صحيح مسلم
Muslim
كتاب الجهاد والسيرThe Book of Jihad and Expeditions
باب غَزْوَةِ أُحُدٍ:Chapter: The Battle of Uhud
Hadith 1790
حَدَّثَنَا يَحْيَي بْنُ يَحْيَي التَّمِيمِيُّ ، حَدَّثَنَا عَبْدُ الْعَزِيزِ بْنُ أَبِي حَازِمٍ ، عَنْ أَبِيهِ ، أَنَّهُ سَمِعَ سَهْلَ بْنَ سَعْدٍ يُسْأَلُ عَنْ جُرْحِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمَ أُحُدٍ ، فَقَالَ : " جُرِحَ وَجْهُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَكُسِرَتْ رَبَاعِيَتُهُ وَهُشِمَتِ الْبَيْضَةُ عَلَى رَأْسِهِ ، فَكَانَتْ فَاطِمَةُ بِنْتُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَغْسِلُ الدَّمَ وَكَانَ عَلِيُّ بْنُ أَبِي طَالِبٍ يَسْكُبُ عَلَيْهَا بِالْمِجَنِّ ، فَلَمَّا رَأَتْ فَاطِمَةُ أَنَّ الْمَاءَ لَا يَزِيدُ الدَّمَ إِلَّا كَثْرَةً أَخَذَتْ قِطْعَةَ حَصِيرٍ فَأَحْرَقَتْهُ حَتَّى صَارَ رَمَادًا ، ثُمَّ أَلْصَقَتْهُ بِالْجُرْحِ ، فَاسْتَمْسَكَ الدَّمُ " ،
It has been narrated on the authority of Abd-ul-'Aziz bin Abu Hazim, who learnt from his father (Abu Hazim). The latter heard it from Sahl bin Sa'd who was asked about the injury which the Messenger of Allah (ﷺ) got on the day of the Battle of Uhud. He said: The face of the Messenger of Allah (ﷺ) was injured, his front teeth were damaged and his helmet was crushed. Fatima, the daughter of the Messenger of Allah (ﷺ) , was washing the blood (from his head), and 'Ali bin Abu Talib was pouring water on it from a shield. When Fatima saw that the bleeding had increased on account of (pouring) water (on the wound), she took a piece of mat and burnt it until it was reduced to ashes. She put the ashes on the wound and the bleeding stopped.
• • •
حَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ ، حَدَّثَنَا يَعْقُوبُ يَعْنِي ابْنَ عَبْدِ الرَّحْمَنِ الْقَارِيَّ ، عَنْ أَبِي حَازِمٍ ، أَنَّهُ سَمِعَ سَهْلَ بْنَ سَعْدٍ : وَهُوَ يَسْأَلُ عَنْ جُرْحِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ : أَمَ وَاللَّهِ إِنِّي لَأَعْرِفُ مَنْ كَانَ يَغْسِلُ جُرْحَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَمَنْ كَانَ يَسْكُبُ الْمَاءَ وَبِمَاذَا دُووِيَ جُرْحُهُ ، ثُمَّ ذَكَرَ نَحْوَ حَدِيثِ عَبْدِ الْعَزِيزِ غَيْرَ ، أَنَّهُ زَادَ وَجُرِحَ وَجْهُهُ ، وَقَالَ : مَكَانَ هُشِمَتْ كُسِرَتْ ،
It has been reported on the authority of Abu Hazim who heard from Sahl bin Sa'd. The latter was asked about the injury of the Messenger of Allah (ﷺ) . He said: By God, I know the person who washed the wound of the Messenger of Allah (ﷺ) , who poured water on it and with what the wound was treated. Then Sahl narrated the same tradition as has been narrated by 'Abdul 'Aziz except that he added the words: "And his face was injured" and replaced the word "Hushimat" by "Kusirat" (i. e. it was broken).
• • •
وحَدَّثَنَاه أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ، وَزُهَيْرُ بْنُ حَرْبٍ ، وَإِسْحَاقُ بْنُ إِبْرَاهِيمَ ، وَابْنُ أَبِي عُمَرَ جَمِيعًا ، عَنْ ابْنِ عُيَيْنَةَ . ح وحَدَّثَنَا عَمْرُو بْنُ سَوَّادٍ الْعَامِرِيُّ ، أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ وَهْبٍ ، أَخْبَرَنِي عَمْرُو بْنُ الْحَارِثِ ، عَنْ سَعِيدِ بْنِ أَبِي هِلَالٍ . ح وحَدَّثَنِي مُحَمَّدُ بْنُ سَهْلٍ التَّمِيمِيُّ ، حَدَّثَنِي ابْنُ أَبِي مَرْيَمَ ، حَدَّثَنَا مُحَمَّدٌ يَعْنِي ابْنَ مُطَرِّفٍ كُلُّهُمْ ، عَنْ أَبِي حَازِمٍ ، عَنْ سَهْلِ بْنِ سَعْدٍ بِهَذَا الْحَدِيثِ ، عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِي حَدِيثِ ابْنِ أَبِي هِلَالٍ أُصِيبَ وَجْهُهُ وَفِي حَدِيثِ ابْنِ مُطَرِّفٍ جُرِحَ وَجْهُهُ .
The same tradition has been narrated on the authority of Sahl bin Sa'd through a different chain of transmitters with a slight difference in the wording.
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Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
hushimat al-bayda:
The helmet was broken.
