Muslim

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Wafd:
Plural of wafid.
It refers to those selected individuals from a tribe or nation who are sent to meet a person of authority or power for some important matter.
‘Abd al-Qays:
This is the name of a man.
His descendants are attributed to him, and it is a branch of Rabi‘ah.
Rabi‘ah ibn Fazar ibn Sa‘d and Mudar ibn Nizar ibn Ma‘d were both brothers.
The people of ‘Abd al-Qays lived in the region of Bahrain.
One of their delegations, consisting of 112 people, came in the 6th year of Hijrah, and another, consisting of 140 people, came in the 8th year of Hijrah.
The leader of the first delegation was Mundhir ibn ‘A’idh, whom the Prophet (sallallahu alayhi wa sallam) called Ashajj.
(2)
Ghanimah:
The wealth acquired from the enemy when one prevails over them.
(3)
Ad-Dubba’:
After a gourd dries,
its pulp is removed and a container is made from it.
(4)
An-Naqir:
A vessel made by hollowing out the lower part of a date-palm, as if it is a container made from carved wood.
(5)
Al-Hantam:
A green oil jar.
Some have said it is simply an oil jar,
while others say it is an Egyptian oil jar,
or a red-colored jar.
(6)
Muqayyar:
Derived from qār (pitch),
a vessel coated with resin or tar.
In another narration, it is called muzaffat, which is derived from zift (bitumen) and is synonymous with muqayyar.

Benefits and Issues:
➊ Ash-shahr al-haram:
Among the Arabs, since the time of Ibrahim (alayhis salam), four months were considered sacred and honored.
During these four months, fighting and bloodshed were considered forbidden, and people could travel in safety and security.
Dhu al-Qa‘dah,
Dhu al-Hijjah, and Muharram
were designated for Hajj, and Rajab
for ‘Umrah. In ash-shahr, if the definite article al- is for an external covenant, then it refers to
Rajab,
and the people of Mudar honored Rajab more than the other months.
That is why in some hadiths, Rajab is attributed to Mudar with the words “Rajab Mudar.”
If the meaning is generic, then all four months are intended.
The words “the coming sacred months” that follow support this interpretation.

➋
Āmurukum bi-arba‘in:
I command you with four things,
but when the Prophet (sallallahu alayhi wa sallam) gave the command, he only commanded belief in Allah, and in its explanation, he mentioned four matters.
The answer is that when something is composed of multiple parts, and those parts,
individually,
also have an independent status, then considering the plurality of its parts,
it can be counted as multiple, and as a whole, as one. For example, when various treatises of some scholars are compiled together, they become one book,
but in their individual,
independent status, they are multiple. The five pillars of Islam,
individually, are counted as five, and collectively,
Islam is one.
The same is the case with the six pillars of faith (iman).
Similarly, in this hadith,
the things mentioned in the explanation of belief in Allah are, collectively, one, and individually, four.
That is why Khalaf ibn Hisham, after mentioning the testimony that there is no god but Allah, joined one finger of his hand to count it as one.
Rabi‘ah,
Mudar,
Anmaz, and Zayd were four brothers. Among them, Rabi‘ah and Mudar became very famous. Quraysh, your tribe, is from the descendants of Mudar.

(1) This blessed hadith, along with the declaration of the two testimonies (shahadatayn), clarifies the importance of establishing prayer (iqamat al-salah), giving zakat, fasting in the blessed month of Ramadan, and paying the fifth (khums) from war booty (mal-e-ghanima). It also guides that it is necessary to extract the fifth (khums) from war booty, whether the wealth is little or much.

(2) “They are from the descendants of Rabi‘ah”: Mudar and Rabi‘ah were two brothers. The Quraysh of Makkah were from the progeny of Mudar, and the Yemeni people were from Rabi‘ah. ‘Abd al-Qays were also Yemeni. They used to stop anyone whom they suspected was going to the Messenger of Allah (sallallahu alayhi wa sallam). In general, the tribes of Mudar considered the tribes of Rabi‘ah as their enemies and regarded it permissible to kill and loot them, so they could not pass in safety except during the sacred months. (The rest of the discussion has already passed.)

