Nasai

For details, see Hadith: 5444

Hadith Commentary: The Messenger of Allah (sallallahu alayhi wa sallam) kept Anas (radi Allahu anhu) with him for service during the Battle of Khaybar, even though he was not yet of age; from this, the purpose of the chapter is established.

In this same battle, Safiyyah (radi Allahu anha) entered the household of the Prophet (sallallahu alayhi wa sallam); she was a woman of noble lineage, and through this relationship, the people of Islam gained many scholarly benefits.

In this narration, a prescribed (masnun) supplication is also mentioned, which contains many benefits. Memorizing it and reciting it in supplications will prove beneficial for many religious and worldly matters.

The detailed circumstances of Safiyyah (radi Allahu anha) have already been mentioned previously. From this hadith, it is also established that Madinah Munawwarah, like Makkah Sharif, is a sanctuary (haram).

Anas (radi Allahu anhu) was already in the service of the Prophet (sallallahu alayhi wa sallam), but this was his first opportunity during a journey to attain the honor of being in his service.

In the prescribed supplication, the words "ham" and "huzn" are synonymous in meaning.

The difference is that "ham" refers to anxiety or worry about something that has not yet occurred but is feared to occur, while "huzn" refers to grief or sorrow over something that has already happened.

Anas (radi Allahu anhu) was already in the service of the Prophet (sallallahu alayhi wa sallam), but on this occasion as well, he was taken along. His period of service was nine years. What the Prophet (sallallahu alayhi wa sallam) said regarding Mount Uhud is based on reality: ﴿اِنَّ اللہَ عَلٰی کُلِّ شَئ قَدِیْرٌ﴾ (al-Baqarah: 20) — "Indeed, Allah is over all things competent."

Hadith Commentary:
From this hadith, it is understood that it is permissible to take children along for service during journeys of jihad and military expeditions. This is precisely the intent of Imam Bukhari rahimahullah. Furthermore, it apparently seems that Anas radi Allahu anhu began serving the Messenger of Allah sallallahu alayhi wa sallam from the Battle of Khaybar. In this way, he would have served him for only four years, whereas Anas radi Allahu anhu himself states, "I served the Messenger of Allah sallallahu alayhi wa sallam for nine or ten years." In reality, he began his general service as soon as he arrived in Madinah Tayyibah, but at the time of the Battle of Khaybar, he was specially appointed for service, meaning that Abu Talhah radi Allahu anhu designated him for service during this journey of jihad. As for general services, he was already performing them beforehand. There are several incidents in this hadith, each of which will be explained according to its context and occasion, by the permission of Allah Ta'ala.

Hadith Commentary:
Allah Ta’ala accepted His beloved’s supplication and made Madinah abundant in blessings just like Makkah.
The climate of Madinah is moderate, its water is sweet, and its food has the best effects.
Madinah, like Makkah, is also a sanctuary (haram); those who deny the sanctity of Madinah are in grave error.
On this matter, only the Ahl al-Hadith position is correct: that Madinah is a sanctuary (haram) just like Makkah.
May Allah increase it in honor and reverence.
Lady Safiyyah bint Huyayy ibn Akhtab ibn Shu'bah was from the descendants of Prophet Harun (alayhis salam).
Her mother’s name was Barrah bint Samawal.
She was among the captives in the Battle of Khaybar.
Dihyah al-Kalbi (radi Allahu anhu) requested her for himself, but the people said that she is a noblewoman of Banu Qurayzah and Banu Nadir.
It would be better if the Prophet (sallallahu alayhi wa sallam) included her among his wives.
Thus, he freed her and married her.
One day, the Prophet (sallallahu alayhi wa sallam) saw that Lady Safiyyah (radi Allahu anha) was crying.
He asked the reason, and she said that she had heard that Lady Hafsah (radi Allahu anha) considered her insignificant and boasted that her own lineage was connected to the Messenger of Allah (sallallahu alayhi wa sallam).
The Prophet (sallallahu alayhi wa sallam) said: Why did you not say to her, “How can you be better than me? My father is Harun (alayhis salam), my uncle is Musa (alayhis salam), and my husband is Muhammad, the Messenger of Allah (sallallahu alayhi wa sallam).”
Once, a slave-girl of Lady Safiyyah (radi Allahu anha) went to Umar al-Faruq (radi Allahu anhu) and complained that Lady Safiyyah (radi Allahu anha) honored the Sabbath and gave gifts to the Jews.
Umar (radi Allahu anhu) sent for her and inquired.
She replied, “Since Allah granted us Friday, I have never liked the Sabbath. As for the Jews, I have kinship ties with them, so I certainly give to them.”
Then Lady Safiyyah (radi Allahu anha) asked the slave-girl the reason for this complaint. The slave-girl said, “Shaytan had misled me.”
Lady Safiyyah (radi Allahu anha) then freed her for the sake of Allah.
Lady Safiyyah (radi Allahu anha) passed away in Ramadan, in the year 50 AH.
Ten hadiths are narrated from her.
Her maternal uncle, Rifa’ah ibn Samawal, was a companion (sahabi).
Her hadith is found in the Muwatta of Imam Malik.
(Rahmatul-lil-Alamin, Volume: Two, 222)

Hadith Commentary:
(1)
Allah Ta'ala accepted the supplication of His beloved, sallallahu alayhi wa sallam, and blessed Madinah Tayyibah with goodness and blessings just like Makkah.
The climate of Madinah Tayyibah is very moderate, its water is sweet, and its food has excellent effects.

(2)
Imam Bukhari rahimahullah has proven from this lengthy hadith that a dish called hais, prepared from dates, clarified butter (ghee), and cheese, can be served at a wedding feast (walimah) when needed.
It is not necessary for meat to be present at a walimah.
Whatever is available according to the occasion and circumstances may be presented.
And Allah knows best.

Hadith Commentary:
The deficient age is after 80 or 90 years,
in which a person becomes old and completely loses his intellect. It depends on each individual's strength and capability.
No specific time limit can be fixed.
The trial (fitnah) of life is that a person becomes so engrossed in the world that he forgets the remembrance of Allah, fails to fulfill the obligatory duties and the commands of the Shari‘ah. The trial (fitnah) of death begins at the time of the pangs of death (sakarat).
At that time, Satan seeks to corrupt a person's faith.
In another hadith, the supplication is mentioned: "A‘udhu bika min an yatakhabbatani ash-shaytanu ‘inda al-mawt."
That is, O Allah! I seek Your protection from Satan leading me astray at the time of death.

Hadith Commentary:
By "the most decrepit age" is meant that period of life in which a person, having grown old, becomes senile and loses his intellect. There is no specific fixed duration for this; rather, it depends on each individual's strength and capability.

Hadith Commentary:

The humiliating limits of old age in which a person's mind becomes impaired and he begins to act like a child—awareness, senses, intellect, and understanding all disappear. One should seek refuge from reaching such an age. Similarly, humility, laziness, cowardice, the trials of life and death, and the punishment of the grave—these are all matters from which every Muslim must seek refuge.

Hadith Commentary:
➊
According to this hadith, a person should seek refuge from cowardice, because often due to it, he becomes a victim of the trial of apostasy.
➋
A despicable age is when, due to old age, a person returns to habits similar to those of childhood; his body becomes weak and his intellect impaired. Furthermore, because of old age, there is also negligence in the performance of obligatory duties, to the extent that a person becomes incapable of even serving himself and becomes a burden on his family members. Then the family members begin to wish for his death, and if there are no family members, the trials and tribulations increase even further.

Hadith Commentary:
When there is apprehension of an undesirable thing, it is called "ham" (anxiety), and when a disliked matter has already occurred, it is called "huzn" (grief).
The dominance of oppressors and tyrants over the weak is referred to as "ghalabat ar-rijal" (the overpowering of men).
This supplication is very comprehensive because in it, refuge is sought from all vile things.
May Allah, the Exalted, protect us from all these vile things.
Ameen.

Hadith Commentary:
(1)
Lack of ambition, laziness, and cowardice are such weaknesses due to which a person cannot undertake those courageous actions and deeds of effort and sacrifice, without which neither success in this world can be attained nor can one achieve salvation and triumph in the Hereafter. For this reason, the Messenger of Allah (sallallahu alayhi wa sallam) would seek Allah’s protection from all these things and, through his actions, would also instruct the ummah to do the same.

