Khumus: One-fifth of Booty (Ahadith 2723 – 2724)

Bismillah.

Ahadith 2717 – 2722 (below) are repeats. See linked text for related posts.

Volume 4, Book 52, Number 320 :
Narrated by Jabir bin ‘Abdullah (radiallaahu `anhu)
I was on a journey in the company of the Prophet (sallallaahu `alayhi wasallam) and when we reached Medina, he said to me, “Enter the Mosque and offer two Rakat.“

Volume 4, Book 52, Number 321 :
Narrated by Ka’b (radiallaahu `anhu)
Whenever the Prophet (sallallaahu `alayhi wasallam) returned from a journey in the forenoon, he would enter the Mosque and offer two Rakat before sitting.

Volume 4, Book 52, Number 322 :
Narrated by Muharib bin Dithar
Jabir bin ‘Abdullah (radiallaahu `anhu) said, “When Allah’s Apostle (sallallaahu `alayhi wasallam) arrived at Medina, he slaughtered a camel or a cow.” Jabir (radiallaahu `anhu) added, “The Prophet (sallallaahu `alayhi wasallam) bought a camel from me for two Uqiyas (of gold) and one or two Dirhams. When he reached Sirar, he ordered that a cow be slaughtered and they ate its meat. When he arrived at Medina, he ordered me to go to the Mosque and offer two Rakat, and weighed (and gave) me the price of the camel.”

Volume 4, Book 52, Number 323 :
Narrated by Jabir (radiallaahu `anhu)
Once I returned from a journey and the Prophet (sallallaahu `alayhi wasallam) said (to me) “Offer two Rakat.” (Sirar is a place near Medina).

Kitaab-ul-Jihaad [Book of Fighting for the Cause of Allah] ends here.

Kitaab Fard-ul-Khumus [Book of One-Fifth of Booty (to the Cause of Allah)] starts today..

Volume 4, Book 53, Number 324 :
Narrated by Ali (radiallaahu `anhu)
I got a she-camel in my share of the war booty on the day (of the battle) of Badr, and the Prophet (sallallaahu `alayhi wasallam) had given me a she-camel from the Khumus. When I intended to marry Fatima (radiallaahu `anhaa), the daughter of Allah’s Apostle (sallallaahu `alayhi wasallam), I had an appointment with a goldsmith from the tribe of Bani Qainuqa’ to go with me to bring Idhkhir (i.e. grass of pleasant smell) and sell it to the goldsmiths and spend its price on my wedding party. I was collecting for my she-camels equipment of saddles, sacks and ropes while my two she-camels were kneeling down beside the room of an Ansari man. I returned after collecting whatever I collected, to see the humps of my two she-camels cut off and their flanks cut open and some portion of their livers was taken out. When I saw that state of my two she-camels, I could not help weeping. I asked, “Who has done this?” The people replied, “Hamza bin Abdul Muttalib (radiallaahu `anhu) who is staying with some Ansari drunks in this house.” I went away till I reached the Prophet (sallallaahu `alayhi wasallam) and Zaid bin Haritha (radiallaahu `anhu) was with him. The Prophet (sallallaahu `alayhi wasallam) noticed on my face the effect of what I had suffered, so the Prophet asked. “What is wrong with you.” I replied, “O Allah’s Apostle! I have never seen such a day as today. Hamza (radiallaahu `anhu) attacked my two she-camels, cut off their humps, and ripped open their flanks, and he is sitting there in a house in the company of some drunks.” The Prophet (sallallaahu `alayhi wasallam) then asked for his covering sheet, put it on, and set out walking followed by me and Zaid bin Haritha (radiallaahu `anhu) till he came to the house where Hamza (radiallaahu `anhu) was. He asked permission to enter, and they allowed him, and they were drunk. Allah’s Apostle (sallallaahu `alayhi wasallam) started rebuking Hamza for what he had done, but Hamza was drunk and his eyes were red. Hamza (radiallaahu `anhu) looked at Allah’s Apostle (sallallaahu `alayhi wasallam) and then he raised his eyes, looking at his knees, then he raised up his eyes looking at his umbilicus, and again he raised up his eyes look in at his face. Hamza (radiallaahu `anhu) then said, “Aren’t you but the slaves of my father?” Allah’s Apostle (sallallaahu `alayhi wasallam) realized that he was drunk, so Allah’s Apostle (sallallaahu `alayhi wasallam) retreated, and we went out with him.

Volume 4, Book 53, Number 325 :
Narrated by ‘Aisha (radiallaahu `anhaa) (mother of the believers)
After the death of Allah ‘s Apostle (sallallaahu `alayhi wasallam), Fatima (radiallaahu `anhaa) the daughter of Allah’s Apostle asked Abu Bakr As-Siddiq (radiallaahu `anhu) to give her, her share of inheritance from what Allah’s Apostle (sallallaahu `alayhi wasallam) had left of the Fai (i.e. booty gained without fighting) which Allah had given him. Abu Bakr (radiallaahu `anhu) said to her, “Allah’s Apostle said, ‘Our property will not be inherited, whatever we (i.e. prophets) leave is Sadaqa (to be used for charity).” Fatima, the daughter of Allah’s Apostle got angry and stopped speaking to Abu Bakr, and continued assuming that attitude till she died. Fatima remained alive for six months after the death of Allah’s Apostle (sallallaahu `alayhi wasallam). She used to ask Abu Bakr for her share from the property of Allah’s Apostle which he left at Khaibar, and Fadak, and his property at Medina (devoted for charity). Abu Bakr refused to give her that property and said, “I will not leave anything Allah’s Apostle (sallallaahu `alayhi wasallam) used to do, because I am afraid that if I left something from the Prophet’s tradition, then I would go astray.” (Later on) Umar (radiallaahu `anhu) gave the Prophet’s property (of Sadaqa) at Medina to ‘Ali and ‘Abbas, but he withheld the properties of Khaibar and Fadak in his custody and said, “These two properties are the Sadaqa which Allah’s Apostle used to use for his expenditures and urgent needs. Now their management is to be entrusted to the ruler.” (Az-Zuhri said, “They have been managed in this way till today.”)