Hadith Commentary: Here, Imam Bukhari has brought this hadith because in it, faith (iman) has been referred to as an action (amal), so faith, like actions, will also be a creation of Allah.

Hadith Commentary:
In this hadith, it is mentioned that the delegation of Abdul Qais said to the Messenger of Allah (sallallahu alayhi wa sallam): "Inform us of such comprehensive rulings that, by believing in them, we may become deserving of Paradise." These are the actions by which they will enter Paradise.

These are their actions, and in reality, their attribution is to them, because they are the ones who will to do them and choose them, even though their Creator is Allah Ta'ala. He alone is the Creator of them and their actions, as Imam Bukhari rahimahullah has mentioned in "Khalq Af‘al al-‘Ibad" (The Creation of the Actions of the Servants):

"Allah Ta'ala is the Creator of every craftsman and his craftsmanship."
("Khalq Af‘al al-‘Ibad", p. 41)

All the actions of the servants occur under the will and decree of Allah Ta'ala.

And Allah knows best.

Hadith Commentary:
In both ahadith, the phrase "marhaban" is mentioned on the tongue of the Messenger of Allah (sallallahu alayhi wa sallam). "Dabaa" refers to a gourd; "kadu" is also a type of gourd, "hantham" refers to a green, lacquered jar, "naqir" is a vessel carved out of wood, and "muzaffat" are vessels coated with pitch.
These vessels were commonly used for storing wine, in which intoxication would increase; therefore, along with the prohibition of wine, the use of these vessels was also forbidden.
If such circumstances exist today as well, then using these vessels is prohibited; otherwise, it is not.

Hadith Commentary:
(1)
The Messenger of Allah (sallallahu alayhi wa sallam) welcomed the delegation of Abdul Qais upon their arrival.
From this, it is understood that when a guest or an esteemed delegation arrives, they should be greeted with words of welcome, so that instead of feeling like strangers, they feel a sense of belonging and can freely express what is in their hearts without reservation.
(2)
Imam Bukhari (rahimahullah) has narrated this hadith for this very purpose.
Islam is a living religion; therefore, those who embrace it should treat others with cheerfulness.
One should not adopt such words or behavior that cause others to feel aversion, making them hesitant to approach Islam and the people of Islam.

Explanation:
Here too, the refutation of the Murji’ah is intended.

Shaykh al-Hadith Hazrat Mawlana Ubaidullah Mubarakpuri rahimahullah says:
«ومذهب السلف فى الايمان من كون الاعمال داخلة فى حقيقته فانه قد فسرالاسلام فى حديث جبرئيل بما فسربه الايمان فى قصة وفدعبدالقيس فدل هذا على ان الاشياءالمذكورة وفيها اداءالخمس من اجزاءالايمان وانه لا بدفي الايمان من الاعمال خلافا للمرجئة۔» [مرعاة، جلد اول، ص : 45]
That is, the creed of the Salaf is precisely that actions are included in the reality of faith (iman). The interpretation of Islam that the Prophet sallallahu alayhi wa sallam explained in the hadith of Jibril alayhis salam (mentioned previously) is the same interpretation he gave of iman before the delegation of Abdul Qays. Thus, this is evidence that the aforementioned matters—including the payment of one-fifth (khums) from war booty—are all components of iman, and that actions are essential for iman. The Murji’ah are opposed to this (which is proof of their misguidance and ignorance).

The vessels whose use the Prophet sallallahu alayhi wa sallam prohibited were those in which the Arabs used to store wine. When drinking it was declared unlawful, for a few days the Prophet sallallahu alayhi wa sallam also forbade the use of those vessels.

