صحيح مسلم
Muslim
كتاب الزكاةThe Book of Zakat
باب إِعْطَاءِ الْمُؤَلَّفَةِ قُلُوبُهُمْ عَلَى الإِسْلاَمِ وَتَصَبُّرِ مَنْ قَوِيَ إِيمَانُهُ:Chapter: Giving to those whose hearts have been inclined (towards Islam) and urging those whose faith is strong to show patience
Hadith 1059
حَدَّثَنِي حَرْمَلَةُ بْنُ يَحْيَى التُّجِيبِيُّ ، أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ وَهْبٍ ، أَخْبَرَنِي يُونسُ ، عَنْ ابْنِ شِهَابٍ ، أَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ ، أَنَّ أُنَاسًا مِنْ الْأنْصَارِ قَالُوا يَوْمَ حُنَيْنٍ حِينَ أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مِنْ أَمْوَالِ هَوَازِنَ مَا أَفَاءَ ، فَطَفِقَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُعْطِي رِجَالًا مِنْ قُرَيْشٍ الْمِائَةَ مِنَ الْإِبِلِ ، فَقَالُوا : يَغْفِرُ اللَّهُ لِرَسُولِ اللَّهِ يُعْطِي قُرَيْشًا وَيَتْرُكُنَا ، وَسُيُوفُنَا تَقْطُرُ مِنْ دِمَائِهِمْ ، قَالَ أَنَسُ بْنُ مَالِكٍ : فَحُدِّثَ ذَلِكَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ قَوْلِهِمْ ، فَأَرْسَلَ إِلَى الْأَنْصَارِ فَجَمَعَهُمْ فِي قُبَّةٍ مِنْ أَدَمٍ ، فَلَمَّا اجْتَمَعُوا جَاءَهُمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ : " مَا حَدِيثٌ بَلَغَنِي عَنْكُمْ ؟ " فَقَالَ لَهُ فُقَهَاءُ الْأَنْصَارِ : أَمَّا ذَوُو رَأْيِنَا يَا رَسُولَ اللَّهِ فَلَمْ يَقُولُوا شَيْئًا ، وَأَمَّا أُنَاسٌ مِنَّا حَدِيثَةٌ أَسْنَانُهُمْ قَالُوا : يَغْفِرُ اللَّهُ لِرَسُولِهِ يُعْطِي قُرَيْشًا ، وَيَتْرُكُنَا وَسُيُوفُنَا تَقْطُرُ مِنْ دِمَائِهِمْ ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " فَإِنِّي أُعْطِي رِجَالًا حَدِيثِي عَهْدٍ بِكُفْرٍ أَتَأَلَّفُهُمْ ، أَفَلَا تَرْضَوْنَ أَنْ يَذْهَبَ النَّاسُ بِالْأَمْوَالِ ، وَتَرْجِعُونَ إِلَى رِحَالِكُمْ بِرَسُولِ اللَّهِ ، فَوَاللَّهِ لَمَا تَنْقَلِبُونَ بِهِ خَيْرٌ مِمَّا يَنْقَلِبُونَ بِهِ " ، فَقَالُوا : بَلَى يَا رَسُولَ اللَّهِ قَدْ رَضِينَا ، قَالَ : " فَإِنَّكُمْ سَتَجِدُونَ أَثَرَةً شَدِيدَةً ، فَاصْبِرُوا حَتَّى تَلْقَوْا اللَّهَ وَرَسُولَهُ ، فَإِنِّي عَلَى الْحَوْضِ " ، قَالُوا : سَنَصْبِرُ ،
Anas bin Malik (RA) reported that when on the Day of Hunain Allah conferred upon His Apostle (ﷺ) the riches of Hawazin (without armed encounter), the Messenger of Allah (ﷺ) set about distributing to some persons of Quraish one hundred camels. Upon this they (the young people from the Ansar) said: May Allah grant pardon to the Messenger of Allah (ﷺ) that he bestowed (these camels) upon the people of Quraish, and he ignored us, whereas our swords are still dripping blood. Anas bin Malik (RA) said: Their statement was conveyed to the Messenger of Allah (ﷺ) and he sent (someone) to the Ansar and gathered them under a tent of leather. When they had assembled, the Messenger of Allah (ﷺ) came to thera and said: What is this news that has reached me from you? The wise people of the Ansar said: Messenger of Allah, so far as the sagacious amongst us are concerned they have said nothing, but we have amongst us persons of immature age; they said: May Allah grant pardon to the Messenger of Allah (ﷺ) that he gave to the Quraish and ignored us (despite the fact) that our swords are besmeared with their blood. Upon this the Messenger of Allah (ﷺ) said: I give (at times material gifts) to persons who were quite recently in the state of unbelief, so that I may incline them to truth. Don't you feel delighted that people should go with riches, and you should go back to your places with the Apostle of Allah (ﷺ) ? By Allah, that with which you would return is better than that with which they would return. They said: Yes, Messenger of Allah, we are pleased. The Holy Prophet (ﷺ) said too: You would find marked preference (in conferring of the material gifts) in future, so you should show patience till you meet Allah and His Messenger and I would he at the Haud Kauthar. They said: We would show patience.
• • •
حَدَّثَنَا حَسَنٌ الْحُلْوَانِيُّ ، وَعَبْدُ بْنُ حُمَيْدٍ ، قَالَا : حَدَّثَنَا يَعْقُوبُ وَهُوَ ابْنُ إِبْرَاهِيمَ بْنِ سَعْدٍ ، حَدَّثَنَا أَبِي ، عَنْ صَالِحٍ ، عَنْ ابْنِ شِهَابٍ ، حَدَّثَنِي أَنَسُ بْنُ مَالِكٍ ، أَنَّهُ قَالَ : لَمَّا أَفَاءَ اللَّهُ عَلَى رَسُولِهِ مَا أَفَاءَ مِنْ أَمْوَالِ هَوَازِنَ " ، وَاقْتَصَّ الْحَدِيثَ بِمِثْلِهِ ، غَيْرَ أَنَّهُ قَالَ : قَالَ أَنَسٌ : فَلَمْ نَصْبِرْ ، وَقَالَ : " فَأَمَّا أُنَاسٌ حَدِيثَةٌ أَسْنَانُهُمْ " ،
Anas bin Malik (RA) reported that when Allah conferred upon His Messenger (ﷺ) the riches of Hawazin (without armed encounter); the rest of the hadith is the same except some variation (of words): "Anas said: We could not tolerate it and he also said: The people were immature in age."