Today’s Ahadith:

Volume 4, Book 53, Number 326 :
Narrated by Malik bin Aus
While I was at home, the sun rose high and it got hot. Suddenly the messenger of ‘Umar bin Al-Khattab (radiallaahu `anhu) came to me and said, “The chief of the believers has sent for you.” So, I went along with him till I entered the place where ‘Umar (radiallaahu `anhu) was sitting on a bedstead made of date-palm leaves and covered with no mattress, and he was leaning over a leather pillow. I greeted him and sat down. He said, “O Malik! Some persons of your people who have families came to me and I have ordered that a gift should be given to them, so take it and distribute it among them.” I said, “O chief of the believers! I wish that you order someone else to do it.” He said, “O man! Take it.” While I was sitting there with him, his doorman Yarfa’ came saying, “‘Uthman, ‘Abdur-Rahman bin ‘Auf, Az-Zubair and Sad bin Abi Waqqas (radiallaahu `anhum) are asking your permission (to see you); may I admit them?” ‘Umar (radiallaahu `anhu) said, “Yes”, So they were admitted and they came in, greeted him, and sat down. After a while Yarfa’ came again and said, “May I admit ‘Ali and ‘Abbas (radiallaahu `anhumaa)?” ‘Umar (radiallaahu `anhu) said, “yes.” So, they were admitted and they came in and greeted (him) and sat down. Then ‘Abbas (radiallaahu `anhu) said, “O chief of the believers! Judge between me and this (i.e. ‘Ali).” They had a dispute regarding the property of Bani An-Nadir which Allah had given to His Apostle as Fai. The group (i.e. ‘Uthman and his companions) said, “O chief of the believers! Judge between them and relieve both of them front each other.” ‘Umar (radiallaahu `anhu) said, “Be patient! I beseech you by Allah by Whose Permission the Heaven and the Earth exist, do you know that Allah’s Apostle (sallallaahu `alayhi wasallam) said, ‘Our (i.e. prophets’) property will not be inherited, and whatever we leave, is Sadaqa (to be used for charity),’ and Allah’s Apostle meant himself (by saying “we”)?” The group said, “He said so.” ‘Umar (radiallaahu `anhu) then turned to ‘Ali and ‘Abbas and said, “I beseech you by Allah, do you know that Allah’s Apostle (sallallaahu `alayhi wasallam) said so?” They replied, ” He said so.” ‘Umar (radiallaahu `anhu) then said, “So, I will talk to you about this matter. Allah bestowed on His Apostle (sallallaahu `alayhi wasallam) with a special favor of something of this Fai (booty) which he gave to nobody else.” ‘Umar (radiallaahu `anhu) then recited the Holy Verses: “What Allah bestowed as (Fai) Booty on his Apostle (Muhammad) from them — for this you made no expedition with either cavalry or camelry: But Allah gives power to His Apostles over whomever He will ‘And Allah is able to do all things.” 9:6) ‘Umar (radiallaahu `anhu) added “So this property was especially given to Allah’s Apostle (sallallaahu `alayhi wasallam), but, by Allah, neither did he take possession of it and leave your, nor did he favor himself with it to your exclusion, but he gave it to all of you and distributed it amongst you till this property remained out of it. Allah’s Apostle (sallallaahu `alayhi wasallam) used to spend the yearly expenses of his family out of this property and used to keep the rest of its revenue to be spent on Allah ‘s Cause. Allah ‘s Apostle (sallallaahu `alayhi wasallam) kept on doing this during all his lifetime. I ask you by Allah do you know this?” They replies in the affirmative. ‘Umar (radiallaahu `anhu) then said to ‘Ali and ‘Abbas. “I ask you by Allah, do you know this?” ‘Umar added, “When Allah had taken His Prophet unto Him, ‘Abu Bakr (radiallaahu `anhu) said, ‘I am the successor of Allah’s Apostle so, Abu Bakr took over that property and managed it in the same way as Allah’s Apostle used to do, and Allah knows that he was true, pious and rightly-guided, and he was a follower of what was right. Then Allah took Abu Bakr unto Him and I became Abu Bakr’s successor, and I kept that property in my possession for the first two years of my Caliphate, managing it in the same way as Allah’s Apostle (sallallaahu `alayhi wasallam) used to do and as Abu Bakr used to do, and Allah knows that I have been true, pious, rightly guided, and a follower of what is right. Now you both (i.e. ‘Ali and ‘Abbas) came to talk to me, bearing the same claim and presenting the same case; you, ‘Abbas, came to me asking for your share from your nephew’s property, and this man, i.e. ‘Ali, came to me asking for his wife’s share from her father’s property. I told you both that Allah’s Apostle (sallallaahu `alayhi wasallam) said, ‘Our (prophets’) properties are not to be inherited, but what we leave is Sadaqa (to be used for charity).’ When I thought it right that I should hand over this property to you, I said to you, ‘I am ready to hand over this property to you if you wish, on the condition that you would take Allah’s Pledge and Convention that you would manage it in the same way as Allah’s Apostle (sallallaahu `alayhi wasallam) used to, and as Abu Bakr used to do, and as I have done since I was in charge of it.’ So, both of you said (to me), ‘Hand it over to us,’ and on that condition I handed it over to you. So, I ask you by Allah, did I hand it over to them on this condition?” The group aid, “Yes.” Then ‘Umar faced ‘Ali and Abbas saying, “I ask you by Allah, did I hand it over to you on this condition?” They said, “Yes. ” He said, ” Do you want now to give a different decision? By Allah, by Whose Leave both the Heaven and the Earth exist, I will never give any decision other than that (I have already given). And if you are unable to manage it, then return it to me, and I will do the job on your behalf.”

