صحيح البخاري
Bukhari
كتاب التوحيدThe Book of Tauhid (Islamic Monotheism)
بَابُ مَا يُذْكَرُ فِي الذَّاتِ وَالنُّعُوتِ وَأَسَامِي اللَّهِ:Chapter. What is mentioned regarding Adh-Dhat (the Self of Allah), His Qualities and His Names.
Hadith 7402
اُردوEn
وَقَالَ خُبَيْبٌ وَذَلِكَ فِي ذَاتِ الْإِلَهِ فَذَكَرَ الذَّاتَ بِاسْمِهِ تَعَالَى .
'And Khubaib bin Adi (may Allah be pleased with him) said at the time of his death: "All this hardship is for the Sacred Being of Allah." So, with the name of Allah, he used the word «ذات».
حَدَّثَنَا أَبُو الْيَمَانِ ، أَخْبَرَنَا شُعَيْبٌ ، عَنْ الزُّهْرِيِّ ، أَخْبَرَنِي عَمْرُو بْنُ أَبِي سُفْيَانَ بْنِ أَسِيدِ بْنِ جَارِيَةَ الثَّقَفِيُّ حَلِيفٌ لِبَنِي زُهْرَةَ وَكَانَ مِنْ أَصْحَابِ أَبِي هُرَيْرَةَ ، أَنَّ أَبَا هُرَيْرَةَ ، قَالَ : " بَعَثَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَشَرَةً مِنْهُمْ خُبَيْبٌ الْأَنْصَارِيُّ ، فَأَخْبَرَنِي عُبَيْدُ اللَّهِ بْنُ عِيَاضٍ ، أَنَّ ابْنَةَ الْحَارِثِ أَخْبَرَتْهُ ، أَنَّهُمْ حِينَ اجْتَمَعُوا اسْتَعَارَ مِنْهَا مُوسَى يَسْتَحِدُّ بِهَا ، فَلَمَّا خَرَجُوا مِنَ الْحَرَمِ لِيَقْتُلُوهُ ، قَالَ خُبَيْبٌ الْأَنْصَارِيُّ : وَلَسْتُ أُبَالِي حِينَ أُقْتَلُ مُسْلِمًا عَلَى أَيِّ شِقٍّ كَانَ لِلَّهِ مَصْرَعِي وَذَلِكَ فِي ذَاتِ الْإِلَهِ وَإِنْ يَشَأْ يُبَارِكْ عَلَى أَوْصَالِ شِلْوٍ مُمَزَّعِ فَقَتَلَهُ ابْنُ الْحَارِثِ ، فَأَخْبَرَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَصْحَابَهُ خَبَرَهُمْ يَوْمَ أُصِيبُوا " .
Narrated Abu Huraira: Allah's Apostle sent ten persons to bring the enemy's secrets and Khubaib Al-Ansari was one of them. 'Ubaidullah bin 'Iyad told me that the daughter of Al-Harith told him that when they gathered (to kill Khubaib Al Ansari) he asked for a razor to clean his pubic region, and when they had taken him outside the sanctuary of Mecca in order to kill him, he said in verse, "I don't care if I am killed as a Muslim, on any side (of my body) I may be killed in Allah's Cause; for that is for the sake of Allah's very Self; and if He will, He will bestow His Blessings upon the torn pieces of my body." Then Ibn Al-Harith killed him, and the Prophet informed his companions of the death of those (ten men) on the very day they were killed.
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
Two hundred men from Banu Lihyan surrounded them.
Seven elders were martyred, and three were taken captive.
Among them was Hazrat Khubaib radi Allahu anhu, whom Banu Harith purchased and, after keeping him imprisoned for a period, killed him.
Hazrat Maulana Waheed uz-Zaman has translated these verses as follows:
When I depart from this world as a Muslim, what fear do I have, no matter which side I fall?
My death is in the essence of Allah; if He wills, I shall not be disgraced.
Even if this body is now cut into pieces, He will bestow even more blessing upon those pieces.
Two hundred men from Banu Lihyan surrounded them.
Seven elders were martyred, and three were taken captive.
