Toggle above to switch between keyword search and direct hadith lookup
صحيح مسلم
Muslim
كتاب الجهاد والسيرThe Book of Jihad and Expeditions
باب غَزْوَةِ ذِي قَرَدٍ وَغَيْرِهَا:Chapter: The Battle of Dhu Qarad and other battles
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ حَدَّثَنَا هَاشِمُ بْنُ الْقَاسِمِ . ح وحَدَّثَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ ، أَخْبَرَنَا أَبُو عَامِرٍ الْعَقَدِيُّ كِلَاهُمَا ، عَنْ عِكْرِمَةَ بْنِ عَمَّارٍ . ح وحَدَّثَنَا عَبْدُ اللَّهِ بْنُ عَبْدِ الرَّحْمَنِ الدَّارِمِيُّ وَهَذَا حَدِيثُهُ ، أَخْبَرَنَا أَبُو عَلِيٍّ الْحَنَفِيُّ عُبَيْدُ اللَّهِ بْنُ عَبْدِ الْمَجِيدِ ، حَدَّثَنَا عِكْرِمَةُ وَهُوَ ابْنُ عَمَّارٍ ، حَدَّثَنِي إِيَاسُ بْنُ سَلَمَةَ ، حَدَّثَنِي أَبِي ، قَالَ : " قَدِمْنَا الْحُدَيْبِيَةَ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَنَحْنُ أَرْبَعَ عَشْرَةَ مِائَةً وَعَلَيْهَا خَمْسُونَ شَاةً لَا تُرْوِيهَا ، قَالَ : فَقَعَدَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى جَبَا الرَّكِيَّةِ ، فَإِمَّا دَعَا ، وَإِمَّا بَسَقَ فِيهَا ، قَالَ : فَجَاشَتْ فَسَقَيْنَا وَاسْتَقَيْنَا ، قَالَ : ثُمَّ إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ دَعَانَا لِلْبَيْعَةِ فِي أَصْلِ الشَّجَرَةِ ، قَالَ : فَبَايَعْتُهُ أَوَّلَ النَّاسِ ثُمَّ بَايَعَ وَبَايَعَ حَتَّى إِذَا كَانَ فِي وَسَطٍ مِنَ النَّاسِ ، قَالَ : بَايِعْ يَا سَلَمَةُ ، قَالَ : قُلْتُ : قَدْ بَايَعْتُكَ يَا رَسُولَ اللَّهِ ، فِي أَوَّلِ النَّاسِ ، قَالَ : وَأَيْضًا ، قَالَ : وَرَآنِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَزِلًا يَعْنِي لَيْسَ مَعَهُ سِلَاحٌ ، قَالَ : فَأَعْطَانِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَجَفَةً أَوْ دَرَقَةً ثُمَّ بَايَعَ حَتَّى إِذَا كَانَ فِي آخِرِ النَّاسِ ، قَالَ : أَلَا تُبَايِعُنِي يَا سَلَمَةُ ؟ ، قَالَ : قُلْتُ : قَدْ بَايَعْتُكَ يَا رَسُولَ اللَّهِ ، فِي أَوَّلِ النَّاسِ ، وَفِي أَوْسَطِ النَّاسِ ، قَالَ : وَأَيْضًا ، قَالَ : فَبَايَعْتُهُ الثَّالِثَةَ ، ثُمَّ قَالَ لِي يَا سَلَمَةُ : أَيْنَ حَجَفَتُكَ أَوْ دَرَقَتُكَ الَّتِي أَعْطَيْتُكَ ؟ ، قَالَ : قُلْتُ : يَا رَسُولَ اللَّهِ ، لَقِيَنِي عَمِّي عَامِرٌ عَزِلًا ، فَأَعْطَيْتُهُ إِيَّاهَا ، قَالَ : فَضَحِكَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَقَالَ : إِنَّكَ كَالَّذِي قَالَ الْأَوَّلُ اللَّهُمَّ أَبْغِنِي حَبِيبًا هُوَ أَحَبُّ إِلَيَّ مِنْ نَفْسِي ، ثُمَّ إِنَّ الْمُشْرِكِينَ رَاسَلُونَا الصُّلْحَ حَتَّى مَشَى بَعْضُنَا فِي بَعْضٍ وَاصْطَلَحْنَا ، قَالَ : وَكُنْتُ تَبِيعًا لِطَلْحَةَ بْنِ عُبَيْدِ اللَّهِ أَسْقِي فَرَسَهُ وَأَحُسُّهُ وَأَخْدِمُهُ وَآكُلُ مِنْ طَعَامِهِ ، وَتَرَكْتُ أَهْلِي وَمَالِي مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : فَلَمَّا اصْطَلَحْنَا نَحْنُ وَأَهْلُ مَكَّةَ وَاخْتَلَطَ بَعْضُنَا بِبَعْضٍ ، أَتَيْتُ شَجَرَةً فَكَسَحْتُ شَوْكَهَا ، فَاضْطَجَعْتُ فِي أَصْلِهَا ، قَالَ : فَأَتَانِي أَرْبَعَةٌ مِنَ الْمُشْرِكِينَ مِنْ أَهْلِ مَكَّةَ ، فَجَعَلُوا يَقَعُونَ فِي رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَأَبْغَضْتُهُمْ فَتَحَوَّلْتُ إِلَى شَجَرَةٍ أُخْرَى وَعَلَّقُوا سِلَاحَهُمْ وَاضْطَجَعُوا ، فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ نَادَى مُنَادٍ مِنْ أَسْفَلِ الْوَادِي ، يَا لِلْمُهَاجِرِينَ قُتِلَ ابْنُ زُنَيْمٍ ، قَالَ : فَاخْتَرَطْتُ سَيْفِي ثُمَّ شَدَدْتُ عَلَى أُولَئِكَ الْأَرْبَعَةِ وَهُمْ رُقُودٌ ، فَأَخَذْتُ سِلَاحَهُمْ فَجَعَلْتُهُ ضِغْثًا فِي يَدِي ، قَالَ ، ثُمَّ قُلْتُ : وَالَّذِي كَرَّمَ وَجْهَ مُحَمَّدٍ لَا يَرْفَعُ أَحَدٌ مِنْكُمْ رَأْسَهُ إِلَّا ضَرَبْتُ الَّذِي فِيهِ عَيْنَاهُ ، قَالَ : ثُمَّ جِئْتُ بِهِمْ أَسُوقُهُمْ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : وَجَاءَ عَمِّي عَامِرٌ بِرَجُلٍ مِنْ الْعَبَلَاتِ يُقَالُ لَهُ مِكْرَزٌ يَقُودُهُ إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى فَرَسٍ ، مُجَفَّفٍ فِي سَبْعِينَ مِنَ الْمُشْرِكِينَ ، فَنَظَرَ إِلَيْهِمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَقَالَ : دَعُوهُمْ يَكُنْ لَهُمْ بَدْءُ الْفُجُورِ ، وَثِنَاهُ فَعَفَا عَنْهُمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَأَنْزَلَ اللَّهُ وَهُوَ الَّذِي كَفَّ أَيْدِيَهُمْ عَنْكُمْ وَأَيْدِيَكُمْ عَنْهُمْ بِبَطْنِ مَكَّةَ مِنْ بَعْدِ أَنْ أَظْفَرَكُمْ عَلَيْهِمْ سورة الفتح آية 24 الْآيَةَ كُلَّهَا ، قَالَ : ثُمَّ خَرَجْنَا رَاجِعِينَ إِلَى الْمَدِينَةِ ، فَنَزَلْنَا مَنْزِلًا بَيْنَنَا وَبَيْنَ بَنِي لَحْيَانَ جَبَلٌ وَهُمُ الْمُشْرِكُونَ ، فَاسْتَغْفَرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِمَنْ رَقِيَ هَذَا الْجَبَلَ اللَّيْلَةَ ، كَأَنَّهُ طَلِيعَةٌ لِلنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابِهِ ، قَالَ سَلَمَةُ : فَرَقِيتُ تِلْكَ اللَّيْلَةَ مَرَّتَيْنِ أَوْ ثَلَاثًا ، ثُمَّ قَدِمْنَا الْمَدِينَةَ ، فَبَعَثَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، بِظَهْرِهِ مَعَ رَبَاحٍ غُلَامِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَنَا مَعَهُ ، وَخَرَجْتُ مَعَهُ بِفَرَسِ طَلْحَةَ أُنَدِّيهِ مَعَ الظَّهْرِ ، فَلَمَّا أَصْبَحْنَا إِذَا عَبْدُ الرَّحْمَنِ الْفَزَارِيُّ قَدْ أَغَارَ عَلَى ظَهْرِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَاسْتَاقَهُ أَجْمَعَ وَقَتَلَ رَاعِيَهُ ، قَالَ : فَقُلْتُ يَا رَبَاحُ : خُذْ هَذَا الْفَرَسَ ، فَأَبْلِغْهُ طَلْحَةَ بْنَ عُبَيْدِ اللَّهِ وَأَخْبِرْ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّ الْمُشْرِكِينَ قَدْ أَغَارُوا عَلَى سَرْحِهِ ، قَالَ : ثُمَّ قُمْتُ عَلَى أَكَمَةٍ ، فَاسْتَقْبَلْتُ الْمَدِينَةَ ، فَنَادَيْتُ ثَلَاثًا يَا صَبَاحَاهْ ، ثُمَّ خَرَجْتُ فِي آثَارِ الْقَوْمِ أَرْمِيهِمْ بِالنَّبْلِ وَأَرْتَجِزُ ، أَقُولُ : أَنَا ابْنُ الْأَكْوَعِ وَالْيَوْمُ يَوْمُ الرُّضَّعِ ، فَأَلْحَقُ رَجُلًا مِنْهُمْ ، فَأَصُكُّ سَهْمًا فِي رَحْلِهِ حَتَّى خَلَصَ نَصْلُ السَّهْمِ إِلَى كَتِفِهِ ، قَالَ : قُلْتُ : خُذْهَا ، وَأَنَا ابْنُ الْأَكْوَعِ وَالْيَوْمُ يَوْمُ الرُّضَّعِ ، قَالَ : فَوَاللَّهِ مَا زِلْتُ أَرْمِيهِمْ وَأَعْقِرُ بِهِمْ ، فَإِذَا رَجَعَ إِلَيَّ فَارِسٌ أَتَيْتُ شَجَرَةً ، فَجَلَسْتُ فِي أَصْلِهَا ثُمَّ رَمَيْتُهُ ، فَعَقَرْتُ بِهِ حَتَّى إِذَا تَضَايَقَ الْجَبَلُ ، فَدَخَلُوا فِي تَضَايُقِهِ عَلَوْتُ الْجَبَلَ ، فَجَعَلْتُ أُرَدِّيهِمْ بِالْحِجَارَةِ ، قَالَ : فَمَا زِلْتُ كَذَلِكَ أَتْبَعُهُمْ حَتَّى مَا خَلَقَ اللَّهُ مِنْ بَعِيرٍ مِنْ ظَهْرِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، إِلَّا خَلَّفْتُهُ وَرَاءَ ظَهْرِي وَخَلَّوْا بَيْنِي وَبَيْنَهُ ، ثُمَّ اتَّبَعْتُهُمْ أَرْمِيهِمْ حَتَّى أَلْقَوْا أَكْثَرَ مِنْ ثَلَاثِينَ بُرْدَةً وَثَلَاثِينَ رُمْحًا يَسْتَخِفُّونَ وَلَا يَطْرَحُونَ شَيْئًا ، إِلَّا جَعَلْتُ عَلَيْهِ آرَامًا مِنَ الْحِجَارَةِ يَعْرِفُهَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابُهُ ، حَتَّى أَتَوْا مُتَضَايِقًا مِنْ ثَنِيَّةٍ ، فَإِذَا هُمْ قَدْ أَتَاهُمْ فُلَانُ بْنُ بَدْرٍ الْفَزَارِيُّ ، فَجَلَسُوا يَتَضَحَّوْنَ يَعْنِي يَتَغَدَّوْنَ ، وَجَلَسْتُ عَلَى رَأْسِ قَرْنٍ ، قَالَ الْفَزَارِيُّ : مَا هَذَا الَّذِي أَرَى ؟ ، قَالُوا : لَقِينَا مِنْ هَذَا الْبَرْحَ وَاللَّهِ مَا فَارَقَنَا مُنْذُ غَلَسٍ يَرْمِينَا حَتَّى انْتَزَعَ كُلَّ شَيْءٍ فِي أَيْدِينَا ، قَالَ : فَلْيَقُمْ إِلَيْهِ نَفَرٌ مِنْكُمْ أَرْبَعَةٌ ، قَالَ : فَصَعِدَ إِلَيَّ مِنْهُمْ أَرْبَعَةٌ فِي الْجَبَلِ ، قَالَ : فَلَمَّا أَمْكَنُونِي مِنَ الْكَلَامِ ، قَالَ : قُلْتُ : هَلْ تَعْرِفُونِي ؟ ، قَالُوا : لَا ، وَمَنْ أَنْتَ ؟ ، قَالَ ، قُلْتُ : أَنَا سَلَمَةُ بْنُ الْأَكْوَعِ ، وَالَّذِي كَرَّمَ وَجْهَ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، لَا أَطْلُبُ رَجُلًا مِنْكُمْ إِلَّا أَدْرَكْتُهُ وَلَا يَطْلُبُنِي رَجُلٌ مِنْكُمْ فَيُدْرِكَنِي ، قَالَ أَحَدُهُمْ : أَنَا أَظُنُّ ، قَالَ : فَرَجَعُوا ، فَمَا بَرِحْتُ مَكَانِي حَتَّى رَأَيْتُ فَوَارِسَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَتَخَلَّلُونَ الشَّجَرَ ، قَالَ : فَإِذَا أَوَّلُهُمْ الْأَخْرَمُ الْأَسَدِيُّ عَلَى إِثْرِهِ أَبُو قَتَادَةَ الْأَنْصَارِيُّ ، وَعَلَى إِثْرِهِ الْمِقْدَادُ بْنُ الْأَسْوَدِ الْكِنْدِيُّ ، قَالَ : فَأَخَذْتُ بِعِنَانِ الْأَخْرَمِ ، قَالَ : فَوَلَّوْا مُدْبِرِينَ ، قُلْتُ يَا أَخْرَمُ : احْذَرْهُمْ لَا يَقْتَطِعُوكَ حَتَّى يَلْحَقَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابُهُ ، قَالَ يَا سَلَمَةُ : إِنْ كُنْتَ تُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَتَعْلَمُ أَنَّ الْجَنَّةَ حَقٌّ وَالنَّارَ حَقٌّ فَلَا تَحُلْ بَيْنِي وَبَيْنَ الشَّهَادَةِ ، قَالَ : فَخَلَّيْتُهُ فَالْتَقَى هُوَ وَعَبْدُ الرَّحْمَنِ ، قَالَ : فَعَقَرَ بِعَبْدِ الرَّحْمَنِ فَرَسَهُ وَطَعَنَهُ عَبْدُ الرَّحْمَنِ فَقَتَلَهُ ، وَتَحَوَّلَ عَلَى فَرَسِهِ وَلَحِقَ أَبُو قَتَادَةَ فَارِسُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِعَبْدِ الرَّحْمَنِ ، فَطَعَنَهُ فَقَتَلَهُ ، فَوَالَّذِي كَرَّمَ وَجْهَ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَتَبِعْتُهُمْ أَعْدُو عَلَى رِجْلَيَّ حَتَّى مَا أَرَى وَرَائِي مِنْ أَصْحَابِ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، وَلَا غُبَارِهِمْ شَيْئًا حَتَّى يَعْدِلُوا قَبْلَ غُرُوبِ الشَّمْسِ إِلَى شِعْبٍ فِيهِ مَاءٌ ، يُقَالُ لَهُ ذَو قَرَدٍ لِيَشْرَبُوا مِنْهُ وَهُمْ عِطَاشٌ ، قَالَ : فَنَظَرُوا إِلَيَّ أَعْدُو وَرَاءَهُمْ ، فَخَلَّيْتُهُمْ عَنْهُ يَعْنِي أَجْلَيْتُهُمْ عَنْهُ ، فَمَا ذَاقُوا مِنْهُ قَطْرَةً ، قَالَ : وَيَخْرُجُونَ فَيَشْتَدُّونَ فِي ثَنِيَّةٍ ، قَالَ : فَأَعْدُو فَأَلْحَقُ رَجُلًا مِنْهُمْ ، فَأَصُكُّهُ بِسَهْمٍ فِي نُغْضِ كَتِفِهِ ، قَالَ : قُلْتُ : خُذْهَا وَأَنَا ابْنُ الْأَكْوَعِ وَالْيَوْمُ يَوْمُ الرُّضَّعِ ، قَالَ : يَا ثَكِلَتْهُ أُمُّهُ أَكْوَعُهُ بُكْرَةَ ، قَالَ : قُلْتُ : نَعَمْ يَا عَدُوَّ نَفْسِهِ أَكْوَعُكَ بُكْرَةَ ، قَالَ : وَأَرْدَوْا فَرَسَيْنِ عَلَى ثَنِيَّةٍ ، قَالَ : فَجِئْتُ بِهِمَا أَسُوقُهُمَا إِلَى رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : وَلَحِقَنِي عَامِرٌ بِسَطِيحَةٍ فِيهَا مَذْقَةٌ مِنْ لَبَنٍ وَسَطِيحَةٍ فِيهَا مَاءٌ ، فَتَوَضَّأْتُ وَشَرِبْتُ ، ثُمَّ أَتَيْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَهُوَ عَلَى الْمَاءِ الَّذِي حَلَّأْتُهُمْ عَنْهُ ، فَإِذَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ أَخَذَ تِلْكَ الْإِبِلَ وَكُلَّ شَيْءٍ اسْتَنْقَذْتُهُ مِنَ الْمُشْرِكِينَ وَكُلَّ رُمْحٍ وَبُرْدَةٍ ، وَإِذَا بِلَالٌ نَحَرَ نَاقَةً مِنَ الْإِبِلِ الَّذِي اسْتَنْقَذْتُ مِنَ الْقَوْمِ ، وَإِذَا هُوَ يَشْوِي لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ كَبِدِهَا وَسَنَامِهَا ، قَالَ : قُلْتُ : يَا رَسُولَ اللَّهِ ، خَلِّنِي فَأَنْتَخِبُ مِنَ الْقَوْمِ مِائَةَ رَجُلٍ فَأَتَّبِعُ الْقَوْمَ ، فَلَا يَبْقَى مِنْهُمْ مُخْبِرٌ إِلَّا قَتَلْتُهُ ، قَالَ : فَضَحِكَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حَتَّى بَدَتْ نَوَاجِذُهُ فِي ضَوْءِ النَّارِ ، فَقَالَ يَا سَلَمَةُ : أَتُرَاكَ كُنْتَ فَاعِلًا ؟ ، قُلْتُ : نَعَمْ وَالَّذِي أَكْرَمَكَ ، فَقَالَ : إِنَّهُمُ الْآنَ لَيُقْرَوْنَ فِي أَرْضِ غَطَفَانَ " ، قَالَ : فَجَاءَ رَجُلٌ مِنْ غَطَفَانَ ، فَقَالَ : نَحَرَ لَهُمْ فُلَانٌ جَزُورًا ، فَلَمَّا كَشَفُوا جِلْدَهَا رَأَوْا غُبَارًا ، فَقَالُوا : أَتَاكُمُ الْقَوْمُ ، فَخَرَجُوا هَارِبِينَ ، فَلَمَّا أَصْبَحْنَا ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : كَانَ خَيْرَ فُرْسَانِنَا الْيَوْمَ أَبُو قَتَادَةَ ، وَخَيْرَ رَجَّالَتِنَا سَلَمَةُ ، قَالَ : ثُمَّ أَعْطَانِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَهْمَيْنِ سَهْمَ الْفَارِسِ وَسَهْمَ الرَّاجِلِ ، فَجَمَعَهُمَا لِي جَمِيعًا ثُمَّ أَرْدَفَنِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَرَاءَهُ عَلَى الْعَضْبَاءِ رَاجِعِينَ إِلَى الْمَدِينَةِ ، قَالَ : فَبَيْنَمَا نَحْنُ نَسِيرُ ، قَالَ : وَكَانَ رَجُلٌ مِنْ الْأَنْصَارِ لَا يُسْبَقُ شَدًّا ، قَالَ : فَجَعَلَ يَقُولُ أَلَا مُسَابِقٌ إِلَى الْمَدِينَةِ هَلْ مِنْ مُسَابِقٍ ، فَجَعَلَ يُعِيدُ ذَلِكَ ، قَالَ : فَلَمَّا سَمِعْتُ كَلَامَهُ ، قُلْتُ : أَمَا تُكْرِمُ كَرِيمًا وَلَا تَهَابُ شَرِيفًا ، قَالَ : لَا ، إِلَّا أَنْ يَكُونَ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : قُلْتُ : يَا رَسُولَ اللَّهِ ، بِأَبِي وَأُمِّي ذَرْنِي فَلِأُسَابِقَ الرَّجُلَ ، قَالَ : إِنْ شِئْتَ ، قَالَ : قُلْتُ : اذْهَبْ إِلَيْكَ وَثَنَيْتُ رِجْلَيَّ فَطَفَرْتُ فَعَدَوْتُ ، قَالَ : فَرَبَطْتُ عَلَيْهِ شَرَفًا أَوْ شَرَفَيْنِ أَسْتَبْقِي نَفَسِي ثُمَّ عَدَوْتُ فِي إِثْرِهِ ، فَرَبَطْتُ عَلَيْهِ شَرَفًا أَوْ شَرَفَيْنِ ، ثُمَّ إِنِّي رَفَعْتُ حَتَّى أَلْحَقَهُ ، قَالَ : فَأَصُكُّهُ بَيْنَ كَتِفَيْهِ ، قَالَ : قُلْتُ : قَدْ سُبِقْتَ وَاللَّهِ ، قَالَ : أَنَا أَظُنُّ ، قَالَ : فَسَبَقْتُهُ إِلَى الْمَدِينَةِ ، قَالَ : فَوَاللَّهِ مَا لَبِثْنَا إِلَّا ثَلَاثَ لَيَالٍ حَتَّى خَرَجْنَا إِلَى خَيْبَرَ مَعَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، قَالَ : فَجَعَلَ عَمِّي عَامِرٌ يَرْتَجِزُ بِالْقَوْمِ تَاللَّهِ لَوْلَا اللَّهُ مَا اهْتَدَيْنَا وَلَا تَصَدَّقْنَا وَلَا صَلَّيْنَا ، وَنَحْنُ عَنْ فَضْلِكَ مَا اسْتَغْنَيْنَا فَثَبِّتِ الْأَقْدَامَ إِنْ لَاقَيْنَا وَأَنْزِلَنْ سَكِينَةً عَلَيْنَا ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : مَنْ هَذَا ؟ ، قَالَ : أَنَا عَامِرٌ ، قَالَ : غَفَرَ لَكَ رَبُّكَ ، قَالَ : وَمَا اسْتَغْفَرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لِإِنْسَانٍ يَخُصُّهُ إِلَّا اسْتُشْهِدَ ، قَالَ فَنَادَى عُمَرُ بْنُ الْخَطَّابِ وَهُوَ عَلَى جَمَلٍ لَهُ : يَا نَبِيَّ اللَّهِ لَوْلَا مَا مَتَّعْتَنَا بِعَامِرٍ ، قَالَ : فَلَمَّا قَدِمْنَا خَيْبَرَ ، قَالَ : خَرَجَ مَلِكُهُمْ مَرْحَبٌ يَخْطِرُ بِسَيْفِهِ وَيَقُولُ : قَدْ عَلِمَتْ خَيْبَرُ أَنِّي مَرْحَبُ شَاكِي السِّلَاحِ بَطَلٌ مُجَرَّبُ إِذَا الْحُرُوبُ أَقْبَلَتْ تَلَهَّبُ ، قَالَ وَبَرَزَ لَهُ عَمِّي عَامِرٌ ، فَقَالَ : قَدْ عَلِمَتْ خَيْبَرُ أَنِّي عَامِرٌ شَاكِي السِّلَاحِ بَطَلٌ مُغَامِرٌ ، قَالَ : فَاخْتَلَفَا ضَرْبَتَيْنِ فَوَقَعَ سَيْفُ مَرْحَبٍ فِي تُرْسِ عَامِرٍ وَذَهَبَ عَامِرٌ يَسْفُلُ لَهُ ، فَرَجَعَ سَيْفُهُ عَلَى نَفْسِهِ فَقَطَعَ أَكْحَلَهُ ، فَكَانَتْ فِيهَا نَفْسُهُ ، قَالَ سَلَمَةُ : فَخَرَجْتُ ، فَإِذَا نَفَرٌ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، يَقُولُونَ بَطَلَ عَمَلُ عَامِرٍ قَتَلَ نَفْسَهُ ، قَالَ : فَأَتَيْتُ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَنَا أَبْكِي ، فَقُلْتُ : يَا رَسُولَ اللَّهِ ، بَطَلَ عَمَلُ عَامِرٍ ، قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : مَنْ قَالَ ذَلِكَ ؟ ، قَالَ : قُلْتُ : نَاسٌ مِنْ أَصْحَابِكَ ، قَالَ : كَذَبَ مَنْ قَالَ ذَلِكَ بَلْ لَهُ أَجْرُهُ مَرَّتَيْنِ ، ثُمَّ أَرْسَلَنِي إِلَى عَلِيٍّ وَهُوَ أَرْمَدُ ، فَقَالَ : لَأُعْطِيَنَّ الرَّايَةَ رَجُلًا يُحِبُّ اللَّهَ وَرَسُولَهُ أَوْ يُحِبُّهُ اللَّهُ وَرَسُولُهُ ، قَالَ : فَأَتَيْتُ عَلِيًّا فَجِئْتُ بِهِ أَقُودُهُ وَهُوَ أَرْمَدُ حَتَّى أَتَيْتُ بِهِ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، فَبَسَقَ فِي عَيْنَيْهِ فَبَرَأَ وَأَعْطَاهُ الرَّايَةَ وَخَرَجَ مَرْحَبٌ ، فَقَالَ : قَدْ عَلِمَتْ خَيْبَرُ أَنِّي مَرْحَبُ شَاكِي السِّلَاحِ بَطَلٌ مُجَرَّبُ إِذَا الْحُرُوبُ أَقْبَلَتْ تَلَهَّبُ ، فَقَالَ عَلِيٌّ : أَنَا الَّذِي سَمَّتْنِي أُمِّي حَيْدَرَهْ كَلَيْثِ غَابَاتٍ كَرِيهِ الْمَنْظَرَهْ أُوفِيهِمُ بِالصَّاعِ كَيْلَ السَّنْدَرَهْ ، قَالَ : فَضَرَبَ رَأْسَ مَرْحَبٍ ، فَقَتَلَهُ ثُمَّ كَانَ الْفَتْحُ عَلَى يَدَيْهِ " ، قَالَ إِبْرَاهِيمُ ، حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَي ، حَدَّثَنَا عَبْدُ الصَّمَدِ بْنُ عَبْدِ الْوَارِثِ ، عَنْ عِكْرِمَةَ بْنِ عَمَّارٍ بِهَذَا الْحَدِيثِ بِطُولِهِ ، وحَدَّثَنَا أَحْمَدُ بْنُ يُوسُفَ الْأَزْدِيُّ السُّلَمِيُّ ، حَدَّثَنَا النَّضْرُ بْنُ مُحَمَّدٍ ، عَنْ عِكْرِمَةَ بْنِ عَمَّارٍ بِهَذَا .
