النص المفهرس

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you would have succeeded thoroughly (in both the worlds).
The narrator added;, Then, Allah's Messenger صلى الله عليه وسلم ransomed him for the two
men whom the Thaqif had captured.1
COMMENTARY: Thaqif was a famous tribe of the Arabs. It was a branch of the Banu
Hawazin and lived in Ta'if. Banu Uqayl was a tribe allied to them. During the jahiliyah
(ignorance period), tribes used to form alliances to cooperate with one another in dealing
with others. Friends of one were friends of the other and so the enemies. When Islam was
preached, only lawful covenants were allowed and unlawful promise done away with.
Only the oath to Islam was enough.
Hurrah or the lava plain was a black, pebbled plain in the surroundings of Madinah in the
mountainous area.
The Prophet صلى الله عليه وسلم was very kind to the men who claimed to be a Muslim. A
stranger's such claim may only be accepted if it is corroborated by evidence. This man
could have meant to have accepted Islam at that time But, the Prophet صلى الله عليه وسلم did not
accept his claim and let him go to enemy territory.
SECTION II
اَلْفَضلُ الثَّانِى
RELEASE OF PROPHET'S صلى الله عليه وسلم SON-IN LAW AS PRISONER AT BADR
(٣٩٧٠) عَنْ عَائِشَةً قَالَتْ لَمَّا بَعَثَ آَهْلُ مَكَّةَ فِيْ فِدَاءِ أُسَرَائِهِمْ بَعَقَتُ زَيْتَبُ فِى فِدَاءِ آنٍ الْعَاصِ بِمَالٍ
وَبَعَقَتُ فِيْهِ بِقَلَادَةٍ لَّهَا كَانَتْ عِنْدَ خَدِيْجَةَ أَدْخَلَتُّهَا بِهَا عَلَى أَبِ الْعَاصِ فَلَمَّارَ آهَا رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ رَقَّ لَّهَارِقَّةٌ شَدِيْدَةً وَقَالَ إِنْ رَأَيْتُمْ أَنْ تُظِلِقُوْا لَهَا أَسِيْرَهَا وَتَرُدُّ وا عَلَيْهَا الَّذِى لَهَا فَقَالُؤْا نَعَمْ
وَكَاتَ الَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَخَذَ عَلَيْهِ أَنْ يُخْلِى سَبِيْلَ زَيْنَبَ إِلَيْهِ وَبَعَثَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ
وَسَلَّمَ زَيْدَبْنَ حَارِثَةً وَرَجُلًا مِنَ الْأَنْصَارِ فَقَالَ كُوْنَا بِبَطْنِ بَأْحِجٍ حَتَّى تَمْزَّ بِكُمَا زَيْنَبُ فَتَصْحَبَاهَا حَتُى
تَاتِیًا پھا۔(رواه احمد وابوداؤد)
3970. Sayyidah Ayshah رضى الله عنها narrated that (when Allah gave victory to the
Prophet صلى الله عليه وسلم at Badr over the infidels some of whom where Killed and some
brought to Madinah as prisoners for whom the Prophet صلى الله عليه وسلم received ransom
to release them,) the Mahhans sent ransom to have their prisoners back. (Sayyidah)
Zaynab رضى الله عنها (daughter of the Prophetصلى الله عليه وسلم also sent some property to
ransom (her husband) Abu Aas that included her necklace which belonged to
(Sayyidah) Khadijah wean>, and she had presented it to her on her marriage with
Abu Aas. When Allah's Messenger صلى الله عليه وسلم saw it, he was moved emotionally
(and felt sympathy for his daughter's loneliness and remembered the company of
his wife Khadijah رضى الله عنها who used to wear it). He said (to his Sahabah رضى الله عنها. "If
you think it reasonable that you should release her prisoner for her and return to
her all that belongs to her (that she has sent for his release) ... "They submitted,
"Yes". (He was set free). The Prophet صلى الله عليه وسلم took his promise that he would
allow Zaynab رضى الله عنها a free, unhindered passage to come to him (to Madinah). He
1 Muslim # 8. 1641, Abu Dawud # 3316, Musnad Ahmad 4. 430.
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sent Zayd ibn Harithah As a +, and a man of the ansars (supporters) (to Makkah)
with instructions to wait in the valley of Yajij (near Tamim) for Zaynaby &t +, to
come then they were to bring her back (to Madinah).1
صلى الله عليه was the eldest daughter of the Prophet رضى الله عنها COMMENTARY: Sayyidah Zaynab
,. Abu Aas was her husband and his Son-in-law. He was the son of Rabi, the grandson of
Abdul Uzza ibn Abd shams ibn Abd Manaf. He was a nephew of the mother of the
.رضى الله عنها believers, Sayyidah Khadijah
She was the Prophet's صلى الله عليه وسلم first wife. All his children, apart from Ibrahim رضى اله عنه, were
born to her. Ibrahimwal+, died in infancy and his Mother was Sayyidah Mariyah Qubtiyah.
Sayyidah Zaynab ul+, was married to an infidel, Abu Aas, because at that time it was
allowed to a Muslim woman to marry a disbelieving man. The Prophet صلى الله عليه وسلم sent two
men to bring her to him from Makkah, but they were not her mahram. This was an
exceptional case because she was the Prophet's ,tanto daughter and no suspicion may
be attached to a stranger accompanying her. Of course, it is not allowed otherwise for a
non-mahram to travel with a woman.
The valley Yajij is about eight miles away from Makkah. It is also spelt Najij. Earlier copies
of Mishkat have it as Najij.
Sayyidah Zaynab q &n +, returned to Madinah, but Abu Aas remained in Makkah as a
disbeliever. However, he was scheduled to travel to Syria2 with a trade caravan. The
Muslims of Madinah learnt of it and decided to intercept him when he passed through the
limits of Madinah and confiscate his property. Sayyidah Zaynabyssal +, learnt of it and she
was upset, She met Allah's Messenger ,ledo and asked, "Is not a commitment of any
Muslim reliable ?. It a Muslim offers protection to a disbeliever, will all Muslims be bound
to honour that?". He confirmed to her that a Muslim's promise was reliable. She said, "O
Messenger of Allah, be witness that I give protection to Abu Aas". So, the Sahabah
(Prophet's Companions) ( ano, withdrew their plan to intercept him. However, they did
go to the thorough face of Madinah where Abu Aas was expected to arrive without
carrying any arms or weapons. They met him and said to him, "Abu Aas, you are a noble,
respected man of the Quraysh and an influential Man. You are the cousin of the Messenger
of Islam. (on this basis, nothing is better for you than that) you must become a صلى الله عليه وسلم
Muslim.(You will retain all this, your property with you.
Abu Aas, said, "Your saying (that it I become a Muslim then because of it my property will
be safe with one) is very unreasonable. I seek refuge from such thought that I should ;soil
my Islam with the (impurity of) property. He returned to Makkah and handed over
everyone his trust. Then, he invited them to assemble and asked them, "O people of
Makkah, have you received your properties?". They confirmed, "Yes, we have got our
belongings." Then, Abu Aas declared before them, "I call upon you to be witnesses that I
have embraced Islam "And he recited.
أَشْهَدُ أَنْ لَا إِلهَ إِلَّ اللَّهُ وَأَشْهَدُ أَّ مُحَتَّدًا زَّسُولُ اللهِ
:
1 Abu Dawud # 2692, Musnad Ahmad 6-276.
2 It was not the same area as today. Its limits have been changing with time. So it is also referred to
with its Arabic name Shaam to distinguish from present Syria. (Mujam ul Buldan)

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(I bear witness that no one is worthy of worship but Allah and I bear witness that
صلى الله عليه وسلم Muhammad is Allah's Messenger
After that, Abu Aas as an», left (in Makkah) his house, properties, friends relatives, etc. -
everything and set out to emigrate to Madinah. There, he met Allah's Messenger a,le ano
.with him رضى الله عنها who welcomed him out of love and re-united Sayyidah Zaynab وسلم
Opinions different whether the Prophet صلى الله عليه وسلم re-married Abu Aas رضى الله عنه when he
arrived in Madinah with Zaynab Asean>, or let their previous marriage continue.
The Prophet صلى الله عليه وسلم had a deep relationship with Abu Aas, particularly after he became
a Muslim. He loved him much and was very pleased with him.
He was martyned in the Battle of Yamamah in the days of Abu Bakr us du+).1
THE DISBELIEVING PRISONERS AT BADR WHO WERE KILLED
(٣٩٧١) وَعَنُها أَرَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمَّا أَسَرَ أَهْلَ بَدٍُ فَتَلَ عُقْبَةَ بْنَ انٍ مُعَيْطٍ والنَّضْرَبْنَ
الْخَارِثِ وَمَنَّ عَلَى أَبيِ غَزَّةَ الْجُمَحِيّ - (رواه فى شرح السنة)
3971. Sayyidah Ayshah !رضى الله عنها narrated that when Allah's Messenger صلى الله عليه وسلم had
taken prisoners at badr he killed Uqbah ibn Abu Mu'ayt and Nadr ibn Harith. But, he
showed favour (mamnun) Abu Azzah Jumahi (whom he released without ransom).2
COMMENTARY: The ruler of the times is authorized to kill the non-Muslim prisoners in
his custody who do not accept Islam. Or he may enslave them. Or, he may set them free
because of protection granted to them by any Muslim. However it is not allowed to
release them without ransom as favour (which is known as Mamnun), because this
permission is abrogated.
(٣٩٧٢) وَعَنِ ابْنِ مَسْعُوُدٍ آركّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمَّا أَرَادَ قَتْلَ عُقْبَةً بُنِ آَبِيْ مُعَيْطٍ قَالَ مَنْ
لِلقَبْيَّةِ قَالَ النَّارُ- (رواه ابوداؤد)
صلى الله عليه narrated that when Allah's Messenger رضى الله عنه Sayyiduna Ibn Mas'ud .3972
du, decided to kill Uqbah ibn Abu Mu'ayt, he asked, "who (will be responsible) for
the children?" He said, "Hell-fire!"3
COMMENTARY: The Prophet's صلى الله عليه وسلم words meant that the children would be
ruined because no one would look after them. The fire, of course, is not known to care for
anyone. Its characteristic is to destroy
Or, the Prophet صلى الله عليه وسلم may have meant to tell him, "Think of yourself. Well is your
abode. Do not worry about the children. Allah is their Guardian. He will raise them."
CHOICE GIVEN ABOUT PRISONERS AT BADR
(٣٩٧٣) وَعَنْ عَلِيٍّ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آَّ جِبْرِيْلَ هَبَطَ عَلَيْهِ فَقَالَ لَهُ خَيِّرُهُمُ يَعْنِى
1 See Ma'ariful Hadith (Mawlana Manzoor Numani) English translation pp515f: Sayyidah Zaynab
.eldest daughter. Dar-ul-Isha'at Karachi صلى الله عليه وسلم the Prophet's, رضى الله عنه
2 Sharh ur Junnah # 2711.
3 Abu Dawud # 2686.

