Muslim

Hadith Glossary:
(1)
‘Ir:
A caravan bringing grain on camels.

(2)
Jirab:
A leather bag.

(3)
Namash-ha:
We used to suck it.

(4)
Al-Khabat:
Lang,
leaves of the acacia tree (kikar).

(5)
Kathib:
A mound or hill of sand,
‘anbar’ is a fish which is nowadays called whale (whale) or yaal;
since a fragrance called ambergris comes out from its intestines,
it has been named ‘anbar’, and it is among the large fish, and its weight ranges from 54 kilograms up to 136,000 kilograms.

(6)
Waqb:
The socket of the eye,
where the eyeball is located.

(7)
Qilal:
Plural of qullah,
a large earthenware jar.

(8)
Fidar:
Plural of fidrah,
a piece,
a chunk.

(9)
Qadr:
Amount,
equal.

(10)
Sha’iq,
plural of washiqah,
boiled meat.

Hadith Commentary: Because there was a risk of a shortage of mounts, and having mounts during travel is also necessary.

Hadith Commentary:
(1)
The person who slaughtered the camels was Qais radi Allahu anhu, the son of Sa'd bin Ubadah radi Allahu anhu. Abu Ubaydah radi Allahu anhu forbade him from slaughtering the camels because there was a fear of reducing the number of riding animals. Having riding animals during travel is also necessary.

(2)
Imam Bukhari rahimahullah has established from this hadith that the dead animal (carrion) of the sea is absolutely lawful, whether it died after being hunted or died naturally and floated to the surface, because the fish which the noble Companions radi Allahu anhum used for fifteen days had been cast out by the sea and was not alive. However, in one hadith, the Messenger of Allah sallallahu alayhi wa sallam said:
"The sea may throw out (a dead animal) or, if the water recedes and it remains on the land, then eat it; but do not eat what dies in it and floats to the surface." (Sunan Abi Dawud, Al-At'imah, Hadith: 3815)
But this narration is weak in terms of its chain of transmission, as Imam Abu Dawud rahimahullah himself has clarified. Therefore, fish that die naturally are also lawful, as the position of Abu Bakr as-Siddiq radi Allahu anhu has already been mentioned in the heading.
And Allah knows best.

Hadith Commentary:
The translation of the chapter is derived from the fact that Abu Ubaydah (radi Allahu anhu) had all the provisions of the army collected in one place.
Then, a measured amount was distributed to everyone.
Thus, the participation in travel expenses and their distribution by estimation is established from this.

Hadith Commentary:
(1)
In this hadith, it is mentioned that Abu Ubaidah (radi Allahu anhu) collected the travel provisions of the military detachment in one place and then distributed them among all the soldiers in measured portions. In this way, the partnership in travel provisions and their distribution by estimation is established. In this, minor differences—that is, slight discrepancies—are not taken into account, which is permissible due to customary permission (idhin ‘urfi, that which is generally considered permissible in common custom).

(2)
The basis of Imam Bukhari’s (rahimahullah) reasoning is that when all the soldiers’ rations were collected together, some would eat less from their share and some would consume more. This slight excess or shortfall is not prohibited; rather, it is an excellent form of mutual assistance, and in such circumstances, acting in this manner according to the Islamic method is a commendable deed. In view of this spirit of self-sacrifice, Allah Ta‘ala caused a mountain-like fish to be cast upon the seashore, from which three hundred people ate for several days.

Hadith Commentary:
In this way, Allah provided sustenance for His beloved servant-mujahideen.
Truly, “And He provides for him from where he does not expect.”

Hadith Commentary:
➊
In one narration, it is stated that the commander of this detachment was Hazrat Qais bin Sa’d (radi Allahu anhu), but the correct view is that the commander of this army was Hazrat Abu Ubaidah bin Jarrah (radi Allahu anhu), because the narrations of the Sahihayn are unanimous upon this.
Since in this incident the unparalleled generosity of Hazrat Qais (radi Allahu anhu) is mentioned, it is possible that, in view of his generosity, some narrator assumed that perhaps he was the commander of the army, although other narrations are contrary to this.
(Fath al-Bari: 8/99)
➋
From this narration, it is understood that there was general provision for this army.
When that was finished, the commander of the army arranged for special provision, whereas in Sahih Muslim it is mentioned that the commander of the journey gave them a single bag of dates, and apart from that, there was no other provision.
(Fath al-Bari: 8/99)
There is no contradiction in these narrations, because the general provision was also a single bag; when that was finished, the special provision that was collected was also a single bag.
It should be noted that the Messenger of Allah (sallallahu alayhi wa sallam) had also given this army a bag of dates.
The narrator has further clarified that when we began to receive one date each, we would suck it in the manner that a child sucks at the breast, then drink water over it, and thus it would suffice us from morning till night.
In such circumstances, Allah, the Exalted, helped them and provided sustenance for His beloved warriors.
(Sahih Muslim, al-Sayd wa’l-Dhaba’ih, Hadith: 4998(1935))