Hashim bin Qasim, Abu Amir ‘Uqdi, and Abu ‘Ali ‘Ubaydullah bin ‘Abd al-Majid Hanafi narrated a hadith from ‘Ikrimah bin ‘Ammar, who said: Iyas bin Salamah (bin Akwa‘) narrated a hadith to me, who said: My father (Salamah bin Akwa‘, may Allah be pleased with him, whose real name was Sinan bin ‘Amr) narrated a hadith to me, who said: We came to Hudaybiyyah with the Messenger of Allah (peace and blessings be upon him), we were fourteen hundred in number, and at that (well of Hudaybiyyah) fifty goats (would drink water from it) and it would not quench their thirst. The Messenger of Allah (peace and blessings be upon him) sat on the edge of the well, supplicated, or spat into it, and the water began to gush forth (increased and rose up). We (ourselves and our animals) drank and filled (our vessels) with water. Then the Messenger of Allah (peace and blessings be upon him) called us to pledge allegiance at the roots (near the base) of the tree, so I was the first among the people to pledge allegiance to him, then people began to pledge allegiance one by one, until when you (peace and blessings be upon him) reached half the people, you said: “Salamah! Pledge allegiance.” I said: O Messenger of Allah! I have already pledged allegiance to you at the beginning with the people. You (peace and blessings be upon him) said: “Pledge allegiance again.” The Messenger of Allah (peace and blessings be upon him) saw me unarmed—that is, I had no weapon with me—so the Messenger of Allah (peace and blessings be upon him) gave me a small leather shield or something similar, and you began to take the pledge again until when you were at the end (of the people), you said: “Salamah! Will you not pledge allegiance?” I said: O Messenger of Allah! I have already pledged allegiance to you at the beginning and in the middle with the people. You (peace and blessings be upon him) said: “Pledge allegiance again.” I pledged allegiance to you a third time, then you asked me: “Salamah! Where is that leather shield I gave you?” I said: O Messenger of Allah! My uncle ‘Amir (bin Akwa‘, may Allah be pleased with him) met me unarmed, so I gave it to him. Upon this, the Messenger of Allah (peace and blessings be upon him) laughed and said: “Your example is like that of the person who said (in earlier times): O Allah! Grant me a friend who is dearer to me than my own soul.” Then the polytheists exchanged messages of reconciliation with us until we went to each other and made peace. He said: I was under the service of Talhah bin ‘Ubaydullah (may Allah be pleased with him), I would water his horse, groom it, serve him, and eat at his place. I had left my home and wealth migrating to Allah and His Messenger (peace and blessings be upon him). He said: When we and the people of Makkah made peace and began to meet each other, I went to a tree, cleared its (fallen) thorns, and lay down at its trunk. Then four polytheists from the people of Makkah came to me and began to speak against the Messenger of Allah (peace and blessings be upon him), and I felt great aversion to them, so I went to another tree. They hung their weapons and lay down. While they were in that state, someone called out from the valley: O Muhajirun! Beware! Ibn Zunayn has been killed. (Upon hearing this) I drew my sword, then attacked those four while they were asleep, seized their weapons, bundled them together in my hand, and said: By the One who honored the face of Muhammad (peace and blessings be upon him)! Whoever among you raises his head, I will strike that part of him with my sword in which his two eyes are (i.e., his skull). Then I drove them to the Messenger of Allah (peace and blessings be upon him). He said: My uncle ‘Amir also brought a man from the family of ‘Abalat, called Makriz, dragging him to the Messenger of Allah (peace and blessings be upon him), who was among seventy polytheists, mounted on a horse covered with a felt armor (both the rider and the horse were armed for battle). The Messenger of Allah (peace and blessings be upon him) said: “Let them go, so that the breaking of the treaty begins from their side, and the second time also from their side.” So the Messenger of Allah (peace and blessings be upon him) forgave them. (On this occasion) Allah revealed this verse: “And He it is Who withheld their hands from you and your hands from them in the valley of Makkah after He had given you victory over them.” The whole verse was revealed. Then we returned to Madinah, and on the way we stopped at a place where there was a mountain between us and the polytheists of Banu Lihyan. The Messenger of Allah (peace and blessings be upon him) supplicated for the one who would climb that mountain at night and keep watch over you and your companions. Salamah said: I climbed that mountain two or three times at night (and kept watch), then we reached Madinah. The Messenger of Allah (peace and blessings be upon him) gave his she-camels to his slave Rabah, and I was with him, taking Talhah’s horse to the pasture along with those she-camels. When morning came, ‘Abd al-Rahman Fazarī (a polytheist) raided and drove away the she-camels of the Messenger of Allah (peace and blessings be upon him) and killed the shepherd. I said: O Rabah! Take this horse and go to Talhah and inform the Messenger of Allah (peace and blessings be upon him) that the disbelievers have raided his she-camels. Then I stood on a hillock, faced Madinah, and called out three times: “Ya Sabahah!” After that, I set out in pursuit of the raiders, shooting arrows and reciting rajaz: “I am the son of Akwa‘, and today is the day of the destruction of the wicked.” Then I would approach someone and shoot an arrow into his saddle, which would reach his shoulder (piercing the saddle), and say: Take this, I am the son of Akwa‘, and today is the day of the destruction of the wicked. By Allah! I kept shooting and wounding them, and whenever a rider turned back towards me, I would take shelter under a tree at its root and shoot an arrow, wounding the rider, until they entered a narrow mountain pass and I climbed the mountain. From there, I began to throw stones and kept pursuing them until there was not a single camel created by Allah that belonged to the Messenger of Allah (peace and blessings be upon him) except that I had recovered it from them (i.e., Salamah bin Akwa‘, may Allah be pleased with him, recovered all the camels from the raiders). Salamah said: Then I continued to pursue them, shooting arrows, until I seized more than thirty cloaks and more than thirty spears from them. They were lightening themselves (to escape), and whatever they threw away, I would mark it with a stone so that the Messenger of Allah (peace and blessings be upon him) and his companions would recognize it (as spoils of war and take it). Until they came to a narrow pass and there they met the son of Badr Fazarī, who sat with them to have breakfast, and I sat on the top of a small hill. Fazarī said: Who is this man? They said: This man has troubled us, by Allah! He has been with us since the dark night, continuously shooting arrows at us until he has taken everything we had. Fazarī said: Four of you go and kill him. Hearing this, four men climbed the mountain towards me. When they came close enough to hear me, I said: Do you know me? They said: No. I said: I am Salamah, the son of Akwa‘ (Akwa‘ was his grandfather, but he attributed himself to his grandfather due to fame, and Salamah’s father’s name was ‘Amr, and ‘Amir was his uncle because he was the son of Akwa‘). By the One who honored the face of Muhammad (peace and blessings be upon him), I will kill whomever I wish among you (with an arrow), and none of you can kill me. One of them said: It seems so, then they all turned back. I had not left from there when the horsemen of the Messenger of Allah (peace and blessings be upon him) appeared, riding through the trees. At the front was Akhram Asadi (may Allah be pleased with him), behind him Abu Qatadah (may Allah be pleased with him), and behind him Miqdad bin Aswad Kindi (may Allah be pleased with him). I took hold of Akhram’s horse’s reins, and seeing this, the raiders fled. I said: O Akhram! Stay back from them, lest they kill you before the Messenger of Allah (peace and blessings be upon him) and his companions arrive. He said: O Salamah! If you believe in Allah