| 2 Bukhari hadiths

Narrated Naafi’:`Umar ibn Al-Khattab said, "O Allah's Messengerﷺ! I vowed to observe I`tikaaf for one day before Islam." The Prophetﷺordered him to fulfil his vow.
Naafi’ added: `Umar gained two female captives from the war prisoners of Hunayn and he left them in some of the houses at Makkah. When Allah's Messengerﷺfreed the captives of Hunayn without ransom, they came out walking in the streets. `Umar said (to his son), "O `Abdullah! See what the matter is." `Abdullah replied, "Allah's Messengerﷺhas freed the captives without ransom." He said (to him), "Go and set free those two slave girls."
Naafi` added: Allah's Messenger did not perform the `Umrah from Al-Ji’raanah, and if he had performed the `Umrah, it would not have been hidden from `Abdullah.
In one version of the hadeeth, regarding the vow, it does not say “ a day”.

Commentary : There are three versions of this hadeeth, all of which represent the complete compliance of the Companions(may Allah be pleased with them) to the orders of Allah and His Messenger ﷺ, and how they never tookaction until they hadclarified the truth as stated by Allah and His Messengerﷺ.
In this hadeeth, Naafi’, the freed slave of ‘Abdullah ibn ‘Umar (may Allah be pleased with him),reports that after Allah granted the Muslims the conquest of Makkah, and it became part of the lands of Islam, ‘Umar ibn al-Khattaab(may Allah be pleased with him) remembered a matter which he had vowed in the time of ignorance, before Islam.He asked the Messenger of Allah ﷺ about it, recalling that he had vowed to perform i'tikaaf (seclusion) for a day in the Sacred Mosque (al-Masjid al-Haraam).In the narration of Muslim, it appears that his question occurred at al-Ji’raanah after his return from Taa'if.The Prophet ﷺ ordered him to fulfil his vow by performing i'tikaaf in the Sacred Mosque.
Part of the share of the booty of ‘Umar was receiving two slave girls among the captives of Hunayn. The Messenger of Allah ﷺ showed compassion on the captives of Hunayn and set them free without any ransom. That is when the Prophet ﷺ married the mother of believers Juwairiyyah bint al-Haarith (may Allah be pleased with her) and made her release her dowry. The Companions of the Messenger of Allah ﷺ exclaimed, “[These captives] are now the relatives-in-law of the Messenger of Allah ﷺ,” as recorded in the hadeeth in Sunan Aboo Dawood. Hence, the Companions (may Allah be pleased with them) set the captives free from their ownership, and they began running on the roads.‘Umar asked his son, ‘Abdullah, to find out what was happening! He looked and asked why they were walking on the roads, thus, he learnt that the Messenger of Allah ﷺ had set the captives free. Thereupon, ‘Umar (may Allah be pleased with him) ordered his son to set free the slave girls whom the Messenger ﷺhad given him from the one-fifth share.This was an excellent example to follow what the Prophet ﷺ had done.After all, they were the most eager of people to follow him and pursue his guidance.
The words of the freed slave of Ibn ‘Umar (may Allah be pleased with him)are that the Messenger of Allahﷺ did not perform ‘Umrah starting from al-Ji’raanah, and had he performed ‘Umrah from there, Ibn ‘Umar (may Allah be pleased with him) would have known about it.Al-Ji’raanah is a place between al-Taaif and Makkah.It is closer to Makkah, being about 20 km north-east of it.It is narrated in the authentic hadeeth that the Prophet ﷺ performed ‘Umrah from there when had finished conquering Hunayn and al-Taaif [Saheeh al-Bukhaaree and Saheeh Muslim].That was in the eighth year of the Hijrah.Ibn ‘Umar (may Allah be pleased with him) and a sizeable number of companions did not know about this because the Prophet ﷺassumed the Ihraam for ‘Umrah and only a few companions accompanied him.Heﷺ left al-Ji’raanah at night, performed ‘Umrah at night, and then returned;hence, his ‘Umrah was unnoticed by a large number of people, as narrated by an-Nasaa’ee, Ahmad and others.
This hadeeth encourages us to fulfil a permissible vow, even if a long time has passed, and that whoever makes a vow free from polytheism before he embraces Islam; then after he embraces Islam, he should fulfil his vow.
It shows that it is permissible to make a vow regarding performing seclusion in the Masjid (‘itikaaf).
It also highlights the prompt response of the Companions (may Allah be pleased with them) to obey the commands of Allah and His Messenger ﷺ.
It teaches us to accept the good news that becomes widespread, even if a reliable person never heard of it..