Worth Remembering:
Here, Hazrat Mawlana Mubarakpuri rahimahullah has mentioned a point worth remembering. He says:
«قال الحافظ وفيه دليل على تقدم اسلام عبدالقيس على قبائل الذين كانوا بينهم وبين المدينة ويدل على سبقهم الي الاسلام ايضا مارواه البخاري فى الجمعة عن ابن عباس قال ان اول جمعة جمعت بعدجمعة فى مسجد رسول الله صلى الله عليه وسلم صلى الله عليه وسلم فى مسجد عبدالقيس بجواثي من البحرين وانما جمعوا بعدرجوع وفدهم اليهم فدل على انهم سبقوا جميع القريٰ الي الاسلام انتهي واحفظه فانه ينفعك فى مسئلة الجمعة فى القريٰ۔» [مرعاة، جلد : اول، ص : 44]
That is, Hafiz Ibn Hajar rahimahullah said that in this hadith there is evidence that the tribe of Abdul Qays had accepted Islam before the tribe of Mudar, who resided between them and Madinah. Their precedence in Islam is also supported by the hadith in Bukhari regarding the Friday prayer, narrated from Ibn Abbas radi Allahu anhuma, that after the establishment of the Friday prayer in the Prophet’s Mosque, the first Friday prayer was established in the village of Jawathi, which is located in Bahrain, in the mosque of Abdul Qays. They established this Friday prayer after returning from Madinah. Thus, it is established that they were the first among the rural people to accept Islam. Remember this, for it will benefit you as proof for the establishment of Friday prayer in villages.

Hadith Commentary:
➊
Imam Bukhari rahimahullah’s intent is to show that the things which are components of faith (iman) do not necessarily have to be permanently connected to faith at all times, because the payment of khums (one-fifth) is something whose connection is not permanent; rather, when there is war booty (mal-e-ghanima), then the need to pay khums arises. Furthermore, in the hadith of the delegation of Abdul Qais, the components of faith that were mentioned have already been given headings by Imam Bukhari rahimahullah one by one; only the payment of khums remained, for which he has now established a heading.

➋
In this hadith, there are some commands (ma’murat) and some prohibitions (manhiyyat).
Regarding the commands, there is a general order for four things, but in counting, they are five: testimony (shahada), prayer (salah), almsgiving (zakat), fasting (sawm), and payment of khums. In reality, the Messenger of Allah sallallahu alayhi wa sallam ordered four things and forbade four things, and for both, two levels were established: one general, the other detailed. In the matter of commands, the general level is the testimony (shahada), whose details include four commands. In the matter of prohibition (nahy), the general is that he forbade intoxicants (muskirat).
In detail, he forbade the use of four types of vessels:
in which wine was distilled or in which it was stored.

➌
The things mentioned in the Hadith of Jibril regarding Islam are the same things mentioned in the Hadith of Abdul Qais regarding faith (iman), which means that in the view of the Shariah, Islam and iman are two names for the same thing, and all these things are included in iman; without them, iman is not complete.
Paying khums from war booty is also a part of iman.
This refutes the Murji’ah, who, after faith and affirmation, do not give any importance to actions.

➍
Ibn Abbas radi Allahu anhuma offered Abu Jamrah to stay with him, and then promised him a stipend. There were several reasons for this honor and respect:
(1)
Ibn Abbas radi Allahu anhuma was the governor of Basra, and all kinds of cases would come to him.
He needed to hear cases in the Persian language as well.
Abu Jamrah knew Persian.
Ibn Abbas radi Allahu anhuma wanted to use him as an interpreter.
(2)
Abu Jamrah himself narrates that the reason for this kindness and affection was a dream. He says that he had put on the ihram for Hajj Tamattu’, and when people objected, he asked Ibn Abbas radi Allahu anhuma for a fatwa about it.
He said it was correct. Then, in a dream, he heard a voice saying, “Hajj Mabrur and Umrah Maqbul.”
He mentioned this to Ibn Abbas radi Allahu anhuma, who said:
“It is the Sunnah of the Messenger of Allah sallallahu alayhi wa sallam.”
On this basis, Ibn Abbas radi Allahu anhuma offered him residence and a stipend.
(Sahih al-Bukhari, Book of Hajj, Hadith: 1587)

