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سنن دارمي
Darimi
مقدمهIntroduction
باب مَا أَكْرَمَ اللَّهُ بِهِ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ كَلاَمِ الْمَوْتَى:Chapter: The Miracle of the Prophet Speaking to the Dead
Hadith 70
اُردوEn
أَخْبَرَنَا عَبْدُ اللَّهِ بْنُ صَالِحٍ، حَدَّثَنِي اللَّيْثُ، حَدَّثَنِي سَعِيدُ بْنُ أَبِي سَعِيدٍ الْمَقْبُرِيُّ، عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ، قَالَ: لَمَّا فُتِحَتْ خَيْبَرَ، أُهْدِيَتْ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ شَاةٌ فِيهَا سُمٌّ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "اجْمَعُوا لِي مَنْ كَانَ هَا هُنَا مِنْ الْيَهُودِ"، فَجُمِعُوا لَهُ، فَقَالَ لَهُمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "إِنِّي سَائِلُكُمْ عَنْ شَيْءٍ فَهَلْ أَنْتُمْ صَادِقِيَّ عَنْهُ ؟"، قَالُوا: نَعَمْ، يَا أَبَا الْقَاسِمِ، فَقَالَ لَهُمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "مَنْ أَبُوكُمْ ؟"، قَالُوا: أَبُونَا فُلَانٌ، فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "كَذَبْتُمْ، بَلْ أَبُوكُمْ فُلَانٌ"، قَالُوا: صَدَقْتَ وَبَرَرْتَ، فَقَالَ لَهُمْ: "هَلْ أَنْتُمْ صَادِقِيَّ عَنْ شَيْءٍ إِنْ سَأَلْتُكُمْ عَنْهُ ؟"، فَقَالُوا: نَعَمْ، وَإِنْ كَذَبْنَاكَ، عَرَفْتَ كَذِبَنَا كَمَا عَرَفْتَهُ فِي آبَائِنَا، فَقَالَ لَهُمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "فَمَنْ أَهْلُ النَّارِ ؟"، فَقَالُوا: نَكُونُ فِيهَا يَسِيرًا ثُمَّ تَخْلِفُونَنا فِيهَا، قَالَ لَهُمْ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ: "اخْسَئُوا فِيهَا، وَاللَّهِ لَا نَخْلِفُكُمْ فِيهَا أَبَدًا"، ثُمَّ قَالَ لَهُمْ: "هَلْ أَنْتُمْ صَادِقِيَّ عَنْ شَيْءٍ إِنْ سَأَلْتُكُمْ عَنْهُ ؟"، قَالُوا: نَعَمْ، قَالَ: "هَلْ جَعَلْتُمْ فِي هَذِهِ الشَّاةِ سُمًّا ؟"، قَالُوا: نَعَمْ، قَالَ: "مَا حَمَلَكُمْ عَلَى ذَلِكَ ؟"، قَالُوا: أَرَدْنَا إِنْ كُنْتَ كَاذِبًا أَنْ نَسْتَرِيحَ مِنْكَ، وَإِنْ كُنْتَ نَبِيًّا لَمْ يَضُرَّكَ.
It is narrated from Sayyiduna Abu Hurairah (may Allah be pleased with him): When Khaybar was conquered, a poisoned goat was gifted to the Messenger of Allah (peace and blessings be upon him). The Messenger of Allah (peace and blessings be upon him) said: “Gather all the Jews who are here and bring them to me.” So they were all gathered before him. He (peace and blessings be upon him) said: “I am going to ask you something; will you answer me truthfully?” They said: Yes, O Abu al-Qasim! He (peace and blessings be upon him) asked: “Who is your ancestor?” They replied: So-and-so. He (peace and blessings be upon him) said: “You have lied; your ancestor is so-and-so.” At this, they said: You have spoken the truth and said correctly. The Messenger of Allah (peace and blessings be upon him) then said: “If I ask you something else, will you tell me the truth?” They said: Yes, and even if we lie, you will catch our lie, just as you caught our lie about our ancestor. He (peace and blessings be upon him) asked them: “Who are the people who will dwell in Hellfire?” They said: For a few days, we will remain in it, then you people will take our place. The Messenger of Allah (peace and blessings be upon him) said: “You will remain in it in humiliation; by Allah, we will never take your place in it.” He (peace and blessings be upon him) then said: “If I ask you one more thing, will you tell me the truth?” They said: Yes (certainly). So he (peace and blessings be upon him) said: “Did you put poison in this goat?” They said: Yes. He (peace and blessings be upon him) asked: “What prompted you to do this?” They said: Our intention was that if you were a liar, we would be rid of you, and if you were a true Prophet, then it would not harm you.