Narrated Anas ibn Maalik:When Allah favoured His Messengerﷺ with the properties of Hawaazin tribe as booty, he started giving to some men from Quraysh even up to one-hundred camels each, whereupon some men from the Ansaar said about Allah's Messenger “May Allah forgive His Messenger! He is giving to (men of) Quraysh and leaves us while it is our swords that are still dropping blood (of the disbelievers)" When Allah's Messengerﷺwas informed of what they had said, heﷺ called the Ansaar and gathered them in a leather tent and did not call anybody else along, with them. When they gathered, Allah's Messengerﷺcame to them and said, "What is the statement which, I have been informed, and that which you have said?" The learned ones among them replied," O Allah's Messenger!The wise ones amongst us did not say anything, but the youngsters amongst us said, 'May Allah forgive His Messenger; he gives the people of Quraysh and leaves the Ansaar, in spite of the fact that our swords are still dribbling (wet) with the blood of the infidels.' " Allah's Messengerﷺreplied, I give to such people as are still close to the period of infidelity (i.e. they have recently embraced Islam and Faith is still weak in their hearts). Won't you be pleased to see people go with fortune, while you return with Allah's Messengerﷺto your houses? By Allah, what you will return with, is better than what they are returning with." The Ansaar replied, "Yes, O Allah's Messenger! We are satisfied' Then the Prophetﷺsaid to them." You will find after me, others being preferred to you. Then be patient till you meet Allah and meet His Messenger at Al-Kawthar (i.e. a fount in Paradise)." (Anas added:) But we did not remain patient.

Commentary : The Prophet ﷺ was keen to have all people enter Islam, the religion of Allah.He ﷺused to treat people as he saw in their best interests,i.e.if wealth was suitable for someone, he would give him wealth, and if his closeness would suit someone, he would bring him closer to him, and so on.
In this hadeeth, Anas ibn Maalik (may Allah be pleased with him)reports that a group of people from the Ansaar said to the Messenger of Allah ﷺ when Allah bestowed upon him the booty from Hawaazin– which is an Arab tribe - in the 8th year of Hijrah,he ﷺ embarked on giving some men of Quraysh a hundred camels in order to create a stronger bondintheir hearts towards Islam, as they happened to be the leaders of their people.When the Ansaar - who are the people of al-Madeenah - saw what the Prophet ﷺ had done, they felt uneasy about it or they became jealous; they perceived in themselves that they were more entitled to this wealth.So they said, “May Allah forgive the Messenger of Allah ﷺ,” as if they saw it as a mistake for which he ought to be forgiven by Allah, or they said this in a way to show the intensity of their love for him, so that they could avoid frankly saying,‘He made a mistake.’Their justification was that the swords of the Ansaar were the ones that fought with him, and the blood of Quraysh was still on their swordsfrom the wars that took place between them for them to enter Islam. It is as if they wanted him to give them the booty also as he gave it to those men from Quraysh, and as if those who said this grieved and sensed that the Prophet ﷺhad begun leaning toward his family and his tribe of Quraysh, and favouring them by giving gifts.The Messenger of Allah ﷺ learned about what they said.It is said that Sa’d ibn ‘Ubaadah (may Allah be pleased with him) informed him of what these men said.The Prophet ﷺ sent a messenger to Ansaar to call them over, assembled them under a tent made of skin, and did not allow anyone else in apart from them, because the invitation was to the Ansaar only.When they had congregated, the Prophet ﷺcame to them asking, “What is the news that has reached me?”He was inquiring from them about what they had said. The understanding men – those who were sensible and wise – said, “Those who are the most opinionated people amongst us – these are the intellectuals and those possessing comprehension – O Messenger of Allah, have not uttered a single word about this.As for those young ones who possess the minimal intellectual ability, they said, ‘May Allah forgive the Messenger of Allah; he gives booty to Quraysh and leaves the Ansaar, while our swords are still dropping droplets of their blood!’” The Messenger of Allah ﷺ replied to them, “I do give the booty to some men who are very close to the time of their disbelief,” meaning he wanted to harmonize them and strengthen Islam in their hearts; thus, he gave them the wealth; and not because they were from Quraysh, or because of other reasons.
Thereafter, heﷺ told them – thereby giving them glad tidings and expounding his love and his preference of them to others among the Muslims, “Are you not happy that people take the wealth with them.”They take it to their houses and family members, “and you return to your tents and houses with the Messenger of Allah?”That is better than wealth.Then he took an oath saying, “By Allah!What you are returning with,” what you are returning with to your houses and city, “is better than what they are returning with,” these other people who are returning with the wealth.At this point, the Ansaar came to know their high status with the Prophet ﷺ.Their status was far greater than everyone who took the wealth, and this comforted their hearts.They replied, “Of course, O Messenger of Allah!We are pleased.”The Prophet ﷺ then told them, “You will definitely see extreme favouritism after me,” meaning they would witness tyranny inflicted against them and depeivation of the wealth and rights due to them i.e.the leades would end up giving others undue wealth and power.Thereafter, heﷺ said, “Remain patient until you meet Allah, and you meet His Messenger on the Pond.”It means to remain patient over what you will encounter after me in the world until you meet me at the Pond on the Day of Judgment, safely from any competition and mutual hatred in the debris of the world, when you will be given your rewards in full from Allah Almighty.You will then succeed with great rewards for the patience exercised in the world.The Pond of the Prophet ﷺ is a big pond of water to where the believers will go to drink therefrom in the plains of the Day of Judgement.In a narration of Muslim, they replied, “We will remain patient” on the harms.
Anas (may Allah be pleased with him) remarked, “We did remain patient on the favouritism and tyranny as the Messenger of Allah ﷺ commanded us to do”.
From the benefits of this hadeeth, we can conclude that it is permissible to give the booty to new Muslims and also give them whatever is of the same meaning from the state funds, in order to win their hearts and grant them steadfastness on Islam.
The hadeeth highlights the virtue of the Ansaar, and the special relationship of the Prophet ﷺ with the Anssar, and their special relationship with the Prophetﷺ.
It encourages people toendure the tyranny of leaders and their preference for unworthy people.
The hadeeth affirms the water basin for the Prophet ﷺ on the Day of Judgement.

