Jami At-Tirmidhi Vol. 3 - 1205-1896

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11:i
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English Tra nsla tion of
ia-mi6 At=Trmidh! i
Volume 3
Compiled by:
Imm Hfiz Ab 'Elsa Moha mma d
Ibn 'Elsa At-Tirmidhi
Tra nsla ted by:
Abu Khaliyl (USA)
Ahdith edited and referenced by:
Hfiz Abu Thhir Zubair 'Ali Za'i
Fina l review by:
Islamic Research Section Darussalam
1~i 42
DARUSSALAM
DA RU SSA L A M
GLOBAL LEADER IN ISLAMIC BOOKS
Riyadh Jeddah AI-Khobar Sharjah
Lahore London Houston New York
In the Name ofAllh,
the Most Gracious, the Most Merciful
M a kta b a Da r-us -Sa l a m , 2007
King Fahd National Library Catalog-in-Publication Data
A t-Ti rm i dh i , M uh a m m a d Ib n 'Elsa
Sunan At-Tirmidhi I Muhammad lbn Eisa At-Tirmidhi
570p, 14x21 cm
ISBN: 978-9960-9967-38 (s e t)
9960-9967-6-9 (Vo l .-3)
1 -Al-Hadith- Six books 2- Hadith 3-Title
235.3dc
1428/4679
L e ga l De po s i t no .142814679
ISBN: 978-9960-9967-38 (s e t)
9960-9967-6-9 (Vo l .-3)
Contents
5
Contents
12. The Chapters On Business From The Messenger Of Allah
Cha pter 1. Wha t Ha sBeen Rela ted About Ma ttersTha t Are Not Clea r ........... 21
Cha pter 2. Wha t Ha sBeen Rela ted About Consuming Riba .......................... 22
Cha pter 3. Wha t Ha sBeen Rela ted About The Severity Of Lying And Fa lse
Speech...............................................................................
22
Cha pter 4. Wha t Ha sBeen Rela ted About Those Who Dea l In Tra de And
Wha t The Prophet 0, Ca lled Them...........................................
23
Cha pter 5. Wha t Ha sBeen Rela ted About One Who Ma kesA Fa lse Oa th
About HisMercha ndise..........................................................
25
Cha pter 6. Wha t Ha sBeen Rela ted About Doing BusinessEa rly .................... 26
Cha pter 7. Wha t Ha sBeen Rela ted About The Permission To Buy On Credit.... 27
Cha pter 8. Wha t Ha sBeen Rela ted About Recording The Conditions.............. 30
Cha pter 9. Wha t Ha sBeen Rela ted About Mea suresAnd Weights.................. 31
Cha pter 10. Wha t Ha sBeen Rela ted About Auctioning .................................
31
Cha pter 11. Wha t Ha sBeen Rela ted About The Sa le Of A Mudabbar............... 32
Cha pter 12. Wha t Ha sBeen Rela ted About It Being Disliked To Meet The
OwnersOf The Goods...........................................................
33
Cha pter 13. Wha t Ha sBeen Rela ted About 'The Dweller Of A Town IsNot To
Sell On Beha lf Of The Bedouin'...............................................
35
Cha pter 14. Wha t Ha sBeen Rela ted About the Prohibition of Muhaqalah a nd
Muzabanah.........................................................................
37
Cha pter 15. Wha t Ha sBeen Rela ted About It Being Disliked To Sell FruitsUntil
They Begin To Blossom .........................................................
38
Cha pter 16. Wha t Ha sBeen Rela ted About The Sa le Of Habalil-Habalah........... 40
Cha pter 17. Wha t Ha sBeen Rela ted About: Sa lesOf Gharar Are Disliked ......... 41
Cha pter 18. Wha t Ha sBeen Rela ted About The Prohibition Of Two Sa lesIn One.... 42
Cha pter 19. Wha t Ha sBeen Rela ted About It Being Disliked To Sell Wha t One
DoesNot Ha ve....................................................................
43
Cha pter 20. Wha t Ha sBeen Rela ted About It Being Disliked To Sell Wala' And
ToConfer It .......................................................................
47
Cha pter 21. Wha t Ha sBeen Rela ted About It Being Disliked To Ba rter Anima ls
For Anima lsOn Credit ..........................................................
48
Cha pter 22. Wha t Ha sBeen Rela ted About Buying A Sla ve In Excha nge For
TwoSla ves.........................................................................
49
Cha pter 23. Wha t Ha sBeen Rela ted About Tha t Whea t IsTo Be Excha nged For
Whea t, Kind For Kind, And Tha t An Increa se In It IsDisliked........ 50
Cha pter 24. Wha t Ha sBeen Rela ted About Excha nge ................................... 52
Cha pter 25. Wha t Ha sBeen Rela ted About Purcha sing Da te- Pa lmsAfter
Pollina tion And A Sla ve Tha t Ha sProperty.................................
55
Contents
6
rAXI
Cha pter 26. Wha t Ha sBeen Rela ted About 'Both The Buyer And The Seller
Reta in The Option AsLong AsThey Ha ve Not Sepa ra ted' ............. 57
Cha pter 27. Wha t Ha sBeen Rela ted About The Option Of The Buyer And The
Seller................................................................................
60
Cha pter 28. Wha t Ha sBeen Rela ted About Who IsChea ted In Business........... 61
Cha pter 29. Wha t Ha sBeen Rela ted About The Anima l Tha t Ha sNot Been
Milked...............................................................................
62
Cha pter 30. Wha t Ha sBeen Rela ted About The Stipula tion For Riding An
Anima l At The Time Of The Sa le.............................................
63
Cha pter 31. [Wha t Ha sBeen Rela ted About] Using Wha t IsPa wned ................ 64
Cha pter 32. Wha t Ha sBeen Rela ted About Selling A Neckla ce Conta ining Gold
AndJewels.........................................................................
65
Cha pter 33. Wha t Ha sBeen Rela ted About Ma king A Condition To Reta in Al-
Wald' And The Rebuke For Tha t..............................................
66
Cha pter 34. Contingent Purcha sesAnd Sa les...............................................
67
Cha pter 35. Wha t Ha sBeen Rela ted About The Muktab Who Ha sWha t Will
Fulfill (HisRelea se)..............................................................
69
Cha pter 36. Wha t Ha sbeen Rela ted About When A Ma n In Debt Becomes
Ba nkrupt And One'sGoodsAre Found With Him........................ 71
Cha pter 37. Wha t Ha sBeen Rela ted About The Prohibition For The Muslim To
Give Wine To The Dhimmi When Ba rtering With Him .................. 72
Cha pter 38. 'Fulfill The Trust For The One Who Entrusted You' ..................... 73
Cha pter 39. Wha t Ha sBeen Rela ted About 'The Borrowed IsTo Be Returned'... 74
Cha pter 40. Wha t Ha sBeen Rela ted About Hoa rding ...................................
76
Cha pter 41. Wha t Ha sBeen Rela ted About Selling
Al-Muhaffalat (Anima lsTha t Ha ve Not Been Milked) .................... 77
Cha pter 42. Wha t Wa sBeen Rela ted About The Fa lse Oa th To Deprive The
Muslim Of HisWea lth...........................................................
78
Cha pter 43. Wha t Ha sBeen Rela ted About When The Buyer And Seller
Disa gree.............................................................................
79
Cha pter 44. Wha t Ha sBeen Rela ted About Selling SurplusWa ter.................... 80
Cha pter 45. Wha t Ha sBeen Rela ted About It Being Disliked To Sell The Sperm
OfA Sta llion.......................................................................
81
Cha pter 46. Wha t Ha sBeen Rela ted About The Price Of A Dog ..................... 82
Cha pter 47. Wha t Ha sBeen Rela ted About The Ea rningsOf The Cupper.......... 84
Cha pter 48. Wha t Ha sBeen Rela ted About Permitting The Ea rningsof A Cupper
85
Cha pter 49. Wha t Ha sBeen Rela ted About The Price Of A Dog And A Ca t ...... 85
Cha pter 50. Permission Rega rding The Price Of A Hunting Dog...................... 87
Cha pter 51. Wha t Ha sBeen Rela ted About It Being Disliked To Sell Singers...... 87
Cha pter 52. Wha t Ha sBeen Rela ted About It Being Disliked To Sepa ra te
Brothers, And A Mother And Her Child In Sa les.........................
88
Cha pter 53. Wha t Ha sBeen Rela ted About Someone Who Purcha sesA Sla ve
And He Profited From Him, Then He Found A Defect In Him ....... 90
Cha pter 54. Wha t Ha sBeen Rela ted About The Permission For Ea ting Fruit For
Thepa sserby .......................................................................
91
Cha pter 55. Wha t Ha sBeen Rela ted About The Prohibition From Ma king
Exceptions..........................................................................
93
Contents
7
Cha pter 56. Wha t Ha sBeen Rela ted About It Being Disliked To Sell Food Until
It Ha sBeen Acquired............................................................ 94
Cha pter 57. Wha t Ha sBeen Rela ted About The Prohibition Of Selling Over The
Sa le Of One'sBrother ........................................................... 95
Cha pter 58. Wha t Ha sBeen Rela ted About The 'ile Of Wine And The
Prohibition Of Tha t .............................................................. 95
Cha pter 59. The Prohibition To Use Wine To Ma ke Vinega r .......................... 96
Cha pter 60. Wha t Ha sBeen Rela ted About Milking Livestock Without
Permission Of The Owners..................................................... 97
Cha pter 61. Wha t Ha sBeen Rela ted About Selling SkinsOf Dea d Anima lsAnd
Idols................................................................................. 98
Cha pter 62. Wha t Ha sBeen Rela ted About It Being Disliked To Ta ke Ba ck
One'sGift .......................................................................... 99
Cha pter 63. Wha t Ha sBeen Rela ted AboutAl- 'Araya And the Permission For Tha t . 101
Cha pter 64. Something Else About Tha t .................................................... 103
Cha pter 65. Wha t Ha sBeen Rela ted About An-Najsh Being Disliked (In Sa les) ... 104
Cha pter 66. Wha t Ha sBeen Rela ted About Giving More In Weights................ 105
Cha pter 67. Wha t Ha sBeen Rela ted About Giving Respite To The Indigent And
Being Kind To Him .............................................................. 106
Cha pter 68. Wha t Ha sBeen Rela ted About The Rich Person'sProcra stina tion
(Pa ying Debt) IsOppression.................................................... 107
Cha pter 69. Wha t Ha sBeen Rela ted About Al-Munabadhah And A1-Mulamasah.. 109
Cha pter 70. Wha t Ha sBeen Rela ted About Pa yment In Adva nce For Food And
Fruits................................................................................ 109
Cha pter 71. Wha t Ha sBeen Rela ted About The La nd Tha t IsOwned By
Pa rtnersWhen One Of Them Wa ntsTo Sell HisSha re.................. 111
Cha pter 72. Wha t Ha sBeen Rela ted About A1-Mukhabarah And Al-Mu 'awamah.. 112
Cha pter 73. Wha t Ha sBeen Rela ted About Price Fixing ................................ 113
Cha pter 74. Wha t Ha sBeen Rela ted About Chea ting In Sa lesIsDisliked .......... 114
Cha pter 75. Wha t Ha sBeen Rela ted About Ta king A Ca mel Or Other Anima ls
OnLoa n ............................................................................ 115
Cha pter (...) Wha t Ha sBeen Rela ted About Tolera nce In Selling, Buying, And
Repa ying............................................................................ 117
Cha pter 76. The Prohibition Of Selling In The Masjid.................................... 118
13. The Chapters On Judgements
From The Messenger Of Allah
Cha pter 1. Wha t Ha sBeen Rela ted From the Messenger of Alla h About The
Judge................................................................................ 120
Cha pter 2. Wha t Ha sBeen Rela ted About The Judge Tha t IsCorrect And The
Judge Tha t IsMista ken.......................................................... 123
Cha pter 3. Wha t Ha sBeen Rela ted About How The Judge IsTo Ma ke A
Judgement.......................................................................... 124
Cha pter 4. Wha t Ha sBeen Rela ted About The Just Imam ............................ 125
Cha pter 5. Wha t Ha sBeen Rela ted About the Judge Not Judging Between Two
Disputa ntsUntil He Ha sHea rd Both Of Them............................ 126
Contents
8
Cha pter 6. Wha t Ha sBeen Rela ted About The Imam Who LooksAfter People. 126
Cha pter 7. Wha t Ha sBeen Rela ted About 'The Judge IsNot To Pa ssA
Judgement While He IsAngiy' ................................................ 128
Cha pter 8. Wha t Ha sBeen Rela ted About GiftsTa ken By Governors.............. 128
Cha pter 9. Wha t Ha sBeen Rela ted About The One Who GivesA Bribe And
The One Who Ta kesA Bribe For Judgement .............................. 129
Cha pter 10. Wha t Ha sBeen Rela ted About Accepting The Gift And Accepting
TheInvita tion...................................................................... 131
Cha pter 11. Wha t Ha sBeen Rela ted About The Severe Threa t For One Who Is
Awa rded A Judgement For Something Tha t IsNot HisTo Ta ke ...... 131
Cha pter 12. Wha t Ha sBeen Rela ted About 'The Proof IsRequired From The
Cla ima nt And The Oa th IsRequired From The One The Cla im Is
Aga inst' ............................................................................. 132
Cha pter 13. Wha t Ha sBeen Rela ted About The Oa th Along With A Witness..... 135
Cha pter 14. Wha t Ha sBeen Rela ted About A Sla ve Owned By Two Men And
One Of Them FreesHisPortion Of Him.................................... 137
Cha pter 15. Wha t Ha sBeen Rela ted About A Lifelong Gift (Al-'Umra) ............. 139
Cha pter 16. Wha t Ha sBeen Rela ted About Ar-Ruqba ................................... 141
Cha pter 17. Wha t Ha sBeen Rela ted From The Messenger Of Alla h About
Reconcilia tion ..................................................................... 142
Cha pter 18. Wha t Ha sBeen Rela ted About A Ma n Pla cing A Bea m On His
Neighbor'sEnclosure Wa ll...................................................... 143
Cha pter 19. Wha t Ha sBeen Rela ted About 'The Oa th IsBa sed Upon Wha t Will
Ma ke HisCompa nion Believe Him' .......................................... 144
Cha pter 20. Wha t Ha sBeen Rela ted About The Roa d: When There IsA
Disa greement About It, How Should It Be Ma de? ........................ 145
Cha pter 21. Wha t Ha sBeen Rela ted About The Boy Choosing Between His
Pa rentsWhen They Sepa ra te................................................... 146
Cha pter 22. Wha t Ha sBeen Rela ted About The Fa ther Ca n Ta ke From The
Wea lth Of HisSon ............................................................... 147
Cha pter 23. Wha t Ha sBeen Rela ted About When One'sProperty Ha sBeen
Broken, Wha t IsThe Judgement For Him From The Property Of
The One Who Broke It ........................................................ 148
Cha pter 24. Wha t Ha sBeen Rela ted About The LimitsOf Responsibility For A
Ma nAnd Woma n................................................................. 149
Cha pter 25. Wha t Ha sBeen Rela ted About A Ma n Who Ma rried A Woma n His
Fa ther Wa sMa rried To (Previously).......................................... 150
Cha pter 26. Wha t Ha sBeen Rela ted About The Ca se Of Two Men And One Of
Them LivesDownstrea m From The Other.................................. 151
Cha pter 27. Wha t Ha sBeen Rela ted About One Who FreesHisSla vesWhen He
Dies, While He Ha sNo Wea lth Aside From Them ....................... 153
Cha pter 28. Wha t Ha sBeen Rela ted About One Who Owned A Mahram (A
Close Rela tive) .................................................................... 154
Cha pter 29. Wha t Ha sBeen Rela ted About One Who Fa rmsA People'sLa nd
Without Their Permission....................................................... 155
Cha pter 30. Wha t Ha sBeen Rela ted About GiftsAnd Equa lity Between Children 156
Cha pter 31. Wha t Ha sBeen Rela ted About Preemption ................................ 157
Contents
9
Cha pter 32. Wha t Ha sBeen Rela ted About Preemption For The Absent ........... 159
Cha pter 33. (Wha t Ha sBeen Rela ted About) When The Bounda riesAre Defined
And The Area sAre Fixed Then There IsNo Preemption ............... 160
Cha pter 34. (Wha t Ha sBeen Rela ted About The Pa rtner IsThe Pre- emptor) ..... 161
Cha pter 35. Wha t Ha sBeen Rela ted About Lost Items, The Stra y Ca mel And
Sheep................................................................................ 162
Cha pter 36. Wha t Ha sBeen Rela ted About A Waqf ..................................... 166
Cha pter 37. Wha t Ha sBeen Rela ted About InjuriesCa used By Domestic
Anima ls............................................................................. 168
Cha pter 38. Wha t Ha sBeen Mentioned About Reviving Ba rren La nd ............... 170
Cha pter 39. Wha t Ha sBeen Rela ted About La nd Reserves............................ 171
Cha pter 40. Wha t Ha sBeen Rela ted About The Virtue Of Pla nting.................. 173
Cha pter 41. Wha t Ha sBeen Rela ted About Agriculture................................. 173
Cha pter 42. About Sha re- Cropping ........................................................... 175
14. The Chapters On Blood-Money
Cha pter 1. Wha t Ha sBeen Rela ted About Blood Money, How Ma ny Ca melsIs
It? .................................................................................... 177
Cha pter 2. Wha t Ha sBeen Rela ted About Blood- Money, How Ma ny Dirha m Is
It? .................................................................................... 179
Cha pter 3. Wha t Ha sBeen Rela ted About the Mawadih ............................... 180
Cha pter 4. Wha t Ha sBeen Rela ted About Blood- Money For Fingers.............. 181
Cha pter 5. Wha t Ha sBeen Rela ted About Pa rdoning .................................. 182
Cha pter 6. Wha t Ha sBeen Rela ted About One Whose Hea d Wa sFra ctured
WithA Rock....................................................................... 183
Cha pter 7. Wha t Ha sBeen Rela ted About The Gra vity Of Killing A Believer.... 184
Cha pter 8. JudgementsFor Ca sesInvolving Bloodshed................................. 185
Cha pter 9. Wha t Ha sBeen Rela ted About A Ma n Who KillsHisSon: IsHe To
Suffer Requita l For Him Or Not? ............................................. 186
Cha pter 10. Wha t Ha sBeen Rela ted About 'The Blood Of A Muslim Ma n IsNot
La wful Except For One Of Three Ca ses' .................................... 188
Cha pter 11. Wha t Ha sBeen Rela ted About One Who KillsA Muahid .............. 189
Cha pter12........................................................................................ 190
Cha pter 13. Wha t Ha sBeen Rela ted About The Gua rdia n Of One Who Wa s
Killed Deciding Between Qisas Or Pa rdon .................................. 191
Cha pter 14. Wha t Ha sBeen Rela ted About The Prohibition Of Mutila tion......... 193
Cha pter 15. Wha t Ha sBeen Rela ted About The Blood- Money For The Fetus..... 195
Cha pter 16. Wha t Ha sBeen Rela ted About 'The Muslim IsNot Killed For The
Disbeliever.......................................................................... 196
Cha pter (...) Wha t Ha sBeen Rela ted About The Blood- Money For A Disbeliever. 197
Cha pter 17. Wha t Ha sBeen Rela ted About A Ma n Who Killed HisSla ve.......... 198
Cha pter 18. Wha t Ha sBeen Rela ted About The Woma n: DoesShe Inherit Wha t
IsDue Of Her Husba nd'sBlood- Money9 .................................... 199
Cha pter 19. Wha t Ha sBeen Rela ted About Qi.sas ........................................ 200
Contents
10
Cha pter 20. Wha t Ha sBeen Rela ted About Imprisoning For An Accusa tion .......201
Cha pter 21. Wha t Ha sBeen Rela ted About 'Whoever IsKilled Over HisWea lth,
Then He IsA Ma rtyr ............................................................. 201
Cha pter 22. Wha t Ha sBeen Rela ted About A1-Qasamah ................................ 204
15. The Chapters On Legal Punishments
Al-.Iudd) From The Messenger Of AllAh
Cha pter 1. Wha t Ha sBeen Rela ted About Those From Whom Punishment Is
NotRequired ...................................................................... 207
Cha pter 2. Wha t Ha sBeen Rela ted About Averting Lega l Punishments............ 208
Cha pter 3. Wha t Ha sBeen Rela ted About Covering (The Fa ultsOf) The
Muslim.............................................................................. 209
Cha pter 4. Wha t Ha sBeen Rela ted About Prompting In Ca sesOf The Lega l
Punishments........................................................................ 211
Cha pter 5. Wha t Ha sBeen Rela ted About Averting The Lega l Punishments
From The One Who Confessed If He Cha ngesHisMind................ 212
Cha pter 6. Wha t Ha sBeen Rela ted About It Being Disliked To Intercede In
Lega lPunishments................................................................ 214
Cha pter 7. Wha t Ha sBeen Rela ted About Confirming Stoning ...................... 215
Cha pter 8. Wha t Ha sBeen Rela ted About Stoning The Ma rried Adulterer ....... 217
Cha pter 9. Something Else About Tha t (Refra ining From Stoning The Pregna nt
Woma n Until She GivesBirth) ................................................ 221
Cha pter 10. Wha t Ha sBeen Rela ted About Stoning The People Of The Book 222
Cha pter 11. Wha t Ha sBeen Rela ted About Ba nishment ................................ 223
Cha pter 12. Wha t ha sBeen Rela ted About 'The Lega l PunishmentsAre
Atonement For Those Who Receive Them .................................. 225
Cha pter 13. Wha t Ha sBeen Rela ted About Esta blishing Lega l Punishments
Upon The Sla ve Girl ............................................................. 226
Cha pter 14. Wha t Ha sBeen Rela ted About Lega l Punishment For The Drunka rd 228
Cha pter 15. Wha t Ha sBeen Rela ted About 'Whoever DrinksWine Then La sh
Him, And Whoever DoesIt A Fourth Time, Then Kill Him' ........... 229
Cha pter 16. Wha t Ha sBeen Rela ted About: For How Much (Wea lth) IsThe
Thief'sHa nd Cut Off') ........................................................... 231
Cha pter 17. Wha t Ha sBeen Rela ted About Ha nging The Ha nd Of The Thief
(Around HisNeck) ............................................................... 233
Cha pter 18. Wha t Ha sBeen Rela ted About The Tra itor, The Embezzler And
ThePlunderer ..................................................................... 234
Cha pter 19. Wha t Ha sBeen Rela ted About Not Cutting The Ha nd For (Da te)
FruitsOr Pa lm Ma rrow.......................................................... 235
Cha pter 20. Wha t Ha sBeen Rela ted About The Ha ndsNot Being Cut In Ba ttles236
Cha pter 21. Wha t Ha sBeen Rela ted About A Ma n Ha ving Rela tionsWith The
Sla ve Girl Of HisWife........................................................... 237
Cha pter 22. Wha t Ha sBeen Rela ted About A Woma n Who IsForced To
Commit Adultery .................................................................. 238
Cha pter 23. Wha t Ha sBeen Rela ted About One Who CommitsBestia lity .......... 240
Cha pter 24. Wha t Ha sBeen Rela ted About The Punishment Of The Sodomite 241
Contents
Cha pter 25. Wha t Ha sBeen Rela ted About The Aposta te.............................. 243
Cha pter 26. Wha t Ha sBeen Rela ted About One Who Bra ndishesA Wea pon ..... 244
Cha pter 27. Wha t Ha sBeen Rela ted About The Lega l Punishment For The Sahir 245
Cha pter 28. Wha t Ha sBeen Rela ted About The One Who Stea lsFrom The
SpoilsOf Wa r, And Wha t IsTo Be Done To Him........................ 246
Cha pter 29. Wha t Ha sBeen Rela ted About One Who Sa ysTo Another: "0 You
Effemina te!" ....................................................................... 247
Cha pter 30. Wha t Ha sBeen Rela ted About At-Ta 'zir (Unregula ted Punishments) 248
16 . The Chapters On Hunting
Cha pter 1. Wha t Ha sBeen Rela ted About Wha t IsEa ten From The Ga me
Ca ught By DogsAnd Wha t IsNot Ea ten.................................... 250
Cha pter 2. Wha t Ha sBeen Rela ted About The Ga me Ca ught By A
Zoroa stria n'sDog................................................................. 252
Cha pter 3. Wha t Ha sBeen Rela ted About The Ga me Ca ught By Fa lcons......... 252
Cha pter 4. (Wha t Ha sBeen Rela ted) About A Ma n Who ShootsSome Ga me
Then He LosesSight Of It...................................................... 253
Cha pter 5. Wha t Ha sBeen Rela ted About One Who ShootsSome Ga me, Then
He FindsIt Dea d In The Wa ter............................................... 254
Cha pter 6. Wha t Ha sBeen Rela ted About The Dog Ea ting From The Ga me 255
Cha pter 7. Wha t Ha sBeen Rela ted About Ga me Killed By The Mir'ad ............ 256
Cha pter 8. Wha t Ha sBeen Rela ted About Sla ughtering With Al-Ma rwah
(Gra nite)............................................................................ 257
Cha pter 9. Wha t Ha sBeen Rela ted About It Being Disliked To Ea t Masburah 258
Cha pter 10. Wha t Ha sBeen Rela ted About Sla ughtering The Fetus.................. 260
Cha pter 11. Wha t Ha sBeen Rela ted About It Being Disliked To Ea t Anything
Tha t PossessesCa nine Teeth Or Ta lons..................................... 261
Cha pter 12. Wha t Ha sBeen Rela ted About 'Wha tever IsCut From Something
Living, Then It IsDea d Flesh' ................................................. 263
Cha pter 13. (Wha t Ha sBeen Rela ted) About Sla ughtering At The Neck And Throa t 263
Cha pter 14. Wha t Ha sBeen Rela ted About Killing Geckos............................. 264
Cha pter 15. Wha t Ha sBeen Rela ted About Killing Sna kes............................. 265
Cha pter 16. Wha t Ha sBeen Rela ted About Killing Dogs............................... 268
Cha pter 17. (Wha t Ha sBeen Rela ted About) How Much IsDeducted from the
Rewa rd of One Who KeepsA Dog........................................... 268
Cha pter 18. (Wha t Ha sBeen Rela ted) About Sla ughtering With ReedsAnd The
Like.................................................................................. 271
Cha pter 19. Wha t Ha sBeen Rela ted About Ca mels, Cows, a nd Sheep, When They
Flee And Become Wild: Are They Shot With An Arrow Or Not? ......... 272
17. The Chapters On The Sacrifices
Cha pter 1. Wha t Ha sBeen Rela ted About The VirtuesOf Sla ughtering ........... 274
Cha pter 2. Wha t Ha sBeen Rela ted About Sa crificing Two Ma le Sheep............ 275
Contents
12
I
Cha pter 3. Wha t Ha sBeen Rela ted About Sla ughtering (Offering Sa crific) On
Beha lf Of The Decea sed ........................................................ 276
Cha pter 4. (Wha t Ha sBeen Rela ted About) Wha t IsRecommended To
Sla ughter (AsSa crifice) .......................................................... 277
Cha pter 5. Wha t IsNot Allowed For Sla ughtering (AsSa crifice) ..................... 277
Cha pter 6. Wha t IsDisliked For Sla ughtering (In Sa crifice) ........................... 278
Cha pter 7. Wha t Ha sBeen Rela ted About the Jadha' Among Sheep For
Sla ughtering........................................................................ 280
Cha pter 8. [Wha t Ha sBeen Rela ted About] Sha ring In The Udhiyah (Sa crifice) 282
Cha pter 9. Rega rding A Sa crificia l Anima l With A Stump Horn Or Ea r ........... 283
Cha pter 10. Wha t Ha sBeen Rela ted About 'One Sheep Will Suffice For The
People In The Household' ...................................................... 284
Cha pter 11. The Evidence Tha t The Udhiyah (Sa crifice) IsA Sunnah ................... 285
Cha pter 12. (Wha t Ha sBeen Rela ted) About Sla ughtering After The Salat......... 286
Cha pter 13. (Wha t Ha sBeen Rela ted) About It Being Disliked To Ea t From The
Sa crificia l Mea t Beyond Three Da ys........................................... 288
Cha pter 14. (Wha t Ha sBeen Rela ted) About The Permission To Ea t From It
Beyond Three Da ys............................................................... 288
Cha pter 15. (Wha t Ha sBeen Rela ted) About The Fara' And The 'Atirah ........... 290
Cha pter 16. Wha t Ha sBeen Rela ted About The 'Aqiqah ................................ 291
Cha pter ( ...
)
The Adhn In The Ea r Of The Newborn .................................... 291
Cha pter 17. The Best Sa crifice IsThe Ma le Sheep........................................ 293
Cha pter 18. A Sa crifice Every Yea r........................................................... 294
Cha pter 19. The 'Aqiqah With One Sheep .................................................. 295
Cha pter ( ...
)
The Sa crifice With Two Ma le Sheep .......................................... 295
Cha pter 20. Wha t IsSa id Upon Sla ughtering............................................... 296
Cha pter 21. About The 'Aqiqah ............................................................... 297
Cha pter 22. To Avoid Removing One'sHa ir For Those Who Wa nt To Offer
Sa crifice............................................................................. 298
18. The Chapters On Vows And Oaths
From The Messenger Of AllAh
Cha pter 1. Wha t Ha sBeen Rela ted From The Messenger Of Alla h About
'There IsNo Vowing For Disobedience' ..................................... 299
Cha pter 2. Whoever VowsTo Obey Alla h, Then He Should Obey Him ............ 301
Cha pter 3. (Wha t Ha sBeen Rela ted) About There IsNo Vowing In Tha t Over
Which The Son Of Ada m Ha sNo Control..................................... 302
Cha pter 4. (Wha t Ha sBeen Rela ted) About Atonement For A Vow When It
Wa sNot Specified ................................................................ 302
Cha pter 5. (Wha t Ha sBeen Rela ted) About Whoever Ta kesAn Oa th And Then
SeesTha t Something Else IsBetter Tha n It ................................... 303
Cha pter 6. (Wha t Ha sBeen Rela ted) About The Atonement Before The
Viola tion............................................................................ 304
Cha pter 7. (Wha t Ha sBeen Rela ted) About Ma king ExceptionsIn Oa ths......... 305
Cha pter 8. (Wha t Ha sBeen Rela ted) About It Being Disliked To Swea r By
Other Tha n Alla h................................................................. 307
Contents
13
Cha pter 9. Wha t Ha sBeen Rela ted About 'Whoever Swea rsBy Other Tha n
Alla h, He Ha sCommitted Shirk' .............................................. 309
Cha pter 10. (Wha t Ha sBeen Rela ted) About One Who Ta kesAn Oa th To Wa lk
And He IsNot Able To ......................................................... 310
Cha pter 11. About VowsBeing Disliked..................................................... 311
Cha pter 12. (Wha t Ha sBeen Rela ted) About Fulfilling Vows.......................... 312
Cha pter 13. [Wha t Ha sBeen Rela ted] About How The Prophet Would Swea r. 313
Cha pter 14. (Wha t Ha sBeen Rela ted) About The Rewa rd For Freeing A Sla ve 314
Cha pter 15. (Wha t Ha sBeen Rela ted) About A Ma n Who Sla psHisServa nt...... 315
Cha pter 16. Wha t Ha sBeen Rela ted About It Being Disliked To Swea r By A
Religion Other Tha n Isla m ..................................................... 315
Cha pter 17. Wha t Ha sBeen Rela ted About One Who VowsTo Perform Hajj By
Wa lking............................................................................. 316
Cha pter 18. The Mention Of Wha t Elimina tesSwea ring By Al- La t And Al- 'Uzza 317
Cha pter 19. Wha t Ha sBeen Rela ted About Fulfilling The Vow Of The Decea sed 318
Cha pter 20. Wha t Ha sBeen Rela ted About The Virtue Of Freeing Sla ves.......... 318
19. The Chapters On Military Expeditions
Cha pter 1. Wha t Ha sBeen Rela ted About Ca lling (To Isla m) Before Fighting 320
Cha pter 2. The Prohibition Of Atta cking If A Masjid IsSeen Or The Adhan Is
Hea rd................................................................................ 322
Cha pter 3. Rega rding Nighttime And Surprise Atta cks................................. 322
Cha pter 4. Rega rding Burning And Destroying........................................... 324
Cha pter 5. Wha t Ha sBeen Rela ted About the SpoilsOf Wa r ........................ 325
Cha pter 6. The Sha resGiven For The Horse ............................................. 326
Cha pter 7. Wha t Ha sBeen Rela ted About The Saraya (Milita ry Unit) ............. 327
Cha pter 8. About Who IsGiven SpoilsOf Wa r (Al-Fay') .............................. 328
Cha pter 9. DoesThe Sla ve Receive A Sha re? ............................................ 329
Cha pter 10. Wha t Ha sBeen Rela ted About Ahi Adh-Dhimmah Fighting With
The Muslims, Are They To Receive A Sha re Of The SpoilsOf Wa r? 330
Cha pter 11. Wha t Ha sBeen Rela ted About Using The Conta inersOf The Idola ters 332
Cha pter 12. Rega rding The Nafal............................................................. 333
Cha pter 13. Wha t Ha sBeen Rela ted About 'Whoever KillsSomeone In Ba ttle,
Then HisGoodsAre His' ....................................................... 335
Cha pter 14. About It Being Disliked To Sell The SpoilsOf Wa r Until It Ha s
Been Distributed.................................................................. 336
Cha pter 15. Wha t Ha sBeen Rela ted About It Being Disliked To Ha ve
Intercourse With Pregna nt Fema le Prisoners............................... 336
Cha pter 16. Wha t Ha sBeen Rela ted About The Food Of The Idola ters............ 337
Cha pter 17. About It Being Disliked To Sepa ra te (Rela ted) Ca ptives................ 338
Cha pter 18. Wha t Ha sBeen Rela ted About Killing Ca ptivesAnd Ra nsoming...... 339
Cha pter 19. Wha t Ha sBeen Rela ted About The Prohibition Of Killing Women
AndChildren ...................................................................... 341
Cha pter 20. The Prohibition Of Burning With Fire ....................................... 343
Contents
14
Cha pter 21. Wha t Ha sBeen Rela ted About Ghull ...................................... 344
Cha pter 22. Wha t Ha sBeen Rela ted About Women Going Out For Wa r........... 346
Cha pter 23. Wha t Ha sBeen Rela ted About Accepting GiftsFrom The Idola ters 346
Cha pter 24. About The GiftsOf The Idola tersBeing Disliked ......................... 347
Cha pter 25. Wha t Ha sBeen Rela ted About The Prostra tion Of Gra titude (Sajdah
Ash-Shukr) .......................................................................... 347
Cha pter 26. Wha t Ha sBeen Rela ted About The Assura nce Of Protection
Gra nted By A Woma n And A Sla ve.......................................... 348
Cha pter 27. Wha t Ha sBeen Rela ted About Brea king Trea ties......................... 350
Cha pter 28. Wha t Ha sBeen Rela ted About 'For Ea ch Person Who Betra ysA
Trea ty There IsA Ba nner Erected On The Da y Of Judgement ......... 351
Cha pter 29. Wha t Ha sBeen Rela ted About Cessa tion For Arbitra tion............... 352
Cha pter 30. Wha t Ha sBeen Rela ted About Oa thsOf Allegia nce ..................... 354
Cha pter 31. About Ta king The Jizyah From The Zoroa stria ns.......................... 355
Cha pter 32. Wha t Ha sBeen Rela ted About Wha t IsLa wful From The Wea lth Of
AN Adh-Dhimmah ................................................................ 356
Cha pter 33. Wha t Ha sBeen Rela ted About Hijrah ....................................... 357
Cha pter 34. Wha t Ha sBeen Rela ted About Giving the Pledge To The Prophet iJ 358
Cha pter 35. Wha t Ha sBeen Rela ted About Viola ting A Pledge....................... 360
Cha pter 36. Wha t Ha sBeen Rela ted About A Sla ve'sPledge .......................... 360
Cha pter 37. Wha t Ha sBeen Rela ted About The Women'sPledge .................... 361
Cha pter 38. Wha t Ha sBeen Rela ted About The Number Of Compa nionsWho
Pa rticipa ted In The Ba ttle Of Ba dr ........................................... 362
Cha pter 39. Wha t Ha sBeen Rela ted About The Khumus ............................... 363
Cha pter 40. Wha t Ha sBeen Rela ted About Looting Being Disliked.................. 363
Cha pter 41. Wha t Ha sBeen Rela ted About Greeting The People Of The Book
With Salam......................................................................... 365
Cha pter 42. Wha t Ha sBeen Rela ted About It Being Disliked To Live Among
TheIdola ters....................................................................... 366
Cha pter 43. Wha t Ha sBeen Rela ted About Expelling The JewsAnd The
Christia nsFrom The Ara bia n Peninsula ..................................... 368
Cha pter 44. Wha t Ha sBeen Rela ted About Wha t The Messenger Of Alla h jW
LeftBehind ........................................................................ 369
Cha pter 45. Wha t Ha sBeen Rela ted About Wha t The Prophet Sa id On The Da y
Of The Conquest 'Verily ThisIsNot To Be Ba ttled Over After Toda y' 372
Cha pter 46. Wha t Ha sBeen Rela ted About The Hour In Which It Is
Recommend To Fight............................................................ 372
Cha pter 47. Wha t Ha sBeen Rela ted About At-Tiyarah (Ba d Omens) ................ 374
Cha pter 48. Wha t Ha sBeen Rela ted About The Exhorta tion Of The Prophet Ai
Rega rding Fighting ............................................................... 376
20. The Chapters On The Virtues Of Jihad
Cha pter 1. Wha t Ha sBeen Rela ted About The Virtue Of Jihad ..................... 379
Cha pter 2. Wha t Ha sBeen Rela ted About The Virtue Of The One Who Dies
Gua rding The Frontier From The Enemy ................................... 380
Contents
15
Cha pter 3. Wha t Ha sBeen Rela ted About The Virtue Of Fa sting In The Ca use
ofAlla h ............................................................................. 381
Cha pter 4. Wha t Ha sBeen Rela ted About The Virtue Of Spending In The Ca use
Of Alla h............................................................................. 383
Cha pter 5. Wha t Ha sBeen Rela ted About The Virtue Of Service In The Ca use
OfAlla h ............................................................................ 384
Cha pter 6. Wha t Ha sBeen Rela ted About The One Who Prepa resa Fighter..... 385
Cha pter 7. Wha t Ha sBeen Rela ted About The Virtue Of The One Whose Two
Feet Beca me Dusty In The Ca use Of Alla h................................. 386
Cha pter 8. Wha t Ha sBeen Rela ted About The Virtue Of Dust In Alla h'sCa use 388
Cha pter 9. Wha t Ha sBeen Rela ted About The Virtue of Developing Gra y Ha ir
In Alla h'sCa use................................................................... 388
Cha pter 10. Wha t Ha sBeen Rela ted About One Who KeepsAnd Prepa resA
Horse In The Ca use Of Alla h.................................................. 390
Cha pter 11. Wha t Ha sBeen Rela ted About The Virtue Of Archery In The Ca use
OfAlla h ............................................................................ 391
Cha pter 12. Wha t Ha sBeen Rela ted About The Virtue Of Sta nding Gua rd In
The Ca use Of Alla h .............................................................. 392
Cha pter 13. Wha t Ha sBeen Rela ted About The Ma rtyr'sRewa rd .................... 393
Cha pter 14. Wha t Ha sBeen Rela ted About The Excellence Of Ma rtyrsWith
Alla h................................................................................. 396
Cha pter 15. Wha t Ha sBeen Rela ted About Na va l Ba ttles.............................. 397
Cha pter 16. Wha t Ha sBeen Rela ted About One Who FightsFor Show And For
Wordly Ma tters.................................................................... 399
Cha pter 17. Wha t Ha sBeen Rela ted About Going Out In The Morning And The
Afternoon In The Ca use Of Alla h .............................................. 400
Cha pter 18. Wha t Ha sBeen Rela ted About Who IsThe Best Of People............ 403
Cha pter 19. Wha t Ha sBeen Rela ted About One Who AsksFor Ma rtyrdom ....... 404
Cha pter 20. Wha t Ha sBeen Rela ted About The Mujahid, The One Getting
Ma rried, And The Mukatib, And Alla h'sHelp For Them................ 405
Cha pter 21. Wha t Ha sBeen Rela ted About One Who IsWounded In Alla h's
Ca use................................................................................ 406
Cha pter 22. Which Deed IsThe Most Virtuous.......................................... 407
Cha pter 23. Wha t Ha sBeen Mentioned About 'The Ga tesOf Pa ra dise Are
Under The Sha dowsOf The Swords' ......................................... 407
Cha pter 24. Wha t Ha sBeen Rela ted About Which Of The People Are Most
Virtuous............................................................................. 408
Cha pter 25. Rega rding (The Rewa rdsFor The Ma rtyr) .................................. 409
Cha pter 26. Wha t Ha sBeen Rela ted About The Virtue Of The Ga rrisons.......... 410
21. The Chapters On Jihad
Cha pter 1. (Wha t Ha sBeen Rela ted) About The People Who Ha ve An Excuse
Not To Pa rticipa te................................................................ 415
Cha pter 2. Wha t Ha sBeen Rela ted About One Who GoesOut For Ba ttle
Aba ndoning HisPa rents......................................................... 416
Contents
16
Cha pter 3. Wha t Ha sBeen Rela ted About A Lone Ma n Being Sent (AsA
Comma nder) Over A Milita ry Expedition ................................... 417
Cha pter 4. Wha t Ha sBeen Rela ted About It Being Disliked For A Ma n To
Tra velAlone ....................................................................... 417
Cha pter 5. Wha t Ha sBeen Rela ted About The Permission To Lie And Be
Deceitful In Wa r.................................................................. 419
Cha pter 6. Wha t Ha sBeen Rela ted About Ba ttlesOf The Prophet
;
And How
Ma ny There Were ................................................................ 420
Cha pter 7. Wha t Ha sBeen Rela ted About Lining Up And Positioning At The
Time Of Fighting.................................................................. 420
Cha pter 8. Wha t Ha sBeen Rela ted About Supplica ting At The Time Of
Fighting............................................................................. 421
Cha pter 9. Wha t Ha sBeen Rela ted About Sta nda rds................................... 422
Cha pter 10. (Wha t Ha sBeen Rela ted) About Fla gs...................................... 423
Cha pter 11. Wha t Ha sBeen Rela ted About Code Words............................... 424
Cha pter 12. Wha t Ha sBeen Rela ted About The Description Of The Sword Of
The Messenger Of Alla h jW .................................................... 425
Cha pter 13. Wha t Ha sBeen Rela ted About Brea king The Fa st At The Time Of
Fighting............................................................................. 425
Cha pter 14. Wha t Ha sBeen Rela ted About Going Out During The Time Of
Fright................................................................................ 426
Cha pter 15. Wha t Ha sBeen Rela ted About Sta nding Firm During The Time Of
Fighting............................................................................. 427
Cha pter 16. Wha t Ha sBeen Rela ted About SwordsAnd Their Orna menta tion 429
Cha pter 17. Wha t Ha sBeen Rela ted About A Coa t Of Ma il........................... 430
Cha pter 18. Wha t Ha sBeen Rela ted About the Helmet................................. 431
Cha pter 19. Wha t Ha sBeen Rela ted About The Virtue Of Horses................... 431
Cha pter 20. (Wha t Ha sBeen Rela ted) About Wha t IsRecommend Rega rding
Horses............................................................................... 432
Cha pter 21. (Wha t Ha sBeen Rela ted) About Wha t IsDisliked In Horses.......... 433
Cha pter 22. Wha t Ha sBeen Rela ted About Contests(And Ra cing) .................. 434
Cha pter 23. Wha t Ha sBeen Rela ted About It Being Disliked To Ma te A Donkey
WithA Horse...................................................................... 435
Cha pter 24. Wha t Ha sBeen Rela ted About Seeking Assista nce (From Alla h) By
The Destitute Muslims........................................................... 436
Cha pter 25. Wha t Ha sBeen Rela ted About BellsOn Horses(Being Disliked)..... 437
Cha pter 26. Wha t Ha sBeen Rela ted About Who IsPla ced In Cha rge During Wa r 438
Cha pter 27. Wha t Ha sBeen Rela ted About The Imam.................................. 439
Cha pter 28. Wha t Ha sBeen Rela ted About Obeying The Imam....................... 440
Cha pter 29. Wha t Ha sBeen Rela ted About 'No Obedience To The Crea ted In
Disobedience To The Crea tor' ................................................. 441
Cha pter 30. Wha t Ha sBeen Rela ted About The Dislike Of Encoura ging Bea sts
To Fight One Another [And Striking Them Or Bra nding Them On
TheFa ce] ........................................................................... 442
Cha pter31........................................................................................ 443
Cha pter 32. Wha t Ha sBeen Rela ted About The (Age) Of Adulthood For A Ma n
And When He IsTo Receive A Sa la ry....................................... 444
Contents
17
Cha pter 33. Wha t Ha sBeen Rela ted About One Who IsMa rtyred While In Debt 445
Cha pter 34.
Wha t Ha sBeen Rela ted About Burying The Ma rtyrs..................... 446
Cha pter 35. Wha t Ha sBeen Rela ted About Consulta tion............................... 447
Cha pter 36.
Wha t Ha sBeen Rela ted About Not Ra nsoming A Ca ptive'sBody 448
Cha pter 37. Wha t Ha sBeen Rela ted About Fleeing From An Adva ncing Army 449
Cha pter 38. Wha t Ha sBeen Rela ted About Burying The One Killed Where He
Wa sKilled.......................................................................... 450
Cha pter 39. Wha t Ha sBeen Rela ted About Meeting The One Who Wa sAwa y
When He Arrives................................................................. 450
Cha pter 40. Wha t Ha sBeen Rela ted About Al-Fay' (Spoilsof Wa r).................. 451
22. The Chapters On Clothing
Cha pter 1. Wha t Ha sBeen Rela ted About Silk And Gold For Men................. 452
Cha pter 2.
Wha t Ha sBeen Rela ted (About Permitting) The Wea ring Of Silk
DuringWa r ........................................................................ 453
Cha pter 3. Touching Silk Without Wea ring It ............................................ 454
Cha pter 4. Wha t Ha sBeen Rela ted About Permitting The Red Ga rment For
Men.................................................................................. 455
Cha pter 5.
Wha t Ha sBeen Rela ted About It Being Disliked For Men To Wea r
Ga rmentsDyed With 'Ufur .................................................... 456
Cha pter 6.
Wha t Ha sBeen Rela ted About Wea ring Furs.............................. 456
Cha pter 7. Wha t Ha sBeen Rela ted About The SkinsOf Dea d Anima lsWhen
TheyAre Ta nned ................................................................. 457
Cha pter 8. Wha t Ha sBeen Rela ted About It Being Disliked to Dra g The Izr 460
Cha pter 9. Wha t Ha sBeen Rela ted About (Dra gging) Women'sHems............. 461
Cha pter 10. Wha t Ha sBeen Rela ted About Wea ring Wool............................. 462
Cha pter 11. Wha t Ha sBeen Rela ted About The Bla ck 'Imamah ...................... 464
Cha pter 12. (About) Ha nging The 'Immah Between the Shoulders.................. 464
Cha pter 13. Wha t Ha sBeen Rela ted About Gold RingsBeing Disliked ............. 465
Cha pter 14. Wha t Ha sBeen Rela ted About The Silver Ring........................... 466
Cha pter 15. Wha t Ha sBeen Rela ted About Wha t IsRecommended For A Ring's
Fass.................................................................................. 467
Cha pter 16. Wha t Ha sBeen Rela ted About Wea ring The Ring On The Right Ha nd 467
Cha pter 17. Wha t Ha sBeen Rela ted About Engra ving On Rings..................... 469
Cha pter 18. Wha t Ha sBeen Rela ted About Ima ges...................................... 471
Cha pter 19. Wha t Ha sBeen Rela ted About Ima gema kers.............................. 472
Cha pter 20. Wha t Ha sBeen Rela ted About The Dye.................................... 473
Cha pter 21. Wha t Ha sBeen Rela ted About Ha ir Rea ching The ShouldersAnd
Cutting The Ha ir.................................................................. 474
Cha pter 22. Wha t Ha sBeen Rela ted About The Prohibition Of Combing Except
EveryOther Da y.................................................................. 476
Cha pter 23. Wha t Ha sBeen Rela ted About Using Kohl................................. 477
Cha pter 24. Wha t Ha sBeen Rela ted About The Prohibition Of IshumlAs-Samma'
AndAl-'htiba ....................................................................... 478
Contents
18
Cha pter 25.
Wha t Ha sBeen Rela ted About Artificia lly Lengthening The Ha ir.....478
Cha pter 26. Wha t Ha sBeen Rela ted About The Riding
Mayathir ..................... 47 9
Cha pter 27. Wha t Ha sBeen Rela ted About The Bed Of The Prophet ........... 480
Cha pter 28.
Wha t Ha sBeen Rela ted About Shirts........................................
480
Cha pter 29.
Wha t To Sa y When Wea ring A New Ga rment ............................. 482
Cha pter 30. Wha t Ha sBeen Rela ted About Wea ring A Jubbah And Khuff. ......... 483
Cha pter 31.
Wha t Ha sBeen Rela ted About Bra cing The Teeth With Gold.........
484
Cha pter 32.
Wha t Ha sBeen Rela ted About The Prohibition Of Preda tor Skins
485
Cha pter 33. Wha t Ha sBeen Rela ted About The Sa nda lsof the Prophet iii ........
486
Cha pter 34. Wha t Ha sBeen Rela ted About It Being Disliked To Wa lk In One
Sa nda l...............................................................................
487
Cha pter 35.
Wha t Ha sBeen Rela ted About It Being Disliked For A Ma n To
Don Sa nda lsWhile Sta nding ...................................................
487
Cha pter 36. Wha t Ha sBeen Rela ted About The Permission (For Wa lking In)
OneSa nda l.........................................................................
489
Cha pter 37.
Wha t Ha sBeen Rela ted About Which Foot DoesOne Sta rt With
When Wea ring Sa nda ls..........................................................
489
Cha pter 38.
Wha t Ha sBeen Rela ted About Pa tching A Ga rment.....................
490
Cha pter 39. The Entra nce Of The Prophet In Ma kka h .............................. 491
Cha pter 40. How Were The Kimm
(Ca ps) Of The Compa nions? ..................... 492
Cha pter 41. Rega rding The Length Of The
Izar ........................................... 492
Cha pter 42.
Wea ring Turba nsOver Ca ps.................................................... 493
Cha pter 43.
Wha t Ha sBeen Rela ted About The Iron Ring............................. 494
Cha pter 44.
Two FingersUpon Which It IsDisliked To Wea r Rings................. 494
Cha pter 45. Wha t Ha sBeen Rela ted About The Ga rment The Messenger Of
Alla h
Liked Most To Wea r.................................................
495
23. The Chapters On Food
Cha pter 1. Wha t Ha sBeen Rela ted About Wha t The Prophet Ate Upon...... 496
Cha pter 2.
Wha t Ha d Been Rela ted About Ea ting Ra bbit.............................
497
Cha pter 3.
(Wha t Ha sBeen Rela ted) About Ea ting Ma stigure ....................... 498
Cha pter 4.
Wha t Ha sBeen Rela ted About Ea ting Ba dger.............................
499
Cha pter 5.
Wha t Ha sBeen Rela ted About Ea ting Horse Mea t....................... 500
Cha pter 6.
Wha t Ha sBeen Rela ted About The Mea t Of Domestica ted Donkey
501
Cha pter 7.
Wha t Ha sBeen Rela ted About Ea ting From UtensilsOf The
Disbelievers........................................................................
503
Cha pter 8.
Wha t Ha sBeen Rela ted About The Mouse Tha t DiesIn Cooking Fa t 505
Cha pter 9.
Wha t Ha sBeen Rela ted About The Prohibition Of Ea ting And
Drinking With The Left Ha nd ................................................. 506
Cha pter 10.
Wha t Ha sBeen Rela ted About Licking The Fingers(After The Mea l) 507
Cha pter 11.
Wha t Ha sBeen Rela ted About The Fa llen Morsel........................ 508
Cha pter 12.
Wha t Ha sBeen Rela ted About It Being Disliked To Ea t From The
Middle Of The Food .............................................................
510
Contents
19
Cha pter 13. Wha t Ha sBeen Rela ted About It Being Disliked To Ea t Ga rlic And
Onion................................................................................ 511
Cha pter 14. Wha t Ha sBeen Rela ted About The Permission To Ea t Cooked Ga rlic 512
Cha pter 15. Wha t Ha sBeen Rela ted About Covering The Vessels, And
Extinguishing The TorchesAnd FiresPrior To Sleeping ................. 514
Cha pter 16. Wha t Ha sBeen Rela ted About It Being Disliked Two Ta ke To
Da tesAt Once..................................................................... 515
Cha pter 17. Wha t Ha sBeen Rela ted About Recommending Da tes................... 515
Cha pter 18. (Wha t Ha sBeen Rela ted) About Pra ising Alla h For The Food When
One IsFinished Ea ting From It................................................ 516
Cha pter 19. Wha t Ha sBeen Rela ted About Ea ting With A Leper .................... 517
Cha pter 20. Wha t Ha sBeen Rela ted About 'The Believer Ea tsWith One
Intestine [And The Disbeliever Ea tsWith Seven Intestines]' ............ 518
Cha pter 21. Wha t Ha sBeen Rela ted About 'Food For One IsSufficient For Two' 519
Cha pter 22. Wha t Ha sBeen Rela ted About Ea ting Locust.............................. 520
Cha pter 23. Wha t Ha sBeen Rela ted About Supplica ting Aga inst Locusts........... 522
Cha pter 24. Wha t Ha sBeen Rela ted About Consuming The Flesh Of The
Jallalah And Milking It ......................................................... 523
Cha pter 25. Wha t Ha sBeen Rela ted About Ea ting Chicken............................ 524
Cha pter 26. Wha t Ha sBeen Rela ted About Ea ting Busta rd ............................ 525
Cha pter 27. Wha t Ha sBeen Rela ted About Ea ting Roa sted Mea t .................... 525
Cha pter 28. Wha t Ha sBeen Rela ted About It Being Disliked To Ea t While
Reclining............................................................................ 526
Cha pter 29. Wha t Ha sBeen Rela ted About 'The Prophet , Liked SweetsAnd
Honey................................................................................ 527
Cha pter 30. Wha t Ha sBeen Rela ted About Increa sing (The Wa ter In) The Broth 527
Cha pter 31. Wha t Ha sBeen Rela ted About The Virtue Of Tharid.................... 529
Cha pter 32. (Tha t He Sa id:) 'Tea r The Mea t (With Your Teeth)' ..................... 530
Cha pter 33. Wha t Ha sBeen Rela ted From The Prophet 40 Permitting One To
Cut Mea t With A Knife ......................................................... 530
Cha pter 34. Wha t Ha sBeen Rela ted About Which Mea t The Messenger Of
Alla h
;
Used To Like Most................................................... 531
Cha pter 35. Wha t Ha sBeen Rela ted About Vinega r ..................................... 532
Cha pter 36. Wha t Ha sBeen Rela ted About Ea ting Melon With Fresh Da tes....... 534
Cha pter 37. Wha t Ha sBeen Rela ted About Ea ting Sna ke Cucumber With Fresh
Da tes................................................................................ 535
Cha pter 38. Wha t Ha sBeen Rela ted About Drinking Ca mel Urine................... 535
Cha pter 39. (Wha t Ha sBeen Rela ted) About Wud' Before Mea lsAnd
Afterwa rds.......................................................................... 536
Cha pter 40. About Not Performing Wud' Before Ea ting................................ 537
Cha pter 41. Wha t Ha sBeen Rela ted About The Tasmiyah For Ea ting............... 538
Cha pter 42. Wha t Ha sBeen Rela ted About Ea ting Gourd.............................. 539
Cha pter 43. Wha t Ha sBeen Rela ted About Ea ting Olive Oil .......................... 540
Cha pter 44. Wha t Ha sBeen Rela ted About Ea ting With Sla ves(And
Dependa nts) ....................................................................... 541
Cha pter 45. Wha t Ha sBeen Rela ted About The VirtuesOf Feeding Others....... 542
Contents
20
Cha pter 46. Wha t Ha sBeen Rela ted About The Virtue Of
Al- 'Asha.................. 543
Cha pter 47. Wha t Ha sBeen Rela ted About The Tasmiyah Over Food............... 544
Cha pter 48.
Wha t Ha sBeen Rela ted About It Being Disliked To Spend The
Night While One Ha sA Smell On HisHa nd...............................
545
24. The Chapters On Drinks
Cha pter 1. Wha t Ha sBeen Rela ted About Drinking
Khamr ........................... 547
Cha pter 2.
Wha t Ha sBeen Rela ted About 'Every Intoxica nt IsUnla wful' .........
549
Cha pter 3.
(Wha t Ha sBeen Rela ted About) 'Wha tever A Lot Of It Intoxica tes,
A Little Of It IsUnla wful' ......................................................
550
Cha pter 4. Wha t Ha sBeen Rela ted About Nabidh Prepa red In Ea rthenwa re
Conta iners..................................................... . ....................
552
Cha pter 5.
Wha t Ha sBeen Rela ted About It IsDisliked To Prepa re
Nabidh In
Ad-Dubba', An-Naqir, And Al-Hantam ........................................ 553
Cha pter 6. Wha t Ha sBeen Rela ted Permitting Tha t Nabidh Be Prepa red In
Conta iners..........................................................................
554
Cha pter 7.
Wha t Ha sBeen Rela ted About Prepa ring Nabidh In A Wa ter- Skin... 555
Cha pter 8.
Wha t Ha sBeen Rela ted About Gra ins(And Berries) From Which
Khamr IsDerived .................................................................
556
Cha pter 9.
Wha t Ha sBeen Rela ted About Mixing Unripe Da tesAnd Da tes...... 558
Cha pter 10.
Wha t Ha sBeen Rela ted About It Being Disliked To Drink From
Gold And Silver Vessels.........................................................
559
Cha pter 11.
Wha t Ha sBeen Rela ted About The Prohibition Of Drinking While
Sta nding.............................................................................
560
Cha pter 12.
Wha t Ha sBeen Rela ted About The Permission For Drinking While
Sta nding.............................................................................
561
Cha pter 13.
Wha t Ha sBeen Rela ted About Brea thing Into The Vessel..............
562
Cha pter 14.
Wha t Ha sBeen Rela ted About Drinking With Two Brea ths............ 564
Cha pter 15.
Wha t Ha sBeen Rela ted About It Being Disliked To Blow Into The
Drink................................................................................
565
Cha pter 16.
Wha t Ha sBeen Rela ted About It Being Disliked To Brea th Into The
Vessel............................................................................... 566
Cha pter 17.
Wha t Ha sBeen Rela ted About [The Prohibition Of] Bending The
MouthsOf Wa ter- Skins..........................................................
566
Cha pter 18.
Wha t Ha sBeen Rela ted Permitting Tha t....................................
567
Cha pter 19.
Wha t Ha sBeen Rela ted About Those On The Right Ha ve More
Right To The Drink.............................................................. 568
Cha pter 20. Wha t Ha sBeen Rela ted About The One Providing Wa ter For
People IsThe La st Of Them To Drink ...................................... 569
Cha pter 21.
Wha t Ha sBeen Rela ted About Which Drink Wa sThe Most Beloved
To The Messenger Of Alla h ................................................ 569
- - - - - - - .:..:..:.
The Cha ptersOn Business
21
In the Name of Allah,
the Merciful, the Beneficent
12. The Chapters On
Business From The
Messenger of Allah
Chapter 1. What Has Been
Related About Matters That
Are Not Clear
1205. An- Nu'mn bin Ba shir
na rra ted tha t the Messenger of
Alla h sa id: "The la wful isclea r
a nd the unla wful isclea r, a nd
between tha t a re ma tterstha t a re
doubtful (not clea r); ma ny of the
people do not know whether it is
la wful or unla wful. So whoever
lea vesit to protect hisreligion a nd
hishonor, then he will be sa fe, a nd
whoever fa llsinto something from
them, then he soon will ha ve fa llen
into the unla wful. Just like if
someone gra zes(hisa nima ls)
a round a sa nctua ry, he would soon
wind up in it. Indeed for every king
isa sa nctua ry (pa sture), a nd indeed
Alla h'ssa nctua ry iswha t He ma de
L)i
- (' 'JI) jjj
( ,
I)
tU - (\ Jl)
(Another cha in of na rra tion) from
the Prophet , a nd itsmea ning is
simila r.
AbU 'Eisa sa id: ThisHadith is

3
L'LL Jl
Hasan Sahih, it ha sbeen reported

.,
by more tha n one from Ash- Sha bi, - - - - -

from An- Nu'ma n bin Ba shir.
o:Jt

S S :
The Chapters On Business
22
Comments:
Pa sturesa re green a nd full of gra ssa nd there istempta tion for the a nima lsin
it. It isduty of the shepherd to stop the a nima lsfrom going into the pa stures
if the owner of the pa sture ha sprohibited gra zing the a nima lsin it. If the
a nima lsenter the pa sture the shepherd will ha ve to bea r the punishment a s
prescribed. Simila rly Alla h ha sdecla red the unla wfulnessof certa in things,
a nd whoever goesnea r them ma y be tempted by their a ttra ction, a nd ma y
knowingly or unknowingly commit the sin. So, it isrecommended to a void the
doubtful things. It isa lso recommended to a void the stimula ting fa ctorswhich
lea d to sinful a ctions.
Related About Consuming Rib
1206 . Ibn Ma s'Ud na rra ted: "The
Messenger of Alla h cursed the
one who consumed Riba, a nd the
one who cha rged it, those who
witnessed it, a nd the one who
recorded it." (Hasan)
[He sa id:] There a re na rra tionson
thistopic from 'Uma r, 'All, Ja bir
[a nd AbU Juha ifa h].
The Hadith of 'Abdulla h (bin
T-b,.,,.. C,.t,TL, LJ,.dr#L.
t - (Ji)
( iJ)tiI
:;
[:3]
.[
Iviao U1)ia a awtJt4&U&1114L44fl&.
- - ft -
r
rrrr:
I$ LJJ J~I j L
)
ot....41
\\:
jL-
l 3L_
EL
)
l
j51 )Y Y
V1:C
- L
] }j *
.['A1:
i, [OA: .,-,
Comments:
Thisna rra tion showsthe severity of Riba or usury (lending money on
interest.) Dea ling in Riba isso a bomina ble a nd such a gra ve sin tha t a ny kind
of pa rticipa tion in it isa ca use of curse from Alla h. Whoever consumesRiba,
whoever cha rgesit, whoever witnessesit a nd whoever recordsit - a ll a re
pa rticipa ntsin thiscrime a nd lia ble to punishment. So, it isvery essentia l to
a void such dea lings. -
t.
171
- (
Related About The Severity Of
.-
Lying And False Speech
- - -
1207. Ana sna rra ted tha t the L '1I
ti. -
23
Prophetsa id a bout the ma jor - - - ,
ii 1-
sins: Associa ting pa rtnerswith - - -
Alla h, disobeying pa rents, killing
0I :
oneself, a nd fa lse speech." (Sahih)
- - -

:JI. LiI I
thistopic from AbU Ba kra h,
3
JIc)I
Ayma n bin Khura im, a nd Ibn - - -
'Uma r.
[J1i] ((:,II
JI
[AbU 'Elsa sa id:] The Hadith of

)
Ana sisa Hasan Sahth Gharib
Hadith.

- AA: Lgb )LJI L a .

JI] Ui , - ir: 1J, IJI
I,, [ SA: L] i, [AV: 101:
Comments:
Zr' mea nsa ll those thingswhich a re a ga inst the truth. Any thing or a ction
which ca usesa problem for othersor crea testrouble isZr.
Related About Those Who Deal
In Trade And What The
Prophet Called Them
1208. Abu Wa 'il na rra ted tha t
Qa isbin AN Gha ra za h sa id: "The
Messenger of Alla h ca me to us,
a nd we were wha t wa sca lled
'brokers,' he sa id: '0 people of
tra de! Indeed the Shaitn a nd sin
a re present in the sa le, so mix your
sa leswith cha rity." (Sazih)
He sa id: There a re na rra tionson
thistopic from Al- Ba rd' bin 'zib
a nd Rifa 'a h.
[AbU 'EIsa sa id:] The Hadith of
Qa isbin Abi Gha ra za h (a na rra tor)
is a Hasan Sahih Hadith.
Ma nsUr, Al- A'ma sh, Ha bib bin
AN Tha bit a nd othersreported it
24
from Ab W'il, from Qa isbin Abi -
Gha rza h, from the Prophet . We - '
do not know of a nything from the
:
Prophet A na rra ted by Qa isother
tha n this.
- L-'
4L

)
[J
Qa isbin AN Gha rza h, from the

Prophet , a nd it issimila r in
'Y si -'-s
mea ning, a nd there a re na rra tions
on thistopic from Al- Ba rd' bin - - -
'Azib a nd Rif'a h.

[AbU 'Elsa sa id:] ThisHadith is
Sahth.
I /V:LJi
!
a: -1 , i,
Li I

U, {MA:
Li
JS LJa3t .i ,3t
1209. AbU Sa 'eed na rra ted tha t

the Prophet sa id: "The truthful, - -
trustworthy mercha nt iswith the

Prophets, the truthful,
ma rtyrs." (Da'J)
a nd the
: JU L
[Ab 'EIsa sa id:] ThisHadith is 4JL,

LJ1j I
Hasan, we do not know it except - - - - - -
from thisroute, a na rra tion of Ath- - -
Tha wrl from AbU Ha mza h. [Ab Lii
Ha niza h'sna me is'Abdullh bin
Ja bir, a nd he isa Sha ikh from A]-

Ba sra h.]
:[L5, .
(Another cha in) from AbU

- 1 - - - - - - - , . - -
Ha mza h, with thischa in of
[iiLJ
na rra tion, a nd a nd it issimila r.
L 31 - L y
Comments:
Businessor tra ding isa n honesty testing profession. Usua lly in businessit
a ppea rstha t if the rule of honesty isa pplied it will lea d to a lossa nd if the
normsof expediency a ccording to the need of the time a re a dopted it will
25
e..
lea d to profit, but, the businessma n who ha strust in Alla h a nd dea lswith
honesty a nd in a ccorda nce with the sta nda rdsof Isla m, then it ishe, in rea lity,
who issuccessful in the test. For thisrea son on the Da y of Judgement he will
be with the Prophets, the truthful, a nd the ma rtyrs.
1210. Ism'Il bin 'Uba id bin
Rif'a h na rra ted from hisfa ther,
from hisgra ndfa ther, tha t he went
with the Messenger of Alla h to
the Musalla, a nd he sa w the people
doing businessso he sa id: '0
people of tra de!' a nd they replied
to the Messenger of Alla h jQ0,,
turning their necksa nd their ga zes
towa rdshim, a nd he sa id: 'Indeed
the mercha ntswill be resurrected
on the Da y of Judgement with the
wicked, except the one who ha s
Taqwa of Alla h, who beha ves
cha rita bly a nd istruthful." (Hasan)
[AN 'EIsa sa id:] ThisHadith is
Ijasan Sahih. And they a lso sa y
Isma 'iI bin 'Uba idulla h bin Rifa 'a h.
'fl t1: ;,JI IiI - L
\So:C

Comments: -
Most people'sbusinessdependson chea ting, deceiving, a nd fra udulent tricks.
So, the Prophet j sa id tha t such businessmen will be ra ised with the wicked
offenders. Those who a bide by the La wsof Alla h a nd fulfill their promises
with the people, a nd a re honest in their dea lings, will get their rewa rd a sha s
been mentioned in the preceding na rra tion.
Related About One Who Makes
A False Oath About His
Merchandise
1211. AbU Dha rr na rra ted tha t the
Prophet sa id: "There a re three
whom Alla h will not look a t on the
Da y of Judgement, nor will He
purify them, a nd theirsisa pa inful
punishment." We sa id: "Who a re
(o 4JI)
t1-
Lc - I
:JI.
I.,LA :JIj I
:JU !lL

5,_fr -
>JI
26
they 0 Messenger of Alla h? For
they ha ve indeed fa iled a nd a re
lost!" He sa id: "The Mannan,11'
the one whose Izr ha ngs(below
the a nkels) a nd the one who
promoteshismercha ndise with
fa lse oa th." (Sahih)
thistopic from Ibn Ma s'd, AbU
Hura ira h, AbU Umma h bin
Tha 'la ba h, 'Imrn bin Husa in, a nd
Ma 'qil bin Ya sa r.
[AbU 'Eisa sa id:] The Hadith of
Ab Dha rr isa Hasan Sahih
Hadith.
.J.iL I JL 3L L 3L
Lfl ), . t1V: JUa3L
,.
1:
[\1A:
OV
[\rv: J... , [\.A:
tV:C
Ji, \o:r
Comments:
Thisna rra tion pointsout tha t those who give something in cha rity a nd then
boa st a nd point out the fa vor conferred a nd remind of it time a nd a ga in to
the one they ga ve, those who keep their lower ga rment below the a nkles, a nd
those who promote their mercha ndise with fa lse oa ths, to these three typesof
people Alla h will not look a t them with mercy on the Da y of Judgement.
Unfortuna tely toda y Muslimsdo not pa y a ny heed to these.
Chapter 6 . What Has Been
Related About Doing Business
Early
1212. 'Umra h bin Ha did na rra ted
from Sa ic!ir Al- Ghmidi tha t the
Messenger of Alla h sa id: "0
Alla h blessmy Ummah in wha t
they do ea rly (in the da y)." He
sa id: "Whenever he would
?
- U t - (1
(.. Zii)
c.
4-
-
4tTh :J
3
G :3
[1]
The one who doesnot give a nything without obliging the one he ga ve it to. See Tufifat
Al-A hwadhi.
27 ,JJI
dispa tch a milita ry expedition or a n
a rmy, he would send them in the
first pa rt of the da y."
And Sa khr, a ma n who wa sa
mercha nt, used to send hisgoods
for tra de during the beginning of
the da y, so he beca me rich, a nd his
wea lth increa sed.
thistopic from 'All, Bura ida h, Ibn
Ma s'Ud, Ana s, Ibn 'Uma r, Ibn
'Abba s, a nd Ja bir. (Hasan)
Sa ir A1- GhmidI isa Hasan
Hadith. We do not know of a
na rra tion tha t
Sa lc!r
A1- Gha midi
reported from the Prophet
other tha n thisHadith. Sufya n Ath-
Tha wri reported thisHadith from
Shu'ba h, from Ya 'la bin 'Ata '.
I ,- ,4,
[. oL4]
: j
L- I Y 1.1:
),
'rri:
[or /\:._.J
l] )
*

y'1i [Y4
) J.Jl]
:Y oy/\.:7 JI
fl
1vC
Ii.
[rA:
Comments:
Thisna rra tion ma kesit clea r tha t sta rting religiousdutiesa nd worldly a ffa irs
ea rly in the morning bringsthe blessingsof Alla h in businessa nd other
worldly a ffa irs. It mea nsgetting up ea rly in the morning a nd sta rting the da y
isa secret of prosperity a nd well being.
Related About The Permission
To Buy On Credit
(vii)
(V
1213. 'Aisha h na rra ted: "The
Messenger of Alla h wa swea ring
28
j.
two thick Q4ri 11 ga rmentson.
When he would sit, he would swea t
since they were so hea vy for him.
Some clothesa rrived from Ash-
Sha m for so- a nd- so, the Jew. I sa id:
'Perha psyou could dispa tch a
request to him to buy some
ga rments(on credit) from him until
it isea sy (to pa y). So he sent a
messa ge to him a nd he sa id: 'I
know wha t he wa nts. He only wa nts
to ta ke a wa y my wea lth' or 'my
Dirha m.' So the Messenger of
Alla h sa id: 'He ha slied, indeed
he knowstha t I a m the one with
the most Taqwa a mong them, a nd
the best a t fulfilling trustsa mong
them." (Sahih)
He sa id:] There a re na rra tionson
thistopic from Ibn 'Abba s, Ana s,
a nd Asm' hint Ya zId.
'Aishah is a Hasan Sahih Gharib
Hadith. Shu'ba h ha sa lso reported
it from 'Umra h bin AN Ha fsa h.
He sa id: I hea rd Muha mma d bin
Fira sAl- Ba ri sa ying: "I hea rd Abu
DwOd At- Ta ya lisi sa ying: 'One
da y Shu'ba h wa sa sked a bout this
Hadith, a nd he sa id: "I will not
na rra te it to you (people) until you
sta nd up before Ha ra mi bin
'Uma ra h [bin Ha fsa h] to kisshis
hea d." He sa id: 'And Ha ra ml wa s
there a mong the people."
[AbU 'Elsa sa id:] mea ning:
"a pproving of thisIadith."
[1]
A ga rment ma de with some coa rsenessa nd red designsin it. There wa sa lso a view tha t
it isna med a fter Qa ta r a nd tha t it comesfrom there. See Tuhfat A1-Ahwadhi a nd An-
Nihayah.
29
['n:L], *

Comments:
The Jewswere well a wa re of the honesty of cha ra cter of the Prophet jW, but
a sthey were resentful, they a lwa ysta lked ill of him.
1214. Ibn 'Abbsna rra ted: "The

Prophet died while hisa rmour - - - -
wa spa wned for twenty ' of food
)J
L5 J1
tha t he got for hisfamily. "(Hasan)
[AbU 'Elsa sa id:] ThisHadith is - - - - -
Hasan Sahih. 4'YY
:
(,<3I L.. L 7JI)
1oo:
r.r/v:JLJ ->-i,
_LA
Li.S.UJ
L) L..-
r
UA
r
1215. Ana sna rra ted: "I wa lked to

the Prophet with some ba rley - - .
brea d tha t ha d some ra ncid oil -
poured over it. The Prophet ha d
:[ri
jtii
pa wned hisa rmour with a Jew for

twenty .a'of food tha t he got for

hisfa mily. Tha t da y (he pa wned it),
J
I hea rd him sa ying: Not for one - -
evening ha sthe household of
- - -
-
Muha mma d ha d a S' of da tesor a , - -- -
-
$' of gra in.' And on tha t da y he
H
i+
ha d nine wives." (Sahih)
i j
[AbU 'Elsa sa id:] ThisHadith is - - -- - ..
- ft
- a lp
HasanSahih.

i
1 [: 3t]
Comments:
It isclea r from thisna rra tion tha t buying the needful a nd ba sic necessitieson
loa n isa pproved a nd la wful. Such dea lswith non- Muslimsa re a lso
permissible. Pa wning something a t the time of need isa lso la wful.
30
Related About Recording The
Conditions
1216 . 'Abba d bin La ith Al-
Ka rbisi [Al- Ba sri] na rra ted:
"Abdul- Ma jid bin Wa hb na rra ted
to us, he sa id: 'Al- 'Add' bin
Kha lid bin Ha wdha h sa id to me:
"Sha ll I not rea d to you a letter
tha t wa swritten for me from the
Messenger of Alla h a ?" He sa id:
'I sa id: "Of course." So he took out
a letter for me: "Thisiswha t Al-
'Adda ' bin Kha lid bin Ha wdha h
purcha sed from Muha mma d, the
Messenger of Alla h : He
purcha sed from him a sla ve' - or -
'a fema le sla ve, ha ving no a ilments,
nor being a runa wa y, nor ha ving
a ny ma liciousbeha vior. Sold by a
Muslim to a Muslim." (Hasan)
[Ab 'EIsa sa id:] ThisHadith is
Hasan Gharib, we do not know of
it except from 'Abba d bin La ith.
More tha n one of the people of
Ijadith ha ve reported this-Iadh
from him.
ztic U ' L - (A
(A Z6JS) 3 j il
: L lJl

J)t.ft.J
C
L5 44l j
ro./3 s.1Ji
Comments:
Thisna rra tion pointsout tha t while doing a businessdea l, Muslimsshould
ma ke it tra nspa rent a nd clea r. All the fa ultsa nd good qua litiesof the
property should be ma de clea r to the buyer. Asthisdea l mentioned in the
na rra tion wa sba rter ba sed, so in the deed sometimesthe na me of 'Adda ' is
mentioned a sbuyer (Ashtara') a nd sometimesthe na me of the Propheti Jis
mentioned a sbuyer.
31
Related About Measures And
Weights
1217. Ibn 'Abba sna rra ted tha t the
Messenger of Alla h j sa id to the
people of weightsa nd mea sures:
"Indeed you ha ve been entrusted
with two ma tterstha t na tions
preceding you in the pa st were
destroyed for." (Da'iJ)
[AbU 'Elsa sa id:] We do not know
thisHadith to be Marfu' except
through the na rra tion of Husa in
bin Qa is, a nd Husa in bin Qa iswa s
gra ded wea k in Hadith. Thisha s
been reported a sa Maquf na rra tion
from Ibn 'Abba swith a Sahih cha in
of na rra tion.
JUi "Li :JI JU
3 iJ- - /S>Jl
Comments:
The Qur'a n mentionsthe destruction a nd extermina tion of the people of
Shu'a ib due to their chea ting a nd deceiving in weightsa nd mea sures. There
were ma ny tribesin thisna tion a nd a ll of them were involved in thisvice a nd
Alla h destroyed them a ll.
Related About Auctioning
1218. Ana sbin Ma lik na rra ted
tha t the Messenger of Alla h
sold a sa ddle bla nket a nd a
drinking bowl. He sa id: "Who
will buy thissa ddle bla nket a nd
drinking bowl?" So a ma n sa id: "I
will ta ke them for a Dirha m." So
the Prophet sa id: "Who will give
more tha n a Dirha m? Who will
give more tha n a Dirha m?" A ma n
a greed to give him two Dirha m, so
32
jfl
he sold them to him. (Hasan)
.
.

Hasan. We do not know of it . L4.
Li
except from the na rra tion of Al- - - -
Akhla r bin 'Ajla n, a nd 'Abdullh
U
[:, ,1
Jul
Al- Ha na fi who isreporting from
74
Ana s, isAbu Ba kr Al- Ha na fi. -
Thisisa cted upon a ccording to
J
some of the people of knowledge,
they did not see a ny ha rm in
a uctioning the spoilsof wa r a nd
inherita nce.

L3J i ',L)Li
A1- Mu'ta mir bin Sula imn a nd - -
othersa mong the people of Ijadith
r i
3
reported from A1- Akh la r bin 'Ajln.
j>Jy)j
O\'
)LJTA . Ij
Comments:

In the view of Imm Awz'i a nd Isia q a nd some other schola rs, only spoilsof
wa r a nd the property of inherita nce ca n be sold by bidding a nd a uction. Most
of the people of knowledge, Ima m Sha fi'i a nd Ima m Mlik a re of view tha t a ll
typesof property a nd commoditiesca n be sold by bidding a nd a uction. It is
not a llowed to ra ise the price when the dea l isover. (Tuhfat Al-A zwadhi v. 2.
p.230.)
Chapter 11. What Has Been .
- ( J)
Related About The Sale Of A
Mudabbar
JUl
1219. Ja bir na rra ted: "A ma n
a mong the Ansr decided to free a
sla ve of hisa fter hisdea th. He died
but he left no wea lth behind beside
the sla ve. So the Prophet ; sold
him a nd Nu'a im [bin 'Abdullh]
bin An- Na b- ba m bought him."
Jbir sa id: "He wa sa Coptic sla ve
who died during the first yea r of
the lea dership of Ibn Az- Zuba ir."
(Sahih)
[AhU 'EIsa sa id:] ThisHadith is
33
jfl
Hasan Sahih a nd it ha sbeen
reported through more tha n one
route from Jbir bin 'Abdullh.
This-Iadith is a cted upon
a ccording to some of the people of
knowledge a mong the Compa nions
of the Prophet a nd others. They
did not see a ny ha rm in the sa le of
a Mudabbar. Thisisthe view of
Ash- Shfi'i, Alma d a nd Isba q.
There a re those a mong people of
knowledge, a mong the Compa nions
of the Prophet a nd others, who
disliked selling the Mudabbar. This
isthe view of Sufyn Ath- Tha wri,
Mlik a nd Al- Awz'L
o/V:
3L
.A
1V l : C L)J
Comments:
The sla ve who ispromised by hisowner to be freed a fter the owners' dea th is
ca lled 'Mudabbar.' There a re different opinionsa bout the sa le of Mudabbar.
But a ccording to a Sahih na rra tion, the sa le of a Mudabbar is proved (Tui!fat
Al- A hwadhi v.2. p. 231). A Mudabbar ca n only be sold in ca se of dire need.
Chapter 12. What Has Been - L- i. L- Y .Jl)
Related About It Being
()
Disliked To Meet The Owners
Of The Goods
1220. Ibn Ma s'ud na rra ted from
the Prophet : "He prohibited
meeting the ownersof the
goods."'
)
thistopic from 'All, Ibn 'Abbs,
AbU Hura ira h, AbU Sa 'eed, Ibn
'Uma r, a nd a ma n from the
1]
Thisisa situa tion when mercha ntsfrom the town or city meet villa gersbefore they a rrive
a t city ma rketsa nd inform them of depression a nd unsa la bility of their wa res, with the
intention of deceiving them into selling those wa resa t pricesmuch chea per then a ctua l
ma rket prices.
34
Compa nionsof the Prophet
(Sahih)
o\A: LJI -
at
L
[o- ,J1 LJi 1JLJ
,
[:t1
,
[:
oA:C
'I
[\oV: ,L...] [A /t:'
Comments:
The word 'Talaqqa' mea nsto go out of a popula ce to meet the mercha nt
ca ra va n. Here 'Al-Buyu' sta ndsfor the mercha ndise or goodsfor sa le.
1221. AbU Hura ira h na rra ted:
"The Prophet j prohibited
meeting the goodsbeing brought
(to the ma rket). If someone were
to meet them a nd buy them, then
the owner of the goodsreta insthe
option when he rea chesthe
ma rket." (Sahih)
[AbU 'EIsa sa id:] ThisHadith is
Hasan Gharib na rra tion of AyyUb
(a na rra tor). The Hadith of Ibn
Mas'ud is a Hasan Sahih Hadith.
There a re those a mong the people
of knowledge who disliked meeting
the ownersof the goods, sa ying
tha t it isa type of deception. This
isthe view of Ash- Sha fi'i, a nd
othersa mong our compa nions.
.
0
S JJ L .
Comments:
The Prophet ha sprohibited the purcha se of goodson the wa y while being
brought to the ma rket until they rea ch it. It isprohibited to go out of the
villa ge or town a nd meet the mercha ntson the wa y a nd purcha se the goodsa t
a low price a sthe owner isuna wa re of the ma rket price.
35
Related About 'The Dweller Of
A Town Is Not To Sell On
Behalf Of The Bedouin'
- (r.J)
('ri,.iI)
1222. AbU Hura ira h na rra ted tha t - L
-
the Messenger of Alla h sa id: - - ' -
)L
"The dweller of the town isnot to - - - - - -
sell for the Bedouin." (Sahih)

4 ,*L .&- 4&
J) J
thistopic from Ta lba h, Jbir, Ana s, - - - - -
Ibn Abba s, Ha kim bin AN Ya zid U a t,.-
))
- J
ti
from hisfa ther, 'Amr bin 'Awl Al-
-
Muza ni the gra ndfa ther of Ka thir .- - - - -
bin 'Abdullh, a nd a ma n from the

:L Jt J Jt
:L] ti.-.,
[or:
,L, Y I 4 j
6Jl]
[rtt:
,i]
[* o:C oA:C
j.Jt
,- , iti )t,
\A/r:
- L,
rA:
Comments:
There isgrea t wisdom in thisprohibition. Thisprevention isto elimina te the
commission a gentsfrom in between the urba n popula tion a nd the residentsof
the rura l a rea who come to the townsa nd citiesto sell their produce a nd
products. Usua lly the people of rura l a rea sbring their goodsto sell to the
people of a town with the intention of fulfilling the needsof both a rea s. If
they sell their goodsdirectly to the dwellersof the town they will get the
goodsa t a low price a nd the seller will get the money to fulfill hisother
needs. But if a third person from the town or city comesin between, it crea tes
ma ny problems. The seller getshismoney la te beca use the commission a gent
will not give him money until he sellsit (since he likesto sell a t a higher
price) a nd the purcha ser getsthe goodsa t a high price a nd the commission
a gent ma kesthe money for nothing. There a re ma ny other viceswhich
emerge from thisa ction. Hoa rding, bla ck ma rketing, problemsof dema nd a nd
supply etc., ma ke life troublesome.
36
1223. Jbir na rra ted tha t the
Messenger of Alla h sa id: "The
dweller of the town isnot to sell
for the Bedouin, lea ve the people;
Alla h providesfor some of them
through others." (aziz)
[AbU 'Elsa sa id:] The Hadtth of
AN Hura ira h isa Hasan Sahih
Hadith, a nd thisHadith of Jbir isa
Hasan Sahih Hadtth a swell.
ThisIjadith is a cted upon
dislike the dweller of the town to
sell for the Bedouin, while some of
them permitted the town dweller to
purcha se for the Bedouin. Ash-
Shfi'i sa id: "It isdisliked for the
dweller of the town to sell for the
Bedouin, a nd if he doessell, then
the sa le ispermissible."
\o: LU J >Ji L
Comments:
Thisna rra tion of Ja bir ma kesthe point clea r; if the buyer a nd seller dea l
directly it isbeneficia l for both of them. When a person from a rura l a rea
bringshisgoodsa nd sellsthem directly to the people of the town without a ny
intervention of a third person, he sellsthem a t the price which suitshim a nd
he getsthe money on the spot. Thisencoura geshim to bring more thingsto
the town a nd ultima tely businessflourishesa nd the residentsof the town get
needed thingson rea sona bly low prices. But if there isa n intervention of a
third person, it complica testhe whole businessprocess. Supply a nd dema nd is
a ffected. The third person or the commission a gent doesnot supply the
needed thing in time a nd ra isesthe prices. The ownersof the goodsdo not
get their money on the spot a nd their needsa re dela yed. So, Isla m ha s
prevented such intervention.
37
Related About the Prohibition
of Muhaqalah and Muzbanah
- : ti1. - rt
"The Messenger of Alla h
prohibited Muzaqalah a nd
'
Muzbanah."
L
ULJ
j
'Uma r, thistopic from Ibn Ibn
- J
'AbbsZa id bin Thbit, Sa 'd
ii -
- -
Ja bir, Ra ft bin Kha dij, a nd Abu - - - - - -
Sa 'eed. (Sahih)
tj
y-j
Jj U
[Ab 'Elsa sa id:] The Hadith of - -
L*.
Abu Hura ira h isa Hasan Sahih
- -
Hadith.
[:_
i
Jul
Muhaqalah isselling cropsfor - - -
whea t, a nd Muzabanah isselling -
da testha t a re on the da tepa lm for
'J
dried da tes. Thisisa cted upon '- - - -
L'
tiiJ
a ccording to most of the people of
knowledge, they disliked sa lesof JJ
j
Muifaqalah a nd Muzabanah. - - - - , - -
,
i I 1,SLJ1
-r4
[AV:Z
,_L, .:C
)]
,, [\ori:
-, [:][1'V:
A1: L 4jL4,j11 &Ij [1tt A '1V: i, r. :
Comments:
There isa difference of opinion in the expla na tion of Muhaqalah'. A) Selling
of sta nding cropsfor clea ned a nd dry whea t. B) To give the la nd for
cultiva tion on the ba sisof division of crop or on fixed a mount of money. C)
Selling of the sta nding crop before it isrea dy for rea ping. Muzabanah' is
selling of the fruitsstill on the treesfor dried da tes. Isla m ha sprohibited both
typesof dea lingsbeca use sta nding whea t cropswhen not yet rea dy for
rea ping, a nd fruitson the tree both, a re not mea sura ble or weigha ble. So,
depending one'sguessisnot right, it ma y bring problemsfor one of the
pa rties, tha t iswhy Isla m ha sprohibited thiskind of dea l.
38
1225. 'Abdullh bin Ya zid
na rra ted: "Za id, AbU Ayya sh a sked
Sa 'd rega rding white whea t in
excha nge for ba rley: which of them
wa sbetter? He sa id the white, then
he forba de tha t. Sa 'd sa id: 'I hea rd
the Messenger of Alla h being
a sked a bout selling dried da tesfor
ripe da tesa nd he sa id to those
present: "Will the fresh da tes
shrink when they a re dry?" They
sa id yes, so he forba de tha t."
(Hasan)
(Another cha in of na rra tors) with
simila r mea ning.
Hasan Sahih, a nd thisisa cted upon
a ccording to the people of
knowledge. It isthe view of Ash-
Sha fi'I a nd our compa nions.
.La Ij LJI Ji
ro:C
3l :L 7J

/:UJLUt.
11:
S rA/ _9
I oV:C
, 10V:(,y) 3-
Comments:
The point ma de clea r in thisna rra tion istha t the excha nge of the sa me kind
of produce isnot a pproved if there isa difference in the qua lity or the
qua ntity of the produce in being excha nged. Ima m AbU Ha nifa h a llowsthe
excha nge of fresh a nd dried da tes, wherea sthere isa difference of weight in
thisexcha nge. Fresh da teswhen dried up weigh less, for thisrea son the
excha nge of fresh da tesa nd dried da tesisprohibited. Most of the people a ct
on the na rra tion. (Tuhfat Al-A hwadhi v. 2 p.
233-234.)
)
t A - ( o
Related About It Being - - , - - - - - -
Disliked To Sell Fruits Until

They Begin To Blossom -
1226 . Ibn 'Uma r na rra ted: "The

Messenger of Alla h prohibited
selling da tepa lmsuntil they ha ve .
blossomed." (Sahih)
LW
4i
39
0:
1227. With this(sa me a sno. 1226)
;
cha in: "The Prophet prohibited
+'
selling ea rs(of gra in) until they
L
ha ve whitened (shown their
ui
kerna ls) a nd a re sa fe from blight,
he forba de it for the seller a nd the L
[:Ji]
buyer." - - - - .- '
[He sa id:] There a re na rra tionson - - - - -
thistopic from Ana s, 'Aisha h, Ab
yji
Hura ira h, Ibn 'Abba s, Ja bir, Abu - - '
Sa 'eed, a nd Za id bin Tha bit. - ' -
(Sahih)
[Abu 'EIsa sa id:] The Hadith of
'
- -
'Uma r Ibn isa Hasan Sahih Hadith.
--
- - -
Thisisa cted upon a ccording to the

people of knowledge a mong the - - - - - .
j&9
Compa nionsof the Prophet a nd
others. They dislike selling fruits
before their usefulnessa ppea rs,
thisisthe view of Ash- Sha fi'I,
A1ma d a nd Isha q.
LJ I
[oA:
fl
.
V /1 :l]ZtjLPj
j
J2i]L
L5 i [ol:C
\AV:
[\orV:
,L.
[S.Ao/o
V:C
oo
1228. Ana sna rra ted: "The
Messenger of Alla h1, prohibited
selling gra pesuntil they a ppea r a nd
selling gra insuntil they become
firm." (Da'iJ)
it being Marfu' except from the
na rra tion of Ha mma d bin Sa la ma h.
Y'A
-- _ -_
i
'4
40
i Yy y"
31
j
)LJI
L4]
:Jij tv :(3L.,.-') 3L.,-
L5 1JI
Comments: -
The ordersof not selling the gra insa nd fruitsuntil they a re ripe enough a nd
sa fe from blight, were given to stop the conflict between the buyer a nd the
seller. Though it isprohibited to sell before it isripe a nd sa fe but if the buyer
wa ntsto rea p the crop a nd pick up the fruit from the treesbefore it isrea dy,
then a ccording to the Four A 'immah it isa pproved a nd la wful to sell it.
Related About The Sale Of
Habalil- Habalah
1229. Ibn 'Uma r na rra ted: "The
Prophet prohibited the sa le of
Habalil-Habalah." (Sahih)
thistopic from 'Abdulla h bin
'Abbsa nd Abu Sa 'eed A1- Khudri.
Ibn 'Uma r isa Hasan Sahih Hadith.
people of knowledge. And Ijabalil-
Habalah is the offspring of the
offspring (of a n a nima l). It isa n
inva lid sa le a ccording to the people
of knowledge a nd it isa type of
Gharar sa le.111
Shu'ba h reported thisHadith from
AyyUb, from Sa 'eed bin Juba ir,
from Ibn 'Abba s.
'Abdul- Wa hha b Ath- Tha qa fi a nd
othersreported it from Ayyub,
from Sa 'eed bin Juba ir a nd Nfi',
[11
See the next cha pter.
41
from Ibn 'Uma r, from the Prophet
, a nd thisismore correct.
\r:

Comments:
[':
5 L1 .
'Habalah' is plura l of FIabl' a s'Katabah' is plura l of 'Katab 'Habalil Habalah'
isa n offspring of the offspring of a n a nima l. Expla na tion: A) To pa y a t the
time when the she- ca mel will give birth to a she- ca mel a nd tha t offspring she-
ca mel will give birth to a ca mel or she- ca mel. Ima m Sha fi'i a nd some others
support thisexpla na tion of Habalil Habalah'. B) Otherssa id it isto pa y a t the
time when the she- ca mel givesbirth to a she- ca mel a nd tha t offspring she-
ca mel getspregna nt. In both situa tionsthe dea l isunla wful a nd strictly
disa pproved beca use of the time fa ctor. Nobody knowswha t will ha ppen
during thislong period of time.
LA L (w
Related About: Sales Of - -
Gharar"' Are Disliked
J) jj.J
prohibited the Gharar sa le, a nd the
Hasah sa le." (Sahih)
thistopic from Ibn 'Uma r, Ibn
'Abba s, AbU Sa 'eed, a nd Ana s.
Ab Hura ira h isa Hasan Sahih
Iladith.
ThisIadith is a cted upon
knowledge, they dislike the Gharar
sa le. Ash- Shfi'I sa id: "The Gharar
sa le includesselling fish tha t a re in
the wa ter, selling a sla ve tha t ha s
esca ped, selling birdstha t a re in
the sky, a nd simila r typesof sa les.
And the mea ing of the Ijah sa le
iswhen the seller sa ysto the buyer:
y)

55--
'
LL
L5L
I j
LS 'L
Ell A sa le involving uncerta inty or deceit. It norma lly refersto the sa le of wha t one doesnot
possess, or wha t ca n not be defined, see the commentsof the a uthor.
42
'When I tossthe pebble a t you,
,., , . -
L>Ji
- -
then the sa le between you a nd I is
$J ii L) J
fina l.' Thisresemblesthe sa le of
Munabadhah a nd thisisone of the - - - - - -
selling pra cticesof the people of
L)J
LIJ
Jahiliyyah."
j
o\r L5 iJJI, ;LJ, 35U L
1 At: il
LJI .L l, [\0
]
Comments:
A sa le involving uncerta inty a nd deceitful tricksisca lled a sa le of
'Gharar'.
All such sa lestha t a re ba sed on deceiving othersa re unla wful a nd prohibited.
All A 'immah
a nd schola rsa gree on thisissue. The exa mple of the sa le of
Gharar is
selling a n a nima l which isstill in the womb of the mother or sa le of
the fish which isstill in wa ter a nd the net ha sbeen thrown for their ca tch, or
selling a sla ve tha t ha sesca ped, or sa le of birdswhich a re in the sky a nd sa le
of run a wa y or lost a nima ls.
J Jt. A - (' A
Related About The Prohibition - .- - - .-
Of Two Sales In One
A it)
j
1231. Abu Hura ira h na rra ted:
prohibited two sa lesin one."
There a re na rra tionson thistopic
from 'Abdullh bin 'Amr, Ibn
'Uma r, a nd Ibn Ma s'Ud. (Hasan)
[AbU 'EIsa sa id:] The Hadith of Abu
Hurairah is a Hasan Sahih Hadith.
the people of knowledge. Some of
the people of knowledge ha ve
expla ined it by sa ying tha t two sa les
in one iswhen one sa ys: "I will sell
you thisga rment for ten in ca sh,
a nd twenty on credit." He doesnot
distinguish between either of the
two sa les. But when he
distinguishesit a sbeing one of
them, then there isno ha rm when
43
jfl
one of them isa greed upon.
Ash- Shfi'I sa id: "Included in the
mea ning of wha t the Prophet ii

prohibited of rega rding two sa lesin -
one, isif one sa id: 'I will sell you - - -
4,P
thishouse of mine for tha t (price),

upon the condition tha t you sell me
your sla ve for this(price). When I
- 'SU 136,
get the sla ve, then you get the -
house.' In thiswa y the sa lesa re
distinguished without the prices
J
',i- -
being known, a nd neither of them -
4Li;L
knowswha t will ha ppen a t the
conclusion of it (the a greement)."
L JI jL.J

4L Ui , * a-
c,.. 1r:
o
[rAA/ :..LJl ,.Jl.
I
{rr/o :,iJl Vo
Oj.. J [r4A/ :i...,.- l]
Comments:
Three Three expla na tionsha ve been given of "two sa lesin one" by schola rs. Ima m
At- Tirmidhi ha sa lrea dy given two expla na tionsof the na rra tion a nd the third
expla na tion istha t a person pa ysa nother person one Dina r on the promise
tha t he will give him ten kilosof whea t next month. After one month when he
dema ndsten kilosof whea t the other ma n sa ystha t the whea t he oweshim
ma y be sold to him a ga in a nd next month he will give him twenty kilosof
whea t. All kindsof such sa lesa re unla wful a nd strictly prohibited. It isa lso a
kind of Rib.
Chapter 19. What Has BeenLAI
. U
)
Disliked To Sell What One
Does Not Have
1232. Ha kim bin Hizm na rra ted:
"I a sked the Messenger of Alla h
, I sa id: 'A ma n ca me to me
a sking to buy something tha t I did
not ha ve. Ca n I buy it from the
ma rket for him a nd then give it to
him?' 11 He sa id: 'Do not sell wha t
:Zt- Y
'
3
JL :j r
Jl L
L5 L
r-'
L'I
Tha t is: Collect the money from him a sin a sa le, pa y it in the ma rket a nd then give it to
him? See Tuhfat Al-A hwadhi.
44
h
isnot with you." (Hasan) - - ,- - - -
' 't) YV:Z A/V:}LJ
:,.
,4, ro.r:

(U
1 : L.J- i.
(3J
AJj
1233. Ha kim bin Hizm na rra ted:
prohibited me from selling wha t
wa snot with me." (Sahih)
kiasan. He sa id: There issomething
on thistopic from 'Abdullh bin
'Uma r.
Islia q bin Ma nUr sa id: "I sa id to
Abma d: 'Wha t isthe mea ning of
the prohibition from a loa n a long
with a sa le?' He sa id: 'Tha t he gives
him a loa n a nd then he ma kesa sa le
to him grea ter then it'sa ctua l
worth. And, it ca rriesthe mea ning
of him loa ning it to him in excha nge
for something (a scolla tera l), so he
sa ys: 'If you a re una ble to pa y it (the
loa n), then it (the colla tera l) will be
a sa le for you.' Isa q [mea ning Ibn
Ra huwya h] sa id a she sa id. And I
sa id to A1ma d: 'Wha t a bout selling
wha t one doesnot possess?' He
sa id: 'To me it doesnot a pply
except in ca sesof food - mea ning
when one ha snot ta ken possession
of it.' And Isla q sa id the sa me for
a ll of wha t ismea sured or weighed.
Ahma d sa id: 'When he sa ys: "I will
sell you thisga rment, with the
condition tha t I a m the ta ilor for it,
a nd I a m the one who blea chesit.'
Thisisa n exa mple of two
conditionsin one sa le. But if he
sa ys: "I a m selling it to you with the
45
condition tha t I a m itsta ilor," then
there isno ha rm in it. And, if he
sa id: "I a m selling it to you with the
condition tha t I a m the one who
blea chesit" then there isno ha rm
in it, beca use thisisonly one
condition.' And Isba q sa id a she
sa id."
Li JY L J
Lii Li
1234. Ayyub na rra ted: 'Amr bin
Shu'a ib na rra ted to us, sa ying: My
fa ther na rra ted to me from his
fa ther' until he mentioned
'Abdullh bin 'Amr: "The
Messenger of Alla h sa id: 'It is
not la wful to lend a nd sell, nor two
conditionsin a sa le, nor to profit
from wha t isnot possessed, nor to
sell wha t one doesnot ha ve."
(Sahih)
Hasan Sahih.
[Ab 'Eisa sa id:] The Hadith of
Ha kim bin fliza m isa Hasan
Hadith, it ha sbeen reported from
him through other routes. Ayyb
As- Sa khtiya nI a nd AbU Bishr
report from YUsuf bin Mha k,
from Ha kim bin Hiza m.
[AbU 'Elsa sa id:] 'Awf a nd Hishm
bin Ha ssa n reported thisHadith
from Ibn SIrIn, from Ha kim bin
Hiza m from the Prophet . And
thisisa Mursal Hadith. Ibn Sir-in
only reported it from AyyUb As-
Sikhtiya nI from Yusuf bin Ma ha k,
from Ha kim bin Hiza m like this.
46
Jfl :L cji yi
1O: L-
AA:C
- L.
i, ro.:
1235. Ha kim [bin Hizm]
i tI.
- r
na rra ted: "The Messenger of Alla h , - , ,
11 11
prohibited me from selling wha t
wa snot with me." (Sahih)

[Ab 'Eisa sa id:] Wa ki' reported - - - - -
thisHadith from Ya zId bin
' i4
Ibra him, from Ibn SirIn, from
Ayyub, from Ha kim bin Hiza m, - - - - - - -
a nd he did not mention in it:
"From YUsuf bin Mha k." - -
And the na rra tion ofAbdus - - -
Sa ma d (a na rra tor in the cha in of
LL
L5- ")-
[: Jt1]
Hadith no. 1235) ismore correct. --------------'
-
'-
Ya ya bin AbI Ka thir reported - -- - - -- -- -
thisHadith from Ya 'l bin Ha kim,
from YUsuf bin Ma ha k, from
ILL-
- -., - . --
'
'Abdullh 'Isma h, bin from Ha kim
bin Hizm, from the Prophet
. .
ThisHadith isa cted upon - -
- : -
knowledge, they dislike for a ma n

to sell wha t isnot with him.
L5
Comments:
:
According to Ima m
Abma d's
view it isrela ted to gra insonly. It mea nstha t
the gra inswhich a re not in possession, it isillega l to sell them. Imm Isha q
sa ysa ll thingstha t a re mea sured a nd weighed a nd a re not in possession a re
included in it. In the view of Imm Ash- Shfi'i a nd Muha mma d, a ll the things
which a re not in possession a re included in it. According to Ima m Ma lik it is
not la wful to sell gra insa nd fruitswhich a re not in possession, a nd in the view
of Imm AbU Ha nifa h, a ll movea ble property which isnot in possession, its
sa le isunla wful. (See for deta ils: Sharh Muslim lin-Nawawi v.2. p5)
47
Cha pter 20. What Has Been
Disliked To Sell Wal' And To
Confer It"'
1236 . Ibn 'Uma r na rra ted: "The
selling the Wald' a nd conferring it."
(Sahih)
[AbU 'Eisa sa id:] ThisHadith is
Hasan Sahih. We do not know of it
except a sa na rra tion of 'Abdullh
bin DInr, from Ibn 'Uma r.
ThisHadith isa cted upon a ccording
to the people of knowledge.
Ya bya bin Sula im reported this
Hadith from 'Uba idullh bin
'Uma r, from Nfi' from Ibn 'Uma r
from the Prophet , (sa ying)
"Tha t he prohibited selling the
Wald' a nd conferring it."
But thisisa mista ke from Ya hya
bin Sula im. Beca use 'Abdul-
Wa hhb Ath- Tha qa fi, 'Abdullh
bin Numa ir a nd othersreported it
from 'Uba idullh bin 'Uma r, from
'Abdullh bin Dinr, from Ibn
'Uma r, from the Prophet . And
thisismore correct tha n the
na rra tion of Ya ya bin Sula im.
,Ii
- (Y J)
,
'..
Lz. .L. LA,. - Y
Lc4 _
[:1
L
L5
- i -3
jA
J
LJi
- LJ) - i
LY LS
' j yj j
3.
4
- L- 11-
i I
Yoro: JI L iI LJ
L - i.o
Comments:
'Wald' isthe rela tionship between a sla ve a nd the one who ma numits. By this
rela tionship one who getsfreedom isconsidered the fa mily member of the
one who frees. If the freed sla ve dieswithout ha ving a ny lega l heir his
property goesto the one who ma numited him. Ara bsbefore the a dvent of
Isla m used to sell or confer thisrela tionship of Wald. The Prophet
prohibited it.
"
A1-Wal' isthe right for the one who freed a sla ve to inherit hisor her property. It isnot
la wful to sell tha t right, nor give it to someone a sa gift.
48
Disliked To Barter Animals
For Animals On Credit
1237. Sa mura h na rra ted: The
.' -' --------
-
Messenger of Alla h & prohibited . - - - - -
ba rtering a nima lsfor a nima lson

credit." (Sahih)

thistopic from Ibn 'Abbs, Jbir, 6
a nd Ibn 'Uma r.
U;
-
- - -. - -
[:J]
Sa mura h isa Hasan Sahih Hadith.
It iscorrect tha t Al- Ha sa n hea rd
from Sa mura h, thisiswha t 'All bin

Al- Ma dinI a nd otherssa id.

