Indexed OCR Text

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Translation & Commentary of MISHKATUL MASAABIH
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and a bell."1
COMMENTARY: These angels do not include those who record a person's deeds and
those who give protection. So, the angels who keep away are the angels of mercy.
The dog, here, does not include the watch dog and the dog that guards the animals of the
caravan. Both these kinds are allowed.
The bells that are put round the necks of animals are disallowed because they resemble the
bells of gangs that summon worshippers. They are also among the garlands on necks of
animals that are unlawful. The next two hadith confirm it.
According Sharh us Sunah, a girl came to Sayyidah Ayshah nais an >, wearing tinkling
anklets. She asked her to remove from her that which keeps the angels away.
The Prophet صلى الله عليه وسلم had said, "There is a devil with every bell."
DEVIL'S INSTRUMENTS
(٣٨٩٥) وَعَنْهُ أَثّ رَسُولَ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ الْجُرَسُ مَزَامِيْرُ الشَّيْطَانِ - (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .3895
said, "The bell is the devil's flute (or, musical instrument)."2
COMMENTARY: The Arabic word Mazamir is the plural or mizmar. It is a flute (double
reed pipe, flageot, fife). Zamara is to sing while playing the flute, and so is tazmir. The
plural form is used in the hadith because the sound of the instrument seems unending and
it reverbs rates. The bell is called the devil's flute (mazamir) because it keeps man away
from remembrance of Allah and worship of him.
CAMELS MUST NOT BE GARLANDED
(٣٨٩٦) وَعَنْ أَبيِ بَشِيْرٍ بِ الْأَنْصَارِيِّ أَنَّهُ كَانَ مَعَ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فِى بَعْضِ أَسْفَارِهِ فَآَرسَلَ
رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَسُوْلًا لَا تُبْقَيَنَّ فِ رَقْبَةٍ بَعِيْرٍ قِلَادَةٌ مِنْ وَتَّرٍ أَوْ قِلَادَةٌ إِلَّا قُطِعَتُ - (متفق عليه)
3896. Sayyiduna Abu Bashir Ansari As & >, narrated that he had accompanied
Allah's Messenger صلى الله عليه وسلم on one of his journeys. (During it,) Allah's Messenger
sent a messenger to proclaim (to the men), "Let no belt (or necklace or صلى الله عليه وسلم
garland) of bowstring remain on a camel's neck." (Or,) "No being cut off."3
COMMENTARY: The sub narrator was unsure whether he spoke the first sentence or the
second (without bowstring).
He instructed that the belt should be cut off so that people may not attach bells to it or may
presume that it preserves the animals from misfortune. No such thing can avert Divine decree.
RIDING ANIMALS
(٣٨٩٧) وَعَنْ آَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا سَافَرْ تُمْ فِي الْخِصْبِ فَأَعُْوا الْإِبَلّ حَقَّهَا
1 Muslim # 103-2113, Tirmidhi # 1703, Abu Dawud # 2555, Darimi # 2676, Musnad Ahamd 2-262.
2 Muslim # 104-1214, Abu Dawud # 2556, Musnad Ahmad 2-372.
3 Bukhari # 3005, Muslim # 105-2115, Abu Dawud # 2552, Muwatta Maalik # 49. 13-39 Musnad
Ahmad 5-216.
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مِنَ الْأَرْضِ وَإِذَا سَافَرْتُمُ فِي السَّنَةِ فَأَسْرِعُوا عَلَيْهَا السَّيْرَ وَإِذَا عَّسْتُمْ بِاللَّيْلِ فَاجْتَنِبُوا الطَّرِيْقَ فَإِنََّا ◌ُظُرُقُ
الدَّوَاتٍ وَمَأْوَى الْهَوّاِ بِاللَّيْلِ وَفِي رَوَايَةٍ إِذَا سَافَرُتُمُ فِي السَّنَةِ فَبَادِ رُوْا بِهَا نِقْيَهَا - (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .3897
said, "When you travel in time of abundance, et the camels have their right from the
ground (to graze for some time during your journey so that they regain their
strength). But when you travel in time of drought, go quickly on them (without
delaying on the way), When you stop-over in a night, keep to a distance from the
roads for the beasts pass from there, and they are (also) frequented by reptiles and
poisonous creatures."
Another version says: "when you travel in time of draught (on camels), travel
quickly with them while they retain their marrow."1
CARE FOR A NEEDY FELLOW TRAVELLER
(٣٨٩٨) وَعَنْ أَبٍ سَعِيْدٍ بـ الُدُرِيِّ قَالَ بَيْنَمَا تَحْنُ فِيْ سَفَرٍ مَعَ رَسُول اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذْجَاءَهُ رَجُلْ
عَلَى رَاحِلَةٍ فَجَعَلَ يَغْرِبُ يَمِيْنًا وَشِمَالَا فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ كَانَ مَعَهُ فَضْلُ ظَهُرٍ
فَلْيُعُدُ بِهِ عَلَى مَنْ لَا ظَهُرَلَهُ وَمَنْ كَاَ لَهُ فَضْلُ زَادٍ فَلْيَعُدُبِهِ عَلى مَنْ لَا ذَادَلَهُ قَالَ فَذَكَرَ مِنْ آَصْنَافٍ الْمَالِ
حَتَّى رَأَيْنَا أَنَّهُ لَا حَقَّ لِأَحَدٍ مِنَّا فِيْ فَضْلٍ- (رواه مسلم)
3898. Sayyiduna Abu Sa'eed Khudri ucan , reported that while they were travelling
(once) with Allah's Messenger صلى الله عليه وسلم , a man appeared (suddenly) on a riding
beast and kept turning to right and left. Allah's Messenger صلى الله عليه وسلم said, "If
anyone has an extra mount, he should give it to one who does not have any. If any
one has surplus provision, he should give it to one who does not have any." He
reported that he mentioned many kinds of things (by name) so that they realized
that none of them had a right to anything (he possessed) more (than his need and he-
must give it away to one who had none of it).2
COMMENTARY: That man's camel was very tired and hungry and could not stand still at
any one place. The man also looked around to find what he needed. The man had nothing
for his beast and nothing to eat or feed it and no kind of bedding etc. So the Prophet ano
jule urged the people to share their surplus with the needy.
RETURN HOME PROMPTLY ON ACCOMPLISHING YOUR OBJECTIVE
(٣٨٩٩) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ السَّفَرُ قِطْعَةٌ مِنَ الْعَذَابِ يَمْنَهُ أَحَدَكُمْ
نَوْمَهُ وَطَعَامَهُ وَشَرَابَهُ فَإِذَا قَفِى ثَّهُمَتَهُ مِنْ وَجْهِهٍ فَلْيُعْجَلُ إِلى آَهْلِهٍ- (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .3899
said, "Travel is a piece of punishment. It deprives one of you of his sleep, his food
1 Muslim # 178-1926, Tirmidhi # 2858, Abu Dawud # 2569, Musnad Ahmad 2-378.
2 Muslim # 18. 1728, Abu Dawud # 1663, Musnad Ahmad 3-34.

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and his drink. Hence, when he achieves his objective for which he had set out, he
should head (home) promptly to his family."1
COMMENTARY: Travel is a kind of the chastisement of hell. It is as Allah says:
سَأُرُهِقُهُصُهُوْدًا
{Soon will I visit him with a mount of calamities.] (74: 17)
A journey cannot be imagined without physical exertion and fatigue, and anxieties. This
was more marked in the age when such means of conveyance as we know today were
. unheard of. We cannot imagine what travellers endured in those days.
The hadith mentions only two of the hardships. Actually, there are many difficulties that
beset a traveller.
CHILDREN WELCOME THE TRAVELLER ON HIS RETURN
(٣٩٠٠) وَعَنُ عَبْدِ اللهِ بْنِ جَمْفَرٍ قَالَ كَاَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا قَدِمَ مِنْ سَفَرٍ تُلُقِّى
بِصِبْيَانٍ أَهْلِ بَيْتِهِ وَإِنَّهُ قَدِمَ مِنْ سَفَرٍ فَسُبِقَ لى إِلَيْهِ فَحَمَلَنِى بَيْنَ يَدَيْهِ ثُمَّ جِىءَ بِأَحَدِ ابْنِيْ فَاطِمَةً فَأَرْدَقَه
خَلْفَه قَالَ فَأُدْ خِلْنَا الْمَدِيْنَةَ ثَلَاثَةً عَلیدانهٍـ(رواهمسلم)
صلى narrated, "when Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Ja'far .3900
te à returned after a journey, he was received by the children of the people of
his house. (They would take their children to him.) So, once when he returned after
a journey (and was near Madinah), I was presented to him and he picked me up (to
sit) in front of him. Then, one of the two sons of Fatimah رضى الله عنه (Hasan رضى الله عنه or
Husayn us à », was brought and he put him behind him. So, we entered Madinah,
the three of us on one beast."2
(٣٩٠١) وَعَنُّ ◌َنّسٍ أَنَّهُ أَقْبَلَ هُوَ وَأَبُوْ طَلْحَةَّ مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَمَةَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ صَفِيَّةٌ مُرْدِفَهَا عَلَى رَاحِلَتِهِ۔(رواه البخارى)
3901. Sayyiduna Anas رضى الله عنه narrated that he and Abu Talhah رضى الله عنه came back
صلى اله عليه وسلم from Khaybar). With the Prophet) صلى الله عليه وسلم with Allah's Messenger
was (Sayyidah) Safiyah weh +). He had made her ride behind him on his beast.3
COMMENTARY: This was on their return from Khaybar. Sayyidah Safiyah Que an », was
part of the booty and she came to Sayyiduna Dihya Kalbi usan>, as his share. The Prophet
acquired her from him and set her free to marry her. He brought her to صلى الله عليه وسلم
Madinah as his co-rider.
THE HOUR AT WHICH THE PROPHET صلى الله عليه وسلم RETURNED HOME
(٣٩٠٢) وَعَنْهُ قَالَ كَاتَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَظْرُفُ أَهْلَهُ لَيْلًّا وَكَانَ لَا يَدْخُلُ إِلََّ غُدُوَةٌ
1 Bukhari # 3001, Muslim # 179-1927, Ibn Majah # 2882, Darimi # 2670, Muwatta Maalik # 39 (Isti-
zan) Musnad Ahmad 2-496.
2 Muslim # 66-2428, Abu Dawud # 2566, Ibn Majah # 3773, Musnad Ahmad 1-203.
3 Bukhari # 6185, Muslim 329. 1345.