• • •
وحَدَّثَنِي زُهَيْرُ بْنُ حَرْبٍ ، حَدَّثَنَا يَعْقُوبُ بْنُ إِبْرَاهِيمَ ، حَدَّثَنَا ابْنُ أَخِي ابْنِ شِهَابٍ ، عَنْ عَمِّهِ ، قَالَ : أَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ ، وَسَاقَ الْحَدِيثَ بمثله ، إلا أَنَّهُ قَالَ : قَالَ أَنَسٌ : قَالُوا : نَصْبِرُ ، كَرِوَايَةِ يُونُسَ ، عَنْ الزُّهْرِيِّ .
This hadith has been narrated on the authority of Anas bin Malik (RA) through another chain of transmitters.
• • •
حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى ، وَابْنُ بَشَّارٍ ، قَالَ ابْنُ الْمُثَنَّى ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ ، أَخْبَرَنَا شُعْبَةُ ، قَالَ : سَمِعْتُ قَتَادَةَ يُحَدِّثُ ، عَنْ أَنَسِ بْنِ مَالِكٍ ، قَالَ : جَمَعَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الْأَنْصَارَ ، فَقَالَ : " أَفِيكُمْ أَحَدٌ مِنْ غَيْرِكُمْ ؟ ، فَقَالُوا : لَا إِلَّا ابْنُ أُخْتٍ لَنَا ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : إِنَّ ابْنَ أُخْتِ الْقَوْمِ مِنْهُمْ ، فَقَالَ : إِنَّ قُرَيْشًا حَدِيثُ عَهْدٍ بِجَاهِلِيَّةٍ وَمُصِيبَةٍ ، وَإِنِّي أَرَدْتُ أَنْ أَجْبُرَهُمْ وَأَتَأَلَّفَهُمْ ، أَمَا تَرْضَوْنَ أَنْ يَرْجِعَ النَّاسُ بِالدُّنْيَا ، وَتَرْجِعُونَ بِرَسُولِ اللَّهِ إِلَى بُيُوتِكُمْ ، لَوْ سَلَكَ النَّاسُ وَادِيًا ، وَسَلَكَ الْأَنْصَارُ شِعْبًا ، لَسَلَكْتُ شِعْبَ الْأَنْصَارِ " .
Anas bin Malik (RA) reported that the Messenger of Allah (ﷺ) gathered the Ansar and said: Is there someone alien among you? They said: No, but only the son of our sister. Upon this the Messenger of Allah (ﷺ) said: The son of the sister of the people is included among the tribe, and (farther) said: The Quraish have recently abandoned Jahiliya and have just been delivered from distress; I, therefore, intend to help them and conciliate them. Don't you feel happy that the people should return with worldly riches and you return with the Messenger of Allah (ﷺ) to your houses? (So far as my love for you is concerned I should say) if the people were to tread a valley and the Ansar tread a narrow path (in a mountain) I would tread the narrow path of the Ansar.
• • •
حَدَّثَنَا مُحَمَّدُ بْنُ الْوَلِيدِ ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ ، حَدَّثَنَا شُعْبَةُ ، عَنْ أَبِي التَّيَّاحِ ، قَالَ : سَمِعْتُ أَنَسَ بْنَ مَالِكٍ ، قَالَ : لَمَّا فُتِحَتْ مَكَّةُ ، قَسَمَ الْغَنَائِمَ فِي قُرَيْشٍ ، فَقَالَتْ الْأَنْصَارُ : إِنَّ هَذَا لَهُوَ الْعَجَبُ إِنَّ سُيُوفَنَا تَقْطُرُ مِنْ دِمَائِهِمْ ، وَإِنَّ غَنَائِمَنَا تُرَدُّ عَلَيْهِمْ ، فَبَلَغَ ذَلِكَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَجَمَعَهُمْ ، فَقَالَ : " مَا الَّذِي بَلَغَنِي عَنْكُمْ ؟ " ، قَالُوا : هُوَ الَّذِي بَلَغَكَ ، وَكَانُوا لَا يَكْذِبُونَ ، قَالَ : " أَمَا تَرْضَوْنَ أَنْ يَرْجِعَ النَّاسُ بِالدُّنْيَا إِلَى بُيُوتِهِمْ ، وَتَرْجِعُونَ بِرَسُولِ اللَّهِ إِلَى بُيُوتِكُمْ ، لَوْ سَلَكَ النَّاسُ وَادِيًا أَوْ شِعْبًا ، وَسَلَكَتْ الْأَنْصَارُ وَادِيًا أَوْ شِعْبًا ، لَسَلَكْتُ وَادِيَ الْأَنْصَارِ ، أَوْ شِعْبَ الْأَنْصَارِ " .
Anas bin Malik (RA) reported: When Makkah was conquered, he (the Holy Prophet) distributed the spoils among the Quraish. Upon this the Ansar said: It is strange that our swords are dripping with their blood, whereas our spoils have been given to them (to the Quraish). This (remark) reached the Messenger of Allah (ﷺ) , and so he gathered them and said: What is this that has been conveyed to me about you? They said: (Yes) it is that very thing that has reached you- and they were not (the people) to speak lie. Upon this he said: Don't you like that the people should return to their houses along with worldly riches, whereas you should return to your houses with the Messenger of Allah? (ﷺ) If the people were to tread a valley or a narrow path, and the Ansar were also to tread a valley or a narrow path, I would tread the valley along with the Ansar or the narrow path along with the Ansar.
