Abu Tha’labah (may Allah be pleased with him) says that the Messenger of Allah (peace and blessings of Allah be upon him) was asked about the pots (utensils) of the Magians, so he said: “Wash them and clean them, and cook food in them, and he forbade (eating) every predatory animal with canine teeth.” © Imam Tirmidhi says:
1- This hadith is well-known from the narration of Abu Tha’labah, and this hadith has also come from him through another chain,
2- Abu Tha’labah’s name is Jurthum, he is also called Jurham and Nashib,
3- This hadith has also been narrated through the chain of «عن أبي قلابة عن أبي أسماء الرحبي عن أبي ثعلبة».
Explanation & Benefits
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
Hazrat Adi bin Hatim radi Allahu anhu belonged to a wealthy family and was prosperous, whereas Hazrat Abu Tha’labah al-Khushani radi Allahu anhu was a poor and destitute person. Both of these companions sought information from the Messenger of Allah sallallahu alayhi wa sallam regarding hunting. The Prophet sallallahu alayhi wa sallam not only granted them permission to hunt but also provided them with appropriate guidance concerning hunting.
(2)
From this, it is understood that if a person’s means of livelihood is not hunting, but he hunts as a form of recreation, as Hazrat Adi bin Hatim radi Allahu anhu used to do, then such an act is permissible and allowed. If someone’s means of livelihood is hunting and he has no other way to make a living, then he is also permitted to engage in this activity, as is evident from this hadith regarding Hazrat Abu Tha’labah radi Allahu anhu. In any case, to be excessively occupied with hunting merely as a pastime is extremely blameworthy. And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 5488
Maulana Dawood Raz
Hadith Commentary:
From this last sentence, it is understood that eating carrion is not permissible.
Explanation:
By the vessels of the People of the Book are meant those utensils in which they would cook the meat of animals forbidden (haram) to eat, and those vessels in which they would drink wine. Therefore, their use was prohibited, and in cases of dire necessity, permission was granted to use them after thoroughly cleaning them.
(Fath al-Bari)
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 5496
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
There is no mention of the vessels of the Magians (Majus) in this hadith.
It appears that, according to Imam Bukhari rahimahullah, the Magians are also considered among the People of the Book (Ahl al-Kitab), therefore, their vessels should also not be used.
If there is a need to use them, then they should be thoroughly washed before use.
Or, the relevance to the chapter heading is in this way: the Magians also do not avoid impurity (najasah), therefore, the ruling regarding the vessels of the People of the Book and the Magians is the same.
(2)
Hafiz Ibn Hajar rahimahullah states:
Imam Bukhari rahimahullah, through this chapter heading, has alluded to some chains of transmission (turuk) of the hadith in which the Magians are explicitly mentioned. Thus, in one narration, it is reported that the Messenger of Allah sallallahu alayhi wa sallam was asked about the vessels of the Magians, so he said:
"Wash their vessels and use them."
(Jami‘ al-Tirmidhi, al-Siyar, Hadith: 1560)
In addition, it is also the habit of Imam Bukhari rahimahullah to establish a chapter heading and then establish its ruling by way of analogy (ilhaq).
And Allah knows best. (Fath al-Bari: 9/770)
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 5496
Maulana Dawood Raz
Hadith Commentary:
If an unschooled dog brings any game to you, on the condition that the game is found alive by you and you yourself perform the slaughter, then it is lawful (halal) for you; otherwise, it is not lawful. And if it becomes necessary to use the utensils of non-Muslims for food, then it is essential to wash and thoroughly purify those utensils; only then can their use be permissible for Muslims. Otherwise, it is not permissible to use their utensils.
Source: Sahih Bukhari: Commentary by Maulana Dawood Raz, Page: 5478
Shaykh Abdul Sattar al-Hammad
Hadith Commentary:
(1)
In one narration, it is mentioned that Abu Tha’labah radi Allahu anhu submitted:
O Messenger of Allah! We live in the neighborhood of the People of the Book; they cook pork in their pots and drink wine in their vessels. So the Messenger of Allah sallallahu alayhi wa sallam said:
“If you do not find vessels other than theirs, then wash them thoroughly with water and use them.” (Sunan Abi Dawud, Al-At’imah, Hadith: 3839)
Regarding hunting with a sharp object, the Messenger of Allah sallallahu alayhi wa sallam said:
“When you shoot an arrow, recite ‘Bismillah’ (in the name of Allah), then if you find the animal dead, you may eat it. But if you find it fallen in water, do not eat it, for you do not know whether the water killed it or your arrow killed it.” (Sahih Muslim, Al-Sayd wal-Dhaba’ih, Hadith: 4982 (1929))
(2)
From this it is understood that one should recite ‘Bismillah’ when shooting an arrow; if the arrow is shot without reciting ‘Bismillah’, then if the animal is found alive, it should be slaughtered with ‘Bismillah’ recited. Otherwise, eating it is not permissible.
