النص المفهرس

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earth." He asked, "what is that, O Messenger of Allah?" He said, "Jihad (crusade) in
Allah's path. Jihad (crusade) in Allah's path. Jihad (crusade) in Allah's path."1
GATE OF PARADISE IN SHADES OF SWORDS
(٣٨٥٢) وَعَنْ أَلٍ مُؤْسِى قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِّ أَبْوَابَ الْجَنَّةِ تَحْتَ ظلَالِ السُّيُّوُفِ
فَقَامَ رَجُلْ رَتُّ الْهَيْئَةِ فَقَالَ يَا أَبَا مُؤْسى أَنْتَ سَمِعْتَ رَسُولَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ هُذَا قَالَ
نَّكَمُ فَّرَجَعَّ إِلى أَصْحَابِهِ فَقَالَ أَقْرَأُ عَلَيْكُمُ السَّلَامَ تُؤَّ كَسَرَ جَفْنَ سَيْفِهِ فَأَلْقَاهُ ثَُّ مَثَى بِسَيْفِه إِلَى الْعَدُوِّ
فَضَرَبَ بِهِ حَتَّى قُتِلَ- (رواه مسلم)
3852. Sayyiduna Abu Musa رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"the gates of paradise are under the shadow of the swords." (or hearing this,) a man
with a shabby, ramshackle outlook stood up and asked, "O Abu Musa, did you hear
Allah's Messenger صلى الله عليه وسلم say this?" (Meaning, 'Are you sure?") He said, "Yes!"
He got back to his companions and said, "I convey to you the salaam (salutation, my
last)." Then, he broke the scabbard of his sword and cast it away (to make it clear
that he would not return). He went with his sword towards the enemy and plied it
(fighting them) till he was martyred.2
COMMENTARY: A warrior is in the battlefield in such a way that the sword of the infidels
are pitted against him. They are the means of his admittance to paradise. The moment he is
martyred by the sword of an infidel, he enters paradise.
GLAD TIDINGS FOR THE MARTYRS OF UHUD
(٣٨٥٣) وَعَنِ ابْنِ عَبَّاسٍ آَّ رَسُولَ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ لِأَصْحَابِهِ إِنَّهُ لَمَّا أُصِيْبَ إِخْوَانُكُمُ يَوْمٌ
أُحُدٍ جَعَلَ اللَّهُ أَزْوَاحَهُمُ فِي جَوْفٍ طَيْرٍ خُضْرٍ تَرِدُاَتْهَارَ الْجُنَّةِ تَأْكُلُ مِنْ ثِمَارِهَا وَتَاوِئٌ إِلَى قَنَادِئْلَ مِنْ ذَهَبٍ
مُعَلَّقَةٍ فِيْ ظِلِّ الْعَرْشِ فَلَمَّا وَجَدُوْا ◌ِطِيْبَ مَأْكَلِهِمْ وَمَشْرَ بِهِمْ وَمَقِيْلِهِمْ قَالُوا مَنْ يُبَلِّغُ إِخْوَانَنَا عَنَّا أَنَّنَا أَحْيَاءُ فِى
الْجِنَّةِ لِتَلَّا يَزْ هَدُوا فِي الْجِنَّةِ وَلَّا يَنْكُلُوا عِنْدَ الْحَرُبِ فَقَالَ اللَّهُ تَعَالِى أَنَا أُبَلِّمُهُمْ عَنْكُمْ فَأَنْزَّلَ اللَّهُ تَعَالِى وَلَا
تَحْسَبَنَّ الَّذِيْنَ قُتِلُوا فِيْ سَبِيلِ اللّهِ أَهْوَاتًا بَلْ أَحْيَاءٌ عِنْدَ رَيِّهِمْ يُرْزَ قُونَ إِلى أَخِرِ الْآيَةِ - (رواه أبوداود)
3853. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said
to his sahabah (Prophet's Companions) رضى الله عنهم "When your brothers were
martyred at the battle of uhud, Allah put their souls in the craws (or gullets) of
green birds that now come to the rivers o paradise, eat its fruit and settle down in
lamps of gold in the shade of the Throne. (Later,) when they found the delight of
their food, drink and rest, they asked (each other), 'who will convey to our brothers
about us that we are alive in paradise (enjoying the blessings of our Lord) so that
they might not give up a longing for paradise and not turn away from the battle.'
1 Muslim # 116-1884, Nasai # 3131.
2 Muslim # 146-1902, Tirmidhi # 1659, Musnad Ahmad 4. 496.

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So, Allah, the Exalted, said, 'I shall convey it to them from you .. " And, Allah, the
Exalted, revealed:
وَلَا تَحْسَبَنَّ الَّذِيْنَ قُتِلُوا فِي سَبِئْلِ اللَّهِ أَهْوَاتًا بَلُ أَحْيَاءِ عِنْدَ رَبِّهِمْ يُرُزَقُوْنَ
{Think not of those who are slain in Allah's way as dead. Nay, they live finding
their sustenance in the presence of their Lord.|1 (3: 169 and following)
COMMENTARY: The entire verse is:
وَلَّا تَحْسَبَنَّ الَّذِيْنَ قُتِلُوا فِي سَبِيْلِ اللَّهِ أَهْوَاتًا بَلْ أَحْيَاءِ عِنْدَ رَيِّهِمْ يُرْزَّقُونَ * فَرِحِيْنَ بِمَآ أْهُمُ اللَّهُ مِنْ فَضْلِهِ
وَيَسْتَبْشِرُوْنَ بِالَّذِيْنَ لَمْ يَلْحَقُوْا بِهِمْ مِنْ خَلْفِهِمْ آَلََّخَوْفْ عَلَيْهِمْ وَلَّاهُمْ يَحْزَنُوْنَ- (آل عمران ١٤٠،١٩:٣)
{Think not of those who are slain in Allah's ways as dead. Nay, they live, finding
their sustenance in the presence of their Lord. They rejoice in the bounty provided
by Allah: and with regard to those left behind, who have not yet joined them (in
their bliss), the (martyrs) glory in the fact that on them is no fear, nor have they
(cause to) grieve) (3: 169-170)
THE BEST SECTION OF THE BELIEVERS
(٣٨٥٤) وَعَنْ أَبِي سَعِيُّدِ ه الْخُدْرِيِّ أَكَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ الْمُؤْمِنُونَ فِي الدُّنْيَا عَلَى
ثَلَاثَهِ أَجْزَاءٍ، الَّذِينَ أُمَنُوا بِاللَّهِ وَرَسُوْلِهِ ثُنَّ لَمْ يَرْتَابُوا وَجَاهَدُوْا بِأَهْوَالِهِمْ وَأَنْفُسِهِمْ فِى سَبِيْلِ اللّهِ
وَالَّذِى يَامَنُهُ النَّاسُ عَلَى أَهْوَ الِهِمْ وَأَنْفُسِهِمْ ثُؤَّ الَّذِى إِذَا اشْرَفَ عَلَى طَمَعِ تَرَكَةُ لِلّهِ عَزَوْجَلَّ- (رواه احمد)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed Khudri .3854
duy said, "The believers in the world are of three kinds:
1) Those who believe in Allah and His Messenger and then do not fall in
doubt. And they take part in jihad (crusade) with their properties and
their lives in Allah's path. (They have perfected their faith and
purified themselves and have strived to make Allah's creatures
prosperous. They are the best and noblest).
2)
He whom people trust for their properties and their lives. (He may not
have striven for their prosperity but he does not hurt people in any
way, and he keeps aloof without being greedy. And
3) He who when greed arises in him suppresses it for the sake of Allah,
Mighty and Glorious (for fear of Him)."2
COMMENTARY: This last kind of believer is such that when he feels a desire or greed for
something worldly, he does not pursue it. Rather, he seeks Allah's pleasure. He is one of
those who though he mingles with people and finds an urge for worldly things, Allah
preserves him from succumbing to greed. This kind of people from a section lower in rank
than the first two. There are other kinds of believers apart from these three, but they are
without any rank or kind.
1 Abu Dawud # 2520, Musnad Ahmad 1-266.
2 Musnad Ahmad 3-8.