Related hadith on this topic
Brief Explanation
(Commentary on Hadiths 67 to 70)
From this hadith, the falsehood of the Jews is established.
It is a miracle of the Messenger of Allah sallallahu alayhi wa sallam that the slaughtered, roasted goat and its meat informed him that it was poisoned.
It is established that the Prophet sallallahu alayhi wa sallam was not the knower of the unseen (‘alim al-ghayb); if he sallallahu alayhi wa sallam had knowledge of the unseen, then why would he have partaken of it? And as mentioned in the previous narration, he continued to feel its effects during his final illness.
The Divine statement is:
﴿وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ﴾ [الاعراف: 188]
“If I had knowledge of the unseen, I would have accumulated much good, and no harm would have touched me.”
In one narration, it is mentioned that the Jewish woman who had poisoned (the meat) was killed by the order of the Prophet sallallahu alayhi wa sallam in retaliation for the killing of Sayyiduna Bishr ibn al-Bara’ radi Allahu anhu. In another narration, it is mentioned that he sallallahu alayhi wa sallam forgave her, as is found in the narration of Imam al-Zuhri.
Although this narration is weak in its chain, even if it is considered authentic, it is possible that initially the Prophet sallallahu alayhi wa sallam forgave her, but when Sayyiduna Bishr radi Allahu anhu passed away (was martyred) due to her poison, then the Prophet sallallahu alayhi wa sallam had that Jewish woman killed in retribution (qisas).
And Allah knows best.
From this hadith, the falsehood of the Jews is established.
It is a miracle of the Messenger of Allah sallallahu alayhi wa sallam that the slaughtered, roasted goat and its meat informed him that it was poisoned.
It is established that the Prophet sallallahu alayhi wa sallam was not the knower of the unseen (‘alim al-ghayb); if he sallallahu alayhi wa sallam had knowledge of the unseen, then why would he have partaken of it? And as mentioned in the previous narration, he continued to feel its effects during his final illness.
The Divine statement is:
﴿وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ﴾ [الاعراف: 188]
“If I had knowledge of the unseen, I would have accumulated much good, and no harm would have touched me.”
In one narration, it is mentioned that the Jewish woman who had poisoned (the meat) was killed by the order of the Prophet sallallahu alayhi wa sallam in retaliation for the killing of Sayyiduna Bishr ibn al-Bara’ radi Allahu anhu. In another narration, it is mentioned that he sallallahu alayhi wa sallam forgave her, as is found in the narration of Imam al-Zuhri.
Although this narration is weak in its chain, even if it is considered authentic, it is possible that initially the Prophet sallallahu alayhi wa sallam forgave her, but when Sayyiduna Bishr radi Allahu anhu passed away (was martyred) due to her poison, then the Prophet sallallahu alayhi wa sallam had that Jewish woman killed in retribution (qisas).
And Allah knows best.
Explanation & Benefits
Maulana Dawood Raz
Hadith Commentary:
The assumption of the Jews proved correct that Allah, the Exalted, informed His beloved sallallahu alayhi wa sallam of this poison through revelation, but he had already tasted a little of it, the effect of which remained until the end.
This refutes those who hold the belief that the Messenger sallallahu alayhi wa sallam possesses knowledge of the unseen (‘alim al-ghayb).
If that were the case, he would not have touched it with his hand, but later it was made known through revelation. Truly, Allah said:
﴿وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ﴾ ( al-A‘raf: 188)
“If I had knowledge of the unseen, I would have accumulated much good, and no harm would have touched me.”
It is thus clear that the belief in his being ‘alim al-ghayb is absolutely false.
In another narration, it is stated that the woman who had mixed the poison said: “You had my brother, husband, and people killed. I wanted that if you are a true Messenger, then this meat would itself inform you, and if you are a worldly king, then we would be relieved of you.”
The assumption of the Jews proved correct that Allah, the Exalted, informed His beloved sallallahu alayhi wa sallam of this poison through revelation, but he had already tasted a little of it, the effect of which remained until the end.