(2)
The trial (fitnah) of life and death is also very distressing.
The trial of life is that a person, throughout his life, becomes subject to various tests, and the trial of worldly wealth and desires is so severe that very few people remain safe from it.
The greatest trial of life is that a person’s end becomes evil.
This can also be called the trial of death, because it occurs near death, and by the trial of death is meant the punishment of the grave.
(Fath al-Bari: 2/412)

Hadith Commentary:
(1)
Cowardice and laziness are closely linked, as laziness gives rise to cowardice. Laziness pertains to the body, while cowardice is related to the heart. The Messenger of Allah (sallallahu alayhi wa sallam) used to seek refuge from cowardice. Sa'd ibn Abi Waqqas (radi Allahu anhu) was very particular about teaching his children supplications in which seeking refuge from cowardice and laziness was mentioned.
(Sahih al-Bukhari, al-Jihad wa al-Siyar, Hadith: 2822) (2)
The opposite of cowardice is bravery. The Messenger of Allah (sallallahu alayhi wa sallam) was the bravest of all people, as is explicitly stated in a hadith.
(Sahih al-Bukhari, al-Jihad wa al-Siyar, Hadith: 2820)
In fact, on one occasion he said:
"You will never find me to be miserly, a liar, or a coward."
(Sahih al-Bukhari, Fard al-Khums, Hadith: 3148)

Hadith Commentary:
Although the words "arzal al-‘umur" (the worst part of age) are mentioned in this hadith, by "al-haram" (old age) what is meant is indeed "arzal al-‘umur," in which a person becomes completely incapacitated.
In this state, a person's memory weakens and sometimes even the intellect becomes impaired.
It is stated in the Noble Qur’an:
“Among you are some who are sent back to the worst part of age.” ()
In some narrations of this hadith reported from Anas radi Allahu anhu, the words "arzal al-‘umur" appear instead of "al-haram."
(Sahih al-Bukhari, al-Tafsir, Hadith: 4707) ()
To reach such an advanced age where one’s senses and faculties remain intact and the earning for the Hereafter continues is a great blessing from Allah Ta‘ala, but such old age that renders a person completely useless is precisely the thing from which the Messenger of Allah sallallahu alayhi wa sallam sought refuge.
In the hadith, this is the level of haram (old age) that is intended.
And Allah knows best.

Explanation:
1:
O Allah! I seek refuge in You from worry and grief, from incapacity and laziness, from miserliness, from the burden of debt, and from the oppression, injustice, and excesses of people.

Explanation:
1:
O Allah! I seek refuge in You from laziness and indolence, and from extreme old age (in which a person loses his senses), from cowardice and miserliness, and from the trial of the Messiah (Dajjal), and from the punishment of the grave.

1540. English Commentary: Deprivation from attaining the good of religion and the world occurs due to three reasons: either a person does not have the resolve to do them, or laziness prevails, or there is a lack of courage. «بخل » refers to the condition where spending is legislated and recommended, but a person does not spend in such situations. «ھرم » refers to the state of old age where a person becomes a burden on others, unable to perform acts of worship or worldly tasks. "The trials of life" means that tribulations and worries become overwhelming, causing deprivation from righteous deeds. "The trial of death" means that a person is deprived of good deeds or is not granted the declaration of the oneness of Allah (kalimat al-tawhid) at the time of death. And "the grave" is the very first stage of the Hereafter; if a person slips or becomes ensnared in it, it is a great destruction. Seeking refuge from "the punishment of the grave" is a teaching for the Ummah, otherwise the noble Prophets (alayhim as-salam) are protected from it.

Benefits and Issues:
➊ In the Noble Qur’an, the word (bukhul) appears in the context of those who enjoin miserliness upon people. The word (bukhul) is recited with a dammah (u-sound) on the letter "ba" and sukun (no vowel) on the letter "kha", and it is also recited with a dammah on both letters.

➋ (Haram) refers to such old age that renders a person utterly incapable, when intellect, awareness, and health abandon him, and he becomes a burden upon others as well.

The Dajjal is not the name of a specific individual; rather, it is an expression denoting a characteristic. Its meaning is: fraudster, fabricator, liar, and deceiver. Every false prophet, fraudulent leader, and chief is a Dajjal; however, the greatest Dajjal will appear near the end of times, who will even claim to be Lord. He will be killed by Isa (alayhis salam), who will quell his tribulation. Generally, this individual is referred to as "the Dajjal."