and the Last Day, and you know that Paradise is true and Hell is true, then do not prevent me from martyrdom (i.e., at most, I will be martyred at their hands, and what could be better than that). I let him go, and he confronted ‘Abd al-Rahman Fazarī, Akhram wounded his horse, and ‘Abd al-Rahman killed Akhram with a spear and mounted Akhram’s horse. Meanwhile, Abu Qatadah (may Allah be pleased with him), the horseman of the Messenger of Allah (peace and blessings be upon him), arrived and killed ‘Abd al-Rahman with a spear. By the One who honored the face of Muhammad (peace and blessings be upon him), I kept pursuing them, running on foot so fast that I saw none of the companions behind me, nor their dust, until the raiders reached a valley with water before sunset, called Dhu Qarad. They dismounted to drink water, being thirsty, then saw me, as I was running after them. I drove them away from the water, so they could not drink a single drop, and they ran towards another valley. I also ran and, catching up with one of them, shot an arrow into his shoulder blade, and said: Take this, I am the son of Akwa‘, and today is the day of the destruction of the wicked. He said: (May the son of Akwa‘ die and) may his mother weep for him, is he the same Akwa‘ who was with me in the morning? I said: Yes, O enemy of your own soul! It is the same Akwa‘ who was with you in the morning. Salamah bin Akwa‘ said: Two of the raiders’ horses collapsed (from running), and they left them in a valley. I brought those horses, dragging them to the Messenger of Allah (peace and blessings be upon him). There I met ‘Amir with a water skin of milk mixed with water and a water skin of water. I performed ablution and drank the milk (Allahu Akbar! The courage of Salamah bin Akwa‘, running from early morning till night, horses got tired, camels got tired, people died, goods were left behind, but Salamah did not tire, and he ate or drank nothing all day, it was Allah’s help). Then I came to the Messenger of Allah (peace and blessings be upon him), who was at the water where I had driven away the raiders. I saw that you (peace and blessings be upon him) had taken all the camels and all the things I had seized from the polytheists, all the spears and cloaks, and Sayyiduna Bilal (may Allah be pleased with him) had slaughtered one of the camels I had seized, and he was roasting its liver and hump for the Messenger of Allah (peace and blessings be upon him). I said: O Messenger of Allah! Permit me to select a hundred men from the army, then I will pursue the raiders so that none of them remains to inform his people (i.e., I will kill them all). Upon hearing this, you (peace and blessings be upon him) laughed until your molars became visible in the light of the fire. You (peace and blessings be upon him) said: “O Salamah! Can you do this?” I said: Yes! By the One who honored you. You (peace and blessings be upon him) said: “They have now reached the border of Ghatafan, where they are being hosted.” Meanwhile, a man from Ghatafan came and said: So-and-so had slaughtered a camel for them, they were skinning it, when they saw dust rising, and said: People have come, so they fled from there as well. When morning came, you (peace and blessings be upon him) said: “The best horseman among us today is Abu Qatadah, and the best footman is Salamah bin Akwa‘.” Salamah said: Then the Messenger of Allah (peace and blessings be upon him) gave me two shares, one share for a horseman and one share for a footman, and both were given to me. After that, you (peace and blessings be upon him) seated me with you on ‘Adhba’ (your she-camel) on the return to Madinah. We were traveling when an Ansari, who was not left behind by anyone in running, said: Is there anyone who can outrun me to Madinah? And he kept repeating this. When I heard him, I said: You do not honor the elder nor fear the elder? He said: No, but I honor the Messenger of Allah (peace and blessings be upon him). I said: O Messenger of Allah! May my parents be sacrificed for you, let me go, I will outrun this man. You (peace and blessings be upon him) said: “Alright, if you wish.” Then I said: I am coming to you, and I bent my foot and leapt, then I ran, and when one or two ascents remained, I caught my breath, then ran and caught up with him, until I punched him between his shoulders and said: By Allah! Now I have gone ahead, then I reached Madinah before him (i.e., competition is permissible without reward, but not with reward). By Allah! We stayed only three nights, then set out towards Khaybar with the Messenger of Allah (peace and blessings be upon him). Then my uncle ‘Amir began to recite rajaz: “By Allah! If Allah had not guided us, we would not have found the way, nor given charity, nor prayed. And by Your grace, we are not independent, so keep our feet firm if we meet the disbelievers, and send down Your mercy and tranquility upon us.” The Messenger of Allah (peace and blessings be upon him) said: “Who is this?” The people said: ‘Amir. You (peace and blessings be upon him) said: “May Allah forgive him.” Salamah (may Allah be pleased with him) said: Whenever the Messenger of Allah (peace and blessings be upon him) specifically sought forgiveness for someone, he would surely be martyred. So Sayyiduna ‘Umar bin al-Khattab (may Allah be pleased with him) called out while on his camel: O Prophet of Allah! Why did you not let us benefit from ‘Amir? Sayyiduna Salamah (may Allah be pleased with him) said: Then when we reached Khaybar, its king Marhab came out brandishing his sword and reciting rajaz: “Qad ‘alimati Khaybaru anni Marhab, shaki al-silahi batlun mujarrab, idha al-hurubu aqbalat talahhab.” That is, Khaybar knows that I am Marhab, fully armed, a tried and tested warrior, when battles come blazing. Hearing this, my uncle ‘Amir came out to face him and recited this rajaz: “Khaybar knows that I am ‘Amir, fully armed, one who plunges into battle.” Then both struck a blow each; Marhab’s sword struck my uncle ‘Amir’s shield, and ‘Amir tried to strike from below, but his sword struck himself and cut his jugular vein, and thus he was martyred. Sayyiduna Salamah (may Allah be pleased with him) said: Then I came out and saw some companions of the Messenger of Allah (peace and blessings be upon him) saying: ‘Amir’s deeds have become void, he killed himself. Hearing this, I came to the Messenger of Allah (peace and blessings be upon him) weeping. I said: O Messenger of Allah! Have ‘Amir’s deeds become void? You (peace and blessings be upon him) said: “Who says so?” I said: Your companions say so. You (peace and blessings be upon him) said: “He who said so has lied, rather he has double the reward.” Then the Messenger of Allah (peace and blessings be upon him) sent me to Sayyiduna ‘Ali bin Abi Talib (may Allah be pleased with him), whose eyes were sore. You (peace and blessings be upon him) said: “I will give the standard to a man who loves Allah and His Messenger, or Allah and His Messenger love him.” (In Ibn Hisham’s narration, it is added: Allah will grant victory at his hands, and he is not one who flees.) Salamah (may Allah be pleased with him) said: Then I went to Sayyiduna ‘Ali bin Abi Talib (may Allah be pleased with him) and brought him, his eyes were sore, until I brought him to the Messenger of Allah (peace and blessings be upon him). You (peace and blessings be upon him) put your saliva in his eyes, and he was cured at once. Then you (peace and blessings be upon him) gave him the standard, and Marhab came out and said: (Qad ‘alimati Khaybaru anni Marhab, shaki al-silahi batlun mujarrab, idha al-hurubu aqbalat talahhab) That is, Khaybar knows that I am Marhab, fully armed, a tried and tested warrior, when battles come blazing. Sayyiduna ‘Ali bin Abi Talib (may Allah be pleased with him) replied: (Ana alladhi sammatni ummi Haydara, kalaythi ghabatin karihi al-manzara, awfihim bi al-sa‘i kayla al-sandara) That is, I am the one whom my mother named Haydar, like a lion of the forests, fierce in appearance (such that seeing him causes fear), I repay them with a measure greater than theirs (Sandarah is a measure larger than Sa‘, meaning they attack me lightly, but I finish them off completely). Then he struck Marhab on the head with his sword and killed him, and (the victory of Khaybar) was achieved at his hands.
