-VOLUME 4- · 41 – OPENING THE GRAVES OF ANCIENT PEOPLES CONTAINING WEALTH AND REMOVING THEIR CONTENTS
3088 – Abdullah ibn Amr (may Allah be pleased with him) said:
When we set out on the expedition to Ta’if in the company of the Messenger of God (peace and blessings be upon him), we passed by a grave. I heard the Messenger of God (peace and blessings be upon him) say:
“This grave is the grave of Abū Riġāl. This sacred sanctuary (ḥaram) used to ward off the calamity that was to befall him. As soon as he left the Sacred Sanctuary, the calamity that befell his people befell him as well, at this very place. He was buried here, and its sign is this: with this man, a branch made of gold was buried. If you open his grave, you will find the golden branch with him.” Thereupon, the people rushed to the grave. (They opened the grave and) took out the golden branch.
EXPLANATION
Abū Riġāl was the servant of Ṣāliḥ (peace be upon him). He had been appointed as the collector of the tithe (ʿushr) and committed much oppression. When the people of Ṣāliḥ (peace be upon him) were destroyed, this man stayed for a while in the Sacred Sanctuary. As long as he remained in the Sacred Sanctuary, he was saved from calamity. When he left, between Ṭā’if and Mecca, the calamity that befell the people of Ṣāliḥ (peace be upon him) befell him as well, and he was buried there. In another narration, Abū Riġāl was the guide of the Abyssinians. He died in the valley of Muḥaṣṣar between Minā and Muzdalifah (between Mecca and Ṭā’if). Since that day, his grave has been stoned by the Arabs. This noble hadith indicates that it is permissible to open the graves of disbelievers (kāfir) containing wealth. (Maʿālim al-Sunan, vol. 4, p. 272; Bazl al-Majhūd, p. 44; ʿAwn al-Maʿbūd, vol. 3, p. 148)
[1] al-Nasā’ī, Kitāb Qism al-Fay’, no. 4139
[2] al-Bukhārī, Kitāb Farḍ al-Khums, Bāb Farḍ al-Khums, no. 95/4; Muslim, Kitāb al-Ashriba, Bāb Taḥrīm al-Khamr, no. 1979
[3] al-Bukhārī, Muslim, al-Nasā’ī
[4] al-Bukhārī, Kitāb al-Daʿawāt, Bāb al-Takbīr wa al-Tashīḥ, no. 87/8; Muslim, Kitāb al-Dhikr wa al-Duʿā’, Bāb al-Tasbīḥ awwal al-nahār wa ʿinda al-nawm, no. 2727
[5] al-Bukhārī, Kitāb al-Jihād, Bāb man ghazā bi-ṣabiyyin, no. 43/4; Kitāb al-Buyūʿ, Bāb al-ʿabīd wa al-ḥayawān, no. 109/3; Ibn Mājah, Kitāb al-Nikāḥ, Bāb al-rajul yaʿtiqu amatuhu, no. 1957; Muslim, Kitāb al-Nikāḥ, Bāb faḍīlat iʿtāqihi amatuhu thumma yatazawwajuhā, no. 87
[6] al-Bukhārī, Kitāb al-Nikāḥ, Bāb ittikhādh al-sarārī, no. 7/7; Kitāb al-Jihād, Bāb man ghazā bi-ṣabiyyin li-l-khidmah, no. 43/4; Muslim, Kitāb al-Nikāḥ, Bāb faḍīlat iʿtāqihi amatuhu thumma, no. 86; al-Nasā’ī, Kitāb al-Nikāḥ, Bāb al-binā’ fī al-safar, no. 3382
[7] al-Bukhārī, Kitāb al-Maghāzī, Bāb qatli Kaʿb ibn al-Ashraf; Muslim, Kitāb al-Jihād, Bāb qatli Kaʿb ibn al-Ashraf, no. 1801
[8] al-Bukhārī, Kitāb al-Jizyah, Bāb ikhrāj al-Yahūd min jazīrat al-ʿArab, no. 4/120; Muslim, Kitāb al-Jihād, Bāb ijlā’ al-Yahūd ʿan al-Ḥijāz, no. 1765; Musnad, 2/451
[9] al-Bukhārī, Kitāb al-Maghāzī, Bāb ḥadīth Banī al-Naḍīr, no. 112/5; Muslim, Kitāb al-Jihād, Bāb ijlā’ al-Yahūd ʿan al-Ḥijāz, no. 1766
