النص المفهرس

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COMMENTARY:
It is as stated previously that the warriors are permitted to take
provision from the spoils before division as much as is necessary.
وَذُكِرَ حَدِيْثُ أَبٍ هُرَيْرَةَ مَا أُعْطِيْكُمُ فِيْ بَابٍ رِزْقِ الْوُلَاةِ
And the hadith of Abu Hurayrah رضى الله عنه about giving by the Prophet صلى الله عليه وسلم is # 3745.
SECTION II
الفضلُ الثَّانِى
BOOTY IS ALLOWED TO THIS UMMAH ONLY
(٤٠٠١) وَعَنْ أَبِ أُمَامَةً عَنِ النَّبِيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّ اللّهَ فَقَّلَنِيْ عَلَى الْآَنْبِيَاءِ أَوْ قَالَ فَضَّلَ أُبَّتِى
عَلَى الْأُمْمِ وَأَحَلَّ لَنَا الْغَنَّائِمَ- (رواه الترمذى)
4001. Sayyiduna Abu Umamah رضى الله عنه reported that the Prophet صلى الله عليه وسلم said,
"Surely Allah has given me more excellence over the (other) Prophets a> Jude. Or, he
said, "He has given more excellence to my ummah over the (other) ummahs. And he
has made the spoils lawful to us."1
COMMENTARY: Among the various merits of this ummah is that booty or spoils ar
made lawful to them.
KILLER GETS PROPERTY OF THE SLAIN
(٤٠٠٢) وَعَنْ آَنٍَّ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَوْمَئِذٍ يَعْنِىْ يَوْمَ حُنَيْنٍ مَنْ قَتَلَ كَافِرًّا فَلَهُ سَلَبُه
فَقَّتَلَ ابُوُ طَلُّحَةً يَوْمَئِذٍ عِشْرِ ئْنَ رَجُلًا وَآَخَذَ اسْلَا بَهُمُ-(رواه الدارمى)
4002. Sayyiduna Anas 4. an>, narrated that Allah's Messenger said on that the day of
Hunayn, "He who kills a disbeliever will get his (the slain man's) belongings." That day,
Abu Talhah 4:cần+, killed twenty men (of the enemy), and he got all their belongings.2
(٤٠٠٣) وَعَنْ عَوْفٍ ابْنِ مَالِثِّ بِ الْأَشْجَبِيِّ وَخَالِدِ بْنِ اُلَوَّلِيْدِ آَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَفِىفِى
السَّلَبِ لِلْقَاتِلِ وَلَمُ يُخَمِّسِ السَّلَبَ-(رواه ابوداؤد)
4003. Sayyiduna Awf Ibn Maalik Ashja رضى الله عنه and Khalid ibn Walid رضى الله عنه said
that Allah's Messenger صلى الله عليه وسلم passed a ruling that the things taken from the
man killed should be given to him who kills him. And, he did not take out Khams
(one-fifth) from it (as is done from the spoils).3
(٤٠٠٤) وَعَنْ عَبْدِاللّهِ بُنِ مَسْعُودٍ قَالَ تَقَّلَنِيْ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَوْمَ بَدْرٍ سَيْفَ آنٍِ جَهُلٍ
وَكَانَ قَتَلَئ-(رواه ابوداؤد)
4004. Sayyiduna Abdullah ibn Mas'ud can», said that on the day of Badr, Allah's
Messenger صلى الله عليه وسلم gave him the sword of Abu Jahl in excess (of his share). He
1 Tirmidhi # 1553 Musnad Ahmad 5. 248
2 Abu Dawud # 2718, Darimi # 2884, Musnad Ahmad 3. 114
3 Abu Dawud # 2721, Musnad Ahmad 6. 26.

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had killed him.1
COMMENTARY: In the Battle of Badr, Abu Jahl was killed by two young boys of the
ansars. Sayyiduna Ibn Mas'ud wan +, also had a hand in killing him with the boys. He had
severed his head from his torso. So, the Prophet صلى اللهعليه وسلم gave him the sword, one of the
belonging of Abu Jahl.
(Bukhari and Muslim reported from Abdur Rahman ibn Awf di, that two boys stood
on either side of him and asked him to point out Abu Jahl to them. When he did so, they
صلى الله عليه وسلم rushed to him and slew him and recounted their achievement to the Prophet
who gave them Abu Jahl's spoils. They were Mu'adh ibn Amr way», and Mu'ad ibn Afra
2(.severed his head when he was panting for breath رضى الله عنه Ibn Mas'ud. رضى الله عنه
SLAVE MAY BE GIVEN SOME BOOTY
(٤٠٠٥) وَعَنْ عُمَيْرٍ مُؤْلِى أَبِ اللَّحْمِ قَالَ شَهِدْتُ خَلْبَرَمَةَّ سَادَقِ فَكَلَّمُوْا فِيَ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
وَكُلَّمُوْهُ أَنْ مَمْلُؤُكْ فَأَمَرَبِى فَقُلِّدْتُ سَيْفًا فَإِذَا أَنَا أَجْرُّهُ فَأَمَرَ إِى بِشَىْءٍ مِنْ خُرُثِيٍّ الْمَتَاعِ وَغَرَضْتُ عَلَيْهِ رَقْيَةٌ
كُنْتُ اَرُوِ بِهَا الْمَجَانِيْنَ فَأَمَرّنِيْ بِطَرُحِ بَعْضِهَا وَحَبْسِ بَعْضِهَا - رَوَّاهُ التِّزْمِذِىُّ وَأَبُوْدَاوُدَ إِلََّ آَّ رِوَايَتَهُ
الْتَّهَثُ عِنْدَ قَوْلِهِ الْمَتَاعِ۔
4005. Sayyiduna Umayr رضى الله عنه, the freedman of Abu Al-lahm رضى الله عنه narrated: I
did participate in the Battle of Khaybar with my masters. They had spoken about
me with Allah's Messenger (that I could be assigned fighting or service). They told
him that I was a slave. He gave command about me and a sword was girded on me
and I trailed it (being young and short-statured and I was instructed to join the
warriors. After the battle,) Allah's Messenger صلى الله عليه وسلم ordered that I should be
given some petty, miscellaneous things from the booty.
Then, I presented to him a spell that I used to chant over the insane and blow on
them. (I asked him about it.) And, he instructed me to discard some of it and to
retain the rest.3
COMMENTARY: Perhaps, some words of the spell were irreligious. So, the Prophet a.
.instructed him to Discard them عليه وسلم
DIVISION OF SPOILS FROM KHAYBAR
(٤٠٠٦) وَعَنْ مُجَمِّعْ بُنِ جَارِيَّةً قَالَ قُسِمَّتُ خَيْبَرَ عَلَى اهْلِ الْحُدَيْبِيَّةِ فَقَسَمَهَا رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ ثَمَانِيَّةً عَشَرَ سَهُمَّاً وَكَاَ الْجَيْشُ اَلْفَّاوَ خَمْسَ مِائَةٍ فِيْهِمْ ثَلاثَمِائَةٍ فَارِسِ فَاعُطَىَ الْفَارِسَ سَهُمَیْنِ
وَالرَّاجِلَ سَهْمًّا - رَوَاءُ أَبُودَاوُدَ وَقَالَ حَدِيْثُ ابْنِ عُمَرَ أَصَُّ وَالْعَمَلُ عَلَيْهِ وَأَى الْوَهْرُ فِى حَدِيْثٍ مُجَمِّعٍ أَنَّهُ
قَالَ ثَلاثُمِائَةِ فَارِس وَلِأَّمَا كَانُوا مِائَتَى فَارِسِ۔
1 Abu Dawud # 2722.
2 The life of Prophet Muhammad صلى الله عليه وسلم (Ibn Kathir) p 316 - Darul-Isha'at, Karachi.
3 Tirmidhi # 1557 (1563), Dawud (only the first portion) # 2730, Ibn Majah # 2855, Darimi # 2475,
Musnad Ahmad 5-223.