• • •
حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى ، وَإِبْرَاهِيمُ بْنُ مُحَمَّدِ بْنِ عَرْعَرَةَ ، يزيد أحدهما على الآخر الحرف بعد الحرف ، قَالَا : حَدَّثَنَا مُعَاذُ بْنُ مُعَاذٍ ، حَدَّثَنَا ابْنُ عَوْنٍ ، عَنْ هِشَامِ بْنِ زَيْدِ بْنِ أَنَسٍ ، عَنْ أَنَسِ بْنِ مَالِكٍ ، قَالَ : لَمَّا كَانَ يَوْمُ حُنَيْنٍ ، أَقْبَلَتْ هَوَازِنُ وَغَطَفَانُ وَغَيْرُهُمْ بِذَرَارِيِّهِمْ وَنَعَمِهِمْ ، وَمَعَ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمَئِذٍ عَشَرَةُ آلَافٍ وَمَعَهُ الطُّلَقَاءُ ، فَأَدْبَرُوا عَنْهُ حَتَّى بَقِيَ وَحْدَهُ ، قَالَ : فَنَادَى يَوْمَئِذٍ نِدَاءَيْنِ لَمْ يَخْلِطْ بَيْنَهُمَا شَيْئًا ، قَالَ : فَالْتَفَتَ عَنْ يَمِينِهِ ، فَقَالَ : يَا مَعْشَرَ الْأَنْصَارِ ، فَقَالُوا : لَبَّيْكَ يَا رَسُولَ اللَّهِ أَبْشِرْ نَحْنُ مَعَكَ ، قَالَ : ثُمَّ الْتَفَتَ عَنْ يَسَارِهِ ، فَقَالَ : يَا مَعْشَرَ الْأَنْصَارِ ، قَالُوا : لَبَّيْكَ يَا رَسُولَ اللَّهِ أَبْشِرْ نَحْنُ مَعَكَ ، قَالَ : وَهُوَ عَلَى بَغْلَةٍ بَيْضَاءَ فَنَزَلَ ، فَقَالَ : أَنَا عَبْدُ اللَّهِ وَرَسُولُهُ ، فَانْهَزَمَ الْمُشْرِكُونَ وَأَصَابَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ غَنَائِمَ كَثِيرَةً ، فَقَسَمَ فِي الْمُهَاجِرِينَ وَالطُّلَقَاءِ ، وَلَمْ يُعْطِ الْأَنْصَارَ شَيْئًا ، فَقَالَتْ الْأَنْصَارُ : إِذَا كَانَتِ الشِّدَّةُ فَنَحْنُ نُدْعَى وَتُعْطَى الْغَنَائِمُ غَيْرَنَا ، فَبَلَغَهُ ذَلِكَ فَجَمَعَهُمْ فِي قُبَّةٍ ، فَقَالَ : يَا مَعْشَرَ الْأَنْصَارِ ، مَا حَدِيثٌ بَلَغَنِي عَنْكُمْ ؟ فَسَكَتُوا ، فَقَالَ : يَا مَعْشَرَ الْأَنْصَارِ أَمَا تَرْضَوْنَ أَنْ يَذْهَبَ النَّاسُ بِالدُّنْيَا ، وَتَذْهَبُونَ بِمُحَمَّدٍ تَحُوزُونَهُ إِلَى بُيُوتِكُمْ ، قَالُوا : بَلَى يَا رَسُولَ اللَّهِ رَضِينَا ، قَالَ : فَقَالَ : لَوْ سَلَكَ النَّاسُ وَادِيًا ، وَسَلَكَتْ الْأَنْصَارُ شِعْبًا ، لَأَخَذْتُ شِعْبَ الْأَنْصَارِ " ، قَالَ هِشَامٌ : فَقُلْتُ يَا أَبَا حَمْزَةَ أَنْتَ شَاهِدٌ ذَاكَ ؟ ، قَالَ : وَأَيْنَ أَغِيبُ عَنْهُ ،
Anas bin Malik (RA) reported that when it was the Day of Hunain there came the tribes of Hawazin, Ghatafan and others along with their children and animals, and there were with the Apostle of Allah (ﷺ) that day ten thousand (soldiers), and newly freed men (of Makkah after its conquest). All these men (once) turned their backs, till he (the Holy Prophet) was left alone. He (the Messenger of Allah) (ﷺ) on that day called twice and he did not interpose anything between these two (announcements) He turned towards his right and said: O people of Ansar! They said: At thy beck and call (are we), Messenger of Allah. Be glad we are with thee. He then turned towards his left and said: O people of Ansar. They said: At thy beck and call (are we). Be glad we are with thee. He (the Holy Prophet) was riding a white mule. He dismounted and said: I am the servant of Allah and His Apostle. The polytheists suffered defeat and the Messenger of Allah (ﷺ) (may peace he upon him) acquired a large quantity of spoils, and he distributed them among the refugees and the people recently delivered (of Makkah) but did not give anything to the Ansar. The Ansar said: In the hour of distress it is we who are called (for help), but the spoils are given to other people besides us. This (remark) reached him (the Holy Prophet), and he gathered them in a tent and said: What is this news that has reached me on your behalf? They kept silence. Upon this he said: O people of Ansar, don't you like that people should go away with worldly (riches), and you go away with Muhammad taking him to your houses? They said: Yes, happy we are Messenger of Allah. He (the Holy Prophet) said: If the people were to tread a valley, and the Ansar were to tread a narrow path, I would take the narrow path of the Ansar. Hisham said: I asked Abu Hamza if he was present there. He said: How could I be absent from him?
• • •
حَدَّثَنَا عُبَيْدُ اللَّهِ بْنُ مُعَاذٍ ، وَحَامِدُ بْنُ عُمَرَ ، وَمُحَمَّدُ بْنُ عَبْدِ الْأَعْلَى ، قَالَ ابْنُ مُعَاذٍ : حَدَّثَنَا الْمُعْتَمِرُ بْنُ سُلَيْمَانَ ، عَنْ أَبِيهِ ، قَالَ : حَدَّثَنِي السُّمَيْطُ ، عَنْ أَنَسِ بْنِ مَالِكٍ ، قَالَ : افْتَتَحْنَا مَكَّةَ ، ثُمَّ إِنَّا غَزَوْنَا حُنَيْنًا ، فَجَاءَ الْمُشْرِكُونَ بِأَحْسَنِ صُفُوفٍ رَأَيْتُ ، قَالَ : فَصُفَّتِ الْخَيْلُ ، ثُمَّ صُفَّتِ الْمُقَاتِلَةُ ، ثُمَّ صُفَّتِ النِّسَاءُ مِنْ وَرَاءِ ذَلِكَ ، ثُمَّ صُفَّتِ الْغَنَمُ ، ثُمَّ صُفَّتِ النَّعَمُ ، قَالَ : وَنَحْنُ بَشَرٌ كَثِيرٌ قَدْ بَلَغْنَا سِتَّةَ آلَافٍ ، وَعَلَى مُجَنِّبَةِ خَيْلِنَا خَالِدُ بْنُ الْوَلِيدِ ، قَالَ : فَجَعَلَتْ خَيْلُنَا تَلْوِي خَلْفَ ظُهُورِنَا ، فَلَمْ نَلْبَثْ أَنِ انْكَشَفَتْ خَيْلُنَا ، وَفَرَّتِ الْأَعْرَابُ وَمَنْ نَعْلَمُ مِنَ النَّاسِ ، قَالَ فَنَادَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " يَا لَلْمُهَاجِرِينَ يَا لَلْمُهَاجِرِينَ " ، ثُمَّ قَالَ : " يَا لَلْأَنْصَارِ يَا لَلْأَنْصَارِ " ، قَالَ : قَالَ أَنَسٌ : هَذَا حَدِيثُ عِمِّيَّةٍ ، قَالَ : قُلْنَا : لَبَّيْكَ يَا رَسُولَ اللَّهِ ، قَالَ : فَتَقَدَّمَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : " فَايْمُ اللَّهِ مَا أَتَيْنَاهُمْ حَتَّى هَزَمَهُمُ اللَّهُ " ، قَالَ : فَقَبَضْنَا ذَلِكَ الْمَالَ ، ثُمَّ انْطَلَقْنَا إِلَى الطَّائِفِ فَحَاصَرْنَاهُمْ أَرْبَعِينَ لَيْلَةً ، ثُمَّ رَجَعْنَا إِلَى مَكَّةَ فَنَزَلْنَا ، قَالَ : فَجَعَلَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُعْطِي الرَّجُلَ الْمِائَةَ مِنَ الْإِبِلِ ، ثُمَّ ذَكَرَ بَاقِيَ الْحَدِيثِ كَنَحْوِ حَدِيثِ قَتَادَةَ ، وَأَبِي التَّيَّاحِ ، وَهِشَامِ بْنِ زَيْدٍ .