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اوْعَشِيَّةً۔ (متفق عليه)
3902. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم did not
return (home) to his family during the night. Rather, he came (home in the morning
or in the evening.1
DO NOT RETURN FROM JOURNEY IN THE NIGHT
(٣٩٠٣) وَعَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَطَالَ أَحَدُكُمُ الْغَيْبَةَ فَلَا يَطْرُقُ أَهْلَهُ
لَيْلًا - (متفق عليه)
3903. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"When one of you has been away for long (from his home). Let him not return to his
family (from the journey) during the night."2
صلى الله عليه وسلم COMMENTARY: According to a tradition in Sharh us Sunnah (Prophet's
practice), Sayyiduna Ibn Abbas us às, said that two men returned home during the night
after a journey. They found strangers with each of their wives.
(٣٩٠٤) وَعَنْ جَابِرٍ آثَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا دَخَلْتَ لَيْلًا فَلاَتَدْخُلُ عَلَى أَهْلِكَ حَتّى تَسْتَحِدَّ
الْمُحِيْبَةُ وَتَمْتَشِطَ الشَّحِقَةُ - (متفق عليه)
3904. Sayyiduna Jabir رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "If you
return (to your city) during the night, do not enter (your home) to your family till
the wife whose husband was absent cleans herself and she with dishevelled hair
combs herself."3
COMMENTARY; It is not proper to return home (after a journey) during the night. It is
better to enter in the evening before night in order not to disturb anyone sleeping. Or,
ample time is given to them to prepare themselves for the returnee.
Nawawi alu, said that these things use for one who has been away for a long time but
if a traveller returns home after a short absence then it does not mater. (see hadith #
3903). Similarly, if a man returns with an army or a caravan whose arrival has been
announced for all to know, then he too may go home in the night. However, Mulla Ali
Rari at , said that even in this case, the man should knock at the door wait for a
response before entering his home.
MASNUN TO INVITE PEOPLE ON RETURN
(٣٩٠٥) وَعَنْهُ أَثّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمَّا قَدِمَ المَدِيْنَةَ تَخَرَ جَزُورًا آوْبَقَرَةٌ- (رواه البخارى ومسلم)
3905. Sayyiduna Jabir رضى الله عنه narrated that when the Prophet صلى الله عليه وسلم came to
Madinah, he slaughtered a camel or a cow.4
1 Bukhari # 1800, Muslim # 180. 1928.
2 Bukhari # 2544, Muslim # 183-715, Tirmidhi # 2712, Abu Dawud 2776, Darimi # 2631, Musnad
Ahmad 3-302.
3 Bukhari # 5246, Muslim # 182-715, Abu Dawud # 2778, Darimi # 2216, Musnad Ahmad 3-103.
4 Bukhari # 3089, Musnad Ahmad 3-301.
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COMMENTARY: It is masnun to invite people to a meal after one returns home from a journey.
PROPHET'S HOUR OF RETURN FROM JOURNEY
(٣٩٠٦) وَعَنْ كَعْبٍ بْنِ مَالِكٍ قَالَ كَانَ النَّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَقْدَمُ مِنْ سَفَرٍ إِلَّا نَارًا فِ الضُّحى
فَإِذَا قَدِمَ بَدَأَ بِالْمَسْجِدِ فَعَلَّى فِيْهِ رَكْعَتَيْنٍ ثُّ جَلَسَ فِيْهِ لِلنَّاسِ - (متفق عليه)
3906. Sayyiduna Ka'b in Maalik رضى الله عنه said that the Prophet صلى الله عليه وسلم never came
back home from a journey but in day time at the hour of duha (forenoon). When he
arrived he first went to the mosque and offered two raka'at salah (prayer) (tahiyatul
masjid or chaast). He sat there afterwards to meet the people.1
COMMENTARY: This was what he did generally but we have seen previously that he
came in the morning or evening.
GO TO MOSQUE FIRST OF ALL
(٣٩٠٧) وَعَنْ جَابٍِ قَالَ كُنْتُ مَعَ النَّبِيّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِى سَفَرٍ فَلَمَّا قَدِ مُنَا الْمَدِيْنَةَ قَالَ لِ ادْخُلِ
الْمَسْجِدَ فَصَلٍ فِیهِرَكُعتَیْنٍ- (رواه البخارى)
3907. Sayyiduna Jabir رضى الله عنه said, "I was with the Prophet صلى الله عليهوسلم on a journey.
When we returned to Madinah, he instructed me to enter the mosque and offer two
raka'at salah (prayer) in it."2
COMMENTARY: It is established by the Prophet's صلى الله عليهوسلم deeds as well as words that
one returning from a journey must first go to the mosque. It shows respect to the symbols
of Allah and one who goes to the mosque visits Allah's house and meets Him who
protected him during his journey and brought him to his home safely.
SECTION II
الفضلُ الثَّانِى
BLESSING OF PROPHET'S صلى الله عليه وسلم PRAYER FOR THE UMMAH IN THE
MORNING
(٣٩٠٨) عَنْ صَخْرِ بُنِ وَدَاعَةَ الْغَامِدِيِّ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اللُّهُوَّ بَارِكَ لِأَمتِى فِ
بُكُورِهَا وَكَانَ إِذَا بَعَثَ سَرِيَّةً أَوْجَيْئًا بَعَشَهُمْ مِنْ آَقَلِ النَّهَارِ وَكَاَ صَخْرْ تَاجِرًا فَكَاٌ يَبْعَثُ
تِجَارَتَه آوَّلَ النَّهَارِ فَاَثُزی وَگتُرَ مَالُه- (رواه الترمذى و ابوداؤد والدارمى)
3908. Sayyiduna Sakhr ibn Wada'ah al Aamidiy narrated that Allah's Messenger
اللَّهُمْ بَارِکَ لِأمَّتِى فِی نُكُورِهَا :made this supplication الله عليه وسلم
(O Allah, bless my people in their early morning.)
When he sent out a determent or an army, he sent them at the beginning of the day.
Sakhr was a merchant. (He hoped to earn the blessing of this supplication, so) he
always sent his merchandise as the day began. He become rich and had much wealth.3
1 Bukhari # 3088, Muslim # 74-716, Abu Dawud # 2781, Nasai'i # 731.
2 Bukhari # 3087, Muslim # 72-715.
3 Tirmidhi # 212, Abu Dawud # 2606, Ibn Majah # 2236, Darimi # 2435, Musnad Ahmad 3-416.

