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Translation of Sahih Muslim, Book 19:
The Book of Jihad and Expedition (Kitab
Al-Jihad wa'l-Siyar)
INTRODUCTION
The word Jihad is derived from the verb jahada which
means:" he exerted himself". Thus literally, Jihad means exertion, striving; but
in juridico-religious sense, it signifies the exertion of one's power to the utmost of
one's capacity in the cause of Allah. This is why the word Jihad has been used as the
antonym to the word Qu, ud (sitting) in the Holy Qur'an (iv. 95). Thus Jihad in Islam is
not an act of violence directed indiscriminately against the non-Muslims; it is the name
given to an all-round struggle which a Muslim should launch against evil in whatever form
or shape it appears. Qital fi sabilillah (fighting in the way of Allah) is only one aspect
of Jihad. Even this qital in Islam is not an act of mad brutality. It has its material and
moral functions, i. e. self-preservation and the preservation of the moral order in the
world. The verdict of all religious and ethical philosophies-ancient and modern-justify
war on moral grounds. When one nation is assailted by the ambitions and cupidity of
another, the doctrine of non-resistance is anti-social, as it involves non-assertion, not
only of one's own rights, but of those of others who need protection against the forces of
tyranny and oppression. A Muslim is saddled with the responsibilities to protect himself
and all those who seek his protection. He cannot afford to abandon the defenceless people,
old man, women and children to privation, suffering and moral peril. Fighting in Islam,
therefore, represents in Islamic Law what is known among Western jurists as" just
war".
The very first revelation in which the permission to wage
war against the forces of evil sums up the aims and objects of qital in Islam:
" Permitted'are those who are fought against, because
they have been oppressed. and verily God is more Powerful for their aid. Those who have
been driven from their homes unjustly only because they said: 'Our Lord is Allah, ' for
had it not been for 'Allah's repelling someone by means of others, cloisters and churches
and mosques, wherein the name of Allah is oft-mentioned, would assuredly have been pulled
down. Verily Allah helps one who helps Him. Lo! Allah is Strong. Almighty" (xxii. 39.
41).
These verses eloquently speak of 'the fact that it is
neither for the acquisition of territory nor for the love of power and distinction that
the Muslims have been permitted to raise arms against the enemy. They were allowed to do
so because their very existence had been made difficult by the high-handedness of the
Meccans. The Holy Qur'an has elucidated this point in the following verse:
" And what reason have you not to fight in the way of
Allah and for the oppressed among men and women and children who say: Our Lord! take us
forth from the town whereof the people are oppressors and grant us from Thee a friend and
grant us from Thee a helper" (iv. 75).
The war in Islam is waged with a view to securing liberty
and freedom for those who are groaning under the oppression of heartless tyrants. It is
the bounden duty of the Muslims to alleviate their sufferings and create for them an
atmosphere of peace and security.
Then in the succeeding verse a distinction is also drawn
between two types of war: one which is fought for the sake of Allah and the other which is
waged for evil ends:
" Those who believe fight in the way of Allah and
those who disbelieve fight in the way of devil. So fight against the friends of Satan;
verily weak indeed is the strategy of the devil" (iv. 76).
It has been made clear that those people who fight for
self-glorification or for the exploitation of the weak are in fact friends of the devil;
wheres those who raise arms to curb tyranny and aggression, to eradicate evil from the
human society, fight in the way of Allah. Mere fighting is not, therefore, Jihad in Islam;
it is the noble objective alone which makes it a sacred pursuit like devotion and prayer.
It is narrated on the authority of Abu Musa Ash'ari that once a man went to the Holy
Prophet (may peace be upon him) and said: One man fights for the sake of spoils of war,
the second one fights for fame and glory and the third to display his courage and skill;
which among them is the fighter for the cause of Allah? Upon this the Holy Prophet (may
peace be upon him) replied: He who fights with the sole objective that the word of Allah
should become supreme is a Mujahid in the cause of the Lord.
A Mujahid is thus a noble person who offers his life for
the achievement of lofty ends. He is actuated by human considerations lifts arms not under
the impulse of fury and revenge, but with will, fore-thought, tenacity and fellow-feeling,
and his conduct bears the imprint of human intellect, human sympathy and sense of justice.
The Holy Qur'an has explained this point in Sura Anfal in
these words:
" O you who believe, when you meet an enemy, be firm,
and remember Allah much, that you may be successful. And obey Allah and His Apostle. And
fall with no disputes, lest ye falter and your strength fail; but be steadfast! For Allah
is with those who patiently persevere. Be not as those who came forth from their dwellings
boastfully. And to be seen of men and debar (men) from the way of Allah. And Allah
encompasses what they do" (viii. 45-46).
Here the Muslims have been exhorted to observe five
principles of war:
Be steadfast in the face of the enemy.
Have full reliance on the help of Allah and remember Him
much.
Have the unity of purpose and solidarity of corporate life
always before your eyes.
Be fully aware of the lofty purpose before you in fighting.
Don't be proud and boastful in your attitude and behaviour.
Islam has purified even war of all its cruelty and horrors
and has made it a" reformative process" to deal with evil. The Holy Qur'an
bserves:
" And fight in the way of Allah against those who
fight against you and transgress not the limits. Verily Allah loves not the
transgressors" (ii. 190).
The Holy Prophet (may peace be upon him) has given clear
instructions about the behaviour of the Muslim army. He observed:
" Set out for Jibad in the name of Allah and for the
sake of Allah. Do not lay hands on the old verging on death, on women, children and babes.
Do not steal anything from the booty and collect together all that falls to your lot in
the battlefield and do good, for Allah loves the virtuous and the pious."
So great is the respect for humanly feelings in Islam that
even the wanton destruction of enemy's crops or property is strictly forbidden. The
righteous Caliphs followed closely the teachings of Allah and those of His Apostle in
letter and spirit the celebrated address which the first Caliph Abu Bakr (Allah be pleased
with him) gave to his army while sending her on the expedition to the Syrian borders is
permeated with the noble spirit with which the war in Islam is permitted. He said:
" Stop, O people, that I may give you ten rules for
your guidance in the battlefield. Do not commit treachery or deviate from the right path.
You must not mutilate dead bodies. Neither kill a child, nor a woman. nor an aged man.
Bring no harm to the trees, nor burn them with fire, especially those which are fruitful.
Slay not ary of the enemy's flock. save for your food. You are likely to pass by people
who have devoted their lives to monast ic services; leave them alone"
It is said that once at the time of conquest, a singing
girl was brought to al-Muhajir b. Abu Umayya who had been publicly singing satirical poems
about Hadrat Abu Bakr. Muhajir got her hand amputated. When the Caliph heard this news, he
was shocked and wrote a letter to Muhajir in the following words:
" I have learnt that you laid hands on a woman who had
hurled abuses on me, and, therefore, got her hand amputated. God has not sought vengeance
even in the case of polytheism, which is a great crime. He has not permitted mutilation
even with regard to manifest infidelity. Try to be considerate and sympathetic in your
attitude towards others in future. Never mutilate, because it is a grave offence. God
purified Islam and the Muslims from rashness and excessive wrath. You are well aware of
the fact that those enemies fell into the hands of the Messenger of Allah (may peace be
upon him) who had been recklessly abusing him; who had turned him out of his home; and who
fought against him, but he never permitted their mutilation."
Another letter written by hadrat 'Umar the Second Caliph,
which is addressed to sa'd b. Abu Waqqas, speaks eloquently of the noble spirit with which
the Muslims have bear exhorted to take up arms:
" Always search your minds and hearts and stress upon
your men the need of perfect integrity and sincerity in the cause of Allah. There should
be no material end before them in laying down their lives. but they abould deem it a means
whereby they can please their Lord and entitle them. selves to His favour: such a spirit
of selflessness should be inculcated in the minds of those who unfortunately lack it. Be
firm in the thick of the battle as Allah helps man according to the perseverance that he
shows in the cause of His faith and he would be rewarded in accordance with the spirit of
sacrifice which he displays for the sake of the Lord. Be careful that those who have been
entrusted to your care receive no harm at your hands and are never deprived of any of
their legitimate rights.
Such in fact is the humane and noble attitude which Islam
exhorts its followers to adopt on the battlefield where passions are generally let loose.
It is an attitude the like of which is not to be found in the history of any other nation.
Has the world any code of military ethics more noble and compassionate than this?"
The moral tone adopted by the Caliph Abu Bakr in his instructions to the Syrian army
was," says a Christian historian," so unlike the principles of the Roman
government that it must have commanded profound attention from the subject people-such a
proclamation announced to Jews and Christians sentiments of justice and principles of
toleration which neither Roman emperors nor orthodox bishops had ever adopted as the rule
of conduct."
Western scholars have indulged in a good deal of
mud-slinging on the question of the use of the sword in Islam. But if one were to reflect
calmly on this point one would be convinced that the sword has not been used recklessly by
the Muslims; it has been wielded purely with humane feelings in the wider interest of
humanity. Utmost regard was always shown to human life, honour and property even on the
battlefield. That is why in all the eighty-two encounters between the Muslims and the
non-Muslims during the life of the Holy Prophet (may peace he upon him), only 1018 persons
lost their lives on both sides. Out of this 259 were Muslims, whereas the remaining 759
belonged to the opposite camp. One wonders at the audacity of these writers only when one
compares the religious wars of Charles the Great, in which 4300 pagan Saxons were killed
in cold blood, when one recalls the" famous answer by which the Papal Legate, in the
Albigensian war, quieted the scruples of a too conscientious general, 'Kill all, God will
know His own'.... When we recall the Spanish Inquisition, the conquest of Mexico and Peru,
the massacre of St. Bartholomew, and the sack of Magdeburg by Tilly."
It is indeed strange that the criticism on the use of sword
by Muslims emanates from those whose hands are soiled in the blood of countless innocent
human beings, by those who exult in the techniques of homicide, who have depersonalised
warfare to such an extent that millions of innocent men and women are put to death and
numberless are thrown into concentration camps and flogged with steel rods and ox-hide
whips, and all this is done without any qualm of conscience. As human beings. we hang our
heads down in shame when we think of the horrifying atrocities which have been perpetrated
by the modern civilised men. It is estimated that. in the First World War, ten million
soldiers were killed and an equal number of civilians lost their lives, and twenty million
died on account of widespread epidemics and famines throughout the world as an aftermath
of this war. Economic costs are estimated at $ 338,000,000,000 of which $ 186,000,000,000
were direct costs.
The losses in the Second World War were staggeringly
greater as compared to those in the first one. Twenty-two million persons were killed and
thirty-four million were wounded. The estimated cost of the war was $ 1, 348. 000,000,000
of which $ 1, 167,000,000,000 consisted of direct military costs.
It is significant that in the Korean War, the first
instance in which an international organisation for establishing peace utilised military
force to suppress aggression, more than one million persons were killed which added to the
civilian deaths in Korea and totalled about five millions.
Chapter 1: REGARDING PERMISSION TO MAKE A RAID,
WITHOUT AN ULTIMATUM, UPON THE DISBELIEVERS WHO HAVE ALREADY BEEN INVITED TO ACCEPT ISLAM
Book 019, Number 4292:
Ibn 'Aun reported: I wrote to Nafi' inquiring from him
whether it was necessary to extend (to the disbelievers) an invitation to accept (Islam)
before m". ing them in fight. He wrote (in reply) to me that it was necessary in the
early days of Islam. The Messenger of Allah (may peace be upon him) made a raid upon Banu
Mustaliq while they were unaware and their cattle were having a drink at the water. He
killed those who fought and imprisoned others. On that very day, he captured Juwairiya
bint al-Harith. Nafi' said that this tradition was related to him by Abdullah b. Umar who
(himself) was among the raiding troops.
Book 019, Number 4293:
This hadith has been narrated on the authority of Ibn 'Aun
and the name of Juwairiya bint al-Harith was mentioned beyond any doubt.
Chapter 2: APPOINTMENT OF THE LEADERS OF
EXPEDITIONS BY THE IMAM AND HIS ADVICE TO THEM ON ETIQUETTES OF WAR AND RELATED MATTERS
Book 019, Number 4294:
It has been reported from Sulaiman b. Buraid through his
father that when the Messenger of Allah (may peace be upon him) appointed anyone as leader
of an army or detachment he would especially exhort him to fear Allah and to be good to
the Muslims who were with him. He would say: Fight in the name of Allah and in the way of
Allah. Fight against those who disbelieve in Allah. Make a holy war, do not embezzle the
spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the
children. When you meet your enemies who are polytheists, invite them to three courses of
action. If they respond to any one of these, you also accept it and withold yourself from
doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from
them and desist from fighting against them. Then invite them to migrate from their lands
to the land of Muhairs and inform them that, if they do so, they shall have all the
privileges and obligations of the Muhajirs. If they refuse to migrate, tell them that they
will have the status of Bedouin Muilims and will be subjected to the Commands of Allah
like other Muslims, but they will not get any share from the spoils of war or Fai' except
when they actually fight with the Muslims (against the disbelievers). If they refuse to
accept Islam, demand from them the Jizya. If they agree to pay, accept it from them and
hold off your hands. If they refuse to pay the tax, seek Allah's help and fight them. When
you lay siege to a fort and the besieged appeal to you for protection in the name of Allah
and His Prophet, do not accord to them the guarantee of Allah and His Prophet, but accord
to them your own guarantee and the guarantee of your companions for it is a lesser sin
that the security given by you or your companions be disregarded than that the security
granted in the name of Allah and His Prophet be violated When you besiege a fort and the
besieged want you to let them out in accordance with Allah's Command, do not let them come
out in accordance with His Command, but do so at your (own) command, for you do not know
whether or not you will be able to carry out Allah's behest with regard to them.
Book 019, Number 4295:
Sulaiman b. Buraida repotted on the authority of his father
that when Allah's Messenger (may peace be upon him) sent an Amir with a detachment he
called him and advised him. The rest of the hadith is the same.
Book 019, Number 4296:
This hadith has been transmitted on the authority of
Shu'ba.
Chapter 3: COMMAND TO SHOW LENIENCY AND TO AVOID
CREATING AVERSION (TOWARDS RELIGION)
Book 019, Number 4297:
It has been narrated on the authority of Abu Masa that when
the Messenger of Allah (may peace be upon him) deputed any of his Companions on a mission,
he would say: Give tidings (to the people) ; do not create (in their minds) aversion
(towards religion) ; show them leniency and do not be hard upon them.
Book 019, Number 4298:
It has also been narrated by Sa'd b. Abu Burda through his
father through his grandfather that the Prophet of Allah (may peace be upon him) sent him
and Mu'adh (on a mission) to the Yemen, and said (by way of advising them): Show leniency
(to the people) ; don't be hard upon them; give them glad tidings (of Divine favours in
this world and the Hereafter) ; and do not create aversion. Work in collaboration and
don't be divided.
Book 019, Number 4299:
This hadith has been transmitted on the authority of
Buraida but for the last two words.
Book 019, Number 4300:
The Messenger of Allah (may peace he upon him) has been
reported by Anas b. Malik to have said: Show leniency; do not be hard; give solace and do
not create aversion.
Chapter 4: PROHIBITION (DENUNCIATION) OF BREACH OF
FAITH
Book 019, Number 4301:
It has been narrated on the authority of Ibn 'Umar that the
Messenger of Allah (may peace be upon him) said: When Allah will gather together, on the
Day of Judgment, all the earlier and later generations of mankind, a flag will be raised
(to mark off) every person guilty of breach of faith, and it will be announced that this
is the perfidy of so and so, son of so and so (to attract the attention of people to his
guilt).
Book 019, Number 4302:
This hadith has been narrated on the authority of Ibn Umar
through some other Chains of transmitters.
Book 019, Number 4303:
This hadith has been narrated by another chain of
transmitters on the authority of the same narrator, with the wording: Allah will set up a
flag for every person guilty of breach of faith on the Day of Judgment, and it will be
announced: Look, this is the perfidy of so and so.
Book 019, Number 4304:
Ibn Umar reported that he heard the Messenger of Allah (may
peace be upon him) saying: There will be a flag for every perfidious person on the Day of
Judgment.
Book 019, Number 4305:
'Abdullah reported Allah's Prophet (may peace be upon him)
as saying: There will be a flag for every perfidious person on the Day of Judgment, and it
would be said: Here is the perfidy of so and so.
Book 019, Number 4306:
This hadith has been narrated on the authority of Shu'ba
with a slight variation of wording.
Book 019, Number 4307:
It has been narrated on the authority of Abdullah that the
Messenger of Allah (may peace be upon him) said: There will be for every perfidious person
on the Day of Judgment a flag by which he will be recognised. It will be announced: Here
is the breach of faith of so and so.
Book 019, Number 4308:
Anas reported Allah's Messenger (may peace be upon him)
having said this: There would be a flag for every perfidious person on the Day of Judgment
by which he will be recognised.
Book 019, Number 4309:
It is narrated on the authority of Abu Sa'id that the
Messenger of Allah (may peace be upon him) said: On the Day of Judgment there will be a
flag fixed behind the buttocks of every person guilty of the breach of faith.
Book 019, Number 4310:
It is narrated on the authority of Abu Sa'id that the
Messenger of Allah (may peace be upon him) said: On the Day of Judgment there will be a
flag for every person guilty of the breach of faith. It will be raised in proportion to
the extent of his guilt; and there is no guilt of treachery more serious than the one
committed by the ruler of men.
Chapter 5: JUSTIFICATION FOR THE USE OF STRATAGEM
IN WAR
Book 019, Number 4311:
It is narrated on the authority of Jabir that the Messenger
of Allah (may peace be upon him) said: War is a stratagem.
Book 019, Number 4312:
This hadith has also been narrated on the authority of Abu
Huraira.
Chapter 6: ONE SHOULD NOT DESIRE AN ENCOUNTER WITH
THE ENEMY, BUT IT IS ESSENTIAL TO SHOW PATIENCE DURING THE ENCOUNTER
Book 019, Number 4313:
It has been narrated on the authority of Abu Huraira that
the Messenger of Allah (may peace be upon him) said: Do not desire an encounter with the
enemy; but when you encounter them, be firm.
Book 019, Number 4314:
It is narrated by Abu Nadr that he learnt from a letter
sent by a man from the Aslam tribe, who was a Companion of the Holy Prophet (may peace be
upon him) and whose name was 'Abdullah b. Abu Aufa, to 'Umar b. 'Ubaidullah when the
latter marched upon Haruriyya (Khawarij) informing him that the Messenger of Allah (may
peace be upon him) in one of those days when lie was confronting the enemy waited until
the sun had declined. Then he stood up (to address the people) and said: O ye men, do not
wish for an encounter with the enemy. Pray to Allah to grant you security; (but) when you
(have to) encounter them exercise patience, and you should know that Paradise is under the
shadows of the swords. Then the Messenger of Allah (may peace be upon him) stood up
(again) and said: O Allah. Revealer of the Book, Disperser of the clouds, Defeater of the
hordes, put our enemy to rout and help us against them.
