Indexed OCR Text

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820
the land tax of one-tenth) is to be levied only on Jews and Christians. It is not to be
levied on the Muslims.1
.
COMMENTARY: The ushr mentioned in this hadith concerns trade merchandise. It does
not refer to wajib (obligatory) sadaqah (charity) (on produce of land), because the ushr (tithe,
one-tenth) on land produce is wajib (obligatory) on the Muslims.
Khattabi usd+, said that the form of ushr that is wajib (obligatory) on the Jews and Nasara
(Christians) is the one on which peace was concluded with them when they were made
dhimmis (non Muslim residents of a Muslim State). If no agreement was concluded with
them when they were accepted as dhimmis (non Muslim residents of a Muslim State) then
nothing will be wajib (obligatory) on them apart from jizyah. This is to which Imam Shafi'l
.abides رضى الله عنه
The contention of the Hanafis is that if the Jews and the Christians impose any kind of tax
or duties on the trade merchandise of the Muslims at their borders, then it is also rightful
on the part of the Muslims to impose a like levy when the Jews and Christians bring their
merchandise to their borders.
If they do not levy any kind of impost, then the Muslims must do likewise.
DHIMMIS (NON MUSLIM RESIDENTS OF A MUSLIM STATE) MAY BE
COMPELLED TO CONCLUDE TREATY
(٤٠٤٠) وَعَن ◌ُقْبَةَ بُنِ عَامِرٍ قَالَ قُلْكُ يَا رَسُولَ اللَّهِ إِنَّا أَمُرُّ بِقَوْمٍ فَلَا هُمْ يُفَّتِفُوْنَا وَلَّا هُوُ يُؤَدُوْنَ مَالَنَا
عَلَيْهِمْ مِنَ الْحُقِّ وَلَا نَحْنُ نَأْخُذُ مِنْهُمْ فَقَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَ سَلَّمَ إِنْ أَبَوْا إِلَّ آْ تَاخُذُوْا
گُزمًا فَخُذُوا۔(رواه الترمذى)
4040. Sayyiduna Uqbah ibn Amir narrated that he submitted that he submitted, "O
Messenger of Allah. (during our journey for Jihad (crusade) ) we pass by a people
who do not offer us hospitality nor let us have what is due to us from them (as
imposed by Islam, like giving us a loan getting us what we need).We do not take
anything from them (by force, so we are very desperate)."On that, Allah's
Messenger jedno said," If they persist in denying unless you take by force. You
may do so."2
COMMENTARY: The people against whom the complaint was ledged were dhimmis
(non Muslim residents of a Muslim State). (They had not accepted Islam but had
submitted to pay the jizyah and live us obedient subject of Islamic State) It had been
agreed with them that they would be hospitable to the Muslims going through their
land to engage in jihad (crusade). They did not abide by the agreement and also refused
to sell to them the provision they needed. So, the Prophet صلى الله عليه وسلم allowed them to
take what they needed by force.
However, it must be understood that if no agreement has been made with the dhimmis (non
Muslim residents of a Muslim State) before hand then it is not allowed to the Muslims to take
anything from them by force, without their willingness, if the Muslims are not desperate.
1 Abu Dawud # 3846, Musnad Ahmad 3-474.
2 Tirmidhi # 1589

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SECTION III
الفضلُ الثَّاِثُ
DHIMMIS (NON MUSLIM RESIDENTS OF A MUSLIM STATE) MAY BE BOUND TO
BE HOSPITABLE TO MUSLIMS AND PAY THE JIZYAH
(٤٠٤١) وَعَنْ أَسْلَمَ آَّ حُمَّرَ بْنَّ الْخُطَّابِ ضَرَبَ الْجِزْيَةَ عَلى أَهْلِ الذَّهَبِ آَرُبَعَةَّ دَنَّانِيْرَ وَعَلَى أَهْلِ الْوَرَقِ
ارُ بَجِيْنَ دِرُهَمَّا مَعَ ذَلِكَ أَرْزَاقُ الْمُسْلِمِيْنَ وَضِيَّافَةُ ثَلاثَةِ آَيَّامٍ- (رواه مالك)
4041. Sayyiduna Aslam said that (during his caliphate,) Sayyiduna Umar ibn
Khattab imposed a jizyah of four dinars on those (dhimmis (non Muslim residents
of a Muslim State))who possessed (abundant)gold, and of forty dirhams on those
(dhimmis (non Muslim residents of a Muslim State))who possessed silver. Apart
from that, he also fixed (on them) provisions for the Muslims and hospitality for
three days.1
COMMENTARY: The condition of Hospitality for three days elaborates on the stipulation
of provisions for the Muslims.
When the non-Muslims were given the status of dhimmis (non Muslim residents of a
Muslim State) and the jizyah was imposed on them (at the rates mentioned),it was also
agreed that they would provide hospitality to the Muslims for three days.
It is stated in Shah-un-Sunnah (Prophet's Lysano practice) that it is allowed to impose more
than one dinar as jizyah on the dhimmis (non Muslim residents of a Muslim State) and to
stipulate that they would be hospitable to Muslims who pass by them. The expenses of the
hospitality would not be deducted from the jizyah. Rather, hospitality is additional to tha
jizyah when concluding the agreement with them. Details may be seen in the Mirqat, etc.
CHAPTER - X
(AL-SULH) PEACE
◌َابالُّلْعَ
Sulh is the noun of salah (prayer) ¿. and sulooh zlo. It is the opposite of (fasaad si .. )
destruction or spoiling.
The head of state is authorized by Islam to conclude a treaty of peace with the enemy
nations in Keeping with the monotheistic belief to maintain and promote universal peace,
to propagate Islam to protect and provide security and freedom to human beings and to
meet the political and Military demands.
Accordingly, in 6AH, the Prophet صلى الله عليه وسلم made peace with his staunchest enemy, the
Makkan disbelievers. It is known as Sulh Hudaybiyah or the peace Treaty of Hudaybiyah.
Its term was determined for ten years. Hadith as well as history record unanimously that it
is this very peace treaty of Hudaybiyah that made the propagation of Islam very easy. At
the same time, the world learnt that Islam is the true standard-bearer of human values and
peace. It was observed that Muslims faithfully abided and honoured the terms of the treaty
in spite of the provocations of Makah idolaters.
Barely three years had passed when the polytheists of Makkah helped the Banu Bakr in
1 Muwatta Malik#43 (Zakah).