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4006. Sayyiduna Mujammi ibn Jariyah sal+, narrated that (the spoils and land at)
Khaybar was divided among those who had been at Hudaybiyah. Allah's
Messenger صلى الله عليه وسلم divided it into eighteen portions. The army (at Hudaybiyah)
numbered one thousand five hundred warriors three hundred of whom were
horsemen. He gave two portions to a horsemen and one to each footman.1
(Abu Dawud who has transmitted it says that the hadith of Ibn Umar is more sound
and most ulama (Scholars) follow it. There is ambiginity in this tradition of
Mujammi because he gives the number of horsemen as three hundred while there
were only two hundred.) [However, Abu dawud does not mention Ibn Umar but
names Abu Mu'awiyah both Arabii and English translation in their text: # 3987 is
[.رضى الله عنه by Ibn Umar
COMMENTARY: Imam Abu Hanifah als, and others follow this hadith that allots two
shares to a horse rider from the booty.
Those who hold that a horse-rider gets three shares do not find will call for twenty-one
shares while there were eighteen shares.
Further, even Ibn Abbas رضى الله عنه and Ion Umar رضى الله عنه have narrated traditions similar to
this tradition of Mujammi. Those who insist that horse-riders had three shares cite the
hadith # 3987 of this chapter. They say that Ibn Umar's Hadith is on one sound. But, see
comments to it for the reason Imam Abu Hanifah als, does not follow it.
As for the conclusion of Abu Dawud pointing to an error, the fact is that different accounts
are given of the number of the Muslim army at Hudaybiyah Apart from Mujammi, there is
one which gives the number as one thousand four hundred men, one thousand two
hundred footmen and two hundred horsemen.
REWARD FOR THOSE WHO MAKE MORE EFFORTS IN JIHAD (CRUSADE)
(٤٠٠٧) وَعَنُ حَبِيْبٍ بُنِ مَسْلَمَةَ الْفِهْرِيِّ قَالَ شَهِدْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَفَّلَ الرُّبَُّ فِي الْبَدأَّةِ
وَالقُلُثَ فِى الرَّجُعَة-(رواه ابوداؤد)
4007. Sayyiduna Habib ibn Maslamah Fihri As an +, said, "I observed (in a battle) that
the Prophet ,le in ho gave an extra one-fourth of the booty (to those who fought) in
the beginning; and one-third more towards the return (to those who fought)".2
COMMENTARY: If a detachment of a Muslim army preceded the main body to engage the
enemy, the Prophet (,,le ando gave them one-fourth of the booty as a special case. Then
when the remaining booty of three-fourths was divided, they again got their share with the
whole army.
In the same way, when the main body returned from the battlefield and a detachment
stood their ground to keep the enemy engaged, they were given, as a reward, one-third of
the booty over and above their share in the remaining booty distributed to the whole army.
This one-third was given to them as a reward because their task was very risky and
required exceptional courage and bravery since the main army was not behind them to
1 Abu Dawud # 2736, Musnad Ahmad 3-430 (Abu Dawud # 2730. )
2 Abu Dawud # 2749, Musnad Ahmad 4-160.

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support them. As for the engagement before the rest of the forces arrived, that was not as
risky since there was the knowledge of their advance and coming.
Therefore, the additional booty was in recognition of the exceptional struggle and effort
and courage of the detachment.
(٤٠٠٨) وَعَنْهُ أَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يُنَّفِّلُ الرَّبُعَ بَعْدَ الْخُمُسِ وَالثُّلُثَ بَعْدَ الُمُسِ
إِذَاقَفَل-(رواهابوداؤد)
4008. Sayyiduna Habib ibn Maslamah Fihri صلى الله عليه وسلم gave an additional one-
fourth of the booty, after retaining the one-fifth, to the detachment (that initiated
fighting before the arrival of the main body). And , he gave one-third of the booty,
after retaining the one-fifth (Khums), to the detyachment (to engage the enemy)
after (the main body) returned.1
COMMENTARY: This hadith clarifies the previous by saying that before giving the reward
of one-fourth to the initiators of battle and one-third to those who kept the enemy engaged
while returning, the Khums was deducted from the booty. Once the one-fourth and one-
third reward was given, the booty was divided among the entire army.
NO EXCEPTIONAL SHARE FROM FA'I
(٤٠٠٩) وَعَنْ آَبيِ الْجُوَيِرِيَةِ الْجُرُمِّ قَالَ أَصَبْتُ بِأَرْضِ الرُّومِ جَرَّةً حَمْرَاءِ فِيُهَادَنَا نِيِّرُ فِيْ إِمُرَةِ مُعَاوِيَةً وَعَلَيْنا
رَجُلٌ مِنْ أَصْحَابٍ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْ بَنِيْ سُلَيْمٍ يُقَالُ لَهُ مَعْنُ بْنُ يَزِيْدٌ فَأَتَيْتُهُ بِهَا فَقَسَمَهَا
بَيْنَّ الْمُسْلِمِيْنَ وَاَعْطَانِى مِنْهَا مِثْلَ مَا أَعْظَى رَجُلًا مِنْهُمْ ثُمَّ قَالَ لَوْلَا إِّ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ
وَسَلَّمَ يَقُولُ لَا نَفَلَ إِلَّ بَعْدَ الُمْسِ لَآَ خُطَيْتُكَ-(رواه ابوداؤد)
رضى الله said, "When Muawiyah صلى الله عليه وسلم Sayyiduna Abu al-Juwayriyah Jarmiy .4009
w was the amir, I found a red jar containing dinars in the land of the Byzantine.
Our commander was one of the Sahabah (Prophet's Companions) رضى الله عنهم of
Allah's Messenger صلى الله عليه وسلم belonging to the Banu Sulaym by the name of Ma'n
ibn Yazid w & +). I took the jar to him and he divided it among the Muslims (the
warriors of Islam). He give me the same amount as the portion of any other man
(not more). He then said, Had I not heard Allah's Messenger صلى الله عليه وسلم say: Booty
is divided only after the Khums (one-fifth) is retained, I would have given it to you
meaning more than others).2
COMMENTARY: Sayyiduna Ma'nرضى الله عنه meant to say that the Prophet صلى الله عليه وسلم said
that a warrior can be given an extra amount above his share only from that property from
which the Khums has to be retained. That happens only from the spoils after battle against
the infidels and which is called ghanimah (spoils. booty).
As for this red jar it was Fa'i. No additional amount is paid when Fa'i is divided. So this
1 Abu Dawud # 2753, Musnad Ahmad 3-470.
2 Au Dawud # 2725.

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man too was not given anything extra.
EXCLUSIVE GIFT TO NON-PARTICIPANTS OF BATTLE
(٤٠١٠) وَعَنْ أَبِيْ مُؤْسَى الْأَشْعَرِيِّ قَالَ قَدِهْنَا فَوَا فَقُنَا رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ حِيْنَ افْتَتَحْ خَيْبَ
فَأَسْهَمَ لَنَّا أَوْ قَالَ فَأَعْطَانًا مِنْهَا وَمَا قَسَمَ لِأَحَدٍ غَابَ عَنْ فَتْحِ خَيْبَرَ مِنْهَا شَيْئًا إِلَّ لِمَنْ شَهِدَ مَعَهُ إِلَّ أَصْحَابَ
سَفِيُنَتِنَا جَعْفَرًّا وَاَصْحَابَهُ اسْهَمَ لَهُمْ مَعَهُمْ- (رواه ابوداؤد)
4010. Sayyiduna Abu Musa Al-Ashary usan», narrated, We returned (from Ethiopia)
and met Allah's Messenger , à when he had just conquered Khaybar . He
allotted to us a portion (from the spoils of Khaybar)." Or, he narrated, "He gave us
some portion (from it).But, he did not give anything to any such person who was
not present at the conquest of Khaybar. He gave shares (from the booty) only to
those who were present with him (at the Battle of Khaybar) and to those who were
in our ship, namely Jafar wan >, and his companions. He gave to them (of the ship)
as he gave to the others (who had participated in the Battle of Khaybar)."1
COMMENTARY: Sayyiduna Abu Musa Ashari us à +, had come to Makkah from Yemen
in the very beginning of the preaching of Islam and he embraced Islam. Then he had
emigrated to Abyssinia (Ethiopia) where Sayyiduna Jafar ibn Abu Talibus al +, and other
Sahabahua>, had emigrated from Makkah. When they learnt there that the Prophet and
jule had emigrated from Makkah to Madinah, they too boarded ships to depart from
Ethopia for Madinah.
They arrived almost simultaneously with Prophet صلى الله عليه وسلم conquest of Khaybar.
Some people say that they were given shares in the spoils from Khaybar, though they had
arrived after the battle, because they had come before the spoils were collected and
divided. This is suggested by those ulama (Scholars) who hold that if a warrior does not
take part in a battle but is present when the spoils are collected and are in the process of
distribution then he too will get a share with the warriors. Imam Shafi As an +, gave one
verdict on these lines.
As for the ulama (Scholars) who do not subscribe to this contention, they say that the grant
of shares of the spoils from Khaybar was a gift of a special kind from the Prophet le at.
. It was granted with the permission of the participants of the Battle of Khaybar.
This second opinion is more correct.
PROPHET صلى الله عليه وسلم DID NOT OFFER FUNERAL SALAH (PRAYER) OF DISHONEST
IN SPOILS
(٤٠١١) وَعَنْ يَزِيْدَ بُنِ خَالِدٍ آثّ رَجُلًا مِنْ أَصْحَابٍ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تُوُنِّى يَوْمٌ خَيْبَرَ
فَذَكَرُوا لِرَسُوْلِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ صَلُّوْا عَلى صَاحِبِكُمْ فَتَغَيَّرَتُ وُجُوْهُ النَّاسِ لِذُلِكَ فَقَالَ
◌ِكَّ صَاحِبَكُمُ غَلَّ فِي سَبِيْلِ اللَّهِ فَقَتَُّنَا مَتَاعَةُ فَوَجَدُنَا خَرُزًا مِنْ خَرُزِ يَهُوْدَ لَا يُسَاوِئْ دِرُهَمَيْنِ ( رواْ
1 Abu Dawud # 2725.
.