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أَصْحَابَكَ فِيْ أُسَارِى بَدُرٍ الْقَتْلَ آَوِ الْفِدَاء عَلَى أَنْ يُقْتَلَ مِنْهُمُ قَابِلًا مِثْلُهُمْ قَالُوا الْغِدَاءِ وَيُقْتَلُ مِنَّا-
(رواه الترمذى وقال هذا حديث غريب)
3973. Sayyiduna Ali رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said that
Jibril a>JI Ale had descended to him and said to him, "Give choice to your
companions about the prisoners at Badr. They may kill them, or take ransom for
them (and let them go) on condition that as many of them (the Sahabah (Prophet's
Companions) (sàn>,) would be killed the next year." (Their number was seventy.)
They affirmed, "We shall take ransom and agree to have (a like number, seventy of)
us killed (next year)."1
COMMENTARY: Seventy of the infidels were killed in the Battle of Badr. And, seventy
were taken prisoners and brought to Madinah. The Prophet صلى الله عليه وسلم consulted his
رضى الله on what should be done to them. Abu Bakr رضى الله عنهم (Sahabah (Prophet's Companions
As suggested that they should be set free. Most possibly Allah may enable them to repent
and embrace Islam. He said, "whatever ransom you receive might be spent on your friends
to help them out in their worldly and religious needs."
However, Umar us in+, said, "Sever their necks because they are chiefs of the infidels. As
for some monetary help, Allah has made you independent of that."
The Prophet صلى الله عليه وسلم gave choice to the Sahabah (Prophet's Companions) رضى الله عنهم on the
condition placed by Jibril's (M. J14,le message that if they opted for ransom then as many of
them would be killed the next year. In spite of the stipulation, the Sahabah (Prophet's
Companions) (a+, chose to get the ransom. Hence, the next year in the battle of Uhud,
the Muslims faced defeat on one occasion. They released that the Prophet صلى الله عليه وسلم had
told them of that in the previous year. The Muslims lost seventy precious lives. These
seventy martyrs included Hamzah ibn Abdul Muttalib and Mus'ab ibn Umayr àn +, the
glorious Sahabah.
After the upset of the battle, Umar رضى اللهعنه came to the Prophet صلى اللهعليه وسلم and saw him and
Abu Bakr As an, weeping. He asked them, "Why do you weep? Tell me so that I may weep
too." The Prophet صلى الله عليه وسلم said, "I may weep over your companion who had opted to
get the ransom. " He pointed to a tree (standing near to him) and said, "I have been show
their punishment from closer than this tree." According to a version he said "If they were
punished then no one, apart from Umar and sa'd ibn Mu'adh, would have been spared."
(sa'd رضى الله عنه too, had concurred with Umar رضى الله عنه that the prisoners should not be
ransomed but should be killed.)
Anyway, the reasoning of the other Sahabah (Prophet's Companions) (es a>, was that if
the prisoners were spared (against ransom), they might become Muslims some time later.
Moreover, they themselves hoped to attain martyrdom next year. They also had sympathy
for the families of the prisoners. So they suggested that the prisoners should not be killed.
A QUESTION ARISES: If the Muslims were given choice between two things and they
chose one of the two, then why were they punished (for choosing one of them)? Clearly,
1 Tirmidhi # 1567.

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the punishment is against the option.
The answer is that it really was a test and trial for them. The test was to examine them
whether they chose that which is dear to Allah or what was dear to their hearts. Therefore,
they did not succeed who chose what was dear to their hearts and so were punished.
Allamah toor Pushti, however, regards this hadith (giving choice) as far fetched because it
seemingly contradicts what is understood from the Quran. Besides, Tirmidhi has termed
this tradition as gharib. But, it is not blameworthy to uphold some thing through a gharib
(strange) hadith because sometimes it also is Sahih (accurate).
EXAMINING THE PRISONERS
(٣٩٧٤) وَعَنْ عَطِيَّةَ الْقُرَِيِّ قَالَ كُنْتُ فِيْ سَبِي قُرَيْظَةَّ ◌ُرِضُنَا عَلَى النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَكَنُوْا
يَنْظُرُوُنْ فَمَنْ أَنْبَتَ الشَّعْرَ قُتِلَ وَ مَنْ لَمُ يُنْبِتُ لَمْ يَقْتَلُ فَكَثَفُوْا عَانَتِىْ فَوَجُدُوهَا لَمُ تُنُبِتُ
فَجَعَلُونی فی الگھی۔(رواهابوداود وابن ماجة والدارمى)
3974. Sayyiduna Atiya Qurazi usan +, said, : I was among the captives of Qurayzah
we were presented to the Prophet صلى الله عليه وسلم . The Sahabah (Prophet's Companions)
pas al , examined us. Those of us who had begun to grow hair (on their private
parts) were slain and those who had not (grown hair) were spared (because they
were counted among children and non-fighters). They undressed me to examine my
georital organs and found that hair had not grown on my pubes so they cast me
among the captives."1
COMMENTARY: Allamah Toor Pushti said that it was necessary to examine them for
growth of hair to know if they had attained puberty, otherwise they would not have
disclosed the truth.
SLAVES WHO BECAME MUSLIMS WERE NOT RETURNED TO DISBELIEVING
MASTERS
(٣٩٧٥) وَعَنْ عَلِيٍّ قَالَ خَرَجَ عُبْدَاْ إِلَى رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَعْنِىْ يَوْمَ الْحُدَيْبِيَّةِ قَبْلَ القُّلْحِ
فَكَتَبَ إِلَيْهِ مَوَالِيْهِمْ قَالُوا يَا مُحَمَّدُ وَاللُّهِ مَا خَرَجُوْا إِلَيْكَ رَغْبَةً فِي دِيْنِكَ وَإِنَّمَا خَرَجُوا هَرَبًّا مِنَ الرِّقِ
فَقَالَ نَاسْ صَدَقُوا يَا رَسُولَ اللَّهِ رُدَّهُمْ إِلَيْهِمْ فَغَضِبَ تَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ وَقَالَ مَا أُرَّاكُمْ
تَنْتَّهُوْنَ يَا مَعْشَرَ قُرَيْشٍ حَتَّى يَبْعَثَ اللَّهُ عَلَيْكُمْ مَنْ يَضْرِبُ رِقَابَكُمْ عَلَى هَذَا وَأَبِى أَنْ يُرَدَّهُمْ وَقَالَ
هُمْ مُتَقَاء اللهِ- (رواه ابوداود)
3975. Sayyiduna Ali usan+, narrated that some slaves came to Allah's Messenger
juleàs on the day of Hudaybiyah before the peace treaty was signed. Their masters
wrote to him. "O Muhammad ! By Allah, they have not come to you through a
longing for your religion. They have only gone away (from us) to flee from
1 Tirmidhi # 1584, Abu Dawud # 4404, Ibn Majah # 2541, Nasa'I # 4984, Musnad Ahmad 4. 383,
Darimi # 2464.