Volume 4, Book 53, Number 327 :
Narrated by Ibn ‘Abbas (radiallaahu `anhu)
The delegates of the tribe of ‘Abdul-Qais came and said, “O Allah’s Apostle (sallallaahu `alayhi wasallam)! We are from the tribe of Rabi’a, and there is the infidels of the tribe of Mudar intervening between you and us, so we cannot come to you except in the Sacred Months. So please order us some instructions that we may apply it to ourselves and also invite our people whom we left behind us to observe as well.” The Prophet (sallallaahu `alayhi wasallam) said, “I order you (to do) four (things) and forbid you (to do) four: I order you to believe in Allah, that is, to testify that None has the right to be worshipped but Allah (the Prophet pointed with his hand); to offer prayers perfectly; to pay Zakat; to fast the month of Ramadan, and to pay the Khumus (i.e. one-fifth) of the war booty to Allah and I forbid you to use Ad-dubba’, An-Naqir, Al-Hantam and Al-Muzaffat (i.e. utensils used for preparing alcoholic drinks).”

With regard to ghaneemah (booty), it is obligatory according to sharee’ah for the imaam (leader) or the commander of the mujaahideen or the one who is responsible for them or in charge of them, to gather the booty and divide it into five equal parts, one of which is to be distributed to the groups mentioned by Allaah in the aayah:

﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُم مِّن شَىْءٍ فَأَنَّ للَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِى الْقُرْبَى وَالْيَتَـمَى وَالْمَسَـكِينِ وَابْنِ السَّبِيلِ إِن كُنتُمْ ءَامَنْتُم بِاللَّهِ وَمَآ أَنزَلْنَا عَلَى عَبْدِنَا يَوْمَ الْفُرْقَانِ يَوْمَ الْتَقَى الْجَمْعَانِ وَاللَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ ﴾

And know that whatever of war booty that you may gain, verily, one-fifth of it is assigned to Allah, and to the Messenger, and to the near relatives (of the Messenger), the orphans, the poor, and the wayfarer, if you have believed in Allah and in that which We sent down to Our servant on the Day of Criterion, the Day when the two forces met; and Allah is able to do all things.” [8:41]

Ibn Kathir comments:

Allah explains the spoils of war in detail, as He has specifically allowed it for this honorable Ummah over all others. We should mention that the `Ghanimah’ refers to war spoils captured from the disbelievers, using armies and instruments of war. As for `Fai’, it refers to the property of the disbelievers that they forfeit in return for peace, what they leave behind when they die and have no one to inherit from them, and the Jizyah (tribute tax) and Khiraj (property tax). Allah said,

﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُم مِّن شَىْءٍ فَأَنَّ للَّهِ خُمُسَهُ﴾

(And know that whatever of war booty that you may gain, verily, one-fifth of it is assigned to Allah) indicating that the one-fifth should be reserved and paid in full ﴿to Muslim leaders﴾ whether it was little or substantial, even a yarn and needle.

﴿وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَـمَةِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لاَ يُظْلَمُونَ﴾

(And whosoever deceives (his companions over the booty), he shall bring forth on the Day of Resurrection that which he took (illegally). Then every person shall be paid in full what he has earned, and they shall not be dealt with unjustly.) ﴿3:161﴾

Allah’s statement,

﴿فَأَنَّ للَّهِ خُمُسَهُ وَلِلرَّسُولِ﴾

(verily, one-fifth of it is assigned to Allah, and to the Messenger, ) was explained by Ibn `Abbas, as Ad-Dahhak reported from him, “Whenever the Messenger of Allah sent an army, he used to divide the war booty they collected into five shares, reserving one-fifth and divided it into five shares.” Then he recited;

﴿وَاعْلَمُوا أَنَّمَا غَنِمْتُم مِّن شَىْءٍ فَأَنَّ للَّهِ خُمُسَهُ وَلِلرَّسُولِ﴾

(And know that whatever of war booty that you may gain, verily, one-fifth of it is assigned to Allah, and to the Messenger,)

Ibn Abbas said, “Allah’s statement,

﴿فَأَنَّ للَّهِ خُمُسَهُ﴾

(verily, one-fifth of it is assigned to Allah) is inclusive ﴿of the Messenger’s share﴾, just as the following Ayah is inclusive ﴿of Allah owning whatever is on the earth also﴾,

﴿لِّلَّهِ مَا فِي السَّمَـوتِ وَمَا فِى الاٌّرْضِ﴾

(To Allah belongs all that is in the heavens and on the earth)﴿2:284﴾.” So He addressed the share of Allah and the share of His Messenger in the same statement.

Ibrahim An-Nakha`i, Al-Hasan bin Muhammad bin Al-Hanifiyyah, Al-Hasan Al-Basri, Ash-Sha`bi, `Ata’ bin Abi Rabah, `Abdullah bin Buraydah, Qatadah, Mughirah and several others, all said that the share designated for Allah and the Messenger is one and the same. Supporting this is what Imam Al-Hafiz Abu Bakr Al-Bayhaqi recorded, with a Sahih chain of narrators, that `Abdullah bin Shaqiq said that a man from Bilqin said, “I came to the Prophet when he was in Wadi Al-Qura inspecting a horse. I asked, `O Allah’s Messenger! What about the Ghanimah’ He said,

«للهِ خُمُسُهَا وَأَرْبَعَةُ أَخْمَاسِهَا لِلْجَيْش»

(Allah’s share is one fifth and four-fifths are for the army.)

I asked, `None of them has more right to it than anyone else’ He said,

«لَا، وَلَا السَّهْمُ تَسْتَخْرِجُهُ مِنْ جَنْبِكَ لَيْسَ أَنْتَ أَحَقَّ بِهِ مِنْ أَخِيكَ الْمُسْلِم»

(No. Even if you remove an arrow that pierced your flank, you have no more right to it than your Muslim brother.)”