Anas bin Malik (RA) reported: We conquered Makkah and then we went on an expedition to Hunain. The polytheists came, forming themselves into the best rows that I have seen. They first formed the rows of cavalry, then those of infantry, and then those of women behind them. Then there were formed the rows of sheep and goats and then of other animals. We were also people large in number, and our (number) had reached six thousand. And on one side Khalid bin Walid was in charge of the cavalry. And our horses at once turned back from our rear. And we could hardly hold our own when our horses were exposed, and the bedouins and the people whom we knew took to their heels. (Seeing this) the Messenger of Allah (ﷺ) called thus: O refugees,O refugees. He then said: O Ansar,O Ansar. (Anas said: This hadith is transmitted by a group of eminent persons.) We said: At thy beck and call are we, Messenger of Allah. The Messenger of Allah (ﷺ) then advanced and he (Anas) said: By Allah, we had not yet reached them when Allah defeated them, and we took possession of the wealth and we then marched towards Ta'if, and we besieged them for forty nights, and then came back to Makkah and encamped (at a place). The Messenger of Allah (ﷺ) began to bestow a hundred camels upon each individual. The rest of the hadith is the same.
• • •
Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
Suyūfunā taqṭuru min dimā’ihim:
This is an Arabic idiom in which exaggeration is intended.
The literal translation is: “Our swords are dripping with their blood,” but what is meant is that their blood is flowing from our swords, our swords are stained with their blood.
Vocabulary of the Hadith:
Suyūfunā taqṭuru min dimā’ihim:
This is an Arabic idiom in which exaggeration is intended.
The literal translation is: “Our swords are dripping with their blood,” but what is meant is that their blood is flowing from our swords, our swords are stained with their blood.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 2436
Maulana Dawood Raz
Hadith Commentary:
In the narration, by "Tulaqa" is meant those people whom the Prophet (sallallahu alayhi wa sallam) pardoned on the day of the conquest of Makkah (as an act of kindness).
No action was taken against them for their previous crimes, such as Abu Sufyan, his son Muawiyah, Hakim bin Hizam (radi Allahu anhum), and others.
These people were granted a general amnesty and were also greatly favored.
Later, these individuals proved to be true, devoted supporters of Islam and became examples of ﴿كَأَنَّهُ وَلِيٌّ حَمِيمٌ﴾ ("as if he were a devoted friend").
The honor that the Prophet (sallallahu alayhi wa sallam) bestowed upon the Ansar was such that the wealth and riches of the world did not weigh even as much as a hair in comparison.
Accordingly, the Ansar also understood this and valued this honor, and from beginning to end, they displayed complete loyalty to the Prophet (sallallahu alayhi wa sallam), radi Allahu anhum wa radu anhu.
As a result of this, after the passing of the Prophet (sallallahu alayhi wa sallam), all the Ansar willingly and gladly accepted the obedience of the caliphs from the Quraysh and did not seek any position for themselves.
﴿صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ﴾ ("They were true to what they pledged to Allah")
During the Battle of Hunayn, Abu Sufyan (radi Allahu anhu) was holding the reins of the mount of the Prophet (sallallahu alayhi wa sallam).
In the narration, by "Tulaqa" is meant those people whom the Prophet (sallallahu alayhi wa sallam) pardoned on the day of the conquest of Makkah (as an act of kindness).
No action was taken against them for their previous crimes, such as Abu Sufyan, his son Muawiyah, Hakim bin Hizam (radi Allahu anhum), and others.
These people were granted a general amnesty and were also greatly favored.
Later, these individuals proved to be true, devoted supporters of Islam and became examples of ﴿كَأَنَّهُ وَلِيٌّ حَمِيمٌ﴾ ("as if he were a devoted friend").
The honor that the Prophet (sallallahu alayhi wa sallam) bestowed upon the Ansar was such that the wealth and riches of the world did not weigh even as much as a hair in comparison.
Accordingly, the Ansar also understood this and valued this honor, and from beginning to end, they displayed complete loyalty to the Prophet (sallallahu alayhi wa sallam), radi Allahu anhum wa radu anhu.
As a result of this, after the passing of the Prophet (sallallahu alayhi wa sallam), all the Ansar willingly and gladly accepted the obedience of the caliphs from the Quraysh and did not seek any position for themselves.
﴿صَدَقُوا مَا عَاهَدُوا اللَّهَ عَلَيْهِ﴾ ("They were true to what they pledged to Allah")
During the Battle of Hunayn, Abu Sufyan (radi Allahu anhu) was holding the reins of the mount of the Prophet (sallallahu alayhi wa sallam).
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4333
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
"Tulaqa" is the plural of "Taliq."
By this is meant those people whom, on the occasion of the conquest of Makkah, the Prophet (sallallahu alayhi wa sallam) neither killed nor took as captives, but rather, out of benevolence, set them free and said:
"Today there is no reproach upon you; you are free."
('Umdat al-Qari: 12/306)
No accountability was taken from these individuals regarding their previous crimes; rather, they were granted a general amnesty.
They were given valuable gifts.
The effect of this was that afterwards, they proved to be devoted supporters.
➋
The honor that the Messenger of Allah (sallallahu alayhi wa sallam) bestowed upon the Ansar could not be weighed against the wealth of the world, not even to the extent of a hair.
The Ansar also understood this reality and valued this honor, fulfilling this covenant with complete loyalty.
Thus, after the passing of the Messenger of Allah (sallallahu alayhi wa sallam), all the Ansar accepted the obedience of the caliphs from the Quraysh and did not demand any position for themselves.
Radi Allahu anhum ajma'in.
➊
"Tulaqa" is the plural of "Taliq."
By this is meant those people whom, on the occasion of the conquest of Makkah, the Prophet (sallallahu alayhi wa sallam) neither killed nor took as captives, but rather, out of benevolence, set them free and said:
"Today there is no reproach upon you; you are free."