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their war with the Banu Khuzaah the allies of the Prophet صلى الله عليه وسلم and thus broke the
peace treaty.
SECTION I
اَّفَضْلُ الْأَوَّلْ
PEACE TREATY OF HUDAYBIYAH
(٤٠٤٢) عَنِ الْمِسْوَرِ بُنِ مَخْرَمَةَ وَمَرُوَانَ بْنِ الْحُكِّمِ قَالَا خَرَجَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَامَ الْحُدَيْپِيَةِ فِي
بِضْعِ عَشْرَةً مِائَةٍ مِنْ أَصْحَابِهٍ فَلَمَّا أَلَى ذَا الْحُلَيْفَةِ قَلَّدَ الْهَدُىَ وَأَشْعَرَ وَ أَحْرَمَ مِتْهَا بِعُمْرَةٍ وَسَارَ حَتَّى إِذَا
كَانَ بِالقَّفِيَّةِ الَّتِى يُهْبَطْ عَلَيْهِمْ مِنْهَا بَرَكَتْ بِهِ رَاحِلَتُهُ فَقَالَ النَّاسُ حَلُ حَلُ خَلَأْتِ القَضْوَاءِ خَلَأْتِ
الْقَضْوَاء فَقَالَ النَِّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَاخَلَأْتِ القَضْوَاءِ وَمَا ذَاكَ لَهَا يُخُلُقٍ وَلكِنْ حَبَسَهَا حَابِسُ الْفِيْلِ
ثُبَّ قَالَ وَالَّذِى نَفْسِ بِيَدِهِ لَا يَسْأَّ لُوْنِ خُتََّةٌ يُعَظِّمُوْنَ فِيْهَا حُرُمَاتِ اللَّهِإِلَّ أَعْطَيْتُهُمْ إِتَّاهُمُ نُؤَّ زَجَرَهَا
فَوَثَبَتْ فَعَدَلَ عَنْهُمُ حَتَّى نَزَلَ بِأَفْقَى الُْدَيْبِيَّةِ عَلَى ثَمَدٍ قَلِيْلِ الْمَاءِ يَتَبَرَّضُهُ النَّاسُ تَبَرُّضًا فَلَمْ يُلْبِئُهُ النَّاسُ
حَتَّى نَزَ حُوْهُ وَشُكِيَ إِلَى رَسُوْلِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْعَطَشُّ فَانْتَزَّةَ سَهْمًّا مِنْ كِتَانَتِهِ ثُمَّ أَهَرَهُمْ أَنْ
يَتْعَلُوْهُ فِيْهِ فَوَ اللّهِ مَازَالَ مُجِيْشُ لَّهُمْ بالزِّيِّ حَتَّى صَدَرُوْا عَنَّهُ فَبَيْنَاهُمْ كَذُرِكَ إِذْجَاتَبْدَيْلُ بُنُ وَرْقَاء
الْخُزَّاعِيُ فِيْ نَفَرٍ مِنْ خُزَاعَةَ تُؤَّ آتَاهُ حُرُوَةُ بْنُّ مَسْعُوْدٍ وَسَاقَ الْحَدِيْثَ إِلَى أَنْ قَالَ إِذْجَاءِ سُهَيْلُ بُنُّ عَمْرٍ و
فَقَالَ النَِّىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِكْتُبُ هذَا مَاقَاضِى عَلَيْهِ مُحَتَّدْ رَسُولُ اللَّهِ فَقَالَ سُهَيْ وَاللَّهِ لَوْ كُنَّا نَعْلَمُ
أنَّكَ تَسُولُ اللهِ مَا صَدَدْنَاكَ عَنِ الْبَيْتِ وَلَّا قَاتَلْنَاكَ وَلَكِنَّ اكُتُبُ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ قَالَ فَقَالَ النَّبِىُّ
صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَاللّهِ إِّعْ لَرَسُولُ اللَّهِ وَإِنْ كَذَّ بْتُهُوْنِ أَكْتُبُ مُحَتَّدَ ابْنَ عَبْدِ اللَّهِ فَقَالَ سُهَيْلْ وَعَلى
أَنْ لَا يَاتَِّكَ مِنَّا رَجُلْ وَإِنْ كَاتَ عَلى دِيْنِكَ إِلَّ رَدَدْتَّهُ عَلَيْنَا فَلَمَّا فَرَةَ مِنْ قَفِيَّةِ الْكِتَابِ قَالَ رَسُولُ
اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لَا صُحَابِهِ قُوْمُوْا فَاتْخُرُوْا تُؤَّ أُخْلِقُوْا تُنَّ جَاء نِسْوَةٌ مُؤْمِنَاتْ فَأَنْزَلَ اللّهُ تَعَالى ◌ِيَّ
آَيُّهَا الَّذِيْنَ امَنُوْاَ إِذَا جَاءَ كُمُ الْمُؤْمِنَاتُ مُهَاجِرَاتُ الْآيَةِّ فَنَهَا هُمُ اللَّهُ تَعَالِى أَنْ يَرُدُّوْ هُنَّ وَ آَمَرَهُمْ
اْ يَرُدُّوا الشَّدَاقَ تُؤَّ رَجَعَ إِلَى الْمَدِيْنَةِ فَجَاء اَبُوْبَصِئٍْ رَجُلْ مِنْ قُرَیْشٍ وَهُوَمُسْلِهْ فَأَرْسَلُوا فِي طَلَبِهِ
رَجُلَيْنِ فَدَفَعَهُ إِلَى الرَّجُلَيْنِ فَخَرَ جَابِهٍ حَتّى إِذَا بَلَغَا ذَا الْحُلَيْفَةِ نَزَلُوا يَأْ كُلُونَ مِنْ تَمْرٍلَهُمْ فَقَالَ آبوُ بَصِتٍْ
◌ِأَحَدِ الرَّجُلَيْنِ وَاللَّهِ إِّ لَاَ رِى سَيْفَكَ هُذَا يَا قُلَاْ جَيِّدًا آَرِنِ اَنْظُرُ إِلَيْهِ قَامُكَّنَهُ مِنْهُ فَضَّرَبَهُ حَتُى
بَرَدَوَفَرَّ الْآخَرُ مِنْهُ حتَّىُّ أَتَى الْتَدِيْنَةَ فَدَخَلَ الْمَسْجِدَ يَعْدُ وْفَقَالَ النَّيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَقَدْ رَأَى هذَا
وُعْرَّا فَقَالَ قُتِلَ وَاللّهِ صَاحِىٌ وَإِّ لَمَقْتُوُلْ فَجَاءَ أَبُوْ بَصِيْرٍ فَقَالَ النَّبِىُّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ وَيْلُ أُقِهِ مِسْعَرُ
٠

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حَرُبٍ لَوْ كَانَ لَهُ أَحَدْ فَلَمَّا سَمِعَ ذلِكَ عَرَفَ أَنَّهُ سَيَرُدُهُ إِلَيْهِمْ فَخَرََ حَتَّى أَّ سَيْفَ الْبَحُرِ قَالَ وَانْفَلَتَ
أَبُوُجَنْدُلِ بُنُّ سُهَيْلٍ فَلَحِقَ بَأَلٍ بَصِيْرٍ فَجَعَلَ لَا يَخْرُجُ مِنْ قُرَيْشٍ رَجُلْ قَدْ أَسْلَمَ إِلَّا لَقَ بِآَبٍ بَصِدْرٍحَتُى
اجْتَمَعَتْ مِنْهُمُ عِسَابَةٌ فَوَ اللَّهِ مَا يَسْمَعُوْنَ بَمِثٍْ خَرَجَتْ لِقُرَيْشٍ إِلَى الشَّامِ إِلَّ اعْتَرَضُوْا لَّهَا فَقَتَلُؤُ هُمْ
وَآَخَذُوا أَهْوَلَهُمْ فَأَرْسَلَتْ قُرَيْشْ إِلَى النَِّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تُنَائِدُهُ اللّهَ وَالرَّحِمِ لَمَّا أَرْسَلَ إِلَيْهِمْ فَمَنْ
آتَاهُ فَهُوَ أُمِنْ فَأَرْسَلَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِلَيْهِمُ - (رواه البخارى)
رضى الله عنه and Marwah ibn Hakam رضى الله عنه Sayyiduna) Miswar ibn Makhramah) .4042
(both) narrated that in the year of Hudaybiyah, the Prophet صلى الله عليه وسلم went out
(Madinah) with some more than one thousand of his Sahabahus às +, when he came
to Dhul Hulayfah (about six miles south of Madinah, also called Abyar Ali), he
garlanded and marked the hadyi (or the sacrificial animals), assumed the ihram
(sheet of fabric) for umrah and set forth (from there). When he was at Thaniyah (the
mountain pass) by which one descends to Makkah, his she-camel (Qaswa) Knelt
down (with him). The people began to (rod it and to) say hal, hal J- (Go on, go on) !
Qaswa! Is reluctant! " But, the Prophet صلى الله عليه وسلم said, "Qaswa' is not reluctant.
Such is not her habit. But .He who had held back the elephant, has held her back."
Then, he said, "By Him in whose hand is my soul, they shall not ask me for
anything whereby they honour that which Allah has made sacred (His Haram) but I
shall give it to them." Then, he got the she-camel to get up and she was quick at it.
Turning aside from the road leading to Makkah, he went to the extreme limit of
Hudaybiyah at a pool with little water. (Here, he alighted). The people took the
water in small quantities but it was consumed soon. (though they took the
minimum possible). They complained to Allah's Messenger صلى الله عليه وسلم at thirst, so
he took out an arrow from his quiver and instructed them to immerse it in the pool.
By Allah, water gushed out to them (in a never ending quantity) till the time they
-
departed from it.
While they were in this state, Budayl ibn Waraqa Khuza'I came with some men of
Khuzaah (on behalf of the infidels to strike peace). Urwah ibn Masud (also) arrived
after him.
صلى الله عليه وسلم Here, Bukhari presents the lengthy conversation between the Prophet)
and these two men, but the compiler of Masabih has omitted all that for the sake of
brevity. Then the narration continues
Suhayl ibn Amr came afterwards (as their last envoy). The Prophet صلى الله عليه وسلم then
said (to Sayyiduna Ali رضى الله عنه,,"Write. This to what Muhammad Allah's Messenger
has made peace ... " Suhayl interrupted, "By Allah, if we accepted you as Allah's
Messenger then we would neither turn you away from the Kabah nor fight with
you. Write: Muhammad ibn Abdullah." The Prophet صلى الله عليه وسلم asserted, "By
Allah, I am Allah's Messenger even if you believe me. (But in view of the need of
the hour, I accept your demand.) Write (Ali!) Muhammad ibn Abdullah." Suhayl
also said, "(Write also If any person belonging to you comes to us, we shall not send
him back to you but) if anyone of us comes to you, even if he follows your religion,
.you will return him to us." (The Prophet صلى الله عليه وسلم agreed to that too.)