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LONGING OF A MARTYR
(٣٨٥٥) وَعَنْ عَبْدِ الرَّحْمُنِ بُنِ آَبٍ عَمِيْرَةَ آَرَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَا مِنْ نَفْسٍ مُسْلِمَةٍ يَقُِضُهَا
رَبُّهَا تُحِبُّ أَنْ تَرْجِعَ إِلَيْكُمْ وَأَّ لَهَا الدُّنْيَا وَمَا فِيْهَا غَيْرُ الشَّهِيْدِ قَالَ ابْنُ أَبٍ عَمِيْرَةً قَالَ رَسُولُ اللّهِ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ لَأَنْ أُقْتَلَ فِيْ سَبِئْلِ اللّهِ أَحَبُّ إِلَىَّ مِنْ آَنْ يَكُونَ لِ أَهْلُ الْوَبَرِ وَالْمَدُرِ - (رواه النسائي)
3855. Sayyiduna Abdur Rahman ibn Abu Amirah 4. a >, narrated that Allah's
Messenger صلى الله عليه وسلم said, "Apart from the martyr, there is no Muslim soul that its
Lord takes away and it wants to return to the world and what it contains." Ibn Abu
Amirah narrated further that Allah's Messenger صلى الله عليه وسلم said, "That I should be
killed in Allah's path is dearer to me that I should possess (as my slaves and subjects)
the villagers (people of the tents) and the townsmen (people of building)."1
COMMENTARY: Ahl ul wabar wa al madur are people who live in tents and who live in
castles. The former are deserts dwellers where tents are use to ' side dwellers where tents
are used to reside. The latter are townsmen or city dwellers. Bc .n of them together make up
the inhabitants of the entire world. The Prophet's ,, .vords mean, "If I were made
ruler of the world, and its peoples submitted to me, I would still prefer to take part in jihad
(crusade) and be slain in Allah's path."
EVERY BELIEVER IS A MARTYR
(٣٨٥٦) وَعَنْ حَسْنَاء بِئْتٍ مُعَاوِيَةً قَالَتْ حَدَّثَنَا عَيِّى قَالَ قُلْتُ لِلْنَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمُ مَنْ فِى الْجَنَّةِ قَالَ
الَِّيُّ فِى الْجَنَّةِ وَالشَّهِيُّدُ فِي الْجَنَّةِ وَالْمُؤْلُوُدُ فِى الْجَنَّةِ وَالْوَثِيْدُ فِى الْجُنَّةِ-(رواه ابوداؤد)
3856. Sayyidah Hasna bint Mu'awiyah yeål +, said that her uncle (Aslam ibn Sulaym
who will be in" صلى الله عليه وسلم narrated to them that he asked the Prophet رضى الله عنه
paradise .? " The Prophet صلى الله عليه وسلم said, The Prophets will be in paradise. New borns
will be in paradise. And, those children who are buried alive will be in paradise."2
COMMENTARY: Here the word shahid (martyr) does not merely mean he who is killed in
Allah's path.'Rather, it refers to mu'min (believer) whether he really is martyred or the word
is just applied to him. It is as the noble Quran calls those who have believed as martyrs.
وَالَّذِيْنَ امَنُوا بِاللّهِ وَرَسُوْلِهِ أُولَئِكَ هُمُ الصِّدِّيْقُوْنَ وَالشُّهَدَآءِ عِنْدَ رَيِّهِمْ
{And those who believe in Allah and His Messenger, they are the siddiq (who
become true to their life) and the Shuhada (martyrs) in the eyes of their Lord.} (57:
19) (Respectively: the most righteous after the prophet ,> Jule, and the martyrs.)3
In paradise will be the new born of believer and even of disbelievers. Also, every fotus will
go to paradise whether belonging to a believer or to a disbeliever.
Those who are buried alive will be in paradise. During pre-Islamic days, people buried
1 Nasai'i # 3153, Musnad Ahmad 4-216.
2 Abu Dawud # 2521.
3 The Meanings of the Nobal Quran (Mufti Muhammad Taqi Usmani)

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their living daughters in the earth. Some people who had difficulty to make two ends meet
also buried their living sons. Such boys and girls will go to paradise too.
The hadith mentions only four people perhaps the first two are mentioned specially
because of their merit and honour, and the last two are mentioned because they will be,
admitted to paradise without doing any deed or earning the merit.
EXCELLENCE OF PARTICIPATING IN JIHAD (CRUSADE) WITH PROPERTY AND LIFE
(٣٨٥٧) وَعَنْ عَلِيٍّ وَآَبِ الدَّرْدَاءِ وَأَبِي هُرَيْرَةَ وَأُمَامَةً وَعَبْدِ اللَّهِبْنِ عُمَرَ وَعَبْدِ الله بْنِ عَمْرٍ ووَجَابِرِ بْنِ عَبْدِاللُّهِ
وَعِمْرَانَ بْنِ حُصَيْنٍ كُلُّهُمْ يُحَدِّثُ عَنْ رَسُوْلِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ مَنْ أَرْسَلَ نَفَقَّةً فِيْ سَبِيْلِ اللهِ
آَقَامَ فِيْ بَيْتِهِ فَلَهُ بِكُلِّ دِرُهٍَ سَبْعُمِائَةٍ دَرْهٍَ وَمَنْ غَزَا بِنَفْسِهِ فِي سَبِيلِ اللهِ وَآَنَفَقَ فِى وَجُهِهِ ذلِكَ فَلَهُ بِكُلِّ
دِرُهَيٍ سَبْعُمِائَةِ الْفِ دِرْهَمٍ ثُؤَّ تَلَاهذِهِ الَآيَةَ وَاللّهُ يُضَاعِفُ لِمَنْ يَشَاءُ- (رواه ابن ماجة)
رضى الله Umamah رضى الله عنه Abu Hurayrah رضى الله عنه Abu Darda رضى الله عنه Sayyiduna Ali .3857
رضى الله عنه Jabir ibn Abdullah رضى الله عنه Abdullah ibn Amr . رضى الله عنه Abdullah ibn Umar عنه
صلى الله عليه all of them narrated that Allah's Messenger - رضى الله عنه and Imran ibn lusayn
, said, "He who sends monetary help or equipment towards Allah's path
(meaning jihad (crusade)) and himself stays in his home (not participating
physically) will have seven hundred dirhams or each dirham (he gives). And he
who fights physically (in person in jihad (crusade)) in Allah's path and also gives
monetary help for His pleasure toward that (battle) will have seven hundred
thousand dirhams for each dirham (he gives)." Then he recited this verses:
وَاللهُ يُضِْفُ لِمَنْ يِّشَاءُ
(And Allah gives manifold increase to whom He pleases) (2: 261)1
COMMENTARY: The Prophet صلى اللهعليه وسلم recited the verse to show that there is no limit to
the reward. Allah may, if he will, give much more reward than what is mentioned.
KINDS OF MARTYRS
(٣٨٥٨) وَعَنْ فَضَالَةَ بْنِ عُبَيْدٍ قَالَ سَمِعْتُ حُمَرَ بْنِ الْخَطَابٍ يَقُولُ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
يَقُولُ الشُّهَدَاءِ أَرْبَعَةٌ رَجُلْ مُؤْمِنْ جَيِّدُ الْأَيْمَانِ لَفِى الْعَدُوَّ فَصَدَّقَ اللهُ حَتَّى قُتِلَ فَذْلِكَ الَّذِى يَرْفَعُ
النَّاسُ إِلَيْهِ أَعْيُنَهُمُ يَوْمَ الْقِيَامَةِ هُكِّذَا وَرَفَعَ رَاسَهُ حَتّى سَقََّتْ قَلَنْهُوَتُهُ فَمَا أَدْرِىٌ أَقَلَنْهُوَةُ عُمَرَ أَرَ ادَآَهُ
قَلَنْسُوَةُ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ وَرَجُلْ مُؤْمِنْ جَيِّدُ الْإِيْمَانِ لَفِى الْعَدُوَّ كَأَمَا ضُرِبَ جِلْدُهُ بِشَوْكٍ
طَلْجٍ مِنَ الْجُبْنِ آَتَاهُ سَهْمُ غَرُبٍ فَقَتَلَهُ فَهُوَ فِي الدَّرَجَةِ الثَّانِيَّةِ وَرَجُلْ مُؤْمِنْ خَلَطَ عَمَلًا صَالِحًا وَاخَرَ سَيِّئًّا
لَقِي الْعَدُوَّ فَصَدَّقَ اللّهَ حَتَّى قُتِلَ فَذَالِكَ فِي الدَّرَجَةِ الثَّالِئَةِ وَرَجُلْ مُؤْمِنْ أَسْرَفَ عَلَى نَفْسِهِ لَقِىَ العَدُوَّ فَصَدَّقَ
اللهُ حَتَّى قُتِلَ فَذَالِكَ فيِ الذَّرَجَةِ الرَّابِعَةِ - رَوَاءُ التِّرِ مِذِىُّ وَقَالَ هُذَا حَدِيْثٌ غَرِيُبْ۔
1 Ibn Majah # 2761.

