سنن ترمذي
Tirmidhi
كتاب السير عن رسول الله صلى الله عليه وسلمThe Book on Military Expeditions
باب مَا جَاءَ فِي النَّفَلِChapter: ….
Hadith 1561
حَدَّثَنَا هَنَّادٌ، حَدَّثَنَا ابْنُ أَبِي الزِّنَادِ، عَنْ أَبِيهِ، عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ، عَنْ ابْنِ عَبَّاسٍ، أَنّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " تَنَفَّلَ سَيْفَهُ ذَا الْفَقَارِ يَوْمَ بَدْرٍ ، وَهُوَ الَّذِي رَأَى فِيهِ الرُّؤْيَا يَوْمَ أُحُدٍ " ، قَالَ أَبُو عِيسَى : هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ ، إِنَّمَا نَعْرِفُهُ مِنْ هَذَا الْوَجْهِ مِنْ حَدِيثِ ابْنِ أَبِي الزِّنَادِ ، وَقَدِ اخْتَلَفَ أَهْلُ الْعِلْمِ فِي النَّفَلِ مِنَ الْخُمُسِ ، فَقَالَ مَالِكُ بْنُ أَنَسٍ : لَمْ يَبْلُغْنِي أَنَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَفَّلَ فِي مَغَازِيهِ كُلِّهَا ، وَقَدْ بَلَغَنِي أَنَّهُ نَفَّلَ فِي بَعْضِهَا ، وَإِنَّمَا ذَلِكَ عَلَى وَجْهِ الِاجْتِهَادِ مِنَ الْإِمَامِ فِي أَوَّلِ الْمَغْنَمِ وَآخِرِهِ ، قَالَ إِسْحَاقُ ابْنُ مَنْصُورٍ : قُلْتُ لِأَحْمَدَ : إِنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " نَفَّلَ إِذَا فَصَلَ بِالرُّبُعِ بَعْدَ الْخُمُسِ ، وَإِذَا قَفَلَ بِالثُّلُثِ بَعْدَ الْخُمُسِ " ، فَقَالَ : يُخْرِجُ الْخُمُسَ ثُمَّ يُنَفِّلُ مِمَّا بَقِيَ ، وَلَا يُجَاوِزُ هَذَا ، قَالَ أَبُو عِيسَى : وَهَذَا الْحَدِيثُ عَلَى مَا قَالَ ابْنُ الْمُسَيَّبِ : النَّفَلُ مِنَ الْخُمُسِ ، قَالَ إِسْحَاق : هُوَ كَمَا قَالَ .
´It is narrated from Abdullah bin Abbas that` on the day of Badr, the Prophet Muhammad (peace be upon him) took his sword Dhu al-Fiqar as a share from the spoils, and it was about this that he saw a dream on the day of Uhud 2. © Imam Tirmidhi says:
1- This hadith is Hasan Gharib; we know this hadith with this chain only from the narration of Ibn Abi Zinad,
2- There is a difference of opinion among the scholars regarding giving a share (nafl) from the khums. Malik bin Anas says: No narration has reached me that the Messenger of Allah (peace be upon him) gave a share (nafl) in all the battles; he gave a share in some battles, but this depends on the ijtihad of the Imam, whether he gives it at the beginning or at the end,
3- Ishaq bin Mansur says: I asked Ahmad bin Hanbal: Did the Prophet Muhammad (peace be upon him) give a quarter as nafl after taking out the khums at the time of departure, and a third as nafl after taking out the khums at the time of return? He said: He would take out the khums, then from what remained he would give nafl, and he would never exceed a third 3. This hadith is in accordance with the statement of Musayyib that nafl will be given from the khums. Ishaq bin Rahwayh has also said something similar.
1- This hadith is Hasan Gharib; we know this hadith with this chain only from the narration of Ibn Abi Zinad,
2- There is a difference of opinion among the scholars regarding giving a share (nafl) from the khums. Malik bin Anas says: No narration has reached me that the Messenger of Allah (peace be upon him) gave a share (nafl) in all the battles; he gave a share in some battles, but this depends on the ijtihad of the Imam, whether he gives it at the beginning or at the end,
3- Ishaq bin Mansur says: I asked Ahmad bin Hanbal: Did the Prophet Muhammad (peace be upon him) give a quarter as nafl after taking out the khums at the time of departure, and a third as nafl after taking out the khums at the time of return? He said: He would take out the khums, then from what remained he would give nafl, and he would never exceed a third 3. This hadith is in accordance with the statement of Musayyib that nafl will be given from the khums. Ishaq bin Rahwayh has also said something similar.