This refutes those who hold the belief that the Messenger sallallahu alayhi wa sallam possesses knowledge of the unseen (‘alim al-ghayb).
If that were the case, he would not have touched it with his hand, but later it was made known through revelation. Truly, Allah said:
﴿وَلَوْ كُنْتُ أَعْلَمُ الْغَيْبَ لَاسْتَكْثَرْتُ مِنَ الْخَيْرِ وَمَا مَسَّنِيَ السُّوءُ﴾ ( al-A‘raf: 188)
“If I had knowledge of the unseen, I would have accumulated much good, and no harm would have touched me.”
It is thus clear that the belief in his being ‘alim al-ghayb is absolutely false.
In another narration, it is stated that the woman who had mixed the poison said: “You had my brother, husband, and people killed. I wanted that if you are a true Messenger, then this meat would itself inform you, and if you are a worldly king, then we would be relieved of you.”
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 5777
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
The belief of the Jews proved to be correct that Allah, the Exalted, informed the Messenger of Allah (sallallahu alayhi wa sallam) about the poison through revelation, but the Prophet (sallallahu alayhi wa sallam) had already tasted a small amount of the meat, the effect of which remained until his last moments, as has been mentioned in a hadith narrated from Aisha (radi Allahu anha).
(Sahih al-Bukhari, al-Maghazi, Hadith: 4428) (2)
The woman who presented the poisoned meat of the goat was Zaynab bint al-Harith, the wife of Salam ibn Mishkam.
She said:
"You killed my father, husband, uncle, and brother, and caused great harm to my people, so I wished to extinguish the fire of my anger.
If you are a true Messenger, the meat will speak and inform you, and if you are a worldly king, we will be relieved of you."
At that time, Bishr ibn al-Bara’ (radi Allahu anhu) was with the Messenger of Allah (sallallahu alayhi wa sallam), and he was martyred on the spot.
(Fath al-Bari: 10/303) (3)
The purpose of Imam al-Bukhari (rahimahullah) is to show that the effect of poison, like a contagious disease, is also dependent upon the permission of Allah, the Exalted. Thus, the Messenger of Allah (sallallahu alayhi wa sallam) was protected from its harmful effects, while his companion Bishr ibn al-Bara’ (radi Allahu anhu) passed away on the spot.
(1)
The belief of the Jews proved to be correct that Allah, the Exalted, informed the Messenger of Allah (sallallahu alayhi wa sallam) about the poison through revelation, but the Prophet (sallallahu alayhi wa sallam) had already tasted a small amount of the meat, the effect of which remained until his last moments, as has been mentioned in a hadith narrated from Aisha (radi Allahu anha).
(Sahih al-Bukhari, al-Maghazi, Hadith: 4428) (2)
The woman who presented the poisoned meat of the goat was Zaynab bint al-Harith, the wife of Salam ibn Mishkam.
She said:
"You killed my father, husband, uncle, and brother, and caused great harm to my people, so I wished to extinguish the fire of my anger.
If you are a true Messenger, the meat will speak and inform you, and if you are a worldly king, we will be relieved of you."
At that time, Bishr ibn al-Bara’ (radi Allahu anhu) was with the Messenger of Allah (sallallahu alayhi wa sallam), and he was martyred on the spot.
(Fath al-Bari: 10/303) (3)
The purpose of Imam al-Bukhari (rahimahullah) is to show that the effect of poison, like a contagious disease, is also dependent upon the permission of Allah, the Exalted. Thus, the Messenger of Allah (sallallahu alayhi wa sallam) was protected from its harmful effects, while his companion Bishr ibn al-Bara’ (radi Allahu anhu) passed away on the spot.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 5777
Maulana Dawood Raz
Hadith Commentary:
The woman who sent the poison was Zaynab bint al-Harith, the wife of Salam ibn Mishkam, a Jewish woman.
She had found out that the Messenger of Allah (sallallahu alayhi wa sallam) was very fond of the meat from the foreleg.
She mixed a potent poison into that very part.
The Prophet (sallallahu alayhi wa sallam) tasted a morsel and then spat it out.
Bishr ibn al-Bara’ (radi Allahu anhu) ate it and died. The Prophet (sallallahu alayhi wa sallam) forbade the other Companions (radi Allahu anhum) and informed them that it was poisoned.
