صحيح مسلم
Muslim
كتاب فضائل الصحابةThe Book of the Merits of the Companions
باب مِنْ فَضَائِلِ جَعْفَرِ بْنِ أَبِي طَالِبٍ وَأَسْمَاءَ بِنْتِ عُمَيْسٍ وَأَهْلِ سَفِينَتِهِمْ رَضِيَ اللَّهُ عَنْهُمْ:Chapter: ….
Hadith 2502
This hadith is listed as number 6410 in Maktaba Shamila
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ بَرَّادٍ الْأَشْعَرِيُّ ، وَمُحَمَّدُ بْنُ الْعَلَاءِ الْهَمْدَانِيُّ ، قَالَا : حَدَّثَنَا أَبُو أُسَامَةَ ، حَدَّثَنِي بُرَيْدٌ ، عَنْ أَبِي بُرْدَةَ ، عَنْ أَبِي مُوسَى ، قَالَ : " بَلَغَنَا مَخْرَجُ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَنَحْنُ بِالْيَمَنِ ، فَخَرَجْنَا مُهَاجِرِينَ إِلَيْهِ أَنَا وَأَخَوَانِ لِي أَنَا أَصْغَرُهُمَا ، أَحَدُهُمَا أَبُو بُرْدَةَ وَالْآخَرُ أَبُو رُهْمٍ ، إِمَّا قَالَ : بِضْعًا ، وَإِمَّا قَالَ : ثَلَاثَةً وَخَمْسِينَ أَوِ اثْنَيْنِ وَخَمْسِينَ رَجُلًا مِنْ قَوْمِي ، قَالَ : فَرَكِبْنَا سَفِينَةً ، فَأَلْقَتْنَا سَفِينَتُنَا إِلَى النَّجَاشِيِّ بِالْحَبَشَةِ ، فَوَافَقْنَا جَعْفَرَ بْنَ أَبِي طَالِبٍ وَأَصْحَابَهُ عِنْدَهُ ، فَقَالَ جَعْفَرٌ : إِنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَعَثَنَا هَاهُنَا وَأَمَرَنَا بِالْإِقَامَةِ ، فَأَقِيمُوا مَعَنَا ، فَأَقَمْنَا مَعَهُ حَتَّى قَدِمْنَا جَمِيعًا ، قَالَ : فَوَافَقْنَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ، حِينَ افْتَتَحَ خَيْبَرَ فَأَسْهَمَ لَنَا أَوْ ، قَالَ : أَعْطَانَا مِنْهَا وَمَا قَسَمَ لِأَحَدٍ غَابَ عَنْ فَتْحِ خَيْبَرَ مِنْهَا شَيْئًا ، إِلَّا لِمَنْ شَهِدَ مَعَهُ إِلَّا لِأَصْحَابِ سَفِينَتِنَا مَعَ جَعْفَرٍ وَأَصْحَابِهِ ، قَسَمَ لَهُمْ مَعَهُمْ ، قَالَ : فَكَانَ نَاسٌ مِنَ النَّاسِ ، يَقُولُونَ لَنَا : يَعْنِي لِأَهْلِ السَّفِينَةِ نَحْنُ سَبَقْنَاكُمْ بِالْهِجْرَةِ ،
Abu Musa reported: We were in Yemen when we heard of the migration of Allah's Messenger (ﷺ) . We also set out as immigrants to him. And I was accompanied by two brothers of mine, I being the youngest of them; one of them was Abu Burda and the other one was Abu Ruhm, and there were some other persons with them. Some say they were fifty-three or fifty-two persons of my tribe. We embarked upon a boat, and the boat sailed away to the Negus of Abyssinia. There we met Ja'far bin Abu Talib and his companions. Ja'far said: Allall's Messenger (ﷺ) has sent us here and has commanded us to stay here and you should also stay with us. So we stayed with him and we came back (to Madinah) and met Allah's Messenger (ﷺ) when Khaibar had been conquered. He (the Holy Prophet) allocated a share to us and in the ordinary course he did not allocate the share to one who had been absent on the occasion of the conquest of Khaibar but conferred (a share) upon him only who had been present there with him. He, however, made an exception for the people of the boat, viz. for Ja'far and his companions. He allocated a share to them, and some persons from amongst the people said to us, viz. the people of the boat: We have preceded you in migration.