Related hadith on this topic
Explanation & Benefits
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
‘ALAYHĀ KHAMSŪNA SHĀTAN LĀ TURWIHĀ:
The water at Hudaybiyyah was so little
that even fifty goats could not be satiated from it.
(2)
JABĀ AL-RAKIYYAH:
“Jabā” refers to the soil
that is dug out from a well and spread around its edges.
“Jāsht”:
The water of the well began to gush and rise up.
This was the manifestation of your (sallallahu alayhi wa sallam) first miracle at Hudaybiyyah,
that you put your blessed saliva into the well,
and its water became sufficient for fourteen hundred (1400)
people and their mounts,
even though it could not even satiate fifty goats.
(3)
BĀYA‘TUHU AL-THĀLITHAH:
The Messenger of Allah (sallallahu alayhi wa sallam), expressing trust in the courage and bravery of Salamah ibn al-Akwa‘ (radi Allahu anhu),
took the pledge of allegiance (bay‘ah) from him three times,
the manifestation of which appeared in three nearby expeditions:
Hudaybiyyah,
Dhu Qarad,
and the conquest of Khaybar.
‘Uzlā:
Unarmed,
without weapons.
Hajfah or Dirqah:
Both mean “shield.”
(4)
ABGHINĪ:
If it is from “baghāyah,” it means,
“Find for me,” and if from “abghā’,” it means,
“Assist me in seeking and searching.”
(5)
RĀSALŪNĀ:
They corresponded with us,
exchanged messages.
Kuntu tabī‘an:
I was following behind,
meaning I was serving them.
Aḥussuhu: I was scraping on the horse’s back.
(6)
KASAḤTU SHAWKAHĀ:
(For comfort)
I cleared the thorns from beneath the tree.
(7)
FAKHTARATTU SAYFĪ:
(In anticipation of battle)
I drew my sword from its sheath.
(8)
JA‘ALTUHU DIHGTHAN FĪ YADĪ:
I took (the weapons of the four polytheists)
in my hand like a bundle of twigs or sticks.
(9)
‘ABALĀT:
This is a clan of Quraysh,
attributed to their mother ‘Ablah, and they were also called Umayyah al-Sughra.
Faras mujaffaf:
A horse upon which a covering or armor is placed to protect it from weapons.
But “lahum bada’ al-fujūr thanāh”:
The initiation and repetition of breaking the covenant was from their side,
as they began by martyring Ibn Zunayn,
and by throwing stones and arrows at the Muslims, they initiated the breach of the treaty.
(10)
FA-ASUKKU SAKKAN:
The original meaning is “to slap,”
but here it means “to shoot arrows.”
(11)
ĀRĀM:
Plural of “Iram,”
marker stones,
which are placed or embedded as signs and markers.
(12)
QARN:
A solitary hill,
Kiras Qarn: the peak of the hill,
Mutadāyiq:
A narrow place.
“Mā hādhā alladhī arā?” means,
“Who is this?”
The word “mā” is used for disparagement,
meaning, “Who is this whom I see?”
(13)
AL-BARḤ:
Hardship and severity.
Amkinūnī min al-kalām:
They came so close to me
that it became possible for me to make them hear my words.
Lā yaqtaṭi‘ūka:
They should not separate you from your companions,
so that you do not fall alone into their hands.
(14)
KHALLAYTUHUM ‘ANHU:
I drove them away from it,
removed them.
(15)
NUGHḌ:
Tendon.
Akwa‘ahu bukrah:
Is it Akwa‘ himself who has been pursuing us since morning?
(16)
ARDAW FARASAYN:
Out of fear and terror, they abandoned two horses.
(17)
SATĪḤAH:
Waterskin.
(18)
MADHQAH:
A little bit.
(19)
YUQRŪNA:
They are being hosted,
this was your (sallallahu alayhi wa sallam) prophecy,
that their hospitality would be arranged by Ghatafan.
(20)
LĀ YUSBAQU SHADDAN:
No one could outrun him in a race.
(21)
RABAṬTU ‘ALAYHI:
I restrained myself,
did not try to go ahead.
ṬAFARTU:
I leapt.
(22)
ASTABQĪ NAFASEE:
I did not want to exhaust my breath by running at the start,
I wanted to gradually increase my speed,
so that I would not become short of breath.
(23)
SHĀKĪ AL-SILĀḤ:
Armed,
bearing weapons.
(24)
TALAHHABU:
To blaze,
to flare up.
(25)
BATL:
Brave,
courageous.
(26)
MUJARRAB:
Experienced.
(27)
MUGHĀMIR:
One who plunges into hardships.
(28)
YASFULU LAHU:
He began to aim from below.
(29)
AKḤAL:
The life vein,
the vein of the arm.
(30)
ḤAYDAR:
Lion.
The mother of Ali (radi Allahu anhu), Fatimah bint Asad, named her son Haydar,
because her grandfather’s name was Asad.
Abu Talib named him Ali, and Marhab had seen in a dream
that a lion was killing him.
Ali (radi Allahu anhu) reminded him,
“I am that lion.”
Thus, the miracle of the Messenger of Allah (sallallahu alayhi wa sallam) was manifested, that by his blessed saliva, the aching eyes of Ali (radi Allahu anhu) were immediately cured, and his prophecy was fulfilled that “I will give the banner to the one by whose hands Allah will grant victory over Khaybar.”
And according to authentic hadith, Marhab was killed by Ali (radi Allahu anhu),
not by Muhammad ibn Maslamah, as claimed by Ibn Ishaq.
According to the majority of hadith scholars and biographers,
it was Ali (radi Allahu anhu) who sent Marhab to Hell,
so the statement of Waqidi is not correct that you gave Marhab’s spoils to Muhammad ibn Maslamah.
(31)
AL-SANDARAH:
An open measure,
meaning I will kill them in great numbers,
or “sandar” means haste,
that I quickly kill the enemy.
Benefits and Issues:
Dhu Qarad
is a spring twelve (12)
miles or a day’s journey from Madinah,
where the double-humped she-camels of the Messenger of Allah (sallallahu alayhi wa sallam) used to graze.
On the return from the Treaty of Hudaybiyyah, you sent your mounts there under the supervision of your servant Rabah,
and the son and wife of Abu Dharr were present there,
and with Rabah (radi Allahu anhu) was Salamah ibn al-Akwa‘ (radi Allahu anhu) on the horse of Talhah ibn Ubaydullah.
While they were still on the way,
the slave of Abdur Rahman ibn Awf (radi Allahu anhu) informed them that the double-humped she-camels of the Messenger of Allah (sallallahu alayhi wa sallam) had been attacked.
So Salamah ibn al-Akwa‘ handed the horse to Rabah and himself
ran in pursuit of the attackers.
The details of the incident are present in the hadith.
Vocabulary of the Hadith:
(1)
‘ALAYHĀ KHAMSŪNA SHĀTAN LĀ TURWIHĀ:
The water at Hudaybiyyah was so little
that even fifty goats could not be satiated from it.
(2)
JABĀ AL-RAKIYYAH:
“Jabā” refers to the soil
that is dug out from a well and spread around its edges.
“Jāsht”:
The water of the well began to gush and rise up.
This was the manifestation of your (sallallahu alayhi wa sallam) first miracle at Hudaybiyyah,
that you put your blessed saliva into the well,
and its water became sufficient for fourteen hundred (1400)
people and their mounts,
even though it could not even satiate fifty goats.
(3)
BĀYA‘TUHU AL-THĀLITHAH:
The Messenger of Allah (sallallahu alayhi wa sallam), expressing trust in the courage and bravery of Salamah ibn al-Akwa‘ (radi Allahu anhu),
took the pledge of allegiance (bay‘ah) from him three times,
the manifestation of which appeared in three nearby expeditions:
Hudaybiyyah,
Dhu Qarad,
and the conquest of Khaybar.
‘Uzlā:
Unarmed,
without weapons.
Hajfah or Dirqah:
Both mean “shield.”
(4)
ABGHINĪ:
If it is from “baghāyah,” it means,
“Find for me,” and if from “abghā’,” it means,
“Assist me in seeking and searching.”
(5)
RĀSALŪNĀ:
They corresponded with us,
exchanged messages.
Kuntu tabī‘an:
I was following behind,
meaning I was serving them.
