Muslim

Hadith Commentary:
Vocabulary of the Hadith:
(1)
تَصْنَعُهَا:
To make or adorn it.

(2)
فُؤُوْسٌ:
Plural of "faas" (axe).
Hatchet, adze.

(3)
مَكاَتِلْ:
Plural of "maktal",
Basket.

(4)
مُرُوْرِ:
Plural of "mir",
Shovel; and according to Qadi Iyad, ropes by which one climbs a date-palm tree.

(5)
تَعْتَدُّفِيْ بَيْتِهَا:
To spend the period of menstruation with Umm Sulaym so that it may be ascertained that she is not pregnant.

(6)
أَفَاحِيْص:
Plural of "ufhoos",
The intent is that a small portion of the ground was dug out to spread the dining cloth.

(7)
نَدَرَ:
Derived from "nadur", which means to be separated or to come out, and here it means to fall.

Benefits and Issues:
➊
At the time of the marriage, not all of the noble Companions (radi Allahu anhum ajma'in) were present, nor did all participate in the wedding feast (walimah).
Therefore, not everyone came to know of this marriage.
Thus, this does not prove that marriage can take place without witnesses, as is the view of Imam Malik rahimahullah.

➋
This hadith proves that the wife is the foremost and original referent of "Ahl al-Bayt" (the people of the household), and for her, the masculine plural form is used.
Therefore, the Prophet sallallahu alayhi wa sallam said:
("Peace be upon you, how are you, O people of the house?" They would reply:)
(Every wife was asked)
And the command of veiling (hijab) was revealed at the time of the wedding feast (walimah) of Zaynab bint Jahsh radi Allahu ta'ala anha.

