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مسند الحميدي
Musnad Humaydi
Hadiths of Jabir ibn Abdullah al-Ansari, may Allah be pleased with him
Hadith Number 1273
Hadith 1273
اُردوEn
1273 - حَدَّثَنَا الْحُمَيْدِيُّ قَالَ: ثنا سُفْيَانُ، قَالَ: ثنا عَمْرُو بْنُ دِينَارٍ، قَالَ: سَمِعْتُ جَابِرَ بْنَ عَبْدِ اللَّهِ، يَقُولُ: قَالَ رَسُولُ اللَّهِ صَلَّي اللهُ عَلَيْهِ وَسَلَّمَ: «الْحَرْبُ خُدْعَةٌ» .
Sayyiduna Jabir bin Abdullah (may Allah be pleased with him) narrates that the Noble Prophet (peace and blessings be upon him) said: "War is the name of deception."
Related hadith on this topic
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
The meaning is that whichever side displays agility and alertness in battle, the outcome of the war will be in their favor.
Therefore, Muslims need to exercise great vigilance in such situations.
Agility and alertness are absolutely necessary in warfare, and it is in this manner that Allah’s help accompanies them.
The meaning is that whichever side displays agility and alertness in battle, the outcome of the war will be in their favor.
Therefore, Muslims need to exercise great vigilance in such situations.
Agility and alertness are absolutely necessary in warfare, and it is in this manner that Allah’s help accompanies them.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3030
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
➊
Strategy and cunning are necessary in battle.
In the Battle of the Trench (Ghazwah Khandaq), the Jews, Quraysh, and Ghatafan all united against the Muslims.
The Messenger of Allah (sallallahu alayhi wa sallam) sent Nu’aym ibn Mas’ud (radi Allahu anhu) to sow discord and disunity among them.
At that time, he said:
“War is deception,” meaning that it is necessary to employ stratagems and deceive the enemy, because whichever side is deceived even once in battle is destroyed and cannot rise again.
➋
It can also be understood to mean that in battle, one should use stratagems and similar means as much as possible so that the need for fighting does not arise, and if you are unable to avoid it, then fight; but the first meaning is more comprehensive.
➌
It should be clear that deception and stratagem are permissible only in battle, but such cunning is not permissible in other matters.
➊
Strategy and cunning are necessary in battle.
In the Battle of the Trench (Ghazwah Khandaq), the Jews, Quraysh, and Ghatafan all united against the Muslims.
The Messenger of Allah (sallallahu alayhi wa sallam) sent Nu’aym ibn Mas’ud (radi Allahu anhu) to sow discord and disunity among them.
At that time, he said:
“War is deception,” meaning that it is necessary to employ stratagems and deceive the enemy, because whichever side is deceived even once in battle is destroyed and cannot rise again.
➋
It can also be understood to mean that in battle, one should use stratagems and similar means as much as possible so that the need for fighting does not arise, and if you are unable to avoid it, then fight; but the first meaning is more comprehensive.
➌
It should be clear that deception and stratagem are permissible only in battle, but such cunning is not permissible in other matters.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3030
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary:
Vocabulary of the Hadith:
(1)
Kura‘:
Horse.
(2)
‘Ala Raj‘atiha:
Both zabar (fatḥa) and zair (kasra) can be used on the letter ra.
To take witnesses upon returning after divorce.
(3)
Bi-raddiha ‘alayka:
Whatever answer they give to your question, inform me.
(4)
Fa-istalḥaqtuhu ilayha:
I requested him
to accompany me in order to go to them.
(5)
Ma ana bi-qāribiha:
I do not wish to go to them.
(6)
Al-Shi‘atayn:
Shi‘a refers to a group or party.
By the two groups are meant those demanding retribution for ‘Uthman radi Allahu anhu and the supporters of ‘Ali radi Allahu anhu,
meaning, you should not support either party.
(7)
Fa-abat fihima illa mudiyyan:
She refused to refrain from intervening in their matter,
meaning, she supported those demanding retribution.
Benefits and Issues:
➊
If someone seeks advice in a matter, one should give correct advice in accordance with the Shari‘ah, and it is not correct to separate from one’s wife and children and sell one’s property to devote one’s life to jihad.
In every matter of life, the life of the Messenger of Allah sallallahu alayhi wa sallam should be taken as a model.
And in every action, the conduct of the Prophet sallallahu alayhi wa sallam will be the guiding light.
➋
If someone asks a scholar for advice and there is someone present who can give better advice, one should guide the questioner to that person, and it is better to try to learn the answer from him.
➌
It is better to take along someone familiar or acquainted with the scholar when asking a question.
➍
The life, character, and every action of the Messenger of Allah sallallahu alayhi wa sallam was in accordance with the Qur’an; in fact, he sallallahu alayhi wa sallam was the practical interpretation of the Noble Qur’an.
➎
Until the five daily prayers were made obligatory, tahajjud (night prayer) was obligatory for everyone. For one year, standing at night was obligatory upon the Messenger of Allah sallallahu alayhi wa sallam and the Companions, then with the last verse of Surah al-Muzzammil:
﴿إِنَّ رَبَّكَ يَعْلَمُ.......الآية﴾ its obligation was abrogated, and according to most scholars of the Ummah, the tahajjud prayer was no longer obligatory even for the Prophet sallallahu alayhi wa sallam, but he sallallahu alayhi wa sallam continued to observe it throughout his life.