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مالك و ابوداود والنسائى)
4011. Sayyiduna Yazid ibn Khalid s & >, narrated that a man among the
companions رضى الله عنه of Allah's Messenger صلى الله عليه وسلم died on the day of Khaybar.
They conveyed the news to Allah's Messenger صلى الله عليه وسلم . He said, "Offer the salah
(prayer) over your companion." The people changed colour on hearing that (for they
understood that he would not offer the salah (prayer)). He said, "Your companion
was dishonest about booty in Allah's path." They examined his belongings and
found some beads of Jewsses (that they wear round their necks). They were worth
not even two dirhams.1
WARNING TO ONE WHO PROCRASTINATES IN COLLECTING BOOTY FOR
DISTRIBUTION
:
(٤٠١٢) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ وقَالَ كَاتَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَصَابَ غَنِيْمَةٌ أَمَرَ بِلَالًّا
فَنَادِى فِي النَّاسِ فَيَجِيْتُونَ بِغَنَائِمِهِمْ فَيُخَيِّسُهُ وَيُقْسِمُهُ فَجَاءَ رَجُلْ يَوْمَّا بَعْدَ ذُلِكَ بِزْمَامٍ مِنْ شَعْرٍ فَقَالَ
يَا رَسُوْلَ اللَّهِ هُذَا فِيْمَاكُنَّا أَصَبْنَاهُ مِنَ الْغَنِيْمَةِ قَالَ أَسَمِعُتَ بِلَأَّا نَادِى ثَلَاثًا قَالَ نَعَمْ فَمَا مَنَّعَكَ آَنْ
تَجُْ بِهِ فَاعْتَذَرَ قَالَ كُنُّ أَنْتَ تَجِىَّ بِهِ يَوْمَ الْقِيَامَةِ فَلَنْ أَقُبُلَه عَنْكَ-(رواه ابوداود)
4012. Sayyiduna Abdullah ibn Amr رضى الله عنه narrated that whenever Allah's
Messenger صلى الله عليه وسلم decided to gather together the booty, he would command
(Sayyiduna) Bilal wat +, to announce to the people so that they brought their spoils
(to be collected before the Prophet صلى الله عليه وسلم. Then he put apart the one-fifth and
divided the rest (among the warriors). One day, a man came (after the division) with
a halter of hair and submitted, "O Messenger of Allah, this is what came to our
hands as part of the spoils." He asked, "Had you heard Bilal make the
announcement three times?" He said, "Yes". He asked, "Then, what prevented you
from bringing it (to me)?" He put forward some excuse (for the delay). So, he
(Allah's Messenger صلى الله عليه وسلم said, "Now, remain as you are (and keep it with you).
Bring it on the day of resurrection by yourself. (And explain to Allah the delay.) I
shall not take it from you."2
COMMENTARY: The Prophet صلى اله عليه وسلم did not take it because all the warriors had a
might over it. Since they had dispersed, it was impossible to deliver to everyone his right.
PUNISHMENT TO THE DISHONEST WITH BOOTY
(٤٠١٣) وَعَنْ عَمْرٍ وبْنِ شُعَيْبٍ عَنْ آَيْهِ عَنْ جَدٍِّ آَكَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ وَآَبَابَكْرٍ وَعُمَرَ
حَرَّقُوا مَتَاءَ الْغَالِ وَضَرَبُوهُ-(رواه ابوداود)
4013. Sayyiduna Amr ibn Shu'ayb aus, reported from his father that his grand
1 Muwatta Maalik # 33 (Jihad), Abu Dawud # 2710, M=Nasaii # 1959, Ibn Majah # 2848, Musnad
Ahmad 4-114.
2 Abu Dawud # 2712, Musnad Ahmad 2-213.

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father (Abdullah ibn Amr رضى الله عنه) narrated that Allah's Messenger صلى الله عليه وسلم , Abu
Bakr رضى الله عنه and Umar رضى الله عنه used to burn the property of one who was dishonest
with booty. And, they used to beat him.1
COMMENTARY: Imam Ahmad al-, and some others abide by this hadith in its strict
sense. He says all his belongings in his house must be burned but not his animal and the
copies of the Quran.Also that property which he had misappropriated must not be burned
because it does not belong to him. It is the property of the warriors.
The other three imams, however, say that his belongings and property should not be
burned. Rather, he should be awarded a discretionary punishment by the ruler or
judge.They say of this hadith that it is based on serious warning and as a deterrent.
COVERING UP THE DISHONEST IS AS BAD
(٤٠١٤) وَعَنْ سَمُرَةَ بْنِ جُنْدُبٍ قَالَ كَاتَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ مَنْ يَكْتُمُ غَالَّا فَإِنَّه
مِثْلُه۔(رواهابوداؤد)
4014. Sayyiduna Samurah ibn Jundub us &+, reported that Allah's Messenger at.
pujols said often," He who conceal the dishonesty of one who is treacherous about
the booty (and stiffles it before the rulers) is like him (as far as the sin he commits is
concerned)2
BOOTY SHOULD NOT BE SOLD BEFORE IT IS DIVIDED
(٤٠١٥) وَعَنْ آَبِ سَعِيْدٍ قَالَ تََّى رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ شِرَى الْمَغَانِمِ حَتَّى تُقْسَمَ - (رواه الترمذى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed .4015
forbade buying booty before it was divided (because till then no one, even the
seller, is its owner)3
(٤٠١٦) وَعَنْ أَبيِ أُمَامَةَ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ عَهَى أَنْ تُبَاءَ السِّهَامُ حَتَّى تُقْسَمَ - (رواه الدارمى)
4016. Sayyiduna Abu Umamah رضى الله عنه reported from the Prophet صلى اللهعليه وسلم that he
forbade sale of shares (of booty) before they were divided.4
COMMENTARY: If anyone offers to sell his share of the booty before it is divided, it is not
allowed because that portion is not his property and also because he does not know what
he will get, how much and of what nature. Thus, it is unlawful because it is unknown and
not determined.
USING BOOTY UNRIGHTFULLY IS PUNISHABLE.
(٤٠١٧) وَعَنْ خَوْلَةَ بِئْتِ قَيْسٍ قَالَتْ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِكَّ لهذِهِ الْقَالَ
حَضِرَةٌ حُلُوَةٌ فَمَنْ أَصَابَهُ بِحِقِّهِ بُوْرِكَ لَهُ فِيْهِ وَرُبَّ مُتَخَوْضٍ فِيُمَا شَاءَتُ بِهِ نَفْسُهُ مِنْ مَالِ اللُّهِوَرَسُوْلِهِ لَيْسَ
1 Abu Dawud # 2715.
2 Abu Dawud#2715.
3 Tirmidhi#1563,Musnad Ahmed 3-42,Ibn Majah#2196
4 Dariui#2476.

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لَهُ يَوْمَ الْقِيَامَةِ إِلَّ الثَّارُ-(رواه الترمذى)
4017. Sayyidah Khawlah bint Qays رضى الله عنهاnarrated that she heard Allah's
Messenger صلى الله عليه وسلم say, "Surely, this weath is green and sweet (and is delightful
to the heart and to the sight). He who gets it rightfully (in a lawful manner) finds
blessing in it for him. But, many an encroacher there is who craves for himself from
the wealth of Allah and His Messenger (meaning from the booty, using it as the
heart wishes).
There is nothing for him on the day of resurrection but the fire (of hell)."1
رضى الله عنه .was the wife of Sayyiduna Hamzah ibn Abdul Muttalib رضى الله عنه Qays
DHUL FIQAR, SWORD
(٤٠١٨) وَعَنِ ابْنِ عَبَّاسِ آَّ النَِّيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَنَفَّلَ سَيْفَهُ ذَا الْفِقَارِ يَوْمَّ بَدْرٍ - رَوَاهُ ابْنُّ مَاجَةً
وَزَادَ التِّزْمِذِىُّ وَهُوَ الَّذِىْ رَأْىَ فِيْهِ الرُّؤْيَا يَوْمَ أُحُدٍ-
4018. Sayyiduna Ibn Abbas رضى الله عنه said that the Prophet صلى الله عليه وسلم took the sword,
Dhulfiqar, on the day of Badr, over and above his share of the booty.
It was about it that he had a vision at the battle of Uhud2
COMMENTARY: This sword was part of the spoils at Badr. The Prophet صلى الله عليه وسلم liked
it and he took it for himself in excess of the share from the spoils. This thing is allowed only
to him and to no one else. The sword word was identified as dhul faqaar (stadt,s) and it
belonged to a disbeliever by the name of Munabbih ibn Hajj (pilgrimage)aj. He was killed
in the Battle of Badr by the Muslims.
The Prophet صلى الله عليه وسلم used this sword with many others during his battles. The Qamoos :
says that it belonged to Aas the son of Munabbih. Sayyiduna Ali ca >, gave that sword to
.رضى الله عنه Sayyiduna Ali
The word ,ut(faqaar) means the vertebrae of the back or the bones of the spin. This sword
had small beautiful hollows for more easy cleaving of coats at mail. According to Lane's
Arabic-English Lexicon it is called by some Dhul-fiqaar, but Khattabi was+, said that it is
vulgar and dhulfaqaar is correct.)
As for the vision at Uhud, the Prophet صلى الله عليه وسلم dreamt that he shook the sword
dhulfaqaar and it split from the Middle. He shook it again and it became (stronger and)
better than it had been. The dream is thus interpreted that after initial reverses the
Muslims regrouped and came out victorious in the Battle of Uhud.
NOTHING OF BOOTY MAY BE USED BEFORE DIVISION
(٤٠١٩) وَعَنْ رُوَيْفَعِ بْنِ ثَابِتٍ آثَّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الآخِرِ
فَلَا يَرُكّبُ دَابَةً مِنْ قَىْء الْمُسْلِمِيْنَ حَتَّى إِذَا أَعْجَفَهَا رَدَّهَا فِيْهِ وَمَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِرِ فَلَا
يَلْبَسْ ثَوْ بَّا مِنٌ فَىْء الْمُسْلِمِيْنَ حَتَّى إِذَا اخْلَقَە رَدَّە فِیهِ(رواهابوداود)
1 Tirmidhi # 2374(2381),Musnad Ahmad 6-378, Bukhari # 3118. (Sayyidah Khawlah bint
2 Tirmidhi # 1501 (1567) complete, Ibn Majah # 2808 (only first portion), Musnad Ahmad 1-271.