Chapter 7: DESIRABILITY OF PRAYING FOR VICTORY AT
THE TIME OF CONFRONTATION WITH THE ENEMY
Book 019, Number 4315:
It is narrated on the authority of Ibn Abu Aufa that the
Messenger of Allah (may peace be upon him) cursed the tribes (who had marched upon Medina
with a combined force in 5 H) and said: O Allah, Revealer of the Book, swift in (taking)
account, put the tribes to rout. O Lord, defeat them and shake them.
Book 019, Number 4316:
This hadith has been transmitted on the authority of Ibn
Abu Aufa with a slight variation of words.
Book 019, Number 4317:
This hadith has been narrated on the authority of Ibn
'Uyaina through another chain of transmitters (who added the words)" the Disperser of
clouds" in his narration.
Book 019, Number 4318:
It is narrated on the authority of Anas that the Messenger
of Allah (may peace be upon him) said on the day of the Battle of Ubud: O Allah, if Thou
wilt (defeat Muslims), there will be none on the earth to worship Thee.
Chapter 8: PROHIBITION OF KILLING WOMEN AND
CHILDREN IN WAR
Book 019, Number 4319:
It is narrated on the authority of 'Abdullah that a woman
was found killed in one of the battles fought by the Messenger of Allah (may peace be upon
him). He disapproved of the killing of women and children.
Book 019, Number 4320:
It is narrated by Ibn 'Umar that a woman was found killed
in one of these battles; so the Messenger of Allah (may peace be upon him) forbade the
killing of women and children.
Chapter 9: PERMISSIBILITY OF KILLING WOMEN AND
CHILDREN IN THE NIGHT RAIDS, PROVIDED IT IS NOT DELIBERATE
Book 019, Number 4321:
It is reported on the authority of Sa'b b. Jaththama that
the Prophet of Allah (may peace be upon him), when asked about the women and children of
the polytheists being killed during the night raid, said: They are from them.
Book 019, Number 4322:
It is narrated by Sa'b b. Jaththama that he said (to the
Holy Prophet): Messenger of Allah, we kill the children of the polytheists during the
night raids. He said: They are from them.
Book 019, Number 4323:
Sa'b b. Jaththama has narrated that the Prophet (may peace
be upon him) asked: What about the children of polytheists killed by the cavalry during
the night raid? He said: They are from them.
Chapter 10: JUSTIFICATION FOR CUTTING DOWN THE
TREES AND BURNING THEM
Book 019, Number 4324:
It is narrated on the authority of 'Abdullah that the
Messenger of Allah (may peace be upon him) ordered the date-palms of Banu Nadir to be
burnt and cut. These palms were at Buwaira. Qutaibah and Ibn Rumh in their versions of the
tradition have added: So Allah, the Glorious and Exalted, revealed the verse:"
Whatever trees you have cut down or left standing on their trunks, it was with the
permission of Allah so that He may disgrace the evil-doers" (lix. 5).
Book 019, Number 4325:
It is narrated on the authority of Ibn Umar that the
Messenger of Allah (may peace be upon him) caused the date-palms of Banu Nadir to be cut
down and burnt. It is in this connection that Hassan (the poet) said:
It was easy for the nobles of Quraish to barn Buwaira whose
sparks were flying in all directions.
in the same connection was revealed the Qur'anic
verse:" Whatever trees you have cut down or left standing on their trunks."
Book 019, Number 4326:
'Abdullah b. Umar reported that Allah's Apostle (may peace
be upon him) burnt the date-palms of Banu Nadir.
Chapter 11: THE SPOILS OF WAR ESPECIALLY MADE
LAWFUL FOR THIS UMMA
Book 019, Number 4327:
It has been narrated by Abu Huraira that the Messenger of
Allah (may peace be upon him) said: One of the Prophets made a holy war. He said to his
followers: One who has married a woman and wants to consummate to his marriage but has not
yet done so; another who has built a house but has not yet erected its roof; and another
who has bought goats and pregnantshe-camels and is waiting for their offspring-will not
accommpany me. So he marched on and approached a village at or about the time of the Asr
prayers. He said to the sun: Thou art subserviant (to Allah) and so am I. O Allah, stop it
for me a little. It was stopped for him until Allah granted him victory. The people
gathered the spoils of war (at one place). A fire approached the spoils to devour them,
but it did not devour them. He (the Holy Prophet) said: Some of you have been guilty of
misappropriation. So one man from each tribe should swear fealty to me. The did so
(putting their hands into his). The hand of one man stuck to his hand and the Prophet (may
peace be upon him) said: Your tribe is guilty of misappropriation. Let all the members of
your tribe swear fealty to me one by one. They did so, when the hands of two or three
persons got stuck with his hand. He said: You have misappropriated. So they took out gold
equal in volume to the head of a cow. They-placed it among the spoils on the earth. Then
the fire approached the spoils and devoured them. The spoils of war were not made lawful
for any people before us, This is because Allah saw our weakness and humility and made
them lawful for us.
Chapter 12: SPOILS OF WAR
Book 019, Number 4328:
A hadith has been narrated by Mus'ab b. Sa'd who heard it
from his father as saying: My father took a sword from Khums and brought it to the Holy
Prophet (may peace be upon him) and said: Grant it to me. He refused. At this Allah
revealed (the Qur'anic verse):" They ask thee concerning the spoils of war. Say: The
spoils of war are for Allah and the Apostle" (viii. 1).
Book 019, Number 4329:
A hadith has been narrated by Mus'ab b. Sa'd who heard it
from his father as saying:" Four verses of the Qur'an have been revealed about me. I
found a sword (among the spoils of war). It was brought to the Holy Prophet (may peace be
upon him). He (my father) said: Messenger of Allah, bestow it upon me. The Apostle of
Allah (may peace be upon him) said: Place it there. Then he (my father) stood up and the
Messenger of Allah (may peace be upon him) said to him: Place it from where you got it.
(At this) he (my father) said again: Messenger of Allah, bestow it upon me Shall I be
treated like one who has no share in (the booty)? The Apostle of Allah (may peace be upon
him said: Place it from where you got it. At this was revealed the verse:" They ask
thee about the spoils of war.... Say: The spoils of war are for Allah and the
Messenger"
Book 019, Number 4330:
It has been narrated on the authority of Ibn Umar that the
Prophet (may peace be upon him) sent an expedition to Najd and I was among the troops.
They got a large number of camels as a booty. Eleven or twelve camels fell to the lot of
every fighter and each of them also got one extra camel.
Book 019, Number 4331:
Ibn 'Umar reported that Allah's Messenger (may peace be
upon him) sent an expedition to Najd and Ibn Umar was also among the troops, and their
share (of the spoils) came to twelve camels and they were given one camel over and above
that. and Allah's Messenger (may peace be upon him) did not make any change in it.
Book 019, Number 4332:
It has been narrated by Ibn 'Umar that the Messenger of
Allah (may peace be upon him) sent an expedition to Najd, and I (also) went with the
troops. We got camels and goats as spoils of war, and our share amounted to twelve camels
per head, and the Messenger of Allah (may peace be upon him) gave an extra camel to each
of us.
Book 019, Number 4333:
This hadith has been narrated on the authority of
'Ubaidullah with the same chain of transmitters.
Book 019, Number 4334:
Ibn Aun said: I wrote to Nafi' asking him about Nafl
(spoils of war) and be wrote to me that Ibn 'Umar was among that expedition. (The rest of
the hadith is the same.)
Book 019, Number 4335:
A hadith has been narrated by Salim who learnt it from his
father and said: The Messenger of Allah (may peace be upon him) gave us an extra (camel)
besides our share of Khums; (and in this extra share) I got a Sharif (and a Sharif is a
big old camel).
Book 019, Number 4336:
Ibn Shihab reported: It reached me through Ibn Umar that
Allah's Messenger (may peace be upon him) gave a share of spoils to the troop. The rest of
the hadith is the same.
Book 019, Number 4337:
It has been narrated on the authority of Abdullah b. 'Umar
that the Messenger of Allah (may peace be upon him) used to give (from the spoils of war)
to small troops seat on expeditions something more than the due share of each fighter in a
large force. And Khums (one-fifth of the total spoils) was to be reserved (for Allah and
His Apostle) in all cases.
Book 019, Number 4338:
Abu Muammad al-Ansari, who was the close companion of Abu
Qatada. narrated the hadith (which follows).
Book 019, Number 4339:
Abu Muhammad, the freed slave of Abu Qatada reported on the
authority of Abu Qatda and narrated the hadith.
Chapter 13: REGARDING THE RIGHT OF THE FIGHTER TO
THE BELONGINGS OF THE ONE KILLED BY HIM IN THE FIGHT
Book 019, Number 4340:
Abu Qatada reported: We accompanied the Messenger of Allah
(my peace be upon him) on an expedition in the year of the Battle of Hunain. When we
encountered the enemy, (some of the Muslims turned back (in fear). I saw that a man from
the polytheists overpowered one of the Muslims. I turned round and attacked him from
behind giving a blow between his neck and shoulder. He turned towards me and grappled with
me in such a way that I began to see death staring me in the face. Then death overtook him
and left me alone. I joined 'Umar b. al-Khattab who was saying: What has happened to the
people (that they are retreating)? I said: It is the Decree of Allah. Then the people
returned. (The battle ended in a victory for the Muslims) and the Messenger of Allah (may
peace be upon him) sat down (to distribute the spoils of war). He said: One who has killed
an enemy and can bring evidence to prove it will get his belongings. So I stood up and
said: Who will give evidence for me? Then I sat down. Then he (the Holy Prophet) said like
this. I stood up (again) and said: Who will bear witness for me? He (the Holy Prophet)
made the same observation the third time, and I stood up (once again). Now the Messenger
of Allah (may peace be upon him) said: What has happened to you, O Abu Qatada? Then I
related the (whole) story, to him. At this, one of the people said: He has told the truth.
Messenger of Allah 1 The belongings of the enemy killed by him are with me. Persuade him
to forgo his right (in my favour). (Objecting to this proposal) Abu Bakr said: BY Allah,
this will not happen. The Messenger of Allah (may peace be upon him) will not like to
deprive one of the lions from among the lions of Allah who fight in the cause of Allah and
His Messenger and give thee his share of the booty. So the Messenger of Allah (may peace
he upon him) said: He (Abu Bakr) has told the truth, and so give the belongings to him
(Abu Qatada). So he gave them to me. I sold the armour (which was a part of my share of
the booty) and bought with the sale proceeds a garden in the street of Banu Salama. This
was the first property I acquired after embracing Islam.
In a version of the hadith narrated by Laith, the words
uttered by Abu Bakr are:" No, never! He will not give it to a fox from the Quraish
leaving aside a lion from the lions of Allah among...." And the hadith is closed with
the words:" The first property I acquired."
Book 019, Number 4341:
It has been narrated on the authority of 'Abd al-Rahman b.
Auf who said: While I was standing in the battle array on the Day of Badr, I looked
towards my right and my left, and found myself between two boys from the Ansar quite young
in age. I wished I were between stronger persons. One of them made a sign to me and. said:
Uncle, do you recognise Abu Jahl? 1 said: Yes. What do you want to do with him, O my
nephew? He said: I have been told that he abuses the Messenger of Allah (may peace be upon
him). By Allah, in Whose Hand is my life, if I see him (I will grapple with him) and will
not leave him until one of us who is destined to die earlier is killed. The narrator said:
I wondered at this. Then the other made a sign to me and said similar words. Soon after I
saw Abu Jahl. He was moving about among men. I said to the two boys: Don't you see? He is
the man you were inquiring about. (As soon as they heard this), they dashed towards him,
struck him with their swords until he was killed. Then they returned to the Messenger of
Allah (may peace be upon him) and informed him (to this effect). He asked: Which of you
has killed him? Each one of them said: I have killed him. He said: Have you wiped your
swords? They said: No. He examined their swords and said: Both of you have killed him. He
then decided that the belongings of Abu Jahl he handed over to Mu'adh b. Amr b. al-Jamuh.
And the two boys were Mu'adh b. Amr b. Jawth and Mu'adh b. Afra.
Book 019, Number 4342:
Auf b. Malik has narrated that a man from the Himyar tribe
killed an enemy and wanted to take the booty. Khalid b. Walid, who was the commander over
them, forbade, him. 'Auf b Malik (the narrator) came to the Messenger of Allah (may peace
be upon him) and informed him (to this effect). The latter asked Khalid: What prevented
you from giving the booty to him? Khalid said: I thought it was too much. He (the Holy
Prophet) said: Hand it over to him. Now when Khalid by Auf, the latter pulled him by his
cloak and said (by way of chafing him): Hasn't the same thing happened what I reported to
you from the Messenger of Allah (may peace he upon him)? When the Messenger of Allah (may
peace be upon him) heard it. he was angry (and said): Khalid, don't give him, Khalid,
don't give him. Are you going to desert the commanders appointed by roe? Your similitude
and theirs is like a person who took camels and sheep for grazing. He grazed them and when
it was time for them to have a drink, he brought them to a pool. So they drank from it,
drinking away its clear water and leaving the turbid water below So the clear water (i. e.
the best reward) is for you and the turbid water (i e. blame) is for them.
Book 019, Number 4343:
It has been narrated on the authority of Auf b. Malik
al-Ashja'i who said: I joined the expedition that marched under Zaid b. Haritha to Muta,
and I received reinformcement from the Yemen. (After this introduction), the narrator
narrated the tradition that had gone before except that in his version Auf was reported to
have said (to Khalid): Khalid, didn't you know that the Messenger of Allah (way peace be
upon him) had decided In favour of giving the booty (sized from an enemy) to one who
killed him? He (Khalid) said: Yes. but I thought it was too much.
Book 019, Number 4344:
It has been reported by Salama b. al-Akwa': We fought the
Battle of Hawazin along with the Messenger of Allah (may peace be upon him). (One day)
when we were having our breakfast with the Messenger of Allah (may peace he upon him), a
man came riding a red camel. He made it kneel down, extracted a strip of leather from its
girth and tethered the camel with it. Then he began to take food with the people and look
(curiously around). We were in a poor condition as some of us were on foot (being without
any riding animals). All of a sudden, he left us hurriedy, came to his camel, untethered
it, made it kneel down, mounted it and urged the beast which ran off with him. A man on a
brown rhe-camel chased him (taking him for a spy). Salama (the narrator) said: I followed
on foot. I ran on until I was near the thigh of the she-camel. I advanced further until I
was near the haunches of the camel. I advanced still further until I caught hold of the
nosestring of the camel. I made it kneel down. As soon as it placed its knee on the
ground, I drew my sword and struck at the head, of the rider who fell down. I brought the
camel driving it along with the man's baggage and weapons. The Messenger of Allah (may
peace be upon him) came forward to meet me and the people were with him. He asked: Who has
killed the man? The people said: Ibn Akwa'. He said: Everything of the man is for him (Ibn
Akwa').
Chapter 14: ADDITIONAL AWARD TO THE FIGHTERS AND
REPATRIATION OF THE ENEMY PRISONERS AS A RANSOM FOR THE MUSLIMS
Book 019, Number 4345:
It has been narrated on the authority of Salama (b.
al-Akwa') who said: We fought against the Fazara and Abu Bakr was the commander over us.
He had been appointed by the Messenger oi Allah (may peace be upon him). When we were onlv
at an hour's distance from the water of the enemy, Abu Bakr ordered us to attack. We made
a halt during the last part of the night tor rest and then we attacked from all sides and
reached their watering-place where a battle was fought. Some of the enemies were killed
and some were taken prisoners. I saw a group of persons that consisted of women and
children. I was afraid lest they should reach the mountain before me, so I shot an arrow
between them and the mountain. When they saw the arrow, they stopped. So I brought them,
driving them along. Among them was a woman from Banu Fazara. She was wearing a leather
coat. With her was her daughter who was one of the prettiest girls in Arabia. I drove them
along until I brought them to Abu Bakr who bestowed that girl upon me as a prize. So we
arrived in Medina. I had not yet disrobed her when the Messenger of Allah (may peace be
upon him) met me in the street and said: Give me that girl, O Salama. I said: Messenger of
Allah, she has fascinated me. I had not yet disrobed her. When on the next day. the
Messenger of Allah (may peace be upon him) ag;tin met me in the street, he said: O Salama,
give me that girl, may God bless your father. I said: She is for you. Messenger of Allah!
By Allah. I have not yet disrobed her. The Messenger of Allah (may peace be upon him) sent
her to the people of Mecca, and surrendered her as ransom for a number of Muslims who had
been kept as prisoners at Mecca.
Chapter 15: FAI' (PROPERTY TAKEN FROM THE ENEMY
WITHOUT A FORMAL WAR)
Book 019, Number 4346:
It has been narrated on the authority of Abu Huraira that
the Messenger of Allah (may peace be upon him) said: If you come to a township (which has
surrendered without a formal war) and stay therein, you have a share (that will be in the
form of an award) in (the properties obtained from) it. If a township disobeys Allah and
His Messenger (and actually fights against the Muslims) one-fifth of the booty seized
therefrom is for Allah and His Apostle and the rest is for you.
Book 019, Number 4347:
It has been narrated on the authority of Umar, who said:
The properties abandoned by Banu Nadir were the ones which Allah bestowed upon His Apostle
for which no expedition was undertaken either with cavalry or camelry. These properties
were particularly meant for the Holy Prophet (may peace be upon him). He would meet the
annual expenditure of his family from the income thereof, and would spend what remained
for purchasing horses and weapons as preparation for Jihad.
Book 019, Number 4348:
This hadith has been narrated on the authority of Zuhri.
Book 019, Number 4349:
It is reported by Zuhri that this tradition was narrated to
him by Malik b. Aus who said: Umar b. al-Khattab sent for me and I came to him when the
day had advanced. I found him in his house sitting on his bare bed-stead, reclining on a
leather pillow. He said (to me): Malik, some people of your tribe have hastened to me
(with a request for help). I have ordered a little money for them. Take it and distribute
it among them. I said: I wish you had ordered somebody else to do this job. He said:
Malik, take it (and do what you have been told). At this moment (his man-servant) Yarfa'
came in and said: Commander of the Faithful, what do you say about Uthman, Abd al-Rabman
b. 'Auf, Zubair and Sa'd (who have come to seek an audience with you)? He said: Yes, and
permitted them. so they entered. Then he (Yarfa') came again and said: What do you say
about 'Ali and Abbas (who are present at the door)? He said: Yes, and permitted them to
enter. Abbas said: Commander of the Faithful, decide (the dispute) between me and this
sinful, treacherous, dishonest liar. The people (who were present) also said: Yes.
Commander of the Faithful, do decide (the dispute) and have mercy on them. Malik b. Aus
said: I could well imagine that they had sent them in advance for this purpose (by 'Ali
and Abbas). 'Umar said: Wait and be patient. I adjure you by Allah by Whose order the
heavens and the earth are sustained, don't you know that the Messenger of Allah (may peace
be upon him) said:" We (prophets) do not have any heirs; what we leave behind is (to
be given in) charity"? They said: Yes. Then he turned to Abbas and 'Ali and said: I
adjure you both by Allah by Whose order the heavens and earth are sustained, don't you
know that the Messenger of Allah (may peace be upon him) said:" We do not have any
heirs; what we leave behind is (to be given in) charity"? They (too) said: Yes.