Imam Ahmad recorded that Al-Miqdam bin Ma`dikarib Al-Kindi sat with `Ubadah bin As-Samit, Abu Ad-Darda’ and Al-Harith bin Mu`awiyah Al-Kindi, may Allah be pleased with them, reminding each other of the statements of the Messenger of Allah . Abu Ad-Darda’ said to `Ubadah, “O `Ubadah! What about the words of the Messenger of Allah during such and such battle, about the fifth (of the war booty)” `Ubadah said, “The Messenger of Allah led them in prayer, facing a camel from the war booty. When he finished the prayer, he stood up, held pelt of a camel between his fingers and said,

«إِنَّ هَذِهِ مِنْ غَنَائِمِكُمْ وَإِنَّهُ لَيْسَ لِي فِيهَا إِلَّا نَصِيبِي مَعَكُمْ إِلَّا الْخُمُسُ، وَالْخُمُسُ مَرْدُودٌ عَلَيْكُمْ، فَأَدُّوا الْخَيْطَ وَالْمَخِيطَ، وَأَكْبَرَ مِنْ ذَلِكَ وَأَصْغَرَ، وَلَا تَغُلُّوا فَإِنَّ الْغُلُولَ نَارٌ وَعَارٌ عَلَى أَصْحَابِهِ فِي الدُّنْيَا وَالْآخِرَةِ، وَجَاهِدُوا النَّاسَ فِي اللهِ الْقَرِيبَ وَالْبَعِيدَ، وَلَا تُبَالُوا فِي اللهِ لَوْمَةَ لَائِمٍ، وَأَقِيمُوا حُدُودَ اللهِ فِي الْحَضَرِ وَالسَّفَرِ، وَجَاهِدُوا فِي سَبِيلِ اللهِ، فَإِنَّ الْجِهَادَ بَابٌ مِنْ أَبْوَابِ الْجَنَّةِ عَظِيمٌ، يُنْجِي بِهِ اللهُ مِنَ الْهَمِّ وَالْغَم»

(This is also a part of the war booty you earned. Verily, I have no share in it, except my own share, the fifth designated to me. Even that fifth will be given to you (indicating the Prophet’s generosity). Therefore, surrender even the needle and the thread, and whatever is bigger or smaller than that (from the war spoils). Do not cheat with any of it, for stealing from the war booty before its distribution is Fire and a shame on its people in this life and the Hereafter. Perform Jihad against the people in Allah’s cause, whether they are near or far, and do not fear the blame of the blamers, as long as you are in Allah’s cause. Establish Allah’s rules while in your area and while traveling. Perform Jihad in Allah’s cause, for Jihad is a tremendous door leading to Paradise. Through it, Allah saves (one) from sadness and grief.)”

This is a tremendous Hadith, but I did not find it in any of the six collections of Hadith through this chain of narration. However, Imam Ahmad, Abu Dawud and An-Nasa’i recorded a Hadith from `Amr bin Shu`ayb, from his father, from his grandfather `Abdullah bin `Amr, from the Messenger of Allah , and this narration is similar to the one above, and a version from `Amr bin `Anbasah was recorded by Abu Dawud and An-Nasa’i. The Prophet used to choose some types of the war booty for himself; a servant, a horse, or a sword, according to the reports from Muhammad bin Sirin, `Amir Ash-Sha`bi and many scholars. For instance, Imam Ahmad and At-Tirmidhi — who graded it Hasan — recorded from Ibn `Abbas that the Messenger of Allah chose a sword called `Dhul-Fiqar’ on the day of Badr. `A’ishah narrated that Safiyyah was among the captured women, and the Prophet chose ﴿and married﴾ her (upon his own choice and before distribution of war booty), as Abu Dawud narrated in the Sunan. As for the share of the Prophet’s relatives, it is paid to Bani Hashim and Bani Al-Muttalib, because the children of Al-Muttalib supported Bani Hashim in Jahiliyyah after Islam. They also went to the mountain pass of Abu Talib in support of the Messenger of Allah and to protect him (when the Quraysh boycotted Muslims for three years). Those who were Muslims (from Bani Al-Muttalib) did all this in obedience to Allah and His Messenger , while the disbelievers among them did so in support of their tribe and in obedience to Abu Talib, the Messenger’s uncle.

Allah said next,

﴿وَالْيَتَـمَى﴾

(the orphans), in reference to Muslim orphans,

﴿وَابْنِ السَّبِيلِ﴾

(and the wayfarer), the traveler and those who intend to travel for a distance during which shortening the prayer is legislated, but do not have resources to spend from. We will explain this subject in Surah Bara’h ﴿9:60﴾, Allah willing, and our reliance and trust is in Him alone.

Allah said,

﴿إِن كُنتُمْ ءَامَنْتُم بِاللَّهِ وَمَآ أَنزَلْنَا عَلَى عَبْدِنَا﴾

(If you have believed in Allah and in that which We sent down to Our servant)

Allah says, `Adhere to what We legislated for you, such as the ruling about one-fifth of the war spoils, if you truly believe in Allah, the Last Day and what We have revealed to Our Messenger .’ In the Two Sahihs, it is recorded that `Abdullah bin `Abbas said, – while narrating the lengthy Hadith about the delegation of Bani Abdul Qays – that the Messenger of Allah said to them,

«وآمُرُكُمْ بِأَرْبَعٍ، وَأَنْهَاكُمْ عَنْ أَرْبَعٍ. آمُرُكُمْ بِالْإِيمَانِ بِاللهِ ثُمَّ قَالَ: هَلْ تَدْرُونَ مَا الْإِيمَــانُ بِاللهِ؟ شَهَــــادَةُ أَن لَّا إِلَهَ إِلَّا اللهُ، وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ، وَإِقَامُ الصَّلَاةِ وَإِيتَاءُ الزَّكَاةِ، وَأن تُؤَدُّوا الْخُمُسَ مِنَ الْمَغْنَم»

I command you with four and forbid four from you. I command you to believe in Allah. Do you know what it means to believe in Allah Testifying that there is no deity worthy of worship except Allah and that Muhammad is the Messenger of Allah, establishing the prayer, giving Zakah and honestly surrendering one-fifth of the war spoils.)

