Bukhari

Hadith Commentary:
These are the very people whom the Noble Qur’an has described with the term "Awliya Allah" (friends of Allah).
They are the ones who have been given the glad tidings of "no fear."
May Allah make us among them.
This hadith is also supported by the Qudsi hadith: "I am as My servant thinks of Me."

Hadith Commentary:
1.
Arsh is, in essence, when a buyer, upon discovering a defect in the purchased item, takes an amount from the seller equivalent to the loss incurred. The arsh for wounds and bodily injuries is similar in that it compensates for the damage caused. Thus, the command of Allah, the Exalted, is:
“If anyone is pardoned by his brother, then it should be followed in a fair manner, and payment should be made to him in a good way.” ( al-Baqarah: 2/178)
2.
It should be noted that there are two types of pardon:
The first is that both retribution (qisas) and blood money (diyah) are forgiven; and the second is that only retribution (qisas) is forgiven.
In this case, blood money (diyah) must be paid.
And Allah knows best.

Hadith Commentary:
Just as Anas bin Nadr (radi Allahu anhu) had sworn that Rabi’'s tooth would never be broken. Apparently, there was no hope of this, but observe the power of Allah Almighty: He suddenly turned the hearts of the girl's heirs, and they forgave the retribution (qisas). Such are the people of Allah; their firm resolve and reliance upon Allah (tawakkul ‘ala Allah) accomplish deeds that leave the world astonished.

Hadith Commentary:
➊
When Anas bin Nadr (radi Allahu anhu) said that the teeth of Rubayyi‘ (radi Allahu anha) would not be broken, this was not said as a form of denial, because to do so would be clear disbelief. Rather, he was conveying the news that, by the grace and mercy of Allah, Rubayyi‘’s teeth would never be broken; rather, the aggrieved party would agree to pardon or accept compensation (diyah). Although outwardly there seemed to be no hope of this, observe the power of Allah: the hearts of the girl’s heirs suddenly softened, they renounced retribution (qisas), and they forgave Rubayyi‘.

➋
Indeed, there are such servants of Allah whose trust in Allah and firm resolve accomplish such deeds that the people of the world are left astonished. It should be clear that if a person, after pardoning and accepting compensation, kills the murderer, then he is a greater criminal than the original murderer. Killing such a person becomes obligatory. His case will not be handed over to the heirs; however, the following cases are exceptions to the law of retribution (qisas):

a. A Muslim will not be killed in retaliation for a disbeliever.
b. A Muslim will not be killed in retaliation for a dhimmi (non-Muslim under Muslim protection).
c. Parents will not be killed in retaliation for their children.

And Allah knows best.

Hadith Commentary:
Reconciliation on blood money (diyah) has been established.
Hazrat Anas bin Nadr radi Allahu anhu swore by Allah with the hope that He would surely turn the hearts of the second party and they would agree to accept blood money (diyah) instead of retribution (qisas).
Accordingly, Allah fulfilled his oath and the second party agreed to accept the blood money, upon which the Messenger of Allah sallallahu alayhi wa sallam indicated some of the accepted ones in the court of Allah, stating that such people are those who, when they make a true resolve in their hearts concerning Allah the Exalted and bring it forth with full trust in Him, then Allah certainly fulfills their resolve and they succeed in their intention.
Among the Prophets alayhimussalam and the perfect friends of Allah (awliya’ kamilin), there are many such examples recorded in the pages of world history, and this law of Divine power is still in effect today.

Explanation:
1:
This is evidence of their being extremely beloved to Allah Ta'ala,
and this belovedness is not attained just like that,
rather, these people fulfill Allah Ta'ala's commands and prohibitions and His rulings with sincere devotion and self-sacrifice,
and thus they attain this status,
and among them was also Bara' bin Malik,
radi Allahu anhu.

Benefits and Issues:
➊ The objection of Anas ibn Nadr radi Allahu anhu was not a rejection of the Messenger sallallahu alayhi wa sallam or a denial of the Shariah. Rather, it was an expression of the natural shame and pain that would befall a woman and her tribe in the event of her tooth being broken, and his intention was that some other solution be found besides this. This is similar to how a person is eager to fast, but feels pain from hunger and thirst as a result; expressing this natural discomfort is not blameworthy.

➋ Anas ibn Nadr radi Allahu anhu was a beloved servant of Allah, for Allah fulfilled his oath.

➌ The fatwa of Imam Hanbal rahimahullah that the tooth should be filed down is only correct when the tooth is broken from the top. (Badh al-Majhud)

(1) If someone breaks another person's tooth, then retribution (qisas) is obligatory in this case; that is, the same tooth of the perpetrator will be broken in return, unless there is mutual consent between them, forgiveness is granted, or retribution is not taken and blood money (diyah) is accepted.