Rega rding (the prohibition of)
credit, thisisa cted upon a ccording
OJ LJ
LY ,
to most of the people of knowledge
J
a mong the Compa nionsof the -, - - - -
Prophet a nd others. Thisisthe
JI
view of Sufya n Ath- Tha wrI a nd the
people of Al- KUfa h, a nd it isthe
'-
'
UL j
view ofAhma d.
j
J
Some of the people of knowledge,
a mong the Compa nionsof the
Prophet a nd others, permitted


credit. Thisisthe view of Ash- '
u
Shfi'I a nd Isa q.
[A Y
AA/o:L,.J]
Lc.
, *
.[/
1238. Ja bir na rra ted tha t the
1.iii- - lYrA
Messenger of Alla h it sa id:
- -
- -
"Anima ls[two for one] a re not -
:
49
proper on credit, a nd there isno - - - - i5, - , -
ha rm in a ha nd to ha nd'
&.1

(excha nge)." (Pali)
JL J :J
ThisHadith is Hasan [Sahih]. - - - -
- - -
3,...>JL {4....L,... .t.]
L,LJ

Comments:
There isa na rra tion in 5ahiiz Al-Bukhari tha t the Prophet i; bought a ca mel
on credit from a Bedouin a nd la ter on returned a better ca mel to him. Imm
Bukha ri ha swritten a 'Cha pter on Loa n of Ca mels'. It provestha t a n a nima l
ca n be ba rtered on credit. According to Hfiz Ibn Ha ja r most of the people of
knowledge a ct upon thisna rra tion.
Related About Buying A Slave
In Exchange For Two Slaves
- (
('fl' iii)
1239. Jbir na rra ted: "A sla ve
ca me to give the pledge to the
Prophet jW for Hijrah, but the
Prophet did not rea lize tha t he
wa sa sla ve. So hisma ster ca me to
get him a nd the Prophet sa id:
'Sell him to me.' So he purcha sed
him for two bla ck sla ves. Then he
would not ta ke the pledge from
a nyone until he a sked him if he
wa sa sla ve." (Sahih)
[He sa id:] There issomething on
thistopic from Ana s.
[Ab 'Elsa sa id:] The Hadith of
Jbir is a Hasan Sahih Hadith. This
isa cted upon a ccording to the
people of knowledge. There isno
ha rm in a sla ve for two sla vesin a
ha nd to ha nd excha nge, but they
differ when it ison credit.
50
e jh
3,JL 3tJ - L 1LJI
- p.4,
4J_.j Y
4AV:
J b YIJ Y Y VT L. I]
L.r'
* 4U k
Related About That Wheat Is
To Be Exchanged For Wheat,
Kind For Kind, And That An
Increase In It Is Disliked
1240. 'Ubda h bin As- Smit
na rra ted tha t the Prophet ; sa id:
"Gold for gold, kind for kind; silver
for silver, kind for kind; dried- da tes
for dried- da tes, kind for kind;
whea t for whea t, kind for kind; sa lt
for sa lt, kind for kind; a nd ba rley
for ba rley, kind for kind. Whoever
increa sesor seeksa n increa se, then
he ha sdea lt with Rib. Sell gold for
silver a syou wish, ha nd to ha nd;
a nd sell whea t for dried- da tesa s
you wish, ha nd to ha nd; a nd sell
ba rley for dried- da tesa syou wish,
ha nd to ha nd." (Sahih)
thistopic from Ab Sa 'eed, AbU
Hura ira h, Bill, [a nd Ana s].
'Ubda h bin As- Smit isHasan
aiii. Some of them reported this
Hadith from Kha lid, with this
cha in, a nd he sa id: "Sell whea t for
ba rley a syou wish, ha nd to ha nd."
Some of them reported thisHadith
from Kha lid, from AM Qila ba h,
from Ash'a th, from 'Uba da h from
the Prophet . In tha t Hadith, they
a dded tha t Kha lid sa id: "AbU
Qila ba h sa id: "Sell whea t for ba rley
a syou wish, ha nd to ha nd."
ThisHadith is a cted upon
Z,
L A - (r
(Y r .ill)
51

knowledge, they do not think tha t
one ma y sell whea t for whea t
except when it isthe sa me kind for
the sa me kind, a nd (the sa me for)
ba rely in excha nge for ba rely, kind
for kind. When the itemsa re
themselvesdifferent, then there is
no ha rm in one being more tha n
the other if it isha nd to ha nd. This
isthe sa ying of most of the people
of knowledge a mong the
others. It isthe view of Sufya n Ath-
Tha wri, Ash- Sha fi'i, Ahma d, a nd
Isha q. Ash- Shfi'I sa id: "And the
proof for tha t isthe sa ying of the
Prophet : 'Sell ba rely for whea t
a syou wish, ha nd to ha nd."
[AbU 'Eisa sa id:] Some of the
people of knowledge considered it
disliked tha t whea t be sold for
ba rely unlessit wa skind for kind.
Thisisthe view of Ma lik bin Ana s,
but the first view ismore correct.
\oAV:
LU A LJ
: S/Y :(.lI 1J] [Y OVA :
Lii] J, [ a AA:
Comments:
Riba (Usury or Interest) isof two kinds, a ) Direct a nd b) Indirect. The
exa mple of direct Riba isvery clea r, it isto ta ke money or a nything else on
loa n a nd settle the termsa nd conditionsof return in a dva nce a nd to a gree by
both pa rtiesto pa y more tha n the origina l loa n ta ken, or to return a better
thing tha n the thing ta ken on loa n. Thisisunla wful. The second kind of Riba
isindirect interest for which the na rra tion in the cha pter ha sthe ba sic
sta nding. Riba mea nsincrea se. Excha nge of one kind of gra in with the sa me
kind of gra in with some a ddition isbeca use it resemblesthe Direct Interest,
therefore, it ha sbeen decla red unla wful. (See for deta ils: Hujjatullah Al-
Balighah v.2. p.106 - 107 .)
52
Related About Exchange
1241. Na fi' na rra ted: "Ibn 'Uma r
a nd I went to AbU Sa 'eed a nd he
na rra ted to us: 'the Messenger of
Alla h sa id - a nd I hea rd him
with these [two] ea rs: "Do not sell
gold for gold except kind for kind,
nor silver for silver except kind for
kind, do not excha nge more of one
tha n the other, a nd do not sell
wha t isnot present from them for
wha t ispresent." (aziaz)
[Abu 'Eisa sa id:] There a re
na rra tionson thistopic from AN
Ba kr, 'Uma r, 'Uthmn, AbU
Hura ira h, Hishm bin 'mir, Al-
Ba rd', Za id bin Arqa m, Fa cla h
bin 'Uba id, AbU Ba kra h, Ibn
'Uma r, Ab Ad- Da rda ', a nd Bila l.
[He sa id:] the Hadith of AbU
Sa 'eed, from the Prophet [a bout
Rib] isa Hasan Sahih Hadith.
people of knowledge a mong the
others, except for wha t ha sbeen
rela ted from Ibn 'Abba s; he did not
see a ny ha rm in excha nging gold for
gold or silver for silver, more for
less, when it isdone ha nd to ha nd,
a nd he sa id: "Riba isonly in credit."
Simila r ha sbeen rela ted from some
of hiscompa nions. It ha sbeen
rela ted tha t Ibn 'Abbscha nged his
opinion when Abu Sa 'eed na rra ted
it to him from the Prophet . The
first view ismore correct.
And thisisa cted upon a ccording to
the people of knowledge [a mong the
53
others]. It isthe view of Sufya n Ath-
Tha wri, Ibn Al- Mubra k, Ash-
Shfi'I, Ahma d, a nd Isa q. It ha s
been reported tha t Ibn A1- Muba ra k
sa id: "There no difference over
excha nge."
I; lL r
j Lj LJj L1
-
vr/r:,- i
[a ]
.
\V1:C ,Ji, U
[r A: i.S) J] ,5 UI , *
['oAA:
L] i, ['oAo:
[tr:LJ
{oA: L Y \A\
Y\A:: '4)'- 1
I
'J
JLi [rv r1A/
[\S:
\A:
']
L
[ ovQ : ,Ld] [t
oVi
JLJI rt /: .W LA
Comments:
"La Y ushaffu" mea nsma king a n increa se or decrea se during excha nge. And
"Njiz" mea nspresent. Excha nge of gold with silver, or silver with gold, or
gold with gold, a nd silver with silver, on credit, isnot la wful. It isuna nimously
a greed upon. An excha nge of the sa me kind with increa se or decrea se isa lso
unla wful. The comma nd of the Prophet istha t "Riba isin loa n." It mea ns
ta king a loa n a nd returning it with increa se in it. Thistype of excha nge wa s
customa ry a mong the people of tha t time. The Prophet disa pproved it a nd
decla red it unla wful. If the kind isnot the sa me in the excha nge there ca n be
increa se or decrea se in it, a nd it isa pproved, but if the dea l of excha nge ison
credit, it isunla wful.
1242. Ibn 'Uma r na rra ted: "I

would sell ca melsa t Al- Ba qI', so I

would sell them for Dina r but ta ke
in pla ce of them Dirha m, a nd, I
would sell for silver a nd ta ke Dina r -. - - - - - - -

in itspla ce. So I went to the

Messenger of Alla h 4t a nd found
P U
him lea ving the house of Ha fsa h. I - - - . -
a sked him a bout tha t a nd he sa id: LLti jiL
'There isno ha rm in tha t when it ,

(equa ls) the price." (Ijasan)
L7
[Ab 'EIsa sa id:] We do not know

3.
:ft iu JU
of this1Iad(th being Marfu' except

from the na rra tion of Sima k bin - - -

54
jfl i44
Ha rb from Sa 'eed bin Juba ir, from

'Uma r.

Ibn
DwUd bin AN Hind na rra ted this !ft
i-Iad(th form Sa 'eed bin Juba ir,
from Ibn 'Uma r in Mawquf form.
, - -
--' Y
c
Thisisa cted upon a ccording to Li
some of the people of knowledge. - - - - - - -. -
There isno ha rm in pa ying for gold -'- -'-
with silver a nd silver with gold.
j
Thisisthe view of Ahma d a nd

Isa q. Some of the people of

knowledge, a mong the Compa nions

a nd others, disliked tha t.
Lit :1 tj J1 i - - i, oL41
10
O:
t, Y A: C 3L- t LL rro
Comments:
All A 'immah, Mlik, Abu Ha nifa h, Shfi'i, Ahma d, Ath- Tha wri, Al- Awz'i
a nd Ha sa n, a nd others, a gree a nd a pprove if a thing issold in Dina r, a nd
Dihra msa re ta ken instea d of Dina r, or vice versa , but the dea l must be ha nd
to ha nd. If the dea l ison credit, it isunla wful.
1243. Ibn Shiha b na rra ted from
Ma lik bin Awsbin Ha da thn tha t
he sa id: "I once sa id: 'Who ca n
cha nge some Dirha m?' So a lha h
bin 'Uba idullh - a nd he wa swith
'Uma r bin Al- Kha tta b - sa id:
"Lea ve your gold with us, then
return to uswhen our serva nt
comesa nd we will give you your
silver." 'Uma r bin Al- Kha ttb sa id:
"No! By Alla h! Either give him his
silver or return hisgold to him.
Indeed the Messenger of Alla h
sa id: 'Silver for gold isRiba, except
for ha nd to ha nd; a nd whea t for
whea t isRiba except for ha nd to
ha nd; a nd ba rley for ba rley isRib
except for ha nd to ha nd; a nd dried-
da tesfor dried- da tesisRiba except
rL9
i
L.iL jii))
_jj
'- , 'i J
55
for ha nd to ha nd." (Sahih)
Ijasan Sahih. This is a cted upon
knowledge. And the mea ning of
Ha' Wa Ha' is ha nd to ha nd.
VS / oAl :
;ULJi
:
__Jii V. :
Comments:
Nowa da ys, pa per currency isin circula tion instea d of Dirha m a nd Dina r, so
their excha nge comesunder the ordersof gold a nd silver. Currency of one
country will be dea lt on equa l ba siswith the currency of a nother country.
Ta king or giving one hundred rupees(for exa mple) in pla ce of a lesser or
grea ter a mount of rupeesisunla wful beca use it resemblesRiba. The currency
of different countriesca n be excha nged with increa se or decrea se a sin the
excha nge of Dolla r or Pound or Riya l. Thisexcha nge isla wful beca use the
kind isnot the sa me. Thisexcha nge will be ha nd to ha nd a nd not on credit.
Related About Purchasing
Date-Palms After Pollination
And A Slave That Has Property
1244. Sa lim na rra ted from his
fa ther tha t the Messenger of Alla h
sa id: "Whoever purcha sesa
da tepa lm a fter it ha sbeen
pollina ted then itsfruitsa re for the
one who sold it, unlessthe buyer
ma de it a condition. And whoever
purcha sesa sla ve who ha sproperty,
then hisproperty isfor the one
who sold him, unlessthe buyer
ma de it a condition." (Sahih)
thistopic from Ja bir. The Hadith of
Ibn 'Umar is a Hasan Sahih Hadith.
Simila rly, it ha sbeen reported by
more tha n one route from Az-
Zuhri, from Sa lim, from Ibn
'Uma r, tha t the Prophet sa id:
- (o
jt. i Js3 U4 ji;
(a
I)
56
"Whoever purcha sesa da tepa lm
a fter it ha sbeen pollina ted, then its
fruitsa re for the seller, unlessthe
:3
buyer ma de it a condition. And
'1
whoever purcha sesa sla ve who ha s
property, then hisproperty isfor
.
L.
the seller, seller, unlessthe buyer ma de it
-
a condition." And it ha sbeen
Ci
reported from Nfi' from Ibn ' -
UL
"
4JLJ ,
L L
'Uma r, tha t the Prophet sa id: - - - -
"Whoever purcha sesa da tepa lm
oj
iL
tha t ha sbeen pollina ted, then its
L
fruitsa re for the seller, unlessthe
buyer ma de it a condition." LL
It ha sbeen reported from Nfi', ' .. - - - ,
'Uma r, from Ibn 'Uma r from tha t
L5
he sa id: "Whoever sold a sla ve
jj.
)
who ha sproperty, hisproperty is
for the seller, unlessthe buyer
-- - - - -
-
- c
J9
ma de it a condition." Thisishow
j
the two Azadith were reported by - - - -- - I
LJi J
'Uba idulla h 'Uma r bin a nd others
L"-J
from Nfi'.
Ly
3
Some of them ha ve a lso reported - - - -
thisHadith from Nfi', from Ibn
]
'
'Uma r, from the Prophet

'Ikrima h bin Khlid reported
simila r to the Hadith of Sa lim, from
Ibn 'Uma r, from the Prophet .
ThisHadith isa cted upon
knowledge. It isthe view of Ash-
Shfi'i, Ahma d, a nd Isa q.
Muha mma d bin Ism'il sa id: "The
Hadith of Az- Zuhri from Sa lim,
from hisfa ther, from the Prophet
isthe most correct [of wha t ha s
been reported on thistopic]."
A./o:C
L Jl

UI - . V Zi
L... -
57
Comments:
"Tu'abbar" mea nspollina tion. In the time of the Prophet people used to
ta ke more produce with a rtificia l pollina tion, a stoda y treesa re gra fted to
ha ve more produce.
Chapter 26 . Wha t Has Been
3LZil : . - (r
'Both Related About The Buyer - - -. -
And The Seller Retain The

Option As Long As They Have -
Not Separated'
1245. Nfi' na rra ted from Ibn
-
'Uma r, tha t the Messenger of Alla h - -, - - -
sa id: "Both the buyer a nd the
L
seller reta in the option a slong a s
L
they ha ve not sepa ra ted or they
Y
give ea ch other the option."
3iI)) I
He (Nfi') sa id: "So when Ibn - - -.
-
j
J L )L.>J1.J
'Uma r purcha sed something while - - - -
he wa ssitting, he would sta nd to Z 33 :JL
complete the sa le." (ahiz)
- -
- t ,- - -
4J
-
eU
[Abu Eisa sa id:] There a re '- - -- - - - -
na rra tionson thistopic from Abu
[:L,..
, J]
Ba rza h, [Ha kim bin Hizm], - - - -
'Abdulla h bin 'Amr, Sa mura h, AbU -
Hura ira h, a nd 'Abdulla h bin .,.
'Abba s.
Ab 'Elsa sa id: The Hadith of Ibn
- - - -. - - -
! J1
'Uma r isa Hasan Sahih Hadith.
a l p
Thisisa cted upon a ccording to -, -
some of the people of knowledge
Prophet a nd others. It isthe

view of Ash- Shfi'l, Ahma d, a nd
i~Jl
Isba q, they sa id: "The sepa ra tion
Jjj
mea nspa rting, not in speech."
Some of the people of knowledge

held the view tha t the sa ying of the
I
J
J
"As Prophet : long a sthey ha ve
not sepa ra ted" mea nsma king a .UJ 4.
J
JA
sepa ra tion in speech. 1' But the
Mea ning when the seller sa ys: "Sold" or the buyer sa yssomething simila r.
58
first view ismore correct, beca use
I I
- - - ,,
Ibn 'Uma r - who na rra ted it from
: k
LJ)
the Messenger of Alla h is
L$
more knowledgea ble a bout the -
mea ning of wha t he na rra ted, a nd
it isreported tha t when he wa nted
to conclude a sa le, he would wa lk
a wa y to conclude it.
:L Ji L5 :j
[oV: L3 jj *
.[/'c:,S.Ji
V'/O:)+J,
Comments:
A ba rga in isnot considered complete until the consent isgiven from both
sides. There isthe possibility of ca ncella tion until the ba rga in isfinished a nd
a greed upon by both the pa rties. After giving the consent both the pa rties
keep the right of ca ncella tion of the dea l a slong a sthey a re present a t the
pla ce where the dea l ista king pla ce but if one of the pa rties, or both of them,
left the pla ce, they loose the right of ca ncella tion a nd the dea l issea led.
1246. Ha kim bin Flizm na rra ted
sa id: "Both the buyer a nd the seller
reta in the opition a slong a sthey
ha ve not sepa ra ted. If they spoke
the truth a nd cla rified (a ny defects
or conditions), then they would be
blessed in their sa le, a nd if they hid
something a nd lied then their sa le
would be deprived of blessings."
(Sahih)
And thisisa Sahih Hadith.
Thisishow it wa sreported from
Ab Ba rza h Al- Asla mi, tha t two
men ca me disputing to him a fter
the sa le of a horse, a nd they were
on a ship, so he sa id: "I did not see
the two of you sepa ra te, a nd the
Messenger of Alla h sa id: 'The
buyer a nd the seller reta in the
choice a slong a sthey did not
59
sepa ra te." - - .
L- JLJL
- - - -
a mong the people of A1- KUfa h a nd a.4 . .ij
others, held the view tha t the
sepa ra tion refersto speech. Thisis
- -- - - - -
'
the sa ying of [Sufyn] Ath- Tha wrI.
JI [tL] 1 i
Thisha sbeen reported from Ma lik - - -
bin Ana s, a nd it ha sbeen reported
)J
'r u
Li 9J
- '
from Ibn Al- Muba ra k tha t he sa id:

"How could thisbe refuted?" And -
the Hadith a bout it from the L l
Prophet isSahThh, a nd it
I JLAI
strenghtensthisview. -
And the mea ning of the sa ying of
((1J
!i
:i
Ji
the Prophet : "Except for the
i
opitiona l sa le" is, tha t (while they
--
- - -
-
a re still together) the seller gives i - 41 1,1i.0
the buyer the option to ca ncel a fter -
- - - -
the conclusion of the sa le. If he
choosesto a gree to the sa le, then

he doesnot ha ve the choice to
JIJiJ:
ca ncel the sa le a fter tha t, even if
they did not sepa ra te. Thisishow
Ash- Shfi'I a nd othersexpla ined it.
And wha t strengthensthe view of
those who sa id tha t the sepera tion
refersto them pa rting, (a nd) it
doesnot refer to speech, isthe
(following) Hadith of 'Abdullh bin
'Amr from the Prophet .
Y: 3LJI, JI jJI L
-
V :J,3 WiJI
1247. 'Amr bin Shu'a ib na rra ted
: [- )]
. '4-
ti. -
from hisfa ther, from his - - - -
' L)
gra ndfa ther, tha t the Messenger of -. - - - -
Alla h sa id: "Both the buyer a nd ji .
the seller reta in the option a slong -
-- - -
-
a sthey did not sepa ra te, unlessthey H
IJ4JIi : I
a greed to ma king it optiona l. And it ' j-
'
isnot la wful for him to sepera te - - - -
---4
- '
from hiscompa nion, fea ring tha t he
6 0
9fl
will cha nge hismind." (Hasan)
-Iasan a nd thismea nssepa ra ting
from him a fter the sa le, fea ring
tha t he will cha nge hismind. And
if the sepa ra tion referred to
speech, a nd there wa sno option
left for him a fter the sa le, then this
Ijadith would be mea ningless, since
he sa id: "And it isnot la wful for
him to sepa ra te from his
compa nion, fea ring tha t he will
cha nge hismind."
L 3t
5- ----------
. o l:

.V.:C
tJt UAA: )L.J,
Comments:
Here "Iqalah" mea nsthe a ppea l for the ca ncella tion of dea l. Here it doesnot
mea n the dema nd of return of goodspurcha sed a fter the dea l iscomplete,
beca use the return of purcha sed thingsispossible even a fter the sepa ra tion,
with consent of the two pa rties. One pa rty doesnot ha ve the choice a lone.
. ]
- (y
Related About The Option Of
The Buyer And The Seller
(" ii)
1248. Abu Hura ira h na rra ted tha t

the Prophet sa id: "They (the - - - - - - - - -
two) a re not to sepa ra te from a

sa le except in a greement." (Hasan) --.- - -
r
i . -
jJ4. kjj

[He sa id:] ThisHadith s Ghanb. - -- -

L [:
oA: LaI yl
1249. Jbir na rra ted: "The
Prophet ga ve a Bedouin the
option a fter a sa le." (a'11)
) i LJ L.-
ThisHadithisHasan Gharib.
U t - (A
(A Z)
Yo.
5'
ji L :JL
1
:3
f
- - -
5-
L5
6 1 tj.~ Jl L o t
- -
0 -
iJI kii1jj B
ly:4 . l
4LL
JL
Comments:
The ba sisof a businessdea l a ccording to Isla mic La w
(Shari'ah) dependson
mutua l consent a nd good- will, a sAlla h sa id: "But let there be a mong you
tra de by mutua l good- will"
(Snrat An-Nisa' 4:29.) So, the Isla mic Shari'ah
givesthe option of a nnulment of a dea l to a ll the pa rtiesbefore the
conclusion of the meeting, a nd it a lso a dvisesnot to lea ve the meeting for the
fea r of the other pa rty'sa ppea l of ca ncelling the dea l. If both pa rtiesa gree on
the fina l decision they a re a llowed to end the meeting. They a re a lso a llowed
to give the option of ca ncella tion of the dea l to one or both the pa rtiesa fter
the end of the meeting, but thischoice isgiven in the meeting.
Related About Who Is Cheated
In Business
1250. Ana sna rra ted tha t there wa s
a ma n who wa snot very sensible
a nd he would ma ke purcha ses. So
hisfa mily ca me to the Prophet
a nd sa id: "0 Messenger of Alla h!
Stop him (from ma king
purcha ses)." So Alla h'sProphet
ca lled him to prohibit him, a nd he
sa id: "0 Messenger of Alla h! I
ha ve no pa tience for business." So
he sa id: "When you a re buying, sa y:
'Ha nd to ha nd, a nd no chea ting."
(Sahik)
[AbU 'Elsa sa id:] There isa
na rra tion on thistopic from Ibn
'Uma r.
The Hadith of Ana sisa Hasan
Sahih Gharib Hadith.
the people of knowledge. They sa y
tha t the free ma n ca n be prevented
from selling a nd buying when his
6 2
intellect iswea k. Thisisthe view of
L5 ISI
A1ma d a nd Is15q. Some of the
s
schola rsdid not think tha t the free
;
j i-
person who ha d a tta ined the a ge of
responsibility could be prevented
dYt
L
from tha t.
(Ji 1L :
O :
c.'lLL ' ro :
.- - 'y
O'V: (3L.>-'J)
0
IA:
C
.
_
,.L.oj LJ A. Ij,
' / t
.>J i
a A
Comments:
Asfor a person of low ca libre a nd lessintellingence or not so sma rt for
businessa nd tra de; if he sa ysbefore ma king a ny ba rga in: 'ha nd to ha nd a nd
no chea ting' a nd he keepsthe choice of ca ncella tion of the dea l if there isa ny
chea ting, he should be given thischoice. The court of the country ha sthe
right to prevent such a person from doing businesson the request of hisheirs.
j

Related About The Animal .
That Has Not Been Milked 11

1251. Ab Hura ira h na rra ted tha t

the Prophet
J
sa id: "Whoever
purcha sed a n a nima l tha t ha snot - - .
- . - -
been milked, then he ha sthe
: it Ji :JU i
choice when he milksit, if he - - - , - - - - -
wisheshe ma y return it, returning a '
Oif_ ($Y
' of dried- da tesa long with it."

[AbU 'Elsa sa id:] There a re
ji
; Jul
na rra tionson thistopic from Ana s,
i
a nd a ma n from the Compa nions-
of the Prophet .
LL L- A1 /' :
*& Oo:
A:C
V1V:C
OO/O:).
\Vt:C
,lJt]
.[\t /t
Al-Musarrat: It isthe ca mel, cow or sheep, whose milk ha sbeen reta ined in itsudders.
See Tuhfat A1-Ahwadhi a nd An-Nihayah.
6 3
1252. AbU Hura ira h na rra ted tha t -
the Prophet sa id: "Whoever

purcha sesa n a nima l tha t ha snot

been milked, then he reta insthe - - - -
option for three da ys. If he returns

it, then he isto return with it a ''
of food, not Samra. (Sahth)
[AbU 'Elsa sa d]: The mea ning of:

A
JL
L)9
"Not Samra" is"not whea t."
-- -
ThisHadith is Hasan Sahih. This- - - - -
Hadith isa cted upon a ccording to
' : yL 'J
L
Jul
our compa nions, a mong them Ash-
Sha fi'i, Alima d, a nd Isba q. - - - -
LJ_Li
L-j - _;
Comments:
"Al-Musarrat" is derived from 'Tasrrah' which mea nsto withhold or block.
"A1-Musarrat" is a ca mel, cow or sheep whose milk isleft in itsudder to tempt
the buyer tha t the a nima l givesplenty of milk.
Related About The Stipulation
For Riding An Animal At The
Time Of The Sale
1253. Jbir bin 'Abdullh na rra ted
tha t he sold a ca mel to the Prophet
a nd ma de the condition tha t he
could ride it to (return to) his
fa mily. (Sahih)
Ijasan Sahih. It ha sbeen reported
through other routesfrom Jbir.
Prophet a nd others. They
consider it a llowed to ma ke a
condition in a sa le when it isone
condition. Thisisthe view of
I . t - (r. Jl)
(r.
:
LLY
-
641
:
L5 J+
'rj
L5
3j
l
11- Ij L5
I
:
6 4

Ahma d a nd Isa q.
sa id tha t it isnot a llowed to ma ke
a condition in a sa le, nor to
complete a sa le when there isa
condition for it.
Vo:C
L -.-i
V:,UJij
Comments:
Putting a condition on a sa le by which only one pa rty getsthe benefit is
la wful. For exa mple the seller of a horse ca n ma ke a condition tha t he would
ride the horse to return to hishouse, or on the sa le of a house the seller ca n
ma ke a condition tha t he will reside in thishouse for such a period a nd then
the possession will be given. 'Allma h Ta qi a lso a pprovesof putting only one
condition. (See Appendix of the Mujjalah Al-4hkm Al-Adliyah (Urdu) v. 1
p.636. and p.49 and Sahih Muslim, Fawaid.)
Chapter 31. [What Has Been
Related About] Using What Is
Pawned
[
t. U1 LL - (r
the Messenger of Alla h t sa id: "A
riding a nima l ca n be ridden while it
ispa wned, a nd a milking a nima l
ca n be milked while it ispa wned,
a nd it isup to the one riding a nd
drinking (the milk) to ma inta in it."
(Sahih)
Hasan Sahih.
We do not know of it being Marfu'
except by the na rra tion of 'Amir
Ash- Sha 'bi from AbU Hura ira h.
Othersha ve reported thisIjadith
from Al- A'ma sh, from AN Sa lib,
from Ab Hura ira h in Mawquf
form.
a nd it isthe view of Ahma d a nd
6 5
e j
Isl. aq.
sa id tha t one ma y not benefit in
a ny wa y from wha t ispa wned.
i J:LJii
Jul

Comments:
'.'
It isproved from thisna rra tion tha t the benefit of a pa wned thing or a nima l be
ta ken in proportion to the expenditure of ma intena nce. Imm Ahma d a nd Isha q
a pprove thisview, a nd a ccording to most of the people of knowledge thisview is
correct.
Related About Selling A
Necklace Containing Gold And
Jewels
1255. Fa da la h bin 'Uba ida h
na rra ted: "On the Da y of Kha iba r I
purcha sed a neckla ce tha t
conta ined gold a nd jewelsfor
twelve Dina r. I sepa ra ted it a nd
found tha t it wa sworth more tha n
twelve Dina r. I mentioned tha t to
the Prophet a nd he sa id: 'Do
not sell it until it issepa ra ted."
(Sahih)
(Another cha in of na rra tion) with
simila r mea ning.
[Ab 'Elsa sa id:] ThisHadith is
Ijasan Sahih. Thisisa cted upon
of the Prophet 4h a nd others. They
did not think tha t a n embellished
(silver- gilded) sword could be sold
for Dirha m, nor a silver- pla ted
wa ist- ba nd, or something simila r,
until it (the silver) wa s
distinguished a nd sepa ra ted. Thisis
the view of Ibn Al- Mubra k, Ash-
Shfi'I, Ahma d, a nd Isha q.
- (r
JUcii
- - ) - " --'c -
L

W [: f Jul
L
;L5
LJj .i,LJI
iz4,
6 6
'4
a mong the Compa nionsof the - . , .. - -
Prophet a nd others, permitted '-'
'-' L'-
L9j -
tha t.
.
Comments:
This Thisna rra tion showstha t if a nything ismixed with gold a nd it isbeing sold
for the sa ke of gold, the gold must be sepa ra ted from the object. The sa me
formula isa pplied to silver. Thisha sbeen comma nded so tha t every meta l is
sold sepa ra tely a t itsown price. In ca se of mixture of meta ls, it isnot possible
to weigh ea ch meta l exa ctly, a nd selling a thing ba sed upon estima tion is
prohibited. To a void thisdoubt, it ha sbeen ordered to sepa ra te the meta ls.
Related About Making A
Condition To Retain Al- WaM''1
And The Rebuke For That
(rri)
(r - Jj
ji
1256 . A1- Aswa d na rra ted from
'Aisha h tha t she wa nted to
purcha se Ba rIra h, but they (her
owners) ma de the condition tha t
they would reta in the Wald'. So the
Prophet sa id: "Buy her; the
Wald' is only for the one who gives
the price, or for the one who gra nts
the fa vor."
[21
thistopic from Ibn 'Uma r. (Sahih)
[Abu 'Elsa sa id:] The Hadith of
'Aishah is a Hasan Sahih Hadith.
people of knowledge. And Ma nsUr
bin Al- Mu'ta mir'sKunyah is Ab
'Atta b.
AbU Ba kr Al- 'Attr Al- Ba sri
na rra ted to usfrom 'All bin Al-
Ma dini who sa id: "I hea rd Ya hya
bin Sa 'eed sa ying: 'When you get a
na rra tion from Ma nsur, then your
(1]
See no. 1236.
121 Mea ning, the one who freesthem. (Tuhfat Al-A hwadhi)
6 7
e'1
4J;,9.jI
ha nd ha sbeen filled with goodness, -
i&; --
without needing others.' Then
-Lb
-''
Ya ya sa id: 'I did not find a nyone
U :
J
more relia ble in (na rra ting from) - - - -
Ibrhim An- Na kha 'i a nd Mujhid

tha n Ma nsUr."
[He sa id:] Muha mma d informed

me from 'Abdullh bin Abi Al-

Aswa d who sa id: "'Abdur- Ra hmn
:jG I
)
bin Ma hdi sa id: 'Ma nsUr isthe most - - - -
relia ble of the people of A1- KUfa h."
:
LiI i L_- y>-1 3 7I
4,
Jl
oi c,- 3U2i3i L e [VO:
'c-4- J
Comments:
A person who freesa sla ve or a sla ve- girl, or ma kesthe pa yment for their
freedom, or buysthem, ha sthe right of their inherita nce. At the time of
selling a sla ve, putting a condition of Wald' isa ga inst the Shari'ah, a nd
whoever goesa ga inst the Isla mic La w islia ble to punishment a nd a ction
performed. (See for deta ilsFath Al-Bdrf v. 5 p.335- 336.)
Chapter 34. Contingent JIj, J]- (r t JI)
Purchases And Sales - -
(r i zi~jI)
1257. Ha bib bin Abi Thbit
na rra ted from Ha kim bin Uiza m,
sent Ha kim bin Hizm with a
Dinr to buy a n a nima l for
Udhiyah (a n a nima l for sa crifice)
for him. He purcha sed a n Ui4i)yah
which he sold a nd profited a Djnr
from, so he purcha sed a nother in
itspla ce. And he returned to the
Messenger of Alla h with the
Udhiyyah a nd the Dinr, so he sa id:
'The sheep isfor sa crifice a nd the
Dinr isfor cha rity." (Da'iJ)
[AbU 'EIsa sa id:]: We do not know
of the Hadith of Ha kim bin Hizm
6 8
except through thisroute, a nd Ha bib
bin AN Thbit did not hea r from
Ha kim bin Hizm - in my view.
-

j
Comments:
The Prophet ga ve one Dinr to Ha kim to buy a n a nima l for sa crifice a nd
not for the sa ke of business. Ha kim, in good fa ith a nd a sa well- wisher of the
Prophet , ea rned one Dina r by a businesstra nsa ction. He ca me to the
Prophet a nd presented the a nima l a nd the Dinr. The motive of the
Prophet wa sonly to ma ke a sa crifice a nd not a ny kind of business, so he
ordered Ha kim to sla ughter the a nima l a nd give a Dlnr in cha rity.
1258. 'Urwa h Al- Ba riqI sa id: "The
Messenger of Alla h jgv, ga ve me
one DInr to purcha se a sheep for
him. So I purcha sed two sheepsfor
him, a nd I sold one of them for a
Dina r. So I returned with the sheep
a nd the Dlnr to the Prophet ,
a nd I mentioned wha t ha d
ha ppened a nd he sa id: 'Ma y Alla h
blessyou in your businessdea lings.'
After tha t he went to Kuna sa h in
Al- KUfa h, a nd he ma de
tremendousprofits. He wa sa mong
the wea lthiest of the people of Al-
Kfa h." (Sahih)
(Another cha in of na rra tion) with
simila r mea ning.
[Abu 'Elsa sa id:] Some of the
people of knowledge followed this
Hadith a nd sta ted their view
a ccordingly. Thisisthe view of
Alma d a nd Islia q. Some of the
people of knowledge did not use
thisHadith, a mong them a re Ash-
Sha fi'I a nd Sa 'eed bin Za id the
brother of Ha mnia d bin Za id. And
AbU La bId's(a na rra tor) na me is
Lima za h [bin Za bba r].
69
e
;441
iL
j
-
Lii ri:6J .
4,
41 -
j ..L
rrAo:
Comments:
Some A 'immah
a nd schola rs, on the ba sisof thisna rra tion, ha ve a pproved of
ma king a profit with the money of otherswithout their permission, a nd giving
the profit to them. 'Urwa h purcha sed two goa tswith the money given to him
by the Prophet , without the permission of the Prophet , wherea sthe
money wa sgiven to him for the purcha se of one goa t. He sold one goa t a nd
ea rned one Dinr. He returned to the Prophet with a goa t a nd Dina r. The
Prophet
a pprecia ted hissentimentsa nd invoked Alla h'sblessingsfor him.
Related About The Mukatab'1
Who Has What Will Fulfill
(His Release)
Prophet it sa id: "When the
pena lty (of blood money) goesto a
Mukatab, or a n inherita nce, then
he inheritsin a ccorda nce with a s
much a she isfreed from it." And
the Prophet sa id: "The Mukatab
isgiven the blood- money of a free
person in a ccorda nce to wha t he
ha spa id (for hisfreedom), a nd
tha t of a sla ve in a ccorda nce to
wha t rema ins." 21 (Sahih)
thisfrom Umm Sa la ma h.
; 4l4 - (
(ra
t. a xp L5 III
]1]
The Muktab is the sla ve tha t ha sa n a greement from hisowner to free him for a price.
121 If the Mukatab deservessome inherita nce or he isto be pa id some blood money, then
the portionsof these tha t he isdue will depend on the portion of freedom tha t he ha s
purcha sed from hisowner.
70
Ibn 'Abba sisa Hasan Hadith. This - - - - - - -
ishow it wa sreported from Ya ya
L7 L $f
bin AN Ka thir from 'Ikrima h, from
Ibn 'Abba s, from the Prophet --
Kha lid bin A1- Ua dh- dha ' reported '
it from 'Ikrima h, from 'All a shis
sa ying.

-
Prophet a nd others.
- - - - - - -
3
c-&
J-
}
Most of the people of knowledge

Prophet a nd otherssa id tha t the
. - -
-i LJ
J
Mukatab rema insa sla ve a slong a s

he still owesa Dirha m. Thisisthe -
view of Sufya n Ath- Tha wrI, Ash-
Shfi'i, Ahma d, a nd Isha q.
oA
:
Ao: LJ,
126 0. 'Amr bin Shu'a ib na rra ted
from hisfa ther, from hisgra ndfa ther
tha t he hea rd the Messenger of
Alla h delivering a Khu;bah in
which he sa id: "Whoever givesa writ
of ema ncipa tion to hissla ve, for one
hundred Uqiyyah, a nd he pa ysit to
him lessten Uqiyyah," - or he sa id:
"Ten Dirha m" - "then he becomes
inca pa ble (of pa ying the rema inder),
then he rema insa sla ve." (Hasan)
[Abu 'EIsa sa id:] ThisHadith is
[Hasan] Ghartb. And thisisa cted
upon a ccording to most of the
Compa nionsof the Prophet jj a nd
others: The Mukatab is a sla ve a s
long a ssomething rema insdue
from him for hisKitabah.
L:Zi t -
a
- 9-
J L:J
2
t.
L
-
:
'J
KJI3
jJ
jy4.
71
jo
Al- a jja j bin
Arta t
reported
simila rly from 'Amr bin Shu'a ib.
rv :L ,) -,.>-1,
ro1:C
b 4iJ
1261. Umm Sa la ma h na rra ted tha t
)
I1. -
the Messenger of Alla h sa id:
When one of you (women) ha sa -, - - -

Muktab who ha swith him wha t J] 3
will fufill (the Kitabah) then -. - - - - , - - -
observe Hijb from him." (Hasan)
LP 3S : JJL) JU
[AbU Isa sa id:] ThisHadith is LI1 U

Hasan
attih.
And the mea ning of - - - -
thisIjadith a ccording to the people

of knowledge istha t of ca ution.
L LL
They sa y tha t the Mukatab is not -
freed, even if he ha sthe a mount to
LJ:
pa y, until he pa ysit.
U
L5
L
S
i, (LJl ))
rA: o.L...4]
1- ii

i LyJL5
'
Comments:
oy.j 3L>

-
If a Mukatab sla ve ha senough money to pa y for hisfreedom, the woma n
ma ster of the sla ve should observe Hijab from him. The sla ve isnot free until
he pa ysthe a mount in full, though he ha senough a mount to pa y for his
freedom, so, one should observe Hijab a sa preca ution a she ha sthe a bility to
get freedom.
Related About When A Man In
Debt Becomes Bankrupt And
One's Goods Are Found With
Him
126 2. Abu Hura ira h na rra ted tha t
"Whichever person becomes
ba nkrupt, a nd a ma n findshis
pa rticula r mercha ndise with him,
then he ismore deserving of it tha n
others." (Sahih)
r-
(n ,Jo
(n zL- _- J0
:Zi- \YY
72
thistopic from Sa mura h a nd Ibn
'Uma r.
AbU Hura ira h isa Hasan SaW/i
1-Iadflh. Thisisa cted upon
knowledge a nd it isthe view of
Ash- Shfi'I, Ahma d, a nd Isa q.
sa id tha t he isjust like one of the
debtors. Thisisthe view of the
people of Al- KUfa h.
jp
. ,-
:.,~Ji [:3]
[: -VI Jul
L5
i
LJt
L
-L
L
I-.
i U
3L.- ]
[ro: .,L y.ii
Li j, *
Comments:
.[ 'io:(,)
According to thisna rra tion, if a person becomesba nkrupt a nd he still ha s
a nother person'smercha ndise with him, the owner of the goodsca n ha ve his
stock ba ck beca use he isthe rea l owner. Three A 'immah, Ma lik, Shfi'i, a nd
Ahma d, a nd most of the schola rsa nd people of knowledge a mong the
Compa nionsa pprove of thisview.
Related About The Prohibition
For The Muslim To Give Wine
To The Dhimmi When
Bartering With Him
1263. AbU Al- Wa dda k na rra ted
tha t AM Sa 'eed sa id: "We ha d
some wine tha t belonged to a n
orpha n. When Al-M'idah wa s
revea led I a sked the Messenger of
Alla h a bout it, I sa id: 'It belongs
to a n orpha n.' He sa id: 'Spill it
out." (Sahih)
thistopic from Ana sbin Ma lik.
t (rv J)
(rv
73
AbU Sa 'eed isa Hasan [Sahth]
Hadith. Simila r to thisha sbeen
reported through other routesfrom
the Prophet . Some of the
people of knowledge sta ted
a ccording to this, they dislike the
usa ge of wine for ma king vinega r.
And the only thing tha t they
disliked a bout it, a nd Alla h knows
best, isfor a Muslim to ha ve wine
in hishouse until it becomes
vinega r. Some of them permitted
wine vinega r when it isfound tha t
it ha sbecome vinega r. [AbU Al-
Wa ddk'sna me isJa br bin Na wf].
.iJL /r:,- i
*
rvo:
r: 4,
Ao:
.[\A i:t LJI
L)i
- ]L.
Comments:
Most of the people of knowledge do not a pprove of ma king vinega r from
wine; they a rgue tha t if it ha d been a ccepta ble why would the Prophet
order him to spill it out. Thispoint iscorrect a nd most of the people a ct
a ccording to this. According to Ima m AN Ua nifa h a nd Imm Awza 'i it is
a pproved to ma ke vinega r from wine. (For deta ilssee Sahiz Muslim.)
Chapter 38. 'Fulfill The Trust
For The One Who Entrusted
You'
126 4. Ab Hura ira h na rra ted tha t
the Prophet sa id: "Fulfill the
trust for the one who entrusted
you, a nd do not chea t the one who
chea ted you." (DaiJ)
Ijasan Gharib. Some of the people
of knowledge followed thisHadith,
they sa id tha t when something
beloning to a ma n iswith a nother
a nd he lea ves(with it), then he ha s
something tha t belongsto him, he
ma y not withhold from him a n
74
fl
equiva lent to wha t the other took -- - -, ft- - - - - - -
of his.
'
Some of the people of knowledge Li 'i Z.
a mong the Tbi'in a llowed tha t. -
-
Thisisthe view of Sufyn Ath- - ('

Tha wri, he sa id: "If one ma n ha s

some Dirha m tha t belong to
a nother, a nd the second ha ssome
'
Dina r belonging to the first, he

ma y not withhold a ny in pla ce of
- - - -
-
hisDirha m, unlessit so ha ppens
J

tha t he ha ssome Dirha m of his,
then in tha t ca se he ca n withhold
some of hisDirha m equa l to wha t
he isowed by the first."
Comments:
There a re different viewsof different schola rson thisissue of Al-Zafar. Al-
Zafar isa n issue concerning withholding of money of a nother person in pla ce
of one'sown money or property which he oweshim. 1) According to Imm
Shfi'i one whose a mount ha sbeen seized by a nother person, if by cha nce he
getshis(the second's) money, he isa llowed to deduct equa l to hisa mount
from the a mount he got by cha nce. 2) The Ahnaf a re of the view tha t if the
kind of the thing issa me then it isa llowed to deduct one'sdue sha re. Imm
Shfi'i a lso a pprovesof thisview point. 3) It isnot a llowed to cut one'ssha re
Without judicia l verdict. 4) According to Ibn Ua zm, in a ny ca se, one should
cut hisdue sha re. It isnot only hisright but if he doesnot deduct hisa mount
or due sha re he isa wrong- doer. He must get it or forgive. If he forgiveshe
not only sa veshimself from a crime but a lso getsthe rewa rd from Alla h.
(Tuhfat Al-A hwadht
v.2 p.252.)
(r q
Related About 'The Borrowed
Is To Be Returned'
(S
126 5. AbU Uma ma h na rra ted:
"During the yea r of the Fa rewell
Pilgrima ge, I hea rd the Prophet
:
sa ying during the Khu;bah: 'The
borrowed isto be returned, a nd the
gua ra ntor isresponsible, a nd the
debt isto be repa id." (Ijasan)
75
h.d;
[Ab 'Eisa sa id:] There a re
na rra tionson thistopic from
'
Sa mura h, Sa fwa n bin Uma yya h,
j-
a nd Ana s. [He sa id:] The Hadith of - - ,
AbU Umma h isaHasan [Ghartb]

1Iadith. It ha sa lso been reported
.J'.]
through other routesbesidesthis- - - - - -
from AbU Uma ma h, from the
Jij
[':- ?]
Prophet .
* LJI
LL- 4
-L
Lr
[ro:
y.11
Comments:
Thisna rra tion provestha t it isnecessa ry a nd essentia l to return the borrowed
things. There should not be a ny dela ying ta cticsin the pa yment. Ma king dela y
in return isa mora l crime. The gua ra ntor must ma na ge a nd ma ke sure tha t
the tleht ic ri,i1
1266. Qa ta da h na rra ted from Ad-
Ha sa n, from Sa mura h, tha t the
Prophet t sa id: "Upon the ha nd is
wha t it took, until it isreturned."
Qa ta da h sa id: "Then Al- Ha sa n
forgot, so he sa id: 'It issomething
you entrusted, he isnot lia ble for
it." Mea ning the borrowed
property. (Dali)
[Ab Isa sa id:] ThisHadith is
Ijasan Sahih. Some of the people
of knowledge, a mong the
others, followed thisIjadith. They
sa id tha t the possessor of the
borrowed thing islia ble. Thisisthe
view of Ash- Shfi'i a nd Ahma d.
a mong the Compa nionsa nd others
sa id tha t the possessor of the
borrowed thing isnot lia ble unless
there isa dispute. Thisisthe view
of Sufyn Ath- Tha wri a nd the
76
people of Al- KUfa h, a nd it isthe
view of Isba q.
L Uii l oL.4]
..L - rov: L.
.>
U iJt:
Comments:
A borrowed thing must be returned even if it isda ma ged or lost
unintentiona lly. Though there isno lega l responsibility of the borrower a she
ha d no intention to da ma ge or loose the borrowed thing. It ishismora l duty
to return or compensa te for it. The Ainaf a nd Maliki ha ve the sa me point of
view tha t it must be returned or compensa ted in a ny ca se.
Related About Hoarding
1267. Muha mma d bin Ibra him
na rra ted from Sa 'eed bin Al-
Musa yya b, from Ma 'ma r bin
'Abdulla h bin [Na dla h] who sa id:
"I hea rd the Messenger of Alla h
sa ying: 'Hoa rding isnothing but
sin." So I (Muha mma d) sa id to
Sa 'eed: "0 AbU Muha mma d! You
hoa rd?" He sa id: "And Ma 'ma r
would hoa rd." (Sahih)
It ha sonly been reported tha t
Sa 'eed bin A1- Musa yya b would
hoa rd oil, (ca mel) fodder, a nd the
like.
'Uma r, 'All, AbU Umma h, a nd Ibn
'Uma r. The Hadith of Ma 'ma r isa
Hasan Sahih Hadith. Thisisa cted
upon a ccording to the people of
knowledge, they dislike hoa rding
food, a nd some of them ma ke a
concession for hoa rding things
other tha n food. Ibn Al- Mubra k
sa id: "There isno ha rm in hoa rding
cotton, goa t peltsa nd the like."
77
j.lI
\o: ,JI L
[. ,. u. . a]
I

L5
L.
[. /1:C
]
[roo
.[i/ :.L.- l] [o.,.-1 .Jj AA:7..
Comments:
"Ihtikr" ishoa rding. According to Ha fiz Ibn Ha ja r it mea nsto store the
gra insa nd stop their supply in the ma rket to ma ke the price rise. (TuhfatAl-
A.fwadhi v. 2. p. 253.) Most of the schola rsdisa pprove of hoa rding gra insbut
a re not a ga inst the hoa rding of other things. The na rra tor of thisna rra tion is
a Compa nion of the Prophet . Ma 'ma r a nd pupil Sa 'eed bin A1- Musa yya b
took thisvery mea ning of thisna rra tion, a nd hoa rded olive oil a nd fodder a nd
other items. According to 'Alla ma h Ta qi a ll Four A 'immah a lso ha ve the
same view. (TuhfatAl-Ahwadht v.2. p. 257 .)
Related About Selling
Al- Muhaffalat (Animals That
Have Not Been Milked)
126 8. Ibn 'Abba sna rra ted tha t the
Prophet sa id: "Do not go out to
meet the ma rket (ca ra va n), do not
lea ve the a nima lsun- milked (to
deceive the buyer), nor out- spend
one a nother." (Hasan)
[Ab 'Elsa sa id:] There a re
na rra tionson thistopic from Ibn
Ma s'Ud a nd AbU Hura ira h. The
Hadith of Ibn 'Abba sisa Hasan
Sahih Iadith. Thisisa cted upon
knowledge, they dislike selling the
Muhaffalah, a nd it isthe Musarrah
tha t ha snot been milked by its
owner in da ysor more tha n tha t, so
the milk a ccumula tesin itsuddersto
impressthe purcha ser. Thisisa type
of deceit a nd misrepresenta tion.
L. : iL- - IYIA
;,

'-
L1
;j
L i [o'A:C
J]t ,c. *
'iY o\:Ji.]
78
Chapter 42. What Was Been
Related About The False Oath
To Deprive The Muslim Of His
Wealth
126 9. 'Abdulla h bin Ma s'Ud
Alla h sa id: "Whoever ta kesa
fa lse oa th to deprive a Muslim of
hiswea lth, he will meet Alla h while
He isa ngry with him."
Al- Ash'a th bin Qa issa id: "It is
a bout me, by Alla h! There wa sa
dispute a bout some la nd between
myself a nd a ma n from the Jews
who denied my ownership of it, so
I took him to the Pophet jLt,. the
Messenger of Alla h sa id to me:
'Do you ha ve a ny proof?' I sa id:
'No.' So he sa id to the Jew: 'Ta ke
a n oa th.' I sa id: '0 Messenger of
Alla h! If he ta kesa n oa th then my
property will be gone!' So Alla h,
Most High revea led: Verily those
who purcha se a sma ll ga in a t the
cost of Alla h'sCovena nt a nd their
oa ths... until the end of the
Ayah"1 1 (aiiz)
na rra tionson thistopic from W'il
bin Uujr, AbU Musa , AbU Umma h
bin Tha 'la ba h Al- AnsrI, a nd 'Imrn
bin Husa in. The Hadith of Ibn
Mas'ud is a Hasan Sahih Hadith.
L 1iLJI 6.J1
U.Js,
rtr:C rA:
Yro1:
[: y
L'
[r/.:..-i
),
A'V:jH Iii
4J.,J]
L'
[rv:
U.*
111
Al 'Imran 3:77.
79
Comments:
Thisna rra tion isa proof tha t if there isa dispute between two personsthe
cla ima nt ha sto produce two witnessesin hisfa vor, a nd if he fa ilsto produce,
the respondent will ta ke a n oa th, a nd the decision will be given on the oa th of
the respondent, whether he swore a true oa th or fa lse.
fl[ ,iji
I
Y-
I Oj)j r/o:af.J
lo:
. J) Jl I
t1 : ro:
ro'
i. napter '. vvnai nas iseen
Related About When The Buyer
And Seller Disagree
1270. Ibn Ma s'Ud na rra ted tha t
"When the two pa rties(in a dea l)
disa gree then the seller'ssta tement
ista ken a sva lid, a nd the purcha ser
reta insthe option." (Hasan)
Mursal. 'Awn bin 'Abdullh did not
see Ibn Ma s'Ud. ThisHadith ha s
a lso been reported from Al- Qa sim
bin 'Abdur- Ra hma n, from Ibn
Ma s'Ud, from the Prophet 4Lt,f. But
tha t isa lso Mursal.
[AbU 'Eisa sa id:] [Isla q] Ibn
Ma nsUr sa id: "I sa id to Ahma d:
wha t if when the two pa rties
disa gree a nd there isno proof (wha t
isdone)?' He sa id: 'The sa ying of
the owner of the mercha ndise is
ta ken a sva lid or they both refuse.'
And Isa q sa id a she did, a nd tha t
in every ca se where hissa ying is
ta ken, he must swea r."
[AbU 'Eisa sa id:] Simila r to thisha s
been reported from some of [the
people of knowledge a mong] the
Tbi'in, Shura ih isa mong those.
80
t
Comments:
The ba sic ca use of dispute isnot clea r in thisna rra tion. Disa greement of the
pa rtieswa son the commodity itself, or on itsprice, or on some condition put on
it. Ma ny of the schola rsgenera lize the a pplica tion of thisna rra tion. This
na rra tion isa pplica ble to a ll kindsof disputes, a nd a ccording to 'Allma h Ibn
Quda ma h, if someone ha sno witness, then both of the pa rtieswill ta ke a n oa th.
Related About Selling Surplus
Water
1271. AbU A1- Minhl na rra ted

from Iya sbin 'Abd Al- Muza ni who - - -
sa id: "The Prophet 4b,F prohibited

selling wa ter." (aiiz)
[He sa id:] There a re na rra tionson - -

thistopic from Ja bir, Buha isa h
from her fa ther, Ab Hura ira h,L
L
[:Jul
'Aisha h, Ana s, a nd 'Abdullh bin - - - - - -
'Amr.
i rJ di 0 &r LSJ '
[AbU 'Elsa sa id:] The Hadith of .

Iya sisa Ijasan Sa/z1/i 1Iadith. This

isa cted upon a ccording to most of
the people of knowledge; they
,
jI JA
dislike selling wa ter. Thisisthe - - - , -
view of Ibn Al- Mubra k, Ash-
iL,fl
c
Sha fi'i Ahma d a nd Isha q. Some of - - - -
LJi.
the people of knowledge permitted
-.,
selling wa ter, Al- Ha sa n Al- Ba srI isji,J.a iI
J
i- 1
one of them. - - -
rtvA:
, PWI :L .,.Ji
*1U/
\V:: 3L-
l,
ot:C
.)j).JI 3
. 4
J
[/:,..ii ,JiI]
.i, ['VS:
I][V':]
.['flv:
)jlJ.Jij V4 /'
Comments: - -
Some of the schola rs, in the context of thisna rra tion ha ve ta ken the word
'wa ter' in itsentirety to mea n wa ter of a ll kinds, a nd in a ll senses, a nd they
ha ve prohibited itssa le. According to Ibn Ha zm a nd Ima m Sha wkni, sa le of
wa ter isunla wful. The correct sense of the word 'wa ter' in thisna rra tion
81
tj
seemsto be the wa ter which isfree for a ll, a nd no one ha sto toil for bringing
it up to the pla ce of use. But the wa ter brought from fa r off pla cesby rented
tra nsport or by other mea nswith a n expenditure on it, ca n be sold. (For
details see NaylAl-Awtr v. 5.
p.
259.)
the Prophet sa id: "Do not - - - -
withhold surpluswa ter so tha t it is

prevented from the pa sture."
Lil 3.i
)
:jU 31
(Sahih) - -
HasanSahih.
-It L u { :,_3tJ
[AbU Al- Munha l'sna me is -
'Abdur- Ra hma n bin Mu1'im, he is
from A1- KUfa h, a nd he isthe one
Ji4JI
tha t Ha bib bin Abi Tha bit reports
iI
from. AbU A]- Munha l Sa yya r bin
L
$i
Sa la ma h isfrom Al- Ba sra h, he is

the compa nion of Abu Ba rza h Al- - - - - - - - -
Mia mi.]

3,
iJl LJi ;tL.JI
&A Yror:C
Comments:
One who ha sa well or source of wa ter nea r a pa sture, he isnot a llowed to
put restrictionson hissurpluswa ter. He should a llow the people to use the
wa ter for their a nima lsa nd domestic needs.
Disliked To Sell The Sperm Of
A Stallion
i
- (o
(o:H)
,
j.p
Prophet prohibited studding the
stallion. " (Sahih)
thistopic from AbU Hura ira h,
Ana s, a nd AM Weed.
Ibn 'Uma r isa Hasan Sahih Ijadith.
some of the people of knowledge.
82
There a re those who ma de a - - - - - -
concession for a ccepting a n
LS
JJ
honora rium for tha t.

Jifl L
[ 1VV:
)LJi]
.{il VA:
/V:)L.J]
Comments: -
In the view of Ima m AbU Ha nifa h, Ima m Shfi'i a nd Imm Ahma d, the
owner of the ma le a nima l isnot a llowed to ta ke money or rent it out for
ma ting purposes. In the view of Imm Mlik thisisprohibited only beca use it
isa ga inst the genera l welfa re of the community. Normsof a civilized society
do not a llow receiving money for such purposes.
1274. Ana sbin Ma lik na rra ted: "A 44 V
ma n from (the tribe of) Kilb - - - - - -
Jt
a sked the Messenger of Alla h
a bout studding a sta llion a nd he
- )
prohibited it. So he sa id: '0 - - - -
4 Messenger of Alla h! We stud the
sta llionsso tha t we get honora rium
JL
(from the ownersof the fema le - - - - -
horse)!' So he permitted it for the
honora rium." (Sahih)

- 5.
it except a sa na rra tion of Ibra him - , - - -
L= - L
L
.Jul
bin Huma id, from Hisha m bin - -
- ; - . -
'Urwa h.
1 y-
Ji)
i 1V1: r 1\ /:LJ
Comments:
- '
If some gift isgiven to the owner of the ma le a nima l, it ca n be a ccepted.
Giving a gift isnot a compulsion nor isthisa fee for the ma le. Thisview is
considered the correct view.
- t.
-
(t i
Related About The Price Of A - - - - '
Dog
1275. Ra fi' bin Kha dij na rra ted
83
4.Iji
sa id: "The ea rningsof the cupper is
filth, the ea rningsof the fornica tor
-,-
.-------
(from ha rlotry) isfilth, a nd the
price of a dog isfilth." (ahih)

'
-)' -'
'
thistopic from 'Uma r, ['All], Ibn

Ma s'Ud, [AbU Ma s'Ud], Jbir, AN
Hura ira h, Ibn 'Abbs, Ibn 'Uma r,

- --
a nd 'Abdullh bin Ja 'fa r.
, [L]
J
[:j]
[AbU 'Elsa sa id:] The Ijadith of - -
-
Rfi' isa Hasan Sahih Hadith. This
-&A
j j -j
sL]
the people of knowledge, they
- f t - - - -
disliked the price of a dog. Thisis
the view of Ash- Shfi'l, Ahma d, ' - -
- - - - - -
a nd Isha q. Some of the people of '
knowledge permitted the price of J,i J
the hunting dog.
3i
r 1I
ljl,-j
LJ&Z UL-.J :.
[v 1/v:*1i
IJ Jl
, * b.-
{tM: )1
, [1/1:).Ji,
'IA:C
4iL-
411.J [olA/r :..5t..JI1
i,_ 4LLc
[000V:
Y/i:k_j'JI
Comments:
1,

.rr/T: ~J
Fornica tion isone of the grea test sinsa nd the ea rningsof a fornica tor is
una nimously a greed upon a sunla wful. The ea rningsof the soothsa yer a re a lso
unla wful.
1276. AbU Ma s'Ud Al- Ansri
na rra ted: "The Messenger of Alla h
prohibited the price of a dog,
the ea rningsof the fornica tor (from
ha rlotry), a nd the newsof the
fortune- teller."111 (Sahih)
ThisHadith isHasan Sahih.
:i- v-
IJJ
j
(1]
ThisHadith preceded, no. 1133.
84
e
J.
J:J
r
Ji L LJ-tj
)U o r i -t i L i
o1V:C L
;J!
Related About The Earnings Of
The Cupper
1277. Ibn Muha yysa h of Ba n
Hritha h na rra ted from hisfa ther,
tha t he sought permission from the
Prophet to ta ke the wa gesfor
cupping a nd he
ii
forba de him
from it. He continued a sking him
a nd seeking hispermission until he
sa id: "Use it to give fodder to your
wa ter- ca rrying ca mels, a nd to feed
your sla ves." (aiiz)
thistopic from Ra fi' bin Kha dij,
AM Juba ifa h, Jbir, a nd As- S'ib
[bin Ya zid].
Muhayyisah is a 1Iasan [ahiz]
Hadith. Thisisa cted upon
knowledge. Ahma d sa id: "If I a m
a sked for something by the cupper
then I deny him, a cting upon this
ladith.
(vA,:)
rtT
riyy:
.._.S 1 3j1 3 _V1 L-

()
V t/ : .L3L
j
sr:
rv/r:
-fl -, L.Jl]
,fl,-
85
Cha pter 48. Wha t Has Been
Related About Permitting The
Earnings Of A Cupper
Messenger of Alla h wa scupped;
AbU Ta iba h did the cupping. So he
ordered tha t he be given two a'of
food, a nd he spoke to hisma sters
to reduce hista xes. He sa id: 'The
most virtuousof wha t you trea t
with iscupping.' Or, he sa id: 'The
best of your trea tementsis
cupping." (aaziz)
thistopic from 'All, Ibn 'Abba s,
a nd Ibn 'Uma r.
Anas is a Hasan Sahih Hadith.
Prophet 4t, a nd otherspermitted
pa ying the cupper. Thisisthe view
of Ash- Shfi'i.
(A ;!,- J1)
tA.JI
IYVA
:JrJl i
- -
j
y
kJ JJI
J)
L :J
LI
3))
S
.Ji
\OVY: - i
iI] 5L LlI *a uJJ311:

JJ
Comments:
: JLJl
According to Ima m Na wa w! most of the people of knowledge a mong the
Compa nionsof the Prophet a nd their followersha ve a llowed one to a dopt
thisprofession. According to some, a free ma n should not a dopt this
profession but a sla ve isa llowed.
Cha pter 49. Wha t Has Been . t. Jt
- U
Related About The Price Of A
(t ii) Jj
Dog And A Ca t
1289. Jbir na rra ted: "The Messenger
- "v
of Alla h prohibited the price of
the dog a nd the ca t." (aiiz)
86
[Abu 'Elsa sa id:] There issome
confusion (Idtirab) in the cha in for
- - - - - - ,
thisHadith. [The price of a ca t is
.
4
not correct]. ThisHadith ha sbeen
reported from A1- A'ma sh, from
- - -
i
JU]
some of hiscompa nions, from
Jbir, a nd they ca used some
confusion for Al- A'ma sh in this

- - -
na rra tion. -
J-
-- - - - -
YJ-i J LJ
There a re those a mong the people - - - - - -
of knowledge who disliked the
-
- -
price of a ca t, a nd some of them - - - - -- - -
' 3
permitted it. Thisisthe view of
Abma d a nd Isba q. It ha sbeen
j i l- J
reported from Ibn Al- Fuda il, from - - - ,
A1- A'ma sh, from Ab Ha zim, from
AbU Hura ira h from the Prophet

, through other tha n thisroute. -
rvs: :L
,
I
.i;-
L.A:.Jij 5 Ji k4JIjj
1'r
L5l.c
A'
:

Comments:
Some Compa nionsof the Prophet a nd their followersha ve disa pproved of
a ccepting the price of a ca t. Most of the schola rsa nd a ll Four A 'immah
consider thisprohibition just a counsel a nd ca ution a nd no more. Ta king the
price of a ca t isa llowed but it isa ga inst good ma nnersa nd politeness.
1280. Ja bir na rra ted: "The
i- :))
-
Messenger of Alla h 4t prohibited - - -
ea ting the ca t a nd from itsprice."
- -
(Sahih)
:3
[Ab 'Eisa sa id:] ThisHadith is -
Gharib. We do not know of a ny

ma jor (known) na rra torswho
1
{:
;t
reportsfrom 'Uma r bin Za id (one -- - - - -
of the na rra tors) besides'Abdur- Lii
i )
Ra zza q. - -
:
L
:L I

87
jfl
Chapter 50. Permission
Regarding The Price Of A

Hunting Dog
(a.
2Ji)
[.aJ
1281. Abu A]- Muha zzim na rra ted
:
..4
ii- -IVAI
from AbU Hura ira h who sa id: "The - -
price of a dog wa sprohibited, '
except for the hunting dog." (Da'iJ)
Y :j
[AbU 'Elsa sa id:] ThisHadith is - -
not correct from thisroute. AbU
4c
Al- Muha zzim'sna me isYa zid bin
[:
Sufya n, a nd Shu'ba h bin Al- Ha jja j - -
criticized him [a nd gra ded him -
YI J Ila.
wea k]. Simila r to thisha sbeen .
i
reported from Jbir, from the

Prophet, but itscha in isa lso not
Cj
[]
correct.
JLZ, a t
Comments:
See the discussion a bout the wea knessof thisna rra tion a nd the person who
secondsit. (See ZadAl-Ma'ad v. 5. p. 682-685.)
ti i i.
Related About It Being - -
Disliked To Sell Singers

1282. AbU Umma h na rra ted tha t
)
t.- : -
the Messenger of Alla h Jsa id:
"Do not sell the (sla ve) fema le

singers, nor purcha se them, nor JL
tea ch them (to sing). And there is -- - - . - -
'i- '
no good in tra ding in them, a nd
.
their pricesa re unla wful. It wa s
a bout the likesof thistha t this - - -
Ayah wa srevea led: And a mong c/
''L9
o j
ma nkind ishe who purcha sesidle

ta lk to divert from the wa y of - - - - -
Alla h." 11 (Da'iJ)

L
[He sa id:] There isna rra tion

a bout thisfrom 'Uma r bin Al-
Luqman 31:6.
88
' 4*
Kha ttb. - - , - -
[Ab 'Elsa sa id:] We only know of
L J]
the Hadith of AbU Uma ma h, like i jti]
this, from thisroute. Some of the - - - - . -
people of knowledge ha ve '- '
criticized 'All bin Ya zid (one of the

na rra tors) a nd gra ded him wea k,

a nd he isfrom Ash- Sha m.
U * .;js.* '.,-
.[AV: vr/
Comments: -
'Qaynah' mea nsfema le singer. Here it mea nsthe sla ve girl who isa singer. As
music a nd singing isprohibited, therefore, buying a nd selling a singing sla ve
girl isa lso prohibited, otherwise the buying or selling of sla vesisa llowed.
(Tuhfat Al-A hwadhi. v.2.
p.
259.)
Disliked To Separate Brothers,
And A Mother And Her Child
In Sales
1283. AbU Ayyub na rra ted: "I
hea rd the Messenger of Alla h
sa ying: 'Whoever sepera tesa
mother from her child, Alla h
sepera teshim a nd hismost beloved
on the Da y of Judgement."
(Hasan)
Hasan Gharib.
Lo lJ- 1W
Comments:

Rela tives, like two brothers, a brother a nd sister, mother a nd her child; ha ve
very deep a nd strong feelingsof love for ea ch other. They a re mutua lly
interdependent, so it isnot a pproved to sepa ra te them by selling one of them
89
tjojp
or giving one of them a sa gift. When they a re a ble to live independently, then
it isa llowed to sell them.
1284. 'All na rra ted: "The
ji -
Messenger of Alla h
j
ga ve me - - -
two boyswho were brothers, so I

sold one of them, a nd the - -
-
O 'Ali! Wha t ha ppened to your
L *j
boy?' So I informed him, a nd he - - -
-
sa id: 'Return him, return him."

(a'/)
Li
-
- )))
:J
JL
Ilasan Ghanb. Some of the people
of knowledge a mong the
Compa nionsof the Prophet a nd - - - -
others, disliked sepa ra ting between

the ca ptiveswhen selling them.
I
Some of the people of knowledge - - - '
permitted sepa ra ting the children
tha t were born in the la nd of Isla m,
but the first view ismore correct. It - - - .
ha sbeen rela ted tha t Ibra him An- 3 L5U
Na kha 'I sepera ted a mother a nd
her child in a sa le, so he wa sa sked - - - - - - . -
a bout tha t. He sa id: "I sought her
.)j
J1 JiI
permission for tha t a nd she - - - - - - - - - -
a pproved." '
I
L
:Ji
U L J
L
>-L
i I5 i/JI L- -
Y/:,a.JI n .- riS -i: .,I.
Comments:
It iscorrect tha t a mother a nd her child or two brothersshould not be
sepa ra ted by selling one of them, or giving one of them a sgift to someone
since they a re interdependent. Sepa ra tion ma y ca use severe problemsfor
them. Some of the schola rssa y tha t they ca n be sepa ra ted if there isneed for
it. When they rea ch the a ge of ma turity they ca n be sepa ra ted. (Tuhfat Al-
Ahwadhi v. 2.
p.
259-260.)
90
e,h
Related About Someone Who
Purchases A Slave And He
Profited From Him, Then He
Found A Defect In Him
6. U Lt - (or
(or
1285. 'Aisha h na rra ted tha t the

Messenger of Alla h judged: -
"The produce isfor the responsible c- J
one." (Hasan) - - - -
:7 Li
[AbO 'Elsa sa id:] ThisHadith is - - - - -, -

Hasan [Sahih]. ThisHadith ha s
3
L
4 JJLJ 3i
been reported through routesother
tha n this, a nd thisisa cted upon - - -
knowledge.
Li
L5
4-1
TT
iT,- ,
t o
ro.A:C
1286 . 'Aisha h na rra ted: "The
Prophet judged tha t the
produce isfor the responsible
one." (Hasan)
[He sa id:] ThisHadith is [Hasan]
Sahih, Gharib a sa Hadith of
Hishm bin 'Urwa h (a na rra tor).
[AbU 'Elsa sa id:] Muslim bin
Khlid Az- Za nji reported this
Hadith from Hishm, from 'Urwa h.
Ja rir reported it from Hishm a s
well. It issa id tha t the na rra tion of
Ja rir ha sTad/is in it, tha t Ja rir
commited the Tad/is; he did not
hea r it from Hisha m bin 'Urwa h.
Asfor the mea ning of "the
produce isfor the responsible
one," he isthe ma n who purcha sed
the sla ve then the sla ve produced
91
for him, a nd he found some defect
in him so he returned him to the
seller. Then the produce (of his
work) isthe purcha ser's. In ca ses
simila r to this, the produce isfor
the responsible one.
[AbU 'EIsa sa id:] Muha mma d bin
Ism'il ca lled thisHadith Gharib, a s
a na rra tion of 'Uma r bin 'Al! (one
of the na rra tors). [I sa id: "Do you
think tha t he committed Tadlis?"
He sa id: "No."]
i Lii
3
'L4
ii
'Y' Lc
LJ
i U
-LI,
Y- 1 Jul
['J:i
i
ro\.
'Li Y
1
iJI,
\t:C
3L-
1 Y t:C
j,JI I
Yr: - L ,- ,,- I (...L. LL- a J3LJ
.ro\. :
For Eating Fruit For The
Passerby
1287. Ibn 'Uma r na rra ted tha t the
Prophet jj$r, sa id: "Whoever enters
a n orcha rd then let him ea t, but
not ta ke a ny in hisga rment."
(Da'ij)
thistopic from 'Abdulla h bin 'Amr,
'Abba d bin Shura hbll, Rfi' bin
'Amr, 'Uma ir the freed sla ve of
Abi Al- La lm, a nd AbU Hura ira h.
Ibn 'Uma r isa Gharib Hadith. We
do not know of it from thisroute
except from Ya lya bin Sula im.
ha ve permitted the wa yfa rer to ea t
from the fruits, a nd some of them
disliked it without pa ying.
92
L iUit
351.0 i
/ :J
oS/ :J
j L y]
Lc. j [\A4
:L]

Ji i
, Y t
Comments:
- yI
,
[r/o
It dependson the custom of the a rea . In some a rea s, the owner of a ga rden
a llowsthe pa sserby to ea t the fruit of hisga rden tha t ha sfa llen from the
trees, a nd in ca se someone ishungry, he isa llowed to pick from the tree a nd
ea t. In some a rea sit isstrictly prohibited by the owners. No one ca n ha ve
a nything from the ga rden. In the a rea swhere it isprohibited, first one should
seek permission, a nd then ta ke some fruit to ea t. If the fruit ista ken a nd
ea ten without prior permission, it isnecessa ry to pa y for it. According to
Ima m Ahma d if there isno fence a round the ga rden it ispermitted to ta ke
the fruit from there. (TuhfatAl-Ahwadhi v. 2. p.
261.)
1288. Rfi' bin 'Amr sa id: "I wa s
throwing stonesa t a da tepa lm
belonging to some of the Anar.t11
They took me a long with them to
the Prophet 4b,F. He sa id: '0 Rafi'!
Why were you throwing stonesa t
their da tepa lm?" He sa id: "I sa id:
'Out of hunger, 0 Messenger of
Alla h!' He sa id: 'Do not throw
stonesa t them, ea t wha t fa lls. Ma y
Alla h fill you a nd quench your
thirst." (Da'J)
ThisHadith is Hasan Gharib
Sahih.
Comments:
It a ppea rsfrom thisna rra tion tha t a hungry person should be a llowed to ea t
the fa llen fruit from the ga rden, a nd in ca se of severe hunger he should be
a llowed to pick from the treesa sisclea r from the next na rra tion.
[1]
He wa sthrowing stonesa t it to get itsfruitsto fa ll so he could ea t them. See 'Awn Al-
WNW by Al- 'Azima bdi.
93
t,9Jl
1289. 'Amr bin Shu'a ib na rra ted - - - - -
-
.
from hisfa ther, from his-
gra ndfa ther, tha t the Prophet
wa sa sked a bout ha nging fruits(on - - - - -
the trees), so he sa id: "Whoever isJ
iI JI
L)
in need a nd pickssome of it

without ta king a ny in hisga rment, - - . - - - -
then there isno sin upon him."
5-
(Hasan)

iL
y
Hasan Sahih.
.ka JiL i,iI L J.a Ul Jlz ,.i

From Making Exceptions
(o)
1290. JAbir na rra ted: "The :Ii1I 3j,i -
Messenger of Alla h it prohibited ' - , - -
r - ' -
Al-Muiaqalah, Al-Muzabanah, Al-
LU i
Mukhabarah, a nd ma king a n
exception (in a sa le) unlessit is- - - - -
ma de known." (Sahih)
AiJ4Jl i I J,L 31 :A

Ijasan Sazih, Gharib from this- -
route a sa na rra tion of YUnusbin

'Uba id, from 'Ata ', from Jbir.
Jl
LJI
L 't'1
1rv: S1/Y:)L.Jl
Comments:
"Al-Muhaqalah" isselling un- ha rvested gra in in the field in excha nge for
ha rvested gra in like whea t. "Al-Muzabanah" isselling a n estima ted a mount of
fresh da teson the tree for dried da testha t a re mea sured, or the sa me for
gra pes. "Al-Mukhabarah" isrenting la nd in excha nge for a portion of its
produce. Ma king a n exception in a sa le mea nsto ma ke a n exception for one
item a mong those purcha sed, without telling the purcha ser tha t seller did not
include tha t item, or the like.
94
I
Cha pter 56. Wha t Ha sBeen
Rela ted About It Being
Disliked To Sell Food Until It
Ha sBeen Acquired
..._ 1 . "1 1 7L..-.,.-._ k.....,
riopliel stiu; vvnuvci uuys
food, then he isnot to sell it until
-
Y
he ta kespossession of it." Ibn
:5
'Abba ssa id: "All thingsa re
considered the sa me (in this

- - - _
rega rd)." (Sahih)
:
thistopic from Mir, Ibn 'Uma r
4.c . JJ
y j
[:J]
[a nd Ab Hura ira h].

Ibn isa Hasan SahIh

- - - - -
'Abba s
7-I diL
a
.
-, - - - - -
4
L)
(.L))yjJ
LL . , t (y4J
L)t J 4
L
lj
Js
3 ii 35U .
Comments:
Some Sahih na rra tionsa lso support the view of Ibn 'Abba s, tha t until a nd
unlessthe complete possession of a thing isobta ined it should not be sold. So
thisisa correct view tha t the thing should be sold only when the complete
possession isobta ined.
95
Chapter 57. What Has Been . - -
t 4 .
-
(oy
Jj)
Of Selling Over The Sale Of
(ov
JI) 4...- 1
One's Brother - -

Messenger of Alla hii sa id: "None - - - -
of you isto sell over the sa le of
:JIJ
others, nor to propose over the
J2
- - - proposa l of others." (Saathz)
[He sa id:] There a re na rra tion on
.5
thistopic topic from AbU Hura ira h a nd
LJ
[:j]
Sa mura h. - - -
Ibn 'Uma r isa Hasan Sahth Hadith.
And it ha sbeen reported from the - - - -
"Do Prophet tha t he sa id: not

ha ggle in competition with your
-
,L
brother'sha ggling." And the - "
-- -
mea ning of sa le in thisIjadith of -" - '
J
the Prophet , a ccording to some

j
of the people of knowledge isto

ha ggle.
[A/ -L Iii LJI
Comments:
When two pa rtiesha ve rea ched a n a greement on price of a commodity, the
third one should not enter the dea l to offer lessor more. Simila rly, in the ca se
of proposa lsof betrotha ls, it isnot a llowed to propose over the proposa l of
others. (TuhfatAl-Ahwadhiv. 2.
p.
306-307 .)
- (OA
. - - - Related About The Sale Of .

Wine And The Prohibition Of
(a " i) U J 3;.j 3I
That
1293. Ana sna rra ted from Abu

Ta lha h tha t he sa id: "0 Prophet of
'- - . -
5t
Alla h! I ha d purcha sed some wine -
for the orpha nsunder my ca re. He
sa id: 'Spill out the wine, a nd brea k
! 1 :J
4.I
the jugs." (azii)
96
thistopic from Jbir, 'Aisha h, Ab

:J
r
r-
Seed, Ibn Ma s'd, Ibn 'Uma r,
a nd Aria s.
[Abti 'Elsa sa id:] The Hadith of

4JJjJ.- ), [:J1 -
Abti Ta llia h, Ath- Tha wri reported .
thisHadith from As- Suddi, from - - - - - - - -
Ya ya bin 'Abbd, from Ana s:

L?
I Jl]
"Tha t AbU Ta lha h wa swith him"
a nd thisismore correct tha n the -- - -, -

na rra tion of Al- La ith (no. 1293).
[ qv: L] ,.-
, *
yj
)
[1r:.1 L.
[oA.:C
:t] [r IV i:
)I , fl
l
Comments:
Ma nufa cturing, selling a nd purcha sing a nd dea ling in wine in a ny form is
unla wful. It isuna nimously a greed upon. According to Imm AbU Ua nifa h
businessof wine through a Dhimmi disbeliever isa pproved, but thisisnot the
correct view. (A1-Mughni v. 6. p.320)
Chapter 59. The Prohibition To
Use Wine To Make Vinegar
1294. Aria sbin Ma lik na rra ted: "I
a sked the Messenger of Alla h :
'Ca n wine be used for vinega r?' He
sa id: 'No." (Sahih)
[Abti 'EIsa sa id:] Thisladith is
Hasan Sahih.
L;
'5 :
i)) :Ji
3U - \0Ar: JJi J1 L
r vo :C
Comments: -
In view of the three A 'immah a nd most of the schola rs, it isnot a llowed to
prepa re vinega r from wine by some a rtificia l methods, but if wine becomes
vinega r by itself na tura lly it will be la wful a nd ca n be used. According to
97
e 's
Imam AbU Ua nifa h a nd Imm Awz'i a nd La ith prepa ring vinega r from wine
by a n a rtificia l method isa pproved. We ha ve not found a ny Sa,zii na rra tion
infa vor of thisview.
1295. Ana sbin Ma lik na rra ted:
--
:J
"The Messenger of Alla h li cursed - - - -
ten involved with wine: The one

who pressesit, the one who ha sit
1
:3 JJ
the one it isca rried to, itsserver,

pressed, itsdrinker, itsca rrier, a nd
itsseller, the consumption of its
j
price, the one who purcha sesit a nd
- - -
the one it wa spurcha sed for." j
L JSj
(Ilasan)
L
J]
-
.
- - -
---- ----------- ------ --
[Abu Eisa sa id:] ThisHadith is This - -

Gharib a sa na rra tion of Ana s.
------------
Simila r to thisha sbeen reported
from Ibn 'Abba s, Ibn Ma s'Ud, a nd
Ibn 'Uma r, from the Prophet jL&.
JJY
VVO.
/t: ...Jlj
rvt:
jL.,.- i. r1/:.,. -i ]
3l
.[Wt : ,i)]
r
\\r/\
)
[to
Comments:
Thisna rra tion provestha t the wine a nd itsrela ted business, a nd a ny kind of
involvement in thisbusiness, isstrictly disa pproved. Verse no. 2 of Srat Al-
Ma 'ida h "...Do not help one a nother in sin a nd tra nsgression." isa a nother
proof of the disa pprova l a nd unla wfulness.
Chapter 6 0. Wha t Has Been
*-
)
U Li. - (1'
Related About Milking - - -, - -,
Livestock Without Permission
' )
j
Of The Owners
1296 . Sa mura h bin Junda b
na rra ted tha t the Prophet sa id:
"When one of you comesupon
livestock, if itsowner iswith it then
seek hispermission. If he permits
him then let him milk it a nd drink.
If there isno one with it then ca ll
out three times, if someone
a nswersthen seek hispermission.
JAI t ~
i.
.4
L)
J
44:
:i
98
If no one a nswersthen let him milk ,. - - - - - -
. . L- kl'- 'Li jaJ
it a nd drink without ca rrying (a ny -
of it a wa y)." (a '/)
- -
thistopic from [Ibn] 'Uma r a nd -
AbSa 'eed.
Ij Ull L
[:j]
[Ab 'Elsa sa id:] The Hadith of - - - - - -
Sa mura h isa Hasan Gharib Sahih
i. Jul
a ccording to some of the people of - - - , -
knowledge, a nd it isthe view of
Ahma d a nd Isa q.
J*.
[AbU 'Elsa sa id:] 'All bin Al - - -
Ma dini sa id: "It iscorrect tha t Al-
Ha sa n hea red thisfrom Sa mura h."
:
Some of the people of Hadith - - - - - - -
criticized the na rra tionsof Al i,
I
Ha sa n from Sa mura h, they sa id - - '- - - - -
tha t he only na rra ted from a
writing of Sa mura h.
J
J..JI
j :U
L yl
:; cdLL
* A/o:fl 1j
Comments:
: .L [AV:i]L3i
Thiskind of pra ctice dependson the customa ry normsof the a rea . If
a ccording to the pra ctice of the a rea it isa llowed, then one ca n drink the milk
of the a nima l in the a bsence of the owner, but in view of most of the schola rs
if the pra ctice of the a rea doesnot a llow tha t, then one ca n use the milk but
he will pa y for it. In the view of Imm Ahma d a nd Isha q, there isno need to
pa y the price if three ca llsha ve been uttered a loud. (Tuhfat Al-A hwadhi v. 2.
p.264.)
Chapter 6 1. What Has Been - U - (i
Related About Selling Skins Of - -
-
Dead Animals And Idols
j '
1297. Jbir bin 'Abdulla h na rra ted
tha t during the Yea r of the
Conquest, while he wa sin Ma kka h,
he hea rd the Messenger of Alla h
sa ying: "Indeed Alla h a nd His
"-
99
Messenger ma de unla wful the sa le
4i :
of wine, dea d ca rca sses, the pig, a nd .
J Y)J
idols." They sa id: "0 Messenger of
:i
Alla h! Wha t a bout the fa t of
ca rca sses? For indeed it isused to
..fl !4
coa t the ships, skinsa re oiled with it,
a nd people use it for la mps?" He
sa id: "No. It isunla wful." Then, with

tha t, the Messenger of Alla h MJsa id:
ft
:U Lii 4j1 JL Ji
"Ma y Alla h fight (curse) the Jews!
Indeed Alla h ma de the fa t unla wful - c
for them, they melted it, sold it, a nd
'- - c
consumed itsprice." (aziz)
[He sa id:] There a re na rra tionson i j
i
L
[3d]
thistopic from 'Uma r a nd Ibn
'Abba s.

