Bukhari

Hadith Commentary:
From this hadith, Imam Bukhari rahimahullah derived the purpose of the chapter in this way: since the donkey was forbidden (haram), slaughtering it brought no benefit; it remained carrion (maytah), and the ruling of carrion applied—that is, any pot in which carrion is cooked should either be broken or thoroughly washed.

Hadith Commentary:
It is an established fact that the meat of domestic donkeys is forbidden (haram), and there is no benefit in slaughtering them; rather, even after slaughter, it remains forbidden, and in terms of ruling, it is like a carcass (maytah). From this, the ruling regarding a carcass is also understood: any pot in which a carcass is cooked should be broken, or at the very least, it should be washed.

Similarly, the vessels of the Magians (Majusis) are such that after washing them, their use is permissible, because the animal slaughtered by the Magians is also considered as a carcass in terms of ruling.

And Allah knows best.

(‘Umdat al-Qari: 14/502)

Hadith Commentary:
At first, the Prophet (sallallahu alayhi wa sallam) commanded that the pots be broken as a strict measure.
Then, perhaps revelation came to him, and he considered it sufficient that they be washed.
From this hadith, Imam Bukhari (rahimahullah) deduced that it is permissible to break vessels that contain unlawful things, but if those vessels belong to dhimmi non-Muslims, then this ruling does not apply to them.
Imam Shawkani (rahimahullah) states: "If the vessels are such that what is inside them can be poured out, and if, after washing, they become pure and can be used, then it is not permissible to destroy them, and permission is granted." (, Nayl)
That is, if the vessel is such that the wine inside it can be poured out and it can be washed, and its purification is possible, then it can be purified and benefit can be derived from it. But if this is not possible, then it is not permissible.
In that case, it must be destroyed.

Hadith Commentary:
(1)
The noble Companions (radi Allahu anhum) understood from the context that the Prophet’s (sallallahu alayhi wa sallam) command was for recommendation (istihbab) rather than obligation (wujub). That is why they said that while they would throw away the meat, instead of breaking the pots, they would wash and purify them so that they could use them again. The Messenger of Allah (sallallahu alayhi wa sallam) permitted this.

(2)
If there is an impure (najis) substance in a vessel, instead of breaking the vessel, one may throw away the impure substance, clean the vessel, and then use it.

(3)
The meat of domesticated donkeys is impure (najis), because the Messenger of Allah (sallallahu alayhi wa sallam) commanded that it be thrown away, even though their meat had previously been consumed. The aforementioned hadith is a clear proof for the prohibition (hurmah) of the meat of domesticated donkeys.