Aḥussuhu: I was scraping on the horse’s back.
(6)
KASAḤTU SHAWKAHĀ:
(For comfort)
I cleared the thorns from beneath the tree.
(7)
FAKHTARATTU SAYFĪ:
(In anticipation of battle)
I drew my sword from its sheath.
(8)
JA‘ALTUHU DIHGTHAN FĪ YADĪ:
I took (the weapons of the four polytheists)
in my hand like a bundle of twigs or sticks.
(9)
‘ABALĀT:
This is a clan of Quraysh,
attributed to their mother ‘Ablah, and they were also called Umayyah al-Sughra.
Faras mujaffaf:
A horse upon which a covering or armor is placed to protect it from weapons.
But “lahum bada’ al-fujūr thanāh”:
The initiation and repetition of breaking the covenant was from their side,
as they began by martyring Ibn Zunayn,
and by throwing stones and arrows at the Muslims, they initiated the breach of the treaty.
(10)
FA-ASUKKU SAKKAN:
The original meaning is “to slap,”
but here it means “to shoot arrows.”
(11)
ĀRĀM:
Plural of “Iram,”
marker stones,
which are placed or embedded as signs and markers.
(12)
QARN:
A solitary hill,
Kiras Qarn: the peak of the hill,
Mutadāyiq:
A narrow place.
“Mā hādhā alladhī arā?” means,
“Who is this?”
The word “mā” is used for disparagement,
meaning, “Who is this whom I see?”
(13)
AL-BARḤ:
Hardship and severity.
Amkinūnī min al-kalām:
They came so close to me
that it became possible for me to make them hear my words.
Lā yaqtaṭi‘ūka:
They should not separate you from your companions,
so that you do not fall alone into their hands.
(14)
KHALLAYTUHUM ‘ANHU:
I drove them away from it,
removed them.
(15)
NUGHḌ:
Tendon.
Akwa‘ahu bukrah:
Is it Akwa‘ himself who has been pursuing us since morning?
(16)
ARDAW FARASAYN:
Out of fear and terror, they abandoned two horses.
(17)
SATĪḤAH:
Waterskin.
(18)
MADHQAH:
A little bit.
(19)
YUQRŪNA:
They are being hosted,
this was your (sallallahu alayhi wa sallam) prophecy,
that their hospitality would be arranged by Ghatafan.
(20)
LĀ YUSBAQU SHADDAN:
No one could outrun him in a race.
(21)
RABAṬTU ‘ALAYHI:
I restrained myself,
did not try to go ahead.
ṬAFARTU:
I leapt.
(22)
ASTABQĪ NAFASEE:
I did not want to exhaust my breath by running at the start,
I wanted to gradually increase my speed,
so that I would not become short of breath.
(23)
SHĀKĪ AL-SILĀḤ:
Armed,
bearing weapons.
(24)
TALAHHABU:
To blaze,
to flare up.
(25)
BATL:
Brave,
courageous.
(26)
MUJARRAB:
Experienced.
(27)
MUGHĀMIR:
One who plunges into hardships.
(28)
YASFULU LAHU:
He began to aim from below.
(29)
AKḤAL:
The life vein,
the vein of the arm.
(30)
ḤAYDAR:
Lion.
The mother of Ali (radi Allahu anhu), Fatimah bint Asad, named her son Haydar,
because her grandfather’s name was Asad.
Abu Talib named him Ali, and Marhab had seen in a dream
that a lion was killing him.
Ali (radi Allahu anhu) reminded him,
“I am that lion.”
Thus, the miracle of the Messenger of Allah (sallallahu alayhi wa sallam) was manifested, that by his blessed saliva, the aching eyes of Ali (radi Allahu anhu) were immediately cured, and his prophecy was fulfilled that “I will give the banner to the one by whose hands Allah will grant victory over Khaybar.”
And according to authentic hadith, Marhab was killed by Ali (radi Allahu anhu),
not by Muhammad ibn Maslamah, as claimed by Ibn Ishaq.
According to the majority of hadith scholars and biographers,
it was Ali (radi Allahu anhu) who sent Marhab to Hell,
so the statement of Waqidi is not correct that you gave Marhab’s spoils to Muhammad ibn Maslamah.
(31)
AL-SANDARAH:
An open measure,
meaning I will kill them in great numbers,
or “sandar” means haste,
that I quickly kill the enemy.
Benefits and Issues:
Dhu Qarad
is a spring twelve (12)
miles or a day’s journey from Madinah,
where the double-humped she-camels of the Messenger of Allah (sallallahu alayhi wa sallam) used to graze.
On the return from the Treaty of Hudaybiyyah, you sent your mounts there under the supervision of your servant Rabah,
and the son and wife of Abu Dharr were present there,
and with Rabah (radi Allahu anhu) was Salamah ibn al-Akwa‘ (radi Allahu anhu) on the horse of Talhah ibn Ubaydullah.
While they were still on the way,
the slave of Abdur Rahman ibn Awf (radi Allahu anhu) informed them that the double-humped she-camels of the Messenger of Allah (sallallahu alayhi wa sallam) had been attacked.
So Salamah ibn al-Akwa‘ handed the horse to Rabah and himself
ran in pursuit of the attackers.
The details of the incident are present in the hadith.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 4678
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
Yazid bin Abu Ubaidah was the freed slave of Salamah bin Akwa’ radi Allahu anhu.
He asked Salamah bin Akwa’ radi Allahu anhu, “On what basis did you pledge allegiance (bay’ah) to the Messenger of Allah sallallahu alayhi wa sallam?” The background of this question was that he (Salamah) had pledged allegiance twice on the day of Hudaybiyyah, which aroused the curiosity of Yazid bin Abu Ubaidah, so he asked this question.
He (Salamah) replied:
Our pledge of allegiance was that we would not flee from battle,
even if death came to us on the battlefield.
(Sahih al-Bukhari, al-Jihad wa’l-Siyar, Hadith: 2960)
Yazid bin Abu Ubaidah was the freed slave of Salamah bin Akwa’ radi Allahu anhu.
He asked Salamah bin Akwa’ radi Allahu anhu, “On what basis did you pledge allegiance (bay’ah) to the Messenger of Allah sallallahu alayhi wa sallam?” The background of this question was that he (Salamah) had pledged allegiance twice on the day of Hudaybiyyah, which aroused the curiosity of Yazid bin Abu Ubaidah, so he asked this question.
He (Salamah) replied:
Our pledge of allegiance was that we would not flee from battle,
even if death came to us on the battlefield.
(Sahih al-Bukhari, al-Jihad wa’l-Siyar, Hadith: 2960)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7206
Maulana Dawood Raz
Hadith Commentary:
The meaning of renewing the pledge (bay‘ah) is to reaffirm the covenant, and it is better to strengthen it as much as possible. This is why the Messenger of Allah (sallallahu alayhi wa sallam) took the pledge from some of the Companions (radi Allahu anhum) multiple times. Salamah ibn al-Akwa‘ (radi Allahu anhu) was a very brave and combative man, unparalleled in archery and running. In order to manifest his virtue, the pledge was taken from him twice.
The meaning of renewing the pledge (bay‘ah) is to reaffirm the covenant, and it is better to strengthen it as much as possible. This is why the Messenger of Allah (sallallahu alayhi wa sallam) took the pledge from some of the Companions (radi Allahu anhum) multiple times. Salamah ibn al-Akwa‘ (radi Allahu anhu) was a very brave and combative man, unparalleled in archery and running. In order to manifest his virtue, the pledge was taken from him twice.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 7208
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
The meaning of pledging allegiance (bay‘ah) a second time is the renewal of the covenant, and the stronger this is made, the better it is.
Salamah ibn al-Akwa‘ radi Allahu anhu was a very brave archer and unparalleled in running. To demonstrate his rank and virtue, the Messenger of Allah sallallahu alayhi wa sallam took the pledge of allegiance from him twice, and in this there was an indication that in future battles he would be equivalent to two men. And so it happened.
The Messenger of Allah sallallahu alayhi wa sallam once gave him the share of both a foot soldier and a mounted soldier.
(Fath al-Bari: 13/26)
The meaning of pledging allegiance (bay‘ah) a second time is the renewal of the covenant, and the stronger this is made, the better it is.
Salamah ibn al-Akwa‘ radi Allahu anhu was a very brave archer and unparalleled in running. To demonstrate his rank and virtue, the Messenger of Allah sallallahu alayhi wa sallam took the pledge of allegiance from him twice, and in this there was an indication that in future battles he would be equivalent to two men. And so it happened.