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3858. Sayyiduna Fadalah ibn Ubayd ales, said that he heard Sayyiduna Umar ibn
Khattab رضى الله عنه narrate that he had heard Allah's Messenger صلى الله عليه وسلم say,
'Martyrs are of four kinds:
1) A believing man, strong in faith, meets the enemy and demonstrates his
sincerity to Allah till he is killed. For him, men will raise their eyes on
the day of resurrection like this," - and he raised his head till his cap
dropped. The sub narrator said that he could not say whose cap Fadalah
.cap صلى الله عليه وسلم cap or the Prophet's رضى الله عنه meant: Umar's أرحمه الله
(Anyway, people will vie with each other to have a glimpse of him.)
2)
A believing man of firm faith meets the enemy but fears him (and
trembles) as though pricked by acacia thorns. A sudden arrow (whose
shooter is not known) strikes him and kills him. He is of the second kind.
3) A believing man who has done good deeds and bad deeds. When he
meets the enemy, he remains sincere to Allah till he is killed. He is of
the third kind.
4) A believing man who has wronged himself (with sin and
transgression. When he meets the enemy, he displays his sincerity to
Allah till he is killed. He is of the fourth kind."1
COMMENTARY: The words 'he demonstrates, or is sincere to Allah are the translation of
(àn ja .. ). If the word is (Ja .. ) (Sadaqa) then it means that the man's courage was strong and
proved that he was true in discharging his responsibility that Allah had placed on him. He
was steadfast and did not show his back.
If the word is (f.) (saddaqah) then it means that he confirmed the truth of Allah though
his courage and affirmed His words by participating in jihad (crusade) and enduring all
kinds of hardships, seeking reward from Allah. This has reference to Allah's words about
the mujahids (crusaders) which this man demonstrates to be true.
The kinds of martyrs named in the hadith include a martyr who was righteous as well as
brave and courageous. The first kind was this martyr. Or, a martyr was righteous but not
courageous as the second kind was. Or, he was courageous but not righteous and pious
and this too is of two kinds one of which was a man with bad deeds but not to the point of
transgression for him to be termed a fasiq (sinner, indecent). This was the third kind in the
hadith. The second division of the 'courageous but not righteous; was such that his bad
deeds outweighed his good, so he falls among the fasiq which is the fourth in the hadith.
Apart from the second kind, every other kind in the hadith displays sincerity to Allah and
confirm His truth.
This explanation brings out the meaning of sadaqa Allah as:
'confirmation of the assurance of patience and seeking reward.'
This is also known in the second kind though it is not mentioned about him that he
confirmed the truth of Allah.
EVEN THROUGH JIHAD (CRUSADE) A HYPOCRITE IS NO ENTITLED TO PARADISE
(٣٨٥٩) وَعَنْ عُتْبَةَ بْنِ عَبْدِ السُّلَمِيِّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ الْقَتْلِى ثَلَاثَهُ مُؤْمِنْ جَاهَدٌ بِنَفْسِهِ
وَمَالِهِ فِيْ سَبِيْلِ اللَّهِ فَإِذَا لَقِيَ الْعَدُوَّ قَاتَل حَتَّى يُقْتَلَ قَالَ النَِّىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِيْهِ فَذَالِكَ الشَّهِيْدُ
1 Tirmidhi # 1644 (1650), Musnad Ahmad # 146.

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الْمُمْتَحَنُ فِي خَيْمَةِ اللَّهِ تَحْتَ عَرْشِهِ لَا يَفْضُلُهُ النَّبُّونَ إِلَّ بِدَرَجَةِ النَّهُوَّةِ وَمُؤْمِنْ خَلَطَ عَمَلًا صَالِحًا وَاخْرَ
سَيَِّّا جَاهَدَ بِنَفْسِهِ وَمَالِهِ فِيْ سَبِئْلِ اللَّهِ إِذَا لَقِيَ العَدُوَّ قَاتَلَ حَتَّى يُقْتَلَ قَالَ النَِّىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِيْهِ
مُمَضْمِضَةٌ مَحَتْ ذَنُوْبَهُ وَخَطَايَاهُ إِثَّ الشَّيْفَ مَخَاءٌ لِلْخَطَايَا وَأُدْخِلَ مِنْ آَيِّ أَبُوابِ الْجَنَّةِ شَاءَ وَمُنَافِقٌ جَاهَدَ
بِنَفْسِهِ وَمَالِهِ فَإِذَا لَقِىَ العَدُوَّ قَاتَلَ حَتَّى يُقْتَلَ فَذَاكَ فِي النَّارِ إِنَّ الشَّيْفَ لَّا يَمُحُو النِّفَاقَ - (رواه الدارمى)
3859. Sayyiduna Utbah ibn Abd as Sulami رضى الله عنه narrated that Allah's Messenger
.said, "Those who are slain (in jihad (crusade)) are of three kinds صلى الله عليه وسلم
(i) A believer who participates (in jihad (crusade)) with his own self and his
property in Allah's path and when he meets the enemy he fights till he is
killed." The Prophet صلى الله عليه وسلم said of him. "He is the martyr who has
undergone trial and was patient. He will be in a tent under the Throne (and
will attain nearness to Allah). The Prophet ,M.Jtale will be higher than him
in only their prophetic ranks."
(ii) "A believer whose deeds will be (of both kinds) good and bad and he
participates (in jihad (crusade)) with his own self and his property in
Allah's path and fight when he meets the enemy till he is killed." The
Prophet صلى الله عليه وسلم said of him, "Martyrdom purifies, him and erases his
sins and lapses. The sword cleans lapses. He will be admitted to paradise by
whichever gate he wishes."
(iii) "A hypocrite participates in jihad (crusade) with his own self and his property
and when he meet the enemy, he fights till he is killed, (but) this man will go
to hell. The sword does not erase hypocrisy."1
GUARDING FRONTIERS ATONES FOR BAD DEEDS AND DELIVERS FOREVER
(٣٨٦٠) وَعَنِ ابْنِ عَائِذٍ قَالَ خَرَجَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي جِنَازَةِ رَجُلٍ فَلَمَّا وُضِةٍ قَالَ عُمَّرُ بْنُّ
الْخُطَابٍ لَاتُصَلّ عَلَيْهِ يَا رَسُولَ اللّهِ فَإِنَّهُ رَجُلْ فَاجِرْ فَالْتَّقَتِ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِلَى النَّاسِ
فَقَالَ هَلْ رَآءُ أَحَدْ مِنْكُمُ عَلَى عَمَلِ الْإِسْلَامِ فَقَالَ رَجُلْ نَعَمْ يَا رَسُولَ اللَّهِ حَرَسَ لَيْلَةً فِي سَبِئْلِ اللّهِ فَصَلُى
عَلَيْهِ رَسُولُ اللّهِ صَلَى اللّهُ عَلَيْهِ وَسُلَّمَ وَحَفَى عَلَيْهِ الُّرَابَ وَقَالَ أَصْحَابُكَ يَظُنُّونَ أَنَّكَ مِنْ أَهْلِ النَّارِ
وَأَنَا آَشْهَدُ أَنَّكَ مِنْ أَهْلِ الْجُنَّةِ وَقَالَ يَا عُمَرُ إِنَّكَ لَّا تُسْنَّالُ عَنْ أَعْمَالِ النَّاسِ وَلَكِنْ تُسْتَالُ عَنِ الْفِطْرَةِ
رَوَاءُ الْبَيْهَقُِّ فِى شُعَبِ الْإِمَانِ.
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Aa'idh .3860
alongwith the funeral of a man (to offer his funeral salah (prayer)). When it was laid
down, Sayyiduna Umar ibn Khattab usd +, submitted, "Do not offer salah (prayer)
over him, O Messenger of Allah, because he was a fasiq (Indecent man)." So,
Allah's Messenger صلى الله عليه وسلم turned to the people and asked them, "Has anyone of
vou seen him do any deed of Islam (that might indicate that he was a Muslim)?" A
1 Darimi # 2411.

