صحيح البخاري
Bukhari
كتاب الأدبThe Book of Al-Adab (Good Manners)
بَابُ كُنْيَةِ الْمُشْرِكِ:Chapter. The Kunyah of Al-Mushrik.
Hadith 6207
اُردوEn
وَقَالَ مِسْوَرٌ سَمِعْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِلَّا أَنْ يُرِيدَ ابْنُ أَبِي طَالِبٍ
And Al-Miswar bin Makhrama said: I heard the Prophet (ﷺ) say, "Yes, it may happen that the son of Abu Talib divorces my daughter."
حَدَّثَنَا أَبُو الْيَمَانِ ، أَخْبَرَنَا شُعَيْبٌ ، عَنِ الزُّهْرِيِّ . ح حَدَّثَنَا إِسْمَاعِيلُ ، قَالَ : حَدَّثَنِي أَخِي ، عَنْ سُلَيْمَانَ ، عَنْ مُحَمَّدِ بْنِ أَبِي عَتِيقٍ ، عَنِ ابْنِ شِهَابٍ ، عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ ، أَنَّ أُسَامَةَ بْنَ زَيْدٍ رَضِيَ اللَّهُ عَنْهُمَا ، أَخْبَرَهُ " أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَكِبَ عَلَى حِمَارٍ عَلَيْهِ قَطِيفَةٌ فَدَكِيَّةٌ وَأُسَامَةُ وَرَاءَهُ يَعُودُ سَعْدَ بْنَ عُبَادَةَ فِي بَنِي حَارِثِ بْنِ الْخَزْرَجِ قَبْلَ وَقْعَةِ بَدْرٍ ، فَسَارَا حَتَّى مَرَّا بِمَجْلِسٍ فِيهِ عَبْدُ اللَّهِ بْنُ أُبَيٍّ ابْنُ سَلُولَ ، وَذَلِكَ قَبْلَ أَنْ يُسْلِمَ عَبْدُ اللَّهِ بْنُ أُبَيٍّ ، فَإِذَا فِي الْمَجْلِسِ أَخْلَاطٌ مِنَ الْمُسْلِمِينَ وَالْمُشْرِكِينَ عَبَدَةِ الْأَوْثَانِ وَالْيَهُودِ ، وَفِي الْمُسْلِمِينَ عَبْدُ اللَّهِ بْنُ رَوَاحَةَ ، فَلَمَّا غَشِيَتِ الْمَجْلِسَ عَجَاجَةُ الدَّابَّةِ ، خَمَّرَ ابْنُ أُبَيٍّ أَنْفَهُ بِرِدَائِهِ وَقَالَ : لَا تُغَبِّرُوا عَلَيْنَا ، فَسَلَّمَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَيْهِمْ ، ثُمَّ وَقَفَ فَنَزَلَ فَدَعَاهُمْ إِلَى اللَّهِ ، وَقَرَأَ عَلَيْهِمُ الْقُرْآنَ ، فَقَالَ لَهُ عَبْدُ اللَّهِ بْنُ أُبَيٍّ ابْنُ سَلُولَ : أَيُّهَا الْمَرْءُ لَا أَحْسَنَ مِمَّا تَقُولُ ، إِنْ كَانَ حَقًّا فَلَا تُؤْذِنَا بِهِ فِي مَجَالِسِنَا ، فَمَنْ جَاءَكَ فَاقْصُصْ عَلَيْهِ . قَالَ عَبْدُ اللَّهِ بْنُ رَوَاحَةَ : بَلَى يَا رَسُولَ اللَّهِ ، فَاغْشَنَا فِي مَجَالِسِنَا فَإِنَّا نُحِبُّ ذَلِكَ ، فَاسْتَبَّ الْمُسْلِمُونَ وَالْمُشْرِكُونَ وَالْيَهُودُ حَتَّى كَادُوا يَتَثَاوَرُونَ ، فَلَمْ يَزَلْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُخَفِّضُهُمْ حَتَّى سَكَتُوا ، ثُمَّ رَكِبَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ دَابَّتَهُ ، فَسَارَ حَتَّى دَخَلَ عَلَى سَعْدِ بْنِ عُبَادَةَ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " أَيْ سَعْدُ ، أَلَمْ تَسْمَعْ مَا قَالَ أَبُو حُباب ؟ يُرِيدُ عَبْدَ اللَّهِ بْنَ أُبَيٍّ " ، قَالَ : كَذَا وَكَذَا ، فَقَالَ سَعْدُ بْنُ عُبَادَةَ : أَيْ رَسُولَ اللَّهِ بِأَبِي أَنْتَ اعْفُ عَنْهُ وَاصْفَحْ ، فَوَالَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ لَقَدْ جَاءَ اللَّهُ بِالْحَقِّ الَّذِي أَنْزَلَ عَلَيْكَ ، وَلَقَدِ اصْطَلَحَ أَهْلُ هَذِهِ الْبَحْرَةِ عَلَى أَنْ يُتَوِّجُوهُ وَيُعَصِّبُوهُ بِالْعِصَابَةِ ، فَلَمَّا رَدَّ اللَّهُ ذَلِكَ بِالْحَقِّ الَّذِي أَعْطَاكَ شَرِقَ بِذَلِكَ فَذَلِكَ فَعَلَ بِهِ مَا رَأَيْتَ ، فَعَفَا عَنْهُ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَكَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابُهُ يَعْفُونَ عَنِ الْمُشْرِكِينَ وَأَهْلِ الْكِتَابِ كَمَا أَمَرَهُمُ اللَّهُ ، وَيَصْبِرُونَ عَلَى الْأَذَى ، قَالَ اللَّهُ تَعَالَى : وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ سورة آل عمران آية 186 الْآيَةَ وَقَالَ : وَدَّ كَثِيرٌ مِنْ أَهْلِ الْكِتَابِ سورة البقرة آية 109 ، فَكَانَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَتَأَوَّلُ فِي الْعَفْوِ عَنْهُمْ مَا أَمَرَهُ اللَّهُ بِهِ حَتَّى أَذِنَ لَهُ فِيهِمْ ، فَلَمَّا غَزَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَدْرًا ، فَقَتَلَ اللَّهُ بِهَا مَنْ قَتَلَ مِنْ صَنَادِيدِ الْكُفَّارِ وَسَادَةِ قُرَيْشٍ ، فَقَفَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابُهُ مَنْصُورِينَ غَانِمِينَ مَعَهُمْ أُسَارَى مِنْ صَنَادِيدِ الْكُفَّارِ ، وَسَادَةِ قُرَيْشٍ . قَالَ ابْنُ أُبَيٍّ ابْنُ سَلُولَ وَمَنْ مَعَهُ مِنَ الْمُشْرِكِينَ عَبَدَةِ الْأَوْثَانِ : هَذَا أَمْرٌ قَدْ تَوَجَّهَ ، فَبَايِعُوا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى الْإِسْلَامِ ، فَأَسْلَمُوا .
Narrated Usama bin Zaid: That Allah's Apostle rode over a donkey covered with a Fadakiya (velvet sheet) and Usama was riding behind him. He was visiting Sa`d bin 'Ubada (who was sick) in the dwelling place of Bani Al-Harith bin Al-Khazraj and this incident happened before the battle of Badr. They proceeded till they passed by a gathering in which `Abdullah bin Ubai bin Salul was present., and that was before `Abdullah bin Ubat embraced Islam. In that gathering there were Muslims, pagan idolators and Jews, and among the Muslims there was `Abdullah bin Rawaha. When a cloud of dust raised by (the movement of ) the animal covered that gathering, `Abdullah bin Ubai covered his nose with his garment and said, "Do not cover us with dust." Allah's Apostle greeted them, stopped, dismounted and invited them to Allah (i.e. to embrace Islam) and recited to them the Holy Qur'an. On that `Abdullah bin Ubai bin Salul said to him, "O man! There is nothing better than what you say, if it is the truth. So do not trouble us with it in our gatherings, but if somebody comes to you, you can preach to him." On that `Abdullah bin Rawaha said "Yes, O Allah's Apostle! Call on us in our gathering, for we love that." So the Muslims, the pagans and the Jews started abusing one another till they were about to fight with one another. Allah's Apostle kept on quietening them till all of them became quiet, and then Allah's Apostle rode his animal and proceeded till he entered upon Sa`d bin 'Ubada. Allah's Apostle said, "O Sa`d! Didn't you hear what Abu Habab said?" (meaning `Abdullah bin Unbar). "He said so-and-so." Sa`d bin Ubada said, "O Allah's Apostle! Let my father be sacrificed for you ! Excuse and forgive him for, by Him Who revealed to you the Book, Allah sent the Truth which was revealed to you at the time when the people of this town had decided to crown him (`Abdullah bin Ubai) as their ruler. So when Allah had prevented that with the Truth He had given you, he was choked by that, and that caused him to behave in such an impolite manner which you had noticed." So Allah's Apostle excused him. (It was the custom of) Allah's Apostle and his companions to excuse the pagans and the people of the scripture (Christians and Jews) as Allah ordered them, and they used to be patient when annoyed (by them). Allah said: 'You shall certainly hear much that will grieve you