[10] Muslim, Kitāb al-Muzāraʿah, Bāb al-muzāraʿah, no. 1551
[11] al-Bukhārī, Kitāb al-Maghāzī, Bāb ghazwat Khaybar, no. 168/5; Muslim, Kitāb al-Jihād, Bāb ghazwat Khaybar, no. 1365
[12] al-Bukhārī, Kitāb al-Ḥarth, Bāb awqāf aṣḥāb al-Nabiyy (peace and blessings be upon him), no. 139/3; Kitāb al-Khums – Kitāb al-Maghāzī
[13] Muslim, Kitāb al-Jihād, Bāb fatḥ Makkah, no. 1780
[14] al-Bukhārī, Kitāb al-Jihād, Bāb hal yastašfiʿ ilā ahl al-dhimmah, no. 85/4; Kitāb al-Jizyah, Bāb ikhrāj al-Yahūd, no. 121/4; Kitāb al-Maghāzī, Bāb maraḍ al-Nabiyy (peace and blessings be upon him) wa wafātihi, no. 10/5; Muslim, Kitāb al-Waṣiyyah, Bāb tark al-waṣiyyah liman laysa lahu shayʾ, no. 1637; Musnad, 222/1 and 4/271
[15] Muslim, Kitāb al-Jihād, Bāb ikhrāj al-Yahūd wa al-Naṣārā min, no. 1767; al-Tirmidhī, Kitāb al-Siyar, Bāb ikhrāj al-Yahūd min jazīrat al-ʿArab, no. 1606
[16] al-Tirmidhī, Kitāb al-Zakāh, Bāb laysa ʿalā al-Muslimīn jizyah, no. 633
[17] Muslim, Kitāb al-Fitan, Bāb lā taqūmu al-sāʿah ḥattā yaḥṣur al-Furāt
[18] Muslim, Kitāb al-Jihād, Bāb ḥukm al-fay’, no. 1756
[19] al-Tirmidhī, Kitāb al-Zakāh, Bāb zakāt al-baqār, no. 623; al-Nasā’ī, Kitāb al-Zakāh, Bāb suqūṭ zakāt al-ibil, no. 2455; Ibn Mājah, Kitāb al-Zakāh, Bāb ṣadaqat al-baqār, no. 1803
[20] al-Bukhārī, Kitāb al-Jizyah, Bāb al-jizyah wa al-muwādaʿah maʿa ahl al-ḥarb, no. 117/4; al-Tirmidhī, Kitāb al-Siyar, Bāb fī akhdh al-jizyah min al-Majūs, no. 1586
[21] Muslim, Kitāb al-Birr, Bāb al-waʿīd al-shadīd liman ʿadhdhaba al-nās bi-ghayr ḥaqq
[22] al-Bukhārī, Kitāb al-Tārīkh al-Kabīr
[23] al-Tirmidhī, Kitāb al-Zakāh, Bāb laysa ʿalā al-Muslimīn jizyah, no. 633
[24] al-Tirmidhī, Kitāb al-Siyar, Bāb karāhiyyat hadāyā al-mushrikīn, no. 1577
[25] al-Tirmidhī, Kitāb al-Aḥkām, Bāb fī al-qaṭāʿ, no. 1381
[26] al-Tirmidhī, Kitāb al-Aḥkām, Bāb fī al-qaṭāʿ, no. 1380; Ibn Mājah, Kitāb al-Ruhūn, Bāb iqtāʿ al-anhār wa al-ʿuyūn, no. 2475
[27] al-Tirmidhī, Kitāb al-Adab, Bāb mā jāʾ fī al-thawb al-aṣfar, no. 2815
[28] al-Tirmidhī, Kitāb al-Aḥkām, Bāb iḥyāʾ arḍ al-mawāt, no. 1378; al-Nasā’ī
[29] al-Bukhārī, Kitāb al-Ḥajj, Kitāb al-Maghāzī, Kitāb Faḍāʾil al-Anṣār; Muslim, Kitāb al-Ḥajj, Bāb “Uḥud is a mountain that loves us and we love it”, no. 1392; Kitāb Faḍāʾil al-Nabiyy (peace and blessings be upon him), Bāb muʿjizāt al-Nabiyy (peace and blessings be upon him)
[30] al-Bukhārī, Kitāb al-Jihād and Kitāb al-Shurb, no. 148/3
[31] al-Bukhārī, Kitāb al-Zakāh, no. 160/2; Muslim, Kitāb al-Ḥudūd, Bāb jarḥ al-Aʿjamāʾ, no. 1710; al-Tirmidhī, Kitāb al-Aḥkām, Bāb al-aʿjamāʾ jarḥuhā jabbār, no. 1377; Kitāb al-Zakāh, Bāb al-aʿjamāʾ jarḥuhā jabbār, no. 642; Ibn Mājah, Kitāb al-Diyāt, no. 2673, Kitāb al-Aḥkām; al-Nasā’ī, Kitāb al-Zakāh
[32] Ibn Mājah, Kitāb al-Luqata, Bāb iltiqāʾ mā akhraja al-juradh, no. 2508
[1]. al-Nasā’ī, Kitāb Qism al-Fay’, no. 4139
[2]. al-Bukhārī, Kitāb Farḍ al-Khums, Bāb Farḍ al-Khums, no. 95/4; Muslim, Kitāb al-Ashriba, Bāb Taḥrīm al-Khamr, no. 1979
[3]. al-Bukhārī, Muslim, al-Nasā’ī
[4]. al-Bukhārī, Kitāb al-Daʿawāt, Bāb al-Takbīr wa al-Tashīḥ, no. 87/8; Muslim, Kitāb al-Dhikr wa al-Duʿā’, Bāb al-Tasbīḥ awwal al-nahār wa ʿinda al-nawm, no. 2727