And Allah knows best.
Source: Hidayat al-Qari: Commentary on Sahih Bukhari, Urdu, Page: 5478
Abu ‘Ammar Shaddad bin ‘Abdullah and Yahya bin Abi Kathir narrated from Abu Umamah... ‘Ikrimah said: Shaddad met Abu Umamah and Wathilah (may Allah be pleased with them), he accompanied Anas (may Allah be pleased with him) on a journey to Syria and praised his virtue and excellence. It is narrated from Abu Umamah (may Allah be pleased with him) that he said: ‘Amr bin ‘Abasah al-Sulami (may Allah be pleased with him) said: When I was in the time of ignorance, I understood that people were astray, and when they worshipped idols, they were not upon anything (true religion). Then I heard about a man in Makkah who was informing about many things, so I mounted my ride and came to him. At that time, the Messenger of Allah (peace and blessings be upon him) was in concealment, and his people were bold and daring against him. I adopted a subtle plan and presented myself to him in Makkah and asked: “What are you?” The Messenger of Allah (peace and blessings be upon him) said: “I am a Prophet.” Then I asked: “What is a Prophet?” He (peace and blessings be upon him) said: “Allah has sent me.” I said: “With what (message) has He sent you?” He said: “Allah has sent me with the message of maintaining ties of kinship, breaking idols, declaring Allah as One, and not associating anything with Him.” I asked: “Who is with you on this (religion)?” He (peace and blessings be upon him) said: “A free man and a slave.” He said: At that time, among those who had believed with the Messenger of Allah (peace and blessings be upon him) were Abu Bakr and Bilal (may Allah be pleased with them both). I said: “I will also follow you.” He said: “You are not able to do so in your current situation. Do you not see my and the people’s condition? But (in these circumstances) return to your home, and when you hear that I have prevailed, then come to me.” He said: So I returned to my family. And (later) the Messenger of Allah (peace and blessings be upon him) migrated to Madinah while I was still at home. When he (peace and blessings be upon him) arrived in Madinah, I began to inquire and ask people about his situation, until some people from the people of Yathrib (Madinah) came to me, so I asked: “What has this man who has come to Madinah done?” They said: “People are hastening towards him (his religion), your people wanted to kill him but could not do so.” Upon this, I came to Madinah and presented myself to him and said: “O Messenger of Allah! Do you recognize me?” He said: “Yes, are you not the one who met me in Makkah?” I said: “Yes,” and then asked: “O Prophet of Allah! Tell me all that Allah has taught you and of which I am unaware. Tell me about prayer.” He said: “Pray the morning prayer, then refrain from prayer until the sun rises and becomes high, for when it rises, it rises between the two horns of Satan, and at that time the disbelievers prostrate to it. Then pray, for prayer is witnessed and attended (by angels) until the shadow of a spear becomes equal to it (i.e., the sun is at its zenith), then refrain from prayer, for at that time Hell is kindled. Then when the shadow appears (i.e., the sun declines), pray, for prayer is witnessed and attended until you finish the ‘Asr prayer, then refrain from prayer until the sun sets completely, for it sets between the two horns of Satan, and at that time the disbelievers prostrate to it.” He said: Then I asked: “O Prophet of Allah! And ablution? Tell me about it as well.” The Messenger of Allah (peace and blessings be upon him) said: “When any one of you brings water near for ablution, then rinses his mouth and snuffs water into his nose and expels it, the sins of his face, mouth, and nostrils are washed away. Then when he washes his face as commanded by Allah, the sins of his face are washed away with the water from the edges of his beard. Then when he washes his two hands up to the elbows, the sins of his hands are washed away with the water from his fingertips. Then when he wipes his head, the sins of his head are washed away with the water from the sides of his hair. Then when he washes his two feet up to the ankles, the sins of his feet are washed away with the water from his toes. Then if he stands and prays, praising and glorifying Allah as He deserves, and empties his heart for Allah (from all other thoughts and distractions), he emerges from his sins as the day his mother gave birth to him (i.e., free from sins).” ‘Amr bin ‘Abasah (may Allah be pleased with him) narrated this hadith to another companion of the Messenger of Allah (peace and blessings be upon him), Abu Umamah (may Allah be pleased with him), so Abu Umamah said to him: “O ‘Amr bin ‘Abasah! Look carefully at what you are saying. Is so much given to a man in one sitting?” Upon this, ‘Amr (may Allah be pleased with him) said: “O Abu Umamah! My age has advanced, my bones have become soft, and the time of my death has drawn near, and I have no need to lie against Allah or His Messenger (peace and blessings be upon him). If I had not heard this hadith from the Messenger of Allah (peace and blessings be upon him) once, twice, three times... (he counted up to seven times), I would never have narrated it. Rather, I have heard it from him even more than that.”