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( رضى الله عنهم (slavery." Some people (of the Sahabah (Prophet's Companions
submitted, they have spoken the truth, O Messenger of Allah! Send them back to
them." (On that) Allah's Messenger صلى الله عليه وسلم got angry and said , " I do not
suppose that you will desist, O company of the Quraysh (!) till Allah sends over you
one who cuts off your necks for this (suggestion that these Muslims should be sent
back to enemy territory)." He declined to send them back. He said, "They are
Allah's Freemen.1
COMMENTARY: The Prophet صلى الله عليه وسلم was displeased because the Sahabah gave their
personal opinions on an issue that is decided by Shariah and seemed to have given
testimony in favour of the masters of the slaves. The rule of Shariah is that the slaves
became innocent and free on coming out of enemy land embracing Islam.
SECTION III
اَلْفَضْلُ الثَّالِثُ
رضى الله عنه INDISCRETION ON THE PART OF KHALID IBN WALID
(٣٩٧٦) عَنِ ابْنِ عُمَرَ قَالَ بَعَثَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَالِدَ بْنَّ الْوَلِيْدِ إِلَى بَنِى جَذِيْمَةً فَدَعَاهُمْ إِلَى
الْإِسْلَامِ فَلَمْ يُحْسِنُوا أَنْ يَقُوْلُوْا أَسْلَمْنَا فَجَعَلُوْا يَقُوْلُوْنَ صَبَّأْنًا صَبَّأَنَا فَجَعَلَ خَالِدْ يَقْتُلُ وَيَأْسِرُ وَدَفَعَ
إلى كُلِّ رَجُلٍ مِنَّ اسِيُّرَهُ حَتَّى إِذَا كَاتَ يَوْمْ آمَرَ خَالِدْ أَنْ يَقْتُلَ كُلُّ رَجُلٍ مِنَّ اسِيْرَهُ فَقُلْتُ وَاللَّهِلَّا اقْتُلُ
آسِيُرِىٌ وَلَّا يَقْتُلُ رَجُلْ مِنْ أَصْحَانٍ آسِيْرَهُ حَتَّى قَدِمْنَا عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَذَكَرُنَاءُ فَرَفَةٌ يَدَیُهِ
فَقَالَ اللَّهُّ إِنَّ أَبْرَأُ إِلَيْتَ مِنَّا صَنَّعَ خَالِدْ مَرَّتَيْنٍ- (رواه البخارى)
3976. Sayyiduna Ibn Umar رضى الله عنه said, "The Prophet صلى الله عليه وسلم sent Khalid ibn
Walid رضى الله عنه to Banu Jadhimah. He invited them to accept Islam. They could not
express themselves well ( being frightened) and say, " We have believed " but
began to say 'sabana, sabana!' (we have forsaken our religion , we have forsaken
our religion) So, Khalid began to kill them and to take prisoners. He handed a
prisoner to each of us . Then, one day, Khalid ordered everyone of us to kill his
prisoner. But, I said 'by Allah, I shall not kill my prisoner nor will anyone of my
companions kill his prisoner, till we come to the Prophet صلى الله عليه وسلم (and get his
command).' So (when we came to him) we mentioned this case to him. He raised
both his hands and exclaimed twice. "O Allah, I declare that I am absolved before
you of what Khalid has done.'2
COMMENTARY: Khattabi said that the Prophet صلى الله عليه وسلم absolved himself of Kahlid's
indiscretion because Khalid did not consider carefully what those people meant by sabana.
It does also imply that they had accepted Islam and changed over to it. Khalid was only
considered with a clear declaration of Islam by Aslamna. So he took a rash, strong action.
1 Abu Dawud # 2700.
2 Bukhari #7189, Musnad Ahmad 2. 151.

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CHAPTER - VII
بَابُ الْآَمَانِ
PROTECTION
الفَضل الآول
SECTION I
PROTECTION EXTENDED BY UMM HANI
(٣٩٧٧) عَنْ أُمِّ هَانِيٍ بِنْتِ آلٍ طَالِبٍ قَالَتْ ذَهَبْتُ إِلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَامَ الْفَتْحِ فَوَجَدُتُّه
يَخْتَسِلُ وَ فَاطِمَةُ ابْنَتُهُ تَسْتُُّهُ بِقَوْبٍ فَسَلَّمْتُ فَقَالَ مَنْ هَذِهِ فَقُلْتُ أَنَا أُمُّ هَانٍِ بِنْتُ أَبيِ طَالِبٍ فَقَّلَ
مَرْحَبًّا بِأُمْ هَانٍِ فَلَمَّا فَرَةَ مِنْ خُسْلِهِ قَامَ فَصَلَّى ثَمَانِيَّ رَكَّعَاتٍ مُلْتَحِفًّافِى ثَوْبٍ ثُلُّ انْصَرَفَ فَقُلْتُ يَا رَسُوْلَ
اللَّهِ زَّعَوَ ابْنُ أُقِى عَلِى أَنَّهُ قَاتِلْ رَجُلًا أَجَرْتُهُ فُلَاتَ بْنَّ هُبَيْرَةً فَقَالَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ
أَجَرْنَا مَنْ أَجَرْتٍ يَا أُمَّ هَانٍِ قَالَتْ أُمُّ هَانِيٍ وَذُلِكَ نُعَى- مُتَّفَقْ عَلَيْهِ وَفِيْ رِوَايَةٍ لِلِْرْمِذِيِّ قَالَتْ أَجَرُتُ
رَجُلَيْنِ مِنْ أَحْمَائِئْ فَقَالَ رَسُوْلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَدْ امَنَّا مَنْ أُمَنُتِ-
3977. Sayyidah Umm Hani ( +) (daughter of Abu Talib narrated that in the year
of the conquest she went to Allah's Messenger صلى الله عليه وسلم. He was having a bath
and (Sayyidah) Fatimah s & +), his daughter, had screened him with a garment.
She offered her salaam (the greetings) and he asked "who is it ? " She identified
herself," I am Umm Hani bint Abu Talib". He said, "Welcome, Umm Hani". Then,
after he had had his bath, he stood to offer eight raka'at salah (prayer) wrapped in a
garment. When, he had finished, she submitted, "O Messenger of Allah, my
mother's , son, Ali, has declared that he would kill a man whom I have given
protection, so-and-so, son of Hubayrah."Allah's Messenger صلى الله عليه وسلم said , "We
have given protection to him whom you have given protection , O Umm Hani."
(She said that) it was in the forenoon.1
According to another version (in Tirmidhi), she said, "I have give protection to two
men who are relatives of my husband." So, Allah's Messenger صلى الله عليه وسلم said, "We
have given protection to whom you have given protection,"2
COMMENTARY: The name of Umm Hani was Faakhtah usd +, but some say Aatikah. She
رضى اللهعنهwas Abu Talib's daughter and real sister of Sayyiduna Ali
Hubayrah was her husband. When she embraced Islam in the year of the Conquest of
Makkah, he did not accept Islam, so they separated. She had given protection to a son of
her husband, Hubayrah, perhaps from another of his wives.
Sayyiduna Ali رضى الله عنه had not approved her action, but the Prophet صلى الله عليه وسلم accepted
the protection she had extended.
It is stated in the version of Tirmidhi that the Prophet صلى الله عليه وسلم had his bath in the house
of Umm Hani weal +, but the version of Bukhari and Muslim mean 'his own house; or 'the
1 Bukhari # 3171, Muslim # 82-336, Abu Dawud # 1290, Darimi # 1453, Mnwatla Maalik # 28
2 Tirmidhi # 1585

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. رضى الله عنها house of Sayyidah Fatimah
SECTION II
الفضلُ الثَّانِى
PROTECTION OFFERED BY A WOMAN IS RELIABLE
(٣٩٧٨) عَنْ آَنِيٍ هُرَيْرَةَ آَرَّ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِّ الْمَرْأَةَ لَتَاخُذُ لِلْقَوْمِ يَعْنِى ◌ُّجِيْرُ عَلَى
الْمُسْلِمِيْنَ- (رواه الترمذى)
3978. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said .,
"A woman has a right to get from the Muslims protection for someone.1
COMMENTARY: If a Muslim woman extends protection to a disbeliever or a group of
disbelievers then it is the responsibility of all muslims to honour her commitment. They
must not violate the protection given by her.
WARNING TO ONE WHO DISHONORS THE PROTECTION EXTENDED BY HIM
(٣٩٧٩) وَعَنْ عَمْرٍ وبْنِ الْحُمِقِ قَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَنْ أَمَّنَ رَجُلًا عَلَى نَفْسِهِ
فَقَتَلَهُ أُعْطِى لِوَاء الْغَدْرِ يَوْمَ الْقِيَامَةِ - (رواه فى شرح السنة)
صلى الله عليه said that he heard Allah's Messenger رضى اللهعنه Sayyiduna Amr in Hamiq .3979
, say, "If anyone grants protection to someone for his life but after that Kills him,
then, on the day of resurrection, he will be handed over a banner of treachery."2
COMMENTARY: The banner of treachery implies disgrace before the multitude in the
place of gathering. Other ahadith say that he will be given a sign whereby all people will
recognize him as one who betrayed his trust.
BE FAITHFUL TO YOUR COVENANT
(٣٩٨٠) وَعَنُ سُلَيْمِ بُنِ عَاهٍِ قَالَ كَاتَ بَيْنَ مُعَاوِيَةً وَبَيْنَ الرُّؤْمِ عَهْدْ وَكَانَ يَسِيْرُ تَخُوَ بِلا دِهِمْ حَتَّى إِذَا
انْقَقَى الْعَهْدُ آغَارَ عَلَيْهِمْ فَجَاء رَجُلْ عَلَى فَرَیِِ أَوْبِرُ ذَوٍْ وَهُوَ يَقُولُ اللّهُ أَكْبَرُ اللَّهُ أَكْبَرُ وَفَاءٌ لَا غَدُوٌ
فَتَظِّرُوا فَإِذَا هُوَ عَمُرُ وبْنُ عَبَسَةً فَسَأَلَهُ مُعَاوِيَةُ عَنْ ذُلِكَ فَقَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
يَقُوْلُ مَنْ كَاتَ بَيْنَّهُ وَبَيْنَّ قَوْمٍ عَهْدْ فَلَا يَجُلَّنَّ عَهْدًا وَلَا يَشُكَّنَّهُ حَتَّى يَّمْضِقَ آَمَدُهُ أَوْيِّنُبِذَ إِلَيْهِمُ عَلَى سَوَاءٍ قَالَ
فَرَجٌمُعَاوِیَةٌ بِالنّاسِ۔ (رواه الترمذى وابوداؤد)
3980. Sayyiduna Sulaym ibn Aamir 4c àn+, narrated that a covenant existed between
Sayyiduna Muawiyah رضى الله عنه and the Romans(Byzantines). He went towards their
country with intent to attack them when the covenant ended, promptly. A man
came sinfully on a horse - Arabian or Turkish - calling out, "Allhu Akbar, Allahu
Akbar (Allah is the Greatest)! Faithfulness, not treachery!" They saw that he was
1 Tirmidhi # 1579(1585).
2 Sharh us-Sunnah (Prophet's صلى الله عليه وسلم practice) #2688, Musnad Ahmad 5-223.