[5]. al-Bukhārī, Kitāb al-Jihād, Bāb man ghazā bi-ṣabiyyin, no. 43/4; Kitāb al-Buyūʿ, Bāb al-ʿabīd wa al-ḥayawān, no. 109/3; Ibn Mājah, Kitāb al-Nikāḥ, Bāb al-rajul yaʿtiqu amatuhu, no. 1957; Muslim, Kitāb al-Nikāḥ, Bāb faḍīlat iʿtāqihi amatuhu thumma yatazawwajuhā, no. 87
[6]. al-Bukhārī, Kitāb al-Nikāḥ, Bāb ittikhādh al-sarārī, no. 7/7; Kitāb al-Jihād, Bāb man ghazā bi-ṣabiyyin li-l-khidmah, no. 43/4; Muslim, Kitāb al-Nikāḥ, Bāb faḍīlat iʿtāqihi amatuhu thumma, no. 86; al-Nasā’ī, Kitāb al-Nikāḥ, Bāb al-binā’ fī al-safar, no. 3382
[7]. al-Bukhārī, Kitāb al-Maghāzī, Bāb qatli Kaʿb ibn al-Ashraf; Muslim, Kitāb al-Jihād, Bāb qatli Kaʿb ibn al-Ashraf, no. 1801
[8]. al-Bukhārī, Kitāb al-Jizyah, Bāb ikhrāj al-Yahūd min jazīrat al-ʿArab, no. 4/120; Muslim, Kitāb al-Jihād, Bāb ijlā’ al-Yahūd ʿan al-Ḥijāz, no. 1765; Musnad, 2/451
[9]. al-Bukhārī, Kitāb al-Maghāzī, Bāb ḥadīth Banī al-Naḍīr, no. 112/5; Muslim, Kitāb al-Jihād, Bāb ijlā’ al-Yahūd ʿan al-Ḥijāz, no. 1766
[10]. Muslim, Kitāb al-Muzāraʿah, Bāb al-muzāraʿah, no. 1551
[11]. al-Bukhārī, Kitāb al-Maghāzī, Bāb ghazwat Khaybar, no. 168/5; Muslim, Kitāb al-Jihād, Bāb ghazwat Khaybar, no. 1365
[12]. al-Bukhārī, Kitāb al-Ḥarth, Bāb awqāf aṣḥāb al-Nabiyy (peace and blessings be upon him), no. 139/3; Kitāb al-Khums – Kitāb al-Maghāzī
[13]. Muslim, Kitāb al-Jihād, Bāb fatḥ Makkah, no. 1780
[14]. al-Bukhārī, Kitāb al-Jihād, Bāb hal yastašfiʿ ilā ahl al-dhimmah, no. 85/4; Kitāb al-Jizyah, Bāb ikhrāj al-Yahūd, no. 121/4; Kitāb al-Maghāzī, Bāb maraḍ al-Nabiyy (peace and blessings be upon him) wa wafātihi, no. 10/5; Muslim, Kitāb al-Waṣiyyah, Bāb tark al-waṣiyyah liman laysa lahu shayʾ, no. 1637; Musnad, 222/1 and 4/271
[15]. Muslim, Kitāb al-Jihād, Bāb ikhrāj al-Yahūd wa al-Naṣārā min, no. 1767; al-Tirmidhī, Kitāb al-Siyar, Bāb ikhrāj al-Yahūd min jazīrat al-ʿArab, no. 1606
[16]. al-Tirmidhī, Kitāb al-Zakāh, Bāb laysa ʿalā al-Muslimīn jizyah, no. 633
[17]. Muslim, Kitāb al-Fitan, Bāb lā taqūmu al-sāʿah ḥattā yaḥṣur al-Furāt
[18]. Muslim, Kitāb al-Jihād, Bāb ḥukm al-fay’, no. 1756
[19]. al-Tirmidhī, Kitāb al-Zakāh, Bāb zakāt al-baqār, no. 623; al-Nasā’ī, Kitāb al-Zakāh, Bāb suqūṭ zakāt al-ibil, no. 2455; Ibn Mājah, Kitāb al-Zakāh, Bāb ṣadaqat al-baqār, no. 1803
[20]. al-Bukhārī, Kitāb al-Jizyah, Bāb al-jizyah wa al-muwādaʿah maʿa ahl al-ḥarb, no. 117/4; al-Tirmidhī, Kitāb al-Siyar, Bāb fī akhdh al-jizyah min al-Majūs, no. 1586
[21]. Muslim, Kitāb al-Birr, Bāb al-waʿīd al-shadīd liman ʿadhdhaba al-nās bi-ghayr ḥaqq
[22]. al-Bukhārī, Kitāb al-Tārīkh al-Kabīr
[23]. al-Tirmidhī, Kitāb al-Zakāh, Bāb laysa ʿalā al-Muslimīn jizyah, no. 633
[24]. al-Tirmidhī, Kitāb al-Siyar, Bāb karāhiyyat hadāyā al-mushrikīn, no. 1577
[25]. al-Tirmidhī, Kitāb al-Aḥkām, Bāb fī al-qaṭāʿ, no. 1381
[26]. al-Tirmidhī, Kitāb al-Aḥkām, Bāb fī al-qaṭāʿ, no. 1380; Ibn Mājah, Kitāb al-Ruhūn, Bāb iqtāʿ al-anhār wa al-ʿuyūn, no. 2475
[27]. al-Tirmidhī, Kitāb al-Adab, Bāb mā jāʾ fī al-thawb al-aṣfar, no. 2815
[28]. al-Tirmidhī, Kitāb al-Aḥkām, Bāb iḥyāʾ arḍ al-mawāt, no. 1378; al-Nasā’ī