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TRAVELLING BY NIGHT
(٣٩٠٩) وَعَنْ آَنَسٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَيْكُمُ بِالدُّنْجَةِ فَإِنَّ الْأَرْضَ تُطْوِى
پاللیل۔(رواهابوداؤد)
13
3909. Sayyiduna Anas رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم said, "You
must travel by night because the earth is rolled up by night."1
COMMENTARY: The Prophet صلى الله عليه وسلم meant that man must not content himself by
travelling only during day time. Rather, he must travel somewhat during the night also
because the earth is traversed easily by night. The distance seems to shrink and the journey
seems shorter.
It does not mean that a traveller must not travel by day. Rather, other ahadith call upon
him to begin his journey in the morning, and travel at end of the day. Some distance he
may cover during the night, too.
MINIMUM OF THREE MUST TRAVEL TOGETHER
(٣٩١٠) وَعَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ آَبِيْهِ عَنِ جَدِّم ◌َّ رَسُولَ اللّهُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ الزَّاكِبُ
شَيْطَانٌ وَالَّاكِبَانِ شَيْطَانَانٍ وَالثَّلَاثَةُ رَكُبْ - رَوَاهُ مَالِكْ وَالتِّرِ مِذِىُّ وَابُوْدَاؤدَ وَالنَّسَائىُّ-
3910. Sayyiduna Amr ibn Shu'ayb à , narrated from his father from his
grandfather that Allah's Messenger صلى الله عليه وسلم said, "A lone rider is a devil. Two
riders are two devils, but three are (a group of) riders."2
COMMENTARY: Three riders are safe from the deceit of the devil. In other words, it is
not allowed to less than three riders to undertake a journey Three will be able to offer
congregational salah (prayer). If one of the three has to go somewhere, two will be
together and if he is delayed, one of the two will try to find him and the other will look
after their luggage.
MAKE ONE AMIR OUT OF TWO OR MORE CO-TRAVELLERS
(٣٩١١) وَعَنْ أَبٍ سَعِيْدِ بِ الْخُدْرِيِّ أَكَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا كَتَ ثَلَاثَهُ فِى سَفَرٍ
فَلْيُؤْمِرُوا آَحَدَهُمُ- (رواه ابوداؤد)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Sa'eed Khudri .3911
) said, "If (for example) there are three people on a journey, they should appoint
one of them as their amir (leader)."3
COMMENTARY: This command applies to a group, the minimum of which is three. But, it
also applies to two people travelling together.
The amir will be responsible to settle disputes during the journey. He should be the we !!
1 Abu Dawud # 2571, Mushad Ahmad 3-305.
2 Abu Dawud # 2607, Tirmidhi # 1674, Muwatta Maalik # 35 (Isti'zah), Musnad Ahmad 2-186.
3 Abu Dawud # 2608.

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wisher ot all members of the group and their sympathizer, but he should not take into his
head that he is a leader and powerful. Rather, he should serve the others as their servant. It
is as said:
سَيِّدُ الْقَوْمِ خَادِمُهُمْ
(The chief of a people is their servant).
THE BEST CO-TRAVELLERS
(٣٩١٢) وَعَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ خَيْرُ الصَّحَابَةِ أَرْبَعَةٌ وَخَيْرُ الشَّرَايَا أَرْ بَعُمِائَّةٍ
وَخَيْرُ الْجُوْشِ أَرْبَعَةُ أَلَّافٍ وَلَنْ يُغُلَبَ اثْنَا عَشَرَ أَلْفًّا مِنْ قِلَّةٍ - رَوَاهُ التِّرِ مِذِىُّ وَابُودَاوُدَ وَالدَّارِمِيُّ وَقَالَ
القِّرِ مِذِىُّ هُذَا حَدِيُتْ غَرِيُبْ-
3912. Sayyiduna Ibn Abbas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said, "The
best number of companions (in a journey) are (at least) four. The best number in a
small army is four hundred (warriors). The best number in a large army is four
thousand (warriors), and twelve thousand will not be trounced because of
smallness of number."1
COMMENTARY: The four companions in a journey are preferred because if, say. One of
them is near death, he may give final instructions to one and the other two will be
witnesses. But, the ulama (Scholars) say that five are better than four, and, in fact, the more
the better. Then hadith mentions four to give the minimum number.
An army of twelve thousand will not be defeated because of number, but say suffer defeat
for some other reason, like arrogance.
THE PROPHET'S CONDUCT WITH HIS TRAVELLERS
(٣٩١٣) وَعَنْ جَابِرٍ قَالَ كَاَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَتَخَلَّهُ فِي الْمَسِيْرِ فَيُزُچِى الضَّحِيْفَ وَيُرُدِفُ
وَيَدْعُوْلَهُمْ-(رواهابوداؤد)
3913. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم kept to the
near when traveling (out of humbleness and desire to help the weak). He
encouraged the weak (by urging on their beasts). And, (if any weak one was
without a riding beast,) he took up such a one behind him. And, he made
supplication for all of them.2
ON ARRIVAL AT DESTINATION ALL TRAVELLERS MUST STOP SOMEWHERE
(٣٩١٤) وَعَنْ أَبٍ تَعْلَبَةَ الْحُشَنِيِّ قَالَ كَانَ النَّاسُ إِذَا نَزَلُوْ امَنْزٍ لَّا تَفَرَّ قُوْا فِيِ الشِّعَابِ وَالْأَوْدِيَةِ فَقَالَ
تَسُولُ اللّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ إِّ تَفَرُّ قَكُمْ فِى هَذِهِ الشِّعَابِ وَالْأَوْدِيَةِ إِنَّمَا ذُلِكُمُ مِنَ النَّيْطَانْ فَلَمْ
يَأْزِ لُوْا بَعْدَ ذُلِكَ مَنْزٍ لَّا إِلَّ انْضَوَّ بَعْضُهُمْ إِلَى بَعْضٍ حَتَّى يُقَالَ لَوْ بُسِطَ عَلَيْهِمْ ثَوُبُ لَعَمَّهُمُ-(رواه ابوداود)
1 Abu Dawud # 2611, Tirmidhi # 1555, Darimi # 2438. .
2 Abu Dawud # 2639.

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3914. Sayyiduna Abu Tha'labah Khushaniy رضى الله عنه said that when the people
(meaning the sahabah) رضى الله عنه stopped at a manzil (a stage of journey), they
scattered in a passes and valleys (each away from the other). Allah's Messenger a.
alugohe said, "Your breaking up (in this way) in the passes and valleys is only (a
suggestion) from the devil (to keep you apart)." After that, they stayed in close
proximity to each other whenever they broke journey so much so that it was said,
"were a piece of cloth to be spread over them it would cover all of them!1
AN EXAMPLE OF THE PROPHET صلى الله عليه وسلم MODESTY
(٣٩١٥) وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْمُوْدٍ قَالَ كُنَّا يَوْمَ بَدْرٍ كُلُّ ثَلَاثَةٍ عَلَى بَعِيٍْ فَكَتَ ابُولُبَابَةَ وَعَلُ بُنُ آبي طَالِبٍ
زَّمِلَى رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ فَكَانَتْ إِذَا جَاءَتْ عُقْبَةُ رَسُولِ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ قَالَ
تَحْنُّ أَمْشِئْ عَنْتَ قَالَ مَا أَنْتُمَا بِأَقْوىٌ مِنِّى وَمَا أَنَا بِأَغْنِى عَنِ الْآَجْرٍ مِنْكُمَا- (رواه فى شرح السنة)
3915. Sayyiduna Abdullah ibn Mas'ud as an(+) narrated that at the battle of Badr,
they were three men to a camel. (they took turns to ride it) (Sayyiduna) Abu
Lubabah رضى الله عنه and (Sayyiduna) Ali رضى الله عنه were co-travellers with Allah's
صلى He added that when it was the turn of Allah's Messenger . صلى الله عليه وسلم Messenger
jale à to alight, they would submit, 'we shall walk instead of you." He would say
"Neither are you stronger than I am (in this world that I should not walk) not am I
less in need of the reward (of the hereafter) then you are."2
COMMENTARY: This is an example of the Prophet's صلى الله عليه وسلم modesty and humbleness.
He was very mindful of the comfort of his companions. He was innocent as Allah's.
Messenger and Prophet, yet he expressed need of Allah's reward as His servant.
BACKS OF ANIMALS ARE NOT PULPITS
(٣٩١٦) وَعَنْ آَبٍ هُرَيْرَةً عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا تَتَّخِذُ وْا ◌ُهُورَ دَوَاتِّكُمْ مَنَابِرَ فَإِّ اللّهُ
تَعَالِى إِنَّمَا سَخَّرَمَا لَكُمْ لِتُبَّلِّنَكُمْ إِلى بَلَدٍ لَمْ تَكُوْنُوْا بَالِغِيْهِ إِلَّ بِشِقِّ الْأَنْفُسِ وَجَعَلَ لَكُمُ الْآَرْضَ فَعَلَيْهَا
فَاقْضُوا حَاجَاتِگُمُ-(رواهابوداؤد)
3916. Sayyiduna Abu Hurayrah رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said,
"Do not take the backs of your beast as pulpits, for, Allah, the exalted, has
subjugated them to you only to convey you to a town (or place) where you could not
have reached without hardship. He has created the earth for you. So on it get your
needs fulfilled."3
COMMENTARY: Ride the animals but do not stand on their backs to talk. This command
applies when the animal is mean only for riding and no other purpose. If it is kept for other
uses, then there is no harm in it. The Prophet صلى الله عليه وسلم had delivered the sermon at the
1 Abu Dawud # 2618, Musnad Ahmad 4-193.
2 Baghawi Sharh us Sunnah (Prophet's صلى الله عليه وسلم practice) # 2686, Musnad Ahmad 1-422.
3 Abu Dawud # 2567.

