English
Ibn Umar (may Allah be pleased with them both) narrated: Umar delivered a sermon and said: The Messenger of Allah (ﷺ) made an agreement with the Jews of Khaybar 1 regarding their wealth and said: “We allow you to stay as long as Allah allows you.” I have decided to expel them. When Umar resolved to do so, one of the Banu Abi al-Huqayq came to him and said: “O Commander of the Faithful, are you expelling us when Muhammad allowed us to stay and made an agreement with us regarding our wealth?” Umar replied: “Do you think I have forgotten the words of the Messenger of Allah (ﷺ): ‘What will be your state when you are expelled from Khaybar, and your she-camel hastens you night after night?’” He said: “That was a jest from Abu al-Qasim.” Umar replied: “You lie, O enemy of Allah!” So Umar expelled them and gave them the value of their fruits in money, camels, and goods such as saddles, ropes, and other items.
Possible references (unverified, pending editorial review)
- Candidate: Sahih al-Bukhari 2730 (unverified) 97% confidence
Confidence and text similarity are not editorial verification.
Commentary and footnotes (3)
Note 1
(1) The statement: “The Messenger of Allah (ﷺ) made an agreement with the Jews of Khaybar, etc.”: Know that sharecropping is not valid according to the Imam, but it is valid according to the two (Abu Yusuf and Muhammad), and it is the opinion followed due to need, analogous to mudarabah with conditions, including specifying the duration. It is said: In our lands, it is valid without specifying a duration, as supported by this hadith, and it applies to a single crop, and this is the opinion followed (Mujtaba and Bazzaziyyah). The wording in “Al-Bazzaziyyah” states: Muhammad permitted it without specifying a duration, and it applies to a single crop, and this was adopted by the jurist Abu al-Layth, and it is the opinion followed. Muhammad stipulated specifying the duration in Kufa and similar places because the timing there varies, and its start and end are unknown to them. However, it is stated in “Al-Khaniyyah” afterward: The fatwa is based on the first opinion, and the proponent of the first opinion interpreted this hadith as referring to the duration of the agreement because the Messenger of Allah (ﷺ) intended to expel the disbelievers from the Arabian Peninsula. It is said: This was permissible specifically for the Prophet (ﷺ) at the beginning of Islam. In “Al-Sharnabaliyyah,” it is stated: There is a conflict regarding what the fatwa is based on, and the complete evidence from both sides is detailed in the extensive works. This is the summary of what is in “Al-Durr al-Mukhtar,” “Radd al-Muhtar,” and “Al-Mirqat.”
Note 1
(١) قوله: إن رسول اللّٰه صلي الله عليه واله وسلم كان عامل يهود خيبر إلخ: اعلم أن المزعة لا تصح عند الإمام وعندهما تصح، وبه يفتىللحاجة، وقياسا على المضاربة بشروط. منها ذكر المدة. وقيل: في بلادنا تصح بلا بيان مدة ويستدل بهذا الحديث،ويقع على أول زرع واحد، وعليه الفتوى (مجتبى) و(بزازية). وعبارة (البزازية): وعن محمد جوازها بلا بيان المدة،وتقع على أول زرع يخرج واحد، وبه أخذ الفقيه أبو الليث، وعليه الفتوى، وإنما شرط محمد بيان المدة في الكوفةونحوها؛ لأن وقتها متفاوت عندهم وابتدائها وانتهاؤها مجهول عندهم. لكن قال في (الخانية) بعد ذلك: والفتوى على القول الأول وتأول هذا الحديث صاحب القول الأول على أنه عائد إلى مدة العهد لأنه صلي الله عليه واله وسلم كان عازما. على إخراجالكفار من جزية العرب. وقيل: جاز ذلك أَوَّلَ الإسلامِ خاصة للنبي صلي الله عليه واله وسلم م. قال في (الشرنبلالية): فقد تعارض ما عليه الفتوى، وتمام الأدلة من الجانبين مبسوط في المطولات، هذا حاصل ما في (الدر المختار) و(رد المحتار) (المرقاة).
Note 1
1 قولہ: الفیٔ. جان لو کہ مسلمانوں کے بیت المال چار قسم کے ہیں، ہر بیت المال کا ایک خزانہ اور اس کا ایک مصرف ہے۔