Hadith Commentary:
1.
Imam Bukhari rahimahullah has mentioned evidence for both views regarding whether the thigh (ran) is obligatory to cover (‘awrah) or not, but he has not given a decisive ruling, because the strongest evidence for the thigh not being ‘awrah is the hadith of Anas, which Imam Bukhari rahimahullah has transmitted in detail.
There are several possibilities in this hadith, due to which the inference that the thigh is not ‘awrah becomes questionable.
Perhaps for this reason, Imam Bukhari rahimahullah did not give a categorical ruling on this matter. These possibilities are as follows:
In the narration of Sahih Muslim, the words (انحسر الإزار) are used, which mean that the garment (izar) was lifted up by itself; the Messenger of Allah sallallahu alayhi wa sallam did not lift it up himself.
(Sahih Muslim, al-Jihad, Hadith: 4665 (1365))
In addition, in the Musnad of Imam Ahmad and in Tabarani, the narration is also transmitted with these words. When the hadith scholar Isma‘ili rahimahullah narrated this, his wording is (خر الإزار),
“Your garment fell down.”
In the Arabic language, the word kharra, meaning “to fall,” is also used intransitively like inhisar. If this is correct, then the meaning would be that the Messenger of Allah sallallahu alayhi wa sallam did not remove his garment from his thigh intentionally, but rather, due to the mount running swiftly to chase the wolf, a part of the thigh became uncovered.
It is also more befitting to the exalted status of the Messenger of Allah sallallahu alayhi wa sallam that he not be attributed with intentionally uncovering his thigh, especially when from his own statements its being obligatory to cover (‘awrah) has already been established.
The reason why Anas radi Allahu anhu attributed this action to the Messenger of Allah sallallahu alayhi wa sallam may be that, seeing the blessed thigh uncovered in that state, he assumed that the Prophet had done so intentionally, whereas in reality it was not so.
In Sahih Bukhari, since the word (حَسَرَ) is used, which suggests that he intentionally removed the garment from his thigh,
the answer is that hasara is used both transitively and intransitively, so it is not necessary to use it only transitively; rather, here it is more appropriate to use it in the intransitive sense, in which case the meaning would be that the izar was removed by itself for some reason.
Then, the wording narrated in Sahih Muslim further supports this meaning.
It is also possible that the meaning of hasara al-izar is that the Messenger of Allah sallallahu alayhi wa sallam loosened his izar (waist-wrapper) at the place of the thigh so that it would not cling to the thigh, and in doing so, a part of the thigh became uncovered by coincidence.
This possibility is more suitable for the narration which Allamah Kirmani rahimahullah has mentioned with reference to some manuscripts, that instead of (عن فخذه) it is (على فخذه),
i.e., the part of the izar that was on the thigh, he opened and loosened it.
(Sharh al-Kirmani: 2/31)
The mount of the Messenger of Allah sallallahu alayhi wa sallam was passing through a narrow alley and the wind was blowing, so it is possible that the knee repeatedly struck the waist-wrapper and the wind turned the direction of the izar.
If he himself removed it, then the reasonable explanation is that, due to the izar repeatedly turning over, he felt the risk that in this entanglement, the part which should never be exposed might become uncovered, so out of this concern, he may have removed his izar from the knee and tucked it under the thigh.
In Sahih Bukhari itself, there is a narration in which, instead of “thigh,” the word “foot” is used.
Anas radi Allahu anhu says that my foot was touching your (the Prophet’s) foot.
(Sahih al-Bukhari, al-Adhan, Hadith: 610)
2.
Allamah Qurtubi rahimahullah says:
The hadith of Anas is outweighed by the hadith of Jarhad, because all the narrations that oppose it are related to specific incidents and circumstances in which there is a possibility of a special ruling for the Messenger of Allah sallallahu alayhi wa sallam, and also the possibility that previously there was leniency regarding the thigh, and later the ruling of it being ‘awrah was given. But in the hadith of Jarhad, there is no such possibility; rather, it contains a general ruling.
(Fath al-Bari: 1/623)
Hafiz Ibn Hajar rahimahullah says that Imam Bukhari rahimahullah, on the basis of these possibilities, has said that acting upon the hadith of Jarhad radi Allahu anhu is the requirement of caution. It appears that Imam Bukhari rahimahullah holds a detailed and moderate position on this matter, which is that the upper part of the thigh is considered attached to the two private parts (saw’atayn: front and back), but the part towards the knee is treated with some leniency, such that there is no harm in uncovering it before close friends and those who frequently come and go, but before strangers and those who visit only occasionally, or those with whom there is no familiarity, Imam Bukhari rahimahullah does not permit uncovering the thigh.
And Allah knows best.
Note:
Other discussions related to this hadith will be mentioned in the chapters of al-Jihad and Kitab al-Nikah.

Hadith Commentary:
Waqidi has narrated that the people of Khaybar had already received news of the Muslims’ impending attack. They used to go out armed every night, but on that particular night they were so heedless that neither did any of their animals stir nor did any rooster crow, until in the morning they went out carrying their farming tools and suddenly caught sight of the Islamic army, which caused them to panic.
The Messenger of Allah (sallallahu alayhi wa sallam), taking this as a good omen, used the words “Kharibat Khaybar” (“Khaybar is ruined”), which proved to be true word for word.
The Messenger of Allah (sallallahu alayhi wa sallam) spoke the truth.

Hadith Commentary:
1.
The Messenger of Allah (sallallahu alayhi wa sallam) camped in the valley called Rajī‘ near Khaybar.
This valley was situated between the Jews and the tribe of Ghatafan.
Since this tribe was an ally of the Jews, there was a danger that they would come out to the field to assist them. As a precaution, the Messenger of Allah (sallallahu alayhi wa sallam) took this step. Consequently, Ghatafan made preparations and also intended to go to Khaybar, but they felt that the Muslims had attacked their families from behind, so they returned and stayed in their homes. In this way, the people of Khaybar were humiliated and disgraced. Furthermore, it was the habit of the Jews that every day they would prepare and go out armed; when they saw that there was no danger, they would put down their weapons.
On the night when the Muslims attacked them, all the Jews slept; none of their animals stirred, and even no rooster gave the call that night.
When, in the morning, the Jews saw the Muslims, they became besieged in their fortresses.