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
From one (group) from Makkah to Abyssinia, and from another (group) from Abyssinia to Madinah.
In the narration of Muslim, it is mentioned that the Prophet (sallallahu alayhi wa sallam) did not allocate a share from the spoils of Khaybar to those who had not participated in that battle, except for our companions of the ship, to whom he gave a share along with Ja‘far ibn Abi Talib (radi Allahu anhu).
From one (group) from Makkah to Abyssinia, and from another (group) from Abyssinia to Madinah.
In the narration of Muslim, it is mentioned that the Prophet (sallallahu alayhi wa sallam) did not allocate a share from the spoils of Khaybar to those who had not participated in that battle, except for our companions of the ship, to whom he gave a share along with Ja‘far ibn Abi Talib (radi Allahu anhu).
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3876
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
Abu Musa al-Ash‘ari (radi Allahu anhu) first migrated to Makkah. When he accepted Islam, the Messenger of Allah (sallallahu alayhi wa sallam) sent him along with others towards Abyssinia (Habashah). Instead of going to Abyssinia, he turned towards the region of his own people, which is on the eastern side, opposite Abyssinia. When he received news that the Messenger of Allah (sallallahu alayhi wa sallam) had moved to Madinah Tayyibah, he, along with the Muslims of his people, boarded a boat and set out towards Madinah Tayyibah. However, the sea waves carried them to Abyssinia, so they stayed there with Sayyiduna Ja‘far (radi Allahu anhu). Later, they reached Madinah Tayyibah at the time when Khaybar had already been conquered.
(Fath al-Bari: 7/237)
2.
These are the two migrations:
One is from Makkah al-Mukarramah to Abyssinia, and the second is from Abyssinia to Madinah Tayyibah. For those who did not migrate to Abyssinia, there was only one migration, which was from Makkah to Madinah Tayyibah.
1.
Abu Musa al-Ash‘ari (radi Allahu anhu) first migrated to Makkah. When he accepted Islam, the Messenger of Allah (sallallahu alayhi wa sallam) sent him along with others towards Abyssinia (Habashah). Instead of going to Abyssinia, he turned towards the region of his own people, which is on the eastern side, opposite Abyssinia. When he received news that the Messenger of Allah (sallallahu alayhi wa sallam) had moved to Madinah Tayyibah, he, along with the Muslims of his people, boarded a boat and set out towards Madinah Tayyibah. However, the sea waves carried them to Abyssinia, so they stayed there with Sayyiduna Ja‘far (radi Allahu anhu). Later, they reached Madinah Tayyibah at the time when Khaybar had already been conquered.
(Fath al-Bari: 7/237)
2.
These are the two migrations:
One is from Makkah al-Mukarramah to Abyssinia, and the second is from Abyssinia to Madinah Tayyibah. For those who did not migrate to Abyssinia, there was only one migration, which was from Makkah to Madinah Tayyibah.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3876
Maulana Dawood Raz
Hadith Commentary:
Apparently, this portion was given to him by the Prophet (sallallahu alayhi wa sallam) from the spoils of war (mal-e-ghanīmah) itself, not from the khums. Then how does this relate to the chapter heading? However, when it is permissible for the Imam to dispose of the spoils of war—which are the right of the other warriors—in such a manner, then it is even more permissible (a fortiori) in the case of the khums, which is specifically entrusted to the Imam.
Thus, the purpose of the chapter is fulfilled.
Apparently, this portion was given to him by the Prophet (sallallahu alayhi wa sallam) from the spoils of war (mal-e-ghanīmah) itself, not from the khums. Then how does this relate to the chapter heading? However, when it is permissible for the Imam to dispose of the spoils of war—which are the right of the other warriors—in such a manner, then it is even more permissible (a fortiori) in the case of the khums, which is specifically entrusted to the Imam.
