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سنن ترمذي
Tirmidhi
كتاب تفسير القرآن عن رسول الله صلى الله عليه وسلمChapters on Tafsir
باب وَمِنْ سُورَةِ الأَنْفَالِChapter: Interpretation of Some Verses from Surah Al-Anfal
Hadith 3079
اُردوEn
حَدَّثَنَا أَبُو كُرَيْبٍ، حَدَّثَنَا أَبُو بَكْرِ بْنُ عَيَّاشٍ، عَنْ عَاصِمِ بْنِ بَهْدَلَةَ، عَنْ مُصْعَبِ بْنِ سَعْدٍ، عَنْ أَبِيهِ، قَالَ : لَمَّا كَانَ يَوْمُ بَدْرٍ جِئْتُ بِسَيْفٍ ، فَقُلْتُ : يَا رَسُولَ اللَّهِ ، إِنَّ اللَّهَ قَدْ شَفَى صَدْرِي مِنَ الْمُشْرِكِينَ أَوْ نَحْوَ هَذَا ، هَبْ لِي هَذَا السَّيْفَ ، فَقَالَ : " هَذَا لَيْسَ لِي وَلَا لَكَ " ، فَقُلْتُ : عَسَى أَنْ يُعْطَى هَذَا مَنْ لَا يُبْلِي بَلَائِي ، فَجَاءَنِي الرَّسُولُ فَقَالَ : " إِنَّكَ سَأَلْتَنِي وَلِيس لِي وَإِنَّهُ قَدْ صَارَ لِي وَهُوَ لَكَ ، قَالَ : فَنَزَلَتْ يَسْأَلُونَكَ عَنِ الأَنْفَالِ سورة الأنفال آية 1 " ، قَالَ أَبُو عِيسَى : هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ ، وَقَدْ رَوَاه سِمَاكُ بْنُ حَرْبٍ ، عَنْ مُصْعَبٍ بْنِ سَعْدٍ أَيْضًا ، وَفِي الْبَابِ ، عَنْ عُبَادَةَ بْنِ الصَّامِتِ .
´Narrated Mus'ab bin Sa'd:` from his father who said: "On the Day of Badr I brought a sword so I said: 'O Messenger of Allah! Indeed Allah has satisfied my breast (i.e. my desire) on the idolaters - or something like that - give me this sword.' So he said: 'This is not for me, nor is it for you.' I said: 'Perhaps he will give this to someone who did not go through some struggle I went through (fighting).' So the Messenger of Allah (ﷺ) came to me [and he said:] 'You asked me, but it was not up to me. But now it has occurred that it is up to me, so it is yours.'" He said: "So (the following) was revealed: They ask you about the spoils of war (8:1)."
Related hadith on this topic
Brief Explanation
1؎: Because this is still from such spoils of war (mal-e-ghanīmat) whose distribution has not yet taken place, so how can I give it to you.
2؎: Because now, in the distribution (as khums), it has come into my share.
3؎: "They ask you about the ruling concerning the spoils of war" (1).
2؎: Because now, in the distribution (as khums), it has come into my share.
3؎: "They ask you about the ruling concerning the spoils of war" (1).
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
Because this is still from such spoils of war (mal-e-ghanimat) whose distribution has not yet taken place, so how can I give it to you?
2:
Because now, in the distribution (as khums), it has come into my share.
3:
These people ask you about the ruling concerning spoils of war (al-anfal: 1)
1:
Because this is still from such spoils of war (mal-e-ghanimat) whose distribution has not yet taken place, so how can I give it to you?
2:
Because now, in the distribution (as khums), it has come into my share.
3:
These people ask you about the ruling concerning spoils of war (al-anfal: 1)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 3079
Shaykh Maulana Abdul Aziz Alvi
Hadith Commentary: Benefits and Issues:
This hadith establishes that it is better to perform the night prayer (Salat al-Layl) in sets of two rak‘ahs, ending each set with salam, and this is exactly how Ibn ‘Umar radi Allahu anhuma understood its meaning.
Therefore, the interpretation by the Hanafis—that one sits after the second rak‘ah and then stands up—is contrary to both the understanding of Ibn ‘Umar radi Allahu anhuma and the apparent meaning of the hadith. Among the Hanafis, the understanding of the narrator is even given preference over the hadith itself.
But here, the understanding of the narrator has been ignored solely to avoid having to accept a single rak‘ah for witr, and so that it can be interpreted that, instead of praying two rak‘ahs with the last pair, one prays a single rak‘ah and thus completes three rak‘ahs of witr.
However, this interpretation contradicts the final words of the hadith: “this rak‘ah will make all of his prayer witr,” because according to this, the last pair becomes witr.
Then, what is the need to connect it to the previous pairs?
This hadith establishes that it is better to perform the night prayer (Salat al-Layl) in sets of two rak‘ahs, ending each set with salam, and this is exactly how Ibn ‘Umar radi Allahu anhuma understood its meaning.
Therefore, the interpretation by the Hanafis—that one sits after the second rak‘ah and then stands up—is contrary to both the understanding of Ibn ‘Umar radi Allahu anhuma and the apparent meaning of the hadith. Among the Hanafis, the understanding of the narrator is even given preference over the hadith itself.
But here, the understanding of the narrator has been ignored solely to avoid having to accept a single rak‘ah for witr, and so that it can be interpreted that, instead of praying two rak‘ahs with the last pair, one prays a single rak‘ah and thus completes three rak‘ahs of witr.
However, this interpretation contradicts the final words of the hadith: “this rak‘ah will make all of his prayer witr,” because according to this, the last pair becomes witr.
Then, what is the need to connect it to the previous pairs?
Source: Tuhfat al-Muslim: Commentary on Sahih Muslim, Page: 1748
Shaykh Umar Farooq Saeedi
Benefits and Issues:
In the well-known recitation, (يَسْأَلُونَكَ عَنِ الْأَنفَالِ) means:
People ask you about the ruling concerning spoils of war (ghanā’im).
And in the recitation of Ibn Mas‘ud radi Allahu anhu, (يَسْأَلُونَكَ النَّفْل) is translated as:
People ask you, O Prophet sallallahu alayhi wa sallam, about the voluntary (nafl) [reward].
(i.e., about an additional reward or bounty)
In the well-known recitation, (يَسْأَلُونَكَ عَنِ الْأَنفَالِ) means:
People ask you about the ruling concerning spoils of war (ghanā’im).
And in the recitation of Ibn Mas‘ud radi Allahu anhu, (يَسْأَلُونَكَ النَّفْل) is translated as:
People ask you, O Prophet sallallahu alayhi wa sallam, about the voluntary (nafl) [reward].
(i.e., about an additional reward or bounty)
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 2740