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man submitted, "Yes, O Messenger of Allah, he stood guard one night in Allah's
path." So, Allah's Messenger صلى الله عليه وسلم offered his funeral salah (prayer) and
scattered dust over him (at the time for his burial). Then he said (addressing the
dead man), "your companions suppose that you are among those who will go to
hell, but I testify that you are among those who will enter paradise," Then he said
(to umar) 4 às +). "O Umar you will not be questioned about deeds of the people,
but you will be questioned about the fitrah (the religion of Islam)."1
COMMENTARY: Fitrah implies the symbols of Islam and conviction of faith.
The Prophet صلى الله عليه وسلم wished to check Umar رضى الله عنه for his boldness in questioning about
the dead man's faith. It was undesirable thing. It is not proper to look at a Muslim's
outward life and pass judgement about his hereafter. Rather, evidence is what his standard
of faith and belief was and whether there was any shortcoming in his belief or in the basic
tents of faith. As for deeds, Allah s independent and very Merciful on his slaves.
Teebi explained the Prophet's words to instruct, "Umar, you should not remind anyone of
the dead man's bad deeds at this time. Rather, you should speak of his good deeds." He
said elsewhere:
اُذكُرُوا مَوْتًاگُتْ پاُدْرِ
"Remember your dead people with good (qualities of theirs)."
This particular man had done such a deed as is one of the deeds of Islam. It is enough by
itself to prove that the doer is a Muslim.
CHAPTER - II
ARRANGING EQUIPMENT FOR JIHAD
SECTION I
◌َابُ إِعْدَادٍ أَلَةِالْجِهَادٍ
اَلْفَضِلُ الْأَوَلْ
PROVIDING STRENGTH AS MUCH AS POSSIBLE FOR JIHAD (CRUSADE)
(٣٨٦١) عَنْ عُقْبَةً بُنِ عَامِرٍ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهُوَ عَلَى الْمِنْبَرِ يَقُوْلُ وَآَعِدُّوْا لَهُمُ
مَّا اسْتَطَعْتُمُ مِنْ قُوَّةٍ - أَلَا إِّ القُوَّةَ الرَّمْى ◌َلََّ إِنَّ الْقُوَّةَ الرَّحْى آَلََّ إِنَّ القُوَّةَ الزَّعى - (رواه مسلم)
3861. Sayyiduna Uqbah ibn Aamir wca», narrated that he heard Allah's Messenger .
stano say while he was on the pulpit. "Get ready for them shooting as much
strength as you can. Strength is shooting! Strength is shooting (arrows)?"2
COMMENTARY: The Quran gives the command in these very words spoken by the
Prophet you Lo in surah al-Anfal verse # 60. {Prepare against them whatever force you
can} The force in his verse is archery.
Baydawi atus, and others say that it is every such thing as gives man prowess to fight in
war. Hence, in those days archery was the most powerful from of strength and most easy
-
1 Bayhaqi Shu'ab ul Eeman # 4297.
2 Muslim # 167-1917, Tirmidhi # 3083, Abu Dawud # 2514, Ibn Majah # 2813, Musnad Ahmad 4-158,
Dawud # 2404.
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to use, so it was understood by 'force' or 'strength.'
OBTAIN PROFICIENCY IN THE FORCE USED BY THE ENEMY
(٣٨٦٢) وَعَنْهُ قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ سَتُفْتَهُ عَلَيْكُمُ الزُّوْمُ وَيَكْفِيْكُمُ اللَّهُ
فَلَايُهُجَزُ اَحَدُكُمُ اَلْ يَلْهُوَ بِاسْهُمِە-(رواهمسلم)
3862. Sayyiduna Uqban ibn Aamir .can+, narrated that he heard Allah's Messenger
Like & say; "Soon Byzantine will be conquered by you. And, Allah will suffice you
(from their mischief). So, none of you should be neglectful in practicing archery."1
COMMENTARY: The Byzantines normally used spears in those days, So, the Muslims
were instructed to become perfect in archery to combat them. The Prophet صلى اللهعليه وسلم also
said that they should not give up this practice even after up this practice even after their
victory and they should not be arrogant that they had conquered the Byzantines, and stop
practicing archery, because it will be necessary always. However, they did not have to
resort to archery against the Byzantines because Allah gave them an easy victory.
The Arabic word fort practice of archery is law (Play). It is used in the sense of sport to
encourage people to practice it because people are generally more drawn by the name of sport.
IMPORTANCE OF ARCHERY
(٣٨٦٣) وَعَنْهُ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوُلُ مَنْ عَلِمَ الزَّمْىِ ثُؤَّ تَرَكَهُ فَلَيْسَ مِنَّا أَوْ
قَدعَفی۔ (رواه مسلم)
3863. Sayyiduna Uqbah ibn Aamir uckl», narrated that he heard Allah's Messenger
".say, "If anyone learns archery but abandons it, then he is not one of us صلى الله عليه وسلم
Or (he said), "he has indeed disobeyed."2
COMMENTARY: One must learn archery and then keep up the practice, for, giving it up
after leaning is worse than not learning.
PROPHET'S صلى الله عليه وسلم ENCOURAGEMENT TO SHOOT ARROWS
(٣٨٦٤) وَعَنُّ سَلَمَةَ بْنِ الْأَكْوَاءِ قَالَ خَرَجَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى قَوْمٍ مِنْ أَسْلَمَ يَتَتَا صَلُونَ
بِالشُّوْقِ فَقَالَ أُرُهُواْ بَنِي إِسْمَاعِيُلَ فَإِنَّ أَبَّاكُمْ كَانَ رَامِيًّا وَآَنَا مَةَ بَنِىْ فُلَانٍ، لِأَحَدِ الْفَرِئِقَتْنِ فَآَمْسَگُوا
بِأَيْدِيُهِمْ فَقَالَ مَا لَكُمُ قَالُوا كَيْفَ نَرُبِئْ وَأَنْتَ مََ بَنِى فُلَاٍ قَالَ أُزُمُوْا وَآَنَا مَعَكُّمُ كُلِّكُمُ - (رواه البخارى)
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Salamah ibn Al-Akwa .3864
Hugole came to some people of (Banu) Aslam. They were practicing archery in the
market place. He said, "Shoot, son of Ismail, for your ancestor was an archer. And, I
am with the Banu so and so," one of the two parties (engaged in the practice). They
(the others) then ceased (to carry on against them). He asked, 'What is with you?"
They said, "How may we carry on shooting when you support the Banu so and so?"
1 Muslim # 168-1918, Tirmidhi # 3083, Musnad Ahmad 4-157.
2 Muslim # 169-1919, Ibn Majah # 2814.
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He said, "Shoot! I am with you, all of you!"1
صلى الله عليه وسلم FOR THE PROPHET رضى الله عنه SHOOTING BY ABU TALHAH
(٣٨٦٥) وَعَنْ آَنَّسٍ قَالَ كَانَ أَبُوْ طَلْحَةً يَتَتَّرَسُ مَةَّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِتُرْسٍ وَاحِدٍ وَكَاتَ آَبُوطَلْحَةً
حَسَنَ الرَّفِي فَكَتَ إِذَارَفى تَشَرَّفَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَيَنْظُرُ إِلى مَوْضِعِ نَبْلِهِ- (رواه البخارى)
3865. Sayyiduna Anas رضى الله عنه narrated that the Abu Talhah رضى الله عنه and the Prophet
was an رضى الله عنه were using one shield together (in a battle). Abu Talhah صلى الله عليه وسلم
adept archer. (He shot at the enemy very wisely and also protected the Prophet) ano
looked over (the shield) and صلى الله عليه وسلم when he shot (an arrow) the Prophet عليه وسلم
watched where his arrow landed (and who was struck). 2
EXCELLENCE OF HORSES
(٣٨٦٦) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ البَرَكَةُ فِيْ نَوَاصِى الْخُمَّلِ - (متفق عليه)
3866. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"There is blessing in the forelocks of horses."3
COMMENTARY: 'Forelocks' refers to the species. Horses are used in jihad (crusade) in
which is the good of both the worlds.
(٣٨٦٧) وَعَنْ جَرِيُرِ بُنِ عَبْدِ اللَّهِ قَالَ رَأَيْتُ رَسُوْلَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَلْوَى نَاصِيََّ فَرَسِ پِاصْبِهِ
وَهُوَ يَقُوُلُ الْخَيُّلُ مَعْقُوُدْ بِنَوَا صِيْهَا الْخُيُرُ إِلَى يَوْمِ الْقِيَامَةِ الْأَجُرُ وَالْغَنِيْمَةُ- (رواه مسلم)
3867. Sayyiduna Jarir ibn Abdullah رضى الله عنه (Bajali) narrated that he saw Allah's
Messenger صلى الله عليه وسلم twist the forelock of a horse with his finger and say, "Good is
tied to the forelocks of the horses till the day of resurrection. (The honour of
participating in jihad (crusade) fetches) reward and spoils."4
(٣٨٦٨) وَعَنْ أَبِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنِ احْتَبَسَ فَرَسًّا فِي سَبِيْلِ اللَّهِ إِيْمَانًا
بِاللهِ وَتَصْدِيْقًا بِوَعْدِهٍ فَإِّ شِبْعَه وَرِيَّه وَرَؤُثَهُ وَبَوْلَهُ فِى مِيْزانِه يَوْمَ الْقِيَامَةِ-(رواه البخارى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .3868
said, "If any one keeps a horse (to use in Allah's path) with faith in Allah
and belief in His promise, then (whatever the horse eats or drinks as) its food
and drink and its dung and urine will be (weighed for him) in his scale (of
deeds) on the day of resurrection."5
COMMENTARY: The man's intentions in keeping the horse is to use it in jihad (crusade)
against the enemy to please Allah and to obey him and to seek the reward promised by Him.
1 Bukhari # 3507.
2 Bukhari # 2907, Musnad Ahmad 3-286.
3 Bukhari # 2815, Muslim # 100-1874, Nasai'i # 3571, Musnad Ahmad 2-114.
4 Muslim # 17-1872, Nasai'i # 3572.
5 Bukhari # 2853, Nasai'i # 3582, Musnad Ahmad 2-374.
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The animal's food, drink dung and urine would turn into reward for this man.
HORSES WITH SHIKAL DISLIKED
(٣٨٦٩) وَعَنُّ أَبيْ هُرَيْرَةً قَالَ كَانَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَكْرَهُ الشِكَالَ فِي الْخَيْلِ وَالشِّكَلُّ أَنْ
يَكُوْنَ الْفَرَسُ فِيْ رِجُلِهِ الْيُمْنِى بِيَّضٌ وَفِي يَدِهِ الْيُسْرِى أَوْ فِى يَدِهِ اليُمْنِى وَرِجُلِهِ الْيُسْرى- (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .3869
disliked horses with shikal. And shikal is a horse that has a white mark on its right
hind leg and left foreleg, or on its right foreleg and left hind leg.1
COMMENTARY: The narrator has defined shikal as stated in the hadith. However, the
compiler of the Qamus and other linguists say that shikal is a horse with three white legs
and the one remaining leg of the same colour as its whole body. Or, it may be the other
may about with one white leg and three legs of the same colour as the body.
Actually, shikal is the tether used to bind the horse. So, the horse is compared to it. Perhaps
the prophet Lyle aLo did not like it because of the comparison, or he may have known
from experience that such horses are not pedigreed.
Some people say that if the whiteness on a horses forehead is large enough not to be
concealed by a thumb then its defect is removed and it is not disliked.
HORSE RACING
(٣٨٧٠) وَعَنُ عَبْدِ اللهِ بْنِ عُمَرَأَكَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سَابَقَّ بَيْنَ الْخَيْلِ الَّتِى اضْمِرَتْ مِنَ
الْحُفْيَاءِ وَأَمَدُ هَاثَنِيَّةُ الوَدَاءِ وَبَيْنَهُمَا سِتَّهُ أَمْيَالٍ وَسَابَقَّ بَيْنَّ الْخَيْلِ الَّتِى لَمْ تُضْمَرُ مِنَ القَِّيَّةِ إِلى مَسْچِدِ بَنِى
زُرَیْقٍ وَبَيْنَهُمَا مِئْلْ- (متفق عليه)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Umar .3870
, organized race between the horses, that had been made lean through training,
from al-Hafya to thaniyat ul wada, a distance of six miles. He also organized a race
between the horses that had not gone through such training from the Thaniya (ul
Wada) to the mosque of Banu Zurayq, a distance of one mile.
COMMENTARY: The 'training is used for the Arabic word (just) or (,JI). The process is
to feed the horse heavily hay and grains, etc, to make it strong and sturdy. Then it is given
its normal diet. Then it is put in a place and a horse cloth is placed on it so that it feels hot
and perspires. When the perspiration dries, it becomes lean but brisk, so its flesh turns light
but its speed is swift.
Hafya is a place a few miles from Madina. Thaniyat ul Wada is a mountain. The people of
Madinah go up to it to bid farewell to their travellers.
صلى الله عليه وسلم A SHE CAMEL OF THE PROPHET
(٣٨٧١) وَعَنْ أَنّسٍ قَالَ كَانَتْ نَاقَهْ لَرَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تُسَفِى الْعَضْبَاءُ وَكَانَتْ لَّا تُسْبَقُّ فَجَاءَ
1 Muslim # 102-1875, Tirmidhi # 1698, Abu Dawud # 2547, Nasai'i # 3567, Ibn Majah # 2790, Musnad
Ahmad 2-250.