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Farewell pilgrimage while he was on his she camel's back, at Arafah.
Allah has created the earth for people to dispense their work on it and to move about
thereon.
CARE FOR ANIMALS
(٣٩١٧) وَعَنْ آَنَسٍ قَالَ كُنَّا إِذَا نَزَلْنَا مَنْزِلَّا لَا نُسَبُِّ حَتّى تُحُلَّ الرِّحَالَ- (رواه ابوداؤد)
3917. Sayyiduna Anas usd+, said that whenever they alighted at a manzil (during
the journey or at the end of it), they did not offer (optional) salah (prayer) till they
had unloaded the animals.1
COMMENTARY: The Arabic words (+) (sabbahah) and ( === J) (tasbih) are often applie
to supererogatory salah (prayer). Some authorities maintain that here the word (¿) refers t
the salah (prayer) of duha (or chaast) for, normally they halted at this hour. Anyway, th
sahabah (Prophet's Companions) (s & b) were more careful of the animals though the
were very particular about offering salah (prayer).
RIGHTS OF PEOPLE
(٣٩١٨) وَعَنْ بُرَيْدَةً قَالَ بَيْنَمَا رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَمْشِى إِذْجَاءَهُ رَجُلْ مَعَهُ حِمَارْ فَقَالَ يَا رَسُولَ
اللهِ ارْكَبُ وَتَأَخَّرَ الرَّجُلُ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَّا أَنْتَ أَحَقُ بِصَدْرٍ دَابَتِكَ إِلَّ أَ
◌َجْعَلَه لِى قَالَ جَعَلْتُه لَكَ فَرکِب۔(رواه الترمذى وابوداود)
صلى الله عليه وسلم narrated that while Allah's Messenger رضى الله عنه Sayyiduna Buraydah .3918
was walking, a man came on his donkey and submitted, "O Messenger of Allah,
come, ride!" At the same time he moved behind (to make space in the font for him).
But, he said, "No! You have a greater right over the main seat (in front) of your
animal unless you surrender that right to me." He submitted, "I have given the right
to it to you."2
COMMENTARY: This again proves that the Prophet صلى الله عليه وسلم cared for rights of other
people and did not mind if he had to sit behind.
DEVIL'S CAMEL & DEVIL'S HOUSE
(٣٩١٩) وَعَنْ سَعِيْدٍ بُنِ آَتِيْ هِنْدٍ عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَكُُُُ إِبِلْ
لِلشَّيَّاِيْنِ وَيُيُوتْ لِلشَّيَّاِيْنِ فَمَّا إِبِلُ الشَّيَاطِيْنِ فَقَدْ رَأَيِّتُهَا يَخْرُُ أَحَدُكُمْ بِنَجِيْبَاتٍ مَعَهُ قَدْ أَسْمَتَهَا فَلَا
يَعُلُوا بَحِيْرًا مِنْهَا وَيَمُرُّ بِآَخِيْءٍ قَدِانْقُطِةَ بِهِ فَلَا يَحْمِلُهُ وَآَمَّا يُوتُ الشَّيَّاِيْنِ فَلَمُ أَرَهَا كَانَ سَعِيُدْ يَقُولُ لَا
أُرَاهَا إِلََّ هُذِهِ الْأَقْفَاصَ الَّتِى يَسْتُُّ النَّاسُ بِالدِّئْبَاچِ- (رواه ابوداؤد)
3919. Sayyiduna Sa'eed ibn Abu Hind al ., (atabi'ee) reported that (Sayyiduna)
J Abu Dawud # 2551.
2 Tirmidhi # 2773 (2782, Abu Dawud), Abu Dawud # 2472, Musnad Ahmad 5-352.
1

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Abu Hurayrah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "som
camels become camels of the devils and some houses become possessions of th
devils. As for the camels of the devils, indeed, I have seen them. One of you goe
out with excellent she-camels that he has fattered. But, he does not ride any of ther
and does not offer to carry a tired (Muslim) brother he meet (on the way and wh
has no means of conveyance). As for the houses of the devils, I have not seen them.
The narrator Sa'eed alus, said, "I suppose they are the cages that the people concea
with brocade."1
COMMENTARY: The camels are meant to carry people and their belongings and to }
people who have no conveyance of their own. But, if anyone keeps them as prize prope
never to be used, then he obeys the devil and pleases him. So, the camel is said to belong
the devil. This is evidence that it is disallowed to maintain a horse with the some purp
of showing off it becomes the devil's horse.
Some people hold that the portion of the hadith from its words; "As for the camels of
الله عليه وسلم and the Prophet's رضى الله عنه devil .. " (to the end) are words of Abu Hurayrah
hadith ends before that at his words. " .. possessions of the devil." But, Mulla Ali Qari al.
and some others disagree and say that the Prophet's ,lato words end at 'I have
seen them,' (The full hadith.)
The houses of the devils are the houses, that are decorated with brocade or their walls.
are adorned with brocade. The houses themselves are not condemned but it is disallow
to adorn them with brocade. It is extravagance as well as arrogance.
DO NOT OCCUPY MUCH SPACE WHEN ENCAMPING.
٣٩٢٠) وَعَنْ سَهْلِ بْنِ مُعَاذٍ عَنْ آَبِهِ قَالَ غَزَوْنَامَةَّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَضَيَّقَ النَّاسُ الْمَنَازِلَ وَقَطَّعُوا
لطَّرِيْقَ فَبَعَثَ نَبِىُّ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ هُنَّا دِيًّا يُنَادِئْ فِي النَّاسِ إِرَّ مَنْ ضَيَقَ مَنْزِلًّا أَوْقَطَعَ طَرِيْقًا
ـلَا چھَادله۔(رواهابوداؤد)
3920. Sayyiduna Sahl ibn Mu'adh ale, reported from his father that they had gone
on an expedition with the Prophet صلى الله عليه وسلم. The people occupied much space
(when they encamped) so that they encroached on the road. So, Allah's Messenger
steano sent a crier to announce to the people, 'whoso makes the place cramped
or encroaches on the road (to cause difficulty to others) will not earn reward fo
jihad (crusade)."2
IDEAL TIME TO RETURN FROM JOURNEY
٣٩٢١) وَعَنْ جَارٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِّ أَحْسَنَ مَا دَخَلَ الرَّجُلُ أَهْلَهُ إِذَا قَدِمَ مِنْ سَفَرٍ
قَلُ اللَّيْلِ-(رواهابوداؤد)
3921. Sayyiduna Jabir رضى الله عنه narrated that the Prophet صلى الله عليه وسلم said. "Surely, the
1 Abu Dawud # 2568.
2 Abu Dawud # 2629, Musnad Ahmad 3-441.