➎
The tribe of Abdul Qais resided in Bahrain.
Islam reached there through Munqidh bin Hibban, who had brought cloth from Bahrain to Madinah for trade.
The Messenger of Allah sallallahu alayhi wa sallam went to them.
He inquired about the conditions of Bahrain and its people.
He presented Islam, and they became Muslim.
They learned Surah al-Fatiha and “Iqra’ bismi rabbika allathee khalaq” from the Messenger of Allah sallallahu alayhi wa sallam, and he gave a letter to the tribe of Abdul Qais. When they returned home, they kept their faith hidden for a few days; when it was time for prayer, they would pray at home. His wife mentioned him to her father, Mundhir bin ‘A’id al-Ashajj. When the father-in-law inquired about the reality from his son-in-law, he told the whole story.
He too became Muslim.
Then, through his preaching, a group accepted Islam, and in the 6th year of Hijrah, a delegation of twelve people came to the Messenger of Allah sallallahu alayhi wa sallam.
Then, in the 8th year of Hijrah, a second delegation of forty people came, whose incident is mentioned in the relevant hadith.
(Fath al-Bari: 1/173)
After the establishment of the Prophet’s Mosque, the first Friday prayer outside Madinah was started in a village called Jawathi, which was in Bahrain, and this mosque was established in the area of Abdul Qais.
(Sahih al-Bukhari, Book of Jumu‘ah, Hadith: 892)

➏
The sacred months refer to Rajab, Dhu al-Qa‘dah, Dhu al-Hijjah, and Muharram.
The disbelievers greatly revered them and would refrain from attacking others during these months.
From this hadith, it is understood that welcoming a guest and meeting them with a cheerful face is Islamic etiquette. Also, it is necessary for a Muslim to preserve matters of faith and knowledge in his heart and convey them to others.
(Sahih al-Bukhari, Book of Knowledge, Hadith: 87)

➐
The vessels in which making wine was prohibited are as follows:
Hantam:
“Green jug.”
Duba’:
“A gourd cleaned out from inside and made into a bowl.”
Naqir:
“A wooden trough hollowed out.”
Muzaffat:
“Vessels coated with tar.”
This prohibition was at first, but later it was abrogated.
The Prophet’s statement is:
“I had forbidden you from making nabidh (fermented drink) in certain vessels. Now you may make nabidh in any vessel, but avoid that which intoxicates.”
(Sahih Muslim, Book of Drinks, Hadith: 5207 (977 after 1999))

Hadith Commentary:
Dabba refers to a gourd vessel, and naqir refers to a wooden container that has been hollowed out; hantam is a green glazed vessel, and muzaffat is a vessel coated with pitch. All of these were used for storing wine.
Therefore, the Prophet (sallallahu alayhi wa sallam) commanded that all of them be discarded.
A specific command was given regarding the payment of khums (one-fifth).
This is the reason for the relevance to the chapter.

Hadith Commentary:
➊
(al-dubba’)
Making a vessel by hollowing out a gourd;
(naqīr)
Making a vessel by hollowing out a date-palm trunk;
(hantam)
A green clay jar; and
(muzaffat)
A vessel that has been polished with tar.
Intoxication would develop very quickly in these vessels, and in Arabia, they were specifically used for wine. Therefore, in the beginning, the Prophet (sallallahu alayhi wa sallam) also prohibited the use of these vessels so that even the thought of wine would not arise, and if there was any slight delay in the use of nabidh, it would not become intoxicating.
With the passage of time, when the habit of abstaining from wine became firmly established, he permitted the use of these vessels.

➋
Imam Bukhari (rahimahullah) has established a chapter on this hadith in Kitab al-Iman (Chapter No. 40) with these words:
(Bab Ada’ al-Khums min al-Iman)
“Giving the khums is a part of faith.”
In reality, Imam Bukhari (rahimahullah) holds the view that faith increases and decreases, and as evidence, he established this chapter there. At this point, the purpose is to show the importance of khums—that giving the khums is a part of the religion of Islam, and if it is not given, the religion of Islam remains incomplete.

➌
According to Imam Bukhari (rahimahullah), iman (faith) and the religion of Islam are synonymous and can be used interchangeably.
And Allah knows best.