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Amr ibn Abasah رضى الله عنه . Sayyiduna Muawiyah رضى الله عنه asked him about that (how
was it treachery?) and he said, I had heard Allah's Messenger صلى الله عليه وسلم say, 'If
anyone has a covenant with a people, then it is not lawful for him to make it soft or
strong (meaning, to break it or alter it) till it expires, Or, he should throw it towards
them that they might know that it is rescinded." Then, Sayyiduna Muawiyah als>>
As turned back.1
-
COMMENTARY: Making a covenant soft or strong means that the objective of the
covenant must not be foiled at all of course, otherwise it is commendable to strengthen a
covenant in the eyes of Shariah. (It was a manouvere on Mu'awiyad's +sản ~~ , part within
the validity of the treaty that was tantamount to treachery.)
RESPECT FOR ENVOY
:-
(٣٩٨١) وَعَنْ أَبٍ رَافِعٍ قَالَ بَعَثَّنِيْ قُرَيْ إِلَى رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَلَمَّا رَأَيْتُ رَسُولَ اللَّهِ صَلَى
اللَّهُ عَلَيْهِ وَسَلَّمَ أُلْقِي فِيْ قَلْبِئْ الْإِسْلَامُ فَقُلْتُ يَا رَسُولَ اللَّهِ إِنِّ وَاللَّهِ لَا ازْجِعُ إِلَيْهِمْ أَبَدًّا قَالَ إِّعْ لَا آَخِيُسُ
بِالْعَهْدِ وَلَّا أَحْبِسُ الْبُرُدَّ وَلَكِنِ ارْجِعْ فَإِنْ كَاتَ فِي نَفْسِكَ الَّذِى فِى نَفْسِكَ الْأَنَّ فَارْجِعُ قَالَ
فَذَهَبْتُ ثُؤَ آتَيْتُ النَّبِىَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَاسْلَمْت- (رواه ابوداؤد)
3981. Sayyiduna Abu Rafi as in+, said, "The Quraysh sent me (as their envoy when
. صلى الله عليه وسلم the treaty of Hudaybiyah was being concluded) to Allah's Messenger
When I saw Allah's Messenger صلى الله عليه وسلم , Islam made home in my heart
(voluntarily), so I submitted, 'O Messenger , of Allah, by Allah, I shall not go back
to them, ever.' He said, I neither break a covenant, not detain envoys. So, go back
now and if you have the same thing in your heart as you have now, come back.'
Hence, I returned and later came to the Prophet صلى اللهعليه وسلم and embraced Islam.2
COMMENTARY: The Prophet صلى الله عليه وسلم advised Abu Rafi رضى الله عنه to fulfil his responsibility
first. Then he could return as an independent individual and declare his Islam.
(٣٩٨٢) وَعَنْ نُعَيْمِ بْنِ مَسْعُودٍ أَّ رَسُولَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لِرَ جُلَيْنٍ جَاءَ مِنْ عِنْدٍ مُسَيْلَمَةً
آَمَاوَ اللّهِلَو لَا أَشّ الرُّسُلَ لَا تُقْتَلُ لَضَرَ بْتُ أَعْنَا قَكُمَا-(رواهاحمد و ابوداؤد)
رضى الله عنه reported that Allah's Messenger رضى الله عنه Sayyiduna Nu'aym ibn Mas'ud .3982
said to two men who had come from Musaylamah, "By Allah, if it were not killed, I
would sever your necks."3
COMMENTARY: Musaylamah had laid claim to Prophethood in the time of the Prophet
So he was called Musaylamah Kadhdhab (liar). He had sent Abdullah ibn .صلى الله عليه وسلم
Nawwahah and Ibn Uthal to the Prophet صلى الله عليه وسلم as his envoys who had testified before
1 Tirmishi # 1580 (1586) Abu Dawud # 2759, Musad Ahmad # 13012.
2 Abu Dawud #2758, Musnad Ahmad 6-8.
3 Musnad Ahmad 3-487, Abu Dawud # 2761.

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him that Masaylamah was Allah's Messenger. Therefore, he spoke to them as in the hadith.
COVENANTS OF JAHILIYAH (IGNORANCE PERIOD) HAD TO BE HONOURED IF
THEY DID NOT CONTRAVENE THE SHARI'AH (DIVINE LAW)
(٣٩٨٣) وَعَنْ عَمْرٍ وبْنِ شُعَيْبٍ عَنُ أَبِهِ عَنْ جَدِّهِ آَرَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ فِيْ خُطْبَتِهِ أَوْفُوْا
بِخَلْفِ الْجَاهِلِيَّةِ فَإِنَّهُ لَا يُزِيْدُهُ يَعْنِى الْإِسْلَامَ إِلَّ شِدَّةً وَلَّا تُحَدِّثُوْا حِلْقًا فِي الْإِسْلَامِ - رَوَاءُ التِّزْ مِذِيُّ مِنْ
طَرِيْقِ حُسَيْنِ بُنِ ذَكْوَاتَ عَنْ عَمْرٍو وَقَّالَ حَسَنْ۔
3983. Sayyiduna Amir ibn Shu'ayb àluz, reported from his father from his grand
father that Allah's Messenger ,lean Lo said while delivering a sermon, "Fulfil the
oath of jahiliyah (ignorance period), for it (meaning, Islam) does not but give it (the
oath) more strength. But, do not enter into new covenants in Islam".1
COMMENTARY: Only those oaths undertaken in pre-Islamic period ought to be honoured
as are not contrary to Islamic teachings and beliefs, and as do not damage religion, for
Allah says'.
وَتَعَا وَنُوْ اعَلَى الْبِرِّ وَالتَّقْوَى وَلَّا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدُوَانِ - (المائدة٥: ٢)
{Cooperate with each other in virtue and piety and cooperate not in sin and
transgression} (5: 2).
In short, Islam forbids that such covenants should be honoured as cause mischief and
bloodshed. The Prophet صلى الله عليه وسلم had said (لاحلف فى الاسلام) (There is no half in Islam).As for
oaths and covenants that call for helping the needy and poor, being kind to relatives, and
such like pious work, Islam upholds them and makes them stronger, as the Prophet +,lean
,said وسلم
أَيِّمَا حَلَفَ كَانَ فِى الْجَاهِلِيَّةِ لَمْ يَزِدُهُ إِلاَسُلَامَ إِلََّ هِدَّةً
However, Islam does not approve of new covenents. Mutual help and cooperation is wajib
(obligatory) in Islam inherently and that is enough.
Teebi said that this prohibition could imply a prohibition of oaths by themselves. But Mulla
Ali Qari ales, prefers the second implication (which Teebi ades, too has mentioned) and
even Mazhar says so. It also explains the hadith under discussion. It says: If you had taken
an oath in the jahiliyah (ignorance period) (before becoming a Muslim) that you will help
each other then (as Muslims) you must fulfil your oaths and help each other, provided he
who is helped pursues the right course. But, such alliances should not be promoted in
Islam as make you heirs of each other; (It was done in pre-Islamic days that any two people
could declare on oath that the one serving the other would be his heir.)
The hadith of Sayyiduna Ali on 'lives of all Muslims being equal' is as # 3475 previously
(under Retaliation).
1 Tirmidhi # 1591, Musnad Ahmad # 6761, Muslim # 202-2530.,

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SECTION III
الفَصلُ الثَّالِثُ
ENVOYS AND MESSENGERS MUST NOT BE KILLED
(٣٩٨٤) عَنِ ابْنِ مَسْعُوْدٍ قَالَ جَاءَ ابْنُ النَّوَاحَةِ وَ ابْنُ أُثَالٍ رَسُؤُلَا مُسَيْلَمَةً إِلَى النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
فَقَالَ لَّهُمَا آتَشْهَدَانٍ أَنِ رَسُولُ اللَّهِ فَقَالَا نَشْهَدُ أَرَّ مُسَيْلَمَةَّ رَسُولُ اللَّهِ فَقَالَ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ
وَسَلَّمَ امَنْتُ بِاللهِ وَرَسُوْلِهِ لَوْكُنْتُ قَاتِلًّا رَسُوْلًّا لَقَتَلْتُكُمَا قَالَ عَبْدُ اللَّهِ فَ مَضَّتِ السُّنَّةُ أَّ الرَّسُوْلَ لَّا
يُقْتَلُ- (رواه احمد)
3984. Sayyiduna Ibn Masud us an +, narrated that Ibn Nawwahah and Ibn Uthal
came to the Prophet صلى الله عليه وسلم as enjoys of Musaylamah (the false claimant to
prophethood). He asked the two of them, "Do you bear witness that I am Allah's
Messenger ?. But, they said "No! We testify that Musaylamah is Allah's Messenger."
So, the Prophet صلى الله عليه وسلم said, "I have believed in Allah and His Messenger ..
And, if it was my practice to Kill envoys and messengers. I would have surely
killed both of you."
Abdullah (ibn Masud) رضى الله عنه said, "The sunnah (Prophet's صلى الله عليه وسلم practice)
came into force that envoys and messengers should not be Killed." (This, even if
they commit a great wrong.)
COMMENTARY: These envoys clearly rejected the Prophet's صلى اللهعليه وسلم prophethood and
messenger ship. They rather declared Musaylamah as a Messenger and prophet of Allah.
In his answer declaring his belief in Allah and in his Messenger ship, the Prophet land
demonstrated his resolve to seek the truth and his attribute of compassion and courage.
He indicated that those false people would suffer Divine punishment. He also declared
through his words that Musaylamah was false and had lied in claiming prophethood.