from those who received the Scripture before you.....and from the pagans (3.186) He also said: 'Many of the people of the scripture wish that if they could turn you away as disbelievers after you have believed. .... (2.109) So Allah's Apostle used to apply what Allah had ordered him by excusing them till he was allowed to fight against them. When Allah's Apostle had fought the battle of Badr and Allah killed whomever He killed among the chiefs of the infidels and the nobles of Quraish, and Allah's Apostle and his companions had returned with victory and booty, bringing with them some of the chiefs of the infidels and the nobles of the Quraish as captives. `Abdullah bin Ubai bin Salul and the pagan idolators who were with him, said, "This matter (Islam) has now brought out its face (triumphed), so give Allah's Apostle the pledge of allegiance (for embracing Islam.)". Then they became Muslims.
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Footnote:
In the chain of narration, Urwah ibn Zubayr is among the seven jurists (fuqaha) of Madinah, whose noble names are mentioned in this verse:
إذا قيل من في العلم سبعة أبحر
روایتھم لیست عن العلم خارجة
فقل ھم عبیداللہ عروة قاسم
سعید أبو بکر سلیمان خارجة
When it is said, "Who are the seven oceans of knowledge, whose narrations are not outside the realm of knowledge?" then say: They are ‘Ubaydullah, ‘Urwah, Qasim, Sa‘id, Abu Bakr, Sulayman, and Kharijah.
All seven of these esteemed figures lived in Madinah Tayyibah at the same time.
Most of them passed away in the year 94 AH, so that year became known as the "Year of the Jurists" (‘Aam al-Fuqaha). Eventually, all of them departed one after another by 106 or 107 AH.
Rahimahum Allah ajma‘in (may Allah have mercy on them all).
In the chain of narration, Urwah ibn Zubayr is among the seven jurists (fuqaha) of Madinah, whose noble names are mentioned in this verse:
إذا قيل من في العلم سبعة أبحر
روایتھم لیست عن العلم خارجة
فقل ھم عبیداللہ عروة قاسم
سعید أبو بکر سلیمان خارجة
When it is said, "Who are the seven oceans of knowledge, whose narrations are not outside the realm of knowledge?" then say: They are ‘Ubaydullah, ‘Urwah, Qasim, Sa‘id, Abu Bakr, Sulayman, and Kharijah.
All seven of these esteemed figures lived in Madinah Tayyibah at the same time.
Most of them passed away in the year 94 AH, so that year became known as the "Year of the Jurists" (‘Aam al-Fuqaha). Eventually, all of them departed one after another by 106 or 107 AH.
Rahimahum Allah ajma‘in (may Allah have mercy on them all).
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 6207
Maulana Dawood Raz
Hadith Commentary:
On this occasion, the Prophet (sallallahu alayhi wa sallam) went in the mentioned manner while riding a donkey.
This is the point of correspondence between the chapter heading and the hadith.
In this, the mention of Abdullah ibn Ubayy the hypocrite has come incidentally.
This hypocrite was dreaming of his own kingship before your arrival in Madinah, which was rendered void by your coming; that is why, despite outwardly professing Islam, he remained intent on undermining Islam until the very end.