Among them was Hazrat Khubaib radi Allahu anhu, whom Banu Harith purchased and, after keeping him imprisoned for a period, killed him.
Hazrat Maulana Waheed uz-Zaman has translated these verses as follows:
When I depart from this world as a Muslim, what fear do I have, no matter which side I fall?
My death is in the essence of Allah; if He wills, I shall not be disgraced.
Even if this body is now cut into pieces, He will bestow even more blessing upon those pieces.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 7402
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The Banu Lihyan surrounded these ten devoted companions, martyred seven of them, and took three captive.
Among these captives was Hazrat Khubaib radi Allahu anhu, whom the Banu Harith purchased and, after keeping him imprisoned for a period, martyred him.
The details of this incident have themselves been mentioned by Imam Bukhari rahimahullah in the Book of Expeditions (Kitab al-Maghazi).
(Sahih al-Bukhari, al-Maghazi, Hadith: 4086)
➋
In this hadith, the word "dhat" (essence) is used as a possessive (mudaf) with the blessed name of Allah.
The Messenger of Allah sallallahu alayhi wa sallam himself maintained this usage; if it were incorrect, he sallallahu alayhi wa sallam would have rejected it. Similarly, in other hadiths, this word is also used for Allah Ta'ala, as in the hadith where it is mentioned that Hazrat Ibrahim alayhis salam spoke contrary to fact only three times in his life, and two of those times were concerning the essence (dhat) of Allah.
(Sahih al-Bukhari, Ahadith al-Anbiya alayhim as-salam, Hadith: 3358)
Hazrat Ibn Abbas radi Allahu anhu said: Reflect and ponder to reach the reality of everything, but do not ponder about the essence (dhat) of Allah in this manner.
Its chain of narration is also sound.
(Al-Asma wa al-Sifat lil-Bayhaqi: 420 and Silsilat al-Ahadith as-Sahihah: 346/4)
It is narrated from Sayyiduna Abdullah ibn Umar radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
The best Islam is that of the believer from whose tongue and hand other Muslims are safe, and the best jihad is that of the person:
(man jahada nafsahu fi dhatillah)
"Who strives against his own self concerning the essence (dhat) of Allah..."
(Bada'i al-Fawa'id: 7/2)
➌
Hafiz Ibn Qayyim rahimahullah states that the word "dhat" (essence) is used for something that possesses attributes, and then it is annexed to those attributes.
Although the grammarians have objected that the word "dhat" is not used as a definite noun (ma'rifah), if it is used to express the reality of something, then it can be used as a definite noun.
Theologians (mutakallimun) have their own terminology, which has no connection with the language.
(Sharh Kitab al-Tawhid lil-Ghunayman: 243/1)
In any case, the use of the word "dhat" for Allah, the Exalted, is permissible, and by it is meant the very reality of the thing itself, i.e., it is also used in the sense of "in and of itself."
This is why Imam Bukhari rahimahullah has mentioned "dhat" (essence) and "sifat" (attributes) separately.
(Fath al-Bari: 470/13)
Imam Ibn Taymiyyah rahimahullah has also said that in the noble verse, "nafs" refers to the sacred essence (dhat muqaddasah).
(Majmu' al-Fatawa: 199/14)
➊
The Banu Lihyan surrounded these ten devoted companions, martyred seven of them, and took three captive.
Among these captives was Hazrat Khubaib radi Allahu anhu, whom the Banu Harith purchased and, after keeping him imprisoned for a period, martyred him.
The details of this incident have themselves been mentioned by Imam Bukhari rahimahullah in the Book of Expeditions (Kitab al-Maghazi).
(Sahih al-Bukhari, al-Maghazi, Hadith: 4086)
➋
In this hadith, the word "dhat" (essence) is used as a possessive (mudaf) with the blessed name of Allah.
The Messenger of Allah sallallahu alayhi wa sallam himself maintained this usage; if it were incorrect, he sallallahu alayhi wa sallam would have rejected it. Similarly, in other hadiths, this word is also used for Allah Ta'ala, as in the hadith where it is mentioned that Hazrat Ibrahim alayhis salam spoke contrary to fact only three times in his life, and two of those times were concerning the essence (dhat) of Allah.