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CHAPTER - VIII
DIVISION OF SPOILS & BEING
TREACHEROUS IN THIS REGARD
SECTION I
بَابُ قِسْمَةِ الْغَنَائِم وَالْغُلُوْلِ فِيهَا
اُلْفَضِلْ الأَوَّلْ
--
SPOILS ARE LAWFUL FOR MUSLIMS
(٣٩٨٥) عَنْ آتِيْ هُرَيْرَةَ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ فَلَمْ تَحِلَّ الْغَنَائِمُ لِاَ حَدٍ مِنْ قَبْلِنَا ذَلِكَ
بِآَتّ اللّهَ رَأْىَ ضَعْفَنَا وَعِجُزْنَا فَطَيَّبَهَا لَنَا- (متفق عليه)
,صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .3985
"The spoils were not lawful to anyone before us. Allah looked on our weakness and
helplessness and made them lawful for us.1
COMMENTARY: Teebi als, says his hadith is actually a conclusion of hadith # 4033. The
whole is not mentioned here. Why it begins with Arabic "(So,) spoils were not lawful."
SPOILS BELONG TO HIM WHO SLAYS THE INFIDEL IN BATTLE
(٣٩٨٦) وَعَنْ أَبِيْ قَتَادَةً قَالَ خَرَجُنَا مَعَ رَسُولِ اللَّهِ عَامَ حُنَيْنٍ فَلَمَّا الْتَّقَيْنَا كَانَتْ لِلْمُسْلِمِيْنَّ جَوْلَةٌ فَرَأَيْكُ
رَجُلًا مِنَ الْمُشْرِكِيْنَ قَدْ عَلَا رَجُلًا مِنَ الْمُسْلِمِيْنَ فَضَرَ بْتُّهُ مِنْ قَرَائِهِ عَلَى حَبْلٍ عَاتِقِهِ بِالشَّيْفِ فَقَطَعْتُ الدِّرْءَ
وَأَقْبَلَ عَلَّىَّ فَضَتَنِيْ ضَمَّةً وَجَدْتُ مِنْهَا رِيْعَ الْمَوْتِ ثُمَّ أَدْرَكَهُ الْمَوْتُ فَأَنْسَلَنِيْ فَلَحِقْتُ عُمَرَ بُنَ الْخُطَّابٍ
فَقُلْتُ مَا بَالُ النَّاسِ قَالَ أَمْرُ اللَّهِ ثُؤَّ رَجَعُوْا وَجَلَسَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ مَنْ قَتَلَ قَتِيْلًّا لَهُ عَلَيْهِ
بَيِّئَةٌ فَلَهُ سَلَبُهُ فَقُلْتُ مَنْ يَشْهَدُ لِى ثُمَّ جَلَسْتُ فَقَالَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِثْلَهُ فَقُمْتُ مَنْ يَشْهَدُلِ ثُؤَّ
جَلَسْتُ ثُمَّ قَالَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِعْلَه فَقُلْتُ فَقَالَ مَالَكَ يَا آبَا قَتَادَةً فَأَخْبَرْتُهُ فَقَالَ رَجُلْ صَدَقَ
وَسَلَبُّهُ عِنْدِىٌ فَأَرْضِهِ مِنِّى فَقَالَ أَبُوْ بَكْرٍ لَاهَا اللّهِإِذَا لَا يَعْمِدُ إِلى أَسَدٍ مِنْ أُسْدِ اللُِّيُقَاتِلُ عَنِ اللَّهِوَرَسُوْلِهِ
فَيُعْطِيَّكَ سَلَّبَهُ فَقَالَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَدَقَ فَأَعْطِهِ فَأَعْطَانِيْهِ فَابْتَعْتُ بِهِ مَخْرَفَّا فِىْ بَنِ سَلِمَةً
فَإِنَّهُ لَاَوَلُ مَالٍ تَاثَّلُهُ فِي الْإِسْلَامِ - (متفق عليه)
3986. Sayyiduna Abu Qatadah رضى الله عنه narrated: We set out with Allah's Messenger
in the year of Hunayn (after the conquest of Makkah). When we صلى الله عليه وسلم
Muslims faced the infidels, the Muslims seemed (outwardly) to suffer a reverse. I
saw that an idolater had overpowered a Muslim, so I struck the idolater with my
sword from behind on his shoulder-blade and cut his chain armour. Now, he turned
to me and squeezed me with such force that I was dying, but he died and his grip
over me gave way. Then I met Umar ibn Khattab us an (+, and asked him "What is
1 Bukhari # 3124, Muslim # 32-1747, Musnad Ahmad 2-317.

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wrong with the people?" (They are fleeing.) He said, "It is Allah's decree. Then the
Muslims (regrouped and ) returned. The Prophet صلى الله عليه وسلم sat down and said, "If
anyone Kills an infidel and has a witness to it, even one witness, then he will get
his spoils." I thought to myself, "Who will testify for me ?" and sat down. Again,
the Prophet صلى الله عليه وسلم said the same and I stood up. He asked, "What is it with you
Abu Qatadah ?" I told him (that I had Killed an idolater). A man said, "He speaks
the truth. I have his spoils , Make him agreeable to exchange that for something
else. Or get us to settle willingly." Abu Bakr usan>, said "By Allah, let him not do
so. A brave warrior of Allah does not fight for Allah and His Messenger only to
surrender his spoils to you." The Prophet صلى الله عليه وسلم said, "Abu Bakr is right. Five
the idolater's belongings to Abu Qatadah." So, he gave me all the belongings of the
idolater. I bought (against that) a garden situated among the Banu Salimah. This
was the first property that I collected after accepting Islam.1
.
COMMENTARY: In this battle, the enemy appeared initially to be getting the upper hand
and Muslims deserted the battlefield for some time. But, the Prophet صلى الله عليه وسلم stood his
ground on a mule held by Abbas ibn Muttalib as an (+). While the Muslims were in utter
disorder, the Prophet صلى الله عليه وسلم not only faced the enemy bravely but also decided to step
forward to fight the enemy. He kept saying:
أَنَّا النَِّىُّ لَا كَذِبُ، أَنَا ابْنُ عَبْدِ الْمُطَّلِبُ
I am the Prophet, no lies. I am the son of Abdul Muttalib.
These two men held the Prophet صلى الله عليه وسلم back. Then Allah caused the Muslims to be
patient. They attacked the enemy and uprooted them completely to triumph in the battle.
DISTRIBUTION OF SPOILS
(٣٩٨٧) وَعَنِ ابْنِ عُمَرَ آَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَسْهَمَ لِلرَّجُلِ وَلِفَرَسِهِ ثَلَاثَةَ أَسْهٍُ سَهْمَّالَهُ
وَسَهُمَيْنٍ لِفَرَسِهِ- (متفق عليه)
صلى الله عليه وسلم said that Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .3987.
apportioned (from the spoils) three shares for a warrior and his horse: one being for
him and two for his horse.2
COMMENTARY: Most of the ulama (Scholars) go by this hadith but some of them give
two portions to a warrior with horse. Imam Abu Hanifah ca+, also goes by it (2 portions)
because a hadith # 4006 in Section II, discloses that the Prophet صلى الله عليه وسلم observed such
رضى الله عنه and Abu Musa رضى الله عنه distribution. The same thing is known from Sayyiduna Ali
رضى الله عنه Ashary, and the Hidayah attributes this ruling to Ibn Abbas رضى الله عنه and Abu Musa
and to Ibn Umar ucan+, whose second tradition is given preference to this one ..
SLAVES & WOMEN HAVE NO SHARE IN SPOILS
-
(٣٩٨٨) وَعَنْ يَزِيْدَ بُنِ هُرْمُزَ قَالَ كَتَبَ تَجْدَةُ الْحُرَوْرِىُّ إِلَى ابْنِ عَبَّاسِ يَسْأَلَّهُ عَنِ الْعَبْدِ وَالْمُرْأَةِ يُرَانٍ
1 Bukhari # 4321, <islim # 47-1751, Tirmidhi # 1562, Abu Dawid # 2117.
1
2 Bukhari # 2863. Muslim # 57-1762, Tirmidhi # 1554, Abuy Dawud # 2733 Ibn Majah # 2854, Dawud
# 2472, Musnad Ahmed 2-41.
1