Therefore, the Messenger listed surrendering one-fifth of the war booty as part of faith. This is why Al-Bukhari wrote a chapter in his Sahih entitled, “Chapter: Paying the Khumus (one-fifth) is Part of Faith.” He then narrated the above Hadith from Ibn `Abbas. Allah said next,

﴿يَوْمَ الْفُرْقَانِ يَوْمَ الْتَقَى الْجَمْعَانِ وَاللَّهُ عَلَى كُلِّ شَىْءٍ قَدِيرٌ﴾

(on the Day of Criterion, the Day when the two forces met; and Allah is Able to do all things.) Allah is making His favors and compassion towards His creation known, when He distinguished between truth and falsehood in the battle of Badr. That day was called, `Al-Furqan’, because Allah raised the word of faith above the word of falsehood, He made His religion apparent and supported His Prophet and his group. `Ali bin Abi Talhah and Al-`Awfi reported that Ibn `Abbas said, “Badr is YawmAl-Furqan; during it, Allah separated between truth and falsehood.” Al-Hakim collected this statement. Similar statements were reported from Mujahid, Miqsam, `Ubaydullah bin `Abdullah, Ad-Dahhak, Qatadah, Muqatil bin Hayyan and several others.

The Muslim Gentleman (Ahadith 2715 – 2716)

Bismillah.

Hadith no. 2714 (below) is a repeat. Read it here.

Volume 4, Book 52, Number 317 :
Narrated by Abdullah (radiallaahu `anhu)
When the Prophet (sallallaahu `alayhi wasallam) returned (from Jihad), he would say Takbir thrice and add, “We are returning, if Allah wishes, with repentance and worshipping and praising (our Lord) and prostrating ourselves before our Lord. Allah fulfilled His Promise and helped His Slave, and He Alone defeated the (infidel) clans.”

Today’s Ahadith:

Volume 4, Book 52, Number 318 :
Narrated by Anas bin Malik (radiallaahu `anhu)
We were in the company of the Prophet (sallallaahu `alayhi wasallam) while returning from ‘Usfan, and Allah’s Apostle was riding his she-camel keeping Safiya bint Huyay (radiallaahu `anhaa) riding behind him. His she-camel slipped and both of them fell down. Abu Talha (radiallaahu `anhu) jumped from his camel and said, “O Allah’s Apostle! May Allah sacrifice me for you.” The Prophet (sallallaahu `alayhi wasallam) said, “Take care of the lady.” So, Abu Talha covered his face with a garment and went to Safiya (radiallaahu `anhaa) and covered her with it, and then he set right the condition of their she-camel so that both of them rode, and we were encircling Allah’s Apostle (sallallaahu `alayhi wasallam) like a cover. When we approached Medina, the Prophet (sallallaahu `alayhi wasallam) said, “We are returning with repentance and worshipping and praising our Lord.” He kept on saying this till he entered Medina.

Volume 4, Book 52, Number 319 :
Narrated by Anas bin Malik (radiallaahu `anhu)
That he and Abu Talha (radiallaahu `anhu) came in the company of the Prophet (sallallaahu `alayhi wasallam) and Safiya (radiallaahu `anhaa) was accompanying the Prophet (sallallaahu `alayhi wasallam), who let her ride behind him on his she-camel. During the journey, the she-camel slipped and both the Prophet and (his) wife fell down. Abu Talha (the sub-narrator thinks that Anas said that Abu Talha jumped from his camel quickly) said, “O Allah’s Apostle! May Allah sacrifice me for your sake! Did you get hurt?” The Prophet (sallallaahu `alayhi wasallam) replied,”No, but take care of the lady.” Abu Talha (radiallaahu `anhu) covered his face with his garment and proceeded towards her and covered her with his garment, and she got up. He then set right the condition of their she-camel and both of them (i.e. the Prophet and his wife) rode and proceeded till they approached Medina. The Prophet (sallallaahu `alayhi wasallam) said, “We are returning with repentance and worshipping and praising our Lord.” The Prophet (sallallaahu `alayhi wasallam) kept on saying this statement till he entered Medina.

“Take care of the lady” =  How to be a gentleman 101.

Abu Aaliyah, blogger at The Humble “I”, talks about being a true gentleman under Islamic guidelines:

It is often claimed that in Victorian or Edwardian England, respectability essentially meant maintaining a reputable facade while encouraging all sorts of hypocrisies. How much or how little can one generalise in such a matter is up for debate. Yet at its core, the widely cherished notion that there was a respectable way to conduct oneself; that there was a decent and honourable way of being a true “gentleman” (as opposed to a hypocritical one) – well that’s a very Islamic idea. A gentleman was someone who was restrained, courteous, considerate, well mannered, had public dignity, and was aware of boundaries; particularly when in mixed company.

The Islamic concept of futuwwah, “spiritual chivalry,” is where we find the ideals of the true Muslim gentleman best expressed. Futuwwah embodies the virtues of dignity and respectability (haybah), refined and noble conduct (adab), and preferring others to oneself (ithar), along with courage (shaja‘ah), magnanimity (sakha’ah) and striving to destroy the idols of one’s ego (mujahadat al-nafs).

Society no longer speaks of a true gentleman. That’s of a bygone era – of Edwardian England; an Englishness long dead and buried. As a nation we need to review where this has led us: if it’s been, on balance, for our betterment? Furthermore, as Muslims themselves start to relax these principles, can we see in where it has led others, where we too might be heading?