[AbU 'Eisa sa id:] The Hadith of ii Ji
Jbir isa Hasan Sahih Hadith. This
-
1iJI
people of knowledge.
[ioA Y YYYr:
JI] , \oA':
:
l]
Comments:
Unla wfulnessof the sa le of dea d ca rca sses, pigsa nd idolsisuna nimously
a greed upon. According to three A 'immah Ma lik, Ahma d, a nd Shfi'i dea d
ca rca ssesa nd wine a re unla wful due to their filthiness; therefore, the sa le of
a nything filthy isunla wful a nd strictly prohibited.
Chapter 6 2. What Has Been
Disliked To Take Back One's
Gift
1298. Ibn 'Abba s, [ma y Alla h be
plea sed with them], na rra ted tha t
"Oursisnot a ba d exa mple: The
one who ta kesba ck hisgift islike
the dog who ta kesba ck hisvomit."
(Sahih)
[He sa id:] On thistopic, there is
the na rra tion from Ibn 'Uma r from
LA I
3)
,
9_
100
t
the Prophet

tha t he sa id: "It is
not la wful for a nyone tha t ha s
given a gift to ta ke it ba ck, except
for a fa ther who givessomething to
hisson."
tha t he hea rd Twusna rra ting
from Ibn 'Uma r a nd Ibn 'Abbts,
a nd they both na rra ted thisIjadith
from the Prophet . (a Ijadith
simila r to no. 1298) ($ahih)
Ibn 'Abba s, [ma y Alla h be plea sed
with them], isa Hasan Sahih
Ijadith. ThisUadith is a cted upon
of the Prophet They sa id
whoever givesa gift to a closely
rela ted rela tive, then he isnot to
ta ke ba ck hisgift. And whoever
givesa gift to someone other tha n
a close rela tive, then he ma y ta ke it
ba ck a slong a sit ha snot been
reciproca ted. Thisisthe view of
Ath- Tha wri. Ash- Shfi'I sa id: "It is
not la wful for a ny tha t ha sgiven a
gift to ta ke it ba ck except for wha t
the fa ther ga ve to hisson." Ash-
Sha fi'I a rgued with the Ijadith of
'Abdulla h bin 'Uma r from the
Prophet : "It isnot la wful for
a nyone tha t ha sgiven a gift to ta ke
it ba ck, except for a fa ther who
givessomething to hisson."
[:Jul
101
04L LiI
[uA a LJ]
4.S:
tJi I, 3L,.- i
:'1 iJ
Related About Al- 'Ary And
the Permission For That
1300. Ibn 'Uma r na rra ted from
Za id bin Thbit tha t the Prophet
prohibited Al-Muzaqalah a nd
Al-Muzbanah, except tha t he
permitted those who pra ctice Al-
'Araya to sell it for a like
estima tion. (Sahih)
thistopic from AbU Hura ira h a nd
Jbir.
Za id bin Thbit: Thisishow
Muha mma d bin Isa q reported this
Hadith. AyyUb, 'Uba idulla h bin
'Uma r, a nd Ma lik bin Ana s
reported it [from Nfi'], from Ibn
'Uma r: "The Prophet prohibited
Al-Mu,fzaqalah a nd Al-Muzabanah."
With thischa in of na rra tion, it ha s
been reported from Ibn 'Uma r,
from Za id bin Thbit, from the
Prophet tha t he permitted Al-
Araya in ca seslesstha n five Wasq.
Thisismore correct tha n the
na rra tion of Muha mma d bin Isa q.
t ;i; j it .. ULt - or
orA Y \V
VY:
t
4ij IU
,.i,
V/ Or1 :
..L.] ['r .:U] LJI
102
the Messenger of Alla h
j,
permitted Al-'Araya in ca sesless
)] JJ
JI-
tha n five Wasq. Or simila r. (Sahih) - - - - - -
Simila r wa sna rra ted to usby

L5Y
(a nother cha in). ThisHadith ha s Lo
been rela ted from Mlik: "The - - - - - - -
Prophet permitted Al-'Aray in
i
ca sesof five Wasq, or for wha t wa s
:
lesstha n five Wasq. - ,
1
1 j
-
3
i
UL J
3,
L j &a i
1302. Ibn 'Uma r na rra ted from
Za id bin Thbit tha t the Messenger
of Alla h permitted selling in Al-
'Araya by estima ting it. (ahih)
[AbU 'Elsa sa id:] thisHadith is
Hasan Sahih. The Hadith of AbU
Hurairah is Hasan Sahih. And this
isa cted upon a ccording to some of
the people of knowledge. Among
them Ash- Shfi'I, Abma d a nd
Isa q. They sa id Al-'Arya is a n
exception from the genera l scope
of the prohibition of the Prophet
when he prohibited Al-
Muhaqalah a nd Al-Muzabanah.
They a rgued using the Hadith of
Za id bin Tha bit a nd the Hadith of
AbU Hura ira h. They sa id tha t he
ma y buy wha t islesstha n five
Wasq.
According to some of the people
of knowledge, thismea nstha t the
Prophet wa nted to ma ke less
restriction for them on thisma tter
103
beca use they compla ined to him

sa ying: "We don't buy a nything

with dried da tesexcept fruit." So
he permitted them to buy lesstha n
five Wasq worth so they could ea t
fresh da tes.
iL L JI iz.
Comments:
Different A 'immah ha ve different pointsof view rega rding the expla na tion of
Al-A raya - to sell something with estima tion. 1) In view of Imm Ma lik if the
owner of the ga rden ma kesa gift of the fruit of one or more treesto some
one, a nd la ter on findstha t hispresence or hisvisitsto the ga rden hindersthe
priva cy of hisfa mily, in thissitua tion he ca n ba rter fresh fruit with dried
da tes. 2) In the view of Imm Ash- Sha fi'i, Al-Aray is to buy the fresh da tes
still on the tree from the owner of the ga rden by estima tion in excha nge of
dried da tes. 3) According to Ima m Ahma d, Al-Araya mea nsif someone gets
lesstha n five Wasq of fresh da teswhich a re still on the treeshe isa llowed to
ba rter these fresh da teswith someone in excha nge of dried da tes.
Chapter 6 4. Something Else
(1 t o [
L] - (
About That
1303. Busha ir bin Ya sa r the freed
sla ve of Ba nU Ha ritha h na rra ted -
-
-
:JJ
tha t Rfi' bin Kha dij a nd Sa hl bin
AbI Ha thma h na rra ted to him tha t

prohibited Al-Muzabanah sa les,
c
J
3
(buying) fruitswith dried da tes,
except for for those who pra ctice Al- - - -
Aryd - for he permitted it for
LI$JI
them - a nd from buying gra pes

j As
-
with ra isins, a nd from every fruit by
- -- - - -
itsestima tion. (Sahih)

L.
JUI
Hasan Sahih Gharib from this - - - -
route.
JU
L
104
tJ
Chapter 6 5. What Has Been - - . - - -
LA1
- (o
Related About An- Najsh Being
Disliked (In Sales) (lo
Qj JI )]
'uLJ
z tIi- - r t
the Messenger of Alla h , sa id: - - - - -
:
"Do not pra ctice An-Najsh."
(Sahih)
3
:3
[He sa id:] There a re na rra tionson '. - ' -
thistopic from Ibn a nd

'Uma r
Ana s.
- - -, - -
J.-
,
[:JI
Ijadith. Thisisa cted upon
Jul
knowledge, they disliked An-Najsh.
c r -''-''
[Abu 'EIsA sa id:] An-Najsh iswhen
Li
a ma n who knowsa bout the goods
comesto the owner of the goodsto

offer him more tha n wha t it is
worth, doing so in the presence of - - -
a buyer. He intendsto seduce the - - 4
L
buyer while he himself doesnot - - -
wa nt to buy it, ra ther he only wa nts
to deceive the buyer with hisoffer.

And thisisa type of deceit. - - - - - -
3.
L_y..
-- - "If Ash- ShAfi'i sa id: a ma n -
commitsAn-Najsh then he ha s
:,iLJ
j
sinned due to wha t he ha sdone, - - - . ,-
Lfi - Ji
- - but the sa le ispermissible, beca use

the buyer did not commit An-
Najs/i." - -
:L I L J1
'LJ
\oo:
3U... &-
['oi: ,L.., Jl]
y
5i
_5'
Comments: -
The litera l mea ning of 'An-Najsh' isto drive a wa y the wild a nima ls, but in the
Shari'ah it mea nsto seduce the buyer by offering higher price of the thing,
a nd posing a she isa lso a buyer, but a ctua lly he doesnot wa nt to buy the
thing. So the offer of the higher price isjust to seduce the buyer.
Chapter 6 6 . What Has Been
Related About Giving More In
Weights
1305. Suwa id bin Qa isna rra ted:
"Ma khra fa h Al- 'Abdi a nd I
brought linensfrom Ha ja r.111 The
Prophet ca me to usto ba rga in
with uswith some pa nts. There wa s
someone with me who weighed
(the goods) to determine the va lue.
So the Prophet sa id to the one
weighing: 'Weigh a nd a dd more."
(Sahih)
thistopic from Jbir a nd AbU
Hura ira h.
Suwaid is a Hasan Sahih Hadith.
The people of knowledge consider
it recommended to a dd more when
weighing.
Simk, so he sa id: "From AbU
Sa fwa n" a nd he mentioned the
na rra tion.
; r
._jI;
:jUi
Y: 3i 31.- Jl L iit L. i
4)
.e., rrri: b
rrrv:
i[rfl: - L UI , *
.[\1T
Comments:
Thisna rra tion provestha t mea sure a nd weight should a lwa ysbe a little extra
in fa vor of the buyer. A person who worksa sa professiona l for mea suring
a nd weighing ca n fix hiswa gesfor hiswork.
[1]
There a re ma ny pla ceswith thisna me, one of which isa villa ge close to A1- Ma dina h.
106
- (.y
Related About Giving Respite - - -
To The Indigent And Being
(W J J
Kind To Him -
1306 . AbU Hura ira h na rra ted tha t
- - : -
the Messenger of Alla h sa id: - - - - - - ,
"Whoever gra ntsrespite to a n
LJ
LY
indigent or a llevia tesit for him,
Alla h will sha de him on the Da y of
- -
3
Judgement under the sha de of His-"
- '-
Throne, a Da y in which there isno
Ji in iS i
sha de except Hissha de." (ahih) - -
thistopic from AbU Al- Ya sa r, AbU
L

Qa ta da h, Hudha ifa h, [Abu]
- - - --------------
Ma s'ud, 'Uba da h, a nd Jbir.

AbU Hura ira h isa Hasan Sahih - - - - - - -
Gha rib Hadith from thisroute.
LL yA L j
[ -
r - .1: L] JI *- 5
,
ij [1. :
1 :

.1: i- 3i l] - ,
Comments:
In the Qur'a n it ha sbeen comma nded to Muslimsto be gentle a nd kind with
a debtor who isin difficulty. It isbetter to forgive hisdebt. Srat Al-Ba qarah
Verse no. 280 sa ys"If the debtor isin a difficulty gra nt him time till it isea sy
for him to repa y, but if you remit by wa y of cha rity tha t isthe best for you, if
you know." In thisna rra tion the rewa rd of a virtuousdeed ha sbeen
mentioned. On the Da y of Judgement, which will be a very ha rd da y, a nd
when there will be no sha de a t a ll except the Sha de of Alla h, doersof
virtuousdeedswill get a pla ce under thisSha de.
1307. Abu Ma s'Ud na rra ted tha t
the Messenger of Alla h sa id: "A
ma n a mong those before you wa s
ca lled to reckon a nd nothing of
good wa sfound with him. Except
tha t he wa sa wea lthy ma n so he
used to mix with the people a nd he
would tell hisserva ntsto be lenient
L
J- j :JU
,
u is1
)j
107
with the insolvent. So Alla h,
Mighty a nd Sublime isHe, sa id:
'We a re more worthy of tha t tha n
him, so be lenient with him."
(Sahih)
Hasan Sahih. [AbU Al- Ya sa r is
Ka 'b bin 'Amr.]
.((
L
Li [:
3]
i) Lj] .
Comments:
In the light of thisna rra tion it issuggested to the well- off personsof the
society a nd the businesscommunity to dea l with kindnesswith poor debtors,
a nd to give them time to repa y their debts, a nd if possible, they should remit
their debits. Alla h will give them good rewa rd in the Herea fter.
Related About The Rich
Person's Procrastination
(Paying Debt)Is Oppression
the Prophet sa id: "Procra stina tion
(in pa ying a debt) by a rich person is
oppression. So if your debt is
tra nsferred from your debtor to a
rich debtor, you should a gree."
(Sahih)
thistopic from Ibn 'Uma r, a nd
Ash- Sha rid [bin Suwa id Ath-
Tha qa fi].
J6 . )1 -AJI)
(A JI) [i]
. '
31t:C T
AV:
C - -
.[r1A:
i]JiJI JIj [r.:L]
1309. [Ibn 'Uma r na rra ted tha t the
tii.] -
Prophet sa id: "Procra stina tion
- - - .- - -
(in pa ying a debt) by a rich person

isoppression. So if your debt is
tra nsferred from your debtor you - - -
108
4Ti
should a gree, a nd do not ma ke two
sa lesin one sa le." (Sahih)
AbU Hura ira h (no. 1308) isa
Hasan Sahih Hadith. And its
mea ning istha t when the debt of
one of you istra nsferred then
a gree. Some of the people of
knowledge sa id when a ma n is
offered to tra nsfer hisdebt to a
rich ma n a nd he doesso, then the
tra nsferor isfree of it, he isnot to
seek itsreturn from the tra nsferor.
Thisisthe view of Ash- Sha fi'i,
Ahma d, a nd Isha q. Some of the
people of knowledge sa id: "When
thiswea lth could not be collected
due to ba nkruptcy of the one it wa s
tra nsferred to, then he ma y seek its
return to the first one." They a rgue
for thisview with the sa ying of
'Uthmn a nd others, when they
sa id: "There isnothing due on a
Muslim'swea lth tha t islost." Isa q
sa id: "The mea ning of thisHadith:
'There isnothing due on a
Muslim'swea lth tha t islost' thisis
when a ma n tra nsfersit to a nother
whom he thinksiswea lthy, then he
becomesba nkrupt, so there is
nothing due on the Muslim's
wea lth tha t islost."
JJi L
Comments:
In thisna rra tion, 'rich person' mea nsa person who ha sthe a bility to repa y
the debt. If the rich person procra stina tesin the repa yment of the debt, it is
oppression. If the debtor refersthe lender to a nother rich person who ha sthe
a bility to pa y the a mount, he should a ccept thisreference. He should dema nd
hisa mount from him, a nd if he refusesto pa y he ca n dema nd hisa mount
from the debtor.
109
U
- (
os-
jJ;
L LJ LJ
:Ji
L
L i I
LY LcJ
[:Jul
L)
-'-- - - -
L
c , ~.jl
O
JI Li
L
o\ 5LJI JU L Jl
Comments:
According to the Isla mic Shari'ah, a ll kindsof tra nsa ctionsa nd commercia l
dea lswhich a re fra udulent, dishonest a nd trea cherousa re prohibited. Al-
Muna ba dha h a nd Al-Mulamasah a re a lso of the sa me ca tegory, since the
buyer ha sno choice to exa mine the commodity.
Chapter 70. What Has Been . - - - -
_4. LJ
Related About Payment In - -
Advance For Food And Fruits
(v' ). 4. J . . 6 J I
)
1311. Ibn 'Abba sna rra ted: "When i-
the Prophet a rrived in Al- -
Related About Al-Munbadhah
And Al-Mu a masah
prohibited sa lesof Al-Munbadhah
a nd Al-Mulamasah." (Sahih)
thistopic from AbU Weed a nd Ibn
'Uma r.
AbU Hura ira h isa Hasan Sahih
Ha dith. And the mea ning of
(Munabadhah in) thisHadith is
when it issa id: "When I throw
something to you then the sa le
between you a nd I isconcluded."
And Al-Mulamasah istha t he sa ys:
"When you touch something then
the sa le isconcluded." Even if he
did not see it a t a ll, like if it wa s
inside of a ba g or something else.
These a re merely sa lespra cticesof
the people of Jahili'ah so they
were prohibited.
110
1
'4
Ma dina h, they were pa ying in
a dva nce for fruits. So he sa id:
'Whoever pa ysin a dva nce, then let
him pa y in a dva nce for known
mea surements(of da tes), a nd
known weightsfor a specified
period of time." (Sahih)
thistopic from Ibn AN Awfa a nd
'Abdur- Ra hmn bin Abz.
lbn 'Abba sisa Hasan Sahih
J-
Jadith. Thisisa cted upon
of the Prophet a n I others. They
a llow for a dva nced pa ymentson
food, ga rmentsa nd other thingsin
which the limitsa nd description a re
known. They differed over dela y in
delivery of a nima ls. Some of the
othersthought tha t dela y in
delivery of a nima lsisa llowed. This
isthe view of Ash- Sha fi'i, A1ma d
a nd Isia q. Some of the people of
of the Prophet a nd others,
disliked dela y in delivery of
a nima ls. Thisisthe sa ying of
Sufyn a nd the people of Al- Kfa h.
[And AbU Al- Minhl's(a na rra tor)
na me is'Abdur- Ra hma n bin
Mut'im].
rUt L
L,tJt -..i,
Ut
j,
1. t:
Comments:
"Salam" or "Salaf sa le isto ma ke the pa yment of fruitsor ediblesin
a dva nce. The people of Hijz ca lled it Salam sa le a nd the people of 'Ira q
111
ej41
na med it Salaf
sa le. In thissa le the price of the thing purcha sed ispa id in
a dva nce a ccording to itsmea surement or weight, a srequired, a nd the da te
a nd period of delivery isa lso fixed. All termsa nd conditionsof the dea l a re
clea r beforeha nd to a void the dispute tha t ca n a rise la ter on. It isa ssured tha t
nothing rema insa mbiguous. If the dea l isa bout a n a nima l, itsgender, a ge
a nd a ll rela ted thingsa re ma de clea r.
Related About The Land That
Is Owned By Partners When
One Of Them Wants To Sell
His Share
tha t Alla h'sProphet 4ki, sa id:
"Whoever ha sa pa rtner in a n
orcha rd, then he isnot to sell his
sha re of tha t until he proposestha t
to hispa rtner." (Sahih)
[AbU 'EIsa sa id:] The cha in of this
Hadith isnot connected. I hea rd
Muha mma d bin Ism'Il sa ying: It is
sa id tha t "Sula imn Al- Ya shkuri:
died during the lifetime of Ja bir
bin 'Abdullh." He sa id: "And
Qa ta da h did not hea r from him,
nor did AbU Bishr." Muha mma d
sa id: "We do not know of a ny of
them hea ring from Sula imn Al-
Ya shkurI, except tha t 'Amr bin
Dina r possibly hea rd from him
during the lifetime of Jbir bin
'Abdullh." He sa id: "Qa ta da h
only na rra ted from a writing of
Sula ima n Al- Ya shkuri, a nd he ha d
a book from Ja bir bin 'Abdulla h."
AbU Ba kr Al- 'Attr 'Abdul-
Quddusna rra ted to us, he sa id:
"'All bin Al- Ma dinI sa id: 'Ya tiya
bin Sa 'eed sa id: "Sula imn At-
Ta ymi sa id: 'They went with the
book of Ja bir bin 'Abdullh to Al-
Ha sa n Al- Ba sri a nd he took it' - or
Lt -v 4i)
(v iJI)
112
he sa id - 'a nd they reported it.
Then they took it to Qa ta da h a nd
reported it, so they ga ve it to me
but I did not report it [he sa id: 'I
refused it']. Thiswa sna rra ted to us
by AbU Ba kr Al- 'Afla r from 'All
bin Al- Ma dinI.
. rov/r:-i
4-,,4,
3L.L. J
!i 01/5JI -
Comments:
5J
It isproven by thisna rra tion tha t a sha re holder in a property ca nnot sell his
sha re until he consultshisco- sha re holder rega rding thisissue. If the sha re is
sold out without the consent of co- sha reholder, he keepsthe right of
preemption.
Chapter 72. What Has Been 6 . t. ' U - (V's'
Related About A1- Mukhabarah .. - - - --
And Al-a wamah Mu '
1313. Ab Az- Zuba ir na rra ted :,W )
ti. -
from Jbir tha t the Prophet ,
I- -. .
prohibited Al-Muzaqalah, Al-
" ''Y-
Muzabanah, Al-Mukhabarah, a nd
I biU.
Al-Mu'wamah, a nd he permitted it - - - -
in the ca se of Al-'Araya. (aziz)

L.
Hasan Sahih. - - - - - .,- - -

.J.,- rA:
i-
Comments: -
"Al-Muizaqalah" is selling un- ha rvested gra in in the field in excha nge for
ha rvested gra in like whea t. "Al-Muzbanah is selling a n estima ted a mount of
fresh da teson the tree for dried da testha t a re mea sured, or the sa me for
gra pes. "A1-Mukhabarah" is renting la nd in excha nge for a portion of its
produce. Ma king a n exception in a sa le mea nsto ma ke a n exception for one
item a mong those purcha sed without telling the purcha ser tha t seller did not
include tha t item, or the like. Mu 'wamah is selling two or three yea rsworth of
produce in a dva nce. In 'Al-Muiiaqalah" a nd "Al-Muzbanah" there isa cha nce
of ending up with lessor more of the produce which comesunder Riba, so it is
unla wful. In the form of Mukhabarah a nd Mu 'awamah, deceiving a nd chea ting
a re involved so it isa lso unla wful. See TuhfatAl-Ahwadhi and An-Nihayah.
113
Related About Price Fixing"
1314. Ana sna rra ted: "Prices
beca me excessive during the time
of the Messenger of Alla h , so
they sa id: '0 Messenger of Alla h!
Set pricesfor us!' So he sa id:
'Indeed Alla h isAl-Musa "ir,
[2]
Al-
Qabid, Al-Bsib
[3]
Ar-Razzaq. And
I a m hopeful tha t I meet my Lord
a nd none of you a re seeking
(recompense from) me for a n
injustice involving blood or
wea lth." (Sahih)
Hasan Sahih.
Y'[' :
.
J[)t.zfl L. I 0L.....j]
LL. . L.a - L- r i 0 :
b )
rr'
:
A/o o.,,[,t A I
Comments:
Ra tes Ra tesof the ma rket depend on dema nd a nd supply. If the required
commodity isin surplusa nd freely a va ila ble in the ma rket the ra te will drop.
It isthe duty of the buyer to be ca reful a nd observa nt a nd he should not buy
more tha n hisneed, a nd it isbetter if the purcha se of the item a t the period
of sca rcity isa voided. Thiskind of beha viour of the customersca n keep the
price a t a rea sona ble level. Deciding a nd fixing the ra tesof the commodities
by the government isnot the solution of the issue of high ra tes. Most of the
schola rs, in the light of va riousSahih na rra tions, disa pproved the fixing of
ra tes. (Tuhfat Al-A hwadhi. v. 2. p
27 2.)
" Tha t iswhen the a uthoritiesset a price limit on goods. See Tuhfat Al-A hwadhi.
[2] In An-Nihayah he sa id: 'It istha t He isthe One who ma kesthingsinexpensive a nd
expensive, He ca nnot be opposed by a nyone. So beca use of tha t, it isnot a llowed to fix
prices.' (Tuhfat Al-A hwadhi).
[3] Mea ning: He restrictssustena nce a nd other tha n tha t from whom He wills, rega rding
wha t He wills, a nd how He wills, a nd He ma kesit unrestricted. (Tuhfat Al-A hwadhO.
114
Related About Cheating In
Sales Is Disliked
the Messenger of Alla h pa ssed
by a pile of food. He put hisfingers
in it a nd felt wetness. He sa id: '0
owner of the food! Wha t isthis?'
He replied: 'It wa sra ined upon 0
Messenger of Alla h.' He sa id: 'Why
not put it on top of the food so the
people ca n see it?' Then he sa id:
'Whoever chea ts, he isnot one of
us." (Sahih)
thistopic from Ibn 'Uma r, Ab Al-
Ha mra ', Ibn 'Abba s, Bura ida h,
AbU Burda h bin Niya r, a nd
Hudha ifa h bin Al- Ya mn.
knowledge. They dislike chea ting
a nd they sa y tha t chea ting is
unla wful.
-L.
y]
L5'-'
[o. /r:...,- iJ
Ui ,
JUJi a or: :,Jt
[o/
1/r:,- ] ,L. ; [0 o: V\/r:Jii
Comments:
Chea ting, deceiving a nd brea ching the trust isa ga inst the fa ith, well being,
a nd trust of the society. Therefore, the one who hidesthe defectsa nd
dra wba cksof sa le commoditiesa ctsa ga inst the normsof Isla m. Tha t iswhy
the Prophet sa id, "He isnot from us."
115
e..
Related About Taking A Camel
Or Other Animals On Loan
1316 . Abu Hura ira h na rra ted:

took a
ca mel of a pa rticula r a ge on loa n.
He ga ve ba ck to him a ca mel of a
better a ge tha n the one he wa s
given. He sa id: 'The best a mong
you isthe best in repa ying."
(Sahih)
thistopic from AN Ra fi'.
Hadith. Shu'ba h a nd Sufya n
reported it from Sa la ma h.
they sa w no ha rm in ta king a ca mel
of a pa rticula r a ge a sa loa n. Thisis
the view of Ash- Shfi'I, Ahma d,
a nd Isba q. But some of them
disliked tha t.
3JI L iL..JI
- r.o: i L I
Comments:
.[\1A:L] I, i LJ
Obta ining a n a nima l on the condition tha t it will be returned in the form of
a n a nima l isla wful, a nd returning a better a nima l without a ny prior
commitment isa lso a pproved. Most of the schola rsa nd Imm Shfi'i, Mlik
a nd Ahma d a pprove of thisdea l in the light of the $ahih na rra tion.
1317. AbU Hura ira h na rra ted: "A
ma n beha ved in a rude ma nner
while trying to collect a debt from
the Messenger of Alla h . So his
Compa nionswere a bout to ha rm
him. The Messenger of Alla h
116

sa id: 'Lea ve him, for indeed the - - -
(.Oi
:
JJ
owner of the right ha sthe right to
spea k.' Then he sa id: 'Purcha se a

ca mel for him a nd give it to him.' --
So they sea rched but they did not

find a ca mel but of a better a ge
tha n hisca mel. So he sa id: Buy it

a nd give it to him. For indeed the

best of you isthe best in

i. IL
repa ying." (Saiii) - - -- -
(Another cha in of na rra tion with

simila r mea ning)
Hasan Sahih.
r.1:
ii it.sfl
Comments:
j.,- 1 : C

A creditor ha sthe right to a sk for the return of hisdebt. In thisconnection, if
the debtor ha sthe a bility to return the a mount but he ma kesla me excuses
a nd dela ysthe pa yment, the lender ha sthe right to presshim through society,
a nd ca n ta ke him to court. In the context of thisna rra tion, the lender ha d no
genuine rea son to utter ha rsh wordsto the Prophet , but a sthe occa sion
a rose, the Prophet

expla ined the deta ilsof the issue, a nd the beha viour of
the Muslimsa sit ought to be in such situa tions.
1318. Abu Rfi', the freed sla ve of
iii1- :..i
)
11i3.-
-
-
ft .- - -
- ft s -
3
:ri
got a ca mel on a dva nce. Some
ca melsca me from the cha rity."-
AbU Ra fi' sa id: "So the Messenger
- - - - - -
of Alla h told me to pa y the ma n
.
ba ck for hisca mel. I sa id: 'I did not - .
find a mong the ca melsbut a 3
i
superior selection of Raba". the
:
Messenger of Alla h W, sa id: Give
it to him, for indeed the best of
46.i : 4 J,L 3
people is isthe best of them in

repa ying." (aiiz)

Hasan SaM/i.
'J
A ca mel tha t ha sentered itsseventh yea r. See Tuhfat Al-A hwadhi a nd An-Nihayah.
117
'J
L I.
II L;UL- J1
- p4,
\1d
Comments:
If the Prophet ; ha d borrowed the ca mel for hispersona l need, he returned
it a fter purcha se, from the ca melsof cha rity, a sit isclea r from the na rra tion
of AbU Hura ira h. If he borrowed it for fulfilling the needsof Muslims, a
better ca mel wa sreturned to him from the ca melsof the cha rity.
Chapter ( ... ) What Has Been
Related About Tolerance In
Selling, Buying, And Repaying
(vi [LiiI3 IJIJ
1319. AbU Hura ira h na rra ted tha t

the Messenger of Alla h sa id: -
- -
"Indeed Alla h lovestolerence in
3LL
selling, tolera nce in buying, a nd
tolera nce with repa ying. (Da 'if) - - - - -
[He sa id: There issomething on

4ii : JU jii JL
3
thistopic from Ja bir.]

[AbU 'Eisa sa id:] ThisHad is -
Gharib. Some of them reported this
.JJi

Hadith from YUnus, from Sa 'eed
A1- Ma qburi, from AbU Hura ira h. ,- - - -, - -
LSJ) -i
Comments:
In the light of thisna rra tion, a Muslim'sbeha vior a sa buyer, seller, a nd in
mutua l dea lingsha sbeen described. It isrequired to be tolera nt in a ll kindsof
commercia l dea lings. One should be truthful, ea sy a nd kind to the other
pa rty. Defectsa nd dra wba cksa swell a sgood qua lity of the sa le commodity
should be ma de clea r before the sa le. Mea sure a nd weight should a lwa ysbe in
fa vor of the customer. The lender isrequired to be ea sy a nd kind with the
poor a nd needy debtor. He should be given time for repa yment.
1320. Jbir na rra ted tha t the -, - -
-
Messenger of Alla h sa id: "Alla h - - - -
forga ve a ma n who wa sbefore you:

He wa stolera nt when selling,
- L Lr
tolera nt when purcha sing, a nd - -
tolerent when repa ying." (Hsan) ..L 4LJI
118
[He sa id:] ThisHadith is Gharib - - - - -
Sahih Hasan from thisroute.

'L
- - -
i,-Y Vi:
Comments: -
It a ppea rsfrom a una nimously a greed upon Sahih na rra tion, tha t one should
be tolera nt in buying, tolera nt in selling a nd tolera nt in repa yment. His
beha viour with people should be commenda ble, he must give time to people
for repa yment, a nd he must remit the debtsof poor a nd needy.
Lt
Oyy
tL5
;;
5
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H
Ls Lii [
L4]
y
oiA:C
iii,
oi/ :rL.
Chapter 76 . The Prohibition Of
Selling In The Masjid
"When you see someone selling or
buying in the Masjid then sa y: 'Ma y
Alla h not profit your business.'
And when you see someone
a nnouncing a bout something lost
then sa y: 'Ma y Alla h not return it
to you." (azii)
The Hadith of Ab Hura ira h is
Ijasan Gharib. Thisisa cted upon
knowledge. They dislike selling a nd
buying in the Masjid. Thisisthe
view of A1ma d a nd Isha q. Some of
the people of knowledge permitted
selling a nd buying in the Masjid.
119
Comments:
Mosquesa re Housesof Alla h, people go to mosquesfor performing
obliga tory pra yers, remembra nce of Alla h a nd recita tion of the Qur'a n. If the
dea lingsof the worldly a ffa irswere permitted in the mosques, the rea l
purpose of mosqueswould ha ve suffered, therefore, it isnot a llowed in the
mosques.
The Chapters On Judgements
120
13. The Chapters On
Judgements From The
Messenger of Allah
Related From The Messenger
of Allah About The Judge
1322. 'Abdulla h bin Ma wha b
na rra ted tha t 'Uthmn sa id to Ibn
'Uma r: "Go a nd judge between the
people." So he sa id: "Perha psyou
ca n excuse me (from tha t) 0
Comma nder of the Believers!" He
sa id: "Why do you ha ve a n
a version for tha t when your fa ther
judged?" He sa id: "I hea rd the
Messenger of Alla h i i sa ying:
'Whoever wa sa judge a nd judged
with justice, it still would ha ve been
better for him to ha ve turned a wa y
from it completely.' Wha t do I
wa nt a fter tha t ?" (Da'f)
There isa story with thisHadUh,
a nd there issomething on this
topic from Ab Hura ira h.
Ibn 'Uma r isGhartb. To me, its
cha in isnot connected. 'Abdul-
Ma lik, the one from whom Al-
Mu'ta mir reported this, is'Abdul-
Ma lik bin AN Ja mlla h.
- (r .i)
i'i 0
Jj.
. 2j
[JI
4
LJ)L
.L 4LLJt
\\O: 3L.- t,
OVV:
:) l &j lj L.jI
Lit , *()
LLJI- LP -
121
Comments:
"Whoever wa sa judge a nd judged with justice, it still would ha ve been better
for him to ha ve turned a wa y..." If there isno rewa rd or punishment for him,
then why should he a ccept thisposition. For thisrea son, Ibn 'Uma r refused to
a ccept thispost, though 'Uthmn insisted tha t he a ccept it.
1322B. [Ibn Bura ida h na rra ted
from hisfa ther tha t the Prophet
sa id: "The judgesa re three: Two
judgestha t a re in the Fire, a nd a
judge tha t isin Pa ra dise. A ma n
who judgeswithout the truth, a nd
he knowstha t. Thisone isin the
Fire. One who judgeswhile not
knowing, ruining the rightsof the
people. So he isin the Fire. A
judge who judgeswith the truth,
tha t isthe one in Pa ra dise."]
(Da 'if)
rovr:C
UJI :L jJ
[....L*.,. L.]
- _
l.-
- 'ro:
t,J2ii
Comments:
According to thisna rra tion a person who isincompetent of being a judge a nd
ha sno a bility a nd knowledge of Isla mic Jurisprudence, a nd still ta kesthe
responsibility, will go to Hell. Simila rly a judge who ha sa ll the qua litiesof
being a judge, a nd knowingly pa sseswrong verdictswill go to Hell. Only the
judge who isa just judge, a nd givesthe judgementsa ccording to the sta nda rds
of justice will go to Pa ra dise. Becoming a judge a nd a ccepting thispost isa
very dema nding job, a sit isclea r from the preceding na rra tions.
sa id: "Whoever a sksfor a postion
a sa judge, then he isleft on his
own. And whoever isforced into it,
Alla h sendsa n a ngel down to him
so tha t he ca n be correct." (Da'iJ)
3
:Jl $flU
:Ij,L
5ft <
122
Comments:
The next na rra tion ma kesit clea r tha t whoever a spiresto become a judge a nd
a cquire thispost, with some influence or linksa nd recommenda tions, he
loosesthe guida nce from Alla h a nd becomesthe sla ve of one'sba se self.
1324. Ana sna rra ted tha t the
Prophet sa id: "Whoever seeks
to be a judge, a nd a sksothersto
intercede for him with it, then he
will be left on hisown. And
whoever iscoerced into it, Alla h
sendsa n a ngel down to him so tha t
he ca n be correct." (Da'iJ)
[Abu 'Elsa sa id:] ThisHadith is
Hasan Ghartb. It ismore correct
tha n the na rra tion of Isr'il (no.
1323) from 'Abdul- A'l.
1325. AN Hura ira h na rra ted tha t
"Whoever ta kesthe responsibility
of judge, or isa ppointed a sa judge
between the people, then he ha s
been sla ughtered without a knife."
(Hasan)
Hasan Gharib from thisroute. It
ha sa lso been reported through
routesother tha n thisfrom AN
Hura ira h.
U, :L L.i1 oL.4]
Comments:

I
Thisna rra tion ma kesit clea r tha t a ccepting the post of judge isto put oneself
in big troubles. Thispost isa continuousa nd perma nent test of one'shonesty.
So one should not a spire to become a judge. If a t a ll thisposition isentrusted
to one, then he should seek Alla h'shelp a nd guida nce.
123
Related About The Judge That
Is Correct And The Judge That
Is Mistaken
.a JI )
Jul
LL, -
dL
L
L
LiiI L)
orAr:
t/A:LJ &,-,.>.l.
, [,v..,a ]
Y1:
vro:C
I,JW
j
[vro:
Comments:
Thisna rra tion provestha t a judge or a hea d of the sta te who ha sthe qua lities
a nd a bilitiesof doing justice, a nd he triesto know a nd understa nd the issue,
a nd itsinner intentionsa nd deta ils, a nd rea chesthe right decision, then he
getsa double rewa rd from Alla h; one for the right decision, a nd the other for
pa insta ken to rea ch the right decision. In thisprocess, if in spite of a ll his
sincere efforts, a nd due to the complica tionsof the issue, he doesnot rea ch
the right decision he still getsone rewa rd. Thisrewa rd isfor hissincere
effortsto rea ch the truth.
"When the judge pa ssesa
judgement in which he strived a nd
wa scorrect, then he receivestwo
rewa rds. And when he judgesa nd
ismista ken, then he receivesone
rewa rd." (Sahih)
thistopic from 'Amr bin A1- 'As,
a nd 'Uqba h bin 'Amir.
AbU Hura ira h isa Hasan Gha rib
Hadith from thisroute. We do not
know of it a sa na rra tion of Sufya n
Ath- Tha wri, from Ya hya bin
Sa 'eed, except through the
na rra tion of 'Abdur- Ra zza q from
Ma 'ma r, from Sufya n Ath- Tha wri.
124
Related About How The Judge
Is To Make A Judgement
. t. Lt - (r ae
1327. Some men who were
compa nionsof Mu'dh na rra ted
from Mu'dh tha t the Messenger
of Alla h sent Mu'dh to
Yemen, so he sa id: "How will
you judge?" He sa id: "I will judge
a ccording to wha t isin Alla h's
Book." He sa id: "If it isnot in
Alla h'sBook?" He sa id: "Then
with the Sunnah of the Messenger
of Alla h ." He sa id: "If it isnot
in the Sunnah of the Messenger of
Alla h a?" He sa id: "I will give in
my view." He sa id: "All pra ise is
due to Alla h, the One Who ma de
the messenger of the Messenger of
Alla h suita ble." Da'lf
1328. (Another cha in of na rra tors)
from some people from the
inha bita ntsof Hims
'
from Mu'a dh,
from the Prophet , with simila r.
(Da'()
[AbU 'EIsa sa id:] We do not know
of thisIjadith except from this
route. To me, itscha in isnot
connected. Ab 'Awn Ath-
Tha qa fi'sna me isMuha mma d bin
'Uba idulla h.
125
Related About The Just Imam
1329. AbU Sa 'eed na rra ted tha t
"Indeed, the most beloved of
people to Alla h on the Da y of
Judgement, a nd the nea rest to Him
in sta tusisthe just Imam. And the
most ha ted of people to Alla h a nd
the furthest from Him in sta tusis
the oppresive Imam." (Da'iJ)
thistopic from ['Abdulla h] Ibn AIM
Awf.
Ab Sa 'eed isa Hasan Gha rib
Ijadith
'
we do not know of it
except through thisroute.
[jU]
ii. i
Y LY Y '
ot4]
4iL UI Ji
VVA:C
J
Comments:
Thisna rra tion givesgood newsa nd gla d tidingsto just, upright a nd honest
rulersa nd the people in a uthority, tha t on the Da y of Judgement they will be
a mong the most beloved a nd nea rest to Alla h.
1330. ['Abdullh] Ibn AN Al- Awfa
Alla h

sa id: "[Indeed] Alla h is
with the judge a slong a she isnot
unjust. So when he isunjust, He
lea veshim a nd he isa ttended by
Shaitn." Hasan)
[Hasan] Gharib, we do not know of
it except a sa na rra tion of 'Imra n
Al- Qa tta n.
126
Comments:
Alla h iswith a hea d of sta te a nd a judge a slong a she isnot unjust, a nd he
useshisa uthority only for truth, justice a nd the welfa re of the society. Alla h's
help a nd guida nce rema inswith him a slong a she followsthe right pa th of
justice a nd honesty, but when he devia tesfrom thispa th, Sa ta n overcomes
him a nd lea dshim to injustice a nd oppression.

Related About the Judge Not - -
Judging Between Two

Disputants Until He Has
(
Heard Both Of Them
:L -
Messenger of Alla h sa id to me: -
'When two men come to you
'-
seeking judgement, do not judge

for the first until you ha ve hea rd - - - *- - - -
the sta tement of the other. Soon

you will know how to judge."
'All sa id: "I did not err since
then."
: 3
Hasan.

roM : yi, 5iJi
/
4bJj
L b*U)
r/t:,s1J
*-,-
Related About The Imm Who
Looks After People
1332. Abul- Ha sa n na rra ted tha t
'Amr bin Murra h sa id to
Mu'a wiya h: "I hea rd the Messenger
of Alla h sa ying: 'No Imam
closeshisdoor on one in need, dire
stra itsa nd poverty, except tha t
Alla h closesthe ga tesof the
4:. (i
(:)
:
ji :J
:SJ
- - * - -
J3
:Li
L
L)J 4 L4*
rl*
127
Hea vensfrom hisdire stra its, his
needs, a nd hispoverty.' So
Mu'a wiya h a ppointed a ma n to
look a fter the needsof the
people." (Ijasan)
thistopic from Ibn 'Uma r.
'Amr bin Murra h isa Gharib
Hadith. ThisHadith ha sbeen
reported from routesother tha n
thisone. 'Amr bin Murra h Al-
Juhni'sKunyah isAbU Ma rya m.
h. SL-JI 4, ~~ i ~p Yr' / :,- 1
- ,.,.- [,- ]
)
rA
Y A:C
lI S
1333. (Another cha in) from AbU
ii- :L- tIi. - rrr
Ma rya m the Compa nion of the -
Prophet , from the Prophet

(Hasan) - - - -
- -
,
And it issimila r to thisHadith in - - - -
mea ning [Ya zid bin AbiMa rya m
- J
(one of the na rra tors) isfrom Ash- , '.
-
- - - -
Sha m, a nd Bura id bin AbI Ma rya m
'- '
isfrom Al- Kufa h, a nd AM Ma rya m

is'Amr bin Murra h Al- Juhnl]. *
LJ
Ar: rr/:JJL,
'A:C ' *Z"-
1_9
i Ji , r/t:.si.>J
Comments: -
The Four Guided Ca liphsof the Prophet , modeling a fter him, never
stopped the genera l public from visiting a nd a pproa ching them. Sometimes
people ca me to see them a t odd hoursbut they never hesita ted to listen to
them a nd solve their problems. When the Kha rijitiessta rted terrorist a tta cks,
a nd 'All wa sma rtyred by them, a nd Mu'a wiya h wa sa lso a tta cked, he stopped
thispra ctice of a dmitting the people for hissa fety. 'Amr bin Murra h ca me to
know thisnews, so he a pproa ched him a nd na rra ted to him the wordsof the
Prophet
j .
Mu'a wiya h, on hea ring these words, a ppointed a person to listen
to their compla intsa nd inform him, a nd decided the problemsof the people
a ccordingly.
128
Related About 'The Judge Is
Not To Pass A Judgement
(V fl)

While He Is Angry'
1334. 'Abdur- Ra hma n bin Abi
Ba kra h na rra ted: "My fa ther wrote
to 'Uba idullh bin AN Ba kra h who
wa sa judge: "Do not pa ssa
judgement between two people
while you a re a ngry, for indeed I
sa ying: 'The judge should not judge
between two people while he is
angry." (Sazih)
Ijasan Sahih, a nd Ab Ba kra h's
na me isNufa i'.
LLiL
- V'OA:
J3 i
Comments:
Thisna rra tion isthe best guida nce for the judges. They should not sit on the
sea t of justice when they a re in a sta te of a nger. It isnot possible for a person
to think ra tiona lly a nd rea ch the right decision in ra ge a nd a nger, so the judge
should not resume hissea t of justice until he isca lm a nd ra tiona l.
Related About Gifts Taken By
Governors
1335. Mu'dh bin Ja ba l na rra ted:
dispa tched me to Yemen. When I
ha d left, he sent a messa ge a fter
me, so I returned a nd he sa id: 'Do
you know why I sent a messa ge to
you? Do not ta ke a nything without
my permission, for tha t will be
Ghull, 1 a nd whoever commits
[1]
See Hadith no. 1.
(A.J)
(A ifl)
c&:
:JUJ
L
:JUi L
129
o.ii 4I,i
Ghull he comeswith wha t he - - - -
took on the Da y of Judgement.

Thisiswhy I ca lled you, so now go

a nd do your job." (Da'iJ) - - - -
thistopic from 'Ad! bin 'Uma ir,
I [:J]
Bura ida h, Al- Musta wrid bin
- - - - -
Sha ddd, AbU Huma id, a nd Ibn
i
LgJ
JI
'Uma r.
[AbU 'Elsa sa id:] The Hadith of - -
Mu'dh isa Hasan Gharib Hadith, ''- - - '
- JUI
do not know of it except from

thisroute, a sa na rra tion of Abu - -
- -
Uma ma h from Da wud Al- Awdi. L
L
i To S: -,.j2j
1
i]
[\Arr:
; LJ
VYLC
Tj
[So:
,:.__JI, [Sr:
.[rSS/ :,JIJl, [/o:>- 1
Comments:
When a person getsa post a nd position of a uthority in some government
depa rtment, usua lly people from the genera l public go to visit him a nd offer
congra tula tions, a nd present giftsa sa token of good will. These giftsa re not
presented to him but to hisa uthorita tive post. So a ccepting such giftsis
unla wful. These gifts, a ccording to thisna rra tion, come under the ca tegory of
bribery a nd misuse of a uthority.
Related About The One Who
Gives A Bribe And The One Who
Takes A Bribe For Judgement
1336 . AbU Hura ira h na rra ted:
"The Messenger of Alla h cursed
the one who bribesa nd the one
who ta kesa bribe for a
judgement." (Hasan)
thistopic from 'Abdulla h bin 'Ann,
'Aisha h, Ibn Ua dIda h, a nd Umm
Sa la ma h.
[Abfi 'EIsa sa id:] The Hadith of
AbU Hura ira h isa Hasan [Sahih]
130
Hadtth. ThisIjadith wa sreported
from AbU Sa la ma h bin 'Abdur
-
Ra hmn, from 'Abdulla h bin 'Amr
[from the Prophet ].
It ha sa lso been reported from
AbU Sa la ma h from the Prophet
but tha t isnot a uthentic. He sa id: I
hea rd 'Abdullh bin 'Abdur-
Ra hmn sa ying: "The Ijadith of
AbU Sa la ma h from 'Abdullh bin
'Amr, from the Prophet isthe
best thing on thistopic a nd the
most correct."
AA rAV/:.- i L]
)ii Ojj JL) J\r/,5LJ

\:C ':- '
Vt/A:).
,] [rv:L] Jt
c:r'
Ui
j
jNi
A/:LJJa 3I
[oi.,- ,J] i, [V:

'\ :
.[R0):
1337. 'Abdullh bin 'Amr
cursed the one who bribesa nd
the one who ta kesa bribe."
(Hasan)
Hasan Sahih.
JA
:JY1 Wi_: ii
JU
1A I Z..A i,S :L La iJ
L
--'-o
4iijj ''r Al
Comments:
Ar-Rash 1' a nd 'Al-Murtashi' both the wordsa re derived from root 'Rsh'
which mea nsthe cord or rope by mea nsof which wa ter isdra wn from the
well. 'Ra'ish' istha t person who becomesa link or go- between a mong those
who ta ke a nd give a bribe for ma king wrong a nd dishonest decisions.
131
Related About Accepting The
Gift And Accepting The
Invitation
sa id: "If trotter (la cking mea t) were
given to me I would a ccept, a nd if I
wa sinvited to (a mea l of) it I
would a ccept." (Sahih)
thistopic from 'All, 'Aisha h, Al-
Mughira h bin Shu'ba h, Sa lma n,
Mu'a wiya h bin Ha ida h, a nd
'Abdur- Ra bma n bin 'Alqa ma h.
[AbU 'EIsa sa id:] The Hadtth of
Anas is a Hasan Sahth Hadith.
L..> L .
y
\ia :(,Iy) 3L- 4. J-I3
jI yI]U oj j OVA
A:C
1.J LI
Urv/o:.,.-i]iLL., ,J][': J]
.[rVA 0 :
L.J]Lat
Comments: -
A gift or present istha t thing which isgiven to someone a sa token of love.
Mutua l love a nd rela tionsdevelop by excha nge of gifts. For the development
of understa nding, good rela tions, a nd love, va riouswa ysa nd mea nsha ve been
suggested in Isla m. Inviting friends, rela tivesa nd people to visit you a nd
enterta ining them with food etc., isa lso one wa y to develop good rela tions.
Related About The Severe
Threat For One Who Is Awarded
A Judgement For Something
That Is Not His To Take
"Indeed you come to me with your
disputes, a nd I a m only a huma n
being; perha psone of you ismore
132
eloquent a t presenting his
a rgument tha n the other. If I judge
for one of you, giving him
something from the rightsof his
brother, then it isonly a piece of
the Fire tha t I a m giving him, so do
not ta ke a nything from it." (azih)
thistopic from AbU Hura ira h a nd
'Aisha h.
Umm Sa la ma h isa Hasan Sahih
Hadith.
r
I]
L3 Ij, *
UA vr:
'1A::
V\A U.Ji 1Jl
['A:
Comments:
The ProphetilJsa id; I a m only a huma n being a nd know nothing a bout those
eventsof the future, a nd thingswhich a re not yet present, without Alla h's
help a nd guida nce. I judge the ca se presented before me like a n ordina ry
judge on the ba sisof a rgumentspresented. Ma ybe one of you ismore
eloquent a nd better in presenting the a rgumentstha n the other. Under the
impression of hiseloquence a nd better presenta tion of a rgument, I ma y give
the verdict in hisfa vor, which isa ctua lly not hisright, a nd should ha ve not
been given in hisfa vor. Such verdictsof mine will not ma ke the thingsla wful
for him in whose fa vor it ha sbeen given.
Related About 'The Proof Is
Required From The Claimant
And The Oath Is Required
From The One The Claim Is
Against'
1340. 'Alqa ma h bin Wa 'il [bin
Hujr] na rra ted from hisfa ther who
sa id: "A ma n from Ha dra ma wt a nd
a ma n from Kinda h ca me to the
Prophet . The Ha lra mi sa id: '0
Messenger of Alla h! Thisperson
:Zii- rt.
133
took some la nd of mine.' The
Kind! sa id: 'It ismy la nd, It isin
my possession, a nd he ha sno right
to it.' So the Prophet sa id to the
Ua dra mI: 'Do you ha ve proof?' He
sa id: 'No.' He sa id: 'Then you will
ha ve the oa th.' He sa id: '0
Messenger of Alla h! Thisma n isa
lia r, it ma kesnot difference wha t
he ta kesa n oa th for, he isnot
a sha med of doing a nything!' He
sa id: 'There isnothing you deserve
from him except tha t.' He sa id: So
the ma n wa sleft to ta ke a n oa th
for it, a nd in the mea ntime, the
Messenger of Alla h sa id: 'If he
ta kesa n oa th [for your property] to
wrongfully consume it, He will
meet Alla h while He isa ngry with
him." (Sahih)
thistopic from 'Uma r, Ibn 'Abba s,
'Abdullh bin 'Amr, a nd Al-
Asha 'th bin Qa is.
[Abu 'Eisa sa id:] The Hadith of
W'il bin Hujr isa Hasan Sahth
Hadith.
LiL ;- U ,L. - I

[ii- A/t:LiLJ]
LJ
Lft
*Z r:
[\:L] ,
[r:L]
Comments: -
If someone filesa la wsuit a ga inst a nother person in the court, even though
the pla intiff ma y be a trustworthy, piousa nd honoura ble in the society, the
judge ca nnot give hisjudgement in hisfa vor on the presumption of hispiety
a nd trustworthiness. Isla mic La w requirestha t every cla ima nt should bring
witnessesin hisfa vor. If the cla ima nt isuna ble to produce witnessesbefore
the judge, he ca n a sk the respondent to swea r a n oa th a nd if the respondent
ta kesa n oa th, then the ca se will be decided a ccording to hisoa th.
134
from hisfa ther, from his
gra ndfa ther, tha t during a Khutbah,
the Prophet sa id: "The proof is
due from the cla ima nt, a nd the
oa th isdue from the one the cla im
isma de a ga inst." (Saiiai)
There issome criticism in the
cha in of thisHadith, Muha mma d
bin 'Uba idullh Al- 'Arza mi wa s
gra ded wea k in Hadith due to his
memory - he wa sconsidered wea k
by Ibn A1- Muba ra k a nd others.
o/\
\V ' : 5 \/A:iJt
1342. Ibn 'Abbsna rra ted tha t the - -
Messenger of Alla h judged tha t

the oa th isdue from the one the - - -
cla im isma de a ga inst. (ahiz) .
[AbU 'Elsa sa id:] ThisHadith is - - - - - -
Hasan Sahih. This isa cted upon
- '
i
L
of the Prophet a nd others: The

proof isdue from the cla ima nt, a nd
.Li j
I
the oa th isdue from the one the - - , - - - - -
cla im isma de a ga inst. - J
li
.4
:L
V
a :
jJ U
. f
Comments:
If someone lodgesa la wsuit in the court, he ha sto produce witnessesin his
fa vor, a nd the respondent needsnot produce a ny witnessa ga inst the cla ima nt,
swea ring a n oa th will be enough for him.
135
l9I
.
L.;.
i
t
- (\
Related About The Oath Along
With AWitness
(
J) AALth
1343. Abfi Hura ira h na rra ted:

"The Messenger of Alla h jW
pa ssed judgement ba sed on a n oa th

- - - -
a long with one witness." Ra bi'a h
(one of the na rra tors) sa id: 'A son -
of Ibn Sa 'd bin 'Uba da h informed
me sa ying: 'We found in a book of - - - -.
'-
Sa 'd tha t the Prophet pa ssed
judgement ba sed on a n oa th a long J
with a witness." (Sahih)

:J;LJ
He sa id: There a re na rra tionson - - - - - - - -
thistopic from 'All, Ja bir, Ibn :J1JL
L5
'Abba s, a nd Surra q. - -
- -
Y'
AbU Hura ira h, tha t the Prophet
pa ssed judgement ba sed on a n oa th - - --
Jul
a long with a witness, isa Hasan
,.
GhartbHadETth.
-LA LJ
Lifl ..j]
j -
J3i
iA:C
[V
Prophet pa ssed judgement - - -
c :
ba sed on a n oa th a long with a
witness." (Sahih)
1345. Ja 'fa r bin Muha mma d

na rra ted from hisfa ther: "The - - - -
Prophet pa ssed judgement +-'- c
:
-
136
ba sed on a n oa th a long with one
witness." He sa id: "And 'All judged
between you ba sed on it." (Sahih)
[AbU 'EIsa sa id:] Thisismore
correct. Thisishow Sufya n Ath-
Tha wrl reported it from Ja 'fa r bin
Muha mma d, from hisfa ther, from
the Prophet , in Mursal form.
'Abdul- 'AzIz bin AIM Sa la ma h a nd
Ya ya bin Sula im reported this
ladith from Ja 'fa r bin Muha mma d,
from hisfa ther, from 'All, from the
Prophet ,.
Prophet a nd others. They held
the view tha t a n oa th a long with
one witnesswa sa ccepta ble in ca ses
of rightsa nd wea lth. Thisisthe
view of Ma lik bin Ana s, Ash-
Sha fi'l, Ahma d, a nd Isha q. They
sa id tha t a judgement isnot pa ssed
ba sed upon a n oa th a nd one
witnessexcept in ca sesof rights
a nd property. Some of the people
of knowledge a mong the people of
Al- KUfa h a nd othersdid not hold
the view tha t a judgement could be
ba sed upon a n oa th a long with one
witness.
3LJ) [a ]
Comments:
If the cla ima nt ha sonly one witness, then in the light of the Sahih na rra tion,
the cla ima nt will ta ke a n oa th in pla ce of the second witness. Ima m Ma lik,
Ima m Ash- Shfi'i, Imm Ahma d, Ima m Isha q a nd most of the schola rsha ve
the sa me view. One witnessa nd a n oa th isonly for moneta ry disputes, a nd for
a ll other typesof disputestwo witnessesa re required. (Muslim a nd Nawawf. v.
2.
p.
74.).
137
Related About A Slave Owned By
Two Men And One Of Them
Frees His Portion Of Him
1346 . Ibn 'Uma r na rra ted tha t the
Prophet j# sa id: "Whoever freesa
portion" or, he sa id: "a pa rt" or he
sa id: "a sha re he ownsof a sla ve,
then he ca n a fford the rema inder
of the price a ccording to the
rea sona ble price, then he will be
free. Otherwise he ha sfreed a s
much a she ha sfreed (only)."
Ayyb (one of the na rra tors) sa id:
"Perha psNfi' sa id in thisHadith:
'Mea ning he ha sfreed a smuch of
him a she ha sfreed." (Sahih)
Ibn 'Umar is a Hasan Sahih Hadith.
Slim ha sreported simila rly from
hisfa ther, from the Prophet .
3i
R Ij d 11V:
1347. Slim na rra ted from his
fa ther tha t the Prophet sa id:
"Whoever freesa portion of a sla ve
he owns, then he ca n a fford the
rema inder of the price, then he
should free him with hiswea lth."
(Sahih)
[Hasan] Sahih.
a/O.: 14L,
-p4,
138
"Whoever freesa portion" or he
sa id: "a pa rt of a sla ve, then he
should finish pa ying hisprice if he
ca n a fford it. If he ca n not a fford
to pa y rea sona ble price then he
should be a llowed to work to ea rn
the a mount tha t will free him
without overburdening him."
thistopic from 'Abdullh bin 'Amr.
(Another cha in) with simila r, a nd
he sa id: "a pa rt." (aiii)
Hasan Sahih.
Thiswa sreported by Abn bin
Ya zld from Qa tda h simila r to the
na rra tion of Sa 'eed bin AbI
'ArUba h (a na rra tor in the cha in of
thisIjad4). Shu'ba h reported this
Hadith from Qa ta da h, but he did
not mention the ma tter of working
in it.
The people of knowledge differed
over the issue of working. Some of
them held the view tha t he could
work to ea rn in thisca se, thisisthe
view of Sufya n Ath- Tha wrl, the
people of Al.- KUfa h, a nd it isthe
view of Isa q.
sa id: When the sla ve isowned by
two men, a nd one of them freeshis
portion of him, then he should pa y
off the portion of hisbrother a nd
free the sla ve if he ca n a fford it. If
he ca n not a fford it, then the sla ve
will be free only a smuch a she
freed him, a nd he isnot permitted
to work (for the rema inder). They
139
held the view a ccording to wha t is
reported by Ibn 'Uma r from the
Prophet , a nd thisisthe sa ying
of the people of Al- Ma dina h, a nd
it isthe view of Mlik bin Ana s,
Ash- Shfi'i, Ahma d, a nd Isa q.
4;
LJ,
L
Y .
.[/r :L<i j
- (
Related About A Lifelong Gift -
(A1- 'Umr)
("0 Z,6j 1)
1349. Sa mura h na rra ted tha t the
Ll,
'
: I. - t
Prophet sa id: "The lifelong gift -
ispermitted for itsinha bita nt" or:
5.
"isa n inherita nce for its-, - -
inha bita nt." (Sahih)
:
thistopic from Za id bin Thbit,- - , - -
Jbir, Abu Hura ira h, 'Aisha h, Ibn

''
Az- Zuba ir, a nd Mu'a wiya h.
lij i
A/o:..,.1
-p4,
[o.
3L.-
'rVo_Vto:
y)t .Aj .i]
.[t Av/:,-l](jI,-L0oA:Z
Comments:
'Al-Umra' mea nsa gift given for a lifelong period. Thisword isderived from
'Umr. Thisisa pa rticula r wa y of giving a gift. For exa mple, sa ying, I give you
thishouse to reside in during my entire life. Thisisla wful a nd a pproved by
most of the schola rs.
1350. JAbir na rra ted tha t the
Prophet sa id: "Whichever ma n
isgiven a lifelong gift for himself
a nd hisoffspring, then it belongsto
the one whom it wa sgiven, it does
not return to the one who ga ve it,
for he ha sgiven a gift which sha ll
140
t1I
be included in the inherita nce."
(Sahih)
[Hasan] Sahih. Thisishow it wa s
reported from Ma 'ma r a nd others
from Az- Zuhri, simila r to the
na rra tion of Ma lik (a na rra tor in
the cha in of thisHaditiJ. Some of
them reported it from Az- Zuhri,
without mentioning "a nd his
offspring" in it.
[And thisHadith ha sbeen reported
through more tha n one route from
Jbir from the Prophet who sa id:
"The lifelong gift ispermitted for its
inha bita nt." And it doesnot
conta in: "a nd hisoffspring." This
Iladith is Hasan Sahih.]
They sa id tha t when he sa ys: "It is
for you a slong a syou live, a nd for
your offspring." Then it ishisfor
life, it doesnot return to the first
person. When he doesnot sa y:
"For your offspring" then it returns
to the first person when the one to
whom it wa sgiven to dies. Thisis
the view of Mlik bin Ana sa nd
Ash- ShAfi'i.
It ha sbeen reported through more
tha n one route tha t the Prophet jit
sa id: "The lifelong gift ispermitted
for itsinha bita nt" a nd thisisa cted
upon a ccording to some of the
people of knowledge, in tha t they
sa id: "When the one it wa sgiven to
dies, then it isa n inherita nce of his,
even if it wa snot a llotted for his
offspring." Thisisthe view of
Sufya n Ath- Tha wri, Ahma d, a nd
Isba q.
141
1a : Lj-)L ~~l Vo/iJ
Comments:
Asit involvesa n element of wa iting for a nother person'sdea th, for this
rea son it ha sbeen ca lled Ruqba'. According to 'Allma h All Qa ri, in view of
Imm Ab Ha nifa h a nd Imm Muha mma d, Ruqba isnot a pproved. (Tuhfat
Al- Aiwa dhi, v. 2.
p.284.)
According to 'Allma h Ibn Ila ja r most of the
schola rsdeem Ruqba a nd 'Umra to be the sa me. In view of Ima m Abu
Ha nifa h, Ima m Ma lik, a nd Ima m Muha mma d a nd Ima m AN YUsuf, Ruqba is
not la wful. (Fath A1-Bart v. 5.
p.295.)
Related About Ar-Ruqba111
lifelong gift ispermitted for its
inha bita nt, a nd the Ruqba is
permitted for itsinha bita nt."
(Sahih)
Ijasan. Some of them reported it
from Abu Az- Zuba ir [with this
cha in] from Jbir in Mawquf form
[not Marfu'].
Prophet j
W
a nd others. (They sa y)
Ar-Ruqba ispermitted just like the
lifelong gift ispermitted. Thisisthe
view of A1ma d a nd Islia q. Some of
the people of knowledge a mong the
people of Al- Kufa h distinguished
between the lifelong gift a nd Ar-
Ruqba; they a llowed the lifelong gift
but they did not a llow Ar-Ruqba.
[Abu 'Elsa sa id:] The expla na tion
" A dona tion with the provision tha t it will either belong to the one it wa sdona ted when
the donor dies, or it will revert to the donor when the one it wa sdona ted to dies.
142
of Ar-Ruqba is when someone sa ys: - , - - -
"This
J
.
-
Thisthing syoursa slong a syou - - - - - .
live, if you die before me then it
.Ji
3
iI :.jL4,
returnsto me." Ahma d a nd Isha q - - - - - -
sa id: "Ar-Ru qba is the sa me a sthe
. I
lifelong gift. It belongsto the one it
wa sgiven, a nd it doesnot revert to
the first person."
- U roA: JI :L,JI

.. _uJ
, tLJ1
jji -i,- rAr:
Of Allah About
Reconciliation
1352. Ka thir bin 'Amr bin 'Awf
Al- Muza ni na rra ted from his
fa ther, from hisgra ndfa ther, tha t
j
sa id:
"Reconcila tion isa llowed a mong
the Muslims, except for
reconcila tion tha t ma kesthe la wful
unla wful, or the unla wful la wful.
And the Muslimswill be held to
their conditions, except the
conditionstha t ma ke the la wful
unla wful, or the unla wful la wful."
(Sahih)
IL Nan Sahih.
5 - I - '
L I
[]
L U r II d
Comments:
Thisna rra tion ha sbeen discussed for itsna rra tor, Ka thir bin 'Abdulla h is
rega rded a sa wea k na rra tor a nd hisna rra tion ca nnot be a ccura te a nd
a ccepta ble, but the theme of thisna rra tion iscorrect.
143
Related About A Man Placing
A Beam On His Neighbor's
Enclosure Wall
0A J0
(Ai,3)
1353. Al- A'ra j na rra ted from AbU
tI-
-
Hura ira h, sa ying: "I hea rd him

t. :
'the sa ying: Messenger of Alla h
LY
sa id: "When one of you seekshis
:3
neighbor'spermission to a ffix a - - - - -
J) J
:
Jik
:
wooden bea m in hiswa ll, then do
not prevent him." When AbU
Hura ira h na rra ted it, they tilted - - - -
their hea ds, so he sa id: 'Why do I

see tha t you a re a verse to it? By
'
Alla h! I will continue to na rra te it -
a mong you." (Saiii)
:
- r. -
- - -
JJ
L. U i .
L..) 3..* L
U
'Abbs thistopic from Ibn a nd - - - - -
Muja mmi' bin Ja riya h.


AbU Hura ira h isa Hasan Sahih - - - -
1-Iadith. Thisisa cted upon a ccording
to some of the people of knowledge.
L
.
J
J
It isthe view of Ash- Shfi'i. It ha s
.
been rela ted from some of the

people of knowledge; a mong them - - - - - -
Ma lik bin Ana s, tha t they sa id: "He
c
)t
ca n prevent hisneighbor from
Ji
.
1-
a ffixing a bea m in hiswa ll." But the - - -
first view ismore correct.
,.L, tiV L-
[rv: U
i U - 3i
A]
Comments:
Isla m isa religion of pea ce a nd a grea t supporter of the wellbeing of the
society. It prea cheslove a nd pea ce a mong the community members. Itsba sis
a re on mutua l help, service a nd ca re for ea ch other. For thisrea son it ha s
been a dvised to a llow neighborsto a ffix a wooden bea m on your wa ll,
provided it doesnot ca use much da ma ge.
144
Related About: The Oath Is
Based Upon What Will Make
His Companion Believe Him
1354. AM Hura ira h na rra ted tha t
"The oa th isba sed upon wha t will
ma ke your compa nion believe
you." ($ahih)
[Quta iba h (one of the na rra tors)
sa id: "Wha t will ma ke you believed
by your compa nion."]
Ijasan Gharib. We do not know of
it except a sa na rra tion of Husha im
from 'Abdullh bin AN Sa lil.
'Abdullh bin Abi Sa lili isthe
brother of Suha il bin Abi Sa lil.
a nd it isthe view of Ahma d a nd
Isla q.
It ha sbeen reported tha t Ibrhim
An- Na kha 'i sa id: "When the one
the oa th issought from isin the
wrong, then the intention isthe
intention of the one giving the
oa th. When the one the oa th is
sought from isbeing wronged, then
the intention isthe intention of the
one who ca used the oa th to be
sought."
()q
ii) jL i
145
Related About The Road: When
There Is A Disagreement About
It, How Should It Be Made?
t- :
-
the Messenger of Alla h sa id: - - -
"Ma ke the roa d seven forea rm '-
lengths." (Sahih) --' -
U U jy
L.5"
:'
4'- '- "i
:'y
r1r: ,L y
)
ii.L ir: A:
V:
J
"When you disa gree over the roa d,
then ma ke it seven forea rm
lengths." (aiii)
[AbU 'Elsa sa id:] Thisismore
correct tha n the na rra tion of Wa ki'
(a na rra tor in no. 1355). [He sa id:]
There issomething on thistopic
from Ibn 'Abbs.
Ba shir bin Ka 'b [Al- 'Ada wi] from
Ab Hura ira h isa Hasan Sahth
Ijadith. Some of them reported this
from Qa ta da h, from Ba shir bin
Na hIk, from Abu Hura ira h, but it is
not preserved.
.rw 'rr
oo
Comments:
A common street ha ving residentia l buildingson both sidesshould be broa d
enough a ccording to the needsof itsresidents. A street which isnot open for
hea vy tra ffic, a nd there isonly limited loca l use of the wa y, a nd the la nd of
the la ne isdisputed, a nd there ismore tha n one cla ima nt the la nd, in this
146
4II
situa tion - seven forea rmsof la nd should be spa red for the common use of
the residents. In otherwords, the la ne should be a t lea st seven forea rmsbroa d.
Thiswidth ca n be more or lesswith mutua l a pprova l of the residents. (Tuhfat
Al-A hwadhi v. 2. p. 285-286.)
Related About The Boy
Choosing Between His Parents
When They Separate
1357 . AbU Ma imUna h na rra ted
from AbU Hura ira h who sa id: "The
Prophet ga ve a boy the choice
between hisfa ther a nd his
mother." (Sahih)
thistopic from 'Abdullh bin 'Amr,
a nd the gra ndfa ther of 'Abdul-
Ha mid bin Ja 'fa r.
Hadith. AbU Ma imUna h'sna me is
Sula im.
Prophet a nd others. They sa id:
The boy choosesbetween his
pa rentswhen there isa
disa greement between them over
the custody of the child. Thisisthe
view of A1ma d a nd Isla q. They
sa id tha t if the boy isvery young
then the mother ha smore right,
a nd when the boy rea chesseven
yea rsold then he isgiven the
choice between hispa rents.
Hill bin AM Ma imna h (one of
the na rra rtors) isHill bin 'All bin
Usa ma h, of Al- Ma dina h, Ya ya
bin AbI Ka thir, Mlik bin Ana sa nd
Fula ib bin Sula imn reported from
him.
4
- \.?..V- 4J)
(fl 3) U

147
h
4L
;
Comments:
According to thisna rra tion a child of sepa ra ted pa rentswill live with the
mother until the a ge of seven, or when he lea rnsto ea t a nd put on clothesby
himself. After the a ge of seven, the child isgiven a choice to live with the
mother or the fa ther.
Related About The Father Can
Take From The Wealth Of His
Son
Messenger of Alla h
j
sa id:
"Indeed the most wholesome of
wha t you consume isfrom your
ea rnings, a nd indeed your children
a re from your ea rnings." (Sahii)
thistopic from Ja bir, a nd 'Abdullh
bin 'Amr.
Hasan [Sahih]. Some of them ha ve
reported thisfrom 'Uma ra h bin
'Uma ir, from hismother, from
'Aisha h. Most of them sa id: "from
hispa terna l a unt, from 'Aisha h.
Prophet a nd others. They sa id
tha t the fa ther'sha nd isfree to
ta ke from the wea lth of hisson a s
he likes.
Some of them sa id tha t he isnot
to ta ke from hisson'swea lth
except when there isa need for it.
~Tq- : L O dj
J
/
L [,a]:
j;,,
OA::
The Cha ptersOn Judgements
148
4 L
[YYO\:C
- 1- UI
LSJ1 tY.0
Rela ted About When One's
Property Ha sBeen Broken,
Wha t Isthe Judgement For
Him From The Property Of
The One Who Broke It?
i L- t. L - ( Yr
jIL
(Yr ZiJ)
1359. Ana sna rra ted: "One of the
wivesof the Prophet ga ve the
Prophet

some food in a bowl.
Then 'Aisha h broke the bowl with
her ha nd, a nd disca rded wha t wa s
in it. So the Prophet sa id:
"Food for food a nd vessel for
vessel." (Sahih)
Hasan Sahih.
5 ISI :L .JUi.J
Comments:
Thisna rra tion provestha t if someone brea ksor delibera tely da ma gesthe
thingsof others, he must return the sa me kind of things, buying it new from
the ma rket, or pa ying them the price of those things.
Messenger of Alla hii borrowed a
bowl which broke, so he gua ra nteed
(compensa ted) it for them. (Da'J)
not preserved. Suwa id (one of the
na rra tors) only mea nt to na rra te -
a ccording to me - the na rra tion
reported by Ath- Tha wri (no. 1359).
And the na rra tion of Ath- Tha wri is
more correct. The na me of Abu
DwUd (one of the na rra torsof no.
1359) is'Uma r bin Sa 'd.
149
jLJl
Comments:
Thisna rra tion isnot preserved, but the preceding na rra tion provestha t if a
thing ispurposely a nd delibera tely da ma ged, it must be returned or
compensa ted for, in the form of a new thing of the sa me kind or with the
ma rket price. Simila rly, if a borrowed thing isda ma ged or destroyed, the
lender should be compensa ted. If the owner doesnot wa nt to be compensa ted
it isup to him.
Chapter 24. What Has Been 1 LJt
- (
Related About The Limits Of -
Responsibility For A Man And
Woman
136 1. Nfi' na rra ted tha t Ibn

'Uma r sa id: "I wa sreviewed before
the Messenger of Alla h in the

a rmy, a nd I wa sfourteen yea rsold,
4 LL
but he did not a ccept me. Then I

wa sreviewed before him in the
JJ .
a rmy la ter while I wa sfifteen yea rs
j
old, a nd he a ccepted me. Na fi - - -
sa id: "I na rra ted thisHadith to
J
LA , i
'Uma r bin 'Abdul- 'Aziz a nd he
sa id: 'Thisisthe limit tha t
distiguishesbetween childhood a nd

a dulthood.' Then he wrote to give
sa la riesto whoever rea ched fifteen - .-- - .
yea rsold." .
(Another cha in) from Nfi', from
Ibn from the Prophet 40,

,. - - - ,
'Uma r
a nd it issimila r, but he did not
mention in it tha t 'Uma r bin
'Abdul- 'Aziz wrote tha t thisisthe
- - -
limit tha t tha t distinguishesbetween
youth a nd childhood a nd - - - - -
a dulthood. In hisna rra tion, Ibn .
'Uya ina h sa id (tha t Na fi' sa id): "I
:
na rra ted it to 'Uma r bin 'Abdul- - . - -
'AzLz a nd he sa id: 'Thisisthe limit .
LL :
tha t distinguishesbetween children - -
Li i
a nd soldiers." (Sahih)
150
[AbU 'Elsa sa id:] ThisHadith is -
JiI
Ijasan SahTh. Thisisa cted upon
4Jl )i
[LiL] i)
[Sufya n] Ath- Tha wri, Ibn Al-
L>-J

Mubra k, Ash- Shfi'I,
Atima d
a nd
Isa q. They held the view tha t when - - -
a boy rea chesfifteen yea rsof a ge
J - 1- '
9i
then he isjudged a sa ma n is
JLi
judged. If he were to ha ve a wet
drea m before fifteen yea rsthen he :
J
would be judged a sa ma n isjudged.
Alima d a nd Isba q sa id tha t there
a re three ma rksfor responsibility: . -
- uJti - I Li
Rea ching fifteen yea rsof a ge or -
ha ving a wet drea m, when hisa ge
a nd hisha ving wet drea m ca nnot be
a scerta ined, then Inbat - tha t is-
growing of pubic ha irs.
,
jJI JJI
- ,4
'A1A:
.SV:
Comments:
In view of the schola rs, the a ge of puberty isfifteen yea rsfor both ma le a nd
fema le. The other criterion of ma turity or a ge of puberty isthe sta rt of the
wet drea m for boysa nd menstrua ting for girls. All A 'immah a gree on this
point. Thisna rra tion a ppea rsa ga in, see no. 1711. There the a uthor a dded
tha t it isGharib, tha t isthe first version he cited here.
:A
-
('ro
Related About A Man Who
:
Married A Woman His Father
-
('ra Zi, J) 4.I
_

Was Married To (Previously) -
1362. Al- Ba ri' na rra ted: "My
ma terna l uncle AbU Burda h Ibn
Niya r pa ssed by me a nd he ha d a
fla g with him. I sa id: 'Where a re
you going?' He sa id: 'the
Messenger of Al1h dispa tched
me to a ma n who ma rried a woma n
hisfa ther ha d been ma rried to:
tha t I should bring him hishea d."
(Sahih)
0 J71 L5L
:jU
Ui 'IvJj
151
thistopic from Qurra h [Al-
Muza nh].
[AbU 'Elsa sa id:] The Hadith of Al-
Bard' is a Hasan Gharib Hadith.
Muha mma d bin Islia q reported this
Hadith from 'Ad! bin Thbit, from
'Abdulla h bin Ya zid, from A1- Ba rd'.
ThisHadith ha sa lso been reported
from Ash'a th, from 'Ad!, from
Ya zid bin Al- Ba rd', from hisfa ther.
And it ha sbeen reported from
Ash'a th, from 'Ad!, from Ya zld bin
Al- Ba rd', from hisma terna l uncle,
from the Prophet i.
i 1V: b
4iiiJJ). SJi,
'O\1:
3L.-
A:C
.(1A:.-
) L?J
US ,
Comments:
If someone goesa ga inst definite a nd decisive orders, for which the Shari'ah
a wa rdsca pita l punishment, a nd a judge, Imam or hea d of the sta te ha sthe
right to a wa rd him the dea th sentence. There isdifference of opinion on the
punishment of a n offender who ma rriesthe wife of hisfa ther, which isstrictly
prohibited in Isla mic la w. In the view of Imm Mlik a nd Imm Shfi'l, Ijadd
will be imposed, but in view of Imm A1ma d a nd Isha q, hispunishment is
dea th a nd confisca tion of hisproperty.
Related About The Case Of Two
Men And One Of Them Lives
Downstream From The Other
136 3. 'Abdullh bin Az- Zuba ir
na rra ted: "A ma n from the Ansr
disputed with Az- Zuba ir before the
Messenger of Alla h a bout the
ca na lsof Ha rra h which they used
to irriga te the da tepa lms. The
Ansri sa id: 'Let the wa ter pa ss.'
But he refused. So they brought
'J'4
152
their dispute to the Messenger of
Alla h . the Messenger of Alla h
sa id to Az- Zuba ir: '0 Zuba ir!
Irriga te (your la nd) then let the
wa ter pa ssto your neighbor.' The
Ancri beca me a ngry a nd sa id: '[0
Messenger of Alla h!] Isthis
beca use he isyour a unt'sson?' The
fa ce of the Messenger of Alla h
cha nged color. Then he sa id: '0
Zuba ir! Irriga te (your la nd) a nd
then withold the wa ter until it
rea chesthe wa lls.' Az- Zuba ir sa id:
'By Alla h! I think tha t thisAyah
wa srevea led a bout tha t: But no, by
your Lord, they ca n ha ve no Fa ith
until they ma ke you (0
Muha mma d) judge in a ll disputes
between them, a nd find in
themselvesno resista nce a ga inst
your decisionsa nd a ccept (them)
with full submission. "'I
l
l (Sahih)
[AN 'Elsa sa id:] ThisHadith is
Hasan [Sahth].
Shu'ba h bin Abi Ha mza h reported
it from Az- Zuhri, from 'Urwa h bin
Az- Zuba ir, from Az- Zuba ir, a nd he
did not mention "from 'Abdullh
bin Az- Zuba ir" in it. 'Abdulla h bin
Wa hb reported it from Al- La ith -
a nd, YUnusfrom Az- Zuhri - from
'Urwa h, from 'Abdulla h bin Az-
Zuba ir, (a nd it is) simila r to the
first na rra tion.
roV:i4
L JiLAlI
. . .jii ,. yri iJi
- - - Comments:
Li ,)L
ma n from Ansr wa sa Compa nion who pa rticipa ted in the Ba ttle of
Ba dr. In a nger, he wa snot pa tient, a nd uttered those offensive words. No
Muslim ever da resto beha ve in such a wa y a she did. Thisevent givesa lesson
[' ] An-Nis' 4:65.
( y
Jri
(v
153
to a ll the Muslims, tha t they must obey the ordersof the Prophet without
a ny grumbling a nd muttering from the depth of their hea rt. Thisisthe true
fa ith a nd dema nd of the loya lty to fa ith.
Related About One Who Frees
His Slaves When He Dies,
While He Has No Wealth Aside
From Them
136 4. 'Imra n bin Husa in na rra ted:
"A ma n from the Ansar freed six
sla vesof hisupon hisdea th, a nd he
did not ha ve a ny wea lth a side from
them. Tha t wa sconveyed to the
Prophet , a nd he sa id some
ha rsh wordsa bout him." He sa id:
"Then he ca lled for them a nd he
divided them a nd ha d them dra w
lots. So he freed two of them a nd
left four a ssla ves." (Sahih)
thistopic from AbU Hura ira h.
'Imra n bin Husa in isa Hasan Sahih
Ijadith, a nd it ha sbeen reported
'Imra n bin Husa in.
[a mong the Compa nionsof the
Prophet
].
It isthe view of Ma lik
bin Ana s, Ash- Sha fi'i, Ahma d, a nd
Isha q. They held the view tha t
ca sting of lotscould resorted to in
thisca se a nd others. Asfor some of
the people of knowledge a mong the
people of A1- Kfa h a nd others, they
did not a pprove of dra wing lots.
They sa id: Ea ch one of the sla ves
should be freed one- third, a nd they
should be a llowed to work to ea rn
the price of the other two- thirds.
154
AbU Al- Muha lla b'sna me is
'Abdur- Ra hmn bin 'Amr [Al-
Ja rmI; he isnot AbU Qila ba h.] And
they a lso sa y he isMu'a wiya h bin
'Amr, [a nd AbU Qila ba h Al- Ja rmi's
na me is'Abdullh bin Za id.]
V'.A: i
Comments:
.[A1/.
:jJl]
,41
The Ansari freed six sla ves, wherea sa ccording to the Shari'ah he ha d the right
to free only two. Now everyone of the freed sla vesdesired to ha ve freedom, but
only two of them could get it. Thiswa sa n issue tha t needed no witnessesfor its
solution, a nd nobody wa srea dy to forgo hisright, so it wa ssolved by dra wing
lots, beca use there wa sno other choice for the solution of thisissue. So in the
light of thisna rra tion, such ca sesca n be solved by dra wing lots.
Related About One Who
Owned A Mahram (A Close
Relative)
136 5. Sa mura h na rra ted tha t the
Messenger of Alla h sa id:
"Whoever ownsa rela ted Mahram,
then he isfree." (Hasan)
[Ab 'Elsa sa id:] We do not know
of thisna rra tion ha ving a complete
cha in of na rra tion, except a sa
na rra tion of Ha mma d bin Sa la ma h.
Some ha ve reported something
a bout thisfrom Qa ta da h, from Al-
Ha sa n, from 'Uma r.
(Another cha in) from Sa mura h
tha t the ProphetiiJsa id:
"Whoever ownsa rela ted Mahram,
then he isfree."
of a nyone who mentioned 'Aim
Al- Ahwa l from Ha mmd bin
Sa la ma h in thisna rra tion, except
for Muha mma d bin Ba kr.
And thisisa cted upon a ccording
155
to some of the people of
knowledge. It ha sa lso been
reported from Ibn 'Uma r tha t the
Prophet sa id: "Whoever ownsa
rela ted Mahram, then he isfree."
a mra h bin Ra bi'a h reported it
from Sufya n Ath- Tha wri, from
'Abdulla h bin Dinr, from Ibn
'Uma r, from the Prophet But
Da mra h bin Ra bi'a h isnot
followed up in na rra ting this
HadithJ 11 And thisHadith isa
mista ke a ccording to the schola rs
of Hadith.
iJ /,Js
y
oU: &- .P *
Comments:
Ma,zram rela tivesa re those who a re prohibited to ma rry ea ch other when one
of them isma le a nd the other isfema le, a sfa ther a nd son, pa terna l uncle a nd
pa terna l nephew, ma terna l uncle a nd ma terna l nephew, etc. The fa ther is
prohibited from ma rrying hisda ughter, a son ca nnot ma rry hismother, a
brother ca nnot ma rry hissister etc. Most of the people of knowledge a mong
the Compa nionsof the Prophet a nd their followersa cted a ccording to this
na rra tion. The Ahnaf a nd Hanabilah a lso a ct upon thisna rra tion.
Related About One Who Farms
A People's Land Without Their
Permission
136 6 . Rfi' bin Kha dij na rra ted
tha t the Prophet sa id:
"Whoever fa rmsa people'sla nd
without their permission, then
nothing he fa rmsbelongsto him,
a nd itsfina ncesa re due to him."
(Da'if)
No one else na rra tesit from Sufya n, which would a ct a ssupport for Da mra h'sna rra tion.
156
Hasan Gharib, we do not know it
a sa na rra tion of AbU Isa q except
from thisroute; the na rra tion of
Sha nk bin 'Abdullh.
Alima d a nd Isba q.
I a sked Muha mma d bin Ism'Il
a bout thisHadith a nd he sa id: "It is
a Hasan Hadith." And he sa id: "I
do not know of it a sa na rra tion of
AbU Isha q except from the report
of Sha nk." Muha mma d sa id:
"Ma 'qil bin Ma lik Al- Ba sri
na rra ted to us: 'Uqba h bin Al-
Aa m na rra ted to usfrom 'At',
from Rfi' bin Kha dij from the
Prophet , simila rly."
fr
H1
r.r: '- L
Comments:
Thisna rra tion provestha t if someone cultiva testhe la nd without the owner's
permission, the produce will belong to the owner of the la nd a nd the tiller will
get only the expenditure he spent on the cultiva tion.
. - (r -
(r. iJl)I
Related About Gifts And
Equality Between Children
na rra ted tha t hisfa ther ga ve a
sla ve to a son of his. So he went to
the Prophet to ha ve him witness
it. He sa id: 'Ha ve you given a
gift simila r to thisone to a ll of your
sons?' He replied: 'No.' So he sa id:
'Then ta ke him ba ck." (Sahih)
Hasan Sahih, a nd it ha sbeen
L.L I
157
route from An- Nu'ma n bin Ba shir.