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صلّى الله عليه وسلم narrated that the Prophet رضى الله عنه Sayyiduna Ruwayfi' in Thabit .4019
said, "He who believes in Allah and the Last Day should not ride a beast belonging
to the booty of the Muslims (unless for a cause sanctioned by Shari'ah (divine law))
and then return it when he has (Fatigued and) made it very weak. He who believes
in Allah and the Last Day should not wear a garment belonging to the booty of the
Muslims and return it (to the booty) when he has worn it out "1
COMMENTARY: The riding beast must not be taken from the booty before division (or the
garment or any other thing). The words about returning after use in a bad state do not
imply that they may be used if taken care of. The point is they should not be taken at all.
EATABLES IN THE BOOTY
(٤٠٢٠) وَعَنْ مُحَمَّدٍ بُنِ آَيِ الْمُجَالِدِ عَنْ عَبْدِ اللَّهِ بْنِ آَبٍ أَوْفِى قَالَ قُلْتُ هَلْ كُنْتُمُ تُخَبِسُونَ الطَّعَامَ فِى
◌َهْدٍ تَسُولِ اللَّهِصَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أَصَبْنَا طَعَامًا يَوْمَ خَيْبَرَ فَكَانَ الرَّجُلُ تَجِّ فَيَأْخُذُّ مِنْهُ مِقْدَارَ
مَايَكُفِيْهِ ثُؤَ يَنْصَرِفُ-(رواهابوداؤد)
4020. Sayyiduna Muhammad In Abu Al-Mujalid رضى الله عنه reported from Abdullah
ibn Abu Awfa رضى الله عنه that the Muhammad ibn Abu Al-Mujalid رضى الله عنه asked him,
"Did you take out the one-fifth (Khums) from eatables too in the time of Allah's
Messenger صلى الله عليه وسلم ?" . Sayyiduna Abdullah رضى الله عنه said "At the Battle of Khaybar
we also collected the eatables (as booty). A man would come, take as much of it as
sufficed him and then go away.2
COMMENTARY: Khums was not taken out from eatables but the principle was observed
that only so much was taken from it as was necessary and enough.
(٤٠٢١) وَعَنِ ابْنِ عُمَرَ أَّ جَيْئًا غَنِمُوْا فِيْ زَمَنِ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ طَعَامًا وَعَسَلًا فَلَمْ
يُؤْخَّذُ مِنْهُمُ الخُمُسَ- (رواه ابوداؤد)
صلى الله عليه said that in the time of Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .4021
an army got food and honey (on returning from jihad (crusade) as part of booty).
No Khums (one-fifth) was taken from them (whether they were consumed by the
men or preserved)3.
(٤٠٢٢) وَعَنِ الْقَاسِمِ مَوْلِى عَبْدِ الرَّحْمُنِ عَنْ بَعْضِ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ كُنَّانَأُكُلَ الجُزُُّرَ
فِي الْغَزْوِ وَلَا تَفْسِمُد حَتَّى إِذَا كُنَّا نَرْجِعُ إِلَى رِحَالِنَا وَآَخْرِ جَنُنَا مِنْهُ مَمْلُؤْنَةٌ- (رواه ابوداؤد)
4022. Sayyiduna Qasim رضى الله عنه the free man of Abdur Rehman رضى الله عنه reported from
one of the Sahabah (Prophet's Companions) رضى الله عنهم the Prophet صلى اللهعليه وسلم that he
said, "We would eat a camel during a battle without dividing it. (During the battle
we would slaughter a camel and eat its flesh to satiate ourselves.)
1 Abu Dawud # 2159.
2 Abu Dawud # 2704.
3 Abu Dawud # 2701.

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When we returned home, we would have camel flesh in our saddle-bags.1
COMMENTARY: Ibn Hammam w +, said that when the Muslims return (after jihad
(crusade)) and cross over the borders of the enemy while coming to the Darul Islam, it is not
allowed to them to feed their animals hay or fodder from the booty, or themselves consume
its eatables, because the particular need associated with jihad (crusade) does not remain.
Also, if anyone has any of these things that came to him before the division and it is
surplus to his needs then he must deposit it with the booty.
THE TREACHEROUS WILL BE DISGRACED ON THE DAY OF RESURRECTION.
(٤٠٢٣ -٤٠٢٤) وَعَنِّ عُبَّادَا بُنِ الشَّامِتِ أَبِّ الذَِّّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُوُلُ أَذُوا الْخِيَاطَ وَالْمِخْطُ وَإَِّا
كُمٌ وَالْخُلُوُلَ فَإِنَّهِ مَارْ عَلَى أَهْلِهِ يَوْمَ الْقِيَامَةِ رَوَاهُ الدَّارِ وَرَاوَهُ النَّسَائِىُّ عَنْ عَمُرِو بْنِ شُعَيْبٍ عَنْ آَيْهِ عَنْ جَدِّم۔
4023. Sayyiduna Ubadah in Samit رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم used
to say, "Deliver (even so much) as thread and needle, and do not be dishonest about
booty (or anything at all), because dishonesty will bring disgrace to the dishonest
on the day of resurrection."2
4024. Amr ibn Shuayb رضى الله عنه reported it from his father (Shuayb عليه السلام who from
the grandfather (Adullah ibn Amr wan+) - the same hadith.3
DISHONESTY IS PUNISHABLE EVEN IF ABOUT LITTLE THINGS.
(٤٠٢٥) وَعَنْ عَمْرٍ وبُنِ شُعَيْبٍ عَنْ أَبِيْءٍ عَنْ جَدِّمٍ قَالَ دَنَا النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مِنْ بَعِيْرٍ فَأَخَذَ وَ بَرَةً مِنْ
سَنَامِهِ ثُمَّ قَالَ يَا أَيُّهَا النَّاسُ إِنَّه لَّيْسَ لِيُ مِنْ هُذَا لَقَىءٍ شَىْءٍ وَلَّا لهذَا وَرَفَةَ إِصْبَعَهُ إِلَّ الْخُمْسَ وَإِخُمُسُ
مَرُدُوُدْ عَلَيْكُمْ فَأَذُوا الْخِيَاطَ وَالْبِخْيَطِ فَقَامَ رَجُلْ فِي يَدِمِ كُبَّةٌ مِنْ شَعْرٍ فَقَالَ أَخَذْتُ هَذِهِ لِأُصْلِحَّ بِهَا بَرُدَعَةً
فَقَالَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَمَّا مَا كَانَ لِي وَلِنَيِىْ عَبْدِ الْمُتَطَّلِبٍ فَهُوَ لَكَ فَقَالَ آَمَّا إِذَا بَلَّغُتَ مَا آزى
فَلَا أَرَبَ لِى فِيْهَا وَنَبَذَهَا(رواه ابوداؤد)
4025. Sayyiduna Amr ibn Shuayb us à vo, reported from his father who from the
grandfather that the Prophet Ljulcis Locame near a cvamel (taken as fa'i) and took a
hair from its hump, and said, "O people, I have no portion from this fa'I, not even
this" and he raised the finger that had the hair. But I get the one-fifth and the one-
fifth reverts to you (for your good, your weapons, etc.).
So (if you have them then) deliver needless and threads (too)." A man got up with a
ball of hair in his hand and submitted, "I had taken it to men the cloth under a pack
saddle." The Prophet صلى الله عليه وسلم said, "You may have what is mine and the Banu
Abd Muttlalib's." (But I cannot say about the shares of other people, whether they
will forgive you or not.) The man exclaimed, "If it goes to that extent (of sin) as I
see, then I have no need for it." He threw it away.4
1 Au Dawud # 2706.
2 Nadith 4033): In Majah # 2850, Darimi # 2487,Musnad Ahmad 5-318.
3 (Hadith 4024): Nasa'I # 3688.
4 Abu Dawud # 2694. Musnad Ahmad 2-184.