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الْمَغْنَوَ هَلْ يُقْسَمُ لَّهُمَا فَقَالَ لِيَزِيْدَ أُكْتُبُ إِلَيْهِ أَنَّه لَيْسَ لَّهُمَا سَهُمْ إِلَّ أَنْ يُحُذّيَا- وَفِى رِوَايَةٍ كَتَبَ إِلَيْهِ
ابْنُ عَبَّاسٍ أَنَّكَ كَتَبْتَ تَسْأَلُنِى هَلْ كَانَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَغْزُوا بِالنِّسَاءِ وَهَلُ كَاَ
يَضْرِبُ لَهُنَّ بِسَهْرٍ فَقَدْ كَانَ يَغْزُوا بِهِنَّ يُدَاوِيْنَ الْمَرْضَى وَيُحْذَّيْنَ مِنَ الْغَنِيْمَةِ وَ أَمّا السَّهُمُ فَلَمْ يُضْرَبُ
لَهُنَّ بِسَهٍُ- زرواه مسلم)
3988. Sayyiduna Yazid ibn Hurmuz reported that Najdah Hururi wrote to
(Sayyiduna) ibn Abbas w &+, asking him, " If a slave and a women are present at
the distribution of the spoils, may they be given a share? " He instructed Yazaid to
wrote on his behalf to Najdah, "No share is specified for them but some amount
may be given to them ( on the moment)."
According to another version . Ibn Abbas رضى الله عنه wrote to him, "You have written
asking me whether Allah's Messenger صلى الله عليه وسلم took women along to battles and
did he give them a share (of the spoils). Yes, he did take them along for jihad
(crusade) to tend to the sick (and the wounded). They were given something from
the spoils but he fixed no share for them."1
.رضى الله عنه COMMENTARY: Najdah was the chief of the Khawarij, the opponents of Ali
Haruri is from Harura, a village near Kufah. The first meeting of the Khawarij is reported
to have been held here.
Most Ulama (Scholars), including and Hanafis, agree that women, children and slaves may
be given a small, unspecified (token) portion. The Hadiyah says that if a slave fight in the
battle then he is given something and a women if she has attended to the sick and wounded.
SOME WARRIORS MAY BE GIVEN MORE THAN THEIR SHARES
(٣٩٨٩) وَعَنْ سَلَمَةَ بْنِ الْأَكْوَعِ قَالَ بَعَثَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ بِظَهْرِهِ مَعَ رَبَّاحِ غُلَامِ رَسُوْلٍ
اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَأَنَا مَعَهُ قَلَمَّا أَصْبَحْنَا إِذَا عَبْدُ الرَّحْمُنِ الْفَزّارِيُّ قَدْأَغَرَ عَلَى ظَهْرٍ رَسُولِ اللّهِصَلَّى
اللَّهُ عَلَيْهِ وَسَلَّمَ فَقُمْتُ عَلَى أَكْمَةٍ فَاسْتَقْبَلْتُ الْمَدِيْنَةَ فَتَادَيْتُ ثَلَأَقًّا يَاصَبَا حَاهُ ثُوَّ خَرَجُتُ فِ أَثَارِ الْقَوْمِ
أَزْمِيْهِمْ بِالنَّبْلِ وَأَزْ تَجِزُا أَقُولُ أَنَا ابْنُ الْأَكْوَءِ وَالْيَوْمُ يَوْمُ الرُّضَّعِ - فَمَازِلْتُ أَزْمِيْهِمْ وَأَعْقِرُ بِهِمُ حَتْى
مَا خَلَقَ اللهُ مِنْ بَحِيْرٍ مِنْ ظَهْرٍ رَسُولِ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ إِلَّ خَلَّقْتُهُ وَرَاءَ ظَهْرِىٌ ثُمَّ اتَّبَعْتُهُمْ أَزْمِيُهِمُ
حَتّى اَلْقَوْا اكْتَرَ مِنْ ثَلاثِينَ بُرْدَةً وَ ثَلَائِيْنَّ رُمُكَّا يَسْتَخِقُوْنَ وَلَّا يَظْرَحُوْكَ شَيْئًا إِلَّ جَعَلُتُ عَلْيِ آَرَامًا
مِنَ الْحِجَارَةِ يَعْرِفُهَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَصْحَابُهُ حَتَى رَأَيْتُ فَوَارِسَ تَسُوْلِ اللَّهِ صَلَّى اللّهُ
عَلَيْهِ وَسَلَّمَ وَلَقَّ أَبُقَتَادَةً فَارِسُ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِعَبْدِ الرَّحْمِنِ فَقَتَلَهُ قَالَ رَسُولُ اللَّهِ صَلَى
اللَّهُ عَلَيْهِ وَسَلَّمَ خَيْرُ فُرْسَانِنَا الْيَوْمَ أَبُوْ قَتَادَةً وَخَيْرُ رُجَالَتِنَا سَقَمَةُ قَالَ تُؤَّ أَغْطَانِ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ
1 Muslim # 139-1812, Abu Dawud # 2727.

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وَسَلَّمَ سَهْمَيْنِ سَهْمَ الْفَارِسِ وَسَهْمَ الرَّاجِلِ فَجَمَعَهُمَّالِىِّ جَمِيُّهَا ثُمَّ أَزْدَقَنِيْ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ وَرَاءَهُ عَلَى الْعَضْبَاءِ رَاجِعِيْنَ إِلَى الْمَدِيْنَةِ- (رواه مسلم)
3989. Sayyiduna Salmah ibn Akwa us al », narrated: (after the peace agreement at
Hudaybiyah), Allah's Messenger صلى الله عليه وسلم sent his riding-beasts ahead with
Rabah, who was his slave. I travelled with him. (We spent the night on the way.) In
the morning. Abdur Rahman Fazari (a sworn enemy of the Muslims) raided ( and
took away) the riding beasts of Allah's Messenger صلى الله عليه وسلم.I climbed a hillock
and called out thrice facing Madinah ' Ya Sabahah' (a morning raid). Then, I
آنَا ابْنُ الْأَكْوَعِ وَالْيَوْمُ يَوْمْ) :followed the people shooting arrows at them, humming the rajaz
jl) ( I am the son of Akwa' Today is the day of ruin for you ).
I shot at them killing their beasts, compelling them to go on foot. Soon, I was ahead
of every riding-beast of Allah's Messenger صلى الله عليه وسلم created by Allah. I continued
to follow them shooting at them , so they cast aside more than thirty cloaks and
thirty lances to make themselves light ( of burden). I put stones on everything they
cast aside to let Allah's Messenger صلى الله عليه وسلم and his companions observe them.
Then I saw Allah's Messenger's صلى الله عليه وسلم horsemen (coming) and (I saw) Abu
Qatadah, the horseman of Allah's Messenger صلى الله عليه وسلم . He nabbed Abdur Rahman
and slew him. Allah's Messenger :صلى الله عليه وسلم said, " Our best horseman (of all our
horsemen) today is Abu Qatadah and the best of our footmen is Salamah."
Then (as he divided the property of those infidels) he gave me two portions: a
horseman's and a footman's. He gave me the two portions together and make me sit
behind him on (his she camel) Adba, We set back towards Madinah.1
COMMENTARY: When a traveller found anything that he could not carry at that time, he
put a stone there as a marking. Later, he picked it up.
صلى الله عليه was the man behind the achievement, the Prophet رضى الله عنه Since Salamah ibn Akwa
, gave him a horseman's share too apart from a footman's. The ruler has authority to
allot an extra share to anyone.
(٣٩٩٠) وَعَنِ ابْنِ عُمَرَ آَكَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَاتَ يُنَفِّلُ بَعْضَ مَنْ يَبْعَثُ مِنَ السَّرَايَا
لِأَنْفُسِهِمْ خَاصَّةً سِوی قِسْمَةِ عَائمة الُیُشِ۔ (متفق عليه)
3990. Sayyiduna Ibn Umar رضى الله عنه narrated that of the warriors that Allah's
Messenger صلى الله عليه وسلم sent on an expedition, he gave spoils for themselves above
the division set out for the entire army.2
COMMENTARY: The Prophet صلى الله عليه وسلم gave something more to some by way of
encouragement to them.
(٣٩٩١) وَعَنْهُ قَالَ نَقَّلَنَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نَفَّلًّا سِوى نَصِيِْنَا مِنَ الْخُمْسِ فَأَصَابَنِيْ شَارِفٌ
وَالشَّارِفُ الْمُسِنُّ الْكَبِيُ- (متفق عليه)
1 # 132-1807, Musnad Ahmad 4-52.
2 Bukhari # 3135, Muslim # 40. 1350, Abu Dawud # 2746.