Thisisa cted upon a ccording to :JU
,
some of the people of knowledge. ,.
They consider it recommended to ''' " '
ma inta in equa lity a mong sons, to

the degree tha t some of them sa id - -
he isto trea t hissonsequa lly even
in kissing. Some of them sa id he is
L
:
to trea t hissonsequa lly in giftsa nd - - -
presents, [mea ning] to trea t the
) L

ma lesa nd the fema lesthe sa me. - -
)
Thisisthe view of Sufya n Ath-
Tha wri. Some of them sa id trea ting I
L- ]
children equa lly equa lly isto give the
Jl . Jfl 5I
ma lesa simila r portion a stha t of
two fema les, simila r to divisionsof
- 5 -
I.;-3i th
inherita nce. Thisisthe view of
Ahma da ndIsa q.
- -
Y i
J
I J~ LLi
j3
OA1.: JIJ
Comments:
The subject of thisna rra tion provestha t if someone wa ntsto give something
to hischildren in hislife time, he will ha ve to give a n equa l sha re to every one
of them without a ny considera tion of gender or sta nda rdsof lega cy
distribution. Another na rra tion ma de thispoint clea r. The Prophet sa id in
a n a uthentic na rra tion, "Trea t your children equa lly. If I wa nt to give extra to
one of them, I will give to a fema le." (Baihaqi)
Related About Preemption
136 8. Sa mura h na rra ted tha t the
neighbor of a home ha smore right
to the home." (Hasan)
AbU 'Elsa sa id: There a re
na rra tionson thistopic from Ash
Sha rid, AbU Rfi', a nd Ana s.
4
J
41
jj :JU
(LiJ:j5
L i
: JU
158
'
The Hadith of Sa mura h isa Hasan
Sahih Hadith. 'Elsa bin YUnus
reported simila rly from Sa 'eed bin
AN 'ArUba h, from Qa ta da h, from
Ana s, from the Prophet
It ha sa lso been reported from
Sa 'eed bin Abi 'ArUba h from
Qa ta da h, from Al- Ha sa n, from
Sa mura h, from the Prophet .
Wha t iscorrect a ccording to the
people of knowledge isthe
na rra tion of Al- Ha sa n from
Sa mura h, a nd we do not know the
report of Qa ta da h from Ana s,
except a sa na rra tion of 'Elsa bin
YUnus. The Hadith of 'Abdulla h
bin 'Abdur- Ra hmAn At- T'ifl from
'Amr bin Ash- Sha rid, from his
fa ther, from the Prophet - on
thistopic - isa
Ijasan Hadith.
Ibrhim bin Ma isa ra h reported it
from 'Amr bin Ash- Sha rid, from
AbU Ra fi', from the Prophet
He sa id: I hea rd Muha mma d
sa ying: "Both of the Ahadith a re
Sahih to me."
rov:Z
I JLi r/:- i
1>JI I1zi
[iJ..Jl LJ1 JLiJ 1A' 1SVV YOA:
l, l, AJI ,LT,
Comments:
In thisna rra tion, it ha sbeen ma de clea r, tha t if a sha reholder in a property
sellshissha re without consulting or informing the co- sha reholder, then the
co- sha reholder ca n buy ba ck the sha re of property for the sa me price which it
wa ssold. Thisisa greed upon; the neighbor loosesthe right of preemption in
the presence of a co- sha reholder of the property.
159
Related About Preemption For
The Absent
136 9. Jbir na rra ted tha t the
neighbor ha smore right to his
preemption. He isto be wa ited for
even if he isa bsent, when their
pa thsa re the sa me." (Hasan)
[AN 'Elsa sa id:] ThisHadtth is
Hasan Ghartb. We do not know of
a nyone reporting thisIjadith other
tha n 'Abdul- Ma lik bin Abi
Sula imn from 'At', from Jbir.
[Shu'ba h criticized 'Abdul- Mlik
bin Abi Sula imn due to this
Had[th.]
'Abdul- Mlik istrustworthy a nd
honest a ccording to the people of
Hadith. We do not know of a nyone
who criticized him except Shu'ba h
beca use of thisHadith. Wa kI'
reported thisHadith from Shu'ba h
from 'Abdul- Ma lik [bin Abi
Sula imn]. And it ha sbeen
reported from Ibn A1- Mubra k,
from Sufytn Ath- Tha wri who sa id:
"Abdul- Mlik bin AN Sula ima n is
a 'sca le." Mea ning for knowledge.
knowledge. The person ha smore
right to preemption even if he is
a bsent, so when he a rrivesthen the
preemption ishiseven if he ha s
gone for a long time.
l, ro\A: ZLJij :_.0 JI y i
1__L_
Comments:
Though 'Abdul- Ma lik bin AN Sula imn isa relia ble a nd secure na rra tor, but
16 0
thisna rra tion from him isdeemed to be not preserved a nd of a lower ra nk.
The neighbor who isnot a co- sha reholder or doesnot sha re the wa y to the
property, a ccording to Isla mic La w, ha sno right of preemption. If someone
wa ntsto sell hisproperty, mora lly he isbound to consult hisneighbour, a nd
he should be given priority.
Chapter 33. (What Has Been
Related About)When The
Boundaries Are Defined And
The Areas Are Fixed Then
There Is No Preemption
sa id: "When the bounda riesa re
defined a nd the streetsa re fixed,
then there isno preemption."
(Sahih)
Ijasan Sahih, some of them
reported it in Mursal form from
AbU Sa la ma h, from the Prophet
Prophet ;. Among them wa s
'Uma r bin Al- Kha tta b a nd
'Uthmn bin 'Affn. It isa lso the
view of some of the Fuqaha' a mong
the Tabi'in, like 'Uma r bin 'Abdul-
'AzIz a nd others. It isthe view of
the people of A1- Ma dina h, a mong
them Ya ya bin Sa 'eed AI- AnrI,
Ra bI'a h bin AN 'Abdur- Ra hmn,
a nd Mlik bin Ana s. It isthe view
of Ash- Shfi'i, Ahma d, a nd Isha q.
They did not hold the view tha t
there could be a preemption,
except if there wa sa n a ssocia tion
(pa rtnership). And they did not
think tha t the neighbor ha d the
right to preemption when there is
no a ssocia tion.
I[t 14_(rr4J)
j LI
(rr zJI)
16 1
Prophet a nd otherssa id tha t pre-
emption isfor the neighbour, a nd
they a rgued using the Marfu' Ijadith
of the Prophet : "The neighbour
of a home ha smore right to the
home" a nd hissa ying: "The
neighbor ha smore right beca use of
hisnea rness." Thisisthe view of
Ath- Tha wri, Ibn Al- Mubra k a nd
the people of Al- KUfa h.
LD
:J

,Jj))
Related About The Partner Is
The Preemptor)
Messenger of Alla h

sa id: "The
pa rtner isthe preemptor, a nd
preemption isin everything."
(Hosan)
[Abti 'Elsa sa id:] We do not know
of a Hadith like this, except from
the na rra tion of AbU Ha mza h As-
Sukka ri. More tha n one na rra tor
reported it from 'Abdul- 'AzIz bin
Rufa i' from Ibn Abi Mula ika h,
from the Prophet

in Mursal
form, a nd thisismore correct.
(Another cha in) from Ibn Abi
Mula ika h from the Prophet

with
a simila r mea ning, but "from Ibn
'Abba s" isnot in it. Simila r to this
wa sreported by more tha n one
na rra tor from 'Abdul- 'Aziz bin
Rufa i', "from Ibn 'Abbs" isnot in
it a nd thisismore correct tha n the
na rra tion of Ab Ha mza h. Abu
Ha mza h istrustworthy, it is
L;:.
('r )
16 2
possible tha t the mista ke isfrom , - - , - - . -
someone other tha n AbU Ha mza h.
'-' '
ff' -'
(Another cha in) from Ibn Abi Ui

Mula ika h from the Prophet j4a nd - -
it issimila r to the (la st) na rra tion
of AbU Ba kr bin 'Ayya sh (a bove).
:
Most of the people of knowledge - - - - , - - -

sa id tha t preemption only ta kes
pla ce in homesa nd la nds, they did
j
) )
not think tha t preemption wa sfor - - - -
everything. Some of the people of
j
knowledge sa id tha t preemption
;
wa sfor everything. But the first - - - - - - -
view ismore correct.
2:,J.,JI Js1
J
(ov a :
i a /o:3.i Jl - - 1 1 11
JI - J.iJI
Comments:
It iscorrect a nd proven tha t on a ll typesof immova ble property, the right of
preemption isa pplica ble, a nd mova ble property isexempt. According to
Imm 'At, the right of preemption isa pplica ble to a ll typesof property.
Imm Mlik a lso supportsthispoint of view. According to Imm Ahma d,
a mong the mova ble property, the right of preemption isa pplica ble only on
a nima ls, a nd a ll other typesof property a re exempt.
L L -
(
Related About Lost Items,11
( i; 2iL
The Stray Camel And Sheep -
1372. Za id bin Khlid Al- Juhni
na rra ted: "A ma n a sked the
Messenger of Alla h a bout lost
items. So he sa id: 'Ma ke a public
a nnouncement a bout it for one
yea r. Remember itsstring, its
conta iner, a nd itssa ck. Then use it,
a nd if itsowner comesthen give it
to him.' So he sa id to him: '0
Messenger of Alla h! Wha t a bout
I 5
3 jL
1L Li :JU JiI
[1]
Mea ning, itemstha t a re found a bout which it isa ppa rent someone ha slost them.
16 3
the stra y sheep?' He sa id: 'Ta ke it,
for it iseither for you, your
brother, or the wolf.' He sa id: '0
Messenger of Alla h! Wha t a bout
the stra y ca mel?" He sa id: "Then
the Prophet got a ngry until his
cheeksbeca me red or hisfa ce
beca me red. He sa id: 'Wha t
concern isit of yours? It ha sits
feet a nd itswa ter reserve until it
rea chesitsowner." (Sahih)
from Uba yy bin Ka 'b, 'Abdullh
bin 'Uma r, Al- Ja rUd bin Al-
Mu'a lla . 'lya d bin Himr, a nd Ja rir
bin 'Abdullh. The Hadith of Za id
bin Khlid isa Hasan Sahih Hadith,
it ha sbeen reported from him
through more tha n one route.
Prophet a nd others. They
permitted using the lost item when
one a nnouncesit for a yea r a nd
doesnot find who it belongsto.
Thisisthe view of Ash- Shfi'i,
Ahma d, a nd Isa q.
Prophet a nd otherssa id tha t he
a nnouncesit for one yea r, then
either itsowner comesor he givesit
in cha rity. Thisisthe view of Sufya n
Ath- Tha wri, 'Abdullh bin Al-
Muba ra k, a nd it isthe view of the
people of A1- Kufa h. They did not
think tha t the holder of the lost item
should use it if he iswea lthy. Ash-
Shfi'I sa id he ca n use it even if he is
wea lthy, beca use during the time of
the Messenger of Alla h Qt, Uba yy
164
II
bin Ka 'b found a sa ck with one
hundred Dina r in it. The Messenger
of Alla h jW ordered him to
a nnounce it, then use it, a nd Uba yy
ha d a lot of wea lth, he wa sone of the
wea lthy Compa nionsof the
Messenger of Alla h. So the
Messenger of Alla h ordered him
to a nnounce it, but he did not find
a nyone to cla im it. So the Prophet
told him to use it. If the lost item
wa snot la wful except for the one
tha t cha rity isla wful for, then it
would not be la wful for 'Alt bin Abi
Ta lib. While 'All bin AbI Ta lib
found some Dinr during the time of
the Messenger of Alla h a nd
a nnounced it, but he did not find
a nyone to cla im it. So the Prophet
told him to use it. Cha rity wa snot
la wful for 'All bin AN Ta lib. (Sahih)
When the lost item wa sof little
va lue, some of the people of
knowledge a llowed using it without
a nnouncing it. Some of them sa id
when it islesstha n a Dina r then it
isto be a nnounced on Frida y, this
isthe view of Isba q bin Ibra him.
iUi
-L'
,- LI :L .&iUl 5 ->i,
_UI
5i vYY:C Y tr1C
r
i .4
A:r
4Li. IJ[\rv:L1 ~
['.o
't : A' /o:..,- l]
[v\r_v

:
Comments:
.{V' lI iI
[\V:C
--'
If the lost property isa ble to be secured or preserved, like a n a nima l or
ha ndsome a mount of money, a nd there isa mple cha nce of itsspoila ge or
misuse if not picked up or ta ken in custody, in such circumsta nces, it ca n be
picked up a nd kept in custody. Sincere effortsshould be ma de to find the
owner, a nd it should be a nnounced for the period of one full yea r. After the
sea rch of one yea r, the money ca n be used by the person who found it, no
ma tter whether he isrich or poor. If la ter on the owner of the property is
found, it must be returned to him.
16 5
1373. Za id bin Kha lid Al- Juhni
Alla h wa sa sked a bout the lost
item. He sa id: "Ma ke a public
a nnouncement a bout it for one yea r,
if it iscla imed then give it to him.
Otherwise remember itssa ck, string,
a nd itscount. Then use it, a nd if its
owner comes, give it to him."
(Sahih)
Hasan Sahih Gharib from this
route. Ahma d bin Ha nba l sa id:
"The most correct thing on this
topic isthisIadith."
(' nm m e ntc!
In the view of Ima m Ma lik, the a mount ca n be returned a fter the recognition
a nd identifica tion of the owner. According to Imm AbU IIa nifa h, if the
owner a ppea rsgenuine, the a mount should be returned to him a nd there is
no need to a sk for hisidentifica tion, but if there isa need then it ma y be
requested. Without a ny genuine rea son ha ving doubtsisnot correct. (Fat Al-
Ba ri v. 5.
p
98.)
1374. Suwa id bin Gha fa la h sa id:
"
went out with Za id bin Sula n a nd
Sa lma n bin Ra bi'a h, a nd found a
--
J-i
) -
whip." In hisna rra tion Ibn Numa ir -
p
(one of of the na rra tors) sa id: "I
found a lost whip a nd took it. They
- y

sa id: 'Lea ve it.' I sa id: 'I will not
lea ve it to be ea ten by the
preda tors. I will ta ke it to ma ke use

of it.' So I met up with Uba yy bin

Ka 'b a nd a sked him a bout tha t. So
'tJ

he na rra ted the Hadith, he sa id:

Tha t isfine. I found a sa ck
conta ining one hundred Dina r
- - -
- '- - - '- i
during the lifetime of the
LJ-'J
L.JLj
Messenger of Alla h ' He sa id: - - -
'So I brought it to him. He sa id to
me: "Ma ke a public a nnouncement
- ''
'
a bout it for one yea r." So I
16 6
a nnounced it for a yea r but did not
find a nyone to cla im it. Then I
brought it to him. He sa id to me:
"Ma ke a public a nnouncement
a bout it for a nother yea r." So I
a nnounced it for a yea r but did not
find a nyone to cla im it. Then I
brought it to him. He sa id: "Ma ke
a public a nnouncement a bout it for
a nother yea r." And he sa id:
"Remember itsa mount, its
conta iner a nd itsstring. If someone
comesseeking it a nd informsyou
of itsa mount a nd itsstring, then
give it to him, otherwise use it."
(Sahih)
[He sa id:] ThisHadith is Hasan
Sahih.
H'
;JL" 1,S- , U.JI L Z6.a ul
. Js YrV: 1JI, i VY:
Comments:
Announcement of lost a nd found itemsisnecessa ry up to one yea r. If the
a mount isrea sona bly va lua ble, then just for preca utiona ry mea sures, the
a nnouncement to find the owner ca n be extended for more tha n one yea r.
Related About A Waqf
1375. Ism'Il bin Ibrhim na rra ted
from Ibn 'Awn, from Nfi' tha t Ibn
'Uma r sa id: "Uma r got some la nd
from Kha iba r a nd sa id: '0
Messenger of Alla h! I got some
wea lth from Kha iba r a nd I never
ever ha d a ny wea lth a splentiful a s
it, so wha t do you order me (to do
with it)?' He sa id: 'If you wish,
ma ke it a gra nt a nd give cha rity
from it.' So 'Uma r ga ve it in
cha rity: Tha t isnot be sold entirely,
- (r-
(ri i,I)
!il L :Ji
j)) :J
L .
: J1i
16 7
nor given a wa y, nor inherited, to be
used to produce cha rity for the
needy, those who a re nea r it, for
freeing sla ves, for the ca use of
Alla h, the wa yfa rer, the guest, a nd
tha t there isno ha rm on its
custodia n consuming wha t is
customa ry from it, or ea ting from
itscha rity, without trying to a ma ss
wea lth from it." (Sahih)
He (Ibn 'Awn) sa id: "I mentioned
it to Muha mma d bin Sirin a nd he
sa id: "Not to a ma sswea lth."
Ibn ['Awn] sa id: "Another ma n
na rra ted it to me a nd he sa id tha t
he rea d it on a piece of a ta nned
skin: 'Not to a ma sswea lth."
Ism'il sa id: And I rea d it with Ibn
'Uba idullh bin 'Uma r. It sa id in it:
'Not to a ma sswea lth."
[AbU 'Eisj sa id:] ThisHadith is
Hasan SahW Thisisa cted upon
of the Prophet a nd others. We do
not know of a ny disa greement
a mong the ea rlier onesa mong them
over the a llowa nce of gra nting la nds
or other thingsfor Waqf.
VrY: JJ LJ,JJ.JI U.JI
j
Comments:
'Waqf mea nsto stop, a nd in the Shari'ah it mea nsthe property, a house or
ga rden, given in cha rity in the na me of Allh. lithe property given in cha rity
isexcluded from persona l property, it isca lled a n endowment of a trust.
1376. AbU Hura ira h, ma y Alla h be
plea sed with him, na rra ted tha t the
"When a person dies, hisdeedsa re
cut off except for three: Continuing
cha rity, knowledge tha t others
t -
7
JL
\
:Jt j
16 8
benefited from, a nd a righteousson
who supplica tesfor him." (aathz)
[AbU 'EIsA sa id:] ThisHadith is
Ijasan Sahih.
Jul
' 1r: ':
3LI L L
Comments: -
Continuing cha rity ischa rity the benefit a nd rewa rd of which continueseven
a fter the dea th of the person. For exa mple, if someone givesproperty in
cha rity to plea se Alla h, or doessome other deed of cha rity, like construction
of a mosque, or esta blishesa school, or digsa well for the use of people, it is
a ll continuing cha rity. Knowledge mea nsprea ching, tea ching or writing of
booksfor the guida nce of people etc., a re a ll deedsof continuing cha rity.
Related About Injuries Caused
By Domestic Animals
L;;
L - (rv
(rv I)
"The injuriesca used by the a nima l
a re without lia bility, 11 a nd wells
a re without lia bility, a nd minesa re
without lia bility, a nd the Khumus is
due on Rikaz."121 (Sahih)
Hura ira h, from the Prophet
with simila r mea ning.
thistopic from JAbir, 'Amr bin
'Awl Al- Muza ni, a nd 'UbAda h bin
A- Sa mit.
Hadith.
Al- AnsArI na rra ted to us: Ma 'n
na rra ted to us, he sa id: "Ma lik bin
Mea ning the the owner of these isnot lia ble for da ma gesotherssuffer from them.
(21
Buried trea sure. See no. 642.
16 9
Ana ssa id: 'The expla na tion of the
Hadith of the Prophet ;: "The
injuriesca used by the a nima lsa re
without lia bility" it issa id: "It is
impunity tha t there isno blood
money for."
[Abu 'Elsa sa id:] Asfor the
mea ning of hissa ying: "The
injuriesca used by the a nima l a re
without lia bility" some of the
people of knowledge expla ined it
sa ying tha t Al- 'Ajma' is the a nima l
tha t ha swa ndered a wa y from its
owner. So wha tever it ha sda ma ged
in itswa ndering, then it isno crime
upon itsowner. And: "mines" it is
sa id tha t when a ma n exca va tesa
mine a nd someone fa llsinto it then
there isno crime upon him. The
sa me with a well, if a ma n digsa
well by the roa d a nd someone fa lls
into it then there isno crime upon
the owner. And: "the Khumus is
due on buried trea sure" Ar-Rikaz
(buried trea sure) issomething
discovered tha t wa sburied by the
people of JUhiliyyah. Whoever finds
such buried trea sure, he pa ysone
fifth of it to the Su4n, wha tever
rema insbelongsto him.
Vs :j
* [rwo :
] LaJ [rv i:
[ror rro
LJ
,
0
/
\V : ,J 3J ,
,- ...L .J
Comments:
If someone getshurt by a n a nima l or by fa lling into a well, there isno
compensa tion for it from the owner of the a nima l a nd well.
170
Mentioned About Reviving
Barren Land
1378. Sa 'eed bin Za id na rra ted
"Whoever revivesa ba rren la nd
then it isfor him, a nd there isno
right for the unjust root." (azii)
Hasan Gharib. Some of them
reported it from Hishm from
'Urwa h, from hisfa ther, from the
Prophet in Mursal form.
This[fIadij isa cted upon
of the Prophet a nd others. It is
the view of Ahma d a nd Isba q.
They sa id he ma y revive the ba rren
la nd without the permission of the
Sultan. Some of them sa id he isnot
to revive it without the permission
of the Sultan. But the first view is
more correct.
thistopic from Ja bir, 'Amr bin
'Awf Al- Muza ni'sgrea t-
gra ndfa ther, a nd Sa mura h.
AbU MUs Muha mma d bin A]-
Mutha nna na rra ted to us, he sa id:
"I a sked Abul- Wa lid At- Ta ylisI
a bout hissa ying: 'a nd there isno
right for unjust root' he sa id: 'The
unjust root: The usurper who ta kes
wha t isnot his.' I sa id: 'So he isa
ma n who fa rmsa la nd tha t isnot
his?' He sa id: 'Tha t isit."
1
(rA il) Zil
ti1. :) i- - rVA
.
:[JU
44
jI
J,JI Ji {Jl] LL
3
J:Iii
JJ$ [:4J]
J)) :i
JWI JI L LiU
LWI :,
JJLJIj>J:J (
lJUj>J
Ulflj :J
.!
rvr: li :L Jl
[\rv:t]L- LJI , JiL>JI
- .
L..4j JLL L-
171
VV: 1 JJi
3

tha t the Prophet sa id: - -
t
Whoever revivesa ba rren la nd, -
then it isfor him." (Sahih)
Hasan Sahth.
- y oVov:C
LSI
LJOLJ
Comments:
Most of the schola rsa re of the view tha t if a cultiva tor cultiva tesba rren a nd
uncultiva ted la nd, which belongsto no one, it belongsto him. In the view of
Ima m Mlik, thisla nd should be a wa y from a ny ha bita tion where it isnot
needed for common use of the community.
Related About Land Reserves
1380. Shuma ir na rra ted tha t
Abya l bin Ua mma l visited the
Messenger of Alla h who a sked
him to set a side a reserve of sa lt (a
mine). So he reserved it for him.
Ashe wa sturning a wa y, a ma n in
the ga thering sa id: "Do you know
wha t you reserved for him? You
merely reserved sta gna nt wa ter for
him." He (Suma ir) sa id: "So he
left him." He (Suma ir) sa id: "So
he a sked him (the Prophet
)
a bout ma king a priva te pa sture of
Ark (a type of tree)." He sa id:
"Aslong a sit isnot ha rmed by the
hoovesof the ca mels." (Hasan)
So I (At- Tirmidhi) recited tha t
before Quta iba h a nd he sa id:
"Yes."
172
II
(Another cha in) with simila r
mea ning.
thistopic from W'il a nd Asm'
bint AN Ba kr.
Abya cl bin Ha mml isa Ijasan
Gharib Hadith. Thisisa cted upon
of the Prophet a nd others
rega rding reserved la nd. They
thought tha t it wa sa llowed for the
Imam (ruler) to reserve la nd for
whomever he sa w it fit.
Comments:
Common thingswhich a re in common use of the community, a nd their
a va ila bility isa lso a bunda nt, such thingslike wa ter, gra ss, wa ste la nd in use of
people, should not be given a sa gra nt to one person. If such thingsa re given
a sa gra nt, it will crea te a problem for the people.
1381. 'Alqa ma h bin Wa 'il na rra ted
ti- -
from hisfa ther tha t the Prophet
- - , , -
set a side a la nd reserve for him in
:J!iL
5
Z.&L- :I
Ha dra ma wt. (One of the na rra tors
a dded): "And he sent Mu'a wiya h
L)
with him to reserve it for him."
j
LJJ iI
J-9
Sahih.
-VI
Jul
- - - -
.\.Y:C
JU2Ji
r.oA:
173
Comments:
Rea l purpose of gra nting a n esta te to cultiva torsisto ma ke the la nd useful
for cultiva tion, a nd to improve the overa ll economic condition of the loca l
community a nd country.
Related About The Virtue Of
Planting
Prophet sa id: "No Muslim
pla ntsa pla nt or sowsa crop, then
a person, or a bird, or a n a nima l
ea tsfrom it, except tha t it will be
cha rity for him." (ahiz)
thistopic from Ab AyyUb, Umm
Muba sh- shir, Jbir, a nd Za id bin
Khlid.
Anas is a Hasan Sahih Hadith.
, *

{

Comments:
Cultiva tion of la nd a nd pla nting of treesprovide multiple benefitsto the
society. The environment of the a rea isimproved, fruits, food, gra insa nd
vegeta blesbecome ea sily a va ila ble to the community, jobsa re increa sed a nd
commercia l a ctivitiesta ke pla ce, a nd life becomesea sier a nd more
comforta ble. Therefore, if a Muslim cultiva testhe la nd with the sincere
intention of bringing benefit to the society, he getsrewa rd from Alla h.
Related About Agriculture
Prophet ma de a dea l with the
people of Kha iba r for ha lf of wha t
wa sproduced from it, whether
fruitsor crops." (Sa o)
'1
t:4 .t -
(\
41,
174
I
from Ana s, Ibn 'Abbs, Za id bin
Thbit, a nd Jbir.
[AbU 'Elsa sa id:] ThisHadth is
Hasan Sahih.
Prophet a nd others. They sa w
no ha rm in sha re- cropping for ha lf,
a third, or a qua rter.
Some of them preferred tha t the
owner of the la nd provide the
seeds. Thisisthe view of Ahma d
a nd Isia q. Some of the people of
knowledge disliked sha re- cropping
for a third a nd a qua rter, a nd they
sa w no ha rm in Musaqah 11 with
da tepa lmsfor a third or a qua rter.
Thisisthe view of Mlik bin Ana s
a nd Ash- Shfi'i. Some of them did
not think tha t a ny sha re- cropping
wa scorrect, except for renting out
the la nd for gold a nd silver.
JI J, l Ii :L JI JI
4,
LJ1 3WiJI - i..li
l] L' [1A: - L I,
.[rt\o
b l] {rv:
Comments:
In Isla m, there isno restriction or limit on persona l property. All the
A 'immah a gree on thispoint. Giving the la nd or ga rden on lea se isla wful,
provided no pa rty suffersunila tera l loss. While giving the la nd on lea se,
selecting a pa rticula r piece of la nd by the la ndlord, or fixing the qua ntity of
the produce beforeha nd, isnot la wful. All the schola rsa nd A 'immah a gree
tha t la nd or a ga rden ca n be lea sed with the a foresa id restrictions.
"
Musaqah isa n a greement for someone to wa ter a nd tend to da tepa lmsfor the owner, in
excha nge for a portion of the produce.
175
Chapter 42. About Share-

Cropping -
(
1384. Rfi' bin Kha dij na rra ted:
rAt
forba de usfrom a ma tter tha t wa s
of benefit to us. When one of us - - .
LJ,J.L)
ha d some la nd a nd we would let - - - - . - - -
someone use it for a portion of its
3
)
produce or some Dirha m. He sa id: -
'When one of you ha ssome la nd

then let him gra nt it to hisbrother,

or let him fa rm it." (Da'if) - '
; o-
rAs::

r/\S:L5
LJ )ifl o,
j4
JuL
V
Comments:
The ma in purpose of thisna rra tion isthe sa me which ha sbeen expla ined in
the preceding na rra tion. 'Minhah' mea nsto lend the la nd for a limited period.
They used to lea se the la nd for a certa in a mount of money. The Prophet
suggested lending the la nd, without ta king money for a certa in period to
Muslim brothers. Thisisonly a mora l suggestion a nd not a comma nd of la w.
1385. Ibn 'Abba sna rra ted: "The
Messenger of Alla h did not
prohibit sha re- cropping. But he
ordered tha t they be helpful with
ea ch other." (Sahih)
Hasan Sahih. The Hadith of Ra ft'
conta insconfusion (Idtirab). This
Hadith wa sreported from Ra fi' bin
Kha dlj from hisuncles, a nd it ha s
been reported from him, from
Zuha ir bin Rfi' who isone of his
uncles. And thisHadith ha sbeen
reported from him with conflicting
na rra tions. There a re na rra tionson
thistopic from Za id bin Thbit a nd
176
Jbir, ma y Alla h be plea sed with
them.
O
:
L
UI * YrY: tJI JI
Lj
.[r i i r i i [oyj
rrs.:
i]
The Chapters On Blood-Money
177
l
the Mercifl4 the Beneficent
14. The Chapters On
Blood-Money From The
Messenger Of Allah
Related About Blood Money,
How Many Camels Is It?
1386. Ibn Ma s'tid na rra ted: "The
Messenger of Alla h judged for
the a ccidenta l blood- money:
Twenty lint Makhd, twenty ma le
Ibn Makhad, twenty Bint Labn,
twenty Jadha'ah, a nd twenty
Ijiqqah."
from 'Abdulla h bin 'Amr.
mea ning.
[Ab 'EisA sa id:] We do not know
of the Hadith of Ibn Ma s'ud to be
Marfu' except from thisroute, a nd
it ha sbeen reported from
'AbdullAh in Mawquf form.
ha ve followed this, it isthe view of
AI:ima d a nd Isa q.
The people of knowledge ha ve
a greed tha t the blood- money is
ta ken in three yea rs, ea ch yea r a
third of the blood- money (ispa id).
They held the view tha t the blood-
money for a ccidenta l killing isdue
from the 'Aqilah, a nd some of them
held the view tha t the 'Aqilah a re
2-
- (
CL Y ;i.:J
D
4LJ wj
Lii See no. 621.
The Chapters On Blood-Money 178 ppl
the nea r rela tivesof a ma n on the - - --
)
side of hisfa ther. Thisisthe view
of Ma lik a nd Ash- Shfi'L Some of
J,
iLJL,
- - J
them sa id the blood- money isdue - * -
from men, not women or children
-
of a tribe. Ea ch ma n a mong them
z__I
pa ysa qua rter of a Dina r - a nd - - -
some of them sa id ha lf a Dina r - '.-
3
Jl.
to complete the blood- money. - - -
Otherwise the nea rest of them in -
-. - -
-
- -
rela tion a re required to pa y it. .
Ii
L A'1
:
:j"
rIr .toto
:
(t.Jt
[\rAv :L]
Comments:
Aqil' mea nsblood money a nd 'Aqilah' mea nsthe one who bea rsblood- money
or who pa ysthe blood money. 'Aqil' a lso mea nsto stop or defend a nd
sa fegua rd. AsAqilah defendsthe murderer a nd pa yson hisbeha lf tha t iswhy
the one who pa ysblood- money isca lled Aqilah. (For more deta ilssee Al-
Mughni v. 12. p. 39- 41.) a ccording to Ima m Ab Ha nifa h, for a delibera te
murder, blood money must be pa id within three yea rs. Al-Mughni. v. 12 p. 13.)
ij- t.- - AV
.
-- ..
: [bk I:
gra ndfa ther tha t the Prophet
sa id: "Whoever kills[a believer] IIiL ti- :
)
delibera tely, he isha nded ouer to - - - , -
the gua rdia nsof the one killed. If
'
JY
L7 LY
they wish to, they ha ve him killed,

a nd if they wish to, they ta ke the
- -
- -
blood- money. Tha t isthirty 1-Iiqqah,

thirty Jadha'ahs a nd forty pregna nt
ca mels. - - - -
Wha tever (a mount more) they
--9 3- 4U
4.P-
-
require from him, tha n tha t isfor
4 j
them (if they choose)." Tha t is -
beca use of the severity of the
blood- money. (Hasan) - - - -
[AbU 'Elsa sa id:] The Hadith of - -
'Abdulla h bin 'Amr isa Hasan

Gha rib Hadith.
The Chapters On Blood-Money 179
Comments:
There isa difference of opinion in the blood- money of a delibera te murder.
According to 'Abdulla h bin 'Amr the blood- money of killing on purpose is
thirty Hiqqah, thirty Jadha'ah a nd forty pregna nt she ca mels. Ima m Sha fi'i,
Ima m
Muha mma d
bin Al- Ha sa n, 'Ata , 'Uma r, Za id, AbU MUs a nd
Mughira h ha ve the sa me opinion. Ima m A1ma d'sone opinion isa lso the
sa me a smentioned a bove. Imm Zuhri, Ra bi'a h, Ima m Ma lik, Imm AbU
l- Ja nifa h a nd othersha ve a different opinion. According to them blood- money
of murder on purpose istwenty- five Bint Mukhad, twenty- five Bint Labn,
twenty five Hiqqah, a nd twenty five Jadhia'ah. (A1-Mughni v.12.
p.
13.) This is
a lso a nota ble second opinion of Ima m Ahma d.
Related About Blood-Money,
How Many Dirham Is It?
Jt L. U L -
(1 )
1388. 'Ikrima h na rra ted from Ibn
: 11. - AA
'Abba stha t the Prophet jj ma de - , - -
the blood- money twelve thousa nd.
- J. :
(Hasan)
ii
,L I
1389. (Another cha in) from
'Ikrima h from the Prophet a nd
it issimila r but he did not mention
"from Ibn 'Abba s" in it. (Hasan)
There ismuch more criticism tha n
thisfor (this) na rra tion of Ibn
'Uya ina h.
a nyone who mentioned "from Ibn
'Abbs" in thisna rra tion except for
Muha mma d bin Muslim.
ThisIjadith is a cted upon
knowledge. It isthe view of Alma d
a nd Isba q. Some of the people of
knowledge held the view tha t
blood- money isten thousa nd, a nd
thisisthe view of Sufya n Ath-
Tha wri a nd the people of Al-
KUfa h. Ash- Shfi'i sa id: "I do not
know of blood- money except from
ca mels, a nd it isone hundred
ca mels[or their va lue]."
L5
:iLJJi
'(f
.4 L j 3
Comments:
According to the opinion of Ima m Sha fi'i, Ta wa sa nd Ibn Mundhir blood-
money isonly in the form of ca mels. One opinion of Ima m A1ma d isthe
sa me. According to Ima m Ath- Tha wri, Ima m AN Ha nifa h a nd othersthe
blood- money istwelve thousa nd Dirha m. One opinion of Ima m Shfi'i isthe
sa me. (Al-Mughni v. 2
p.
6-8.)
Related About the Mawdih'1
L.
gra ndfa ther tha t the Prophet ;
: -
sa id: "Rega rding the Mawa1iii;
five, five."
[21
(Hasan)
1- 4- '-
ei ) :Jii
Uasan Sahih. Thisisa cted upon
knowledge. Thisisthe view of l

3]
Sufya n Ath- Tha wri, Ash- Shfi'i,
Ahma d a nd Isa q: Five ca mlesa re

due in the ca se of a bone- exposing

jj
3 ,
wound.
ii
3
LU
Li[
i
VA a
[J.J[ L.,A 1A01:r
I ll Woundstha t expose a bone.
[2]
"Tha t is, five ca melsfor every one of them." (Tuhfat Al-A wadlil)
Comments:
The blood- money for a wound by which the whitenessof the bone isexposed
isfive ca mels. It isa greed upon provided the wounded person isa ma le. The
blood money of a fema le'swound isha lf. Thisisthe view of Imm Shfi'i.
- ( )
Related About Blood-Money
For Fingers ( 3I)

Messenger of Alla h sa id: "The -
blood- money for the fingerson the
j)
yL.JI
ha ndsa nd (the toesof) the feet is - -
the sa me: Ten ca melsfor ea ch

finger." (aziz) )ii : 4i JJ
:Ji
[AbU 'EIsa sa id:] There a re

MUs a nd 'Abdulla h bin 'Amr.
[:.p
j
Jul
Ibn 'Abbsisa Hasan Sahih Gharib
Hadtth from thisroute. Thisis
i
a cted upon a ccording to the people
L
of knowledge, a nd it isthe view of
Sufya n Ath- Tha wri, Ash- Sha fi'I,
L5
L
Abma d, a nd Isha q. ..
- ft
ft
LJ L.IJ LJI JJJ
I
L) L4
toi :
b I]
'oYA: >-
-'' 'Lr-

:
L;
- Jw
Prophet sa id: "These a nd these - - -
a re the sa me," referring to the
little finger finger a nd the thumb. (Sahih)
[AbU 'Elsa sa id:] ThisHadtth is - . - - - - - -

HasanSahih.

aL
Li
.iIy
-
ro:C
LI - L. - 7,- i [...a L.4] :p
Comments:
The blood- money for a finger or a toe isten ca mels. One hundred ca melsis
the blood- money for ten fingersor ten toes. When a fingertip iscut, a third of
the blood- money of a finger ispa id except with the fingertip of the thumb.
Thisisbeca use it ha sonly two pa rts, a nd a ssuch, a ha lf ispa id. There isno
difference between the fingers(of the ha nd) a nd the toes(of the feet).
(Tuhfat Al-A hwadhi).
Related About Pardoning
1393. Abu As- Sa fa r sa id: "A ma n
from the Qura ish broke a tooth of
a ma n from the Ansar. So he
a ppea led to Mu'a wiya h a ga inst
him. He sa id to Mu'a wiya h: '0
Comma nder of the Believers! This
person broke one of my teeth.'
Mu'a wiya h sa id: 'We will try to get
sa tisfa ction for you.' And the other
person insisted tha t Mu'a wiya h get
him to a gree [but he wa snot
sa tisfied]. So Mu'a wiya h sa id to
him: 'It isup to your compa nion.'
AN Ad- Da rda ' wa ssitting with
him, so AbU Ad- Da rda ' sa id: 'I
sa ying [he sa id: 'My ea rshea rd a nd
my hea rt remembered]: "There is
no ma n who isstruck in hisbody
a nd he forgivesfor it, except tha t
Alla h ra iseshim a level a nd
removesa sin from him." The
Ansri sa id: 'Did you hea r tha t
from the Messenger of Alla h ?'
He sa id: "My ea rshea rd it a nd my
hea rt remembered it.' He sa id:
'Then I will lea ve it for him.'
Mu'a wiya h sa id: 'Surely you should
not suffer.' So he ordered tha t he
be given some wea lth." (Da'iJ)
Gha rib, we do not know of it except
from thisroute. And I do not know
tha t AbU As- Sa fa r hea rd from Ab
Ad- Da rda '. Abu As- Sa fa r'sna me is
Sa 'eed bin Al ma d, a nd they sa y Ibn
Yuhmid Ath- Tha wri.
L J
J L
ot]
JI
J
J 4L L y4.J
IyI
Oj.frj JfJl
Comments:
A wounded person ha sthe right of ta king blood- money, compensa tion,
reta lia tion in kind or forgiving. Forgiving someone isa deed of grea t rewa rd,
a nd the Ansri pa rdoned for the sa ke of a better rewa rd from Alla h.
Related About One Whose
Head Was Fractured With A
Rock
r
(1
1394. Ana sna rra ted tha t a girl
went out in A1- Ma dina h wea ring
some silver orna ments. A Jew
gra bbed her a nd fra ctured her hea d
with a stone, a nd he took the
jewelry she ha d on. He sa id: "She
wa sfound with some spa rk of life
in her, a nd wa sbrought to the
Prophet a nd he sa id: 'Did such
a nd such person strike you?' She
nodded 'no' with her hea d. He
sa id: 'Such a nd such?' until he
na med the Jew a nd she nodded
'yes' with her hea d." He sa id: "He
wa sbrought a nd recognized so the
Messenger of Alla h ordered
tha t hishea d be crushed between
two stones." (Sahih)
Ijasan SahTh. Thisisa cted upon
knowledge. It isthe view of Alima d
a nd Isha q. Some of the people of
knowledge sa id tha t there isno
reta lia tion except with the sword.
Jt, L L Ji LJ
1V : i j
Comments:
In the view of most of the A 'immah a murderer should be killed with the
sa me wea pon by which he killed. Thisisa n a ccepted a nd correct view.
According to Ima m Abu Fla nifa h, a nd the schola rsof A1- Kfa h, killing in
reta lia tion isonly with a sword or a nything which killsinsta ntly. (Tuhfat Al-
Ahwadhi v. 2.
p.
305.307 .)
Related About The Gravity Of
Killing A Believer
- (vJ)
(V ( i
1395. 'Abdullh bin 'Amr na rra ted
tha t the Prophet Qt sa id: "The
world cea sesto exist isless
significa nt to Alla h tha n killing a
Muslim ma n." (Hasan)
(Another cha in) from 'Abdullh
bin 'Amr, a nd it issimila r but he
did not na rra te it in Marfu' form.
[AbU 'Eisa sa id:] Thisismore
correct tha n the na rra tion of Ibn
AN 'Adi (a na rra tor in no. 1395).
thistopic from Sa 'eed, Ibn 'Abba s,
AbU Sa 'eed, AbU Hura ira h, 'Uqba h
bin 'Amir, [Ibn Ma s'd] a nd
Bura ida h.
[Abfl 'Eisa sa id:] The Hadith of
'Abdullh bin 'Amr wa sreported
like thisby Ibn Abi 'Ad! from
Shu'ba h, from Ya 'l bin 'At' [from
hisfa ther, from 'Abdullh bin
'Amr, from the Prophet i4t. And
Muha mma d bin Ja 'fa r a swell a s
others, reported it from Shu'ba h,
from Ya 'l bin 'Ata '], so he did not
na rra te it in Marfu' form. Simila rly,
Sufya n Ath- Tha wri reported it - - , - -
from Ya 'IA bin 'At' in Mawquf
L)
t
form. Thisismore correct tha n the
r
Marfu'Hadith. - - -- . -- --
ji L
5jj
Ij
rSqY: Ji L ifl ,. L

r:L]
I, {rS:
-L I]
Ij
[rA:L]
1. flrSA:t]L
L'
[Y\: '-
.{vr:
)L.J]i [1 0
SAr:L]
[Y 1 A:
Comments:
Alla h crea ted, thisworld a sa test a nd tria l for huma ns. Murder of a huma n
being isa ctua lly a denia l of the rea lity.
Chapter 8. Judgements For
Cases Involving Bloodshed
Ji
j
..i , L - (A
(A i>J)
1396 . 'Abdullh na rra ted tha t the
Messenger of Alla h sa id: "Indeed
the first ca sesto be judged between
the people a re those of bloodshed."
(Sahih)
'Abdullh isa Hasan Sahih Hadith.
Thisishow it wa sreported by
more tha n one na rra tor, from Al-
A'ma sh in Marfu' form. Some of
them reported it from Al- A'ma sh
without na rra ting it Maifu'.
(Another cha in) from 'Abdulla h
who na rra ted tha t the Messenger
of Alla h Qy, sa id: "Indeed the first
ca sesto be judged between the
worshippersa re those of
bloodshed."
L5
.
- arr .L.. . 1VA:
1397. 'Abdulla h na rra ted tha t the
S. - - - . - , , - - -

"Indeed the first ca sesto be
.j
)
decided between the worshippers- - - - - - -
a re those of bloodshed." (Sahih)
L )) : JJ:
.((1i
.4 . L..
)
.dc
Comments:
On the Da y of Judgement, the first thing from the rightsof Alla h,
performa nce of the obliga tory pra yers, will be a ccounted for, a nd from the
rightsof huma n beingsmurder will be the first.
1398. Abul- lIa ka m Al- Ba ja lI sa id:
"I hea rd Ab Sa 'eed Al- Khudri
a nd Abu Hura ira h mentioning
from the Messenger of Alla h
tha t he sa id: 'If the inha bita ntsof
the hea vensa nd the inha bita ntsof
the ea rth a ll took pa rt in shedding
the blood of a believer, then Alla h
would ca st them (a ll) in the Fire."
(Da'ij)
Gha rib. [Abul- Ua ka m Al- Ba ja li is
'Abdur- Ra bma n bin Abi Nu'a ym
Al- K01].
Comments:
Murder of a Muslim isso grea t a sin tha t if a group of people commit a
murder, the whole group will be punished. Ea ch one of them will pa y the full
blood- money or a ll of them will be killed in reta lia tion.
Kills His Son: Is He To Suffer
Requital For Him Or Not?
1399. Sura qa h bin Ma lik bin
[Ju'shum] na rra ted: "The
Messenger of Alla h judged tha t
the son isto suffer reta lia tion for
[killing] hisfa ther, but the fa ther is
not to suffer reta lia tion for [killing]
hisson." (Da'J)
of thisHadith a sa na rra tion of
Sura qa h except from thisroute. Its
cha in isnot correct. Ism'Il bin
'Ayya sh reported it from Al-
Mutha nna bin
A- Sa bba li,
a nd Al-
Mutha nna bin As- Sa bba h ha sbeen
gra ded wea k in Hadith. AbU Khlid
bin A1- Ahma r reported thisHadith
from AI- Ila jja j [bin Arta h], from
'Amr bin Shu'ba h, from hisfa ther,
from hisgra ndfa ther, from 'Uma r,
from the Prophet . ThisHadith
ha sa lso been reported from
Shu'ha h in Mursal form. There is
confusion (Idtirab) in the na rra tion
of this Hadith.
the people of knowledge; the
fa ther isnot to be killed for killing
hisson, a nd when he fa lsely
a ccuseshisson, he isnot punished
lega lly.
3Li
JIj
Jl i :
Comments:
Appa rently the fa ther isa ca use of a son'sexistence in thisworld; therefore,
the son should not become the rea son of the fa ther'sdemise. Ima m Ra bi'a h,
Ath- Tha wri, Al- Awz'i, Ash- Shfi'I, Ahma d, Islia q, a nd AbU Ha nifa h a ll ha ve
the sa me point of view. (Al-Mughni v. 1
p.
483.)
1400. 'Uma r bin Al- Kha ttb
Alla h sa id: "The fa ther doesnot
suffer reta lia tion for [killing] the
son." (Da-1j)
-, - 50 o -5
:u
6- U A-('
(. )
'
..i. ,, -'l .ii- i
J
Uj
1401. Ibn 'Abba sna rra ted tha t the :,L
)
tI. -
Prophet

sa id: 'The Ijudud a re - -
not ca rried in the Masjid, a nd the
LJ
fa ther isnot killed for the son."
(.a d)
- - - - -
of thisIjadith to be Marfu' except
through the na rra tion of Isma 'il bin
Muslim. Some of the people of

knowledge ha ve criticized Isma 'il
,
bin Muslim due to hismemory.
,- ,.,- i, ['.
oti] :
L LJ
)
JJ,
Comments:
Thisna rra tion, a ccording to itscha in isa wea k na rra tion, but itssubject is
correct a nd isin a ccorda nce with the Isla mic La w. The purpose of killing in
reta lia tion isto ma ke a lesson for othersso tha t nobody should da re to
commit such a heinouscrime. If the love a nd rela tionship of being a fa ther
did not stop him from murdering then even killing in reta lia tion will not work.
Related About 'The Blood Of A
Muslim Man Is Not Lawful
Except For One Of Three
Cases'
1402. 'Abdulla h bin Ma s'Ud
Alla h sa id: "The blood of a
Muslim ma n, who testifiestha t
none ha sthe right to be
worshipped but Alla h, a nd tha t I
a m the Messenger of Alla h, isnot
la wful except for one of three
ca ses: The (previously ma rried or)
ma rried a dulterer, a life for a life,
a nd the one who lea veshisreligion
a nd pa rtsfrom the Jam 'ah (the
community of Muslims)." (a i1)
thistopic from 'Uthma n, 'Aisha h
- - -
a nd Ibn 'Abba s.
Ibn Ma s'Ud isa Hasan Sahih
Hadith.
L
LJl L0 4 7 j
* L-
1AVA:C
b yl]
[Y'oA:L]
UI
Comments:
According to the Qur'a n a nd va riousna rra tionsof the Prophet , a nd the
consensusof the Muslim Ummah, killing a Muslim brother isone of the
grea test sins. There a re only three conditionswhich a llow the killing of a
Muslim. These three conditionsha ve been mentioned in thisna rra tion. (Al-
Mughni. v. 11. p.443-444.)
Related About One Who Kills
A Mu'hid11'
-
J:
4
t.4
JI)
() LL
the Prophet sa id: "Indeed,
whoever killsa WOW tha t ha sa
covena nt from Alla h a nd a
covena nt from HisMessenger ,
then he ha sviola ted the covena nt
with AllAh a nd the covena nt of His
Messenger, so he sha ll not smell
the fra gra nce of Pa ra dise; even
though itsfra gra nce ca n be sensed
from the dista nce of seventy
autumns. " (Sahih)
thistopic from AbU Ba kra h.
Hadith, it ha sbeen reported through
"One who ha sa trea ty with the Imam to not fight, whether he isa Dhimmi or not."
Tuhfat Al-A hwadhi.
more tha n one route from AbU
Hura ira h, from the Prophet i L&,
c1AV:
J.
[]
:
,M
Comments:
The fra gra nce of the Pa ra dise will be sensed by the people in proportion of
their good deedsdone in thisworld, a nd a ccording to their sta tusin the
Herea fter. The lea st dista nce from where it could be sensed isforty yea rs, a nd
the ma ximum one thousa nd yea rs. (Tuzfat Al-A hwadhi v. 2. p.
308.)
Chapter 12.
(' ii) :Lt - (\'
L
ii- : 1 tii- -
Prophet a ssigned the sa me --
blood- money for the two 'Amiris111
a stha t of the Muslims, a nd they
ha d a covena nt from the - - - - -
Messenger of Alla h ." (Da'J)
Li
L)J
Gharib, we do not know of it
- - - - -
except from thisroute, a nd [one of

the na rra tors] Abu Sa 'd a l- Ba qqa l's'LL
,
na me isWeed bin Al- Ma rzuhn. - -
j] :}
Comments:
There isno killing in reta lia tion of the murder of a disbeliever; but the blood-
money isto be pa id.
Eli The two people killed by 'Amr bin 'Uma yya h Al- Da mn. He wa snot a wa re of their
covena nt with the Messenger iW. (Tuhfat Al-A hwadhi).
The Cha ptersOn Blood- Money 191
Cha pter 13. What Has Been
Related About The Guardian
Of One Who Was Killed
Deciding Between Qiss or
Pardon
"When Alla h gra nted His
Messenger ii victory over Ma kka h,
he stood (to deliver a n a ddress)
a mong the people. He tha nked a nd
pra ised Alla h, then he sa id: 'And
for whomever (one of hisrela tives)
wa skilled, then he ha stwo options
to choose from: Either to pa rdon
or tha t he be killed." (Sahih)
thistopic from W'il bin Hujr,
Ana s, AbU Shura ih, a nd Khuwa ilid
bin 'Amr.
L o r
(r iJI)
JA S :L
- ro
.
: IJ [Y A.
:
Comments:
In thisna rra tion, pa rdon mea nsa ccepting blood- money instea d of killing in
reta lia tion. Spa ring the murderer from dea th a nd a ccepting the blood- money
isa kind of pa rdon.
1406 . AbU Shura ih Al- Ka 'bi
i- : ti. -
na rra ted tha t the Messenger of -
Alla h
J
sa id: "Indeed Alla h ma de

Ma kka h sa cred, it wa snot ma de
sa cred by the people. Whoever -
-
- -
-
-
believesin Alla h a nd the La st Da y,
:Ji j 3 : 545J
then let them not shed blood in it,
nor cut down a ny of itstrees. If
one triesto ma ke a n excuse by
sa ying: 'It wa sma de la wful for the

Messenger of Alla h ' then
indeed Alla h ma de it la wful for me
3
.- i
but He did not ma ke it la wful for
the people, a nd it wa sonly ma de
la wful for me for a n hour of a da y.
Then it isreturned to being sa cred
until the Da y of Judgement. Then,
to you people of Khuza 'a h who
killed thisma n from Hudha il: I a m
his'Aqil, so for whomever (one of
hisrela tives) iskilled a fter toda y,
then hispeople ha ve two options;
either they ha ve him killed, or they
ta ke the blood- money from him."
(Sazih)
[Ab 'Eisa sa id:] ThisHadtth is
Ijasan Saul/i. It wa sa lso reported
by Sha ibn from Ya bya bin Abi
Ka thir a nd it issimila r to this, a nd
it wa sreported by AbU Shura ib Al-
Khuz'i from the Prophet . But
he sa id: "And for whomever (one
of hisrela tives) wa skilled, then he
ma y ha ve him killed, or pa rdon
him, or ta ke the blood- money."
followed this, a nd it isthe view of
Alma d a nd IsIia q.
Comments:
Lj
Thisna rra tion provestha t the right of pa rdon, killing in reta lia tion or
a ccepting the pa yment of blood- money iswith the heirs. If one of them
forgivesthe offender then killing in reta lia tion isca ncelled, only blood- money
will be ta ken.
1407. AM Hura ira h na rra ted: "A
: - v
ma n wa skilled during the time of -- -
the Messenger of Alla h , so the
killer wa sbrought to the ma n's- - - -
- -
Lr
gua rdia n. The killer sa id: '0
Messenger of Alla h! By Alla h! I U . 3i
34
3.Ui
did not mea n to kill him. So the ,- ,, - - -
J
4J t.. !
Messenger of Alla h ; sa id: 'Then
if wha t he issa ying istrue, a nd you
kill him, you would enter the Fire.'
So he let the ma n go." He sa id:
"Hisha ndswere bound behind him
with aNis'ah." He sa id: "So he left,
dra gging hisNis'ah." [He sa id:] "So
he was called 'Dhan-Nis'ah'."
(Sahih)
Hasan Sahih. [And An-Nis'ah is a
rope.]
SA:
L
. 1iZ
JL
1 : - L0
, Y:C
Comments:
If someone iskilled a nd the intention of the killer wa snot to kill him but just
to punish him physica lly, then it will be considered a killing by mista ke. In
ca se of killing by mista ke, the punishment of killing in reta lia tion isunla wful.
In thisca se, the heir of the murdered let the killer go.
Of Mutilation
1408. Bura ida h na rra ted from his
fa ther who sa id: "Whenever the
Messenger of Alla h dispa tched
a comma nder of a n a rmy he would
exhort him persona lly; tha t he
should ha ve Taqwa of Alla h, a nd
rega rding those of the Muslims
who a re with him; tha t he should
be good to them. He would sa y:
'Fight in the Na me of Alla h a nd in
Alla h'sca use. Fight those who
disbelieve in Alla h, a nd fight, do
not be trea cherous, nor mutila te,
nor kill a child." ($ahih)
The ITIadith is
longer tha n this.
- (
-
thistopic from ['Abdulla h] bin
Ma s'ud, Sha ddd bin Aws, ['Imrn
bin Husa in, Ana s] Sa mura h, A]-
Mughira h, Ya 'l bin Murra h, a nd
Abu Ayyub.
Buraidah is a Hasan Sahih Hadith.
The people of knowledge dislike
mutila tion.
)
[1:
[VV: ,.i] [S:
o\r:Z'L5J
11
ri
vr
L
V\/t:,.- ] ;
), [
Ar/r:,
j
1/:.i.- ]
/r:
)
Comments:
The purpose of Jihad isnot the expa nsion of the Isla mic Sta te or crea ting
some disturba nce in the world. Crea ting a ny trouble in thisworld isa ga inst
the spirit of Isla m. Jihd isonly to ra ise the Word of Alla h, a nd for subsiding
the disturba ncesfor the grea ter ca use of society. So, the hea d of the a rmy is
required to work within the limitsimposed by Alla h.
1409. Sha ddd bin Awsna rra ted
tha t the Prophet sa id: "Indeed
Alla h ha sdecreed Ihsn in
everything. So when you kill, then
do the killing well, a nd when you
sla ughter, then do the sla ughtering
well. Let one of you sha rpen his
bla de, a nd let him comfort his
a nima l (before sla ughtering)."
(Sahih)
Sahih, AN Al- Ash'a th'sna me is
[ura hll] bin Ada h.
. Ui 3L.- L LiJl LJ
Comments:
If Isla m could comma nd itsa dherentsto show such grea t compa ssion to even
a nima lswhen they a re being la wfully sla ughtered, one could then ima gine
how compa ssiona te it would be with huma n lives.
Related About The Blood-
Money For The Fetus
1410. Abu Hura ira h na rra ted:
judged tha t a Ghurrah ma le sla ve
or fema le sla ve be given in the ca se
of a fetus. The one the judgement
wa sma de a ga inst sa id: 'Should we
give something for one who did not
drink, nor ea t, nor cry out to shed
a tea r, the likesof which is
useless?' So the Prophet sa id:
'Thisisthe speech of a poet.
Ra ther it requiresa Ghurrah: a
ma le sla ve or a fema le sla ve."
(Sahih)
from [Ha ma l] bin Mlik bin An-
Na bigha h [a nd Al- Mughira h bin
Shu'ba h].
Iladith. Thisisa cted upon
knowledge. Some of them sa id tha t
Al-Ghurrah isa ma le or fema le
sla ve, or five hundred Dirha m.
Some of them sa id it could a lso be
a horse or a mule.
J
6 . t. L - ('
0
I)
5t LA- -
LA
;
: LJI jj.,
.4
L5 Li
L)'J
i1
'+-
Jt.9
')
OVOA : ,, - :
[tov:
Y.
J-
LL i
_- '-
Comments:
The word 'Ghurrah' isused for every nice thing. The litera l mea ning of
Ghurrah is 'white spot on the forehea d of a horse' here it mea nsa ma le or
fema le sla ve. Thisword isusua lly used for horsesa nd mulesbut here it mea ns
to free a sla ve or a sla ve woma n a sthe punishment of purposeful a bortion.
L
ji.
LP
- -- - -
k;JJi U 4 - - tj
:
Comments:
-
' A
L_ L.
These two la dieswere the wivesof Ua ma l bin Mlik bin Na bigha h. Umm Afif
hit Ma lkiya h with a stone or with a tent post, ca using her to misca rria ge. The
Prophet ordered the rela tivesfrom her fa ther'sside to pa y a sla ve or a
sla ve woma n a scompensa tion to Afif. (For deta ilssee Fawaid Muslim)
Related About: The Muslim Is
Not Killed For The Disbeliever
(1)
1412. Abfl Juha ifa h sa id: "I sa id to
'All: 0 Comma nder of the
Believers! Do you ha ve a nything
written tha t isnot in Alla h's
Book?' He sa id: 'By the One Who
splitsthe seed a nd crea testhe soul,
I ha ve not lea rned from it except
wha t understa nding of the Qur'a n
Alla h givesto a ma n, a nd wha t is
in thissheet of pa per.' I sa id:
'Wha t isin the pa per?' He sa id: 'In
it isthe 'Aql,121 the (ra nsom for)
1411. Al- Mughira h bin Shu'ba h
na rra ted: "Two women co- wives,
(were fighting), a nd one of them
hit the other with a stone or a tent
post, ca using her to ha ve a
misca rria ge, the Messenger of
Alla h judged tha t a Ghurrah
ma le or fema le sla ve should be
given for the fetus, a nd he required
it from the 'Asabah111 of the
woma n." (Sahih)
(Another cha in) for thisHadith
[a nd it issimila r to this. He sa id:]
This Hadith is Hasan Sahih.
L'J
The rela tivesfrom her fa ther'sside of the fa mily.
[2]
Mea ning the regula tionsrega rding blood- money.
relea se of ca ptives, a nd the
judgement tha t no believer iskilled

- - - -
I
for a disbeliever." (Sahih)
[He sa id:] There issomething on - - - - -
thistopic from 'Abdullh bin 'Amr.

'All is a Hasan Sahih Hadith. This
-
- - - -, -
L
J
Li ,
isa cted upon a ccording to some of - - - - - - - - -
the people of knowledge. It isthe

view of Sufya n Ath- Tha wrl Ma lik
bin Ana s, Ash- Shfi'l,Ahma d, a nd
- - - - - -
J
Isla q. They sa id tha t the believer is
- -
:
not killed for the disbeliever. Some
of the people of knowledge sa id
J'
tha t the Muslim ma y be killed for
the Mu'ahid. But the first view is
more correct.
..i)
1o.rC
.1iJI L JI 1;JI
I
Chapter ( ... ) What Has Been
Related About The Blood-
Money For A Disbeliever
gra ndfa ther tha t the Messenger of
Alla h
J
sa id: "The Muslim isnot
killed for the disbeliever." (Hasan)
And with thischa in, it ha sbeen
"The blood- money pa id for the
disbeliever isha lf of the blood-
money pa id for a believer."
[Ab 'EIsa sa id:] The Hadith of
'Abdullh bin 'Amr on thistopic is
a Hasan Hadith.
The people of knowledge disa gree
a bout the blood- money of the Jew
a nd the Christia n. Some of them
followed wha t wa sreported from
the Prophet [a bout the Jewsa nd
the Christia ns]. 'Uma r bin 'Abdul- '
'Aziz sa id: "The blood- money of a H- '
'
Jew a nd a Christia n isha lf of the
. j2
blood- money of a Muslim." Thisis- - - - - -
the view of Ahma d bin Ha nba l. It
Z :JU
ha sbeen reported tha t 'Uma r bin
[ ]
Al- Kha ttb sa id: "The blood-

money of a Jew a nd a Christia n is
4t J,i [ l
four thousa nd [Dirha m]. The - - )- - -
blood- money of a Zoroa stria n is
"
eight- hundred [Dirha m]." Thisis
the view of Ma lik [bin Ana s], Ash- -
ft
- ft
Shfi'I, a nd Isha q. Some of the - '
people of knowledge sa id tha t the
blood- money of a Jew a nd a
Christia n isthe sa me a sthe blood-
money of a Muslim. Thisisthe
view of Sufya n Ath- Tha wri a nd the
people of Al- Kfa h.
.....L
LJ) tAY:
i O/A:)L..Jt
, toAr:
,
(}Sii
L13JLLJS
Comments: - -
During the lifetime of the Prophet , blood- money wa seight hundred Dinr
or eight thousa nd Dirha m. Accordingly, the blood- money of a non- Muslim is
four thousa nd Dirha m. In the view of Ima m Ibn Quda ma h, 'Uma r bin 'Abdul-
'Aziz, 'Urwa h, Ma lik a nd 'Amr bin Shu'a ib, the blood- money of a Jew or a
Christia n isha lf of the blood- money of a Muslim. According to the point of
view of 'Uma r, 'Uthmn, Sa 'eed bin Musa yya b, 'At, Ikrima h, 'Amr bin
Dina r, Sha fi'i a nd Isa q, it isfour thousa nd Dirha m. According to 'Alqa ma h,
Mujhid, Ash- Sha 'bi, Ath- Tha wrI, a nd AbU Ha nifa h, the blood- money of a
Jew or Christia n isequa l to tha t of a Muslim.
IJ
. t. - (W
- (\A
Killed His Slave .
61.. - t
Messenger of Alla h sa id: - - - -
"Whoever killshissla ve, then we
Ju :(J
will kill him, a nd whoever m.iInS
iiL 1 :
hissla ve, then we will ma im him.
(Hasan)
u:;i.-
[AbU 'Elsa sa id:] ThisHadith is --
- IJt&]
- HasanGharib.
a mong the Tbi'in followed this,

a mong them isIbra him An-

Na kha 'I. Some of the people of
*Li
c1'-juj
knowledge a mong them Al-
Ha sa n Al- Ba srI, 'At' bin AbI
- - - - - - -
- 'L9

Ra bh - sa id: "There isno
reta lia tion between the free a nd
the sla ve in ca sesof murder, or in

ca seslesstha n murder." Thisisthe - , - - -
- - - - -
view of Ahma d a nd Isha q. Some of
-
- - -
'- -
them sa id: When a person killshis
JI
sla ve he isnot killed for tha t, a nd
- [_
when he killsthe sla ve of someone
else, then he iskilled for tha t. This
isthe sa ying of Sufya n Ath- Tha wrl
[a nd the people of Al- KUfa h].
LJI L a 3)
tV:C
/A:JLJ- - i,
.i; r iv
/
t j
U.J jI .S>J( 5J.0
,L
Related About The Woman: Does
She Inherit What Is Due Of Her
Husband's Blood-Money?
1415. Sa 'eed bin A1- Musa yya b
na rra ted tha t 'Uma r would sa y:
"The blood- money upon the tribe,
a nd the wife doesnot inherit a ny of
her husba nd'sblood- money." Until
Ad- Da hhk bin Sufya n A1- Kula bl
informed him tha t the Messenger
of Alla h wrote to me, tha t
Asha im Ad- Diba bi'swife inherited
the blood- money of her husba nd.
(Sahih)
Hasan Sahih. Thisisa cted upon
a ccording to the people of knowledge.
LL
tip
Comments:
or /O:jiwi - up
4
11
According to most of the people of knowledge, the blood- money belongsto
the decea sed; therefore, it should be distributed a mong hisheirs. (Tuhfat-Al-
Ahwadhi v. 2.
p.
314)
Related About Qisas
'
. , L -
(, )

L4 I
1416. 'Imra n bin Husa in na rra ted:
"A ma n bit the ha nd of a nother
ma n. The ma n who wa sbitten
pulled hisha nd out, ca using two of
hisincisors(teeth) to fa ll out. They
brought their ca se to the Prophet
. So he sa id: "One of you bites
hisbrother like the sta llion bites?
There isno blood- money for you.'
So Alla h Most High revea led:
Wounds, equa l for equa l." 11
(Sahih)
thistopic from Ya 'la bin Uma yya h
a nd Sa la ma h bin Uma yya h who a re
brothers.
[Aho 'Pic siii11 The 1-Thdith nf
imra n Din 1- tusa in isa 1-lasan aflifl
Hadith.
LL iy :L Lit
LJ] i u

['1Vt::
'io
Comments:
Thisna rra tion provestha t there isno blood- money if a n a ssa ila nt ishurt
during hisa ssa ult. If someone isdefending himself, a nd the a ssa ila nt ishurt,
there isno blood- money for him.
[1]
A1-Ma'idah 5:45.
;fl
Related About Imprisoning For
An Accusation
1417. Ba hz bin Ha kim na rra ted
gra ndfa ther, tha t the Prophet
imprisoned a ma n for a n a ccusa tion,
then he let him go. (Ijasan)
He sa id: There issomething on
Ba hz from hisfa ther, from his
gra ndfa ther isa Ijasan Ijadith.
Isma 'Il bin IbrhIm reported this
Ijadith from Ba hz bin Ha kim, but
it wa smore complete tha n thisa nd
longer.
3L.. L j,LJ &
AA.:Z1V/V:)LJ

rir.
:'.
61 j Jl JL jLJI
Comments: - -
Thisna rra tion isproof tha t a n a ccused person ca n be imprisoned for the
purpose of investiga tion, a nd if the cha rgesa ga inst him a re not proven, he
should be immedia tely freed from prison.
Related About: Whoever Is
Killed Over His Wealth, Then
He Is AMartyr
1418. Sa 'eed bin Za id bin 'Amr
bin Nufa il na rra ted tha t the
Prophet j sa id: "Whoever iskilled
over hiswea lth then he isa ma rtyr.
[And whoever stea lsa ha nd- spa n of
la nd, he will bea r seven ea rthson
the Da y of Resurrection.]" (Sazih)
Htim bin Siya h Al- Ma rwa zi
na rra ted a n a ddition in thisHadith.
Ma 'ma r sa id: "It wa sconveyed to
me by Az- Zuhri" a nd he did not
. t.
- (
4
ZJ) .L 4i it.
hea r him a dding to thisHadith:
"Whoever iskilled over hiswea lth
then he isa ma rtyr." Thisishow
Shu'a ib bin AN Ha mza h na rra ted
thisHadith from Az- Zuhri, from
Ta lba h bin 'Abdullh, from
'Abdur- Ra hmn bin 'Amr bin Sa hi,
from Sa 'eed bin Za id, from the
Prophet . Sufya n bin 'Uya ina h
na rra ted it from Az- Zuhri, from
Ta lha h bin 'Abdulla h, from Sa 'eed
bin Za id from the Prophet .
Sufya n did not mention in it:
"From 'Abdur- Ra hmn bin 'Amr
bin Sa hl."I
L)
r' -
'-.
L5
C7,
AAJ
L.>
yS OJjJ 33LL rAo :(3L..-) 3L-
jJj .SS: oA:C
Ij VV:
"Whoever iskilled over hiswea lth,
then he isa ma rtyr." (ahii)
thistopic from 'All, Sa 'eed bin
Za id, Abu Hura ira h, Ibn 'Uma r,
Ibn 'Abba s, a nd Jbir.
'Abdullh bin 'Amr isa Hasan
Hadith, a nd it ha sbeen reported
from him through other routes.
ha ve ma de a n exception in ca ses
where a ma n killsto protect
himself a nd hiswea lth. Ibn Al-
Mubra k sa id tha t he ma y kill to
defend hiswea lth, even if it isonly -
two Dirha m.
tvv' :
Ui ju ..Ji

Li
[Y OM:
] - l, [\t.: ; { A:.] j
Comments:
,..*.
]
[r.c/\:..,.- i]
The religion of Isla m givesextreme importa nce to the Muslim'sfa ith, life,
honor, a nd property. No one isa llowed to rob or stea l the property of others.
Defending one'sproperty isthe duty of every Muslim, a nd a ccording to most
of the schola rs, every Muslim ha sthe right to defend hislife a nd property
even if he ha sto fight for it a nd kill the robber.
tha t the Messenger of Alla h *-
sa id: "If someone triesto get
a nother'swea lth without right, a nd
he fightsa nd iskilled, then he isa
ma rtyr." (Sahih)
Hasan Sahih.
'Abdullh bin 'Amr, from the
Prophet , with simila r mea ning.
t
VV)
:C
,A
1421. Za id na rra ted tha t he hea rd

the Messenger of Alla h sa ying:
"Whoever iskilled over hiswea lth
:
then he isa ma rtyr, a nd whoever is
killed over hisreligion, then he isa -
ma rtyr, a nd whoever iskilled over - - - - - -
&U
hisblood, then he isa ma rtyr, a nd
LY LY
Y
whoever iskilled over hisfa mily,
:
then he isa ma rtyr." (Saziai)
dJ
Jyj
[He sa id:] ThisHadith is Hasan -
Sahih, a nd thisishow it wa s
reported by more tha n one
na rra tor from Ibra him bin Sa 'd,
- - . - - -
4 3i jJ
J
a nd it issimila r to this. Ya 'qub
,-
!.. i
(one of the na rra tors) isIbn - - -
Ibrhim bin Sa 'd bin Ibrhim bin L5
'Abdur- Ra hma n bin 'Awf Az- - -- - - -
Zuhri.
J
t4A:
\\/Y:L.J
L"IJ
tVV: )jL Y ljj

''
y (
3j
;5 Ii JJ L - oA- :
A:iJi
Related About Al- Qasamah'
1422. Sa hl bin Abf Ha thma h
na rra ted - Ya ya (one of the
na rra tors) sa id: And I think it wa s
from Rfi' bin Kha dij tha t
'Abdullh bin Sa hl bin Za id a nd
Mu1ia iya h bin Ma s'Ud bin Za id
went out a nd when they rea ched
Kha iba r they sepa ra ted while there.
Then Muha yyisa h found 'Abdullh
bin Sa hl murdered [so he buried
him]. Then he went to the
Messenger of Alla h a long with
Uuwa yyia h bin Ma s'd a nd
'Abdur- Ra hmn bin Sa hl. The
youngest of the people, 'Abdur-
PI It refersto the oa th ta ken by a group of people a bout one of them who wa skilled, or it
refersto the group of people who ta ke the oa th. See Tuhfat Al-A hwadhi.
Ra bma n, went to spea k a hea d of
hiscompa nions. The Messenger of
Alla h sa id to him: "Let the
eldest of you spea k." So he wa s
silent a nd histwo compa nions
spoke. So he conversed with them
a nd they mentioned to the
Messenger of Alla h ii a bout the
murder of 'Abdullh bin Sa hi. He
sa id to them: "If fifty of you ca n
swea r a n oa th then you will ha ve
the right a ga inst the muderer."
They sa id: "How ca n we ta ke a n
oa th when we did not witnessit?"
He sa id: "Then fifty of the Jews
ca n swea r to clea r the cha rge with
you?" They sa id: "How could we
a ccept the oa thsof a disbelieving
people?" So when he sa w tha t, the
Messenger of Alla h jii pa id the
blood- money." (ahiz)
(Another cha in) from Sa hi bin AN
Ha thma h a nd Rfi' bin Kha dij, a nd
the mea ning issimila r to this
Hadith.
Hasan Sahih.
ThisHadith is a cted upon in ca ses
of Al-Qasamah a ccording to the
people of knowledge. Some of the
Fuqaha' of Al- Ma dina h held the
view tha t reta lia tion could be ba sed
upon A1-Qasamah. Some of the
people of A1- KUfa h a nd otherssa id
tha t there isno reta lia tion in Al-
Qasamah ra ther only blood- money.
LJI L LJI
Comments:
If there isa murder in a n a rea or a villa ge, a nd the people of tha t a rea or
villa ge ha ve no enmity or dispute with the victim for which they could be
cha rged, or a la w- suit could be filed a ga inst them tha t they ha d committed the
murder, in such circumsta ncesthe cla ima ntsha ve to produce some proof or
witnessesa ga inst the people of tha t a rea , or fifty people from the defenda nts
will swea r a n oa th a nd the ca se will be decided a ccordingly.
The Cha ptersOn Lega l Punishments207
the Merciful, the Beneficent - - -
15. The Chapters On Legal hJl - (' o
Punishments(Al- Hudd)
JI)
ji
From The Messenger
Of Allah
Comments:
"-Iadd" mea nsto stop or prevent, a nd in the Shart'ah it mea nsthe restrictive
ordina nce of Alla h R a nd the punishment
for non- observa nce thereof. Qisas
or killing in reta lia tion isnot included in
Hudud, a sit isthe right of huma n-
beingsa nd ca n be pa rdoned.
Chapter 1. What Has Been - .
',--
L4
,-
.
- (
Related About Those From . . -
Whom Punishment Is Not
(\ UJ
Required
1423. 'All na rra ted tha t the
- - -
pen ha sbeen lifted from three; for

the sleeping person until he
a wa kens, for the boy until he

becomesa young ma n a nd for the

menta lly insa ne until he rega ins
- O
sa nity." (Ijasan)
-
- - - -
thistopic from 'Aisha h. .
j [:j]
'All isa Hasan Gharib Hadith from

thisroute. It ha sbeen reported
from more tha n one route from - - - - -
'All [from the Prophet ] a nd

some of them mentioned: "from
the boy until he ha sa wet drea m"- -
a nd wedo not know tha t Al- I- - Ja sa n
(Al- Ba sri) hea rd from 'All.
ThisHadith ha ssimila rly been
reported from 'Ata ' bin As- Sa 'ib,
-
- ,
iJ
i
L
from AM Zibya n, from 'All [bin
AN Tlib], from the Prophet . It
ha sa lso been reported from Al-
A'ma sh from AN Zibya n, from
Ibn 'Abba s, from 'All in Mawquf
not Marfu' form. And thisHadith is
of knowledge.
[AbU 'EIsa sa id: Al- Ha sa n wa sa live
during the time of 'All a nd he sa w
him but we a re not a wa re of him
hea ring from him.] AN ibya n's
na me isHusa in bin Junda b.
Vrt1: ~JI JUl

3L. - l, rtA/t
tt.r_tra.A::
&I
--
Ul
, *
tr:
o tt.Y.-
Comments:
,l]
Most of the people of knowledge a nd schola rsha ve a ccepted a nd a greed with
thisna rra tion, but there isa difference of opinion on itsdeta ils. All the
schola rsa nd the people of knowledge a gree tha t these three kindsof people
mentioned in the na rra tion will not be considered sinners.
Related About Averting Legal
Punishments
..A
- Cr
Cr iil)
Messenger of Alla h
ii i
sa id: "Avert
the lega l pena ltiesfrom the
Muslimsa smuch a spossible, if he
ha sa wa y out then lea ve him to his
wa y, for if the Imam ma kesa
mista ke in forgiving it would be
better tha n ma king a mista ke in
punishment." (DaiJ)
(Another cha in) which issimila r
to the na rra tion of Muha mma d bin
Ra bi'a h (a na rra tor in no. 1424)
but he did not na rra te it in Marfu'
form. [He sa id:] There a re
na rra tionson thistopic from AbU
Hura ira h a nd 'Abdulla h bin 'Amr.
of the Hadith of 'Aisha h to be
Marfa' except from the report of
Muha mma d bin Ra bI'a h from
Ya zid bin Ziya d Ad- Dima shq!,
from Az- Zuhrl, from 'Urwa h, from
'Aisha h, from the Prophet
Wa ki' reported it from Ya zid bin
Ziya d simila rly, a nd he did not
na rra te it in Marfu' form. The
na rra tion of Wa ki' ismore correct.
Sta tementslike thisha ve been
reported from more tha n one of
the Compa nionsof the Prophet .
Ya zid bin Ziya d Ad- Dima shqi is
wea k in Hadith a nd Ya zid bin AbI
Ziya d Al- KUfi ismore relia ble tha n
thisone, a nd ea rlier.
YrA/A:,JI ,..,.>- i,
[oo:C
Ui
, *
ts
4,
1.-
.[rv1:
i]
Comments:
Such wordsa nd expressionsof the Compa nionsa re mora l a nd rescuing
suggestionsto the Imam, judge a nd the the ruler. The judge or person in
a uthority should a lwa ystry to sa ve the offender a nd should not a pply the
Hadd punishment if there isa cha nce to sa ve the offender. Before imposing
the Ijudad the judge isrequired to confirm tha t the offender isa sa ne person,
a nd he committed the crime in tha t sta te. The judge must ma ke sure tha t the
offender isnot under pressure, or he isnot a drug a ddicted ma n. If the
offence isproven a nd the witnessesa re a va ila ble, then the offender should be
punished. (Tuizfat A1-Aiwadhi v. 2. p.318.)
Chapter 3. What Has Been)JI
.
(r
Related About Covering (The - -
Fa ults0!)The Muslim
( 2J)
"Whoever relievesa Muslim of a
ft-- -
Yt
The Chapters On Lega l Punishments210
burden from the burdensof the
world, Alla h will relieve him of a
burden from the burdensof the
Herea fter. And whoever covers
(the fa ultsof) a Muslim, Alla h will
cover (hisfa ults) for him in the
world a nd the Herea fter. And
Alla h isenga ged in helping the
worshipper a slong a sthe
worshipper isenga ged in helping
hisbrother." (Sahih)
thistopic from 'Uqba h bin 'Amir
a nd Ibn 'Uma r.
[AbU 'EisA sa id:] Thisishow the
Hadith of Ab Hura ira h wa s
reported by more tha n one
na rra tor; from Al- A'ma sh, from
AbU Sa lib, from AbU Hura ira h,
from the Prophet , simila r to the
na rra tion of AbU 'AwAna h.
Asbt bin Muha mma d reported it
from Al- A'ma sh, who sa id: "It ha s
been na rra ted to me from AbU
Sa lib, from AN Hura ira h, from
the Prophet ," a nd it issimila r.
[It isa sif thisismore correct tha n
the first na rra tion].
(Another cha in) for thisHadith
3 51$
tL
Ja i
, *r
)L_, fl
rQ..:C
i, [A': ylI y Ac-
Messenger of Alla h Aii sa id: "The
Muslim isthe brother of the
Muslim, he doesn't oppresshim
JLj)
:3
a nd doesn't put him into ruin, a nd
whoever isconcerned for the needs
of hisbrother, Alla h isconcerned
for hisneeds, a nd whoever relieves- - -
a Muslim of a burden, Alla h will '- 'p- ' '''
relieve him of a burden from the

I
burdensof the Da y of Judgement

- - - -
- - - - - - - -
a nd whoever covers(the fa ultsof)

P
LL Li I
a Muslim, Alla h will cover (his

fa ults) on the Da y of Judgement." -

- - - -
(SaMh)

[AbU 'Elsa sa id:] ThisHadith is - -' - -
y4
L L
Hasan Sahih Ghartb a sa na rra tion - -

of Ibn 'Uma r.
J.ziJI LI
y
4 - La JJ- )I II JI - - i,
. i. U 1o : I
Related About Prompting In
Cases Of The Legal
Punishments
1427. Ibn 'Abbsna rra ted tha t the
Prophet sa id to M'iz bin
Mlik: "Iswha t ha srea ched me
a bout you true?" He sa id: "Wha t
ha srea ched you a bout me?" He
sa id: "It ha srea ched me tha t you
ha d rela tionswith the sla ve- ma id of
the fa mily of so- a nd- so." He sa id:
"Yes." So he testified four times,
a nd he ga ve the order tha t he be
stoned. (Sahih)
thistopic from As- Sa 'ib bin Za id.
Ibn 'Abba sisa Hasan Hadith.
Simk bin Ha rb, from Sa 'eed bin
Juba ir in Mursal form without
mentioning Ibn 'Abba sin it.
/ 14 r:c
.[11A.:
.\OV/Y ILJI UI , *
Comments:
The Prophet suggested to him a wa y to esca pe by a sking him in a question,
a sit isclea r in the na rra tion of Ibn Abba s(A1-Bukhri 6824)
Related About Averting The
-
Legal Punishments From The (a 3l
One Who Confessed If He
Changes His Mind
"M'iz Al- Asla mi ca me to the
Messenger of Alla h a nd sa id
tha t he ha d committed a dultery, so
he turned a wa y from him. Then
he a pproa ched from hisother side
a nd sa id: '[0 Messenger of Alla h!]
I ha ve committed a dultery.' So he
turned a wa y from him. Then he
ca me from hisother side a nd sa id:
'0 Messenger of Alla h! I ha ve
committed a dultery.' So he ga ve
the order (for stoning) upon the
fourth time. He wa sta ken to Al-
Ha rra h a nd stoned with rocks.
Upon being hit by the rocks, he ra n
swiftly until he pa ssed a ma n with a
ca mel whip who bea t him with it,
a nd the people bea t him until he
died. They mentioned to the
Messenger of Alla h ie5, tha t he ra n
upon feeling the rocksa t the time
of dea th. So the Messenger of
Alla h sa id: 'Why didn't you
lea ve him?" (Hasan)
Ijasan. It ha sbeen reported through
more tha n one route from AM
Hura ira h. ThisHadith ha sbeen
reported from Az- Zuhri, from Abu
Sa la ma h, from Ja bir bin 'Abdullh
from the Prophet a nd it issimila r.
>- Jl
Lj]
I
Jj
1429. Jbir bin 'Abdullh na rra ted:
"A ma n from the tribe of Asla m
ca me to the Prophet ; a nd
confessed to a dultery. He turned
a wa y from him, then he confessed
(a ga in). Then he turned a wa y from
him (a ga in) until he ha d testified
a ga inst himself four times. So the
Prophet Q-5, sa id: "Are you insa ne?"
He sa id: "No" He sa id: "Are you
ma rried?" He sa id: "Yes." So he
ga ve the order a nd he wa sstoned
a t the Musalla. He ra n when he
wa sstruck by the stones, a nd he
wa sca ught a nd stoned until he
died. So the Messenger of Alla h
spoke well of him but he did not
perform the (funera l) alit for him.
(Sahih)
Hasan Sahih. ThisHadith isa cted
upon a ccording to some of the
people of knowledge, the
punishment isca rried out for one
who confessesa ga inst himself
rega rding a dultery when he doesso
four times. Thisisthe view of
Ahma d a nd Islia q. Some of the
people of knowledge sa id tha t the
punishment isca rried out when he
a ffirmsit one time. Thisisthe view
of Ma lik bin Aria sa nd Ash- Shfi'i.
Those who hold thisview use the
Hadith of AbU Hura ira h a nd Za id
bin Khlid a sproof, in which two
men disputed with the Messenger
of Alla h
.
One of them sa id: "0
Messenger of Alla h! My son ha d
unla wful sexua l rela tionswith this

ma n'swife." And it isa lengthy .
Hadith. The Prophet sa id: "0 - -
Una is! Go to thisma n'swife a nd if
she confessesthen stone her." And
he did not sa y: "If she confesses
four times."
1A . ::
L$LJL
L
.
Comments:
An a dulterer who a dmitshissin, but hissin isstill hidden from the people,
should be given a cha nce to refuse to a dmit hissin. If he refuses, he should be
spa red the punishment.
Disliked To Intercede In Legal
Punishments
Qura ish were troubled by the a ffa ir
of a woma n from the tribe of
Ma khzm who stole. So they sa id:
'Who will spea k a bout her to the
Messenger of Alla h ?' They sa id:
'Who ca n do it other tha n Usma h
bin Za id, the one dea r to the
Messenger of Alla h?' So Usa ma h
spoke with him. the Messenger of
Alla h sa id: 'Do you intercede
a bout a pena lty from Alla h's
pena lties?" Then he stood up a nd
a dressed the people sa ying: 'Those
before you were only destroyed
beca use they used to lea ve a noble
person if he stole. And if a wea k
person stole they would esta blish
the pena lty upon him. And by
Alla h! If Fa tima h bint Muha mma d
stole, then I would cut off her
hand." (Sahih)
thistopic from Ma s'Ud bin Al- ,-. - -
'Ajm' [a nd they ca ll him Ibn A]- -' ' -"
-'
"
A'ja m], Ibn 'Uma r a nd Jbir.
j.
'Aishah is a Hasan Sahih Hadith.
[And they ca ll him Ma s'Ud bin Al-
A'ja m, a nd he na rra ted thisHadith.]
rtvo (o)
L
)i
i,
[YoA:C
-L I], UI jj *
Comments:
.[1AS:
[r v:
The na me of thiswoma n wa sFa tima h bint Aswa d bin 'Abdulla h. She wa sthe
niece of AbU Sa la ma . In the beginning, she used to borrow from people a nd
did not return the borrowed money or other things, moreover she would deny
tha t she ha d borrowed a nything. She developed the ha bit of stea ling, a nd her
ha nd wa scut off due to thisha bit. According to most of the schola rsthe
punishment of cutting the ha nd ca nnot be imposed on refusa l of return of the
borrowed things, but in the view of Imm Ahma d a nd the Zahiriyah, this
punishment ca n be imposed if the borrowed thingsa re not returned. (Minnat
Al-Mun'im v.3.
p.
138.)
)- L t - (V
Related About Confirming
-
Stoning
(V
1431. 'Uma r bin A]- Kha ttb sa id:
stoned, AbU Ba kr stoned, a nd I
stoned. If I didn't dislike tha t I a dd
to the Book of Alla h, I would ha ve
written it in the Mushaf, for I fea r
tha t there will come a people a nd
they will not find it in the Book of
Alla h, so they will disbelieve in it."
(Sahih)
He sa id: There issomething a bout
thisfrom 'All.
4
5
J:JU .LL6JI
LfLY''L5i
:J34
, r
A/:,,.Jl r1r/:-i
- 4,
:
LJI 4.UI

Comments:
The fea r, 'Uma r ha d a pprehended, proved true. The Kha wa rij, the Mu'ta zila h
a nd other modernistsof toda y a re a ga inst stoning.
1432. 'Uma r bin Al- Kha ttb sa id:
)
LL tIi. - try
"Verily Alla h sent Muha mma d
- 'p- '
with the truth, a nd he revea led the
Book to him. Among wha t wa s
- - : ..
revea led to him wa sthe Ayah of - - - - -
stoning. So the Messenger of Alla h
stoned, a nd we stoned a fter ,
him. I fea r tha t time will pa ssover - - - - -
the people such tha t somone will

sa y 'We do not see stoning in the
Book of Alla h.' They will be - -
misguided by lea ving a n obliga tion
JjL, - i
which Alla h revea led. Indeed --
L)oJk L
LYUL
stoning isthe retribution for the

a dulterer if he wa sma rried a nd the
evidence ha sbeen esta blished or
due to pregna ncy, or confession."

(Sahih)
L
[There issomething on thistopic
JjI
J.4 L)
'All. 'Elsa from Ab sa id:] This
Hadith is Hasan Sahih. [It ha s
L5J]
been reported through more tha n
one route from 'Uma r bin A]-
- -
Kha ttb.]
L
rLa i
1 R: vr Y r: c
J-
----'
.4
Comments:
Pregna ncy will be deemed a proof of fornica tion if the woma n isunma rried or
her husba nd bla mesher. Though the recita tion of thisVerse isa broga ted but
itscontinuity isnot essentia l for the implica tion, the presence of a Verse in
the Qur'a n isconsidered a proof of itsva lidity a nd continuity, therefore,
rejecting a Sahih na rra tion by decla ring it informa tion without a ny proof is
not logica l thinking.
The Chapters On Legal Punishments 217
Related About Stoning The
Married Adulterer
1433. 'Uba idulla h bin 'Abdullh
bin 'Utba h na rra ted tha t he hea rd
from AbU Hura ira h, Za id bin
Kha lid, a nd Shibi, tha t they were
with the Prophet ji a nd two men
ca me to him disputing. So one of
them stood before him a nd sa id: "I
a sk you by Alla h, 0 Messenger of
Alla h! Only tha t you would judge
between usby the Book of Alla h."
So hisdisputa nt sa id - a nd he wa s
more eloquent tha n him: "I a gree
o Messenger of Alla h! Judge
between usby the Book of Alla h,
a nd a llow me to spea k. My son wa s
a serva nt for thisma n a nd he
committed a dultery with hiswife.
So they told me tha t my son wa sto
be stoned. I pa id him one hundred
fema le sheep a nd a fema le sla ve.
Then I met some people from the
people of knowledge a nd they sa id
tha t my son wa sto be la shed one
hundred times, a nd to be ba nished
for a yea r a nd tha t stoning isonly
for thisma n'swife." So the
Prophet sa id: "By the One in
whose Ha nd ismy soul! I will judge
between you two by the Book of
Alla h. The one hundred fema le
sheep a nd the fema le sla ve should
be returned to you. For your son is
one hundred la shesa nd
ba snishment for a yea r. 0 Una is!
Go to thisMa n'swife, a nd if she
confessesthen stone her." He went
to her a nd she confessed, so he
stoned her. (Sahih)
The Cha ptersOn Lega l Punishments
218
3ii h
(Another cha in) with simila r. And
(Another cha in) with simila r.
thistopic from Abli Ba kr, 'Ubda h
bin As- Smit, AbU Hura ira h, AbU
Sa 'eed, Ibn 'Abbs, Jtbir bin
Sa mura h, Ha zzl, Bura ida h,
Sa la ma h bin Al- Muha bba q, AbU
Ba rza h, a nd 'Imrn bin Husa in.
AbU Hura ira h a nd Za id bin Khlid
is a Hasan Sahih Hadith. Thisis
how it wa sreported by Ma lik bin
Ana s, Ma 'ma r a nd othersfrom Az-
Zuhrl, from 'Uba idulla h bin
'Abdullh [bin 'Utba h], from AN
Hura ira h, a nd Za id bin Khlid,
from the Prophet , they a lso
reported with thischa in from the
Prophet tha t he sa id; "If a sla ve
commitsa dultery la sh her, if she
commitsa dultery the fourth time
sell her, even for a piece of twisted
rope." Sufya n bin 'Uya ina h
reported from Az- Zuhrl, from
'Uba idullh, from AbU Hura ira h,
Za id bin Khlid a nd Shibl, a nd
they sa id: "We were with the
Prophet k." Thisishow Ibn
'Uya ina h reported the two Ahdith,
from Ab Hura ira h, Za id bin
Khlid, a nd Shibi. But Ibn
'Uya ina h'sna rra tion ismista ken;
Sufya n bin 'Uya ina h ma de the
mista ke of entering one Hadith in
a nother Hadith. Wha t iscorrect is
wha t wa sreported by [Muha mma d
bin Al- Wa lId] Az- Zuba idl, YUnus
bin Ya zid, a nd the son of Az-
Zuhri'sbrother, from Az- Zuhrl,
from 'Uba idulla h, from Abu
Hura ira h a nd Za id bin Khlid,
The Chapters On Lega l Punishments
219
j- Jl $jl
from the Prophet 00, tha t he sa id: - - - ,,
"When the fema le sla ve commits'E
'- 'f
.
a dultery [then la sh her]." And Az-

Zuhri reported from 'Uba idullh - - - - - -
from Shibl bin Khlid, from
'Abdul1h bin Ma lik Al- Awsi, from

the Prophet , tha t he sa id: - - - -
"When the fema le sla ve commits
- i

a dultery." And thisiswha t is
: ..ii
correct a ccording to the people of - - - - - -
Ijadith. Shibl bin Khlid did not
see the Prophet , Shibl only
reported it from 'Abdullh bin
Ma lik Al- AwsI, from the Prophet
. Thisiswha t iscorrect, a nd the
na rra tion of Ibn 'Uya ina h isnot
preserved. It wa srela ted tha t he
sa id: "Shibl bin Hmid" a nd thisis
a mista ke, he isonly Shibi bin
Khlid, a nd he isa lso ca lled Shibl
bin Khula id.
[11
1AA
1AYV:C
J1 I UL Ji --i
1A 4 1 q V
3L
Wi zi
i rt 11rr:
JI
[wr:
iJ; U; *YO/)IAA
YcV:c (
_L. oljj
l, [\: L
o:C U
[rt:L] L.a J
1/ 1S
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-., [A:
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[it:
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v/o :.] J,
[vt rA:
LL-
), AAr: VA/ :
)
i, r/t :..- iJi, [tV1/r:j..,.- ]
Le
Comments:
[
L,,!-,[\ tro:t]
The Book Book of Alla h (here) mea nsthe Comma ndsof Alla h a nd the decisions
a ccording to it. Asthe ordersof stoning to dea th a re not written in the
Qur'a n, simila rly the ordersof exile for one yea r a re a lso not written in the
Qur'a n, but it isa Comma nd of Alla h, beca use obeying the Prophet jkt is
obeying Alla h.

na rra ted: "The Messenger of Alla h - - -
sa id: 'Ta ke from me. For Alla h
See no. 1440 a lso.
3
ha sa wa y ma de for them: For the
ma rried person who commits
a dultery with a ma rried person is
one hundred la shes, then stoning.
And for the virgin who commits
a dultery with a virgin isone
hundred la shesa nd ba nishment for
a yea r." (Sahih)
of the Prophet . Among them
were 'All bin AN Ta lib, Uba yy bin
Ka 'b, 'Abdulla h bin Ma s'tid, a nd
others. They sa id the ma rried is
la shed a nd stoned. Thiswa s
followed by some of the people of
Ahma d a nd Isha q. Some of the
Compa nionsof the Prophet -
a mong them were Ab Bakr and
otherssa id tha t the ma rried
person isonly stoned, not la shed.
Simila r to thisha sbeen reported
from the Prophet in a Hadith
other tha n thisone, in the story of
M'iz a nd others, in which he
ordered stoning a nd did not order
tha t he be la shed before stoning.
It isthe view of Sufya n Ath-
Tha wri, Ibn Al- Muba ra k, Ash-
Shfi'i, a nd Ahma d.
: .,- U L... :
Comments:
Most of the A'immah; Ma lik, Ash- Shfi'i, a nd Ahma d, a re of the opinion tha t
a ma rried a dulterer should not be la shed before the punishment of stoning to
dea th. An- Na kha 'i, Al- Awz'i, Ath- Tha wri a lso ha ve the sa me opinion.
According to All, Uba y bin Ka 'b, AbU Dha rr, Ha sa n Al- Ba sri, Isba q, DwUd
a nd Ibn Mundhir, first he should be whipped, a nd then stoned.
Chapter 9. Something Else
About That (Refraining From
Stoning The Pregnant Woman
Until She Gives Birth)
1435. 'Imrn bin Husa in na rra ted:
"A woma n from Juha ina h
confessed before the Prophet
tha t she ha d comitted a dultery, a nd
she sa id: 'I a m pregna nt.' So the
Prophet ca lled for her gua rdia n
a nd sa id: 'Be good to her a nd if
she givesbirth to her child then tell
me.' So he did so, a nd then he
ga ve the order tha t her clothesbe
bound tightly a round her. Then he
ordered her to be stoned a nd she
wa sstoned. Then he performed
(funera l) Salat for her. So 'Uma r
bin AI- Kha tta b sa id to him: '0
Messenger of Alla h! You stoned
her then you pra yed for her?!' He
sa id: 'She ha srepented a
repenta nce tha t, if distributed
a mong seventy of the people of Al-
Ma dina h, it would ha ve sufficed
them. Ha ve you ever seen
something more virtuoustha n her
sa crificing herself for the sa ke of
Alla h?" (Sahih)
[Hasan] Sahih.
j L t
l
;;
((
Li
_;.
:JU !'?L
j
1S JL L
J
i
Comments:
The funera l pra yer should be performed a fter stoning a fornica tor. Most of
the schola rssupport thispoint of view. According to Imm Ma lik a nd Ima m
Ahma d, elitesof the society, the ruler, or hea d of the town, or city, should not
perform the funera l pra yer of a fornica tor, but thisisa ga inst a Sahih a nd
clea r na rra tion. (Sahih Muslim with An-Nawawi. v.2.
p.
68.) It isa greed upon
tha t a woma n will not be stoned to dea th until the birth of the child. Thisisto
sa ve the child who isinnocent.
Related About Stoning The
People Of The Book
. t. Lt - .
(, )
1436 . Ibn 'Uma r na rra ted tha t the
-----111_
st oned
<
iviessenger 01 iiiia n a -
Jew a nd a Jewess. (Sahih)
: :
[Abti 'EIsa sa id:] There isa long

story in thisIjadith, a nd thisIjadith

isHasan Sahih
L A
L
Comments:
Thisna rra tion isa greed upon a nd the eventsmentioned a re in Sahfh Al-
Bukhri a nd Sahih Muslim. A Jewish couple wa sbrought to the presence of
the Prophet . They ha d committed illega l sexua l intercourse. The
Messenger of Alla h went to their qua rter a nd a sked them, "Wha t do you find
in the Tora h a srega rding the lega l punishment of a n a dulterer?" They
replied, "We bla cken their fa ce a nd humilia te them. We a lso a nnounce their
crime in public a nd la sh them" The Prophet sa id, "Bring the Tora h a nd
prove your sta tement if you a re truthful." They brought a nd opened the
Tora h a nd sta rted rea ding it, when the rea der rea ched the verse of Rajm '-
stoning, he pla ced hisha nd over thisverse, a nd rea d the versespreceding a nd
following it. 'Abdullh bin Sa la m wa sbeside the Prophet , he a sked the
rea der to lift hisha nd from the pa ge, a nd he moved a wa y hisha nd a nd the
verse of stoning wa swritten there. The Prophet ga ve the order tha t both of
them should be stoned to dea th. (Sahih Muslim v. 2.
p.
69.)
1437. Jbir bin Sa mura h na rra ted
tha t the Prophet stoned a Jew
a nd a Jewess. (Sahih)
thistopic from Ibn 'Uma r, Al-
Ba rd', Jbir, Ibn Abi Awf,
'Abdullh bin Al- Ilrith bin Ja z',
a nd Ibn 'Abba s.
1~4u, : - I Iry
, :J
LJ1 )41 ..&,
j
i
223
Jbir bin Sa mura h isa Hasan
Gharib I-IadTth. Thisisa cted upon
knowledge, they sa id tha t when the
people of the Book dispute a nd
they bring their ca se to the Muslim
judge, then he judgesbetween
them a ccording to the Book a nd
the Sunnah with the la wsof
(Shari'ah) the Muslims. Thisisthe
view of Ahma d a nd Isha q. Some of
them sa id tha t the punishment of
a dultery isnot ca rried out on them.
But the first view ismore correct.
OOV: JI -, L
-

-
JI LJ 1 1 Lt
flY. :
LJ [\v.: L]JJ
Lp [/A:).JI]
[roo/x.>
V:C
.[1\/
Comments:
It isclea r from thisna rra tion tha t if a la w- suit islodged in a n Isla mic Court
by non- Muslims, the ca se will be decided a ccording to Isla mic La w. They were
a sked to bring the Taurah (Tora h) just to prove to them tha t Isla mic
punishment isthe sa me which ha sbeen prescribed in the Taurah. (See for
details Sahih Muslim v.2.
p69.
a nd Tuhfat AlAhwadhi v.2.
p.325
a nd
Takmilah. v.2. p47 1-47 4.)
Related About Banishment
Prophet la shed a nd ba nished,
AbU Ba kr la shed a nd ba nished, a nd
'Uma r la shed a nd ba nished.
(Sahih)
thistopic from AN Hura ira h, Za id
bin Khlid, a nd 'Ubda h bin As-
Sa mit.
L5
[:JU] Lj
p
[Ab 'Elsa sa id:] The Hadtth of
Ibn 'Uma r isa Gharib Hadith. It
wa sreported by more tha n one
na rra tor from 'Abdullh bin Idris
in Marfu' form. Some of them
reported thisIIadith from
'Uba idullh, from Nfi', from Ibn
'Uma r: tha t AbU Ba kr la shed a nd
ba nished, a nd tha t 'Uma r la shed
a nd ba nished.
Thiswa sna rra ted to usby Ab
Al- Asha jj (who sa id): " 'Abdulla h
bin Idrisna rra ted to us" a nd thisis
how this-Iadith wa sreported in
other na rra tionsfrom Ibn Idris,
from 'Uba idullh bin 'Uma r a nd it
issimila r to this. Simila rly;
Muha mma d bin Isa q reported
from Nfi', from Ibn 'Uma r, tha t
AbU Ba kr la shed a nd ba nished, a nd
'Uma r la shed a nd ba nished. And
he did not mention a bout the
Prophet in it. It iscorrect tha t
the Prophet ba nished. It wa s
reported by AbU Hura ira h, Za id
bin Khlid, 'Ubda h bin A
-
Sa mit
a nd othersfrom the Prophet .
the people of knowledge a mong
Among them were AbU Ba kr,
'Uma r, 'All, Uba yy bin Ka 'b,
'Abdullh bin Ma s'ud, AbU Dha rr
a nd others. Simila r ha sbeen
the Fuqaha' a mong the Tabi'in.
Tha wri, Ma lik bin Aia s, 'Abdulla h
bin Al- Mubra k, Ash- Shfi'i,
Ahma d, a nd Isha q.
JL..ii
[.'.,...o L41
The Chapters On Legal Punishments
225
[rr:].U. ij,
[trr:r.til y
*
.i - i :.i,JI Jl
k
Comments:
Thisissue ha sbeen discussed in the context of na rra tion no. 1434. (For more
details see TuhfatAl-Ahwadhi v.2. p. 326- 327.)
Chapter 12. What has Been
Related About: The Legal
Punishments Are Atonement
For Those Who Receive Them
na rra ted: "We were with the
Prophet ; [in a ga thering] a nd he
sa id: 'Pledge to me tha t you will
not a ssocia te [a nything a s] pa rtners
with Alla h, a nd tha t you will not
stea l nor commit a dultery.' He
recited to them the Ayah. 11 (And
he sa id:) 'Whoever a mong you dies,
then hisrewa rd iswith Alla h, a nd
whoever a mong you doessome of
thisa nd then he ispunished, it is
a n a tonement for him. And
whoever doessome of thisa nd
Alla h coversit for him, then it is
up to Alla h; if He wills, He will
punish him, a nd if He wills, He will
forgive him." (azih)
thistopic from 'Al!, Ja rir bin
'Abdullh, a nd Khuza ima h bin
Thbit.
'Uba da h bin As- Smit isa Hasan
Sahih Hadtth. Ash- Sha fi'I sa id:
"Rega rding thistopic - tha t the
lega l punishmentsserve a s
a tonement for those who receive
[1]
Thisrefersto Surat A1-Mumtahinah (60:12). See Tuhfat Al-A hwadht.
them - I ha ve not hea red a nything
more a ppropria te tha n this
Hadith." Ash- Shfi'i sa id: It is
recommended for a nyone who
suffersto commit a sin which Alla h
concea lsfor him, tha t he too
concea l it, a nd repent for wha tever
isbetween him a nd hisLord."
Simila rly it ha sbeen reported from
Ab Ba kr a nd 'Uma r, tha t they
ordered a ma n to cover (the sin he
committed).
[i:tdJ.P 4,
3U V':
Comments:
The Hadd punishment servesa sa n a tonement, but it will not serve a sa n
a tonement of the offence if a n offender continuesthe vice a nd doesnot give
it up. Yet, Alla h isMost Gra ciousa nd Merciful, a nd one ca n count on His
Mercy a nd Guida nce to a void the vicesa nd sins.
Related About Establishing
Legal Punishments Upon The
Slave Girl
the Messenger of Alla h sa id: "If
one of your sla ve girlscommits
illega l sexua l intercourse, then whip
her three timesa ccording to the
Book of Alla h, a nd if she doesit
a ga in then sell her, even if it isfor
a rope ma de of ha ir." (Hasan)
thistopic from 'All, AbU Hura ira h,
Za id bin Kha lid, a nd Shibl - from
'Abdullh bin Mlik Al- Awsi.
The Hadith of Abi) Hura ira h isa
Hasan Sahih Hadith. It ha sbeen
reported from him through other
(r
:iLLi- tt'
I
JJ... ) J:J
cY
444
:
1
Li
[:3]
.-I
routes, a nd thisisa cted upon
held the view tha t a ma n could
implement the lega l punishments
upon hissla veswithout resorting to
the Sultan. Thisisthe view of
Ahma d a nd Islaq. Some of them
sa id tha t he ha sto bring them to
the Sultan, a nd he ma y not
implement the lega l punishments
himself. But the first view ismore
correct.
JJj
Lr vtr:
(fl j

[:L]).c-
L5-'
*
ttV\:C
l__
[rr:i]J- ij [trr:.]0jy
J
Comments: -
According to the opinion of most of the people of knowledge, the owner of a
sla ve isa llowed to impose the Hadd punishment on hissla ve. In the view of
Ima m Mlik a nd some of the followersof Imm Shfi'i the owner of the sla ve
isnot a llowed to impose the Hadd punishment of theft. According to Ima m
Ath- Tha wri a nd Al- Awz'i, only the Hadd punishment of fornica tion ca n be
imposed on the sla ve by hisowner. The Ahnafs point of view istha t only the
court ha sthe right to impose the punishment of Hadd. Some otherssa y tha t if
the crime isclea rly esta blished a nd proven, a nd the owner himself isa ma n of
honor a nd prestige, he ca n impose the Hadd punishment, otherwise, the
ma tter must be referred to the court of justice.
1441. Abu 'Abdur- Ra hmn As-
Sula mi na rra ted: "All ga ve a
Khufbah a nd sa id: '0 people,
esta blish the pena litesupon your
sla ves, those ma rried from them
a nd those unma rried. A sla ve girl
of the Prophet comitted illega l
sexua l intercourse so he ordered
me to whip her. I went to her a nd
she wa sjust experiencing her post-
na ta l bleeding, so I fea red tha t if I
were to whip her I would kill her' -
:j5Ji
Lr"
L. -
J1 U
L ;t;
:3L
J
'f cr'
or he sa id: 'she would die' - 'so I
went to the Messenger of Alla h
-
u
U
a nd I told tha t to him. So he sa id:

'You did well." (Sahih) - - -
[Hasan] Sahih. [As- Suddi's(a

na rra tor in thischa in) na me is
Ism'il bin 'Abdur- Ra hmn, a nd he
- i]
wa sone of the Tabi'in. He hea rd
from Ana sbin Ma lik, a nd sa w - -
-
Husa in bin 'All bin AN Ta lib, ma y
L5
,- ($UJ44
Alla h be plea sed with him]. - -
Lie
4U
Liit jJ r-t L iJt
Comments:

Thisna rra tion indica testha t a sla ve woma n who givesbirth to a child, Hadd
punishment should not be a pplied on her immedia tely. She should be given
enough time to suckle the ba by. The sa me ordersa re for the punishment of a
sick person. (Sahiz Muslim v. 2. P.7 1.)
Related About Legal
Punishment For The Drunkard
1442. Abti Sa 'eed Al- KhudrI
:.cj
)
na rra ted tha t the Messenger of -
Alla h implemented the pena lty
by bea ting bea ting forty times, with two
: .L
shoes- Misa r (one of the
- - - - - -
na rra tors) sa id: "I think it wa sfor
J-
1J
wine." (Da'f) -
i
thistopic from 'All, 'Abdur-
Ra hma n bin Azha r, Abti Hura ira h - -
As- Sa 'ib, Ibn 'Abba s, a nd 'Uqba h

bin Al- Ha rith.
[Abti 'Elsa sa id:] The Hadith of
Abti Sa 'eed isa Hasan Hadith.AbU

A- Siddiq An- Na il'sna me isBa kr
bin 'Amr [a nd they a lso ca ll him

Ba kr bin Qa is].