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ideal time for a man to go to his family when he comes back from a journey is just
as the night approaches."1
COMMENTARY: This applies when the journey is short. If it is a long journey, then the
previous command applies, not to return home during the night unless, as Nawawi als,
said, the family has been previously informed of their man's expected arrival.
Some people say that to go to his family means to go to his wife and have sexual
intercourse with her in the early part of the night and then go to sleep and rest, having
thereby given the right of his wife too.
SECTION III
الفَضْلُ الثَّالِثُ
MANNER OF PROPHET'S صلى الله عليه وسلم REST IN THE NIGHT DURING A JOURNEY
(٣٩٢٢) عَنْ أَبِيٍ فَتَادَةً قَالَ كَاتَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا كَاَ فِى سَفَرٍ فَعَرَّسَ بِلَيْلٍ إِصْطَجَةَ
عَلَى ◌ِمِيْنِهِ وَ إِذَا عَّسَ قُبَيْلَ القُبْحِ نَصَبَ ذِرَاعَهُ وَوَضَعَ رَأْسَهُ عَلَى كَفِّه- (رواه مسلم)
صلى الله عليه وسلم said that when Allah's Messenger رضى الله عنه Sayyiduna Abu Qatadah .3922
encamped (anywhere in (the last portion of) the night (before dawn), he say down
on his right side. And when he encamped a little before dawn, he raised his (right)
fore arm and put his head on its palm.2
MERIT OF BEGINNING JOURNEY IN THE MORNING
(٣٩٢٣) وَعَنِ ابْنِ عَبَّاسٍ قَالَ بَعَثَ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ عَبْدَاللّهِ بُنَّ رَوَاحَةً فِى سَرِيَّةٌ فَوَافَقَ ذُلِكَ
يَوْمِّ الْجُمُعَةِ فَغَدَا أَصْحَابُهُ وَقَالَ آَخَلَّفُ وَأُصَلّى مَعَ رَسُوْلِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثُثَّ اَلْتُهُمْ فَلَبَّا صَلَّى
مََ رَسُوْلِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَاهُ فَقَالَ مَا مَنَعَكَ آَّ تَخْدُوَمَةَ أَصْحَابِكَ فَقَالَ أَرَدْتُ أَنْ أُصَلِّيَ
مَعَكَ ثُوَّ الْقَهُمْ فَقَالَ لَوْ أَنْفَقْتَ مَا فِي الْأَرْضِ جَمِيْهَا مَا آدُرَكُتَ فَضْلَ غَدُوَتِهِمُ - (رواه الترمذى)
3923. Sayyiduna Ibn Abbas رضى الله عنه narrated that the prophet صلى الله عليه وسلم sent
(Sayyiduna) Abdullah Ibn Rawahah us & >, with a Sariyah (small army), that
coincided with a Friday. His companions departed in the morning but he stayed
behind (saying to himself or confiding with his companion that he had decided) to
offer salah (prayer) with Allah's Messenger صلى الله عليه وسلم and then join them .when he
had offered salah (prayer) with Allah' Messenger صلى الله عليه وسلم, he saw him and asked,
"What prevented you from going out in the morning with your companions? "He
submitted, "I intended to offer salah (prayer) with you and then join them. "He
said, "were you too spend all that is on earth, you would not be able to earn as
much reward as they earned by going out in the morning. "3
FORBIDDEN TO USE LEOPARD SKIN
(٣٩٢٤) وَعَنْ آَبِيْ هُرَيْرَةَ قَالَ قَالَ تَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا تَصْحَبُ الْمَلَائِكَةُ رُفْقَةٌ فِيْهَا جِلْدُ
1 Abu Dawud # 2777.
2 Muslim # 313-683, Musnad Ahmad 5-309.
3 Tirmidhi # 927, Muraad Ahmed 1-224
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أمِرَةٍ-(رواهابوداؤد)
3924. Sayyiduna Abu Hurayrah رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"The angles (of mercy) do not accompany caravan that has a leopard skin in it."1 (it may
be used to sit on ,or for any other purpose, but its use has a smack of arrogance.)
AMIR SHOULD ACT AS SERVANT OF FELLOW-TRAVELLERS
(٣٩٢٥) وَعَنُّ سَهْلِ بْنِ سَعْدٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ سَيِّدُ الْقَوْمِ فِي السَّفَرِ خَادِمُهُمْ فَمَنْ
سَبَقَّهُمْ بُخِذُمَةٍ لَمْ يَسْبَقُوْهُ بِعَمَلٍ إِلَّ الشَّهَادَةَ- رَوَاءُ الْبَيُّهَقِيُّ فِيْ شُعَلٍ الْإِئْمَانِ -
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna sahl ibn Saad .3925
said, "The chief of the people on a journey is their servant. So he who overtakes
them in serving them, no one else can overtake him through any deed, except
through martyrdom."2
COMMENTARY: The Amir and the ruler must serve the people. He must keep an eye on
what is to their advantage. He must make allowances for their apparent and unseen
conditions. Some people says that who ever is occupied in service to his people or
associates, is truly their chief because of the huge reward he earns though outwardly. He
might be the meanest of the lot. The reason is that nothing is more excellent than service to
the people, except martyrdom in Allah's path.
CHAPTER - IV
WRITING TO THE INFIDELS &
INVITING THEM TO ISLAM
◌َابُ الْكِتَابِ إِلَى الْكُفَّارِ وَدُعَائِهِمْ إِلَى الِاسْلَامِ
Allah has placed the responsibility to propagate Islam and his commands on those people
who believe in Him as the true master of this universe and its sovereign, and obey his
revealed book. They are charged with bringing back the misled from the wrong path and
ways if destruction to the obedience or the one God and to its straight path. They should
thus raise aloft the standard of Allah' religion and His name.
Then, if the infidels do not heed the preaching and continue to be rebellious and obstinate
and make bold to try to pull down the standard of this religion and obstruct the
implementation of the command of Allah, arms should be taken up against them because
they mean to spread mischief in the land. They should be fought till they give up obstinacy
and rebellion and submit to the supreme rule of Allah, the one. Or, thev should become
compelled to pay the jizyah to the Islamic State and agree to live as its faithful citizens.
(Jiżyah is a head tax imposed by Islam on non-muslims when they are under Muslim rule.)
IT IS WAJIB (OBLIGATORY) TO FIRST INVITE THE DISBELIEVER TO ISLAM
BEFORE DECLARING WAR ON THEM
Islam has made it binding that war should not be declared against its opponents till they.
1 Abu Dawud # 4130
2 Bayhagi in Shuab-ul-Eeman # 8407

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are invited to Islam. It is wajib (obligatory) to do so and unlawful to fight them before that,
provided they have not been previously invited to Islam. But, if they had been invited
already then it is mustahab (desirable) to repeat the invitation.
There are many ways to invite people to Islam. Writing letter is one of the ways. Generally,
heads of state, Kings and chiefs are invited to Islam by writing letters to them. The Prophet
wrote to many non-muslim Kings and head of state, calling them to give up the صلى الله عليه وسلم
wrong path of destruction and follow the straight path of Islam. Among those to whom he
wrote these letters were the Emperor of Rome (Qaysar), the chosroes (Kisra of Persia) and
the Negus (Najasi) of Ethiopia.
It is reported that when the Prophet صلى الله عليه وسلم came to Madina after the peace treaty of
Hudabiyah, and decided to write these letters, the Sahabah (Prophet's Companions) also,
submitted to him that the Kings of Rome and Iran do not regard any epistle as
authentic unless a seal is affixed to it. So he instructed that a ring of silver be prepared and
that it should have an inscription in three lines (bearing the words Muhammad Messenger
of Allah in this order):
Allah (الله)
(Messenger (of (رسول)
.Muhammad (محمد)
This is how he sent letters to the kings and put the seal of his name on them.
: صلی اللهعليه وسلم Tabarani has reported the saying of the Prophet
بَابُ الْكِتَابِ إِلَى الْكُفَّارِ وَدُعَائِهِمْ إِلَى الْإِسْلَامِ.
(The seal is the greatness of the letter).
SECTION I
الفضل الأول
PROPHET'S صلى الله عليه وسلم LETTER TO QAYSAR OF ROME
(٣٩٢٦) وَعَنِ ابْنِ عَبَّاسٍ أَكَّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَتَبَ إِلَى فَيْصَرَ يَدْعُوُهُ إِلَى الْإِسْلَامِ وَبَعَثَ بِكِتَابِهِ
إِلَيْهِ دِحْيَةَ الْكَلْبِيِّ وَأَمَرَهُ أَنْ يَدْفَعَه إلى عَظِيمِ بُصْرِى لِيَدْفَعَةِ إِلى قَبْصَرَ فَإِذَا فِيُهِبِسْمِ اللهِ الرَّحْمنِ الرَّحِيْمِ مِنْ
مُحَمَّدٍ عَبْدِ اللَّهِ وَرَسُوْلِهِ إِلَى هِرَقُلَ عَظِيْمِ الزُّؤْمِ سَلَامٌ عَلَى مَنِ اتَّبَعَ الْهُدى آَمَّا بَعْدُ فَإِى أَدْعُوُكَ بِدَاعِيَّةٍ
الْإِسْلَامِ أَسْلِمُ تَسْلَمُ وَأَسْلِمُ يُوتِكَ اللَّهُ أَجْرَكَ مَزَّتَيْنٍ وَإِنْ تَوَلَّيْتَ فَعَلَيْكَ إِثُمُ الَّارِيْسِيْنَّ وَيَا أَهُلَ
الْكِتَابِ تَّعَالُوا إِلَى كَلِمَةٍ سَوَاءٍ بَيْنَا وَبَيْتَكُمْ أَنْ لَا تَعْبُدَ إِلَّ اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْقًّا
آرْبَابًا مِنْ دُونِ اللـه فَإِنْ تَوَلَّوْا فَقُوْلُوْا اشْهَدُوْا بِأَنَّا مُسْلِمُوْنَ - مُتَّفَقٌّ عَلَيْهِ وَفِيْ رِوَايَةٍ لِمُسْلٍِ قَالَ مِنْ
مُحَتَّدٍ رَسُوْلِ اللهِ وَقَالَ إِثْمُ الْيَرِيُسِتِينَ وَقَالَ بِدِعَايَةِ الْإِسْلَامِ - (بخارى ومسلم)
3926. Sayyiduna Ibn Abbas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم wrote to
Qaysar (The Emperor of Rome) inviting him to Islam. He sent (Sayyiduna) Dihyah
Aus Àno, kalbi with his letter to him instructing him to hand it over to the governor of
Busra to farward it to Qaysar (Heraclius)
بسم الله الرحمن الرحيم :It read