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues: (1)
Idolatry is such a reprehensible act that if a person possesses intellect and understanding, he can recognize its misguidance, deviation, and irreligion even in the era of ignorance. And whenever a person speaks of something noble and excellent that goes against the common practices of society, no matter how upright and of high character he may be, people become intent on opposing him. He must carve out his own path for his mission with determination, courage, and steadfastness, even at the risk of his life. In the end, it is always the truth that prevails, provided that the struggle for it is continuous and persistent, and no kind of compromise or weakness is shown. The reality of a prophet is precisely this: he is sent by Allah, conveys the message of Allah, and Allah Himself arranges for his education and training.
(2)
At the times of prayer, angels are present to bear witness for those who pray, and they testify to their faith.
(3)
Since the time of zenith (zawal) is when Hellfire is kindled, at that time a person cannot act with full composure and presence of mind, nor can he display single-mindedness and inner tranquility in his confidential supplications before Allah. Therefore, permission to perform prayer at that time has not been granted.
(4)
When ablution (wudu) is performed with calmness and tranquility, all the sins of the limbs of ablution are washed away. If a person repents during this process and recites the supplication of repentance at the end, he becomes purified from all minor and major sins, and, on account of repentance, becomes as pure and clean as a newborn child. If he does not repent, then only the minor sins are forgiven.
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1930
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
Whether their use and cooking or eating in them is permissible or not.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 1560
Hafiz Imran Ayyub Lahori
«ولحم خنزير»
The flesh of swine (is impure).
➊ As Allah, the Exalted, has said:
«قُل لَّا أَجِدُ فِي مَا أُوحِيَ إِلَيَّ مُحَرَّمًا عَلَىٰ طَاعِمٍ يَطْعَمُهُ إِلَّا أَن يَكُونَ مَيْتَةً أَوْ دَمًا مَّسْفُوحًا أَوْ لَحْمَ خِنزِيرٍ فَإِنَّهُ رِجْسٌ» [6-الأنعام:145]
➋ The jurists have reached consensus (ijma‘) on the impurity (najasah) of swine, regardless of whether it has been slaughtered or not. [بداية المجتهد 73/1] 1
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1 [بداية المجتهد 73/1، اللباب 55/1 المغني 55/1، الشرح الصغير 49/1، كشاف القناع 213/1، القوانين الفقهية ص/34، مراقي الفلاح ص / 25]
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Source: Fiqh al-Hadith, Volume One, Page: 151
Hafiz Muhammad Ameen
This chapter concerns the game hunted by a trained and an untrained dog, that is, what is the ruling of the Shari‘ah regarding eating such game? The game hunted by an untrained dog is neither absolutely forbidden nor absolutely permissible; rather, there is detail in this matter: if the game hunted by such a dog is found alive and it is slaughtered (dhabiha), then it is permissible to eat it. But if the game is found dead, even if the dog has not eaten anything from it, then it is forbidden to eat it, even if the name of Allah was mentioned at the time of releasing the dog.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 4271
Maulana Ataullah Sajid
Benefits and Issues:
➊ The People of the Book (Christians) slaughter without mentioning Allah’s name, which is considered the same as carrion. And any vessel in which carrion meat is cooked is also impure. It is prohibited to use such a vessel without washing it.