*u

229

{VV: 1VVA:C
($) JI]
*
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[AA:1
y1
y jl
I, [IVY :
.[lvvo
1443. Ana sna rra ted tha t a ma n
who ha d dra nk wine wa sbrought to
the Prophet , so he bea t him
a bout forty timeswith two sta lksof
a pa lm tree. So AbU Ba kr did
simila rly, a nd by the time 'Uma r
beca me Khalifah he sought council
from the people. And 'Abdur-
Ra hmn bin 'Awf sa id: 'I see tha t
the lightest pena lty iseighty la shes,'
so 'Uma r ordered tha t. (Sahih)
Ana sisa Hasan Sahih Hadith. This
others. The punishment for
intoxica tion iseighty (la shes).
.L)yL )Iy)I
. jl2J Z 1Yvr:
Comments:
A da te pa lm stick without lea vesisca lled 'Jaridah'. Hitting by two sticksma y
mea n hitting with by ea ch stick for forty times, ma king a tota l eighty strikes, a nd
it ma y a lso mea n hitting with two stickstogether forty times, tha t iseighty strikes
with two stickstogether. (Takmilah v.2.
p.488
andAl-Mughniv. 3.
p.
150.)
Related About: Whoever Drinks
Wine Then Lash Him, And
Whoever Does It A Fourth
Time, Then Kill Him
1444. Mu'a wiya h na rra ted tha t the
"Whoever drinkswine, then la sh
him. If he returnsto it, then on the
fourth time kill him." (Hasan)
- (o
LP
(o iil)
-, ) - -
LL-
y)
-
J:J
thistopic from Abu Hura ira h, Ash-
Sha rid, Shura hbil bin Aws, Ja rir,
AbU Ar- Ra ma d Al- Ba la wi, a nd
'Abdullh bin 'Amr.
[AbU 'Eisa sa id:] The Iladith of
Mu'a wiya h wa sa lso reported like
thisby Ath- Tha wri; from 'Aim,
from AbU Sa lili, from Mu'a wiya h,
from the Prophet . Ibn [Jura ij]
a nd Ma 'ma r reported it from
Suha il bin AN Sa lil, from his
fa ther, from AbU Hura ira h, from
the Prophet . [He sa id:] I hea rd
Muha mma d sa ying: "The Ijadith of
Ab Sa lib from Mu'a wiya h from
the Prophet a bout thistopic is
more correct tha n the Hadith of
AbU Sa lib from AbU Hura ira h from
the Prophet . Thiswa sonly the
ea rlier order, then it wa sa broga ted
la ter." Thisiswha t wa sreported
from Muha mma d bin Isla q, from
Muha mma d bin Al- Munka dir, from
Jbir bin 'Abdulla h, from the
Prophet who sa id: "Whoever
drinkswine, then la sh him, if he
returnsto it, then on the fourth
time kill him." He sa id: "Then a
ma n who ha d been drinking wa s
brought to the Prophet a forth
time, so he bea t him, he did not
kill him." Simila r wa sreported by
Az- Zuhri from Qa bisa h bin
Dhu'a ib from the Prophet , he
(Qa bisa h) sa id: "so the order to kill
wa slifted, a nd tha t wa sa gra nted
fa vor (from the La w- Giver)."
This[iladith] is a cted upon
knowledge in genera l, we do not
know of a ny disa greement between
them a bout thisneither the ea rlier - - - - -
or the la tter a mong them. Wha t
'
c4
:
strengthensthis, iswha t isreported
I j 4i
from the Prophet through ma ny
routes, tha t he sa id: "The blood of
'L
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:5
a Muslim ma n who testifiesto La
ilha illallh a nd, tha t I a m the -
Messenger of Alla h, isnot la wful
except for one of three: A life for a
life, the (ma rried) a dulterer, a nd
lea ving hisreligion."
t t A Y:
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Comments:
The ma jority of the schola rshold the view tha t if a person who ha d been
punished for drinking a lcohol isfound guilty of committing the sa me offence
for the four time, he should not be given ca pita l punishment, a sopposed to
Ibn Ha zm who believed otherwise.
Related About: For How Much
(Wealth)Is The Thief's Hand
Cut Off?
Prophet used to cut the ha nd
for a fourth of a Dina r a nd beyond
that. (Sahih)
'Aishah is a Hasan Sah(h Hadith.
ThisHadith ha sbeen reported
through other routesfrom 'Amra h,
from 'Aisha h in Marfu' form. Some
of them reported it from 'Amra h,
,
01- j
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. - - - - - -
from 'Aisha h in Mawquf form. " '
9_7

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Messenger of Alla h cut the
ha nd for a shield worth three
Dirha m." (Sahih)
thistopic from Sa 'd, 'Abdullh bin
'Amr, Ibn 'Abbs, AbU Hura ira h,
a nd Ayma n.
Prophet a nd others. Among
them were AbU Ba kr A- iddIq
who cut for five Dirha m. It ha s
been reported tha t 'Uthmn a nd
'All cut for a fourth of a Dina r. It
ha sbeen reported tha t AbU
Hura ira h a nd Abu Sa 'eed sa id tha t
the ha nd iscut off for five Dirha m.
some of the Fuqaha' a mong the
Tbi'in, it isthe view of Mlik bin
Ana s, Ash- Shfi'I, Ahma d, a nd
Isa q. They held the view tha t the
ha nd wa scut off for a fourth of a
Dinr a nd wha tever wa sbeyond
tha t.
It ha sbeen reported tha t Ibn
Ma s'd sa id tha t it isnot cut for less
tha n a Dlnr or ten Dirha m. And
thisisa Mursal Hadith which wa s
reported by Al- Qa sim bin 'Abdur-
Ra hma n from Ibn Ma s'ud, a nd Al-
Qa sim did not hea r from Ibn -- - -
- - - -
Ma s'Ud. Thisisa cted upon

:AD

knowledge, it isthe view of Sufya n
- - ; - - - -
Ath- Tha wri a nd the people of Al- c.ri
i).)
KUfa h. They sa id tha t the ha nd is
not cut off for lesstha n ten Dirha m.
[It ha sbeen reported tha t 'All sa id
tha t there isno cutting of ha nd for
lesstha n ten Dirha m. But itscha in
of na rra tion isnot connected.]
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Related About Hanging The
Hand Of The Thief (Around
His Neck)
1447. 'Abdur- Ra hmn bin
M 11h Ii ri 7 said "T
a sked
Pd1h
- (W i I)
(W Zi )j,tL i i
bin 'Uba id a bout ha nging the ha nd

a round the neck of the thief: '
JL
thisfrom the Sunnah?' He sa id: A
ma n ca me to the Messenger of
Alla h with with a thief so hisha nd
- - -
wa scut off, a nd then he ordered
'
Y
JA-
tha t it be hung a round hisneck." 3,L
(Da'ij) -
[AbU 'Elsa sa id:] ThisHadith is - - - - - -- -

Ilasan Gharib, we do not know of JvJ11
it except a sa na rra tion of 'Uma r - - -
- -
bin 'All Al- Muqa dda ml from Al-

a jja j bin A4a h. 'Abdur- Ra bma n

bin Muha iriz isthe brother of
-
- -
'Abdulla h bin Muha irlz a nd he is
from Ash- Sha m.
36 :L ..i > Jl

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SA1:
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-
Comments:
Thispunishment isa wa rded to ma ke a sign of wa rning for others. Ima m
Shfi'i a nd Ahma d support thisview, a nd the Ahnaf sa y tha t the court ha sthe
right a nd choice of ca rrying it out. (Tuhfat Al-A hwadhi v. 2.
P.
332.)
Related About The Traitor, 'The
Embezzler And The Plunderer
( A
)
Prophet sa id: "There isno
cutting of the ha nd for the tra itor
or the embezzler, nor the
plunderer." (SaMh)
[Abu 'Elsa sa id:] This Hadith is
Hasan Sazii. Thisisa cted upon
knowledge. Mughlra h bin Muslim
na rra ted it - just a sIbn Jura ij did -
from AbU Az- Zuba ir, from Ja bir,
from the Prophet , a nd it is
simila r. Mughira h bin Muslim is
from A1- Ba sra h, a nd he isthe
brother of 'Abdul- 'Aziz Al-
Qa sma ll. Thisiswha t 'All bin Al-
Ma dInI sa id.
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Comments:
According to Qa cIi 'lya d, cutting of ha nd isonly the punishment for stea ling;
robbery, plunder or embezzlement ismore tha n stea ling. These offencesa re
terrorist a ctivitiesa nd ca use of crea ting violence a nd disturba ncesin the
society, so the sta te, on such a ctions, ca n a wa rd severe punishment in the light
of Verse 34 of Surat Al-Ma 'idah. The punishment ma y be execution or
crucifixion.
Related About Not Cutting The
Hand For (Date)Fruits Or
Palm Marrow
(\s

1449. Rfi' bin Kha dij na rra ted
tha t he hea rd the Messenger of
Alla h iJsa y: "There isno cutting
of the ha nd for fruitsor pa lm
marrow. " (Sahih)
[Ab 'Eisa sa id:] Thisiswha t
some of them reported from Ya ya
bin Sa 'eed, from Muha mma d bin
Ya hya bin Ua bba n, from his
pa terna l uncle Wsi' bin Ha bbn,
from Ra fi' [bin Kha dij], from the
Prophet , a nd it issimila r to the
na rra tion of Al- La ith bin Sa 'd.
Mlik bin Ana sa nd others
reported thisIjadith from Ya hya
bin Sa 'eed, from Muha mma d bin
Ya ya bin Ha bbn, from Rfi' bin
Kha dij, from the Prophet , a nd
they did not mention: "from Wsi'
bin Ha bbn" in it.
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Comments:
Here the fruit mea nsthose fruitswhich a re still on trees. According to ImAm
AbA Ha nifa h'sview, cutting the ha nd isnot a pplica ble for stea ling edibles, but
in the view of other A 'immah if these ediblesa re not secured a nd sa ved in a
house, or by a n enclosure, then there isno punishment of cutting the ha nd.
Thispunishment isa pplica ble for stea ling a thing from a protected pla ce. (Al-
Mughni v. 12. p. 424. a nd 'Aridhatul Ahwadhi v. 6.
p.
229 & 437 .)
Related About The Hands Not
Being Cut In Battles
1450. Busr bin Arta h na rra ted tha t
the Prophet sa id: "The ha nds

a re not cut in ba ttles." (Sahih)
Gharth. OthersbesidesIbn La hi'a h
reported simila r to thiswith this
cha in, a nd he a lso sa id: "Busr bin
AIM Artt."
a mong them Al- Awz'I. They did
not see tha t the lega l punishments
should be ca rried out in ba ttlesin
the presence of the enemy, fea ring
tha t the one the punishment wa s
implemented upon ma y join the
enemy. So when the Imam ha sleft
the la nd of wa r, a nd returned to
the la nd of Isla m, he a ppliesthe
punishment on those deserving.
Thiswa ssa id by A1- Awz'i.
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Comments:
Thisna rra tion 'Uba da h bin A- Sa mit describestha t
Uudud
punishmentsa re
to be ca rried out a nd implemented a t a ll pla ces, in tra vel a nd in dwellings.
Thisna rra tion reportstha t the IIadd punishment of cutting the ha nd isnot
implemented for stea ling spoilsbeca use a pilferer thinkshimself a
sha reholder of the spoils. In the ca se of cutting off hisha nd, there isthe
possibility tha t he ma y join the enemy'slinesa nd commit the crime of
a posta sy.
Related About A Man Having
Relations With The Slave Girl
Of His Wife
1451. Ha bib bin Sa lim sa id: "A
ma n wa sbrought to An- Nu'mn
bin Ba shIr who ha d rela tionswith
the sla ve girl of hiswife. He sa id: 'I
give you a judgement a bout her
ca se a ccording to the judgement of
the Messenger of Alla h : If she
ma de her la wful for him, then I will
la sh him one hundred times, a nd if
she did not ma ke her la wful, then I
will stone him." (Hasan)
YoO :
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r' -i
1452. (Another cha in) from An-
Nu'mn bin Ba shir with simila r.
[And it ha sbeen reported tha t
Qa ta da h sa id: "Ha bib bin Sa lim
wrote to me a bout him." And, AN
Ba sh- shr (one of the na rra tors)
did not hea r thisfrom Ha bib bin
Slim a swell, he only reported it
from Khlid bin 'Urfuta h.] (Hasan)
[He sa id:] There issomething
simila r on thistopic from Sa la ma h
bin Al- Mua bba q.
[Abu 'Eisa sa id:] The cha in for the
Hadith of An- Nu'mn conta ins
some confusion (Idtirab). He sa id: I
hea rd Muha mma d bin Ism'il
sa ying: "Qa tda h a lso did not hea r
thisHadith from Ha bib bin Sa lim,
he only reported it from Kha lid bin
'Urfuta h."
[AbU 'Elsa sa id:] The people of
knowledge differ over the ca se of a
ma n who ha srela tionswith his
wife'ssla ve girl. It ha sbeen
the Compa nionsof the Prophet
- a mong them 'All a nd Ibn 'Uma r
- tha t he isto be stoned. Ibn
Ma s'Ud sa id: "The lega l
punishment isnot required for him,
but he ma y be punished." A1ma d
a nd Isba q followed wha t wa s
reported from An- Nu'mn bin
Ba shlr from the Prophet .
Comments:
When a woma n ga ve her sla ve woma n to her husba nd, a nd he, due to his
ignora nce, thought her la wful for himself, while a ccording to the Shari'ah she
isnot la wful for him, the Hadd punishment will not be implemented on him,
but a sa wa rning a nd tea ching lesson to othershe will be whipped.
Related About A Woman Who
Is Forced To Commit Adultery
1453. 'Abdul- Ja bba r bin W'il bin
Hujr na rra ted tha t hisfa ther sa id:
"A woma n wa sforced to commit
illega l sexua l rela tionsduring the
time of the Messenger of Alla h .
The Messenger of Alla h did not
enforce the lega l punishment upon
her, but he enforced it upon the
one who ha d done it to her." And
the na rra tor did not mention him
a ssigning a dowry for her. (Dali)
[AbU 'Elsa sa id:] ThisIladith is
Gharib, a nd itscha in isnot
connected. ThisHadith ha sbeen
route. [He sa id:] I hea rd
Muha mma d sa ying: "Abdul- Ja bbr
bin W'il bin Hujr did not hea r
from hisfa ther, nor did he see
him." They sa y tha t he wa sborn a
month a fter hisfa ther died.
ThisIjadith isa cted upon
of the Prophet a nd others, in
tha t the lega l punishment isnot
implemented upon the woma n who
iscoerced into commiting a dultery.

:J
ft

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1454. 'Alqa ma h bin W'il Al- Kindi
na rra ted from hisfa ther: "A
woma n went out during the time of
the Prophet , to go to Salat, but
she wa sca ught by a ma n a nd he
ha d rela tionswith her, so she
screa med a nd he left. Then a ma n
ca me a crossher a nd she sa id: 'Tha t
ma n ha sdone thisa nd tha t to me,'
then she ca me a crossa group of
the Emigra nts(Muhajirin) a nd she
sa id: 'Tha t ma n did thisa nd tha t to
me.' They went to get the ma n she
thought ha d rela tionswith her, a nd
they brought him to her. She sa id:
'Yestha t'shim.' So they brought
him to the Messenger of Alla h ,
a nd when he ordered tha t he be
stoned, the ma n who ha d rela tions
with her, sa id: '0 Messenger of
Alla h, I a m the one who ha d
rela tionswith her.' So he sa id to
her: 'Go, for Alla h ha sforgiven
you.' Then he sa id some nice words
to the ma n (who wa sfirst brought).
And he sa id to the ma n who ha d
rela tionswith her: 'Stone him.'
Then he sa id: 'He ha srepented a
repenta nce tha t, if the inha bita nts
of Al- Ma dina h ha d repented with,
it would ha ve been a ccepted from
them." (Hasan)
Hasan Gharib Sa/zih. 'Alqa ma h bin
W'il bin Hujr hea rd from his
fa ther; he wa solder tha n 'Abdul-
Ja bba r, a nd 'Abdul- Ja bba r did not
hea r from hisfa ther.
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Comments:
If a ra pe isproven a ga inst the will of a woma n, a ccording to Ima m Ma lik a nd
Sha fi'i she deservesthe dowry a nd the court ha sto help her in getting her
right. In the view of Ima m Abfl Ua nifa h a nd Sufya n she doesnot deserve the
dowry.
Commits Bestiality
"Whomever you see ha ving
rela tionswith a n a nima l then kill
him a nd kill the a nima l." So it wa s
sa id to Ibn 'Abba s: "Wha t isthe
ca se of the a nima l?" He sa id: "I
did not hea r a nything from the
Messenger of Alla h a bout this,
but I see tha t the Messenger of
Alla h disliked ea ting itsmea t or
using it, due to the fa ct tha t such a
(heinous) thing ha d been done with
tha t a nima l." (Hasan)
of thiskiadith except from the
na rra tion of 'Amr bin AN 'Amr
U .t - ('r
(
from 'Ikrima h, from Ibn 'Abba s,
from the Prophet . Sufya n Ath-
Tha wri reported from 'Aim, from
AbU Ra zin, from Ibn 'Abba swho
sa id: "Whoever ha srela tionswith a
bea st, then there isno lega l
punishment for him." Tha t wa s
na rra ted to usby Muha mma d bin
Ba sh- sha r (who sa id): "Abdur-
Ra hmn bin Ma hdi na rra ted to us,
Sufyn Ath- Tha wri na rra ted to us."
Thisismore correct tha n the first
knowledge, it isthe view of Ahma d
a nd Isha q.
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Comments:
Sexua l intercourse with a nima lsisone of the most disgusting a cts. Though
thisisnot considered fornica tion, yet the performer deservesa severe
punishment. Thispunishment should be exempla ry a nd a clea r wa rning to
others.
Related About The Punishment
Of The Sodomite
1
- (
Y t .JI)
M ZL,- Jl),th
"Whomever you find doing the
a ctionsof the people of Lt then
kill the one doing it, a nd the one it
isdone to." (Hasan)
thistopic from Ja bir a nd Ab
Hura ira h.
[AbU 'EIsa sa id:] It isonly through
thisroute tha t we know of thisto
be a Hadith of Ibn 'Abbsfrom the
Prophet it. Muha mma d bin Isba q
reported thisHadith from 'Amr bin
AN 'Amr, so he sa id: "Those who
do the a ct of the people of LUt a re
cursed." And he did not mention
killing in it. He did mention:
"Those who ha ve rela tionswith a
bea st a re cursed." ThisHadith ha s
been reported from 'Aim bin
'Uma r, from Suha il bin AN Sa lib,
from hisfa ther, from AbU
sa ying: "Kill the doer a nd the one
it isdone to."
[AbU 'Elsa sa id:] There issome
dispa ra gement in itscha in of
na rra tion, we do not know of
a nyone who reported it from Suha il
bin AN Sa 1il besides'Asim bin
'Uma r Al- 'Uma ri, a nd 'Asim bin
'Uma r wa sgra ded wea k in Hadith
due to hismemory.
The people of knowledge differ
over the lega l punishment for the
sodomite. Some of them held the
view tha t he ha sto be stoned,
whether ma rried or not ma rried.
Thisisthe view of Ma lik, Ash-
Sha fi'i, Alima d a nd Isha q.
a mong the Fuqaha' from the Tbi'in
- a mong them Al- Ua sa n Al- Ba ri,
Ibra him An- Na kha 'i, 'Ata ' bin AN
Ra ba h, a nd otherssa id tha t the
lega l punishment for the sodomite is
the lega l punishment for illega l
sexua l rela tions. Thisisthe view of
Ath- Tha wri a nd the people of Al-
KUfa h.
,i

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Comments:
It isa greed upon tha t sodomy isunla wful, but there isdifference of opinion
a mong the schola rs. The punishment of a sodomite, ma rried or unma rried is
stoning. 'All, Ibn 'Abba s, Jbir bin Za id, Zuhri, Ra bi'a h, Ma lik, a nd Isha q a ll
support thisview. One point of view of Ima m A1ma d a nd Ash- Shfi'i isa lso
the sa me. Thisisthe correct point of view.
: l.i.
Messenger of Alla h sa id: "Wha t - -
I fea r most from my Ummah isthe

beha vior of the people of Lut."
Ji : Z
Hasan Gharib, we only know of it
JP):j i
from thisroute, from 'Abdullh bin
Muha mma d bin 'Aqil bin Abi
5- ,
Ta lib, from Jbir.

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Comments:
Sodomy a nd lesbia nism a re a mong the most disgusting formsof sexua l
sa tisfa ction. Old civiliza tionswere destroyed a nd stoneswere ra ined upon
such people, a ssta ted in Srat Hd Verse 82. "We turned (the cities) upside
down a nd ra ined down, on them stonesof ba ked cla y, sprea d la yer on la yer."
Related About The Apostate
1458. 'Ikrima h na rra ted tha t 'All
burnt some people who a posta sized
from Isla m. Thisnewsrea ched Ibn
'Abba s, so he sa id: "If it were me I
would ha ve killed them a ccording
to the sta tement of the Messenger
I- ;
L
(o H)
L- :iJI LI W JI
1J:)
a
of Alla h . The Messenger of
Alla h sa id: 'Whoever cha nges
hisreligon then kill him.' And I
would not ha ve burned them
beca use the Messenger of Alla h
sa id: 'Do not punish with the
puishment of Alla h.' So this
rea ched 'Au, a nd he sa id: "Ibn
'Abba sha stold the truth." (Sahih)
1-Iasan $afziii. Thisisa cted upon
knowledge in ca sesof a posta sy.
They disa gree in the ca se of a
woma n who a posta sizesfrom
Isla m. A group of the people of
knowledge sa id she isto be killed.
Thisisthe view of Al- Awz'i,
Ahma d, a nd Isha q. Another group
sa id tha t she isimprisoned not
killed. Thisisthe view of Sufya n
Ath- Tha wri a nd othersfrom the
people of Al- KUfa h.
. LJt
Comments: - - -
The people, who were burnt a live, were the followersof a Jew na med
'Abdullh bin Sa ba h. They were hypocritesa nd they were involved in a
heinouscrime of prea ching 'All'sdivinity, so 'All giving a lesson for others,
ga ve them such a severe punishment.
Brandishes A Weapon
1459. AbU MUs na rra ted tha t the
Prophet sa id: "Whoever ca rries
wea ponsa ga inst us, he isnot from
us." (Sahih)
thistopic from Ibn 'Uma r, Ibn Az-
Zuba ir, Ab Hura ira h, a nd
LJ
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Lj~ -
Sa la ma h bin Al- Akwa '. - - , - - - -
:JU
AbU MUs isa Hasan Sahih Hadith. . i j
- - -
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Comments:
Picking up wea ponsof Muslimsa ga inst Muslim brothersa nd trying to frighten
ea ch other, or putting pressure, or fighting a ga inst ea ch other, isa ga inst the
dignity a nd honor of Muslims. Such beha viour isnot expected from Muslims.
Related About The Legal
Punishment For The Shir'1
-to.- i, 6- t. Lt - ( Y
(1 Vii..J) pLJI
1460. Junda b na rra ted tha t he
sa ying: "The punishment of the
Shir isa strike of the sword."
(a'j)
of thisHadith to be Marfa' except
from thisroute. Ism'Il bin Muslim
Al- Ma kki wa sgra ded wea k in
Hadith due to hismemory. Asfor
Ism'll bin Muslim A1- 'AbdI Al-
Ba sri, Wa ki' sa id: "He is
trustworthy." It ha sbeen reported
from Al- Ha sa n a swell. Wha t is
correct isfrom Junda b in Mawquf
form.
of the Prophet a nd others, a nd
'' It isa sorceror, a witch, or a ma gicia n.
it isthe view of Mlik bin Ana s.
Ash- Shfi'i sa id tha t the Sahir is
only killed when the ma gic he
pra ctisesrea chesthe level of
disbelief, when hisbeha vior isless
tha n disbelief, then he did not see
tha t he should be killed.
5
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Comments:
No doubt ma gic a nd sorcery isone of the grievoussinsa nd itspra ctise isstrictly
prohibited a nd unla wful. Sometimesthe pra cticesof sorcery rea ch the
bounda ry of infidelity a nd disbelief, a nd sometimesit rema inswithin the limits
of grievoussin, therefore, it'stea ching a nd lea rning a re a lso unla wful.
According to Ash- Shfi'i a ma gicia n should not be killed until he entersthe
bounda riesof disbelief, but Imm AbU Ua nifa h, Imm A1:ima d a nd ma ny
Compa nionsof the Prophet A a nd the followersof the Compa nions, think
tha t the sorcerer isa disbeliever a nd tha t he doesnot deserve to be a sked to
repent. He should ra ther be killed. (See for deta ilsA1-Mughni v.12. P. 302-303.)
Related About The One Who
Steals From The Spoils Of
War, And What Is To Be Done
To Him
1461. 'Uma r na rra ted tha t the
Messenger of Alla h

sa id:
"Whomever you find stea ling from
the spoilsof wa r while in the pa th
of Alla h, then burn hisbelongings."
Slih (one of the na rra tors) sa id:
"I entered upon Ma sla ma h a nd
with him wa sSa lim bin 'Abdullh.
There wa sa ma n there who ha d
stolen from the spoilsof wa r, so
Sa lim na rra ted thisHadith. So he
ordered a ccordingly, a nd his
belongingswere burnt. There wa sa
Muzaf in hisbelongings, so Sa lim
sa id: 'Sell thisa nd give itsproceeds
J)L- (AJ)
AZfl)

a scha rity." (Da'iJ) - -
.
- -
-
Gharib, we do not know of it LL
Jul
,,i
except from thisroute. Thisis
LL
a cted upon a ccording to some of
,
view of Al- Awz'I, Ahma d a nd - - -
Isa q.

He sa id: I a sked Muha mma d a bout
1JU,h:
thisHadith a nd he sa id: "Thiswa s
only reported by Sa lib bin
Muha mma d bin Za 'ida h, a nd he is
sc-
AbU Wa qid Al- La ithi, a nd he is
Munkar in Had(th." Muha mma d
:
Ji
sa id: "There isa nother Hadith from
the Prophet a bout stea ling from
the spoilsof wa r a nd he did not IJ
order burning one'sgoodsin it." -
Gha rib.
:r v' r:
JiJ :L
,5. i
,
.r/S:Jl Jl JLL t-
Comments:
J 9
j
Stea ling from the spoilsa nd embezzlement in it isa severe offence. The spoils
of wa r a re collective property of the Muslims, therefore, every one should be
very ca reful a bout it, a nd no one isa llowed to ta ke a nything from it until it is
distributed. If someone ta kesa nything from it before itsdistribution, he
commitsthe crime of embezzlement.
Related About One Who Says
To Another: 110 You
Effeminate!"
(c;i,:3i)
146 2. Ibn 'Abba sna rra ted tha t the 1 ~ - I, tj.. -
Prophet Q0, sa id: "If a ma n sa ysto , ------------
a nother ma n: '0 you Jew' then
cA
JPJJ
bea t him twenty times. If he sa ys:
i
'0 you effemina te' then bea t him - - -
- - -
twenty times. And whoever ha s
:J
[1]
Mea ning, they a ba ndoned na rra ting from him.
rela tionswith someone tha t isa
Mahram then kill him." (Da'J)
of thisHadith except from this
route. Ibra him bin Ism'il wa s
gra ded wea k in Ijadith.
It ha sbeen reported from the
Prophet through other routes; it
ha sbeen reported from A]- Ba rd'
bin 'Azib a nd Qurra h bin Iya sAl-
Muza ni, tha t a ma n ma rried a
previouswife of hisfa ther, so the
Prophet

ordered tha t he be
killed. Thisisa cted upon a ccording
to our compa nions. They sa y tha t
whoever ha srela tionswith
someone tha t isa Mahram a nd he
knows, then he isto be killed.
Ahma d sa id whoever ha srela tions
with hismother then he isto be
killed. Isba q sa id tha t whoever ha s
rela tionswith someone who isa
Mahram then he isto be killed.
ot
Lf i
de
:.
:L
Comments:
In the light of thisna rra tion, if someone givesa n offensive a nd objectiona ble
nickna me to a Muslim brother he ca n be punished under Isla mic La w.
Ma rrying a step mother or other close rela tives(Maharim) is prohibited.
Adultery isa n extremely disgusting a ct a nd a ca pita l offence. He who ma rries
hisstep mother or fornica teswith other close rela tives, the punishment of
1-Iadd isnot a pplied on him, he iskilled. In a wa rding thispunishment there is
no difference between ma rried or unma rried person, punishment isthe sa me
a nd insta nt. (Tuhfat Al-A hwadhi v. 2.
p.
339.)
Related About At- Ta zir
(Unregulated Punishments)
- (1
(r.
146 3. Abu Burda h bin Niya r
na rra ted tha t the Messenger of - , - -
' ) "No Alla h ii sa id: one isto be
la shed more tha n ten la shesexcept
C

for a lega l punishment a mong - - -
Alla h'spunishments." (SaM/i) 'J
[He sa id:] Ibn La hi'a h reported
Ji :J,1
thisHadith from Buka ir a nd he wa s
- 1.
"From mista ken in it. He sa id:
- ' ./

'Abdur- Ra hma n bin Ja bir bin
11,

'Abdullh, from hisfa ther, from the - - - -
-
Prophet ." Thisisa mista ke.
U.0
Wha t iscorrect isthe na rra tion of
Al- La ith bin Sa 'd. It should be:
Y
"Abdur- Ra hma n bin Jbir bin
.
j
. Ji
'Abdullh from AbU Burda h bin ,
.i
:- 3- -
L4J4UI
Niya r, from the Prophet."
[Abu 'Eisa sa id] ThisHadith is
0
-
[Hasan] Gharib, we do not know of - -
it except a sa na rra tion of Buka ir
bin Al- Asha jj. The people of
_Ub 1
JU]
knowledge differ over At-Ta 'ztr, - , -
a nd the best thing reported a bout

At Ta zir is thisHadith
LJI I - y*.iI

IAA: ,JI :L ,JI
- 4,
- LU VA:
Comments:
Thisna rra tion indica testha t no offender should be given a physica l
punishment of more tha n ten la shesexcept if the offense he ha scommitted is
one for which a 'Iadd" ha sbeen prescribed.
The Chapters On Hunting
250
the Merciful the Beneficent
16 . The Chapters On
Hunting From The
Messenger of Allah
Related About What Is Eaten
From The Game Caught By
Dogs And What Is Not Eaten
146 4. Abu Tha 'la ba h Al- Khusha ni
sa id: "I sa id: '0 Messenger of
Alla h! We a re a people who hunt.'
He sa id: 'If you send your dog a nd
you mentioned the Na me of Alla h
upon it, a nd he ca tchessomething
for you, then ea t it.' I sa id: 'Even if
he killsit?' He sa id: 'Even if he
killsit.' I sa id: 'We a re a people
who shoot (a t ga me).' He sa id:
'Wha t you ca tch with your bow,
then ea t it." He sa id: "Then I sa id:
'Indeed we a re a people who
tra vel. We come a crossJews,
Christia ns, a nd Zoroa stria ns, a nd
we do not find vesselsother tha n
theirs.' He sa id: 'If you do not find
other tha n them, then wa sh them
with wa ter, then ea t a nd drink from
them." (Sahih)
thistopic from 'Adi bin kla tim.
Hasan [Sahth]. 'A'idhullh [bin
'Abdulla h] isAbu IdrisAl-
Kha wlni. [Abfl Tha 'la ba h Al-
lie,
t.Jt
()J 34
251
4fl 'Ij. jI
Khusha ni'sna me isJurthUm - a nd - .
,. ,, ' , ,
they sa y it isJurthum - bin Nshib.
L -
. J
L
-
And they sa y it isIbn Qa is].
[
I
:L JI
-,4,
[t.,a]:y
: AA
:C
1JI oI,
J~
Comments:

A hunter who letshistra ined hunting dog loose a fter a ga me, mentioned the
Na me of Alla h, a nd the dog brought the ca tch to hisma ster, it ca n be ea ten
even when they kill the ga me. Most of the schola rshold tha t if the dog ea ts
pa rt of the ca tch then it isprohibited to ea t it.
146 5. 'Adi bin Htim na rra ted: "I
sa id: '0 Messenger of Alla h! We
send our tra ined dogsto ca tch
ga me for us.' He sa id: 'Ea t wha t it
ca tchesfor you.' I sa id: '0
Messenger of Alla h, a nd if they kill
it?' He sa id: 'Even if they kill it, a s
long a sthey a re not a ccompa nied
by some other dogsbesidesthem."
He sa id: "I sa id: '0 Messenger of
Alla h! We hunt with the Mi'rd.' 1'
He sa id: 'Ea t of the ga me tha t the
Mi'rl pierces, but wha tever is
struck by itsbroa d side, then do
not ea t it." (Sahih)
(Another cha in) except tha t he
sa id: "And he wa sa sked a bout the
Mi'rad."
Hasan Sahih.
J JI Li L L.UI JI
Comments:
o VV : L
Asfor the litera l mea ning of Mi'rad, there isa difference of opinion in the
expla na tion of thisword a mong the schola rs. According to Ima m Na wa wi it
A sha rp edged piece of wood, or a piece of wood with a sha rp piece of iron a tta ched.
252
mea nsa thick a nd hea vy stick with a n iron bla de on one of itsendsor a n
a rrow without a n iron hea d.
Related About The Game
Caught By A Zoroastrian's Dog
1466. Ja bir bin 'Abdullh na rra ted:
"We ha ve been forbidden from the
ga me ca ught by a Zoroa stria n's
dog." (L)a'iJ)
[Abu 'Elsa sa id:] ThisHadiTth is
except from thisroute. Thisis
a cted upon a ccording to most of
the people of knowledge. They do
not permit the ga me ca ught by the
Zoroa stria n'sdog. Al- Qa sim bin
Abi Ba zza h (one of the na rra tors)
isAl- Qa sim bin Na fi' Al- Ma kki.
3
Lr U
c,
Comments:
It isunla wful a nd prohibited to ea t the ga me hunted by the dogsof those
non- Muslimswhose sla ughter isunla wful for Muslims, except tha t ca tch which
isbrought a live to the ma ster, a nd a Muslim sla ughtersit by mentioning the
Na me of Alla h. However if a Muslim let loose the dog of a non- Muslim, by
mentioning the Na me of Alla h, the ca tch will be la wful to ea t. If a non-
Muslim let loose a dog of a Muslim if the ga me will be unla wful to ea t, except
the ca tch isbrought a live a nd a Muslim sla ughtersit in the Na me of Alla h.
(Tuhfat Al-A hwadhi v.2. p.
341.)
Related About The Game
Caught By Falcons
146 7. 'Adi bin Ha tim na rra ted: "I
a sked the Messenger of Alla h Ai
a bout the ga me ca ught by a fa lcon.
So he sa id: 'Wha t it ca tchesfor
you, then ea t it." (Da'rJ)
253
of thisHadith except a sa na rra tion
of Mujlid from Ash- Sha 'bi. Thisis
of knowledge. They do not see a ny
ha rm in the ga me ca ught by a
fa lcon or ha wk. Mujhid sa id a bout
Al-Buzah (fa lcons) tha t it isa bird
tha t isused for hunting, it isone of
the preda torswhich Alla h Most
High mentioned: And what you
have trained of predatorsJ11 This
refersto the dogsa nd birdstha t
a re used for hunting. Some of the
people of knowledge ha ve
permitted the ga me ca ught by
fa lcons, even if they ha ve ea ten
some of it. They sa id itstra ining
only refersto it responding (to ca lls
to retrieve). Some of them disliked
it. Asfor the Fuqaha', most of
them sa id it ca n be ea ten, even if
the fa lcon a te from it.
A IL
y1
ro/
Comments:
If a hunting dog ea tsa pa rt of the ca tch, in the view of schola rsit is
prohibited a nd unla wful to ea t, but the ga me hunted by the birdsof prey is
la wful to ea t, even if the hunting bird ea tsa pa rt of it.
Related)About A Man Who
Shoots Some Game Then He
Loses Sight Of It
146 8. 'Ad! bin Htim na rra ted: "I
sa id: '0 Messenger of Alla h! I
shoot some ga me a nd then find my
a rrow in it the next da y.' He sa id:
'If you know tha t your a rrow killed
Z
i; :3
- tA
A1-Ma'idah 5:4.
:Ji
[ ]
S Jt :3
i4 L :3
: 5
;
L5
254
it, a nd you don't see a ny ma rksof
preda tors, then ea t it." (Sahih)
1-Iasan Sahih. Thisisa cted upon
knowledge. Shu'ba h reported this
Hadi'th from Ab Bishr a nd 'Abdul-
Ma lik bin Ma isa ra h, from Sa 'eed
bin Juba ir, from 'AdI bin Ua tim
[a nd from AbU Tha 'la ba h Al-
Khusha ni, a nd it issimila r]. And
both of the Ahadith a re Sahih.
jY L LJIL*LJJJ
'- Cr
--
.[Z
LLLJLL- *; U, JWi
Comments:
In ca se a hunter shootsa n a rrow a nd it hitsthe ga me, but the ga me
disa ppea rswith the a rrow, a nd the hunter isuna ble to find it, a nd if a fter one
or two da yshe findsit dea d a nd he findshisa rrow in the body of the ga me,
he recognizeshisa rrow a nd he issure tha t the prey wa skilled by hisa rrow,
a nd tha t no other wild a nima l ha stouched it, it isla wful to ea t it. (Sharz
Sahih Muslim & An-Nawawi v.2, . 142 a nd (TuhfatAl-Ahwadhi v.2.
p.
342.)
- r - i - i
Chapter 5. 5. What Has Been -
Related About One Who Shoots
Some Game, Then He Finds It
Dead In The Water
146 9. 'Ad! bin Htim na rra ted: "I
a bout hunting, so he sa id: 'Mention
Alla h'sNa me when you shoot your
a rrow. Then, if you find it dea d, ea t
from it, unlessyou found tha t it ha s
fa llen in (some body of) wa ter.
Then do not ea t it, for you do not
know if the wa ter killed it, or your
a rrow." (Sahih)
255
fl
Hasan Sahih.
L;
W
:
V/SS:)I LJk~J1 L LJJL, :iJ
4 LLS,
' r
Related About The Dog Eating
From The Game
1470. 'AdI bin Ha tim na rra ted: "I
a bout the ga me ca ught by a tra ined
dog. He sa id: 'If you mention the
Na me of Alla h when you send your
tra ined dog, then ea t from wha t it
ca tchesfor you. But if it ea tsfrom
it, then do not ea t it, for he only
ca ught it for himself.' I sa id: "0
Messenger of Alla h! Wha t do you
sa y a bout when our dogsget mixed
with other dogs.' He sa id: 'You
only mentioned the Na me of Alla h
over your dog, you did not mention
it over the others."
Sufya n sa id: "He disliked for him
to ea t it." (Sahih)
[AbU 'Eisa sa id:] Thisisa cted
upon a ccording to some of [the
people of knowledge a mong] the
others, rega rding hunted a nd
sla ughtered a nima ls, when they fa ll
in a body of wa ter: It isnot to be
ea ten.
Rega rding sla ughtered a nima ls,
some of them sa id when the
pha rynx iscut a nd then it fa llsin a
body of wa ter a nd diesin it, then it
isto be ea ten. Thisisthe view of
256
['Abdulla h] Ibn A1- Muba ra k.
over the ca se of the dog when it
ea tsfrom the ga me it ca ught. Most
of the people of knowledge sa id
when the dog ea tsfrom it then do
not ea t it. Thisisthe view of
Sufya n, 'Abdullh bin A1- Mubra k,
Ash- Shfi'i, Alma d a nd Islia q.
Prophet a nd others, permitted
ea ting it even if the dog a te from it.
i J
;4
J51
.4;.
H- - J51 ISI :L a flj
JJi
'L$i 'j'U
.
OA:,
Related About Game Killed By
The Mir'ad
1471. 'Adi bin Htim na rra ted: "I
a sked the Prophet a bout ga me
killed by the Mir'al. So he sa id:
'Wha t you kill by itssha rp edge
then ea t it, a nd wha t you kill by its
broa d side then, it wa skilled by
something blunt." (aziz)
Another cha in with simila r
mea ning.
Sahih, a nd thisisa cted upon
knowledge.
- (vJ)
(V ,3i)
- t V
i5I :
L :3
- :
-
-
U
- -

L LJi
Comments:
If the hunter issure tha t the prey died from the a rrow shoot before fa lling in
the wa ter, it ca n be ea ten, but if it issuspected tha t the prey died a fter fa lling
in the wa ter it should not be ea ten. (Minnat Al-Mun 'im v.3. p.303.)
257
4siI 4II,9.I
Related About Slaughtering
With Al-Marwah (Granite)'1
1472. JAbir bin 'Abdullh na rra ted
tha t a ma n from hispeople hunted
a ra bbit or two a nd sla ughtered
them with Marwah. Then he hung
them up until he met the
Messenger of Alla h , so he a sked
him a bout tha t, a nd he told him
to ea t them. (Hasan)
thistopic from Muha mma d bin
Sa fwa n, Rfi', a nd 'Ad! bin Htim.
[AbU 'Elsa sa id:] Some of the
people of knowledge permitted
sla ughtering with Marwah, a nd they
did not see a ny ha rm in ea ting
ra bbits. Thisisthe view of most of
the people of knowledge. Some of
them disliked ea ting ra bbits.
The compa nionsof Ash- Sha 'bi
conflicted in reporting thisIjadith.
DwUd bin AN Hind reported it
from Ash- Sha 'bl, "from
Muha mma d bin Sa fwa n." While
'Aim Al- Alwa l reported from
Ash- Sha 'bi, "from Sa fwa n bin
Muha mma d, or, Muha mma d bin
Sa fwa n." Muha mma d bin Sa fwa n is
more correct.
Jbir Al- Ju'fi reported it from
Ash- Sha 'bi, "from Jbir bin
'Abdullh" a nd it issimila r to the
na rra tion of Qa ta da h from Ash-
Sha 'bi (no. 1472). Thisimpliestha t
Ash- Sha 'bi reported it from a ll of
ii j
t.] L - (A 4JI)
(A Zi,JI)
[1J
In Hdi As-Sari Ibn Ha ja r sa ystha t it isa sha rp stone a fter which the mounta in a cross
from Sa fa wa sna med. In Tuhfat Al-Ahwadhi it isgiven the a dditiona l description of
being "white."
258
4f l
them. Muha mma d sa id: "The - -
Hadith of Ash- Sha 'bi from Jbir is' '
J j
not preserved."
5 I
[T At I :
Comments:
Most Most schola rsa nd a ll Four A 'imnu2h sa y tha t ea ting ra bbit mea t isla wful, a nd
it isa llowed to hunt it with a sha rp stone. (Sharh Muslim by An- Na wa wi v. 2.
p.152 a nd (TuhfatAl-Ahwadhi v. 2. p
343.)
- L Lt
- (sJl)
Disliked To Eat Masbraht11
',
1473. Abu Ad- Da rd' na rra ted:

- - -
prohibited ea ting the Mujath-
thamah, a nd it iswha t istra pped
)
a nd killed by a rrows." (Ijasan)

thistopic from 'Irba l bin Sa riya h,

Ana s, Ibn 'Uma r, Ibn 'Abba s,
Jbir, a nd Ab Hura ira h. . - .
[AbU 'Elsa sa id:] the Hadith of IJI [:J1

Ab Ad- Da rd' isa Gha rib Hadith.
- - -
L5J

.

6.
ji],
i, [\1 : ,L.,
OOr:C 'LJ"'
L i [ o::
ft,-, [tVo:L]
[oA:
Lfl
Ga me tha t istied or tra pped, a nd then killed.
259
Comments:
Masbrah' a nd 'Mujath-thamah'
istha t a nima l which istied for the purpose
of ma king it a ta rget a nd it diesa sa result of Shooting.
1474. Umm Ha bIba h bint A1- 'Irbd

na rra ted from her fa ther: "On the - - - - -
Da y Kha iba r, of the Messenger of

Alla h
prohibited ea ting the mea t

of every preda tor tha t ha sca nine - -
- -
teeth, the mea t of every bird tha t
ha sta lons, the mea t of the domestic
3 ;
donkey, the Mujath-thamah, the - - -
Khalisah, a nd from ha ving rela tions
J5
ji
with a pregna nt sla ve until she gives - - -
')
t'
'
LYJ
L
birth to wha t isin her womb."
(Da'rJ) )tJ
Muha mma d bin Ya hya sa id: "AbU
"
t
'
L..' L5'
'Asirn wa sa sked a bout the Mujath-
thamah a nd he sa id: "To ensna re a
bird or something a nd then shoot
- -
Ji i2fl
it." He wa sa sked a bout Khalisah,
so he sa id: "(Prey) tha t a ma n finds

with a wolf or a preda tor, then he
ta kesit from him but it diesin his
- -
-
/
['
J'.j
ha nd before it ca n be sla ughtered."
LY
: -
* v/:, - 1 4- y- ij
l]
iI - \o:JI
Comments:

It isprohibited to use a tied a nima l or a living thing a sa ta rget for pra ctice or
pla y, beca use it ca usesextra pa in to the a nima l a nd a la wful mea t iswa sted
since it isnot sla ughtered. Ha ving sexua l rela tionswith a pregna nt sla ve
woma n isprohibited. 'Khalisah' isprohibited beca use it diesbefore it is
sla ughtered.
1475. Ibn 'Abba sna rra ted: "The : - tVo
Messenger of Alla h prohibited - - - - - - -
Jl __
ta king a living thing a sa shooting - - - - -
ta rget." (aiiz)
JL :
[AbU 'Elsa sa id:] ThisHadith is - - -
Hasan Sahih. [Thisisa cted upon

a ccording to the people of .
1 JU]
knowledge].
26 0
4
.[itiL]
,
4. V :
.
L 4i j I 3U. AV:
The Fetus
) [. t.] - (\. 1,.JI)
1476 . AN Weed na rra ted tha t
th Prnnl .pt ,14C cc.irl. "Qh ui i nh ta rngy
the fetusis(a chieved by) the
: ..L
sla ughtering of itsmother." (Sahih)
:
[He sa id:] There a re na rra tionson -

thistopic from Jbir, AbU

Uma ma h, AbU Ad- Da rda ', a nd

AbU Hura ira h. [AbU 'Elsa sa id:]
This HadithisHasan [Sahih].
J [:J]
It ha sbeen reported from AN!I jIJ1
-)LJ
;ii
Li
Weed through routesother tha n
,
thisone. And thisisa cted upon
1 1 -
Li
knowledge a mong the Compa nions- - - - - - - -
IiI ji I i 51 iI ..
the view of Sufya n Ath- Tha wri, Ibn
Al- Mubra k, Ash- Shfii, Ahma d,

a nd Isha q. Abu Al- Wa ddk's(a iWt, 3JJI
na rra tor in the cha in) na me isJa br
bin Na wf.
J
U , *
\ VV:
3L- I
[Vt4.A: JJI]I.i
i, [AA:C
-'
[V IRA: L YY c\ /A: 531 I,J.3I1 .jjJj
Comments:
Al-Janin' mea nsfetusor embryo, here in thisna rra tion it mea nsa ba by tha t
isstill in the mother'swomb. With the exception of Ima m AbU Ha nlfa h, a ll
other A 'immah, Compa nionsof the Prophet Oig followersof the Compa nions,
a nd a lmost a ll the schola rsa gree a nd support thisview; tha t if a pregna nt
a nima l issla ughtered, there isno need to sla ughter the ba by a nima l
sepa ra tely, it will be considered sla ughtered with the mother. Imm AbU
26 1
Ysuf a nd Ima m Muha mma d a lso support thisof view, with the condition the
fetusiscompletely formed. (See for deta ils(Tuhfat A1-Ahwadhi v. 2. p.1344-
345.)

Disliked To Eat Anything That QJ
J
Possesses Canine Teeth Or
(
Talons
1477. AbU Tha 'la ba h Al- Khusha ni
-1 ti. - tvv
na rra ted: "The Messenger of Alla h - -
prohibited (ea ting) eve ly

preda tor possessing ca nine teeth."

I J:J
jLJ
Hasan Sahih. AbU IdrisAl-

Kha wlni'sna me is'A'idhullh bin

'Abdullh. -, -
[ L)
L

)
.
&r
. [J
LJI js L JI-9
Comments:
All wild a nima lsha ving fa ngsa nd ca nineslike lion, cheeta h, or wolf etc., a re
included in thisca tegory. It isprohibited to ea t their mea t.
1478. Jbir na rra ted: "On the Da y
of Kha iba r, the Messenger of Alla h
prohibited ea ting domestica ted
donkeys, the mea t of mules, every
preda tor tha t possessesca nine
teeth, a nd every bird tha t possesses
ta lons." (Sahih)
:35 - VA
:[I1
L
L*
26 2
thistopic from AbU Hura ira h, Al- -'
JS-
'Irbd bin Sa riya h, a nd Ibn 'Abba s. .
L
, [:J1]
[: 3]
i &P ryr /r:j-,i
.[rt: L]
, [V:r]
[v:L]
Comments:
Birdsha ving ta lonslike the kite, vulture, fa lcon, ha wk, etc., a re included in
thisca tegory, a nd ea ting their mea t isunla wful.
:i -
"The Prophet prohibited every
-
- .,.p,. ..L ,.c
preda tor tha t possessesca nine

teeth." (Hasan) .
[AbU 'Elsa sa id:] ThisHadith is - -,
.LJl)LL
Ijasan. Thisisa cted upon
- - J

knowledge a mong the Compa nions- ,

of the Prophet a nd others.
c' ?
Thisisthe view of 'Abdullh bin

Al- Mubra k, Ash- Shfi'i, Abma d,
- - - ,
a nd Isha q. '-'
- -fr -'-
.jL j i
01 -9jj

srr:
Comments:
According to the view of Ima m AbU Ha nifa h, Shfi'l, Ahma d a nd other
schola rs, ea ting the mea t of wild a nima lsha ving ca ninesa nd birdswith ta lons,
isnot la wful. In the view of Ima m Ma lik it isa bomina ble a nd disliked but not
unla wful. (Sharh SahTh Muslim v.2.
p.
146.) In view of Ibn Ra sln, Qurtubi
a nd othersea ting their mea t isla wful. (Tuizfat Al-A hwadhi v.2.
p.
346.)
263
Related About: Whatever Is
Cut From Something Living,
Then It Is Dead Flesh
1480. AbU Wa qid Al- La ithi
na rra ted: "The Prophet ca me to
A]- Ma dina h a nd they were in the
ha bit of cutting the humpsoff of
the ca melsa nd cutting the buttocks
from the sheep. He sa id:
"Wha tever iscut from a n a nima l
while it isa live, then it isdea d
flesh." (Hasan)
Hasan Gharib. We do not know of
it except a sa na rra tion of Za id bin
Asla m. Thisisa cted upon
knowledge. AbU Wa qid Al- La ithi's
na me isAl- Hrith bin 'Awl.
Comments:
AV1:
Any cut off limb of a n a nima l isunla wful for ea ting, beca use a fter a mputa tion,
the limb becomeslifelessa nd resemblesa corpse. Before the a dvent of Isla m,
Ara bsused to cut off the limbsof a nima lsfor ea ting, like humpsof the ca mels
a nd rump of ra msetc., a nd used some pa rtsa smedicinesto hea l wounds. In
thisna rra tion, the Prophet prohibited such a pra ctice.
Related)About Slaughtering At
The Neck And Throat
1481. Abu Al- 'Usha ra ' na rra ted
from hisfa ther tha t he sa id: "I
sa id: '0 Messenger of Alla h! Is
[t.- t]
- ('
26 4
there no sla ughtering except upon
the neck a nd the throa t?' He sa id:
'If you sta b itsthigh it would be
a ccepted of you." (DaTJ)
Ahma d bin Ma ni' (one of the
na rra tors) sa id: "Ya zid bin Hrn
sa id: 'Thisisin ca sesof necessity."
thistopic from Rfi' bin Kha dij.
[AbU 'Elsa sa id:] ThisHadtth is
except a sa na rra tion of Ua mma d
bin Sa la ma h, a nd we do not know
of Ab A1- 'Usha ra ' reporting other
tha n thisHadith from hisfa ther.
They differ a bout the na me of AbU
Al- 'Usha ra ', some of them sa id his
na me isUsa ma h bin Qihta m. they
a lso sa id [hisna me is] Ya sr bin
Ba rz, a nd they sa y; bin Ba lz, a nd
they sa y hisna me is'Uta rid
[a ttributing him to hisgra ndfa ther].
A4J.0
L5S L
L0- 11 r: jt JL, Y
A
YO:
Z
,
):iJl l $) JJsj-1
:'
Comments:
Lii ,
A ca mel issla ughtered from the upper pa rt of the chest a nd below the throa t,
wherea sa ll other a nima lsa re sla ughtered from the throa t. Thisisrecommended
for the sla ughter of a ca mel but if the ca mel goeswild a t the time of
sla ughtering, it isa llowed to sla ughter it from a ny pa rt of itsbody. The rea l
purpose isto dra in the blood out of itsbody. (TufatAl-Ahwadhtv.2. p.347 .)
Related About Killing Geckos
5__; :tM
the Messenger of Alla h 5i sa id:
"Whoever killsa gecko in one
265
strike, he ha ssuch a nd such
rewa rd, a nd if he killsit on the
second strike, he will ha ve such a nd
such rewa rd, a nd if he killsit on
the third strike, then he ha ssuch
a nd such rewa rd." (Sahih)
thistopic from Ibn Ma s'Ud, Sa 'd,
'Aisha h, a nd Umm Sha nk.
Hadith.
- - -
'
U.JI] [rA: _L...] [tY./\.L - fl

Comments:
It isrecommended to kill the gecko with the first strike otherwise it esca pes.
He who killsit with the first strike getsone hundred rewa rdsa nd he who kills
it with second or third getslessrewa rdsa ccordingly. In other na rra tions, the
rewa rd for killing with the first strike isseventy. Therefore, it ca n be inferred
tha t the number of rewa rdsisnot fixed a t one hundred or seventy, it ismerely
to show the va stnessof the rewa rd.
[t. - t. 1
I'd
L ( a
Related About Killing Snakes

Messenger of Alla h jgy, sa id: "Kill
snakes, and kill Dhu-Tufyatain
a nd Al-A btar,121 beca use they blind
the sight a nd ca use a bortionsof
fetuses. " (Sahih)
thistopic from Ibn Ma s'Ud,
'Aisha h, AbU Hura ira h, a nd Sa hl
bin Sa 'd.
[1] A sna ke with two stripeson itsba ck.
[2] A sna ke with a very short ta il.
tAr
]J
])) ] J,L jli :J]i
L..
r
[:j]
26 6
Hasan Sahih.
LLJ I Jtd
It ha sbeen reported from Ibn
'Uma r, from AbU Luba ba h tha t
a fter tha t, the Prophet
ij
prohibited killing sna kestha t a re

-----------
- -
inha biting one'shome. It ha sbeen

reported from Ibn 'Uma r, from
Za id bin Al- Kha tta b a swell.
'Abdulla h bin Al- Mubra k sa id "It
39
isonly disliked to kill sna keswhen - - -. -
the sna ke issma ll like a piece of
Ji
silver a nd not wriggling in the
e
: jW I J
Lfl , i
rr:
rV:
][cA:
A:C
[t:
[otA:
Comments: -
There a re ma ny kindsof sna kes. Some of them a re extremely poisonousa nd
their bite ca n ca use insta nt dea th,
othersca n a ffect the eyesight a nd ma y
ca use blindness. The bite of some sna kes
ma y a lso ca use a bortion. Keeping in
view the da ma gesca used by them,
it ha sbeen recommended to kill them.
(TuhfatAl-Ahwadhi v. p.348.)
1484. AbU Sa 'eed Al- Khudri
- :L ti. - i At
na rra ted tha t the Messenger of - - - - - ,
Alla h sa id: "Indeed there a re

othersinha biting your homes. So
:iw,
41
3
: j 1.
yell a t them three times(to lea ve).
If you see a ny of them a fter tha t,
i- - .'- U-
'-i
Lj)
then kill them." (Sahih)
; ----- --
'-
[AbU 'Elsa sa id:] Thisishow - - - -
'Uba idulla h bin 'Uma r reported
thisHadith: from Sa ifi from Ab
Sa 'eed. Mlik bin Ana sreported
thisHadith from Sa ifi from AbU JLUA
j
As- S'ib the freed sla ve of Hisha m - - - - -
LLJI l
Y
L)Y
bin Zuhra h, from AbU Sa 'eed
[from the Prophet jeqfl, a nd there is
L5J
[]
a story a long with the Hadith. - - -
(Another cha in) simila r to the
.a iJl
- - - -
26 7
4
na rra tion of Mlik.

j7
r1:
1' , VVAV1/
L
Comments:
The event tha t ha sbeen referred to in thisna rra tion isgiven in deta il in SahFh
Muslim (See Minnah Al-Mun'am v.3. p. 479. a nd Sharh Muslim & An-Na wawi
v.2. p. 235) The summa ry of thisevent isgiven hereunder. It wa sthe occa sion
of the Ba ttle of Trench. A young ma n who wa snewly ma rried sought
permission from the Prophet ; a nd went home. There he found hiswife
sta nding a t the door of the house. She told him tha t a sna ke ha sentered their
house. He went in a nd killed the sna ke by piercing it with hisla nce. When he
wa sgoing to throw it out of the house it slipped from the la nce a nd dropped
on the young ma n. He died there a nd then. The na rra tion of Sahih Muslim
a lso hintstha t sometimesthese sna kesa re Jinns.
: I tM
:jWL fl '
J
:j1 ,
3
LcY 4-'
or. :
L.Ji
j
-,-1, L.4]
Comments:
There isdifference of opinion a mong the schola rsin killing sna kes. Some
people of knowledge sa y tha t every kind of sna ke should be killed
immedia tely when a nd where it isseen. Some otherssa y tha t the sna kesliving
in residentia l housesshould be wa rned before killing.
1485. Abu La il na rra ted tha t the
"When a sna ke a ppea rsin your
dwellingsthen sa y to it: 'We a sk
you - by the covena nt of Nub a nd
by the covena nt of Sula imn bin
Dwd - tha t you do not ha rm us.'
If it returns, then kill it." (Da/)
-Iasan Gharib, we do not know of
it a sa na rra tion of Thbit Al-
Buna ni except with thisroute to
Ibn AN La ila .
26 8
-
Related About Killing Dogs
1486 . 'Abdulla h bin Mugha ffa l 1 : i- -
Alla h sa id: "If it were not tha t
:
dogswere pa rt of a na tion a mong
ji
)
the na tionsthen I would order - - - -. -
Jj JL9
- ..J.Jt.
tha t a ll of them be killed. So kill
every one of them tha t isa ll bla ck."
(Hasan)
- - -
- , -
L i
thistopic from Ibn 'Uma r, Jbir,
~j I
Abu Ra fi', a nd AbU Ayyub.
- -
[Abu 'Elsa sa id:] The Hadtth of
-
'Y-' L5L' 'U c.cL 'ji
'Abdullh bin Mugha ffa l isa Hasan
I JUl
Sahih Hadith In some Hadiths it
ha sbeen reported tha t the a ll bla ck
)
dog isa Shaitn. The Bahim bla ck
- -- - -
I I L)
dog isthe one tha t doesnot ha ve

a ny white in it. Some of the people Liii U2
of knowledge disliked using the a ll
bla ck dog for hunting.
A , - - - - -
LYL7
)
, tAo: L.J, r:
I, ['oVY:
L....l -, [\AA:L]
,
a .iJI
J.
Comments:
y
-
Angelsha te dogs, therefore, keeping dogswithout a ny genuine rea son a nd
need isnot a llowed. There a re some genuine needswhen it isnecessa ry to
keep the dogs; therefore, it ha snot been a llowed to kill a ll kindsof dogs.
Related About)How Much Is
Deducted from the Reward Of
One Who Keeps A Dog
Messenger of Alla h Qt sa id:
"Whoever keepsa dog" or:
I.;]
171
(w
. Jo
L
(\v Zfl)
-UAY
The Cha ptersOn Hunting
269
"a cquiresa dog" "neither for
hunting nor to gua rd livestock,
then two Qird
'
tL 11 a re deducted
from hisrewa rd, da ily." (Sahih)
thistopic from 'Abdulla h bin
Mugha ffa l, Ab Hura ira h, a nd
Sufyn bin Abi Zuha ir.
[Ab 'EIsa sa id:] The Hadith of
And it ha sbeen reported tha t the
Prophet sa id: "or a fa rm dog."
:JI
J JS L Lii .
J
.L....4
\3V: ._L..., oAt:
4L *
- J.
jAj -
.[o V1:C
Yrr:
J] I :L]
Comments:
The a ngelsof mercy ha te dogsa nd do not enter tha t house where there a re dogs.
Asa result, the resident of the house isdeprived of the blessingsof Alla h.
Therefore, keeping dogsin houseswithout a genuine ca use should be a voided.
L- :
4
- i AA
killing dogs, except for the hunting - - -, - -
dog, or the dog tha t gua rds

livestock." It wa ssa id to him: "AbU

U :4.1 Jj :J1 .L4

IS l
Hura ira h would sa y: or a fa rm -. -- - -
dog' so he (Ibn 'Uma r) sa id: "AbU J1 :3Lai . J. :) [t.]
Hura ira h ha d a fa rm." (Sahih) -
,

HasanSahih.
.
u Jul
3L, LJ~J J1 /t L
'o V\:
[11
Qirat
isnorma lly used to refer to a weight tha t isa pproxima tely 1/16th of a Dirha m. The
English word "ca ra t" a nd itsusa ge a re rela ted. In rela tion to rewa rds, it isa lso sa id to
be much grea ter in size.
270
4
Comments:
It ishuma n na ture tha t a ma n triesto collect a ll informa tion concerning his
profession a nd interests. AbU Hura ira h wa sa fa rmer by profession so he ha d
more informa tion a bout the issuesof fa rmers.
1489. 'Abdullh bin Mugha ffa l
na rra ted: "I wa sone of those who
held up the bra nchesfrom the tree
a wa y from the fa ce of the
Messenger of Alla h while he
wa sdelivering the Khubah sa ying:
'If it were not tha t dogswere a
na tion a mong na tions, then I would
order tha t they be killed. So kill
every one a mong them tha t isa ll
bla ck. There isno one inha biting a
home in which they keep a dog but
their deedsa re decrea sed by one
Qira!every da y - except for a
hunting dog, or a fa rm dog, or a
sheep dog." (aiiz)
Hasan. ThisHadith ha sbeen
Al- Ha sa n from 'Abdulla h bin
Mugha ffa l, from the Prophet .
43L JA L L,.JI
)
).cI Att: j)L&.
c,..

the Messenger of Alla h; sa id: - - - -
"Whoever a cquiresa dog - with 4
: ii

the exception of a dog to gua rd
- - - - - - - - - - - -
livestock, a hunting dog, or a fa rm

dog ea ch da y a Qira; isdeducted
from hisrewa rd." (Hasan) - - - - -
- - - -
[AbU 'EIsa sa id:] thisHadith is
:Jt
HasanSahih.
J5
j-
It ha sbeen reported tha t 'At' bin - - -
AN Ra ba b permitted keeping a

I J L]
271
dog even if the ma n only ha d one -
sheep. Isa q bin Ma nUr na rra ted
tha t to us(sa ying): "a jja j bin
:
)
Muha mma d na rra ted tha t to us, , -
from Ibn Jura ij from 'Ata '."
0L J 315
3j
J~i
UL - L-
Al : )i
Related)About Slaughtering
With Reeds And The Like
U1 .J1 - (\A
(\A Ziii)
j
R JJ
1491. Rfi' bin Kha dij na rra ted: "I
expect to meet the enemy
tomorrow a nd we ha ve no
knives.' 11 So the Prophet sa id:
'Aslong a sit ca usesblood to flow,
a nd Alla h'sNa me ha sbeen
mentioned over it, then ea t it,
provided it wa snot done with a
tooth or na il. And I will tell you
why: Asfor the tooth it isa bone,
a nd a sfor the na il it isthe knife of
the Ethiopia ns." (ahiz)
(Another cha in) from Rfi' bin
Kha dij [ma y Alla h be plea sed with
him] from the Prophet a nd it is
simila r, but (the na rra tor) did not
mention in it: "Aba ya h, from his
fa ther" a nd thisismore correct.
'Aba ya h hea rd from Ra fi'.
the people of knowledge, they did
not think tha t a tooth or bone
could be used for sla ughtering.
113
Thiscould mea n tha t: When they meet the enemiesa nd it ha ppenstha t they ha ve
a mongst the spoils, a nima lsto sla ughter. It could a lso mea n tha t: they needed to
sla ughter a nima lsto ea t for strength to fa ce the enemies. (Tuhfat Al-A hwadhi)
272
oo*:C
d-
L;A
3iJ
Comments:
Physica l strength a nd energy isrequired in fighting, a nd the mea t isa source
of strength a nd energy. The source of mea t isa nima ls, so they a re sla ughtered
to meet the needsof energy a nd power. It ha sbeen ordered to sla ughter them
with sha rp knives. The purpose of thisorder isto ca use them lesspa in.
Related About Camels, Cows,
and Sheep, When They Flee
And Become Wild: Are They
Shot With An Arrow Or Not?
1492. Rfi' [bin Kha dij] na rra ted:
"We were with the Prophet on a
journey when the ca mel tha t
belonged to some people ra n a wa y
a nd they did not ha ve a horse. So a
ma n shot it with a n a rrow a nd
Alla h stopped it. The Messenger of
Alla h j
W
sa id: 'Of these bea sts
there a re some tha t a re a swild a s
wild a nima ls. So if one of them
doesthis, then trea t it simila rly."
(Sahih)
(Another cha in) from RAfi' bin
N~ha dlj from the Prophet a nd it
issimila r, but (the na rra tor) did
not mention in it "Aba ya h from his
fa ther," (a na rra tor in the cha in)
a nd thisismore correct.
the people of knowledge. Simila rly
it wa sreported by Shu'ba h from
Sa 'eed bin Ma sruq a sin the
na rra tion of Sufya n.
t.1
t
-
t4.j L J. II I Ij )ii
(SI)
'y
j j
Oj) U~J
r: Li
L
.Ji
273
Comments:
Those domestic a nima lswhich a re pa nicky a nd try to run a wa y a nd esca pe
from their ma sters, they should be hunted like ga me, a nd if they die before
they a re ca ptured due to excessive dra ina ge of blood, they a re considered
sla ughtered. (See for deta ilsAl-Mughni v.13. p. 291. a nd (Tuhfat Al-A iwadhi
v.2. p.352.)
The Chapters On Sacrifices
17. The Chapters On
The Sacrifices From The
Messenger Of Allah
Related About The Virtues Of
Slaughtering
Messenger of Alla h sa id: "A
huma n doesno a ction from the
a ctionson the Da y of Nazr more
beloved to Alla h then spilling
blood. On the Da y of Judgement, it
will a ppea r with itshorns, a nd ha ir,
a nd hooves, a nd indeed the blood
will be a ccepted by Alla h from
where it isreceived before it even
fa llsupon the ea rth, so let your
hea rtsdelight in it." (Da'J)
thistopic from 'Imra n bin Husa in
a nd Za id bin Arqa m.
it a sa na rra tion of Hishm bin
'Urwa h except through thisroute.
Abu Al- Mutha nna 's(a na rra tor in
the cha in) na me isSula imn bin
Ya zid, Ibn AN Fuda ik reportsfrom
him.
[AbU 'Eisa sa id:] It ha sbeen
reported tha t the Prophet sa id
a bout the Udhi)yah: "For the one
who sla ughtersit there isa good
274
;
(v
(oi)
275
merit for every ha ir" a nd it ha s
been reported tha t he sa id: "for its

horns."
fl
jj
*
L
L.s*
4
4_
[r'TV:
&,-L.
J
:.5.JIJ r-
rv '>-
:r
Comments:
In the view of the people of knowledge, sa crifice isa n empha sized Sunnah
a nd lea ving it, in spite of ha ving the a bility to perform it, ishighly
disa pproved. Abu Ba kr, 'Uma r, Bill, Ibn Ma s'Ud, Sa 'eed bin Musa yya b,
'Alqa ma h, Aswa d, 'Ata , Ash- Sha fi'i, Ahma d, a nd Isha q ha ve the sa me view,
tha t thisisa n empha sized Sunnah. Ima m Ra bi'a h, Mlik, Ath- Tha wri, A]-
Aw'i, Al- La ith a nd AbU Ha nifa h describe it a sa n obliga tion. (Al- M ug hni v .
13.
p.360.)
Empha tic ordersfor performing thisSunnah show itssuperiority
a nd excellence.
j
i] t - (
Related About Sacrificing Two - - -
Male Sheep
)
I
sla ughtered two horned ma le sheep
which were mostly white. He
sla ughtered them with hisha nd a nd
mentioned Alla h'sNa me, a nd he
said 'Allahu Akbar,' a nd put his
foot on their sides." (Sahi h)
thistopic from 'All, 'Aisha h, AbU
Hura ira h, Jbir, AbU AyyUb, AbU
Ad- Da rd', AbU Rfi', Ibn 'Uma r,
a nd AbU Ba kra h [a swell].
[Ab 'Elsa sa id:] ThisHadi th i s
Hasan Sahi h.
000 :
[VSO: b y.11,
- , [- i .J] [\ : ii :
276
4l
.[\oy. :
L
L]
Comments:
Thisna rra tion showsthe wa y the sa crifice isca rried out. La y the a nima l of
sa crifice on your left fa cing the Ka bah, put your right leg on itsthighsa nd hold
the mouth tightly to keep the throa t tight, a nd sla ughter with the right ha nd
mentioning the Na me of Alla h a loud, tha t is" In the Na me of Alla h, Alla h is
Grea test" Remember tha t the knife used for sla ughtering must be very sha rp.
- (r
(Offering Sacrifices)On Behalf

Of The Deceased -
1495. Ha na sh na rrra ted tha t 'All

used to sla ughter two ma le sheep,
1 ti- :
one for the Prophet a nd the -- - .- - - -
other for himself. When thiswa s
:
mentioned to him he sa id: "He .- - - -
ordered me to" - mea ning the

Prophet j "so I will never lea ve :Ji i j1 -
it." (Da'f) - - -- -
'Eisa [Abu sa id:] ThisHadith is -
-
!- LL 1 Jli1
from the na rra tion of Sha nk. - - - -
- -
- - - -
ha ve permitted sla ughtering on
beha lf of the decea sed, a nd some of
them did not think tha t one could

- -- - -
sla ughter on their beha lf. 'Abdulla h

bin Al- Mubra k sa id: "To me it is - - -
U0
'-
recommended tha t one give in
cha rity on their beha lf a nd not
3
4
sla ughter on their beha lf. And if he -
were to sla ughter, then he doesnot

ea t a ny of it, but givesit a ll in
:i
cha rity." [Muha mma d sa id: "All bin
I- - -
Al- Ma dini sa id: 'It ha sbeen I 4
3
reported by other tha n Sha nk." -
I a sked him: "Wha t isAbul-
Ha sna 'sna me?" But he did not
know it. Muslim sa id: "Hisna me is
Al- Ha sa n."]
277
4
'JL,
Yr' /: .S.Jl yo
Comments:
Sa crificing on beha lf of a decea sed person isnot proven from a ny a uthentic
na rra tion. Since the Prophet performed a sa crifice on beha lf of the Muslim
Ummah, a nd dea d a nd a live, a ll a re included in the Ummah, therefore, some
people a llow sa crificing on beha lf of decea sed people. It isa lso not proven tha t
a ll of the mea t of the sa crifice performed on beha lf of the Ummah wa sgiven in
cha rity, a nd distributed a mong the poor. (TuzfatAl-Awadhi v. 2.
p.
354.)
Chapter 4. (What Has Been t
[)
t.JL
- (
Related About)What Is

I)
Recommended To Slaughter
(As Sacrifice)
1496 . Ab Sa 'eed A1- Khudri
l -
na rra ted: "The Messenger of Alla h - - , - -
U
.
sla ughtered a horned ma le ra m

of fine pedigree, (a round) his
mouth wa sbla ck, a nd hislegswere
bla ck, a nd (a round) hiseyeswa s
- -
'1 J
'' '- '
JY)
black."(Hasan)

Hasan Sahih Gharib, we do not

know of it except from the
-
na rra tion of Ha fsbin Ghiya th.
-
- - -
(SJL ro: fl\/V:LJI

c:- '-
.i.0
4
9
. rA: -
4,
V1:
\1.V:
Comments:
It seemstha t some people think tha t a ca stra ted ma le a nima l isnot a pproved
for sa crifice. Thisview isnot correct. One a uthentic na rra tion (AbU DwUd
mentionstwo ca stra ted ra ms).
Chapter 5. What Is Not
'Jt. .Jt
-
(a
Allowed For Slaughtering (As -
Sacrifice)

1497. Al- Ba rd' bin 'Azib na rra ted i- : )
ti. - 1AV
a Marfu' na rra tion (from the
Prophet k,), sa ying: "A crippled
-
"-
278
a nima l whose limp isobviousisnot
to be sla ughtered a ssa crifice, nor
a n a nima l with a ba d eye whose
blindnessisobvious, nor a sick
a nima l whose sicknessisobvious,
nor a n ema cia ted a nima l tha t ha s
no ma rrow (in itsbones)." (Sahih)
(Another cha in) from the Prophet
with simila r mea ning.
Hasan Sazih, we do not know of it
except through the na rra tion of
'Uba id bin Fa irtiz from Al- Ba rd'.
ThisIjadith isa cted upon
a ccording to people of knowledge.
L L
)ij
i- trV1: cjLJij 'U:-
Comments:
Four defectsha ve been mentioned in thisna rra tion ma king a ny a nima l tha t
ha sa ny of these defectsunla wful for sa crifice. All the people of knowledge
a gree on thispoint. Actua lly the sa crifice isa demonstra tion of love a nd
tha nksto Alla h from Hissla ve, tha t He ma de the a nima l under hiscontrol,
therefore, a hea lthy a nd a dmira ble a nima l should be selected for sa crifice.
Chapter 6 . What Is Disliked
L - 0
For Slaughtering (In Sacrifice)
1498. 'All bin AN Ta lib sa id: "The
tii. - I BA
Messenger of Alla h ordered - -
tha t we check the eyesa nd ea rs,
: LJjL )
:
a nd not to sla ughter the
Muqabalah, nor the Mudbarah,

nor the Sharqa', nor the Kharqa"
[--
-i
311 ZJt
j.
(Da'if)
- -- - - - -
-
(Another cha in) from 'Au
-
, from - - -
279
the Prophet a nd it issimila r, but
he a dded: "The Muqabalah is the
one whose ea rsha ve been severed,
the Mudabarah is the one with the
sidesof itsea rscut off, a nd the
Sharqa' is one with itsea rssplit,
a nd the Kharqa' is the one whose
ea rsha ve a hole pierced through
them."
Hasan Sahih.
[AbU 'Elsa sa id:] Shura ih bin An-
Nu'ma n As- S'idl isfrom Al- KUfa h
[a nd he isone of the compa nions
of 'All]. Shura ih bin Al- Kind! Al-
KUfI Al- Qa di'sKunyah is AN
Umma yya h, [a nd he reported from
'All]. Shura ih bin Hni' isfrom Al-
KUfa h, a nd Hni' wa sa
Compa nion (of the Prophet
while a ll of them a re a mong the
compa nionsof 'All, living during
the sa me era .
[And hissa ying: "tha t we check"
mea nsto look a nd see if they a re
norma l.]
JI
I1
L
ft .
.
d
5
5L
ii
- -
31 : LiJ L 3 :J
kJj JL Jj tVV:
bL UI,TTt /:L>JI

oA: vv/
:U,UJl
Comments:
Sa crifice of a defective a nima l isunla wful a nd the selection of a n a nima l with
mutila ted ea rsor with broken a leg etc., isnot a pproved. There isa difference
of opinion on shortened ea rs(See for deta ilsAl-Mughni v. 13. p.37 0.)
280
Related About The Jadha' 11
Among Sheep For Slaughtering
1499. Abu Kibsh na rra ted: "I
brought a Jadha' sheep to Al-
Ma dina h (for sa le) but it rema ined
with me. I sa w Ab Hura ira h a nd I
a sked him a bout it, so he sa id: 'I
sa ying: "The best ma le" - or -
"fema le Uiyah istha t from the
Jadha' sheep." He sa id: "So the
people took note of tha t (they
beca me interested in buying)."
(DaiJ)
thistopic from Ibn 'Abbs, Umm
Bill bin Hill from her fa ther,
Ja bir, 'Uqba h bin 'Amir, a nd a ma n
from the Compa nionsof the
Prophet .
Ab Hura ira h isa [Hasan] Gharib
Ijadith. Thisha sbeen reported from
AbU Hura ira h in Ma wquf form.
['Uthma ri bin Wa qid isIbn
Muha mma d bin Ziya d bin 'Abdullh
bin 'Uma r bin A]- Kha ttb].
a nd others. The Jadha' sheep is
a ccepta ble for Uiiyah.
i4h [L4 - (V
-
(Vz.;i
*iia ,
'- '- ' r1- 5

*
/
- .-1
.t4J
JJlJ
L
,, L . .p &P :,LJl JIS..JI Li -,
,L..]
[r\ro:: ] . J5 J)
I, D) 01~ : Lq
t'J
See the expla na tion a fter no. 1500, a nd a lso no. 621.
281
Comments:
The Jadha' sheep isa ccepta ble for sa crifice but the Thaniyyah isbetter. In the
view of most of the people, one yea r a nd a bove isbest for the sa crifice, but a
hea lthy la mb of six monthsisa ccepta ble.
1500. 'Uqba h bin 'Amir na rra ted
- o. .
tha t the Messenger of Alla h - -, -
ga ve him sheep to distribute a mong
I
hisCompa nionsa sa sa crifice.

I
J, u
:
There rema ined a young ma le kid - - - -. - - -
or a young billy goa t, so I
L5

mentioned tha t to the Messenger
'-'-'
,I
'Sa crifice of Alla h a nd he sa id:
it for yourself." (Sa zih)

Wa kI' sa id: "The Jadha' a mong

L))5
LJI JI : JU
sheep isseven or six months." [AbU
3
'EIsa sa id:] ThisHadith isHasan

Sahth. Through routesother tha n

this, it ha sbeen reported tha t
'Uqba h bin 'Amir sa id: "The
J
:3i
Prophet e i - - - - - - -
sa crificia l a nima lsa nd I wa sleft

with a Jadha', so I a sked the
L
. J
Prophet

a bout it a nd he sa id:
-
- - -
- -
'Sa crifice it for yourself."
..i. :
)
(Another cha in) with thisHadith.
JI
JiI fiJI J L ~JI JI
-,.4,
JWI i . 5IiJI
rL -
OOtV:
Comments:
'Atood' isone yea r old hea lthy goa t, a nd in view of Ibn Ba ta l, five monthsold
isAtood. 'Jaddy' isa one yea r old ma le goa t.
282
r-. i '
i
- (A
Related About] Sharing In The
Udhiyah (Sacrifice)
(A
1501. Ibn 'Abba sna rra ted: "We
)
-
were with the Messenger of Alla h
on a journey when the (Da y of)
- ft
, ft - -
JA
-
Adha ca me, so we sha red seven for
441 .
a cow a nd ten for a ca mel." - -- - - -
(Hasan)
[Abu 'Elsa sa id:] There a re
Al- Asha dd Al- Asla mI, from his Ji
fa ther, from hisgra ndfa ther, a nd

[AbU 'Elsa sa id:] The Hadith of ici
Ibn 'Abba sisa Hasan Gharib
l
1
j-
Hadith we do not know of it
except through the na rra tion of Al-

- - . - -
Fa d! bin Ms. - ft
LS JA
;3
a JL, L -L
-4,
[.,.
L.41
-.41 jj L5Y
'.---'-
y:
C- j LJ.
rr\:
i, [U/r:i-i]o-
1502. Ja bir na rra ted: "We
performed the Nazr (Sa crifice)
with the Messenger of Alla h jo, a t
Al- Huda ibiyya h: A ca mel for seven
(persons) a nd a cow for seven
(persons)." (ahih)
the view of Sufya n Ath- Tha wri, Ibn
A1- Mubra k, Ash- Sha fi'I, A1:ima d,
a nd Isba q. Isba q sa id: "A ca mel is
a ccepta ble for ten (persons) a s
well." And he used the Hadith of
Ibn 'Abba sa sproof.
L
:Lji
- - 'L
283
4I 39.1
flA: ... .il'I l- L >J
Al / Y :
Comments:
According to the view of most of the people of knowledge, seven personsca n
sha re a ca mel or cow for sa crifice. All Four A 'immah support thispoint of
view. -
Chapter 9. Regarding A
"I j i
ii (t
Sacrificial Anima l With A
Stump Horn Or Ear
( I) [Ij i
1503. Huja yya h bin 'Ad! na rra ted, : 'o
r
'All sa id: 'A cow isfor seven.' I -- - - -
sa id: 'And if it isgivesbirth?' He

sa id: 'Then sla ughter itsoffspring
ii :j'
44-
with it.' I sa id: 'Wha t if it isla me?'
He sa id: 'When it ha srea ched the
:Ji iJ3i :Ji
pla ce of the ritua l.' 1 I sa id: 'Wha t
.ii_Li I i
:3G,
.:.>iu
:J
if it ha sa broken horn?' He sa id: - -. - -
'There isno ha rm. We were

ordered' - or - 'The Messenger of -.
- . - - - -
Ll
Alla h ordered us, to check the
two eyesa nd the two ea rs." (Ijasan) . 2J
HasanSahih.

- - - - -
[AbU 'EisA sa id:] Sufya n Ath-
Tha wri ha sreported it from
Sa la ma h bin Kuha il.

j~ rA Y V /V
Comments:
If a n a nima l for sa crifice ispregna nt a nd givesbirth to a ca lf, it should be
sla ughtered with the a nima l. Ima m Shfi'i supportsthisview, but in the view
of Imm AbU Ha nifa h, the ca lf ca n be given a live to some needy a nd poor
person. If it issla ughtered with the a nima l, a tonement will be pa id for it. (Al-
Mughniv. 13
p.
37 5.)

Messenger of Alla h
;
prohibited - -, - - -
tha t a n a nima l with a n A'dab
E l l Or, the pla ce of itssla ughtering, mea ning; then it ma y be sla ughtered.
284
(stump) horn or ea r should be
sla ughtered a sa sa crifice.'
(one of the na rra tors)
sa id: "So I mentioned thisto
Sa 'eed bin Al- Musa yya b a nd he
sa id: 'The A'dab istha t which
equa lsha lf or more tha n tha t."
(Hasan)
Hasan Sahih.
31
J
:J
:U JU .)ij 3J1 L.L
UA
Comments:
According to 'Alla ma h Ibn Quda ma h A '(lab mea nsa n a nima l of which more
tha n ha lf of itshorn or ea r isa mputa ted.
Related About: One Sheep Will
Suffice For The People In The
Household
1505. 'At' bin Ya sr na rra ted: "I
a sked Abu AyyUb [Al- Ansrl] how
the sla ughtering wa sdone during
the time of the Messenger of Alla h
.' He sa id: 'A ma n would
sa crifice a sheep for himself a nd
the people in hishousehold. They
would ea t from it a nd feed others,
until the people (la ter) would boa st
a bout it a nd it beca me a syou see
now." (Sahih)
[AbU 'Elsa sa id:] ThisIjadith is
Hasan Sahih. 'Uma ra h bin
'Abdulla h (one of the na rra tors) is
from Al- Ma dina h. Mlik bin Ana s
reported from him.
It isthe view of A1ma d a nd Isa q.
ju;i 4 - (
-
285
They used the Ijadith of the
Prophet a sproof, which sa ys
tha t he would offer a horned sheep
a sa sa crifice a nd sa y: "Thisisfor
whoever did not offer a sa crifice in
my Ummah."
sa id tha t one sheep isnot a ccepted
for a nyone but himself a lone. This
isthe view of 'Abdulla h bin Al-
Muba ra k a nd othersa mong the
people of knowledge.
:L - L
SV: (SUI iI) i.ii LULO
3L- -
Comments:
Y 1A/ :
The Prophet Lk - used to sa crifice a la mb on beha lf of hisfa mily.
Chapter 11. The Evidence That
The Udhiyah (Sacrifice)Is A
Sunnah
1506. Ja ba la h bin Suha im na rra ted
tha t a ma n a sked Ibn 'Uma r a bout
the Udhiyah, "Isit obliga tory?" So
he sa id: "The Messenger of Alla h
performed the Udhiyah a sdid
the Muslims." He repea ted the
question. So he sa id: "Do you
understa nd? The Messenger of
Alla h
j
sla ughtered a sdid the
Muslims." (L1aj)
knowledge, tha t the Udhiyah isnot
obliga tory, but it isa Sunnah
a mong the Sunan of the Prophet
which it isrecommended to
perform. Thisisthe view of Sufya n
Ath- Tha wrI a nd Ibn a l- Muba ra k.
286
Comments:
The Prophet ; regula rly offered the sa crifice throughout hislife, a nd his
Compa nionsfollowed him. One who ispoor a nd ha snothing isexempt from
offering a sa crifice.
1507. Ibn 'Uma r na rra ted: "The iii- -
V
Messenger of Alla h sta yed in
Al- Ma dina h for ten yea rs
LJ

performing the Uyah." (DaTJ)

- ;. -------
Hasan.
-
:r-
- ,.- Li I Jt]
.a .i LJt
Comments:
The regula r pra ctice of the Prophet of offering a sa crifice every yea r isa
model for every Muslim. Continuity in pra ctice doesnot ma ke it a n
obliga tion, but provesitssignifica nce.
Related)About Slaughtering
Alter The Salt
1508. Al- Ba rd' bin 'Azib na rra te :
delivered a semron to uson the
Da y of Naizr a nd he sa id: 'None of
you should sla ughter until he
performsthe $alat." He sa id: "So
my ma terna l uncle stood a nd sa id:
'0 Messenger of Alla h, thisisthe
da y in which mea t isdisliked, a nd I
ha stened my sa crifice to feed my
fa mily a nd the people of my
dwellings' - or - 'my neighbours.'
He sa id: 'Repea t your sla ughter
with a nother.' He sa id: '0
Messenger of Alla h I ha ve a
she- kid tha t ha sbetter mea t tha n
'fl
[. U1 L
(
287
.L
4
my sheep, should I sla ughter it?'
He sa id: 'Yes, a nd it isbetter a nd it
will suffice for you, but a Jadha'
will not be a ccepted a fter you."
(Sahih)
thistopic from JAbir, Junda b, Ana s,
'Uwa imir bin Ashqa r, Ibn 'Uma r,
a nd AbU Za id Al- Ansri.
1-Iasan Sahfh. Thisisa cted upon
a ccording to [most of] the people
of knowledge, in tha t there isto be
no sa crificesin the city until the
Imam ha sperformed the Salt.
of knowledge who ma de a n
exception of a llowa nce for the
inha bita ntsof a town, tha t they
could sla ughter when Fajr bega n.
Thisisthe view of Ibn Al- Mubra k.
[AbU 'Elsa sa id:] The people of
knowledge ha ve a greed tha t the
Jadha' a mong goa tswould not be
a ccepta ble, a nd they sa id tha t only
the Jadha' a mong sheep would be
a ccepta ble.
- LJt
,
*
o
[c1:
DA
R A:C
[ RAY:
Comments:
Since AbU Burda h bin Niya r ha d a lrea dy sla ughtered hisa nima l of sa crifice,
he wa sa llowed to sa crifice a well nourished suckling kid la mb instea d.
Simila rly 'Uqba h bin 'Amir wa sa lso a llowed, but thispermission wa snot for
a ll timesa nd for a ll people. Rega rding the time of sa crifice; there isno
difference between the people living in townsa nd citiesa nd the people living
in rura l a rea s.
288
Related)About It Being Disliked
- -
r -
/
'/ L't
-
L]
- - or
To Eat From The Sacrificial
r 2fl)
Meat Beyond Three Days - -
!:
-
Prophet sa id: "None of you
should ea t from the mea t of his
- - - - - - - - -
i
: L
sa crificia l mea t beyond three da ys."
i

thistopic from 'Aisha h a nd Ana s.

[AbU 'Es sa id:] The Iladtth of
'Umar Ibn is a Hasan Sahih Hadith.

The Prophet only would
n
prohibit tha t ea rlier, then he
permitted it a fter tha t.
\SV%:
U , *\ 0 V.:
Related)About The Permission
To Eat From It Beyond Three
Days
1510. Sula imn bin Bura ida h
na rra ted from hisfa ther tha t the
Messenger of Alla h sa id: "I
used to prohibit you from (ea ting)
the mea t of the Sa crifice beyond
three da ysso tha t those who ha ve
the a bility would give to those who
do not ha ve it. So (now), ea t a syou
like, feed others, a nd sa ve from it."
(Sahih)
thistopic from Ibn Ma s'Ud,
'Aisha h, Nuba isha h, AbU Weed,
Qa ta da h bin An- Nu'mn, Aria s,
a nd Umm Sa la ma h.
)]4t- (4Jt)
289

(Sula ima n bin) Bura ida h isa Hasan
ahih Ijadrth. Thisisa cted upon

jf 1. ii
knowledge a mong the Compa nions-
of the Prophet a nd others.
iI
-
*iI 3Li..
L:
VV: J_
[A\r:
i][o:U]
[o/:..L..,- l]
3LJ ['svr: L,
[:]
LL .i, [Yo. rv/r vv/ z+-) ii
i,
{rS O v:
. U.JI]
Comments:
Ea ting a nd storing the mea t of sa crifice for more tha n three da ysisa llowed
a nd la wful, beca use itsprohibition wa stempora ry a nd la ter it wa sa broga ted.
1511. 'Abisbin Ra bi'a h na rra ted:
"I sa id to the Mother of the
Believers: 'Did the Messenger of
Alla h prohibit from the mea t of
the Sa crifice?' She sa id: 'No, but
only a few people could sla ughter,
so he liked tha t they feed those
who did not sla ughter. (La ter) we
would store a leg to ea t a fter ten
days." (Sahih)
[A b U ' El s a said:] This Hadith is
[Hasan] Sahih. The Mother of the
Believersis'Aisha h, the wife of the
Prophet . ThisIjadith wa s
reported from her through more
tha n one route.
iLJI 315
1/YSV. :
..JJIj t..iaI
Comments:
Ummul-Mu 'minin 'Aisha h expla instha t itspurpose wa sto provide mea t to
those who were poor a nd needy, otherwise it isnot prohibited to ea t a nd
store it a fter three da ys.
290
Related)About The Fara' And
The 'Atirah
1512. AN Hura ira h na rra ted tha t
"There isno Fara' nor 'Atirah."
(Sahih)
The Fara' isthe first of the
offspring tha t would be born to
them, so they would sla ughter it.
thistopic from Nusha iba h, Mikhna f
bin Sula im, [a nd Ibn Al- 'Usha r'
from hisfa ther].
Hasan Sahih.
The 'Atirah wa sa n a nima l tha t
they would sla ughter during Ra ja b
to honor the month of Ra ja b, since
it wa sthe first of the sa cred
months. The sa cred monthsa re
Ra ja b, Dhul- Qa 'da h, Dhul- Hijja h,
a nd Al- Muha rra m. And the months
of Ijajj a re Sha wwl, Dhul- Qa 'da h,
a nd the (first) ten (da ys) of Dhul-
ijja h. Thisiswha t wa sreported
from some of the Compa nionsof
the Prophet a nd others
rega rding the monthsof Hajj.
Jit L - L
oV1:z
JLL
:
, VSSA:
L.ji)-" -
h-..]
Comments:
Asthere isno performa nce of Hajj a fter the tenth of Dhul- Ilijja h, therefore,
it ha sbeen ended here, wherea sother ritesrela ted to Ijajj a re performed
a fter the tenth of Dhul- ijja h. The Prophet sa id tha t A1-Ijajj is rea ching
Arafat, a nd the ninth of Dhul- ijja h isthe Da y of 'Arafat, which la ststill the
Fajr pra yer of the tenth of Dhul- ijja h.
Related About The 'Aqiqah
1513. Yusuf bin Mha k na rra ted
they entered upon Ua fa h bint
'Abdur- Ra hmn to a sk her a bout
the 'Aqiqah. She informed them
tha t 'Aisha h ha d informed her, tha t
the Messenger of Alla h ordered
them tha t for a boy, two sheep
were sufficient, a nd for a girl one
sheep. (Hasan)
thistopic from 'All, Umm Kurz,
Bura ida h, Sa mura h, AbU Hura ira h,
'Abdullh bin 'Amr, Ana s, Sa lma n
bin 'Amir, a nd Ibn 'AbbAs.
'Aisha h isa Hasan Sahih Hadith.
Ha fsa h isthe da ughter of 'Abdur-
Ra hmn bin AbU Ba kr As- Siddiq.
291
LI
,--, f-..--
L9J
Y.11 .,, ,s['o\4.:
t]
_U jj
* '.o A:
,L y1i j 4i.L, [r.Y/c:jJ;]lj ['iaT:t]
[Ar:
[o\o:L]
3LL.,
Ao/:..Jl J 6Jl][A:C
Comments:
:
]
According to AbU 'Uba ida h, 'Aqtqah' is the ha ir tha t ison the hea d of a newly
born ba by. Asthisha ir issha ved on the seventh da y a fter birth, a nd a n a nima l is
sla ughtered, therefore, a ll thisprocessisna med 'Aqiqah'. According to Ima m
Alma d, sla ughtering a n a nima l for thispa rticula r event isca lled 'Aqiqah'
Chapter
(...) The
Adhan In The
- (
Ear Of The Newborn - - - - '
(W ZlI)
1514. 'Uba idulla h bin AbI Ra fi'

na rra ted tha t hisfa ther sa id: "I sa w - - -
L+
3
292
Li
the Messenger of Alla h sa y the
Adhan in the ea r of Al- Ha sa n bin
'All - when he wa sborn to
Ftima h - the Adhn of Salt."
(Dali)
ftlasan] Saziz. And it isa cted upon
[rega rding the 'Aqtqah]. Through
other routes, it ha sbeen reported
from the Prophet : For a boy
two sheep a re sufficient, a nd for a
girl, one sheep. And it ha sa lso
been reported: Tha t he ha d one
sheep for the 'Aqiqah for A1- Ua sa n
bin 'All. Some of the people of
knowledge followed thisHadith.
i L
:....L

rr: a .iJ
Comments:
Immedia tely a fter the birth of a child, 'Adhn should be ca lled in the right ea r of
the ba by. 'Uma r bin Abdul Aziz used to sa y the 'Adhan in the right ea r, a nd the
Iqamah in the left. Some of the schola rsconsidered thisa ction ba sed on the
va riousna rra tionswhich- a lthough wea k - strengthen ea chother, in their view.
Sha ikh Al- Alba n-i'sla st gra de wa stha t it iswea k. SeeAd-Qa'ifah no. 6121.
1515. Sa lma n bin 'Amir Ad- Da bbi
Alla h sa id: "For a boy, there is
a n 'Aqiqah. So spill blood for him,
a nd remove the ha rm from him."
(Sahih)
[Hasan] Sahih
:J :[5UJl]
ALP jJ2j t&)
L;
:[ i
293
oV Za .lJI I I, L Za .i.JI
:y
fUA
.VOA:
Comments:
Here Here A1-Adha (ha rm) mea nsthe ha ir on the hea d of a new born ba by.
1516. Umm Kurz na rra ted tha t
she a sked the Messenger of Alla h
a bout the 'Aq(qah. He sa id:
"For the boy istwo sheep, a nd for
the girl isone, it will not ha rm you
if they (i.e. the sheep) a re ma le or
fema le." (Hasan)
[Hasan] Sahth.
.)jI yt
IJJJ
k Ij)LL iyy
Chapter 17. 'The Best Sacrifice
Is The Male Sheep'
1517. AbU Uma ma h na rra ted tha t
the Messenger of Alla h jiJsa id:
"The best Udhiyah (Sa crifice) isa
ra m, a nd the best (buria l) shroud is
the Hullah."t' (Da'J)
"Mea ning a n Izr a nd a Rida'. In An-Nihayah it sa ys: 'Al-Ijullah is singula r for Hulal, a
Yemeni Burd. It will not be ca lled "-Iu11ah" unlessit istwo a rticlesof clothing from the
sa me cloth." (Tuhfat Al-A hwadhi.)
294
Gharib, a nd 'Ufa ir bin Ma 'da n wa s

gra ded wea k in Ijadith.