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صلى الله عليه وسلم narrated that (once) Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .3991
gave them more than their due share from the Khums (one-fifth). He ( Ibn Umar ~+)
wcần ) got an shaarif. It is an old and large she-camel.1
ABOUT ANIMALS RETAKEN FROM ENEMY
(٣٩٩٢) وَعَنْهُ قَالَ ذَهَبَتْ فَرَسْ لَهُ فَأَخَذَهَا الْعَدُوُّ فَظَهَرَ عَلَيْهِمُ الْمُسْلِمُوْنَ فَرُدَّ عَلَيْهِ فِي زَّمْنِ رَسُولِ اللهِ
صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَفِيْ رِوَايَةٍ أَبَقَ عَبْدْ لَهُ فَلَحِقَ بِالرُّؤْمِ فَظَهَرَ عَلَيْهِمُ الْمُسْلِمُوْنَ فَرَدَّ عَلَيْهِ خَالِدُ ابْنُ
الْوَلِيْدِ بَعْدَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - (رواه البخارى)
3992. Sayyiduna Ibn Umar we al», said that his horse wandered off and was seized
by the enemy. When the Muslims defeated them (and collected spoils from them), it
was returned to him (and it was not counted among the spoils). This had happened
صلى الله عليه وسلم in the time of Allah's Messenger
According to another version: One of his slaves fled and joined the Byzantines.
When the Muslims gained victory over them Khalid ibn walid gave him back to
2. صلى الله عليه وسلم him. This took place after the death of the Prophet
COMMENTARY: Ibn Maalik al , says on the evidence of this hadith that if the
disbelievers take away a Muslim's fleeing slave then they do not become his owners.
Hence, when the Muslims defeat them and that slave comes to their hands as part of the
spoils, is becomes wajib (obligatory) to return him to his owner, before or after the spoils are
divided. According to Ibn Hammam al), Imam Abu Hanifah aus, says the same thing
about a Muslim slave of a Muslim or a dhimmi, but his two students Imam Abu Yusuf ,
à and Imam Muhammad als, hold that the disbelievers will become his owners. Imam
Maalik al , and Imam Ahmad al dos, say the same thing as they say. If the slave had
apostated before fleeing and is seized by the disbelievers, then all the imams say that they
(the disbelievers) will become his owners.
Also, if a camel of a Muslim or a dhimmi runs away and the disbelievers seize it, they will
become its owners.
BANU ABD SHAMS & BANU NAWFAL HAD NO SHARE IN KHUMS FROM KHYBAR
(٣٩٩٣) وَعَنْ جُبَيْرِابْنِ مُطْعِيٍ قَالَ مَثَيْتُ أَنَاوَ عُقْمَاجُ بنُ عَفََّ إِلَى النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقُلُنَا
أَعَُيْتَ بَنِى الْمُطَّلِبٍ مِنْ خُمُسِ خَيْبَرَ وَتَّرَكْتَنَا وَتَحْنُ بِمَنْزِلَةٍ وَاحِدَةٍ مِنْكَ فَقَالَ إِنَّمَا بَنُوُهَا شِرٍ وَ بَنُو
المُطَِّبَ شَىْءٌ وَاحِدْ قَالَ جُبَيْرٌ وَلَمْ يَقْسِمِ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِبَنِيْ عَبْدِ شَمْسٍ وَبَنِى نَوْفِلٍ شَيْئًّا.
(رواه البخارى)
3993. Sayyiduna Jubayr ibn Mut'im usà+, narrated that he and Uthman ibn Affan
went to,the Prophet صلى الله عليه وسلم and submitted, "You have given the Banu Muttalib a
share from the fifth of Khaybar, but you did not give us anything though in
1 Muslim # 38-1750.
2 Bukhari # 3076, Ibn Majah # 2847.

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relationship to you we are all alike." He said, "The Banu Hashim and the. Banu
Muttalib are the same."
Jubayr رضى الله عنه said, "The Prophet صلى الله عليه وسلم did not apportion anything to the Banu
Abd Shams (who were Uthman رضى الله عنه and others)."1
COMMENTARY: They were alike in relationship because they were all descended from
Abd Manaf. Hashim, Muttalib, Nawfal and Abd Shams were the four sons of Abd Manaf,
their grand father fourth up in the line, in this way:
1
. Jubayr så », ibn Mut'im ibn Adi ibn Nawfal ibn Abd Manaf.
· Uthman usan», ibn Affan ibn Abu al-Aas ibn Amir ibn Abd Shams ibn Abd Manaf.
● Muhammad صلى الله عليه وسلم ibn Abdullah ibn Abdul Muttalib ibn Hashim ibn Abd
Manaf.
However, the Prophet صلى الله عليه وسلم told them that he knew only that the Banu
Hashim and banu Muttalib were members of one rank and like the same thing, being
supporters, friends and sympathizers of one another. They were never against one another
during the jahiliyah (ignorance period) and even in Islam, but the Banu Abd Shams and the
Banu Nawfal were antagonists to the Banu Hashim and the Banu Muttalib. When the
Prophet صلى الله عليه وسلم called the Makkans to Islam and the unity of Allah. And his messenger
ship, the Banu Abd Shams and the Banu Nawfal opposed him tooth and nail. They did not
even desist from hurting him and forming an alliance against him. They vowed to have
nothing to do with the Banu Hashim as long as they did not over Muhammad ,le do
to them. On the other hand, the Banu Muttalib cooperated with the Banu Hashim in every
possible way. They were united with them.
رضى الله and others) and the Banu Nawfal (of Jubayr رضى الله عنه The Banu Abd Shams (of Uthman
Ae and others) were relations of the Prophet is dn>, but they had no unity with the Banu
Hashim. Apparently, They were dis-united.
ABOUT FA'I
(٣٩٩٤) وَعَنْ أَبِيْ مُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَلَّمَا فَرْيَةٍ أَتَيْتُهُوُهَا وَأَقَّمْتُمُ فِيْهَا
فَسَهُمُكُمْ فِيْهَا وَأَيُّمَا قَرْيَةٍ حَصَتِ اللّهُ وَرَسُوْلَهُ فَإِّ ◌ُمْسَهَا لِلُّهِوَلِرَسُوْلِهِ ثُؤَّهِىَ لَكُمُ-(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .3994
said, " If you go to a habitation and stay there, then you have a portion in it. If any
habitation disobeys Allah and His Messenger, then one fifth of it belongs to Allah
and His Messenger and the rest is for you."2
COMMENTARY: Going to a town or habitation is to go to wage jihad (crusade) there and
the inhabitants flee from there or reconcile with you, surrendering their place and
themselves to you, and you reside there.
You have a portion in it. You do not have all of it but you will share even with the warriors
who did not come with you but stayed home, because this kind of property (that is
1 # 4229.
2 Muslim # 47-1756