2.
When the Messenger of Allah (sallallahu alayhi wa sallam) saw that the Jews had come out carrying agricultural tools, which are a sign of humiliation, and they did not have instruments of war (weapons), which are a sign of honor, he took this as a good omen and said:
“Khaybar is destroyed.”
It is possible that he was informed of its destruction and ruin through revelation, so he said that Khaybar is destroyed.
(Fath al-Bari: 7/584, 585)

Hadith Commentary:
The relevance of this hadith to the chapter is that the Prophet (sallallahu alayhi wa sallam) had already stated, even before the conquest of Khaybar, that Khaybar was ruined, and then this very thing came to pass.
This is an incident from the Battle of Khaybar, the details of which will be explained at their appropriate place.

Hadith Commentary:
➊
The proof of prophethood in this hadith is that the Messenger of Allah (sallallahu alayhi wa sallam) had already stated, before the conquest of Khaybar, that Khaybar would be laid waste, and then events unfolded accordingly.
The details of the Battle of Khaybar will be mentioned in the Book of Maghazi (Expeditions).

➋
The final words of the hadith:
“When we encamp in the field of a people, the morning of those who have been frightened becomes evil,”
contain glad tidings of victory, and indeed, there is a clear indication towards victories in other expeditions as well. The blessing of these victories is due to the presence of horses.
From this, the virtue of horses is also established.

➌
It should be noted that an army is called “khamees” because it has five divisions:
1. The right wing (maymanah).
2. The left wing (maysarah).
3. The vanguard (muqaddamah).
4. The rear guard (saqah).
5. The center (qalb).
In any case, this hadith is also among the signs of prophethood.
And Allah knows best.

Hadith Commentary:
The background of the Battle of Khaybar was the continuous treachery and inherent mischief-making of the Jews.
The detailed circumstances will be mentioned at their appropriate place.
In the hadith, the word "masaahihim" is the plural of "masahaah," by which is meant a spade, and "makaatiluhum" is the plural of "maktal," which refers to a basket with a capacity of fifteen saa‘ in weight.
"Khamees" refers to that which is divided into five parts: the right flank, the left flank, the center, the rear, and the vanguard; in this sense, the army is called "khamees." As for "saahah," what is meant is "al-aan" (now), and its origin is the open space between dwellings, as stated in al-Majma‘, al-‘Ayni, and al-Kirmani.

Hadith Commentary:
➊
The background of the Battle of Khaybar was the continuous treachery and inherent mischief-making of the Jews.
They had already received the message of Islam, therefore the Messenger of Allah (sallallahu alayhi wa sallam) intended to punish them.
The Noble Prophet (sallallahu alayhi wa sallam) attacked them at night.
They were not given a chance to recover.

➋
According to one narration, Hazrat Anas (radi Allahu anhu) states:
We reached Khaybar at a time when the sun was shining.
(Sahih Muslim, Al-Iman, Hadith: 4666(1365))

Hadith Commentary:
The translation of the chapter is derived from the fact that the Prophet (sallallahu alayhi wa sallam) performed the morning prayer early, at the break of dawn, and raised the slogan of takbir when mounting (his ride).

A "khamees" army is so called because it consists of five divisions: the vanguard, the rear guard, the right flank, the left flank, and the center.

Safiyyah was a princess; the Prophet (sallallahu alayhi wa sallam) took her into his household and freed her due to her noble lineage and to console her. The meaning of giving her to herself as her dowry is to set her free. Later, this lady proved to be extremely loyal.

Among the Mothers of the Believers, she also holds a great status. Radi Allahu anha wa ardaaha.

Allamah Khateeb Baghdadi (rahimahullah) writes that Safiyyah was the daughter of Huyayy ibn Akhtab, who was from Bani Israel and a grandson of Harun ibn Imran (alayhis salam).