حَدَّثَنِي مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ، عَنْ سُلَيْمَانَ بْنِ مُوسَى، عَنْ مَكْحُولٍ، عَنْ أَبِي سَلَّامٍ، عَنْ أَبِي أُمَامَةَ، عَنْ عُبَادَةَ بْنِ الصَّامِتِ، أَنّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : " كَانَ يُنَفِّلُ فِي الْبَدْأَةِ الرُّبُعَ ، وَفِي الْقُفُولِ الثُّلُثَ " ، وَفِي الْبَاب ، عَنْ ابْنِ عَبَّاسٍ ، وَحَبِيبِ بْنِ مَسْلَمَةَ ، وَمَعْنِ بْنِ يَزِيدَ ، وَابْنِ عُمَرَ ، وَسَلَمَةَ بْنِ الْأَكْوَعِ ، قَالَ أَبُو عِيسَى : وَحَدِيثُ عُبَادَةَ حَدِيثٌ حَسَنٌ ، وَقَدْ رُوِيَ هَذَا الْحَدِيثُ عَنْ أَبِي سَلَّامٍ ، عَنْ رَجُلٍ مِنْ أَصْحَابِ النَّبِيِّ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ .
‘Ubadah bin Samit (may Allah be pleased with him) reports that when the Prophet (peace and blessings of Allah be upon him) sent out a detachment at the beginning, he would give a quarter share, and when they went again after returning from battle, he would give an additional third share as a reward (nafl). __QUR_N__
Imam Tirmidhi says:
1- The hadith of ‘Ubadah (may Allah be pleased with him) is Hasan.
2- This hadith is narrated from Abu Salam, who narrated it from a Companion, and he narrated it from the Prophet (peace and blessings of Allah be upon him).
3- In this chapter, there are also ahadith from Ibn ‘Abbas, Habib bin Maslamah, Ma’n bin Yazid, Ibn ‘Umar, and Salamah bin al-Akwa‘ (may Allah be pleased with them).
Imam Tirmidhi says:
1- The hadith of ‘Ubadah (may Allah be pleased with him) is Hasan.
2- This hadith is narrated from Abu Salam, who narrated it from a Companion, and he narrated it from the Prophet (peace and blessings of Allah be upon him).
3- In this chapter, there are also ahadith from Ibn ‘Abbas, Habib bin Maslamah, Ma’n bin Yazid, Ibn ‘Umar, and Salamah bin al-Akwa‘ (may Allah be pleased with them).
Related hadith on this topic
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
Because after returning from battle, going back again for jihad is a difficult task.
1:
Because after returning from battle, going back again for jihad is a difficult task.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1561
Maulana Ataullah Sajid
Commentary:
Benefits and Issues:
The meaning of the hadith is that if, at the beginning of a battle, a detachment displays exceptional bravery—for example, by taking the initiative to attack the enemy and thereby obtains spoils of war (ghanimah)—then they should be given one-fourth of it as a reward. And if a detachment performs such a feat at a time when the army is returning, then they should be given one-third of the spoils of war as a reward.
Benefits and Issues:
The meaning of the hadith is that if, at the beginning of a battle, a detachment displays exceptional bravery—for example, by taking the initiative to attack the enemy and thereby obtains spoils of war (ghanimah)—then they should be given one-fourth of it as a reward. And if a detachment performs such a feat at a time when the army is returning, then they should be given one-third of the spoils of war as a reward.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 2852
Maulana Ataullah Sajid
Benefits and Issues:
➊ Allah Almighty has designated one-fifth of the spoils of war (ghanimah) for Allah and His Messenger. (Surah Al-Anfal, verse: 41) In an Islamic government, this portion is deposited into the public treasury (Bayt al-Mal) and spent on the collective needs of the Muslims.
➋ The Messenger of Allah (sallallahu alayhi wa sallam) used to fulfill his personal expenses from the one-fifth share of the spoils (khums). Therefore, for the need of jihad, he also took a sword from the khums.
➌ This sword is called Dhu’l-Fiqar because it had some deep marks on it, similar to the vertebrae of the spine. (See: Al-Nihayah by Ibn Athir, under the root "faqar")
➊ Allah Almighty has designated one-fifth of the spoils of war (ghanimah) for Allah and His Messenger. (Surah Al-Anfal, verse: 41) In an Islamic government, this portion is deposited into the public treasury (Bayt al-Mal) and spent on the collective needs of the Muslims.
➋ The Messenger of Allah (sallallahu alayhi wa sallam) used to fulfill his personal expenses from the one-fifth share of the spoils (khums). Therefore, for the need of jihad, he also took a sword from the khums.
➌ This sword is called Dhu’l-Fiqar because it had some deep marks on it, similar to the vertebrae of the spine. (See: Al-Nihayah by Ibn Athir, under the root "faqar")
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 2808