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اَغْرَائِيٌّ عَلَى فَعُودٍ لَهُ فَسَبَقَّهَا فَاشْتَذَّ ذْلِكَ عَلَى الْمُسْلِمِيْنَ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَإِثَّ حَقًّا عَلَى
اللهِ أَنْ لَا يَرْتَفِعَ شَىءٍ مِنَ الدُّنْيَا إِلَّا وَضعه- (رواه البخارى)
3871. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم had a she-
camel called Abda, she had never been outpaced by any other (camel). But a villager
came (one day) on his young camel (and he raced it against Adba) and put it behind.
That was hard on the Muslim, but Allah's Messenger صلى الله عليه وسلم consoled (them), "It
is (a verdict of) Allah's right that whatever rises in the world, He lowers it down."1
COMMENTARY: Adba'is a she came whose ears are slit or split. The ears of the Prophet's
she camel were not slit or split, yet it was called Adba. But its ears were صلى الله عليه وسلم
naturally short. This she camel was also called Qaswa: But, it is also possible that they
were two different she camels
The villagers camel was (J) (Qa'ud). It is a young camel making its debut as a riding
camel and is worthy of carrying a rider, it may between two years old and six years old.
A camel above six years of age of called (J42) (jaml)
SECTION II
الفضلُ الثَّانِى
MANUFACTURER OF WEAPONS OF JIHAD (CRUSADE) IN PARADISE
(٣٨٧٢) عَنُ عُقَّبَةً بُنِ عَامِرٍ قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِّ اللّهُ تَعَالى يُدْخِلُ
بِالسَّهُمِ الوَاحِدِ ثَلاثَةَ نَفَرِ الْجَنَّةَ صَانِعَةُ يَخْتَسِبُ فِي صَنْعَتِهِ الْخُبْرَ وَالزَّامَِ بِهِ وَمُنَتِّلَهُ فَارُمُوْاوَ ارُكَبُوْا وَآَبُ
تَرَهُوْا أَحَبُّ إِلَّى مِنْ أَنْ تَرْكَبُوْا كُلُّ شَيٍ يَلْهُوُبِهِ الرَّجُلُ بَاطِلْ إِلََّرَمْيَّهُ بِقَوْسِهٍ وَتَادِيْبَهُ فَرَسُهُ وَمُلَّا عَبْتَهُ
إِهْرَاتَهُ فَإِنَّهُنَّ مِنَ الْحُقِ - رَوَاهُ التِّرِ مِذِىُّ وَابْنُ مَاجَةَ وَزَادَ أَبُوْدَاوَدَ وَ الدَّارِبِيُّ وَمَنْ تَرَكَ الرَّمُىَ بَعْدَ مَا عَلِمَهُ
رَغْبَةً عَنْهُ فَإِنَّهِ نِعْمَةٌ تَرَكَھَا أَوْقَالَ گَفَّرَھَا۔
صلى said that he heard Allah's Messenger رضى الله عنه Sayyiduna Uqbah ibn Aamir .3872
tle à say, "Surely Allah, the Exalted, admits to paradise three people against one
arrow (that is shot at the infidels); the maker whose intention is to earn (sustenance
and) reward, the person who shoots it (during jihad (crusade)), and the person who
hands it (to the shooter whether from the quiver or having retrieved it from a
target). So, shoot and ride, but your shooting is dearer to me than your riding.
Everything with which a man (plays and) cheers himself is vain, but not his
shooting with his bow, his training of his horse and his playing with his wife,
because they concern what is right."
The version of Abu Dawud and Darimi also has: "If anyone gives up archery after
learning it well because of being fed up with it, then it is a blessing that he has
given up." Or, he said, '(a blessing) for which he showed ingratitude."2
. COMMENTARY: The saying, 'they concern what is right' includes every such thing as
1 Bukhari # 2872, Abu Dawud # 4802, Nasai'i # 3592, Musnad Ahmad 3-103.
2 Musnad Ahmad 4-144, Tirmidhi # 1637, Abu Dawud # 2513, Nasai'i # 3578, Ibn Majah # 2811,
Darimi # 2405.

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helps in the path of right and goodness. It may be something to do with knowledge or with
action. It may concern competition or contest of any kind.
1
REWARD FOR ARCHERY
(٣٨٧٣) وَعَنْ آتٍ تَجِيْجِ الشُّلَّمِيِّ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ مَنْ بَلَغَ بِسَهُمٍ فِى سَبِئْلٍ .
اللَّهِ فَهُوَلَهُ دَرَجَةٌ فِي الْجَنَّةِ وَمَنْ رَفى بِسَهْرٍ فِي سَبِيْلِ اللَّهِ فَهُوَلَهُ عِدْلُ مُكٍَّ وَمَنْ شَاتَّ شَيْبَةً فِى الْإِسْلَامِ
كَانَتْ لَهُ نُؤْرًّا يَومَ الْقِيَامَةِ - رَوَاءُ الْبَيْهِقِيُّ فِى شُعَبِ الإِيْمَانِ وَرَوَى أَبُوْدَاؤدَ اَلْفَضْلَ الْأَوَلَ وَالنَّسَائِىُّ
الْأَوَّلَ والثَّانِيَّ وَالتِّرِ مِذِىُّ الثَّانِيَ وَالثَّالِثَ وَفِيْ رِوَايَتِهِمَا مَنْ شَابَّ شَيْبَّةً فِيْ سَبِيْلِ اللَّهِ بَدَلَ فِىِ الْإِسْلَامِ-
3873. Sayyiduna Abu Najih Sulami us al >, narrated that he heard Allah's
Messenger صلى الله عليه وسلم say, "He who shoots an arrow and hits the target in Allah's
path will have it as a rank for him in paradise. He who shoots an arrow in Allah's
path has it as though he set free someone (be he a male or a female slave). And, he
who grows old in Islam (and dies), it is light for him on the day of resurrection."
According to a version: instead of 'grows old in Islam,' it is 'grows old in Allah's path,'1
COMMENTARY: If anyone grows old having faith and belief in Islam, or gets the signs of
old age on him, then these are tokens of his having a happy life in the next world. It is a great
blessing and favour of Allah for anyone whose entire life to the end is in obedience to Islam.
It is reported about a great righteous man that one day he saw his own face in a mirror and
observed sings of old age. His name was Abu Yazid alar,. On, observing that, he could not
ظَهَرَ الشَّيْبُ وَلَمْ يَظْهَرِ الْعَيْبُ وَمَا أَذْرِى مَافِى الْغَيْبِ :help say
"(Praise belongs to Allah) while old age had sown itself, no shortcoming has
manifest itself and I know not what is there in the unseen."
STAKES ARE PERMITTED CONTRIBUTION TO JIHAD (CRUSADE)
1
(٣٨٧٤) وَعَنْ أَبِئْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا سَبَقَّ إِلَّ فِيْ نَصْلٍ أَوْخُلٍ أَوْ حَافِرٍ-
(رواه الترمذى وابوداود والنسائى)
3874. Sayyiduna Abu Hurayrah رضى الله عنه narrated that Allah's Messenger رضى اللهعنه said,
"Stakes are never permitted for anything, but (for three things): archery. camel-
racing and horse racing."2
COMMENTARY: The word in the hadith (3) (sabaq) refers to the takings from bets. It is
evident from this hadith that it is not allowed to bet or use its receipts except for the three
things mentioned in this hadith.
However, the jurists expand the scope to other things too that fall in the purview of
equipment for jihad (crusade), like donkey, mule, elephant. Some have also included racing
between men {on feet) and throwing stones, too.
1
1 Tirmidhi # 1638, Abu Dawud # 3965, Nasai'i # 3143, Musnad Ahmad 4-386, Bayhaqi in Shu'ab ul
Eeman # 4341, (not all have the entire hadith).
2 Tirmidhi # 1700 (1706) Abu Dawud # 2564, Nasai'i # 3585, Ibn Majah # 2878, Musnad Ahmad 2-474.