Hadith Commentary:
From this hadith, it is derived that eating the dead fish of the sea is permissible. The interpretation made by the Hanafis—that it was permissible for the army because they were in a state of necessity—is proven incorrect by this narration, because here it is mentioned that the Messenger of Allah (sallallahu alayhi wa sallam) himself ate the meat of this fish, and he was certainly not in a state of necessity.

Hadith Commentary:
➊
The size of this ambergris-named fish can be estimated from the fact that a tall man was made to sit on a large camel, and then he was passed between the two ribs of the fish, and he passed through easily.
It is most likely that the camel rider who was passed underneath was Hazrat Qais bin Sa'd bin Ubadah (radi Allahu anhu), because he was very tall.
In Sahih Muslim, it is mentioned that Hazrat Abu Ubaidah (radi Allahu anhu) seated thirteen men in the socket of its eye, and they sat comfortably and could not be seen by anyone.
(Sahih Muslim, Al-Sayd wal-Dhaba’ih, Hadith: 4998(1935)
and Fath al-Bari: 8/101)
➋
From this hadith, it is also understood that eating the dead fish of the sea is permissible, although some scholars have declared it forbidden.
According to them, in this incident, eating the dead fish was due to a state of necessity, but this is merely a weak excuse, because the Messenger of Allah (sallallahu alayhi wa sallam) himself also partook of it, even though he was not compelled.
And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Thabat ajsamuna:
Our bodies returned to their original state,
Our strength was restored.
(2)
Hajaj:
The covering of the eye,
The bone surrounding the eye.
(3)
Wajadna faqduh:
When it was not found, its benefit was felt.

Explanation:
1:
It is evident how disinterested the noble Companions (radi Allahu anhum) were in worldly matters,
and how, due to poverty and hardship, their lives were spent in a state of difficulty.
Despite this, even in a state of hunger, their zeal for jihad remained high,
because they acted with patience and self-restraint.

Benefits and Issues:
➊
Ambergris is a type of very large whale. Oil comes out from its protruding head, which lubricates machinery. And from its intestines, the well-known fragrance ambergris is obtained. When a very large fish gets trapped in the shallower parts of the shore due to the powerful waves of water, and cannot return when the waves recede, it dies right there on the shore. The process of decay in the bodies of dead creatures begins from the intestines and similar parts, as they contain waste matter. In the intestines of this large whale, there is an extremely fragrant oily substance, ambergris, which does not allow the process of decay to begin in the intestines. Therefore, its meat remains preserved for a relatively longer period. On both sides of the Red Sea, in Arabia and Africa, apart from other types of meat, the method of drying fish in the sun has existed since ancient times, and still exists today. Even now, large quantities of dried fish are sold in the markets of these regions, which feels just like dry wood. Now, in Australia and elsewhere, large quantities of fish are dried using modern methods and sold throughout the world, including these regions.

➋
Three hundred Companions (radi Allahu anhum ajma'in) used this preserved, nourishing food for a month, and brought some with them, which was presented in the court of the Messenger of Allah (sallallahu alayhi wa sallam). The Messenger of Allah (sallallahu alayhi wa sallam) said that in a time of hardship, the provision of such food on this occasion of jihad is a special favor from Allah. The Companions (radi Allahu anhum ajma'in) set such examples of determination in the propagation of Islam that no movement in the world can present anything comparable. Without the love of Allah and His Messenger (sallallahu alayhi wa sallam), obedience to the leader, and patience and self-sacrifice, no work of religion or the world can achieve success.

➌
This incident proves that sea creatures are considered under the ruling of fish, meaning that even if they die naturally, they are still lawful (halal), as has been mentioned in the previous hadith 3815.

➍
Also, desiring a share from a blessed thing is not blameworthy.

(1) The ruling of the Shari‘ah regarding “maytat al-bahr” (dead sea and marine creatures) is that it is lawful (halal). In the previous and this hadith, it is explicitly mentioned that the fish was thrown out by the sea waves, meaning none of the noble Companions (radi Allahu anhum) hunted it. Furthermore, it was not slaughtered, but rather used as it was. Three hundred noble Companions (radi Allahu anhum) continuously ate from it for eighteen days, and afterwards, the Messenger of Allah (sallallahu alayhi wa sallam) also ate from it.