(Sahih al-Bukhari, Ahadith al-Anbiya alayhim as-salam, Hadith: 3358)
Hazrat Ibn Abbas radi Allahu anhu said: Reflect and ponder to reach the reality of everything, but do not ponder about the essence (dhat) of Allah in this manner.
Its chain of narration is also sound.
(Al-Asma wa al-Sifat lil-Bayhaqi: 420 and Silsilat al-Ahadith as-Sahihah: 346/4)
It is narrated from Sayyiduna Abdullah ibn Umar radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said:
The best Islam is that of the believer from whose tongue and hand other Muslims are safe, and the best jihad is that of the person:
(man jahada nafsahu fi dhatillah)
"Who strives against his own self concerning the essence (dhat) of Allah..."
(Bada'i al-Fawa'id: 7/2)
➌
Hafiz Ibn Qayyim rahimahullah states that the word "dhat" (essence) is used for something that possesses attributes, and then it is annexed to those attributes.
Although the grammarians have objected that the word "dhat" is not used as a definite noun (ma'rifah), if it is used to express the reality of something, then it can be used as a definite noun.
Theologians (mutakallimun) have their own terminology, which has no connection with the language.
(Sharh Kitab al-Tawhid lil-Ghunayman: 243/1)
In any case, the use of the word "dhat" for Allah, the Exalted, is permissible, and by it is meant the very reality of the thing itself, i.e., it is also used in the sense of "in and of itself."
This is why Imam Bukhari rahimahullah has mentioned "dhat" (essence) and "sifat" (attributes) separately.
(Fath al-Bari: 470/13)
Imam Ibn Taymiyyah rahimahullah has also said that in the noble verse, "nafs" refers to the sacred essence (dhat muqaddasah).
(Majmu' al-Fatawa: 199/14)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7402
Maulana Dawood Raz
Hadith Footnote:
Asim bin Umar radi Allahu anhu’s mother, Jameelah, was the daughter of Asim bin Thabit.
Some have said that he (i.e., Asim bin Thabit) was the maternal uncle of Asim bin Umar radi Allahu anhu, and Jameelah was his sister.
In any case, these six men were sent by the Prophet sallallahu alayhi wa sallam at the request of the people of ‘Adhal and Qarah.
They came to the Prophet sallallahu alayhi wa sallam after the Battle of Uhud and said, “We wish to become Muslim. Please send with us some Companions radi Allahu anhum who can teach us the religion.”
The Prophet sallallahu alayhi wa sallam sent Marthad bin Abi Marthad, Khalid bin Bukayr, Khubayb bin ‘Adiyy, Zayd bin Dathinnah, and Abdullah bin Tariq radi Allahu anhum with them. On the way, the people of Banu Lihyan attacked them and treacherously killed them.
(Wahidi)
Asim bin Umar radi Allahu anhu’s mother, Jameelah, was the daughter of Asim bin Thabit.
Some have said that he (i.e., Asim bin Thabit) was the maternal uncle of Asim bin Umar radi Allahu anhu, and Jameelah was his sister.
In any case, these six men were sent by the Prophet sallallahu alayhi wa sallam at the request of the people of ‘Adhal and Qarah.
They came to the Prophet sallallahu alayhi wa sallam after the Battle of Uhud and said, “We wish to become Muslim. Please send with us some Companions radi Allahu anhum who can teach us the religion.”
The Prophet sallallahu alayhi wa sallam sent Marthad bin Abi Marthad, Khalid bin Bukayr, Khubayb bin ‘Adiyy, Zayd bin Dathinnah, and Abdullah bin Tariq radi Allahu anhum with them. On the way, the people of Banu Lihyan attacked them and treacherously killed them.
(Wahidi)
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3045
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The one who martyred Khubaib (radi Allahu anhu) was Abu Saru’ah ‘Uqbah bin Harith.
(Sahih al-Bukhari, al-Maghazi, Hadith: 3989)
He later became Muslim. Also, this is the same ‘Uqbah bin Harith who married the daughter of Abu Ihab bin ‘Aziz.
Then a black woman informed him that she had breastfed both him and his wife. So, to investigate the matter, he traveled from Makkah to Madinah al-Tayyibah, and ultimately he separated from his wife.