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KHUMS WAS SPENT FOR THE GOOD OF THE MUSLIMS.
(٤٠٢٦) وَعَنْ عَمْرِ وبْنٍ عَبَسَةً قَالَ صَلَّى بِنَّا رَسُولُ اللهِ صلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِلَى بَعِيْرٍ مِنَ الْمَغْنِمِ فَلَمَّا سَلَّمَ
أَخَذَ وَبَرَةٌّ مِنْ جَيْبٍ الْبَحِيْرِ ثُقَّ قَالَ وَلَا يَحِلُّ لِيْ مِنْ غَنَائِمِكُمْ مِثْلُ هُذَا إِلَّ الْخُمْسِ وَالْخُمْسُ مَرُدُوٌُ فِيُكُمُـ
(رواهابوداؤد)
4026. Sayyiduna Amr ibn Abasah رضى الله عنه said, "Allah's Messenger صلى الله عليه وسلم (once)
led us in salah (prayer) using a camel that had been taken in booty as a sutrah.
When (on finishing) he offered the salaam (salutation), he took a hair from the side
of the camel and said, "I do not have even this much share from your booty apart
from the one-fifth, and the one-fifth too reverts to you the be spent on your needs).1
COMMENTARY: If the camel's side refers to its hump then it is the same occasion to
which the previous hadith (#4025) refers, other wise it is different case.
UTHMAN usan.», & OTHERS WERE DENIED SHARE IN KHUMS
(٤٠٢٧) وَعَنْ جُبَيْرِبْنِ مُطْعٍِ قَالَ لَمَّا قَسَمَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَهْمَ ذَوِى الْقُرُبِ بَيْنَ بَنِى هَاشٍِ
وَبَنِى الْمُطَّلِبِ أَتَيْتُهُ أَنَا وَعْتُمَاهُ بُنُّ عَفَّنَ فَقُلْنَا يَا رَسُولَ اللّهِ هُؤْلَاءِ إِخْوَانُنَا مِنْ بَنِيْ هَاشِرٍ لَّانُنْكِرُ
فَضْلَهُمْ لِمَكَانِكَ الَّذِىُ وَضَّعَكَ اللَّهُ مِنْهُمْ آَرَآَيْتَ إِخْوَانَنَا مِنْ بَنِى الُْطَّلِبٍ أَعَْيْتَهُمُ وَتَرَكُتَنَّا وَإِنَّمَا
فَرَابَتُنَا وَقَرَابَتُهُمْ وَاحِدَةٌ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِنَّمَا بَنُوُهَاشِرٍ وَبَنُو الْمُطَلِبٍ شَىْء وَاحِدٌ
هُكَذَا وَشَبَّكَ بَيْنَ أَصَابِعِهِ رَوَاهُ الشَّافِىُّ وَفِيْ رِوَايَةٍ أَبِيْ دَاوُدَ وَالنََّائِيِّ نَخُوَهُ وَفِيْهِ أَنَا وَبَنُو الْمُطَلِبِ لَّا
تَفْتَرِقُ فِي جَاهِلِيَّةٍ وَلَا إِسْلَامٍ وَإِنَّمَاتَحُنُ وَهُمْ شَىْء وَاحِدْ وَشَبَّكَ بَيْنَ آصًاپچه۔
صلى الله عليه said, "When Allah's Messenger رضى الله عنه Sayyiduna Jubayr ibn Mut'im .4027
, divided the shares (from the booty) of the relatives among the Banu Hashim
and the Banu AL-Muttalib, I and Uthman ibn Affan met him (on behalf of the Banu
Nawful and Banu Abd Shams respectively).We submitted, "O Messenger of Allah,
these our brothers of the Banu Hashim we do not deny their excellence because of
your position in which Allah has placed you among them. (You and they have a
common grandfather) But, do tell us why is it that you have allotted to our brothers
of Banu Muttalib a share (from the portion for the relatives) but have not given us
anything though our relationship is at par with them." Allah's Messenger ute ando
, interwined his fingers and said, "The Banu Hashim and the Banu Muttalib are
only one like this!" (He pointed to his finger).
Another version is like this and also has: "I and the Banu Al-Muttalib did not
separate during jahiliyah (ignorance period) and in Islamic period, and we and they
are only one," and he intervined his fingers.(see also hadith #3993. )2
1 Abu Dawud # 2755.
2 Shafir (first portion) Abu Dawud # 2980, Nasaii # 4137 (the whole)

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SECTION III
اَلْفَضْلُ الثَّالِثُ
THE KILLING OF ABU JAHL
(٤٠٢٨) عَنْ عَبْدِ الرَّحُمْنِ بُنِ عَوْفٍ قَالَ إِنّيْ لَوَاقِفْ فِىِ القَّفِ يَوْمَ بَدْرٍ فَتَظَرْتُ عَنْ يَمِيْنِىْ وَعَنُ شِمَالِيُ فَإِذَا
آنَا بِغُلَامَيْنِ مِنَ الْأَنْصَارِ حَدِيْقَةٍ أَسْنَاتُهُمَا فَتَمَنَّيْتُ اْ أَكُونَ بَيْنَّ أَضْلَعَ مِنْهُمَا فَغَمَزَنِىْ أَحَدُهُمَا فَقَالَ
آَى غَيّ هَلْ تَعْرِفُ آبَا جَهْلٍ قُلْتُ نَعَمْ فَمَا حَاجَتُكَ إِلَّيْهِيَا ابْنَ آَخِيْ قَالَ أُخْبِرْتُ أَنَّهُ يَسُبُّ رَسُولَ اللّهِ صَلَّى
اللّهُ عَلَيْهِ وَسَلَّمَ وَالَّذِى نَفْسِ بِيَدِهِ لَئِنْ رَأَيُهُ لَا يُفَّارِفُ سَوَادِى سَوَادَهُ حَتَّى يَّهُوْتَ الْآَ عُجَلُ مِنَّاقَالَ فَتَعَجَّتُ
لِذَلِكَ قَالَ وَغَمِرَ نِ الْأُخَرُ فَقَالَ لِى مِثْلَهَا فَلَمْ أَنْشَبُ آْ نَظَرْتُ إِلَى أَبيْ جَهْلٍ يَحُوُلُ فِ النَّاسِ فَقُلْتُ اَلَّا
تَرَيَانٍ هذَا صَاحِبُكُمَا الَّذِى تَسْأَلَائِى عَنْهُ قَالَ فَانْتَدَ رَاهُ بِسَيْفَيْهِمَا فَضَرَ بَاهُ حَتَّى قَتَلَهُ ثُمَّ انْصَرَفَا إِلى
رَسُوْلِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَأَخْبَرَاهُ فَقَالَ أَيُّكُمَا قَتَلَهُ فَقَالَ كُّ وَاحِدٍ مِنْهُمَا أَنَا قَتَلْتُهُ فَقَالَ هَلْ
مَسَحْتُمَا سَيْفَيْكُمَا فَقَالَا لَا فَتَظَرَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِلَى الشَّيْفَيْنِ فَقَالَ كِلَاكُمَا قَتَلَهُ وَقَّى
رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِسَلَّبِهِ لِمُعَاذِبْنِ عَمْرِو بْنِ الْجُمُوْحِ وَالرَّجُلَانِ مُعَاذُبْنُ عَمْرِوبْنِ الْجُمُوْجِ
وَ مُعَاذُبْنُ عَفْرَاءَ - (متفق عليه)
4028. Sayyiduna Abdur Rahman ibn Awf رضى الله عنه said, "At the Battle of Badr, I stood
(against the enemy) in the row.I saw to my right and my left, (two ansar boys)seeing
myself between two young boys of the ansar, I wished that I had been between
stronger men than the boys. One of them poked me and asked, 'O uncle, do you
recognize Abu Jahl?' I said, 'Yes. What do want with him, nephew?' He said, I have
learnt that he reviles Allah's Messenger صلى الله عليه وسلم. By him in whose hand my soul
is, if I see him, my body shall not separate from his till the one of us who has to die,
dies first,' I was amazed at that. Then, the other boy poked me and said as the first
had spoken. Soon, I spied Abu Jahl moving among the people and I pointed out,
'Here is the man you asked about!' They rushed to him swiftly with their swords
and struck him till they killed him. Then, they went and informed Allah's
Messenger صلى الله عليه وسلم . He asked,' Which of you has killed him?' Each of them said,
'I have killed him.' Then, Allah's Messenger صلى الله عليه وسلم decided that whatever was
taken from him should go to Mu'adh ibn Amr ibn Jamuh. These two boys were
1.رضى الله عنه Mu'adh ibn Amr ibn Jamuh and Mu'adh ibn Afra
COMMENTARY: The version of Bukhari names Mu'adh ibn Afra as Mu'adh ibn Afra +,
Another tradition (4029) (to follow) names them as two sons of Afra. The ulama
(Scholars) explain this difference by saying that both boys had a common mother but
different fathers. Their mother's name was Afra. The father of one of them was Amr ibn
Jamuh and the other, according to Qastalani, was Harith. So, one of them is ascribed to his
1 Bukhari # 3141, Muslim, Musnad Ahmad 1-793.