[29]. al-Bukhārī, Kitāb al-Ḥajj, Kitāb al-Maghāzī, Kitāb Faḍāʾil al-Anṣār; Muslim, Kitāb al-Ḥajj, Bāb “Uḥud is a mountain that loves us and we love it”, no. 1392; Kitāb Faḍāʾil al-Nabiyy (peace and blessings be upon him), Bāb muʿjizāt al-Nabiyy (peace and blessings be upon him)
[30]. al-Bukhārī, Kitāb al-Jihād and Kitāb al-Shurb, no. 148/3
[31]. al-Bukhārī, Kitāb al-Zakāh, no. 160/2; Muslim, Kitāb al-Ḥudūd, Bāb jarḥ al-Aʿjamāʾ, no. 1710; al-Tirmidhī, Kitāb al-Aḥkām, Bāb al-aʿjamāʾ jarḥuhā jabbār, no. 1377; Kitāb al-Zakāh, Bāb al-aʿjamāʾ jarḥuhā jabbār, no. 642; Ibn Mājah, Kitāb al-Diyāt, no. 2673, Kitāb al-Aḥkām; al-Nasā’ī, Kitāb al-Zakāh
[32]. Ibn Mājah, Kitāb al-Luqata, Bāb iltiqāʾ mā akhraja al-juradh, no. 2508
Ibn ʿAbbās said: I am of the opinion that this share belonged to the relatives to whom the Messenger of God (peace and blessings be upon him) gave it during his lifetime. Likewise, ʿUmar also gave us a share from this portion as relatives of the Prophet, but we found it too little for our right, so we returned it to him and refrained from taking it. [1]
The Messenger of God (peace and blessings be upon him) asked for his cloak. They put on their cloaks, then he walked away. Zayd ibn Ḥāritha and I followed him. He came to the house where Ḥamza was, asked permission to enter, and was granted permission. Behold, they were drinking wine. The Messenger of God (peace and blessings be upon him) was rebuking Ḥamza for his actions. Ḥamza, at that moment, was drunk and his eyes were bloodshot. Ḥamza looked at the Messenger of God (peace and blessings be upon him), then looked up, then at his knees, and then said: “You are nothing but my father’s slaves.” The Messenger of God (peace and blessings be upon him) realized that he was drunk and immediately turned back and left. We left with him. [2]
Ayyāsh said: These two women are the daughters of the uncle of the Messenger of God (peace and blessings be upon him). [3]
Fāṭima also said: I am content with Allah and His Messenger. [4]
Ṣafiyya (may Allah be pleased with her) had fallen to the share of Dihyah al-Kalbī. Then (with Dihyah’s consent) she became the property of the Messenger of God (peace and blessings be upon him). [5]
The Messenger of God (peace and blessings be upon him) said: “Call Dihyah together with the slave woman.” When he looked at Ṣafiyya, he said to Dihyah: “Take another slave woman from among the captives instead of Ṣafiyya.” The Messenger of God (peace and blessings be upon him) set her free and married her. [6]
When Kaʿb ibn al-Ashraf did not desist from harming the Messenger of God (peace and blessings be upon him), the Messenger of God (peace and blessings be upon him) ordered Saʿd ibn Muʿādh to send a detachment to kill Kaʿb ibn al-Ashraf. Saʿd sent Muḥammad ibn Maslamah. He narrated the story of his killing. When they killed Kaʿb ibn al-Ashraf, the Jews and polytheists were frightened and came to the Messenger of God (peace and blessings be upon him) in the morning, saying: “Our companion was killed at night.” The Messenger of God (peace and blessings be upon him) reminded them of Kaʿb ibn al-Ashraf’s satirical words against him. The Messenger of God (peace and blessings be upon him) invited them to a treaty (to which they would refer in case of dispute). The Messenger of God (peace and blessings be upon him) had a document written to be valid between himself, the general Muslims, and the Jews. [7]