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The aim behind this permission is to encourage participation in jihad (crusade) in some form
or other. Apart from such things as help in jihad (crusade), betting is disallowed in
everything as also using receipts from bets
ABOUT LAYING A WAGES
It must be very clear that placing a bet on winning or losing in any kind of contest or racing
is gambling in essence. The reason is that not only ownership but also profit or loss is
always uncertain. Indeed, this is what gambling is. However, if a ruler or anyone else in
authority or any third person offers to give to the winner some money or (property or)
thing, then this is allowed. Similarly, if one of two contestants offers to give money or some
thing to the other if he wins, then this is allowed. He may assure the other that if he does
not sin, there will be no liability on him.
It will be disallowed if both sides make a bet. This is betting or gambling. But, this too can
be lawful if there is a muhalil between the two, as we shall see in the next hadith.
A MUHALLIL INTERVENING IN A CONTEST
(٣٨٧٥) وَعَنْ أَبِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ أَدْخَلَ فَرَسًا بَيْنَّ فَرَسَيْنِ فَإِنْ
كَانَ يُؤْمَنُ اَنْ يُسْبَقَّ فَلَا خَيْرَ فِيٍْ فَإِجْ كَاتَ لَا يُؤْمَنُ آْ يُسْبَّقَ فَلَا بَأْسَ بِهِ رَوَاهُ فِيْ شَرُحِ السُّنَّةِ وَفِى
رَوَايَةٍ آٍ دَاؤدَ قَالَ مَنْ آَدْخَلَ فَرَسًا بَيْنَّ فَرَسَيْنِ يَعْنِى وَهُوَ لَا يَا مَنُ آْ يُسْبَقَّ فَلَيْسَ بِقِمَارٍ وَمَنْ آَدْخَلَ
فَرَسَّا بَيْنَ فَرَسَيْنٍ وَقَدْ أَمِنَ الْ يُسْبَقَ فَهُوَ قِمَارٌ.
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .3875
said, "If anyone puts a horse with two (other) horses and he is certain that it will
outstrip then there is not any good in it. But, if he is not sure that it will get ahead
then there is no harm in it."
According to another version: He said, "If anyone puts a horse with two (other)
horses while he is not sure that it will outstrip (the others) then it is not gambling.
But, if anyone puts a horse with two (other) horses and is certain that it will
overtake (them), then it is gambling."1
COMMENTARY: If anyone enters his horse with two others then it is a kind of tahlil
(which is to make lawful). It makes betting lawful in a contest. The man who does it by
introducing his horse is a muhallil. For example, if Zayd and Bakr by a wager on their
horses stipulating that the winner would take the money of the bet or something other than
money, then this is gambling. But, if a third person intervenes, say, khalid enters his horse
on condition that if his horse beats theirs then he would take from the two some money or
some thing but if his horse loses, when he would pay nothing. This is tahlil and Khalid is
the muhallil. He is so called because that arrangement becomes lawful with his
introduction of his horse.
If his horse overtakes theirs, then he will receive the agreed amount from both of them but,
if theirs outstrip his, he will not be liable to pay anything to them. As for the two,
1 The first section is in Sharh us Sunnah (Prophet's صلى الله عليه وسلم practice) # 2654. The next in Abu Dawud
# 2579, Ibn Majah # 2876, Musnad Ahmad 2-505.

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whichever horse beats the other, its owner will get the specified amount from the loser and
it is allowed.
The ulama (Scholars) say, as this hadith makes clear, the muhallil must enter such a horse a
sis as good, or nearly as good as the other two horses. However, if the muhallil's horse over
takes the other two and he was aware of its superiority then not only is it disallowed but
also his introducing his own horse in the contest will make no difference to the nature of
the arrangement, for, it does not make it lawful. But, if he did not know that his horse
would win or lose against the others two, then it is allowed and it will be tahlil.
In short, if the horse of the muhallil is such as may win or lose the contest then it will be
lawful, if not, th 1 it will be unlawful.
JALAB & JANAB ARE DISALLOWED
(٣٨٧٦) وَعَنُ عِمْرَاتَ بْنِ حُصَيْنٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَّا جَلَبَ وَلَّا جَنَبَ زَادَ يَخْلِى فِي
حَدِيْثِهِ فِيْ الرِّهَانِ - رَوَاهُ أَبُوْدَا ودَ وَالنَّسَائِىُّ وَرَوَاهُ التِّرِمِذِىُّ مَعَ زِيَادَةٍ فِى بَابِ الغَصَبِ۔
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Imran ibn Husayn .3876
, said, "There is no jalab and no janab."
(One of the narrators), yahya added in his narration: fi ar rihan "(In racing horses
for a wager)."1
COMMENTARY: Jalab refers to the zakah (Annual due charity) collector positioning
himself at a distance from habitation and requiring the people to bring to him their
properties for valuation.
Janab is that the property-holders take away their animals far away from the city and
require the zakah (Annual due charity) collector to go to them for valuation.
Both these alternatives are disallowed, and makruh (disapproved).
In horse racing jalab is that a contestant gets another to follow his horse (that he rides) to
shout at it to make it pick up speed. And, janab is to keep another horse at his horses side
to enable him to switch horses when his hourse gets tired.
CHARACTERISTIC OF THE BEST HORSE
(٣٨٧٧) وَعَنْ أَبٍ فَتَادَةً عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ خَيْرُ الْخَيْلِ الْأَذْهَرُ الْأَقْرَءُ الْأَرْثَمُ ثُؤَّ الْأَقْرَمُ
الْمُحَجَّلُ طُلُقُ الْتَمِيْنِ فَإِنْ لَمْ يَكُنُ أَذْهَمَ فَكُمَيْتْ عَلَى هذِهِ الشِيَّةِ - (رواه الترمذى والدارمى)
3877. Sayyiduna Abu Qatadah رضى الله عنه narrated that the Prophet صلى اللهعليهوسلم said, "the
best kind of horse is the black horse with some whiteness on its forehead and
whiteness near its nose. The next best is the horse with some whiteness on its
forehead and white legs except its right foreleg (which may not be white). If he
horse is not black then it must be a dark bay horse of those combinations (of white
as mentioned).2
COMMENTARY: The dark bay horse has black tail and mane. The rest of its body is brown.
1 Tirmidhi # 1123, Abu Dawud # 2531, Nasai'i # 3591, Musnad Ahmad # 4-439.
2 Tirmidhi # 1696, Ibn Majah # 2789, Darimi # 2478, Musnad Ahmad 5-300.