➏
From this hadith, it is understood that in his later life, the Prophet sallallahu alayhi wa sallam would pray nine rak‘ahs, in which he would sit only in the eighth rak‘ah, recite the tashahhud, remembrance and glorification of Allah, and supplication, then stand up to pray the ninth rak‘ah and end with salam. Qiyam al-layl (standing in prayer at night) was also called witr.
Therefore, this is also a method of performing witr.
➐
In his later years, when the Prophet sallallahu alayhi wa sallam became elderly and heavyset, he would pray only seven rak‘ahs, and afterwards would pray two rak‘ahs sitting.
➑
If, due to sleep or illness, the Prophet sallallahu alayhi wa sallam missed the tahajjud prayer, since his usual practice was to pray eleven rak‘ahs at night,
he would instead pray twelve rak‘ahs during the day.
➒
Standing at night (qiyam al-layl) is also called witr.
It was initially obligatory, then its obligation was lifted.
Now witr is not obligatory, but rather a confirmed Sunnah (sunnah mu’akkadah). Some people consider it obligatory, and some, inventing a level below fard (obligation), call it wajib, but their view is not correct.
Vocabulary of the Hadith:
(1)
Kura‘:
Horse.
(2)
‘Ala Raj‘atiha:
Both zabar (fatḥa) and zair (kasra) can be used on the letter ra.
To take witnesses upon returning after divorce.
(3)
Bi-raddiha ‘alayka:
Whatever answer they give to your question, inform me.
(4)
Fa-istalḥaqtuhu ilayha:
I requested him
to accompany me in order to go to them.
(5)
Ma ana bi-qāribiha:
I do not wish to go to them.
(6)
Al-Shi‘atayn:
Shi‘a refers to a group or party.
By the two groups are meant those demanding retribution for ‘Uthman radi Allahu anhu and the supporters of ‘Ali radi Allahu anhu,
meaning, you should not support either party.
(7)
Fa-abat fihima illa mudiyyan:
She refused to refrain from intervening in their matter,
meaning, she supported those demanding retribution.
Benefits and Issues:
➊
If someone seeks advice in a matter, one should give correct advice in accordance with the Shari‘ah, and it is not correct to separate from one’s wife and children and sell one’s property to devote one’s life to jihad.
In every matter of life, the life of the Messenger of Allah sallallahu alayhi wa sallam should be taken as a model.
And in every action, the conduct of the Prophet sallallahu alayhi wa sallam will be the guiding light.
➋
If someone asks a scholar for advice and there is someone present who can give better advice, one should guide the questioner to that person, and it is better to try to learn the answer from him.
➌
It is better to take along someone familiar or acquainted with the scholar when asking a question.
➍
The life, character, and every action of the Messenger of Allah sallallahu alayhi wa sallam was in accordance with the Qur’an; in fact, he sallallahu alayhi wa sallam was the practical interpretation of the Noble Qur’an.
➎
Until the five daily prayers were made obligatory, tahajjud (night prayer) was obligatory for everyone. For one year, standing at night was obligatory upon the Messenger of Allah sallallahu alayhi wa sallam and the Companions, then with the last verse of Surah al-Muzzammil:
﴿إِنَّ رَبَّكَ يَعْلَمُ.......الآية﴾ its obligation was abrogated, and according to most scholars of the Ummah, the tahajjud prayer was no longer obligatory even for the Prophet sallallahu alayhi wa sallam, but he sallallahu alayhi wa sallam continued to observe it throughout his life.
➏
From this hadith, it is understood that in his later life, the Prophet sallallahu alayhi wa sallam would pray nine rak‘ahs, in which he would sit only in the eighth rak‘ah, recite the tashahhud, remembrance and glorification of Allah, and supplication, then stand up to pray the ninth rak‘ah and end with salam. Qiyam al-layl (standing in prayer at night) was also called witr.
Therefore, this is also a method of performing witr.
➐
In his later years, when the Prophet sallallahu alayhi wa sallam became elderly and heavyset, he would pray only seven rak‘ahs, and afterwards would pray two rak‘ahs sitting.
➑
If, due to sleep or illness, the Prophet sallallahu alayhi wa sallam missed the tahajjud prayer, since his usual practice was to pray eleven rak‘ahs at night,
he would instead pray twelve rak‘ahs during the day.
➒
Standing at night (qiyam al-layl) is also called witr.
It was initially obligatory, then its obligation was lifted.
Now witr is not obligatory, but rather a confirmed Sunnah (sunnah mu’akkadah). Some people consider it obligatory, and some, inventing a level below fard (obligation), call it wajib, but their view is not correct.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1739
Shaykh Dr. Abdur Rahman Freywai
Explanation: 1:
War is one of those three situations in which lying, deception, and trickery may be resorted to. During times of battle, it is permissible to deceive the disbelievers as much as possible, but this should not lead to breaking any covenant or agreement made with them.
War is one of those three situations in which lying, deception, and trickery may be resorted to. During times of battle, it is permissible to deceive the disbelievers as much as possible, but this should not lead to breaking any covenant or agreement made with them.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1675