In the narration of al-Bayhaqi, it is mentioned that the Prophet (sallallahu alayhi wa sallam) summoned the woman and questioned her.
She said, “I did this because if you are truly a Messenger, Allah will inform you; and if you are a liar, then your death is better.”
In the narration of Ibn Sa’d, it is mentioned that when Bishr ibn al-Bara’ (radi Allahu anhu) died from the effect of the poison, the Prophet (sallallahu alayhi wa sallam) handed the woman over to the heirs of Bishr (radi Allahu anhu), and they killed her. From this hadith, it is also derived that killing someone by poisoning is considered intentional murder (qatl ‘amd), and retribution (qisas) is obligatory in such a case. This also refutes the Hanafi position, who consider it indirect killing (qatl bil-sabab) and do not obligate retribution (qisas) in it.
(Wahidi)
The woman who sent the poison was Zaynab bint al-Harith, the wife of Salam ibn Mishkam, a Jewish woman.
She had found out that the Messenger of Allah (sallallahu alayhi wa sallam) was very fond of the meat from the foreleg.
She mixed a potent poison into that very part.
The Prophet (sallallahu alayhi wa sallam) tasted a morsel and then spat it out.
Bishr ibn al-Bara’ (radi Allahu anhu) ate it and died. The Prophet (sallallahu alayhi wa sallam) forbade the other Companions (radi Allahu anhum) and informed them that it was poisoned.
In the narration of al-Bayhaqi, it is mentioned that the Prophet (sallallahu alayhi wa sallam) summoned the woman and questioned her.
She said, “I did this because if you are truly a Messenger, Allah will inform you; and if you are a liar, then your death is better.”
In the narration of Ibn Sa’d, it is mentioned that when Bishr ibn al-Bara’ (radi Allahu anhu) died from the effect of the poison, the Prophet (sallallahu alayhi wa sallam) handed the woman over to the heirs of Bishr (radi Allahu anhu), and they killed her. From this hadith, it is also derived that killing someone by poisoning is considered intentional murder (qatl ‘amd), and retribution (qisas) is obligatory in such a case. This also refutes the Hanafi position, who consider it indirect killing (qatl bil-sabab) and do not obligate retribution (qisas) in it.
(Wahidi)
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 4249
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
It was the habit of the Messenger of Allah (sallallahu alayhi wa sallam) that, for the sake of winning hearts, he would accept the gift of anyone who presented it and would even eat it. On this basis, after the conquest of Khaybar, Salam bin Mishkam’s Jewish wife, Zaynab bint al-Harith, arranged a meal for him and mixed a deadly poison into the portion of meat that he liked more than any other part.
As soon as the Messenger of Allah (sallallahu alayhi wa sallam) put a morsel in his mouth, he realized that it was poisoned. However, a companion who was with him, Hazrat Bishr bin Bara’ bin Ma’rur (radi Allahu anhu), ate from it and, due to its effect, immediately passed away.
The Prophet (sallallahu alayhi wa sallam) summoned this Jewish woman and asked her, to which she replied:
I undertook this grave action in order to test you.
The Prophet (sallallahu alayhi wa sallam), on his own behalf, forgave her, but in retribution (qisas) for Bishr bin Bara’ bin Ma’rur (radi Allahu anhu), she was executed.
(Fath al-Bari: 7/622)
It was the habit of the Messenger of Allah (sallallahu alayhi wa sallam) that, for the sake of winning hearts, he would accept the gift of anyone who presented it and would even eat it. On this basis, after the conquest of Khaybar, Salam bin Mishkam’s Jewish wife, Zaynab bint al-Harith, arranged a meal for him and mixed a deadly poison into the portion of meat that he liked more than any other part.
As soon as the Messenger of Allah (sallallahu alayhi wa sallam) put a morsel in his mouth, he realized that it was poisoned. However, a companion who was with him, Hazrat Bishr bin Bara’ bin Ma’rur (radi Allahu anhu), ate from it and, due to its effect, immediately passed away.
The Prophet (sallallahu alayhi wa sallam) summoned this Jewish woman and asked her, to which she replied:
I undertook this grave action in order to test you.
The Prophet (sallallahu alayhi wa sallam), on his own behalf, forgave her, but in retribution (qisas) for Bishr bin Bara’ bin Ma’rur (radi Allahu anhu), she was executed.
