سنن ترمذي
Tirmidhi
كتاب المناقب عن رسول الله صلى الله عليه وسلمChapters on Virtues
باب فِي ثَقِيفٍ وَبَنِي حَنِيفَةَChapter: ….
Hadith 3946
اُردوEn
حَدَّثَنَا مُحَمَّدُ بْنُ إِسْمَاعِيل، حَدَّثَنَا أَحْمَدُ بْنُ خَالِدٍ الْحِمْصِيُّ، حَدَّثَنَا مُحَمَّدُ بْنُ إِسْحَاق، عَنْ سَعِيدِ بْنِ أَبِي سَعِيدٍ الْمَقْبُرِيِّ، عَنْ أَبِيهِ، عَنْ أَبِي هُرَيْرَةَ، قَالَ : أَهْدَى رَجُلٌ مِنْ بَنِي فَزَارَةَ إِلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَاقَةً مِنْ إِبِلِهِ الَّتِي كَانُوا أَصَابُوا بِالْغَابَةِ ، فَعَوَّضَهُ مِنْهَا بَعْضَ الْعِوَضِ ، فَتَسَخَّطَهُ ، فَسَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَى هَذَا الْمِنْبَرِ يَقُولُ : " إِنَّ رِجَالًا مِنَ الْعَرَبِ يُهْدِي أَحَدُهُمُ الْهَدِيَّةَ فَأُعَوِّضُهُ مِنْهَا بِقَدْرِ مَا عِنْدِي , ثُمَّ يَتَسَخَّطُهُ , فَيَظَلُّ يَتَسَخَّطُ فِيهِ عَلَيَّ , وَايْمُ اللَّهِ لَا أَقْبَلُ بَعْدَ مَقَامِي هَذَا مِنْ رَجُلٍ مِنَ الْعَرَبِ هَدِيَّةً إِلَّا مِنْ قُرَشِيٍّ ، أَوْ أَنْصَارِيٍّ ، أَوْ ثَقَفِيٍّ ، أَوْ دَوْسِيٍّ " . قَالَ أَبُو عِيسَى : هَذَا حَدِيثٌ حَسَنٌ وَهُوَ أَصَحُّ مِنْ حَدِيثِ يَزِيدَ بْنِ هَارُونَ ، عَنْ أَيُّوبَ .
´Narrated Abu Hurairah:` "A man from Banu Fazarah gave a gift to the Prophet (ﷺ) of she-camel from his camels which they had taken at Al-Ghabah. So he reciprocated for it with something in return, but he was upset with it. So I heard the Messenger of Allah (ﷺ), upon [this] Minbar saying: 'Indeed one of the men from the Bedouins gave me a gift so I reciprocated for it to the extent of what I had. Then he became very upset with me. By Allah! After my experience with this Bedouin man, I shall not accept a gift from anyone except from a Quraishi, Ansari, Thaqafi, or Dawsi.'"
Related hadith on this topic
Explanation & Benefits
Shaykh Dr. Abdur Rahman Freywai
Explanation:
Note:
(In the previous hadith, Ayyub bin Miskin (or Ibn Abi Miskin) is trustworthy (saduq), but he is prone to mistakes (sahib awham). In this chain, Muhammad bin Ishaq is trustworthy (saduq) but a mudallis (one who practices tadlis). However, on the basis of corroborating reports and supporting narrations (shawahid wa mutaba‘at), this hadith and the previous hadith are authentic (sahih). See: al-Sahihah, no. 1684.)
Note:
(In the previous hadith, Ayyub bin Miskin (or Ibn Abi Miskin) is trustworthy (saduq), but he is prone to mistakes (sahib awham). In this chain, Muhammad bin Ishaq is trustworthy (saduq) but a mudallis (one who practices tadlis). However, on the basis of corroborating reports and supporting narrations (shawahid wa mutaba‘at), this hadith and the previous hadith are authentic (sahih). See: al-Sahihah, no. 1684.)
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 3946
Hafiz Muhammad Ameen
(1) The reason for this statement was that a Bedouin gave you a camel as a gift. His intention was to receive compensation. You gave him six camels, yet he was still not satisfied, so you made this remark because people considered you like ordinary kings from whom money is extracted through tricks and excuses.
(2) The Quraysh, Ansar, Thaqif, and Daws, since they were trained by you and were aware of your status, used to give you gifts for the sake of blessing (tabarruk). Therefore, you made an exception for these tribes.
(3) The purpose of this hadith is that if the person giving the gift is greedy and is not satisfied with the compensation given in return, then it is permissible to refuse to accept the gift.
(4) It is permissible to give the giver of a gift something in return for his gift.
(2) The Quraysh, Ansar, Thaqif, and Daws, since they were trained by you and were aware of your status, used to give you gifts for the sake of blessing (tabarruk). Therefore, you made an exception for these tribes.
(3) The purpose of this hadith is that if the person giving the gift is greedy and is not satisfied with the compensation given in return, then it is permissible to refuse to accept the gift.
(4) It is permissible to give the giver of a gift something in return for his gift.
Source: Sunan Nasa'i: Translation and Benefits by Shaykh Hafiz Muhammad Amin Hafizullah, Page: 3790
Shaykh Dr. Abdur Rahman Freywai
Explanation:
1:
This also establishes the virtue of the tribe of Thaqif.
1:
This also establishes the virtue of the tribe of Thaqif.
Source: Sunan al-Tirmidhi – Majlis ‘Ilmi Dar al-Da‘wah, New Delhi Edition, Page: 3945
Shaykh Umar Farooq Saeedi
Benefits and Issues:
Benefit:
In reality, some people began to present gifts to the Prophet sallallahu alayhi wa sallam with the intention of receiving abundant recompense in return.
At that time, he sallallahu alayhi wa sallam expressed this resolve, and the aforementioned families were, by nature, affluent.
And generally, there was no greed found among them.
Benefit:
In reality, some people began to present gifts to the Prophet sallallahu alayhi wa sallam with the intention of receiving abundant recompense in return.
At that time, he sallallahu alayhi wa sallam expressed this resolve, and the aforementioned families were, by nature, affluent.
And generally, there was no greed found among them.
Source: Sunan Abu Dawood – Commentary by Shaykh Umar Farooq Saeedi, Page: 3537
Shaykh Muhammad Ibrahim bin Basheer
Benefit:
In this hadith, there is evidence of the generosity of the Messenger of Allah (sallallahu alayhi wa sallam), and it is also established that whoever gives you a gift, it is Sunnah to give him a better gift in return. Some people spend their entire lives only receiving gifts and never giving them; this approach is incorrect.
In this hadith, there is evidence of the generosity of the Messenger of Allah (sallallahu alayhi wa sallam), and it is also established that whoever gives you a gift, it is Sunnah to give him a better gift in return. Some people spend their entire lives only receiving gifts and never giving them; this approach is incorrect.
Source: Musnad al-Humaydi: Commentary by Muhammad Ibrahim bin Bashir, Page: 1081