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(Again, the compiler of the Masabih has abridged the narration from Bukhari. Any way)
When he finished writing down the agreement, Allah's Messenger Lyle ano said
to his Sahabah (Prophet's Companions) ,,sin>), "Arise and sacrifice (the hady; and
then shake (your head)."
After that, a number of believing women (of Makkah) came. Allah, the Exalted,
revealed:
يَا أَيُّهَا الَّذِيْنَ امَنُوْا إِذَا جَاءَكُمُ المُؤْمِنَاتُ مُهَا جِرَاتٍ الخ ـ (الممتحنة(٢٠: ١٠)
(O you who believe, when believing women come to you as emigrants ... }(60: 10)
Allah, the Exalted, forbade them (through this verse) to return them, but He ordered
them to give back their dower.
The Prophet صلى الله عليه وسلم then came to Madinah. (Some days thereafter,) Abu Basir
us an ), one of the Quraysh and a Muslim, came to him (from Makkah). The
Quraysh had sent two men after him. The Prophet صلى اله عليه وسلم returned him to the
two men (in terms of the treaty). They took him (to Makkah). Abdul Hulayfah,
they (stopped over and) alighted (if being their first stage of the journey) and ate
the dates that they had. Abu Basir صلى الله عليه وسلم said to one or them, "O you! By
Allah, your sword seems very good to me. Let me see it. " He handed it over to
him and (in an instant) he struck him (so severely that he fell) and he died. The
other man (was terrified and) fled from him. He reached Madinah and ran into
the Mosque (Masjid Nabawi). The Prophet صلى الله عليه وسلم remarked, "This man is in
a terrified state." He said, "(Yes!) By Allah, my companion has been killed and I
am near to being killed,"
Then, Abu Basir صلى الله عليه وسلم also arrived. The Prophet صلى الله عليه وسلم said, "Alas for
his mother!" (An expression of amazement.) "He will stir up war! Only if he had
some relatives (to help him and give him shelter)." When he heard the Prophet
would again صلى الله عليه وسلم understood that the Prophet صلى الله عليه وسلم Abu Basir , الله عليه وسلم
hand him over (to the Makkans). So, went out (of Madinah) and came to (a place
near) the seashore.
(The narrator added Abu Jandal ibn Suhayl usa >, also escaped (from the idolaters)
and teamed up with Abu Basir us &n +). Then, this was emulated by every Man of
Quraysh who embraced Islam. He united with Abu Basir As an>> (and escaped
from the Quraysh). Soon they were a sizeable team. Whenever they learnt of a
caravan of the Quraysh proceeding to Syria, they intercepted it. They Kill the men
and seized the merchandise (or whatever they carried). So, the Quraysh sent
someone to the Prophet صلى الله عليه وسلم. (They had realized that they had erred in
placing that condition and were paying for that.) They pleaded with him adjurning
him by Allah and the ties of Kinship between them and the Prophet صلى الله عليه وسلم to
command them (Abu Basir ucan +, and others) to stop (harassing them). They agreed
that (he should not return to them) anyone who came (to Madinah) to him and he
would be safe.
The Prophet sent necessary instructions to them (They should not intercept the
caravans of the Quraysh but should come to him in Madinah.)1
1 Bukhari # 2731, Abu Dawud # 2765, Musnad Ahmad 4. 331.
1
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COMMENTARY: Hydaybiyah is about sixteen miles to the west of Makkah. The mountain
Jabl ash-Shamisi is locatred here giving it its other name Shamisiyah. Most of this place is
within the limits of the Haram.
صلى الله عليه who had accompanied the Prophet رضى الله عنهم (The Sahabah (Prophet's Companions
duy were more than one thousand, any number up to one thousand five hundred. They set
out as one thousand and four hundred and people joined them on the way to raise the
number to one thousand and five hundred.
When a' pilgrim assumes the ihram for Hajj (pilgrimage) or umrah and is prevented from
observing it, then it is called ihsar (,44-1). In such a case, he must slaughter the animal he has
with him for sacrifice and shave his head. This person is called mushir. Imam Shafii anes,
says that he must slaughter his animal at the place where he is stopped, even if it is not
within the Prophet's صلى اله عليه وسلم action because Hudaybiyah is not within the limit of Haram.
Imam Abu Hanifah als,, however, says that it cannot be sacrificed outside the Haram. He
says about Hudaybiyah that not all of it outside the limits of the Haram. Most of it is within
the limits and clearly the hadyi was slaughtered inside the limits of the Haram.
Referring to the believing women who had come to the Prophet صلى الله عليه وسلم and of whom
the Quran says that they should not be sent back and their dowers should be returned, it is
that when their disbelieving husbands come and if they had paid them the dower then that
must be returned to those men. According to Tafsir Madarik and others, this command
applied only to that particular case. It was abrogated afterwards. The women were not sent
back because the treaty stipulated that only men who came to the Prophet صلى اللهعليه وسلم from
Makkah were to be returned, not the women.
The Prophet صلى الله عليه وسلم words about there being someone to help Abu Basir رضى الله عنه could
also mean: "Would that someone advised him not to come to me!"
However Abu Basir رضى الله عنه understand that the Prophet صلى الله عليه وسلم would abide by the
treaty and hand him over to the Qurayrah. So, he found out an alternative arrangement.
Abu Jandal can>, was the son of the same Suhayl who had come as envoy and negotiator
on behalf of the Quraysh. He had locked Abu Jandal us an , who had embraced Islam
before hand in Makkah but he escaped from the confinement and came to Hudaybiyah at
first. Here the Prophet صلى الله عليه وسلم convinced him that he could not contravene the treaty
and consoled with him. So he went back to Makkah and fled from there a second time, to
.رضى الله عنه join Abu Basir
THREE CONDITIONS OF PEACE TREATRY OF HUDAYBIYAH .
-
(٤٠٤٣) وَعَنِ البَرَاء بُنِ عَازِبٍ قَالَ صَالَتَ النَِّىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْمُشْرِكِيْنَ يَوْمَ الْحُدَيْبِيَّةِ عَلَى ثَلَاثَةٍ أَشْيَّاء
عَلَى أَثَّ مَنْ آَتَاهُ مِنَ الْمُشْرِكِيْنَ رَدَّهُ إِلَيْهِمْ وَمَنْ أَتَّا هُمْ مِنَّ الْمُسْلِمِيْنَّ لَمْ يَرُدُوُهُ وَعَلَى أَنْ يَدْخُلَهَا مِنْ
قَابِلٍ وَيُقِيِّمُ بِهَا ثَلَاثَةَ آَيَّاٍ وَلَّا يَدْ خُلَهَا إِلَّ بِجُلُبَّانِ السَّلَاحِ وَالشَّيْفِ وَالْقَوْسِ وَتَخُوِ؛ فَجَاء أَبُوجُنْدَلٍ
يَحُجُلُ فِي قُودِهٍ فَرَدَّهِ إِلَيْهِمْ - (متفق عليه)
4043. Sayyiduna Bar'a ibn Aazib رضى الله عنه said that the Prophet صلى اللهعليه وسلم concluded
the treaty with the polytheists on the day of Hudaybiyah concerning three things
(in particular).

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صلى الله عليه وسلم i) If anyone of the Polytheists (of Makkah) came to the Prophet)
(after embracing Islam), he should send him back to the polytheists, and if
any of the Muslims came to the polytheists, they would not return him.
(ii) The Prophet صلى الله عليه وسلم should (not enter Makkah that year but) enter
Makkah the next year and stay only three days in it. And,
(iii) He should carry only such weapons as sword and bows in their (cases or
appropriate) coverings.
At this point, Abu Jandal us àn +, came to him in his fetters because of which he
hobbled. But, the Prophet صلى الله عليه وسلم sent him back.1
COMMENTARY: The weapons were to kept in their leather casings. The Muslims were
disallowed to enter Makkah with unsheathed weapons.
صلى الله عليه وسلم in the previous hadith. The Prophet رضى الله عنه We have spoken about Abu Jandal
exhorted him to show patience and him for reward in the hereafter. Allah will surely create
for you and other weak and helpeos men like you a way out."
Outwardly, the peace treaty seemed to be to the disadvantage of the Muslims. For one
thing, at that time, they were not strong and, well- equipped. Besides, they had not come
from Madinah with an intention to fight. They had to respect the sanctity of the Haram,
and Allah had not revealed to them to fight with the pagans. There were many other
reasons too.
Nevertheless actually the treaty proved to be very profitable to the Muslims. There were
ample opportunities to propagate Islam. Many far flung places became receptive to Islam.
Then Allah caused them to liberate Makkah and its people came within the bounds of Islam.
It became clear that by accepting the conditions of the people of Makkah, the Prophet an.
ale had demonstrated his desire for peace and love for humanity and he also emerged
as one with an exceptional political farsightedness. He showed, most of all, that he was
sincere and obedient to Allah to the utmost.
(٤٠٤٤) وَعَنْ آَنَّسٍ أَثَّ قُرَيْئًا صَالِحُوا النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَاخْتَرُوْا عَلَى النَِّىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ
آربّ مَنْ جَاءنَا مِنْكُمُ لَمْ ذَرُدَّهُ عَلَيْكُمُ وَمَنْ جَاءَ كُمْ مِنَّارَدَدْتُمُوْهُ عَلَيْنَا فَقَالُوا يَا رَسُولَ اللَّهِ أَتَكْتُبُ هُذَا قَالَ
نَعَمُ إِنَّهُ مَنْ ذَهَبَ مِنَّ إِلَيْهِمْ فَأَبْعَدَهُ اللَّهُ وَمَنْ جَانَنَا مِنْهُمْ سَيَجْعَلُ اللَّهُ لَّهُ فَرَجًا وَمَخْرَجًا- (رواه مسلم)
4044. Sayyiduna Anas ws a+, narrated that the Quraysh concluded the peace treaty
with the Prophet صلى الله عليه وسلم.They placed the condition that if anyone went to them
from his side, they would not turn him back. But, if anyone went to him from their
side, he would send him back (to them). They (the sahabah (Prophet's Companions)
c Àn(+) ) asked him (on seeing the apparent disparity). "O Messenger of Allah,
shall we write this down?)" (Do you consent to this condition?)" He said, "Yes. He
who goes away from us (has certainty apostated. So,) Allah has removed him far
from His mercy. But, he of them who comes to us, Allah shall surely appoint for
him a way out and an escape."2
1 Bukhari # 2700, Muslim # 92-1783, Abu Dawud # 1832.
2 Muslim # 93-1784.
:

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PLEDGE FROM WOMEN
(٤٠٤٥) وَعَنُ عَائِشَةَ قَالَتْ فِي بَيْعَةِ النَّسَاءِ إِّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَمْتَحِنُهُنَّ بِهَذِهِ
الْآيَةِ يَآ آَيُّهَا النَّبِىُّ إِذَا جَآءَكَ الْمُؤْمِنَاتُ يُبَابِعْنَكَ فَمَنْ أَقَرَّتْ بِهِذَا الشَّرْطِ مِنْهُنَّ قَالَ لَهَا قَدْ بَايَعْتُكِ كَلَا
مَّا يُكَلِّمُهَا بِهِ وَاللَّهِ مَا مَشَّتُ يَدُهُ يَدَ امْرَأَةٍ قَتٌُ فِي الْمُبَايَعَةَ- (متفق عليه)
4045. Sayyidah Ayshah \ \n +, narrated about the oath of allegiance received from
women that Allah's Messenger صلى الله عليه وسلم examined them (who came from Makkah
and professed Islam) in the light of this verse:
يَآ أَيُّهَا النَّبِىُّ إِذَا جَاءَكَ المُؤْمِنُتُ يُبَايِعُنَّكَ
{O Prophet, when believing women come to you to pledge allegiance to you } (9: 12)
When a woman declared her acceptance of this condition, he said to her : I have
accepted your pledge." He only communicated orally to her. (She said) "By Allah,
his hand never touched a woman's hand when a pledge of allegiance was taken."1
COMMENTARY: The Prophet صلى الله عليه وسلم used to get the women to declare that they would
abide by the commands of this verse, the gist of the entire verse is that the Muslim women
must pledge to abide by its commands: they would not associate anything with Allah.
They would not steal,
They would not commit adultery,
They would not kill their children (as female infants were buried alive during pre
Islamic days),
They would not slander or accuse anyone falsely, and
(صلى الله عليه وسلم They would not disobey (any command of Allah and his Messenger
In this sense this verse elaborates on the verse (60: 10) as reproduced in the hadith # 4042.
صلى الله took the pledge from women is the sunnah (Prophet's صلى الله عليه وسلم The way the Prophet
Ale practice). It must be followed and it is not necessary to introduce formal procedures
as some Shaykhs do. They take a vessel full of water and dip their hand into it and ask the
woman to dipher hand too. Or, some of them hold a piece of cloth at, on e end and the
woman is required to hold it at the other end. It is better and enough to follow the
Prophet's صلى اللهعليه وسلم method.
The compiler of the Masabih has placed this hadith in this chapter(zLal) (Peace) because at
Hudaybiyah, it had become necessary to get the oath of allegiance from the Sahabah
(Prophet's Companions) رضى الله عنهمthat is known as Bay't Ridwan. The Quran refers to in the
verse of al-Fath (48: 18). This is why the hadith of pledge of allegiance from women is
placed here though no such pledge was taken from them at Hudaybiyah.
SECTION II
الفضلُالثانی
SOME OTHER CONDITIONS OF THE TREATY OF HUDAYBIYAH
(٤٠٤٦) عَنِ الْمِسْوَرِ وَمَرْوَانَ أَنَّهُمْ أَصْطَلَحُوا عَلَى وَضْعِ الْخُرُّبِ عَشَرَسِنِيْنَ يَأْمَنُ فِيْهِنَّ النَّاسُ وَعَلَى أَنَّ
بَيْنَنَا عَيْبَةً مَكْفُوْفَةً وَأَنَّهُ لَا إِسْلَالَ وَلَّا إِغْلَالَ- (رواه ابوداؤد)
1 Bukhari # 2713, Muslim # 88-1866.

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4046. (Sayyiduna) Miswar رضى الله عنه and Marwah رضى الله عنه said that (among other things,
the Quraysh of Makkah) made peace (at Hudaybiyah, agreeing) to a no-war pledge
for ten years so that the people could have security. (It was also agreed,) there should
be a firm locked honest (pact) to banish theft and treachery (unobserved or openly).1
COMMENTARY: The locked honest pact' - (Uje) - implies clearing hearts of deceit and
cunning against each other and being faithful to the treaty. There should be no stealing by
stealth and no usurpation of rights, etc.
PROMISES MADE TO NON-MUSLIMS MUST BE HONOURED.
(٤٠٤٧) وَعَنْ صَفْوَاتَ بْنِ سُلَيْمٍ عَنْ عِدَّةٍ مِنْ ابْتَاء أَصْحَابٍ رَسُولِ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ عَنْ أَبَائِهِمْ
عَنْ رَسُوْلَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَا أَلَا مَنْ ظَلَمَ مُعَاهِدًا أَوِ نْتَقَصَهُ أَوْ كَلَّفَهُ فَوْقَ طَاقَتِهِ أَوْ آَخَذَمِنْهُ شَيْئًّا
بِغَيْرٍ طِيْبٍ نَفْسٍ فَأَنَا حَجِيُجُه يَوْمَ الْقِيَامَةِ-(رواه ابوداؤد)
4047. Sayyiduna Safwan ibn Sulaym «a »,narrated on the authority of a number of
the sons of the Sahabah رضى الله عنه of Allah's Messenger صلى الله عليه وسلم that their
(respected) fathers (the Sahabah رضى الله عنه said that Allah's Messdenger صلى الله عليه وسلم said,
"If anyone wrongs a (non-Muslim) person with whom a covenant has been
concluded (like a dhimmi), or violates his rights, or burdens him beyond what he
can tolerate (like imposing an unjust jizyah on a dhimmi, or an excessive ushr on an
infidel who has brought his trade merchandise for sale), or he takes away from him
something without his willing permission, then I shall argue against this person in
the day of resurrection.2
PLEDGE OF ALLEGIANCE FROM A GROUP OF WOMEN
(٤٠٤٨) وَعَنْ أُمَيْمَةً بِئْتٍ رُقَيْقَةً قَالَتْ بَايَعْتُ النَِّيَّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فِيْ نِسْوَةٍ فَقَالَ لَنَا فِيْمَا اسْتَظِئْتُنَّ
وَأَطِفْتُنَّ قُلْتُ اللَّهُ وَرَسُوْلُهُ أَزْحَمُ بِنَامِنَّا بِأَنْفُسِنَا قُلْتُ يَا رَسُولَ اللَّهِ بَابِعْنَا تَعْنِى صَافِحْنَا قَالَ إِنَّمَا قَوْلِى
لِمِائَةِ امْرَأَ؛ کَقَوْلیلامراًۆٍّوَاحِدٍرَوَاءُ
4048. Sayyidah Umayman bintRuqayqah narrated, "I swone allegiance to the
Prophet صلى الله عليه وسلم alongwith some women (all together in a group). He said, (I get
the pledge from you) as far as you can and as much as is in your power. (Thus, the
Prophet صلى الله عليه وسلم was kind to us women to bind us only to the extent of our
ability.) I submitted. 'Allah and His Messenger صلى الله عليه وسلم are merciful to us more
than we can be to ourselves.' I then requested, 'O Messenger of Allah, receive our
pledge - meaning, shake hands with us.' He said. 'My words to one hundred
women are like my words to one woman.' (He meant that an oral oath is enough for
a woman and it is not necessary to get it individually from every woman separately.
They may all pledge together.)3
1 Abu Dawud # 2766, Musnad Ahmad 4. 325.
2 Abu Dawud # 3052.
3 Tirmidhi # 1397. Nasa'I # 4181, Ibn Majah # 2874, Musnad Ahmad 6. 357m Muwatta Maalik.

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COMMENTARY: The compiler of Mishkat has not named the books that transmit this
hadith. However, they are located by others and mentioned in the marginal notes.
SECTION III
الفَصلُ الثَّالِثُ
صلى الله عليه وسلم PEACE TREATY WRITTEN BY THE PROPHET
(٤٠٤٩) عَنِ البَرَاء بُنِ عَازِبٍ قَالَ اعْتَمَرَ رَسُولُ اللّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فِى ذِى الْقَهْدَةَ فَأَنِي أَهْلُ مَكَّةَ آَرْ
يَدْعُوْهُ يَدْخُلُ مُكَّةً حَتَّى فَاضَاهُمُ عَلَى آَ يَدُخُلَ يَعْنِى مِنَ الْعَامِ الْمُقْبِلِ يُقِيُّمُ بِهَا ثَلَاثَةَ آَيَّامٍ فَلَمَّا كَتَّبُوا
الْكِتَابَ كَتَبُوا هَذَا مَاقَاضِى عَلَيْهِ مُحَتَّدْ رَسُولُ اللَّهِ وَقَالُوْ الَّا نُقِرُّ بِهَا قَلَوْ نَعْلَمُ أَنَّكَ تَسُولُ اللّهِ
مَا مَنَحْنَاكَ وَلَكِنْ أَنْتَ مُحَتَّدُ بْنُّ عَبْدِ اللَّهِ فَقَالَ أَنَا رَسُولُ اللَّهِ وَ أَنَا مُحَتَّدُ بْنُ عَبْدِ اللَّهِ ثُمَّ قَالَ لِعَلِّ بُنِ آیٍ
طَالِبٍ امْعُ رَسُولَ اللّهِ قَالَ لَا وَاللّهِ لَا أَمْحُوْكَ أَبَدًّا فَأَخَذَّ رَسُولُ اللّهِ صَلَّىِ اللَّهُ عَلَيْهِ وَسَلَّمَ وَلَّئْسَ مُسِنُ
يَكْتُبُ فَكَتَبَ هِذَا مَا قَاضِى عَلَيْهِ مُحَتَّدُ ابْنُ عَبْدِ اللهِ لَّا يَدْخُلُ مَكَّةَ بِالسَّلَاحِ إِلَّ السَّيْفَ فيِ الْقِرَابِ وَآَنْ
لَا يَخْرُجَ مِنْ أَهْلِهَا بِأَحَدٍ أَنْ أَرَادَ اْ يَتْبَعَهُ وَأَنْ لَا يَمْنَةٌ مِنْ أَصْحَابِهِ أَحَدًّا إِنْ أَرَادَاَنْ يُقِيُّمَ پِهَا
فَلَمَّا دَخَلَهَا وَمَقَى الْأَجَلُ أَتَوْا عَلِيًّا فَقَالُواقُلْ لِصَاحِبِتَ اخْرُجُ عَنَّا فَقَدْ مَقَى الََّ جَلُ فَخَرََ النَّبِىُّ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ - (متفق عليه)
4049. Sayyiduna Bara ibn Aazib رضى الله عنه narrated that in Dhulqadah, Allah's
Messenger صلى الله عليه وسلم went to perform an umrah, However, the Makkans did not
allow him to enter Makkah unless he made an agreement with them to come next
year and stay three days. So, while penning down the treaty, they wrote: "This is
what Muhammad Messenger of Allah has agreed." The Makkans protested, "We do
not consent to that. If we believed you to be Allah's Messenger, we should not have
prevented you. You are Muhammad ibn Abdullah." (So, write accordingly.) He
said, "I am Allah's Messenger as well as Muhammad ibn Abdullah," and he
instructed Sayyiduna Ali ibn Abu Talibus & +, to erase Messenger of Allah; but he
agreed. "No, by Allah, I shall never erase it." Allah's Messenger صلى الله عليه وسلم took it
(from Ali). Though he did not know how to write, yet he (erased the words 'Allah's
Messenger' and) wrote "This is what Muhammad ibn Abdullah has agreed" (and it
had these conditions: ) "The weapon that he will carry on entry into Makkah will be
only a sword in the sheath. If any of the people of Makkah decides to go out with
him, he shall not take him along. But if any of his companions wishes to stay
behind in Makkah, he will not stop him."
Then after he came (to Makkah) and the agreed period was over, they went to
Sayyiduna Ali As a+, and said, "Tell your friend to leave us. Indeed the time is
over." So, the Prophet صلى الله عليه وسلم departed (from Makkah)1
COMMENTARY: Sayyiduna Ali رضى الله عنه did not take the Prophet صلى اللهعليه وسلم instructions to
1 Bukhari # 2699, Muslim # 90-1793, Darimi # 2507, Musnad Ahmad 4. 2911.
:

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erase the words as a command (wajib (obligatory) to be obeyed), otherwise he would not
have refused to do so. Besides, it was not a refusal from him, at the base of it was his deep
love for and extreme belief in, the Prophet صلى الله عليه وسلم that was his lone asset of life ... He
could not bring himself to delete the greatest (reality and) truth in life that his own pen had
inscribed on the pages of the document. In fact, his aim of life and essence of faith was to
imprint this truth on the heart and mind of everyone on earth.
The ulama (Scholars) differ on whether the Prophet صلى الله عليه وسلم himself penned down this
peace treaty as this hadith tells us. Most of them assert that he did not write it and in fact,
could not write at all because Allah, the Exalted, has called him ummi (unlettered). An
ummi can neither read nor write.
Other scholars say that the Prophet صلى الله عليه وسلم did actually write it. Though he is called an
ummi when his Prophethood and messenger ship were universally confirmed beyond
doubt and he was clearly known to be Allah's Messenger, Allah enabled him to write. Or,
his writing at time was a miracle. These scholars cite this hadith.
However, the first-mentioned ulama (Scholars) say that he is said to have written in the
same sense as one says, "The king built that city." Clearly, this means that he had it built.
So, here, too, the Prophet صلى اللهعليه وسلم had the document written.
CHAPTER - XI
THE EXPULSION OF THE JEWS FROM
(THE PENINSULA OF) ARABIA
بَابُ إِخْرَاجِ الْيَهُوْدَ مِنْ جَزِيْرَةِالْعَرَبِ
The word Jazira is a piece or tract of land surrounded by water on all sides.
The jaziratul-Arab is the region surrounded by the Indian Ocean, Gulf Sea, Tigris and
Euphrates.It extends from Aden to Syria,from Jeddah to the coasts of Iraq.(According to Al-
Mawrid a peninsula is shibul jazirah and a jazirah is an island,so it is a semi-island)
SECTION I
الفَضلالآول
EXPULSION OF JEWS FROM ARABIA
(٤٠٥٠) عَنْ أَبِي هُرَيْرَةً قَالَ بَيْنَا تَحْنُ فِى الْمَسْجِدِ خَرََ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ انْطَلِقُوْا إِلَى يَهُوُدَ
فَخَرَ جُنَا مَعَهُ حَتَّى جِئْتَاتَيْتَ الْمِدْرَاسِ فَقَامَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ يَا مَعْشَرَ يَهُوْدَ أَسْلِمُوا تَسْلَهُوْا
إِعْلَمُوْا أَرَّ الْأَرْضَ لِلْهِ وَلِرَ سُوْلِهِ وَإِى أُرِيدُ أَنْ أُجْلِيَّكُمْ مِنْ هَذِهِ الْأَرْضِ فَمَنْ وَجَدَ مِنْكُمُ بِمَالِهِشَيْئًا
فَلْيَبِعُهُ - (متفق عليه)
4050. Sayyiduna Abu Hurayrah &s & +, narrated that while they were sitting in the
mosque, the Prophet صلى الله عليه وسلم came out to them (from his home) and said, "Come
to the Jews." So, they went out with him till they came to their place of religious
education. The Prophet صلى الله عليه وسلم stood (there) and said, "O company of Jews
accept Islam and you will be safe (from worldly anxieties and punishment in the
hereafter) Know! The land belongs to Allah and His Messenger (for Allah is the
Creator and the Messenger is His vicegerent on earth). So, (if you refuse to accept

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Islam) then I intend to expel you from this land (Arabia). If anyone of you has
(immovable) property of any kind (that he cannot carry away), let him sell it."1 .
(٤٠٥١) وَعَنِ ابْنِ عُمَرَ قَالَ قَامَ عُمَرُ خَطِيْبًا فَقَالَ إِّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَتَ عَامَلَ يَهُوُدَ
خَيْبِرَ عَلَى أَمْوَ الِهِمْ وَقَالَ نُقِرُّكُمْ مَا أَقَّرَّكُمُ اللّهُ وَقَدْ رَأَيْتُ إِجْلَاتَهُمْ فَلَمَّا أَجْمَعَ حُمَرُ عَلَى ذَلِكَ أَتَاهُ أَحَدُ
تَنِى أَبٍ الْحُقَبْقِ فَقَالَ يَا أَمِيْرَ الْمُؤْمِنِيْنَّ اتُخْرِجُنَا وَقَدْ أَقَرَّنَا مُحَمَّدْ وَهَا مَلَنَا عَلَى الْآَهُوَالِ فَقَالَ عُمَرُ أَظَنَبْتَ إِنِّى
تَسِيْتُ قَوْلَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَيْفَ بِكَ إِذَا أُخْرِجُتَ مِنْ خَيْبَرَ تَعْدُؤُ بِكَ قَلُوُضُكَ لَيْلَةً بَهُدً
لَيْلَةٍ فَقَالَ هذِهٍ كَانَتُ هُزَيْلَةً مِنْ آَبيِ القَاسِمِ فَقَالَ كَذَّبْتَ يَا عَدُ وَ اللَّهِ فَأَجُلًا هُمْ عُمَرُ وَأَعْظَاهُمُ قِيْمَةً
مَا كَانَ لَهُمْ مِنَ الثَّمَرِ مَالَّا وَإِبِلًّا وَمُرُوُضَّا مِنْ أَقْتَابٍ وَحِبَالٍ وَغَيْرِزُلِكَ- (رواه البخارى)
4051. Sayyiduna Ibn Umar رضى الله عنه narrated: Umar رضى الله عنه stood up (one day) to
deliver a sermon. He said, "(As you know,) Allah's Messenger صلى الله عليه وسلم had
decided that the Jews of Khaybar should work on their property (and keep and own
their gardens but give us half of their produce and income and they would also pay
the Jizyah). HE had also said, "We would let you stay (in Khaybar) as long as Allah
lets you stay." Indeed, now I perceive that there is good in expelling them.
When Umar رضى الله عنه decided on that, a man of there Banu Abul Huqayq (an old man
and their chief) came to him and said, "O Amir ul-Mumin, will you expel us while
Muhammad صلى الله عليه وسلم had let us stay and had retained us in our (gardens and)
property?" Umar usan», asked, "Do you suppose that I have forgotten the saying of
Allah's .Messenger صلى الله عليه وسلم asking you, 'How would you feel when you are
expelled from Khaybar and your camel runs along with you, night after night?" He
said, 'Abul Qasim had said that in a light-heated manner.' Umar رضى الله عنه said, 'You
like O enemy of Allah.'
Then, he expelled them. He compensated them for their fruits by giving them the
equivalent in money. Camels and miscellaneous things like saddles, ropes, etc.2
PROPHET'S INSTRUCTIONS TO OUST THE POLYTHEISTS FROM ARABIA
(٤٠٥٢) وَعَنِ ابْنِ عَبَّاسِ آَكَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آَوْضِى بِقَلَاثَةٍ قَالَ أَخْرِجُو الْمُشْرِكِيْنَ مَنْ
جَزِئْرَةِ الْعَرَبِ وَأَجِيْزُوا الوَقْدَ بِتَحْوِمَاكُنْتُ أُجِيْزُهُمْ قَالَ ابْنُ عَبَّاسِ وَسَكِّتَ عَنِ الثَّالِئَةِ أَوْ قَالَ
فَأُنْسِيْتُهَا۔ (متفق عليه)
4052. Sayyiduna Ibn Abbas رضى الله عنه narrated that Allah's Messenger رضى الله عنه gave
(them) three instructions (at the time of his death). He said, "Expel the polytheist's
from Arabia (meaning, Makkah and Madinah). Threat the envoys and messengers
as I treat them."
The narrator said that Ibn Abbas as a +, observed silence concerning the third
-
1 Bukhari # 3167, Muslim # 61-1765.
2 Bukhari # 2730.