An excerpt from an article written by Imam Khalid Latif on the same topic:

In the Qur’an, the Prophet Abraham, peace be upon him, is referred to in Arabic as fata, a young, noble man who knows how to handle his responsibilities. His sense of integrity and commitment are remarkable.

From this word fata is derived the Arabic word, futuwwa, which essentially translates as chivalry. Being gentle, loyal, modest, honest, compassionate, humble, trustworthy and selfless is having futuwwa. In the medieval period of Islam, orders were established around this principle of futuwwa that emphasized members uphold these traits and seek to serve society, putting their needs after the needs of those around them. They would teach young men how to honor their responsibilities while today we are forced to figure it out on our own. Chivalry is in our tradition. We just have to embrace it again and empower individuals to be those role models that our communities desperately need.

[Read more: Are You a ‘Muslim’ Gentleman?]

So chivalry is not just how the Western culture sees it; holding the door open, pulling out the chair, paying for dinner/date etc. This is all just one aspect of it. The true concept of being a gentleman has much more to it than appearances and treatment of women (not the least important by any means), it has to do with maturity, modesty, dignity, compassion, honesty etc.

An interesting blog I came across that gives equal importance to self-grooming for the “modern Muslim gentleman” and includes tips and how-to’s, check out “thegentlemuslimman“.

Bragging Rights (Ahadith 2712 – 2713)

Bismillah.

Ahadith 2707 – 2711 (below) are repeats. See linked text for related posts.

Volume 4, Book 52, Number 310 :
Narrated by Qais
Jarir bin ‘Abdullah (radiallaahu `anhu) said to me, “Allah’s Apostle (sallallaahu `alayhi wasallam) said to me, ‘Won’t you relieve me from Dhul-Khalasa?’ Dhul-Khalasa was a house where the tribe of Khatham used to stay, and it used to be called Ka’bat-ul Yamaniya. So I proceeded with one hundred-and-fifty (men) from the tribe of Ahmas who were good cavalry. I informed the Prophet that I could not sit firm on horses, so he stroke me on the chest with his hand and I noticed his finger marks on my chest. He invoked, ‘O Allah! Make him firm and a guiding and rightly-guided man.” Jarir (radiallaahu `anhu) set out towards that place, dismantled and burnt it, and then sent the good news to Allah’s Apostle (sallallaahu `alayhi wasallam). The messenger of Jarir (radiallaahu `anhu) said to Allah’s Apostle (sallallaahu `alayhi wasallam), “O Allah’s Apostle! By Him Who has sent you with the Truth, I did not come to you till it (i.e. the house) had been turned (black) like a scabby camel (covered with tar).” So the Prophet (sallallaahu `alayhi wasallam) invoked Allah to Bless the horses of the men of Ahmas five times.

Volume 4, Book 52, Number 311 :
Narrated by Ibn ‘Abbas (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, on the day of the Conquest of Mecca, “There is no migration (after the Conquest), but Jihad and good intentions, and when you are called for Jihad, you should immediately respond to the call.”

Volume 4, Book 52, Number 312 :
Narrated by Abu Uthman An-Nahdi
Mujashi (bin Mas’ud) (radiallaahu `anhu) took his brother Mujalid bin Masud to the Prophet (sallallaahu `alayhi wasallam) and said, “This is Mujalid and he will give a pledge of allegiance to you for migration.” The Prophet (sallallaahu `alayhi wasallam) said, “There is no migration after the Conquest of Mecca, but I will take his pledge of allegiance for Islam.”

Volume 4, Book 52, Number 313 :
Narrated by ‘Ata’
I and ‘Ubai bin ‘Umar went to ‘Aisha (radiallaahu `anhaa) while she was staying near Thabir (i.e. a mountain). She said, “There is no Migration after Allah gave His Prophet victory over Mecca.”

Volume 4, Book 52, Number 314 :
Narrated by Sad bin ‘Ubaida
Abu Abdur-Rahman who was one of the supporters of Uthman said to Abu Talha who was one of the supporters of Ali (radiallaahu `anhum), “I perfectly know what encouraged your leader (i.e. ‘Ali) to shed blood. I heard him saying: Once the Prophet (sallallaahu `alayhi wasallam) sent me and Az-Zubair (radiallaahu `anhu) saying, ‘Proceed to such-and-such Ar-Roudah (place) where you will find a lady whom Hatib has given a letter. So when we arrived at Ar-Roudah, we requested the lady to hand over the letter to us. She said, ‘Hatib has not given me any letter.’ We said to her. ‘Take out the letter or else we will strip off your clothes.’ So she took it out of her braid. So the Prophet (sallallaahu `alayhi wasallam) sent for Hatib (radiallaahu `anhu), (who came) and said, ‘Don’t hurry in judging me, for, by Allah, I have not become a disbeliever, and my love to Islam is increasing. (The reason for writing this letter was) that there is none of your companions but has relatives in Mecca who look after their families and property, while I have nobody there, so I wanted to do them some favor (so that they might look after my family and property).’ The Prophet (sallallaahu `alayhi wasallam) believed him. ‘Umar (radiallaahu `anhu) said, ‘Allow me to chop off his (i.e. Hatib’s) neck as he has done hypocrisy.’ The Prophet (sallallaahu `alayhi wasallam) said, (to ‘Umar), ‘Who knows, perhaps Allah has looked at the warriors of Badr and said (to them), ‘Do whatever you like, for I have forgiven you.’ ” ‘Abdur-Rahman added, “So this is what encouraged him (i.e. Ali).”

Today’s Ahadith:

Volume 4, Book 52, Number 315 :
Narrated by Ibn Abi Mulaika
Ibn Az-Zubair said to Ibn Ja’far (radiallaahu `anhumaa) “Do you remember when I, you and Ibn ‘Abbas went out to receive Allah’s Apostle (sallallaahu `alayhi wasallam)?” Ibn Ja’far (radiallaahu `anhu) replied in the affirmative. Ibn Az-Zubair (radiallaahu `anhu) added, “And Allah’s Apostle (sallallaahu `alayhi wasallam) made us (i.e. I and Ibn ‘Abbas) ride along with him and left you.”