Hadith Commentary:
The words the Prophet (sallallahu alayhi wa sallam) used for ‘Amir were a prophecy of his martyrdom, because whenever the Prophet (sallallahu alayhi wa sallam) said “barahmatillah” (by the mercy of Allah) for someone, that person would certainly be martyred. This was one of his miracles.
From this, people derived the term “marhoom” (the one shown mercy), which is used for deceased Muslims. In the narration, there is mention of chanting poetry (hadi) and war songs (rajaz), which is the relevance to the chapter.
The translation of the mentioned verses, in the words of the late Maulana Waheed uz-Zaman, is as follows:
If it were not for Your mercy, O noble one of lofty attributes,
We would neither pray nor give zakat.
We offer ourselves to You as long as we live in this world,
Forgive us, grant us steadfastness in battle,
Send down Your mercy upon us, O noble one of high attributes.
When the unjust cry out, we do not listen to their attributes,
They have sought deliverance from us by crying out.
They have sought deliverance from us by crying out.
Hadi is a special style of singing, upon hearing which a tired camel becomes refreshed and lively (Ikmal, p. 468).
From this, the permissibility of martial poetry is derived.
In the hadiths mentioned here, some events of the Battle of Khaybar are described. It is due to the kindness of our respected scribe that he made the Urdu so concise in the previous pages that, according to the pages, there is a considerable difference between the Arabic and Urdu, and these last pages remained empty, while the translation of the hadiths written here went to the previous pages.
It is hoped that, in this regard, esteemed readers will excuse us, and on these empty pages, after learning the details of the Battle of Khaybar, will keep them preserved. The Battle of Khaybar occurred after Hudaybiyyah.
On this occasion, Allah the Exalted revealed the verse:
﴿وَعَدَكُمُ اللَّهُ مَغَانِمَ كَثِيرَةً﴾ (Al-Fath: 20)
and, by revealing it, indicated the victories to come. Therefore, it is appropriate that you study from the Treaty of Hudaybiyyah itself to learn the details of the Battle of Khaybar. The following details are from the pen of our most senior teacher, Hazrat Qadi Sulaiman Sahib Salman rahimahullah.
The late Hazrat begins as follows:
Treaty of Hudaybiyyah (6 AH, sacred):
That year, the Prophet (sallallahu alayhi wa sallam) narrated a dream to the Muslims, saying, “I saw as if I and Salman had reached Makkah and were performing tawaf of the Ka‘bah.” Hearing this dream, the emigrant Muslims, who longed for the tawaf of the Ka‘bah, became restless, and they persuaded the Prophet (sallallahu alayhi wa sallam) to travel to Makkah that very year. The Muslims did not take weapons of war from Madinah, but rather took sacrificial camels, and the journey was made in the month of Dhu’l-Qa‘dah, during which, according to ancient Arab custom, fighting was strictly forbidden, and every enemy was allowed to come to Makkah without hindrance.
When only 19 miles remained to Makkah, the Prophet (sallallahu alayhi wa sallam) sent word to the Quraysh from the place of Hudaybiyyah about his arrival and also sought their permission to proceed.
‘Uthman ibn ‘Affan, who is known in Islamic history as Dhu’n-Nurayn, was sent as an envoy.
After he left, a rumor spread in the Muslim camp that the Quraysh had killed or imprisoned ‘Uthman.
Therefore, the Prophet (sallallahu alayhi wa sallam) took a pledge of allegiance from the assembly, that even if fighting became necessary, they would remain steadfast.
The number of those who pledged allegiance was fourteen hundred.
The Qur’an says:
﴿لَقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ﴾
In this pledge, the Prophet (sallallahu alayhi wa sallam) considered his left hand as the right hand of ‘Uthman and took the pledge on his behalf.
When the Quraysh heard of this pledge, they became afraid, and their leaders came one after another to Hudaybiyyah.
‘Urwah ibn Mas‘ud, who came on behalf of the Quraysh, later returned and said (this ‘Urwah, who came as the Quraysh’s envoy, became a Muslim a few years later and went as an envoy of Islam to his people):
“O people! I have visited the courts of Najashi (King of Abyssinia), Caesar (King of Constantinople), and Kisra (King of Persia) many times, but I have never seen a king whose greatness is so deeply rooted in the hearts of his courtiers as the greatness of Muhammad (sallallahu alayhi wa sallam) in the hearts of his companions. When Muhammad (sallallahu alayhi wa sallam) spits, his saliva does not fall to the ground; it falls into someone’s hand, and that person rubs it on his face. When Muhammad (sallallahu alayhi wa sallam) gives an order, everyone rushes to fulfill it. When he performs ablution (wudu), they vie for the used water, as if a fight would break out. When he speaks, everyone falls silent. They have so much respect for Muhammad (sallallahu alayhi wa sallam) that they do not even raise their eyes to look at him. My opinion is that you should make peace with them in whatever way possible.”
After consideration, the Quraysh agreed to a treaty.
The following conditions were agreed upon for the treaty:
(1)
There will be mutual peace for ten years; no one will be prevented from coming and going on either side.
(2)
Any tribes that wish may join the Quraysh, and any tribes that wish may join the Muslims. The rights of allied tribes will be the same.
(3)
Next year, the Muslims will be allowed to perform tawaf of the Ka‘bah. At that time, they will not have weapons on their bodies, though they may carry them for travel.
(4)
If anyone from the Quraysh comes to the Prophet (sallallahu alayhi wa sallam) as a Muslim, the Prophet (sallallahu alayhi wa sallam) will return him to the Quraysh if they demand him, but if anyone leaves Islam and joins the Quraysh, the Quraysh will not return him.
Upon hearing the last condition, all the Muslims except Abu Bakr as-Siddiq became anxious; ‘Umar ibn al-Khattab was especially passionate about it.