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father and the other to his mother.
The Prophet صلى الله عليه وسلم gave the spoils one of them who had decapacitated Abu Jahl. He
was immobile and the other killed him, so the first deserved the spoils.
According to an earlier hadith (# 4004) Ibn Mas'ud 4 +, killed Abu Jahl. Perhaps, Abu Jahl
was panting for breath and he cut off his neck. So, he too got some share of the spoils, a sword.
Moreover some students of Imam Maalik ales, assert that the ruler has authority to give
the possessions of the slain man to whomsoever he choose. In this way, bi=oth the
foregoing question are meaningless.
(٤٠٢٩) وَعَنْ آَنَّسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَوْمَ بَدْرٍ مَنْ يَنْظُرُ لَنَا مَا صَنَةَ أَبُوُ جَهْلٍ فَانْطَلَقَ
ابْنُ مَسْعُودٍ فَوَجَدَهُ قَدْ ضَرَبَهُ ابْنَا عَفْرَاء حَتّى بَرَدَ قَالَ فَأَخَذَّ بِلِحُيَتِهِ فَقَالَ أَنْتَ أَبُوُجَهْلٍ فَقَالَ وَهَلُ فَوْقَ
رَجُلٍ قَتَلْتُمُوهُ وَفِى ڕِوَايَةٍ قَالَ فَلَوْ غَيْرَأَثَّاڕٍ قَتَلَنِئْ- (متفقعليه)
4029. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم asked on
the day of Badr, "Who will find out for us how has Abu Jahl fared?" Ibn Mas'ud
went and found out that the two sons of Afra had struck him and he was on the
point of death. He held him by his beard and asked, "Are you not Abu Jahl?" He
retorted, "Have you killed anyone of a higher rank?" (He claimed thereby to be a
great man among the Quraysh.)
According to another version: He said, "How I wish one other than a farmer had
killed me!"1
COMMENTARY: Abu Jahl meant to say that he would not have been humiliated if any of
them had killed him but he was pained that the ansar boys, the cultivators who tended to
fields, had killed him. They had fields and gardens of date trees.
GIVING SOMETHING TO SOMEONE DOES NOT MEAN HE IS PIOUS
(٤٠٣٠) عَنْ سَعْدِ بْنِ آَبٍ وَقَّاصٍ قَالَ أَعْظَى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَهًّْا وَأَنَا جَالِسْ فَتََّكَ رَسُوُلُ
اللّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْهُمْ رَجُلًّا هُوَ أَعْجَبُهُمْ إِلَىَّ فَقُمُتُ فَقُلْتُ مَالَلِكَ عَنْ فُلَانٍ وَاللُّهِ إِنِّيْ لَا رَاهُ
◌ُؤْمِنًا فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَوْ مُسْلِمَّا ذَّكْرَ ذلِكَ سَعُدْ ثَلاَثًا وَاَ جَابَهُ بِمِثْلِ ذُلِكَ ثُمَّ قَالَ إِّ
لَأُعِْى الرَّجُلَ وَغَيْرَهُ أَحَبُّ إِلَىَّ مِنْهُ خَشْيَةَ أَنْ يُكَبَّ فِي النَّارِ عَلَى وَجُهِهِ مُتَّفَقْ عَلَيْهِ، وَفِيْ رِوَايَةٍ لَهُمَا قَالَ
الزُّهْرِىُّ فَتَزِى أَّ الْإِسْلَامَ الْكَلِمَةُ وَالْإِيْمَانَ الْعَمَلُ الصَّالِمُ -
4030. Sayyiduna Sa'd ibn Abu Waqqas w a +, narrated that he was with Allah's
Messenger صلى الله عليه وسلم when he gave something to a group of people but overlooked
one who seemed to him (Sa'd) to be more religious (than the others). So, he stood up
and asked, "Why did you by pass so and-so ?. By Allah, I think of him to be a Mumin
(believer)." Allah's Messenger said, "Or, Muslim!" Sid us an ,mentioned that three
times and he corrected him in like manner, and said, "I give something to someone
1 Muslim # 118-1800.

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though I like another more than he, lest he be thrown upside down in hell."
According to another version, Zuhri ucan +, considered that Islam is the profession
of belief and faith is righteous deeds.1
COMMENTARY: The Prophet صلى الله عليه وسلم corrected Sad رضى الله عنه. Eeman or faith (of a
Mumin or believer) has to do with his heart and it is deep down and cannot be gauged
because there is no obvious sign of it. It is a person's internal condition and no one can
judge to what degree he has developed it. In contrast, Islam is an outward trait like
obedience and submission. If anyone's outward deeds are good, then you may say that he
is a good Muslim, but no one can say of him with certainty that he is a true believer.
The Prophet صلى الله عليه وسلم corrected Sad رضى الله عنه when he testified that the man had true faith.
The Prophet ,le ino also made known that if anyone is given anything than he is not
necessarily liked or superior. Also, it does not follow that he is more religious.
Rather, sometimes a person whose faith is weak has to be encouraged and won over, so
that he may not despair and fall into disblelief and be thrown on his face into hell.
So, anyone who is given property does not qualify because of that to be a believer. O Sad,
do not demand any property for anyone because you regard him be a perfect believer. No
. one can say so of another person with certainty.
The fact is that Zuhri ought to have said that Islam is (an expression of ) righteous deeds,
obedience to commands of Shari'ah (divine law) while eeman or faith is a confirmation at
heart.But, he described Islam as Kalimah or testimony and eeman as righteous deeds. This
is because declaration of Islam is to utter the Kalimah Shahadah (testimony with specific
words) with the tongue. He who recites the Kalimah Shahadah (the expression of the
testimony of faith) has sort of confirmed his Islam and that is enough to regard him as a
Muslim in appearance.
This is what the Prophet صلى الله عليه وسلم had said to Sa'd رضى الله عنه "You can be certain that this
man is a Muslim because he had recited the Kalimah Shahadah with his tongue and
confirmed his Islam which is enough evidence that he is a Muslim. This is what Zuhri ds+,
« meant when he said that Islam is the profession of belief. Anyone who recites the
Kalimah Shahadah is a Muslim in law.
Now, let us look at his words that eeman (faith) is righteous deeds. We must first try to
understand how righteous deeds are performed? Clearly, it depends on confirmation at
heart. He who performs righteous deeds sincerely shows that faith has made home in his
heart. He performs good deeds because of confirmation by his heart and his perfect faith.
This is why Zuhri Acht >, explained eeman (faith) as righteous deeds.
UTHMAN was>, WAS GIVEN SHARE THOUGH HE DID NOT PARTICIPATE
(٤٠٣١) وَعَنِ ابْنِ عُمَرَ أَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَامَ يَحْنِ يَوْمَ بَدْرٍ فَقَالَ إَِّ عُقْمَانَ
انْطَلَقَ فِي حَاجَةِ اللَّهِ وَحَاجَةٍ رَسُولِهِ وَإِنِِّ أُبَايَهُ لَهُ فَضَرَبَ لَهْ رَسُولُ اللُّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِسَهٍُ وَلَمْ
· يُضْرِبُ لِاَحَدٍ غَابَ غَیُره- (رواه ابوداؤد)
4031. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم stood
up meaning on the day of Badar (to deliver a sermon). He said, "Surely, Uthman has
1 Byjgaru # 1478, Muslim # 131-150.

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gone to attend to work on behalf of Allah and His Messenger. So, I shall take the
oath of allegiance for him." Then, Allah's Messenger صلى الله عليه وسلم allotted a share
(from the booty from the Battle of Badr) for him. But, he did not ever allot a share
for anyone else who was not present1
COMMENTARY: When the Prophet صلى الله عليه وسلم came to Badr with his Sahabah رضى الله عنه, his
daughter Sayyidah Ruqiyahرضى الله عنها wife of Uthman رضى الله عنه was seriously ill. So, the
Prophet sent him back to Madinah to look after her, and, when the booty was being
distributed, the share of Uthmanual+, was included because he had gone to participate in
the battle, but had to return.
ONE CAMEL IS LIKE TEN SHEEP.
(٤٠٣٢) وَعَنْ رَافِعٍ بُنِ خَدِيْجٍ قَالَ كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَجْعَلُ فِي قَدْمِ الْمَغَانِمِ عَشْرًا مِنَ
الشَّاء بِبَحِيُرٍ - (رواه النسائي)
4032. Sayyiduna Rafi in Khadijرضى الله عنه said that while dividing the booty, Allah's
Messenger صلى الله عليه وسلم counted ten sheep as equivalent to one camel.2
FIRE FROM HEAVEN WOULD BURN BOOTY BEFORE ISLAM.
(٤٠٣٣) وَعَنْ ابٍ مُرَيْرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ غَزَانَيِيْ مِنَ الْأَنْبِيَاءِ فَقَالَ لِقَوْمِهِ لَّا
يَّبِهِىِّ رَجُلْ مَلَكَ بُضْعَ آَمْرَأَةٍ وَهُوَ يُرِيدُ أَنْ تَّبْنِيَ بِهَا وَلَمَّا يَبْنِ بِهَا وَلَّا أَحَدْ بَنِى بُوُنّا وَلَمْ يَرْفُ سُقُؤْ
فَهَاوَلَّا رَجُلْ أُشْتَرِى غَنَمَّا أَوْ خَلِفَاتٍ وَهُوَ يَنْتَظِرُ اُوْ لَّا دَهَافَغَزَا فَدَنَا مِنَ الْقَرْيَةِ صَلَاةَ الْعَصْرِاَ وُقَرِئْبًا
مِنْ ذُلِكَ فَقَالَ لِلشَّمْسِ إِنَّكَ مَأُوْرَةٌ وَأَنَا مَأْمُوْرْ اللَّهُؤَ اخْبِمُهَا عَلَيْنَا فَحُبِسَتْ حَتَّى فَتَعَ اللَّهُ عَلَيْهِ
فَجَمَعَ الْغَنَائِمَ فَجَاءَتْ يَعْنِى النَّارْ لِتَأْكُلُّهَا قَلَمْ تَظْعَمُهَا فَقَالَ إِثَّ فِيْكُمْ خُلُوْلًا فَلْيُبَا بِعْنِيٍ مِنْ كُلِّ
قَبِيْلَةٍ رَجُلْ فَلَذِقَتُ يَدُرَجُلٍ بِيَدِمٍ فَقَالَ فِيْكُمُ الْغُلُوُلُ فَجَاءُ وا بِرَأِسِ مِثْلَ رَأْسِ بَقَّرَةٍ مِنَ الذَّهَبِ قَوْ
ضَعَهَا فَجَاتَتِ النَّارُ فَأَكَتُّهَا وَذَادَفِيْ رِوَايَةٍ فَلَمْ تَحِلَّ الْغَنَائِمُ لاَ حَدٍ قَبْلَا تُؤَّ أَحَلَّ اللّهُ لَنَا الْغَنَّائِمَ رَأَى
صُعْفَنَا وَعِجُزَنَا فَأَحَلَّهَا لَنَا- (متفق عليه)
4033. Sayyiduna Abu Hurayrah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said.
"A Prophet among the Prophets صلى الله عليه وسلم (Yusha ibn Noonعليه السلام set out to engage
in jihad (crusade). He stipulated that no man should accompany him who had:
Married a woman with whom he wished to have sexual relations but had
not done till then;
- built a house but had not put the roof on it till then;
-
bought sheep or pregnant she-camels and they were about to deliver young.
Then he set out to battle. He came near the town at the hour of (the Salah (prayer)
1 Abu Dawud # 2726.
2 Nasa # 4391, Musnad Ahmad 3-464.