The Messenger of Allah sallallahu alayhi wa sallam once gave him the share of both a foot soldier and a mounted soldier.
(Fath al-Bari: 13/26)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 7208
Maulana Dawood Raz
Hadith Footnote:
Here as well, the pledge of Ridwan (Bay‘at al-Ridwan) at Hudaybiyyah is intended, which was taken beneath a tree. In Surah al-Fath, Allah Ta‘ala has announced His pleasure for all those Mujahideen.
radi Allahu anhum wa radu ‘anhu.
The noble verse: ﴿لَّقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ﴾ (al-Fath: 18)
is a reference to this.
Here as well, the pledge of Ridwan (Bay‘at al-Ridwan) at Hudaybiyyah is intended, which was taken beneath a tree. In Surah al-Fath, Allah Ta‘ala has announced His pleasure for all those Mujahideen.
radi Allahu anhum wa radu ‘anhu.
The noble verse: ﴿لَّقَدْ رَضِيَ اللَّهُ عَنِ الْمُؤْمِنِينَ إِذْ يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ﴾ (al-Fath: 18)
is a reference to this.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2960
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
Salamah ibn al-Akwa‘ radi Allahu anhu was very courageous, brave, and hardy.
The Messenger of Allah sallallahu alayhi wa sallam took the pledge (bay‘ah) from him a second time so that he would gladly offer his life in the path of Allah.
Hafiz Ibn Hajar rahimahullah says:
Salamah ibn al-Akwa‘ radi Allahu anhu was skilled in both mounted and foot combat, so the pledge was taken from him twice in consideration of both qualities.
Thus, the multiplicity of qualities became the reason for the multiplicity of pledges.
(Fath al-Bari: 13/246)
➋
The purpose of pledging at the time of death is that one should stand firm in battle against the disbelievers, even if fighting leads to death.
Mere dying is not the objective.
And Allah knows best.
➊
Salamah ibn al-Akwa‘ radi Allahu anhu was very courageous, brave, and hardy.
The Messenger of Allah sallallahu alayhi wa sallam took the pledge (bay‘ah) from him a second time so that he would gladly offer his life in the path of Allah.
Hafiz Ibn Hajar rahimahullah says:
Salamah ibn al-Akwa‘ radi Allahu anhu was skilled in both mounted and foot combat, so the pledge was taken from him twice in consideration of both qualities.
Thus, the multiplicity of qualities became the reason for the multiplicity of pledges.
(Fath al-Bari: 13/246)
➋
The purpose of pledging at the time of death is that one should stand firm in battle against the disbelievers, even if fighting leads to death.
Mere dying is not the objective.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2960
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
The first hadith does not prove that the Friday prayer (Jumu‘ah) is permissible before the sun passes its zenith (zawal), because in this hadith, the negation is of such shade under which one could sit and rest, not the absolute negation of all shade.
➋
Imam Bukhari rahimahullah has established from this hadith that Salamah bin Akwa‘ radi Allahu anhu was also among the Companions of the Tree (Ashab al-Shajarah). Salamah radi Allahu anhu himself states that at the occasion of Hudaybiyyah, he pledged allegiance (bay‘ah) to the Messenger of Allah sallallahu alayhi wa sallam, then sat down in the shade of the tree. When the crowd dispersed, the Messenger of Allah sallallahu alayhi wa sallam said:
“O son of Akwa‘! Will you not pledge allegiance?” I replied:
“O Messenger of Allah sallallahu alayhi wa sallam! I have already pledged allegiance to you.” So he said:
“Do it again.”
Thus, I pledged allegiance to him a second time.
(Sahih al-Bukhari, Kitab al-Jihad wa’l-Siyar, Hadith 2960)
➌
Why did he pledge allegiance twice? Its details can be seen under the aforementioned hadith in Kitab al-Jihad.
➍
Pledging allegiance upon death means that one will not flee from the battlefield even if martyred there, i.e., death is necessary to avoid fleeing.
And Allah knows best.
➊
The first hadith does not prove that the Friday prayer (Jumu‘ah) is permissible before the sun passes its zenith (zawal), because in this hadith, the negation is of such shade under which one could sit and rest, not the absolute negation of all shade.
➋
Imam Bukhari rahimahullah has established from this hadith that Salamah bin Akwa‘ radi Allahu anhu was also among the Companions of the Tree (Ashab al-Shajarah). Salamah radi Allahu anhu himself states that at the occasion of Hudaybiyyah, he pledged allegiance (bay‘ah) to the Messenger of Allah sallallahu alayhi wa sallam, then sat down in the shade of the tree. When the crowd dispersed, the Messenger of Allah sallallahu alayhi wa sallam said:
“O son of Akwa‘! Will you not pledge allegiance?” I replied:
“O Messenger of Allah sallallahu alayhi wa sallam! I have already pledged allegiance to you.” So he said:
“Do it again.”
Thus, I pledged allegiance to him a second time.
(Sahih al-Bukhari, Kitab al-Jihad wa’l-Siyar, Hadith 2960)
➌
Why did he pledge allegiance twice? Its details can be seen under the aforementioned hadith in Kitab al-Jihad.
➍
Pledging allegiance upon death means that one will not flee from the battlefield even if martyred there, i.e., death is necessary to avoid fleeing.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4169
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: Faith (iman) is a lofty and excellent attribute which is, in itself, a constant perfection and virtue. If, along with it, the right of recitation of the Noble Qur’an is fulfilled—that is, if one regularly recites the Qur’an and acts upon it, as is explicitly mentioned in some narrations—then this is “light upon light.” The beauty and perfection of faith increases, and it becomes even more splendid. However, if the right of the Noble Qur’an is not fulfilled, if it is not recited, or if it is not acted upon, then its beauty and perfection diminish.
Hypocrisy (nifaq) is an evil trait, but outwardly it appears to have some virtue, while inwardly it is vile. Therefore, outwardly, the act of reciting the Qur’an—whether done sincerely or falsely—seems to be a virtue. But if a hypocrite neither recites the Qur’an nor acts upon it in any way, then even the outward virtue fades, and the inner filth becomes apparent. For this reason, in some narrations, instead of (لَيْسَ لَهَا رِيْحٌ), it is stated (رِيْحُهاَ مُرٌّ)—that its bitterness can be sensed; the effect of its bitter taste is also reflected in its smell.
Hypocrisy (nifaq) is an evil trait, but outwardly it appears to have some virtue, while inwardly it is vile. Therefore, outwardly, the act of reciting the Qur’an—whether done sincerely or falsely—seems to be a virtue. But if a hypocrite neither recites the Qur’an nor acts upon it in any way, then even the outward virtue fades, and the inner filth becomes apparent. For this reason, in some narrations, instead of (لَيْسَ لَهَا رِيْحٌ), it is stated (رِيْحُهاَ مُرٌّ)—that its bitterness can be sensed; the effect of its bitter taste is also reflected in its smell.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1860
Shaykh Dr. Abdur Rahman Freywai
Urdu Hashiyah:
Explanation:
1:
There is no contradiction between this and the previous hadith,
because the meaning of this hadith is also that we pledged allegiance not to flee from the battlefield,
even if we were to lose our lives.
Explanation:
1:
There is no contradiction between this and the previous hadith,
because the meaning of this hadith is also that we pledged allegiance not to flee from the battlefield,
even if we were to lose our lives.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1592
Hafiz Muhammad Ameen
Urdu marginal note:
The meaning of "pledge upon death" has already been explained in the previous commentary, as well as the reconciliation between the two narrations: that some Companions uttered the word "death" at the time of the pledge, while others did not. This incident pertains to the Pledge of Ridwan, which was taken on the occasion of the Treaty of Hudaybiyyah. Hudaybiyyah is the name of a place at some distance from Makkah Mukarramah, which is nowadays called Shamsiyyah. The Prophet (sallallahu alayhi wa sallam) had sent Uthman (radi Allahu anhu) to Makkah Mukarramah for negotiations regarding the treaty, but it became widely rumored that he had been martyred. It was at that time that this pledge was taken.
The meaning of "pledge upon death" has already been explained in the previous commentary, as well as the reconciliation between the two narrations: that some Companions uttered the word "death" at the time of the pledge, while others did not. This incident pertains to the Pledge of Ridwan, which was taken on the occasion of the Treaty of Hudaybiyyah. Hudaybiyyah is the name of a place at some distance from Makkah Mukarramah, which is nowadays called Shamsiyyah. The Prophet (sallallahu alayhi wa sallam) had sent Uthman (radi Allahu anhu) to Makkah Mukarramah for negotiations regarding the treaty, but it became widely rumored that he had been martyred. It was at that time that this pledge was taken.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4164