(Then) Umar said: Allah, the Glorious and Exalted, had done to His Messenger (may peace be
upon him) a special favour that He has not done to anyone else except him. He quoted the
Qur'anic verse:" What Allah has bestowed upon His Apostle from (the properties) of
the people of township is for Allah and His Messenger". The narrator said: I do not
know whether he also recited the previous verse or not. Umar continued: The Messenger of
Allah (may peace be upon him) distrbuted among you the properties abandoned by Banu Nadir.
By Allah, he never preferred himself over you and never appropriated anything to your
exclusion. (After a fair distribution in this way) this property was left over.
The Messenger of Allah (may peace be upon him) would meet
from its income his annual expenditure, and what remained would be deposited in the
Bait-ul-Mal. (Continuing further) he said: I adjure you by Allah by Whose order the
heavens and the earth are sustained. Do you know this? They said: Yes. Then he adjured
Abbas and 'All as he had adjured the other persons and asked: Do you both know this? They
said: Yes. He said: When the Messenger of Allah (may peace be upon him) passed away, Abu
Bakr said:" I am the successor of the Messenger of Allah (may peace be upon
him)." Both of you came to demand your shares from the property (left behind by the
Messenger of Allah). (Referring to Hadrat 'Abbas), he said: You demanded your share from
the property of your nephew, and he (referring to 'Ali) demanded a share on behalf of his
wife from the property of her father. Abu Bakr (Allah be pleased with him) said: The
Messenger of Allah (may peace be upon him) had said:" We do not have any heirs; what
we leave behind is (to be given in) charity." So both of you thought him to be a
liar, sinful, treacherous and dishonest. And Allah knows that he was true, virtuous,
well-guided and a follower of truth. When Abu Bakr passed away and (I have become) the
successor of the Messenger of Allah (may peace be upon him) and Abu Bakr (Allah be pleased
with him), you thought me to be a liar, sinful, treacherous and dishonest. And Allah knows
that I am true, virtuous, well-guided and a follower of truth. I became the guardian of
this property. Then you as well as he came to me. Both of you have come and your purpose
is identical. You said: Entrust the property to us. I said: If you wish that I should
entrust it to you, it will be on the condition that both of you will undertake to abide by
a pledge made with Allah that you will use it in the same way as the Messenger of Allah
(may peace be upon him) used it. So both of you got it. He said: Wasn't it like this? They
said: Yes. He said: Then you have (again) come to me with the request that I should
adjudge between you. No, by Allah. I will not give any other judgment except this until
the arrival of the Doomsday. If you are unable to hold the property on this condition,
return it to me.
Book 019, Number 4350:
The same hadith has been narrated by a different chain of
transmitters with a slight variation in wording: 'Umar b. al-Khattab sent for me and said:
Some families from your tribe have come to me (then follows the foregoing hadith) by Malik
with the difference that the Messenger of Allah (may peace be upon him) would spend on his
family for a year. And sometimes Ma'mar said: He would retain sustenance for his family
for a year, and what was left of that he spent in the cause of Allah, the Majestic and
Exalted.
Chapter 16: THE SAYING OF THE PROPHET (MAY PEACE BE
UPON HIM):" WE (PROPHETS) DO NOT HAVE ANY HEIRS; WHAT WE LEAVE BEHIND IS (TO BE GIVEN
IN) CHARITY"
Book 019, Number 4351:
It is narrated on the authority of 'A'isha who said: When
the Messenger of Allah (may peace be upon him) passed away, his wives made up their minds
to send 'Uthman b. 'Affan (as their spokesman) to Abu Bakr to demand from him their share
from the legacy of the Holy Prophet (may peace be upon him). (At this), A'isha said to
them: Hasn't the Messenger of Allah (may peace be upon him) said:" We (Prophets) do
not have any heirs; what we leave behind is (to be given in) charity"?
Book 019, Number 4352:
It is narrated on the authority of Urwa b. Zubair who
narrated from A'isha that she informed him that Fatima, daughter of the Messenger of Allah
(may peace be upon him), sent someone to Abu Bakr to demand from him her share of the
legacy left by the Messenger of Allah (may peace be upon him) from what Allah had bestowed
upon him at Medina and Fadak and what was left from one-filth of the income (annually
received) from Khaibar. Abu Bakr said: The Messenger of Allah (may peace be upon him)
said:" We (prophets) do not have any heirs; what we leave behind is (to be given in)
charity." The household of the Messenger of Allah (may peace be upon him) will live
on the income from these properties, but, by Allah, I will not change the charity of the
Messenger of Allah (may peace be upon him) from the condition in which it was in his own
time. I will do the same with it as the Messenger of Allah (may peace be upun him) himself
used to do. So Abu Bakr refused to hand over anything from it to Fatima who got angry with
Abu Bakr for this reason. She forsook him and did not talk to him until the end of her
life. She lived for six months after the death of the Messenger of Allah (may peace be
upon him). When she died, her husband. 'Ali b. Abu Talib, buried her at night. He did not
inform Abu Bakr about her death and offered the funeral prayer over her himself. During
the lifetime of Fatima, 'All received (special) regard from the people. After she had
died, he felt estrangement in the faces of the people towards him. So he sought to make
peace with Abu Bakr and offer his allegiance to him. He had not yet owed allegiance to him
as Caliph during these months. He sent a person to Abu Bakr requesting him to visit him
unaccompanied by anyone (disapproving the presence of Umar). 'Umar said to Abu Bakr: BY
Allah, you will not visit them alone. Abu Bakr said: What will they do to me? By Allah, I
will visit them. And he did pay them a visit alone. 'All recited Tashahhud (as it is done
in the beginning of a religious sermon) ; then said: We recognise your moral excellence
and what Allah has bestowed upon you. We do not envy the favour (i. e. the Catiphate)
which Allah nas conferred upon you; but you have done it (assumed the position of Caliph)
alone (without consulting us), and we thought we had a right (to be consulted) on account
of our kinship with the Messenger of Allah (may peace be upon him). He continued to talk
to Abu Bakr (in this vein) until the latter's eyes welled up with tears. Then Abd Bakr
spoke and said: By Allah, in Whose Hand is my life, the kinship of the Messenger of Allah
(may peace be upon him) is dearer to me than the kinship of my own people. As regards the
dispute that has arisen between you and me about these properties, I have not deviated
from the right course and I have not given up doing about them what the Messenger of Allah
(may peace be upon him) used to do. So 'Ali said to Abu Bakr: This aftetnoon is (fixed)
for (swearing) allegiance (to you). So when Abu Bakr had finished his Zuhr prayer, he
ascended the pulpit and recited Tashahhud, and described the status of 'Ali, his delay in
swearing allegiance and the excuse which lie had offered to him (for this delay). (After
this) he asked for God's forgiveness. Then 'Ali b. Abu Talib recited the Tashahhud.
extolled the merits of Abu Bakr and (said that) his action was nott prompted by any
jealousy of Abu Bakr on his part or his refusal to accept the high position which Allah
had conferred upon him, (adding: ) But we were of the opinion that we should have a share
in the government, but the matter had been decided without taking us into confidence, and
this displeased us. (Hence the delay in offering allegiance. The Muslims were pleased with
this (explanation) and they said: You have done the right thing. The Muslims were (again)
favourably inclined to 'Ali since he adopted the proper course of action.
Book 019, Number 4353:
It has been narrated on the authority of 'A'isha that
Fatima and 'Abbas approached Abu Bakr, soliciting transfer of the legacy of the Messenger
of Allah (may peace be upon him) to them. At that time, they were demanding his (Holy
Prophet's) lands at Fadak and his share from Khaibar. Abu Bakr said to them: I have heard
from the Messenger of Allah (may peace be upon him). Then he quoted the hadith having
nearly the same meaning as the one which has been narrated by Uqail on the authority of
al-Zuhri (and which his gone before) except that in his version he said: Then 'Ali stood
up, extolled the merits of Abu Bakr mentioned his superiority, and his earlier acceptance
of Islam. Then he walked to Abu Bakr and swore allegiance to him. (At this) people turned
towards 'Ali and said: you have done the right thing. And they became favourably inclined
to 'Ali after he had adopted the proper course of action.
Book 019, Number 4354:
It has been narrated by 'Urwa b Zubair on the authority of
'A'isha, wife of the Holy Prophet (may peace be upon him), that Fatima, daughter of the
Messenger of Allah (may peace be upon him), requested Abu Bakr, after the death of the
Messenger of Allah (may peace he upon him), that he should set apart her share from what
the Messenger of Allah (may peace be upon him) had left from the properties that God had
bestowed upon him. Abu Bakr said to her: The Messenger of Allah (may peace be npon him)
said:" We do not have any heirs; what we leave behind is Sadaqa (charity)." The
narrator said: She (Fatima) lived six months after the death of the Messenger of Allah
(may peace be upon him) and she used to demand from Abu Bakr her share from the legacy of
the Messenger of Allah (may peace be upon him) from Khaibar, Fadak and his charitable
endowments at Medina. Abu Bakr refused to give her this, and said: I am not going to give
up doing anything which the Messenger of Allah (may peace be upon him) used to do. I am
afraid that it I go against his instructions in any matter I shall deviate from the right
course. So far as the charitable endowments at Medina were concerned, 'Umar handed them
over to 'All and Abbas, but 'Ali got the better of him (and kept the property under his
exclusive possession). And as far as Khaibar and Fadak were concerned 'Umar kept them with
him, and said: These are the endowments of the Messenger of Allah (may peace be upon him)
(to the Umma). Their income was spent on the discharge of the responsibilities that
devolved upon him on the emergencies he had to meet. And their management was to be in the
hands of one who managed the affairs (of the Islamic State). The narrator said: They have
been managed as such up to this day.
Book 019, Number 4355:
It has been narrated on the authority of Abu Huraira that
the Messenger of Allah (may peace be upon him) said: My heirs cannot share even a dinar
(from my legacy) ; what I leave behind after paving mtintenance allowance to my wives and
remuneration to my manager is (to go in) charity.
Book 019, Number 4356:
A similar hadith has been narrated on the authority of Abu
Zinad through a different chain of transmitters.
Book 019, Number 4357:
It his been narrated on the authority of Abu Huraira that
the Messenger of Allah (may peace be upon him) said:" We do not have any heirs; what
we leave behind is a charitable endowment."
Chapter 17: DISTRIBUTION OF THE SPOILS AMONG THE
FIGHTERS
Book 019, Number 4358:
It has been narrated on the authority of Ibn Umar that the
Messenger of Allah (may peace be upon him) allowed two shares from the spoils to the
horseman and one share to the footman.
Book 019, Number 4359:
The same tradition has been narrated on the authority of
Ubaidullah by a different chain of transmitters who do not mention the words:" from
the booty".
Chapter 18: THE HELP WITH ANGELS IN BADR AND THE
PERMISSIBILITY OF THE SPOILS OF WAR
Book 019, Number 4360:
It has been narrated on the authority of 'Umar b.
al-Khattab who said: When it was the day on which the Battle of Badr was fought, the
Messenger of Allah (may peace be upon him) cast a glance at the infidels, and they were
one thousand while his own Companions were three hundred and nineteen. The Holy Prophet
(may peace be upon him) turned (his face) towards the Qibla Then he stretched his hands
and began his supplication to his Lord:" O Allah, accomplish for me what Thou hast
promised to me. O Allah, bring about what Thou hast promised to me. O Allah, if this small
band of Muslims is destroyed. Thou will not be worshipped on this earth." He
continued his supplication to his Lord, stretching his hands, facing the Qibla, until his
mantle slipped down from his shoulders. So Abu Bakr came to him, picked up his mantle and
put it on his shoulders. Then he embraced him from behind and said:. Prophet of Allah,
this prayer of yours to your Lord will suffice you, and He will fulfil for you what He has
promised you. So Allah, the Glorious and Exalted, revealed (the Qur'anic verse):"
When ye appealed to your Lord for help, He responded to your call (saying): I will help
you with one thousand angels coming in succession." So Allah helped him with angels.
Abu Zumail said that the badith was narrated to him by Ibn
'Abbas who said: While on that day a Muslim was chasing a disbeliever who was going ahead
of him, he heard over him' the swishing of the whip and the voice of the rider saying: Go
ahead, Haizi'm! He glanced at the polytheist who had (now) fallen down on his back. When
he looked at him (carefully he found that) there was a scar on his nose and his face was
torn as if it had been lashed with a whip, and had turned green with its poison. An Ansari
came to the Messenger of Allah (may peace be upon him) and related this (event) to him. He
said: You have told the truth. This was the help from the third heaven. The Muslims that
day (i. e. the day of the Battle of Badr) killed seventy persons and captured seventy. The
Messenger of Allah (may peace be upon him) said to Abu Bakr and 'Umar (Allah be pleased
with them): What is your opinion about these captives? Abu Bakr said: They are our kith
and kin. I think you should release them after getting from them a ransom. This will be a
source of strength to us against the infidels. It is quite possible that Allah may guide
them to Islam. Then the Messenger of Allah (may peace be upon him) said: What is your
opinion. Ibn Khattab? He said: Messenger of Allah. I do not hold the same opinion as Abu
Bakr. I am of the opinion that you should hand them over to us so that we may cut off
their heads. Hand over 'Aqil to 'Ali that he may cut off his head, and hand over such and
such relative to me that I may but off his head. They are leaders of the disbelievers and
veterans among them. The Messenger of Allah (may peace be upon him) approved the opinion
of Abu Bakr and did not approve what I said The next day when I came to the Messenger of
Allah (may peace be upon him), I found that both he and Abu Bakr were sitting shedding
tears. I said: Messenger of Allah, why are you and your Companion shedding tears? Tell me
the reason. For I will weep ate, if not, I will at least pretend to weep in sympathy with
you. The Messenger of Allah (may peace be upon him) said: I weep for what has happened to
your companions for taking ransom (from the prisoners). I was shown the torture to which
they were subjected. It was brought to me as close as this tree. (He pointed to a tree
close to him.) Then God revealed the verse:" It is not befitting for a prophet that
he should take prisoners until the force of the disbelievers has been crushed..." to
the end of the verse:" so eat ye the spoils of war, (it is) lawful and pure. So Allah
made booty lawful for them."
Chapter 19: BINDING THE PRISONERS AND PUTTING THEM
IN CONFINMENT AND JUSTIFICATION FOR SETTING THEM FREE WITHOUT ANY RANSOM
Book 019, Number 4361:
It has been narrated on the authority of Abu Huraira who
said: The Messenger of Allah (may peace be upon him) sent some horsemen to Najd. They
captured a man. He was from the tribe of Banu Hanifa and was called Thumama b. Uthal. He
was the chief of the people of Yamama. People bound him with one of the pillars of the
mosque. The Messenger of Allah (may peace be upon him) came out to (see) him. He said: O
Thumama, what do you think? He replied: Muhammad, I have good opinion of you. If you kill
me, you will kill a person who has spilt blood. If you do me a favour, you will do a
favour to a grateful person. If you want wealth, ask and you will get what you will
demand. The Messenger of Allah (may peace be pon him) lefthim (in this condition) for two
days, (and came to him again) and said: What do you think, O Thumama? He replied: What I
have already told you. If you do a favour, you will do a favour to a grateful person. If
you kill me, you will kill a person who has spilt blood. If you want wealth, ask and you
will get what you will demand. The Messenger of Allah (may peace be upon him) left him
until the next day when he (came to him again) and said: What do you think, O Thumama? He
replied: What I have already told you. If you do me a favour, you will do a favour to a
grateful person. If you kill me, you will kill a person who has spilt blood. If you want
wealth ask and you will get what you will demand. The Messenger of Allah (may peace be
upon him) said: Set Thumama free. He went to a palm-grove near the mosque and took a bath.
Then he entered the mosque and said: I bear testimony (to the truth) that there is no god
but Allah and I testify that Muhammad is His bondman and His messenger. O Muhammad, by
Allah, there was no face on the earth more hateful to me than your face, but (now) your
face has become to me the dearest of all faces. By Allah, there was no religion more
hateful to me than your religion, but (now) your religion has become the dearest of all
religions to me. By Allah, there was no city more hateful to me than your city, but (now)
your city has become the dearest of all cities to me. Your horsemen captured me when I
intended going for Umra. Now what is your opinion (in the matter)? The Messenger of Allah
(may peace be upon him) announced good tidings to him and told him to go on 'Umra. When he
reached Mecca, somebody said to him: Have you changed your religion? He said: No! I have
rather embraced Islam with the Messenger of Allah (may peace be upon him). By Allah, you
will not get a single grain of wheat from Yamama until it is permitted by the Messenger of
Allah (may peace be upon him).
Book 019, Number 4362:
The same tradition has been narrated by a different chain
of transmitters with a slight difference in the wording.
Chapter 20: EVACUATION OF THE JEWS FROM THE HIJAZ
Book 019, Number 4363:
It has been narrated on the authority of Abu Huraira who
said: We were (sitting) in the mosque when the Messenger of Allah (may peace be upon him)
came to us and said: (Let us) go to the Jews. We went out with him until we came to them.
The Messenger of Allah (may peace be upon him) stood up and called out to them (saying): O
ye assembly of Jews, accept Islam (and) you will be safe. They said: Abu'l-Qasim, you have
communicated (God's Message to us). The Messenger of Allah (may peace be upon him) said: I
want this (i. e. you should admit that God's Message has been communicated to you), accept
Islam and you would be safe. They said: Abu'l-Qisim, you have communicated (Allah's
Message). The Messenger of Allah (may peace be upon him) said: I want this... - He said to
them (the same words) the third time (and on getting the same reply) he added: You should
know that the earth belongs to Allah and His Apostle, and I wish that I should expel you
from this land Those of you who have any property with them should sell it, otherwise they
should know that the earth belongs to Allah and His Apostle (and they may have to go away
leaving everything behind).
Book 019, Number 4364:
It has been narrated on the authority of Ibn Umar that the
Jews of Banu Nadir and Banu Quraizi fought against the Messenger of Allah (may peace be
upon him) who expelled Banu Nadir, and allowed Quraiza to stay on, and granted favour to
them until they too fought against him Then he killed their men, and distributed their
women, children and properties among the Muslims, except that some of them had joined the
Messenger of Allah (may peace be upon him) who granted them security. They embraced Islam.
The Messenger of Allah (may peace be upon him) turned out all the Jews of Medlina. Banu
Qainuqa' (the tribe of 'Abdullah b. Salim) and the Jews of Banu Haritha and every other
Jew who was in Medina.
Book 019, Number 4365:
A similar hadith has been transmitted by a different chain
of narrators, but the hadith narrated by Ibn Juraij is more detailed and complete.
Book 019, Number 4366:
It has been narrated by 'Umar b. al-Khattib that he heard
the Messenger of Allah (may peace be upon him) say: I will expel the Jews and Christians
from the Arabian Peninsula and will not leave any but Muslim.
Book 019, Number 4367:
This hadith has been narrated on the authority of Zubair
with the same chain of transmitters.