But the Prophet (sallallahu alayhi wa sallam) smiled and accepted this condition as well.
The treaty was written by ‘Ali al-Murtada.
He began by writing, “Bismillah ar-Rahman ar-Rahim.” Suhayl, who was the authorized representative of the Quraysh, said, “By Allah, we do not know who ar-Rahman is. Write ‘Bismikallahumma’.”
The Prophet (sallallahu alayhi wa sallam) ordered that it be written as such.
‘Ali then wrote, “This is the treaty between Muhammad, the Messenger of Allah, and the Quraysh.”
Suhayl objected to this as well, and the Prophet (sallallahu alayhi wa sallam), at his request, ordered it to be written as “Muhammad ibn ‘Abdullah.”
(Bukhari, from Miswar ibn Makhrama, Chapter: Conditions in Jihad)
This same Suhayl, who today objected to writing “Messenger” with the blessed name of Muhammad (sallallahu alayhi wa sallam), became a Muslim a few years later with great enthusiasm and longing. After the passing of the Prophet (sallallahu alayhi wa sallam), he delivered such a powerful speech in Makkah about the truth of Islam that it became a source of strength and renewal of faith for thousands of Muslims. Indeed, this is the wondrous effect of Islam, that it turns mortal and heartfelt enemies into its devotees in an instant.
Regarding the last condition of the treaty, the Quraysh thought that, out of fear of this condition, no one would become Muslim in the future. But as soon as this condition was agreed upon and the treaty was being written, before it was signed by both parties, Abu Jandal (who had the authority to sign the treaty on behalf of the people of Makkah) arrived at the gathering. Abu Jandal had become Muslim in Makkah, and the Quraysh had imprisoned him. Now, finding an opportunity, he escaped with his chains and reached the Muslim camp.
Suhayl said that he should be handed over to them.
When does a treaty become binding:
The Prophet (sallallahu alayhi wa sallam) said that after the treaty is completed, it will not be violated, meaning that until the treaty is completed, its conditions cannot be enforced.
Suhayl became angry and said, “Then we will not make peace.”
The Prophet (sallallahu alayhi wa sallam) ordered that Abu Jandal be handed over to the Quraysh.
The Quraysh tied his hands, put chains on his feet, and dragged him away from the Muslim camp.
As he was leaving, the Prophet (sallallahu alayhi wa sallam) said, “Abu Jandal! Allah will soon make a way out for you.”
Seeing Abu Jandal’s humiliation and the oppression of the Quraysh, the Muslims were filled with emotion and anger, but, understanding the Prophet’s (sallallahu alayhi wa sallam) command, they exercised restraint and patience.
The Prophet (sallallahu alayhi wa sallam) was still staying at Hudaybiyyah when eighty men descended from Mount Tan‘im at dawn, intending to kill the Muslims while they were engaged in prayer. All of them were captured, and the Prophet (sallallahu alayhi wa sallam), out of mercy and forgiveness, released them.
Forgiveness for attacking enemies:
Regarding this incident, the following verse was revealed in the Qur’an:
﴿وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنكُمْ وَأَيْدِيَكُمْ عَنْهُمْ بِبَطْنِ مَكَّةَ مِنْ بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ﴾ (Surah al-Fath, Ayah 23)
He is the One who restrained their hands from you and your hands from them in the valley of Makkah after He had given you victory over them.
In short, this journey became a source of great good and blessing.
The Prophet (sallallahu alayhi wa sallam) demonstrated generosity, prudence, foresight in making a treaty with the opponents, and forgiveness and mercy to the worlds in pardoning the attacking enemies. From Hudaybiyyah, he returned to Madinah.
After this treaty, Surah al-Fath was revealed at Hudaybiyyah.
‘Umar ibn al-Khattab asked, “O Messenger of Allah! Is this treaty a victory for us?” He replied, “Yes!” Abu Jandal, upon reaching the prison in Makkah, began preaching the true religion. Whoever was assigned to guard him, he would tell them about the virtues of tawhid, the greatness and majesty of Allah, and guide them to faith.
By Allah’s power, Abu Jandal succeeded in his sincere efforts, and that person would become Muslim. The Quraysh would imprison this new believer as well, and now both of them would preach together in the prison.
Thus, as a result of Abu Jandal being imprisoned in Makkah, within a year, about three hundred people were sent to the Prophet (sallallahu alayhi wa sallam). The Prophet (sallallahu alayhi wa sallam) entrusted them to Abu Basir.
On the way, Abu Basir deceived and killed one of them; the other went to inform the Prophet (sallallahu alayhi wa sallam).
Soon after, Abu Basir arrived, and the Prophet (sallallahu alayhi wa sallam) called him a troublemaker. Frightened by this rebuke, he fled from there as well.
The Quraysh expelled Abu Jandal and those who had become Muslim with him from Makkah.
Since Abu Jandal was not allowed to come to Madinah, he took control of a hill on the road from Makkah to Syria, and would raid the Quraysh caravans passing by (since the Quraysh were at war).
Abu Basir also joined him.
Once, the caravan of Abu’l-‘As ibn Rabi‘ came from Syria.
Abu Jandal and others knew Abu’l-‘As, as Sayyidah Zaynab bint Rasulullah (sallallahu alayhi wa sallam) had been married to him (though the marriage had ended due to Abu’l-‘As remaining a polytheist).
Abu Jandal raided the caravan, but no lives were lost, because Abu’l-‘As was among them.
Abu’l-‘As went straight to Madinah and, through Sayyidah Zaynab (radi Allahu anha), informed the Prophet (sallallahu alayhi wa sallam) of the incident.
The Prophet (sallallahu alayhi wa sallam) left the matter to the consultation of the Companions.
The Companions decided in favor of Abu’l-‘As.
When Abu Jandal was informed of this decision, he returned all the goods, even the ropes and camel halters, to Abu’l-‘As. Abu’l-‘As returned to Makkah, paid everyone’s money and goods, and then announced, “If anyone has any claim against me, let him say so.”
Everyone said, “You are very trustworthy.”
