Sahih Muslim Hadith No 4604 - Sahih Muslim 4604

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Sahih Muslim

The Book Of Jihad And Expeditions of Sahih Muslim is from Chapter No. 33, The Book Of Jihad And Expeditions, written by Imam Muslim. This chapter contains 181 hadiths. The Sahih Muslim collection encompasses a total of fifty-eight chapters and 7563 hadiths.

Chapter Name

The Book Of Jihad And Expeditions

Book Name

Sahih Muslim by Imam Muslim Ibn Al-Hajjaj

Book Writer

Imam Muslim Ibn Al-Hajjaj

Chapter No

Numbers Of Hadith In Chapter

181

Translation

Arabic, english and urdu

It has been narrated by Anas that (after his migration to Medina) a person placed at the Prophet's ( صلی ‌اللہ ‌علیہ ‌وسلم ) 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 ( صلی ‌اللہ ‌علیہ ‌وسلم ) and ask from him what his people had given him or a portion thereof, but the Messenger of Allah ( صلی ‌اللہ ‌علیہ ‌وسلم ) had bestowed those trees upon Umm Aiman. So I came to the Prophet ( صلی ‌اللہ ‌علیہ ‌وسلم ) 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 Prophet ( صلی ‌اللہ ‌علیہ ‌وسلم ) 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 Prophet ( صلی ‌اللہ ‌علیہ ‌وسلم ) continued saying: (You will get) such and such. until he had granted her ten times or nearly ten times more (than the original gift).

حَدَّثَنَا أَبُو بَكْرِ بْنُ أَبِي شَيْبَةَ، وَحَامِدُ بْنُ عُمَرَ الْبَكْرَاوِيُّ، وَمُحَمَّدُ بْنُ عَبْدِ الْأَعْلَى الْقَيْسِيُّ، كُلُّهُمْ عَنِ الْمُعْتَمِرِ، وَاللَّفْظُ لِابْنِ أَبِي شَيْبَةَ، حَدَّثَنَا مُعْتَمِرُ بْنُ سُلَيْمَانَ التَّيْمِيُّ، عَنْ أَبِيهِ، عَنْ أَنَسٍ، أَنَّ رَجُلًا، - وَقَالَ حَامِدٌ، وَابْنُ عَبْدِ الْأَعْلَى أَنَّ الرَّجُلَ - كَانَ يَجْعَلُ لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ النَّخَلَاتِ مِنْ أَرْضِهِ حَتَّى فُتِحَتْ عَلَيْهِ قُرَيْظَةُ وَالنَّضِيرُ، فَجَعَلَ بَعْدَ ذَلِكَ يَرُدُّ عَلَيْهِ مَا كَانَ أَعْطَاهُ، قَالَ أَنَسٌ: وَإِنَّ أَهْلِي أَمَرُونِي أَنْ آتِيَ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَأَسْأَلَهُ مَا كَانَ أَهْلُهُ أَعْطَوْهُ أَوْ بَعْضَهُ، وَكَانَ نَبِيُّ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَدْ أَعْطَاهُ أُمَّ أَيْمَنَ، فَأَتَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَأَعْطَانِيهِنَّ، فَجَاءَتْ أُمُّ أَيْمَنَ فَجَعَلَتِ الثَّوْبَ فِي عُنُقِي، وَقَالَتْ: وَاللهِ، لَا نُعْطِيكَاهُنَّ وَقَدْ أَعْطَانِيهِنَّ، فَقَالَ نَبِيُّ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «يَا أُمَّ أَيْمَنَ، اتْرُكِيهِ وَلَكِ كَذَا وَكَذَا»، وَتَقُولُ: كَلَّا وَالَّذِي لَا إِلَهَ إِلَّا هُوَ، فَجَعَلَ يَقُولُ: كَذَا حَتَّى أَعْطَاهَا عَشْرَةَ أَمْثَالِهِ أَوْ قَرِيبًا مِنْ عَشَرَةِ أَمْثَالِهِ

ابوبکر بن ابی شیبہ ، حامد بن عمر بکراوی اور محمد بن عبدالاعلیٰ قیسی ، سب نے معتمر سے حدیث بیان کی ۔ ۔ الفاظ ابن ابی شیبہ کے ہیں ۔ ہمیں معتمر بن سلیمان تیمی نے اپنے والد کے واسطے سے حضرت انس رضی اللہ عنہ سے حدیث بیان کی کہ کوئی آدمی ۔ ۔ جبکہ حامد اور عبدالاعلیٰ نے کہا : کوئی مخصوص آدمی ۔ ۔ اپنی زمین سے کھجوروں کے کچھ درخت ( فقرائے مہاجرین کی خبر گیری کے لیے ) نبی صلی اللہ علیہ وسلم کے لیے خاص کر دیتا تھا ، حتی کہ قریظہ اور بنونضیر آپ کے لیے فتح ہو گئے تو اس کے بعد جو کسی نے آپ کو دیا تھا ، وہ آپ صلی اللہ علیہ وسلم نے اسے واپس کرنا شروع کر دیا ۔ حضرت انس رضی اللہ عنہ نے کہا : میرے گھر والوں نے مجھ سے کہا کہ میں نبی صلی اللہ علیہ وسلم کی خدمت میں حاضر ہوں اور آپ سے وہ سب یا اس کا کچھ حصہ مانگوں ، جو ان کے گھر والوں نے آپ صلی اللہ علیہ وسلم کو دیا تھا ، اور نبی صلی اللہ علیہ وسلم نے وہ ام ایمن رضی اللہ عنہا کو دے دیا تھا ۔ میں نبی صلی اللہ علیہ وسلم کے پاس آیا تو آپ نے وہ سب کا سب مجھے دے دیا ، اس پر ام ایمن رضی اللہ عنہا آئیں ، میرے گلے میں کپڑا ڈالا اور کہنے لگیں : اللہ کی قسم! ہم وہ ( درخت ) تمہیں نہیں دیں گے ، جبکہ آپ صلی اللہ علیہ وسلم وہ ہمیں دے چکے ہیں ۔ تو نبی صلی اللہ علیہ وسلم نے فرمایا : "" ام ایمان! اسے چھوڑ دو ، اتنا اتنا تمہارا ہوا وہ کہتی تہیں : ہرگز نہیں ، اس ذات کی قسم جس کے سوا کوئی حقیقی معبود نہیں! اور آپ اسی طرح فرماتے رہے حتی کہ آپ نے اسے دس گنا یا تقریبا دس گنا عطا فرما دیا

sahih-muslim-4605

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 ( صلی ‌اللہ ‌علیہ ‌وسلم ) was smiling (at my words).

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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 ( صلی ‌اللہ ‌علیہ ‌وسلم ) and I felt ashamed of my act in his presence. This hadith has been transmitted on the authority of Shu'ba with a slight variation of words.

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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 ( صلی ‌اللہ ‌علیہ ‌وسلم ). While I was in Syria, the letter of the Messenger of Allah ( صلی ‌اللہ ‌علیہ ‌وسلم ) 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 ( صلی ‌اللہ ‌علیہ ‌وسلم ) would triumph until God imbued me with (the spirit of) Islam.

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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 .

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It has been narrated on the authority of Anas that the Prophet of Allah ( صلی ‌اللہ ‌علیہ ‌وسلم ) 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 ( صلی ‌اللہ ‌علیہ ‌وسلم ) had said the funeral prayers.

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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 ( صلی ‌اللہ ‌علیہ ‌وسلم ) had said the funeral prayers.