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instruction or Ibn Abbas رضى الله عنه said, "I have forgothen it."1
COMMENTARY: Qadi Iyad رضى الله عنه suggested that the third thing could be the Prophet's
: saying صلى اللهعليه وسلم
لا تتخذواقبری و ثنا یعبد
(Do not take my grave as an idol that is worshipped.)
Muwatta Imam Maalik
EXPULSION OF JEWS AND CHRISTIANS FROM ARABIA
(٤٠٥٣) وَعَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ آَخْبَرَنِي عُمَرُ بْنُ الْحَتَّابِ أَنَّهُ سَمِعَ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
يَقُولُ لَّأُخْرِجَنَّ الْتُهُوْدَ وَالنَّصَارِى مِنْ جَزِيْرَةِ الْعَرَبِ حَتَّى لَا أَدْعَ فِيْهَا إِلَّ مُسْلِمَّا- رَوَاهُ مُسْلِمْ وَفِى رِوَايَةٍ
لَئِنْ عِشْتُ إِنْ شَاءَ اللهُ لَأُخْرِ جَنَّ الْيَّهُوْدَ وَالنَّصَارُ، مِنْ جَزِئْرَةِ الْعَرَبِ-
4053. Sayyiduna Jabir ibn Abdullah رضى الله عنه narrated that (Sayyiduna) Umar ibn
Khattab رضى الله عنه informed him that he had heard Allah's Messenger صلى الله عليه وسلم say,
"I shall certainly expel the Jews and the Christians from Arabia so that I shall leave
no one in it but Muslims."
Another version is (he said): "If I live then insha Allah, I shall certainly expel the
Jews and the Christians from Arabia."2
SECTION II
الفَضلُ الثَّانِى
لَيْسَ فِيْهِ إِلََّ حَدِيْثُ ابْنُّ عَبَّاسِ لَا يَكُونُ قِبْلَتَانٍ وَقَدْ مَرَّفِی بَابِ الْجِزْيَةِ۔
There is no hadith in it except the one of Ibn Abbas usando, on there being no two
qiblas (#4037), mentioned already under jizyah.
SECTION III
اَلْفَضْلُ الثَّالِثُ
UMAR wed, WAS INSTRUMENTAL IN EXPELLING JEWS AND CHRISTIANS
FROM ARABIA.
(٤٠٥٤) عَنِ ابْنِ حُمَرَ آَّ عُمَرَ ابْنَ الْخَطَّابِ أَجْلَى الَّهُوُدَ وَالنَّصَارَى مِنْ أَرْضِ الْحِجَازِ وَكَاتَ رَسُولُ اللهِ
صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَّا ظَهَرَ عَلَى أَهْلٍ خَيْبَرَ آَرَادَاْ يُخْرِجَ الْيَّهُوْدَمِنْهَا وَكَانَتِ الْأَرْضُ لَّا تُهِرَ عَلَيْهَا لِلَّهِ
وَرَسُوُلِهِ وَ لِلْمُسْلِمِيْنَ فَسَأَلَ التَّهُوْدُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ آَنْ يَتْرُكَّهُمْ عَلَى أَنْ يَكُفُوا لَعَمَلَ
وَلَّهُمْ نِصْفُ الثَّمَرِ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ نُقِرُّكُمْ عَلَى ذَلِكَ مَا شِئْنَا فَأُقِرُّوا حَتَّى اَجُلَاهُمُ
مُجمَرُ فِى إِمَارَتِهِ إِلى تَيْمَاءِ وَاَرِيحَاءً - (متفق عليه)
4054. Sayyiduna Ibn Umar رضى الله عنه reported that Umar ibn Khattab رضى الله عنه expelled
the Jews and the Christians from the land of the Hijaz. Indeed, when Allah's
1 Bukhari # 3053, Muslim # 20. 1637.
2 Muslim # 63-1767.

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Messenger صلى الله عليه وسلم had prevailed over the people of Khaybar, he had intended to
expel the Jews from it, for when any land is conquered, it belongs to Allah, His
Messenger and the Muslims (and only Allah's religion holds supreme) .. But, the
Jews requested the Messenger of Allah to spare them on condition that they should
tend to the fields and cultivate them against half of the produce. So Allah's
Messenger صلى الله عليه وسلم said, "We shall let you stay (at Khaybar) on that condition
(which you propse) for as long as we wish" So, they were permitted to stay (at
Khaybar) till Umar ousted them during his caliphate to Tayma and Ariha.1
CHAPTER - XII
بَابُ الْفَيْئ
THE FAI
What is fai: Fai is the property that the Muslims acquire from the infidels without engaging
in battle. All of it belongs to the Muslims. Neither is the Khums (or one-fifth) taken from
it, nor is it divided among the warriors. In the time of the Prophet صلى الله عليه وسلم, when an
army returned with Fai, the Prophet ,Lyttea Lo used his discretion to give it to whomsoever
he wished. He gave and withheld as he deemed best, and also bestowed much to some
and little to others.
As for the property acquired by the Muslims from the infidels after battle, it is called
ghanimah; or booty (or spoils). One-fifth is taken from it. Then it is divided among the
warriors, the footman getting one share and the horseman getting two shares.
SECTION I
الفضلالأول
WHERE IS FAI SPENT
(٤٠٥٥) عَنْ مَالِكِ بُنِ آَوْسِ بُنِ الْحَدَثَانَ قَالَ قَالَ عُمَرُ بْنُّ الْخُطَّابِ إِنَّ اللَّهُ قَدْخَصَّ رَسُوْلَهُ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ فِيْ هِذَا الْقَىْء بِشَىْءٍ لَمْ يُعْطِهِ أَحَدَّ الغَيْرَةِ تُؤَّ قَرَأَ مَا آَفَاءَ اللهُ عَلَى رَسُولِهِ مِنْهُ إِلَى قَوْلِهِ قَدِيرٌ فَكَانَتُ
لهذِهِ خَالِصَةً لِرَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يُنْفِقُ عَلَى أَهْلِمِ نَفَقَةَ سَنَّتِهِمُ مِنْ هُذَا المَالِ تُؤَّ يَاخُذُّ مَا بَقِىَ
فَيَجْعَلُهُ مَجْعَلَ مَالِ اللَّهِ- (متفق عليه)
4055. Sayyiduna Maalik ibn Aws ibnHadathan رضى الله عنه reported that Umar ibn
Khattabرضى الله عنه said "Surely Allah bestowed on His Messenger صلى الله عليه وسلم an
exclusive share in this Fai as He gave to no one else." Then, he recited.
مَا أَفَآءَ اللَّهُ عَلى رَسُولِهِ مِنْهُم ...... قدِيٌ
{And whatsoever Allah has restored to His Messenger from them, for this you urged
not any horse or any riding camel, but Allah gives authority to His Messengers over
whomsoever He will. And Allah has power over everything.} (59: 6).
"It was only for Allah's Messenger صلى الله عليه وسلم. He gave his family their annual
allowance from this property and took the remainder to (use and) spend as he used
1 Bukhari # 3152, Muslim # 6-1551.

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Allah's property."1
COMMENTARY: The verse cited is the sixth of Surah al-Hashr. Allah tells the Muslims in this .
verse that He let His Messenger ,le ando have all the property of the Banu Nadir to manage
and administer at his discretion. It was acquired without Fighting and strenuous effort.
The Bano Nadir was commended to get out of Madinah but they did not comply. So the
Prophet صلى الله عليه وسلم and his Sahabah رضى الله عنه set pit against them on fast since they were
about two miles from Madinah. But, there was no need to fight because the Banu Nadir
gave up after a short siege. They departed with whatever they could carry on their camels
up to Khaybar. All their properties were seized for the Prophet ,le ando, all of it being
regarded as Fai. The foregoing verse was revealed to let the Muslims know that whatever
was taken was not divisible. It was not ghanimah (booty): It belonged to the Prophet ano
.and he could use it as he wished عليه وسلم
The Hanafis' Follow the same ruling as outlined in the foregoing lines. However, Teebi >>
w à said that according to Imam Shafi As an+, Fai is divided into twenty-Five portions,
twenty-one of which are used by the Prophet ,le a . for his own self. The remaining
four are used for his relatives who are orphans, the needy and the travellers.
It is stated in Tafsir Mu-a-lim ut Tanzil that the ulama (Scholars) differ on the management
and administration of Fai after the death of the Prophet صلى الله عليه وسلم . Some say that it is the
persuasive of the Islamic State. Imam Shafi usd +, gave two opinions:
(i)
It is the right of the warriors and is divided among them.
(ii)
It is used for the general good of the Muslims.
As for giving his family one year's allowances we know from other ahadith that the
Prophet صلى الله عليه وسلم never kept aside anything for the morrow for himself. He never
accumulated anything for himself at any time.
Also, he never gave his wives as annual allowances regularly.It was only sometimes that he
gave them.
Imam Nawawi we à , said that we learn from this that it is allowed to keep aside
necessities of life for one year. It does not go against tawakkul (trust in Allah).
(٤٠٥٦) وَعَنْ عُمَّرَ قَالَ كَانَتْ أَهْوَالُ بَنِى التَّضِيْرِ مِمَّا آَفَاء اللّهُ عَلَى رَسُوْلِهِ مِمَّا لَمْ يُؤْجِفِ الْمُسْلِمُوْنَ عَلَيُّهِ
◌َخَيْلٍ وَلَّا رِكَابٍ فَكَانَتْ لِرَسُوْلِ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خَاصَّةً يُنْفِقُ عَلَى أَهْلِهِ نَفَقَةَ سَنَةٍ ثُمَّ يَجْعَلُ مَابَقِى فِى
السَّلَاحِ وَالْكُرَاءِ عُدََّا فِى سَبِيْلِ اللهِ- (متفق عليه)
4056. Sayyiduna Umar usano, said that the properties of Banu Nadir were of the
kind that Allah had granted to His Messenger صلى الله عليه وسلم (without effort) for
which the Muslims did not have to ride on horses or camels. Hence, they
belonged specifically, to Allah's Messenger صلى الله عليه وسلم .(From this) he gave
provision (and expenses) to his members of the household for one year. He
allocated the remainder to buy weapons and horses to be used (in jihad
(crusade)) in Allah's path.2
1 Bukhari # 3094, Muslim # 49-1775.
2 Bukhari # 2904, Muslim # 48. 1754.