('Umdat al-Qari: 12/306)
No accountability was taken from these individuals regarding their previous crimes; rather, they were granted a general amnesty.
They were given valuable gifts.
The effect of this was that afterwards, they proved to be devoted supporters.
➋
The honor that the Messenger of Allah (sallallahu alayhi wa sallam) bestowed upon the Ansar could not be weighed against the wealth of the world, not even to the extent of a hair.
The Ansar also understood this reality and valued this honor, fulfilling this covenant with complete loyalty.
Thus, after the passing of the Messenger of Allah (sallallahu alayhi wa sallam), all the Ansar accepted the obedience of the caliphs from the Quraysh and did not demand any position for themselves.
Radi Allahu anhum ajma'in.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4333
Maulana Dawood Raz
Hadith Commentary: The Prophet (sallallahu alayhi wa sallam) intended to grant some estates in Bahrain to the Ansar. From this, the permissibility of granting plots of land as estates is established. If the government has some surplus land, it can grant it to anyone from the public as a reward for their national services. This is the very purpose of the chapter.
For the future, the Prophet (sallallahu alayhi wa sallam) instructed the Ansar that in times of tribulation, when they witness widespread deprivation of rights, and especially when unfavorable circumstances arise for them personally, they should act with patience and gratitude. This will be a great means for the elevation of their ranks.
For the future, the Prophet (sallallahu alayhi wa sallam) instructed the Ansar that in times of tribulation, when they witness widespread deprivation of rights, and especially when unfavorable circumstances arise for them personally, they should act with patience and gratitude. This will be a great means for the elevation of their ranks.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2376
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
It is permissible for someone to be granted an estate by the government as a reward for their services, but in the present era, the best lands and valuable plots are given to political tricksters. In our country, national politics is based on this very political bribery. In any case, since ancient times, it has been customary for kings to grant uncultivated lands to certain individuals, who would then cultivate them through their own efforts and become their owners, benefiting from them as property.
(2)
It should be noted that "Bahrain" here does not refer to present-day Bahrain, but rather, in the Prophetic era, "Bahrain" included the eastern province of Saudi Arabia, which encompasses areas such as Al-Khobar, Dammam, and Dhahran. In any case, the ruler of the time has the right to grant an estate to someone as a reward for their services.
(1)
It is permissible for someone to be granted an estate by the government as a reward for their services, but in the present era, the best lands and valuable plots are given to political tricksters. In our country, national politics is based on this very political bribery. In any case, since ancient times, it has been customary for kings to grant uncultivated lands to certain individuals, who would then cultivate them through their own efforts and become their owners, benefiting from them as property.
(2)
It should be noted that "Bahrain" here does not refer to present-day Bahrain, but rather, in the Prophetic era, "Bahrain" included the eastern province of Saudi Arabia, which encompasses areas such as Al-Khobar, Dammam, and Dhahran. In any case, the ruler of the time has the right to grant an estate to someone as a reward for their services.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2376
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
The people of Makkah, that is, the Quraysh, embraced Islam at the time of the conquest of Makkah. In order to win their hearts, the Prophet (sallallahu alayhi wa sallam) gave them gifts. From this, it is understood that the distribution of war booty (mal-e-ghanima) and the one-fifth (khums) is subject to the discretion of the leader (imam) of the time; he is authorized to distribute it wherever he deems appropriate, just as the Messenger of Allah (sallallahu alayhi wa sallam) exercised his authority when giving gifts to the people of Makkah.
The people of Makkah, that is, the Quraysh, embraced Islam at the time of the conquest of Makkah. In order to win their hearts, the Prophet (sallallahu alayhi wa sallam) gave them gifts. From this, it is understood that the distribution of war booty (mal-e-ghanima) and the one-fifth (khums) is subject to the discretion of the leader (imam) of the time; he is authorized to distribute it wherever he deems appropriate, just as the Messenger of Allah (sallallahu alayhi wa sallam) exercised his authority when giving gifts to the people of Makkah.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3146
Maulana Dawood Raz
Hadith Commentary:
In another narration, it is mentioned that the Ansar offered an excuse, saying that some young and less intelligent individuals had uttered such words. Upon hearing the Prophet’s (sallallahu alayhi wa sallam) statement, the Ansar unanimously said that they were all pleased with this virtue. The meaning of "nalah" or "ghati" (valley or mountain pass) is that, whether in travel or residence, in death or life, we are with you in every circumstance. Is this honor not sufficient for the Ansar?
In another narration, it is mentioned that the Ansar offered an excuse, saying that some young and less intelligent individuals had uttered such words. Upon hearing the Prophet’s (sallallahu alayhi wa sallam) statement, the Ansar unanimously said that they were all pleased with this virtue. The meaning of "nalah" or "ghati" (valley or mountain pass) is that, whether in travel or residence, in death or life, we are with you in every circumstance. Is this honor not sufficient for the Ansar?
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3778
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
In one narration, it is mentioned that the intelligent people among the Ansar excused themselves to the Messenger of Allah (sallallahu alayhi wa sallam) with these words: “Our leaders did not say such a thing; rather, some youths and less intelligent people among us certainly said such things.” Then, unanimously, they expressed their feelings that they are deeply pleased at heart with this honor and virtue.
(Sahih al-Bukhari, al-Maghazi, Hadith: 4331)
➋
The meaning of walking in the plain or the valley is that “I will be with you in travel and residence, in life and in death.”
Is this honor not sufficient for the Ansar? Thus, they expressed their satisfaction with this.
The intent is not to follow them in this matter, because only the Prophet (sallallahu alayhi wa sallam) is obligatory to obey; it is obligatory upon every man and woman to follow him.
And Allah knows best.
➊
In one narration, it is mentioned that the intelligent people among the Ansar excused themselves to the Messenger of Allah (sallallahu alayhi wa sallam) with these words: “Our leaders did not say such a thing; rather, some youths and less intelligent people among us certainly said such things.” Then, unanimously, they expressed their feelings that they are deeply pleased at heart with this honor and virtue.
(Sahih al-Bukhari, al-Maghazi, Hadith: 4331)
➋
The meaning of walking in the plain or the valley is that “I will be with you in travel and residence, in life and in death.”
Is this honor not sufficient for the Ansar? Thus, they expressed their satisfaction with this.
The intent is not to follow them in this matter, because only the Prophet (sallallahu alayhi wa sallam) is obligatory to obey; it is obligatory upon every man and woman to follow him.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3778
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
In one narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) said:
"The Ansar are like a shield for me, and other people are like a garment."
Then he supplicated for the Ansar:
"O Allah! Send mercy upon the Ansar, their sons, and their grandsons."