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(٣٨٧٨) وَعَنْ آَبٍ وَهُبٍ بِالْجُشَمِيِّ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَيْكُمْ بِكُلِّ كُمَيْتٍ آغَزَّ مُحَجَّلٍ
أَوْ أَشْقَرَ اغَّ مُحَجَّلٍ اَوْ اَدُهَمَ اغَزَّمُحَجَلٍ-(رواه ابوداود والنسائى)
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Wahb Jushamiy .3878
jule said, "You must keep every dark bay horse with a white forehead and white
legs. (If you keep a horse, let it be of this description). Next (to that, you may keep)
sorrel horse wit h a white forehead and white legs, or black with white forehead
and white legs."1
COMMENTARY: Sorrel is also reddish brown but the difference between it and bay horse
is that the tail and mane of the latter are black coloured while of the sorrel are red.
(٣٨٧٩) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أُمْنُ الْخَيْلِ فِي الشَّقْرِ - (رواه الترمذى وابوداود)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Abbas .3879
said." Blessings in horses are in the sorrel (reddish brown) horses."2
-
DO NOT CLIP OFF FORELOCKS, MANE & TAIL OF HORSES
(٣٨٨٠) وَعَنْ مُتْبَةَ بُنِ عَبْدِ السُّلَمِيِّ أَنَّهِ سَمِعَ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَا تَقْتُوْا نَوَاصِىَ الخَيْلِ وَلَّا
مَعَارِفِهَا وَلَّا أَذْنَا بَهَا فَإَِّ أَذْنَا بَهَا هَذَا تُهَا وَمُعَارِ فُهَا دِفَاءَ هَا وَنَوَاصِيْهَا مَعْقُوُدْ فِيْهَا الْخُيْرُ-(رواهابوداؤد)
3880. Sayyiduna Utbah ibn Abd as Sulamiy us an », narrated that he heard Allah's
Messenger صلى الله عليه وسلم say, "Do not cut the forelocks, manes and tails of horses.
Indeed, their tails are their whisks to drive of flies (and the like), their manes give
them warmth and blessing is attached to their forelocks."3
CARE FOR HORSES
(٣٨٨١) وَعَنْ أَبٍ وَهُبٍ بِ الْجُشَمِيّ قَالَ قَالَ رَسُولُ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ إِرْتَّبِطُوا الْخَيْلَ وَامْسَحُوا
بِنَوَاصِيْهَا وَإِعُجَازِهَا أَوْ قَالَ أَكْفَالِهَا وَقَلِّدُوْهَا وَلَا تُقَلِّدُوُهَا الْأَوْتَارَ- (رواه ابوداود والنسائى)
صلى الله عليه وسلم said that Allah's Messenger رضى الله عنه Sayyiduna Abu Wahb Jushmiy .3881
said, "Keep the horses tied, stroke their forelocks and their rumps." (using the
worlds (jlxcl) - both are identical in meaning) and put somethings (like a belt) on
their necks but do not put bowstrings (on their necks)."4
COMMENTARY: To keep horses tied is to keep them ready for jihad (crusade) alert and
strong. They should be fed well and trained and taken care of.
They should be kept dust free and clean. In this way, horses become familiar with their
owners and find comfort.
During the jahiliyah (ignorance period) bowstrings were tied to a horse's neck to preserve
it from evil eye. The prophet صلى الله عليه وسلم forbade it to show that a bowstring will not ward
1 Abu Dawud # 2543, Nasai'i # 3565, Musnad Ahmad 4-345.
2 Tirmidhi # 1695, Abu Dawud # 2545, Musnad Ahmad 1-372.
3 Abu Dawud # 2542, Musnad Ahmad 4-184.
4 Abu Dawud # 2553, Nasai'i # 3565, Musnad Ahmad 4-145.
I

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off what is destined. Besides, it could injure a horse. .
1
THREE COMMANDS TO PROPHET'S FAMILY
1
(٣٨٨٢) وَعَنِ ابْنِ عَبَّاسٍ قَالَ كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَبْدًا مَا مُورًا مَا اخْتَقَّنَا دُوْنَ النَّاسِ
بِشَىءٍ إِلَّ بِقَلَأْتٍ آَمَرَنَا أَنْ نُسْبِةَ الْوُضُوْءِ وَاْ لَّا نَأْكُلَ الشَّدَقَةً وَأَنْ لَّا نُنْزِىّ حِمَارًا عَلَى فَرَسِ۔
(رواه الترمذى والنسائى)
3882. Sayyiduna Ibn Abbas رضى اللهعنه narrated, "Allah's Messenger صلى الله عليه وسلم was bound
by command. He never distinguished us over other people except in three things. He
commanded us (people of his house) to make ablution thoroughly, not to make
sadaqah (charity) (zakah (Annual due charity)) and not to pair an ass with a mare."1
COMMENTARY: The Prophet صلى اللهعليه وسلم acted on and abided by Allah's command. He did
not give instructions on his own. He never preferred any one howsoever close to him over
the others, not even the people of his house. But, he gave them three commands to observe.
.
He disallowed pairing an ass with a mare because that makes a species extinct. Besides, a
good things is replaced by a poorer breed. This is makruh (disapproved).
Here, a question arises that as far as sadaqah (charity) is concerned, we can understand
why only the people of the house are disallowed and the rest of the ummah are permitted
to receive it.
However, the other two commands are such that the entire ummah should abide by them:
(i)
perfecting ablution, and
(ii)
not pairing a male donkey with a mare.
Then, why say that only the people of the house are bound by these command.
The answer is that it is of the nature of wajib (obligatory) on the Prophet's ,le and family.
Or, this command is more emphatic in their case.
NOTHING MORE: This hadith rejects clearly the idea of the shi'a that the prophet la.
, had bestowed certain extraordinary teachings to his people of the house (ahl ul bayt) as
he had not taught the rest of the ummah.
Similarly, a previous hadith (# 3416) strongly rejects this idea of the Shi'a which says about
رضى الله عنه :Sayyiduna Ali
نَهَلُ عِنْدَكُمُ شَيْئِ لَيْسَ فِي الْقُرْآنٍ فَقَالَ وَالَّذِىُ فَلَقَ الْحَتَّةَّ وَبَرَأَ النَّسْمَةَّ مَا عِنْدَنَا إِلَّ مَا فِي الْقُرْانْ إِلَّا
1
فَهُمَا يُعْطِئِّ الرَّجُلُ فِي كِتَابِهِ وَمَا فِي الصَّحِيفَةِ- الحدیث۔
(Abu Juhayfah w ån», asked him: ) "Do you have anything in black and white that is not
found in the Quran?" He said, "By Him who split the seed and created the soul, I am hot
aware of anything that is not in the quran. However, we are given an understanding of the
Quran that Allah/grants to any human being. Some things (rulings) are written down with
us."(Bukhari # 111, Tirmidhi # 1417)
DISALLOWED TO PAIR ASS WITH MARE
(٣٨٨٣) وَعَنْ عَلِيٍّ قَالَ أُهْدِيَتْ نِرَسُولِ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بَغْلَةٌ فَرَكِبَهَا فَقَالَ عَلِيٌّ لَوْ حَمَلْنَا الْحَمِيُرَ عَلَى
1 Tirmidhi # 1701 (1707), Abu Dawud # 808, /. asai'i # 3581, Musnad Ahmad 1-225.

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الْخُلِ فَكَانَتْ لَنَا مِثْلُ هُذِهِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِنَّمَا يَفْعَلُ ذُلِكَ الَّذِيْنَ لَا يَعْلَمُوْنَ-
(رواهابوداود والنسائى)
3883. Sayyiduna Ali رضى الله عنه narrated that a female mule was presented to Allah's
Messenger صلى الله عليه وسلم . He rode it, so (Sayyiduna) Ali رضى الله عنه submitted, "If we pair
صلى اللهعليه وسلم asses with mares, we can have animals of this breed." Allah's Messenger
said, "Only they do that who know not."1
COMMENTARY: People resort to this kind of cross-breeding because they do not realize
horses are a superior breed. Or, the Prophet صلى اله عليه وسلم meant that these people are
unaware of the rules of Shari'ah (divine law).
This prohibition is by nature nahi karahat, meaning disliked.
SWORD MAY HAVE POMMEL OF SILVER
(٣٨٨٤) وَعَنْ آَنَسٍ قَالَ كَانَتْ قَبِيْعَةُ سَيْفِ تَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْ فِقَّةٍ- (رواه الترمذى
وابوداود والنسائى والدارمى)
3884. Sayyiduna Anas us & +, said that the pommel of the sword of Allah's
Messenger صلى الله عليه وسلم was of silver.2
COMMENTARY: According to Sharh us Sunnah (Prophet's صلى الله عليه وسلم practice), it is
allowed to decorate the sword and helmet with some silver. But, it is not allowed to use
gold to adorn them.
(٣٨٨٥) وَعَنْ هُودٍ بُنِ عَبْدِاللّهِ بُنِ سَعْدٍ عَنْ جَدِّهِ مَزِيْدَةً قَالَ دَخَلَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمٌ
الْفَتْحِ وَعَلَى سَيْفِهِ ذَهَبْ وَفِضَّةٌ - رَوَاهُ القِرِ مِذِىُّ وَقَالَ هُذَا حَدِيْثُ غَرِيْبْ.
3885. Sayyiduna Hud ibn Abdullah ibn Sa'd asus, reported that his grandfather,
صلى الله عليه وسلم said that on the day of the conquest. Allah's Messenger رضى الله عنه Mazidah
entered (Makkah) with his sword that had some gold and silver on it.3
COMMENTARY: It is not proper to declare on the basis of this hadith that gold may be
used on weapons. The reason is that the line of transmission of this hadith is weak.
TO USE DEFENSIVE WEAPONS IN BATTLES IN ALLOWED SIDE BY SIDE WITH
TRUST IN ALLAH
(٣٨٨٦) وَعَنِ السَّائِبٍ بُنِ يَزِيْدَ آَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ عَلَيْهِ يَوْمَّ أُحُدٍ دِرُعَانٍ قَدُظَاهَرَ
بَيُنَهُمَا- (رواه ابوداود وابن ماجة)
3886. Sayyiduna Sa'ib ibn Yazid w a +, said that during the battle of Uhud, the
Prophet صلى الله عليه وسلم wore two coats mail, one over the other.4
1 Abu Dawud # 2565, Nasai'i # 3580, Musnad Ahmad 1-100.
2 Tirmidhi # 1697, Abu Dawud 2583, Nasai'i # 5374, Darimi # 2457, Musnad Ahmad.
3 Tirmidhi # 1690 (1696).
4 Abu Dawud # 2590, Ibn Majah # 2806, Musnad Ahmad 3-293.