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الفضلالثانى
SECTION II
صلى الله عليه وسلم DIVISION OF FAI BY THE PROPHET
(٤٠٥٧) عَنْ عَوْفٍ بُنِ مَالِكٍ آَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا آتَاهُ القَىء قَسَمَهُ فِي يَوْمِه
فَأَعْلَى الْآَمِلَ حَتََّيْنٍ وَأَعْلَى الْآَعْزَبُ حَتَّافَدُ عِيْتُ فَأَعْطَانِيٍ حَتََّيْنِ وَكَانَ إِىْ آَهْلْ ثُمَّ دُعِىَ بَعْدِى عَمَّارُ
بُنِّ يَاسِرٍ فَأُعِى حَتًّا وَاحِدً-(رواه ابوداؤد)
صلى الله عليه narrated, "When Allah's Messenger رضى الله عنه Sayyiduna Awf ibn Maalik .4057
received the Fai, he divided it that very day (among the needy). He gave two
portions to a married man and one portion to an unmarried man. I was called and
was given two portions, because I was a man with a family and Ammar ibn Yasir
was called after me and given one portion."1
(٤٠٥٨) وَعَنِ ابْنِ عُمَرَ قَالَ رَأَيْتُ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اوَّلُ مَاجَانَهُ شَىْءٍ بَدَأَ بِالْمُحَرِّرِيْنَ.
(رواه ابوداؤد)
4058. Sayyiduna Ibn Umar we ål», narrated, "I observed that the first thing Allah's
Messenger صلى الله عليه وسلم did promptly when Fai came to him was to give some of it to
those who had been (recently) set free (from slavery)."2
COMMENTARY: The recently set free slaves deserved to be given from Fai straightaway
because they had no proper refuge and support.
Some people say that the words of the hadith 'have been (recently) set free' refer to the
Mukatib (who buy their own freedom). Some others say that it means: منفردين لطاعة الله (those
who are singular in obedience to Allah)
(٤٠٥٩) وَعَنْ عَائِشَةَ آَكّ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أُقَِّ بِظَيْيَّةٍ فِيْهَا خَرَزْ فَقَسَمَهَا لِلْحُرَّةِ وَالْآَمَةِ قَالَتُ
عَائِشَةُ كَانَ أَبِ يُقْسِمُ لِلْحُرِّ وَالْعَبْدِ-(رواه ابوداؤد)
4059. Sayyidah Ayshah !رضى الله عنها said that a pouch containing beads was brought to
the Prophet صلى الله عليه وسلم. He divided them among the freewomen and female slaves.
She said that her father (when he received anything) divided them between
freemen and (male) slaves.3
COMMENTARY: The Prophet صلى الله عليه وسلم gave the beads to women only. But Abu bakr
.gave them to men too رضى الله عنه
FA'I IS DIVIDED EQUALLY TO ALL
(٤٠٦٠) وَعَنْ مَالِكِ بُنِ آؤُسِ بُنِ الْحُدَ ثَانٍ قَالَ ذَكَرَ عُمَرُ بْنُّ الْخُطَّابِ يَوْمَّا القَىْء فَقَالَ مَا آَنَا بِأَحَقَّ بِهُذَا
الْفَيُّ مِنْكُمُ وَمَا أَحَدْ مِنَّا بِحَقّ بِهِ مِنْ أَحَدٍ إِلَّا أَنَا عَلَى مَنَازٍ لِنَا مِنْ كِتَّابِ اللَّهِ عَزَّوَ جَلَّ وَقَسْمٍ رَسُوْلِهِ صَلَّى اللهُ
· 1 Abu Dawud # 2953.
2 Abu Dawud # 2951.
3 Abu Dawud # 2952.

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عَلَيْهِ وَسَلَّمَ فَالرَّجُلُ وَقِدَمُهُ وَالرَّجُلُ وَبَلَاؤُهُ وَالرَّجُلُ وَعِيَالُهُ وَالرَّجُلُ وَحَاجَتُه-(رواهابوداود)
4060. Sayyiduna Maalik ibn Aws ibn Hadathan ala>, narrated that one day Umar
ibn Khattab ws à+, mentioned the fa'i. He said, "I am not more deserving of this
fa'I than you are. And none of us is more deserving of it than anyone else. However
we are placed at our (position and) ranks as determined by the book of Allah,
Mighty and Glorious, and the division made by His Messenger صلى الله عليه وسلم . Hence,
there is this one who proceeded (in accepting Islam) and there is one who endures
hardships (for religion), and there is one who has a family, and there is one who has
his needs."1
COMMENTARY: Sayyiduna Umar ibn Khattab usa, set doubts at rest that he was no
more deserving of fa'l lest people thought that as a caliph of the Prophet صلى الله عليه وسلم who
was most deserving of this property, the right passed down to him.It was not so. He also
made it clear that no one could more deserving than anyone else. So this statement applied
to all people as a general maxim.
The only principle to determine that was difference in ranks to find out the most deserving,
this is clearly defined in Allah's Book in His words:
لِلْفُقَرَآءِ وَالْمُهَاجِرِئِنَ
{(It is) for the poor emigrants who were expelled from their homes and their
possessions ...
(upto) Our Lord, You are Gracious, Merciful} (59: 8-10) 3 verses.
And, also
وَالسَّابِقُوْنَ الََّوَّ لُوْنَ مِنَ الْمُهَاجِرِ يْنَ وَالْآَنْصَارِ
{And the foremost, the first of the Muhajirs (emigrants) and the ansars ....
(upto) That is a mighty triumph} (9: 100)
The ranks of the Muslims differ and everyone should be given more or less than another
depending on their ranks and standing.
These differences in ranks are mentioned in Allah's Book as well as the Prophet's 4,le ano
,of the Battle of Badr. So رضى الله عنه division. He gave a greater share to the participants وسلم
too, the Sahabah (Prophet's Companions) (usando, who pledged at the Ba'yt Ridwan was
preferred over the others. .
Then, in his speech, Umar us a +, mentioned the different categories of people who get
preference in the distribution of Fai. They are mentioned in the hadith.
(٤٠٦١) وَعَنْهُ قَالَ قَرَأَ حُمَرُ بْنُّ الْتَابٍ إِنَّمَا لقَّدَقَاتُ لِلْفُقَرَآء وَالْمَسَاكِيْنَ حَتّى بَلّةَ عَلِيْهٌ حَكِيْمٌ فَقَالَ هذِهِ
◌ِهُؤُ لَاء تُؤَّ قَرَأَ وَاعْلَمُوْآَ أَنَّمَا غَنِمْتُمْ بِنُ شَىْءٍ فَإَِّ لِلّهِ خُمُسَهُ وَلِلرَّسُوْلِ حَتَّى بَلَّةَ وَابْنِ السَّبِيْلِ ثُمَّ قَالَ هُذَا
◌ِلهُؤُ لَاء تُؤَّ قَرَأَ مَا أَفَاء اللّهُ عَلَى رَسُوْلِهِ مِنْ أَهْلِ القُرِى حَتَّى بَلَغَ لِلْمُقَرَآء ثُمَّ قَرَأَ وَالَّذِيْنَ جَآءُ وا مِنُ بَعْدِهِمْ
◌َُّّ قَالَ هُذِهِ اسْتَوْعِبَتِ الْمُسْلِمِيْنَّ عَامَّةً فَلَئِنُ عِشْتُ فَلَيَّا تِيَنَّ الرَّاعِىَ وَهُوَ بِسَر وَحِمْيَرَ يُصِيْبُهُ مِنْهَا لَمْ يَعْرِقُ
1 Abu Dawud # 2850.

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فِيْهَا جَبِيُنُه- (رواه فى شرح السنة)
4061. Sayyiduna Maalik ibn Aws Hadathanus & +, narrated that (Sayyiduna) Umar
ibn Khattab رضى الله عنه (once) recited:
إِنَّمَا القَّدَقْتُ لِلْقُقَرَآءِ وَالْمَسَاكِينِ ...... عَلِيمٌ حَكِيمْ
(Surah at Tawbah, verse so)
He said, "This verse is about these people" (who are eligible for Zakat). Then, he
recited:
وَاعْلَمُوْا أَنَّمَا غَنِمْتُهُ مِنْ شَىْءٍ فَأَنَّ لِلّهِ خُمُسَهُ وَلِلرَّسُولِ ...... وَابْنِ السَّبِيْلِ
(8: 41-al-Anfal, verse 41).
He said, "This verse is about these people" (who are the eligible for the Khums (one
fifth)) Again, he recited:
مَا أَفَآءَ اللّهُ ...... لِلْفُقَرَآء
(al Hashr, 59: 7-8) And, he then recited:
وَالَّذِيْنَ جَاءُوا مِنْ بَعْدِهِمْ
(al Hashr, 59: 10)
He said, "This verse embraces all the Muslims. If I live (no Muslim will be there in
my territories that will not get his share), even the sheered will get his share of Fai
at Sarw and Himyar without an inkling of Sweat on his forehead." (Meaning that
he will not have to work for it even a little.)1
COMMENTARY: At the last word recited by him, Sayyiduna Umar _ an +, said, "This
verse embraces all the Muslims." He meant that the kinds of people mentioned in it as
eligible to get do cover. All the Muslim .As against this, the first two verses mention only
those who deserve the Khums (one fifth).
Sayyiduna Umar usano, was not in favour of drawing Khums (one fifth) from the Fai as is
taken out from ghanimah ((booty). He held that all of the Fai must be spent on the good of
the Muslims in accordance with the difference of ranks outlined in the Quran and hadith.
It is their right. Most of the ulama (Scholars), with the notable exception of Imam Shafi +)
us in subscribe to this contention.
Moreover, Sayyiduna Umar us &n+, also held that Fai should be divided in keeping with
ranks of the Muslims. However, Sayyiduna Abu Bakrual >, was of the opinion that every
Muslim has an equal share. He did not consider it necessary to esteem anyone's ancient
Islam or lineage, etc. He would say, "These things will be valued in the hereafter. If
anyone has become a Muslim before others and if anyone has shown more courage in
religion and endured more hardship, then these deeds were done for Allah's sake. So, only
Allah will give reward for that. These things should not be made standard for more
monetary benefits.
As for Sayyiduna Umar cano), he respected differences in ranks. So when he divided the
رضى له than he gave to Sayyidah Hafsah رضى الله عنها! property, he gave more to Sayyidah Ayshah
1 Sharh us-Sannah # 2740.