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"In the name of Allah, the compassionate, the merciful."
From Muhammad صلى الله عليه وسلم , servant of Allah and his Messenger, to Heraclius, the
chief of Rome (Byzantines).
Peace be on those who seek guidance! To proceed! I invite you to Islam (to give
testimony).Accept Islam and you will be safe. Accept Islam. Allah will give you
your reward twice over (for believing in your Prophet ,X Jule and for believing in
me).But, if you veer (and do not accept Islam)you will bear the sin of your
subjects(and your own, too).
{Say: O people of the book ! come now to aword common between us and you that
we shall worship none but Allah and that we shall not associates anything with
Him, and that none of us shall take others as Lord besides Allah.' If they turn back,
then say, 'Bear witness that we are Muslims.'}" (3: 64)
Another version in muslim has 'Muhammad Messenger of Allah' instead of
'Muhammad servant of Allah and His Messenger', and 'sin of al-yarisiyin' instead
of 'sin of alarsiyin', and 'bi-di ayatil Islam' instead of 'bidaiyatil Islam."1
COMMENTARY: When the Prophet صلى الله عليه وسلم was sent, the Roman Empire was a sup
power in the world. Its capital was Constantinople. Apart from different countries
Europe, Syria, Palestine and Egypt were under its dominion.
Qaysar was the title of their Emperor just as the King of Persia (Iran) was Kisra (Chosroe
of Ethiopia Najashi (Negus), of Turkey Khaqan, of Qubt firawn (Pharaol),of Egy
Aziz,and of Himyar Taba. (¿),
The Emperor of Rome when the Prophet صلى الله عليه وسلم was commissioned and to whom
had written a letter was Heracluis (Hiraq).He was not only a great , glorious King but
also was a scholar of Torah and the Injil.
Dihya Kalbi رضى الله عنه, companion of the Prophet صلى الله عليه وسلم ,had the great distinction th
jibril عليه السلام often came in his form.
Busra (s)4) was a city in Shaam (Syria). It was a flourishing trade centre. Of the two tra
journeys undertaken by the Prophet 1,4,le ino in his early years, one was made to this city
The letter was carried by Sayyiduna Dihyah Kalbi 4), as an envoy, to the Qaysar in ear
6AH OR 7 AH. Traditions and historical accounts confirm that the Qaysar was high
impressed by the letter and did bear witness to the Prophethood of Prophet Muhammad &
luy 4,le. His heart was brightened with the light of Islam, but fear of his courtiers and
subjects and of losing the throne and the crown put off that light and he did not embra
Islam. In fact, he did say to Dihyah 4.64), "Muhammad is truly the one whom we await.
Ibn Maalik 4MA>, said that this hadith gives an example of how a letter should be written.
should begin with Bismillah followed by the writer's name.
Mulla Ali Qari ales, said that the veise of the Quran (27: 30):
إِنَّهُ مِنْ سُلَيْمَانَ وَإِنَّهُ بِسْمِ اللهِ الرَّحْمنِ الرَّحِيُمِ
Suggests it .
1 Bukhair # 7,Muslim# 74. 1773, Muraad Ahmed 1-263. (See also seerah Rasul Allah Engl
translate: Life of Muhammad ,,caso, Ibn khatir p 4941-Dar-ul-Isha at, Karachi) and also sirat
nabi (Life the prophet) vlp369f, Darul Islam,Kardin.

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Since Heraclius was a non Muslim, the Prophet صلى الله عليه وسلم did not write عليه السلام (Peace be
(سلام على من التبع الهدى) :on you). Rather, be adopted the eloquent style
(Peace be on him who follows guidance).
It indicates that a non-Muslim may be addressed initially with a suggestion of salaam.
KISRA'S BAD CONDUCT BROUGHT DESTRUCTION ON HIM
(٣٩٢٧) وَعَنِ ابْنِ عَبَّاسِ آَكَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَعَثَ بِكِتَابِهٍ إِلى كِسُرِى مَعَ عَبْدِاللهِ بُنِ
حُذَافَةَ السَّهْمِيِّ فَأَمَرَة أَنْ يَدْفَعَهُ إِلَى عَظِيْمِ البَحْرَيْنِ فَدَفَعَهُ عَظِيْمَ الْبَحْرَيْنِ إِلَى كِسْرِى فَدَمَا فَرَأَمَزَّقه
قَالَ ابْنُ الْمُسَيِّبِ فَدَهَا عَلَيْهِمْ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آَنْ يُمَّزَّقُوا كُلَّ مُمَزَّقٍ-(رواه البخارى)
صلى الله عليه وسلم narrated that Allah's Messenger صلى الله عليه وسلم Sayyiduna Ibn Abbas .3927
sent his letter to Kisra (Chosroes) at the hands of (Sayyiduna) Abdullah ibn
Hudhafah صلى الله عليه وسلم Sahmi instructing him to give it to the governor of Bahrain. So,
the governor of Bahrain delivered it to Kisra who on reading it tore it to pieces.
Ibn Musayyib (a narrator of this hadith) said that Allah's صلى الله عليه وسلم Messenger .
then invoked a curse on them that they might be torn to bits.1
COMMENTARY: Like the Roman Empire, Persia too was an ancient monarchy and a great
Kingdom of Asia. Its borders extended from Sinsh to Iraq and most of the Arab lands,
Yemen, Bahrain and Oman (or Uman). Like its neighbours, it was Morally bankrupt. They
had two goods, Yazdan and Ahaman, of piety and evil. Their main religion was fire
worship. The King was called Khusru (Chosroes) for which the Arabic word was Kisra.
The letter of the Prophet صلى اللهعليه وسلم was sent to the one named Parwez. He was the son of
Harmuz ibn Nawshirwan.
It was their custom that letters addressed to the King had the King's name before all other
matter, but since the letter of صلى الله عليه وسلم Prophet began with Allah's name (Bismillah)
followed by the صلى الله عليه وسلم Prophet's name, Khusru Parwez was irritated and asked, "How
dare my slave write to me in this manner?" And, in his rage, he tore up the letter. when the
envoy of Allah's صلى الله عليه وسلم Messenger reported this conduct to him, he said, "His
Kingdom will come to end in like manner". Shortly thereafter, as reported by Tabari,
Parwez was Killed by his son Shiruyah on 13th Jumadiul /wwal 7AH (6296) in the night.
Six months thereafter, he too died, and this collapse continued so that the ancient dynasty
of thousands of years ended suddenly in tatters.
PROPHET صلى الله عليه وسلم WROTE TO EVERY HEAD OF STATE
(٣٩٢٨) وَعَنُّ أَنَّسٍ أَثّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَتَبَ إِلى كِسْرِى وَإِى قَيْصَرَ وَإِلَى النَّجَاشِيِّ وَإِلَى كُلِّ جَبَّارٍ
يَدْ عُوُهُمْ إِلَى اللّهِ وَلَيْسَ بِالنَّجَاشِيِّ الَّذِى صَلَّى عَلَيْهِ النَِّىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - (رواه مسلم)
3928. Sayyiduna Anas رضى الله عنه narrated that the صلى الله عليه وسلم Prophet write letters to
the Kisra (Chosroes of Iran), to the Qaysar of Rome),to the Najashi (Negus of
1 Burhain# 2424, Musnad Ahmad 1-43. See also Shibli Numani's Siratun Nabi(Life of the Prophet) vi
pp369t, Darul Ishrat Karachi.

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Ethiopia) and to every dominant, proud ruler, inviting them to Allah (meaning to
the religion of Islam). But, the Najashi was not the same Najashi whose funeral
s .. lah (prayer) the Lylea . Prophet had offered (in absentia, in Madinah).1
COMMENTARY: The concluding portion of the hadith makes clear that the letter of the
Prophet was sent to a Najashi preceding the Najashi Ashamah who had صلى الله عليه وسلم
accorded a warm welcome to the Muslim emigrants to Ethiopia, and had obeyed the
Prophet Lyle ano said, "A righteous man, your brother Ashamah is dead. Get up. Offer
his funeral salah (prayer)." And, he led his funeral salah (prayer) in absentia.
However, some scholars say that it is not necessary to make this clarification. The Prophet
they say, had written to both the Najashis. His first letter was to Ashamah and ,صلى الله عليه وسلم
the next to his successor. But, it is not known for certain whether the second Najashi
became a Muslim, or not.
We have spoken already about the Qaysar and Kisra. Let us now say something about the
Najashi. Ethiopia (or Abyssinia) is to the south of Arabia in Eastern Africa. The King of this
place when prophet hood was granted to the Prophet صلى الله عليه وسلم was named Ashamah.
They were all Christians.
The Arabic name of their country is Habsh. The Greek version is Ethiopia. It is known
presently too as Ethiopia. In their language (Habshi) the King is called Negus for which the
Arabic is Najashi.
The Islamic history remember the Ethiopia of that time with respect and honour and
gratitude. When the people of Makkah, the Quraysh, had made life difficult for the
Muslims, the Prophet صلى الله عليه وسلمpermitted muslim to emigrate to Ethiopia and they
opened their gates for the Muslims generously.
The first batch of the Muslim to emigrate to Ethiopia was led by Sayyiduna Uthman ano,
. The second batch followed under the leader ship of Sayyiduna Jafar Tayyar Le & >)
رضى اللهعنه sent a letter at Jafar,s صلى الله عليه وسلم The Prophet. رضى الله عنه elder brother of Sayyiduna Ali
hands address to the Najashi. Some historians say that this was the first of the letters of the
prophet ,ale an do not only did it invite the Najashi to Islam but he was advice to shun
arrogance as a ruler and treat the Muslims emigrants with humility and humbleness.
The Quraysh of Makkah were not willing to let Muslim live in peace even in Ethiopia. So
they sent a high profile delegation. Under the leader ship of an astute man of the
statesmanship of Amar Ibn Aas to request and convince the Najashi to throw out the
Muslim emigrants. They said to him," Their people have strange beliefs which neither we
know nor you."
He interviewed the emigrants and Sayyiduna Jafar Tayyar __ à +, delivered a
comprehensive speech outlining the beliefs of Islam. his speech was bold and is a precious
asset of Islamic history and an elegant example of literacy composition. He said:
" O King! We were an ignorant people, uncivilised. we worshipped idols and we ate dead
animals and perpetrated wicked deeds. We ill treated our neighbours. Brother tormented
brother, and the stronger among us devoured the weak. Then Allah caused one. It grow
amongst us of whose nobility, truth and trust worthiness. We were aware already. He
invited us to Islam and taught us to renounce idol worship, to speak the truth, to desist
1 Muslim # 75. 1774, Tirmidhi # 2716.