Abu’l-‘As said, “Now I am going, and I will become Muslim. I was afraid that if I became Muslim before this, people would accuse me of having become Muslim after taking their wealth.”
The Prophet (sallallahu alayhi wa sallam) then called Abu Jandal and his companions to Madinah so that they would not raid the Quraysh.
Now the Quraysh became anxious as to why they had included the condition in the treaty to take back those who became Muslim. They sent some selected people from Makkah to the Prophet (sallallahu alayhi wa sallam) to say that they were withdrawing from that condition of the treaty and that the new Muslims should be called back to him.
The Prophet (sallallahu alayhi wa sallam) did not dislike acting contrary to the treaty.
At that time, the general Muslims also realized how beneficial it was to accept that condition of the treaty, which had seemed unpleasant to them.
What lesson is learned from the story of Abu Jandal!
From the story of Abu Jandal, anyone with intelligence and understanding can see how the truth of Islam was spreading with divine power and how it was taking hold in the hearts of seekers of truth, so that distance from homeland, separation from relatives, imprisonment, humiliation, hunger, thirst, fear and hope, sword, gallows—in short, nothing in the world and no emotion could stop them from Islam.
The real benefit of the treaty:
Imam al-Zuhri wrote regarding the first clause of the treaty that, with the removal of restrictions on travel between the two sides, people began to meet the Muslims, and thus had opportunities to learn about the reality and truth of Islam. For this reason, more people accepted Islam that year than in any previous year.
The Muslims’ journey to perform tawaf of the Ka‘bah and its results (7 AH, sacred, 9):
According to the second condition of the Treaty of Hudaybiyyah, the Muslims had the right to go to Makkah that year to perform ‘umrah.
Therefore, the Messenger of Allah (sallallahu alayhi wa sallam) went to Makkah with two thousand Companions.
The people of Makkah did not prevent the Prophet (sallallahu alayhi wa sallam) from entering, but they themselves locked their houses and went up to the summit of Mount Abu Qubays, beneath which Makkah is situated, and watched the Muslims from the mountain.
The Prophet (sallallahu alayhi wa sallam) stayed in Makkah for three days and then returned to Madinah with the whole group.
The sincere zeal of the Muslims, their simple and effective way of worship, and their high honesty and trustworthiness (such that not a single penny of anyone’s was lost in the empty city) had a remarkable effect on the disbelievers, which inclined hundreds towards Islam.
The Battle of Khaybar (Muharram 7 AH):
Khaybar is the name of a place three stages from Madinah towards Syria. It was a town inhabited exclusively by Jews.
Strong fortresses were built around the settlement.
The Prophet (sallallahu alayhi wa sallam) had returned from the journey of Hudaybiyyah only a short time (less than a month) when it was heard that the Jews of Khaybar were again planning to attack Madinah, to avenge their defeat in the Battle of the Trench and to restore their lost military honor and power throughout the land.
They had also allied with four thousand warriors from the tribe of Ghatafan, with the agreement that if Madinah was conquered, half the produce of Khaybar would always be given to Banu Ghatafan.
The Muslims had not yet forgotten the hardship of the siege they had endured in the previous year at the Battle of the Trench.
Therefore, all the Muslims agreed that the attacking enemy should be confronted in advance.
The Prophet (sallallahu alayhi wa sallam) allowed only those Companions to accompany him in this expedition who had been distinguished by the glad tidings of
﴿لَقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ﴾
and who had already received the good news of
﴿وَعَدَكُمُ اللَّهُ مَغَانِمَ كَثِيرَةً تَأْخُذُونَهَا﴾.
Their number was fourteen hundred, of whom two hundred were cavalry.
The commander of the vanguard was ‘Ukasha ibn Mihsan al-Asadi, and the commander of the right wing was ‘Umar ibn al-Khattab.
The commander of the left wing was another Companion.
Some women Companions also participated, to tend to the sick and wounded.
The Muslim army reached the outskirts of Khaybar at night, but the Prophet’s (sallallahu alayhi wa sallam) blessed habit was not to begin fighting at night, nor to launch a night attack.
Therefore, the Muslim army camped in the field.
The site for the battle was chosen by the seasoned warrior Khabbab ibn al-Mundhir.
This field lay between the people of Khaybar and Banu Ghatafan.
The benefit of this strategy was that when Banu Ghatafan set out to help the Jews of Khaybar, they found the Muslim army blocking their way and quietly returned home.
The Prophet (sallallahu alayhi wa sallam) ordered that the main camp of the army remain at that place, and that the attacking force would go out from the camp.
A mosque was immediately built within the camp, and the work of preaching continued alongside the battle.
‘Uthman (radi Allahu anhu)
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was the officer in charge of this camp.
The fortresses of Khaybar, which were located to the right and left of the settlement, numbered ten, housing ten thousand fighting men. We can divide them into three groups:
(1)
Fort Na‘im
(2)
Fort Nata‘
(3)
Fort Sa‘b ibn Mu‘adh.
These four forts were known collectively as Nata‘.
(4)
Fort al-Zubayr
(5)
Fort Shan
(6)
Fort al-Bar.
These three were known collectively as Shan.
(7)
Fort Abi
(8)
Fort Qamus Tabari
(9)
Fort Wateeh
(10)
Fort Sallalim, also called Fort Banu al-Huqayq.
These three were known collectively as Katibiyyah.
Mahmud ibn Maslamah was made the commander of the attacking force, and he began the assault on Fort Nata‘.
The Prophet (sallallahu alayhi wa sallam) himself also joined the attacking force, while the rest of the army camp remained under the supervision of ‘Uthman ibn ‘Affan.