Upon hearing this address, the Ansar became extremely happy.
They wept so much out of joy that their beards became wet, and they said:
"We are pleased that our share and portion is the Messenger of Allah (sallallahu alayhi wa sallam)."
(Musnad Ahmad: 3/77, and Fath al-Bari: 8/65)
1.
In one narration, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) said:
"The Ansar are like a shield for me, and other people are like a garment."
Then he supplicated for the Ansar:
"O Allah! Send mercy upon the Ansar, their sons, and their grandsons."
Upon hearing this address, the Ansar became extremely happy.
They wept so much out of joy that their beards became wet, and they said:
"We are pleased that our share and portion is the Messenger of Allah (sallallahu alayhi wa sallam)."
(Musnad Ahmad: 3/77, and Fath al-Bari: 8/65)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4334
Maulana Dawood Raz
Hadith Commentary:
In the narration of Muslim, it is mentioned that the Prophet (sallallahu alayhi wa sallam) said to Abbas (radi Allahu anhu), "Call the people of the Tree of Ridwan."
His (Abbas's) voice was loud.
He called out, "O people of the Tree of Ridwan! Where have you gone?" As soon as they heard his call, these people rushed forth just as cows run affectionately towards their calves.
All began to say, "We are present, we are present."
In the narration of Muslim, it is mentioned that the Prophet (sallallahu alayhi wa sallam) said to Abbas (radi Allahu anhu), "Call the people of the Tree of Ridwan."
His (Abbas's) voice was loud.
He called out, "O people of the Tree of Ridwan! Where have you gone?" As soon as they heard his call, these people rushed forth just as cows run affectionately towards their calves.
All began to say, "We are present, we are present."
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4337
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
In the narration of Sahih Muslim, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) said:
"O Abbas (radi Allahu anhu)! Call the Companions of the Tree."
You had a very loud voice.
He called out in a loud voice:
"Where are the Companions of the Tree?" As soon as those who had pledged allegiance heard his voice, they rushed forward just as cows run towards their calves.
All began to say:
"We are present, we are present."
Then, when the battle became intense, the Messenger of Allah (sallallahu alayhi wa sallam) took some pebbles in his hand and threw them at the faces of the disbelievers and said:
"By the Lord of Muhammad (sallallahu alayhi wa sallam)! The disbelievers have been defeated."
After this, the disbelievers were forced to suffer defeat.
(Sahih Muslim, Al-Jihad, Hadith: 4612(1775))
2.
In this battle, the Messenger of Allah (sallallahu alayhi wa sallam) was not alone, rather there were men with him.
He intended to attack the enemy, so he advanced alone, but Abu Sufyan bin Harith was holding the reins of his mule.
He did not let him go forward; Hazrat Abbas (radi Allahu anhu) was also with him.
1.
In the narration of Sahih Muslim, it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) said:
"O Abbas (radi Allahu anhu)! Call the Companions of the Tree."
You had a very loud voice.
He called out in a loud voice:
"Where are the Companions of the Tree?" As soon as those who had pledged allegiance heard his voice, they rushed forward just as cows run towards their calves.
All began to say:
"We are present, we are present."
Then, when the battle became intense, the Messenger of Allah (sallallahu alayhi wa sallam) took some pebbles in his hand and threw them at the faces of the disbelievers and said:
"By the Lord of Muhammad (sallallahu alayhi wa sallam)! The disbelievers have been defeated."
After this, the disbelievers were forced to suffer defeat.
(Sahih Muslim, Al-Jihad, Hadith: 4612(1775))
2.
In this battle, the Messenger of Allah (sallallahu alayhi wa sallam) was not alone, rather there were men with him.
He intended to attack the enemy, so he advanced alone, but Abu Sufyan bin Harith was holding the reins of his mule.
He did not let him go forward; Hazrat Abbas (radi Allahu anhu) was also with him.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4337
Maulana Dawood Raz
Hadith Footnote:
These people were the chiefs and leaders of the Quraysh who had only recently embraced Islam. The Prophet (sallallahu alayhi wa sallam) gave them abundant goods to win their hearts.
The names of these individuals are as follows:
Abu Sufyan, Muawiyah ibn Abi Sufyan, Hakim ibn Hizam, Harith ibn Harith, Harith ibn Hisham, Suhayl ibn Amr, Huwaytib ibn Abd al-Uzza, Alaa ibn Haritha al-Thaqafi, Uyainah ibn Hisn, Safwan ibn Umayyah, Aqra ibn Habis, Malik ibn Awf. Whatever the Messenger of Allah (sallallahu alayhi wa sallam) gave to these gentlemen is now only mentioned in historical records, but the honor that he bestowed upon the Ansar with his own noble self remains radiant and illustrious for all time.
By the blessing of this honor, Madinah al-Munawwarah attained that special distinction which no other city in the world has ever received.
Regarding the wealth of Hawazin that was obtained as spoils, the author of "Lum'at" writes:
"That which Allah bestowed in this general manner is to magnify and emphasize the abundance of what He bestowed, for the spoils obtained from them were so great and plentiful that they could not be counted or enumerated. And it is mentioned in the narrations: six thousand captives, twenty-four thousand camels, four thousand uqiyyah of silver, and more than forty thousand sheep, etc." (Hashiyah Bukhari, Karachi, vol. 1, p. 445)
That is, so much wealth was obtained from Hawazin that it was difficult even to count it.
In the narrations, the number of captives is mentioned as six thousand, twenty-four thousand camels, four thousand uqiyyah of silver, and more than forty thousand goats.
These people were the chiefs and leaders of the Quraysh who had only recently embraced Islam. The Prophet (sallallahu alayhi wa sallam) gave them abundant goods to win their hearts.
The names of these individuals are as follows:
Abu Sufyan, Muawiyah ibn Abi Sufyan, Hakim ibn Hizam, Harith ibn Harith, Harith ibn Hisham, Suhayl ibn Amr, Huwaytib ibn Abd al-Uzza, Alaa ibn Haritha al-Thaqafi, Uyainah ibn Hisn, Safwan ibn Umayyah, Aqra ibn Habis, Malik ibn Awf. Whatever the Messenger of Allah (sallallahu alayhi wa sallam) gave to these gentlemen is now only mentioned in historical records, but the honor that he bestowed upon the Ansar with his own noble self remains radiant and illustrious for all time.
By the blessing of this honor, Madinah al-Munawwarah attained that special distinction which no other city in the world has ever received.