(2)
yaskubu ‘alayha bil-mijann:
He was pouring water over the wound with the shield.
Vocabulary of the Hadith:
(1)
hushimat al-bayda:
The helmet was broken.
(2)
yaskubu ‘alayha bil-mijann:
He was pouring water over the wound with the shield.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 4642
Maulana Dawood Raz
Hadith Commentary:
Utbah bin Abi Waqqas, the rejected one, was the person who injured the blessed tooth. He came near to the Prophet (sallallahu alayhi wa sallam) and threw a stone, but immediately, Hatib bin Abi Balta’ah (radi Allahu anhu) struck him with a single blow and severed his neck.
And Abdullah bin Qami’ah, the rejected one, also threw stones.
The Prophet (sallallahu alayhi wa sallam) said, “May Allah destroy you.”
And so it happened: a mountain goat came out and struck him with its horns in such a way that he was torn to pieces.
Truly, how can those people ever attain success whose hands wounded the head of the Prophet (sallallahu alayhi wa sallam) of their own time?
Utbah bin Abi Waqqas, the rejected one, was the person who injured the blessed tooth. He came near to the Prophet (sallallahu alayhi wa sallam) and threw a stone, but immediately, Hatib bin Abi Balta’ah (radi Allahu anhu) struck him with a single blow and severed his neck.
And Abdullah bin Qami’ah, the rejected one, also threw stones.
The Prophet (sallallahu alayhi wa sallam) said, “May Allah destroy you.”
And so it happened: a mountain goat came out and struck him with its horns in such a way that he was torn to pieces.
Truly, how can those people ever attain success whose hands wounded the head of the Prophet (sallallahu alayhi wa sallam) of their own time?
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2903
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
According to this hadith, the shield was used for another purpose besides protection: Ali (radi Allahu anhu) would fill it with water so that the Messenger of Allah (sallallahu alayhi wa sallam)'s wound could be washed. It is also understood from this that the shield was deep in the middle.
➋
Seeking treatment for illness and pain is not contrary to reliance (tawakkul) upon Allah, because the Messenger of Allah (sallallahu alayhi wa sallam) did so, and he was the one who relied upon Allah more than anyone else.
In any case, Imam Bukhari (rahimahullah)'s purpose here is to show that protection can be sought by means of a shield.
➊
According to this hadith, the shield was used for another purpose besides protection: Ali (radi Allahu anhu) would fill it with water so that the Messenger of Allah (sallallahu alayhi wa sallam)'s wound could be washed. It is also understood from this that the shield was deep in the middle.
➋
Seeking treatment for illness and pain is not contrary to reliance (tawakkul) upon Allah, because the Messenger of Allah (sallallahu alayhi wa sallam) did so, and he was the one who relied upon Allah more than anyone else.
In any case, Imam Bukhari (rahimahullah)'s purpose here is to show that protection can be sought by means of a shield.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2903
Maulana Dawood Raz
Hadith Commentary:
The most distressing incident in the Battle of Uhud was that the Noble Messenger (sallallahu alayhi wa sallam) was injured and wounded.
The wound to his (sallallahu alayhi wa sallam) face was inflicted by Ibn Qami’ah, and the injury to his teeth was caused by Utbah ibn Abi Waqqas, while the one who broke the helmet (khud) on the blessed head of the Prophet (sallallahu alayhi wa sallam) was Abdullah ibn Hisham.
The "khud" is an iron helmet that is worn on the head for protection.
From this hadith, the permissibility of wearing it is established.
The detailed circumstances of the Battle of Uhud will be discussed in the Book of Maghazi, in sha Allah.
The most distressing incident in the Battle of Uhud was that the Noble Messenger (sallallahu alayhi wa sallam) was injured and wounded.
The wound to his (sallallahu alayhi wa sallam) face was inflicted by Ibn Qami’ah, and the injury to his teeth was caused by Utbah ibn Abi Waqqas, while the one who broke the helmet (khud) on the blessed head of the Prophet (sallallahu alayhi wa sallam) was Abdullah ibn Hisham.
The "khud" is an iron helmet that is worn on the head for protection.
From this hadith, the permissibility of wearing it is established.
The detailed circumstances of the Battle of Uhud will be discussed in the Book of Maghazi, in sha Allah.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2911
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The purpose of Imam Bukhari rahimahullah is to show that the use of weapons of war is permissible, and this does not contradict reliance (tawakkul) upon Allah. Indeed, the Messenger of Allah sallallahu alayhi wa sallam himself wore a helmet on his blessed head.
The word "khud" refers specifically to the iron cap that is worn in battle to protect the head.
➋
From this hadith, the permissibility of wearing a helmet is established.
Although such weapons cannot save a person from death, nevertheless, the use of means and resources is extremely necessary so that doing so becomes a cause of strength in the hearts.
And Allah knows best.
➊
The purpose of Imam Bukhari rahimahullah is to show that the use of weapons of war is permissible, and this does not contradict reliance (tawakkul) upon Allah. Indeed, the Messenger of Allah sallallahu alayhi wa sallam himself wore a helmet on his blessed head.
The word "khud" refers specifically to the iron cap that is worn in battle to protect the head.
➋
From this hadith, the permissibility of wearing a helmet is established.
Although such weapons cannot save a person from death, nevertheless, the use of means and resources is extremely necessary so that doing so becomes a cause of strength in the hearts.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2911