Urdu marginal note:
By "debt" is meant such a debt that cannot be repaid, rather it continues to increase. For the debtor, it becomes a cause of humiliation and disgrace; otherwise, taking a loan in general—even the Messenger of Allah (sallallahu alayhi wa sallam) took loans—and there is no escape from it.

Al-Awza'i has opposed Hammad ibn Salamah in narrating this hadith, and that is in the following way: Hammad ibn Salamah, narrating from Ishaq ibn Abdullah, said: "From Sa'id ibn Yasar, from Abu Hurayrah," whereas Al-Awza'i, narrating from Ishaq ibn Abdullah, said: "Ja'far ibn 'Iyad narrated to me, he said: My father narrated to me, from Abu Hurayrah," meaning Al-Awza'i mentioned Ja'far ibn 'Iyad instead of Sa'id ibn Yasar. And Allah knows best.

(1) In the benefits of Sunan Abi Dawud, translated and published by Darussalam, hadith: 1544, Abu 'Ammar Umar Farooq Saeedi (hafizahullah) writes that poverty is of two types: of wealth or of the heart. If a person does not possess wealth but is content and satisfied at heart, this is praiseworthy. But on the contrary, if a person is afflicted with "greed," this is a very reprehensible trait. Also, the state of poverty and destitution in which a person, being deprived and helpless in acquiring the necessities of life, is unable to fulfill obligatory duties—protection from this was sought by the Messenger of Allah (sallallahu alayhi wa sallam). By "scarcity" is meant the scarcity of good deeds and their means, and "humiliation" is that a person, by committing disobedience (ma'siyah) to Allah Ta'ala, becomes disgraced before Allah, or loses his dignity in the eyes of people to the extent that his invitation is not even heard. We are taught to seek Allah Ta'ala's protection from this. Similarly, for a person to become an oppressor or oppressed in his society—neither situation is praiseworthy.

(2) By poverty, it can also mean that poverty which poses a risk of disbelief and misguidance, because for the common people, poverty can become a means of misguidance. However, for the special servants of Allah Ta'ala, financial poverty is a blessing. Your supplications are, in fact, a teaching for the Ummah. Or, by poverty is meant that which a person cannot bear and is forced to extend his hand in begging. Poverty can also mean poverty of the heart, as mentioned in the previous lines.

(3) By "scarcity" can be meant scarcity of people, and also scarcity of wealth, which has been called poverty above; otherwise, abundance of wealth often becomes a cause of misguidance. By "humiliation" is meant the dominance of people, such that a person cannot even obtain his own right. For details, see hadith: 5451.

(4) In this hadith, each subsequent word is the result of the previous one. Scarcity arises from poverty, scarcity gives birth to humiliation, and humiliation makes a person oppressed. Or, according to the principle "when hardship reaches its peak, it leads to confrontation," he becomes an oppressive bandit. We seek refuge with Allah from that.

The meaning of seeking refuge from worry and grief can also be that nothing sorrowful should befall me, nor should there remain any fear of something harmful.

This incident pertains to the Battle of Khaybar. Abu Talhah radi Allahu anhu was the husband of the respected mother of Anas radi Allahu anhu. Anas radi Allahu anhu used to serve the Prophet sallallahu alayhi wa sallam even before this, but since he was young in age, the Prophet sallallahu alayhi wa sallam felt that perhaps the family members would not be willing to send such a young child along on a military expedition. Therefore, he expressed his wish for a servant to Abu Talhah radi Allahu anhu himself. Abu Talhah then took Anas along with him. Radi Allahu anhu wa ardah.

(1) Worry (fikr) is about something in the future, whereas grief (gham) is over something in the past. Seeking Allah’s protection from worry and grief means that I should not keep fretting and wasting away over matters in which I have no involvement or control, nor should I become lost in imaginary notions about the future to the extent that I am unable to carry out my necessary tasks. Similarly, I should not remain immersed in sorrow over past events to the point that I make my present life miserable, since past events cannot be changed, nor can grief erase their effects. Rather, being content with Allah’s decree and relying upon Him alone is what brings tranquility to a person regarding both the past and the future.

(2) What is meant by the dominance of people is that a person becomes a laughingstock and plaything for others, or becomes a target for people’s oppression, such that whoever wishes may begin to humiliate him.

See, narration: 5467