صحيح مسلم
Muslim
كتاب فضائل الصحابةThe Book of the Merits of the Companions
باب مُؤَاخَاةِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَيْنَ أَصْحَابِهِ رَضِيَ اللَّهُ تَعَالَى عَنْهُمْ:Chapter: The Prophet (SAW) Established Bonds Of Brotherhood Among His Companions (RA)
حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ ، حَدَّثَنَا عَبْدُ اللَّهِ بْنُ نُمَيْرٍ ، وَأَبُو أُسَامَةَ ، عَنْ زَكَرِيَّاءَ ، عَنْ سَعْدِ بْنِ إِبْرَاهِيمَ ، عَنْ أَبِيهِ ، عَنْ جُبَيْرِ بْنِ مُطْعِمٍ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " لَا حِلْفَ فِي الْإِسْلَامِ ، وَأَيُّمَا حِلْفٍ كَانَ فِي الْجَاهِلِيَّةِ لَمْ يَزِدْهُ الْإِسْلَامُ إِلَّا شِدَّةً " .
Jubair bin Mut'im reported Allah's Messenger (ﷺ) as saying: There is no alliance (hilf) in Islam but (the hilf) established in the pre-Islamic days (for good). Islam intensifies and strengthens it.
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
It is understood that if a covenant or agreement is based on truth, justice, and fairness, then it is not blameworthy; rather, it is necessary. However, in such a covenant or agreement, only mutual assistance and goodwill should be intended.
And inheritance has no connection with such a brotherhood, as that is the right of the heirs.
It is a separate matter that, in such circumstances, according to the established Shari'ah principle, the deceased has the right to make a bequest (wasiyyah).
It is understood that if a covenant or agreement is based on truth, justice, and fairness, then it is not blameworthy; rather, it is necessary. However, in such a covenant or agreement, only mutual assistance and goodwill should be intended.
And inheritance has no connection with such a brotherhood, as that is the right of the heirs.
It is a separate matter that, in such circumstances, according to the established Shari'ah principle, the deceased has the right to make a bequest (wasiyyah).
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 2294
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
In the era of ignorance (Jahiliyyah), the contract of alliance (ʿaqd ḥilf) was made for fighting against and attacking an enemy.
In Islam, there is no allowance for such covenants and pacts, as has been stated by Jabir bin Mut'im radi Allahu anhu in Sahih Muslim.
(Sahih Muslim, Fada'il al-Sahabah, Hadith: 6465(2530))
Since the narrator did not specify the exact context and circumstance of the prohibition of the contract of alliance, every kind of absolute agreement would be considered invalid in this way. Therefore, Anas radi Allahu anhu clarified that the Messenger of Allah sallallahu alayhi wa sallam established a pact of mutual cooperation between the Muhajirun and the Ansar in our house.
This means that a pact for righteous purposes and for the support of the truth can still be made.
However, the customs of Jahiliyyah—such as "your blood is our blood," "whoever you fight, we will fight," etc.—have no connection with Islam, because in them there was no distinction between right and wrong; rather, among them, the basis of agreements was tribal partisanship.
And Allah knows best.
In the era of ignorance (Jahiliyyah), the contract of alliance (ʿaqd ḥilf) was made for fighting against and attacking an enemy.
In Islam, there is no allowance for such covenants and pacts, as has been stated by Jabir bin Mut'im radi Allahu anhu in Sahih Muslim.
(Sahih Muslim, Fada'il al-Sahabah, Hadith: 6465(2530))
Since the narrator did not specify the exact context and circumstance of the prohibition of the contract of alliance, every kind of absolute agreement would be considered invalid in this way. Therefore, Anas radi Allahu anhu clarified that the Messenger of Allah sallallahu alayhi wa sallam established a pact of mutual cooperation between the Muhajirun and the Ansar in our house.
This means that a pact for righteous purposes and for the support of the truth can still be made.
However, the customs of Jahiliyyah—such as "your blood is our blood," "whoever you fight, we will fight," etc.—have no connection with Islam, because in them there was no distinction between right and wrong; rather, among them, the basis of agreements was tribal partisanship.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 2294
Shaykh Umar Farooq Saeedi
Benefits and Issues:
Islam has made its adherents brothers to one another.
As Allah the Exalted says:
(إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ) (Al-Hujurat:10) The believers are but brothers.
Thus, it is obligatory that they live as one soul and one body.
They no longer have any need to make artificial agreements as was done in the pre-Islamic era.
Rather, this matter is a fundamental element of their creed and practice.
Nevertheless, whatever agreements were made before this,
Islam strengthens and affirms them on the basis of goodness and righteousness.
Islam has made its adherents brothers to one another.
As Allah the Exalted says:
(إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ) (Al-Hujurat:10) The believers are but brothers.
Thus, it is obligatory that they live as one soul and one body.
They no longer have any need to make artificial agreements as was done in the pre-Islamic era.
Rather, this matter is a fundamental element of their creed and practice.
Nevertheless, whatever agreements were made before this,
Islam strengthens and affirms them on the basis of goodness and righteousness.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2925