We set out with the Messenger of God (peace and blessings be upon him) and reached the Jews. The Messenger of God (peace and blessings be upon him) stopped and called out to the Jews: “O assembly of Jews, become Muslim and you will be safe.” The Jews said: “You have conveyed (the message), O Abū’l-Qāsim.” After the Messenger of God (peace and blessings be upon him) repeated his offer, he said to them: “Know that this land belongs to Allah and His Messenger. I want to expel you from this land. Whoever among you finds a buyer for his property, let him sell it; if he cannot sell it, know that this land belongs to Allah and His Messenger.” [8]
The Jews of Naḍr and Qurayẓa declared war on the Messenger of God (peace and blessings be upon him). The Messenger of God (peace and blessings be upon him) expelled Banū Naḍr from Medina, but left Qurayẓa in their place and granted them safety. Eventually, when Qurayẓa also declared war on the Messenger of God (peace and blessings be upon him), he killed their men and distributed their women and property among the Muslims. However, some of them sought refuge with the Messenger of God (peace and blessings be upon him), and he granted them safety, and they became Muslim. The Messenger of God (peace and blessings be upon him) expelled all the Jews of Medina: the clan of Kaynukaʿ, the Jews of Banū Ḥāritha, and all the Jews present in Medina. [9]
When Khaybar was conquered, the Jews requested to be left as workers in Khaybar, with half of the produce belonging to them. The Messenger of God (peace and blessings be upon him) said to them: “I will leave you in Khaybar as long as I wish, on this condition.” The Jews remained on this condition. The dates obtained from half the income of Khaybar were divided into shares, and one-fifth of this was taken by the Messenger of God (peace and blessings be upon him). From this fifth, the Messenger of God (peace and blessings be upon him) would give each of his wives one hundred wasqs of dates and twenty wasqs of barley as food. When ʿUmar (may Allah be pleased with him) wanted to expel the Jews, he sent word to the wives of the Messenger of God (peace and blessings be upon him), saying: “Whoever among you wishes, I will give her a date orchard estimated at one hundred wasqs, with its trees, land, and water. Whoever wishes, I will give her a barley field estimated at twenty wasqs as a share. Whoever wishes, I will separate her share from the khums.” [10]
The Messenger of God (peace and blessings be upon him) fought against Khaybar and conquered it by force. A number of captives were taken. [11]