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4. He explained to her, "Daughter I give more to Ayshah because she was dearer to the
Prophet صلى الله عليه وسلم.And her father was dearer to him than your father.
Similarly, he gave more to Usamah ibn Zayd « a », than to his son Abdullah ibn Umar
and that رضى الله عنه loved him more that Ibn Umar صلى الله عليه وسلم saying that the Prophet ,رضى الله عنه
Usamah's usan+, Father was dearer to him than Ibn Umar's father.
Himyar is a place in Yemen. It is known after the tribe that resides here and bears this name.
Sarw was.a place in Himyar. (But Mu'jamut Buldan says that sarw(,,-) is the name of
different manzils (stages of journey) in Yemen. Sarw al-ala, Sarw al-mandad, Sarw Sabin,
Sarw al-Mala and Sarw ar-ra'l (between Tay and Ard Kalb).
In conclusion, Umar que a +, expressed hope and determination that if he lived and his
caliphate grew larger, he would not fail to let every Muslim in his territories, even in far .
flung areas, have his share of Fa'i. They will not have to make any efforts.
صلى الله عليه وسلم THREE THINGS EXCLUSIVELY FOR THE PROPHET
(٤٠٦٢) وَعَنْهُ قَالَ كَانَ فِيْمَا اخْتََّ بِهِ عُمَّرُ أَنْ قَالَ كَانَتْ لِرَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثَلَاثُ صَفَايَا
بَنُّوُ النَِّيْرِ وَ خَيْبَرُ وَفَدَكُ فَأَمَّا بَنَوُ الَّضِيْرِ فَكَانَتُ حُبْسًا لِنَوَائِهِ وَأَمَّا فَدَكُ فَكَانَتُ حُبْسًا لِأَبْنَاء السَّبِيْلِ
وَأَا خَيْبَرٌ فَجَزَّأَّهَا رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلُّمَ ثَلَاثَةً أَجْزَاءُ جُزْئَيْنِ بَيْنَ الْمُسْلِمِيْنَّ وَجُزْء نَفَقَةٌ لِلَ هُلِهِ
فَمَا فَضَلَ عَنْ نَفَقَةِ أَهْلِهِ جَعَلَة بَيْنَ فُقَرَاء المُھَاچرِینَ(رواهابوداؤد)
4062. Sayyiduna Maalik ibn Aws ibn Hadathan رضى الله عنه said that among the
arguments presented by Umar us an >, was his contention that for Allah's Messenger
,three kinds of property were exclusive. (They were). The Banu Nadir صلى الله عليه وسلم
Khaybar and Fadak. The properties of the Banu Nadir were solely at his disposal
(after they were exiled, to spend on hospitality to guests, for providing weapons,
buying horses, and so on). The revenue from Fadak was (spent) for travellers (who
had exhausted their funds during travel). And (the revenues from) Khaybar were
divided into three portions by Allah's Messenger صلى الله عليه وسلم: two or which he set
aside for the Muslims and one for his family. If anything remained after providing
his family, he spent that on the poor Muhajirs (emigrants) (emigrants).1
COMMENTARY: (When the Prophet صلى الله عليه وسلم died) Sayyiduna Abbas رضى الله عنه and Ali
.for the property at Fadak. He did not accept their demand رضى الله عنه came } To Umar رضى الله عنه
He explained to them as stated in the hadith about the properties to which the Propheta.
was present at رضى الله عنهم (had exclusive right. Other Sahabah (Prophet's Companions عليه وسلم
the time and no one questioned his explanation, so this was the base of his evidence. Then,
Umar ue à », appointed both of them as trustees over the revenue from Fadak to use it in
the same way as the Prophet صلى الله عليهوسلم had spent it on different heads of account.
The Arabic word Safaya in the text refers to the prerogative of the Prophet صلى الله عليه وسلم to
take anything from the spoils over and above the one-fifth(Khams), like a slave, sword,
horse, etc. After him, no other ruler is allowed to do so.
1 Abu Dawud # 2967.

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Fadak was an inhabitation in the neighbourhood of Khaybar. It was at a distance of two
days from Madinah, a fertile land known for its dates and other fruits. Allah's Messenger
got it through negotiations for peace. The residents had half of its lands while صلى الله عليه وسلم
the Prophet صلى الله عليه وسلم got the remaining half. He used its income and produce as
mentioned in the hadith.
The Prophet صلى الله عليه وسلم divided the revenue of Khaybar in three portions because it was to
collection of many villages and towns. Some were taken after fighting and some
surrendered peacefully. The collection from the former was booty, So the Prophet la.
, took the one-fifth from it. The recipts from the latter were Fa'I, so they were at his sole
discretion. He used the Fa'i for his family and the welfare of the Muslim community.
SECTION III
الفَصلُ الثَّالِثُ
THE BACKGROUND OF FADAK
(٤٠٦٣) عَنِ الْمُخِيُّرَةِ بْنِ شُعْبَةً قَالَ إِثَّ محُمَرَ بُنَ عَبْدِ الْعَزِيزِ جَمَّعَ بَنِى مَرْوَانَ حِيْنَ اسْتُخْلِفَ فَقَّالَ إِّ
رَسُولَ اللَّهِ صَلَى اللَّهُ عَلَيْهِ وَسَلَّمَ كَانَتُ لَهُ فَدَكُ فَكَانَ يُنْفِقُ مِنْهَا وَ يَعُوُدُ مِنْهَاعَلى صَغِيْرِ بَنِى هَاشٍِ وَيُزَوُِّ
مِنْهَا أَنْعَهُمْ وَأَنَّ فَاطِمَةَّ سَأَلَتُهُ أَنْ يَجْعَلَهَا لَهَا فَأَبِى فَكَانَتُ كَذْلِكَ فِيْ حَيَاتٍ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ حَتَّى مَفى لِسَبِئْلِهِ فَلَمَّا أَنْ وُلَىَ أَبُوْبَّكْرٍ عَمِلَ فِيْهَا بِمَا عَمِلَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَلَنَّا
اْ وُلِّ حُمَرُ بْنُّ الْخُطَّابِ عَمِلَ فِيْهَا بِمِثْلِ مَاعَمِلَ حَتَّى مَفى لِسَبِيْلِهِ ثُمَّ اقْتَطَعَهَا مَرُوَابُ ثُّ صَارَتُ
◌ِعُمَرَ بْنِ عَبْدِ الْعَزِيْزِ فَرَأَيْتُ امْرَّ مَنَّعَهُ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَاطِمَةً لَيْسَ لِ يَحِقٍ وَإِنِّى أُشُهِدُ كُمْ
أَنِّي رَدَدْ ◌ُهَا عَلَى مَاكَانَتْ يَعْنِى عَلى عَهْدِ رَسُوْلٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَآَبيِ بَكْرٍ وَعُمَرَ- (رواه ابوداؤد)
4063. Sayyiduna Mughirah ibn Shubah said that when Umar ibn Abdul Aziz alus,
became caliph, he gathered the children of Marwan and said, "Allah's Messenger
had an exclusive right on Fadak. He spent its revenues (income and صلى الله عليه وسلم
produce) on his family, the poor and the needy. He showed kindness to the young
children of the Banu Hashim and bore the expenses of the marriage of the
unmarried women (and men). Sayyidah Fatimah رضى الله عنها had asked him to give it
(Fadak) to her, but he refused. It continued in that way during the lifetime of
Allah's Messenger صلى الله عليه وسلم till he went his way (meaning, he died (مَضَى لِسَبِيلِه) when
(after his death) Abu Bakr us & +, was made Khalifah (caliph), he did with it as
Allah's Messenger صلى الله عليه وسلم had been doing (during his lifetime. He spent on the
same heads as he had done). When Umar ibn Khattab us & +, was made Khalifah,
he did with it as they had done till he (too) went his way. Then (in the time Uthman
ue àn+, as Khalifa, or in his own rule as king,) Marwan appropriated it for himself
(as his property and of his heirs). Then, after that, it has come to Umar ibn Abdul
Aziz (ibn Marwan). But, I conclude that I do not deserve to possess that which
.رضى الله عنها had denied (his daughter, Sayyidah) Fatimah صلى الله عليه وسلم Allah's Messenger
Hence, I ask you to bear witness that I have restored it (Fadak) to its condition at
رضى الله Abu Bakr , صلى الله عليه وسلم which it was meaning in the days of Allah's Messenger