Hadith Commentary:
Muqayyar refers to a vessel coated with pitch; qārūrah is oil that is applied to boats.
The chapter heading is derived from this phrase: "Convey it to your people," because it is general.
Any one person among them can convey these matters to another.
From this, the authority of a single report (khabar wahid) is established.
Dubbā’ is a vessel made from gourd; hantam is a green, glazed vessel or one made from resin; naqīr is a vessel carved out of wood.
At that time, wine used to be made in these vessels, which is why the Prophet (sallallahu alayhi wa sallam) also prohibited the use of these vessels. Now, these dangers no longer exist.

Hadith Commentary:
➊
The vessels from which the Messenger of Allah (sallallahu alayhi wa sallam) forbade them were, at that time, used for making wine. Therefore, the Prophet (sallallahu alayhi wa sallam) also prohibited the use of those vessels so that seeing them would not rekindle the desire for drinking wine, and so that the effects of wine in them would also be eliminated. Later, the Prophet (sallallahu alayhi wa sallam) permitted the use of those vessels because their dangers had ceased.
➋
Imam Bukhari (rahimahullah) has established from this the authority of a single narrator (khabar wahid).
The Messenger of Allah (sallallahu alayhi wa sallam) obligated those people that these rulings must be conveyed to the people who remained behind in their community.
This command is general: even a single person can convey these matters to others.

Hadith Commentary:
➊
This hadith mentions the first visit of the delegation of Abdul Qais.
The reason for this visit was that a person from this tribe, Munqidh bin Hayyan, used to travel to Madinah Tayyibah for trade.
When he came there for the first time after the migration (hijrah) of the Messenger of Allah (sallallahu alayhi wa sallam) to Madinah Tayyibah, he learned about Islam and accepted it.
Eventually, he took a letter from the Messenger of Allah (sallallahu alayhi wa sallam) and went to his people, who also accepted Islam.
Then, a delegation consisting of thirteen or fourteen individuals from them came to Madinah Tayyibah during the sacred months.
On this occasion, they asked about faith (iman) and drinks. The leader of this delegation was Ashajj, about whom the Messenger of Allah (sallallahu alayhi wa sallam) said:
“You possess two qualities which Allah, the Exalted, loves.
One of them is forbearance (hilm) and the other is deliberation (anaah).”
(Sahih Muslim, Al-Iman, Hadith: 117(17))

➋
The second time, the delegation of this tribe came in the Year of Delegations.
At that time, their number was forty, and among them was ‘Alaa bin Jarud al-‘Abdi, who left Christianity and became Muslim, and his Islam was excellent.
When the Messenger of Allah (sallallahu alayhi wa sallam) saw them, he said:
“I see that the color of your faces has changed.”
(Sahih Ibn Hibban, as arranged by Ibn Balban: 178/16)
From this, it is known that the Prophet (sallallahu alayhi wa sallam) had seen them before.
(Fath al-Bari: 107/8)

Hadith Commentary:
These envoys came twice.
The first time, they were twelve or thirteen men, and the second time, they were forty.
The Messenger of Allah (sallallahu alayhi wa sallam) had already given the Companions (radi Allahu anhum) the glad tidings of their arrival through revelation before they reached.
He forbade the use of those vessels because nabidh (a drink made by soaking dates or raisins in water) was placed in them, and it would quickly ferment and turn into wine.
From this, the extreme evil of wine is established, to the extent that even its vessels should not be kept in homes.
Alas for those Muslims who not only drink wine but also engage in its trade.
May Allah grant them the ability to repent.
(Ameen)

Hadith Commentary:
➊
The meaning of Abu Jamrah’s question was that he would prepare nabidh of dates in a jug and drink it, and at the time of drinking it would not cause intoxication. However, drinking more of it or sitting for a longer time could lead to intoxication, due to which he feared that he might be disgraced in front of people.

➋
The purpose of Ibn Abbas’s (radi Allahu anhu) reasoning is that the prohibition of preparing nabidh in those vessels was due to the likelihood of intoxication occurring quickly in them, and every intoxicating thing is forbidden. On this basis, if nabidh is prepared in such vessels, there is a risk that intoxication may develop quickly in them.