Mahmud ibn Maslamah attacked continuously for five days, but the fort was not conquered. On the fifth or sixth day,
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it is mentioned that Mahmud, tired from the heat of battle, lay down in the shade of the fort wall to rest.
Kinana ibn al-Huqayq, a Jew, saw him off guard and threw a stone at his head, martyring him.
The command of the army was taken up by Mahmud’s brother, who fought bravely until evening.
Muhammad ibn Maslamah suggested that the Jews’ palm groves be cut down, as each tree was as dear to them as a child.
This strategy would have an effect on the people of the fort.
This plan was put into action, but Abu Bakr as-Siddiq came to the Prophet (sallallahu alayhi wa sallam) and requested, “This land will surely be conquered by the Muslims, so why should we destroy it with our own hands?”
The Prophet (sallallahu alayhi wa sallam) approved of this opinion and sent an order to Ibn Maslamah to stop cutting the palm groves.
In the evening, Muhammad ibn Maslamah himself came and related the story of his brother’s martyrdom to the Prophet (sallallahu alayhi wa sallam). The Prophet (sallallahu alayhi wa sallam) said, “Tomorrow I will give (or, a man will take) the standard to a man whom Allah and His Messenger love, and Allah will grant him victory.”
This was such a commendation that the bravest warriors of the army hoped to be given command the next day.
That night, the duty of guarding the army was assigned to ‘Umar ibn al-Khattab.
While making his rounds, he captured a Jew and brought him immediately to the Prophet (sallallahu alayhi wa sallam), who was engaged in the night prayer (tahajjud). When he finished, he spoke to the Jew.
The Jew said that if he and his wife and children, who were inside the fort, were granted safety, he could reveal many military secrets.
This promise was made to him.
The Jew said that the Jews of Nata‘ were sending their women and children to Fort Shan that night and were burying their cash and goods inside Fort Nata‘.
He said, “I know the place. When the Muslims take Fort Nata‘, I will show you the spot.”
He also said that in the cellars of Fort Shan there were many siege weapons, such as catapults.
“When the Muslims conquer Fort Shan, I will show you all those cellars.”
In the morning, the Prophet (sallallahu alayhi wa sallam) called for ‘Ali al-Murtada.
People said that he had an eye infection and was suffering pain.
When ‘Ali arrived, the Prophet (sallallahu alayhi wa sallam) applied his blessed saliva to ‘Ali’s eyes.
Immediately, his eyes were cured; there was no redness or pain left.
Then he said, “Ali! Go and strive in the path of Allah. First invite them to Islam, then fight.
Ali! If even one person becomes Muslim at your hands, it is better than acquiring great spoils.”
‘Ali al-Murtada attacked Fort Na‘im.
The famous commander of the fort, Marhab, came out to face him.
He used to say he was equal to a thousand warriors.
As soon as he came out, he began to recite his war poem (rajaz):
“Indeed, Khaybar knows that I am Marhab,
Armed to the teeth, a tried and tested hero,
When hearts are inflamed, I show my valor!”
To face him, ‘Amir ibn al-Akwa‘ came out, also reciting his own rajaz:
“Indeed, Khaybar knows that I am ‘Amir,
A master of arms, a fierce warrior.”
Khaybar knows that I am a master in wielding weapons, a bitterly tested fighter.
My name is ‘Amir.
Marhab struck at him with his sword.
‘Amir blocked it with his shield and struck at Marhab’s lower part,
but his sword, being short, struck his own knee, and from the blow, he was martyred.
Then ‘Ali al-Murtada came out.
The field echoed with the war poem of Haydar:
“I am the one whom my mother named Haydar (lion)—
I will deal you blows with my sword as a generous measure—
A lion of the jungle, a fierce attacker in the field!”
‘Ali al-Murtada struck a single blow with his sword that cut through Marhab’s iron helmet, split his turban, and cleaved his head in two down to the neck.
Marhab’s brother Yasir came out, and al-Zubayr ibn al-‘Awwam laid him low in the dust.
After that, with the general assault of ‘Ali al-Murtada, Fort Na‘im was conquered.
On the same day, Fort Sa‘b was conquered by Hubab ibn al-Mundhir after a three-day siege.
Hubab ibn al-Mundhir al-Ansari al-Sulami, whose kunyah was Abu ‘Amr and whose title was Dhu’l-Ra’y, was thirty-three at the Battle of Badr. The Prophet (sallallahu alayhi wa sallam) also approved his opinion regarding the field of Badr.
He passed away during the caliphate of ‘Umar.
From Fort Sa‘b, the Muslims obtained a large quantity of barley, dates, butter, oil, fat, and cloth.
The army’s shortage of supplies was alleviated.
Siege weapons were also found in this fort, as the Jewish spy had reported.
The next day, Fort Nata‘ was conquered.
Now, Fort al-Zubayr, which was situated on a hill and named after its founder, Zubayr, was attacked.
After two days, a Jew came to the Muslim army and said, “You will not be able to conquer this fort even in a month. I will tell you a secret. Water enters this fort through an underground channel. If you block the water, conquest is possible.”
The Muslims took control of the water.
Now the people of the fort came out into the open field to fight, and the Muslims defeated them and conquered the fort.
Then the assault on Fort Abi began.
The defenders put up fierce resistance. Among them was a man named Ghazwan, who came out for single combat.
Hubab went out to face him and cut off his right arm.
He fled to the fort, but Hubab pursued him, cut his jugular vein, and killed him.
Another Jew came out of the fort, and a Muslim faced him, but the Muslim was martyred.
Then Abu Dujanah came out, cut off the Jew’s hands and feet, and killed him.
The Jews were overcome with fear and stopped coming out.
Abu Dujanah advanced, and the Muslims supported him.
They climbed the fort walls with cries of “Allahu Akbar” and conquered the fort.
The people of the fort fled, and the Muslims obtained many goats, clothes, and goods.
Now the Muslims attacked Fort al-Bar.