(2) The blessed hadith also indicates that every small or large army should have a leader (amir) appointed who will properly manage the army, take care of their needs, and strive diligently to fulfill them. It is also recommended (mustahabb) for the amir to treat his companions with gentleness.

(3) The leader of the army should be chosen from among the best and most virtuous individuals. If that is not possible, then someone from among their best and good people should be made the leader. It is necessary for the people to obey the commands of their leader. However, if he commands them to do something un-Islamic, then obedience to him is absolutely not permissible, as is well-known from the hadith: [لا طاعةَ لأحدٍ في مَعصيةِ اللهِ تباركَ وتعالى ] “There is no obedience to any created being in disobedience to Allah, the Blessed and Exalted.” (Silsilat al-Ahadith al-Sahihah, Hadith: 179, 181)

(4) In the eyes of the noble Companions (radi Allahu anhum), worldly wealth and its comforts held no value. They endured every kind of hardship for the sake of seeking Allah’s pleasure and attaining Paradise… radi Allahu anhum …

(5) In times of hunger, poverty, destitution, and hardship, many difficulties are eased through compassion and self-sacrifice (ithar). This hadith establishes its legitimacy.

(6) A person may ask his close friends and companions for their wealth and belongings, as the Messenger of Allah (sallallahu alayhi wa sallam) said to his noble Companions (radi Allahu anhum): “If any of you have anything left from the ambergris fish, then give some to me.”

(7) This blessed hadith is evidence that ijtihad (independent legal reasoning) was permissible even in the pure era of the Messenger of Allah (sallallahu alayhi wa sallam), just as it is permissible in our time. In the next hadith, 4359, the words of Abu ‘Ubaydah ibn al-Jarrah (radi Allahu anhu): [لا تأكلوهُ ! ثم قال: جيشُ رسولِ اللهِ صلّى اللهُ عليهِ وسلَّمَ، وفي سبيلِ اللهِ عز وجل، ونحن مضطرونَ، كُلوا باسمِ اللهِ ] are a very clear and manifest proof for ijtihad in rulings.

(8) “We carried it on our necks”—this indicates that we had very little provision with us. There was no need for an animal to carry it.

(9) In this narration, the sequence of events is not in chronological order. For example: the aquatic creature was present before the army reached the shore. Similarly, the incident of slaughtering the camels occurred before finding the aquatic creature. The incident of distributing dates also took place before finding the aquatic creature, even though it is mentioned at the end. The events of extracting fat, etc., from the aquatic creature are also related to the seashore, not to Madinah as might outwardly appear.

(10) The person who slaughtered the camel was Qays ibn Sa‘d (radi Allahu anhu), the son of Sa‘d ibn ‘Ubadah (radi Allahu anhu), the chief of Banu Khazraj. He was very generous, the son of a generous father. It is mentioned that when Sa‘d (radi Allahu anhu) learned of this incident, he said to his son: Why did you not slaughter more animals? He replied that the amir had stopped him, lest your respected father become displeased. Upon hearing this, Sa‘d (radi Allahu anhu) became angry and immediately transferred a very large orchard to his son’s name so that no one could ever prevent him from being generous. Radi Allahu anhuma wa ardahum.

(11) “Slaughtered (nahr)”—nahr is performed in such a way that the camel’s left knee is tied with a rope, and then the tip of the knife is inserted into the soft pit at the lower part of its neck. The camel is not slaughtered like other animals.

(1) More than three hundred and ten, that is, less than three hundred and twenty. It is understood that in the previous narrations, the number was rounded down to three hundred.
(2) “Thirteen men”: In the previous narration, “four” is mentioned, but the mention of four does not negate thirteen. Four may have been walking around, while thirteen were sitting together. And Allah knows best.
(3) “Amber”: This is a magnificent fish which, if it strikes a ship, can even break it. Allah alone knows what magnificent creatures are hidden in the sea. Glory be to Allah.

Benefits and Issues:

➊
The noble Companions (radi Allahu anhum) engaged in jihad under all circumstances, even when they did not have mounts or provisions and the like.

➋
Fish is lawful (halal) even if it is found dead.

➌
In jihad, unexpected help from Allah is received.

Benefit:
From this hadith, the virtue of the noble Companions (radi Allahu anhum ajma'in) is established, and Allah, the Exalted, subjugates even the fish for His servants. Allah, the Exalted, has wondrous and amazing creations, and He provides sustenance for them. A fish found lying on the seashore is lawful (halal), and this is also a great miracle.

Benefit:
In this hadith, the importance of dates has been mentioned, that is, they were most often used as provisions for the journey, just as Sayyiduna Ibrahim alayhis salam gave them to his wife and son, and Madinah is a city of dates.