➌
Imam Bukhari’s (rahimahullah) objective is to establish the arrival of the delegation of Abdul Qais, but they came twice. On the first occasion, the disbelievers of Mudar had obstructed them, or they had expressed fear of being obstructed. In the year of the delegations, when this tribe came, there was no hindrance for them, because at that time, due to the conquest of Makkah, the strength of disbelief had been broken.

We will explain its details under the next hadith.

Hadith Commentary:
This hadith has already been mentioned in the Book of Faith (Kitab al-Iman), and at the beginning of this Book of Virtues (Kitab al-Manaqib), a portion of this hadith along with the meanings and implications of its words have also been discussed. The relevance to the chapter is that, ultimately, the Arabs are either a branch of Rabi‘ah or of Mudar, and both are descendants of Prophet Isma‘il (alayhis salam). Later, all these tribes became Muslim.

Hadith Commentary:
This hadith has already been mentioned several times before.
The purpose of bringing it up at this point is that the Arabs are either a branch of the tribe of Rabi‘ah or are affiliated with the tribe of Mudar.
Both of these tribes are from the descendants of Prophet Isma‘il (alayhis salam).
At the time of the arrival of the delegation of ‘Abd al-Qays, the tribe of Mudar had not yet embraced Islam; later, Allah, the Exalted, guided them and they became Muslim.
In short, during the lifetime of the Prophet (sallallahu alayhi wa sallam), both of these tribes had been honored with Islam.
And Allah knows best.

Explanation:
Note: This hadith has already been mentioned at the end of Kitab al-Iman. The esteemed Imam has established from this that a teacher may employ encouragement and motivation for his students in the pursuit of knowledge. Further details can be seen there.

Hadith Commentary:
This hadith has already been mentioned at the end of the Book of Faith (Kitab al-Iman).
The esteemed Imam has established from this that a teacher may employ encouragement and motivation to urge his students towards the acquisition of knowledge.
Further details can be seen there.

Hadith Commentary:
➊
The intention of Imam Bukhari rahimahullah is that knowledge should not be confined to oneself, but rather it should be conveyed to others. For this purpose, he has mentioned two hadiths: one is the narration of Malik bin Huwairith radi Allahu anhu, which Imam Bukhari rahimahullah has also narrated with a connected chain. He states: We came to the service of the Messenger of Allah sallallahu alayhi wa sallam and stayed with him for about twenty days. When we said that we wished to return home, he said: “Go, teach your family how to pray, and pray as you have seen me praying.” (Sahih al-Bukhari, al-Adhan, Hadith: 631) The second hadith is regarding the delegation of Abdul Qais, the details of which have already been mentioned under Hadith: 53. After teaching them the commands and prohibitions, he said that they should remember the matters of faith well and convey them to those left behind.

➋
The Messenger of Allah sallallahu alayhi wa sallam forbade them from using four types of vessels for making wine, the details of which are as follows:
Dabba’: Bowls made from gourds.
Hantam: Large earthen jars.
Muzaffat: Vessels coated with tar.
Naqir: Troughs carved from wood.
In the hadith, three vessels are mentioned; thus, Shu’bah states that Abu Jamrah would sometimes also mention Naqir along with them. He further clarified that Abu Jamrah would sometimes use the word Muzaffat and sometimes, instead, say Muqayyar. There is no difference in meaning between the two. It never happened that both words were omitted. This only occurred with Naqir, that sometimes it was not mentioned.

➌
From this, it is also understood that it is not necessary to be a complete scholar of religion in order to preach, because those whom the Messenger of Allah sallallahu alayhi wa sallam commanded to preach were not acquainted with all religious matters; rather, they were commanded regarding only four things and prohibited from four things. In one hadith, the command to preach is given—even if it is a single Qur’anic verse. This may give rise to the doubt that perhaps only the preaching of Qur’anic verses is intended. Imam Bukhari rahimahullah refuted this view and stated that everything should be preached, whether it is a Qur’anic verse or a Prophetic hadith.

