Muslim

Hadith Commentary:
Vocabulary of the Hadith:
(1)
HUNAYHATIKA:
This is the plural of hunayha, and hunayha is the diminutive form of hinna. It can be applied to anything, and here, martial songs are meant.

(2)
FIDA’AN LAKA:
There is no annihilation (fana) for Allah, so no one can be sacrificed for His protection. Therefore, what is meant here is His religion or His Prophet, and the intention is merely love and veneration.

(3)
MA IQTAFAYNA:
The sins which we followed, i.e., those which we committed.

(4)
IDHA SIHA BINA ATAYNA:
When we are called for battle or for the truth, or when help is sought from us, we arrive.

(5)
WA BIL-SIYAHI ‘AWALLU ‘ALAYNA:
They called us for help and relied upon us, because the meaning of ta’wil is to rely, or the meaning of ‘awaltu ‘ala fulan or bifulan is: I sought help from him.

(6)
FAQALA RAJULUN MIN AL-QAWM: WAJABAT:
When, at the time of battle, someone would pray “yarhamuhu Allah” (may Allah have mercy on him) for a person, it would mean that this person will be martyred in this battle. That is why Umar ibn al-Khattab radi Allahu anhu said these words.

(7)
MAKHMASATUN SHADIDAH:
Severe hunger.

(8)
HUMUR AL-INSIYYAH:
Domesticated or tame donkeys, which are familiar with humans, because wild donkeys and nilgai (blue bull) are lawful (halal).

(9)
KADHABA MAN QALA:
Whoever thinks this is suicide, and thus the deed is wasted, is mistaken, because for this there is the reward of both jihad and martyrdom.

(10)
JAHIDUN MUJAHIDUN:
He strove throughout his life for knowledge, action, and obedience to Allah, and now he performed jihad in the path of Allah, or he strove and exerted himself greatly in jihad.