This Safiyyah was the wife of Kinanah ibn Abi al-Huqayq, who was killed in the Battle of Khaybar in the month of Muharram, 7 AH, and she was taken captive. Due to her noble lineage, the Prophet (sallallahu alayhi wa sallam) took her into his household. Initially, she had been allotted to Dihyah ibn Khalifah al-Kalbi as part of the spoils.

Later, after the Prophet (sallallahu alayhi wa sallam) inquired about her situation, he acquired her from Dihyah al-Kalbi in exchange for seven slaves. After this, she willingly embraced Islam. The Prophet (sallallahu alayhi wa sallam) honored her with marriage, set her free, and made her freedom her dowry.

Safiyyah passed away in 50 AH and was buried in Jannat al-Baqi'.

From her, Anas and Ibn Umar, among others, narrate. In "Huyayy," the first ya has a dammah (u-sound), the second ya (with two dots below) has a fatha (a-sound), and the last ya is mushaddad (doubled).

Regarding the prayer of fear (salat al-khawf), Allamah Shawkani (rahimahullah) has presented ample details and has mentioned its performance in six or seven different ways.

The Allamah states:
"And there is a difference of opinion regarding the number of types reported for the prayer of fear. Ibn al-Qassar al-Maliki said:
The Prophet (sallallahu alayhi wa sallam) performed it in ten places. Al-Nawawi said:
The total number of types of the prayer of fear reaches sixteen, and all of them are permissible. Al-Khattabi said:
The prayer of fear is of various types; the Prophet (sallallahu alayhi wa sallam) performed it on different days and in different forms, always choosing what was most cautious for the prayer and most effective for security," etc.
(Nayl al-Awtar)

That is, there is a difference of opinion regarding the types of salat al-khawf that have been reported. Ibn al-Qassar al-Maliki said that the Prophet (sallallahu alayhi wa sallam) performed it in ten places, and al-Nawawi said that the total types of this prayer reach sixteen, and all are valid and correct.

Al-Khattabi said that the Prophet (sallallahu alayhi wa sallam) performed salat al-khawf in different ways on different occasions.

The main point of consideration in all of this is that every possible precaution should be taken for the prayer, and care should be taken that security and protection are not compromised.

Allamah Ibn Hazm has described fourteen methods for it and has mentioned all of them in a separate treatise.

All praise is due to Allah, that in the latter part of Muharram 1389 AH, the writing of the book on salat al-khawf was completed. May Allah forgive the slips that may have occurred from the translator in writing the translation and presenting the explanations of this blessed book.

Those mistakes are certainly from me.

The noble sayings of the beloved of Allah (sallallahu alayhi wa sallam) are lofty and exalted; your status is "I have been given the comprehensive speech (jawami' al-kalim)."

I repeatedly pray to Allah that He forgives my slips, covers me with His mercy, and bestows the blessings of both worlds upon all the appreciators of this blessed book.

Ameen, O Lord of the worlds.

Hadith Commentary:
(1)
Some individuals are of the opinion that during the intensity of battle, when calm and tranquility are not attainable, the prayer should be delayed. Imam Bukhari rahimahullah, in refutation of this view, has established this chapter heading to show that in such circumstances, it is not necessary to delay the prayer; rather, even if calm and tranquility are not attainable, it can be performed at its earliest time. (ʿUmdat al-Qari: 149/5) If the chapter heading begins with the word "takbir" (saying Allahu Akbar), then Imam Bukhari rahimahullah's intent is that at the beginning of every terrifying and distressing matter, saying "Allahu Akbar" is a prescribed remembrance (dhikr masnun), just as raising the slogan of takbir at the time of jihad is a distinctive sign of the mujahideen. (Fath al-Bari: 588/2) (2)
From this hadith, it is understood that saying "Allahu Akbar" when launching an attack on the enemy is correct, but raising the slogan of takbir during speeches at religious gatherings is in need of evidence. And Allah knows best.