Chapter 21: JUSTIFICATION FOR KILLING THOSE GUILTY
OF BREACH OF TRUST AND MAKING THE PEOPLE OF THE FORT SURRENDER ON THE ARBITRATION OF A
JUST PERSON
Book 019, Number 4368:
It has been narrated on the authority of Abu Sa'id
al-Khudri who said: The people of Quraiza surrendered accepting the decision of Sa'd b.
Mu'adh about them. Accordingly, the Messenger of Allah (may peace be upon him) sent for
Sa'd who came to him riding a donkey. When he approached the mosque, the Messenger of
Allah (may peace be upon him) said to the Ansar: Stand up to receive your chieftain. Then
he said (to Sa'd): These people have surrendered accepting your decision. He (Sa'd) said:
You will kill their fighters and capture their women and children. (Hearing this), the
Propbot (may peace he tpon him) said: You have adjudged by the command of God. The
narrator is reported to have said: Perhaps he said: You have adjuged by the decision of a
king.
Ibn Muthanna (in his version of the tradition) has not
mentioned the alternative words.
Book 019, Number 4369:
Through the same chain of transmitters Shu'ba has narrated
the same tradition in which he says that the Messenger of Allah (may peace be upon him)
said (to Sa'd): You have adjudged according to the command of God. And once he said: you
have adjudged by the decision of a king.
Book 019, Number 4370:
It has been narrated on the authority of A'isha who said:
Sa'd was wounded on the day of the Battle of the Ditch. A man from the Quraish called Ibn
al-Ariqah shot at him an arrow which pierced the artery in the middle of his forearm. The
Messenger of Allah (may peacce be upon him) pitched a tent for him in the mosque and would
inquire after him being in close proximity. When he returned from the Ditch and laid down
his arms and took a bath, the angel Gabriel appeared to him and he was removing dust from
his hair (as if he had just returned from the battle). The latter said: You have laid down
arms. By God, we haven't (yet) laid them down. So march against them. The Messenger of
Allah (may peace be upon him) asked: Where? He poirftad to Banu Quraiza. So the Messenger
of Allah (may peace he upon him) fought against them. They surrendered at the command of
the Messenger of Allah (may peace be upon him), but he referred the decision about them to
Sa'd who said: I decide about them that those of them who can fight be killed, their women
and children taken prisoners and their properties distributed (among the Muslims).
Book 019, Number 4371:
It has been narrated on the authority of Hisham (who learnt
it from his father) that the Messenger of Allah (may peace be upon him) said (to Sa'd):
You have adjudged their case with the judgment of God. the Exalted and Glorified.
Book 019, Number 4372:
It has been narrated on the authority of 'A'isha that
Sa'd's wound became dry and was going to heal when he prayed: O God, surely Thou knowest
that nothing is dearer to me than that I should fight for Thy cause against the people who
disbeliever Your Messenger (may peace be upon him) and turned him out (from his native
place). If anything yet remains to be decided from the war against the Quraish, spare my
life so that I may fight against them in Thy cause. O Lord, I think Thou hast ended the
war between us and them. If Thou hast done so, open my wound (so that it may discharge)
and cause my death thereby. So the wound begin to bleed from the front part of his neck.
The people were not scared except when the blood flowed towards them, and in the mosque
along with Sa'd's tent was the tent of Banu Ghifar. They said: O people of the tent, what
is it that is coming to us from you? Lo! it was Sa'd's wound that was bleeding and he died
thereof.
Book 019, Number 4373:
This tradition has been narrated by Hishim through the same
chain of transmitters with a little difference in the wording. He said: (His wound) began
to bleed that very night and it continued to bleed until he died. He has made the addition
that it was then that (a non-believing) poet said:
Hark, O Sa'd, Sa'd of Banu Mu'adh,
What have the Quraiaa and Nadir done?
By thy life! Sa'd b. Mu'adh>br> Was steadfast on the
morn they departed.
You have left your cooking-pot empty,
While the cooking-pot of the people is hot and boiling.
Abu Hubab the nobleman has said,
O Qainuqa', do not depart.
They were weighty in their country
just aa rocks are weighty in Maitan.
Chapter 22: SHOWING PROMPTITUDE IN JIHAD AND GIVING
PRECEDENCE TO THE MORE URGENT OF THE TWO ACTIONS WHILE MAKING A CHOICE BETWEEN THEM
Book 019, Number 4374:
It has been narrated on the authority of Abdullah who said:
On the day he returned from the Battle of Ahzab, the Messenger of Allah (may peace be upon
him) made for us an announcement that nobody would say his Zuhr prayer but in the quarters
of Banu Quraiza (Some) people, being afraid that the time for prayer would expire, said
their prayers before reaching the street of Banu Quraiza. The others said: We will not say
our prayer except where the Messenger of Allah (may peace be upon him) has ordered us to
say it even if the time expires. (When he learned of the difference in the view of the two
groups of the people, the Messenger of Allah (may peace be tipon him) did not blame anyone
from the two groups.
Chapter 23: RETURN OF THEIR GIFTS TO THE ANSAR BY
THE MUHAJIRS WHEN THE LATTER GREW RICH AS A REBULT OF THE CONQUESTS
Book 019, Number 4375:
It has been narrated on the authority of Anas b. Malik who
said: When the Muhajirs migrated from Mecca to Medina; they came (in a state that) they
had not anything (i. e. money) in theirhands, while the Ansar possessed lands and date
palms. They divided their properties with the Muhajirs. The Ansar divided and gave them on
the condition that they would give half the fruit from the orchards every year, and the
Muhajirs would recompense them by working with them and putting in labour. The mother of
Anas b. Malik was called Umm Sulaim and she was also the mother of 'Abdullah b. Talha who
was a brother of Anas from his mother's side. The mother of Anas had given the Messenger
of Allah (may peace be upon him) her date-palms. He bestowed them upon Umm Aiman, the
slave-girl who had been freed by him and was the mother of Usama b. Zaid. When the
Messenger of Allah (may peace be upon him) had finished the war with the people of Khaibar
and returned to Medina, the Muhajirs returned to the Ansar all the gifts which they had
given them out of the fruits. (Anas b. Malik said: ) The Messenger of. Allah (may peace be
upon him) returned to my mother her date-palms and gave to Umm Aiman instead of them
date-palms from his orchard. Ibn Shihab says that Umm Aiman was the mother of Usama b.
Zaid who was the slave-girl of 'Abdullah b. 'Abd-ul-Muttalib and hailed from Abyssinia.
When Amina gave birth to the Messenger of Allah (may peace be upon him) after the death of
his father, Umm Aiman used to nurse him until he grew up. He (later on) freed her and
married her to Zaid b. Haritha. She died five months after the death of the Messenger of
Allah (may peace be upon him).
Book 019, Number 4376:
It has been narrated by Anas that (after his migration to
Medina) a person placed at the Prophet's (may peace be upon him) disposal some date-palms
growing on his land until the lands of Quraiza and Nadir were conquered. Then he began to
return to him whatever he had received. (In this connection) my people told me to approach
the Messenger of Allah (may peace be upon him) and ask from him what his people had given
him or a portion thereof, but the Messenger of Allah (may peace be upon him) had bestowed
those trees upon Umm Aiman. So I came to the Prophet (may peace be upon him) and he gave
hem (back) to me. Umm Aiman (also) came (at this time). She put the cloth round my neck
and said: No, by Allah, we will not give to, you what he has granted to me. The Holy
Prophet (may peace be upon him) said: Umm Aiman, let him have them and for you are such
and such trees instead. But she said: By Allah, there is no god besides Him. No, never!
The Holy Prophet (may peace be upon him) continued saying: (You will get) such and such.
until he had granted her ten times or nearly ten times more (than the original gift).
Chapter 24: JUSTIFICATION FOR TAKING FOOD IN THE
LAND OF THE ENEMY
Book 019, Number 4377:
It has been narrated on the authority of Abdullah b.
Mughaffal who said I found a bag containing fat on the day of the Battle of Khaibar. I
caught hold of it and said: I will not give anything today from it to anybody. Then I
turned round and saw that the Messenger of Allah (may peace be upon him) was smiling (at
my words).
Book 019, Number 4378:
This tradition has been transmitted by a different chain of
narrators with a different wording, the last in the chain being the same narrator, (i. e.
'Abdullah b. Mughaffal), who said: A bag containing food and fat was thrown to us. I lept
forward to catch it. Then I turned round and saw (to my surprise) the Messenger of Allah
(may peace be upon him) and I felt ashamed of my act in his presence.
Book 019, Number 4379:
This hadith has been transmitted on the authority of Shu'ba
with a slight variation of words.
Chapter 25: THE HOLY PROPHET'S (MAY PEACE BE UPON
HIM) LETTER TO HIRAQL (CEASAR) INVITING HIM TO ISLAM
Book 019, Number 4380:
It has been narrated on the authority of Ibn Abbas who
learnt the tradition personally from Abu Safyan. The latter said: I went out (on a
mercantile venture) during the period (of truce) between me and the Messenger of Allah
(may peace be upon him). While I was in Syria, the letter of the Messenger of Allah (may
peace be upon him) was handed over to Hiraql (Ceasar), the Emperor of Rome (who was on a
visit to Jerusalem at that time). The letter was brought by Dihya Kalbi who delivered it
to the governor of Busra The governor passed it on to Hiraql, (On receiving the letter),
he said: Is there anyone from the people of this man who thinks that he is a prophet.
People said: Yes. So, I was called along with a few others from the Quraish. We were
admitted to Hiraql and he seated usbefore him. He asked: Which of you has closer kinship
with the man who thinks that he is a prophet? Abu Sufyan said: I. So they seated me in
front of him and stated my companions behind me. Then, he called his interpreter and said
to him: Tell them that I am going to ask this fellow (i. e. Abu Sufyan) about the man who
thinks that he is a prophet. It he tells me a lie, then refute him.
Abu Sufyan told (the narrator): By God, if there was not
the fear that falsehood would be imputed to me I would have lied. (Then) Hiraqi said to
his interpreter: Inquire from him about his ancestry, I said: He is of good ancestry among
us. He asked: Has there been a king among his ancestors? I said: No. He asked: Did you
accuse him of falsehood before he proclaimed his prophethood? I said: No. He asked: Who
are his follower people of high status or low status? I said: (They are) of low status. He
asked: Are they increasing in number or decreasing? I said. No. they are rather
increasing. He asked: Does anyone give up his religion, being dissatisfied with it, after
having embraced it? I said: No. He asked: Have you been at war with him? I said: Yes. He
asked: How did you fare in that war? I said: The war between us and him has been wavering
like a bucket, up at one turn and down at the other (i. e. the victory has been shared
between us and him by turns). Sometimes he suffered loss at our hands and sometimes we
suffered loss at his (hand). He asked: Has he (ever) violated his covenant? I said: No.
but we have recently concluded a peace treaty with him for a petiod and we do not know
what he is going to do about it. (Abu Sufyin said on oath that he could not interpolate in
this dialogue anything from himself more than these words ) He asked: Did anyone make the
proclamation (Of prophethood) before him? I said: No. He (now) said to his interpreter:
Tell him, I asked him about his ancestry and he had replied that he had the best ancestry.
This is the case with Prophets; they are the descendants of the noblest among their people
(Addressing Abu Sufyan), he continued: I asked you if there had been a king among his
ancestors. You said that there had been none. If there had been a king among his
ancestors, I would have said that he was a man demanding his ancestral kingdom. I asked
you about his followers whether they were people of high or low status, and you said that
they were of rather low status. Such are the followers of the Prophets. I asked you
whether you used to accuse him of falsehood before he proclaimed his prophethood, and you
said that you did not.
So I have understood that when he did not allow himself to
tell a lie about the poeple, he would never go to the length of forging a falsehood about
Allah. I asked you whether anyone renounced his religion being dissatisfied with it after
he had embraced it, and you replied in the negative. Faith is like this when it enters the
depth of the heart (it perpetuates them). I asked you whether his followers were
increasing or decreasing. You said they were increasing. Faith is like this until it
reaches its consummation. I asked you whether you had been at war with him, and you
replied that you had been and that the victory between you and him had been shared by
turns, sometimes he suffering loss at your hand and sometimes you suffering lost at his.
This is how the Prophets are tried before the final victory its theirs. I asked you
whether he (ever) violated his covenant, and you said that he did not. This is how the
Prophets behave. They never violate (their covenants). I asked you whether anyone before
him had proclaimed the same thing, and you replied in the negative. I said: If anyone had
made the same proclamation before, I would have thought that he was a man following what
had been proclaimed before. (Then) he asked: What does he enjoin upon you? I said: He
exhorts us to offer Salat, to pay Zakat, to show due regard to kinship and to practise
chastity. He said: It what you have told about him is true, he is certainly a Prophet. I
knew that he was to appear but I did not think that he would be from among you. If I knew
that I would be able to reach him. I would love to meet him; and it I had been with him. I
would have washed his feet (out of reverence). His dominion would certainly extend to this
place which is under my feet. Then he called for the letter of the Messenger of Allah (may
pface be upon him) and read it. The letter ran as follows:" In the name of Allah,
Most Gracious and Most Merciful. From Muhammad, the Messenger of Allah, to Hiraql, the
Emperor of the Romans. Peace be upon him who follows the guidance. After this, I extend to
you the invitation to accept Islam. Embrace Islam and you will be safe. Accept Islam, God
will give you double the reward. And if you turn away, upon you will be the sin of your
subjects." O People of the Book, come to the word that is common between us that we
should worship none other than Allah, should not ascribe any partner to Him and some of us
should not take their fellows as Lords other than Allah. If they turn away, you should say
that we testify to our being Muslims [iii. 64]."
When he hid finished the reading of the letter, noise and
confused clamour was raise around him, and he ordered us to leave. Accordingly, we left.
(Addressing my companions) while we were coming out (of the place). I said: Ibn Abu Kabsha
(referring sarcastically to the Holy Prophet) has come to wield a great power. Lo! (even)
the king of the Romans is afraid of him. I continued to believe that the authority of the
Messenger of Allah (may peace be upon him) would triumph until God imbued me with (the
spirit of) Islam.
Book 019, Number 4381:
This hadith has been narrated on the authority of Ibn
Shihab with the same chain of transmitters but with the addition:" When Allah
inflicted defeat on the armies of Persia, Caesar moved from Hims to Aelia (Bait al-Maqdis)
for thanking Allah as He granted him victory." In this hadith these words
occur:" From Muhammad, servant of Allah and His Messenger," and said:" The
sin of your followers," and also said the words:" to the call of Islam".
Chapter 26: LETTERS OF THE HOLY PROPHET (MAY PEACE
BE UPON HIM) TO THE KINGS OF DISBELIEVERS INVITING THEM TO ALLAH, THE EXALTED AND GLORIOUS
Book 019, Number 4382:
It has been narrated on the authority of Anas that the
Prophet of Allah (may peace be upon him) wrote to Chosroes (King of Persia), Caesar
(Emperor of Rome), Negus (King of Abyssinia) and every (other) despot inviting them to
Allah, the Exalted. And this Negus was not the one for whom the Messenger of Allah (may
peace be upon him) had said the funeral prayers.
Book 019, Number 4383:
The tradition has been narrated on the authority of Anas b.
Malik (the same narrator) through a different chain of transmitters, but this version does
not mention:" And he was not the Negus for whom the Prophet (may peace be upon him)
had said the funeral prayers."
Book 019, Number 4384:
It has been narrated on the authority of the same narrator
through another chain of transmitters with the same difference in the wording.
Chapter 27: THE BATTLE OF HUNAIN
Book 019, Number 4385:
It has been narrated on the authority of 'Abbas who said: I
was in the company of the Messenger of Allah (may peace be upon him) on the Day of Hunain.
I and Abd Sufyan b. Harith b. 'Abd al-Muttalib stuck to the Messenaer of Allah (may peace
be upon him) and we did not separate from him. And the Messenger of Allah (may place be
upon him) was riding on his white mule which had been presented to him by Farwa b. Nufitha
al-Judhami. When the Muslims had an encounter with the disbelievers, the Muslims fled,
falling back, but the Messenger of Allah (may peace be upon him) began to spur his mule
towards the disbelievers. I was holding the bridle of the mule of the Messenger of Allah
(may peace be upon him) checking it from going very fast, and Abu Sufyan was holding the
stirrup of the (mule of the) Messenger of Allah (may peace be upon him), who said: Abbas,
call out to the people of al-Samura. Abbas (who was a man with a loud voice) called out at
the top of the voice: Where are the people of Samura? (Abbas said: ) And by God, when they
heard my voice, they came back (to us) as cows come back to their calves, and said: We are
present, we are present! 'Abbas said: They began to fight the infidels. Then there was a
call to The Ansar. Those (who called out to them) shouted: O ye party of the Ansar! O
party of the Ansar! Banu al-Harith b. al-Khazraj were the last to be called. Those (who
called out to them) shouted: O Banu Al-Harith b. al-Khazraj! O BanU Harith b. al-Khazraj!
And the Messenger of Allah (may peace be upon him) who was riding on his mule looked at
their fight with his neck stretched forward and he said: This is the time when the fight
is raging hot. Then the Messenger of Allah (may peace be upon him) took (some) pebbles and
threw them in the face of the infidels. Then he said: By the Lord of Muhammad, the
infidels are defeated. 'Abbas said: I went round and saw that the battle was in the same
condition in which I had seen it. By Allah, it remained in the same condition until he
threw the pebbles. I continued to watch until I found that their force had been spent out
and they began to retreat.
Book 019, Number 4386:
A version of the tradition has been transmitted through
another chain of narrators. In this version the words uttered by the Holy Prophet (may
peace be upon him) (after he had thrown the pebbles in the face of the enemy) are reported
as:" By the Lord of the Ka'ba, they have been defeated." And there is at the end
the addition of the words:" Until Allah defeated them" (and I imagine) as if I
saw the Prophet of Allah (may peace be upon him) chasing them on his mule.
Book 019, Number 4387:
'Abbas reported: I was with Allah's Apostle (may peace be
upon him) on the Day of Hunain. The rest of the hadith is the same but with this variation
that the hadith transmitted by Yonus and Ma'mar is more detailed and complete.
Book 019, Number 4388:
It has been narratedon the authority of Abu Ishaq who said:
A man asked Bara' (b. 'Azib): Did you run away on the Day of Hunain. O, Abu Umira? He
said: No, by Allah, The Messenger of Allah (may peace be upon him) did not turn his back;
(what actually happened was that) some young men from among his companions, who were hasty
and who were either without any arms or did not have abundant arms, advanced and met a
party of archers (who were so good shots) that their arrows never missed the mark. This
party (of archers) belonged to Banu Hawazin and Banu Nadir. They shot at the advancing
young men and their arrows were not likely to miss their targets. So these young men
turned to the Messenger of Allah (may peace be upon him) while he was riding on his white
mule and Abu Sufyan b. al-Harith b. 'Abd al-Muttalib was leading him. (At this) he got
down from his mule, invoked God's help, and called out: I am the Prophet. This is no
untruth. I am the son of 'Abd al-Muttalib. Then he deplnved his men into battle array.