Chapter of Sahih Bukhari Hadith Number: 6891: «بَابُ إِذَا قَتَلَ نَفْسَهُ خَطَأً فَلاَ دِيَةَ لَهُ:»
Relevance between the Chapter Heading and the Hadith:
Imam Bukhari rahimahullah has mentioned in the chapter heading the case of a person who kills himself by mistake, stating that there is no blood money (diyah) upon him. However, in the hadith under this chapter, there is no mention of a mistake. In reality, Imam Bukhari rahimahullah mentioned the aspect of mistake in the chapter heading because the issue of mistake is a matter of scholarly disagreement. Therefore, through the chapter heading, he wishes to draw attention to the preferred (rajih) opinion.
Hafiz Ibn Hajar al-Asqalani rahimahullah writes:
«والذى يظهر أن البخاري إنما قيّد بالخطاء لأنه محل الخلاف، قال ابن بطال: قال الأوزاعي و أحمد و إسحاق، تجب ديته على عاقلته، فإن عاش فهي له عليه، وإن مات فهي لورثته، وقال الجمهور لا يجب فى ذالك شيئي، وقصة عامر هذه حجة لهم إذ لم ينقل أن النبى صلى الله عليه وسلم أوجب فى هذه القصة له شيئا، ولو وجب لبيّنها إذ لا يجوز تأخير البيان عن وقت الحاجة، وقر اجمعوا (على) أنه لو قطع طرفًا من أطرافه عمدًا أو خطأ لا يجب فيه شيئي.» [فتح الباري لابن حجر : 186/13]
“What is apparent is that Imam Bukhari rahimahullah mentioned the condition of mistake because it is a point of contention. According to Ibn Battal, Awza‘i, Ahmad, and Ishaq, in this case, the blood money (diyah) is upon his ‘aqilah (male relatives responsible for blood money); if he remains alive, it is due from them to him, and if he dies, it is for his heirs. The majority (jumhur) say that nothing is obligatory in this case. The incident of Sayyiduna ‘Amir radi Allahu anhu is a proof for them, because it is not reported that the Prophet sallallahu alayhi wa sallam made anything obligatory in this incident. If he had made it obligatory, it would have been mentioned (necessarily), because delaying clarification at the time of need is not permissible. There is consensus that if someone intentionally or mistakenly cuts off one of his own limbs, nothing is obligatory in that case.”
Imam Bukhari rahimahullah established the chapter heading for several reasons, which Hafiz Ibn Hajar rahimahullah has mentioned. Thus, regarding the word «خطاء» in the chapter heading, one of the wisdoms is also mentioned by Hafiz rahimahullah, as he writes:
«وظن الاسماعيلي تعقب ذالك على البخاري و ليس كما ظن و إنما ساق الحديث بلفظ ”فارتد عليه سيفه“ ثم نبه على أن هذا اللفظة لم تقع فى رواية البخاري هنا فأشار إلى أنه عدل هنا عن رواية مكي . . . . . ويجاب بأن البخاري يعتمد هذه الطريق كثيرًا فيترجم بالحكم و يكون قد أورد ما يدل عليه صريحًا فى مكان آخر فلا يجب أن يعيده . . . . . .» [فتح الباري لابن حجر : 187/13]
“Isma‘ili criticizes Imam Bukhari rahimahullah for this, but his assumption is not correct because he has narrated this hadith with the wording «فارتد عليه نفسه», then pointed out that these words are not present in the Bukhari narration here. So, it is indicated that, considering this point, the narration of Maki ibn Ibrahim was left out, and this is more appropriate due to its clarity. The answer is that Imam Bukhari rahimahullah often uses this method: he establishes a chapter heading with a ruling and has already mentioned an explicit narration supporting it elsewhere, so he does not like to repeat it and instead brings it through another route.”
From these excerpts of Hafiz Ibn Hajar rahimahullah, it becomes clear that the words «خطاء» included by Imam Bukhari rahimahullah in the chapter heading are also found in another hadith. Imam Bukhari rahimahullah did not mention that narration here to avoid repetition. Thus, the hadith in which the word «خطاء» is explicitly mentioned, Imam Bukhari rahimahullah has mentioned in his Sahih, whose wording is:
«فلما تصافّ القوم كان سيف عامر فيه قصر فتناول به يهوديًا ليضربه و يرجع ذباب سيفه فأصاب ركبة عامر فمات منه.» [صحيح البخاري : ح : 6148]
“That is, when the people had lined up, Sayyiduna ‘Amir radi Allahu anhu struck a Jew with his sword. His sword was short, so its tip turned back and struck his own knee, and due to this he was martyred.”
Thus, in view of this incident, the connection between the chapter heading and the hadith is established.
‘Allamah Ibn al-Munir rahimahullah writes:
«انما يتم مقصود الترجمة بذكر القصة التى مات فيها عامر، وذالك أن سيفه كان قصيرًا، فرجع إلى ركبته من ضربته، فمات منها، وقد بينه فى غير هذا الموضع.» [المتواري : ص 347]
“The completion of the chapter heading is with the story in which Sayyiduna ‘Amir radi Allahu anhu passed away, in which it occurred that his sword was short, so it turned back and struck his own knee, as a result of which he was martyred. The clarification of this incident is found elsewhere.”
Badr al-Din ibn Jama‘ah rahimahullah, explaining the relevance between the chapter heading and the hadith, says:
“In order to match the chapter heading with the hadith, the hadith in which (mistake) is mentioned was not cited here. That narration is as follows: Sayyiduna ‘Amir radi Allahu anhu’s sword turned back upon him while he was fighting the disbelievers, and thus he was killed by it, and the Prophet sallallahu alayhi wa sallam did not make blood money (diyah) obligatory upon him.”
He further writes:
«فاكتفى بذكر أصل الحديث للعلم لمطابقة للترجمة فى الرواية الأخرى و قدمنا غير مرة انه يعتاد ذائك كثيرًا.» [مناسبات تراجم البخاري ص 128]
Now, as for the word «دية» in the chapter heading, since the word “diyah” is not present in the hadith under the chapter, how is the relevance established? For the correspondence of this word, ‘Allamah ‘Ayni rahimahullah writes:
«مطابقة للترجمة من حيث انه صلى الله عليه وسلم لم يحكم بالدية لورثة عامر على عاقلته أو على بيت المال المسلمين.» [عمدة القاري شرح صحيح البخاري : 76/23]
“The correspondence between the chapter heading and the hadith is that the Prophet sallallahu alayhi wa sallam did not order the heirs of Sayyiduna ‘Amir radi Allahu anhu to pay blood money (diyah).”
Thus, from these clarifications, the relevance between the chapter heading and the hadith is established.
Benefit:
The aforementioned hadith is among the thulathiyyat (three-narrator chains) of Imam Bukhari rahimahullah.