➍
It should be noted that the restriction regarding the use of these vessels mentioned here was later abrogated by the Messenger of Allah sallallahu alayhi wa sallam. (Sahih Muslim, al-Ashriba, Hadith: 5207(977))

Hadith Commentary:
(1)
The relevance of the hadith to the chapter is as follows: In the blessed verse, the negation of shirk is mentioned alongside the establishment of prayer (iqamat al-salah), and in the aforementioned hadith, tawhid and the establishment of prayer are mentioned together. Faith (iman) and the abandonment of shirk are one and the same thing.
(‘Umdat al-Qari: 9/4)
(2)
The two Arab clans, Rabi‘ah and Mudar, had been enemies of each other since the time of Jahiliyyah (pre-Islamic ignorance). After the advent of Islam, the tribe of Rabi‘ah became Muslim. In order to come to Madinah al-Tayyibah, they had to pass by the territory of the Mudar tribe. To avoid bloodshed and mutual fighting and killing, they could only travel during the sacred months, because all the Arabs respected these months. In the hadith, the delegation of ‘Abd al-Qays mentioned this very compulsion of theirs.
(3)
The Arabs were fond of wine, and for wine they used the following vessels:
* Dubbā’:
A dried gourd, which was cleaned out and used as a vessel.
* Hantam:
A reddish-green glazed jar.
* Muqayyar:
A vessel coated with tar.
* Naqīr:
A vessel made by hollowing out the trunk of a date-palm.
By keeping wine in these vessels, its intoxicating effect would become doubly or even triply strong. When wine was prohibited, as a means of blocking the means (sadd al-dhara’i‘), the use of these vessels was also forbidden. Later, this was abrogated, and now there is no harm in using these vessels.
(4)
It is mentioned in the hadith that whoever deliberately abandons prayer has become a disbeliever (kafir).
(Sahih al-Targhib wa’l-Tarhib, al-Salat, Hadith: 575)
Imam al-Bukhari rahimahullah wants to determine from the noble verse and the aforementioned hadith that by abandoning prayer, a person does not become a true disbeliever (kafir) but rather adopts the behavior of the disbelievers. He should reflect upon this conduct of his.
And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
أُتَرْجِمُ:
I used to interpret,
to make one person’s speech understandable to another,
to translate from one language to another.
(2)
نَبِيْذ:
To soak grapes or dates in water,
so that when their effect is transferred to the water, it is then drunk.
If intoxication (sukr) is produced in it,
then drinking it will not be permissible.
(3)
جَرٌّ:
Plural of جَرَّةٌ,
pitcher,
water jar.
(4)
مَرْحَبا:
رَحْب means friend,
derived from spaciousness,
to express happiness and joy at someone’s arrival,
to say welcome to them.
(5)
خَزَايَا:
Plural of خَزْيَان,
disgraced, humiliated.
(6)
نَدَامَي:
Plural of نَدمان, which means regretful, ashamed,
in the sense of being remorseful.
(7)
شُقَّة:
With dammah and kasrah on the letter sheen,
with dammah (u sound) being preferable,
means a distant or long journey.