The defenders rained so many arrows and stones on the Muslims that the Muslims had to use catapults in response.
These were the same catapults obtained as spoils from Fort Sa‘b.
With the catapults, the fort walls were brought down, and the fort was conquered.
(After this great victory, many prominent people accepted Islam.)
Among those who embraced faith was Khalid ibn al-Walid, who had been the commander of the enemy cavalry at the Battle of Uhud and had inflicted great losses on the Muslims.
This is the same Khalid who, as an Islamic general, defeated Musaylimah the Liar and conquered all of Iraq and half of Syria.
Such a deadly enemy of the Muslims and such a valiant soldier becoming Muslim of his own accord is a miracle of Islam’s truth.
The conversion of ‘Amr ibn al-‘As (8 AH):
Among those who embraced Islam was ‘Amr ibn al-‘As. The Quraysh had made him the leader of the delegation sent to the King of Abyssinia, because of his enmity towards the Muslims and his great diplomatic skill, to persuade the king to hand over the Muslims who had migrated there.
It was this same ‘Amr ibn al-‘As who, during the caliphate of ‘Umar, conquered Egypt.
Such a wise and skilled statesman and conqueror of lands becoming Muslim is also a miracle of Islam.
Among those who embraced Islam was ‘Uthman ibn Talhah,
who was the chief custodian and key-bearer of the Ka‘bah.
When these renowned chiefs (whose nobility of lineage was acknowledged throughout Arabia) came to the Prophet (sallallahu alayhi wa sallam), he said, “Today, Makkah has given us two pieces of its liver.”
(Selected from Rahmat al-lil-‘Alamin, Vol. 1)
Esteemed readers, you must have read the blessed name of the narrator of most of the hadiths in Bukhari, Umm al-Mu’minin, Sayyidah ‘A’ishah as-Siddiqah (radi Allahu anha), but very few will be familiar with her biography. Therefore, it seems appropriate to record some details of Sayyidah ‘A’ishah’s (radi Allahu anha) life. May Allah the Exalted send countless peace and mercy upon the pure soul of the Mother of the Believers, the honored wife of the Messenger of Allah (sallallahu alayhi wa sallam), Sayyidah ‘A’ishah (radi Allahu anha).
Amin.
Umm al-Mu’minin Sayyidah ‘A’ishah as-Siddiqah (radi Allahu anha):
‘A’ishah bint Abu Bakr as-Siddiq (radi Allahu anhu), son of ‘Abdullah ibn Abi Quhafah ‘Uthman ibn ‘Amir ibn ‘Amr ibn Ka‘b ibn Sa‘d ibn Taym ibn Murrah ibn Ka‘b ibn Lu’ayy ibn Ghalib ibn Fihr ibn Malik ibn Nadr ibn Kinana.
On her mother’s side: ‘A’ishah bint Umm Harun bint ‘Amir ibn ‘Uwaymir ibn ‘Abd Shams ibn ‘Atab ibn Adniyyah ibn Sabi‘ ibn Wahman ibn Harith ibn Ghanm ibn Malik ibn Kinana.
Her lineage joins that of the Prophet (sallallahu alayhi wa sallam) at Kinana in the eighth generation on her father’s side and the eleventh on her mother’s side. Thus, she was Qurayshi on her father’s side and Kinani on her mother’s side.
Titles and Epithets:
Her name was ‘A’ishah, her titles were Humayra and Siddiqah, her honorific was Umm al-Mu’minin, and her kunyah was Umm ‘Abdullah.
Sayyidah ‘A’ishah (radi Allahu anha) had no children of her own by whom she could be called, and since being addressed by a kunyah was considered a mark of honor among the Arabs, she adopted the kunyah Umm ‘Abdullah after her nephew, ‘Abdullah ibn al-Zubayr, on the advice of the Prophet (sallallahu alayhi wa sallam).
Date of Birth:
Her exact date of birth is not known, but it is established that she was born five years after the Prophet’s (sallallahu alayhi wa sallam) prophethood and nine years before the Hijrah, because it is established that three years before the Hijrah, when she was married to the Prophet (sallallahu alayhi wa sallam), she was six years old, and when she entered the Prophet’s (sallallahu alayhi wa sallam) household in Madinah in 1 AH, she was nine years old.
Nursing:
According to the custom of the Arab nobility, she was nursed by the wife of Wa’il.
(In Asad al-Ghabah, it is written as Wa’il’s mother, but in Sahih Bukhari, Book of Nursing, it is written as wife, and this is correct.)
Once, Wa’il’s brother, Aflah, that is, her foster uncle, came to meet her and asked permission to enter. Sayyidah ‘A’ishah (radi Allahu anha) said, “I cannot allow you in until I ask the Messenger of Allah (sallallahu alayhi wa sallam).”
When the Prophet (sallallahu alayhi wa sallam) came home, she told him, and he said, “He is your uncle.” Sayyidah ‘A’ishah (radi Allahu anha) said, “O Messenger of Allah, it is women who nurse, not men.”
The Prophet (sallallahu alayhi wa sallam) said, “He is your uncle. He may come to you.”
Childhood:
Her parents had become Muslim before her birth, so from the moment she opened her eyes to the world, the call of tawhid reached her ears, and she remained completely pure from the pollution of shirk and disbelief.
As the saying goes, “The promising child shows signs early,” she was distinguished from childhood in intelligence, stature, and appearance and character.
Her limbs were strong and her body robust. Like all children, Sayyidah ‘A’ishah (radi Allahu anha) was fond of play, especially playing with dolls and swings, her two favorite games. All the neighborhood girls would gather at her house and follow her lead in play.
They were so overawed and respectful before her, as if Sayyidah ‘A’ishah (radi Allahu anha) was their leader.
Her parents, seeing her intelligence and dignity at such a young age, were pleased and sometimes thought that she would surely become distinguished and honored one day. Truly,
“Above the head is the sign of greatness,
The star of elevation shines.”
Her intelligence was such that she remembered in detail even the smallest events of her childhood and would narrate them as if they were happening before her eyes.
Marriage:
In the tenth year of Prophethood, in the month of Ramadan, Sayyidah Khadijah al-Kubra (radi Allahu anha) passed away at the age of 65.
Her loss was a great shock to the Prophet (sallallahu alayhi wa sallam). The last days of the Prophet (sallallahu alayhi wa sallam) gradually my mother informed me of this matter.