LOL! I don’t know what his intention was behind saying this and I’m not going to judge, but this. is. funny! :D

Does this not prove that Sahaba were also humans. They knew how to joke around and have a good time. If I was in his place as a kid, there’d be no end to my bragging. True story.

On a serious note though, boasting and showing off is a no-no because of the following ayah:

“Do not praise yourselves: He knows best who is godfearing.”
[Al-Quran 53:32]

Volume 4, Book 52, Number 316 :
Narrated by As-Sa’ib bin Yazid (radiallaahu `anhu)
I along with some boys went out to receive Allah’s Apostle (sallallaahu `alayhi wasallam) at Thaniyatal-Wada’.

The Slaughter Instrument (Hadith No. 2706)

Bismillah.

Volume 4, Book 52, Number 309 :
Narrated by Abaya bin Rifaa
My grandfather, Rafi (radiallaahu `anhu) said, “We were in the company of the Prophet (sallallaahu `alayhi wasallam) at DhulHulaifa, and the people suffered from hunger. We got some camels and sheep (as booty) and the Prophet (sallallaahu `alayhi wasallam) was still behind the people. They hurried and put the cooking pots on the fire. (When he came) he ordered that the cooking pots should be upset and then he distributed the booty (amongst the people) regarding ten sheep as equal to one camel then a camel fled and the people chased it till they got tired, as they had a few horses (for chasing it). So a man threw an arrow at it and caused it to stop (with Allah’s Permission). On that the Prophet (sallallaahu `alayhi wasallam) said, ‘Some of these animals behave like wild beasts, so, if any animal flee from you, deal with it in the same way.” My grandfather asked (the Prophet (sallallaahu `alayhi wasallam)), “We hope (or are afraid) that we may meet the enemy tomorrow and we have no knives. Can we slaughter our animals with canes?” Allah’s Apostle (sallallaahu `alayhi wasallam) replied, “If the instrument used for killing causes the animal to bleed profusely and if Allah’s Name is mentioned on killing it, then eat its meat (i.e. it is lawful) but won’t use a tooth or a nail and I am telling you the reason: A tooth is a bone (and slaughtering with a bone is forbidden ), and a nail is the slaughtering instrument of the Ethiopians.”

In a past post, the proper Islamic etiquette of slaughtering an animal was discussed in detail, from saying Bismillah in the beginning to sharpening the blade and being kind to the animal. This hadith discusses the “instrument” used to slaughter the animal. It’s apparent and obvious that bones and nails are prohibited. And whatever is used other than that must cause the animal to bleed profusely.

Having said that, there’s a lot of confusion about saying Bismillah when using modern methods (i.e. machines) to slaughter chickens, whether to say it every time a chicken is slaughtered or to say it once before turning on the machine. A question is recorded in Fataawa al-Lajnah ad-Daa’imah:

Is it permissible to say “Bismillah” when operating the machine which does one repeated movement. Please note that what is meant is saying “Bismillah” only once, when starting the machine for slaughter.

Answer: it is acceptable for the person who is operating the machine to say “Bismillah” once when starting it for a number of (chickens) with the intention of slaughtering them, so long as the one who is operating it is a Muslim or a Jew or a Christian.

‘Abdullah ibn Ghadyaan, ‘Abd ar-Razaaq ‘Afeefi, ‘Abd al-‘Azeez ibn ‘Abdullah ibn Baaz. End quote.

More about stunning animals, saying Bismillah once or repeatedly and other related discussion here.

Ghulool and its Punishment (Ahadith 2704 – 2705)

Bismillah.

Volume 4, Book 52, Number 307 :
Narrated by Abu Huraira (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) got up amongst us and mentioned Al Ghulul, emphasized its magnitude and declared that it was a great sin saying, “Don’t commit Ghulul for I should not like to see anyone amongst you on the Day of Resurrection, carrying over his neck a sheep that will be bleating, or carrying over his neck a horse that will be neighing. Such a man will be saying: ‘O Allah’s Apostle! Intercede with Allah for me,’ and I will reply, ‘I can’t help you, for I have conveyed Allah’s Message to you Nor should I like to see a man carrying over his neck, a camel that will be grunting. Such a man will say, ‘O Allah’s Apostle! Intercede with Allah for me, and I will say, ‘I can’t help you for I have conveyed Allah’s Message to you,’ or one carrying over his neck gold and silver and saying, ‘O Allah’s Apostle! Intercede with Allah for me,’ and I will say, ‘I can’t help you for I have conveyed Allah’s Message to you,’ or one carrying clothes that will be fluttering, and the man will say, ‘O Allah’s Apostle! Intercede with Allah for me.’ And I will say, ‘I can’t help you, for I have conveyed Allah’s Message to you.”

Volume 4, Book 52, Number 308 :
Narrated by ‘Abdullah bin ‘Amr (radiallaahu `anhu)
There was a man who looked after the family and the belongings of the Prophet (sallallaahu `alayhi wasallam) and he was called Karkara. The man died and Allah’s Apostle (sallallaahu `alayhi wasallam) said, “He is in the ‘(Hell) Fire.” The people then went to look at him and found in his place, a cloak he had stolen from the war booty.