Thus, the purpose of the chapter is fulfilled.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3136
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
The various explanations given by the scholars of the Ummah regarding the share from the spoils of war (ghanimah) that was given to Abu Musa al-Ash‘ari (radi Allahu anhu) and his companions, as well as those who came along with Ja‘far (radi Allahu anhu), are detailed as follows:
➊ The Messenger of Allah (sallallahu alayhi wa sallam) gave a share from the spoils to those who were formally entitled to it after taking them into confidence, just as he had given to the people of the tribe of Hawazin, and he had satisfied his Companions regarding this.
➋ The Messenger of Allah (sallallahu alayhi wa sallam) gave them a share from the wealth that was acquired without battle, because the entirety of Khaybar was not conquered by force; rather, some areas came under control through peace agreements. The Messenger of Allah (sallallahu alayhi wa sallam) gave these individuals a share from the khums (one-fifth portion), because it is not reported that he sought permission from those who participated in the Battle of Khaybar.
➌ This also appears to be the inclination of Imam al-Bukhari (rahimahullah), because he mentioned this hadith under the chapter heading he established. And Allah knows best.
The various explanations given by the scholars of the Ummah regarding the share from the spoils of war (ghanimah) that was given to Abu Musa al-Ash‘ari (radi Allahu anhu) and his companions, as well as those who came along with Ja‘far (radi Allahu anhu), are detailed as follows:
➊ The Messenger of Allah (sallallahu alayhi wa sallam) gave a share from the spoils to those who were formally entitled to it after taking them into confidence, just as he had given to the people of the tribe of Hawazin, and he had satisfied his Companions regarding this.
➋ The Messenger of Allah (sallallahu alayhi wa sallam) gave them a share from the wealth that was acquired without battle, because the entirety of Khaybar was not conquered by force; rather, some areas came under control through peace agreements. The Messenger of Allah (sallallahu alayhi wa sallam) gave these individuals a share from the khums (one-fifth portion), because it is not reported that he sought permission from those who participated in the Battle of Khaybar.
➌ This also appears to be the inclination of Imam al-Bukhari (rahimahullah), because he mentioned this hadith under the chapter heading he established. And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3136
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
In one narration, it is stated that whoever was absent at the conquest of Khaybar was not allotted a share from the wealth of Khaybar; only those who were present at Khaybar received a share. However, for the People of the Ship (Ahl al-Safina), including Ja‘far (radi Allahu anhu) and his companions, a share from the spoils of Khaybar was allotted to all of them.
(Fath al-Bari: 7/608.)
By "People of the Ship" (Ahl al-Safina) is meant Abu Musa (radi Allahu anhu) and his companions.
They were given a share from the wealth of Khaybar. In addition to them, Abu Hurayrah (radi Allahu anhu) was also given a share, as will be clarified in the following narration.
In one narration, it is stated that whoever was absent at the conquest of Khaybar was not allotted a share from the wealth of Khaybar; only those who were present at Khaybar received a share. However, for the People of the Ship (Ahl al-Safina), including Ja‘far (radi Allahu anhu) and his companions, a share from the spoils of Khaybar was allotted to all of them.
(Fath al-Bari: 7/608.)
By "People of the Ship" (Ahl al-Safina) is meant Abu Musa (radi Allahu anhu) and his companions.
They were given a share from the wealth of Khaybar. In addition to them, Abu Hurayrah (radi Allahu anhu) was also given a share, as will be clarified in the following narration.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4233
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
Based on this hadith, some people argue that anyone who arrives after victory has been achieved but before the distribution of war booty (mal-e-ghanīmah) should also be given a share.
1:
Based on this hadith, some people argue that anyone who arrives after victory has been achieved but before the distribution of war booty (mal-e-ghanīmah) should also be given a share.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1559
Shaykh Umar Farooq Saeedi
Benefits and Issues:
This gift was given from the khums (one-fifth share of war booty).
Over which the Prophet sallallahu alayhi wa sallam himself had authority.
Or, with the consent of the other warriors, it was given from the spoils of war in order to console these emigrants.
And Allah knows best. (Khatabi)
This gift was given from the khums (one-fifth share of war booty).
Over which the Prophet sallallahu alayhi wa sallam himself had authority.
Or, with the consent of the other warriors, it was given from the spoils of war in order to console these emigrants.
And Allah knows best. (Khatabi)
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2725