Li LL
L 0.L4]
:
Comments:
Among the goa t, la mb a nd ra m, a ra m ispreferred a nd a better choice of
sa crifice. Complete ca mel a sa sa crifice for one person isa pprecia ted a nd
considered excellent choice. (A1-Mughni v. 13. p.
366.)
Chapter 18. A Sacrifice Every
:.Jt - (A
Year
OR j3) [$
3
1518. Mikhna f bin Sula im
i- t 11. - \oA
na rra ted: "We were sta nding with -
the Prophet jW, a t 'Ara fa t when I
: ILi. :
hea rd him sa y: '0 you people! For
every household ea ch yea r is- - - . - -
U4yah (a sa crifice) a nd 'Atirah.
Do you know wha t a n 'Atirah is? It - -
istha t which you ca ll Ar-
J/ 4'.
.s
Rajabiyyah."W
[AbU 'EIsa sa id:] ThisHadith is -
2
thiskiadith except through this
J1 jti]
route na rra ted by Ibn 'Awn. - - - -
-
i
r\'to: VAA:
JiJ,a J
Comments: -
One who ha sthe a bility a nd resoursesshould offer a n a nima l in sa crifice on
beha lf of hisfa mily every yea r, a nd if possible one should sla ughter a n a nima l
in the month of Ra ja b to get the fa vor of Alla h. However, the ma jority of the
schola rshold the view tha t the order for 'Atirah is a broga ted. (Tuifat Al-
Ahwadhi).
Sha ikh Al- Alba ni gra ded it Hasan, while the order for 'Atirah is a broga ted, mea ning the
order for Udhiyah rema ins.
295
Chapter 19. The 'Aqiqah With
One Sheep
('.
1519. Muha mma d bin 'All bin Al-
Husa in na rra ted tha t 'All bin Abi - -
"The Ta lib sa id: Messenger of

Alla h ha d the 'Aq(qah for Al-
Ha sa n with one sheep, a nd sa id: '0 - -. - -
Ftima h! Sha ve hishea d a nd give
'
the weight of hisha ir in silver a s

cha rity." [He sa id:] "So I weighed - - -. - - - -
it, a nd it wa sthe weight of a Dirha m
4-
I U ))
ora bit ofaDirham."(Hasan) -
[.Ju]
[AbU 'Elsa sa id:] ThisHadith is - - - --
Hasan Ghar[b. Itscha in of ..k
cj.a k)J
L)
na rra tion isnot connected. AbU

Y
'All Ja 'fa r Muha mma d bin [bin A]-
Husa in] did not see 'All bin Abi i , i
Ta hb. - - ., ,-
Y Al i V/A: ' l
L, r t
/
: i I.i
Comments: -
It isinferred from the study of va riousna rra tions, tha t giving silver in cha rity
isequa l to the weight of ha ir isprefera ble a nd a pprecia ted. (Al-Mughni v.13.
p. 397 .) According to a n a utha ntic
na rra tion, two la mbsfor a boy a nd one for
a girl a re recommended for sa crifice on the da y of Aqiqah. Sa crifice of one
la mb isa lso a llowed for the boy in ca se of tight fina ncia l circumsta nces.
(Al-
Mughni v.3.
p.
396.)
Chapter ( ... ) The Sacrifice
With Two Male Sheep
:- (...
( H)
1520. 'Abdur- Ra hmn bin Abi
Ba kra h na rra ted from hisfa ther,
tha t the Prophet ga ve a Khutbah,
then he descended a nd ca lled for
two ra msa nd sla ughtered them.
(Sahih)
[Hasan] Sahth.
296
Chapter 20. What Is Said Upon

Slaughtering

1521. Jbir bin 'Abdullh na rra ted: : tii-
I
-
loyl
"I a ttended the ('Eid Al-Adha) with
the Prophet a t the Mucal1a.
When he finished hisKhubah, he

descended from hisMinbar a nd - - - -
- - : -
L$
L5la
L5
( wa sgiven a ma le sheep. The
Messenger of Alla h sla ughtered
-
3
it with with hisha nd a nd sa id: -
4
'Bismillh, WaAllhuAkbar, thisis 1i
'
'-
:JJ
l
J,
from me a nd whoever doesnot - - -
sla ughter from my Ummah."
(Ijasan)
Gha rib from thisroute. Thisisa cted - - . -
upon a ccording to the people of 3
PIi
--
-
J- )
J
of the Prophet a nd others. When
a ma n sla ughters, he sa ys:
.!iI
"Bismillh, Wa Allhu Akbar." This - - -
:Jl 4t
isthe view of Ibn Al- Mubra k. As 4
for (one of the na rra tors) Al-
Mutta lib bin 'Abdulla h bin Ha nta b,
it issa id tha t he did not hea r from
Ja bir.
;UJI:L i
[,- ]
VSo:C
)
Comments:
At the time of sla ughtering a n a nima l of sa crifice, one mentionsthe Na me of
Alla h; "I sta rt in the Na me of Alla h a nd Alla h isthe Grea test". Most of the
schola rsa dd these words"0 Alla h thisisin Your Na me a nd a ccept from
me." (A1-Mughni v. 13.
p.
390.)
297 4tj.
Chapter 21. About The 'Aqiqah
[zi.a i (1'
(r i)
ji :
,$
)
- o
' Y
boy ismortga ged by his'Aqiqah;
-
'r4
J
sla ughtering should be done for

him on the seventh da y, he should -
be given a na me, a nd hishea d

should be sha ved." (Sa hih)

(Another cha in) with simila r - --
mea ning.
: J5JI JI
[Abu 'Eisa sa id:] ThisHadith is

Hasan Sahzh. Thisisa cted upon
knowledge. They consider it
-
J
'Aqiqah recommended tha t the be
'
-.
done for the boy on the seventh LiJ
JU]
da y. If it isnot possible on the -. - - - -,
- -
J- - "
seventh da y then it isdone on the
fourteenth da y. If tha t isnot
r
J13
possible then a n 'Aqiqah isdone
for him on the twenty- first da y.
- - - - -
And they sa y tha t no sheep is
'Aqiqah a ccepta ble for which isnot - - -
a ccepta ble for Uyah.

L' 1
ArA
ArV:
iJ :..L LJI

ArA:
,L i ol a.JI
ro:C
L.
ry / t : ~,s Li Ij R C 6.)jj JI ~y. t .L
Comments:
Some schola rssa y tha t beca use a child isa blessing of Alla h for ma n, the
Aqiqah
isa n a cknowledgement a nd a ct of gra titude for thisblessing. It
rema insdue until it isa cknowledged by sa crificing a n a nima l in the Na me of
Alla h. Sha ving the hea d of the ba by ismust a t thistime. The Messenger of
Alla h jW sla ughtered on beha lf of himself a fter he wa sforty, indica ting it's
permissibility whenever one isa ble if it wa snot done on the seventh da y.
th f
41 Lt -(
(
L-
The Cha ptersOn Sa crifices
298
j4
Chapter 22. To Avoid
Removing One's Hair For
Those Who Want To Offer
Sacrifice
seesthe crescent of Dhul- ijja h,
a nd wa ntsto sla ughter (a sa crifice),
he should not ta ke from hisha ir
nor from hisna ils." (Sahih)
Hasan [Sahih]. Wha t iscorrect (in
the cha in) is" 'Amr bin Muslim,"
Muha mma d bin 'Amr bin
'Alqa ma h a nd othersna rra ted from
him. ThisHadith ha sbeen reported
from Sa 'eed bin Al- Musa yya b, from
Umm Sa la ma h, from the Prophet
, through routesother tha n this
a nd it issimila r in mea ning. Thisis
the sa ying of some of the people of
Sa 'eed bin Al- Musa yya b, a nd
A1ma d a nd Isla q went with this
Hadith.
permitted tha t, they sa id tha t there
isno ha rm if he ta kesfrom hisha ir
a nd hisna ils. Thisisthe view of
Ash- Shfi'i, a nd he used the Hadith
of 'Aisha h a sproof; tha t the
Prophet would dispa tch from
Al- Ma dina h with the Hadi, a nd he
would not a void a nything tha t the
Muhrim would a void.
Comments:
Svv :
According to Imm Ahma d a nd Sa 'eed bin Musa yya b it isunla wful to trim the
ha ir, a ccording to Ma lik, Ash- Shfi'I a nd some Hanbalis trimming the ha ir is
disliked. In the view of AbU Ha nlfa h, it isnot disliked. See (TuhfatAl-Ahwadhi)
The Cha ptersOn VowsAnd Oa ths299

;;

18. The Chapters On Vows
And Oaths From The
Messenger Of Allah

(A i)
Of Allah About 'There Is No
Vowing For Disobedience'
Messenger of Alla h sa id: "There
isno vowing for disobedience, a nd
itsa tonement isthe a tonement of
a n oa th." (Sahih)
thistopic from Ibn 'Uma r, Ja bir,
a nd 'Imrn bin Husa in.
not correct, beca use Az- Zuhrl did
not hea r thisHadith from AbU
Sa la ma h.
[He sa id:] I hea rd Muha mma d
sa ying: "It ha sbeen reported by
more tha n one na rra tor - a mong
them - MUs bin 'Uqba h, a nd Ibn
AN 'Atiq, from Az- Zuhrl: 'from
Sula ima n bin Arqa m, from Ya hya
bin AN Ka thir, from AbU Sa la ma h,
from 'Aisha h, from the Prophet
." Muha mma d sa id: "And thisis
the Hadith."
rA'\o: L..i, 'co:C
-L. ryq
L5
* rA1s: L-'JI JLP LJL
Prophet sa id: "There isno
vowing for disobedience to Alla h,
a nd itsa tonement isthe a tonement
of a n oa th." (Sahih)
Gharib, a nd it ismore correct tha n
the (previous) na rra tion of Ab
Sa fwa n from Yunus. [AbU Sa fwa n
isfrom Ma kka h a nd hisna me is
'Abdullh bin Sa 'eed bin 'Abdul-
Ma lik bin Ma rwa n. Al- Huma idi
a nd more tha n one of the
esteemed people of Hadith
reported from him].
of knowledge from the
otherswho sa id: "There isno
vowing for disobedience to Alla h,
a nd itsa tonement isthe a tonement
of a n oa th." Thisisthe view of
A1ma d a nd Isha q a nd they used
the Hadith of Az- Zuhri from AbU
Sa la ma h from 'Aisha h a sproof.
Prophet iI1 a nd otherssa id tha t
there isno vowing for
disobedience, a nd tha t there isno
a tonement for tha t. Thisisthe view
of Ma lik a nd Ash- Sha fi'i.
['1S:
'4J11.A:C
.[AM_rAVY:C /V:)L.J]
i
10,u5 d .51,
Comments:
All the A 'immah
a gree on the point tha t fulfillment of a vow tha t isa ga inst
the Comma ndsof Alla h a nd a ga inst the La wsof Isla m isunla wful. It should
never be fulfilled.
I - (
( JI) [I l
I a rk
'r
'+-
ft.
- -
- -
. Lub
Aqj
J
r4j
4t :IiLJ, UL0
,l a it t':Ui Ji L 3L'It JI
Comments:
If a vow or pledge ista ken in obedience to Alla h but with a condition of
fulfillment of some pa rticula r need, it must be a ccomplished. For exa mple
someone sa ystha t he will fa st for a number of da ysif Alla h cureshim from
thisa ilment, or he will give thismuch a mount in cha rity in the Na me of Alla h
if he findshislost property. After recovery or finding hislost property he
must fulfill hisvow. If the vow ista ken without a ny condition, a ga in it must be
fulfilled. For exa mple if someone sa ystha t he will fa st for some da ys, or he
will give such a nd such a mount of money in cha rity, there isno condition
a tta ched to it, then it should be fulfilled. Most of the schola rsa gree on this
point. (See for deta ilsA1-Mughni v. 13. p. 622-623.)
Chapter 2. Whoever Vows To
Obey Allah, Then He Should
Obey Him
1526 . 'Aisha h na rra ted tha t the
Prophet sa id: "Whoever vowed
to obey Alla h, then he should obey
Him. And whoever vowed to
disobey Alla h, then he should not
disobey Him." (azii)
mea nings.
Hasan Sahih. Ya hya bin AN Ka thir
reported it from Al- Qa sim bin
Muha mma d.
It isthe view of some of the
others. It isthe sa ying of Ma lik,
a nd Ash- Sha fi'i. They sa id: He
should not disobey Alla h, a nd there
isno a tonement of a n oa th when
hisvow wa sfor disobedience.
elj
Related About)There Is No
Vowing In That Over Which The
Son Of Adam Has No Control
:
[L- i.;i
t - (r
(1 i)
1527. Thbit bin Ad- Da hhk
"It isnot for a person to vow a bout
tha t over which he ha sno control."
(Sahih)
thistopic from 'Abdullh bin 'Amr
a nd 'Imra n bin Husa in.
Hasan Sahth.
3LJ Ji i1 3
L 3L ,-
.[Y\ :
[A) :
r.Ai.]J
*
Comments:
It isnot a llowed to ta ke vow a bout something which doesnot belong to the
person ta king the vow. For exa mple sa ying tha t if Alla h cureshim from the
a liment he will ma numit tha t pa rticula r sla ve which a ctua lly isnot his
property, or he will give tha t a mount in cha rity which he doesnot ha ve.
Related)About Atonement For
A Vow When It Was Not
Specified
1528. 'Uqba h bin 'Amir na rra ted
i
sa id: "The a tonement for a vow
when it isnot specified isthe
a tonement for a n oa th." (DaJ)
Hasan Sahih Gharib.
:Z
J :jZi' _ e j
: J
II
.iJI US) : I
&,-;
Jus
The Chapters On Vows And Oaths 303
js. . iil
Comments:
)JI L- ' :i,i
3
\1 1 0:
If a vow isma de without a condition, the expia tion istha t of a n oa th. For
exa mple, while ma king a vow if it isnot ma de clea r tha t a fa st will be kept or
some a mount will be given in cha rity, or volunta ry pra yers(Nawafil) will be
performed, etc., in thisca se one ha sto pa y the expia tion for a n oa th. (Tuhfat
Al- A hwadhi v.2. p.
368.)
Related)About Whoever Takes
An Oath And Then Sees That
Something Else Is Better Than It
1529. 'Abdur- Ra hmn bin
Sa mura h na rra ted tha t the
Messenger of Alla h sa id: "0
'Abdur- Ra hmn! Do not a sk for a
position of lea dership, for if you
receive it due to a sking, you will be
left a lone with it, a nd if you receive
it without a sking, then you will be
a ided in it. And if you ta ke a n oa th
a nd you see tha t something else is
better tha n it, then do wha t is
better, a nd ma ke a n a tonement for
your oa th." (Sathi)
from ['All, Jbir], 'Ad! bin Htim,
AbU Ad- Da rda ', Ana s, 'Aisha h,
'Abdulla h bin 'Amr, AbU Hura ira h,
Umm Sa la ma h, a nd AbU MUsa .
'Abdur- Ra hma n bin Sa mura h isa
Hasan Sahih Hadith.
'Ji J3i
JL

ej jI
10
[Ao:
J231 y
-j [
i &tj
Lr
r.I
SJJ biI
[lo\:C
,
[rv: A]
['ov
5jA
[l:
r.v/r:n ii] L.L1,
.['l 1S: rrr:
Comments:
1. Whoever took a n oa th to do something a nd la ter found tha t something else is
better, then it isa dvisa ble to do the better thing a nd ma ke expia tion for his
oa th.
2. Isla m dislikesseeking positionsof a uthority. He who a cquiresa position
through some influence or linksa nd recommenda tions; he loosesguida nce
from Alla h, a nd becomesthe sla ve of hisba se self. But if a post of a uthority
a nd power isoffered by the government it ca n be a ccepted, a nd Alla h'shelp
a nd guida nce will lea d the person to ma ke the right decisions.
Chapter 6 . (What Has Been
. -
Related)About The Atonement - -
Before The Violation 4.!Jl
J
UJI
1530. Abfl Hura ira h na rra ted tha t
ta kesa n oa th, a nd then he sees
tha t something else isbetter tha n
it, then he should ma ke a tonement
for hisoa th a nd then do it."
(Sahih)
thistopic from Umrn Sa la ma h.
AbU Hura ira h isa Hasan SaM/i
of the Prophet a nd others:
Atonement before the viola tion is
a ccepta ble. Thisisthe view of
Ma lik [bin Ana s], Ash- Shfi'i,
A1ma d a nd Isha q.
sa id tha t there isno a tonement
until a fter the viola tion. Suf'n - - - - -
Ath- Tha wri sa id: "If he a tones
J
JZ~ LJL,
a fter the viola tion it isbetter to
me, a nd if he a tonesbefore the
viola tion it isa ccepta ble."
L5'
VA/:i.,..iI 13U io:
Comments:
It isa greed upon tha t the pa yment of expia tion isa n obliga tion a fter brea king
the oa th beca use it isnot a n obliga tion before brea king it. There isa
difference of opinion over the question. Ca n it be pa id before brea king a n
oa th? Most of the schola rssupport this, but it isbetter if the expia tion ispa id
a fter brea king a n oa th.
Chapter 7. (Wha t Has Been
[. U1
-
(y
Related)About Making -
Exceptions In Oaths
("
-)
"Whoever swea rsa bout a n oa th
a nd sa ys: 'If Alla h wills(Ins/ia'-
Alla h)', then there isno brea king of
the oa th a ga inst him." (aiiz)
Ibn 'Umar is a Hasan Hadith.
'Uba idulla h bin 'Uma r a nd others
reported it from Nfi', from Ibn
'Uma r a sa Mawqaf na rra tion.
Simila rly, Sa lim reported it from
Ibn 'Uma r [ma y Alla h be plea sed
with them] a sa Mawqaf na rra tion.
We do not know of a nyone who
na rra ted it in Marfu' form except
from Ayyb As- Sa khtiya ni. Ism'il
bin Ibra him sa id: "Sometimes
Ayyub na rra ted it a sMarfu' a nd
sometimeshe did not na rra te it a s
MarjiV."
most of the people of knowledge
Prophet ii a nd othersrega rding
ma king a n exception when
connecting it to a n oa th, then one
will not be guilty of ha ving broken
the oa th. Thisisthe view of Sufya n
Ath- Tha wri, A1- Awz5'i, Ma lik bin
Ana s, 'Abdullh bin A1- Mubra k,
Ash- Shfi'I, Ahma d, a nd Isba q.
L
'c&
)
9 Li, 4 d
L j.Ulj
3LI) rAfl:: \
/V:LJt
'\'O: ri
yj
Ut , * 3L,-
rA1.: jL..Jtj
Comments:
In view of most of the schola rssa ying 'Insha '-Allah' - if it isWill of Alla h -
clea rsone from the oa th a nd there isno expia tion for brea king a n oa th in
such ca se. In the view of some followersof the Compa nionsof the Prophet
, a nd a ccording to Ta wa sa nd Ha sa n, Insh'-Allah ca n be sa id a slong a sthe
ga thering isthere a nd when the a ssembly isdispersed, there isno choice of
sa ying it.
"Whoever swea rs[a bout a n oa th]
a nd sa ys: 'If Alla h wills(Insh'
Allah)', then he will not ha ve
broken it." (Sahih)
[AbU 'Elsa sa id:] I a sked
Muha mma d bin Ism'il a bout this
Hadith, so he sa id: "ThisHadith is
a mista ke, 'Abdur- Ra zza q ma de
the mista ke of a bbrevia ting it from
the na rra tion of Ma 'ma r, from Ibn
Ta wus, from hisfa ther, from AbU
who sa id: 'Indeed Sula ima n bin
Da wUd, pea ce be upon him, sa id:
"Tonight I will sleep with seventy
women, ea ch woma n giving birth to
a boy." So he slept with them, but
no one woma n a mong them ga ve
- , ).
:
L'LS
birth except for a woma n who ga ve
birth to ha lf a boy.' So the
Messenger of Alla h
&c
sa id: 'If he
ha d sa id: "If Alla h wills" (Insh'-
Allah) then it would ha ve been a s
he sa id."
Thisishow it wa sreported from
'Abdur- Ra zza q, from Ma 'ma r,
from Ibn Ta wus, from hisfa ther
with this1-Iadilh in itsentirety, a nd
he sa id: "Seventy women."
Abu Hura ira h, from the Prophet
, tha t he sa id: "Sula imn bin
Dwd sa id: 'Tonight I sha ll sleep
with one- hundred women."
L tU31 &-U t -i .Lj]
Comments:
If someone sa ystha t he will do thisthing, a nd a ddsthe wordsIns/ia '-Allah,
a nd la ter on the work isnot done, hisoa th will not be considered broken, a nd
he will not ha ve to pa y a ny expia tion for it. The Prophet ha d been
informed by Revela tion tha t if Sula ima n ha d a dded the wordsof Insh '-Allah
to hisoa th, hisdesire would ha ve been gra nted, it mea nstha t he would not
ha ve fa iled in fulfilling hisdesire. Thisa lso indica testhe permissibility for
Sula imn to ha ve more tha n four wivesa t a time, which isprohibited in the
Shari'ah of Muha mma d .
[]
- (A ..Jt)
Related)About It Being - - . -
Disliked To Swear By Other
(A It) l i1J4IS'
Than AllAh - -
1533. Slim na rra ted from his
fa ther (Ibn 'Uma r) tha t the
Prophet hea rd 'Uma r sa ying:
"By my fa ther! By my fa ther!" So
he sa id: "Verily Alla h prohibitsyou
from swea ring by your fa thers." So
'Uma r sa id: "By Alla h I did not
swea r by him a fter tha t, neither
:t Jt J L f t
: JUi )
IJ.i1 31
i , i
intentiona lly nor in na rra ting."
(&zhih)
thistopic from Thbit bin A l-
Da hhk, Ibn 'Abba s, AbU
Hura ira h, Quta ila h, a nd 'Abdur-
Ra hmn bin Sa mura h.
[Abti 'EIsa sa id:] Abti 'Uba id sa id:
"The mea ning of hissa ying: 'Nor in
na rra ting' isa sif he sa id: 'I do not
na rra te it from others' or sa ying: 'I
do not mention it from others."
4 , L.il.JI i L 3L
, *iI 3Li. -
[Y'
4;,Jb y.11 ['or:;Li
ct
3
rA.:
1/'/:)Li1ZJ_i3
Comments:
Ta king a n oa th only by Alla h isla wful. Ta king a n oa th by other tha n Alla h is
unla wful.
1534. Ibu 'Uma r na rra ted tha t the
Messenger of Alla h ca me a cross
- - , - - - - - - - - - -
'Uma r while he wa son hismount,

a nd he wa sswea ring by hisfa ther.
ti J
So the Messenger of Alla h sa id: - - - - -
"Verily Alla h prohibitsyou from
310 J,L JU
44
swea ring by your fa thers. So let the

one who swea rs, swea r by Alla h, or
be silent." (Sahih)

Hasan Sahih.

)
'r- 1- - -
a .
Comments:
This Thisna rra tion strictly prohibitsta king a n oa th by other tha n Alla h. In the end
of thisna rra tion the Prophet genera lized the comma nd by sa ying either
ta ke the oa th by Alla h or keep quiet. There isno other oa th except the oa th
by Alla h.
Related About 'Whoever
Swears By Other Than AllAh,
He Has Committed Shirk'
1535. Sa 'd bin 'Uba ida h na rra ted
tha t Ibn 'Uma r hea rd a ma n sa ying:
"No by the Ka 'ba h" so Ibn 'Uma r
sa id: "Nothing issworn by other tha n
Alla h, for I hea rd the Messenger of
Alla h sa y: 'Whoever swea rsby
other tha n Alla h, he ha scommitted
disbelief or Shirk" (Sahih)
Hasan.
According to some of the people
of knowledge, the expla na tion of
thisHadith istha t hissa ying: "He
ha scommitted disbelief or Shirk" is
to demonstra te itsseverity. The
proof for tha t isthe Hadith of Ibn
'Uma r: Tha t the Prophet hea rd
'Uma r sa ying: 'By my fa ther! By my
fa ther!' So heifj sa id: "Verily
Alla h prohibitsyou from swea ring
by your fa thers." Aswell a sthe
Hadith of Ab Hura ira h from the
Prophet , tha t he sa id:
"Whoever sa ysin hisoa th: 'By Al-
Ut! By A1- 'Uzza !' Then let him
sa y: 'La llaha ilallh (None ha sthe
right to be worshipped but Alla h)'."
[Ab 'EIsa sa id:] Thisissimila r to
wha t ha sbeen reported from the
Prophet sa ying: "Indeed Riya' is
Shirk."
expla ined thisAyah: So whoever
hopesin meeting hisLord, then let
him work righteousdeeds11 a nd
UI A1-Kahf 18:110.
I3 J$
they sa id it mea ns: "Do not commit
Riy'."
LL L,JI t; ..L yi - .- i,
L4]
V/:,SJI, VV:C 3L- Ji
4.
LJI
./\.
: L J'
- - - -
Comments:
)U 3l2iIJ k 4
Intentiona lly ta king a n oa th by fa lse godsisa pure a ct of polytheism a nd
whoever ta kesa n oa th by a fa lse god a sha bit from the period of Jahiliyyah, he
should sa y "La ilha illallah" - none ha sthe right to be worshipped but Alla h.
Related)About One Who
Takes An Oath To Walk And
He Is Not Able To
1536. Ana sna rra ted: "A woma n
vowed to wa lk to the House of
Alla h, so the Prophet wa sa sked
a bout tha t, a nd he sa id: 'Verily
Alla h isin no need of her wa lking,
order her to ride." ($ahih)
thistopic from Abu Hura ira h,
'Uqba h bin 'Amir a nd Ibn 'Abba s.
Anas is a Hasan Sahih Gha rib
Hadith [from thisroute].
t
:
:Ufl
4i3p :JUi
Lb')
'
ji j[:3]
(juj
\
' / 1
' A l l :
za p,[\lr: L]
.[rsa : b Y.
i]
I,
- a ry
Prophet pa ssed by a n old ma n - , - -
wa lking (while supported) between : 4. LJ)
i4-
histwo sonsso he sa id: "Wha t is*. - - -
-
the ma tter with thisone?' They
- .
sa id '0 Messenger of Alla h' He
L;)) J,
vowed to wa lk.' He sa id: 'Verily
- 1 141
((.L Jt.
- - - . -
Alla h [the Mighty a nd Sublime] is'
E?IIJ
1
in no need of thisperson punishing - - - - - - -
himself." He sa id: "So he ordered
'
him to ride." (Sahih)
:fl
(Another cha in) from Ana stha t - - , ,, - ,
the Messenger of Alla h sa w a

ma n, a nd he mentioned simila rly.
i :
ThisHadith is Sathz, a nd thisis-, -- -
a cted upon a ccording to some of -'' f' J LIj
the people of knowledge. They sa y
j
1
tha t when a woma n vowsto wa lk, - - - - - -
she isto ride a nd offer a sheep a s
:
Hadi (sa crifice a sa tonement). .
UL)rAM:
/V:jLJ -p-i,
A1 :C
J-
rAA0
:
c
.L.- 1 t Y :
Comments:
If someone vowsto perform Ijajj or 'Umrah on foot, a ccording to Ibn Al-
Mundhir it isuna nimously a greed upon tha t he ha sto fulfill hisvow. Ima m
Ma lik, Ash- Shfi'i, Awz'i, a nd Ahma d support thisview. If he ca nnot wa lk
he isa llowed to ride. In the view of Ima m Ash- Shfi'i a nd Ahma d, if he rides
he will ha ve to sa crifice a n a nima l a sa tonement.
Chapter 11. About Vows Being
Disliked
"Do not vow, for the vow doesnot
prevent wha t isdecreed a t a ll, a nd
it only ca usesthe miser to spend
(of hiswea lth)." (Sahih)
a bout thisfrom Ibn 'Uma r.
AN Hura ira h isa Hasan Sahih
1-IadUh. Thisisa cted upon
of the Prophet 40, a nd others, they
disliked vows. 'Abdullh bin Al-
Muba ra k sa id: "It isdisliked to
ma ke vowsrela ted to obedience
a nd disobedience. So if he vowsto
do some obedience a nd fulfillsit,
then he will get a rewa rd, while it
wa sdisliked for him to ma ke a
vow.,,
I i;ii
LS
:3i
L
))_
Comments:
Even though Alla h ha sordered fulfilling vows, thisna rra tion provestha t
ta king a vow isdisliked. So just a sit ispra iseworthy to pa y ba ck a loa n
quicklyyet no one cla imsa rewa rd isdue for merely ta king a loa nthen in
the sa me wa y, ta king a vow isnot pra iseworthy, but fulfilling it isrequired a nd
pra iseworthy in the event of itsoccurrence just a sin the ca se of a loa n.
Related)About Fulfilling Vows
1539. 'Uma r na rra ted: "I sa id, '0
Messenger of Alla h! I ha d vowed
to perform I'tikaf in Al-Masjid Al-
Ijarm for a night during the era of
Jahili)yah.' He sa id: 'Fulfill your
vow." (Sahili)
thistopic from 'Abdullh bin 'Amr,
a nd Ibn 'Abbs.
'Umar is a Hasan Sahih Hadith.
followed thisHadith. They sa id tha t
when a ma n a cceptsIsla m a nd he
ha d (previously) ma de a vow to do
some a ct of obedience, then he is
obliged to fulfill it.
Prophet , a nd others, sa id tha t
there isno I'tikaf without fa sting.
Othersa mong the people of
knowledge sa id tha t it isnot
lj
required for the person performing
I'tikaf to fa st, unlesshe ma de
fa sting obliga tory upon himself.
They used the Ijadith of 'Uma r a s
proof, in which he ha d vowed
during Jhil4yah to perform I'tikaf
for a night, a nd the Prophet
ordered him to fulfill it. Thisisthe
view of Ahma d a nd Isha q.
t
L
zuj
.LL.)
J
,
J...i L., 3L
3.i
* L- 3U
.[rr
:
fl , [\ : ti] u Ui
Comments:
Most of the schola rsa gree tha t even a vow of a virtuousdeed bringsno
benefit to a disbeliever. Thisna rra tion provestha t if a disbeliever vowsfor
something good a nd virtuousin na ture, he will ha ve to fulfill hisvow if he
a cceptsIsla m.
Related] About How The
Prophet Would Swear
1540. Slim bin 'Abdullh na rra ted
from hisfa ther (Ibn 'Uma r) who
sa id: "The Messenger of Alla h
often would swea r with thisoa th:
'No! By the Cha nger of the
Hea rts." (Sahih)
Hasan Sahih.
i Lt. - or
(r in)
c
:jU&
:il
4
;

vr 11V: 1i
J
:L - .- i,
Comments:
It isla wful to swea r by Alla h'sNa mesa nd Attributes. It isAlla h only Who
cha ngesthe sta te of the hea rt a nd only He bringscha ngesin the a ttitudesof
people. (Al-Mughni v. 13. p. 452-453.)
3
Related)About The Reward
For Freeing A Slave
[. t.1 t - ('
(U.I)
1541. AbU Hura ira h na rra ted: "I
sa ying: 'Whoever freesa believing
sla ve, then Alla h freesa limb from
the Fire for ea ch of hislimbs, such
tha t he freeshispriva te pa rtsin
lieu of hispriva te pa rts." (Sahih)
thistopic from 'Aisha h, 'Amr bin
'Aba sa h, Ibn 'Abba s, Wa thila h bin
Al- Ashqa ', Abu Umma h, 'Uqba h
bin 'Amir, [a nd Ka 'b bin Murra h].
Gharib Hadith from thisroute. Ibn
Al- Ha d's(a na rra tor in the cha in
of thisHadith) na me isYa zid bin
'Abdulla h bin Usa ma h bin Al- Ha d,
from Al- Ma dina h, a nd he is
trustworthy. Ma lik bin Ana sa nd
more tha n one of the people of
knowledge reported from him.
_vI
3]
- -- -
JI a
L
)Pj Lt
7
UL
r r A i J.i
L j
Ji] * t?
1Va :

]it: :.<J
[a . tv/t:,- l] ,4 ., [oV:L]
, [S1t:
.[r 1v:
Comments:
Thisna rra tion suggeststha t a n honest a nd physica lly fit sla ve should be freed
in expia tion for brea king a n oa th. Thiswill ca use freedom of every limb of the
person who ma numitshim from the Hellfire.
~Jt q~l:, ,)Jl

Related)About A Man Who
Slaps His Servant
1542. Suwa id bin Muqa rrin Al-
Muza ni sa id: "We were seven
brotherswithout a serva nt except
one, a nd one of ussla pped her, so
the Prophet ordered usto free
her." (Sahih)
thistopic from Ibn 'Uma r.
Hasan Sahih.
ThisIjadith ha sbeen reported by
more tha n one from Husa in bin
'Abdur- Ra bma n by others, a nd
some of them mentioned in it:
"Sla pped her on her fa ce."
L
JJ
:juiJHi
O)~J JJLJ
_,
L 3L
Comments:
[b0 ':C
L]y *
-.-'
Word 'Khadim' isused both for a ma le or fema le sla ve or serva nt. This
na rra tion showstha t a sla ve or a sla ve woma n should be trea ted with
kindness. He or she should not be a bused.
L A I
Disliked To Swear By A
Religion Other Than Islam
1543. Thbit bin Ad- Da hha k
Alla h
i j
sa id: "Whoever swea rsby
a religion other tha n Isla m while
lying, then he isa she sa id."
(Sahih)
Hasan Sahih.
a bout this: When a ma n swea rsby
a religion other tha n Isla m, sa ying
he isa Jew or a Christia n if he
were to do thisor tha t. Then he
doestha t thing. Some of them sa id
tha t he ha scommitted a n a trocity
a nd there isno a tonement due
from him. Thisisthe view of the
people of A1- Ma dina h, a nd it isthe
sa ying of Mlik bin Ana s, a nd AbU
'Uba id followed thisview.
Prophet 4R, the Tabi'in, a swell a s
others, sa id tha t he ha sto a tone for
tha t. Thisisthe view of Sufya n,
Ahma d a nd Isba q.
L Ji Ji L 3L
\'V:C
Comments:
If a Muslim swea rswhen ta king a n oa thby a nother religion a nd sa ysif he
doesthishe would be a Christia n or a Jew, then a ccording to thisna rra tion,
he surely isone of them. But if he vowsto show the severity a nd a bomina tion
of the deed, even then it isstrictly prohibited a nd strongly disa pproved.
Related About One Who Vows
To Perform Hajj By Walking
].A - (\v...iI)
(W [1
:
1544. 'Uqba h bin 'Amir na rra ted:
"I sa id: '0 Messenger of Alla h! My
sister vowed tha t she would wa lk to
the House ba refoot a nd without
a ny Khimr (covering).' The
Prophet sa id: 'Verily Alla h will
not do a nything with the misery of
your sister. She should ride, a nd
cover, a nd fa st three da ys." (DaJ)
thistopic from Ibn 'Abba s.
Ijasan. This is a cted upon a ccording - - -
to the people of knowledge, a nd it is
L?
H[:J]
the view ofAhma d a nd lsha q.
:
ii, i Jul
Li
. j
L US L51j c,.. L ii Lt
)
I j
.L. rAt1: .)LJi
flrt:
rr
, *i 4ij 4
-)
*
1i i
Chapter 18. The Mention Of
What Eliminates Swearing By
Al-Lat And A1-'Uzza
.L
('A ZiJl)
L!,
.nj .dit
the Messenger of Alla h ; sa id:
"Whoever a mong you swea rs,
sa ying in hisoa th: 'By Al- La t! By
A1- 'Uzza !' Then let him sa y 'La
ilha illallh (None ha sthe right to
the worshipped but Alla h).' And
whoever sa ys: 'Come let me ga mble
with you!' Then let him give in
cha rity." (azii)
Ilasan Sahih. AbU Al- Mughira h is
Al- Kha wlni, Al- Himsl, a nd his
na me is'Abdul- Quddusbin Al-
a jja j.
JJiO
Ji
J5y .J
L dc
\1V: ,, ThV: -
Comments:
Before the a dvent of Isla m, the people of Ara bia used to ta ke oa thsby 'Al-
La t' a nd 'Al- 'Uzz', a nd a fter a ccepting Isla m, sometimeswhile ta king a n oa th
they uttered these wordsunintentiona lly. For thisrea son they were a dvised to
sa y "Id ilha illallah" (none ha sthe right to be worshipped but Alla h), to
expla in a nd confirm their fa ith.
toI3
Related)About Fulfilling The
Vow Of The Deceased
:c;! [t.-
(
("0
)
1546. Ibn 'Abba sna rra ted tha t
Sa 'd bin 'Ubda h a sked the
Messenger of Alla h a bout a vow
tha t wa sdue from hismother, who
died before fulfilling it. The
Prophet sa id: "Fulfill it for her."
(Sahlh)
Hasan Sahih.
3i 9
.4. \rA: 1o: jJaJ I -
Comments:
According to the view of most of the schola rs, if the vow isrega rding money,
a nd the decea sed ha d left enough inherita nce, it isa n obliga tion upon the
heirsto fulfill hisvow. But if the inherita nce isnot enough, the heirsshould
try to fulfill hisvow, but it isnot a n obliga tion. If the vow isa bout fa sting,
freeing a sla ve, sitting for I'tikaf or perfonning 1Iajj or 'Umrah, they should try
to fulfill it, though it isnot a n obliga tion on the heirs. According to the
hiriyah it isa n obliga tion. (Se z for deta ilsAl-Mughni v. 13.
p.
655-657 .)
Freeing Slaves
1547. Abu Uma ma h, a nd other
tha n him from the Compa nionsof
the Prophet , na rra ted tha t the
Prophet, sa id: "Any Muslim ma n
who freesa Muslim ma n, then it is
hissa lva tion from the Fire - ea ch
of hislimbssufficesfor a limb of
himself. And a ny Muslim ma n tha t
freestwo Muslim women, they a re
hissa lva tion from the Fire - ea ch
of their limbssufficesfor a limb of
U jt; - ('s'.
(Zi>i)
L
_
himself. And a ny Muslim woma n
tha t freesa Muslim woma n, then
she isher sa lva tion from the Fire -
ea ch of her limbssufficesfor a
limb of herself." (Sahih)
route.
[Ab 'Elsa sa id: In thisHadith is
the proof tha t freeing ma lesis
more virtuousfor a ma n tha n
freeing fema les, due to the sa ying
of the Messenger of Alla h :
"Any Muslim ma n who freesa
Muslim ma n, then it ishissa lva tion
from the Fire - ea ch of hislimbs
sufficesfor a limb of himself." And
the Hadith iscorrect in itsroutesof
tra nsmission.]
Comments:
Thisna rra tion isa proof tha t ma numission of a sla ve isa ca use of freedom
from the Hellfire for a Muslim. Freedom of a sla ve will not sa ve a n infidel
from the Hellfire. Freedom of a ma le sla ve bringsmore rewa rd tha n freeing a
sla ve woma n.
The Chapters On Military Expeditions
320
19. The Chapters On
Military Expeditions From
The Messenger Of Allah
Related About Calling (To
Islam)Before Fighting
1548. AbU A1- Ba khta ri na rra ted:
"An a rmy from the a rmiesof the
Muslims, whose comma nder wa s
Sa lma n Al- Fa risi, besieged one of
the Persia n ca stles. They sa id: '0
Ab 'Abdullh! Should we cha rge
them?' He sa id: 'Lea ve me to ca ll
them (to Isla m) a sI hea rd the
Messenger of Alla h ca ll them.'
So Sa lma n went to them a nd sa id:
'I a m only a ma n from a mong you,
a Persia n, a nd you see tha t the
'Ara bsobey me. If you become
Muslimsthen you will ha ve the
likesof wha t we ha ve, a nd from
you will be required tha t which is
required from us. If you refuse, a nd
keep your religion, then we will
lea ve you to it, a nd you will give us
the Jizyah from your ha ndswhile
you a re submissive' - He sa id to
them in Persia n: 'And you a re
other tha n pra iseworthy' - 'a nd if
you refuse then we will equa lly
resist you.' They sa id: 'We will not
give you the Jizyah, we will fight
you instea d.' So they sa id: '0 AbU
'Abdullh! Should we cha rge
,1111:.fl
- (
( V iJ )
9i JJM:I)
,- t. t; -
('
i) j 4 34;
The Chapters On Milita ry Expeditions
321
,J$
them?' He sa id: 'No." He sa id: - - -
"So for three da yshe ca lled them
L.
to the sa me (things), a nd then he
Idi [:j]
sa id: 'Cha rge them." He sa id: "So - -
we cha rged them, a nd we
conquered tha t tha t ca stle." (Pa If)
!-
[He sa id:] There a re na rra tionson - - -
thistopic from An- Nu'mn bin
Muqa rrin, Ibn 'Uma r, a nd Ibn
1j
Abba s.
The Hadith of Sa lma n isa Hasan
- - -
S - .
- '
ladith, we do not know of it
except a sa na rra tion of 'At' bin
As- Sa 'ib.
I ji I
- j
I hea rd Muha mma d sa ying: "AbU

Al- Ba khta ri did not see Sa lma n - - - -
beca use he did not see 'All, a nd
1
Li -1
J

Sa lma n died before 'All." - - - - - - -
Some of the people of knowledge - - - -

Prophet a nd othersfollowed

'- '
thiskiadith. They held the view of
ca lling (the enemy to Isla m) before . I JUj
fighting. Thisisthe view of Isba q
bin IbrhIm. He sa id: "If they a re

first ca lled then tha t isgood, since
4
ii
4.-:
it will be more intimida ting."
t*
-' c'-"
sa id there isno ca lling toda y.
Ahma d sa id: "I do not know of
a nyone who ca llstoda y." Ash
Shfi'i sa id: "The enemy isnot
fought until they ca ll them, unless
they a re in too much of a rush to
do tha t, if it isnot done, then the
invita tion would ha ve been
conveyed to them (previously)."
U\
LU
i /':,- iJ
[ vr . :
, [...i.- 1 ,JI
.['cUA:
LAiS
1v:C
The Cha ptersOn Milita ry Expeditions
322
Comments:
Issuesa nd comma ndsof Jihad a nd rela ted topicsha ve been ta ken from the
life of the Prophet 4t,, so the a uthor ha sdiscussed these in thisdistinct
cha pter entitled "Cha pter of As-Siyar" "Milita ry Expeditions".
Chapter 2. The Prohibition Of

Attacking If A Masjid Is Seen - - - -
Or The Ad/ian Is Heard
('i'
NO

1549. Ibn 'Asim Al- Muza ni

na rra ted from hisfa ther - a nd he
wa sa Compa nion who sa id: "When
t -
dispa tched a n a rmy or ba tta lion, he - -
would sa y to them: 'If you see a
Masjid, or hea r someone ca lling the - - - ,
Adhn, then do not kill a nyone."

ThisHadith is Gharib, a nd it isa
Hadith of Ibn 'Uya ina h.
L-
25
LL
- ro
:
:.L ,i
3Y L*
:*i.>-
Ao/o:Jf'dJl
)
Li2ilj
L5,50i )
Comments: -
A mosque a nd ca ll to pra yer (Adhn) a re signsof Isla m, a nd showsthe
presence of Muslimsin tha t ha bita tion, so the pla ce where there isa Masjid
or ca ll for pra yer ishea rd, should not be a tta cked.
Chapter 3. Regarding Nighttime
And Surprise Attacks
:I
L - (r
(r

1550. Ana sna rra ted: "When the
Messenger of Alla h set out for
Kha iba r, he a pproa ched it a t night
a nd when he ca me to a people
during the night, he would not
a tta ck them until morning. So
when the morning ca me, the Jews
ca me out with their shovelsa nd

54s
4j L
J
oi4O
323
ba skets, then when they sa w him,
they sa id: 'Muha mma d! By Alla h
Muha mma d ha scome with the
Khamts (a n a rmy).' So the
'Allhu Akbar! Kha iba r is
destroyed, for whenever we
a pproa ch the la nd of a people -
then wha t a n evil morning for
those who ha ve been
wa rned."W
(Sahih)
Comments:
t l ,-,~j
-
Night a tta ck on enemy forcesto defea t a nd to overpower them a t the time of
need islega l. Ima m Ash- Shfi'i a nd Imm AbU Ua nifa h a nd most of the
people of knowledge support thisview. Unintentiona l killing of women a nd
children in a night a tta ck isexcused but killing them intentiona lly isnot
a llowed. (Sahiz Muslim v.2,
p.84- 85
a nd Al-Mughni v. 13
p.
140- )
1551. Abu Ta lba h na rra ted:
"When the Prophet

overtook a
people he would sta y a t the

outskirtsof their city for three
nights. (Sahth) - - - - -
ThisHadith isHasan Sahth. The
4
3
(previous) na rra tion of Uuma id
- -
from Ana sisa Hasan Sahih Hadith.
-

permitted the surprise a tta ck during -
- - - - -
O LY)
-'
L
the night. Some of them disliked it.
Ahma d a nd Isa q sa id tha t there is 3I J
J. iJ

no ha rm in a tta ck i ng the enemy '. - - ft -,
- ft
ft
-
'ft- ft
L4.,- t
Ji . ---'
&a .
during the night. And the mea ning
of: "Muha mma d ha scome with the
. L.t'
Khamis" it mea nsthe a rmy iswith
in.
1 L .Jt Ji I j
See As-Saffat 37:177, a nd itsexpla na tion in the Tafsir of Ibn Ka thir, a nd no. 371 of Al-
Bukharf.
4.
324
Chapter 4. Regarding Burning
And Destroying
Messenger of Alla h burnt the
pa lm treesof Ba n! Na dir a nd cut
them down a t Al- Buwa ira h. So
Alla h revea led: Wha tever you cut
down of their pa lm trees, or you
left them sta nding on their trunks,
then it wa sby the permission of
Alla h, a nd in order to disgra ce the
rebellious."11' (Sahih)
from Ibn 'Abba s. And thisHadith
isHasan Sahih.
followed this, a nd they did not see
a ny ha rm in cutting down the trees
a nd destroying the fortresses.
Some of them disliked tha t. Thisis
the view of Al- Awza 'i. A1- Awza 'i
sa id: "AbU Ba kr A- Siddiq
prohibited [Ya zId] from cutting
fruit- bea ring treesor destroying
buildings, a nd the Muslimsa cted
a ccordingly a fterwa rds."
Ash- Sha fi'I sa id: "There isno
ha rm in burning in the la nd of the
enemy, nor cutting down the trees
a nd fruit- bea ring trees." Ahma d
sa id: "There ma y be pla cesin
which they ha ve no choice a bout
tha t. But a sfor ha pha za rdly, then
there should be no burning." Isha q
sa id: "Burning isSunnah when it
will be more offensive to them."
55
L5 I
I
ii L :4i Ji
,-,4,
[1]
A1-Hashr 59:5.
325
_-'Lfl , * Li
'V1:C
iAM:
Comments:
All Four A 'immah a pprove tha t in wa r, a t the time of need, burning the trees
a nd demolishing the fortsof the enemy islega l. People of knowledge a lso
a pprove of thispoint.
Chapter 5. What Has Been ____
i.;
- (
Related About the Spoils Of -
War
(
1553. Abu Uma ma h na rra ted tha t

the Prophet 0Jsa id: "Verily, Alla h - -
L....
ha shonored me over the Prophets"
- or, he sa id: "My na tion over the
na tions, a nd He ha sma de the
spoilsof wa r la wful for us."
c Li 4fl
3))
:Ji
(Hasan) - - . -
L5 L
Jl.
There a re na rra tionson thistopic - - - - - - -
from 'All, Ab Dha rr, 'Abdullh
U
bin 'Amr, Ab Ms a nd Ibn - - - - .
' '' "
' yt
'Abba s

Abe Umma h isa Hasan Sahih - -
- r. - -
IIadith. They sa y tha t thisSa yyr (a
- - -
na rra tor) isSa yya r the freed sla ve
-
i JU Li
of Ba nU Mu'a wiya h. Sula imn At-
'Abdullh Ta imi, bin Ba bir a nd
othersreported from him.
. .
$i

Hura ira h who na rra ted tha t the
Prophet sa id: "I ha ve been .
(things): I ha ve been given Jawami'
honored over the Prophetswith six

-
Cs
Al-Kalam,111 I ha ve been a ided by
fright, the spoilsof wa r ha ve been - - - , -
ma de la wful for me, the ea rth ha s
(_JL L. j j
been ma de a sa Masjid a nd purifier

for me, a nd I ha ve been sent to a ll
-
- - *
.
.--j
'.i
Prophethood crea tures, a nd with me
issea led."
[2]

Speech tha t encompa ssesma ny mea nings.
[2]
Muslim 1167 a lso recorded thisna rra tion.
326
ThisHadith is Hasan Sahih. - -
UA
t A/o:.,-

[IM:
i]
,
i.S) ljJi]
o.
/
[t/t:i...,..i] [/i..,- i]
3.
Comments:
The Prophet ha ssuperiority a nd ma ny distinctionsover previousProphets.
In the second na rra tion, tha t of Ab Hura ira h, which isrecorded by Muslim
a nd others, six distinctionsha ve been mentioned.
Chapter 6 . The Shares Given
J1i
4
- (
For The Horse -
I
-
loot
Messenger of Alla h tt divided the - . - - - - -
spoilsa stwo sha resfor the horse

a nd one sha re for the ma n." - -
J.) f'-
1
J,6
: I
mea ning. - - - -
from Muja mmi' bin Ja riya h, Ibn
- - - -
'Abba s, a nd a nd Ibn AN 'Amra h from -
- . - -
hisfa ther. ThisHadith of Ibn

'Uma r isa Hasan Sahih Hadith.
Thisisa cted upon a ccording to -- - - -

Prophet Q'5, a nd others.

- - , -
J.-
Tha wrI, Al- Awz'I, Ma lik bin Ana s,
J
Ibn Al- Mubra k Ash- Shfi'I, - - -
Alma d, a nd Isba q. They sa id tha t

the horsema n getsthree sha res,

one sha re isfor him a nd two sha res
for hishorse. The foot soldiersget
,- -
'+'
' '+
43& : Jili L)
one sha re.
\V : L.JI J US LA.JI L..
-4
Lc-
{vr1 :
I]
-
UI *
.[vr:
,.ii 1
)Ij [A:
327
Comments:
In Jihad, the role of a horse isvery importa nt. Breeding, ra ising, a nd ca ring
for horsesisquite a n expensive job, tha t iswhy the sha re of the horse ha s
been prescribed in the spoilsof wa r.
Related About The Sarya
(Military Unit)
tiJt. - (vJ)
(V Zi,.ii)
best compa nionsa re four, the best
Saray (milita ry unit) isfour
hundred, the best a rmy isfour
thousa nd, a nd twelve thousa nd will
not be bea ten due to being too
few." (Da'rJ)
ThisIjadith is Hasan Gharib, it
wa snot na rra ted with a cha in by
a nyone importa nt besidesJa rir bin
Ha zim, a nd thisHadith wa sonly
reported from Az- Zuhri, from the
Prophet in Mursal form. Hibbn
bin 'All Al- 'Ana zi reported it from
'Uqa il, from Az- Zuhri, from
'Uba idullh, from Ibn 'Abbs, from
the Prophet , a nd Al- La ith bin
Sa 'd reported it from Sa 'd, from
'Uqa il, from Az- Zuhri, from the
'
:Ji:
Comments:
There a re needsa nd problemsof long journeys, therefore, two or three
personsfeel it difficult to tra vel a long wa y on foot or on horseba ck. If ma ny
people a re tra veling together, it ma kesthe journey ea sy. Simila rly a sma ll
compa ny of four hundred in a troop isjust a precise a nd strong compa ny. Any
a rmy of twelve thousa nd troopsisa complete a rmy.
328
JJ
Chapter 8. About Who Is Given
Spoils Of War (Al- Fay')Ell
1556 . Ya zid bin Hurmuz na rra ted
tha t Na jda h Al- JJa rUrI wrote to Ibn
'Abba sa sking if the Messenger of
Alla h would fight a long with
women, a nd if he would fix a sha re
of the spoilsof wa r for them. Ibn
'Abbswrote to him: "You wrote
to me a sking me if the Messenger
of Alla h would fight a long with
women. He did fight a long with
them, a sthey would trea t the
wounded. They received something
from the spoilsof wa r, but a sfor
their sha re, then he did not fix a
sha re for them." (Sahih)
from Ana sa nd Umm 'Atiyya h.
ThisHadith is Hasan Sahth. This
view of Sufya n Ath- Tha wri a nd
Ash- Shfi'L Some of them sa id tha t
a sha re isgiven to the woma n a nd
the boy, a nd thisisthe view of Al-
Awz'i.
Al- Awz'i sa id: "The Prophet
ga ve a portion to the boysa t
Kha iba r, a nd the A'immah of the
Muslimsga ve a portion to every
child born in the la nd of wa r." Al-
Awza 'i sa id: "The Prophet ga ve a
portion to the women a t Kha iba r,
a nd tha t wa sfollowed by the
Muslimsa fter him." Thiswa s
Usua lly, Al-Fay' refersto goodsca ptured without a ny fight, while Ghanimah refersto the
spoilsof wa r in genera l. Here, it isa ppa rent tha t the a uthor isusing Al-Fay' to rerer to
Ghanimah a swell.
329
na rra ted tousby 'All bin Kha shra m
(who sa id): "Elsa bin YUnus1
na rra ted thisto usfrom Al- Awz'i."
The mea ning of hissa ying: "They
received something from the spoils
of wa r" it issa id tha t he conferred
something on them (the women)
from the spoilsof wa r.
'J, i Lit LJt L - - i,
A\:
Comments:
According to most of the people of knowledge, the women a re not supposed
to ta ke pa rt in wa r, a nd fighting with the enemy isnot their duty, so their
sha re ha snot been described in the spoilsof wa r, but the a rmy chief ca n give
them a sma ll sha re.
Chapter 9. Does The Slave
Receive A Share?
1557. 'Uma ir, the freed sla ve of
Abil- La hm sa id: "I pa rticipa ted a t
Kha iba r with my ma sters. They
spoke a bout me to the Messenger
of Alla h a nd told him tha t I wa s
a sla ve." He sa id: "So he ordered
me to ta ke up the sword, a nd I
found myself dra gging it, so he
ordered tha t I be given something
from the goods. I presented a
Ruqyah tha t I used to trea t the
possessed with, so he ordered me
lea ve some of it a nd keep some of
it."
[1]
(Sahih)
from Ibn 'Abbs.
This Hadith is Hasan Sahih. This
isa cted upon a ccording to some of
Tha t is: To disca rd some of it'swordstha t oppose the Qur'a n a nd Sunna h. See Tuhfat
Al-A hwadhi.
330
-.-j '44,
the people of knowledge. A
(complete) portion isnot given to
the sla ve, but something is
conferred upon him. Thisisthe
view of Ath- Tha wri, Ah- Shfi'i,
Ahma d, a nd Istia q.
L;- Ll
Wl j j
l Jiil
.[ool:H]
y1
iI r
Comments:
Rega rding the sha re of a sla ve in the spoilsof wa r, the view of most of the
people of knowledge isthe sa me a sha sbeen expla ined in the preceding
na rra tion a bout women. Thisna rra tion a lso provestha t trea tment of a pa tient
with Ruqya which isnot a ga inst the Holy Qur'a n a nd Sunnah of the Prophet
isla wful.
Related About AhlAdh-
Dhimmah Fighting With The
Muslims, Are They To Receive A
Share Of The Spoils Of War?
Messenger of Alla h a dva nced
towa rdsBa dr till he rea ched
Ha rra h A1- Wa br11 ' where he wa s
met by a ma n from the idola ters,
a bout whom it wa ssa id he wa s
bra ve a nd coura geous. The Prophet
sa id to him: "Do you believe in
Alla h a nd hisMessenger?" He
sa id: "No." He sa id: "Then return,
beca use we do not seek a id from
a n idola ter." (Sahih)
The kiadith ha smore dia logue
tha n this. And thisisa Hasan
Gharib Ijadith. Thisisa cted upon
knowledge. They sa y tha t the
people of Adh-Dhimmah do not
UL :(4Jl)
Jj.31 :
JJ
k4Jy L)1 lj
:JU JL 4L
:J
5I
:l
.4JILJI
1i JZUI
A loca tion a bout four milesfrom Al- Ma dina h.
331
J. Jl ai
receive a sha re even if they were
'
to fight a long with the Muslims c' c'
a ga inst the enemy.
Some of the people of knowledge - - - - , -
sa id tha t they a re given a sha re
when they a ttend the ba ttle with
the Muslims. It ha sbeen rela ted by -
Az- Zuhri, tha t the Prophet ga ve
a portion to some people a mong .
ft]
the Jewswho fought a long with - - - -
him. Thiswa sna rra ted to usby
Quta iba h (who sa id): "Abdul-
Writh bin Sa 'eed na rra ted to us
from 'Urwa h bin Thbit, from Az-
Zuhri." [ThisHadith is Hasan
Gharib].
- j L, J, :,- *u LU -
Comments:
If a ny disbeliever ta kespa rt in the wa r on hisown, he will be given something
from the spoils. Ima m A1ma d, Al- Awza 'i, Az- Zuhri, a nd Islia q support this
view. According to Imm Ma lik, AbU Ha nifa h a nd Ash- Shfi'i, a disbeliever
will get no sha re from the spoilsof wa r. (Tuhfat Al-A iwadhi v. 2.
p.381.
a nd
Al-Mughni v. 13 p.
97- 98.)
1559. AbU MUs na rra ted: "I
a rrived upon the Messenger of
Alla h
ij
a t Kha iba r a long with a
group of the Ash'a ri tribe. He ga ve
ussha resa long with those tha t
conquered it." (aziz)
ThisHadit/z is Hasan Sahih Gha rib.
Al- Awz'I sa id: "Whoever meetsup
with the Muslimsbefore the horses',
sha re isdistributed, then he isgiven
a sha re." [And Bura id's(a na rra tor)
Kunyah isAbU Bura ida h a nd he is
trustworthy. Sufya n Ath- Tha wri, Ibn
'Uya ina h a nd othersreport from
him].
332
JI I9.I
Comments:
A sha re from the spoilsof wa r isthe right of those who ha ve pa rticipa ted in
the ba ttle, if some people a rrive la te when the ba ttle isover, a nd the spoils
ha ve not yet distributed, keeping in view the circumsta ncesa nd needsof the
la tecomersjust to comfort them, a sma ll sha re ca n be given to them a fter
consulta tion, a nd with the consent of the other wa rriors. (Tufat Al-A hwadhi
v.2.
p.381
a nd Al-Mughni.)
Related About Using The
Containers Of The Idolaters
156 0. AbU Tha 'la ba h Al- Khusha ni
wa sa sked a bout the potsof the
Zora stria ns. He sa id: 'Clea n them
by wa shing them, a nd then cook in
them.' And he prohibited every
preda tor [a nd] possessor of
ca nines." (Sahih)
ThisIjadith ha sbeen reported
through routesother tha n thisfrom
Abu Tha 'la ba h. Ab IdrisAl-
Kha wla nI reported it from AbU
Tha 'la ba h. AbU Qila ba h did not
hea r from AbU Tha 'la ba h, he only
reported it from AbU Asma ', from
AbU Tha 'la ba h.
(Another cha in) from AbU Idris
Al- Kha wla nI 'Ai'dhullh bin
'Uba idulla h who sa id: "I hea rd
AbU Tha 'la ba h Al- Khusha ni sa ying:
'I went to the Messenger of Alla h
a nd sa id: "0 Messenger of
Alla h! We live in a la nd of the
People of the Book a nd we ea t
from their conta iners." He sa id: "If
you find other conta inerstha n do
not ea t from them. If you do not
find them, then wa sh them a nd ea t
from them."
333
J JI
[Ab 'Eisa sa id:] ThisHadith is
LL-
Hasan Sahih.
O VA:C

,-
r. :
Comments:
Use of the utensilsof non- Muslimsshould be a voided. In dire need it is
a llowed to use them a fter ca reful a nd thorough wa shing. (Tui!ifat Al-A ,zwadhi
v.2.
p.
382 a nd SubulAs-Salm v. 1 p.43- 44.)
Chapter 12. Regarding The
Nafltfl
:(J)
1561. 'Uba da h bin As- Sa mit
na rra ted: "The Prophet used to
confer a fourth of the spoilsof wa r
in the ea rly pa rt of the expedition,
a nd a third during the return."
(Sahih)
from Ibn 'Abba s, Ha bib bin
Ma sla ma h, Ma 'n bin Ya zid, Ibn
'Uma r, a nd Sa la ma h bin A1- Akwa '.
The Hadith of 'Ubda h isa Hasan
Hadith. This Hadith ha sa lso been
reported from Ab Sa lm from a
ma n a mong the Compa nionsof the
Prophet 4t.
(Another cha in) from Ibn 'AbbAs
tha t the Prophet t took hissword
Dhul- Fiqa r on the Da y of Ba dr,
a nd it isthe one tha t he sa w in the
drea m on the Da y of Uifzud.
ThisHadith is Hasan Gharib. We
only know of it from thisroute
through the report of Ibn AbI Az-
Zind.
The people of knowledge differ
'JAn a dditiona l gift from the spoilsof wa r tha t isgiven to pa rticula r fighters.
334
over giving the Na/I from the
Khumus. Mlik bin Ana ssa id: "It
ha snot rea ched me tha t the
Messenger of Alla h ga ve the
Nafi during every expedition, but it
ha sbeen conveyed to me tha t he
ga ve the Na/I in some of them.
Tha t isonly done a ccording to the
discretion of the Imam during the
beginning of the division of the
spoilsor the end of it."
Ibn Ma nsUr sa id: "I sa id to
Ahma d: 'The Prophet ga ve the
Na/I when he divided the fourth,
a fter the Khumus, a nd when he wa s
returning (he ga ve) the third from
the Khumus.' So he sa id: 'The
Khumus ista ken, a nd then the Na/I
isgiven from wha t rema ins,
nothing beyond this."
[Abfl 'EIsa sa id:] ThisHadith is
(understood) a sIbn Musa yya b sa id:
"The Na/I isfrom the Khumus."
Isa q sa id a she sa id.
3U L'.- L Lf>JI

-.41
-n c-, V o
: , b
L ?
1 -Up AA L I
I]
C
yL [TVO
]I
LI
LJ,
[Vo \VtS: r\rorrt:
U..JIJ y
.p :tIj VotVor:
I j :Lc. I i- 3I
[Vo o\Vot:
tj~I
.
.
Comments:
In the sta rt when the a rmy a dva ncesfor the conflict, troopsa re fresh a nd on
the wa y to ba ttlefield. If a compa ny of the Muslim a rmy enga geswith some
enemy regiment, a nd a fter defea ting them, they a cquire some spoils, one
fourth sha re of thiswill be given to the compa ny in a ction, a nd thiswill be
equa lly distributed a mong the compa ny members. Simila rly on return, when
the a rmy istired a fter the conflict, a compa ny performing heroic deed on its
wa y ba ck getsa one third sha re of the spoils.
335
,Jl
Related About: Whoever Kills
Someone In Battle, Then His
Goods Are His
156 2. AbU Qa ta da h na rra ted tha t
the Messenger of Alla h sa id;
"Whoever killssomeone in ba ttle,
ha ving a proof for tha t, then his
goodsa re his." (aiiz)
[AbU 'Elsa sa id:] There isa story
with thisHadith.
mea ning.
from 'Awf bin Ma lik, Kha lid bin
A1- Wlid, Ana s, a nd Sa mura h.
This Hadith is Hasan Sahih. AbU
Muha mma d isNa fi' the freed sla ve
of AbU Qa ta da h.
Prophet a nd others. It isthe
view of Al- Awz'i, Ash- Sha fi'i a nd
Ahma d.
sa id tha t the Imm ta kesKhumus
from those goods. Ath- Tha wri sa id:
"The Nafi is when the Imam sa ys:
'Whoever got something, then it is
his. And whoever killed a fighter,
then hisgoodsa re his.' So it is
a llowed, a nd there isno Khumus
ta ken from it." Isa q sa id: "The
goodsa re for the one who did the
killing, unlessit issomething tha t is
a la rge a mount." So he sa w tha t
the Imam could ta ke the Khumus
from tha t, just a s'Uma r bin Al-
Kha tta b did.
3
-
or
('r i,..)
: :Li tL. -
JA
336
LJi)j *4Jk to/
.4,
[TV : l I .iJ['Vor: i_I LUU y
Comments:
In ba ttle, the persona l belongingsof a fa llen enemy like hissword, clothes
etc., when the fighter ha sa witnessor some proof he keepssuch goods. Ima m
Al- Awz'i, Al- La ith, Ash- Sha fi'i, Ahma d,
Isba q,
a nd otherssupport thispoint
of view a nd thisiscorrect. If the persona l belongingsof the killed a re
preciousor considera ble in qua ntity, then the chief of the a rmy isa llowed to
ta ke one fifth of it for the sta te.
Chapter 14. About It Being
Disliked To Sell The Spoils Of
War Until It Has Been
Distributed
156 3. AbU Sa 'eed Al- Khudri

prohibited selling the spoilsof

wa r until it ha sbeen distributed."
(Hasan)
- - - -
L5
from AbU Hura ira h.

J
[AbU 'Elsa sa id:] ThisHadith is -
tj
Gharib.
yI Jti]
L, k
.
Y:
iry
Comments:
Before distribution, the spoilsa re the property of the sta te, a nd the sha re of
a n individua l isunknown prior to itsdivision, therefore, itssa le a nd purcha se
in thiscondition isunla wful.
Related About It Being Disliked
To Have Intercourse With
Pregnant Female Prisoners
1564. Umm Ha biba h bint 'Irbd
bin Sa riya h na rra ted from her
fa ther who told her tha t the
ii tI
- - - a -
cJL3
Lj.,- :)yL.JI
337
JJI
:
intercourse with fema le prisoners,
until they deliver wha t isin their

wombs." (Hasan)
[AbU 'EIsa sa id:] There is
-
C6
j
- - - - -
'- ' - '
something on thistopic from .
Ruwa ifi' bin Thbit, a nd the Hadith - - ,- - -
of 'Irbd isa Gharib Hadiih. Thisis
yl J]
of knowledge. - - ' -
-
Al- Awz'i sa id: "When a ma n
. (PIJJI L
Lc1
(4*JiJ
purcha sesa sla ve girl from the
:
ca ptivesa nd she ispregna nt, then - * - - -
it ha sbeen rela ted from 'Uma r bin Ci
-
- i
Al- Kha tta b tha t he sa id: 'Do not - - - - -
ha ve intercourse with the pregna nt
-
-
- -
woma n until she givesbirth." Al- ,
J
AwzA'i sa id: "Asfor the free , - - - -
tI women, then the Sunnah a bout
them ha spa ssed, in tha t the 'Iddah

be observed." All of thiswa s
'All na rra ted to me by bin

Khushra m who sa id: "'EIsa bin
YUnusna rra ted to usfrom Al-
Awz'L"
4
V:'k. V/:.>- ,
'.c 'A/:..,- l]
,
e
Comments:
Ha ving sexua l intercourse with a pregna nt sla ve woma n who isgiven to a
wa rrior a shissha re of the spoilsisnot a llowed. Since the pregna ncy isfrom
someone else, the owner of the pregna nt sla ve woma n isnot a llowed to ha ve
sexua l rela tionswith her until she givesbirth to the child.
t. U
-
1
Related About The Food Of -
1
The Idolaters
156 5. Qa bIsa h bin Huib na rra ted :
)
tii.

from hisfa ther, who sa id: "I a sked - - , -
the Prophet a bout the food of
j*I &4Y
.Jb
)
the Christia ns. He A sa id: 'Do not
J :
..4l
338
j J$
a llow food to put unea sinessin
your chest simila r to the doubtsof
Christia nity a bout it." (Hasan)
Hasan.
na rra tion.
na rra tion.
the people of knowledge rega rding
the permission for the food of the
People of the Book.
rYAt:
_ ,.,i
Y Ar
Comments:
.A:C
I
J
LS
Christia ns, without a ny lega l rea son a nd genuine ca use, used to a void some
la wful foodsa nd ma ke them unla wful for themselves. In thisna rra tion
Muslimsa re a dvised not to follow the Christia nsrega rding foods. They should
ea t wha t isla wful for them a nd should not ha ve a ny hesita tion in ea ting lega l
foods.
Chapter 17. About It Being
zA 1 (W
Disliked To Separate (Related)
(W j
L
Captives
156 6 . AbU AyyUb na rra ted tha t he
sa y: "Whoever sepa ra tesbetween a
mother a nd her child, then Alla h
will sepa ra te between him a nd his
beloved on the Da y of Judgement."
(Hasan)
[Ab 'EIsa sa id:] There is
something on thistopic from 'All.
This Hadith is Hasan Gharib.
339
j
a nd others. They dislike sepa ra ting
the ca ptives; the mother a nd her
child, the son a nd the fa ther, a nd
brothers.
-
:fl
:
1
A4 j
)U *
Ar:r
>'-
'. . A)mmenLs:
The people of knowledge una nimously a gree tha t a mother a nd child should
not be sepa ra ted until the child rea chesthe a ge of ma turity. It isnot a llowed
to sepa ra te the sma ll children of a sla ve fa mily from their pa rentsor from
ea ch other.
Related About Killing Captives
And Ransoming
5_
- (AJ)
('A U>.-J0
4J;j
J'" VI
156 7. 'All na rra ted tha t the
Messenger of Alla h sa id tha t
Jibra 'il ha d indeed descended upon
him to sa y to him: "Tell them -
mea ning your Compa nions- to
choose rega rding the ca ptivesof
Ba dr, between either killing them
or ra nsoming them, so tha t the
a mount killed by them will
correspond simila rly to them." So
they sa id: "Ra nsom, even though
some of usma y be killed." (Da'J)
from Ibn Ma s'Ud, Ana s, AbU
Ba rza h, a nd Juba ir bin Mut'im.
Hasan Gha rib a sa na rra tion of
Ath- Tha wrI. We do not know of it
except through the report of
Z'ida h.
AbU Usa ma h reported simila r to
thisfrom Hishm, from Ibn Sir-in,
from 'Abida h, from 'All, from the
Prophet ,.
Ibn 'Awn reported it from Ibn
340
:1fl Jii
SirIn from 'Ablda h from 'Ali,- - - - - -
from the Prophet in Mursal

form.
Abu Da wud Al- Ha frl's(a na rra tor -. - - - - - -
in thischa in) na me is'Uma r bin
Sa d.
J- *- - . .

J] [iiiJI U iuji
[JiJJ.i
Comments:
The Compa nionsof the Prophet jW preferred the opinion of AbU Ba kr
a ga inst the opinion of 'Uma r. 'Uma r ga ve the opinion to kill the prisonersof
Ba dr, but AbU Ba kr'sopinion wa sto forgive them, a nd trea t them with
kindnessa sthey were their rela tives, a nd they should be relea sed a fter
receiving ra nsom from them. The money received from them a sra nsom could
be used for religiousworks, a nd there wa sa lso possibility tha t in future they
ma y a ccept Isla m or their children ma y become Muslims. In the future if
seventy of them were ma rtyred, it would be their good fortune to a tta in the
sta tusof ma rtyrs.
1568. 'Imrn bin Husa in na rra ted
tha t the Prophet jW ra nsomed two
men from the Muslimswith a ma n
from the idola ters. (Sahih)
Hasan Sahih.
The pa terna l uncle of AbU Al-
Muha lla b'sna me is'Abdur-
Ra hmn bin 'Amr, a nd they a lso
sa y it wa sMu'a wiya h bin 'Amr.
And Ab Qila ba h'sna me is
'Abdullh bin Za id Al- Ja rmi
(na rra tor in the cha in).
Prophet a nd others. It isfor the
Imm to decide to be generous
with whom he willsa mong the
ca ptives, or to kill whom he wills
a mong them, or to ra nsom whom
i i 1,;.
- oA
-
L)l
y
4.
LS
.jy
r
Jki
(5JL
341
JJl
he willsa mong them. Some of the
people of knowledge preferred
killing over ra nsoming.
Al- Awz'i sa id: "It ha sbeen
conveyed to me, tha t thisAyah is
a broga ted: Therea fter (isthe time)
either for generosity (to free them
without ra nsom) or ra nsomJ11 it
wa sa broga ted by: And kill them
wherever you find them.."121 This
wa sna rra ted to usby Ha nna d (who
sa id): "Ibn A1- Mubra k na rra ted to
us, from Al- Awz'i."
Isha q bin Ma nsUr sa id: "I sa id to
Ahma d: 'When the ca ptivesa re
ca ptured' iskilling or ra nsoming
better to you?' He sa id: 'If they a re
a ble to ra nsom' then there isno
ha rm in it. And if they kill, then I
do not know of a ny ha rm in it."
Isha q sa id: "Wiping them out is
better to me, unlessit issomeone
well- known, so tha t it ishoped tha t
a la rge a mount will be obta ined for
him."
-4j
:I
4i1
3
L :
r
:l -
)
J
;
L
3
:3
:j
.4
Li
y
3U. A11
L5
LJt

.
J

4
:r
Comments:
Most of the people of knowledge sa y tha t it isthe right a nd privilege of the
Amtr or of the Hea d of the Sta te to trea t the prisonersa ccording to the
situa tion. He ca n put them in ja il or forgive them a fter receiving ra nsom, or
he ca n relea se them without receiving a nything from them. Thispoint of view
iscorrect.
Of Killing Women And
Children
(\S fl) t LiI
1569. Ibn 'Uma r na rra ted tha t a
[11
Muhammad 47 :4.
[2]
Al-Ba qarah 2:191.
342
woma n wa sfound killed in one of - - -, -
O9 j4$ I
the expeditionsof the Messenger
of Alla h , so the Messenger of
41 JJL
Alla h
J
rebuked tha t a nd he - - - - - -
prohibited killing women a nd
- - '
children. (Sahih)
3
There a re na rra tionson thistopic - - . - - -
from Bura ida h a nd Ra bli - a nd they
'-
- JJ
7 P
Y
sa y he wa sRiya h binAr- Ra bi' Al-

'-
'Abbs, Aswa d bin Sa ri', Ibn a nd A-
Sa 'bbinJa a ma h.

j
1 Jul

knowledge a mong the Compa nions --- -
disliked killing women a nd J
,
.3iiJJi
JAJ
children. Thisisthe view of Sufyn
-ft
Ath- Tha wri a nd Ash- Shfi'i.
L L
ma de a n exception for killing the
' - -. - - . -
women who ha d children with
'-'
'- ' - '- '
('
them during night a tta cks, thisis
L- j, L4J
the view of A1ma d a nd Isa q, they -
permitted it in night a tta cks.
,
3LIJi L
L'
JI JI
V:L] * VU:
j. At Y I, Y 11:
L)]
CLX,
['A:i
[A:
Comments: -
Genera lly, if the women a nd children a re not ta king pa rt in the fight, or they
a re becoming a hindra nce in rea ching the enemy, it isnot a llowed to kill
them. In the ca se where the women a re pa rticipa ting in the ba ttle in a ny
form, it isa llowed to kill them. If they a re unitentiona lly killed in night ra ids,
when it isdifficult then there isno viola tion.
1570. Ibn 'Abbsna rra ted: "I wa s :4J - oV.
informed by
A- Sa 'b
bin

'I "0 Ja ththa ma h who sa id: sa id: -' '-

Messenger of Alla h our horses
, :3
tra mpled over women a nd children
343
of the idola ters." He sa id: 'They - - - - - -
a re from their fa thers." (Sahih)

Hasan Sahih. - - -
- -
LQ..i 3
3ij0I JAI L pJ Ji
ii3LAi)
Chapter 20. The Prohibition Of
Burning With Fire
"The Messenger of Alla h sent
uswith a n a rmy a nd sa id: 'If you
see so- a nd- so, a nd so- a nd- so'
referring to two men from the
Qura ish: 'then burn them with fire.'
Then, upon our depa rture, the
Messenger of Alla h 40, sa id: 'I
ordered you to burn so- a nd- so, a nd
so- a nd- so with fire, a nd indeed,
none punisheswith fire except
Alla h. So if you see them, then kill
them." (Sahih)
from Ibn 'Abbsa nd Ha mza h bin
'Amr Al- Asla mI.
knowledge. In thisHadith,
Muha mma d bin Isba q mentioned a
ma n (na rra ting) between Sula imn
bin Ya sa r a nd AbU Hura ira h.
Othersreported thisHadith the
sa me a sAl- La ith reported it (here,
without a ma n between them). The
na rra tion of Al- La ith bin Sa 'd is
more a ppropria te a nd more correct.
344
1Vr:
)]
L L.I
[\toA:i]
3I
Comments:
In view of 'Uma r a nd Ibn 'Abba s, burning a live isnot a llowed a t a ll. In the
view of some Compa nions, burning a live in reta lia tion isa llowed to ma ke it a
lesson for others. The correct opinion istha t no one should be burnt a live. In
the ca se of defense in a ba ttle, if the enemy isusing firea rmsa nd fire
sprea ding ordina nce etc., it isa llowed to use the sa me kind of wea ponsto kill
the enemy. (Al-Mughni v. 13.
p.
138- 139.)
j4J
.
- (
Related About Ghulul"
,

1572. Tha wbn na rra ted tha t the

Messenger of Alla h sa id: -
"Whoever diesa nd he isfree of
5
JLi
- - - -
[three]: Kibr (Pride), Ghull, a nd
:
j
j :ji
debt, he will enter Pa ra dise."
(Sahih)
j
5
)~JI :[.]
)
-
from AbU Hura ira h a nd Za id bin
Kha lidA]- Juhni.
,
.JL
V V:C
J]i .JI
V'' : i] 4,Jl - j, [Ar/o:L..
Comments:
Being innocent a nd guiltlessfrom these three thingsmea nstha t he isvery
ca reful a bout huma n rights. It isobvioustha t he who isca reful a bout the
rightsof hisfellow huma n beingsmust be more ca reful a bout the right of
Alla h), therefore, such a person hopesin Alla h'sMercy a nd Pa ra dise.
1573. Tha wba n na rra ted tha t the
: -
Messenger of Alla h j
ilh
sa id: -- -. -
"Whoever'ssoul depa rtsfrom hisL$
body while he isfree of three: Kanz - - - - I
LS L L5
(buried trea sure), Ghull, a nd debt, - -. - - -. -
"
Ghulul refersto goodsstolen from the spoilsof wa r, or concea led, before it isdivided
a mong the soldiers. It a lso ca rriesthe genera l mea ning of unla wful wea lth. See Tuhfat
Al- A hwadhi, a nd see Hadith no. 1.
345
then he will enter Pa ra dise." (Da'if)
- - - - - -
411
JJ: J
Thisishow Sa eed na rra ted it: -
"Kanz" while AbU 'AwAna h sa id in .iLJ f)I
L
hisna rra tion: "Kibr" a nd he did not - - - - - - - -
mention "from Ma 'dn" in it. But
the na rra tion na rra tion of Sa 'eed ismore
qxo
3
ji :L
j
correct. - -
.3L :-
_;
J
Jl
)
.
(\v
Jv 1ZU I Az 1
1 .).
i/5.>Jj
1574. Sima k AbU Ruma il Al-
Ha na fi sa id: "I hea rd Ibn 'Abba s
sa ying: " 'Uma r bin Al- Kha tta b
na rra ted to me tha t he sa id: "It wa s
sa id: '0 Messenger of Alla h! So-
a nd- so ha sbeen ma rtyred.' He
sa id: 'No! I sa w him in the Fire
beca use of a ga rment he pilfered
from the spoilsof wa r.' He sa id:
'Sta nd up 0 'Uma r! Ca ll out tha t
no one entersPa ra dise except the
believers.' Three times." (Sahih)
Hasan Sahth Gharib.
l
J
J- .
J1fl i L 3L L.
Comments:
Thisna rra tion ma kesit clea r tha t a fighter who ta kesa nything from the spoils
of wa r without the permission of the a rmy chief commitsthe crime of
embeziement, which eclipsesthe high sta tusof ma rtyrdom. He who isa n
offender of stea ling from the spoilsof wa r will not go to Pa ra dise.
346
) J
Chapter 22. What Has Been . - - -
Related About Women Going
-
Out For War
( jJ)
Messenger of Alla h used to go - - - - - -
to ba ttle with Umm Sula im, a nd

other women with her, from the
i
: J
L
Ansar, who would give wa ter a nd - - -
tend to the wounded." (Sahih)
- 4
-
[Ab 'Elsa sa id:] There is
something on thistopic from Ar-
Ra bi' bin Mu'a wwidh. ThisHadith si

is Hasan Sahih. - - - - -' -
_*jL.-
LL
A: J.>- )i L
.[AA': 3L
Comments:
For the essentia l servicesof the forceslike emergency medica l help, ca re of
the wounded, a nd tra nsporta tion of ma rtyrsto a sa fe pla ce, it isa llowed to
ta ke the women to the ba ttlefield. For the purposesmentioned a bove, a very
ca reful selection of fema lesshould be ma de. The milita ry a dministra tion
should ma ke sure tha t the presence of fema le membersisnot a hindra nce in
the performa nce of dutiesor a ffecting the mora lsof the soldiers.
Related About Accepting Gifts
From The Idolaters
r zi)
1576 . 'All na rra ted from the

Prophet , tha t Kisra sent him a

gift so he a ccepted, a nd tha t kings
ga ve him giftsa nd he a ccepted
:
them. (Da'ij) - - - - - - -
There issomething a bout this
'- -
3
from Ja bir. Thisisa Hasan Gharib
Hadith. Thuwa ir (a na rra tor in the - -
cha in) isIbn ANFkhita h, whose ,- - ' - ' - '- i 'j
j j
na me wa sSa 'eed bin 'Ila qa h a nd
y
Thuwa ir'sKunyah wa sAbU Ja hm. - - -
4L
347
,JI
L

Comments:
Giftsfrom non- Muslim kingsa nd hea d of sta tesca n be a ccepted for
diploma cy a nd to develop good rela tionsto sa ve the Muslimsliving nea r the
borders. In the grea ter interest of Muslimsit isa llowed to a ccept giftsfrom
non- Muslims. -
Chapter 24. About The Gifts
I$ :,_,U] - ('
Of The Idolaters
Disliked
Being
[,Si th
1577. 'Iy l bin Himr na rra ted
tha t he ga ve the Prophet a gift
or a ca mel, so the Prophet sa id:
"Ha ve you a ccepted Isla m?" He
sa id: "No." He sa id: "Then I ha ve
been prohibited from the Zabd
(gifts) of the idola ters." (Hasan)
AbU 'Elsa sa id: ThisHadith is
Ijasan Sahih. And the mea ning of
hissa ying: "I ha ve been prohibited
from the Zabd (gifts) of the
idola ters" istheir gifts.
It ha sbeen reported a bout the
Messenger ii tha t he used to
a ccept the giftsof the idola ters
while a dislike for tha t is
mentioned in thisHadith.
And the implica tion istha t thiswa s
a fter he used to a ccept from them,
a nd then he la ter forba de their gifts.
'3r
LL
J
:L
) ' /r ..L>- 1
4,
o, ' : JI
41 I LJ L r./o:
- (o
Related About The Prostration
of Gratitude (Sajdah Ash-Shukr)
(o:H)
1578. AbU Ba kra h na rra ted: "The
1- : Ii. - OVA
348
Prophet wa smet by some a ffa ir
tha t ma de him ha ppy, so he - . -
prostra ted to Alla h." (Ijasan) i
Hasan Gharib, we do not know of it -
except from thisroute, a sa na rra tion
Li
of Ba kkr bin 'Abdul- 'Aziz.
Thisisa cted upon a ccording to "

most of the people of knowledge,
j
ii1 -3
they held the view tha t one could - - - - - , -
perform the prostra tion of
)1) &
gra titude. [And Ba kkr bin 'Abdul-
Aziz bin Abi Ba kra h isMuqarib - - - .
(a vera ge) in Hadith.]
VVLC 5~LJi

\r:
Comments: -
On hea ring good news, prostra ting before Alla h a sa n a cknowledgement of His
mercy a nd blessingsisproved from Sa eth'i na rra tions. Imm Shfi'i a nd A1:ima d
both ha ve the sa me view. Some of the schola rssa y tha t thisisnot proven by a ny
a uthentic na rra tion from the Messenger of Alla h ;. But thisisnot the ca se.
Related About The Assurance
Of Protection Granted By A
Woman And A Slave
1579. Ab Hurairah na rra ted tha t
the Prophet sa id: "Indeed a
woma n gra nts(a ssura ncesof
protection) to a people" - mea ning
it isto be honored - "from the
Muslims." (Hasan)
from Umm Ha ni, a nd thisHadith is
Hasan Gharib. [I a sked
Muha mma d a nd he sa id: "This
Hadith isSahih. Ka thir bin Za id
hea rd from Al- Wa lid bin Ra bh,
a nd Al- Wa lid bin Ra bh hea rd
from Abu Hura ira h, a nd he is
Muqarib (a vera ge) in Ijadit].
,L
). U L - (i
(ri
43
349
jJl
(Another cha in) from Umm Hni'
who sa id: "I gra nted a sylum for two
men a mong my brother- in- la ws. So
the Messenger of Alla h Ai sa id:
'We gra nt security to whomever
you ha ve gra nted security." '1
Hasan Sahih.
the people of knowledge. They
permit the a ssura nce of protection
gra nted by a woma n. Thisisthe
view of Ahma d a nd Isha q: They
permitted the a sylum of a woma n
a nd a sla ve.
It ha sbeen rela ted [from other
routes] from 'Uma r bin Al- Kha ttb
tha t he permitted the a sylum
gra nted by a sla ve.
(One of the na rra torsof thisla st
na rra tion) AbU Murra h isthe freed
sla ve of 'Aqil bin Abi Ta lib - they
a lso sa y tha t he wa sthe freed sla ve
of Umm Ha n!' - a nd hisna me wa s
Ya zid.
It ha sbeen rela ted from 'All bin
AN Ta lib a nd 'Abdullh bin 'Arnr
tha t the Prophet sa id: "The
covena ntsof the Muslimsa re one,
it coversthe rest of them."
[2]
[AbU 'Eisa sa id:] According to the
people of knowledge, the mea ning
of thisIjadith istha t whoever gives
a ssura ncesof protection a mong the
Muslims, then it isva lid to a ll of
them.
L?i
I
-
'- - - '- *[ vr i: Li L
Pa rt of tha t version a ppea rsin number 2734, a nd it isa uthentic.
It isa lso a uthentic, a nd a ppea rsin number 2127.
350
JJ h
Jfl Lj j Jt
(Al At:C 'L$7 ?
c L.Ji)
. *
Comments: *
The mea ning istha t if one of the Muslimsgivesprotection to a disbeliever, a ll
of the Muslimsa re required to honor tha t protection. (See for deta ilsAl-
Mughni v. 13. p.7 5-7 6.)
Related About Breaking
Treaties
- t - (v
(v iiI)
1580. AbU Al- Fa id sa id: "I hea rd
Sula im bin 'Amir sa ying: 'There
wa sa trea ty between Mu'a wiya h
a nd the people of Rome. He wa s
ma king a n expedition into their
la ndsso tha t when the period of
the trea ty wa sexpireshe could
a tta ck them. So when a ma n upon
a n a nima l' - or - 'upon a horse
sa id: "Allhu Akbar! Fulfillment
not betra ya l!" - a nd it turned out
to be 'Amr bin 'Aba sa h -
Mu'a wiya h a sked him a bout tha t.
He sa id: "I hea rd the the
Messenger of Alla h s:
'Whoever ha sa trea ty between
himself a nd a people, then let him
not viola te the trea ty nor try to
cha nge it until itstime ha spa ssed,
or, in retribution for a simila r
offense." He sa id: "So Mu'a wiya h
returned with the people." (aziz)
Hasan Sahih.
:L Ji

I X.
j
..... ' V 0 A:
Comments:
The The Compa nionsof the Prophet ; helped ea ch other in deedsof virtue a nd
they would a void brea king the promisesa nd trea ties. Thisna rra tion a lso
351
j
;41
provesMu'a wiya h'szea l for wha t iscorrect. If a ny la w or lega l comma nd wa s
not known to him, on knowing the rea l fa ct'she a cted upon it a ccording to
the truth.
Related About: For Each
Person Who Betrays A Treaty
There Is A Banner Erected On
The Day Of Judgement
L JL - ( A
(A t) 3t
1581. Ibn 'Uma r na rra ted the
"Indeed the one who betra yswill
ha ve a ba nner erected for him on
the Da y of Judgement." (Sahih)
thistopic from 'All, 'Abdullh bin
Ma s'Ud, AbU Sa 'eed Al- Khudri,
a nd Ana s.
Hasan Sahih. [I a sked Muha mma d
a bout the Hadith of Suwa id, from
AbU Isba q, from 'Umra h bin
'Uma ir, from 'All, from the
Prophet who sa id: "For every
person who betra ysthere will be a
ba nner." He sa id: "I do not know
of this Hadith being MarJi ... ]. 1 I
rAA:
k-'-
41.-, [1VA/:i J1J )j
.[wrv: rA:
[\VA: ..L
Comments:
Brea king promisesisa ma jor crime a nd itspunishment on the Da y of
Judgement istha t the betra yer will be humilia ted before the people a nd a fla g
indica ting hisvice of betra ya l will be fixed to hisbody.
[1]
Mea ning tha t version, while he recorded the na rra tion of Ibn 'Uma r, a swell a sothers, in
his Sahih.
352
j 4_4
JJ4,.
- (

Related About Cessation For
171.
Arbitration
(
oj 0 JvJ I
1582. Ja bir na rra ted: "On the da y
!.ii ui- : i - oA
of (the ba ttle of) Al-Ahzb, Sa 'd
bin Mu'a dh wa sstruck bya na rrow
:JJ 4
t. - r
such tha t the upper vein or lower
vein of hisforea rm wa ssevered. So
the Messenger of Alla h ii
tried to
L
stop it with fire, but it ma de his
a rm bleed profusely so he left it. - - -
Then he did it a nother time but it :JU LU. Ii .iiU
ca used it to bleed profusely. Upon
seeing tha t he sa id: '0 Alla h! Do
- - - -
not a llow my soul to depa rt until
>
my eyesa re comforted by the - -
ft
elimina tion of Ba nd Qura iza h.' He 3
c '
pressed hisvein closed a nd it did

not bleed a drop before they - -
ft
' ft
surrendered to the a rbitra tion of
J
Sa 'd bin Mu'a dh. He (the Prophet - - - -
)
sent for him (Sa 'd) who judged
tha t their men should be killed,
iI
L-1 11
Li
their women should be spa red, a nd
tha t the Muslimsma y sha re them -
a mong themselves. With this, the
I,
[:J1]
Messenger of Alla h 4t sa id: 'You - - - - - ,
ha ve judged a ccording to Alla h's
'- ' .
Judgement for them.' And they .
[:
were four hundred. Then when he - - -
finished killing them, hisvein
opened up a nd he died." (aaziz)
thistopic from AbU Sa 'eed a nd
'Ati'a h Al- Qura zi.
Hasan Sahih.
-
.&.- ro./r:i

I. jJI i
353
Comments:
Ba nU Qura iza h were a n a lly of the Muslims, but they deceived the Muslims
on the occa sion of the 'Ba ttle of Alzb' which ca used ma ny difficultiesfor
Muslims. Sa 'd who wa stheir a lly from the time of Jhiliyyah wa sshocked a t
their beha viour. He wa nted to see Ba n Qura iza h punished for their offensive
conduct.
1583. Sa mura h bin Junda b
.. )
i- '] tI.
-
na rra ted tha t the Messenger of - -
"Kill Alla h sa id: the elder men - '
a mong the idola tersa nd spa re the
.L*
Sharkh a mong them." (DaiJ) - - - -
And the Sharkh a re the boyswho
J)
did not begin to grow pubic ha ir.