Ghulool means breaching of a trust (khiyaanah). The term comes from the Quran directly when Allah addressed this issue by revealing the ayah:

وَمَا كَانَ لِنَبِيٍّ أَن يَغُلَّ ۚ وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ ۚ ثُمَّ تُوَفَّىٰ كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ

“It is not [attributable] to any prophet that he would act unfaithfully [in regard to war booty]. And whoever betrays, [taking unlawfully], will come with what he took on the Day of Resurrection. Then will every soul be [fully] compensated for what it earned, and they will not be wronged.” [Aal Imraan: 161]

Ibn Kathir comments:

Allah said,

﴿وَمَا كَانَ لِنَبِىٍّ أَنْ يَغُلَّ﴾

(It is not for any Prophet to illegally take a part of the booty,)

Ibn `Abbas, Mujahid and Al-Hasan said that the Ayah means, “It is not for a Prophet to breach the trust.” Ibn Jarir recorded that, Ibn `Abbas said that, this Ayah,

﴿وَمَا كَانَ لِنَبِىٍّ أَنْ يَغُلَّ﴾

(It is not for any Prophet to illegally take a part of the booty,) was revealed in connection with a red robe that was missing from the spoils of war of Badr. Some people said that the Messenger of Allah might have taken it. When this rumor circulated, Allah sent down,

﴿وَمَا كَانَ لِنَبِىٍّ أَنْ يَغُلَّ وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَـمَةِ﴾

(It is not for any Prophet to illegally take a part of the booty, and whosoever is deceitful with the booty, he shall bring forth on the Day of Resurrection that which he took.)

This was also recorded by Abu Dawud and At-Tirmidhi, who said “Hasan Gharib”. This Ayah exonerates the Messenger of Allah of all types of deceit and treachery, be it returning what was entrusted with him, dividing the spoils of war, etc.

Allah then said,

﴿وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَـمَةِ ثُمَّ تُوَفَّى كُلُّ نَفْسٍ مَّا كَسَبَتْ وَهُمْ لاَ يُظْلَمُونَ﴾

(and whosoever is deceitful with the booty, he shall bring forth on the Day of Resurrection that which he took. Then every person shall be paid in full what he has earned, and they shall not be dealt with unjustly.)

This Ayah contains a stern warning and threat against Ghulul ﴿stealing from the booty﴾, and there are also Hadiths, that prohibit such practice. Imam Ahmad recorded that Abu Malik Al-Ashja`i said that the Prophet said,

«أَعْظَمُ الْغُلُولِ عِنْدَ اللهِ ذِرَاعٌ مِنَ الْأَرْضِ، تَجِدُون الرَّجُلَيْنِ جَارَيْنِ فِي الْأَرْضِ أو فِي الدَّارِ فَيَقْطَعُ أَحَدُهُمَا مِنْ حَظِّ صَاحِبِه ذِرَاعًا، فَإِذَا اقْتَطَعَهُ، طُوِّقَهُ مِنْ سَبْعِ أَرَضِينَ إِلى يَوْمِ الْقِيَامَة»

(The worst Ghulul (i.e. stealing) with Allah is a yard of land, that is, when you find two neighbors in a land or home and one of them illegally acquires a yard of his neighbor’s land. When he does, he will be tied with it from the seven earths until the Day of Resurrection.)

Imam Ahmad recorded that Abu Humayd As-Sa`idi said, “The Prophet appointed a man from the tribe of Al-Azd, called Ibn Al-Lutbiyyah, to collect the Zakah. When he returned he said, `This (portion) is for you and this has been given to me as a gift.’ The Prophet stood on the Minbar and said,

«مَا بَالُ الْعَامِلِ نَبْعَثُهُ فَيَجِي فَيَقُولُ: هَذَا لَكُمْ، وَهَذَا أُهْدِيَ لِي، أَفَلَا جَلَسَ فِي بَيْتِ أَبِيهِ وَأُمِّهِ فَيَنْظُرُ أَيُهْدَى إِلَيْهِ أَمْ لَا؟ وَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ، لَا يَأْتِي أَحَدٌ مِنْكُمْ مِنْهَا بِشَيْءٍ إِلَّا جَاءَ بِهِ يَوْمَ الْقِيَامَةِ عَلى رَقَبَتِهِ، إِنْ كَانَ بَعِيرًا لَهُ رُغَاءٌ، أَوْ بَقَرَةٌ لَهَا خُوَارٌ، أَوْ شَاةٌ تَيْعَر»

ثم رفع يديه حتى رأينا عفرة إبطيه، ثم قال:

«اللَّهُمَّ هَلْ بَلَّغْت»

ثلاثًا.

(What is the matter with a man whom we appoint to collect Zakah, when he returns he said, `This is for you and this has been given to me as a gift.’ Why hadn’t he stayed in his father’s or mother’s house to see whether he would be given presents or not By Him in Whose Hand my life is, whoever takes anything from the resources of the Zakah (unlawfully), he will carry it on his neck on the Day of Resurrection; if it be a camel, it will be grunting; if a cow, it will be mooing; and if a sheep, it will be bleating. The Prophet then raised his hands till we saw the whiteness of his armpits, and he said thrice, `O Allah! Haven’t I conveyed Your Message.’)”

Hisham bin `Urwah added that Abu Humayd said, “I have seen him with my eyes and heard him with my ears, and ask Zayd bin Thabit.” This is recorded in the Two Sahihs .

In the book of Ahkam of his Sunan, Abu `Isa At-Tirmidhi recorded that Mu`adh bin Jabal said, “The Messenger of Allah sent me to Yemen, but when I started on the journey, he sent for me to come back and said,

«أَتَدْرِي لِمَ بَعَثْتُ إِلَيْكَ؟ لَا تُصِيبَنَّ شَيْئًا بِغَيْرِ إِذْنِي، فَإِنَّهُ غُلُول»

(Do you know why I summoned you back Do not take anything without my permission, for if you do, it will be Ghulul.)

﴿وَمَن يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَـمَةِ﴾

(and whosoever deceives his companions over the booty, he shall bring forth on the Day of Resurrection that which he took).

«لِهذَا دَعَوْتُكَ فَامْضِ لِعَمَلِك»

(This is why I summoned you, so now go and fulfill your mission.)” At-Tirmidhi said, “This Hadith is Hasan Gharib.”