Hadith Commentary:
Imam Khattabi rahimahullah states that the call to prayer (adhan) is a major sign of Islam.
Therefore, abandoning it is not permissible.
For any settlement from which the sound of the adhan is raised, Islam assumes the responsibility of protecting the lives and property of its inhabitants.
Abu Talhah radi Allahu anhu was the second husband of the mother of Anas radi Allahu anhu.
Thus, he was the stepfather of Anas.
"Khamees" refers to the entire army, which consists of five divisions: the right wing (maymanah), the left wing (maysarah), the center (qalb), the vanguard (muqaddamah), and the rear guard (saqah).
The correspondence between the hadith and the chapter is evident.
The phrase "Indeed, when We descend..." is a quotation from the verse in Surah as-Saffat:
"So when it descends upon their courtyard, evil will be the morning of those who were warned." ()

Hadith Commentary:
(1)
From this hadith, both the virtue of the adhan (call to prayer) is understood, as well as a legal ruling is indicated.
The virtue of the adhan is such that merely by hearing its sound, the wealth and lives of the inhabitants of a settlement are safeguarded.
And the legal ruling is that if the sound of the adhan is heard from a settlement, it is not permissible to attack there.
This is because the adhan is a very great sign of the religion of Islam; abandoning it is not permissible under any circumstance.
From any settlement where the sound of the adhan is raised, Islam guarantees the wealth and lives of its inhabitants. Furthermore, just as the manifestation of Islam occurs through the declaration of the two testimonies (shahadatayn), so too does it occur through action. Thus, if one sees a disbeliever giving the adhan, it is not permissible to kill him; rather, until some act of disbelief is committed by him, he should be considered a Muslim.

(2)
In reality, Imam al-Bukhari rahimahullah wishes to mention the fruits of the adhan: that the existence of the adhan guarantees the safeguarding of people’s wealth and lives. Thus, in one narration, this is clarified in such a way that the Messenger of Allah sallallahu alayhi wa sallam would attack at the time of the rising of dawn.
He would wait for the adhan; if he heard the sound of the adhan, he would refrain from attacking, and if he did not hear the sound of the adhan, he would attack there.
(Sahih Muslim, Kitab al-Salat, Hadith: 847(382))

Benefits:

➊ This hadith and some of its benefits have already been mentioned in (371); a few benefits are as follows: Zayn ibn Munir (with a fathah on the nun and a kasrah on the shaddah of the ya) said: The purpose of Imam Bukhari rahimahullah in this chapter and the two preceding chapters is to explain the benefits and fruits of the adhan (call to prayer). Thus, in the first chapter, the virtue of the adhan for the gathering of prayer is mentioned; in the second chapter, it is explained that by the adhan of a single person, everything bears witness; and in this third chapter, it is stated that due to the adhan, people’s lives are protected. [فتح الباري]

➋ From this hadith, it is understood that the adhan is a symbol (shi‘ar) of Islam; abandoning it is not permissible. This is evidence that if the people of a region agree together not to give the adhan, then it is obligatory upon the Muslim ruler to fight them, and those in a region where the adhan is given should not be attacked, because there the testimony of tawhid (the oneness of Allah) and the messengership is being proclaimed—unless, due to some explicit disbelief, their apostasy or rebellion is established.

➌ Abu Talhah radi Allahu anhu was the second husband of Anas radi Allahu anhu’s mother.

➍ «إِنَّا إِذَا نَزَلْنَا بِسَاحَةِ قَوْم ....»: This is a quotation from a verse of Surah as-Saffat: «فَإِذَا نَزَلَ بِسَاحَتِهِمُ فَسَاءَ صَبَاحُ الْمُنْدَرِينَ» [الصافات: 177] “Then, when he descends into their courtyard, the morning of those who were warned will be evil.”

➎ The day Thursday is called «يَوْمُ الْخَمِيسِ» in Arabic, but here «خَمِيس» means “army,” because it has five divisions: the vanguard, the right flank, the left flank, the center, and the rear guard.

