The Life of the Prophet Muhammad by Ibn Kathir - Volume 2 of 4

IMAM ABU AL-FIDA' ISMA'IL IBN KATH~R 367
"On hearing this, Hamza had jumped up for his sword, sliced open their
humps, cut open their sides and removed their livers."
CAlr went on, "So I went off to see the Prophet (SAAS) who was with Zayd b.
H&tha. He knew something had happened to me and asked what was wrong. I
replied by telling him what Hamza had done and where he was drinking.
"The Messenger of God (SAAS) then called for his cloak, put it on and
walked away with myself and Zayd b. Hgritha following him. When he reached
the house where Hamza was, he asked permission to enter and it was given. He
set about upbraiding Hamza for what he had done, with Hamza before him
drunk and red-eyed. Hamza stared towards the Prophet (SAAS) raising his eyes
up to his knees, then to his face, whereupon he commented, 'What are you hut
slaves to my father!'
"The Prophet (SAAS) realized he was drunk and so turned on his heels and
left, with us following him."
This is the wording of al-Bukhnri in the Kitdb al-Mghdzi (The Book of
Mtlitary Expedttrons). He also gives the account in several other places in his
sahih collection in various versions.
In this there is proof of the information we have given above that the spoils
taken at Badr were divided into fives, contrary to what is claimed by Abii Wbayd
alasim b. Sal- in his book al-Amwdl (Monies). Therein he states that the
revelation concerning division into fives only came thereafter. A number of
authorities have disagreed with him in that, including al-Bukh~ and Ibn Jarir.
We have made clear his mistake regarding this in our Tafsh (Exegesrs) and in our
previous comments. But God knows best.
This behaviour of Hamza and his companions, God be pleased with them,
occurred before wine was prohibited. Indeed, Hamza was killed at mud, as will
be related, and that event preceded the prohibition of wine. But God knows best.
This hadith may be cited as evidence by those who maintain that anything
expressed by someone drunk is of no account and without effect in such cases as
divorce or the giving of testimony, or such matters, as some scholars have maintained
and as is established in the Kitdb al-Ahk~ (The Book of Statutes).
Im- m a d stated, "Sufym related to us, from Ibn Aba Najih, from his father,
from a man who heard 'Ali say, 'I wanted to seek from the Messenger of God
(SAAS) my betrothal to his daughter but recognized that I owned nothing. But
then I remembered his compassion and his relationship (to me) and so I did ask
him to agree to my engagement to her.
"'He replied, "Do you own anything?" "No," I replied. "Where is your
Hutami chain-mail I gave you on such-and-such an occasion?" he asked. I
replied, "At my place." "Well then," he said, "give me that for her." And so I
did."'
Ahad relates this similarly in his hadith collection, though in his chain of
transmission there is one link who is dubious.