Benefits and Issues:
1.
In the explanation and detail of faith in Allah, the Prophet (sallallahu alayhi wa sallam) mentioned five things, even though he had said to command four things. The answer to this is:
(1)
The Prophet (sallallahu alayhi wa sallam) had mentioned four things,
but Rabi‘ah’s confrontation was with the Mudar tribe,
so there was a possibility of jihad with them, and in jihad, in the case of dominance and victory over the enemy, war booty (mal al-ghanima) could be obtained.
Therefore, changing the style of speech according to the occasion, he also informed them of the ruling regarding booty,
and made them specifically addressed (أن تودوا, “that you pay”).
- (b)
The payment of one-fifth (khums) is a branch or part of zakat,
it is not separate or independent,
therefore it will be included within zakat itself.
(c)
The payment of khums is not being conjoined to faith in Allah or to the words prayer (salat), fasting (sawm), and zakat, but rather to “I command you with four things,” that is, along with the command of four things which are general for everyone,
I am specifically commanding you to pay the khums.
The reason for the specific prohibition of preparing nabidh in four types of vessels is that people used to prepare wine in those vessels and intoxication would develop quickly in them.
Therefore, after the prohibition of wine, preparing nabidh in those vessels was forbidden,
so that seeing those vessels would not bring to mind wine, and so that, due to unawareness or negligence and laziness, one would not unconsciously drink nabidh after intoxication had developed in it. But when a period had passed after the prohibition of wine and aversion to it had become firmly established in hearts, then permission was given to prepare nabidh in those vessels, and it was clarified that it should not be drunk after it becomes intoxicating, as will be mentioned ahead in the hadith of Buraidah (radi Allahu anhu).
According to Ibn ‘Umar, Ibn ‘Abbas (radi Allahu anhum), and Imam Malik (rahimahullah), Imam Ahmad (rahimahullah), and Ishaq (rahimahullah), the prohibition of preparing nabidh in those vessels still remains.
(Sharh Muslim: 1/34)
But their statement is not correct.

Explanation:
1:
There are four sacred months:
Rajab,
Dhu al-Qa'dah,
Dhu al-Hijjah, and Muharram.
Since, during the Age of Ignorance (Jahiliyyah), fighting and conflict would continue in all other months except these,
this is why the people of the delegation from the tribe of ‘Abd al-Qays excused themselves to the Prophet (sallallahu alayhi wa sallam) for not being able to reach him during the other months,
and they asked him (sallallahu alayhi wa sallam) about important and fundamental matters of the religion.

Benefits and Issues:
➊
The recognition of the truth necessarily demands that a person adheres to it and invites others towards it, and this is the sound natural disposition (fitrah salimah). Just as these people themselves expressed this in their initial conversation.

➋
The religion and its rulings consist of some commands and some prohibitions, without adherence to which Islam and the religion cannot be complete.

Benefits and Issues:
Iman (faith) is not merely a verbal declaration, nor is it simply the affirmation of the heart; rather, iman is defined as the combination of verbal declaration by the tongue, affirmation by the heart, and actions by the limbs.
In this narration, Hajj is not mentioned because Hajj had not yet been made obligatory at that time.

Takhrij al-Hadith:
[صحیح بخاری 53],
[صحيح مسلم 115،116]

Fiqh al-Hadith
➊ How sincere is the passion for acquiring knowledge and entering Paradise, that every kind of trial was set aside and miles of journey were traversed; likewise, after attaining the recognition of the truth, the zeal to convey it to others is also worthy of praise. Subhan Allah.
➋ In this hadith, there is clear evidence that actions are included in faith (iman). The Prophet sallallahu alayhi wa sallam considered prayer, zakat, fasting, and the payment of war booty as part of faith. In complete contradiction to this Prophetic statement, the misguided sect Murji’ah holds the belief that actions are excluded from faith!
➌ After greeting and speaking, it is correct to welcome guests. Also, it is prudent to avoid doubtful matters.
➍ Memorizing the ahadith of the Prophet sallallahu alayhi wa sallam and conveying them to others is one of the means of entering Paradise. From this hadith, the tremendous virtue of the noble hadith scholars (muhaddithin) is established.
➎ It is narrated from Sayyiduna Buraydah radi Allahu anhu that the Messenger of Allah sallallahu alayhi wa sallam said: “I had forbidden you from three things, but now I command you regarding them: I had forbidden you from visiting graves, now you may visit them, for indeed there is a lesson and admonition in visiting them. I had forbidden you from drinking from certain vessels other than leather ones, so (now) you may drink from all kinds of vessels, but do not drink anything intoxicating. I had forbidden you from eating the meat of sacrificial animals after three days, now you may eat it and benefit from it during your journeys.” [صحيح مسلم : 977، سنن ابي داود : 3298وللفظ له]
From this hadith, it is understood that the prohibition mentioned in the above hadith is abrogated. And Allah knows best.
➏ Sometimes a believer can also be weak, but in every situation, he should remain steadfast upon the Book and the Sunnah.