Hadith Commentary:
When the Messenger of Allah (sallallahu alayhi wa sallam) entered Khaybar, he raised the slogan of takbir (Allahu Akbar), and from this the purpose of the chapter is established.
Raising the slogan of takbir (Allahu Akbar) on every appropriate occasion to manifest the might of Islam is an Islamic symbol.
But it is a matter of deep regret that most of today’s so-called Muslims, in order to diminish the importance of this pure slogan, have invented slogans such as “Nara-e-Risalat, Ya Rasul Allah” and “Nara-e-Ghawthiya, Ya Shaykh Abdul Qadir Jilani”—slogans of shirk—thus opening a door to shirk and innovation that is entirely contrary to the teachings of Islam.
May Allah grant them guidance.
To raise such slogans is to commit shirk, which entails disobedience to Allah, His Messenger (sallallahu alayhi wa sallam), and even the awliya (friends of Allah).
Yet, those who resemble Muslims but are in reality polytheists have interpreted these as expressions of love for the Messenger (sallallahu alayhi wa sallam) and love for the awliya, which is nothing but a satanic deception and a delusion of their evil-commanding souls (nafs al-ammara).

Hadith Commentary:
➊
The Messenger of Allah (sallallahu alayhi wa sallam) raised the slogan of takbir (Allahu Akbar) aloud when entering Khaybar.
From this, it is understood that for the manifestation of the might of Islam, it is permissible to say "Allahu Akbar" aloud at an appropriate occasion.

➋
This is an Islamic symbol, but how regrettable it is that, in order to diminish the importance of this sacred slogan, slogans such as "Nara-e-Risalat, Ya Rasul Allah," "Nara-e-Haidari, Ya Ali," and "Nara-e-Ghawthiya, Ya Shaykh Abdul Qadir Jilani" have been invented among us. Raising such slogans is to commit shirk and to open the door to innovation (bid‘ah), which Islam does not permit in any way.
To call this love for the Messenger (sallallahu alayhi wa sallam) or love for the saints is nothing but a satanic deception and a trick of the commanding self (nafs al-ammara).
We must, under all circumstances, avoid these.

Hadith Commentary:
Vocabulary of the Hadith:
Nawwas:
It is the plural of "naas,"
axe,
adze,
makatil,
It is the plural of "maktal."
Murur:
It is the plural of "mar."
The intended meaning is that they had gone out for farming,
and they were not even aware of the arrival of the Muslim army.

Hadith Commentary:
Vocabulary of the Hadith:
(1)
Al-Khamis:
Refers to an army,
because it consists of five divisions:
Muqaddimah (the vanguard),
Saqah (the rear guard),
Qalb (the central division),
Maymanah (the right wing division),
Maysarah (the left wing division).
(2)
Ghanwah:
By force and compulsion,
Zuqaq, plural: Azqah,
alleys and lanes.

Benefits and Issues:
You set out towards Khaybar in the last days of Muharram, 7 AH, and Khaybar consisted of eight strong and fortified forts,
besides which there were additional forts and small strongholds,
although they were small and not equal to those forts in strength and protection.
The population of Khaybar was divided into two regions,
one region had five sections and the other had three.
The battle took place in the first region,
and the three forts of the second region, despite the abundance of fighters, were handed over to the Muslims without battle.
So those Imams who considered the first region,
they said,
Khaybar was conquered by force,
by compulsion, and those who considered the second region,
they said,
it was conquered by treaty. And in the Battle of Khaybar, only those fourteen hundred (1400)
Companions participated,
who had pledged allegiance under the tree at Hudaybiyyah (Bay‘at al-Ridwan), and the battle began with the attack on the fort of Na‘im,
because it was considered the first defensive line of the Jews, and in it was present the powerful and valiant Jew named Marhab,
who was considered equal to a thousand men.
For details, see
Al-Raheeq Al-Makhtum.