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of) asr or about that. He addressed the sun, "You are under command and I am
under command (you to complete your revolution and I to conquer this town). And
he prayed, O Allah, detain it over us!, So it was detained till Allah gave him victory.
He collected the spoils and it came-meaning, the fire-to devour the spoils, but did
not do so. He said, therefore, , there has been dishonesty about the spoils among
you. So, a man from each tribe must pledge allegiance to me.' (They began to do
that, each giving his hand till) one man's hand stuck in his hand. He said "There is
dishonesty about the spoils among you (Meaning, your tribe) .' They brought to
him a head of gold like an OX'S head. He put it down (in the pile) and the fire came
and burned the spoils."
According to a version: (He said:) "Spoils were not lawful to anyone before us.
Then Allah made the spoils lawful to us. He saw our weakness and helplessness
and allowed us the spoils."1
COMMENTARY: Prophet Yushaplade did not take along those people on the expedition
because their minds were occupied elsewhere and they would not have been able to fight
in the battle correctly. This shows that the warriors must put off from their minds other
concerns and devote entirely to fighting with the enemy.
It is stated in Mawahib lidunyah that, according to the hadith, the sun was never stopped
in its movement(in the entire life of the solar system) for anyone except the Prophet.
.2 عليه السلام Sayyiduna Yusha ibn Noon
According to Muwahib lidunyah, the sun's movement was stopped for the Prophet le ant
, twice: on the night of the ascension to the heavens (miraj) and on the day of the Battle of
the Trenches when the infidels engaged him in the Battle and the salah (prayer) of asr was
delayed. The sun had set but was reversed till he could offer the salah (prayer) of asr on time.
Once again the sun was reversed for Sayyiduna Ali usano, at the command of the Prophet
was resting and had put his صلى الله عليه وسلم This had happened when the Prophet . صلى الله عليه وسلم
head on the laps of Sayyiduna Ali ed+). A revelation came down to him and he could not
raise his head because of that so that the time of asr had lapsed without Ali w ds +, offering
the salah (prayer) of asr. So the Prophet صلى الله عليه وسلم prayed for him and the sun returned on
its tracks. But, the ulama (Scholars) have questioned the truth of this account.
As for the spoils, past ummahs were not permitted to use the booty. They put all of it in the
desert in a pile. A fire descended from heaven and burned down the pile. This was a sign
of acceptance.
DISHONEST WITH BOOTY WILL NOT ENTER PARADISE
(٤٠٣٤) وَعَنِ ابْنِ عَبَّاسِ قَالَ حَدَّثَنِيْ عُمَّرُ قَالَ لَّمَّا كَانَ يَوْمُ خَيْبَرَ أَقْبَلَ نَّفَرُ مِنْ صَحَابَةِ النَّبِيِّ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ فَقَالُوا فُلَاْ شَهِيُدْ وَقُلَاْ شَهِيْ حَتَّى مَزُّوا عَلَى رَجُلٍ فَقَالُوا فَلَاْ شَهِيُدْ فَقَالَ رَسُوْلُ
اللَّهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ كَلَّا إِى رَآَيْتُهُ فِي النَّارِ بُرْدَةٍ غَلَّهَا أَوْ عَبَائَةٍ ثُمَّ قَالَ رَسُولُ اللَّهِ ضُلَّى اللَّهُ عَلَيْهِ
1 Bukhari # 3124, Muslim # 32. 1547, Musnad Ahmad 2-317.
2 See stories of the Prophets Ibn Kattur p.245 (Darul Ishaat , Karachi) The hadith of Imam Ahmad
صلى الله عليه وسلم as narrated. But, it is also known that the sun was withheld for Prophet Muhammad (325)
(perhaps after his hadith about Prophet Yushaps.Jule.
1.

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وَسَلَّمَ يَا ابْنَّ الْخُطَّابِ إِذْهَبُ فَنَادَ فِي النَّاسِ أَنَّهُ لَّا يَدْخُلُ الْجُنَّةَ إِلَّ الْمُؤْمِنُوْنَ ثَلَاأَقًّا قَالَ فَخَرَجُثُ
فَنَادَيْتُ أَلَّا أَنَّهُ لَّا يَدْخُلُ الْجَّةَّ إِلَّ الْمُؤْمِنُونَ ثَلَأَقًا- (رواه مسلم)
4034. Sayyiduna Ibn Abbas رضى الله عنه said that (Sayyiduna) Umar رضى الله عنه narrated to
him that on the day of Khaybar (when the battle was over), some of the sahabah
(Prophet's Companions) . رضى الله عنهم of the Prophet صلى الله عليه وسلم came forward and
discussed among themselves, : So-and-so is a martyr. So-and-so is a martyr."
However, when they came to one and said of him that he too was a martyr, Allah's
Messenger صلى الله عليه وسلم said, "Certainly not! I did see him in hell because of a mantle
or a cloak that he stole (from the spoils)." Then Allah's Messenger صلى الله عليه وسلم said,
"O Ibn Khattab go and announce to the people, three times, "only the believer will
go to paradise (straightaway)."
He (Umar رضى الله عنه) said that he went to them and announced three times, "Know!
Only the believers will enter paradise!"1
COMMENTARY: Ibn Maalik als, said that in the terminology of Shariah and common
parlance a believer is the person who believes in the Prophet صلى الله عليه وسلم and his Shariah
Hence, one who is dishonest is like one who rejects the Prophet صلى الله عليه وسلم and his Shariah
because belief demands obedience to the commands of Shariah and he does not abide by
them. But, it does not mean that a dishonest person is not a believer because he acts in
contravention of confirmation of the Prophet صلى الهعليه وسلم . Hence, the announcement meant
to sound a strong warning. Also, it implies that a dishonest person would not enter
paradise without first being subject to punishment. The God-fearing and righteous
believers will be the only ones to enter paradise without any punishment, straightaway.
The sinning believers will first undergo appropriate punishment and then enter paradise.
The Prophet صلى الله عليه وسلم words that he saw him in hell are only an indication because
aperson will be consigned to hell only after the day of judgement. The Prophet صلى اللهعليه وسلم's
words, therefore, mean that the man belonged to hell. It is like the saying of the Prophet
.died that he is in paradise رضى الله عنه before Bilal رضى الله عنه about Bilal الله عليه وسلم
The Prophet صلى الله عليه وسلم's words about that man could also mean that he had perpetrated a
sin which makes hell wajib (obligatory) for him. Is is as the Quran says:
إِّ الْأَبْرَارَ لَفِی نَعَيُم
{Surely the pious shall be in bliss) (82: 13)
This cannot be said to mean that the pious people are already in paradise. Rather, they
possess such praiseworthy characteristics as will lead them to paradise.
1 Muslim # 182-114, Tirmidhi # 1574, Musnad Ahmad 1-30, Darimi # 2489.