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from bloodshed and from devouring the property of orphans, to let neighbours be at peace
and to refrain from vilifying chaste women. He command us to offer salalı (prayer), observe
fasting and pay zakat. We believed him and refrained from associating anything with
Allah. We gave up idol-worship and all abominations. It is for this reason that our people
became our enemies and they insist that we should return to the old misguided ways.1
The Najashi has deeply impressed by this speech. He gave a categorical answer to the men
of Quraysh, saying," I shall not turn back these pure, righteous people or hand them over
to the oppressors to oppress them."
AGAIN A LETTER: Toward the end of 6AH,the Prophet صلى الله عليه وسلم returned to Madinah
from Hudaybiyah. In Muharram 7AH (corresponding to 629CE),he wrote letters to various
Kings and once again to the Najashi of Ethiopia. It was carried by his envoy Amr Ibn
Umayyah Damri us in »).When he went to his court, he first delivered a speech expressing
gratitude for kindness to the Muslim emigrants. He propagated Islam in a very strong
manner. Then he said:
"Like me, there are other envoys whom the Prophet ,.,4.le an has sent to other sovereigns
imiting them to Islam. But, the Prophet صلى الله عليه وسلم has more hopes from you than from any
other King. He is convinced that you will maintain your piety and righteousness to aim for
reward from Allah."
The Najashi who had heard the heart rendering speech of Jaffer Tayyar As & ~>, was also
moved by Amir as an +'s preaching. He came down from the throne and sat on the floor.
He took the letter, kissed it and touched it to his eyes. Then, he asked the interpreter to
read it to him. he heard the letter and was very impressed. He took it in his hands, kissed it
and placed it on his head. Then he exclaimed:
أَشْهَدُ أَنْ لَا إِلهَ إِلَّ اللّهُ وَآَتَّ مُحَتَّدًّا رَسُوْلُ اللّهِ
(I bear witness that there is no God but Allah and Muhammad is Allah's
Messenger.)
Then he said," if I could go myself, I would have gone and met the Prophet ,,le dio."So,
he sent his son, Aaraha with presents to the Prophet ,leino,but he died on the way and
صلى اللهعليه وسلم could not meet the Prophet
After that the Prophet صلى الله عليه وسلم sent Amr Ibn Umayyah Damriرضى الله عنه with another letter.
He preserved the letters in a chest of ivory saying,"As long as we have these letters, our
people will be safe."
Every Najashi there after respected these letter. Indeed, their blessing enabled all their
people, to live in peace.
GUIDANCE TO THOSE WHO ENGAGE IN JIHAD (CRUSADE)
(٣٩٢٩) وَعَنُّ سُلَيْمَانَ بُنِ بُرَيْدَةَ عَنْ آَيْهِ قَالَ كَانَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا أَمَّرَ أَمِيْرَّ اعَلَى
جَيْشٍ أَوْسَرِيَّةٍ أَوْضَاهُ فِيْ خَاصَّتِهِ بِتَقْوَى اللَّهِ وَمَنْ مَعَهُ مِنَ الْمُسْلِمِيْنَّ خَيْرًّ اثُمَّ قَالَ اغْزُوا بِاِسْمِ اللّهِفِى
سَبِيْلِ اللّهِ قَاتِلُوا مَنْ كَفَرَ بِاللَّهِ أُغْزُوا فَلَا تَخُلُّوْ اوَلَا تَخْدِرُ وْ اوَلَا تَمَقَّلُوا وَلَا تَقْتُلُوْا وَلِيْدًّا وَإِذَا لَقِيْتَ
1 Instead of translating from the Urdu text, I have reproduced this speech from the life of the Prophet
.(Siratun Nabi of Shibli Numani) VIpp199. 200 (Darul Isharat, Karachi) صلى الله عليه وسلم

757
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عَدُؤَّكَ مِنَ الْمُشْرِكِيْنَ فَادْعُهُمْ إِلَى ثَلَاثِ خِصَالٍ أَوْ خِلَالٍ فَآَ يَّتُّهُنَّ مَا اَجَا بُوْكَ فَاقْبَلُ مِنْهُمْ وُكُفَّ عَنْهُمُ
◌َُّّ ادْعُهُمُ إِلَى الْإِسْلَامِ فَإِنْ أَجَابُوْكَ فَاقْتُلُ مِنْهُمْ وَكُفَّ عَنْهُمْ ثُقَّ ادْعُهُمْ إِلَى الشَّحَوُلِ مِنْ دَارِ هِمْ إِلى
دَارِ الْمُهَا جِرِيْنَ وَ آَخْبِرُهُمْ أَنَّهُمْ إِنْ فَعَلُوا ذَلِكَ فَلَهُمْ مَا لِلْمُهَا جِرِيْنَ وَعَلَيْهِمْ مَا عَلَى الْمُهَا جِرِيْنَ
فَإِنْ أَبَوْا أَنْ يَتَحَوَّلُوْ امِنْهَا فَأَخْبِرُ هُمْ أَّهُمْ يَكُوْ نُوْنَ كَا غُرَابِ الْمُسْلِمِيْنَّ يَجْرِئُ عَلَيْهِمْ حُكُمُ
اللهِ الَّذِى يَخْرِئْ عَلَى الْمُؤْمِنِينَ وَلَّا يَكُوُكُ لَّهُمْ فِى الْغَنِيْمَةَّ وَالْقَىْءِ شَىْءٍ إِلَّ أَكْ تُجَّا هِدُوا مَعَ
الْمُسْلِمِيْنَ فَإِنْ هُمْ أَبَوْافَسَلُهُمُ الْجِزُيَّةَ فَإِنْ هُمْ أَجَابُوْكَ فَاقْبَلُ مِنْهُمْ وَكُفَّ عَنْهُمْ فَإِنْ هُمْ
آبَوْافَاسْتَحِنُ بِاللّهِ وَ قَائِلُهُمْ وَإِذَا حَاصَرْتَ آهُلَ حِصٍْ فَأَرَ ادُوْكَ آٌَ تَجْعَلَ لَهُمُ زِمَّةَّ اللَّهِ وَزِّئَّ نَبِّهِ
وَلَا تَجْعَلُ لَّهُمُ ذِقَّةَ اللَّهِ وَلَّاذِمَّةَ نَبِيِّهِ وَلَكِنِ اجْعَلُ لَهُمُ ذِقَّتَكَ وَ ذِمَّةَ أَصْحَابِكَ فَإِنَّكُمُ إِنْ
تُخْفِرُ واذِمَمَكُمْ وَذِهَوَ أَضْحَابِكُمْ أَهْوَكُ مِنْ أَكْ تُخْفِرُ وازِمَّةَ اللَّهِ وَذِمَّةَّ رَسُوْلِهِ وَمِنْ حَاصَرُتَ
اَهُلَ حِصْنٍ فَأَرَادُوْكَ اْ تُنْزِ لَهُمُ عَلى حُدُّمِ اللَّهِ فَلَا تُنْزِ لُهُمْ عَلى حُدُّمِ اللَّهِ وَلَكِنْ أَنْزِلُهُمْ عَلَى
حُكْمِكَ فَإِنَّكَ لَا تَدْرِئْ أَتْصِيْبُ حُكْمَ اللَّهِ فِيْهِمْ أَهْ لًا - (رواه مسلم)
3929. Sayyiduna Sulayman Ibn Buraydah us a+, reported on the authority of his
father (Sayyiduna Buraydah رضى الله عنه) that when Allah's Messenger صلى اللهعليه وسلم sent a
commander with an army, he would instruct him to fear Allah himself and to be
mindful of the good of the Muslims under him. He would also say," Go fight in the
name of Allah and in His path. Fight with those who disbelieve in Allah. Do not be
unfaithful regarding the spoils, do not be treacherous and do not mutilate anyone
and do not kill children. When you meet your enemy among the polytheists, invite
them to one of the three things. To whichever of the three they agree, accept it from
them and refrain from (fighting with) them. Invite them to Islam. If they agree,
accept it from them and refrain from (fighting with) them.
Then, invite them to emigrate from their abodes to the abuse of the muhajir,
assuming them that if they do so then they will get the same rights and will have
the same responsibilities as the muhajirs (emigrants). If they refuse to emigrate
from them then they will be like the Arabs of the desert who are Muslims, and the
same injunctions will apply to them as to the believers. but they will have no
share in booty or fai unless they take part in jihad (crusade). If they refuse, then
demand from them the jizyah and if they agree, accept it from them and refrain
from (fighting with ) them. If they refuse, seek Allah's help and fight with them.
If you besiege a fort and they seek from you the protection of Allah and His
Prophet صلى الله عليه وسلم, do not give it to them, but give them your protection and the
protection of your friends, then that is better than your breaking the protection of
Allah and His Messenger.
And, if you besiege a people in a fort and they call on you to judge them according
to Allah's command then do not do it but judge according your own judgement,
because you do not know whether you will abide by Allah's-command or not in