Virtues:
She possessed certain unique qualities that the other Mothers of the Believers did not have, and they are:

(1) She was the only wife of the Prophet (sallallahu alayhi wa sallam) who came to him as a virgin. An angel presented her image in a dream to the Prophet (sallallahu alayhi wa sallam).
(2) She remained free from the contamination of shirk and kufr from her very birth.
(3) Both her parents were Muhajireen (emigrants).
(4) Verses of the Noble Qur'an were revealed declaring her innocence.
(5) Revelation came to the Prophet (sallallahu alayhi wa sallam) several times while he was in her blanket; this did not happen in any other wife's blanket.
(6) The Prophet (sallallahu alayhi wa sallam) passed away in her chamber, with his blessed head resting in her lap, and he was buried there.

Death: In the blessed month of Ramadan, 85 AH, she fell ill and remained sick for a few days. She made a will that she should not be buried in the chamber alongside the Prophet (sallallahu alayhi wa sallam); rather, she should be buried in Jannat al-Baqi' alongside the other wives of the Prophet. She should be buried at night without waiting for the morning.

She passed away on the night of the 17th of Ramadan. The funeral was carried at night as per her will. However, the crowd of men and women was so immense that such a gathering had never been seen at nighttime. Abu Hurayrah, who was the governor of Madinah in those days, led the funeral prayer. Her nephews and maternal nephews lowered her into the grave, and that lamp of guidance and light disappeared from the sight of the world.