ʿUmar (may Allah be pleased with him) said: If I did not consider the Muslims who would come after me, I would have divided the income of every village I conquered as the Messenger of God (peace and blessings be upon him) did with the land of Khaybar. [12]
Abū Dāwūd said: I heard someone ask Aḥmad ibn Ḥanbal: Was Mecca conquered by force? Aḥmad ibn Ḥanbal said: Does what happened harm you? The man asked: Was it conquered by treaty? Aḥmad ibn Ḥanbal said: No. [13]
Ibn ʿAbbās said: “He did not mention the third, or perhaps he did and I forgot. (Ḥumaydī, narrating from Sufyān ibn ʿUyaynah, said: Sulaymān al-Aḥwal said: Did Saʿīd mention the third and I forgot, or did he not mention it?) [14]
He heard the Messenger of God (peace and blessings be upon him) say: “I will certainly expel the Jews and Christians from the Arabian Peninsula. I will leave no one there but Muslims.” [15]
The Messenger of God (peace and blessings be upon him) said: “There cannot be two qiblahs in one land.” [16]
Zuhayr said this three times. He said, “The flesh and blood of Abū Hurayrah bear witness to this.” [17]
The Messenger of God (peace and blessings be upon him) said: “Whichever village you enter (and conquer without war) and settle in, you take your share from the fay. Whichever village rebels against Allah and His Messenger (and you conquer it by war), its property is booty; one-fifth of it belongs to Allah and His Messenger, and the rest is yours.” [18]
When the Messenger of God (peace and blessings be upon him) sent Muʿādh as governor to Yemen, he ordered him to take one dinar as jizya from every adult, or its equivalent in a cloth called muʿāfir from Yemen. [19]
Until ʿAbd al-Raḥmān ibn ʿAwf testified that the Messenger of God (peace and blessings be upon him) took jizya from the Magians of Hajar, ʿUmar (may Allah be pleased with him) did not take jizya from the Magians. [20]
Hishām ibn Ḥakīm (ibn Ḥizām) found a man appointed over Ḥimṣ laying some of the Copts naked in the sun to force them to pay the jizya. Hishām said to him: “What is this you are doing?” He replied: “I heard the Messenger of God (peace and blessings be upon him) say: ‘Allah, the Mighty and Majestic, will punish those who punish people in this world.’” [21]
I came to the Messenger of God (peace and blessings be upon him), accepted Islam, and he taught me Islam and how to collect zakat from those of my people who entered Islam. Then I returned to him and said: “O Messenger of God (peace and blessings be upon him), I have memorized everything you taught me except zakat. Should I collect ʿushr from my people?” The Messenger of God (peace and blessings be upon him) said: “No, indeed (the commercial tithe) ʿushr is upon the Christians and Jews.” [22]
The Messenger of God (peace and blessings be upon him) said: “There is no jizya upon a Muslim.” [23]
I gave a she-camel as a gift to the Messenger of God (peace and blessings be upon him). He asked: “Have you become Muslim?” I said: “No.” The Messenger of God (peace and blessings be upon him) said: “I have been forbidden to accept the gifts of polytheists.” [24]
The Messenger of God (peace and blessings be upon him) allotted to himself a piece of land in Ḥaḍramawt. [25]