Regarding the wealth of Hawazin that was obtained as spoils, the author of "Lum'at" writes:
"That which Allah bestowed in this general manner is to magnify and emphasize the abundance of what He bestowed, for the spoils obtained from them were so great and plentiful that they could not be counted or enumerated. And it is mentioned in the narrations: six thousand captives, twenty-four thousand camels, four thousand uqiyyah of silver, and more than forty thousand sheep, etc." (Hashiyah Bukhari, Karachi, vol. 1, p. 445)
That is, so much wealth was obtained from Hawazin that it was difficult even to count it.
In the narrations, the number of captives is mentioned as six thousand, twenty-four thousand camels, four thousand uqiyyah of silver, and more than forty thousand goats.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3147
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
Those whom the Messenger of Allah (sallallahu alayhi wa sallam) gave (wealth) to were the chiefs and leaders of the Quraysh who had newly embraced Islam.
The Messenger of Allah (sallallahu alayhi wa sallam) gave them a great deal of wealth out of consideration for their hearts.
The intention was to incline their hearts further towards Islam so that they would remain steadfast upon it.
In such circumstances, it was also permissible to give them zakat, as the Noble Qur’an has stated. Whatever was given to these individuals is now only mentioned in history, but the honor that the Ansar received from the noble person of the Prophet (sallallahu alayhi wa sallam) remains radiant and shining for all time.
By the blessing of this honor, Madinah Tayyibah received such distinction as no other city in the world has ever attained.
➋
On the occasion of the Battle of Hunayn, the Messenger of Allah (sallallahu alayhi wa sallam) received such a vast amount of war booty that it is difficult to enumerate. In the narrations, the number of captives is mentioned as six thousand, twenty-four thousand camels, four thousand uqiyyah of silver, and more than forty thousand goats.
The Messenger of Allah (sallallahu alayhi wa sallam) distributed the war booty among the mu’allafah al-qulub (those whose hearts are to be reconciled) according to his discretionary authority, and those who objected to this were not of perfect faith.
➊
Those whom the Messenger of Allah (sallallahu alayhi wa sallam) gave (wealth) to were the chiefs and leaders of the Quraysh who had newly embraced Islam.
The Messenger of Allah (sallallahu alayhi wa sallam) gave them a great deal of wealth out of consideration for their hearts.
The intention was to incline their hearts further towards Islam so that they would remain steadfast upon it.
In such circumstances, it was also permissible to give them zakat, as the Noble Qur’an has stated. Whatever was given to these individuals is now only mentioned in history, but the honor that the Ansar received from the noble person of the Prophet (sallallahu alayhi wa sallam) remains radiant and shining for all time.
By the blessing of this honor, Madinah Tayyibah received such distinction as no other city in the world has ever attained.
➋
On the occasion of the Battle of Hunayn, the Messenger of Allah (sallallahu alayhi wa sallam) received such a vast amount of war booty that it is difficult to enumerate. In the narrations, the number of captives is mentioned as six thousand, twenty-four thousand camels, four thousand uqiyyah of silver, and more than forty thousand goats.
The Messenger of Allah (sallallahu alayhi wa sallam) distributed the war booty among the mu’allafah al-qulub (those whose hearts are to be reconciled) according to his discretionary authority, and those who objected to this were not of perfect faith.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3147
Maulana Dawood Raz
Hadith Commentary:
Hazrat Sulaiman bin Harb al-Basri was the judge (qadi) of Makkah. Approximately ten thousand hadiths are narrated from him. In Baghdad, the number of participants in his teaching sessions would reach forty thousand. He was born in the year 140 AH and remained engaged in the pursuit of hadith until 158 AH. He spent nineteen years in the service of his teacher, Hammad bin Zayd. He passed away in the year 224 AH. He is among the greatest teachers of Imam Bukhari rahimahullah. May Allah have mercy on them all.
Hazrat Sulaiman bin Harb al-Basri was the judge (qadi) of Makkah. Approximately ten thousand hadiths are narrated from him. In Baghdad, the number of participants in his teaching sessions would reach forty thousand. He was born in the year 140 AH and remained engaged in the pursuit of hadith until 158 AH. He spent nineteen years in the service of his teacher, Hammad bin Zayd. He passed away in the year 224 AH. He is among the greatest teachers of Imam Bukhari rahimahullah. May Allah have mercy on them all.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4332
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The spoils referred to here are the wealth of Hawazin, because there was no booty in the conquest of Makkah that could be distributed.
➋
Al-Waqidi has written that the Messenger of Allah (sallallahu alayhi wa sallam) called the Ansar and said:
“Come, I will write for you the region of Bahrain, which will be exclusively for you, and no one else will have any share in it.”
And this region was also excellent, fertile, and lush, but the Ansar refused to accept it and submitted:
“O Messenger of Allah (sallallahu alayhi wa sallam)! You alone are sufficient for us; we have no need for the wealth and goods of this world.”
(Fath al-Bari: 8/64)
In response, the Messenger of Allah (sallallahu alayhi wa sallam) also preferred the neighborhood (proximity) of the Ansar.
➊
The spoils referred to here are the wealth of Hawazin, because there was no booty in the conquest of Makkah that could be distributed.
➋
Al-Waqidi has written that the Messenger of Allah (sallallahu alayhi wa sallam) called the Ansar and said:
“Come, I will write for you the region of Bahrain, which will be exclusively for you, and no one else will have any share in it.”
And this region was also excellent, fertile, and lush, but the Ansar refused to accept it and submitted:
“O Messenger of Allah (sallallahu alayhi wa sallam)! You alone are sufficient for us; we have no need for the wealth and goods of this world.”
(Fath al-Bari: 8/64)
In response, the Messenger of Allah (sallallahu alayhi wa sallam) also preferred the neighborhood (proximity) of the Ansar.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4332
Maulana Dawood Raz
Hadith Commentary: The indication of Anas (radi Allahu anhu) is most likely towards the leader of the Ansar, Ubadah ibn Samit (radi Allahu anhu), who, after the passing of the Prophet (sallallahu alayhi wa sallam), raised the call of "one leader from us and one leader from you." However, the majority of the Ansar did not agree with this and accepted the caliphs from the Quraysh. May Allah be pleased with them and they with Him.
In the chain of narration, the name of Hisham ibn Urwah appears. He was among the renowned Tabi‘in (Successors) of Madinah, counted among the eminent scholars. He was born in the year 61 AH and passed away in the year 146 AH in Baghdad.
Imam Zuhri was also a famous and highly esteemed Tabi‘i of Madinah. He is attributed to Zuhrah ibn Kilab; his kunyah was Abu Bakr, and his name was Muhammad ibn Abdullah ibn Shihab. He was a great scholar of his time. He passed away in the month of Ramadan in the year 124 AH.
In the chain of narration, the name of Hisham ibn Urwah appears. He was among the renowned Tabi‘in (Successors) of Madinah, counted among the eminent scholars. He was born in the year 61 AH and passed away in the year 146 AH in Baghdad.