إناللہ وإنا إلیه راجعون۔

Abu Hurayrah (radi Allahu anhu):
He became so famous by his kunya (Abu Hurayrah) that determining his actual name has become difficult. Some say his name was Abdullah bin Amir; some say Umair bin Amir; some say Burair bin Ishraqah; some say Sukain bin Dawmah; some say Abdullah bin Abd Shams; some say Amir; some say Abd Nahm; some say Abd Ghanm; some say Abd Shams; some say Abd Amr bin Ghunayim; some say Mardus bin Amir.

Abu Amir says that in the pre-Islamic period (Jahiliyyah), one of these names must have been his. His Islamic name is Abdullah or Abdur Rahman.

He was an Azdi Dawsi. He had a small cat that he kept with him, which is why his kunya became Abu Hurayrah (Father of the Kitten).

He came to the service of the Prophet (sallallahu alayhi wa sallam) during the time of the Battle of Khaybar and accepted Islam. From then on, he remained in the constant service of the Prophet (sallallahu alayhi wa sallam). He narrated the most hadiths of all the Companions.

He passed away in 57 AH, or 58 AH, or 59 AH. (Adapted)

Hadith Commentary:
(1)
The Messenger of Allah sallallahu alayhi wa sallam gave glad tidings of two types of reward for Amir ibn Akwa’ radi Allahu anhu:
One reward is for striving in obedience to Allah, and the other reward is for offering his life in the path of Allah.
In relation to the chapter heading, the two rewards could also be: one reward for being martyred in the path of Allah, and the other for encouraging people to fight against the disbelievers through poetry.
(2)
The Messenger of Allah sallallahu alayhi wa sallam praised Amir radi Allahu anhu, saying that such qualities are rarely found among the Arabs.
In the chapter heading, the mention was of chanting Hudā’ and reciting poetry, which Imam Bukhari rahimahullah has established from this hadith. Furthermore, these verses were recited in the presence of the Messenger of Allah sallallahu alayhi wa sallam, so their correctness was affirmed by him.
(3)
It should be noted that Hudā’ is a particular style of reciting poetry, upon hearing which even a tired camel becomes refreshed and, becoming spirited, begins to walk briskly, as will be evident from the upcoming hadith.
And Allah knows best.

Hadith Commentary:

Benefits and Issues:
The Prophet (sallallahu alayhi wa sallam) initially gave the command to break the pots with severity. When a man submitted, “Shall we not wash them?” the Prophet (sallallahu alayhi wa sallam) said, “Alright, do so.” From this, it is understood that if a vessel becomes impure (najis), it is permissible to use it after washing. Since no specific number (of washings) has been stipulated here, it is evident that if there is no particular need, washing once is sufficient. However, as for a vessel licked by a dog, it must be washed seven times.

Benefits and Issues:
➊ Upon receiving information about a wrongful act, it should be strictly prevented.
➋ The imam, leader, or scholar should remain informed about the conditions of their followers.
➌ If a forbidden (haram) thing is placed or cooked in a vessel, the vessel becomes impure.
➍ An impure vessel becomes pure by washing it.