Book 019, Number 4389:
It has been narrated (through a different chain of
transmitters) by Abu Ishiq that a person said to Bara' (b. 'Azib): Abu Umara, did you flee
on the Day of Hunain? He replied: The Messenger of Allah (may peace be upon him) did not
retreat. (What actually happened was that some hasty young men who were either
inadequately armed or were unarmed met a group of men from Banu Hawazin and Banu Nadir who
happened to be (excellent) archers. The latter shot at them a volley of arrows that did
not miss. The people turned to the Messenger of Allah (may peace be upon him). Abu Sufyan
b. Harith was leading his mule. So he got down, prayed and invoked God's help. He said: I
am the Prophet. This is no untruth. I am the son of Abd al-Muttalib. O God, descend Thy
help. Bara' continued: When the battle grew fierce. we, by God. would seek protection by
his side, and the bravest among us was he who confronted the onslaught and it was the Holy
Prophet (may peace be upon him).
Book 019, Number 4390:
It has been narrated through a still different chain of
transmitters by the same narrator (i. e. Abu Ishaq) who said: I heard from Bara' who was
asked by a man from the Qais tribe: Did you run away from the Messenger of Allah (may
peace be upon him) on the Day of Hunain? Bara' said: But the Messenger of Allah (may peace
be upon him) did not run away. On that day Banu Hawzzin took part in the battle as archers
(on the side of the disbelievers). When we attacked them, they retreated and we fell upon
the booty; (they rallied) and advanced towards us with arrows. (At that time) I saw the
Messenger of Allah (may peace be upon him) riding on his white mule and Abu Sufyan b.
al-Harith was holding its bridle. He (the Messenger of Allah was saying: I am the Prophet.
This is no untruth. I am a descendant of 'Abd al-Muttalib.
Book 019, Number 4391:
This hadith has been narrated on the authority of Bara'
with another chain of transmitters, but this hadith is short as compared with other
ahadith which are more detailed.
Book 019, Number 4392:
This tradition has been narrated on the authority of Salama
who said: We fought by the side of the Messenger of Allah (may peace be upon him) at
Hunain. When we encountered the enemy, I advanced and ascended a hillock. A man from the
enemy side turned towards me and I shot him with an arrow. He (ducked and) hid himself
from me. I could not understand what he did, but (all of a sudden) I saw that a group of
people appeared from the other hillock. They and the Companions of the Prophet (may peace
be upon him) met in combat, but the Companions of the Prophet turned back and I too turned
back defeated. I had two mantles, one of which I was wrapping round the waist (covering
the lower part of my body) and the other I was putting around my shoulders. My
waist-wrapper got loose and I held the two mantles together. (In this downcast condition)
I passed by the Messenger of Allah (may peace be upon him) who was riding on his white
mule. He said: The son of Akwa' finds himself to be utterly perplexed. Wher. the
Companions gathered round him from all sides. the Messenger of Allah (may peace be upon
him) got down from his mule. picked up a handful of dust from the ground, threw it into
their (enemy) faces and said: May these faces be deformed 1 There was no one among the
enemy whose eyes were not filled with the dust from this handful. So they turned back
fleeing. and Allah the Exalted and Glorious defeated them, and the Messenger of Allah (may
peace be upon him) distributed their booty among the Muslims.
Chapter 28: THE BATTLE OF TA'IF
Book 019, Number 4393:
It has been narrated on the authority of Ibn 'Amr who said:
The Messenger of Allah (may peace be upon him) besieged the people of Ta'if, but did get
victory over them. He said: God willing, we shall return. His Companions said: Shall we
depart without having conquered it? The Messenger of Allah (may peace be upon him) said:
(All right) make a raid in the morning. They did so. and were wounded (with the arrows
showered upon them). So the Messenger of Allah (may peace be upon him) said: We shall
depart tomorrow. (The narrator says): (Now) this (announcement) pleased them, and the
Messenger of Allah (may peace be upon him) laughed at (their waywardness).
Chapter 29: THE BATTLE OF BADR
Book 019, Number 4394:
It has been narrated on the authority of Anas that when
(the news of) the advance of Abu Sufyan (at the head of a force) reached him. the
Messenger of Allah (may peace be upon him) held consultations with his Companions. The
narrator said: Abu Bakr spoke (expressing his own views), but he (the Holy Prophet) did
not pay heed to him. Then spoke 'Umar (expressing his views), but he (the Holy Prophet)
did not pay heed to him (too). Then Sa'd b. 'Ubada stood up and said: Messenger of Allah,
you want us (to speak). By God in Whose control is my life, if you order us to plunge our
horses into the sea, we would do so. If you order us to goad our horses to the most
distant place like Bark al-Ghimad, we would do so. The narrator said: Now the Messenger of
Allah (may peace be upon him) called upon the people (for the encounter). So they set out
and encamped at Badr. (Soon) the water-carriers of the Quraish arrived. Among them was a
black slave belonging to Banu al-Hajjaj. The Companions of the Messenger of Allah (may
peace be upon him) caught him and interrogated him about Abu Sufyan and his companions. He
said: I know nothing about Abu Sufyan, but Abu Jahl, Utba, Shaiba and Umayya b. Khalaf are
there. When he said this, they beat him. Then he said: All right, I will tell you about
Abu Sufyan. They would stop beating him and then ask him (again) about Abu Sufyan. He
would again say', I know nothing about Abu Sufyan, but Abu Jahl. 'Utba, Shaiba and Umayya
b. Khalaf are there. When he said this, they beat him likewise. The Messenger of Allah
(may peace be upon him) was standing in prayer. When he saw this he finished his prayer
and said: By Allah in Whose control is my life, you beat him when he is telling you the
truth, and you let him go when he tells you a lie. The narrator said: Then the Messenger
of Allah (may peace be upon him) said: This is the place where so and so would be killed.
He placed his hand on the earth (saying) here and here; (and) none of them fell away from
the place which the Messenger of Allah (may peace be upon him) had indicated by placing
his hand on the earth.
Chapter 30: THE CONQUEST OF MECCA
Book 019, Number 4395:
It has been narrated by 'Abdullah b. Rabah from Abu
Huraira, who said: Many deputations came to Mu'awiya. This was in the month of Ramadan. We
would prepare food for one another. Abu Huraira was one of those who frequently invited us
to his house. I said: Should I not prepare food and invite them to my place? So I ordered
meals to be prepared Then I met Abu Huraira in the evening and said: (You will have) your
meals with me tonight. He said: You have forestalled me. I said: Yes, and invited them.
(When they had finished with the meals) Abu Huraira said: Should I not tell yon a
tradition from your traditions, O ye assembly of the Ansar? He then gave an account of the
Conquest of Mecca and said: The Messenger of Allah (may peace be upon him) advanced until
he reached Mecca. He deputed Zubair on his right flank and Khalid on the left, and he
despatched Abu Ubaida with the force that had no armour. They advanced to the interior of
the valley. The Messenger of Allah (may peace be upon him) was in the midst of a large
contingent of fighters. He saw me and said: Abu Huraira. I said: I am here at your call,
Messenger of Allah I He said: Let no one come to me except the Ansar, so call to me the
Ansar (only). Abu Huraira continued: So they gathered round him. The Quraish also gathered
their ruffians and their (lowly) followers, and said: We send these forward. If they get
anything, we shall be with them (to share it), and if misfortune befalls them, we shall
pay (as compensation) whatever we are asked for. The Messenger of Allah (may peace be upon
him) said (to the Ansar): You see the ruffians and the (lowly) followers of the Quraish.
And he indicated by (striking) one of his hands over the other that they should be killed
and said: Meet me at as-Safa. Then we went on (and) if any one of us wanted that a certain
person should be killed, he was killed, and none could offer any resistance. Abu Huraira
continued: Then came Abu Sufyan and said: Messenger of Allah, the blood of the Quraish has
become very cheap. There will be no Quraish from this day on.
Then he (the Holy Prophet) said: Who enters the house of
Abu Sufyan, he will be safe. Some of the Ansar whispered among themselves: (After all),
love for his city and tenderness towards his relations have overpowered him. Abu Huraira
said: (At this moment) revelation came to the Holy Prophet (may peace be upon him) and
when he was going to receive the Revelation, we understood it, and when he was (actually)
receiving it, none of us would dare raise his eyes to the Messenger of Allah (may peace be
upon him) until the revelation came to an end. When the revelation came to an end, the
Messenger of Allah (may peace be upon him) said: O ye Assembly of the Ansar! They said:
Here we are at your disposal, Messenger of Allah. He said: You were saying that love for
his city and tenderness towards his people have overpowered this man. They said: So it
was. He said: No, never. I am a bondman of God and His Messenger. I migrated towards God
and towards you. I will live with you and will die with you. So, they (the Ansar) turned
towards him in tears and they were saying: By Allah, we said what we said because of our
tenacious attachment to Allah and His Messenger. The Messenger of Allah (may peace be upon
him) said: Surely, Allah and His Messenger testify to your assertions and accept your
apology. The narrator continued: People turned to the house of Abu Sufyan and people
locked their doors. The Messenger of Allah (may peace be upon him) proceeded until he
approached the (Black) Stone. He kissed it and circumambulated the Ka'ba. He reached near
an idol by the side of the Ka'ba which was worshipped by the people. The Messenger of
Allah (may peace be upon him) had a bow in his hand, and he was holding it from a corner.
When he came near the idol, he began to pierce its eyes with the bow and (while doing so)
was saying: Truth has been established and falsehood has perished. When he had finished
the circumambulation, he came to Safa', ascended it to a height from where he could see
the Ka'ba, raised his hands (in prayer) and began to praise Allah and prayed what he
wanted to pray.
The tradition has been narrated by a different chain of
transmitters with the following additions: (i) Then be (the Messenger of Allah) said with
his hands one upon the other: Kill them (who stand in your way).... (ii) They (the Ansar)
replied: We said so, Messenger of Allah! He said: What is my name? I am but Allah's
bondman and His Messenger.
Book 019, Number 4396:
It has been narrated on the authority of Abdullah b. Rabah
who said: We came to Mu'awiya b. Abu Sufyan as a deputation and Abu Huraira was among us.
Each of us would prepare food for his companions turn by turn for a day. (Accordingly)
when it was my turn I said: Abu Huraira, it is my turn today. So they came to my place.
The food was not yet ready, so I said to Abu Huraira: I wish you could narrate to us a
tradition from the Messenger of Allah (may peace be upon him) until the food was ready.
(Complying with my request) Abu Huraira said: We were with the Messenger of Allah (may
peace be upon him) on the day of the Conquest of Mecca. He appointed Khalid b. Walid as
commander of the right flank, Zubair as commander of the left flank, and Abu 'Ubaida as
commander of the foot-soldiers (who were to advance) to the interior of the valley. He
(then) said: Abu Huraira, call the Ansar to me. So I called out to them and they came
hurriedly. He said: O ye Assembly of the Ansaar, do you see the ruffians of the Quraish?
They said: Yes. He said: See, when you meet them tomorrow, wipe them out. He hinted at
this with his hand, placing his right hand on his left and said: You will meet us at
as-Safa'. (Abu Huraira continued): Whoever was seen by them that day was put to death. The
Messenger of Allah (may peace be upon him) ascended the mount of as-Safa'. The Ansar also
came there and surrounded the mount. Then came Abu Sufyan and said: Messenger ot Allah,
the Quraish have perished. No member of the Quraish tribe will survive this day. The
Messenger of Allah (may peace be upon him) said: Who enters the house of Abu Safyin will
be safe, who lays down arms will be safe, who locks his door will be safe. (some of) the
Ansar said: (After all) the man has been swayed by tenderness towards his family and love
for his city. At this, Divine inspiration descended upon the Messenger of Allah (may peace
be upon him). He said: You were saying that the man has been swayed by tenderness towards
his family and love for his city. Do you know what my name is? I am Muhammad, the bondman
of God and His Messenger. (He repeated this thrice.) I left my native place for the take
of Allah and joined you. So I will live with you and die with you. Now the Ansar said: By
God, we said (that) only out of our greed for Allah and His Messenger. He said: Allah and
His Apostle testify to you and accept your apology.
Chapter 31: REMOVAL OF THE IDOLS FROM THE VICINITY
OF THE KA'BA
Book 019, Number 4397:
It has been narrated by Ibn Abdullah who said: The Holy
Prophet (may peace be upon him) entered Mecca. There were three hundred and sixty idols
around the Ka'ba. He began to thrust them with the stick that was in his hand
saying:" Truth has come and falsehood has vanished. Lo! falsehood was destined to
vanish" (xvii. 8). Truth has arrived, and falsehood can neither create anything from
the beginning nor can It restore to life
Book 019, Number 4398:
This tradition has been narrated by Ibn Abu Najah through a
different chain of transmitters up to the word: Zahaqa, (This version) does not contain
the second verse and substitutes Sanam for Nusub (both the words mean" idol"
or" image" that is worshipped).
Chapter 32: NO QURAISHITE WILL BE KILLED BOUND HAND
AND FOOT AFTER THE CONQUEST OF MECCA
Book 019, Number 4399:
It has been narrated on the authority of Abdullah b. Muti'
who heard from his father and said: I heard the Holy Prophet (may peace be upon him) say
on the day of the Conquest of Mecca: No Quraishite will be killed hound hand and foot from
this day until the Day of judgment.
Book 019, Number 4400:
The same tradition has been narrated on the authority of
Zakriyya through the same chain of transmitters with the following addition:" No
rebellious Quraishite with al-Asi as his name embraced Islam that day except Muti. His
name-was al-Asi, but the Messenger of Allah (way peace be upon him) changed his name to
Muti.
Chapter 33: THE TREATY OF HUDAIBIYA
Book 019, Number 4401:
It has been narrated on the authority of al-Bara' b. 'Azib
who said: 'Ali b. Abu Talib penned the treaty between the Holy Prophet (may peace be upon
him) and the polytheists on the Day of Hudaibiya. He wrote: This is what Muhammad, the
Messenger of Allah, has settled. They (the polytheists) said: Do not write words" the
Messenger of Allah". If we knew that you were the Messenger of Allah, we would not
fight against you. The Prophet (may peace be upon him) said to 'Ali: Strike out these
words. He (Ali) said: I am not going to strike them out. So the Prophet (may peace be upon
him) struck them out with his own hand. The narrator said that the conditions upon which
the two sides had agreed included that the Muslims would enter Mecca (next year) and would
stay there for three days, and that they would not enter bearing arms except in their
sheaths or bolsters.
Book 019, Number 4402:
It has been narrated on the authority of Abu Ishaq, who
heard Bars' b. Azib say: When the Messenger of Allah (may peace be upon him) made peace
with the people of Hudaibiya, 'Ali drew up the agreement between them, and so he wrote:
Muhammad, the Messenger of Allah. (This is followed by the same wording as we have in the
previous tradition except the omission of the words: This is what he has settled.)
Book 019, Number 4403:
It has been narrated on the authority of Bara' who said:
When the Prophet (may peace be upon him) was checked from going to the Ka'ba, the people
of Mecca made peace with him'on the condition that he would (be allowed to) enter Mecca
(next year) and stay there for three days, that he would not enter (the city) except with
swords in their sheaths and arms encased in their covers, that he would not take eway with
him anyone from its dwellers, nor would he prevent anyone from those with him to stay on
in Mecca (if he so desired). He said to 'Ali: Write down the terms settled between us. (So
'Ali wrote): In the name of Allah, most Gracious and most Merciful. This is what Muhammad,
the Messenger of Allah, has settled (with the Meccans), The polytheists said to him: If we
knew that thou art the Messenger of of Allah, we would follow you. But write: Muhammad b.
'Abdullah. So he told 'Ali to strike out these words. 'Ali said: No, by Allah, I will not
strike them out. The Messenger of Allah (may Peace be upon him) said: Show me their place
(on the parchment). So he ('Ali) showed him their place and he (the Holy Prophet) struck
them out; and 'Ali wrote: Ibn 'Abdullah. (According to the terms of the treaty, next year)
the Holy Prophet (may peace be upon him) stayed there for three days When it was the third
day, they said to 'Ali: This is the last day according to the terms of your companion. So
tell him to leave. 'Ali informed the Prophet (may peace be upon him) accordingly. He said:
Yes, and left (the city). Ibn Janab in his version of the tradition used:" we would
swear allegiance to you" instead of" we would follow you".
Book 019, Number 4404:
It has been narrated on the authority of Anas that the
Quraish made peace with the Prophet (may peace be upon him). Among them was Suhail b. Amr.
The Prophet (may peace be upon him) said to 'Ali: Write" In the name of Allah, most
Gracious and most Merciful." Suhail said: As for" Bismillah," we do not
know what is meant by" Bismillah-ir-Rahman-ir-Rahim" (In the name of Allah most
Gracious and most Merciful). But write what we understand, i. e. Bi ismika allahumma (in
thy name. O Allah). Then, the Prophet (may peace be upon him) said: Write:" From
Muhammad, the Messenger of Allah." They said: If we knew that thou welt the Messenger
of Allah, we would follow you. Therefore, write your name and the name of your father. So
the Holy Prophet (may peace be upon him) said: Write" From Muhammad b.
'Abdullah." They laid the condition on the Prophet (may peace be upon him) that
anyone who joined them from the Muslims, the Meccans would not return him, and anyone who
joined you (the Muslims) from them, you would send him back to them. The Companions said:
Messenger of Allah, should we write this? He said: Yes. One who goes away from us to join
them-may Allah keep him away! and one who comes to join us from them (and is sent back)
Allah will provide him relief and a way of escape.
Book 019, Number 4405:
It has been narrated on the authority of Abu Wa'il who
said: Sahal b. Hunaif stood up on the Day of Siffin and said: O ye people, blame
yourselves (for want of discretion) ; we were with the Messenger of Allah (may peace be
upon him) on the Day of Hudaibiya. If we had thought it fit to fight, we could fight. This
was in the truce between the Messenger of Allah (may peace be upon him) and the
polytheists. Umar b. Khattab came, approached the Messenger of Allah (may peace be upon
him) and said: Messenger of Allah, aren't we fighting for truth and they for falsehood? He
replied: By all means. He asked: Are not those killed from our side in Paradise and those
killed. from their side in the Fire? He replied: Yes. He said: Then why should we put a
blot upon our religion and return, while Allah has not decided the issue between them and
ourselves? He said: Son of Khattab, I am the Messenger of Allah. Allah will never ruin me.
(The narrator said): Umar went away, but he could not contain himself with rage. So he
approached Abu Bakr and said: 'Abu Bakr, aren't we fighting for truth and they for
falsehood? He replied: Yes. He asked: Aren't those killed from our side in Paradise and
those killed from their side in the Fire? He replied: Why not? He (then) said: Why should
we then disgrace our religion and return while God has not yet decided the issue between
them and ourselves? Abu Bakr said: Son of Khattab, verily, he is the Messenger of Allah,
and Allah will never ruin him. (The narrator continued): At this (a Sura of) the Qur'an
(giving glad tidings of the victory) was revealed to the Messenger of Allah (may peace be
upon him). He sent for Umar and made him read it. He asked: Is (this truce) a victory? He
(the Messenger of Allah) replied: Yes. At this Umar was pleased, and returned.