Imam Zuhri was also a famous and highly esteemed Tabi‘i of Madinah. He is attributed to Zuhrah ibn Kilab; his kunyah was Abu Bakr, and his name was Muhammad ibn Abdullah ibn Shihab. He was a great scholar of his time. He passed away in the month of Ramadan in the year 124 AH.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4331
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The Messenger of Allah (sallallahu alayhi wa sallam) gave Abu Sufyan bin Harb one hundred camels from the wealth of the tribe of Hawazin. Similarly, he gave one hundred camels each to Safwan bin Umayyah, Uyainah bin Hisn, Malik bin Awf, Aqra’ bin Habis, Alqamah bin Ulathah, and Abbas bin Mirdas. Upon this, some of the Ansar became saddened, and they made remarks about the Prophet (sallallahu alayhi wa sallam) favoring the Quraysh.
Sa’d bin ‘Ubadah (radi Allahu anhu) conveyed these remarks to the Messenger of Allah (sallallahu alayhi wa sallam), so the Messenger of Allah (sallallahu alayhi wa sallam) said:
“What are your feelings regarding them?” He replied:
“I too belong to this people.”
Then the Messenger of Allah (sallallahu alayhi wa sallam) ordered:
“Gather all the Ansar in this leather tent.”
He admonished them and said:
“You are to me like the garment that is always close to the body.”
Indeed, this honor is granted to the Ansar until the Day of Resurrection, that the Messenger of Allah (sallallahu alayhi wa sallam) is resting in their city.
(Fath al-Bari: 8/69)
➋
At the end of the hadith, Anas (radi Allahu anhu) said:
Despite the exhortation of the Messenger of Allah (sallallahu alayhi wa sallam), the Ansar did not remain patient.
Perhaps his indication is towards the stance of some of the Ansar at the time of the Prophet’s (sallallahu alayhi wa sallam) passing, when it was said that there should be one leader from you and one leader from us.
However, the majority of the Ansar rejected this stance and, instead of supporting it, accepted the Quraysh.
And Allah knows best.
➊
The Messenger of Allah (sallallahu alayhi wa sallam) gave Abu Sufyan bin Harb one hundred camels from the wealth of the tribe of Hawazin. Similarly, he gave one hundred camels each to Safwan bin Umayyah, Uyainah bin Hisn, Malik bin Awf, Aqra’ bin Habis, Alqamah bin Ulathah, and Abbas bin Mirdas. Upon this, some of the Ansar became saddened, and they made remarks about the Prophet (sallallahu alayhi wa sallam) favoring the Quraysh.
Sa’d bin ‘Ubadah (radi Allahu anhu) conveyed these remarks to the Messenger of Allah (sallallahu alayhi wa sallam), so the Messenger of Allah (sallallahu alayhi wa sallam) said:
“What are your feelings regarding them?” He replied:
“I too belong to this people.”
Then the Messenger of Allah (sallallahu alayhi wa sallam) ordered:
“Gather all the Ansar in this leather tent.”
He admonished them and said:
“You are to me like the garment that is always close to the body.”
Indeed, this honor is granted to the Ansar until the Day of Resurrection, that the Messenger of Allah (sallallahu alayhi wa sallam) is resting in their city.
(Fath al-Bari: 8/69)
➋
At the end of the hadith, Anas (radi Allahu anhu) said:
Despite the exhortation of the Messenger of Allah (sallallahu alayhi wa sallam), the Ansar did not remain patient.
Perhaps his indication is towards the stance of some of the Ansar at the time of the Prophet’s (sallallahu alayhi wa sallam) passing, when it was said that there should be one leader from you and one leader from us.
However, the majority of the Ansar rejected this stance and, instead of supporting it, accepted the Quraysh.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4331
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
This incident took place after the Battle of Hunayn, in which the Prophet (sallallahu alayhi wa sallam) granted a share of the war booty to the new Muslims of Quraysh as a means of winning their hearts (ta’lif al-qulub). Some of the young men among the Ansar expressed a certain displeasure regarding this. In response to this, the Prophet (sallallahu alayhi wa sallam) gathered the Ansar and addressed them with these words.
1:
This incident took place after the Battle of Hunayn, in which the Prophet (sallallahu alayhi wa sallam) granted a share of the war booty to the new Muslims of Quraysh as a means of winning their hearts (ta’lif al-qulub). Some of the young men among the Ansar expressed a certain displeasure regarding this. In response to this, the Prophet (sallallahu alayhi wa sallam) gathered the Ansar and addressed them with these words.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 3901
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
In this hadith, there is a practical explanation of ﴿يُؤْثِرُونَ عَلَىٰ أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ﴾ “And they give [others] preference over themselves, even though they are in need themselves” (al-Hashr: 9), Subhan Allah.
Furthermore, this blessed hadith also indicates that giving preference to someone else over the one who has the right is incorrect. History is full of examples of how people have acted with great injustice; the present era too is filled with tribulations, and everyone gives preference to the unworthy over the worthy (illa man rahima rabbi), because decisions are not made according to the Qur’an and hadith, but rather personal interests are prioritized. In every such situation, one should not let go of patience; may Allah Ta’ala reform the Muslim Ummah, ameen.
In this hadith, there is a practical explanation of ﴿يُؤْثِرُونَ عَلَىٰ أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌ﴾ “And they give [others] preference over themselves, even though they are in need themselves” (al-Hashr: 9), Subhan Allah.
Furthermore, this blessed hadith also indicates that giving preference to someone else over the one who has the right is incorrect. History is full of examples of how people have acted with great injustice; the present era too is filled with tribulations, and everyone gives preference to the unworthy over the worthy (illa man rahima rabbi), because decisions are not made according to the Qur’an and hadith, but rather personal interests are prioritized. In every such situation, one should not let go of patience; may Allah Ta’ala reform the Muslim Ummah, ameen.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 1227
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
This hadith mentions the virtue of the Ansar, and that one should remember the favor of the benefactor. The sacrifices of the Ansar among the Companions (radi Allahu anhum) for the sake of Islam are so numerous that if they were to be encompassed, a separate history could be compiled. Furthermore, this hadith prohibits speaking ill of the noble Companions (radi Allahu anhum) and instructs good conduct towards them.
This hadith mentions the virtue of the Ansar, and that one should remember the favor of the benefactor. The sacrifices of the Ansar among the Companions (radi Allahu anhum) for the sake of Islam are so numerous that if they were to be encompassed, a separate history could be compiled. Furthermore, this hadith prohibits speaking ill of the noble Companions (radi Allahu anhum) and instructs good conduct towards them.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 1233