-
-
HasanSahth.
Ha jja j bin Arth na rra ted simila rly L.iJ,,i JUl
from Qa ta da h.
Y1V' : LJI
J)
:L

:-_ '
i&'k
1584. 'Atiyya h Al- Qura zI na rra ted:
:
-
"We were presented to the - -
'JUL
'
Messenger of Alla h on the da y
of (the ba ttle of) Qura iza h.
0j J,L :
Whoever ha d pubic ha ir wa skilled
a nd whoever did not wa sleft to his
'-
wa y. I wa sof those who did not
Lz
ha ve pubic ha ir so I wa sleft to my - - - - -
wa y." (azii)
..'
1 .
-' i 'Y
3
:
knowledge. They consider pubic
) ,
AA
ha ir a n indica tion of the a ge of -
responsibility, if it isnot known
whether he ha sha d a wet drea m,
or hisa ge. Thisisthe view of
Abma d a nd Isa q.
d LkJi
354
3L.i..
Comments:
!LLJLL At:
L?LJ
Thisna rra tion provestha t if it ha sbeen decided to kill the enemy, then those
a mong the enemy who a re their lea dersa nd those who a re a ble to fight
a ga inst the Muslimswill be killed. It mea nsonly a dultswho a re potentia l
da nger should be killed. Old personsa nd children who ha ve not rea ched the
a ge of puberty should not be killed. Discussion a bout the a ge of puberty ha s
a lrea dy been given in a previousna rra tion.
Related About Oaths Of
Allegiance
gra ndfa ther, tha t the Messenger of
Alla h sa id during hisKhubah:
"Fulfill the a llegia ncessworn in
Jahiliyah for it" - mea ning Isla m -
"doesnot a dd to them except in
gra vity. And do not initia te new
a llegia ncesin Isla m."
(?asan)
thistopic from 'Abdur- Ra hma n bin
'Awf, Umm Sa la ma h, Juba ir bin
Mut'im, Ab Hura ira , Ibn 'Abba s,
a nd Qa isbin 'Asim.
Hasan Sahih.
t - (r -
(r - .ii)
.
AS AV \A \A VS/:.L,- 1 ,, J.,kJl
/ 5
l.l:C3L-
O1V:C
I.,
:
L] - ,
[1::
rr.
/:LqL.
l] LL
3L t]3
[r/:)+J
.[i
/o :.
,- iJL.
[
Y A\
Comments:
The religion of Isla m isa religion of pea ce a nd brotherhood. There isno need
for ta king oa thsof a llegia nce between tribesa fter itsvictory in a la nd.
355
Chapter 31. About Taking The
Jizjah From The Zoroastrians
:CflJi)
(r j.L 4I,.4
1586. Ba ja la h bin 'Abda h
na rra ted: "I wa sa scribe for Ja z'
bin Mu'wiya h a t Ma ndhir when
'Uma r'sletter ca me to us(sa ying):
'Inspect the Zoroa stria nsa round
you to ta ke the Jizyah from them.
For indeed 'Abdur- Ra hmn bin
'Awf informed me tha t the
Messenger of Alla h took the
Jizyah from the Zoroa stria nsof
Ha ja r." (Sahih)
Hasan.
)I \OV
[]
1587. Ba ja la h na rra ted tha t 'Uma r
10 AV
would not ta ke the Jizyah from the -- - -
Zoroa stria nsuntil 'Abdur- Ra hmn
: 'd
bin 'Awl informed him tha t the
Prophettook the Jizyah from -- - -
the Zoroa stria nsof Ha ja r." (ahiaz)
:
.4
There ismore dia logue in the
Hadith tha n this. And thisHadith is - -- -
HasanSahih. -
A.Jt
jj
:r'-
3
r\OV r
\ol:C
1588. Ma lik na rra ted from Az-
oM
Zuhri, tha t Sa 'ib bin Ya zid sa id:
"The Messenger of Alla h took
the Jizyah from the Zoroa stria nsof
Ba hra in, a nd 'Uma r took it in
Persia , a nd 'Uthma n took it from
:J
the Persia ns." (Hasan)
,;;4
356
3hj
I a sked Muha mma d a bout this, so -

he sa id: "It is: 'Ma lik from Az-

Zuhri from the Prophet ."
:
Ji :J
i-i
. L. ' /S:)...Ji - p- i _..JI t.
Comments:
A ta x (Jizyah) isimposed on non- Muslimsliving in a Muslim country a ga inst the
security a nd protection provided to them to live in pea ce. They a re supposed to
help the Muslimsin defense of the country a swell a spa ying the ta x.
Related About What Is Lawful
From The Wealth Of AN Adh-
Dhimmah
1589. 'Uqba h bin 'Amir na rra ted:
"I sa id: '0 Messenger of Alla h! We
come a crossa people a nd they do
not host us, a nd they do not give us
our rights, a nd we do not ta ke
a nything from them. So the
Messenger of Alla h sa id: 'If
they refuse such tha t you ca n only
ta ke by force, then ta ke." (Sahih)
Ijasan. It ha sbeen reported by Al-
La ith bin Sa 'd from Ya zid bin AN
Ha bib a swell.
ThisIjadith only mea nstha t they
would go out for ba ttlesa nd they
would pa ssa people a mong whom
they would not find a ny food to
buy for a price. So the Prophet
told them: If they refuse to sell to
you, such tha t you ha ve to ta ke it
forcefully, then ta ke it. Thisishow
the expla na tion ha sbeen rela ted in
some of the Ahadtth. And it ha s
been rela ted tha t 'Uma r bin Al-
Kha tta b, ma y Alla h be plea sed with
U t - (r
(r
)
I
JA
357
him, would order simila rly. - . - -, -
- - -
---
sut
fr
J) - j
.Jil L t.Ji
,,
.
.;
.i
rV:
Comments: -
Hospita lity of Ara bswa sa n exempla ry tra dition, but the conduct of non-
Muslimswa sextra ordina rily bia sed a ga inst the Muslims. They not only
neglected their tra ditiona l hospita lity, but a lso refused to sell food to Muslims
to show their ha tred a ga inst them. There wa sno wa y out a ga inst their ha rsh
beha viour, so the Muslimswere a llowed to use force for obta ining food, a sit
isimpossible to continue a journey without foodstuff.
-(rr4i)
(rr
5, 5 '- 5o 5_
L,-
JJi :J
,.4
L- ~Ji2
j
i, [:3]
OIJ)
j
J3
j,
'
rL L-3i - c4>Jl
[/r:- i] . ,*
Comments:
After the conquest of Ma kka h, the people sta rted entering the religion of
Isla m, a nd there wa sno problem with ma nifesting one'sIsla m in the la nd.
People ma de homeswhere ever they wa nted, a nd lived in different towns.
Now there wa sno need for emigra tion, (from Ma kka h to Al- Ma dina h) but
people moved from one pla ce to a nother pla ce for ijajj, 'Umrah, Jihad a nd
Related About
Hdrah
1590. Ibn 'Abba sna rra ted tha t on
the da y of the Conquest of
Ma kka h, the Messenger of Alla h
sa id: "There isno Hijrah a fter
the conquest, there isonly Jihad
a nd intention, a nd when you a re
ca lled to go forth (for ba ttle), then
go." (ahiz)
thistopic from AbU Sa 'eed,
'Abdullh bin 'Amr, a nd 'Abdullh
bin Hubshi.
Hasan Sahih. Sufyn Ath- Tha wri
reported it simila rly from Ma nUr
bin Al- Mu'ta mir.
358
'li
the a cquisition of knowledge, etc., thistype of movement a nd tra vel isnot
migra tion. The pla ce or country where it isnot possible to protect one'sfa ith,
a nd there isno other choice except emigra tion, then it isnecessa ry to
emigra te to a sa fe pla ce.
t.
t - (
Related About Giving the
- ( J )
Pledge To The Prophet
,
1591. Ya ya bin Abi Ka thir

na rra ted from Abu Sa la ma h, from

Jbir bin 'Abdullh a bout the
7Jj
sta tement of of Alla h, Most High:
) 5.
Alla h wa splea sed with the - - - - - - -
believerswhen they ga ve the
pledge to you under the treeJ1
tha t Jbir sa id: "We pledged to the - - -
Messenger of Alla h
J;
tha t we
:- j .[A:)] 41iLc
would not flee a nd we did not - - - - -
Jj yJ L 4l
pledge to him for dea th." (Saiiz) - - -
[He sa id:] There a re na rra tionson j-
&
thistopic from Sa la ma h bin Al-
- ,
[:j]
'Uma r, 'Uba da h, Akwa ', Ibn a nd - -. -
Ja rIr bin 'Abdulla h.
[AbU 'EIsa sa id:] ThisHadith ha s

been reported from Eisa bin

Yunus, from A1- Awz'i, from
Ya hya bin AN Ka thir who sa id: . -
- -- - . - -
-
J
:
J
"Jbir 'Abdulla h bin sa id" a nd he
did not mention Ab Sa la ma h in it.
j I
I , [oS:t] ...UI , *
L4J
c,JIJ4I
j j
['v.4.:
V\ A:
Lc- _9r:t]
.[o1:C
L aV:
1592. Ya zid bin Abi 'Uba id

na rra ted: "I sa id to Sa la ma h bin Al-
Akwa ': wha t did you pledge to

- . - .- - - - - -
..i
"For
the Messenger of Alla h 4t on the J,L :
Da y of Al- Uuda ibiyya h?" He sa id:
. .Jj4J
,. -
J I
- .....
ft .,.
"For dea th." (Sahih)
Al-Fath 48 :1 8 .
359
ThisHadith is Hasan Sahih.
tlS: L #J
Al
:
1593. Ibn 'Uma r na rra ted: "We
used to pledge to the Messenger of - -
J Alla h to hea r a nd obey," So he '
would sa y to us: "Asmuch a syou

a re a ble. (Sahih) -. -

Hasan Sahih.
-L_ _ :.
ii[:,iJU]
\A1V:CI
L U2JL,
Comments:
The Shari'ah never ordersor expectsa nything from a person which isbeyond
hispower or beyond hisendura nce. The wordsof the Prophet show his
kindness, compa ssion a nd mercy for Muslims. (See a lso no. 1597.)
1594. Ja bir bin 'Abdullh na rra ted:
"We did not pledge to the
Messenger of Alla h for dea th,
but only tha t we would not flee."
(Sahih)
Hasan Sahih, mea ning both of the
Ahadtth a re Sahih. Some of his
Compa nionspledged to him for
dea th, they sa id only: "We will not
lea ve from in front of you a slong
a swe a re not killed." While others
pledged to him by sa ying: "We will
not flee."
Ji U
Comments:
Thisna rra tion provestha t the comma nder of the a rmy ca n ha ve a n oa th from
troopstha t they will not flee from the ba ttlefield, or tha t they will fight to the
dea th if required, since those who do not flee ma y retrea t a nd return. This
pledge istota lly different a nd ha sno linksor likenesswith the pledge of so-
ca lled spiritua l guides.
360
.- ( JI)
Related About Violating A
Pledge
(ro
;;ii
"Three will not be spoken to by
- - -
3
Alla h on the Da y of Judgement,
:I i
nor will they be purified, a nd for
them isa pa inful torment: A ma n
c uJ
i-i
'L
4U1
tha t ga ve a pledge to a n Imm, a nd

if he givesto him he fulfillsit, a nd
if he doesnot give to him he does

not fulfill it" (Sahih) -
-
JJb[:
Hasan Sahih.
-
[5- I 5k LU
3L.L A:
Comments:
An honest person ha sthe privilege tha t on the Da y of Judgment Alla h will
spea k to him, a nd ha ve mercy on him, hisoffencesa nd fa ultswill be
pa rdoned. Hisunpa rdona ble sinswill be clea nsed by Hellfire, a nd ultima tely
he will enter the Pa ra dise.
Related About A Slave's Pledge
1596 . Ja bir na rra ted: "A sla ve
ca me to give the pledge to the
Prophet for Hijrah, but the
Prophet did not rea lize tha t he
wa sa sla ve. So hisma ster ca me,
a nd the Prophet sa id: 'Sell him
to me.' So he purcha sed him for
two bla ck sla ves. After thishe
would not ta ke the pledge from
a nyone until he a sked him if he
wa sa sla ve.""' (Sahih)
.I
Li I[:]
[11
This Hadith preceded, see no. 1239.
361
- - -
Ja bir isHasan Gharib Sahih, we do
not know of it except a sa na rra tion
of AbU Az- Zuba ir.
LU. 3JL L iLJL. -p- i,
,J] *
Comments:
The Prophet ha d ta ken a n oa th of emigra tion from him, a nd there isno
return on a n oa th of emigra tion, therefore, the Prophet jW bought him in
excha nge for two bla ck sla ves. Thisna rra tion provestha t increa se a nd
decrea se ispossible in the ba rter of sla ves. Another thing which a ppea rsfrom
thisna rra tion istha t the Prophet
ij
ha d no knowledge of hidden thingsuntil
Alla h revea led it to him.
Related About The Women's
Pledge
1597. Ibn Al- Munka dir hea rd
Uma ima h bint Ruqa iqa h sa ying: "I
pledged to the Messenger of Alla h
a long with some women. He
sa id to us: 'In a smuch a syou a re
a ble a nd ca pa ble.' I sa id: 'Alla h
a nd HisMessenger a re more
merciful to ustha n we a re to
ourselves,' then I sa id: '0
Messenger of Alla h ta ke the pledge
from us." Sufya n (one of the
na rra tors) sa id: mea ning: 'sha ke
(ha nds) on it with us' "so the
Messenger of Alla h sa id: 'My
sta tement to one hundred women
islike my sta tement to one."
(Sahih)
thistopic from 'Aisha h, from
'Abdulla h bin 'Uma r, a nd Asma '
bint Ya zid.
Hasan Sahih, we do not know of it
except a sa na rra tion of Muha mma d
362
j JI
bin Al- Munka dir.
Sufya n Ath- Tha wri, Mlik bin
Ana s, a nd othersreported this
Hadith from Muha mma d bin Al-
Munka dir simila rly. [He sa id: I
a sked Muha mma d a bout this
Hadith a nd he sa id: "I a m not
a wa re of a Hadith other tha n this
for Uma ima h bint Ruqa iqa h."
There isa nother woma n na med
Uma ima h who na rra ted from the
Messenger of Alla h
].
'd :j I-
LJ
AV.L--JL UJ
,.-,,.4
*Li tA1: L t c/Y:jL.Jlj
LLc.j
[A11:Z ..L. oAA:C
Lcf'
AT/Y:UJi LUU [.v:L] J; [Si

Comments: *
The Prophet used to hold the ha nd of men while ta king the pledge from
them, but from women, he a lwa ystook a verba l pledge a nd never held their
ha nd tha t iswhy he sa id tha t the wordshe uttered once will do for one
woma n or one hundred women a t a time.
Related About The Number Of
Companions Who Participated
In The Battle Of Badr
L:. L(rA.i)
(rA ,
1598. Al- Ba ra 'sa id: "We used to
sa y tha t the pa rticipa ntsa t Ba dr on
the Da y of Ba dr were like the
number of the compa nionsof
Ta lut, three hundred a nd thirteen
[men]." (Sahih)
Hasan Sahih. Ath- Tha wri a nd
othersreported it from AbU Isa q.
ro_soV:C .
L il
[.,l ...a ]
363
,.*J
.[A/ :'- ] L- *
Comments: -
Compa nionsof TlUt mea nsthose honest a nd bra ve personswho crossed the
ca na l a nd fa ced the enemy a nd stood by TlUt. They were three hundred a nd
thirteen, a nd those who pa rticipa ted in the ba ttle of Ba dr were three hundred
a nd thirteen. By some other countsthey were three hundred a nd fourteen or
three hundred a nd seventeen or three hundred a nd nineteen.
Cha pter 39. Wha t Ha sBeen 6. t. U
-
(rJ)
Rela ted About The Khumus
*( J)

Prophet sa id to a delega tion -
from 'Abdul- Qa is: "I order you to
give the the Khumus from your spoils
:.iJi 3t
j;
,.!n :4
of wa r. (Sahih)
He sa id: There isa story with this

Hadith.
ai
HasanSahih.

- - - -
(Another cha in) with simila r .
na rra tion. --
.
L :Z.- L
4
: 41 Ji ;5LaJI it &-
i
,
5LJ ..ii,
Comments:
In Surat Al-Anfal, one- fifth of the spoilsa nd itsdeta ilsa re expla ined. The
Prophet

ordered the tribe of Abdul- Qa isto pa y thissha re. (See for deta ils
Sahih Muslim.)
Cha pter 40. Wha t Ha sBeen .a d P.t.4 t
- (
Related About Looting Being
*- -
Disliked - .
1600. 'Aba ya h bin Rifa 'a h Ii- : ti- -
na rra ted from hisfa ther, from his- - - - - - - - - - - - - -
gra ndfa ther Ra fi' bin Kha dij, who '
LJ
sa id: "We were with the Messenger
of Alla h on a journey, when the - - - - - - - - . - - -
ha sty people went rushing a hea d to

364
the sheep to cook them, while the -- - - - -
rea r of of the people. Then he pa ssed
Messenger of Alla h wa sin the
4i ,L L.i[;
be weighed, then he distributed it
the kettlesa nd ordered tha t they

'1
iJ
Y
between them them a nd equa ted a ca mel
.
)
to ten sheep." (aziez)

[AbU 'EIsa sa id:] Sufya n Ath-
Tha wrl reported it from hisfa ther,
from 'Aba ya h, from hisgra ndfa ther - - - -
Ra fi' bin Kha dIj, a nd he did not

mention "from hisfa ther" in it.

Thiswa sna rra ted to usby
Ma hmUd bin Gha iln (who sa id):
- - - -
"Wa kI' na rra ted it to usfrom . - - - -
,A.,- ,
Sufya n." And thisismore correct.
- -
'Aba ya h bin Rifa 'a h hea rd from his 12 AJi
,
:Ji
gra ndfa ther RAfi' bin Kha dij. - -, -
.j
He sa id: There a re na rra tionson - -- -
thistopic from Tha 'la ba h bin Al- J
i-
Ha ka m, Ana s, AbU Rlhna h, Abu
i 'i
L5J
JY
'Abdur- Ra hmn Ad- Da rda ', bin
Sa mura h, Za id bin Kha lid, Jbir,
Ab Hura ira h, a nd AbU AyyUb.
p3
:L iI LJUI
5 li1 ~
i, [rrA:
]
4J Ul
*
[to/1

[Yv.r:
I1I]i, [oV:
tVO:C Lc)U.JI]
,
[rro:
'' I]
.[AV:
)
Comments:
Most people of knowledge a gree tha t when the wa rriorsenter the la nd of the
enemy, they a re a llowed to ta ke food a nd fodder from there a ccording to
their needs, however it should be ra tioned a sindica ted in thisna ra tion. (Al-
Mughniv. 13. p.176.)
16 01. Ana sna rra ted tha t the
Messenger of Alla h sa id: - - -
"Whoever plundersthen he isnot

of us." (Sahih)
:4
j ji
365
[AbU 'EIsa sa id:] ThisHadith is . - - - ,-
jji
Hasan Sahth Gharib a sa Hadith of
L
Ana s. .
L7
Ji3I L5 L yi
[,
oL4]
Aor:
'AAO:C
I,
1 : j,iLL
Comments:
Plundering a nd looting the property of othersisa n open viola tion of Isla mic
La w a nd a ga inst the ba sic concept of brotherhood in Isla m, therefore,
a ccording to the wordsused in thisna rra tion "He isnot from us".
Related About Greeting The
People Of The Book With
Salam
- L;- i.
U - (
16 02. Ab Hura ira h na rra ted tha t
"Do not precede the Jewsa nd the
Christia nswith the Salam. And if
one of you meetsone of them in
the pa th, then force him to its
na rrow portion." (Sahih)
thistopic from Ibn 'Uma r, Ana s,
a nd AN Ba sra h A1- Ghifri the
Compa nion of the Prophet .
Hasan Saul/i. And rega rding the
mea ning of thisHadith: "Do not
precede the Jewsa nd the
Christia ns": Some of the people of
knowledge sa id tha t it only mea ns
tha t it isdisliked beca use it would
be honoring them, a nd the Muslims
were only ordered to humilia te
them. For thisrea son, when one of
them ismet on the pa th, then the
pa th isnot yielded for him, beca use
doing so would a mount to
honoring them.
36 6

3LJL LeA JI L 3LJI

L
[rr. :t] i, [r:L1 Ui , * Li
1V:C
rA/1:...-]
L
cJt.iiI Oy..a.
[rAA:
Comments:
.
-
In norma l conditionswhen Muslimsa re in power a nd they a re not living a sa
minority, a nd they a re not under a ny compulsion or subjuga tion, it isa n order
for Muslimstha t they should not give such leewa y to the non- Muslimsa nd
they should not greet them first nor yield the wa y for them. Some of the
people of knowledge sa id tha t it only mea nstha t it isdisliked beca use it
would a mount to honoring them, a nd the Muslimswere only to humilia te
them. For thisrea son, when one of them ismet on the pa th a Muslim isnot
to yield for him beca use doing so would a mount to honoring them. In a
country where Muslimsa re living a sa minority, they a re a llowed to give give
such leewa y to non- Muslim rulersfor the grea ter interest of the Muslim
community. (Tuhfar Al-A
i!zwadhi v.2. p.397 .)
"Indeed when a Jew givesSalam to
one of you, then he isonly sa ying:
'As-Smu 'Alaikum (Dea th be upon
you) so sa y: "Alaik (And upon
you)'." (Sahiez)
Hasan Sahih.
3
:jl ii J
Jd :J
Y\1
4iL
.
Disliked To Live Among The
Idolaters
16 04. Qa isbin Abi Ha zim
na rra ted from Ja rir bin 'Abdullh
sent a milita ry expedition to
Kha th'a m. So some people (living
there) sought sa fety by prostra ting,
but they were met quickly a nd
killed. Newsof thisrea ched the
367
Prophet upon which he
comma nded tha t they be given ha lf
of the 'Aqi (blood money). And he
sa id: "I a m free from every Muslim
tha t livesa mong the idola ters."
They sa id: "0 Messenger of Alla h:
How istha t?" He sa id: "They
should not see ea ch other's
ca mpfires." (Da'f)
Wi :jU
:J
(ftU
L jS. yi - - ij ot_4]
.lc- j 3Li- i .ii Lj
1to.
Comments:
Emigra ting a nd residing in a non- Muslim country for the sa ke of better
livelihood isa n extremely sha meful a ction, but going there for the purpose of
prea ching, sa fegua rding Isla mic interestsa nd a cquiring knowledge is
a dmira ble a nd a pprecia ted, provided one ma y ma nifest hisreligion without
fea r.
16 05. Qa isbin Abi Ha zim 2$ ii- : li.
- 11- 0
na rra ted simila r to the na rra tion of - - -
AbU Mu'a wiya h (no. 1604) but he '-
did not mention in it: "from Ja rir"
3i
in it, it, a nd tha t ismore correct. - . - -
(Da'J)

d
from Sa mura h. - - .
[AbU 'Elsa sa id:] Most of the
JU]
compa nionsof Isma 'il sa id: "From
-
3
Isma 'il, from Qa isbin Abi Ua zim,
- - - - -
tha t the Messenger of Alla hJ
Ji ii
J
j.
3
sent a milita ry expedition." And
they did not mention: "from Ja rir" - -.
in it.
Ha mmd bin Sa la ma h reported
simila r to the na rra tion of Abu - - -
Mu'a wiya h, from Al- }Ia jja j bin
Arta h from Ism'Il bin Abi Kha lid,
-
- - -
r.
&.'2j
. i .
Jul
-
from Qa is, from Ja rir. -
[He sa id:] I hea rd Muha mma d
Lr
sa ying: "Wha t iscorrect isthe -
- - --
na rra tion of Qa isfrom the Prophet

368
in Mursal form."
Sa mura h bin Junda b reported tha t

the Prophet A sa id: "Do not live
4- 9
ilL
a mong the idola ters, a nd do not
a ssemble with them, for whoever
livesa mong them or a ssembles
with them then he issimila r to
them." (DaIJ)
,L Y.11
UI *LJI &.>JI )i1, J
[L.' o.t4]
[VAV:
- (r
Related About Expelling The
Jews And The Christians From
The Arabian Peninsula
(r ,iI)
16 06 . 'Uma r bin Al- Kha ttAb
- )I
ti. -
na rra ted tha t the Messenger of - - - - -
Alla h % sa id: "If I live - if Alla h

wills- I will expel the Jewsa nd the
Christia nsfrom the Ara bia n - - - - - ,
Peninsula ." (Sahth)
:U.JI
:JU
:y
.I
)
th 1r/vv:
16 07. Jbir bin 'Abdullh na rra ted:
"Uma r bin A1- Kha ttb informed
me tha t he hea rd the Messenger of
Alla h sa y: 'I will expel the Jews
a nd the Christia nsfrom the
Ara bia n Peninsula , a nd I will not
lea ve a nyone in it except a
Muslim. " (Sahih)
Hasan Sahih.
:jJI1 JI ti1. -
:I
4,1
j
L)LiIJ
3I
/)
.((Li 5I
369

- Jt
Comments:
. jIj)LL
The Prophet jW wa nted to expel the Jewsa nd Christia ns, who cla im to be the
People of the Book, from the Ara bia n Peninsula . Non- Muslimsa re only
a llowed to live in the Ara bia n Peninsula tempora rily a sa tra veler or for some
other importa nt needsof the Society a sdetermined by the lea ders. (See for
deta ilsTuhfat Al-A hwadhi v. 2. p. 498.)
- (
Related About What The - - - -
Messenger Of Allah Left
( J,L )
Behind
16 08. AbU Hura ira h na rra ted:
L- :Ii LL. tui. -
"Ftima h ca me to Abu Ba kr a nd - - -
sa id: 'Who will inherit from you?'
Li
He sa id: 'My fa mily a nd my son.'
-
She sa id: 'So wha t a bout me? I do - - - - . -
not get inherita nce from my
:!iUi 41i !L- :3
fa ther?' So Ab Ba kr sa id: 'I hea rd . -- - - - - - - - -- -
Li
the Messenger of Alla h il Jsa y: 'We
a re not inherited from' but I

support those whom the Messenger
i j
i
:J4iI
of AllAh iiJused to support, a nd I
3
spend upon those whom the
j
i,
Messenger of Alla h spent -
upon."(Iasan)

na rra tionson thistopic from 'Uma r, - - - - - -
Ta lba h, Az- Zuba ir, 'Abdur- r
Ra hmAn bin 'Awf Sa 'd a nd 'Aisha h. -
The Hadith of AbU Hura ira h is - - - - - , -
Hasan Gharib from thisroute. It is
only reported with a cha in by
'
Ha mmd bin Sa la ma h a nd 'Abdul- - . -
Wa hhb bin 'Ata ', from Muha mma d
- - 5,
L- - '
-
. . Lj
bin 'Amr, from AbU Sa la ma h, from
AbU Hura ira h.

[I a sked Muha mma d a bout this
'J : W IL
Hadith a nd he sa id: "No one is
known to ha ve reported it from
-'
? '' '"
Muha mma d bin 'Amr, from AbU
)
'l
370
Sa la ma h, from AbU Hura ira h,
-
- - -
.. L.J I.1 JJLL
j))
.
except for Ha mma d bin Sa la ma h. - - -
'Abdul- Wa hhb bin 'A1' reported

it from Muha mma d bin 'Amr, from
Ab Sa la ma h, a nd from AbU
- - --------- -. - -
i
Hura ira h a nd it issimila r to the
)
4.J
na rra tion of Ha mmd bin
Sa la ma h.] And thisHadith ha s
-
been reported through other routes

from AbU Ba kr A- SiddIq, from the
Prophet .
>'-
irr rT/):jL5jiJi )I L
{1r.V:
JL.JI]
JL.JI
)
iJ] [1\:L1
[ .:L
,L]
16 09. AbU Hura ira h na rra ted tha t
j1JJti.] -
Fa tima h ca me to Ab Ba kr a nd
'Urna r, ma y Alla h be plea sed with

- - - -- -. - -
them both, to a sk them a bout her
inherita nce from the Messenger of
- - - - .
Alla h
ic.
They sa id: "We hea rd the
Messenger of Alla h sa y: 'I a m
J
L_
not inherited from." So she sa id:
'By Alla h! I will never ta lk to you
two a ga in.' So she died ha ving not
ta lked to them. (Hasan) - - - -
'All bin 'EIsa sa id: "The mea ning

of not spea king to you two is:
:
Never a ga in rega rding this - -- - - -
inherita nce, beca use you two a re
. [3L, UL' Li
1
LrULIIJU1.
"

r
Comments:
The Prophet jW, isthe spiritua l fa ther of a na tion, hislega cy isnot wea lth or
property, hisinherita nce isknowledge which he receivesthrough revela tion.
His (Ummah) na tion isheir of hismission a nd knowledge. Prophetsdo not
ha ve a ny desire for wea lth a nd property, they wa nt a cquitta l from worldly
a ffa irs, a nd therefore, they do not collect wea lth a nd do not ha ve a ny heirs.
371
16 10. Ma lik bin Awsbin Al-
Ha da thn sa id: "I entered upon
'Uma r bin Al- Kha ttb. (Then)
'Uthmn bin 'Affn, Az- Zuba ir,
'Abdur- Ra hmn bin Awf, a nd Sa 'd
bin AbI Wa qqdsentered. Then 'All
a nd Al- 'Abbsca me disputing.
'Uma r sa id to them: 'I a sk you, by
Alla h the One by Whose Will the
hea vensa nd the ea rth a re
ma inta ined, do you know tha t the
Messenger of Alla h sa id: "We
a re not inherited from, wha t we
lea ve ischa rity?" They sa id: 'Yes.'
'Uma r sa id: 'When the Messenger
of Alla h iW died, AbU Ba kr sa id: "I
a m the ca reta ker of the Messenger
of Alla h ." So you a nd he went
to Abu Ba kr a nd you sought your
inherita nce from the son of your
brother, a nd he sought the
inherita nce of hiswife from her
fa ther. So Ab Ba kr sa id tha t the
Messenger of Alla h sa id: "We
a re not inherited from, wha t we
lea ve ischa rity." And Alla h knows
tha t he istruthful, innocent,
instructing a nd following the
truth." (Sahih)
[AbU 'Elsa sa id:] There isa
lengthy story a long with the iladith.
And thisHadith is Hasan Sahih
Gharib a sa na rra tion of Mlik bin
Ana s.
'tt:
'Lr--
y;ji
}
--i
.4, LUI.
:r' t/V
oV:C
Comments:
There isa long story tha t ha sbeen discussed in thisna rra tion; for deta ilssee
Fawa 'id .aiih Muslim. 'Abba sa nd 'All brought thisissue before 'Uma r for
the second time, to know hispoint of view a bout thisna rra tion, a sfor the first
time it wa spresented before AbU Ba kr.
372
Related About What The
Prophet Said On The Day Of
The Conquest: Verily This Is Not
To Be Battled Over After Today
3
U [1.] 1.. 1.
- (o
44
16 11. Al- Hrith bin Ma lik bin Al-
Ba rs' na rra ted: "On the da y of the
Conquest of Ma kka h, I hea rd the
Prophet sa ying: 'Thisisnot to
be ba ttled over a fter toda y, until
the Da y of Judgement." (Ikisan)
'Abba s, Sula imn bin Sura d, a nd
Mutr.
This Hadith is Ijasan Sahih, a nd it
isa na rra tion of Za ka riyya bin Abi
Za 'ida h from Ash- Sha 'bi, we do
not know of it except from his
na rra tion.
rt:: 'L''
Ly.L
I _ ,_.>- 0i, 't\rlt
Y/r:i...-1
.[WA':
Comments:
'
-
Respect a nd honor of Ma kka h isdue to the House of Alla h. It wa sfreed from
the occupa tion of infidelsto restore itsrespect a nd honor. The disbelieversha d
ma de it a n idol temple. Now Ma kka h, a fter itsconquest, isa free pla ce,
respected a nd honored by Muslimsof the world, therefore, ma king it a
ba ttlefield isunla wful. If some non- Muslim a rmy or group of people a tta ck the
city, then Muslimsa re a llowed to fight to sa ve itshonor.
Related About The Hour In
Which It Is Recommend To
Fight
16 12. An- Nu'ma n bin Muqa rrin
na rra ted: "I fought a long with the
Prophet , a nd if Fajr ha d begun
he would wa it until the sun rose,
a nd when it rose he would fight.
- (-
(i
.' zA)
40 :J L1
J3L:J
373
And if it wa sthe middle of the
da ytime, he would wa it until the
sun pa ssed the zenith, a nd when it
pa ssed the zenith he would fight
until 'Asr. Then he would wa it until
he ha d pra yed 'Asr, then he would
fight." He sa id: "And it used to be
sa id during tha t (time) 11 tha t the
wind of victory wa sra ging, a nd the
believerswould supplica te for their
armies in their Salt." (Da'ij)
been reported from An- Nu'ma n
bin Muqa rrin through a cha in tha t
ismore connected tha n this.
Qa ta da h did not see An- Nu'ma n
bin Muqa rrin. An- Nu'mn died
during the Khilafah of 'Uma r.
ji Lj
tj]
Comments:
The Prophet ji used to sta rt a ba ttle a fter the Morning Pra yer. Pra yersa nd
invoca tionsa re mea nsfor help, guida nce a nd success. Windsof successblow
a sa result of pra yer a nd invoca tions.
1613. Ma 'qil bin Ya sa r na rra ted:
"Uma r bin A1- Kha ttb sent An-
Nu'ma n bin Muqa rrin to Al-
HurmuzAn." And he mentioned the
Hadith in itsentirety. An- Nu'mn
bin Muqa rrin sa id: "I pa rticipa ted
(in ba ttles) with the Messenger of
Alla h A. So when he did not fight
in the beginning of the da ytime, he
would wa it until the sun pa ssed the
zenith, a nd the wind of victory
would ra ge, a nd victory would
descend upon them." (aziz)
Ijasan SahTh. 'Alqa ma h bin
" Tha t isduring the time a fter the zenith a sindica ted in the following 1-ladith.
374
'Abdullh (one of the na rra tors) is. - - - -
the brother of Ba kr bin 'Abdulla h
U
J]
A1- Muza ni.
JA
.Jt
4
1O O:
3
LJI r 1 L4,JI a o
1 /
:
Related About At- Tiyarah (Bad
Omens)
16 14. 'Abdullh [bin Ma s'Ud]
Alla h sa id: "At-Tiyarah is from
Shirk, a nd none a mong us(it
influences) except tha t Alla h will
remove it with Tawakkul
(relia nce)." (Sahih)
AbU 'Elsa sa id: I hea rd
Muha mma d bin Ism'11 sa ying:
"Sula ima n bin Ha rb used to sa y
a bout thisHadith: 'And none
a mong us(it influences) except
tha t Alla h will remove it with
Tawakkul (relia nce)' - Sula ima n
would sa y: 'To me, thisisa sa ying
of 'Abdulla h bin Ma s'd."
from Sa 'd, Ab Hura ira h, Ha bisAt-
Ta miml, 'Aisha h, a nd Ibn 'Uma r.
This Ijadith is 1-Iasan Sahih, we do
of Sa la ma h bin Kuha il. Shu'ba h
a lso reported thisIjadith from
Sa la ma h.
i:L
--3'-L,
[iia
rol:C
c,,JWi 3U-
rorA:C
[r\: *
' V:C
'3-
. Ji.jI [r: oYot :
JI]
375
,_L., ovr:C
Comments:
In the period of Jahili)yah, Ara bs, a t the time of lea ving home for some
purpose, took the flight of birdsfrom left to right or right to left a sa ba d
omen. They believed tha t the flight of the birdswill ha ve ha ve ba d effectsa nd
the a ccomplishment of their pursuitswill be influenced. Thiskind of thinking
isa type of Shirk beca use no one ha sthe power except Alla h to cha nge a
thing from good to ba d or otherwise.

Messenger of Alla h sa id: "There - -
isno 'Adwa a nd no
Tiyarah, a nd I
r
likeFa 'l." They sa id: "0 Messenger
4t 3L
:L,
of Alla h! Wha t isFa'l?" He sa id:
"A good sta tement." (azih)
: ((J.4iI
LS
:Uii, Ij
Hasan Sahih. - -
.
ovo1 JUJ1 LJJi
Comments:
Adwa: Tra nference of disea se from the a ffected person to others. This
na rra tion ma kesit clea r tha t disea se doesnot pa sson to a nother person by
itself, but goesto a nother person by the Will of Alla h. Asthe first person gets
some disea se with the will of Alla h, the sa me wa y the second a nd third, a nd
soon get thisdisea se by the Will of Alla h. A person, who getssick a nd thinks
tha t he got thisdisea se from a nother person showsla ck of trust in Alla h, he is
a dvised instea d to visit the pa tientsa nd sa fegua rd hisfa ith a nd trust in Alla h.
See Tuhfat Al-A hwadht.

tha t the Prophet used to like it - - -
when he set out upon a n a ffa ir if
L' j
yt
he hea rd: "0 directed one, 0
:.0
successful one." (Da'iJ)
- - ;
Hasan Sahih Gharib. - - -
Jqj
J ]
l, r /:eJi J5ZL JJ

.
J&j -
l, - Y.1/:l
376
Comments:
One should a lwa ysbe optimistic a nd hopeful of good resultsin thisworld a nd
in the Herea fter. One should see the bright side of thingsa nd disca rd the
da rk side. The Prophet jh a lwa ysliked to ha ve a good a nd ha ppy kind of
encoura gement on hea ring a good rema rk. There isno rea lity in a ba d omen,
a nd it isconsidered a kind of Shirk.
Chapter 48. Wha t Has Been
)
t. J1 - (A
Related About The Exhorta tion -
-
' ifl)
Of The Prophet Regarding
Fighting
l - :L
)
ti. - YV
na rra ted from hisfa ther who sa id: - - -
"When the Messenger of Alla h
sent a comma nder of a n a rmy, he

would exhort him concerning - --
-.
3~ :
himself to ha ve Taqwa of Alla h,
a nd he would exhort him to be
4
uz
good to those who a re with him
a mong the Muslims. He would sa y:

-- -
'Fight in the Na me of Alla h, in the
L
ca use of Alla h. Fight those who

disbelieve in Alla h, a nd do not
j jL
j
stea l from the spoilsof wa r or be
3
trea cherous, nor mutila te, a nd do -- - - - -
not kill a child. When you meet

your enemy a mong the idola ters,

then ca ll them to one of three
-
I+
. _4~ j
'+
optionsor choices, whichever of
it
them they respond to then a ccept it

I
from them, a nd refra in from them. Y' '
Ca ll them to Isla m, a nd to reloca te
t
from their la nd to the la nd of the
Emigra nts. Inform them tha t if
- -
3j
- it
they do tha t then they will ha ve - - .
L
simila r to wha t those who
emigra ted ha ve, a nd from them will JJ4J
44
be required simila r to wha t is
-. - - - - - -
required from those who ha ve - - . . - - - - -
emigra ted. And if they refuse to

reloca te, then inform them tha t
they will be like the Bedouins
- - - -
a mong the Muslims, a nd they will
3.
C. S
377
j
be trea ted the sa me a sthe
Bedouinsa re trea ted. There isno
wa r spoilsor Fay' 11 for them,
unlessthey fight a long with the
Muslims. If they refuse then seek
a id from Alla h a ga inst them a nd
fight them. And if you la y siege to
a fortressa nd they wa nt you to
gra nt them a covena nt from Alla h
a nd a covena nt of HisProphet,
then do not gra nt them the
covena nt of Alla h nor the covena nt
of HisProphet. Ra ther gra nt them
your own covena nt a nd the
covena nt of your compa nions. For
if you brea k your covena nt a nd the
covena nt of your compa nions, it
will be better tha n brea king Alla h's
covena nt a nd the covena nt of His
Messenger. And if you la y siege to
the people of a fortressa nd they
wa nt you to lift the siege for
negotia ting upon the judgement of
Alla h, then do not stop, but ra ther
ma ke them surrender to your
judgement, for you do not know if
you will come upon the judgement
of Alla h rega rding them them or
not.' Or simila r to tha t." (Sahih)
[AbU 'Elsa sa id:] There is
something on thistopic from An-
Nu'ma n bin Muqa rrin, a nd the
Hadith of Bura ida h isa Hasan
Sahih Hadith.
Muha mma d bin Ba sh- sha r
na rra ted to us(he sa id): "AbU
Ahma d na rra ted to usfrom Sufyn
(who sa id): "Alqa ma h bin Ma rtha d
na rra ted to us' - a nd it issimila r in
itsmea ning, but he a dded in it: "If
[1]
See no. 1556.
378
h l J
they refuse, then ta ke the Jizyah
from them, a nd if they refuse then
seek a id from Alla h a ga inst them."
[AbU 'Elsa sa id:] Thisishow it
wa sreported from Wa ki' a nd
othersfrom Sufya n. And other
tha n Muha mma d bin Ba sh- shr
reported it from 'Abdur- Ra bma n
bin Ma hdI, a nd he mentioned the
ma tter of the Jizyah in it.
).
L
3LJ U1 ,
,..
[i
Comments:
Prea ching a nd inviting to a ccept Isla m isessentia l, it ha sbeen discussed in
thisna rra tion the a dvice a nd guiding tipsha ve been mentioned for the
comma nder going on a venture. (See Book no. 17 Cha pter 1)
16 18. Ana sbin Ma lik na rra ted
tha t the Prophet QF, would not
a tta ck except nea r the time of Fajr,
so if he hea rd the Adhan he would
refra in, a nd if not, then he would
a tta ck. So he listened one da y a nd
hea rd a ma n sa ying: "Allahu Akbar,
Allhu Akbar," so he sa id: "Upon
the Fitrah." Then he sa id: "I bea r
witnesstha t none ha sthe right to
be worshipped but Alla h." So he
sa id: "You ha ve depa rted from the
Fire." (Sahih)
na rra tion.
Hasan Sahih.
L 3Lil L...
C '
Comments:
The purpose of la wful fighting isto ma ke Alla h'sWord uppermost in the
la nd. Hea ring the Ca ll for Pra yer from the villa ge or town isa sign tha t
Muslimsreside there, so it should not be a tta cked.
The Cha ptersOn The VirtuesOf
Jihad 37 9
20. The Chapters On The
Virtues
Of Jihad From The
Messenger Of Allah
_I)
(Azii)
Related About)The Virtue Of
Jihad
16 19. Abu Hura ira h na rra ted: "It
wa ssa id, '0 Messenger of Alla h,
wha t equa lsJihad?' He sa id:
'Verily, you (people) a re not
ca pa ble of it.' So they repea ted it
to him two or three times, ea ch
time he sa id, 'You (people) a re not
ca pa ble of it.' Then he sa id the
third time: 'The exa mple of the
Mujahid in the pa th of Alla h islike
the one who fa stsa nd sta nds(in
pra yer) a nd doesnot sla cken from
Salat, nor fa sting, until the Mujhid
in the ca use of Alla h returns."
(Sahih)
from Ash- Shif', 'Abdulla h bin
Hubshi, AbU MUs, Ab Weed,
Umm Ma lik Al- Ba hziyya h, a nd
Aria s.
This Hadith is a Hasan Sahih. And
it ha sbeen reported through more
tha n one route from AbU Hura ira h
from the Prophet j.
\AVA: LjW 41 j.
- )
j Ji L jI
4LL,
[\o:C
Lj rv/i:...,.- i] .JI
The Chapters On The Virtues Of Jihad 380
t j
[vot:
'>-
L L
[o:
,1
I
[Yvv:LI iL.
Comments: -
Jihad (fighting in the ca use of Alla h) isa n extremely importa nt a ctivity.
Recompense a nd rewa rd for the Mujahid (he who underta kesJihad in the
ca use of Alla h) iscontinuous, spa nning hisentire mission in the sense tha t, be
it hisa wa kening or sleep or a ny other a ctivity, it sha ll bring him continued
rewa rd. Hisrewa rd, thus, keepsa ccumula ting rega rdlessof hisa ctivities
during hisdispa tchment.
1620. Ana s[bin Mlik] na rra ted:
"The Messenger of Alla h sa id: -
mea ning: Alla h [Mighty a nd
:JLL IJ:
Sublime isHe] sa ys:['] 'The
j
Mujahid in My ca use, he ha sa - -
gua ra ntee from Me. If I seize him,
..j
: JL,
I ca use him to inherit Pa ra dise, a nd
)
: ] ZU l JA))
if I return him, I return him with a - -
rewa rd or spoilsof wa r." (liasan)
311
31
3-
JA
[He sa id:] ThisHadith is Gharib

.
Sahih from thisroute. -
1
'AV: 4L
Comments:

Jihad isa n a ctivity tha t never fa ilsto a chieve itsobjective. For insta nce, if a
Mujhid meetshisma rtyrdom on the ba ttlefield, he goesstra ight to Pa ra dise.
If, on the other ha nd, he returnsfrom the ba ttle front a live, he either getshis
rewa rd from Alla h in the Herea fter or hissha re from the spoilsof wa r in this
world, or both. Thismea nstha t, even if he receivesno spoilsof wa r in this
world, hisimmense recompense a nd rewa rd in the Herea fter a re still a ssured.
Related About The Virtue
J.
;.4
- (
4
The One Who Dies Guarding
('f i) 4I
The Frontier From The Enemy
1621. Fa dla h bin 'Uba id na rra ted

" "It a ppea rstha t the spea ker isAims, ma y Alla h be plea sed with him. Tha t is, he iW mea ns
that "the Mujahid in My pa th" isfrom the Ahdith Qudsiyyah." TuhfatAl-Ahwadhi.
The Chapters On The Virtues Of
Jihad 381
sa id: "The deedsof everyone who
diesa re sea led. Except for the one

'7
:Jl iii ._c
who diesgua rding the frontier

:
from the enemy, in the ca use of -- - - - - -
Alla h. For indeed hisa ctionsa re

JLa i :- I
increa sed for him until the Da y of

: L
Judgement, a nd he issecure from -

the tribula tion of the gra ve." And I
hea rd the the the Messenger of Alla h
; sa ying: "The Mujahid is one

,
who strivesa ga inst hisown soul." J,L L J1 j JI

(Sahih) ft
- ------

[AbU EisA sa id:] There a re - -

- - -
na rra tionson thistopic from U I, JU]

'Uqba h bin 'Ainir a nd JAbir. - -
The Hadith of Fa dAla h isa Hasan
SahihHadtth.
1L)I J...a i j:L .pJi

* Ia L, Y : jL,.- , rrt: -L.
I -US
J,
L5

Lit
:..L..-I U
Comments:
A person, who ca nnot fight or wa ge Jihad a ga inst hisown inner self, a nd instea d
of subduing the enemy within, fa llsprey to itswhimsa nd desires; he ca n never
cha llenge the enemy without. The ta sk of going out into the open a nd
cha llenging the enemy for the plea sure of Alla h ca n only be a ccomplished by
those who ha ve first successfully subdued their own inciting souls. See no. 1664.
Fasting In The Cause Of Allah
16 22. AbU Al- Aswa d na rra ted
from 'Urwa h [bin Az- Zuba ir], a nd
Sula imAn bin Ya sAr, tha t they
reported to him from AbU
Hura ira h tha t the Prophet sa id:
"Whoever fa stsa da y in the ca use
of Alla h, Alla h sha ll dista nce him
from the Fire by seventy a utumns."
One of them sa id "seventy" a nd
;6. U (rJt)
(r
LL,
;-
V
O 4i1
The Cha ptersOn The VirtuesOf JIhad 382
JL
the other sa id "forty." (Ijasan) - '
[AbU 'EIsa sa id:] ThisHadith is a - -

Ghanb Hadith from thisroute. Abu

A1- Aswa d'sna me isMuha mma d
,, :. , -,
bin 'Abdur- Ra hma n bin Na wfa l Al-
Asa di Al- Ma da n- 1.
j
There a re na rra tionson thistopic - - -
from AbU Weed, Ana s, 'Uqba h
'L5
bin 'Amir, a nd AbU Uma ma h.
L
YYoY_YYii:L Wr\v/t :)LJi
n
or:C
(
J,-
4A
L rLa Jl)
[ol:C
LJI][o -i [iYr:t]i Ui
L'
Comments: - - - .
If the ma n out in the field for the sa ke of Alla h isso lion- hea rted a nd of such
a resolute mind tha t hisda y- long fa sting doesnot deter him from performing
a ny of the ta sksconnected with Jihad, then on the ba sisof hissincerity of
intention a nd deed exemplified by hisdua l a ction of fa sting for the sa ke of
Alla h, a nd giving a distinguished performa nce in the field, he sha ll be kept a t
a dista nce of seventy or forty yea rsfrom Hellfire. In some other A,iadith the
dista nce ha sbeen mentioned a sone hundred yea rs.
These va ria tionsin the dista nce a re due to the qua lita tive difference in
sincerity a nd the na ture of pa insa nd ha rdship susta ined by the persons
concerned in the process.
na rra ted tha t the Prophet : "A
worshipper doesnot fa st a da y in
the ca use of Alla h except tha t, tha t
da y (of fa sting) dista ncesthe Fire
from hisfa ce by seventy a utumns."
(Sahih)
Hasan Sahih.
Jihad 383
4l
J
r- '-
j
- JL
JI Ji
16 24. AbU Umma h [Al- Bhili]
na rra ted tha t the Prophet sa id,
"Whoever fa stsa da y in the ca use
L)
:
of Alla h, Alla h sha ll put between
him a nd the Fire a trench whose - -
dista nce islike tha t between the

hea vensa nd the ea rth." (Hasan)
3u
ThisHadith is Gharib a sa - - - -
na rra tion of AN Uma ma h.
LJI ,L Ls
L51 1

Oj J .L LA
Comments: - -
Some of the schola rsta ke the expression "in the ca use of Alla h" a sused in
the Hadtth to mea n "in obedience to Alla h". However, the fa ct of the ma tter
istha t it mea nsJihad. (Tuhfat Al-A hwadhi, v.3, p.2).
Spending In The Cause Of Allah
16 25. Khura im bin Ftik na rra ted
sa id: "Whoever spendsa sum in
the ca use of Alla h, it isrecorded
for him seven- hundred fold."
(Sahih)
something on thistopic from AbU
Hura ira h.
ThisHadith is Hasan, we only
know of it from the na rra tion of
Ar- Ruka in bin Ar- Ra bi' (a na rra tor
in the cha in of thisHadith).
4 iJi rA/ :

The Cha ptersOn The VirtuesOf Jihad 384
JL I
'1V 3L- i ,S,ii . r\AA: L 4 t A /1.:)Lit oi,L,
.[rv:t1
,
*
rA i, AV/:..Jt
Comments:
ThisHadith tellsustha t Jihad isa n a ct of such grea t virtue tha t, instea d of the
usua l tenfold, itsminimum rewa rd isseven- hundred- fold.
Service In The Cause Of Allah
c.
Lt(o>4Jt)
(a
)
':
1626. 'Adi bin HAtim At- Td'!

na rra ted tha t he a sked the
"Which

Messenger of Alla h ,
cha rity isthe most virtuous?" He
)
- - sa id, "The service of a worshipper - - - -
in the ca use of Alla h, or providing
U.Jt.-
,4
the sha de of a tentJ11 or mount in

jL
the ca use of Alla h. (Hasan) - - -

been reported from Mu'a wiya h bin
Sa lib in Mursal form. And Za id ha s - -
- -
been contra dicted concerning pa rt
, L
3
..xi Jul
of itscha in. -. - ,, - -
.. : La
He sa id: And Al- Wa lim bin Ja m-11 - - - -
ha sreported thisIjadith from Al-
:

Qa sim Ab 'Abdur- Ra hmn, from - - - - - -
Ab Umma h, from the Prophet
04
j
.\/,~JI 4.-Ij
>_-
o..4]
Ut ,S1JI iLa
a o:
j.
1627. AbU Uma ma h na rra ted tha t
"The most virtuousof cha rita ble
spending isthe sha de of a tent in
the ca use of Alla h, or giving a
:i .LUi ti1 -
J..i)) I J,L J
:Ji
[1]
"A tent under which the Mujhid ma y be sha ded. Tha t is, erecting a tent or a shelter for
the fightersto use for sha de." (Tuhfat Al-A hwadhi).
The Cha ptersOn The VirtuesOf Jihad 385
J3L
serva nt in the ca use of Alla h, or a - -
J
riding ca mel in the ca use of AllAh."
'?
(Iasan)
[Abu 'EIsA sa id:] ThisHadith is

L
Lifts
II:
i Jt]
Hasan Gharib Sahih, a nd it ismore
correct to me tha n the na rra tion of .
Mu'a wiya h bin SAlih. - - -
16
.
Comments:
Tha t the most virtuousform of cha rita ble spending iseither to provide a
serva nt to the fighter in the ca use of AllAh, or dona te a tent or pitch it for the
wa rrior, or provide a servicea ble mount for him.
Chapter 6 . What Has Been . .
- (i
Related About The One Who -
Prepares A Fighter
(
16 28. Za id bin KhAlid Al- Juha ni L -

Alla h sa id, "Whoever prepa resa - - -
- --
-
-
fighter in AllAh'sca use, he ha s

pa rticipa ted in a milita ry expedition, - -, . .
a nd whoever looksa fter the fa mily
of a fighter, he ha spa rticipa ted in a
)
:Jt
4
milita ry expedition." (aezii)

'EisA [Ab sa id:] ThisHadith is '
Hasan Sahih, a nd it ha sbeen

route.

L
j j
ASo:
A:C
16 29. Za id bin KhAlid Al- Juha ni
AllAh sa id, "Whoever prepa res
a fighter in Alla h'sca use, or looks
a fter the fa mily of a fighter, then
he ha spa rticipa ted in a milita ry
expedition." (aziz)
[AbU 'EisA sa id:] ThisHadith is Hasan.
:
-
LU
'/
):04
Jihad 386
l4 4 j.i
- - -
*LJJl )
[]
Jj
.LLJLL
y3j
ii
16 30. Za id bin Khlid Al- Juha ni

na rra ted tha t the Prophet sa id - - -
- -
simila rly. (Saiih)
L :
JL
.[Lj] :
16 31. Za id ibn Khlid Al- Juha ni

sa id: tha t the Messenger of Alla h
, sa id, "Whoever prepa resa
'?-
:
-
y4.jfl
fighter in Alla h'sca use, he ha s
pa rticipa ted in a milita ry - - -
expedition, a nd whoever wa tches
L-
a fter the fa mily of a fighter, he ha s - - - - . - -
pa rticipa ted in a milita ry
expedition."(a hih) 1U I Lii 41
JL
Hasan Sahih.

-
4.
Comments:
Helping a Mujahid with money a nd ma teria l isa n a ct of such grea t virtue tha t
it isconsidered a sgood a sone'sphysica l pa rticipa tion in
Jihad. Simila rly,
ta king ca re of the fa mily membersof the Mujahid in hisa bsence a nd helping
them with their da ily needsa nd necessitiesisa lso considered a sgood a sone's
physica l pa rticipa tion in Jihad.
Related About The Virtue Of The
One Whose Two Feet Became
Dusty In The Cause Of Allah
16 32. Ya zid bin AN Ma rya m sa id:
"Aba ya h bin Rifa 'a h bin Rfi' met
me while I wa swa lking to the
Frida y pra yer. He sa id: 'Ha ve gla d
tidings, for indeed these footsteps
(V
The Cha ptersOn The Virtues
Of Jihad 387
JL2 _jlyl
of yoursa re in the ca use of Alla h. I
hea rd AbU 'Abssa y: "The
Messenger of Alla h sa id,
'Whoever getshistwo feet dusty in
the pa th of Alla h, then they a re
prohibited for the Fire." (aaziez)
Hasan Sahih Gha rib. AbU 'Abs's
na me is'Abdur- Ra hmn bin Ja br.
from Ab Ba kr a nd a ma n from
He sa id: Ya zid bin AN Ma iya m is
a ma n from Ash- Sha m. Al- Wa lid
bin Muslim, Ya bya bin Ha mza h,
a nd some othersa mong the people
of Ash- Sha m report from him.
Bura id bin AbI Ma rya m isfrom
Al- KUfa h. Hisfa ther isone of the
whose na me wa sMa lik bin
Ra bl'a h. [Bura id bin AN Ma iya m
hea rd from Ana sbin Ma lik. AbU
Isa q Al- Ha mda nl, 'Ata ' bin As-
S'ib, YUnusbin AbI Isa q, a nd
Shu'ba h reported Ahadith from
Bura id bin Abi Ma iya m].
Ji :A
.[o
Ia :i..,.-]
Comments:
Wha t tra nspiresfrom the na rra tor'sreport istha t, in hisview, a nything done
for the plea sure of Alla h isa deed done in the ca use of Alla h. Now, if mere
wa lking on foot towa rd a virtuousdeed or with the intention of winning the
plea sure of Alla h ca n ea rn so much rewa rd, the extent of rewa rd tha t one
would get for ta king pa insa nd exerting one'sutmost energiesfor it ca n very
well be ima gined.
Jihad 388
Dust In Allah's Cause
U
IS
Jt (A
(A
the Messenger of Alla h sa id, "A
ma n who wept out of the fea r of
Alla h sha ll not enter the Fire until
the milk returnsto the udder; a nd
dust in the ca use of Alla h a nd the
smoke of Hell sha ll not come
together." (Sahih)
Hasan Sahih. Muha mma d bin
'Abdur- Ra hmn isthe freed sla ve
of AbU Ta ll:ia h, a nd he isfrom Al-
Ma dina h.
, - a 1JJJ 4.

Ji 4i
jj
*Ji _J.
JJJ
Comments:
The welling up of tea rsin a person'seye from the fea r of Alla h isa n
indica tion of how pa rticula r he isa bout obeying the comma ndsof Alla h a nd
a voiding the thingsprohibited by Him. Surely, a ma n of thisdistinguished
qua lity isof the people of Pa ra dise. The dust of the roa d tha t risesup like
smoke sha ll screen the ra ging fire of Hell. And just a sit isinconceiva ble tha t
milk, once ta ken out sha ll go ba ck into the udders, it isimpossible tha t a
person fea rsAlla h a nd entersthe Hellfire. The sta tement isa n exa mple of
wha t we ca ll 'a tta ching impossible conditionsto the ha ppening of a n event'.
Related About The Virtue of
Developing Gray Hair In
Alla h'sCa use
1634. Shura hbIl bin As- Simt sa id:
110 Ka 'b bin Murra h! Rela te
(something) to usfrom the
Messenger of Alla h Ah, a nd be
The Cha pterson The VirtuesOf Jihad 389
'
ca utious. He sa id: 'I hea rd the
Prophet sa y: "Whoever develops
some gra y ha ir in Isla m, it sha ll be
a light for him on the Da y of
Judgement." (Da'rf)
[Ab 'Elsa sa id:] There is
something on thistopic from
Fa dAla h bin 'Uba id a nd 'Abdullh
bin 'Amr. The na rra tion of Ka 'b
bin Murra h wa sreported like this
from Al- A'ma sh, from 'Amr bin
Murra h.
ThisIjadith ha sbeen reported
from Ma nUr, from Sa lim bin AbU
Al- Ja 'd, a nd he included a ma n
between him a nd between Ka 'b bin
Murra h in the cha in. He isca lled:
"Ka 'b bin Murra h," a nd he is
ca lled: "Murra h bin Ka 'b Al-
Ba hzi," a nd the one known a mong
isKa 'b bin Murra h Al- Ba hzi, he
reported some Adith from the
Prophet 4tg.
y
L t I Y V/1:jL.J
c'
'-
J--' - - - -
L.- , V1V LJ S Jt J,
/1:].lLi
1635. 'Amr bin 'Aba sa h na rra ted
sa id: "Whoever developssome gra y
ha ir in the ca use of Alla h, it sha ll
be a light for him on the Da y of
Judgement." (Sazih)
Hasan Sahih Gharib. Asfor Ha iwa h
bin Shura ih, (the rema inder of his
na me is) Ibn Ya zld Al- Himsi.
The Cha pterson The VirtuesOf Jihad
390
1 ju ua IJi
).
__, .-
$, -
JA j
Ojj
o
tLJL
rA1/L-i
[]
r i i i
:
i JL. iU : )L.iI Lw
-
(%.
Related About One Who Keeps - -
And Prepares A Horse In The
( ')
Cause Of Allah
16 36 . AN Hura ira h na rra ted tha t
L I-

the Messenger of Alla h sa id: - - -
"The forelocksof horsesconta in
good until the Da y of Judgement.
3:3
The horse isfor three (purposes): - - -
- -. -
It isfor one ma n a rewa rd, a nd it is

for one ma n a shelter (from
:yi 3J iii
poverty), a nd it isfor one ma n a - - - - - - - -
burden. Asfor the one whom it isa
Li
j j
rewa rd for it isthe one who - - .
a cquiresit for the ca use of Alla h
-
a nd then prepa resit for tha t; it is
)
Lj i JiI
for him a rewa rd nothing -
,- ,
-
'.- '
disa ppea rsinto itsstoma ch except
tha t Alla h writesit for him a sa

rewa rd." [And there isa story in
the Hadith]. (Sahih)

[AbU 'Elsa sa id:] ThisHadith is .
Hasan Sahih. Mlik bin Ana s - - -
na rra ted simila r to thisHadith from
Za id bin Asla m from AbU Slih
-
L5 1
from Abu Hura ira h, from the - -
Prophet .
:L JJI)
ra.Y:C
'1flo/1:)L....Jt

'tAl.:
C4j LJ Ul-fit /'c:Uii -
Comments:
AV:C
The whitenessof the ha ir, sha ll illumina te the pa th of Pa ra dise a midst the
enveloping da rknessof the Doomsda y.
Comments:
The Hadith promisesin no uncerta in termstha t horsessha ll continue to be
used for Jihad until the La st Da y a nd sha ll be a mea nsof rewa rd for the
believersfrom Alla h in the Herea fter a swell sthe spoilsof wa r in thisworld.
The na rra tion of the Hadith a squoted in >ahiii Muslim, a lso mentionsthe
three purposesconnected with the horsesa nd the three kindsof men who will
keep them a sreferred to in the Hadith. It a lso na rra tesa story rela ted to
them. (Tuhfat Al-Ahwadhi: v.3,
p.6.
Also see notesa nd commentson the
Hadith given in Sahih Muslim).
Archery In The Cause Of Allah
1637. 'Abdullh bin 'Abdur-
Ra hmn bin AN Husa in na rra ted
sa id: "Indeed, Alla h will surely
a dmit three into Pa ra dise by a
single a rrow. Itsma ker who seeks
good by hisma king it, the one who
shootsit, a nd the one who holds
a rrowsfor him." And he sa id:
"Pra ctice a rchery a nd pra ctice
riding, a nd tha t you should pra ctice
a rchery ismore beloved to me tha n
tha t you should ride. All idle
pa stimestha t the Muslim ma n
enga gesin a re fa lsehood, except
for hisshooting of hisbow, his
tra ining of hishorse, a nd his
pla ying with hiswife, for they a re
from truth." (Sahih)
(Another cha in) from 'Abdullh
bin Al- Azra q, from 'Uqba h bin
'Amir Al- Juha nh] from the
Prophet , with simila r mea ning.
na rra tionson thistopic from Ka 'b
bin Murra h, 'Amr bin 'Aba sa h, a nd
'Abdulla h bin 'Amr. ThisHadith is
Hasan Sahih.
L;- t. t- (r
The Cha pterson The VirtuesOfJihad 392
J
[] :
Comments: -
Jihd in the ca use of Alla h isa n extremely virtuousa ct tha t fetchesgrea t
rewa rd from Alla h. Asa consequence of it, a ctivitieslike (i) ma nufa cturing
wea ponsfor it with purity of intention, (ii) providing those wea ponsto the
fighter, a nd (iii) replenishing them for him a nd exerting one'seffortsin his
defence, a re a ll a ctivitiesconnected with Jihad tha t sha ll fetch rewa rd from
Alla h. And obviously, keeping the horsesa nd tra ining them for the purpose is
a lso a pa rt of tha t a ctivity.
16 38. AbU Na jib As- Sula m! [ma y
Alla h be plea sed with him] sa id, I
sa y: "Whoever shootsa n a rrow in
the ca use of Alla h, then he ha sthe
rewa rd of freeing a sla ve." (azii)
[AbU 'Elsa sa id:] ThisHadth is
Ijasan Sahih. AbU Na jil is'Amr bin
'Aba sa h As- Sula m!, a nd 'Abdulla h
bin A1- Azra q is'Abdullh bin Za id.
50
5- _ 5 so
- -
300 r10 Jii . - - -i
flS: )t.fJ JL
.Ajj
L5UIJ
3t
Comments:
Freeing sla vesisa n a ct of grea t virtue for which the promised rewa rd is
sa lva tion from Fire. Equa l in merit isa person using hiswea ponsin the ca use
of Alla h. Therefore, lea rning a nd pra ctising the use of wea ponsmust be
rega rded a ssuperior to pra ctising the a rt of riding.
Standing Guard In The Cause
Of Allah
16 39. Ibn 'Abba ssa id: "I hea rd the
Messenger of Alla h sa ying,
'There a re two eyestha t sha ll not
be touched by the Fire: An eye tha t
wept from the fea r of Alla h, a nd a n
eye tha t spent the night sta nding
- :
L311 :Lia tiI :
Lz :JUi
'c 4
juuli
on gua rd in the ca use of Alla h."

[AbU 'Eisa sa id:] There a re
na rra tionson on thistopic from - -

'Uthma n a nd AbU Ra iha na h.
The Hadith of Ibn 'Abba sisa XJI j,

Hasan Gharib Hadith, we do not
J) j
know of it except through the
na rra tion of Shu a ib bin Ruza iq
\o/. :)LJI]
['iiV:L]
\tV:
.[1\
Comments:
An eye tha t shedstea rsfrom the fea r of Alla h protectsitsowner from the
inva sion of hisown soul a swell a sof Sa ta n. An eye tha t sta ndsgua rd in the
night, likewise, protectsthe believersfrom the inva sion of the enemy. Asa
rewa rd for thisservice, the eyesa re sa ved from Fire. However, a sisobvious,
the eye ca n only be sa ved from Fire if itsma ster issa ved from it.
Related About The Martyr's
Reward
'
-
(r fl)
4:th
Messenger of Alla h sa id: "Dying
in the ca use of Alla h expia tesevery
sin." JibrIl sa id: "Except for debt."
So the Messenger of Alla h

sa id:
"Except for debt." (Sahih)
na rra tionson thistopic from Ka 'b
bin 'Ujra h, Ja bir, AbU Hura ira h,
a nd AM Qa ta da h. ThisHadith is
Gharib, we do not know of it a sa
Hadith of Ab Ba kr (a na rra tor)
except from thisSha ikh (Ya hya bin
Ta lha h).
He sa id: I a sked Muha mma d bin
Ism'i1 a bout thisHadith a nd he
The Chapters on The Virtues Of JiIzad
394
$43 aI
JO
did not know it. He sa id: "I think
tha t he intended the Hadith of
:J
Huma id, from Ana s, from the
JI
Prophet tha t he sa id: 'There is
none from the people of Pa ra dise
'
who would like to return to the
j :3
world except for the ma rtyr." - ,
1' / AA1 :
\AA:

rvr riv rc
Comments: -
Although the Hadith from thischa in isnot a uthentic; from a nother cha in it is
correct a nd sound, which showstha t even a n a ct a sexceptiona lly meritorious
a sJihad ca nnot wipe off the viola tionsof the rightsof men. Yet, if the dying
ma n ha d the sincere intention to pa y ba ck the debt, but could not beca use of
hisextreme penury, then Alla h will do it on hisbeha lf. (See Takmilat Fatz Al-
Mal', v.3, p.413).
1641. Ka 'b bin Ma lik na rra ted
from hisfa ther tha t the Messenger
of Alla h sa id: "The soulsof the
ma rtyrsa re in green birds,
suspended from the fruit of
Pa ra dise, or the treesof Pa ra dise."
(Da
'j)
Hasan Sahih.
: -
L I
: Ji 4lJ,L
V' : L.
UIj
J J ,S L i
-.-i
oL4]
Vo: \.A/t :LJ,
:C O'ct.
/:t,i),
Comments:
Ma rtyrswhose soulsa re prevented from entering Pa ra dise on a ccount of their
unpa id debtsor some other ma jor sin, a re lodged in the belliesof green birds
a nd a re free to go a nywhere inside Pa ra dise. They a re a lso free to ta ke their
resort in the la mpssuspended from the Mighty Throne. (For deta ilsrega rding
the sojournsof the souls, see Kitab Ar-Ruh by Ima m Ibn Qa yyim. pp. 143-145).
The Cha pterson The VirtuesOf Shad 395
44fl
1642. AbU Hura ira h na rra ted tha t - - f t -, - -
the Messenger of Alla h sa id,
wa sshown the first of (every) three

to enter Pa ra dise: A ma rtyr, a n - - -
Aftf, who isa Muta'affif, 21 a nd c.s
a sla ve who perfected hisworship

of Alla h, a nd wa ssincere to his
ma sters." (Hasan)
-
- - -- -. - - - -
:LJt
3J
I'-
J:J

Hasan. -
I 3,LJI VS
/

.t L.JL \ol\
3L-
Comments:
(rAy
/
')
The first person chosen (from a mongst the first ba tch of three) for a dmitta nce
into Pa ra dise wa sa ma rtyr. Thisshowswha t the exa lted ra nk a ma rtyr enjoys
before Alla h.
16 43. Ana sna rra ted tha t the

3
-
Prophet sa id, There isno -
-
person who diesha ving good
(prepa red for for him) with Alla h, who
Z.
wishesto return to the world, a nd -. - - - - -
to ha ve the world a nd a ll tha t it
conta ins, except for the ma rtyr , -- -
14 1
beca use of wha t he knowsa bout
" -'
-' - '
the virtue of ma rtyrdom. For,
)
uj
indeed he lovesto return to the -
- - ft_ -.
iL;J,:. j
world so tha t he ma y be killed
a nother time." (Sahih)

[AbU 'Elsa sa id:] ThisHadith is - - - -
HasanSahih. -
y
L.La JU :
J]j]
[Ibn AN 'Uma r sa id: "Sufya n bin
3L5:
'Uya ina h sa id: "Amr bin Dina r wa s -
older tha n Az- ZuhrL"]31
.
[1] The one who a voidstha t which isprohibited. See Tuhfat Al-A hwadhi.
[2] The one who refra insfrom a sking, being content with the ba sic from seeking the better
food or clothing. And it issa id: The one who refra insfrom tha t which isnot befitting for
him, being pa tient in opposing hisself a nd itsdesires. See Tuhfat Al-A hwadhi.
[3] 'Amr bin Dina r a ppea rsin no. 1641 reporting from Az- Zuhri.
.Ji JI L Jl,
AVY : a :
Comments:
A pla ce in Pa ra dise to a person sha ll, in hissight, be a fa vor worth more tha n
ha ving the world a nd a ll tha t it conta ins. Tha t iswhy no one in Pa ra dise
would ever like to go ba ck to the world. The ma rtyr, however, immensely
plea sed a she would be with the fa vorsgra nted to him by Alla h in Pa ra dise,
would wish to be given a nother cha nce to go ba ck to the world a nd once
a ga in la y down hislife in the ca use of Alla h, in order to secure even grea ter
sta tusin Pa ra dise.
Related About The Excellence
Of Martyrs With Allah
16 44. Fa da la h bin 'Uba id na rra ted
tha t he hea rd 'Uma r bin Al-
Kha ttb sa ying: "I hea rd the
Messenger of Alla h jo,F sa ying: 'The
ma rtyrsa re four: A believing ma n
whose fa ith isgood, he meetsthe
enemy a nd provesfa ithful to Alla h
until he iskilled. Tha t isthe one to
whom the people will ra ise up their
eyeslike thison the Da y of
Judgement' a nd he ra ised hishea d
until hisQalansuwah fell - [he
sa id:] I do not know if it wa s
'Uma r'sQalansuwah or the
Qalansuwah of the Prophet tha t
fell - he sa id: 'And a believing ma n
whose fa ith isgood (but not a s
bra ve a sthe first), he meetsthe
enemy, but due to cowa rdice, it
only a ppea rstha t he wa sstruck
with a thorn of a n a ca cia tree when
a n unexpected a rrow comesto him,
yet it killshim. He isa mong the
second level. And a believing ma n
who ha smixed a righteousdeed
with a nother evil one, he meetshis
enemy a nd provesfa ithful to Alla h
until he iskilled. Thisone isin the
;
j_I
isu 411 ji 4JI
The Cha pterson The VirtuesOfJihad 397
third level. And a believing ma n
who wa sted himself (in
It
-
3'
wrongdoing), he meetsthe enemy
)
j.
a nd provesfa ithful to Alla h until - - - - ,
:J[:Ji]
he iskilled. Thisone isin the
fourth level."
(Pa't)
[Ab 'Eisa sa id:] ThisHadith is - - -. -
HasanGharib,itis not known except

a sa na rra tion of'At' bin Dinr.
:Juj
He sa id: sa id: I hea rd Muha mma d
sa ying: "Sa 'eed bin Abi Ayyub
- -
reported thisHadith from 'Ata ' bin
Dinr - from some Sha ikhsof
Kha wln - a nd he did not mention
'from AbU Ya zid' in it." And he
sa id: "Ata ' bin Dina r; there isno
ha rm in him."
Comments: -
The Hadith indica testha t a ll the four ma rtyrsa re equa l in fa ith. Yet the first
one iscoura geouswhile the second isnot a scoura geousa sthe first. Being a
little below the first in ra nk, he isin the second level. The third a nd fourth
a re, likewise, equa l in fa ith. However, the fourth ha smore wrongdoingsin his
a ccount; therefore he ra nksfourth in sta tus.
-
Related About Naval Battles - -
('o
...JI
16 45. Isba q bin 'Abdullh bin AN L
Ta lha h na rra ted tha t he hea rd - - -
Ana s[bin Ma lik] sa ying: "The

Messenger of Alla h used to visit
Umm Ha rm bint Milhn, who

would offer him mea ls. Umm
4bl JjL) is:J[U
]
Ha ra m wa sthe wife of'Ubda hbin
>.
f j
3
As- Smit. Once the Messenger of -
ft
Alla h , visited her a nd she

provide him with some food a nd - - -- - - - - -
J'-..L
sta rted inspecting hishea d for lice. - '
Then the Messenger of Alla h 4
J,L,
i
L
'
slept, a nd a fterwa rdshe a woke
smiling.
She sa id: 'I sa id: "Wha t ca usesyou
to smile, 0 the Messenger of Alla h
?" He sa id: "Some of my
followerswho were displa yed
before me (in a drea m) a sfighters
in Alla h'sca use, riding on a ship on
thisocea n who were kingsupon
thrones, or like kingsupon
thrones." I sa id: "0 Messenger of
Alla h! Supplica te to Alla h to ma ke
me a mong them." So he
supplica ted for her. Then he la y
down hishea d to sleep. Then he
woke up a nd he wa ssmiling. She
sa id: 'So I sa id to him: "Wha t
ca usesyou to smile, 0 the
Messenger of Alla h ?" He sa id:
"Some of my followerswho were
displa yed before me (in a drea m) a s
fightersin Alla h'sca use," a nd he
sa id simila r to wha t he sa id ea rlier.
She sa id: 'I sa id: "0 Messenger of
Alla h! Supplica te to Alla h to ma ke
me a mong them." He sa id: "You
a re from the ea rlier ones." He sa id:
"So Umm Ha rm rode on the sea
during the time of Mu'a wiya h bin
AN Sufyn. She wa sthrown from
her riding a nima l a fter she a rrived
from the ocea n voya ge, a nd she
died." (Sahih)
Hasan Sahih. Umm Ha ra m bint
Milha n isthe da ughter of Umm
Sula im, the ma terna l a unt of Ana s
bin Mlik.
.JL L Ji j JI JI - .- i,
L1JVAet YVAA: J)J
J-j
.1 0 fit
The Chapters on The Virtues Of
Jih4
399
Related About One Who Fights
For Show And For Wordly
Matters
16 46 . AbU MUs na rra ted: "The
Messenger of Alla h wa sa sked
a bout a ma n who fightsout of
bra very, one who fightsout of
protection (for himself or others),
a nd one who fought to be seen.
Which of them isin the ca use of
Alla h? He sa id: 'Whoever fought
so tha t the Word of Alla h is
supreme, then he isin Alla h's
ca use." (Sahih)
something on thistopic from 'Uma r.
L : -
I4JjJ
3
r
:JU I ti
LI L9
L ;,LJI
VtA:- aiI i L-
Comments:
U
A person'sgoing to wa r could be for severa l rea sons: hope of getting the
spoilsof wa r; show of one'sva lour a nd bra very; na tiona listic motives; desire
for revenge; sea rch for persona l glory; or for esta blishing the suprema cy of
Alla h'sWord. The Prophet expla ined tha t only the person fighting for the
suprema cy of Alla h'sWord isfighting in the ca use of Alla h.
1647. 'Uma r bin A1- Kha ttb
Alla h QT, sa id: "Deedsa re but with
intentions, a nd for the ma n isonly
wha t he intended. So one whose
emigra tion wa sto Alla h a nd His
Messenger, then hisemigra tion wa s
to Alla h a nd HisMessenger. And
one whose emigra tion wa sto the
world, to a tta in some of it, or a
woma n, to ma rry her, then his
emigra tion wa sto wha t he
emigra ted."(a iiz)
The Cha pterson The VirtuesOf
Jihad
400
i
- )LL Jt
LI]
L5 LA
JiLL -
*.-,IunL tIIua .-
The Hadith
isexplicit on the point tha t, in order to decide the right of a n
a ction from wrong or eva lua te itsa ccepta bility, the motive or incentive tha t
prompted the ma n to do it, isconsidered.
Related About Going Out In The
Morning And The Afternoon In
The Cause Of Allah
L. :Z ii.t -
'
JI
u_,
LS
fl i, [:
Jul
J[j]
AA:
vS:C
i
VO1:C
[AAr:
.L.]
Hasan Sahih. Ma lik bin Ana s,
Sufya n Ath- Tha wri a nd more tha n
one of the A 'immah na rra ted this
Hadith from Ya hya bin Sa 'eed.
And we do not know of it except a s
a na rra tion of Ya ya bin Sa 'eed
[A1- Ansri. 'Abdur- Ra hmn bin
Ma hdi sa id: "It isnecessa ry tha t we
put thisHadith in every cha pter."]
A
4JL JLI L : L
:' VlA:C
L
(' nm nl nn+c.
16 48. Sa hl bin Sa 'd As- Sa 'idi
Alla h sa id: "Going out in the
morning in the ca use of Alla h is
better tha :i the world a nd wha t is
in it. And the pla ce (the size) of a
whip in Pa ra dise isbetter tha n the
world a nd wha t isin it." (Sahih)
Hura ira h, Ibn 'Abba s, AbU AyyUb,
a nd Ana s.
Jihad 401
Comments:
Jihad is such a prized deed before Alla h, tha t going out in the morning or
evening just for a little while in the ca use of Alla h ha smerit tha t nothing, not
even giving the whole world in cha rity, sha ll equa l it in merit. Simila rly, even
getting the na rrowest spa ce for one'sa bode in Pa ra dise isworth more tha n
the entire world a nd a ll tha t it conta ins.
1649. Abu Hura ira h a nd Ibn
'Abba sna rra ted tha t the Prophet
sa id: "Going out in the morning
in the ca use of Alla h, or in the
a fternoon, isbetter tha n the world
a nd wha t isin it." (Sahih)
Hasan Gharib.
[The AbU Hzim who reported
from Sa hl bin Sa 'd isAbU Ha zim
Az- Za hid. He isfrom Al- Ma dina h,
a nd hisna me isSa la ma h bin
Dina r.] While [this] Abu Hzim
who reported from Abu Hura ira h
is[Abu Hzim Al- Mjja 'I] Al- KUfi,
whose na me isSa lma n, a nd he is
the freed sla ve of 'Azza h Al-
Asjja 'iyya h.
LY
VOO.
Comments:
Li ,
Going out even for a short period of time, whether in the morning or
a fternoon, in the ca use of AllAh isbetter tha n the world a nd a ll tha t it
conta ins. The words"morning" a nd "a fternoon" a re used to describe the
genera l pra ctice of the people who set out on their journeysa t these hours. It
doesnot mea n tha t going out a t a ny other time of the da y or night would not
ea rn a rewa rd from Alla h.
1650. AbU Hura ira h na rra ted: "A
-
ma n from the Compa nionsof the - - . - -
Prophetij pa ssed by a ra vine

conta ining a sma ll spring of thirst
quenching wa ter, so he wa sa ma zed - - -
- . - - - -
by how plea sa nt it wa s. So he sa id:

'I should lea ve the people a nd sta y
Jihad 402
in thisra vine. But I will not do it
until I seek permission from the
Messenger of Alla h .' So he
mentioned tha t to the Messenger
of Alla h

a nd he sa id: 'Do not
do so. For indeed one of you
sta nding in the ca use of Alla h is
more virtuoustha n hisSalt in his
house for seventy yea rs. Do you
not love tha t Alla h forgive your
sinsa nd a dmit you into Pa ra dise?
Then fight in the ca use of Alla h,
for whoever fightsin AllAh'sca use
for the time it ta kesfor two
milkingsof a ca mel, then Pa ra dise
isobliga tory for him." (Hasan)
[AbU 'EisA sa id:] ThisHadith is
Hasan.
- - - s1
I _Ub

-" - r'
1A /sJi J 1JI iLL
Comments:
The wa y to milk a she- ca mel istha t they milk her for a while then give her a
brea k so tha t itsfoa l sucksher a nd the milk comesdown a ga in. The time
between the two milkingsisknown a sFuwaq-u-Naqah (litera lly, hiccupsof the
she- ca mel). It mea nstha t even a little period of time spent in Jihad is more
meritorioustha n the volunta ry Salt of seventy yea rsin one'shouse. It ma y be
mentioned here tha t it isonly the volunta ry Salt tha t isperformed a t home.
Messenger of Alla h sa id: "To go
out in the ca use of Alla h in the
morning, or the a fternoon, isbetter
tha n the world a nd wha t isin it.
And the spa ce tha t a bow of one of
you - or the spa ce tha t hisha nd -
would occupy in Pa ra dise isbetter
And if a woma n a mong the women
inha biting Pa ra dise were to a ppea r
to the people of the ea rth, then she
would illumina te wha t isbetween
1fl
them (the hea vensa nd the ea rth),
a nd a plea sa nt scent would fill up
wha t isbetween them, a nd the
sca rf on her hea d isbetter tha n the
world a nd wha t isin it." (Sahih)
Hasan Sahih.
lolA lolV:C
JI L jtiJ1 L;J .>- ,.>- 1 dc.
AA : L... o
Comments:
!tt.; Li.
1
3]
The Ijadith tellsustha t if a ma n of fa ith sepa ra teshimself from hishome a nd
the women of the house even for a sma ll period of time in Alla h'sca use, he
will be a dmitted to Pa ra dise whose sma llest spa ce sha ll be better tha n the
entire world a nd a ll tha t isin it.
i, 6. t. .Jt - (\ A
Related About Who Is The Best
Of People
(A z.fl)
Prophet j
W
sa id: "Sha ll I not inform
you of the best of the people? A ma n
who ta keshold of the reinsof his
horse in Alla h'sca use. Sha ll I not
inform you of the one who comes
a fter him? The ma n who secludes
himself from the people with a sma ll
group of sheep of his, thereby
fulfilling Alla h'srights. Sha ll I not
inform you a bout the worst of the
people? A ma n who isa sked by (the
Na me of) Alla h, but not given by
Him."
[1]
(Hasan)
Thisna rra tion isrecorded by Ahma d (1:237 a nd others), An- Na sa 'i (no. 2570), Ibn
Hibba n (no. 604/1594 - Mawarid) a nd others. See AsSahihah no.255. The la st person:
"A ma n who isa sked by (the Na me of) Alla h, but not give by Him" isa lso recited,
a lterna tively with the mea ning: "A ma n who a sks..." ma ny of the commenta riesconsider
tha t to be more correct. Here, it ha sbeen tra nsla ted a ccording to the text.
Hasan Gharib from thisroute. This
Hadith ha sbeen reported through
other routesfrom Ibn 'Abba s, from
the Prophet,.
41, JL L 5jJI)Y oV.:C Ar/O:)LJ
.UP 4. 4L ))tJI
Jy J)J
JL G,
L5
'J
Comments:
The best of a ll deedsisto keep oneself a nd one'shorsesrea dy for the ca ll of
Jihad,
a nd the best of a ll men isthe one who fulfillsthisrequirement. If
preva iling conditionsbecome so unfa vora ble a sto ma ke it impossible for a
person to live in the midst of the people a nd keep one'sfa ith inta ct, a nd there
isevery likelihood tha t, fa r from reforming others, even hisown a dherence to
fa ith isthrea tened, the second best thing a fter Jihad for him to do isto ta ke
to a life of seclusion with hissma ll herd of sheep.
Related About One Who Asks
For Martyrdom
JL
tL
( it)
1653. Sa hl bin Abi Umma h bin
Sa hl bin Huna if na rra ted from his
fa ther, from hisgra ndfa ther, tha t
a sksAlla h for ma rtyrdom sincerely
from hishea rt, Alla h will gra nt the
sta tusof ma rtydom for him, even if
he were to die in hisbed." (Sahih)
Hasan Gharib a sa na rra tion of
Sa hl bin Huna if. We do not know
of it except from the report of
'Abdur- Ra hma n bin Shura ih.
'Abdullh bin Sa lih reported it
from 'Abdur- Ra hma n bin Shura ih,
a nd 'Abdur- Ra hma n bin Shura ih's
Kunyah is Abu Shura ih, a nd he is
from Iska nda rni.
from Mu'a dh bin Ja ba l.
405
AU
J
it L
.[ lot : L] ,- Ut
1654. Mu'dh bin Ja ba l na rra ted

tha t the Prophet sa id: -- - -
"Whoever a sksAlla h to be killed in

Hisca use sincerely from hishea rt,
Alla h sha ll give him the rewa rd of -
ma rtyrdom." (ahiz)
l
?3
Li , L .~, 4I...
j
y2l I 3
Hasan Sahih. - - - -
- - - -
L JI) rr: [..,....a :,.
Comments:
If a person sincerely desiresto perform a virtuousdeed but findshimself
una ble to do it, the sincerity of hisresolve a nd the purity of hisintention sha ll
secure for him the rewa rd of the intended deed, a nd he sha ll be reckoned
a mong those who ha ve a ctua lly performed it.
Chapter 20. Wha t Has Been 4J t. L - (1
Related About The Muj hid, - - -" - -
The One Getting Married, And

The Muktib, And Allah's Help ( Y
-
For Them
1655. AbU Hura ira h na rra ted tha t ! : tI.
-

sa id: - - - - -. -
"There a re three for whom it isa

right upon Alla h to help them: The
:
Mujhid in Hisca use, the Muktab

who intendsto fulfill (the Kitabah), J
:
a nd the one getting ma rried who
;
jj
intendscha stity." (Ijasan) - -
-'
&'
Hasan.

L5
LJI JLfl
V
/'

Comments:
It isAlla h who supportsthe endea voursof those who sincerely a nd ea rnestly
wish a nd try to perform a ctsof virtue tha t a re so dema nding a nd difficult tha t
no one ca n a ccomplish them without Alla h'sspecia l support.
. t. ' U
- (
Related About One Who Is
Wounded In Allah's Cause
()4B 1
Lo
16 56 . AbU Hura ira h na rra ted tha t
"None iswounded in Alla h'sca use
- a nd Alla h knowsbetter a bout
who ha sbeen injured in Hisca use
- except tha t he will come on the
Da y of Resurection with hiswound
the color of blood but itsscent will
be the scent of musk." (Sahih)
Ijasan SahTh. It ha sbeen reported
through other routesfrom the
Prophet.
:Zi tiii
-
Jti :Ji
(I t
.V/'AV1:1 (.4t
J__.
t.Jt J..Ai
A r : c
J-
Comments:
On the Da y of Resurrection, the color of the ma rtyr'sblood sha ll rema in red
for a nyone to see, but the scent coming from it sha ll be the scent of musk -
proving tha t it wa sshed in the ca use of Alla h.
1657. Mu'dh bin Ja ba l na rra ted
"Whoever fought in the ca use of
Alla h - a Muslim ma n - for the
time it ta kesfor two milkingsof a
ca mel, then Pa ra dise isobliga tory
for him. And whoever suffered a
wound in the ca use of Alla h, or he
suffersfrom a n injury, then he will
come on the Da y of Resurrection
while (hisblood will be) more
- t
r44 t
LJ
Jihad 407
copiustha n it ever wa s, itscolor
fi -
- . - - - ,
I yj f ji ' ) 5 0Li
the color of sa ffron, a nd itsscent - -
like tha t of musk." (Sahih)
((4lL.,i3
ThisHadith is Sahih. - -
Chapter 22. Which Deed Is The
Most Virtuous?
U
- (
16 58. AbU Hura ira h, ma y Alla h be
plea sed with him, na rra ted: "The
Messenger of Alla h wa sa sked:
'Which deed isthe most virtuous?
And which deed isthe best?' He
sa id: 'Fa ith in Alla h a nd His
Messenger.' It wa ssa id: 'Then wha t?'
He sa id: 'Jihad is the hump (the most
prominent) of the deeds.' Then wha t
0 the Messenger of Alla h? He sa id:
'Then Ijajj Mabrr
[1]
(Hasan)
Hasan Sahih, it ha sbeen reported
through other routesfrom AbU
Hura ira h from the Prophet 4Li.
Lw
LUl , 'AV /
A:
Mentioned About 'The Gates
Of Paradise Are Under The
Shadows Of The Swords'
16 59. AbU Ba kr bin AN Musa Al-
Ash'a rI na rra ted: "I hea rd my
Z
t.1
t -
Ji)
(r ) [iJl
54I
Ill See no. 810.
408
ra tner sa ying in tne presence oi tne
enemy: 'The Messenger of Alla h
sa id: "Indeed, the ga tesof
Pa ra dise a re under the sha dowsof
the swords." A ma n a mong the
people with a ra gged a ppea ra nce
sa id: 'Ha ve you hea rd wha t you
mentioned from the Messenger of
Alla h ?' He sa id: 'Yes.' So he
returned to hiscomra desa nd bid
them Salam (fa rewell), broke the
shea th of hissword, a nd bega n
fighting with it until he wa skilled."
(Sahih)
[Sahih} Gharib. We do not know it
except a sa na rra tion of Ja 'fa r bin
Sula ima n [Ad- Duba 'I]. (One of the
na rra tors) Ab 'Imrn Al- Ja wni's
na me is'Abdul- Ma lik bin Ha bib. As
c,,- A1,i Ak1Ii5 Ah,- .,..,l
bin Ha nba l sa id: "Tha t ishisna me.
JJi :JiI;
L
:jU
L
:JIi
jL5
[: 3]
JI L)Iy-
j.

Comments:
The Hadith tellsustha t one of the pa thslea ding stra ight to Pa ra dise isto ta ke
pa rt in Jihad a nd confront the enemy fea rlessly, under the sha dow of swords
a nd other wea pons.

Related About Which Of The - -
People Are Most Virtuous
("
16 6 0. AbU Sa 'eed Al- Khudrl
Alla h wa sa sked: "Which of the
people a re most virtuous?" He
sa id: "A ma n who ta ke pa rt in
Jihad in Alla h'sca use." They sa id:
"Then whom?" He sa id: "Then a
believer who sta ysin one of the
mounta in pa thsout of Taqwa for
hisLord, lea ving the people secure
from hisevil." (Sahih)
L
.iI Ii :I'I
4
I
L )
IIJ3
:3iJi
NB
J_.
iL
L
JP:IjJIi
L
II :
409
Hasan Sahih.
W
J
J.i L 4--lj
.4jJI YVA: '-" - - '
Comments: -
Just a s, together with doing one'sobliga tory duties, it would be a n a ct of grea t
virtue to ta ke pa rt in Jihad in the ca use of Alla h a nd risk one'slife a nd
property in tha t endea vour, it would a lso, under specia l circumsta nces, be a n
a ct of virtue to go into seclusion in order to keep a wa y from getting involved
in a situa tion of interna l dissent a nd strife. And the mea ning of him fleeing to
protect the people from hisevil, iswhen if he were to sta y, he would be
compelled to pick a nd a ssist one side in ca sesof two Muslim groupsfighting in
Fitnah.
Chapter 25. Regarding (The
Rewards For The Martyr)
16 6 1. Ana sbin Mlik na rra ted tha t
"None of the people of Pa ra dise
would wish to return to the world
except for the ma rtyr who indeed
would love to return to the world
sa ying tha t he would love to be
killed ten timesin Alla h'sca use
beca use of wha t he ha sseen of the
honor tha t He ha sgiven him."
(Sahih)
AbU 'EIsa sa id: ThisHadith is
Hasan Sahih.
Comments:
See commentson no. 1643.
1662. (Another cha in) from Ana s,
from the Prophet with simila r in
itsmea ning. (Sahih)
AbU 'Elsa sa id: ThisHadith is
Hasan Sahih.
The Chapters on The VirtuesOfJihad 410
fl
3
'JJ 'Lc )
4jJ
L
.
.C/AVV:
AV:
16 6 3. A1- Miqda m bin Ma 'diyka rib
Alla h , sa id: "There a re six things
with Alla h for the ma rtyr: He is
forgiven with the first flow of blood
(he suffers), he isshown hispla ce in
Pa ra dise, he isprotected from
punishment in the gra ve, secured
from the grea test terror,['] the
crown of dignity ispla ced upon his
hea d a nd itsgemsa re better tha n
the world a nd wha t isin it - he is
ma rried to seventy- two wives
a mong Al-Hril- 'Ayn of Pa ra dise,
a nd he ma y intercede for seventy of
hisclose rela tives." (Hasan)
Hasan Sahih.
-
YVRA: L 41 J.
'
Of1JJi
Comments:
The purpose behind recounting the specia l fa vorsbestowed upon the ma rtyr
isto a wa ken in our hea rtsthe desire to sa crifice our livesa nd a ll tha t belongs
to usin the pa th of Alla h.
Chapter 26 . What Has Been J...t. L - ( ri J)
The Garrisons
('
1664. Sa hl bin Sa 'd na rra ted tha t
"(Riba) Gua rding the frontier for a
da y in the ca use of Alla h isbetter
And a n a fternoon the worshipper
'L )
:JiJ3i
See SratAl-Anbiya' 21:103.
Jihd 411
$JI juuli
spendsin the ca use of Alla h - or a - - - - - -
morning - isbetter tha n the world

a nd wha t ison it. And the spa ce

occupied by the whip of one of you - - - - - , -
in Pa ra dise isbetter tha n the world
YJ
1JI
a nd wha t ison it." (Sahih)
-j
This Hadith is Hasan Sahih. - - - - -
LL
4l
r
-"
J'3
'- :'
(.LJL.Jl
1\oro' YVR
:C
&I
Comments:
See commentsunder cha pter 17.
1665. Muha mma d bin Al-
Munka dir sa id: "Sa lma n Al- Fa risi
pa ssed by Shura bbil bin As- Simt
while he wa sin a ga rrison in which
he a nd hiscompa nionswere
suffering from difficulties. He sa id
to him: 'Sha ll I na rra te to you - 0
Ibn As- Simt a Hadith I hea rd
from the Messenger of Alla h ?'
He sa id: 'Of course.' He sa id: 'I
sa ying: "(Ribat) Gua rding the
frontier for a da y in the ca use of
Alla h ismore virtuous" - a nd
perha pshe sa id: "better, tha n
fa sting a month a nd sta nding (in
pra yer) for it. And whoever diesin
it, he isprotected from the tria lsof
the gra ve, a nd hisdeeds
(continuously) multiplied until the
Da y of Resurrection." (ahih)
Hasan.
3L-L- L,. iJi
J_ -
r : *
Comments:
See commentsunder cha pter 2.
16 6 6 . AN Hura ira h na rra ted tha t
the Messenger of Alla h t sa id:

"Whoever meetsAlla h without a ny

tra cesfrom Jihad he meetsAlla h - - - - - -
-
OjJy i
with a defect." (Sahih)
.

Gharib a sa na rra tion of Al- Wa lid - - - - j.., -
bin Muslim from Ism'il bin Rfi'.
( - '
Isma 'Il bin Ra fi' wa sgra ded wea k

by some of the people of Hadith. I - - - -
hea rd Muha mma d sa ying: "He is
trustworthy, a vera ge (Muqa rib) in '. - - . - '. - ,
Hadith."
[:3] J
from AbU Hura ira h from the
Prophet jW,, through other tha n this - -
route. Rega rding the Hadith of
U- - 4;JI I J'
J
Sa lma n, itscha in isnot connected,
Muha mma d bin Al- Munka dir did ''
not see Sa lma nAl- Fa risi.

- -
- .- -
.-
from Ayyub bin Musa , from - - - - - - -
Ma khUl, from Shura hbil bin As-
Simt, from Sa lma n, from the

Prophet

it
v1r:
,.Jt .)) ..J.Jt L t.Ji i o...41
:t -
Comments:
Whoever isordered by the Muslim ruler to ta ke pa rt in Jihad for the ca use of
Alla h, but ma kesno prepa ra tion himself for it or a voidsma king a ny kind of
physica l or fina ncia l sa crifice for it, nor doeshe soil hisbody in it sha ll
certa inly find himself deprived of a ll the blessingsa nd benefitspromised for
those who la y down their livesin the ca use of Alla h.
16 6 7. Abu Sa hli, the freed sla ve of
:J5Jt
Jt tit. - VV
'Uthma n sa id: "I hea rd 'Uthma n '. - - -
- - - - - - - - -
Ji
- :
while on the Minbar sa ying: I did
not inform you a bout a Hadith I
ha d hea rd from the Messenger of
- - - -
Y
-
:Jt. .LJL t
L51
Alla h , out of disma y tha t you
413
might pa rt from me. Then it . -- -,
occurred to me tha t I should '' .A
JJ4 Jl
Lc j-J
L)L
na rra te it to you so tha t one ma y
4 j
himself choose from these ma tters --
a ccordingly. I hea rd the Messenger

of Alla h 4
t
sa ying: '(Riba.t)

jj-
Gua rding the frontier for a da y in -
Alla h'sca use isbetter in sta tus

tha n a thousa nd da ysdoing other - -j - -
I
-
L
tha n tha t." (Sahih) - - - - - -

Hasan [Sahih] Gharib.
r' -
Muha mma d [bin Ism'Il] sa id: - - - -
"Ab Sa lih, the freed sla ve of
JI

'UthmAn'sna me isBurkAn." - ..
f tf t
l
-a f t - -
-
r 1A/ T :.S10.Jl
Comments:
Since those were the da yswhen people'sea gernessfor the doing of virtuous
deedswa sa t itspea k, it ha ppened sometimestha t the tidingsof a cts
a ttra cting a bunda nt rewa rdsfrom Alla h were kept from them, lest they should
lea ve the ca pita l city of Al- Ma dina h en ma sse in pursuit of those a cts, thus
crea ting problemsfor the a dministra tion of the city or sta te. But once the
conditionscha nged, they were told of those ma ttersin order to be clea r of the
bla me of hiding a piece of informa tion a bout their own religion.
16 6 8. AbU Hura ira h na rra ted tha t
)
- IVIA
"The ma rtyr doesnot sense the
IJ1 - I
touch of dea th except a sone of you
)
:
)
3
I.i
sensesthe touch of a (bug) bite." - - - -. -
('/)
I UI
[AbU 'EIsA sa id:] ThisHadith isI : JU
Hasan Gharib Sahih.
iJI J. . a

ZL -.,~ A :
The Chapters on The Virtues Of Jihad 414
JL
i4l
Comments:
Whoever goesto the ba ttlefield with purity of intention a nd a fondnessfor
fighting in Alla h'sca use, Alla h fillshishea rt with such a burning desire for
ma rtyrdom tha t he feelsneither fa tigue nor pa in a nd isa ble to wa ge the wa r
with full pea ce of mind a nd a chieve the goa l of a tta ining ma rtyrdom.
1669. AbU Uma ma h na rra ted tha t lit. : ...JJ-
the Prophet it sa id: "There is-
nothing more beloved to Alla h
J
:
tha n two dropsa nd two tra ces: A
tea rdrop shed out of fea r of Alla h,

a nd a drop of blood shed in Alla h's
341)) :Jti
ca use. Asfor the two tra ces: A . -; -
i ry'
I
tra ce resulting in Alla h'sca use,11 '
a nd a nd a tra ce resulting from one
i j '
LL1
ia
of the dutiestha t Alla h ma de -
obliga tory." (Hasan)


LLY )
Gharib. - -
;
VSA:
"Like footsteps, or becoming dusty, or being injured in Jihdd or other ba rriersfrom
seeking knowledge." (Tuhfat Al-A hwadhi).
The Chapters
On Jihd
21. The Chapters On Jihad
From The Messenger
Of Allah
Related)About The People
Who Have An Excuse Not To
Participate
1670. A]- Ba rd' bin 'Azib na rra ted
sa id: "Bring me a shoulder bla de or
ta blet." Then he wrote:" Not
equa l a re those of the believers
who sit. 'Amr bin Umm Ma ktUm
who wa sbehind him sa id: "Isthere
a n exemption for me?" So the
following wa srevea led: Except
those who a re disa bled.J21 (Sahih)
from Ibn 'Abba s, Jbir, a nd Za id
bin Thbit.
This Hadith is Hasan Sahih. [a nd
it isa Hadith tha t is] Gharib from
the na rra tion of Sula ima n At- Ta imi
from AbU Isha q.
And Shu'ba h a nd Ath- Tha wri
reported thisHadith from Ab
Islia q.
415
4i$
[. t. ]
4
L - o (,*.Jo
(v
i>iI)
\A A: OIJ)J (.Uil
[1] Za id bin Thbit, a sindica ted in a na rra tion of Muslim.
[2] All of which isfrom An-Nis' 4:95.
The Chapters On Jihad 416
M3 4.i1
.1iL
ioAr
Ar\:
- *[\A/o:.- j r:]
Comments:
People who do ha ve a pa ssion a nd a desire for pa rticipa tion in Jihad but find
themselvesuna ble to do so for some rea son beyond their control, their
la gging behind sha ll not be counted a ssin, a nd their pa ssion for Jihd a nd
their desire for it would ma ke them equa l pa rtnersin rewa rd.
- - -
j. - ' -
L
.A ' :
.. 'L>
k.-j:-iJ
Ji] *3Ua iii

L) AV
Comments:
:,..QI )
Dutifulnesstowa rdspa rentsa nd a ccording respectful trea tment to them isthe
bound duty of ea ch individua l. No one, therefore, isa llowed to go out for
Jihad without hispa rents' consent except in ca seswhere, under the conditions
of the time, Jihad becomeseveryone'sindividua l duty. Ibn QudAma h ha s
cla imed una nimity a mong schola rson thispoint. The sa me view wa sheld by
the Compa nions, like 'Uma r a nd 'Uthmn, a nd by the lea ding lightsof
succeeding genera tions, like Imm Mlik, Al- Awz'i, Ath- Tha wrl a nd Ash-
Sha fi'I, just to na me a few (Al-Mughni, v.13, p.2625).
Related About One Who Goes
Out For Battle Abandoning His
Parents
1671. 'Abdullh bin 'Uma r sa id:
"A ma n ca me to the Prophet j
seeking permission to go for Jihad.
So he sa id: 'Do you ha ve pa rents
(living)?' He sa id: 'Yes.' He sa id:
'Then it isfor them tha t you should
perform Jihad."' (4i4)
something on thistopic from Ibn
'Abbs.
This Hadith is Hasan Sahih. (One
of the na rra tors) AbUl- 'Abbsis
the blind (Al- A'ma ) poet (Ash-
Sha 'ir), from Ma kka h, a nd his
na me isAs- S'ib bin Fa rrUkh.
'LSL1
:J$
3LAi :JUi
.U L J L i :J:J
The Chapters On Jihad
417
.t$I
Related About A Lone Man Being
Sent (As A Commander)"' Over
A Military Expedition
16 72. Al- Ila jja j bin Muha mma d
na rra ted tha t Ibn Jura ij commented
on Alla h'sSa ying: Obey Alla h a nd
obey the Messenger, a nd those in
a uthority a mong you., 121 he sa id:
"Abdullh bin Hudha fa h bin Qa isbin
'Ad! As- Sa hmi wa ssent by the
Messenger of Alla h ; (a s
comma nder) over a milita ry
expedition. I wa sinformed of tha t by
Ya 'la bin Muslim, from Sa 'eed bin
Juba ir, from Ibn 'Abba s." (Sahih)
Hasan Sahth Gharib. We do not
know of it except a sa na rra tion of
Ibn Jura ij.
t t - (rJi)
(S)
L
:[ ]
JU :Ji
[oO:L.jI]
4 1
L5
L5
'-5
Jili
J)l I4l :.L izil
4,
Art
Comments:
Ibn Jura ij'scomment on the Qur'a nic verse (4:59) isintended to highlight the
fa ct tha t, since 'Abdulla h bin Hudhfa h ha d been a ppointed comma nder of
the expedition by the Prophet Q5,, for a ll intent a nd purposeshe wa sone of
the people in a uthority whose obedience ha sbeen ma de compulsory by the
Qur'a n a nd Iladith.
A va st ma jority of schola rsof the pa st a nd present a lso
consider government functiona ries(including the comma nder of the briga de)
a sthe verita ble "people of a uthority" of the community, a nd there isno doubt
a bout tha t under a n Isla mic government, some schola rsta ke the term to
mea n 'men of lea rning'. (Tuhfat-Al-Ahwadhi, v. 3,
p.
21).
For A Man To Travel Alone
LAI
c
L- ;-
(r. ,it.i
See Tuhfat Al-A hwadhi.
[2]
An-Nisa' 4:59.
Messenger of Alla h sa id: "If the
people knew wha t I know a bout

being a lone, then a rider would not

journey a t night." - mea ning a one. - - - - - -
J JLJ 3
y
SSA:
ii
Comments:
Going out a lone would not be a thing of blemish if the exigenciesof wa r
dema nd tha t the person underta ke the journey a sa scout in order to monitor
the a ctivitiesof the enemy. But going a ll a lone on a n unca lled for, a nd
unwa rra nted excursion, mea nsinviting trouble for oneself. It would not,
therefore, be a dvisa ble to emba rk on
a journey tha t islong, or for a sta y tha t
isexpected to be long, except in compa ny or group.
16 74. 'Amr bin Shu'a ib na rra ted
)
-
from hisfa ther, from his - - - - -
gra ndfa ther tha t the Messenger of - - -
Alla h . sa id: "The (lone) rider isa
.i.-
Sha4n. Three isa tra veling pa rty."
Shain, a nd two ridersa re two

(Hasan)
3U2 Ls:3
[AbU 'Elsa sa id:] The Hadith of Ibn
- - - - -
()
'Uma r (no. 1673) isa Hasan Sahih
Hadith. We do not know of it except

from thisroute a sa na rra tioin of - . -
'Asim. And he isIbn Muha mma d

bin Za id bin 'Abdulla h bin 'Uma r.
- - , - - -
[Muha mma d sa id: "He is
trustworthy, truthful. And 'Asim bin

'Uma r Al- 'Uma ri iswea k in Hadith - - - , -
. - - -
I do not report a nything from
him."] The Hadith of 'Abdulla h bin .[
i

'Amr (no. 1674) isbetter. - - -
U
j
SVA/:U,J
)
'- - - '
- '-
419
Comments:
In view of the multiple typesof needsduring the journey, it would definitely
be more prudent tha t a ma n journeysin a pa rty of a t lea st three, so tha t in
the likely event of a nyone'ssicknessor dea th, the othersmight help ea ch
other, a nd inform those left behind, a swell a sfulfill the other needsof the
journey through mutua l help a nd a ssista nce.
JIJt 4 JL(OrJI)

To Lie And Be Deceitful In ZtJ$ J
Wa r -
(r t) - -
sa id: "Wa r isdeceit." (Sahih)
na rra tionson thistopic from 'All,
Za id bin Tha bit, 'Aisha h, Ibn
'Abba s, AbU Hura ira h, Asm' bint
Ya zld bin As- Sa ka n, Ka 'b bin
Ma lik, a nd Ana sbin Ma lik.