Explanation:
1:
He used to do this so that it would become clear from the call to prayer (adhan) whether it was a settlement of Muslims or not. Thus, if the adhan was heard, they would refrain from attacking; otherwise, they would proceed with the attack.

Benefits and Issues:
Imam Abu Dawud, by narrating this hadith, wishes to clarify that a portion of Khaybar was acquired through fighting, and a portion was acquired through a peace agreement.

548. Commentary:

➊ The Prophet sallallahu alayhi wa sallam launched the attack after dawn because he would wait for the call to prayer (adhan). If he heard the adhan, he would not attack, so that no Muslims would be killed in the assault; but if he did not hear the adhan, he would attack, considering that all were disbelievers.

➋ “Khaybar is ruined.” This could be a prophecy, which was indeed fulfilled. It could also be a supplication, in which case the meaning would be, “May Khaybar be ruined.” This phrase could also be an omen, because when the Prophet sallallahu alayhi wa sallam arrived at Khaybar, they (the people) were coming forward carrying baskets and spades.

➌ It is permissible to launch an assault against those disbelievers who have already been invited to Islam.

➍ Saying “Allahu Akbar” (Allah is the Greatest) when facing the enemy is a Sunnah practice.

(1) During travel, if other necessities can be fulfilled, then marriage (nikah) and the bride’s departure (rukhsati) can also take place, because these too are among the necessities—especially in those times when journeys would last for several weeks or even months, and wives and children would also accompany (the travelers).

(2) “Thigh”—while sitting on a mount, due to the wind, the cloth may be displaced, thus the thigh may become visible. It is not that you intentionally uncovered your thigh. It can also be said that during travel, a person may, for the sake of air, uncover his thigh in front of his close companions and servants. In the company of specific companions, this is also possible, because the thigh is not like the private parts (awrah), although due to its proximity to the private parts, it is generally recommended to keep it covered. In prayer (salah), the thigh is, by consensus, included in the obligatory covering (satr). If the thigh is uncovered, the prayer will not be valid. However, outside of prayer, if due to some necessity or occasionally among close companions the thigh becomes uncovered or is uncovered, there is no harm. This is the method of reconciling the hadiths.

(3) “Khaybar has been ruined”—this was said either by revelation or as an omen. Some scholars have also considered it a supplication that Khaybar be conquered.

(4) “They raised a commotion,” because those people recognized you and the Companions. Previously, they used to live in Madinah itself.

(5) “Safiyyah bint Huyayy”—some scholars are of the opinion that her name was not Safiyyah; her name was actually Zaynab, and she was called Safiyyah (the chosen one) because of your selection of her. She was the daughter of Huyayy ibn Akhtab, who was the chief of all the Jews, and she was married to another chief. The marriage was also quite recent. Her husband was killed in the battle, and she became a captive. Obviously, a woman of such status was not suitable for an ordinary person. [“Assign people to their proper ranks.”] One should treat people according to their status. Moreover, this was causing unrest among the people, so you took her back from Dihyah and chose her for yourself. Especially because she was from the lineage of Harun (alayhis salam). From the lineage of a Prophet, and in the marriage of a Prophet. SubhanAllah, what an honor! Radi Allahu anhu wa ardaahu.

(6) A woman who was married before becoming a slave (captive), it is not permissible to have intercourse with her immediately until she has had one menstrual cycle, so that it is certain she is not pregnant from her previous husband. If she is pregnant, then intercourse will not be permissible until she gives birth. When Safiyyah was taken captive, she was in a state of menstruation. During the journey, her menstruation ended, and it was confirmed that she was not pregnant, because if she were pregnant, menstruation would not occur. Therefore, it became permissible for you to spend the night with her.

(7) “This was your wedding feast (walimah)”—such a walimah was possible during travel.