On this occasion, the Prophet (sallallahu alayhi wa sallam) went in the mentioned manner while riding a donkey.
This is the point of correspondence between the chapter heading and the hadith.
In this, the mention of Abdullah ibn Ubayy the hypocrite has come incidentally.
This hypocrite was dreaming of his own kingship before your arrival in Madinah, which was rendered void by your coming; that is why, despite outwardly professing Islam, he remained intent on undermining Islam until the very end.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 5663
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
On this occasion, the Messenger of Allah (sallallahu alayhi wa sallam) went to visit Sa’d bin ‘Ubadah (radi Allahu anhu) to inquire about his health, riding on a donkey and seating Usamah bin Zayd (radi Allahu anhu) behind him.
The very purpose of Imam Bukhari rahimahullah in presenting this hadith is this.
(2)
In the hadith, the mention of ‘Abdullah bin Ubayy comes incidentally.
Before the arrival of the Messenger of Allah (sallallahu alayhi wa sallam) in Madinah Tayyibah, this hypocrite was dreaming of leadership, but with your (sallallahu alayhi wa sallam) arrival, those dreams were shattered. Therefore, he continued to pursue the destruction of Islam until the end, cloaked in the guise of Islam. Then, while swallowing the bitterness of grief, death overtook him.
May Allah, the Exalted, deal with him as he deserves.
(1)
On this occasion, the Messenger of Allah (sallallahu alayhi wa sallam) went to visit Sa’d bin ‘Ubadah (radi Allahu anhu) to inquire about his health, riding on a donkey and seating Usamah bin Zayd (radi Allahu anhu) behind him.
The very purpose of Imam Bukhari rahimahullah in presenting this hadith is this.
(2)
In the hadith, the mention of ‘Abdullah bin Ubayy comes incidentally.
Before the arrival of the Messenger of Allah (sallallahu alayhi wa sallam) in Madinah Tayyibah, this hypocrite was dreaming of leadership, but with your (sallallahu alayhi wa sallam) arrival, those dreams were shattered. Therefore, he continued to pursue the destruction of Islam until the end, cloaked in the guise of Islam. Then, while swallowing the bitterness of grief, death overtook him.
May Allah, the Exalted, deal with him as he deserves.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 5663
Maulana Dawood Raz
Hadith Commentary:
It is understood from this that two people can ride on a donkey, provided that it is strong. The word "ikaf" is used for the saddle of a donkey in the same way that the word "sarraj" is used for the saddle of a horse.
It is understood from this that two people can ride on a donkey, provided that it is strong. The word "ikaf" is used for the saddle of a donkey in the same way that the word "sarraj" is used for the saddle of a horse.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2987
Maulana Dawood Raz
Hadith Commentary:
This indicates that when a person sits upon his mount, it is as if he becomes the garment of the mount.
If the animal is strong, then up to two or three people may ride upon one animal, but not upon a weak one.
This indicates that when a person sits upon his mount, it is as if he becomes the garment of the mount.
If the animal is strong, then up to two or three people may ride upon one animal, but not upon a weak one.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 5964
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
The adornment of a mount is that a saddle is placed upon it, and then the finest cloth is spread over it; in this way, the mount becomes a source of adornment for a person, to which the Noble Qur’an has alluded. In such circumstances, a person should, while expressing gratitude to Allah for this blessing, seat a needy person behind him on the mount; this will in no way diminish its adornment.
(2)
In the present era, long cars are used for this purpose, which also serve as a means of adornment for people. Therefore, if there is space in the car and privacy is not compromised, seating a traveler alongside is a source of reward.
And Allah knows best.
(1)
The adornment of a mount is that a saddle is placed upon it, and then the finest cloth is spread over it; in this way, the mount becomes a source of adornment for a person, to which the Noble Qur’an has alluded. In such circumstances, a person should, while expressing gratitude to Allah for this blessing, seat a needy person behind him on the mount; this will in no way diminish its adornment.
(2)
In the present era, long cars are used for this purpose, which also serve as a means of adornment for people. Therefore, if there is space in the car and privacy is not compromised, seating a traveler alongside is a source of reward.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 5964
