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سنن ابن ماجه
Ibn Majah
كتاب الجهادThe Chapters on Jihad
بَابُ : ارْتِبَاطِ الْخَيْلِ فِي سَبِيلِ اللَّهِChapter: Keeping horses in the cause of Allah
Hadith 2790
اُردوEn
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ، حَدَّثَنَا وَكِيعٌ ، عَنْ سُفْيَانَ ، عَنْ سَلْمِ بْنِ عَبْدِ الرَّحْمَنِ النَّخَعِيِّ ، عَنْ أَبِي زُرْعَةَ بْنِ عَمْرِو بْنِ جَرِيرٍ ، عَنْ أَبِي هُرَيْرَةَ ، قَالَ : كَانَ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " يَكْرَهُ الشِّكَالَ مِنَ الْخَيْلِ " .
´It was narrated that Abu Hurairah said:` “The Prophet (ﷺ) used to dislike horses that had three legs with white markings on them, and one leg the same color as the rest of the body.”
Related hadith on this topic
Brief Explanation
1؎ : «شکال» : This means that three legs are white and one is of the color of the rest of the body; this is also called «ارجل». Even today, horse owners consider such a color to be disliked and inauspicious. However, among the common people, it is well known that if there is also whiteness on the forehead, then «شکال» does not cause harm, but the hadith is absolute. Some have said that «شکال» is that if the right foreleg is white, then the left hind leg should be white, or if the left foreleg is not white, then the right hind leg should be white «واللہ اعلم»
Explanation & Benefits
Maulana Ataullah Sajid
Benefits and Issues:
In the previous hadith, it is mentioned that if the right foreleg is not white but the remaining three are white, then that is good.
So, from this hadith, the horse intended is one in which no other single leg is white and the remaining three are white.
And Allah knows best.
In the previous hadith, it is mentioned that if the right foreleg is not white but the remaining three are white, then that is good.
So, from this hadith, the horse intended is one in which no other single leg is white and the remaining three are white.
And Allah knows best.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 2790
Hafiz Muhammad Ameen
In this narration of Imam al-Nasa'i rahimahullah, there are two teachers: Ishaq ibn Ibrahim and Isma'il ibn Mas'ud. The wording mentioned is that of Isma'il ibn Mas'ud. The chain (siyaq) of Ishaq ibn Ibrahim is different from this.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 3596
Hafiz Muhammad Ameen
(1) The Prophet (sallallahu alayhi wa sallam) disliked "shikal" in horses for two reasons: It is possible that the experience of that era indicated that such horses were not as useful in battle. In the Arabic language, "shikal" refers to tying three legs of a horse. Thus, there is no good omen found in the word "shikal"; for this reason, it is possible that he disliked it due to its apparent meaning. An example of this is that it is Sunnah to slaughter an animal at the birth of a child, but the Prophet (sallallahu alayhi wa sallam) disliked the term "aqiqah" for it because the word contains the meaning of "uquq" (disobedience).
(2) Several other definitions of "shikal" have also been given, the details of which are present in the commentaries of hadith. Even today, horses have considerable importance in wars, although the nature of combat has changed.
(2) Several other definitions of "shikal" have also been given, the details of which are present in the commentaries of hadith. Even today, horses have considerable importance in wars, although the nature of combat has changed.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 3597
Shaykh Dr. Abdur Rahman Freywai
1:
Shikal refers to a horse whose three legs are white and one is of another color, or a horse that has one white leg and the remaining legs are of another color.
Shikal refers to a horse whose three legs are white and one is of another color, or a horse that has one white leg and the remaining legs are of another color.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1698
Shaykh Umar Farooq Saeedi
Benefits and Issues:
The explanation of "shikal" is interpolated.
That is, it was not stated by the Noble Prophet (sallallahu alayhi wa sallam).
Rather, it is from the narrator.
For this reason, Imam Nawawi (rahimahullah) has transmitted various opinions regarding its explanation.
Some justifications for its disliked status have also been mentioned.
The true reality is known only to Allah, the Exalted.
(‘Awn al-Ma‘bud)
The explanation of "shikal" is interpolated.
That is, it was not stated by the Noble Prophet (sallallahu alayhi wa sallam).
Rather, it is from the narrator.
For this reason, Imam Nawawi (rahimahullah) has transmitted various opinions regarding its explanation.
Some justifications for its disliked status have also been mentioned.
The true reality is known only to Allah, the Exalted.
(‘Awn al-Ma‘bud)
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2547