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acquired without fighting) is called fa'i. Fa'I is not distributed only among those who came
out of their houses to fight. (It is for all warriors.)
As for those inhabitants who disobey Allah and His Messenger صلى الله عليه وسلم, they are those
who neither accept Islam nor come to an understanding, but they show obstinacy. They
fight with you. When you defeat them, the booty that you acquire from them is called
Ghanimah (booty, spoils). One-fifth of it will be set aside for Allah and His Messenger and.
jule. The remaining will be divided among the participant in the battle.
Thus, Khums (or one-fifth) is taken out only from ghanimah, not from fa'i. In this sense,
this hadith rejects the opinion of Imam Shafi'I Àwas,.
Some Hanafi scholars have interpreted this hadith to mean: The first portion implies that
. صلى الله عليه وسلم the Muslim conquered a place without the participation of Allah's Messenger
In this second condition, he did receive the Khums. The rest was shared by the warriors
who participated in the battle.
WARNING TO THE DISHONEST WITH BOOTY
(٣٩٩٥) وَعَنْ خَوْلَةَ الْآَنْصَارِيَةٍ قَالَتْ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ إِكَّ رِجَالًّا
يَتَخَّوَّضُوْنَ فِيْ مَالِ اللَّهِ بِغَيْرِ حَقٍّ فَلَهُمُ النَّارُ يَوْمَ القِيَامَةِ - (رواه البخارى)
3995. Sayyidah Khawlah al-Ansariyah رضى الله عنها narrated that she heard Allah's
Messenger صلى الله عليه وسلم say, "Surely some people use Allah's property (like booty,
fa'I and zakah (Annual due charity) wrongfully (without authority and
entitlement). They will go to hell on the day of resurrection."
COMMENTARY: If they used it regarding it to be lawful (and their right), then they will
abide in hell for ever. If they used it but did not regard it to be their right, then they will
dwell in hell till Allah punishes them in it.
(٣٩٩٦) وَعَنْ أَبٍ هُرَيْرَةَ قَالَ قَامَ فِيْنَارَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ذَاتَ يَوْمٍ فَذَكَّرَ الْغُلُوُلَ فَعَظَّمَهُ
وَعَتَّمَ أَمْرَهُ ثُمَّ قَالَ لَا أُلْفِيَنَّ أَحَدَكُمْ بَحِى يَوْمَ القِيَامَةِ عَلَى رَقَبَتِهِ بَعِيِّرْ لَهُ رُغَاءٌ يَقُوُلُ يَا رَسُولَ اللَّهِ آَخِثُِّىِ
فَأَقُولُ لَا أَهْلِكُ لَكَ شَيْئًّا قَدْ أَبْلَغْتُكَ لَّا أُلْفِيَنَّ أَحَدَكُمْ تَجِىُّ يَوْمَ الْقِيَامَةِ عَلَى رَقَبَتِهِ فَرَسْ لَهُ حَمْحَمَةٌ
فَيَقُولُ يَا رَسُوْلَ اللَّهِ آَخِثْنِىْ فَأَقُولُ لَا أَهْلِكُ شَيْئًّا قَدْ أَبْلَئْتُكَ لَا ◌ُلْفِيَنَّ أَحَدَكُمْ تَجِّ يَوْمَ الِقِيَامَةٍ عَلَى رَقَبته
شَاةٌ لَهَا ثُغَاْ يَقُولُ يَا رَسُولَ اللَّهِ أَّغِثْنِيْ فَأَقُولُ لَا أَمْلِكُ لَكَ شَيْنًا قَدْ أَبْلَغْتُكَ لَّا أُلْفِيَنَّ أَحَدَ كُمْ جِىءُيَوْمٌ
الْقِيَامَةِ عَلَى رَقَبَتِهِ نَفْسْ لَهَا صِيَامٌ فَيَقُولُ يَا رَسُولَ اللهِ أَغْثِيْ فَأَقُولُ لَا أَهْلِكُ لَكَ شَيْئًّا قَدْ أَبْلَتْتُكَ لَا
اُلْفِيَنَّ أَحَدَكُمْ يَجِىُّ يَوْمَ الْقِيَامَةِ عَلَى رَقَبَتِهِ رِفَاءٌ تَخْفِقُ فَيَقُولُ يَا رَسُولَ اللَّهِ أَخَذُنِىْ فَأَقُولُ لَا أَهْلِكُ لَكَ شَيْئًّا
قَدْ أَبْلَغْتُكَ لَا أُلْفِيَّنَّ أَحَدَ كُمْ تَجِىِّ يَوْمَ الْقِيَامَةٍ عَلَى رَقَبَتِهِ صَامِتْ فَيَقُوْلُ يَا رَسُولَ اللَّهِ أَغِثُنِى فَأَقُولُ لَا
أَهْلِكُ لَكَ شَيْئًا قَدْ أَبْلَغْتُكَ - مُتَّفَقّ عَلَيْهِ وَهُذَا لَفْظُ مُسْلِمٍ وَهُوَآتَةُـ
3996. Sayyiduna Abu Hurayrah رضى الله عنه narrated that Allah's Messenger stood up
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among them and mentioned treachery in spoils. He described it as a grave sin and
spoke very seriously on it. Then he said, "Beware! I should not see any of you on
the day of resurrection coming with a camel rumbling on his neck (to the gathering
place) saying, 'O Messenger of Allah, help me!' I shall say, " I cannot help you in
any way. I had indeed conveyed to you the message.' And I should not see any of
you on the day of resurrection, carrying a horse whinnying on his neck coming (to
the gathering ground), saying 'O Messenger of Allah, help me!' I shall say, 'I cannot
help you in any way. I had indeed conveyed to you the message.' And, I should not
see any of you on the day of resurrection, carrying on his neck a bleating sheep
(coming to the gathering place), saying, 'O Messenger of Allah, help me!' I shall say,
' I cannot help you in any way. Indeed, I had conveyed to you the message.' And, I
should not see any of you on the day of resurrection carrying a person (slave, male
or female) yelling on his neck (coming to the gathering ground), saying, 'O
Messenger of Allah, help me!' I shall say, 'I can do nothing for you. Indeed, I had.
conveyed the message to you.' And , I should not see any of you on the day of
resurrection with flapping cloth on his neck (coming to the gathering ground),
saying, 'O Messenger of Allah, help me!' I shall say, 'I cannot help you in any way.
Indeed, I had conveyed the message to you.' And, I should not see any of you on the
day of resurrection carrying gold and silver on his neck (coming towards the place
of gathering), saying, 'O Messenger of Allah, help me!' I shall say,' I cannot do
anything for you. Indeed, I had conveyed to you the message."1
(The man would be carrying on his neck whatever he had misappropriated from the
(صلى الله عليه وسلم booty in spite of being warned by the Prophet
WARNING AGAINST MISAPPROPRIATING PROPERTY ON WHICH MUSLIMS
HAVE A RIGHT
(٣٩٩٧) وَعَنْهُ قَالَ أَهْذِى رَجُلْ لِرَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ هُلَامًا يُقَالُ لَهُ مِدُعَمْ فَبَيْنَمَا مِدُ عَمْ يَحُُّ
رَجُلًّا لِرَسُوْلِ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَصَابَهُ سَهُمْ عَائِرٌ فَقَتَلَهُ فَقَالَ النَّاسُ هنَبِنَّا لَهُ الْجَنَّهُ فَقَالَ رَسُوْلُ
اللهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ كَلَّ وَالَّذِى نَفْسِ بِيِّدِهِتَّ الشَّمْلَةَ الَّتِيِ آَخَذَهَا يَوْمَ خَيْبَرَ مِنَّ الْمَغَازِ لَمْ تُصِبُهَا
الْمَقَّاسِمُ لَتَشْتَحِلُ عَلَيْهِ نَارًا فَلَمَّا سَمِعَ ذَلِكَ النَّاسُ جَاءَ رَجُلْ بِشِرَاكٍ أَوْشِرَاكَيْنِ إِلَى النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ
وَسَلَّمَ فَقَالَ شِرَاكْ مِنْ نَارٍ أَوْ شِرً اكَانٍ مِنْ نَارٍ - (متفق عليه)
3997. Sayyiduna Abu Hurayrah ws a>, narrated that a man presented to Allah's
Messenger صلى الله عليه وسلم a slave who was called Mid'am. While Mid'am was
unsaddling a camel belonging to Allah's Messenger صلى الله عليه وسلم (perhaps on a
battlefield), an arrow from an unknown source struck him and he was killed. The
people exclaimed, "Congratulations to Mid'am.(He is martyred while in the service
صلى الله: He will go to paradise!" Allah's Messenger (.صلى الله عليه وسلم of Allah's Messenger
pujols said, however, "Not so! By Him in whose hand is my soul, the cloak he took
away on the day of khaybar from the spoils before they were divided will flare up
with fire on him." On hearing that, someone came with a Sandal-strap or two
1 Bukhari # 3073, Muslim # 24. 1831 ( fuller hadith, here reproduced), Musnad Ahmad 2. 426.

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sandal-straps to the Prophet صلى الله عليه وسلم, saying, "A sandal-strap of fire!" Or, two
sandal-straps of fire!"1
(In short, people brought different things which they had considered to be two
insignificant, even sandal-straps and laces.)
COMMENTARY: This hadith warns people who misappropriate property to which
Muslims have a right. Examples are awqaf (trusts, endowments), bayt ul-maal (state
Treasury), etc. It is possible to compensate one person for right usurped but it is impossible
to redeem rights of several people and return their properties.
(٣٩٩٨) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ وقَالَ كَاتَ عَلَى تَقَلِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَجُلْ يُقَالُ لَهُ كِرُكِرَةُ فَمَّاتَ
فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ هُوَفِي الثَّارِ فَذَهَبُوْا يَنْظُرُونَ فَوَجَدُوْا عَبَّاءَةً قَدْ غَلَّهَا- (رواه البخارى).
3998. Sayyiduna Abdullah Ibn Amr usan», narrated that a man named Kirkirah was
deputed to watch over the belongings of the prophet صلى الله عليه وسلم. When he died,
Allah's Messenger: صلى الله عليه وسلم said, "He is in hell." The people went and (on
examining his property) found a striped blanket that he had misappropriated from
the spoils.2
رضى الله (said that when the Sahabah (Prophet's Companions رحمه الله COMMENTARY: Yahya
they understood that Kirkirah had taken something from ,صلى الله عليه وسلم heard the Prophet عنهم
the spoils on his own. So, they examined his belongings.
FOOD & DRINK MAY BE CONSUMED FROM SPOILS
(٣٩٩٩) وَعَنِ ابْنِ عُمَرَ قَالَ كُثَّا نُصِيْبُ فِى مَغَازِيْنَا الْعَسْلَ وَالْعِنَبَ فَتَأْكُلُهُ وَلَّا نَرْفَعُه- (رواه البخارى)
3999. Sayyiduna Ibn Umar As a +, narrated: We used to get, (as spoils) in our
battles, honey and grapes which we would consume and not carry them (to the
3.(صلى اللهعليه وسلم Prophet
COMMENTARY: It means that the Prophet صلى اللهعليه وسلم approved their action. The ulama
(Scholars) agree that as long as the warriors are on the battle field they man consume
eatables and drinks to the extent necessary from the spoils before they are divided.
(٤٠٠٠) وَعَنُ عَبْدِ اللَّهِ ابْنِ مُغَفَّلٍ قَالَ أَصَبْتُ جِرَابًا مِنْ شَخْرٍ يَوْمَ خَيْبَرَ فَالْتَزَمْتُهُ فَقُلْتُ لَا أُعِى الْيَوْمُ
أَحَدًا مِنْ هُذَا شَيْئًا فَالْتَفَتُ فَإِذَا رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَتَبَشَمُ إِلَىَّ- (متفق عليه)
4000. Sayyiduna Abdullah ibn Mughaffal ue às», said, "On the day of Khaybar, I
found a packet of fat. (I picked it up and put it to my bossom and) I thought to
myself that I would not give it to anyone anything from it today. As I turned round
I saw Allah's Messenger صلى الله عليه وسلم smiling at me (over what I did)."4
1 Bukhari # 6707, Muslim # 183. 115.
2 Bukhari # 3074.
3 Bukhari # 3154.
4 Bukhari # 3453, Muslim # 72. 1772.
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