➋ The slaughtered animals of those Jewish and Christian sects who do not slaughter without mentioning Allah’s name are lawful (halal).
➌ In our country, some Christians, when they wish to eat meat, buy it from a Muslim butcher or have it slaughtered by a Muslim. The vessels of such a Christian, whose habit is known to be this, are pure. Food cooked in them is lawful (halal).
➍ When releasing a dog for hunting, one should recite the takbir (saying “Allahu Akbar”) at the time of release. After that, if the dog is unable to bring the prey back alive to its owner, it is still considered as if it has been slaughtered. If the animal reaches the owner alive, then it should be slaughtered with the recitation of takbir.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 3207
Maulana Ataullah Sajid
Benefits and Issues:
➊ Caution should be exercised in using the utensils of non-Muslims.
➋ The reason for this caution is that those people drink alcohol in their utensils and cook and eat the meat of animals not slaughtered (i.e., carrion) in them.
➌ If it becomes necessary to use such a non-Muslim’s utensil, it should be washed thoroughly or cleaned by scrubbing with earth, then it will be permissible to eat and drink from it.
➍ If a non-Muslim is employed by a Muslim and eats food cooked by Muslims from a Muslim household, then his utensils may also be used after washing them.
➎ If a utensil is not used for storing alcohol but only for water, then it is permissible to drink water from it, even if it belongs to a non-Muslim; however, it should be washed.
Source: Commentary on Sunan Ibn Mājah by Mawlānā ‘Atā’ullāh Sājid, Page: 2831
Shaykh Safi ur-Rahman Mubarakpuri
Lexical Explanation:
«إِنَّا» With a kasrah on the hamzah and shaddah on the nun, it is a particle of emphasis, and in it, the pronoun is for the first person (speaker).
«أَهْلِ كِتَابٍ» "People of the Book"—these words are used for Jews and Christians. Here, in the question, Christians are mentioned. These words here are an attribute of «قَوْمٍ».
«أَفَنَأْكُلُ فِي آنِيَتِهِمْ» A doubt and hesitation would arise because the Jews and Christians would sometimes cook pork in their pots and drink wine from them, as is explicitly mentioned in the narration of Abu Dawud and Musnad Ahmad: "We used to live among the People of the Book, and we would see them cooking pork in their pots and drinking wine from their vessels." So the Prophet (sallallahu alayhi wa sallam) said: "Then do not eat or drink from their vessels." [سنن أبى داود، الأطعمة، باب فى استعمال آنية أهل الكتاب، حديث : 3839، ومسند أحمد : 193/4]
The Prophet’s answer indicates that one should avoid eating and drinking from their vessels unless there is a state of necessity. Then, when one is compelled and there is no other option left, even in that case, one should not rely on their purification, but rather purify them oneself. The prohibition in this hadith is not for the sake of prohibition (haram), but due to natural aversion, as a sound nature (fitrah) refuses to eat from such vessels and is repulsed by them, and is also repulsed by the idea of using vessels in which such filthy and impure things have been cooked.
Benefits and Issues:
➊ From this hadith, it is understood that eating and drinking from the vessels used by the People of the Book, i.e., Jews and Christians, and performing ablution (wudu) with water from those vessels, etc., is not permissible. The reason is clear: these people cook impure and filthy things in those vessels.
➋ When it is not permissible to eat and drink from the vessels of the People of the Book, then one should also avoid eating and drinking from the vessels of Hindus, atheists, and heretics in which impure and filthy things are cooked and eaten.
Narrator of the Hadith:
SR Sayyiduna Abu Tha'labah al-Khushani radi Allahu anhu: ER «الخُشَني» "Kha" with a dammah and "shin" with a fathah; he is called Khushani due to his attribution to Khushain ibn Namar (who belonged to the tribe of Quda'ah). He was among those who pledged allegiance at Ridwan. He was sent to his people, and they all accepted Islam. He resided in the region of al-Sham and passed away there in 75 AH. He was praying when his soul departed in the state of prostration. There is considerable disagreement regarding his and his father's names. He is more commonly known by his kunyah.
Source: Bulugh al-Maram: Commentary by Safiur Rahman Mubarakpuri, Page: 19