The narrator said: (The Messenger of God took back Ebyaz’s right to operate the salt mine.) Then Ebyaz asked the Messenger of God (peace and blessings be upon him) for a grove of miswak trees. The Messenger of God (peace and blessings be upon him) said: “I can give you the places where the camels’ feet do not reach.” Ibn al-Mutawakkil narrated this part as “the camels’ feet.” [26]
We came to the Messenger of God (peace and blessings be upon him). The envoy of Bakr ibn Wāʾil, referring to Ḥurays ibn Ḥassān, said: “My companion went ahead and pledged allegiance to the Messenger of God (peace and blessings be upon him) on behalf of himself and his people. Then he said: ‘O Messenger of God, write an agreement for us regarding the area of Dehna between us and Banū Tamīm, so that no one except guests and neighbors from among them may cross to our side of Dehna.’” The Messenger of God (peace and blessings be upon him) (ordered one of his scribes): “O son, write a document for Ḥurays regarding Dehna.” When I saw that he was ordered to give Dehna, I felt sad because it was my homeland and home. I said: “O Messenger of God, when he asked you for this, he did not do so with justice. Truly, this Dehna is the place where your camels are tied and graze, and the sheep pasture. The women and children of Banū Tamīm are just behind it.” The Messenger of God (peace and blessings be upon him) said: “O son, refrain from writing. This woman has spoken the truth. A Muslim is the brother of a Muslim. The water and grass (in Dehna) are sufficient for both Bakr ibn Wāʾil and Banū Tamīm. They will help each other against those who cause discord (the devils).” [27]
“Whoever revives dead land, it becomes his. There is no right for the one who plants a tree unjustly on another’s land.” [28]
“I will hasten to return to Medina. Whoever among you wishes to hasten with me, let him do so.” [29]
The Messenger of God (peace and blessings be upon him) said: “The right to declare a place as a protected reserve (ḥimā) belongs only to Allah and His Messenger.” [30]
3085 – According to what Saʿīd ibn al-Musayyab and Abū Salamah heard from Abū Hurayrah, the Messenger of God (peace and blessings be upon him) said: “There is a one-fifth tax on what is found buried (rikāz).” [31]
Al-Miqdād (may Allah be pleased with him) went to Baqīʿ al-Ḥabḥab (near Medina) to attend to a need. He saw a sand rat bringing out gold from a hole, and it continued to bring out pieces one by one until it had brought out seventeen pieces of gold. Then it brought out a piece of red cloth containing gold. The total number of gold pieces was eighteen. Al-Miqdād took the gold and brought it to the Messenger of God (peace and blessings be upon him) and informed him of what had happened. He said: “Take its zakat.” The Messenger of God (peace and blessings be upon him) asked: “Did you put your hand into the hole?” Al-Miqdād replied: “No, I did not.” Thereupon, the Messenger of God (peace and blessings be upon him) said: “May Allah bless it for you.” [32]