(Fath al-Bari: 7/622)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 4249
Maulana Dawood Raz
Hadith Commentary:
The translation of the chapter heading is derived from the fact that the Prophet (sallallahu alayhi wa sallam) did not initially punish the Jewish woman named Zaynab bint al-Harith who had mixed poison, but rather forgave her. However, when the Companion Bishr ibn al-Bara (radi Allahu anhu), who had eaten some of that meat, passed away, the Prophet (sallallahu alayhi wa sallam) took retribution for him and had that woman executed.
The translation of the chapter heading is derived from the fact that the Prophet (sallallahu alayhi wa sallam) did not initially punish the Jewish woman named Zaynab bint al-Harith who had mixed poison, but rather forgave her. However, when the Companion Bishr ibn al-Bara (radi Allahu anhu), who had eaten some of that meat, passed away, the Prophet (sallallahu alayhi wa sallam) took retribution for him and had that woman executed.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 3169
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
1.
The Jews of Khaybar devised this vile plot against the Messenger of Allah (sallallahu alayhi wa sallam) and executed it through a woman. That woman was the sister of Marhab the Jew, whose name was Zaynab bint al-Harith. This was a betrayal on the part of the Jews, as they used a Jewish woman as an instrument to present poisoned meat to the Messenger of Allah (sallallahu alayhi wa sallam). For some expedient reason, he forgave them. According to one narration, a Companion, Bishr ibn al-Bara’ (radi Allahu anhu), died from eating that poisoned meat, so the Prophet (sallallahu alayhi wa sallam) handed the woman over to his heirs, and they killed her in retribution (qisas). (Sunan Abi Dawud, al-Diyat, Hadith: 4512 and al-Tabaqat al-Kubra by Ibn Sa’d: 202/2) Accordingly, in the narration of Sahih Muslim, it is mentioned that the noble Companions (radi Allahu anhum ajma‘in) sought permission to kill the Jewish woman who had mixed poison in the goat, but the Prophet (sallallahu alayhi wa sallam) did not grant permission; rather, he forgave her. (Sahih Muslim, al-Salam, Hadith: 5706(2190)) Therefore, it is correct that on that occasion he forgave her, and later, when it became known that Bishr had died due to the poison, she was killed in retribution (qisas). And Allah knows best.
2.
In this hadith, it is mentioned that the Prophet (sallallahu alayhi wa sallam) said: “We will never be your successors in the Fire.” The meaning of this is that sinful Muslims will indeed enter Hell, but they will eventually be taken out, whereas the Jews will remain in Hell forever. That is, they will differ due to eternity (khulud) and non-eternity (adam al-khulud).
1.
The Jews of Khaybar devised this vile plot against the Messenger of Allah (sallallahu alayhi wa sallam) and executed it through a woman. That woman was the sister of Marhab the Jew, whose name was Zaynab bint al-Harith. This was a betrayal on the part of the Jews, as they used a Jewish woman as an instrument to present poisoned meat to the Messenger of Allah (sallallahu alayhi wa sallam). For some expedient reason, he forgave them. According to one narration, a Companion, Bishr ibn al-Bara’ (radi Allahu anhu), died from eating that poisoned meat, so the Prophet (sallallahu alayhi wa sallam) handed the woman over to his heirs, and they killed her in retribution (qisas). (Sunan Abi Dawud, al-Diyat, Hadith: 4512 and al-Tabaqat al-Kubra by Ibn Sa’d: 202/2) Accordingly, in the narration of Sahih Muslim, it is mentioned that the noble Companions (radi Allahu anhum ajma‘in) sought permission to kill the Jewish woman who had mixed poison in the goat, but the Prophet (sallallahu alayhi wa sallam) did not grant permission; rather, he forgave her. (Sahih Muslim, al-Salam, Hadith: 5706(2190)) Therefore, it is correct that on that occasion he forgave her, and later, when it became known that Bishr had died due to the poison, she was killed in retribution (qisas). And Allah knows best.
2.
In this hadith, it is mentioned that the Prophet (sallallahu alayhi wa sallam) said: “We will never be your successors in the Fire.” The meaning of this is that sinful Muslims will indeed enter Hell, but they will eventually be taken out, whereas the Jews will remain in Hell forever. That is, they will differ due to eternity (khulud) and non-eternity (adam al-khulud).
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 3169