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judging them."1
COMMENTARY: This hadith mentions the rule of Shairah regarding jihad (crusade) against
Islam's enemies. It is to begin with inviting them to Islam.
If they do not accept the call then demand of them payment of the jizyah and to enlist as
faithful citizens of the Islamic State. If they decline this proposal too then, as a final resort,
make Jihad (crusade) against them.
The hadith has the words (esta) (then invite them to Islam), but ( ~~ ) (then) is redundant and
not translated. Some authorities explain why it is used but Qadi Iyad (am, said that the
text is more correct without it. This is so in the book Kitab Abu Ubayd and in Sunan Abu
.
Dawud, etc. Mazria >, said that though it seems superfluous yet it introduces the
following text in the sentence. It is to bring out the first of three things, and it completes the
sense at (lige) (with the Muslims). The next two options are Jizyah and Jihad (crusade).
The Prophet صلى الله عليه وسلم,s instructions that if they accept Islam, invite them to make hijrah,
are interpreted by some people to mean that before the conquest of Makkah, it was a part
of Islam to make hijrah.
They will have the same rights as the muhajirs (emigrants) of Madinah. They will earn as
much reward and have the same merit and get fai too. In the time of the Prophet ,al .
when the call for Jihad (crusade) was made and just as they set out, they became entitled to
fai promptly.
If there were a large number of Muslims to participate in Jihad (crusade), then it was not
wajib (obligatory) on all of them to take part in Jihad (crusade). The Prophet صلى الله عليه وسلم also
said that they had the same responsibilities, and it is what is stated meaning jihad (crusade).
The Muslim of the deserts are residents of villages and deserts of the Islamic State. They are
not resident of deserts or villages of enemy land.
The same meaning applies to fai as to booty. It is the property that Muslims acquire from
the infidels (in battle).However, some people differentiate between the two: ghanimah (or
booty) is acquired from the infidels through battle toil and efforts, while fai is the property
that is acquired from the infidels without battle and efforts.
If you conclude a covenant with them on behalf of Allah and His Messenger , at.
and they violate their commitment, then it will be difficult for you to make a proper
decision. Until you receive an inspiration etc .or a judgement from Allah's Messenger &
jule. These things are no longer possible because you do not have access to him.
However, if you give them your pledge and covenant and they violate their promise then it
would not be difficult for you to decide on a course of action. You will have complete
option to besiege them all over again, or to kill them, or to demand from them jizyah, or to
put them in prison, or to take any other action you deem fit.
WISDOM IN BEGINNING WARFARE AFTER SUNSET
(٣٩٣٠) وَعَنْ عَبْدِ اللَّهِ بْنِ آَبيْ أَوْفى آَكَّ رَسُولَ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِيْ بَعْضِ آَيَّامِهِ الَّتِى لَقِى فِيْهَا الْعَدُوَّ
إِنْتَظَّرُ حَتَّى مَالَتِ الشَّمْسُ ثُمَّ قَامَ فِي النَّاسِ فَقَالَ يَاآَيُّهَا النَّاسُ لَا تَتَمَنَّوْ الِقَّآءِ الْعَدُقِّ وَاسْأَ لُوا اللَّهَ الْعَافِيَّةَ
1 Muslim# 3-1731, Tirmidhi # 1617 (1623), Abu Dawud # 2612, Ibn Majah # 2858, Musnad Ahmed 5-
285.

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فَإِذَا لَقِيْتُمْ فَاصْبِرُوا وَاعْلَمُوْا آَّ الْجَنَّةُ تَحْتَ ظِلالِ السُّيُّوْفِ ثُمَّ قَالَ اللَّهُوَّ مُنْزِلَ الْكِتَابٍ وَ مُجُرِىَ
السَّحَابِ وَهَازِمَ الْأَخْزَابِ أَهْزِ مْهُمْ وَانْصُرُنَا عَلَيْهِمْ.
3930. Sayyiduna Abdullah Ibn Abu Awra رضى الله عنه narrated that on one his days
(meaning, at one of his battles) when Allah's Messengers صلى الله عليه وسلم was facing the
enemy, he waited (to begin combat) till the sun had declined. Then he stood up
before the people (to address them) (and he said," O you people Do not desire to
meet the enemy because that is tantamount to inviting trial and hardship). Rather,
pray to Allah for peace and security. But, when you do face them, be patient and
know that paradise is under the shade of the words. (So, fight them bravely and be
on your mettles.). Then, he pray
اللُّهُوَ مُنْزِلَ الْكِتَابِ وَ مُجْرِىَ الشَّحَابِ وَهَازِمَ الْأَحْزَابِ آَهْزِمْهُمْ وَانْصُرُنَا عَلَيْهِمُ
(O Allah, You are one who reveals the Book, makes the cloud move, routs the
confederates. So, rout them and grant us victory over them.)1
COMMENTARY: The wait was to let the heat subside and the evening breeze to offer salah
prayer) and to supplicate.
According to another hadith: The gates of the heaven are opened at that hour. Deeds of
.nankind are taken up. So, the Prophet صلى الله عليه وسلم chose that hour to begin jihad (crusade)
the best of deeds.
THE PROPHET صلى الله عليه وسلم DID NOT ATTACK ENEMY BEFORE MORNING
(٣٩٣١) وَعَنْ آَنَّسٍ أَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا غَزَابِنَّا قَوْمًّا لَمْ يَكُنُ يَغْزُوُبِنَا حَتَّى يُصْبِعَّ
وَيَنْظُرَ إِلَيْهِمْ فَإِرْ سَمِعَ آذَانًا كَّ عَنْهُمْ وَإِنْ لَمْ يَسْمَةُ أَذَانًا أَغَارَ عَلَيْهِمْ قَالَ فَخَرَجُنَا إِلَى خَيْبَرَ فَانْتَهَيْنَا
1
إِلَيْهِمْ لَيْلًا فَلَمَّا أَصْبَحَّ وَلَمْ يَسْمَُّ آذَانًا رَكِبٌ وَرَكِبْتُ خَلْفَ أَبٍ طَلْحَةَ وَإِّ قَدَعِيْ لَتَمَسُّ قَدَمَ نَبِيِّ اللُّهِ
صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ فَخَرَجُوْا إِلَيْنَا بِمَكَّا تِلِهِمْ وَمَسَاحِيْهِمْ فَلَنَّارَ أَوُ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالُوْا
مُحَتَّدْ وَ اللَّهِ مُحَتَّدْ وَالْخُمِيْسُ فَلْجَأُوا إِلى الْحِصْنِ فَلَهَا رَآهُمْ تَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ اللّهُ أَكْبُ
اللُّهُ أَكْبَرُ خَرِبَتْ خَيْبَرُ إِنَّا إِذَا نُزَلْنَا بِسَاحَةٍ قَوْمٍ فَسَاءِ صَبَاءُ الْمُنْذَرِيْنَ- (متفق عليه)
3931. Sayyiduna Anas narrated that when the صلى الله عليه وسلم Prophet set out with them
on an expedition against a people (on a populace of whom facts where not clear), he
did not engage in battle till it was morning. He would then observe them and if
reheard the adhan, he refrained from them, but if he did not hear the adhan, he
launched the attack on them.
He narrated further that when they had set out to Khaybar (with him), they came to
them during the night. When it was morning and he did not hear the adhan, he
mounted and Anas رضى الله عنه mounted behind Abu Talhah رضى الله عنه so that (they were
so close to him that) his foot kept touching the foot of Allah's صلى الله عليه وسلم Prophet.
1 Bukhari # 2965, Muslim # 20. 7746, Abu Dawwood # 2631.