(Sahih al-Bukhari, al-‘Ilm, Hadith: 88)
➋
Imam al-Bukhari (rahimahullah) has structured his chapter heading into three parts: First, can a person present himself for arrest? The evidence for this is the incident of Khubaib (radi Allahu anhu) and Ibn Dathinah (radi Allahu anhu), who presented themselves for arrest before the disbelievers and ultimately drank from the cup of martyrdom.
Second, instead of surrendering oneself for arrest, a person may risk his life and display extraordinary bravery; this is also permissible, and in fact better, because ‘Asim bin Thabit (radi Allahu anhu) preferred risking his life over surrendering and was martyred on the battlefield along with his companions.
Third, performing two units (rak‘ahs) of prayer at the very moment of martyrdom.
For this, the example of Khubaib (radi Allahu anhu) is presented, who desired a spiritual meeting with his Lord before the actual meeting and put this into practice.
➌
According to us, the higher resolve (‘azimah) is that a person, instead of surrendering, presents himself for sacrifice before Allah, because by surrendering, it is possible that some national or state secrets may be extracted from him, which could prove harmful for the country and the nation. However, if one is a steadfast mujahid like Khubaib (radi Allahu anhu), then surrendering is permissible, but he will not attain the rank of ‘azimah.
It should be clear that deriving justification for suicide attacks from this incident is misplaced.
➍
It is noteworthy that Allah, the Exalted, protected the body of ‘Asim bin Thabit (radi Allahu anhu) through bees, but did not protect him from being killed at the hands of the disbelievers.
The reason for this was that martyrdom is the desired goal of the believer, but mutilation of his body after death would have been an insult to him.
Therefore, Allah, the Exalted, arranged matters such that the disbelievers did not dare to mutilate any part of his body.
And Allah knows best.
➊
The one who martyred Khubaib (radi Allahu anhu) was Abu Saru’ah ‘Uqbah bin Harith.
(Sahih al-Bukhari, al-Maghazi, Hadith: 3989)
He later became Muslim. Also, this is the same ‘Uqbah bin Harith who married the daughter of Abu Ihab bin ‘Aziz.
Then a black woman informed him that she had breastfed both him and his wife. So, to investigate the matter, he traveled from Makkah to Madinah al-Tayyibah, and ultimately he separated from his wife.
(Sahih al-Bukhari, al-‘Ilm, Hadith: 88)
➋
Imam al-Bukhari (rahimahullah) has structured his chapter heading into three parts: First, can a person present himself for arrest? The evidence for this is the incident of Khubaib (radi Allahu anhu) and Ibn Dathinah (radi Allahu anhu), who presented themselves for arrest before the disbelievers and ultimately drank from the cup of martyrdom.
Second, instead of surrendering oneself for arrest, a person may risk his life and display extraordinary bravery; this is also permissible, and in fact better, because ‘Asim bin Thabit (radi Allahu anhu) preferred risking his life over surrendering and was martyred on the battlefield along with his companions.
Third, performing two units (rak‘ahs) of prayer at the very moment of martyrdom.
For this, the example of Khubaib (radi Allahu anhu) is presented, who desired a spiritual meeting with his Lord before the actual meeting and put this into practice.
➌
According to us, the higher resolve (‘azimah) is that a person, instead of surrendering, presents himself for sacrifice before Allah, because by surrendering, it is possible that some national or state secrets may be extracted from him, which could prove harmful for the country and the nation. However, if one is a steadfast mujahid like Khubaib (radi Allahu anhu), then surrendering is permissible, but he will not attain the rank of ‘azimah.
It should be clear that deriving justification for suicide attacks from this incident is misplaced.
➍
It is noteworthy that Allah, the Exalted, protected the body of ‘Asim bin Thabit (radi Allahu anhu) through bees, but did not protect him from being killed at the hands of the disbelievers.
The reason for this was that martyrdom is the desired goal of the believer, but mutilation of his body after death would have been an insult to him.
Therefore, Allah, the Exalted, arranged matters such that the disbelievers did not dare to mutilate any part of his body.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3045