(2) According to this hadith, it is recommended (mustahabb) to intercede for forgiveness in cases of retribution (qisas). However, the ruling remains firm that the right to choose between retribution or accepting blood money belongs solely to the rightful claimant and the oppressed; whether he is content with retribution or with accepting blood money. He cannot be compelled to accept blood money, nor can any kind of pressure be exerted upon him.

(3) The rulings of retribution (qisas) and prescribed punishments (hudud) apply to women as well.

(4) From this blessed hadith, the affirmation of the miracles (karamat) of the friends of Allah (awliya Allah) is also established.

(5) “Retribution will not be taken.” This is not a denial, because it cannot even be imagined about these sincere believers that they would deny the command of the Messenger of Allah (sallallahu alayhi wa sallam) and the decree of the Book of Allah; rather, this is an expression of their certainty that, insha Allah, circumstances of reconciliation will arise and the situation of retribution will not occur. And indeed, this is what happened.

(6) “He makes it true,” because they are honored and esteemed in the sight of Allah, and their oath is also the result of trust and reliance (tawakkul) upon Allah, not of arrogance or denial.

This narration is different from the previous narration. In this one, the woman who broke the tooth is herself Hazrat Rubayyi’ radi Allahu anha, the paternal aunt of Hazrat Anas bin Malik radi Allahu anhu and the sister of Hazrat Anas bin Nadr radi Allahu anhu, whereas in the previous narration, it was said that the one who injured (Rubayyi’) was her sister Umm Harithah. The second difference is that, according to this narration, the one who swore an oath is said to be Umm Rubayyi’. Apparently, there is a contradiction between these two hadiths. Imam Ibn Hazm rahimahullah has stated with full confidence that these are two separate incidents, although both were committed by the same woman; that is, once she injured someone, her mother swore an oath, and when she broke a tooth, the one who swore an oath was her brother. Imam Nawawi rahimahullah states that these are two separate incidents: one concerning Rubayyi’ and the other concerning her sister. When Rubayyi’ broke someone’s tooth, her brother swore an oath, and when her sister Umm Harithah injured someone, the one who swore an oath at that time was their mother. The reconciliation (tatbiq) of Imam Nawawi rahimahullah appears to be the most correct, as it is closer to the apparent wording of the hadiths. And Allah knows best! For further details, see: (Dhakheerat al-‘Uqba, Sharh Sunan al-Nasa’i: by al-Atbubi: 36/60)

Benefits and Issues:
➊ The law of retribution (qisas) is enforced even in the case of a broken tooth, meaning the offender’s tooth will be broken, or compensation (diyah) will be taken, or forgiveness may be granted.

➋ The compensation (diyah) for breaking one tooth is five camels.

➌ Anas bin Nadr radi Allahu anhu said that the tooth of Rubayyi‘ radi Allahu anha would not be broken. This was not an expression of displeasure at the decision of the Messenger of Allah sallallahu alayhi wa sallam, but rather an expression of trust and reliance upon Allah Ta‘ala, that he was certain Allah Ta‘ala would turn the hearts of those people and they would agree to accept compensation (diyah) or would forgive.

➍ The law does not change for any honorable or distinguished person.

➎ In this incident, the greatness and elevated status of Anas bin Nadr radi Allahu anhu and his sister is manifested.

Takhrij:
«أخرجه البخاري، الصلح، باب الصلح في الدية، حديث:2703، ومسلم، القسامة، باب إثبات القصاص في الأسنان وما في معناها، حديث:1675.»©Explanation:
From this hadith, the virtue of Anas bin Nadr radi Allahu anhu is known, that the oath he took, Allah fulfilled it for him.
He swore the oath based on complete trust in Allah, which Allah fulfilled.
It was not intended as a rejection or turning away from the statement of the Prophet sallallahu alayhi wa sallam.
If that had been the case, Anas radi Allahu anhu would have been counted among those who disobeyed the Prophet’s command, which is by no means befitting the status of a Companion.
The Prophet sallallahu alayhi wa sallam’s praise of him is clear evidence of his virtue and merit.
© Hadith Narrator:
« حضرت رُبَیِّع بنت نضر رضی اللہ عنہا » “Ra” has a dammah, “ba” has a fathah, and under the “ya” is a kasrah with shaddah.
She was the daughter of Nadr bin Dhamdham bin Zayd bin Haram, the paternal aunt of the special servant of the Messenger of Allah sallallahu alayhi wa sallam, Anas bin Malik radi Allahu anhu, and the mother of Harithah bin Suraqah, who attained martyrdom in the Battle of Badr and became a dweller of the highest Paradise.
«حضرت انس بن نضر رضی اللہ عنہ » He was the brother of Rubayyi‘ and the paternal uncle of Anas bin Malik radi Allahu anhu.
He was not able to participate in the Battle of Badr.
He was greatly grieved by this.
On the day of the Battle of Uhud, while apologizing to Allah for the conduct of the Muslims, and saying, “Indeed, I sense the fragrance of Paradise beyond Uhud,” he advanced towards the ranks of the polytheists.
After that, he fought valiantly and was martyred.