Book 019, Number 4406:
It has been narrated on the authority of Shaqiq who said: I
heard Sahl b. Hunaif say at Siffin: O ye people, find fault with your (own) discretion. By
Allah, on the Day of Abu Jandal (i. e. the day of Hudaibiya), I thought to myself that, if
I could, I would reverse the order of the Messenger of Allah (may peace be upon him) (the
terms of the truce being unpalatable). By Allah, we have never hung our swords on our
shoulders in any situation whatsoever except when they made easy for us to realise the
goal envisaged by us, but this battle of yours (seems to be an exception). Ibn Numair (in
his version) did not mention the words:" In any situatina whatsoever"
Book 019, Number 4407:
The same tradition has been narrated through a different
chain of transmitters on the authority of A'mash. This version contains the words: Ila
amrin yofzi'una instead of Ila amrin na'rifuhu.
Book 019, Number 4408:
It has been narrated through a different chain of
transmitters on the authority of Abu Wa'il who said: I heard Sahl b. Hunaif say at Siffin:
Blame (the hollowness) of your views about your religion. I thought to myself on the day
of Abu Jandal that if I could turn down the order of the Messenger of Allah (may peace be
upon him), I would. The situation was so difficult that if we mended it at one place, it
was rent at another.
Book 019, Number 4409:
It has been narrated on the authority of Anas b. Malik who
said: When they (Companions of the Holy Prophet) were overwhelmed with grief and distress
on his return from Hudaibiya where he had slaughtered his sacrificial beasts (not being
allowed to proceed to Mecca), the Qur'anic verse: Inna fatahna... laka fathan mobinan to
fauzan 'aziman, was revealed to him. (At this) he said: On me has descended a verse that
is dearer to me than the whole world.
Book 019, Number 4410:
This tradition has been narrated through a different chain
of transmitters.
Chapter 34: KEEPING A COVENANT
Book 019, Number 4411:
It has been reported on the authority of Hudbaifa b.
al-Yaman who said: Nothing prevented me from being present at! he Battle of Badr except
this incident. I came out with my father Husail (to participate in the Battle), but we
were caught by the disbelievers of Quraish. They said: (Do) you intend to go to Muhammad?
We said: We do not intend to go to him, but we wish to go (back) to Medina. So they took
from us a covenant in the name of God that we would turn back to Medina and would not
fight on the side of Muhammad (may peace be upon him). So, we came to the Messenger of
Allah (may peace be upon him) and related the incident to him. He said: Both, of you
proceed (to Medina) ; we will fulfil the covenant made with them and seek God's help
against them.
Chapter 35: THE BATTLE OF AHZAB OR THE BATTLE OF
THE DITCH
Book 019, Number 4412:
It has been narrated by Ibrahim al-Taimi on the authority
of his father who said: We were sitting in the company of Hudhaifa. A man said: If I were
in the time of the Messenger of Allah (may peace be upon him), I would have fought by his
side and would have striven hard for his causes. Hudhaifa said: You might have done that,
(but you should not make a flourish of your enthusiasm). I was with the Messenger of Allah
(may peace be upon him) on the night of the Battle of Abzib and we were gripped by a
violent wind and severe cold. The Messenger of Allah (may peace be him) said: Hark, the
man who (goes reconnoitring and) brings me the news of the enemy shall be ranked with me
on the Day of Judgment by Allah (the Glorious and Exalted). We all kept quiet and none of
us responed to him. (Again) he said: Hark, a man who (goes reconnoitring and) brings me
the news of the enemy shall be ranked with me on the Day of Judgment by Allah (the
Glorious and Exalted). We kept quiet and none of us responded to him. He again said: Hark,
a man who (goes reconnoitring and) brings me the news of the enemy shall be ranked with me
on the Day of Judgtuent by Allah (the Glorious and Exalted) Then he said: Get up Hudhaifa,
bring me the news of the enemy. When he called me by name I had no alternative but to get
up. He said: Go and bring me information about the enemy, and do nothing that may provoke
them against me. When I left him, I felt warm as if I were walking in a heated bath untill
I reached them. I saw Abu Sufyan warming his back against fire I put an arrow in the
middle of the bow. intending to shoot at him, when I recalled the words of the Messenger
of Allah (may peace be upon him)" Do not provoke them against me." Had I shot at
him, I would have hit him. But I returned and (felt warm as if) I were walking in a heated
bath (hammam). Presenting myself before him, I gave him information about the enemy. When
I had done so, I began to feel cold, so the Messenger of Allah (may peace be upon him)
wrapped me in a blanket that he had in excess to his own requirement and with which he
used to cover himself while saying his prayers. So I continued to sleep until it was
morning. When it was morning he said: Get up, O heavy sleeper.
Chapter 36: THE BATTLE OF UHUD
Book 019, Number 4413:
It has been reported on the authority of Anas b. Malik that
(when the enemy got the upper hand) on the day of the Battle of Uhud, the Messenger of
Allah (may peace be upon him) was left with only seven men from the ansar and two men from
the Quraish. When the enemy advanced towards him and overwhelmed him, he said: Whoso turns
them away from us will attain Paradise or will be my Companion in Paradise. A man from the
Ansar came forward and fought (the enemy) until he was killed. The enemy advanced and
overwhelmed him again and he repeated the words: Whoso turns them away, from us will
attain Paradise or will be my Companion in Paradise. A man from the Arsar came forward and
fought until he was killed. This state continued until the seven Ansar were killed (one
after the other). Now, the Messenger of Allah (may peace be upon him) said to his two
Companions: We have not done justice to our Companions.
Book 019, Number 4414:
It has been narrated on the authority of Abd-ul-'Aziz b.
Abu Hazim, who learnt from his father (Abu Hazim). The latter heard it from Sahl b. Sa'd
who was asked about the injury which the Messenger of Allah (may peace be upon him) got on
the day of the Battle of Uhud. He said: The face of the Messenger of Allah (may peace be
upon him) was injured, his front teeth were damaged and his helmet was crushed. Fatima,
the daughter of the Messenger of Allah (may peace be upon him), was washing the blood
(from his head), and 'Ali b. Abu Talib was pouring water on it from a shield. When Fatima
saw that the bleeding had increased on account of (pouring) water (on the wound), she took
a piece of mat and burnt it until it was reduced to ashes. She put the ashes on the wound
and the bleeding stopped.
Book 019, Number 4415:
It has been reported on the authority of Abu Hazim who
heard from Sahl b. Sa'd. The latter was asked about the injury of the Messenger of Allah
(may peace be upon him). He said: By God, I know the person who washed the wound of the
Messenger of Allah (may peace be upon him), who poured water on it and with what the wound
was treated. Then Sahl narrated the same tradition as has been narrated by 'Abd al-'Azlz
except that he added the words:" And his face was injured" and replaced the
word" Hushimat" by" Kusirat" (i. e. it was broken).
Book 019, Number 4416:
The same tradition has been narrated on the authority of
Sahl b. Sa'd through a different chain of transmitters with a slight difference in the
wording.
Book 019, Number 4417:
It has been narrated on the authority of Anas that the
Messenger of Allah (may peace be upon him) had his front teeth damaged on the day of the
Battle of Uhud, and got a wound on his head. He was wiping the blood (from his face) and
was saying: How will these people attain salvation who have wounded their Prophet and
broken his tooth while he called them towards God? At this time, God, the Exalted and
Glorious, revealed the Verse:" Thou hast no authority" (iii. 127).
Book 019, Number 4418:
It has been narrated on the authority of 'Abdullah who
said: It appeared to me as if I saw the Messenger of Allah (may peace be upon him) (and
heard him) relate the story of a Prophet who had been beaten by his people, was wiping the
blood from his face and was saying. My Lord, forgive my people, for they do not know.
Book 019, Number 4419:
A version of the tradition with a slightly different
wording has been narrated by another chain of transmitters.
Chapter 37: WRATH OF ALLAH UPON A PERSON WHO IS
KILLED BY THE PROPHET HIMSELF (MAY PEACE BE UPON HIM)
Book 019, Number 4420:
It has been narrated by Hammam b. Munabbih who said: This
is what has been related to us by Abu Huraira from the Messenger of Allah (may peace be
upon him). (With this introduction) he narrated a number of traditions. One of these was
that the Messenger of Allah (may peace be upon him) said: Great is the wrath of Allah upon
a people who have done this to the Messenger of Allah (may peace be upon him), and he was
at that time pointing to his front teeth. The Messenger of Allah (may peace be upon him)
also said: Great is the wrath of Allah upon a person who has been killed by the Messenger
of Allah (may peace be upon him) in the way of Allah, the Exalted and Glorious.
Chapter 38: THE PERSECUTION OF THE HOLY PROPHET
(MAY PEACE BE UPON HIM) AT THE HANDS OF THE INFIDELS AND HYPOCRITES
Book 019, Number 4421:
It has been narrated on the authority of Ibn Mas'ud who
said: While the Messenger of Allah (may peace be upon him) was saying his prayer near the
Ka'ba and Abu Jahl with his companions was sitting (near by), Abu Jahl said, referring to
the she-camel that had been slaughtered the previous day: Who will rise to fetch the
foetus of the she-camel of so and so, and place it between the shoulders of Muhammad when
he goes down in prostration (a posture in prayer). The one most accursed among the people
got up, brought the foetus and, when the Prophet (may peace be upon him) went down in
prostration, placed it between his shoulders. Then they laughed at him and some of them
leaned upon the others with laughter. And I stood looking. If I had the power, I would
have thrown it away from the back of the Messenger of Allah (may peace be upon him). The
Prophet (may peace be upon him) had bent down his head in prostration and did not raise
it, until a man went (to his house) and informed (his daughter) Fatima, who was a young
girl (at that time) (about this ugly incident). She came and removed (the filthy thing)
from him. Then she turned towards them rebuking them (the mischief-mongers). When the
Prophet (may peace be upon him) had finished his prayer, he invoked God's imprecations
upon them in a loud voice. When he prayed, he prayed thrice, and when he asked for God's
blessings, he asked thrice. Then he said thrice: O Allah, it is for Thee to deal with the
Quraish. When they heard his voice, laughter vanished from them and they feared his
malediction. Then he said: O God, it is for Thee to deal with Abu Jahl b. Hisham, 'Utba b.
Rabi'a, Shaiba b. Rabi'a. Walid b. Uqba, Umayya b. Khalaf, Uqba b. Abu Mu'ait (and he
mentioned the name of the seventh person. which I did not remember). By One Who sent
Muhammad with truth, I saw (all) those he had named lying slain on the Day of Badr. Their
dead bodies were dragged to be thrown into a pit near the battlefield.
Abu Ishiq had said that the name of Walid b. 'Uqba has been
wrongly mentioned in this tradition.
Book 019, Number 4422:
It has been narrated by Abdullah (b. Mas'ud) who said: When
the Messenger of Allah (may peace be upon him) was lying postrate in prayer and around him
were some people from the Quraish, 'Uqba b. Abu Mu'ait brought the foetus of a she-camel
and threw it on the back of the Messenger of Allah (may peace be upon him). He did not
raise his head until Fatima arrived, removed it from his back and cured him who had done
that (ugly act). He said: O Allah, it is for Thee to deal with the chiefs of the Quraish.
Abu Jahl b. Hisham, 'Utba b. Rabi'a. Uqba b. Abu Mu'ait, Shaiba b. Rabi'a, Umayya b.
Khalaf or Ubayy b. Khalaf (Shu'ba, one of the narrator of this tradition is in doubt about
the exact person). I saw that all were slain in the Battle of Badr and their dead bodies
were thrown into a well, except that of Umayya or Ubayy which was cut into pieces and was
thrown into the well.
Book 019, Number 4423:
Abu Ishiq has narrated a similar tradition through a
different chain of transmitters and has added: He (the Messenger of Allah) loved to repeat
the supplication thrice. He was saying: O Allah, it is for Thee to deal with the Quraish
(repeating these words thrice). And among the Quraish, he mentioned (the names of)
al-Walid b. 'Utba and Umayya b. Khalaf. (The narrator says there is no doubt about the
names of these persons but he has forgotten the name of the seventh man).
Book 019, Number 4424:
It has been narrated on the authority of 'Abdullah that,
the Messenger of Allah (may peace be upon him) turned his face towards the Ka'ba and
invoked God's imprecations upon six men of the Quraish, amorig whom were Abu Jahl. Umayya
b. Khalaf, Utba b. Rabi'a, Shaiba b. Rabi'a and 'Uqba b. Abu Mu'ait I swear by God that I
saw them lying slain in the battlefield of Badr. It being a hot day, their complexion had
changed (showing signs of decay).
Book 019, Number 4425:
It has been narrated on the authority of 'A'isha, the wife
of the Prophet (may peace be upon him), who said to the Messenger of Allah (may peace he
upon him): Messenger of Allah, has there come upon you a day more terrible than the day of
Ubud. He said: I have experienced from thy people and the hardest treatment I met from
them was what I received from them on the day of 'Aqaba. I betook myself to Ibn Abd Yalil
b. Abd Kulal with the purpose of inviting him to Islam, but he did not respond to me as I
desired. So I departed with signs of (deep) distress on my face. I did not recover until I
reached Qarn al-Tha'alib. Where I raised my head, lo! near me was a cloud which had cast
its shadow on me. I looked and lo! there was in it the angel Jibril who called out to me
and said.: God. the Honoured and Glorious, has heard what thy people have said to thee,
and how they have reacted to thy call. And He has sent to thee the angel in charge of the
mountains so that thou mayest order him what thou wishest (him to do) with, regard to
them. The angel in charge of the mountains (then) called out to me, greeted me and said:
Muhammad, God has listened to what thy people have said to thee. I am the angel in charge
of the mountains. and thy Lord has sent me to thee so that thou mayest order me what thou
wishest. If thou wishest that I should bring together the two mountains that stand
opposite to each other at the extremities of Mecca to crush them in between, (I would do
that). But the Messenger of Allah (may peace he upon him) said to him: I rather hope that
God will produce from their descendants such persons as will worship Allah, the One, and
will not ascribe partners to Him.
Book 019, Number 4426:
It has been narrated on the authority of Jundub b. Sufyan
who said: A finger of the Messenger of Allah (may peace be upon him) was wounded in one of
the encounters He said: Thou art just a little finger which has bled, and what thou hast
experienced is in the cause of Allah.
Book 019, Number 4427:
It has been narrated on the authority of Aswad b. Qais who
said: The Messenger of Allah (may peace be upon him) was in a cave (or raid) when his
finger was hurt.
Book 019, Number 4428:
It has been narrated on the authority of Aswad b. Qais who
heard Jundub saying that Gabriel delayed his visit to the Messenger of Allah (may peace be
upon him) The polytheists began to say that Muhammad has been forsaken. At this Allah, the
Glorious and Exalted, revealed:" Wa'dd hd wa'l-laili iza saja, ma wadda'ka Rabbuka
wa' ma qala" [By the glorious morning light, and by the night when it is still: thy
Lord has not forsaken thee, nor is He displeased].
Book 019, Number 4429:
It has been narrated on the authority of Aswad b. Qais who
said: I heard Jundub b. Sufyan say: The Messenger of Allah (may peace be upon him) fell
ill and did not wake up for two or three nights (for prayers) A woman came to him and
said: Muhammad, I hope that your satan has left you. I haven't seen him approach you for
two or three nights. The narrator says: At this, Allah, the Glorious and Exalted,
revealed:" By the Glorious......"
Book 019, Number 4430:
This hadith has been narrated on the authority of Aswad b.
Qais with the same chain of transmitters.
Chapter 39: ABOUT TAE HOLY PROPHET'S (MAY PEACE BE
UPON HIM) CALLING FOR ALLAH'S HELP AND HIS PATIENCE OVER THE PERSECUTION OF THE HYPOCRITES
Book 019, Number 4431:
It has been narrated on the authority of Usama b. Zaid that
the Prophet (may peace be upon him) rode a donkey. It had on it a saddle under which was a
mattress made at Fadak (a place near Medina). Behind him he seated Usama. He was going to
the street of Banu Harith al-Khazraj to inquire after the health of Sa'd b. Ubada This
happened before the Battle of Badr. (He proceeded) until he passed by a mixed company of
people in which were Muslims, polytheists, idol worshippers and the Jews and among them
were 'Abdullah b. Ubayy and 'Abdullah b. Rawaha. When the dust raised by the hoofs of the
animal spread over the company, 'Abdullah b. Ubayy covered his nose with his mantle and
said: Do not scatter the dust over us (Not minding this remark), the Holy Prophet (may
peace be upon him) greeted them, stopped, got down from his animal, invited them to Allah,
and recited to them the Qur'an. 'Abdullah b. Ubayy said: O man, if what you say is the
truth, the best thing for you would be not to bother us with it in our assemblies. Get
back to your place. Whoso comes to you from us, tell him (all) this. Abdullah b. Rawaha
said: Come to us in our gatherings, for we love (to hear) it. The narrator says: (At
this), the Muslims, the polytheists and the Jews began to rebuke one another until they
were determined to come to blows. The Holy Prophet (may peace be upon him) continued to
pacify them. (When they were pacified), he rode his animal and came to Sa'd b. 'Ubida. He
said: Sa'd, haven't you heard what Abu Hubab (meaning 'Abdullah b. Ubayy) has said? He has
said so and so. Sa'd said: Messenger of Allah, forgive and pardon. God has granted you a
sublime position, (but so far as he is concerned) the people of this settlement
had-decided to make him their king by making him wear a crown and a turban (in token
thereof), but God has circumvented this by the truth He has granted you. This has made him
jealous and his jealousy (must have) prompted the behaviour that you have witnessed. So,
the Holy Prophet (may peace upon him) forgave him.
Book 019, Number 4432:
A similar tradition has been narrated through a different
chain of transmitters by Ibn Shihab with the addition of the words:" Before Abdullah
(b. Ubayy) became a Muslim."
Book 019, Number 4433:
It has been narrated on the authority of Anas b. Malik that
it was said to the Holy Prophet (may peace be upon him): Would that you approached
Abdullah b. Ubayy (to persuade him to accept Islam). The Holy Prophet (may peace be upon
him) (accordingly) went to him, riding a donkey, and (a party of) Muslims also went (with
him). On the way they had to walk over a piece of land affected with salinity. When the
Holy Prophet (may peace be upon him) approached him, he said: Do not come near me. By
Allah, the obnoxious smell of your donkey has offended me. (As a rejoinder to this
remark), a man from the Ansar said: By God, the smell of the donkey of the Messenger of
Allah (may peace be upon him) is better than your smell. (At this), a man from the tribe
of 'Abdullah got furious. Then people from both sides got furious and exchanged blows with
sticks, hands and shoes. (The narrator says) that (after this scuffle) we learnt that (the
Qur'anic verse):" It two parties of the Believers have a quarrel, make ye peace
between them" (xlix. 9) was revealed about these fighting parties.
Chapter 40: THE MURDER OF ABU JAHL
Book 019, Number 4434:
It has been narrated on the authority of Anas b. Malik that
the Messenger of Allah (may peace be upon him) said (after the encounter at Badr): Who
will ascertain for us what has happened to Abu Jahl? Ibn Mas'ud went (to gather this
information). He found that the two sons of 'Afra' had struck him and he lay cold at the
point of death. He caught him by his beard and said: Art thou Abu Jahl? He said: is there
anybody superior to the person you have killed, or (he said) his people have killed him.
