allah removed this weakness of his through the supplication of His beloved (sallallahu alayhi wa sallam).
This is the same noble Companion who destroyed the idol temple Dhu al-Khalasah in Yemen, which had been built in opposition to the noble Ka'bah.
Radi Allahu anhu wa ardaah.

Hadith Commentary:
➊
Jarir bin Abdullah (radi Allahu anhu) was a respected and prominent chief of his tribe; therefore, the Messenger of Allah (sallallahu alayhi wa sallam) used to honor him and always received him with a cheerful countenance. Meeting in this manner creates love in the hearts. This hadith also shows that one should acquire proficiency in horsemanship (horse riding).

➋
This hadith establishes the permissibility of supplicating (making du'a) for any need of a mujahid (one striving in the path of Allah). Jarir bin Abdullah (radi Allahu anhu) was not skilled in horse riding; Allah, the Exalted, removed this weakness through the supplication of His beloved (sallallahu alayhi wa sallam). Afterwards, he destroyed the idol temple in Yemen which had been built in rivalry to the Ka'bah.

.
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radi Allahu anhu.

Hadith Commentary: Benefits and Issues: The idol temple named Dhu al-Khalasah was located in Yemen. Therefore, its worshippers used to call it the "Ka'bah of Yemen" (Ka'bah Yamaniyyah), and since one of its doors faced towards Syria (al-Sham), it was also called the "Ka'bah of Syria" (Ka'bah Shamiyyah). Jarir radi Allahu anhu, along with his companions, demolished and burned it, and turned it into charcoal, just like a mangy camel that is smeared with tar.

Benefits and Issues:
➊
The tribe of Banu Khath'am had built their own temple,
which they called (al-Ka‘bah al-Yamaniyyah).
The name of this house was (Khulasa), and the idol was named (Dhu’l-Khulasa).
Jareer (radi Allahu anhu) accepted Islam after the conquest of Makkah and undertook this expedition.

➋
It is permissible to send glad tidings of an important event,
provided that the intention is not to boast about one’s own actions or to show off to people, but rather to inform about the elevation of Islam, or to encourage and strengthen the Muslims.

Commentary:
(1)
Jareer radi Allahu anhu was tall, handsome, and good-looking. Umar radi Allahu anhu used to call him the Yusuf of this Ummah.

(2)
He did not forbid me from being present. This means that when the Prophet sallallahu alayhi wa sallam was present in his house or gracing a special gathering, if I sought permission to be present, I would certainly be granted permission. I was never forbidden from being present, meaning Jareer radi Allahu anhu enjoyed special closeness to the Prophet sallallahu alayhi wa sallam.

(3)
Smiling at the time of meeting is an expression of happiness, which is a sign of love, because one is happy to meet those whom one loves. From this, the noble character and cheerful disposition of the Prophet sallallahu alayhi wa sallam is also evident.

(4)
Horse riding is an art, the acquisition of which is very necessary for a mujahid (striver in the path of Allah). Jareer radi Allahu anhu had the complaint that he could not sit firmly on a horse and felt the danger of falling, so he informed the Prophet sallallahu alayhi wa sallam of this matter. It is correct to inform a respected person of one’s weakness so that appropriate advice may be obtained or at least a supplication (du‘a) may be received.

(5)
When a respected person is requested for supplication (du‘a), he should make the supplication and not refuse.

Benefit:
In this hadith, the smiling of the Noble Prophet (sallallahu alayhi wa sallam) is mentioned. Islam does not prefer excessive laughter; rather, in the Noble Qur’an it is stated:
“They should laugh little and weep much.” ()