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CHAPTER - IX
THE JIZYAH
بَابُ الْجِزْيَة
WHAT IS JIZYAH: Jizyah is an exclusive term of the Islamic law. It applies to the tribute
payable by the non-Muslim resident of Islamic State (the dhimmis). It is levied according to
an agreed formula.
The word jizyah is from jaza (a) meaning a compensation. Hence, this form of tribute is
called jizyah because it is a compensation for residing in an Islamic State and not observing
Islam but living a life of disbelief. It assures the payers of protection of their lives, property
and honour.
SECTION I
الفضلالآول
MAJUSIS MAY BE MADE TO PAY JIZYAH
(٤٠٣٥) عَنْ تَجَالَةً قَالَ كُنْتُ كَا تِبَّالِجَزْء بُنِ مُعَاوِيَةَ عَمِّ الْآَخْتَفِ فَأَتَانَا كِتَابُ عُمَرَ بُنِ الخُطَّابِ قَبْلَ مُؤْتِه
بِسَنَّةٍ فَرَّقُوا بَيْنَّ كُلِّ ذِيْ مَحْرَمٍ مِنَ الْمَجُوُسِ وَلَمْ يَكُنْ عُمَرُ أَخَذَ الْجِزْيَةَ مِنَ الْمَجُوُسِ حَتَّى شَهِدَ
عَبْدُ الرَّحْمنِ بْنُ عَوْفٍ آَّ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آَخَذَهَا مِنْ مَجُوْپ هَجَرَ-(رواه البخارى)
4035. Sayyiduna Bajalah & >, said that he was a clerk working for Jaz ibn
Mu'awiyah als), the paternal uncle of Ahnaf wedn >>. They received a letter of Umar
ibn Khattab us à+, one year before his death. In it, he gave instructions, "Separate
every such married couple among the Majusis (Magians) who were mahrams (of
one another, meaning those who were among degrees prohibited to marry one
another)."
Umar ucho, had not been levying the jizyah on the Majusis till Abdur Rahman ibn
Awf رضى الله عنه bore testimonly that Allah's Messenger صلى الله عليه وسلم had levied it on the
Majusis of Hajar.1
(thereafter, Umar usd+, took the jizyah from the Majusis.)
COMMENTARY: Mahram is a close relative with whom marriage is prohibited, like
mother, daughter, sister and so on. The Majusis were accustomed to marry their mahram
relatives. Umar ibn Khattab As & +, gave orders that all marriages between mahrams
should be revoked. Of course, Islam forbids interference in the religious matters of its non-
Muslim citizens who are under the states protection. They must be allowed to practice their
religion freely. Moreover, this kind of marriage (between mahrams) was permitted in their
religion. However, the ruler of an Islamic State is authorized to prevent any such practice
as is doubtlessly and directly opposed to the symbols of Islam its basic principles and laws.
This practice of the Majusi was also to moral values and was a very blamedworthy and
ugly custom.
The majority of the ulama (Scholars) hold that jizyah must be levied on the Majusis. Rather,
1 Bukhari # 3156,3157, Abu Dawud # 3043, Tirmidhi # 1586 (1592).

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the Hanafis contend that the jizyah must also be collected from the non Arab idolaters.
However, Imam Shafi'I ales,
Has a note of dissent this subject.
Hajar (A) is a place located in Yemen near Bahrain, according to some people. However,
modern day authorities say that the eastern coast of the Arabian peninsula that is presently
called Ahsa («La>!) was known previously as Hajar.1 It is also called Bahrain.
The hadith of Sayyiduna Buraydah رضى الله عنه about when the Prophet صلى الله عليه وسلم appointed
an army commander ... " is narrated previously (#3929).
SECTION, II
الفَضلُ الثَّانِى
AMOUNT OF JIZYAH
(٤٠٣٦) عَنْ مُعَاذٍ أَكَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَمَّا وَجَّهَهُ إِلَى الْيَمْنِ آَمَرَهُ أَنْ يَاخُذَ مِنْ كُلِّ خَالٍِ
يَعْنِى مُحْتَلٍِ دِيْنَارًا آَوْ عَدْلَهُ مِنَ الْمُعَافِرِيِّ ثِتَابٌ تَكُوُلُ بِالْيَّمَنِ - (ابوداؤد)
صلى الله عليه وسلم narrated that when Allah's Messenger رضى الله عنه Sayyiduna Muadh .4036
sent him to Yemen (as judge and ruler), he instructed him to take from every halim
(there)-meaning, everyone who had attained puberty-one dinar, or Muafiri worth
one dinar-meaning, garments of Yemen origin.2
COMMENTARY: Ibn Hammam sàn +, said that jizah is not levied on a woman or a child
(and so not on an insane, a blind and a paralysed person). Also, an old man who is not
capable of any work or of fighting and the handicapped that cannot do any work are
exempted and not required to pay the jizyah.
This hadith does not distinguish between the rich and poor and both are required to pay
the same amount of jizyah .Imam Shaf'i'I wan >, cites this hadith and abides by it.
However the Hanaf is impose forty eight dirhams every year on the rich, payable at four
dirhams a month. The middle class have to pay twenty-four dirhams every year, payable at
two dirhams a month. The poor of the lowest strata who earn a livelihood are levied
twelve dirhams every year at one dirham each month. These levies are wajib (obligatory).
The Hidayah writes that this schedule of levies is known from Sayyiduna Umar 41 ml +) and
Sayyiduna Uthman wski+). None of the ansars or the muhajrin had shown disagreement to it.
As for this hadith making one dinar payable by every adult towards the jizyah, it is bound
with peace and reconciliation. Since Yemen was taken over without battle and its people
had surrendered through mutual reconciliation, so a conciliatory approach was adopted to
apply the jizyah.
We may also presume that since the Yemenis were financially weak, so the same amount of
jizyah was made wajib (obligatory) on them as is applied to the poor.
JIZYAH IS NOT WAJIB (OBLIGATORY) ON MUSLIMS
(٤٠٣٧) وَعَنِ ابْنِ عَبَّاسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا تَصْلُعُ قِبْلَانٍ فِى اَرْضٍ وَاحِدَةٍ وَلَیُسَ
1 According to Mu'jam ul-Buldan (by Dr Ghulam Jilani Barq), hajar is (i) a village in the Himyar
language, and (ii) a cluster of villages in the Arabic language. (p357)Chambers world Gazetteer:
Hajar, coastal mountain range in N Oman SE Arabian peninsula extends about 480 km NW-SE
parallel to coast of bulf of Oman.
2 Tirmidhi # 623, Abu Dawud # 3038, Nasa'I # 2450, Musnad Ahmad 5-230.
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عَلَى الْمُسْلِمِ جِزْیٌَ۔ (رواه احمد والترمذى وابوداؤد)
4037. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"There cannot be two qiblas in one land and no jizyah may be levied on a Muslim."1
COMMENTARY: There should not be two religious in any one area on the basisof
fraternity. Muslims are instructed hereby that they should not tale up residence in enemy
territory. They must not disgrace themselves by living there.
Similarly, the Islamic State should not allow disbelievers to reside within its territory
without paying the jizyah. Even after that, they must not be allowed to do anything against
Islamic beliefs. If this is not done, then in both these cases Islam and disbelief will be
deemed to be at par, but such a thing is not tolerated by Islam. In fact, Islam expects
Muslims to reside wherever they are with dignity and strength and honour.
Enemies of Islam must be treated as weak and non-entities,
Some ulama (Scholars) say that this hadith hints at exiling the Jews and Christians from the
Arabian Peninsula for, they are the peoples of the Book and also of the qiblah. They have
different qiblahs and each of theirs is also different from the Muslims qiblah. In this way,
there will not be two qiblahs in this area. Only Muslims would live there.
If a non-Muslim resides in a Muslim land as a dhimmi, but before paying the jizyah, he
becomes a Muslim, then he will not be asked to pay a jizyah because he is a Muslim.
Muslims have not to pay a jizyah.
REMISSION AGAINST JIZYAH
(٤٠٣٨) وَعَنْ آَنَسٍ قَالَ بَعَثَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ خَالِدَ بُنَّ الْوَلِيْدِ إِلى أُكَيْدِرِ دُوْمَةً فَأَخَذُ ؤُه
فَأَتَوْا بِهِ فَحَقَنَ لَهْ دَمَه وَصَالحَد عَلَی اھزیة۔(رواهابوداود)
4038. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم sent
Khalid ibn Walid to Ukaydir of Dumah. They seized him and brought him (to
Allah's Messenger صلى الله عليه وسلم. He forgave him and spared his life, and made peace
with him against the jizyah he ought to pay.2
COMMENTARY: Dumah was the place whose King was Ukaydir. It was near Tabuk in
Syria. Ukaydir was a Christian. The Prophet ,, à had commanded Khalid to seize
him alive. So, he was brought alive and he agreed to pay the jizyah. Later, when Allah
guided him, he became a perfect Muslim.
TITHES ON NON-MUSLIMS
(٤٠٣٩) وَعَنْ حَرْبٍ بْنِ مُبَيْدِ اللَّهِ عَنْ جَدِّهِ أَبٍ أُقِّهِ عَنْ آَيْهِ أَكَّ رَسُوْلَ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِنَّمَا
الْعُشُوْرُ عَلَى الْتَهُوْدِ وَالنَّصَارَى وَلَيْسَ عَلَى الْمُسْلِمِيْنَّ عُشُوُرْ- (رواه احمد وابوداود)
4039. Sayyiduna Harb ibn Ubaydullah narrated on the authority of his (maternal)
grandfather, from his father that Allah's Messenger ,led Lo said, "The ushr (not
1 Tirmidhi # 633, Abu Dawud # 3953, Musnad Ahmad 1-223.
2 Abu Dawud # 3037.
..