Ibn Mas'ud says that, according to Abu Mijlaz, Abu Jahl said: Alas! a person other than a
farmer would have killed me.
Book 019, Number 4435:
A similar tradition has been transmitted by a different
chain of narrators, on the same authority with a slight difference In the wording.
Chapter 41: THE MURDER OF KA'B B. ASHRAF, (THE EVIL
GENIUS) OF THE JEWS
Book 019, Number 4436:
It has been narrated on the authority of Jabir that the
Messenger of Allah (may peace be upon him) said: Who will kill Ka'b b. Ashraf? He has
maligned Allah, the Exalted, and His Messenger. Muhammad b. Maslama said: Messenger of
Allah, do you wish that I should kill him? He said: Yes. He said: Permit me to talk (to
him in the way I deem fit). He said: Talk (as you like). So, Muhammad b. Maslama came to
Ka'b and talked to him, referred to the old friendship between them and said: This man (i.
e. the Holy Prophet) has made up his mind to collect charity (from us) and this has put us
to a great hardship. When be heard this, Ka'b said: By God, you will be put to more
trouble by him. Muhammad b. Maslama said: No doubt, now we have become his followers and
we do not like to forsake him until we see what turn his affairs will take. I want that
you should give me a loan. He said: What will you mortgage? He said: What do you want? He
said: Pledge me your women. He said: You are the most handsome of the Arabs; should we
pledge our women to you? He said: Pledge me your children. He said: The son of one of us
may abuse us saying that he was pledged for two wasqs of dates, but we can pledge you
(cur) weapons. He said: All right. Then Muhammad b. Maslama promised that he would come to
him with Harith, Abu 'Abs b. Jabr and Abbad b. Bishr. So they came and called upon him at
night. He came down to them. Sufyan says that all the narrators except 'Amr have stated
that his wife said: I hear a voice which sounds like the voice of murder. He said: It is
only Muhammad b. Maslama and his foster-brother, Abu Na'ila. When a gentleman is called at
night even it to be pierced with a spear, he should respond to the call. Muhammad said to
his companions: As he comes down, I will extend my hands towards his head and when I hold
him fast, you should do your job. So when he came down and he was holding his cloak under
his arm, they said to him: We sense from you a very fine smell. He said: Yes, I have with
me a mistress who is the most scented of the women of Arabia. He said: Allow me to smell
(the scent on your head). He said: Yes, you may smell. So he caught it and smelt. Then he
said: Allow me to do so (once again). He then held his head fast and said to his
companions: Do your job. And they killed him.
Chapter 42: THE BATTLE OF KHAIBAR
Book 019, Number 4437:
It has been narrated on the authority of Anas that the
Messenger of Allah (may peace be upon him) raided Khaibar. One morning we offered prayers
in the darkness of early dawn (near Khaibar). Then the Messenger of Allah (may peace be
upon him) mounted (his horse). Abu Talha mounted his and I mounted behind Abu Talha on the
same horse. The Prophet of Allah (may peace be upon him) rode through the streets of
Khaibar and (I rode so close to him) that my knee touched the thigh of the Prophet of
Allah (may peace be upon him). The wrapper got aside from his thigh, and I could see its
whiteness. When he entered the town, he said: God is Great. Khaibar shall face
destruction. When we descend in the city-square of a people, it is a bad day for them who
have been warned (and have not taken heed). He said these words thrice. The people of the
town had just come out from (their houses) to go about their jobs. They said (in
surprise): Muhammad has come. We captured Khaibar by force.
Book 019, Number 4438:
It has been narrated (through another chain of
transmitters) on the authority of the same narrator (i. e. Anas) who said: I was riding
behind Abu Talha on the day of the Battle of Khaibar (and we were riding so close to the
Holy Prophet that) my foot would touch his We encountered the people at sunrise when they
had come out with their axes, spades and strings driving their cattle along. They shouted
(in surprise): Muhammad has come along with his force! The Messenger of Allah (may peace
be upon him) said: Khaibar shall face destruction. Behold! when we descend in the
city-square of a people, it is a bad day for those who have been warned (but have not
taken heed). Allah, the Glorious and Majestic, inflicted defeat upon them.
Book 019, Number 4439:
This hadith has been transmitted on the authority of Anas
b. Malik with a slight variation of words.
Book 019, Number 4440:
It has been narrated on the authority of Salama b. al-Akwa'
who said: We marched upon Khaibar with the Messenger of Allah (may peace be upon him). We
journeyed during the night. One of the people said to (my brother) 'Amir b. al-Akwa':
Won't you recite to us some of your verses? Amir was a poet. So he began to chant his
verses to urge the camels, reciting:
O God, if Thou hadst not guided us
We would have neither been guided rightly nor practised
charity,
Nor offered prayers.
We wish to lay down our lives for Thee; so forgive Thou our
lapses,
And keep us steadfast when we encounter (our enemies).
Bestow upon us peace and tranquillity.
Behold, when with a cry they called upon us to help.
The Messenger of Allah (may peace be upon him) said: Who is
this driver (of the camels)? They said: It is 'Amir. He said: God will show mercy to him.
A man said: Martyrdom is reserved for him. Messenger of Allah, would that you had allowed
us to benefit ourselves from his life. (The narrator says): We reached Khaibar and
besieged them, and (we continued the siege) until extreme hunger afflicted us. Then the
Messenger of Allah (may peace be upon him) said: Behold, God has conquered it for you.
When it was evening of the day on which the city was conquered. the Muslims lit many
fires. The Messenger of Allah (may peace be upon him) said: What are these fires? And what
are they cooking? They said: They are cooking meat. He asked. Which meat? They said: That
of domestic asses. He said: Let them throw it away and break the pots (in which it is
being cooked). A man said: Or should they throw it away and wash the pots? He said: They
may do that. When the people drew themselves up in battle array 'Amir caught hold of his
sword that was rather short He drove a Jew before him to strike him with it. (As he struck
him), his sword recoiled and struck his own knee, and 'Amir died of the wound. When the
people returned (after the conquest of Kliaibar) and he (Salama) had caught hold of my
hand, and said: The Messenger of Allah (may peace be upon him) saw that I was silent (and
dejected) ; he said: What's the matter with thee? I said to him: My father and my mother
be thy ransom, people presume that 'Amir's sacrifice has been in vain. He asked: Who has
said that? I said: So and so and Usaid b. Hudair al-Ansari. He said: Who has said that has
lied. For him (for 'Amir) there is a double reward. (He indicated this by putting two of
his fingers together.) He was a devotee of God and a warrior fighting for His cause. There
will be hardly any Arab who can fight as bravely as he did. Qutaiba has differed in a few
words.
Book 019, Number 4441:
It has been reported on the authority of Salama b. Akwa'
who said: On the day of the Battle of Khaibar my brother fought a fierce fight by the side
of the Messenger of Allah (may peace be upon him). His sword rebounded and killed him. The
Companions of the Messenger of Allah (may peace be upon hill) talked about his death and
doubted (whether it was martyrdom). (They said): (He is) a man killed by his own weapon,
and expressed doubt about his affair. Salama said: When the Messenger of Allah (may peace
be upon him) returned from Khaibar, I said: Messenger of Allah, permit me that I may
recite to you some rajaz verses. The Messenger of Allah (may peace be upon him) permitted
him. 'Umar b. Khattab said: I know what you will recite. I recited:
By God, if God had guided us not,
We would hive neither been guided aright nor practised
charity,
Nor offered prayers.
The Messenger of Allah (may peace be upon him) said: What
you have said is true, 'I (continued):
And descend on us peace and tranquillity
And keep us steadfast if we encounter (with our enemies)
And the polytheists have rebelled against us.
When I finished my rajaz, the Messenger of Allah (may peace
be upon him) said: Who composed these verses? I said: They were composed by my brother.
The Messenger of Allah (may peace be upon him) said: May God show mercy to him! I said: By
God, some people are reluctant to invoke God's mercy on him (because) they say he is a man
who died by his own sword. (Hearing this) the Messenger of Allah (may peace be upon him)
said: He died as God's devotee and warrior. Ibn Shihab has said: I asked one of the sons
of Salama (b. Akwa') about (the death of 'Amir). He related to me a similar tradition
except that he said: When I said some people were reluctant invoke God's blessings on him,
the Messenger of Allah (may peace be, upon him said: They lied. ('Amir) died as God's
devotee and warrior (in the cause of Allah). For him there is a double reward, and he
pointed out this by putting his two fingers together.
Chapter 43: THE BATTLE OF AHZAB OR KHANDAQ (THE
TRIBES OR THE DITCH)
Book 019, Number 4442:
It has been reported on the authority of Barra' who said:
The Messenger of Allah (may peace be upon him) was carrying the earth with us on the Day
of Ahzab and the whiteness of his belly had been covered with earth. (While engaged in
this toil) he was reciting:
By God, if Thou hadst not guided us
We would have neither been guided aright nor practised
charity,
Nor offered prayers.
Descend on us peace and tranquillity.
Behold I these people (the Meccans) refused to follow us.
According to another version, he recited:
The chieftains (of the tribes) refused to follow us
When they contemplated mischief, we rejected it.
And with this (verse) he would raise his voice.
Book 019, Number 4443:
It has been narrated on the authority of Abu Ishaq who
said: I heard from Bara' a similar tradition except that he said:" These people (the
Meccans) rebelled against us."
Book 019, Number 4444:
It has been reported on the authority of Sahl b. Sa'd who
said: The Messenger of Allah (may peace be upon him) came to us while we were digging the
ditch and were carrying the earth on our shoulders. (Seeing our condition), he said:
O God, there is no life but the life of the Hereafter.
So forgive Thou the Muhajirs and the Ansar.
Book 019, Number 4445:
It has been narrated on the authority of Anas b. Malik that
the Messenger of Allah (may peace be upon him) said:
O God, there is no life, but the life of the Hereafter,
So forgive Thou the Ansar and the Muhajirs.
Book 019, Number 4446:
According to another version of the tradition, reported on
the authority of Anas b. Malik, the Messenger of Allah (may peace he upon him) is reported
to have said:
O God, there is no life but the life of the Hereafter,
So grant honour to the Ansar and the Muhajirs.
Book 019, Number 4447:
According to still another version of the tradition
narrated by the same authority, and handed down through a different chain of transmitters,
it has been reported that they (the Companions of the Holy Prophet) were reciting rajaz
verses and the Messenger of Allah (may peace be upon him) was (reciting) with them. And
they were chanting:
O God, there is no good but the good of the Hereafter.
So help Thou the Ansar and the Muhajirs.
Shaiban substituted" So forgive Thou" for"
So help Thou".
Book 019, Number 4448:
It has been narrated (through a still difterent chain of
transmitters) by Anas that the Companions of Muhammad (may peace be upon him) were
chanting on the day of the Battle of the Ditch:
We are those who have sworn allegiance to Muhammad
(And made a covenant with him) to follow Islam as long as
we live.
Hammad is not sure whether Anas said:"
Ala'l-Islam" or," Ala'l-Jihad". And the Holy Prophet (may peace be upon
him) was chanting:
O God, the real good is the good of the Hereafter,
So forgive Thou the Ansar and the Muhajirs.
Chapter 44: DHU QARAD AND OTHER BATTLES
Book 019, Number 4449:
It has been narrated on the authority of Yazid b. Abu
'Ubaid who said that he heard Salama b. al-Akwa' say: I went out before the Adhan for the
morning prayer had been delivered. The milch she-camels of the Messenger of Allah (may
peace be upon him) were grazing at Dhu Qarad. 'Abd al-Rahman b. Auf's slave met me and
said: The milch she-camels of the Messenger of Allah (may peace be upon him) had been
taken away. I said: Who has taken them away? He said: (the people belonging to the tribe
of) Ghatafan. I cried thrice: Help! I made the whole city between the two lavas hear my
cry. Then I ran straight in their pursuit until I overtook them at Dhu Qarad where they
were just going to water their animals. I, being an archer, began to shoot them with my
arrows and was saying: I am the son of al-Akwa'. And today is the day when the cowards
will meet their doom. I continued to chant until I rescued the milch she-camels from them,
and snatched from them thirty mantles. Now, the Messenger of Allah (may peace be upon him)
and some other people came along. I said: Prophet of Allah, I have prevented them from
water while they were thirsty. So you should send a force (to punish them). He (the Holy
Prophet) said: Ibn al-Akwa', you have taken (what, you have taken). Now let them go. Then
we returned and the Messenger of Allah (may peace be upon him) made me mount behind him on
his she-camel until we entered Medina.
Book 019, Number 4450:
It has been narrated on the authority of Ibn Salama. He
heard the tradition from his father who said: We arrived at Hudaibiya with the Messenger
of Allah (may peace be upon him) and we were fourteen hundred in number. There were fifty
goats for them which could not be watered (by the small quantity of water in the local
well). So, the Messenger of Allah (may peace be upon him) sat on the brink of the well.
Either he prayed or spat into the well The water welled up. We drank and watered (the
beasts as well). Then the Messenger of Allah (may peace be upon him) called us to take the
vow of allegiance, as he was sitting at the base of a tree. I was the first man to take
the vow. Then other people took the vow. When half the number of people had done so, he
said to me: You take the vow, Salama. I said: I was one of those who took the vow in the
first instance. He said: (You may do) again. Then the Messenger. of Allah (may peace be
upon him) saw that I was without weapons. He gave me a big or a small shield. Then he
continued to administer vows to the people until it was the last batch of them. He said
(to me): Won't you swear allegiance, Salama? I said: Messenger of Allah, I took the oath
with the first batch of the people and then again when you were in the middle of the
people. He said: (Doesn't matter), you may (do so) again. So I took the oath of allegiance
thrice. Then he said to me: Salama, where is the shield which I gave to thee? I said:
Messenger of Allah, my uncle 'Amir met me and he was without any weapons. So I gave the
shield to him. The Messenger of Allah (may peace be upon him) laughed and said: You are
like a person of the days gone by who said: O God. I seek a friend who is dearer to me
than myself. (When all Companions had sworn allegiance to the Holy Prophet), the
polytheists sent messages of peace, until people could move from our camp to that of the
Meccans and vice versa. Finally, the peace treaty was concluded.
I was a dependant of Talha b. Ubaidullah. I watered his
horse, rubbed its back. I served Talha (doing odd jobs for him) and partook from his food.
I had left my family and my property as an emigrant in the cause of Allah and His
Messenger (may peace be uron him). When we and the people of Mecca had concluded a peace
treaty and the people of one side began to mix with those of the other, I came to a tree,
swept away its thorns and lay down (for rest) at its base; (while I lay there), four of
the polytheists from the Meccans came to me and began to talk ill of the Messenger of
Allah (may peace be upon him). I got enraged with them and moved to another tree. They
hung their weapons (to the branches of the tree) and lay down (for rest). (While they lay
there), somebody from the lower part of the valley cried out: Run up, O Muhajirs! Ibn
Zunaim has been murdered. I drew my sword and attacked these four while they were asleep.
I seized their arms and collected them up in my hand, and said: By the Being Who has
conferred honour upon Muhammad, none of you shall raise his head, else I will smite his
face. (Then) I came driving them along to the Holy Prophet (may peace be upon him). (At
the same time). my uncle Amir came (to him) with a man from" Abalat called Mikraz.
Amir was dragging him on a horse with a thick covering on its back along with seventy
polytheists. The Messenger of Allah (may peace be upon him) cast a glance at them and
said: Let them go (so that) they may prove guilty of breach of trust more than once
(before we take action against them). So the Messenger of Allah (may peace be upon him)
forgave them. On this occasion. God revealed the Qur'anic verse:" It is He Who
restrained their hands from you and your hands from them in the valley of Mecca after He
had granted you a victory over them" (xlviii. 24). Then we moved returning to Medina,
and halted at a place where there was a mountain between us and Banu Lihyan who were
polytheists. The Messenaer of Allah (may peace be upon him) asked God's forgiveness for
one who ascended the mountain at night to act as a scout for the Messenger of Allah (may
peace be upon him) and his Compinions. I ascended (that mountain) twice or thrice that
night. (At last) we reached Medina. The Messenger of Allah (may peace be upon him) sent
his camels with his slave, Rabah, and I was with him. I (also) went to the pasture with
the horse of Talha along with the camels.
When the day dawned, Abd al-Rahman al-Fazari made a raid
and drove away all the camels of the Messenger of Allah (may peace be upon him), and
killed the man who looked after them. I said: Rabah, ride this horse, take it to Talha b.
'Ubaidullah and Inform the Messenger of Allah (may peace be upon him) that the polytheists
have made away with his camels. Then I stood upon a hillock and turning my face to Medina,
shouted thrice: Come to our help I Then I set out in pursuit of the raiders, shooting at
them with arrows and chanting a (self-eulogatory) verse in the Iambic metre:
I am the son of al-Akwa'
And today is the day of defeat for the mean.
I would overtake a man from them, shoot at him an arrow
which, piercing through the saddle, would reach his shoulder. and I would say: Take it,
chanting at the same time the verse
And I am the son of al-Akwa'
And tody is the day of defeat for the mean.
By God, I continued shooting at them and hamstringing their
animals. Whenever a horseman turned upon me, I would come to a tree and (hid myself)
sitting at its base. Then I would shoot at him and hamstring his horse. (At last) they
entered a narrow mountain gorge. I ascended that mountain and held them at bay throwing
stones at them. I continued to chase them in this way until I got all the camels of the
Messenger of Allah (may peace be upon him) released and no camel was left with them. They
left me; then I followed them shooting at them (continually) until they dropped more than
thirty mantles and thirty lances. lightening their burden. On everything they dropped, I
put a mark with the help of (a piece of) stone so that the Messenger of Allah (may peace
be upon him) and his Companions might recognise them (that it was booty left by the
enemy). (They went on) until They came to a narrow valley when so and so, son of Badr
al-Fazari joined them. They (now) sat down to take their breakfast and I sat on the top of
a tapering rock. Al-Fazari said: Who is that fellow I am seeing? They said: This fellow
has harassed us. By God, he has not left us since dusk and has been (continually) shooting
at us until he has snatched everything from our hands. He said: Four of you should make a
dash at him (and kill him). (Accordingly), four of them ascended the mountain coming
towards me. When it became possible for me to talk to them, I said: Do you recognise me?
They said: No. Who are thou? I said: I am Salama, son of al-Akwa'. By the Being Who has
honoured the countenance of Muhammad (may peace be upon him) I can kill any of you I like
but none of you will be able to kill me. One of them said: I think (he is right). So they
returned. I did not move from my place until I saw the horsemen of the Messenger of Allah
(may peace be upon him), who came riding through the trees. Lo! the foremost among them
was Akhram al-Asadi.