(8) When fighting against the disbelievers, it is recommended (mustahabb) to raise the slogan of takbir (Allahu Akbar), and at such times, abundant remembrance (dhikr) is also required, as Allah, the Lord of Might, has commanded in the Qur’an to remember Him at such times: “O you who believe! When you meet a force (in battle), stand firm and remember Allah much, so that you may be successful.” ()

Lexical Explanation:
«يَوْمُ خَيْبَرَ» The day of the Battle of Khaybar is meant. Khaybar is a city located 96 miles to the north of Madinah. Jews used to reside there. This battle with the Jews took place in Muharram, 7 AH, after the Treaty of Hudaybiyyah. After the conquest of Khaybar, the Noble Prophet sallallahu alayhi wa sallam allowed them to remain there on the condition that they would give half of the produce of their fields and the fruits of their orchards to the Muslims. Later, during his caliphate, Sayyiduna Umar radi Allahu anhu exiled them towards Tayma and Ariha.

«يَنْهَيَانِكُمْ» In this, the dual pronoun refers to Allah and His Messenger, meaning: Allah and His Messenger forbid you.

«الْحُمُرِ» With a dammah on the "Ha" and "Meem". Its singular is "Himar", meaning donkey.

«الْأَهْلِيَّةِ» Domestic, tamed (not wild); the attribution is to "ahl", meaning that animal which a person raises and keeps in his home like his family.

«رِجْسٌ» With a kasrah on the "Ra" and sukoon on the "Jeem". Everything which a person considers filthy, whether it is impure (najis) or not. Therefore, it does not necessarily follow from this that the leftover (liquid) of a donkey is impure and unclean.

Benefits and Issues:
➊ The meat of the donkey is unanimously haram (forbidden). Only Sayyiduna Ibn Abbas radi Allahu anhuma considered it permissible.
➋ There is a difference of opinion among the jurists regarding whether the leftover (liquid) of a donkey is pure or not. Imam Shafi'i and Imam Malik rahimahullah and others say it is pure. One opinion of Imam Ahmad rahimahullah is that it is impure (najis). Imam Hasan al-Basri, Ibn Sirin, Awza'i, and Ishaq rahimahullah and others also hold this view. And another opinion is that if no water is available, then one should perform ablution (wudu) with the leftover water of a donkey and also perform dry ablution (tayammum). This is also the view of Imam Abu Hanifah rahimahullah. However, the opinion of Imam Shafi'i rahimahullah and others is closer to correctness. Allamah Ibn Qudamah rahimahullah has also declared this to be correct. «والله اعلم»

Narrator of the Hadith:
SR Sayyiduna Abu Talhah radi Allahu anhu ER Abu Talhah is the kunyah, and his name is Zayd ibn Sahl ibn Aswad ibn Haram al-Ansari. He was among the senior Companions radi Allahu anhum. He participated in the Pledge of Aqabah and all the battles. In the Battle of Uhud, his hand became paralyzed while defending the Noble Prophet sallallahu alayhi wa sallam. In the Battle of Hunayn, he killed twenty enemies of Islam. He passed away in 34 AH, or according to some, in 51 AH.

Hadith Authentication (Takhrij al-Hadith):
[وأخرجه البخاري 2945، من حديث مالك به وصرح حميد الطّويل بالسماع عند البخاري 2943]

Jurisprudential Points (Tafaqquh):
➊ For those disbelievers to whom the call of Islam has already reached, it is not necessary to invite them again at the time of battle.
➋ In a military campaign against the disbelievers, it is preferable to make preparations at night and launch the attack in the morning.
➌ In support of one’s statement, it is permissible—when necessary and within the limits set by the Shariah—to cite and reason with Qur’anic verses.
➍ Saying “Allahu Akbar” at important moments is Sunnah, but it should be noted that, to our knowledge, there is no evidence for the commonly practiced slogan of Takbir in our times. Rather, its prohibition is established from the marfu‘ hadith narrated by Sayyiduna Abu Musa al-Ash‘ari radi Allahu anhu. See: [صحيح بخاري 2992، وصحيح مسلم 2704]
➎ As for those disbelievers who are constantly striving day and night to harm the Muslims, it is permissible to initiate an offensive jihad against them by commencing the attack.