Narrated `Abdullah:On the day (of the battle) of Hunayn, Allah's Messengerﷺfavoured some people in the distribution of the booty (to the exclusion of others); he gave Al-Aqra' ibn Haabis one-hundred camels and he gave 'Uyaynah the same amount, and also gave to some of the eminent Arabs, giving them preference in this regard. A man n came and said, "By Allah, justice has not been observed in this distribution, nor has Allah's Pleasure been aimed at." I said (to him), "By Allah, I will inform the Prophet (of what you have said), "I went and informed him, and he said, "If Allah and His Messenger did not act justly, who else would act justly. May Allah be merciful to Moses, for he was harmed with more than this, yet he kept patient."

Commentary : The Prophetﷺ was keen to see all people enter Islam, the religion of Allah.Heﷺ would invite the leaders and those who held influential positions in their communities and would win their hearts, in the hope of their entrance into Islam and that their people would follow suit and enter Islam and remain steadfast on it.
In this hadeeth, ‘Abdullah ibn Mas’ood (may Allah be pleased with him)reports that the Prophet ﷺspecified some people and granted them preference in the distribution of the spoils.He gave them extraat the Battle of Hunayn, which occurred in the eighth year of the Hijrah.Hunayn is a valley that is three miles away from Makkah.This battle occurred against the people of Taaif, namely the tribes of Hawaazin and Thaqeef.He gave al-Aqra’ ibn Haabis – one whose heart it was desirable to win – a hundred camels.He gave ‘Uyaynah ibn Hisn al-Fazaaree the same amount, and he gave some other people among the notables of the Arabs.He gave them precedence and preference over others among those who had stronger faith, were veterans in companionship, and were enduring in trials due to their faith.A man said when he witnessed this, “By Allah, verily, this distribution contains no fairness and nor has the happiness of Allah has been intended thereby.”The statement of this man levelled an accusation at the Messenger of Allah ﷺ.‘Abdullah ibn Mas’ood(may Allah be pleased with him) heard him saying this; thus,he swore that he would inform the Messenger of Allah about it. That was because the person spoke whilst backbiting the Prophet ﷺ, which is indicative of the corruption found in the heart of this man.That was because he did not head to the Prophet ﷺ with his opinion for the Prophet ﷺ to explain to him the wisdom behind it or to reassess himself if he had really made a mistake.When the Prophet ﷺ learnt about it, he became unhappy – as it has been mentioned in Saheeh Bukhaaree and Saheeh Muslim.Thereupon, the Prophet ﷺ said, “Who will be fair if Allah and His Messenger are not fair?”This statement shows that what the Messenger of Allah did was from the command of Allah and that he was only applying the orders of his Lord.Thereafter, the Prophet ﷺ said, “May Allah have mercy on Moses(peace be upon him).He was harmed by people with more than this,” meaning, more than what I have been annoyed and harmed with.“He remained patient.” We have an excellent example in him, as he was taken out of Egypt and exiled,andthereafter, Allah granted him victory over his enemy and brought forth for him signs before his people.Despite this, they opposed him in many issues, andhe remained patient over them.Some of the prophets (peace be upon them) are consoled by others.The Prophet ﷺ consoled himself by Prophet Moses (peace be upon him) in his perseverance over his people.He remained patient over this person.
Thishadeeth reveals the Prophet’s ﷺforbearance, and it teaches us to ignore the ignorant person.
It highlights the virtue of Prophet Moses(peace be upon him) and indicates consolation by those who have passed away among the righteous counterparts.
It shows that it is permitted to narrate a statement that is not good when it is stated if itis transmitted out of one’s fervour for the truth, so its utterer is known and is warned against..