Behind him was Abu Qatada al-Ansari and behind him was
al-Miqdad b. al-Aswad al-Kindi. I caught hold of the rein of Akhram's horse (Seeing this).
they (the raiders) fled. I said (to Akhram): Akhram, guard yourself against them until
Allah's Messenger (may peace be upon him) and his Companions join you. He said: ) Salama,
if you believe In Allah and the Day of Judgment and (if) you kaow that Paradise is a
reality and Hell is a reality, you should not stand between me and martyrdom. so I let him
go. Akhram and Abd al-Rahman (Fazari) met in combat. Akhram hamstrung Abd al-Rahman's
horse and the latter struck him with his lance and killed him. Abd al-Rabman turned about
riding Akhram's horse. Abu Qatada, a horse-man of the Messenger of Allah (may peace be
upon him), met 'Abd al-Rahman (in combat), smote him with his lance and killed him. By the
Being Who honoured the countenance of Muhammad (may peace oe upon him), I followed them
running on my feet (so fast) that I couldn't see behind me the Companions of Muhammad (may
peace be upon him), nor any dust raised by their horses. (I followed them) until before
sunset they reached a valley which had a spring of water, which was called Dhu Qarad, so
that they could have a drink, for they were thirsty. They saw me running towards them. I
turned them out of the valley before they could drink a drop of its water. They left the
valley and ran down a slope. I ran (behind them), overtook a man from them, shot him with
an arrow through the shoulder blade and said: Take this. I am the son of al-Akwa'; and
today is the day of annihilation for the people who are mean. The fellow (who was wounded)
said: May his mother weep over him! Are you the Akwa' who has been chasing us since
morning? I said: Yes, O enemy of thyself, the same Akwa'. They left two horses dead tired
on the hillock and I came dragging them along to the Messenger of Allah (may peace be upon
him). I met 'Amir who had with him a container having milk diluted with water and a
container having water. I performed ablution with the water and drank the milk. Then I
came to the Messenger of Allah (may peace be upon him) while he was at (the spring of)
water from which I had driven them away. The Messenger of Allah (may peace be upon him)
had captured those camels and everything else I had captured and all the lances and
mantles I had snatched from the polytheists and Bilal had slaughtered a she-camel from the
camels I had seized from the people, and was roasting its liver and hump for the Messenger
of Allah (may peace be upon him). I said: Messenger of Allah, let me select from our
people one hundred men and I will follow the marauders and I will finish them all so that
nobody is left to convey the news (of their destruction to their people). (At these words
of mine), the Messenger of Allah (may peace be upon him) laughed so much that his molar
teeth could be seen in the light of the fire, and he said: Salama, do you think you can do
this? I said: Yes, by the Being Who has honoured you. He said: Now they have reached the
land of Ghatafan where they are being feted. (At this time) a man from the Ghatafan came
along and said: So and so slaughtered a camel for them. When they were exposing its skin,
they saw dust (being raised far off). They said: They (Akwa' and his companions) have
come. So. they went away fleeing.
When it was morning, the Messenger of Allah (may peace be
upon him) said: Our best horseman today is Abu Qatada and our best footman today is
Salama. Then he gave me two shares of the booty-the share meant for the horseman and the
share meant for the footman, and combined both of them for me. Intending to return to
Medina, he made me mount behind him on his she-camel named al-Adba'. While we were
travelling, a man from the Ansar who could not be beaten in a race said: Is there anyone
who could compete (with me) in race to Medina? Is there any competitor? He continued
repeating this. When I heard his talk, I said: Don't you show consideration to a dignified
person and don't you have awe for a noble man? He said: No, unless he be the Messenger of
Allah (may peace be upon him). I said: Messenger of Allah, may my father and mother be thy
ransom, let me get down so that I may beat this man (in the race). He said: It you wish,
(you may). I said (to the man): I am coming to thee, I then turned my feet. sprang up and
tan and gasped (for a while) when one or two elevated places were left and again followed
his heel and again gasped (for a while) when one or two elevated places were left and
again dashed until I joined him and gave a blow between his shoulders. I said: You have
been overtaken, by God. He said: I think so. Thus, I reached Medina ahead of him. By God,
we had stayed there only three nights when we set out to Khaibar with the Messenger of
Allah (may peace be upon him). (On the way) my uncle, Amir, began to recite the following
rajaz verses for the people:
By God, if Thou hadst not guided us aright,
We would have neither practised charity nor offered
prayers.
(O God! ) We cannot do without Thy favours;
Keep us steadfast when we encounter the enemy,
And descend tranquillity upon us.
The Messenger of Allah (may peace be upon him) said: Who is
this? 'Amir said: it is 'Amir. He said: May thy God forgive thee! The narrator said:
Whenever the Messenger of Allah (may peace be upon him) asked forgiveness for a particular
person, he was sure to embrace martyrdom. Umar b. Khattab who was riding on his camel
called out: Prophet of Allah, I wish you had allowed us to benefit from Amir. Salama
continued: When we reached Khaibar, its king named Marhab advanced brandishing his sword
and chanting:
Khaibar knows that I am Marhab (who behaves like)
A fully armed, and well-tried warrior.
When the war comes spreading its flames.
My uncle, Amir, came out to combat with him, saying:
Khaibar certainly knows that I am 'Amir,
A fully armed veteran who plunges into battles.
They exchanged blows. Marbab's sword struck the shield of
'Amir who bent forward to attack his opponent from below, but his sword recoiled upon him
and cut the main artery: in his forearm which caused his death. Salama said: I came out
and beard some people among the Companions of the Holy Prophet (may peace be upon him) as
saying: Amir's deed has gone waste; he has killed himself. So I came to the Holy Prophet
(may peace be upon him) weeping and I said: Messenger of Allah. Amir's deed has gone
waste. The Messenger (may peace be upon him) said: Who passed this remark? I said: Some of
your Companions. He said: He who has passed that remark has told a lie, for 'Amir there is
a double reward. Then he sent me to 'Ali who had tore eyes, and said: I will give the
banner to a man who loves Allah and His Messenger or whom Allah and His Messenger love. So
I went to 'Ali, brought him beading him along and he had sore eyes, and I took him to the
Messenger of Allah (may peace be upon him), who applied his saliva to his eyes and he got
well. The Messenger of Allah (may peace be upon him) gave him the banner (and 'Ali went to
meet Marhab in a single combat). The latter advanced chanting:
Khaibar knows certainly that I am Marhab,
A fully armed and well-tried valorous warrior (hero)
When war comes spreading its flames.
'Ali chanted in reply:
I am the one whose mother named him Haidar, (And am) like a
lion of the forest with a terror-striking countenance. I give my opponents the measure of
sandara in exchange for sa' (i. e. return thir attack with one that is much more fierce).
The narrator said: 'Ali struck at the head of Mirhab and
killed him, so the victory (capture of Khaibar) was due to him. This long tradition has
also been handed down Through a different chain of transmitters.
Book 019, Number 4451:
This hadith has been transmitted on the authority of
'Ikrama b. Ammar.
Chapter 45: REGARDING THE WORD OF GOD, THE
EXALTED:" IT IS HE WHO RESTRAINED THEIR HANDS FROM YOU" TO THE END OF THE VERSE
Book 019, Number 4452:
It has been narrated on the authority of Anas b. Malik that
eighty Persons from the inhabitants of Mecca swooped down upon the Messenger of Allah (may
peace be upon him) from the mountain of Tan'im. They were armed and wanted to attack the
Holy Prophet (may peace be upon him) and his Companions unawares. He (the Holy Prophet)
captured them but spared their lives. So, God, the Exalted and Glorious, revealed the
verses:" It is He Who restrained your hands from them and their hands from you in the
valley of Mecca after He had given you a victory over them."
Chapter 46: FIGHTING OF WOMEN SIDE BY SIDE WITH MEN
Book 019, Number 4453:
It has been narrated on the authority of Anas that, on the
Day of Hunain. Umm Sulaim took out a dagger she had in her possession. Abiu Talha saw her
and said: Messenger of Allah, this is Umm Sulaim. She is holding a dagger. The Messenger
of Allah (may peace be upon him) asked (her): What for are you holding this dagger? She
said: I took it up so that I may tear open the belly of a polytheist who comes near me.
The Messenger of Allah (may peace be upon him) began to smile (at these words). She said:
Messenger of Allah, kill all those people-other than us-whom thou hast declared to be free
(on the day of the Conquest of Mecca). (They embraced Islam because) they were defeated at
your hands (and as such their Islam is not dependable). The Messenger of Allah (may peace
be upon him) said: Umm Sulaim. God is sufficient (against the mischief of the polytheists)
and He will be kind to us (so you need not carry this dagger).
Book 019, Number 4454:
It has been narrated on the authority of Anas b. Malik who
said that the Messenger of Allah (may peace be upon him) allowed Umm Sulaim and some other
women of the Ansar to accompany him when he went to war; they would give water (to the
soldiers) and would treat the wounded.
Book 019, Number 4455:
It has been narrated on the authority of Anas b. Malik who
said: On the Day of Ubud some of the people, being defeated, left the Holy Prophet (may
peace he upon him), but Abu Talha stood before him covering him with a shield. Abu Talha
was a powerful archer who broke two or three bows that day. When a man would pass by
carrying a quiver containing arrows, he would say: Spare them for Abu Talha. Whenever the
Holy Prophet (way peace be upon him) raised his head to look at the people, Abd Talba
would say: Prophet of Allah, may my father and my mother be thy ransom, do not raise your
head lest you be struck by an arrow shot by the enemy. My neck is before your neck. The
narrator said: I saw A'isha bint Abu Bakr and Umm Sulaim. Both of them had tucked up their
garments, so I could me the anklets on their feet. They were carrying water-skins on their
backs and would pour water into the mouths of the people. They would then go back (to the
well), would fill them again and would return to pour water into the mouths of the
soldiers. (On this day). Abu Talha's sword dropped down from his hands twice or thrice
because of drowsiness.
Chapter 47: WOMEN PARTICIPANTS IN JIHAD TO BE GIVEN
A PRIZE BUT NOT A REGULAR SHARE IN THE BOOTY, AND PROHIBITION TO KILL CHILDREN OF THE
ENEMY
Book 019, Number 4456:
It has been narrated on the authority of Yazid b. Hurmuz
that Najda wrote to Ibn Abbas inquiring of him five things. Ibn Abbas said: If I had not
the fear of committing (sin) for concealing the knowledge I would not have written to him.
Najda wrote to him saying (after praising the Almighty and invoking blessings on the
Prophet): Tell me whether the Messenger of Allah (may peace be upon him) took women to
participate with him in Jihad; (if he did), whether he allotted them a regular share from
the booty; whether he killed the children of (the enemy in the war how long an orphan
would be entitled to consideration as such and for whom the Kbums (fifth part of the
booty) was booty. Ibn Abbas wrote to him: You have written asking me whether the Messenger
of Allah (may peace be upon him) took women with him to participate in Jihad. He did take
them to the battle and sometimes he fought along with them. They would treat the wounded
and were given a reward from the booty, but he did not assign any regular share for them.
And the of Allah (may peace be upon him) did not kill the children of the enemy, so thou
shouldst not kill the children. Also you have written to me asking me when the orphanhood
of an orphan comes to an end. By my life, if a man has become bearded but is still
incapable of getting his due from others as well u meeting his obligation towards them,
(he is yet an orphan to be treated you such), but when he can look after his interests
like grown-up people, he is no longer an orphan. And you have written to me inquiring
about Khums as to whom it is meant for. (In this connection) we (the kinsmen of the
Messenger of Allah) used to say: It is for us, but those people (i. e. Banu Umayya) have
denied it to us.
Book 019, Number 4457:
This tradition has been narrated by the game authority
(Yazid b. Hurmus) through a different chain of transmitters with the following difference
in the elucidation of one of the points raised by Najda in his letter to Ibn Abas: The
Messenger of Allah (may peace be upon him) used not to kill the children, so thou shouldst
not kill them unless you could know what Khadir had known about the child he killed, or
you could distinguish between a child who would grow up to he a believer (and a child who
would grow up to be a non-believer), so that you killed the (prospective) non-believer and
left the (prospective) believer aside.
Book 019, Number 4458:
It has been narrated on the authority of Yazid b. Hurmuz
who said: Najda b. 'Amir al-Haruri wrote to Ibn Abbas asking him about the slave and the
woman as to whether they would get a share from the booty (it they participated in Jihad)
; about the killing of (enemy) children (in war) ; about the orphan as to when his
orphanhood comes to an end; about kinsmen (of the Holy Prophet) as to who they are. He
said to Yazid: Write to him. (If he were not likely to fall into folly, I would not have
written to him.) Write: You have written asking about the woman and the slave whether they
would get a share of the booty if they participated in Jihad. (You should know that) there
is nothing of the sort for them except that they will be given a prize. And you have
written asking me about the killing of the enemy children in war. (You should understand
that) the Messenger of Allah (may peare be upon him) did not kill them. and thou shouldst
not kill them unless thou knew what the companion of Moses (i. e. Khadir) knew about the
boy he had killed. And you have written asking me about the orphan as to when the period
of his orphanhood comes to an end, so that the sobriquet of" orphan" is dropped
from him. (In this regard, you should know that) the sobriquet" orphan" will not
be dropped from him until he attains maturity of body and mind. And you have written
asking me about the close relatives (of the Holy Prophet) as to who they are. We think
that it is we, but our people have denied us this (position and its concomitant
privileges).
Book 019, Number 4459:
This hadith has been narrated on the authority of Yazid b.
Hurmuz through another chain of transmitters.
Book 019, Number 4460:
It has been narrated on the anthority of Yazid b. Hurmuz
who said: Najda wrote to Ibn Abbas. I was sitting in the company of Ibn 'Abbas when he
read his letter and wrote its reply. Ibn Abbas said: Were it not for preventing him from
falling into wickedness. I would not have replied to his letter, may he never be joyful.
He wrote in reply to him referring to the share of the close relatives (of the Holy
Prophet) (from the booty) whom God has mentioned. (I have to tell you that) we thought we
were the close relatives of the Messenger of Allah (may peace be upon him), but our people
have refused to recognise us as such. You have asked about the orphan as to when his
orphanhood comes to an end. (I have to say that) when he reaches the age of marriage,
attains maturity of mind, and his property is returned to him, then he is no longer an
orphan. You have inquired whether the Messenger of Allah (may peace be upo him) used to
kill anyone from the children of the polytheists in the war. (You should know that) the
Messenger of Allah (may peace be upon him) used not to kill any one of their children, and
you (too) should not kill any one of them, except when you knew about them what Khadir had
known about the boy whom he killed. And you have inquired whether there is a fixed share
of the booty for women and slaves when they participate in a battle. (I have to tell you
that) there is no fixed share for them except that they will be given some reward from the
spoils of war.
Book 019, Number 4461:
This hadith has been transmitted on the authority of Yazid
b. Hurmuz. but not complete (as we find in the above mentioned ahadith).
Chapter 48: THE NUMBER OF WARS WAGED BY THE HOLY
PROPHET (MAY PEACE BE UPON HIM)
Book 019, Number 4462:
It has been narrated on the authority of Umm 'Atiyya, the
Ansarite, who said: I took part with the Messenger of Allah (may peace be upon him) in
seven battles. I would stay behind in the camp of men, cook their food, treat the wounded
and nurse the aick.
Book 019, Number 4463:
A similar tradition has been narrated on the authority of
Hisham b. Hassan through a different chain of transmitters.
Book 019, Number 4464:
It has been narrated on the authority of Abu Ishaq that
'Abdullah b. Yazid went (out of the city) with people for offering" Istisqa" '
prayer (for rainfall). He offered two rak'ahs. Then he prayed for rain. That day I met
Zaid b. Arqam. There was only one man between me and him (at that time). I asked him: How
many military expeditions did the Messenger of Allah (may peace be upon him) undertake? He
said: Nineteen expeditions. I asked him: On how many expeditions did you accompany him? He
said: On seventeen expeditions. I asked: Which was the first expedition he led? He
answered: Dhat-ul-, Usair or 'Ushair.
Book 019, Number 4465:
It has been narrated on the authority of Zaid b. Arqam that
the Messenger of Allah (may peace be upon him) fought nineteen battles and after the
Migration performed only one Pilgrimage called Hajjat-ul-Wada'.
Book 019, Number 4466:
It has been reported on the authority of Abu Zubair who
heard Jabir b. Abdullah say: I fought in the company of the Messenger of Allah (may peace
be upon him) nineteen battles. Jabir said: I did not participate in the Battle of Badr and
the Battle of Uhud. My father prevented me (from participating in these battles as my age
was tender). After 'Abdullah (my father) was killed on the Day of Ubud, I never lagged
behind the Messenger of Allah (may peace be upon him) and joined every battle (he fought).
Book 019, Number 4467:
It has been narrated on the authority of Buraida (who heard
the tradition from his father) that the Messenger of Allah (may peace be upon him)
conducted nineteen military campaigns and he (actually) fought in eight of them.
Book 019, Number 4468:
It has been narrated by Buraida who heard it from his
father that he joined the Messenger of Allah (may peace be upon him) in sixteen military
campaigns
Book 019, Number 4469:
It has been narrated on the authority of Salama who said: I
joined seven military expeditions led by the Messenger of Allah himself (may peace be upon
him), and nine expeditions which he sent out once under Abu Bakr and once under Usama b.
Zaid.
Book 019, Number 4470:
The (foregoing) tradition has also been narrated on the
authority of Hatim through the same chain of transmitters with the difference that
according to this version both these types of expeditions were seven in number.
Chapter 49: THE EXPEDITION CALLED DHAT-UR-RIQA'
Book 019, Number 4471:
It has been narrated on the authority of Abu Musa (Ash'ari)
who said: We set out on an expedition with the Messenger of Allah (may peace be upon him).
We were six in number and had (with us) only one camel which we rode turn by turn Our feet
were injured. My feet were so badly injured that my nails dropped off. We covered our feet
with rags. so this expedition was called Dhat-ur-Riqa' (i. e. the expedition of rags)
because we bandaged our feet with rags (on that day). Abu Burda said: Abu Musa narrated
this tradition, and then disliked repeating it as he did not want to give any publicity to
what he did in a noble cause Abu Usama said: Narrators other than Abu Buraida have added
to the version of the words:" God will reward it."
Chapter 50: DISAPPROVAL OF SEEKING HELP FROM A
DISBELIEVER ON A MILITARY CAMPAIGN
Book 019, Number 4472:
It has been narrated on the authority of A'isha, wife of
the Holy Prophet (may peace be upon him), who said: The Messenger of Allah (may peace be
upon him) set out for Badr. When he reached Harrat-ul-Wabara (a place four miles from
Medina) a man met him who was known for his valour and courage. The Companions of the
Messenger of Allah (may peace be upon him) were pleased to see him. He said: I have come
so that I may follow you and get a share from the booty. The Messenger of Allah (may peace
be upon him) said to him: Do you believe in Allah and His Apostle? He said: No. The
Messenger of Allah (may peace be upon him) said: Go back, I will not seek help from a
Mushrik (polytheist). He went on until we reached Shajara, where the man met him again. He
asked him the same question again and the man gave him the same answer. He said: Go back.
Im will not seek help from a Mushrik. The man returned and overtook him at Baida'? He
asked him as he had asked previously: Do you believe in Allah and His Apostle? The man
said: Yes. The Messenger of Allah (may peace be upon him) said to him: Then come along
with us.
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