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COMMENTARY: It is allowed to employ materials useful in battle, as many as possible
both for warfare and defence.
ABOUT THE STANDARDS IN BATTLE
(٣٨٨٧) وَعَنِ ابْنِ عَبَّاسِ قَالَ كَانَتْ رَايَةُ نَبِيِّ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَوْدَاءُ وَطِوَاؤُهُ ابْيَضُ- (رواه
الترمذى وابن ماجة)
صلى الله said that the rayah (standard) of the Prophet رضى الله عنه Sayyiduna Ibn Abbas .3887
jule was black and the liwa (banner or smaller flag) was white.1
(٣٨٨٨) وَعَنُ مُوْسَى بُنِ عُبَيْدَةَ مَوْلِى مَحَمَّدِ بْنِ القَّاسِمِ قَالَ بَعَثَّنِى مُحَمَّدُ بْنُّ الْقَاسِمِ إِلى الْبَرَاءِ بُنِ عَازِبٍ
لِيَسْأَلَّهُ عَنْ رَأْيَةٍ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ كَانَتُ سَوْدَاءُ مُرَتَّعَةً مِنْ أَمِرَةٍ - (رواه احمد
والترمذى وابوداؤد)
3888. Sayyiduna Musa ibn Ubaydah alves, the freedman of Sayyiduna Muhammad
ibn Qasim als, (a tabi'ee) said, "Muhammad ibn Qasim sent me to Bara ibn Aazib
He said, 'It . صلى الله عليه وسلم to ask him about the standard of Allah's Messenger رضى الله عنه
was black, square and striped.""2
COMMENTARY: The standard was mostly black, so it looked fully black from after. But it
was not full black.
It had white and black stripes and lines. It is said to be nimrah, meaning like leopard that
has stripes on its hide.
(٣٨٨٩) وَعَنْ جَابِرٍ آَّ النَّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ دَخَلَ مَكَّةً وَإِوَاؤُه ◌َبْيَضُ- (رواه الترمذى وابوداؤد وابن ماجة)
3889. Sayyiduna Jabir رضى الله عنه narrated that when the Prophet صلى الله عليه وسلم entered
Makkah, his banner was white.3
SECTION III
الْفَضْلُ الثَّالِثُ
MERIT OF HORSES
(٣٨٩٠) عَنْ آذٍَّ قَالَ لَمْ يَكُنْ شَىِّ أَحَبَّ إِلَى رَسُوْلِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَعْدَ النِّسَاء مِنَّ الْخَيْلِ - (رواه النسائي)
3890. Sayyiduna Anas us &n+) said that, after women, nothing was dearer to Allah's
Messenger صلى الله عليه وسلم then horses (for the purpose of jihad (crusade)).4
TRUE STRENGTH IN BATTLE IS FROM ALLAH
(٣٨٩١) وَعَنْ عَلِيٍّ قَالَ كَانَتُ بِيَّدِ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَوْسْ عَرْبِيَّةٌ فَرَأى رُجُلًا بِيَدِهِ قَوْسُ
1 Tirmidhi # 1681, (1687), Ibn Majah # 2818.
2 Tirmidhi # 1680 (1686), Abu Dawud # 2591, Musnad Ahmad 4-297.
3 Tirmidhi # 1679 (1685), Abu Dawud # 2592, Ibn Majah # 2817, Nasai'i # 2866.
4 Nasai'i # 3564.

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فَارِسِيَّةٌ قَالَ مَا هَذِهِ اَلْقِهَا وَعَلَيْكُمْ بِهِذٍهٍ وَأَشْبَاهِهَا وَرِ مَاحِ الْقَنَا فَإِنَّهَا يُؤَيِّدُ اللَّهُ لَكُمْ بِهَا فِي الدِّيْنِ وَيُمَكِّنُ
لَكُمْ فِي الْبِلَادِ - (رواه ابن ماجة)
3891. Sayyiduna Ali رضى الله عنه reported that Allah's Messenger صلى الله عليه وسلم had in his
hand a bow of Arab origin. He saw a man (one of the sahabah) usal+, hold a bow of
Persian origin in his hand, so he asked, "What is this? Throw it away. You people
must keep this kind of bows of this type (and like it), and spears with shafts. Allah
will help you in (raising high the) religion with these things and establish you (in
enemy land)."1
COMMENTARY: Perhaps that sahabi may have imagined that the Persian bow was
stronger and more durable, so more useful in battle. The Prophet ,là . made it clear
to him and all sahabah (Prophet's Companions) ( ab) that real strength lied in Allah's
favour and triumph in battle depended on Allah's will. Religion is raised high neither with
your strength nor with your weapons.
.
CHAPTER - III
CONDUCT DURING JOURNEY
بَابُ أدَابِ الْشَّفَرِ
In this chapter, ahadith are narrated concerning manners during a journey. These will
show how to behave during any kind of journey. It may pertain to an expedition for jihad
(crusade), travel for the pilgrimage, or for any other purpose.
There are many forms of conduct for travelling, beginning before the commencement of a
journey, during the journey while travelling and while returning from the journey and
after returning.
We have explained them. However, the best explanation is found in Ahya ul Uloom.
SECTION I
الفضلُ الْآوَلُ
THE PROPHET صلى الله عليه وسلم PREFERRED TO SET OUT FOR JIHAD (CRuSADE) ON
THURSDAY
(٣٨٩٢) عَنْ كَعْبٍ بُنِ مَالِكٍ أَبَّ الَِّيَّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ خَرَجَ يَوْمَ الْخُمِيْسِ فِ غَزْوَةٍ تَبُوُكَ وَكَانَ
يُحِبُّ أَنْ تَخْرُ جَ يَوْمَ الخُمِيْسِ- (رواه البخارى)
3892. Sayyiduna Ka'b ibn Maalik رضى الله عنه said that the Prophet صلى اللهعليهوسلم set out on
Thursday for the Battle of Tabuk. He (always preferred to set out (on a journey for
jihad (crusade)) on Thursday.2
COMMENTARY: Tabuk is a place between Madinah and Damascus, on the latitude of
Khaybar and Al-Ula. It used to be in the territory of Shaam (Syria) but now is in the limits of
al-HIjaz. It is 465 miles from Madinah and it took one month to travel to it from Madinah.
1 Ibn Majah # 2810.
2 Bukhari # 2950, Abu Dawud # 2605, Darimi # 2426, Musnad Ahmad 3-455, 456.

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In 9AH, the Prophet صلى الله عليه وسلم brought his army here. This is called the Battle of Tabuk.
This was the Prophet's صلى اللهعليه وسلم last battle.
The version in Abu Dawud Reads: "It was seldom that the Prophet صلى الله عليه وسلم did not
begin his journey for jihad (crusade) on Thursday."
There could be many reasons why the Prophet صلى الله عليه وسلم usually began his expedition on
Thursday.
(i)
The pious deeds of the creatures are taken to Allah on Thursday. So the
Prophet صلى الله عليه وسلم wished that the deed of jihad (crusade) should be presented
1
to Allah on the same day.
(ii)
The Arabic for Thursday is (>) (Khamis). This word is also used for an
army. So the Prophet صلى الله عليه وسلم drew a good omen from it to get victory.
Anyway it is a sunnah (Prophet's صلى الله عليه وسلم practice) to begin a journey of jihad (crusade) on
Thursday. But, the real thing is to make istikharah and place reliance on Allah.
It most be clear, that our predecessors did not begin their journey after consulting the stars,
on the basis of astrology. It is stated about Sayyiduna Ali us an >, that a man who was
sitting near him advised him to embark on a journey on a certain day and he named
another day when he should not set out. Sayyiduna Ali As an , said to him, "If I had a
sword by me now, I would have severed your neck. We were regularly in the company of
Abu al-Qasim صلى الله عليه وسلم but we never heard any suggestion that we should set out on any
particular day or abstain from travelling on any day."
This also establishes that the traditions attributed to Sayyiduna Ali we an+), about the moon in
the sign of Zodiac, the scorpion and the 'life' or stages of the moon, are baseless and unsound.
DISALLOWED TO TRAVEL ALONE
(٣٨٩٣) وَعَنْ عَبْدِ اللّهِ بْنِ حُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَوْ يَعْلَمُ النَّاسُ مَافِي الْوَحْدَةِ مَا
أَعْلَمُ مَا سَارَ رَاكِبُ بِلَيْلٍ وَحْدَه- (رواه البخارى)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Umar .3893
,, said, "Were the people to know what I know about the risk of being alone (in a
journey), no rider would venture to travel alone in the night."1
COMMENTARY: The risk of being alone involves religious as well as worldly losses. The
lone traveller misses congregational salah (prayer) and has no sympathizer with him in
times of difficulty. Compared to a traveller on foot, rider faces greater difficulty and this is
more likely in the night
ANGEL KEEP AWAY IF A CARAVAN HAS A DOG AND A BELL
(٣٨٩٤) وَعَنْ أَبِئْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَا تَصْحَبُ الْمَلَائِكَةُ رُفْقَةً فِيْهَا كَلْبٌ وَلَّا
جّرَسُ۔(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .3894
said, "The angels do not accompany a group of travellers who have with them a dog
1 Bukhari # 2998, Ibn Majah # 3768, Musnad Ahmad 2-23.