Narrated `Abdullah ibn Mughaffal(may Allah be pleased with him): While we were besieging the fort of Khaybar, a person threw a leather container containing fat, and I ran to take it, but when I turned, I saw the Prophet (standing behind), so I felt embarrassed in front of him.

Commentary : The fortress of Khaybar was a fortress of the Jews.The Prophet ﷺ left to fight them in the seventh year of the Hijrah.In this war, many injunctions were revealed concerning the issues pertaining to the spoils and special booty, cultivation on lands and so on.The Prophet ﷺ clarified what is allowed and what is disallowed during these events.
In this hadeeth, ‘Abdullah ibn Mughaffal (may Allah be pleased with him) reports that during the encirclement of the fortress of Khaybar, someone threw a bag containing fat. The Arabic word Jiraab signifies a container made of leather. ‘Fat’ means fat grease. ‘Abdullah says, “I ran quickly to take it,” meaning, I jumped quickly to grab it and take it for myself.‘Abdullah turned and saw the Prophet ﷺ looking at him. So,he (may llah be pleased of him) felt shy of him,andrealisedthat he # wanted it.
The narration in Saheeh Muslim indicates the Prophet’s approval and affirmation of his taking it as it contains that he ﷺ smiled when he saw him.
This amount of food is allowed for the soldiers to take according to their needs without wasting it and hoarding it. If one has enough to sustain him, then he should not take anything extra above that. This allowance is fine, despite there being prohibition from embezzlement in other things of the spoils such as clothing and animals, so that they are not used up or kept from the one who is entitled tohis share.
This hadeethserves as evidence that consuming the fats of the animals slaughtered by the people of the Book are permessible;even if its consumption isprohibited for them, it is allowed for us.Had it been prohibited, the Prophet ﷺ would have reprimanded him from taking it and notified him of its prohibition..

Narrated Ibn `Umar:In our battles, we used to acquire honey and grapes, as war booty which we would eat and would not store.

Commentary : Fighting in the path of Allah is the top part of the hump [the pinnacle] of Islam.Allah permitted the spoils of war and fighting for hisProphet ﷺ.Conversely, He has prohibited embezzlement of the spoils, apart from the fact that the fighter is allowed to take what food from the spoils he may urgently require.
In this hadeeth, ‘Abdullah ibn ‘Umar (may Allah be pleased with him)reports that they used to acquire honey and grapes in their wars from the wealth of those they used to fight with and from their items of benefit.The one who acquired it would take it and eat it due to their necessity for food and drink, and they did not report that to the Prophet ﷺas being among the wealth set aside for distribution.
This allowance concerns the food and drinksthat the warriors need, without wasting it or hoarding it. One who has a sufficient amount with him, then he should avoid taking anything more above the required amount.But there is a prohibition in place of embezzlement of items of spoils such as clothes and animals;this also ensures that they are not used up and wasted for the ones who ought to receive them.
This hadeeth expounds the facilitation of Islam concerning some items of war, by taking into account the circumstances of the fighters in the way of Allah..