Hadith Commentary:
(1)
In one narration, it is clarified that when the Muslim army lined up before the enemy, Amir radi Allahu anhu attacked a Jew with his sword. Since his sword was short, it turned back and struck his own knee. He could not survive this, and for this reason, people began to say that this was suicide and that such an act nullifies a person's deeds. (Sahih al-Bukhari, al-Maghazi, Hadith: 4196)

(2)
Imam Bukhari rahimahullah’s argument from this narration is that Amir radi Allahu anhu was martyred by his own sword, yet the Messenger of Allah sallallahu alayhi wa sallam did not obligate blood money (diyah) upon his tribe, nor upon anyone else besides them. If blood money had been obligatory, it would have been mentioned, because this was a situation that required clarification, and delaying clarification at the time of need is not permissible. All scholars agree that if someone intentionally or unintentionally cuts off one of his own limbs, nothing is obligatory regarding it. However, it is transmitted from Imam Awza‘i and Imam Ahmad rahimahullah that in the case of a mistake, blood money will be obligatory upon his tribe. If he remains alive, he himself will be entitled to the blood money; otherwise, his heirs will be entitled to it. Imam Bukhari rahimahullah has supported the majority of the scholars and has deduced from this hadith that in this case, no blood money will be obligatory. (Fath al-Bari: 12/272)

Hadith Commentary:
For Amir bin Akwa’ radi Allahu anhu, the Prophet sallallahu alayhi wa sallam supplicated by saying the words “yarhamuhu Allah” (may Allah have mercy on him); this is the point of relevance to the chapter.
Umar radi Allahu anhu understood from this supplication that the martyrdom of Amir bin Akwa’ was certain.
That is why he uttered those words, and in the end, Amir was martyred by his own sword; he was indeed martyred.
This hadith has already been mentioned in detail previously. People had mistakenly thought it was suicide, but later the Prophet sallallahu alayhi wa sallam corrected this assumption and declared the martyrdom of Amir radi Allahu anhu.
The narrator of the hadith, Salamah bin Akwa’, whose kunyah is Abu Muslim, was among those who pledged allegiance under the tree (at Hudaybiyyah).
He was a great warrior and brave man.
He passed away in Madinah in 74 AH at the age of eighty years.

Hadith Commentary:
(1)
The Arabs, while traveling on camels, would recite short poems in melodious tones, which would intoxicate the camels and make them walk faster.
Hazrat Amir bin Akwa’ was also a very skilled camel driver (hadi khwan).
When the Prophet sallallahu alayhi wa sallam heard his verses, he said:
“May Allah have mercy on him!” Among the noble Companions radi Allahu anhum, it was well known that when the Messenger of Allah sallallahu alayhi wa sallam supplicated for mercy for someone during a battle, that person would not remain alive but would be martyred. Therefore, they said:
O Messenger of Allah! If only we could have benefited from his life a little longer.
(2)
In this hadith, the Messenger of Allah sallallahu alayhi wa sallam used supplicatory words only for Amir radi Allahu anhu; he did not mention himself in the supplication.
The purpose of Imam Bukhari rahimahullah in bringing this hadith is precisely this.
Wallahu al-musta‘an.