.$L4 r
j LUL
.JI L
LJ] Ul , 3L -
i ] .c, [A11: J31 [Al t t :
'
[Art :
..-
]
i, {Arr:
[Ars:jl L 3]
-.i ,
.[3L.- I J TTi /r:.,- iI
,.4, [1rV:
Comments:
The Ara bic word 'Khad'ah' mea nsa hidden pla n or stra tegy. Simila rly,
Tawriyah (equivoca tion) isa lso a ma nner of speech in which the spea ker,
a lthough he doesnot lie, delibera tely usesa mbiguouswordsso tha t the
a ddressee getsa different mea ning from the one intended by the spea ker.
Related About Battles Of The
Prophet And How Many
There Were
16 76 . Abu Isba q na rra ted: "I wa s
next to Za id bin Arqa m when he
wa sa sked: 'How ma ny ba ttlesdid
the Prophet fight?' He sa id:
'Nineteen.' So I sa id: 'How ma ny
ba ttlesdid you ta ke pa rt in with
him?' he sa id: 'Seventeen.' I sa id:
'Which of them wa sthe first?' He
sa id: 'Dht Al- 'Usha ir' or Al-
'Usa ir'." ($ahih)
Hasan Sahih.
r:C
,i _L jA
ji - , -
.1A 1A
Comments:
In the voca bula ry of Isla m the word 'Ghazwah' (litera lly, inva sion) mea nsa
milita ry expedition persona lly led by the Prophet . Sariyyah, on the other
ha nd, isa n expedition ca rried out under the ordersof the Prophet without
hisphysica l pa rticipa tion.
Related About Lining Up And
Positioning At The Time Of
Fighting
rr fl) Jti lp

1677. 'Abdur- Ra hmn bin 'Awf
positioned usduring the night
a t Ba dr." (Da'iJ)
something on thistopic from AbU
Ayyub.
ThisHadith is Gharib, we do not
know of it except from thisroute. I
a sked Muha mma d bin Isma 'il

VV
421
a bout thisIjadith, but he did not
know it, a nd he sa id: "Muha mma d
U4]
bin Isha q hea rd from 'Ikrima h."

And when I sa w him he ha d a - - - - - . - -
good opinion a bout Muha mma d

bin Huma id Ar- Rzi, then he
considered him wea k la ter. - - - - - -
Comments:
Although the na rra tion a ssuch iswea k, yet there isno doubt tha t the right wa y
to fight a wa r isto ma ke proper prepa ra tionsa nd a rra ngements, a swell a s
through the lining up of the troopsfor it in proper time. Once the hostilities
ha ve sta rted, there will be little or no time left for doing those things.
Related About Supplicating At
The Time Of Fighting
1678. Ibn AN Awf sa id: "I hea rd
him sa ying" - mea ning the Prophet
it - "while supplica ting a ga inst the
Ahzab: '0 Alla h, Revea ler of the
Book! Severe in reckoning! Rout
the Ahzab a nd sha ke them."
(Sahih)
Ma s'Ud.
- (A
(r zi;- Ji) ja l .ii
.[11:
J.,
' - "-
Comments:
Supplica tion isa believer'swea pon. Successa nd prosperity in wa rscome from
fortitude a nd coura ge of the hea rt a swell a sfrom the wa rriors' stea dfa stness
exhibited on the ba ttlefield. If a wa rrior'shea rt losesitscoura ge a nd
fortitude, hisfeet will refuse to support him. If a condition of thisna ture
overta kesthe ba ttling a rmy, defea t will be the only outcome of wa r.
Related About Standards'
-- . - - -
-
(ro
,Jt)
16 79. Jbir sa id: "The Messenger of
-
Alla h
;
entered Ma kka h, a nd his

sta nda rd wa swhite. " (Hasan) Li]
$.H LJJ
--
L
:
a sa na rra tion of Ya hya bin Ada m
* - -
from Sha nk. He sa id: I a sked .-- --
- -- - -
I O
9- - Muha mma d a bout thisHadith, but -
he did not know it except a sa
-- i. [: ,, 3]
na rra tion of Ya hya bin Ada m from - - -- - -
L> L
Sha nk, he sa id: "More tha n one
na rra tor ha sna rra ted to usfrom iI LL Li...
Sha nk from 'Amma n from AbU Az-
Zuba ir from Ja bir: 'The Prophet

-
entered Ma kka h a nd he wa swea ring

I
(Hasan) a bla ck
mamah."H
- - -
Muha mma d sa id: "Thisisthe
JI L)I :jJ*
J2J)I
t
Hadith."
[Abfl 'EIsa sa id:] Duhn isa bra nch

..L44 JIi
'Ammr of Ba jila h (the tribe), a nd
Ad- DuhnI (one of the na rra tors) is
-
ii
JIi]
'Ammr bin Mu'a wiya h Ad- Duhni,
a nd hisKunyah isAbU Mu'a wiya h,

-
he isfrom A1- KUfa h, a nd he is
trustworthy a ccording to the people - -
of Hadith.
-
. JI I
[;]
ot:C
LI)I
)
:L JI
. ,5J( .,- )LJL,
A\V:C
.1A:C
.]I &i
Comments:
The Ara bic Liw' (sta nda rd) (used here in itsplura l form Alwiya h) isa piece
of cloth wra pped round the la nce ba r. Rayah (fla g), on the other ha nd, istha t
piece of cloth which, ha ving tied a t one end, isleft fluttering loose. Rayah is
the for the entire a rmy, while the one used by ea ch individua l compa ny or
briga de isca lled Liwa'.
Mea ning ba nners, like fla gsbut sma ller. See Tuhfat Al-A hwadhi.
(2]
Mea ning hea dgea r.
The Cha ptersOn Jihad
423
Related)About Flags
16 80. Ytinusbin 'Uba id, the freed
sla ve of Muha mma d bin Al- Qa sim
sa id: "Muha mma d bin Al- Qsim
sent me to Al- Ba rd' bin 'Azib to
a sk him a bout the fla g of the
Messenger of Alla h He sa id: 'It
wa sa bla ck squa re of Namirah."
(Hasan)
[Abti 'Elsa sa id:] There a re
Al- Ha rith bin Ha ssa n, a nd Ibn
'Abba s.
[Abti 'EIsa sa id:] ThisHadith is
it except from the report of Ibn
Abi Za 'ida h. And AbU Ya 'qUb
Ath- Tha qa fi'sna me isIsha q bin
Ibra him. 'Uba idulla h bin MUsa a lso
reportsfrom him.
[Alt. :
LJ]* ..
.[lA :L] [r Y :L] 3L..>-
Comments: -
"A]- Qa di sa id: 'The mea ning of bla ck istha t most of the color of it wa sbla ck,
such tha t from a dista nce one could see bla ck, not tha t itscolor wa spure
bla ck. For he sa id: "of Namirah" which isa type of wool ga rment with bla ck
a nd white stripesor design tha t the Ara bswore. It isfor tha t rea son tha t it
wa sca lled Namirah, beca use it resembled a Namir (a leopa rd or a tiger)."
1671. Ibn 'Abba ssa id: "The fla g of
the Messenger of Alla h wa s
bla ck, a nd hissta nda rd wa swhite."
(Sahih)
[Abti 'Elsa sa id:] ThisHadith is
Hasan Gharib from thisroute, a sa
na rra tion of Ibn 'Abba s.
9AL3
- -
- - , -
J
0j -9
'I4.
j,_
4.j
424
Lt JP
AA: L
L-'-y
Comments:
Sometimes, however, the Prophet used other colorsa swell. (Tuzfat Al-
Ahwadhi, v.3, p.24).
Related About Code Words
16 82. Al- Muha lla b bin AbI Sufra h
reported from one who hea rd the
Prophet sa ying: "If you suffer a
surprise a tta ck from the enemy
then sa y: 'Ha Mm, they will not be
victorious." (Sahih)
something on thistopic from
Sa la ma h bin Al- Akwa '. Thisishow
some of them reported it from AbU
Isha q, the sa me a sthe na rra tion of
Ath- Tha wri. And it ha sbeen
reported from him, from Al-
Muha lla b bin AbI Sufra h from the
Prophet jii, in Mursal form.
-
(v
: -
- :,i)i
- :
31))
jjl
L5i
Lj
.;c;

OQ V:C
( L
L. -)t j :L
i --i,

V /
J_j L5,1J sLJ 3Li -
-LP
LJ110
J- 1
),

Comments:
During ba ttle, specia l codesa re introduced a mong comra desin order to
identify the friend from foe, so tha t, in ca se of a surprise a tta ck or a mbush
from the enemy in the da rknessof the night, fellow fightersof the sa me a rmy
ma y not blindly cla sh with ea ch other. The codeswould a lso ena ble the
gua rdsto identify the enemy spiesthrough dema nding the code wordsfrom
them. The codes, therefore, ha ve to be cha nged from time to time.
The Cha ptersOn
Jthad
425
.t4fl ;.tji
Related About The Description
Of The Sword Of The
Messenger Of Allah
(rA
)
16 83. 'Uthmn bin Sa 'd na rra ted
tha t Ibn Sirin sa id: "I ma de my
sword like the sword of Sa mura h
bin Junda b. Sa mura h cla imed tha t
he ma de hissword like the sword
of the Messenger of Alla h , a nd
it was a Ijanafiyah." 11 (a'J)
except through thisroute. Ya ya
bin Sa 'eed Al- Qa tta n ha scriticized
'Uthmn bin Sa 'd the scribe, a nd
he gra ded him wea k due to his
memory.
Comments:
Our virtuouspredecessorswould, a sfa r a spossible, model every a ction of
theirsa fter the pa ttern of the Prophet . Ma y Alla h ena ble usa swell to
follow their exa mple!
Related About Breaking The
Fast At The Time Of Fighting
na rra ted: "During the yea r of the
conquest, when the Prophet
rea ched Ma n Za hrn,12' he told us
tha t we would meet the enemy. So
he ordered usto brea k the fa st, a nd
we [a ll] broke our fa st." (Sahih)
)
. t. U - (r
(r
Jt.ffl
(1]
Tha t is, it ha d the a ppea ra nce of one ma de by Ba nU Ha nifa h, who were known for
ma king swords. See Tuhfat Al-A hwadhi.
[2]
A va lley between Ma kka h a nd 'Usfa n. See Tuhfat Al-A hwadhi.
426
Ijasan Sahiz, a nd there is- ,,I
-,- - ,
something on thistopic from Ibn -
)2Jt L JL*fl
Uma r.
j]
t L5ij
iJJ- tL La il
Comments:
At timesof wa r, toughnessa nd strength of the body isa simporta nt a
requirement a shigh mora le a nd coura ge of the hea rt. Hunger a nd thirst of
the fa st na tura lly da mpens, thisstrength. Therefore, when the believersa re
fa ce to fa ce with the enemy a nd a rmed cla sh becomesimminent; fa sting must
be done a wa y with. And should the situa tion dema nd, the fa st a lrea dy sta rted
should a lso be broken, even a sthe Prophet ha d done while on hiswa y to
the Conquest of Ma kka h (Tuifat Al-A hwadhi, v.3: p.25).
Related About Going Out
During The Time Of Fright
16 85. Ana sbin Mlik na rra ted:
i- li. - AO
"The Prophet
;
rode a horse -
belonging to AbU Ta lha h ca lled
UY
:[Ji] 4kfl
1'L
4i
Ma ndUb. He sa id: 'There isnothing
: j

to be frightened of, a nd we found

him to be (quick) like the sea ."
JI
[AbU 'Elsa sa id:] There is - ft - -
,
:LJli]
Y.
'Amr bin A1- 'As]. -
y
W . r V : V :
JL
/:-] i LJI J5kL
l:
..aJI
Comments:
Sometimes, feelingsof fea r a nd pa nic grip the people beca use of some
dubiousha ppening or rumour. In a condition like this, it would be a n a ct of
grea t wisdom if a person goesout to investiga te the ma tter a nd, on return,
a pprise the people of the correct situa tion a nd thushelp them out of their
unnecessa ry fea r or pa nic.
427
fl
1686. Ana s[bin Ma lik] sa id: -
ti. -
"There wa sa ca use for fright in Al - -
Ma dina h. So the Messenger of

Alla h borrowed a horse of ours . - - - - - - - - -
ca lled Ma ndUb. He sa id: 'I ha ve

not seen a nything to be frightened
LiLU L.LJ3.5 :3 [UL.
of, a nd we found him to be (quick)
- - - -
.JL i JU U L
like the sea ." (Sahih)
[AbU 'EIsa sa id:] ThisHadith is fl
)
Hasan Sahih.
I - -
- Li

4 )L. I
r.v:
L
.L LJ
1687. Ana sna rra ted: "The Prophet
: - AV
4i
Jwa sthe nicest person a mong the
people, the most generousof the
- - - - -
315 :Jti
people, a nd the bra vest a mong the
people." He sa id: "The inha bita nts
oJ4i
L4Jl
4
:J1i
of Al- Ma dina h beca me frightened
one night upon hea ring a
IIi :3
noise. He sa id: So the Prophet
met them upon a n unsa ddled horse

belonging to AbU Ta lha h, with a
J
i j
m
J
.J
sword ha nging a round hisneck. He -
sa id: 'Do not fea r, do not fea r.' The .
-

Prophet sa id: 'I found him to be - - -
(quick) like the sea ." mea ning the

horse. (Sahih)
[AbU 'Elsa sa id:] This Hadith is
Hasan Sahih.
r..
:
c;i
1
:L
,- - V :
16. L
Related About Standing Firm
(Ujo
jj
During The Time Of Fighting - - -
1688. AbU Isha q na rra ted from Al-
1- : L4 - AA
Ba rd' bin 'Azib who sa id: "A ma n
[

]
:__
sa id to us: 'Did you flee from the
Messenger of Alla h 0 Abu
'Umra h?" He sa id: "No. By
Alla h! I did not flee from the
Messenger of Alla h , but some
ha sty people fled a nd (the tribe of)
Ha wzin a ssa ulted them with
a rrows. The Messenger of Alla h
wa son hiswhite mule, a nd AbU
Sufya n bin Al- Hrith bin 'Abdul-
Mutta lib wa sholding itsreigns.
The Messenger of Alla h ; wa s
sa ying: 'I a m the Prophet without
lie, I a m the son of 'Abdul-
Mutta lib." (Sahih)
a nd Ibn 'Uma r.
- - -
u.4,]
LJI L
41.J]
*4,
3
U2JI . A. / VV I: AV :
Comments:
[\oi Al
An a rmy unit or contingent isonly dubbed a sva nquished or retrea ted if the
comma nder ha srun a wa y from the field. In ca se the chief isholding his
ground in the field, the fleeing fightersca n ea sily return to him, a nd the a rmy
ca nnot be described a sretrea ted or defea ted.
1689. Ibn 'Uma r na rra ted: "Indeed -
we sa w the Da y of Huna in a nd
indeed the two a rmiesfled from the
L)1 I
:[c.fl]
iiJi
Messenger of Alla h 41t, a nd there
4
did not rema in one hundered men - - - - -
with the Messenger of Alla h

(Sahih) - I
LY)
[AbU 'Elsa sa id:] ThisHadith is - - - -
Hasan Gharib a sa na rra tion of 1L- -
LL Ii 1
JU]
'Uba idullh.Wedo not know ofit
except from thisroute. - ------------
. u_
i :Ji,
Y a A
I
' : .i.
429
Comments:
Initia lly, a t the ba ttle of Huna in, fightersfrom both groups- the Ansars
(Helpers) a nd Muhjirs (Emigra nts) ha d fled the ba ttle field. The Prophet's
exempla ry coura ge a nd fortitude, however, ga ve them the coura ge once a ga in,
a nd slowly but surely they returned a nd joined ba ck the ba ttle. It isreported on
the a uthority of 'Abdullh bin Ma s'Ud tha t there were eighty Emigra ntswith
the Messenger of Alla h on tha t occa sion. (TuhfatAl-Ahwadhi, v.3, p.26)
Related About Swords And
Their Ornamentation
16 90. Ta lib bin Huja ir na rra ted
from Hd bin 'Abdullh bin Sa 'd,
from hisgra ndfa ther Ma zida h, who
sa id: "The Messenger of Alla h
entered (Ma kka h) on the Da y of
the Conquest a nd there wa sgold
a nd silver on hissword." Ta lib sa id:
"So I a sked him a bout the silver
a nd he sa id: 'The ha nd- gua rd of his
sword wa sof silver." (Hasan)
[Abfl 'Elsa sa id:] There is
something on thistopic from Ana s.
This Hadith is Hasan Gha rib.
HUd's(grea t) gra ndfa ther'sna me is
Ma zida h Al- 'Asa ri.
A: rtv_rto/.:,i
- p4,
LjI
U i,*
Comments: *
In order to ha ve a firm hold on the sword'sha nd- gua rd, the fightersgenera lly
ha d gold, silver or iron pla ited on it. Muslims, however, genera lly ha d iron,
lea ther or polish on it. Some of them even ha d silver towa rdsthe end of the
ha nd- gua rds. (Tufzfat Al-A hwadhi, v.3, pZ7 ).
1691. Ana ssa id: "The ha nd- gua rd
on the sword of the Messenger of
Alla h wa sma de from silver."
(Sahih)
Hasan Gharib. Thisishow it ha s
been reported from Ha ma m from
Qa ta da h from Ana s. While some of
them reported it from Qa ta da h, -- - - - -
from Sa 'eed bin Abi Al- Ha sa n who
sa id: "The ha nd- gua rd on the
sword of the Messenger of Alla h - - -
wa sma de from silver."
L.i :Ji
1oAr:C
L
:L

orvo: L .~L_Jl - -
orV )LJI,
.4 .1. 0 i:b i oI,
Related About A Coat Of Mail
r
c LcJ
is :JI
:JU
L5
:jMi
- - -
U4,]
SV: AA/r:()1-)I J)

Jl JJJt
tLJL
- -,A jjlj rvtrvr
\l:
3L-
V :
[ro1_ro1Y:
i UI
:
1692. Az- Zuba ir bin Al- 'Awwm
sa id: "On the Da y of
Ubud,
the
Prophet wore two coa tsof ma il.
He tried to get up on a boulder but
wa snot a ble to, so Ta lha h squa tted
under him, lifting the Prophet
upon it such tha t he could sit on the
boulder. So he sa id: (Pa ra dise)
"It isobliga ted for Ta lba h."
(Hasan)
na rra tionson thistopic from Sa fwa n
bin Uma yya h a nd As- S'ib bin Ya zid.
This Hadllh isHasan Gharib, we
do not know of it except through
the na rra tion of Muha mma d bin
Isha q.
431
Comments:
Ta king offensive or defensive a rma ment for wa r isnot a ga inst the principle of
Tawakkul (relia nce upon Alla h). Ta ltia h 4 risked hisown life a nd got hisown
body la cera ted, to the extent tha t he susta ined more tha n eighty woundson
hisbody, a nd one of hisha ndswa sperma nently pa ra lyzed. (Tuhfat Al-
Ahwadhi, v.3, p.
27
&28).
Related About the Helmet
(
16 93. Ana sbin Ma lik na rra ted:
"The Prophet entered
(Ma kka h) during the yea r of the
Conquest, a nd upon hishea d wa sa
helmet (Mighfar). It wa ssa id to
him: 'Ibn Kha ta l isclinging to the
covering of the Ka 'ba h.' So he sa id:
'Kill him." (Sahih)
Hasan Sahih [Gharib]. We do not
know of a nyone importa nt who
reported it other tha n Mlik from
Az- Zuhri.
;4 :J
((_,Jj)) :Jui
U.
:J]
ij) Li
V: , ~. J-
-
L >Ji ji
Comments:
Asrega rds'Abdulla h bin Kha ta l, he ha d first converted to Isla m, then turned
a posta te. He wa snot only a wa r crimina l, but a lso ha d gone a sfa r a sgetting
histwo ha ndma idsto sing versesof poetry la mpooning the Prophet . Tha t
isthe rea son why the Prophet condemned him to dea th. (Tuhfat Al-
Ahwadhi, v.3, p.28).
Horses
(,a i,lt)J
16 94. 'Urwa h Al- Ba riqi na rra ted
sa id: "Goodnesswill rema in in the
forelocksof horsesuntil the Da y of
Judgement: (They bring a bout)
Rewa rd a nd spoilsof wa r." (Sahii)
-
JU :JU 5Ut
432
J3

'Uma r, AbU Sa 'eed, Ja rir, AbU
Hura ira h, Asma ' bint Ya zid, Al
Mughira h bin Shu'ba h, a nd Jbir.
-
j I

Hasan Sahih. 'Urwa h isIbn Abi Al - - -- -
'
LL4
Jti] I
Ja 'd Al- Ba riqi, a nd they sa y he is
'Urwa h bin Al- Ja 'd. Ahma d bin
-
- - kla nba l sa id: "The Fiqh of this
Hadith istha t Jihad iswith every
Ji :JU,
Imam until the Da y of Judgement." - . - -
J5 L)I LA
gj,
\AYr:
JJ
3U
JJ L
4,
l,
['AV: T AS:
JI] U
-
[1r1:ri],
l, ['AVY:
[oAr:
..&.,
1 [t.- U
i Let. - ('i'.
Related)About What Is
Recommend Regarding Horses
I)
L) L
L)
L
4 Jj. JG JG
L
((J
L5 J
:
.3L
3I,J L :L i L, -1
41 3L
Messenger of Alla h j sa id: "The
blessing of the horse isin its
redness." (Hasan)
Ijasan Gharib, we do not know of
it except from thisroute, from the
na rra tion of Sha ibn.
The Cha ptersOn
Jihad
433
Comments:
Shuqr (in Ara bic, the plura l of Ashqar)
mea nspure red. Other qua lifying
wordsmea n a sfollows: Ad-ham: bla ck; Aqraiz: with bla ck spot on the
forehea d; Artham:
white on the upper lip, a nd a ccording to some, whose nose
iswhite; Al-A qrah Al-Muhajjal:
with some white on a ll the four legs; a nd Talq
Al-Yamin:
the one with no white on the right leg; a nd Kumait: red with bla ck
on itsma ne a nd ea rs. And some sa y it ismerely a color tha t isreddish bla ck
- a sthisisthe ca se when the term doesnot a pply to horses.
1696.
AbU Qa ta da h na rra ted tha t
the Prophet 0, sa id: "The best
horse isthe bla ck one with a spot
on the fa ce, a nd white on the
upper lip. Then the one with some
white on hislower legs, except for
the right. So if it isnot bla ck, then
the Kumait (red one with bla ck on
itsea rsa nd itsma ne) with these
ma rkings."t11 (Hasan)
4i
1697. (Another cha in) with simila r
in mea ning.((Ia sa n)
Hasan Gharib Sahih.
.:
- -
- - 4 -
Lai &

'1rr:
ijL,- I
Cha pter 21. (What Has Been
Related)About What Is
Disliked In Horses
t.t
4iI)
(V
[1]
There a re va riousdefinitionsof the Ara bic termsin thisHadith. See Tuhfat Al-A hwadhi,
a nd "these ma rkings" refersto the previously mentioned ma rkings.
The Chapters On
Jihad 434
M3
j
i
the Prophet , disliked Shikal111 in

L.i.- :
- horses. (Sahih)
[AbU 'EIsa sa id:] ThisHadith is &1[,!i]
Ijasan Saiztiz. Shu'ba h reported
'Abdullh simila rly from bin Ya zid
Al- Kha th'a mi, from AbU Zur'a h
jJi
(one of the na rra torsin the cha in

of thisHadith), from AbU

.
. .
Ab Zur'a h bin 'Amr bin Ja rir's - - -
- - .
na me isHa rim.
Muha mma d bin Huma id Ar- Rzi ,
na rra ted to us(he sa id): Ja rir - -
na rra ted to usfrom 'Umra h bin
A1- Qa 'qa ' who sa id: 'Ibra him An- .
Na kha 'i sa id to me: "When you -
LY
- -.
-
na rra te from me, then na rra te from
:
J
iJ
me from AbU Zur'a h, for one time
he na rra ted a Hadith to me, then I
'-
a sked him a bout it two yea rsla ter,
)
a nd he he did not lea ve a letter out of - - -
AVo:
>.
L
J9j * A ($)j Jt L)L'
JL -
Related About Contests (And
Racing)
16 99. Ibn 'Uma r na rra ted: "The
Messenger of Alla h jW, a rra nged
for the Muiammar a mong horses
to ra ce from A1- Ha fya ' to
Tha niyya h Al- Wa da ', between
which wa sa dista nce of six miles.
And for wha tever horse wa snot
a mong the Mudammar, they ra ced
from Tha niya h Al- Wd' to the
-
:[Vit]
_- .- - -
Pa rt or a ll of either the right or left front leg iswhite, a nd for the ma ny different
opinionssee Tuhfat Al-A hwadhi.
The Chapters On
Jihad
435
t4I
Masjid of Ba nU Zura iq, between
- - - - -
which wa sa dista nce of a mile. I
wa sa mong those who ra ced, a nd

my horse jumped a long with me -
over a wa ll." (Sahih)

L$J
3]
na rra tionson thistopic from AbU - - -
Hura ira h, Jbir, Ana s, a nd 'Aisha h.
ThisHadith is Hasan SahihGharib j
a sa na rra tion of Ath- Tha wri. -
YA1A: J.JI
L Jl, .J

Li , i 4bLL - AV' :- -
Lr3 [0 tV'':
li23lI - , [\V':L1
L. I] [o. AVYYAV
Comments:
Muiammar in Ara bic mea nsa tra ined horse tha t isrichly fed a nd a llowed to
grow fa t a nd strong. Then, gra dua lly, itssupply of food isreduced a nd it is
confined to a room so tha t it reducesitsweight a nd runsvery fa st.
: i iii. - W
the Prophet sa id: "No sta ke is
a ccepta ble except in a rchery, ra cing
(.L
a ca mel, a nd ra cing a horse."
:J
)
(Hasan) -
.,
I
oV
:
3.?_
JI j :L

\1rA:
L>- . .i .-
Lc 1 LiJl'
I3j
Comments:
The Ijadith confirmstha t sta ke a nd ra cing a re only a llowed in milita ry- rela ted
ridesa nd wea ponry. (TuhfatAl-Ahwadhi, v.3, p.31).
Disliked To Mate A Donkey
With A Horse
Messenger of Alla h wa sa sla ve
(of Alla h), who would order a she
ha d been ordered to. He did not
J
(r ,-Jl)
:L 4
L5L
:I
The Chapters On Jihd 436
fl
give a n order to us11' instea d of the
people rega rding a nything except
for three: He ordered ustha t we
ma ke our Wui' well (Isbagh), tha t
we not ea t from cha rity, a nd tha t we
not ma te a donkey with a horse."
(Hasan)
something on thistopic from 'All.
Sufya n Ath- Tha wri reported this
from AbU Ja hda m, who sa id:
"From 'Uba idullh bin 'Abdulla h
bin 'Abba s, from Ibn 'Abba s." [He
sa id] I hea rd Muha mma d sa ying:
"The na rra tion of Ath- Tha wrl is
not preserved. Ath- Tha wrl ma de a
mista ke in it. Wha t iscorrect is
wha t Isma 'il bin 'Ula iyya h a nd
'Abul- Writh bin Sa 'eed reported
from Ab Ja hda m, from 'Abdullh
bin 'Uba idullh bin 'Abbs, from
Ibn 'Abba s."
Ij i L..J, A.A: J[,
L..i[, 'ola :
[]Jt4 U[
L5-' * ($j JJ
A.>Jij
24. Chapter: What Has Been
Related About Seeking
Assistance (From Allah)By
The Destitute Muslims
1702. AbU Ad- Da rda ' na rra ted
tha t he hea rd the Prophet
sa ying: "Seek your wea k for me.
For indeed your sustena nce a nd a id
isonly by your wea k."
121
(Sahih)
Lt ri[ )
- (a .Z,6j
JtJ
y;]
-
[1] Mea ning hisrela tives.
[2] The mea ning of thisHadith is: 'Bring the poor a nd downtrodden people to me so tha t
they ca n supplica te to Alla h. Beca use your provisionsa nd a id a ga inst your enemy isin
rela tion to your kind trea tment to them a nd their supplica tions, due to their la ck of
a tta chment to worldly ma tters.' See 'Awn Al-Ma 'bud a nd Tufat Al-A hwadhi.
HasanSahih.
-
L I))
j
rW: o4.t :
Comments:
'Wea k a nd downtrodden' a re those tha t, a lthough lessprivileged in ma teria l
prosperity a nd worldly glory, a re honora ble to Alla h tha nksto the strength of
their fa ith a nd the purity of their hea rts. When they pra y, they pra y with full
sincerity for the victory of the believers. Alla h, therefore, a cceptstheir sincere
petitionsa nd supplica tionsa nd gra ntsvictory to the Muslims, tha t bringsin its
wa ke the spoilsof wa r, which ha sbeen ma de the sustena nce of the believers.
- (
Related About Bells On Horses -
(Being Disliked)
JJ
: -
the Messenger of Alla h ; sa id: -- -
"The a ngelsdo not a ccompa ny a LS 1 cJ
group a mong whom there isa dog
ora bell." (Sahih)

.~5LJI
))
:J
0
4
- -
'Uma r, 'Aisha h, Umm Ha biba h,
a nd Umm Sa la ma h.
5.
'_U
,
[:
Jul
ThisHadith isHasan Sahih. - - -
- -- I -
[r' : ,i.yli .LU-, : ,I. i], *A., Li
Jo YYi
:
A ./A:)L_.J]...L f 1j [T oot :
Comments:
Keeping the 'prohibited' dog isnot permitted. Also prohibited istying bells
438
t4i
a round the necksof the a nima ls, beca use the sound of the bell isthe sound of
Shaitn. And the a ngelsof mercy do not enter the pla cesinha bited by Shaitn.
Chapter 26 . (What Has Been
- [. ] - ( J)
Related About)Who Is Placed - 5
In Charge During War
(0y ) JL
1704. Al- Ba rd' na rra ted: "The

Prophet sent two a rmies
- ,
- - - - -
3.
y
L
3.'
pla cing 'All bin AN Ta lib a sthe - - -
comma nder of one of them, a nd
'.i.4
Kha lid bin Al- Wa lId over the . -, - - -- - - -- -
other. He sa id: there is

'When
fighting, then 'All (isin
j3
comma nd)."111 He sa id: "So 'All - - - -. - - - -
L): JUl -t
conquered a fortressa nd took a
sla ve girl. Khlid [bin Al- Wa lid]
:
wrote a letter a nd sent me with it

to the Prophet , to spea k a ga inst )1
4]
him for it. Sol a rrived tothe
Prophet to rea d the letter. The

color of hisfa ce cha nged, then he
,)
L
l.) :JU i i 31Jai
sa id: 'Wha t do you think a bout a
ma n who lovesAlla h a nd His
Messenger, a nd Alla h a nd His4LI
lie
iL :.!ii :Jti
Messenger love him?" He sa id: "I
sa id: 'I seek refuge from a ngering
. L.S
.J..'
Alla h a nd a ngering HisMessenger,
L

I a m only the messenger.' So he - -
wa ssilent." (Da'rJ)

something a bout thisfrom Ibn
;. - - -
'Uma r. ThisHadith is Hasan
.'Ip-
Gharth we do not know of it -
. 4 L5*.'4.'L5J
except from the na rra tion of Al-
Ahwa sbin Ja wwa b. And hissa ying:
"To spea k a ga inst him for tha t"
refers to An-Nam(mah.
- :41 jj *j-'- - -
Ji
Y.
1 *
j]
.' [rA 1: L]
[1 ]
Tha t is, if fighting occurswhile the two a rmiesa re still together. See Tuhfat Al-A hwadhi.
4k4
Comments:
The Hadith conta insthe golden rule tha t the a rmy comma nd must be pla ced
in the ha ndsof a piousa nd God- fea ring individua l who lovesAlla h a nd His
Messenger, a nd would be loved by Alla h a nd HisMessenger jiA for the
virtuoustra itsof hischa ra cter, which qua lity a lso endea rshim to the people.
Wa r, moreover, must be fought under one comma nder, a lthough in the
tra nsitory pha se more tha n one unit comma nder ma y be a ppointed for fa cility
of a dministra tion.
Related About The Imm
Prophet sa id: "Indeed ea ch of
you isa shepherd a nd a ll of you will
be questioned rega rding your flock.
The comma nder who isin a uthority
over the Muslimsisresponsible a nd
he will be questioned rega rding his
responsibility. The ma n is
responsible over the inha bita ntsof
hishouse a nd he isthe one who will
be questioned a bout them. The wife
isresponsible in her husba nd's
house a nd she will be questioned
a bout it. The sla ve isresponsible
rega rding hisma ster'sproperty, a nd
he will be questioned a bout it.
Indeed ea ch of you isa shepherd
a nd ea ch of you will be questioned
a bout hisflock." (Sahih)
[Abu 'Elsa sa id:] There a re
Hura ira h, Ana s, a nd AbU MUs. The
Hadith of AbU MUsa isnot
preserved, a nd the Hadith of Ana sis
not preserved. [And the Hadith of
Ibn 'Uma r isa Hasan Sahih Hadith.]
Ibrhim bin Ba sh- shr Ar- Ra mdI
reported it from Sufya n bin
'Uya ina h, from Bura id bin
'Abdullh bin AbU Burda h, from
Abu Burda h, from AbU MUsa , from
The Chapters On
Jihad
440
14JIi
the Prophet .
Muha mma d informed me of tha t,
from Ibrhim bin Ba sh- shr [Ar-
Ra mdi]. Muha mma d sa id: "More
tha n one ha sreported it from
Sufya n, from Bura id bin AbU
Burda h [from AbU Burda h,] from
the Prophet in Mursal form.
Thisismore correct." Muha mma d
sa id: "Isba q bin Ibrhim reported
from Mu'dh bin Hishm, from his
fa ther, from Qa ta da h, from Ana s,
from the Prophet 40 who sa id:
'Indeed Alla h will question
everyone who isresponsible a bout
hischa rge." I hea rd Muha mma d
sa ying: "Thisisnot preserved. It is
only correct from Mu'dh bin
Hisha m from hisfa ther, from
Qa ta da h, from Al- Ha sa n, from the
Prophet , in Mursal form."
Ji JJ z1 UI L ... -i
; Lil oAA: i 'AS: L~j
j
r- .ri [AY.A:
ro/S t
4.\r: 1L5Ji2uh]
[Ui
Comments:
Ea ch person must be rea dy for questioning in the Herea fter a ccording to his
position or sta tus, a nd the extent of hisresponsibility a swell a sa ccording to
the number of people pla ced under hischa rge. And, obviously, the grea ter the
burden of the responsibility a person holdsthe more extensive sha ll be his
a ccounta bility.
Chapter 28. Wha t Has Been .
- (A
Related About Obeying The - .. -
Imam

1706 . Umm Al- Husa in Al-

Ahma siyya h sa id: "I hea rd the - -
Messenger of Alla h Qt delivering a

Khutbah during the Fa rewell Hajj - -
LYY
a nd he wa swea ring a Burd which
he ha d ha d wra pped from under his
441
t4fl 41
a rmpit." She sa id: "I wa slooking a t
5-
the muscle of hisupper a rm 'F
'"
-
quivering a nd I hea rd him sa ying:
'0 you people! Ha ve Taqwa of
1
Alla h. If a mutila ted Ethiopia n
) L5i
sla ve isput in comma nd over you,
1, ii )
:i
then listen to him a nd obey him, a s
long a she upholdsthe Book of
j---
Alla h a mong you." (aiih)
[AbU 'Elsa sa id:] There a re -
t.Jt
II: 3t]
Hura ira h a nd 'Irba d bin Sa riya h. - U.
Jj
ThisHadith is Hasan Sahth, it ha s- -
been reported through other routes

from Umm Husa in. -
5.-
- r
''
[Ara : Vrv:
Lfl * aJl
Comments:
.[v.:LJ
The -Iadith confirmstha t a ruler or the supreme a uthority of a country ca n
a ppoint hisgovernorsa nd other high officia lsa t hisdiscretion. It isnot
essentia l tha t a subordina te a ppointee be a free person or belong to the cla n
of the Qura ish. Thus, whoever isa ppointed by him in tha t ca pa city, it is
incumbent tha t we give him our obedience in a ll hisa ctionsin the light of the
Qur'n a nd Sunnah. Ugly fea turesor the sla very sta tusof the a ppointee sha ll
not be a va lid excuse for opposing him.
- ( Jl)
Related About: No Obedience
S
To The Created In (o
j, fl) j1j La j
Disobedience To The Creator
"Hea ring a nd obeying isrequired
from every Muslim ma n - in wha t
he likesa nd wha t he dislikes- a s
long a she isnot ordered with
disobedience. If he isordered with
disobedience, then no hea ring or
obeying isrequired of him."
(Sahih)
:ZL- WV
Jj :Ji
LjL.J L.JiyJI L
'Jj
4L
442
'-?
'i
j.'
L)iyj
'ImrAn bin Husa in, a nd Al- Ha ka m
cjLit
bin 'Amr A1- GhifrL
ThisHadith isHasan Sahih. .
-,
VtO trt
:
J] UI
L
U.J~I [t'tv i '1/t:..L.,- l] At
:
Comments:
The rea l Lord, King a nd Ruler isonly Alla h. And since the tempora l Muslim
ruler a lso dra wshisa uthority from Him Who ha scommissioned him to
implement Hiscomma nds, we a re comma nded to hea r a nd obey hisorders,
rega rdlessof whether we like them or not. However, in ca se the ruler orders
something tha t floutsthe Comma ndmentsof Alla h a nd HisMessenger, then
we a re not a llowed to obey him. The rea son being tha t, by issuing such orders,
he ha sma de himself a rebel a ga inst the Supreme Authority. Therefore, we
a re not a llowed to obey such a n order issued by him.
- (r -
Related About The Dislike Of -
Encouraging Beasts To Fight -'r.Jj]
t. iI j i
One Another [And Striking -
(0 -k
r - -
4.i)
L4. 'jJ
j
Them Or Branding Them On
The Face]
1708. Ab Ya hya reported from
L
:
4
- A
Muja hid from Ibn 'Abba swho sa id: - - - .---
"The Messenger of Alla h - -.- -. - - -
prohibited instiga ting fights
i
between bea sts." (Da'iJ) -- - -
4i
-
i :JU t
,L
:L L#>Ji

(rA: a J
J.)
J
L
Comments:
Instiga ting bea ststo fight ea ch other isa n a imlesspa stime a nd a sinful a ct. It
isnot only a sheer wa ste of time but a lso a mea nsof exposing the a nima lsto
unnecessa ry misery a nd pa in. It is, moreover, used a sa ha ndy ploy for betting
a nd ga mbling.
1709. AbU Ya ya reported from
:iit i ti. -
Muja hid: "The Prophet
443
prohibited instiga ting fights
between bea sts." And he did not
mention "from Ibn 'Abba s" in it.
(Da
'f)
It issa id tha t thisismore correct
tha n the (previous) na rra tion of
Qutba h. Sha nk na rra ted this
Ijadith from Al- A'ma sh, from
Mujhid, from Ibn 'Abba s, from
the Prophet ; simila rly, but he did
not mention "from AbU Ya hya " in
it. [Thiswa sna rra ted to usby AbU
Kura ib from Ya ya bin Ada m,
from Sha nk]. AbU Mu'a wiya h
reported it from A1- A'ma sh, from
Mujhid, from the Prophet
simila rly. [And AbU Ya ya isAl-
Qa tta t Al- KUfi, a nd it issa id tha t
hisna me wa sZdhn].
Ta lba h, Ja bir, Ab Sa 'eed, a nd
'Ikra sh bin Dhuwa ib.
)]
*LJJl

l] [V':t.]
[1o:
\/:L
oo0o:
L5
J.sJ]
AA:C
iI - 1.
Chapter 31.
( ... i'fl) - (

Prophet prohibited bra nding on
the fa ce a nd striking (it)." (Sahii) "
, ' -7
]
Hasan Sahih. - -. -
4 -
-
-
i 3lJS L L.
.. Y'\1'
444
t4i 4J
Comments:
The fa ce, whether of a ma n or of a n a nima l, isthe centre of a ttra ction. It is,
moreover, a mong the most vulnera ble pa rtsof the body. It ca nnot sta nd the
shock of bea ting. Striking the a nima l on the fa ce mea nsdisfiguring it a nd
ma king it look ugly. Bra nding the fa ce or ta ttooing it a lso mea nsthe sa me -
torturing the a nima l a nd disfiguring it.
fi
- (
Related About The (Age)Of
.
Adulthood For A Man And When (a VJ
)
i j JJ
I
He Is To Receive A Salary" - -
1711. Na fi' na rra ted tha t Ibn

'Uma r sa id: "I wa sreviewed before
1 , , ,, . - .. - -
the Messenger of Alla h in the

a rmy, a nd I wa sfourteen yea rsold,

but he did not a ccept me. Then I - -
- - - . - - -
:
J
i U
wa sreviewed before him la ter in
the a rmy while I wa sfifteen yea rs
old, a nd he a ccepted me."
Nfi' sa id: "I na rra ted thisHadith
lie,

to 'Uma r bin 'Abdul- 'Aziz a nd he

distiguishesbetween youth a nd
sa id: 'Thisisthe limit tha t
)
i
ma nhood.' Then he wrote to give

sa la riesto whoever rea ched fifteen

yea rsof a ge."
3
(Another cha in) with simila r, but - - -
he (Nfi' sa id): "Uma r [bin 'Abdul -
'Aziz] sa id: 'Thisisthe limit tha t
uL U.'- :
distinguishesbetween children a nd
,,,
- - .. - . - ... . -
Jtj
.J
soldiers.And he did not mention - - - . -
him writing a bout the sa la ry. ,L L0 - Li
j 1

,C

(Sahih)
- _)- ;- - -
LA L)I
5 4. 1 j
Isia q bin YUsuf isa Hasan Sahie
!.- I 3t]
Gharib Hadith a sa na rra tion of

Sufya n Ath- Tha wrI.
'- Y-
.5)
11 3LJI L b1JU.JI
- AlA :
[1]
See no. 1361.
Comments:
When, in the da ysof the Muslim rulers, Jihad wa sperformed a sa n Isla mic
duty, the na mesof wa r- worthy personswere entered into a milita ry book, a nd
they were given stipendsfrom Public Trea sury. On rea ching the a ge of fifteen
a person wa sconsidered fit for fighting. Discussion a bout the prescribed limit
for the a ge of responsibility ha sbeen included in the Book of Al-A hkm
(Judgements), in itsCha pter on the Puberty of Ma n a nd Woma n.
Related About One Who Is
Martyred While In Debt
1712. 'Abdulla h bin Abi Qa ta da h
na rra ted tha t he hea rd hisfa ther,
na rra ting a Hadith, which he hea rd
from the Messenger of Alla h , in
which he ha d stood a mong them,
mentioning to them tha t Jihad in
the ca use of Alla h a nd fa ith in
Alla h were the most virtuousof
deeds. Then a ma n stood a nd sa id:
"0 Messenger of Alla h! If I were
killed in the ca use of Alla h, would
my sinsbe forgiven?" So the
Messenger of Alla h t sa id: "Yes.
If you a re killed in Alla h'sca use,
a nd you a re pa tient, seeking the
rewa rd, a dva ncing, not fleeing."
Then the Messenger of Alla h
sa id: "Wha t wa sit tha t you sa id?"
So he replied: "If I were killed in
the ca use of Alla h, would my sins
be removed (forgiven)?" So the
Messenger of Alla h sa id: "Yes.
If you a re pa tient, seeking the
rewa rd, a dva ncing, not fleeing -
except for debt. For Jibril sa id tha t
to me." (Sahih)
na rra tionson thistopic from Ana s,
Muha mma d bin Ja hsh, a nd AbU
Hura ira h. ThisHadith is Hasan Sahih.
Some of them reported this
- Li;. U L - crr
(OA
446
1
'44
Hadith from Sa 'eed Al- Ma qburi,

from AbU Hura ira h, from the
-'-
L) L5"
($JJ
Prophet , simila r to this. Ya bya

bin Sa 'eed Al- AnsrI a nd more - - -
tha n one na rra tor reported this
L511 L$
from Sa 'eed Al- Ma qburi from
,
'Abdullh bin Abi Qa tda h, from
-. -
hisfa ther, from the Prophet

Thisismore correct tha n the
na rra tion of Sa 'eed A1- Ma qburI
from AbU Hura ira h.
AAo:
.[rov: L )L.J]
i, [1AA:
Related About Burying The
Martyrs
1713. Hisha m bin 'Amir sa id: "On
the Da y of Uhud, the wounded
compla ined to the Messenger of
Alla h, so he sa id: 'Dig, a nd ma ke it
wide, a nd a ppropria te, a nd bury
two a nd three in one gra ve. And
a dva nce the one who knew the
most Qur'a n.' My fa ther ha d dd
so he wa spla ced before two
men."11 (Sahih)
Kha bbb, Ja bir, a nd Ana s.
Sufya n Ath- Tha wri a nd others
reported thisHadith from AyyUb,
from Huma id bin Hill, from
Hishm bin 'Amir. And AbU Ad-
[1]
The compla int ca me from those who were to dig the gra vesbeca use they were wounded a nd
there were so ma ny to bury. "And a ppropria te" either refersto the depth of the gra ve, or it
mea ns, "trea t the decea sed well" or, "wra p them well" (see nos. 995 &1016). And
"a dva nce" mea nsclosest to the direction of the Ka 'ba h in the niche. See TuhfatAl-Ahwadhi.
The Chapters
On Jihad 447
1jI
Da hma 's(a na rra tor in the cha in) - - - - , - - -
na me isQirfa h bin Buha is[or

Ba iha s].
[LT
. L [....a
*l
.[1:] [.r1:I- j NV
:
ciji
Comments:
Like the ma rtyrs, the number of those injured on the Da y of Uhud wa sa lso very
grea t a nd, being deeply wounded themselves, the Compa nionsfound it difficult
to dig so ma ny gra veson tha t da y; hence the query. Wha t the Prophet sa id in
reply mea nstha t there isno esca pe from giving buria l to a ll of them. However,
you ca n dig a spa ciousa nd a ppropria te gra ve for two or three of them, a nd put
the one who excelsin the knowledge of the Qur'n closest to the direction of
Ka 'ba h so tha t the excellence of the Qur'n isma de ma nifest.
Related About Consultation
1714. Abu 'Uba ida h na rra ted tha t
'Abdullh sa id: "On the Da y of
Ba dr when the ca ptiveswere
ga thered, the Messenger of Alla h
sa id: 'Wha t do you (people) sa y
a bout these ca ptives?" Then he
mentioned the story in the lengthy
Hadith. Da'if)'1
'Uma r, Ab AyyUb, Ana s, a nd AbU
Hura ira h.
ThisHadith is Hasan, a nd AbU
'Uba ida h did not hea r from his
fa ther. It ha sbeen reported tha t
AbU Hura ira h sa id: "None wa s
more a pt to seek council of his
Mea ning thischa in of na rra tion, beca use it isdisconnected, while wha t ismentioned in
the text isrecorded by Muslim a nd others. Thisna rra tion a ppea rsa ga in, in itscomplete
form, See no. 3084.
448
Compa nionstha n the Messenger of - -
Alla h
'-
ii rAt rAr/

[oi JJ [vir: L]-AUl
, e
Y.At:)Lj \1
.['n"q.
rr:ti
&- 1J
['VV4.: J_]
Comments:
It wa sin complia nce with the Qur'a nic injunction: "And consult them in the
a ffa irs" (3:159) tha t in a ll importa nt ma tterswhere there wa sno Revela tion
from Alla h, the Prophet used to consult hisclose Compa nionsa nd decide
the ma ttersa ccordingly. In the ca se of the prisonersof Ba dr, a swell, he
consulted hisa ssocia tesa nd took the decision in the light of tha t consulta tion.
-
Related About Not Ransoming
A Captive's Body
'J) Z
1715. Ibn 'Abba ssa id: "The
idola terswa nted to purcha se the
body of a ma n who wa sfrom the
idola ters. But the Prophet
refused to tra de with them [for
him]." (Da'iJ)
lasan Gharib, we do not know of it
except from the a m- ra tion of Al-
Ha ka m. Al- a jja j bin Arta h a lso
reported it from Al- Ha ka m. A1ma d
bin Al- Ha sa n sa id: "I hea rd Ahma d
bin Ila nba l sa ying: 'Ibn Abi La il's
na rra tionsa re not used a sproof."
Muha mma d bin Ism'il sa id: "Ibn
AN La ila istruthful, but hiscorrect
Ahdith a re not recogniza ble from
hiswea k ones. And I do not report
a nything from him." Ibn Abi La ila
istruthful, a nd a Faqih, the problem
isonly in the cha in.
Na sr bin 'Ali na rra ted to us, [he
sa id:] "Abdullh bin Da wud
na rra ted to us, from Sufyn Ath-
Tha wri who sa id: 'Our Fuqaha' a re
Ibn AN La ila a nd 'Abdullh bin
Shubruma h."
449
*)jJiLL&
[_o4]
OJ
)J
Ji *
'
ij.
LcY
Comments:
Only the thingsof va lue a re bought a nd sold. The corpse of a n idola ter ha s
no worth or va lue. Assuch, when Na wfa l bin 'Abdullh bin Mughira h got
killed, the Prophet refused to a ccept a ny ra nsom money a nd relea sed his
dea d body a sit wa s. He even decla red it unla wful to tra de in dea d bodies.
- (rv
Related About Fleeing From An
Advancing Army oT ii)
1716. Ibn 'Uma r sa id: "The
Messenger of Alla h sent uson a
milita ry expedition, a nd the people
turned to esca pe. So we a rrived in
Al- Ma dina h a nd concea led
ourselvesin it a nd we sa id: 'We a re
runied.' Then we went to the
Messenger of Alla h a nd we
a re those who fled.' He sa id:
'Ra ther you a re Al- 'Akkrn
(those who a re regrouping) a nd I
a m your reinforcement." (DaJ)
it except a sa na rra tion of Ya zid
bin AN Ziya d. And the mea ning of
hissa ying: "The people turned to
esca pe" istha t they fled from the
fighting. Asfor the mea ning of his
sa ying: "Ra ther you a re Al-
Akkrun," the 'Akkar isthe one
who fleesto hisImam in order tha t
he ma y help him, it doesnot mea n
fleeing from the a dva ncing a rmy.
' +JI i
t4]
Comments:
yi
LJ-
The Prophet

sensed their feeling of sha me a nd ga ve them the sola ce by
sa ying: You a re not deserters. You ha ve only returned to your pa rty for
450
regrouping. You a re not, therefore, sinnersa nd crimina ls. I a m your lea der,
a nd you ha ve come to me for reinforcement a nd not a sthose who flee from
the field.
Related About Burying The
One Killed Where He Was
Killed
1717. Jbir bin 'Abdullh sa id:
"On the Da y of Uhud, my fa ther's
sister ca me with my fa ther to bury
him in a cemetery of ours. So one
of the ca llersof the Messenger of
Alla h ca lled out: 'Return those
killed to where they were lying."
(Sahih)
Hasan Sahth. [And (one of the
na rra tors) Nuba ih istrustworthy.
,
1]
4A - (rA
or i))
:I
-
..L IL5 LJ:J
L
L5L
:uJj
-

I JU
-
Jt]
ro:
i - ,, 4]
\YA
:
JLki
I.

. 00r:CJ,J,tJVV
Comments:
The Hadtth conta insthe rule of Shari'ah tha t the ma rtyrsa re to be buried in
the very pla ce they a re killed. However, in ca se of some impediment or
necessity, or the fea r of desecra tion, the body ma y be buried in some other
pla ce, otherwise not. (Tuhfat Al-A hwadhi, v.3, p.39)
Related About Meeting The
One Who Was Away When He
Arrives
1718. As- S'ib bin Ya zid na rra ted:
a rrived from Ta buk, the people
went out to Tha niyya h Al- Wa d' to
meet him." As- Sa 'ib sa id: "I went
out with the people, a nd I wa sa
boy." (Sahiz)
Hasan Sahih.
U - (r
:J
:LL.JjU
The Cha ptersOn Jihad 451
Ii
L5rS
L9'
$ L Ji
3Li VV A: , Ucv:
Comments:
The Hadith confirmstha t it isa llowed to go out to welcome a noted religious
figure or a person returning a fter performing some virtuousdeed.
Rela ted About Al-Fay' (Spoils'/ J

t4 -
of Wa r) ( -to
1719. 'Uma r bin Al- Kha ttb sa id:
"The wea lth of Ba nU An- Na dir wa s
a mong the spoilsof wa r which
Alla h gra nted upon HisMessenger
which the Muslimsdid not ga in
with the rush of their horsesnor
ca mels. So it wa spurely for the
Messenger of Alla h , a nd the
Messenger of Alla h would set
a side a yea r'sworth of expenditure
for hisfa mily, then he would use
wha t rema ined of it for horsesa nd
wea ponsto be used in Alla h's
ca use." (Sahih)
Hasan Sahih. [Sufya n bin 'Uya ina h
- - - -
reported thisHadith from Ma 'ma r,
from Ibn Shiha b].
Lu 4 L)L
-
3
L V o\' S i: -
Comments:
The Hadith confirmstha t, during the da ysof the Messenger of Alla h , the
distribution of a ll kindsof wea lth, including the orcha rdsseized from the
enemy without comba t, wa sthe sole preroga tive of the Messenger of Alla h
who disposed of it a ccording to hisdiscretion. Thisisa lso the view of the
ma jority of the schola rs(Tuhfat Al-Ahwadhi, v.3, p.39). It must a lso be
cla rified tha t to set a side a yea rs' worth of expenditure for one'sfa mily isnot
a ga inst the Isla mic spirit of Tawakkul (relia nce upon Alla h).
The Chapters On Clothing
452
til
01
the Merciful, the Beneficent '-s -
22. The Chapters On
Ltfl - ( YY
Clothing From The
Messenger Of Allah
1 6- U
t - (' i)
Related About Silk And Gold
For Men
('
1720. AbU MUs Al- Ash'a rl
:L
A .
LL
-
na rra ted tha t the Messenger of -- - - -
Alla h sa id: "Wea ring silk a nd

gold ha sbeen ma de unla wful for
the ma lesof my Ummah a nd la wful - - - -
for itsfema les." (Sahih)
3 :
j
na rra tionson thistopic from - - - - - -
'Uma r, 'All, 'Uqba h bin 'Amir, - *U
L }-i
Ana sUmm Hni' Hudha ifa h - - , - - . . - -
bin bin

'Abdullh 'Amr, 'ImrAn
Husa in, 'Abdullh bin Az- Zuba ir,
y
Jbir, AbU Ra ihna h, Ibn 'Uma r,
Al- Ba rd', a nd [Wa thila h bin Al-
. -
jy4$ yJ .0 Lj 4.JJJ
Asqa '], a nd thisHadith is Hasan
L'
--'-
Sahih.
r
LLLJ
1/A:)Lfl
o:CLJ, toV:C -
-I
S ----

b _3[v'fl:L] U
j,
* iJI t-I
['1V: L.., oAr\:C
t.JI1
[.vr: oMY :C
D
.l:
:31
)
J2l
']
oA1:
[\vrA:l
L iJ
Y riy rrY/r: ,-i]
[.l 4.:
453
,1itU 11
oMO:C
t..JlJ
Comments: - -
The Ijadith stipula testhe rule tha t wea ring silk clothesa nd gold orna ments
a re la wful for women but unla wful for men. Asfor the use of gold a nd silver
utensils, it isnot a llowed for a nyone in Isla m.
1721. Suwa id bin Gha fa la h
na rra ted tha t 'Uma r ga ve a
Khufbah a t Al- Ja biya h a nd he sa id:
prohibited silk except for two
finger'sworth of spa ce, or three, or
four." (Sahih)
Hasan Sahih.
J- )i ILU. Jt J
Comments:
The Uadith
tellsustha t if a piece of cloth conta instwo, three or four fingers'
width of silk threa d, it isa llowed to use it. More tha n four fingerswidth is
prohibited (for men). An overwhelming ma jority of schola rsholdsthisto be
the right view. (Tuififat Al-Azwadhi, v.3, p.40).
Related (About Permitting)The
Wearing Of Silk During War
1722. Ana sbin Mlik na rra ted
tha t 'Abdur- Ra hmn bin 'Awf, a nd
Az- Zuba ir bin Al- 'Awwm
compla ined of lice to the Prophet
during a ba ttle tha t they
pa rticipa ted in. So he permitted
them to wea r silk shirts. He (Ana s)
sa id: "I sa w them wea ring them."
(Sahih)
Hasan Sahih.
:
JI
1 /'t Vi : L...
'r
L i,-
454
JIIjU3
Comments:
Lice entering the clothesca n result in severe itching for the wea rers, so in
order to remedy thisproblem, or some disea se, wea ring silk ha sbeen
permitted in such ca ses.
Chapter 3. Touching Silk
r]
- (
Without Wearing It
jfl) [J
1723. Wa qid bin 'Amr bin Sa 'd bin
-
Mu'a dh sa id: "Ana sbin MAlik -
a rrived. So I went to him a nd he
sa id: 'Who a re you?' I sa id: 'I a m

-
') -i-'--'
- 'Amr Wa qid bin [bin Sa 'd bin - . - -- - - -

Mu'dh]." He sa id: "So he bega n

to cry a nd he sa id: 'You resemble
Sa 'd. Sa 'd wa sone of the grea test
people, a nd of the ta llest. The I1 J:3,
L.
Messenger of Alla h je5, wa ssent a
cloa k of Dibj 1 with gold woven
- , , - - - - - -. -
'
'- -
:r
into it The Messenger of Alla h
il
wore it a nd a scended the Minbar. --
Then he stood, or sa t, a nd the
--
i- YJ
people bega n touching it, a nd they
sa id: We never sa w a ga rment like - -- - - - - --
thisbefore toda y.' So he sa id: 'Are
: JU. .
)
4J :
you a ma zed a t this? The --
ha ndkerchiefsof Sa 'd in Pa ra dise
a re better tha n wha t you see."
.
i . 3
L
>
(Hasan)
JG
He sa id: There issomething on this - - - --
topic from Asm' bint Abu Ba kr.

ThisHadith is Sahih.
/A UL Jl,
dl J L jLJ

L]
:
Li Ui * i - or. '
Comments:
The prohibition on wea ring silk ga rment ha d not yet been revea led. Tha t is
why the Prophet a scended the Minbar with it on a nd, sensing the
a ma zement of the people, informed them tha t the mea nest wea r in Pa ra dise
would be fa r superior to the best of thisworld.
[1]
A type of silk cloth, or silk broca de.
455
4.J uI I1
Related About Permitting The
Red Garment For Men
1724. Al- Ba rd' sa id: "I ha ve not
seen a nyone with ha ir pa st his
shouldersin a red Hullah more
ha ndsome tha n the Messenger of
Alla h . He ha d ha ir tha t would
flow on hisshoulders, (a nd he ha d)
broa d shoulders(a nd he wa s) not
too short a nd not too long."
(Sahih)
na rra tionson thistopic from Jbir
bin Sa mura h, AN Rimtha h, a nd
AN Juha ifa h.
- t 3t
L5
:L JLai ,-
,A
ro\:C Sj
C-
j,
lv:C
.[r t:
OtO:
j]
Comments:
Schola rsha ve divergent viewsrega rding wea ring red, na mely it is(i) la wful,
(ii) unla wful, (iii) da rk red isunla wful, light red isla wful, (iv) wea ring for
orna menta tion or ostenta tion isprohibited, wea ring inside one'shouse a nd
for sundry jobsispermitted, (v) dyeing red a fter ma nufa cturing isnot la wful,
woven with red threa d isla wful, (vi) dyed red with sa fflower isprohibited,
dyed red with some other substa nce ispermitted, (vii) striped red (with white
or bla ck threa ds) ispermitted, pure red isprohibited (TuhfatAl-Ahwadhi, v.3,
p.43). The correct position in thisrega rd seemsto be tha t shining red ga rment
a sgenera lly put on by the bridesin the India n subcontinent isnot a ppropria te
for men. Simila rly cloth dyed red with sa fflower isa lso not a llowed for men.
There is, however, no ha rm in wea ring a ga rment which islight red (instea d
of shining red) or ha sred stra pswoven into bla ck or white threa ds. However,
if red color becomesthe ha llma rk of a non- Muslim community or people,
then it will be unla wful for the fa ithful on groundsof simila rity with those
people (See Tuhfat Al-A hwadhi, v.3,
p.42
for deta ils).
456
ll
Disliked For Men To Wear
Garments Dyed With 'Usfur 1
)
iUL ILL- :z: ti. - Ivy
Messenger of Alla h prohibited ...,... -
wea ring Al-Qassi a nd wha t wa sdyed

with 'Usfur." (Sahih)
:3
[AbU 'Elsa sa id:] There a re -

na rra tionson thistopic from Ana s?' -
a nd 'Abdulla h bin 'Amr.

- -- - -
ft -
i;" (:r- '- '..'-
LU
j
- A./\:.Jl LU -
.['YY: ,J_]
,
Comments: -
Qassi: Cloth ma de in Qa s(na me of a pla ce) tha t ha d predomina ntly silk
texture.
Related About Wearing Furs
1726. Sa lma n na rra ted: "The
Messenger of Alla h j wa sa sked
a bout fa t, cheese, a nd furs, so he
sa id: 'The la wful iswha t Alla h
ma de la wful in HisBook, the
unla wful iswha t Alla h ma de
unla wful in hisBook, a nd wha t He
wa ssilent a bout; then it isa mong
tha t for which He ha spa rdoned."
(Hasan)
[Abu 'Elsa sa id:] There is
something on thistopic from Al-
Mughira h, a nd this1-Iadith is
Gharib, we do not know of it being
Marfu' except from thisroute.
[1]
The red dye derived from sa fflowers.
- V V
CL) LL L7 1L
iL*U

LL
457
QI
Loyll
Sufyn a nd othersreported it
from Sula imn At- Ta imi, from AbU
'Uthmn, from Sa lma n a shisown
sa ying. It isa sif the Mawquf
na rra tion ismore correct. [I a sked
A1- Bukhri a bout thisHadith a nd
he sa id: 'I do not think it is
preserved. Sufya n reported it from
Sula imn At- Ta imi from AbU
'Uthmn, from Sa lma n in Mawquf
form.' Al- Bukhri sa id: "Sa il bin
Ha rUn isMuqarib (a vera ge) in
Hadith, a nd a sfor Sa if bin
Muha mma d from 'Asim, his
na rra tionsa re left."
LU
rv
a
/
: .S .J L oJj
L,o
Comments:
Things, a sto their permissibility a nd impermissibility, fa ll into four ca tegories:
(i) clea rly la wful, whose permissibility ha sbeen clea rly notified, (ii) clea rly
unla wful, tha t could not be decla red la wful, (iii) ma tterswhich a re not clea r
to ma ny who a re doubtful a bout them since they do not ha ve the knowledge
a bout it, a nd (iv) the pa rdoned ones, a bout which the Shari'ah isdiscreetly
silent, a nd there isno ca tegorica l yesor no a bout them. Their permissibility
or prohibition is, however, unmista ka bly evident a nd clea r. So, the right
course isto completely a void the prohibited. Asfor the ma tterstha t one ha s
doubt a bout them, a voiding them would mea n gua rding onesfa ith a nd honor
a ga inst a ny bla me or ignominy. Clea rly la wful ma ttersca n be pursued without
qua lmsof conscience. Pa rdoned ma ttersa re no doubt a llowed.
Related About The Skins Of
Dead Animals When They Are
Tanned
1727. Ibn 'Abba sna rra ted: "A
sheep died so the Messenger of
Alla h sa id to itsowners: 'Why
don't you remove itsskin, then ta n
it so you ca n ha ve something useful
from it." (Sahih)
458
na rra tionson thistopic from - ,- -
Yl
Sa la ma h bin Al- Mulia bba q,
Ma imUna h, a nd 'Aisha h. The
Hadllh of Ibn 'Abba sisHasan
Sahih. Simila r to thisha sbeen
- - -
i
'.j!J
reported through through other routesfrom
Ibn 'Abba sfrom the Prophet
r
And it ha sbeen rela ted from Ibn
C.
'Abba sfrom Ma imUna h from the
- - - - - - - -
L' Lj .
:7
Prophet , a nd, it ha sbeen - -
rela ted from him from Sa wda h. I
ii
I
hea rd Muha mma d sa ying the - -- - -- . - -
)P
'Abba s Hadith of Ibn from the
Prophet , a nd the Ijadith of Ibn
i
'Abba sfrom Ma imUna h from the - -
Prophet were correct. And he

sa id: "It impliestha t it wa s

reported from Ibn 'Abba sfrom - - - -
Ma imUna h from the Prophet , -i
c' -
- -
a nd tha t Ibn 'Abba sreported it
from the Prophet , a nd he did -- - - -. - -
51
not mention Ma imUna h in it." .
-i
[AbU 'Elsa sa id:] Thisisa cted upon
Sufya n Ath- Tha wrI, Ibn Al-
Mubra k, Ash- Shfi'i,
Atima d,
a nd
Islia q.
L.AJL yL,-

b
)i
ii - ' Ul , *
[tY: ,.,i]
[r1r:

Comments:
[viAl
The correct position in the ma tter seemsto be tha t the skinsof noxious
a nima lsa re not permitted to ma ke use of since the Prophet ha ssa id so, a s
would be clea r from a n ensuing exclusive cha pter on the subject, even though
ta nning would turn the skin clea n.
)JIL
- ti- -
Messenger of Alla h sa id: "Any
skin tha t ista nned, then it ha sbeen '
c
ma de pure." (ahih)
The Cha ptersOn Clothing
459
ThisHadtth is Hasan Sahih. This
the people of knowledge, they sa y
tha t when the skin of a dea d
a nima l ha sbeen ta nned then it ha s
been ma de pure.
[AbU 'EIsa sa id:] Ash- Sha fi'i sa id:
"Any [dea d a nima l's] skin tha t is
ta nned, then it ha sbeen ma de
pure, except for the dog a nd the
pig." Some of the people of
of the Prophet disliked skinsof
preda tors[even when ta nned, a nd
thisisthe view of 'Abdullh bin Al-
Mubra k, Alma d, a nd Isha ciJ, a nd
they were firm a bout not wea ring
them a nd performing 5alat in them.
Isa q bin Ibrhim sa id: "The sa ying
of the Prophet : 'Any skin tha t is
ta nned, then it ha sbeen ma de
pure' only refersto the skinsof
a nima lswhose mea t isea ten." This
ishow it wa sexpla ined by An- Na r
bin Shuma il.
And he sa id: "The word I/jab is
only used for a skin of a n a nima l
tha t isea ten," a nd Ibn a l- Muba ra k,
Abma d, Isha q a nd Al- Huma idi
disliked performing Salat in
preda tor skins.
r vi LLJL )jl
-
L
1729. 'Abdullh bin 'Uka im sa id:
"A letter ca me to usfrom the
Messenger of Alla h (sa ying: 'Do
not use the skinsof dea d a nima ls,
nor tendons." (Hasan)
Hasan. ThisHadith ha sbeen
rela ted from 'Abdullh bin 'Uka im
46 0
I
from some Shuyakh of his, a nd this - - - - - -
L L
isnot a cted upon a ccording to

most of the people of knowledge.
U. JU]
And thisHadith ha sbeen rela ted
,. -,
'Abdullh 'Uka im, from bin tha t he
'c'
LS-9j,_9
sa id: "A letter ca me to usfrom the
a p, L J.
3ii
r
:1 j LJ i
Messenger of Alla h two months - -
before he died."
''
i
'
sI
He sa id: I hea rd Ahma d bin
- -
Ha sa n sa ying: "Ahma d bin Ha nba l
followed thisHadith due to it j
mentioning tha t it wa stwo months - - - . - - - .
before he died. Then Ahma d
''' - -
left thisHadith beca use of their L - JI LiJJl LJ
J2.-
3L5
Idtirb in itscha in, since some of - -.
- - - -
-' -
'From them reported it, sa ying:
'Abdullh bin 'Uka im from some
t-1 i S .i 6LS
Shuyukh of hisfrom Juha ina h."

L) L:.J L huI
i
:r rl\r:
, )LJI
V:C
I. a i .J I
-
L 4,J
'3L- a j
Z1aJIj Z:Z- i il
Comments:
The ma jority of the schola rshold the Hadith to mea n tha t it isnot in order to
ma ke use of the dea d skin before ta nning.
Disliked To Drag The Izr
1730. 'Abdulla h bin 'Uma r na rra ted
tha t the Messenger of Alla h sa id:
"On the Da y of Judgement, Alla h
will not look a t one who a rroga ntly
dra gshisga rment." (azii)
Uudha ifa h, AbU Weed, AbU
(A JI)
(Ai
I) .?I,:*
-
: IL LI ti-
I : I
46 1

Hura ira h, Sa mura h, Abu Dha rr, - - - -
'Aisha h, a nd Huba ib bin Mughfil.

The HadIth oflbn'Uma risHa sa n 1 Jul
Sahih. -
J L$J Y J ')Y LSi
L 5J
- - - -
ft -
- 11 ku J
4
:7 '
.AO:C
_L
ovAr:
- i
D- 1: r js&1 j [o S/o:..,- l]
[AV: ..L..., OVAA:C
.[rv/t iry/r:....,- i] Ji ['oV

Comments:
To wea r the ga rment so long tha t it comesdown onesheelsa sa show of ones
pride a nd a rroga nce issuch a seriouscrime before Alla h tha t, on the da y
when ea ch individua l sha ll be in dire need of the mercy of hisGra ciousLord,
the fellow pa ra ding hisrobesof pride a nd a rroga nce in the world sha ll be
deprived of even a pa ssing gla nce from Him. Other na rra tionsindica te the
prohibition without the mention of a rroga nce.
Related About (Dragging)
Women's Hems
"Whoever a rroga ntly dra gshis
ga rment, Alla h will not look a t him
on the Da y of Judgement." So
Umm Sa la ma h sa id: "Wha t should
the women do with their hems?"
He sa id: "Sla cken them a ha nd-
spa n."111 So she sa id: "Then their
feet will be uncovered." He sa id:
"Then sla cken them a forea rm's
length, a nd do not a dd to tha t."
(&zhih)
He sa id: ThisHadith isHasan
Sahth. In the Hadith there isa
From the middle of the shin. See Tuhfat Al-A hwadhi.
46 2
concession for women to dra g their
Izar beca use it coversthem better.
L' Y' 'Y'
orrA:C
.S/A:LJI J
LiI )LJl .L...I]

'.AO:-Ijjj I RRM Ar A/:4.a 4 jIjI.A
ovAr:: 'L$)" 1 IJ)J
Comments:
Since women a re required to concea l their feet from view, they a re a llowed to
dra g their lower ga rments.
1732. Umm Sa la ma h na rra ted: ii1.,I -
"The Prophet sla ckened
Ftima h'sga rment a ha nd- spa n."

- - . - - - -------
- -
(Hasan)
.!ii:
[AbU 'Elsa sa id:] Some of them - - - - - - - -
.
IJ
reported it from lEa mmd bin
Sa la ma h, from 'Alt bin Za id, from
j, 1 Jul
Al- Ha sa n, from hisfa ther, from - - - -
Umm Sa la ma h. 3 '-
r
Comments:
LJ

.L
The Ara bic word N4aq mea nsa kind of ga rment used by women a sa girdle
round the wa ist. The Prophetiij a llowed it to be sla ckened down until a spa n
from the feet. See TuhfatAl-Ahwadhi.

Related About Wearing Wool
-
1733. AN Burda h sa id: "Aisha h
t- : ti. -
brought a pa tched woolen Kis'
:
L7
(cloa k), a nd a thick Izr. She sa id:
'The Messenger of Alla h died in
iJ
:3t ;) i ,s
these." (Sahih) - - - -
- -
[Abu Eisa sa id:] There a re

: JL .L..S LtA
-- -
na rra tionson thistopic from 'Alt .
'Aisha h isaHasan Sahih Hadith.
a nd Ibn Ma s'Ud. The Hadith of

- '
'[ JILl
A. -
AA:C
LJI S',i L LUI
LJJI
j,i.
46 3
rAV/\:L
)]
5L Ui *u - J - t-
Comments: -
Since the Messenger of Alla h ha d no interest in gorgeousclothesa nd
ostenta tiousliving, he wore simple a nd coa rse ga rmentsso tha t the poor a nd
the under- privileged of the community took the Prophet a stheir model
a nd did not suffer from a feeling of depriva tion or inferiority for wa nt of
expensive ga rments.
1734. Ibn Ma s'Ud na rra ted tha t
the Prophet sa id: "On the da y
tha t HisLord spoke to him, Mtis
wa swea ring a wool Kis', a wool
Jubbah,11' a wool Kummah, wool
pa nts, a nd hissa nda lswere ma de
of the skin of a dea d donkey."
(Da 'if)
except from the na rra tion of
Huma id Al- A'ra j. And Huma id -
Ibn 'All Al- A'ra j - [I hea rd
Muha mma d sa ying: "Huma id bin
'All A]- A'ra j] isMunkar in Hadith."
While Huma id bin Qa isA1- A'ra j
Al- Ma kkl, the compa nion of
Mujhid istrustworthy. The
Kummah is a sma ll ca p.
- *
1AA/:
Comments:
There isno ha rm in wea ring the wool a ssuch. However if, a spointed out by
Ima m Mlik, the idea isto ma ke a show of onesa bstinence a nd a usterity
before the people, it isby no mea nsa pra iseworthy a ct.
E ll A type of cloa k, open in the front.
46 4
W
- (
Related About The Black
'Imamah 11
I Z
1735. Ja bir sa id: "On the Da y of

the Conquest, the Prophet
- -
entered Ma kka h, a nd he wa s
wea ring a bla ck 'Imamah." (athz)
:3 ,.i- .fl
thistopic from ['All], 'Amr bin
- - i
f-
Hura ith, Ibn 'Abbs, Rukna h.
j
, [:3]
[AbU 'Eisa sa id:] The Hadith of - - - - - -
Jbir isa Hasan Sahih Hadith.

I - -
- - -
Jli]
'V1.
)
:_L LU i
Comments:
The Hadith provestha t it isquite permissible to wea r bla ck 'Imamah
(conveniently tra nsla ted a sa turba n).
Chapter 12. (About)Hanging
Ji { .1] :
- (
The 'Immah Between the

Shoulders
( '-) : "I
1736. Nfi' na rra ted tha t Ibn
'Uma r sa id: "When the Messenger
of Alla h would wea r a n
'Imamah, his'Imamah would ha ng
between hisshoulders." (Hasan)
Nfi' sa id: "Ibn 'Uma r would ha ng
his'Imamah between hisshoulders."
'Uha idulla h sa id: "And I sa w Al-
Qa sim a nd Sa lim doing tha t."
Hasan Gharib. [And there is
A turba n, but not restricted to wha t iscommonly thought of a sa turba n.
46 5
something on thistopic from 'All] - -
And the Hadith of 'All a bout thisis
not correct due to itscha in.

0 t:
}
JW Y.
11
Comments: - - -
The Hadith tellsustha t the right wa y to wea r the 'Imamah a ccording to
Sunnah isto put the end of it between the two shoulderssince the Prophet
used to ha ng itsloose end between the shoulders. (For deta ilssee Tuhfat Al-
Ahwadhi, v.3, ps.47 -49)
LAI
- _
- or
Related About Gold Rings -* -
Being Disliked
( iJl.
1737. 'All bin Abi Ta lib sa id: "The
U. t. VV
me from ringsof gold, a nd from - - - -
wea ring Al-Qassi, a nd from reciting i- :
in the bowing a nd prostra tion
positions, a nd from wea ring wha t

wa sdyed with 'Ucfir." (Sahih)
4 :JU U6
[AbU 'Elsa sa id:] ThisHadith is - - -

HasanSahih.

-' '-
ri
Ii V/':JLJ,
:
Comments:
Gold, silk a nd sa fflower a re, a sa lrea dy discussed, a re prohibited for men. Ru/cu'
(bowing) a nd Sujd (prostra tion) a re a lso not mea nt for the recita tion of the
Qur'a n. They a re mea nt for the glorifica tion a nd pra ise of Alla h a swell a sfor
seeking forgivenessfrom Him. Therefore, reciting the Qur'a n isnot right while
bowing a nd prostra ting. The prohibition to one in the Um,nah by the Messenger
isa prohibition to a ll of the Ummah except a sotherwise sta ted.
46 6
1738. 'Imrn bin Husa in sa id: - ,. s.. , .- -
Li.- - wn
prohibited usfrom (wea ring) rings
)
, i .i L- :
of gold." (Hasan) - - - - --

thistopic from 'All, Ibn 'Uma r,
:
AbU Hura ira h a nd Mu'a wiya h. - -
L-
'ImrAn isa Hasan Hadith. Ab At-

Ta yya h's(a na rra tor) na me is-. - - -
Ya zid bin Huma id.
Jti]
t,- L Ji

*jS
Ly 'Jk W./A:
, [o1V:
\v:t]
, [
A.: LI
j.,.-
1J]
0A1:C
Comments:
Imm Na wa wl ha ssa id: "There isconsensusa mong Muslimson the point tha t
ringsof gold a re permissible for women but prohibited for men".
(aiiiI!
Muslim, v.3, p.195; Tuhfat Al-A hwadhi, v.3,
p.
50)

Related About The Silver Ring
;Jj)
1739. Ana sna rra ted: "The Prophet -
- - - -
ha d a ring ma de of silver a nd its-.

- 5
stone (Fass) wa sEthiopia n."111 '+
He sa id: There a re na rra tionson - - - -
-
thistopic from Ibn 'Uma r, a nd .
Bura ida h.
. -
iJLY c .'LSi
[AbU 'Elsa sa id:] ThisHadith is - - - - -
route.-
:L it LU L0
The mea ning of Fass is either wha t ha sthe na me of itsowner engra ved on it, or a stone.
It wa sca lled "Ethiopia n" beca use it wa smined in Ethiopia . See TuhfatAl-AhwadhL
467
, s
L
0AA:
-
.{WAO
:L] [\
Comments: -
The Ijadith showstha t the stone in the Prophet'sring (proba bly a ga te) wa s
from Ethiopia . However, the next cha pter tellsustha t only the engra ving on
the silver in the ring wa sma de a fter the Ethiopia n model. It isa lso possible
tha t a t timesit wa sfrom silver while a t othersit wa sof stone or a ga te (Tuiifat
Al-A hwadht, v.3, p. 50)
Cha pter l5. Wha t Ha sBeen
t. i- Li. t. Lt -
(o
Related About Wha t Is- .-
- -
Recommended For A Ring'sFass
0
iJt.J
1740. Ana sna rra ted: "The ring of
: tI. -
the Messenger of Alla h wa s- - - , , -
ma de of silver, itsFa wa sfrom
' .cU2fl
k]
(sahm)
:3
[AbU 'EIsa sa id:] ThisHadith is - - -,
Hasan Sahih Gharib from this 1
- route. j

\V:C
,.1.J1 .L - L L ,.Ji 1- jb
)
[. ,i. ,o]
OAV'
Lr
Related About Wea ring The
Ring On The Right Hand
3
t. J1
- (
0
I)
Prophet ha d a ring of gold
ma de for him which he wore on his
right (ha nd). Then he sa t on the
Minbar a nd sa id: 'I did indeed ha ve
thisring on my right ha nd' then he
disca rded it, a nd the people
disca rded their rings." (azii)
thistopic from 'Ali, Ja bir,
Pa rt of the ring wa sengra ved (or inla id), or ha d a stone in it. See Tuhfat Al-A hwadhi.
468
'Abdullh bin Ja 'fa r, Ibn 'Abba s,
'Aisha h, a nd Ana s.
Ibn 'Umar is a Hasan Sahfh Hadith.
simila rly from Nfi', from Ibn
'Uma r, through routesother tha n
this, a nd it wa snot mentioned in it
tha t the ring wa son hisright ha nd.
Ui *
{A:C JLJi ) i31 ['1:
..J._] i,
[OO\:
iS) ['Y.'i:L] /L
ij
.[1' /'.ct
Comments:
Schola rsconsider it a llowed to wea r the ring either on the right ha nd or the
left. It ma y, however, be noted tha t if the ring ismea nt to be used a t a ll times
for decora tive purposes, then it isbetter to wea r it on the right. In ca se it is
used for a shorter period a nd for a specific purpose like sea ling the
documentsetc., then the best thing would be to wea r it on the left.
1742. As- Sa lt bin 'Abdulla h bin
-
Na wfa l sa id, "Ibn 'Abba swore a
ring on hisright ha nd. And I do
not doubt tha t he sa id; 'I sa w the
Messenger of Alla h ii wea ring a
ring on hisright hand."(Iasan)
[Abu 'Elsa sa id:] Muha mma d bin
Ism'll sa id: "The Hadith of
Muha mma d bin Isha q from As- Sa lt
bin 'Abdullh bin Na wfa l isa
Hasan Sahih Hadith.
- -
.tLJL
-
1743. Ja 'fa r bin Muha mma d
na rra ted from hisfa ther who sa id:
"Al- Ha sa n a nd Al- Husa in wore
their ring on their left ha nd."
(a'ij)
:3t
:
46 9
ThisHadith is Hasan Sahih.
5 liI
4]
j'J,k i.>- \i r i:
1744. Ha mma d bin Sa la ma h
na rra ted: "I sa w Ibn Abi Rfi' [a nd
he is'Uba idullh bin AN Rff, the
freed sla ve of the Messenger of
Alla h - a nd Asla m wa sthe
na me of Ibn AN Ra fi] wea ring a
ring on hisright, so I a sked him
a bout tha t. He sa id, 'I sa w
'Abdullh bin Ja 'fa r wea ring a ring
on hisright, a nd he ['Abdullh bin
Ja 'fa r] sa id; "The Messenger of
Alla h wore a ring on hisright
hand." (Sahih)
[He sa id:] Muha mma d [bin
Ism'il] sa id: "Thisisthe most
correct thing rela ted from the
Prophetij on thistopic."
: Wit
:J
4.iLJ
:[)Z] 3
:
JL
:[j.c i 3i[ :jlfl
IA:
4]
o .V::V
Related About Engraving On
Rings
17 45. Ana sbin Ma lik na rra ted:

ha d a
ring ma de from silver, so he ha d
'Muha mma d, the Messenger of
Alla h' engra ved on it. Then he
sa id: 'Do not engra ve with
it."(Sa hih)
Sahih Ijasan. Asfor the mea ning
of hissa ying: "Do not engra ve with
it" - he wa sprohibiting tha t
a nyone ha ve "Muha mma d,
470
tUl
Messenger of Alla h" engra ved on
hisring. - . -
o_.4].
Comments:
The Messenger of Alla h used the ring to sea l hislettersetc. If otherswere
a lso a llowed to use the sa me inscription on their rings, it would crea te
confusion through identity mix- up.
:
Messenger of Alla h entered the - -
a rea in which he would relieve

himself, he would remove hisring." - - - - - - .
(Da'J)
[AbU 'Elsa sa id:] ThisHad[th is

J,L 3L5 :J
UL
5i
Hasan Sahth Gharib.

/A:5JI Jy
..fl.Jt jLJI .L4]

yl y1
.\VA
Comments:
L'
*
The Ijadith conveysby implica tion the a biding messa ge tha t, with a nything
worthy of our reverence or respect on our person, we must never enter the
toilets.
1747. Ana sbin Ma lik na rra ted: : 4L*- ,- - tii- ] -
"The inscription on the ring of the

Prophet wa sin three lines:
Lc
:La .
'Muha mma d' on a lirie, 'Messenger'
:J
on a line, a nd Alla h on a line.'

ZI k...
OAVA:C
JI :L UJi LJ- - 1

"The inscription on the ring of the

Prophet wa sin three lines:

'Muha mma d' on a line, 'Messenger'
--
LJ

on a line, a nd 'Alla h' on a line."

And Muha mma d bin Ya ya (one of

471
the two who na rra ted thisto him) - -
-
- - - -

----- -
did not sa y "Three lines" in his
'-
Jk 4)&-
na rra tion. (Sahih)

9 1 JJ
There a re na rra tionson thistopic -
from Ibn 'Uma r.
AbU 'Elsa sa id: The Hadith of
Anas is a Hasan Sahih Gharib - - - - - -
Hadith.

0
A10:C 4
-) 6,) 11
, *
LJI
)
- (
Rela ted About Ima ges- -
(A zi,.J1)
1749. Jbir na rra ted: "The ti- :
)
t1. -
Messenger of Alla h prohibited , - - -
ha ving ima gesin the house, a nd he

prohibited ma king them." (ahih)
01 J
,
: Ji
thistopic from 'All, AbU Ta lba h,

'Aisha h, AbU Hura ira h, a nd AbU
L
Ayyub. ---.-,- - --

Y- 1 Li OJJAL5i
Ja bir isa Hasan Sahih Hadith.

rAr/r:.L.-i

o 400:C
J]is- [vo.:L]
[cror:
JL.J
rro:

Comments:
The very founda tion of Isla m isTawzid (belief in singling out Alla h a sHe is
with a ll Hisa ttributes). It is, thus, in direct opposition to the profession a nd
pra ctice of idola try a nd polytheism in a ll itsformsa nd ma nifesta tions. Tha t is
why a nything a nd a ll thingstha t could even remotely promote or lea d to
polytheism a re prohibited in Isla m. It isfor thisrea son tha t the ma king of
ima gesof a nima te objectsor keeping them in the house a re prohibited in
Isla m. (Sahih Muslim, Book of Dressa nd Orna ments&Tuhfat Al-A hwadhi,
v.2,
p.
53)
472
Ji
4
1750. AbU An- Na dr na rra ted from
'Uba idullAh bin 'Abdullh bin
'Utba h, tha t he entered upon AbU
Ta llia h Al- Anri to pa y him a visit
(while he wa sill), a nd he found
Sa hi bin Huna if with him. He sa id:
"Abu Ta lha h ca lled for someone to
remove a sheet tha t wa sunder him.
Sa hi sa id to him: 'Why did you
remove it?' He replied: 'Beca use it
conta insima geson it, a nd the
Prophet sa id a bout them wha t
you know11' .' Sa hi sa id: 'Did he
not sa y: 'Except for ma rkingson a
ga rment?' he sa id: 'Yes, but thisis
better to me." (Sahih)
Hasan Sahih.
oro. _.L Lfl
L4]
Comments:
The word Raqm used in the Ijadith mea nsembroideriesetc., woven into the
cloth for bea utifica tion, which either do not conta in the ima gesof a nima te
object or a re in the form of sepa ra te pa rtsof the body tha t do not ma ke a
complete picture.
Related About Imagemakers
"Whoever fa shionsa n ima ge, he
will be punished by Alla h until he
brea thesinto it mea ning the soul
- a nd he ca n not brea th (a soul)
into it. And whoever listensto a
people'sconversa tion, while they
ha ve gone a wa y from him for it,
Tha t is- His40, sta tement tha t the a ngelsdo not enter houseswherein there a re ima ges
or hisprohibition of ha ving ima gesin the house.
473
then He will ha ve lea d poured into
hisea rson the Da y of Judgement."
(Sa hlh)
thistopic from 'Abdullh bin
Ma s'Ud, AbU Hura ira h, AbU
Juha ifa h, 'Aisha h, a nd Ibn 'Uma r.
Ibn 'Abbsisa Hasan Sahih
Hadith.
. j4
[: J u l
- - -
'-
1,-
a : l, [Y .V: : r 4JL;~Jll
Comments:
Ima ge ma king islike competing with God, since fa shioning formsisa specia l
a ttribute of Alla h. Hence it istha t one of Hismost bea utiful Na mesgiven in
the Qur'a n isMusawwir (the Fa shioner or Bestower of Forms). Thus, a nyone
who ma kesthe ima ge of a living thing, by implica tion ma kesthe cla im tha t he
ca n a lso fa shion the forms.
Related About The Dye
"Cha nge the gra y, a nd do not
resemble the Jews." (Hasan)
thistopic from Az- Zuba ir, Ibn
'Abba s, Jbir, AbU Dha rr, Ana s,
AbU Rimtha h, Al- Ja hda ma h, Ab
At- Tufa il, Jbir bin Sa mura h, AbU
Juha ifa h, a nd Ibn 'Uma r.
Abu Hura ira h isa Hasan Sahih
11adtth, a nd it ha sbeen reported
through other routesfrom AbU
Hura ira h from the Prophet .
474
tiJ1i4.
[vor:,L]
['fl': ,_L..] ['fl
j iiI]
[o:
L'
Jli ,ij
iz3 &i] Z.i..- &I{./rU:
U:.-
Comments:
The exhorta tion of the Prophet rega rding dye, a spointed out by the noted
schola r Sha ikh Sa fiur- Ra hmn, ma y Alla h ha ve mercy upon him, is, in fa ct,
recommenda tory not ma nda tory (Minnat Al-Mun 'im, v.3, p. 407 ).
L LY
3)) :Ji
:
rS/A:jL..iI
.tVo:C
Comments:
Katam is a kind of herb tha t givesreddish bla ck color. Mixed with Henna a nd
a pplied to ha ir, it givesout color tha t issomewhere between red a nd bla ck.
The idea behind using the mixture of the two dyesisto a void pa ra ding pure
bla ck a nd give a clea r indica tion tha t the ha ir ha sin fa ct turned gra y a nd the
color now showing on it isnot rea l.
. U
- (
Related About Hair Reaching - - -
The ShouldersAnd Cutting
'
?"
The Hair
1754. Ana sna rra ted: "The IiL- :l.L tii1. - Wet
Messenger of Alla h wa sof
iI LiI L
a vera ge height, neither ta ll nor very
short, he ha d a good build, brown
j.)i L 4
1753. AN Dha n na rra ted tha t the
Prophet sa id: "Indeed the best
of wha t the gra y ma y be cha nged
with isHenna ' a nd Katam." (Sahih)
[AbU 'Elsa sa id: ThisHadith is
Hasan Sahih. Abfl Al- Aswa d Ad-
Diii's(a na rra tor in thischa in)
na me isZa lim bin 'Amr bin
Sufya n.
- JL _LJI L UJI - L I
:r
475
in complexion, hisha ir wa sneither
curly nor stra ight, a nd when he
wa lked he swa yed slightly." (aiih)
thistopic from 'Aisha h, Al- Ba rd',
AbU Hura ira h, Ibn 'Abba s, AbU
Weed, Jbir, W'il bin Hujr, a nd
Umm Hni'.
[AbU 'EisA sa id:] The Hadith of
Anas is a Hasan Sahih Gharib
Hadith from thisroute, a sa
na rra tion of Huma id.
-
..L,- rrA: Jl i L JLfl
[yoo:L]
UI
j, *
rov
[ - 'Ay ][-i .J]
, [
r': JLJ
.[A:
JLJt )
&
[t\
C '- '
1755. 'Aisha h sa id: "I a nd the
Messenger of Alla h would
perform Ghusl using (wa ter from)
the sa me vessel. He ha d ha ir
rea ching a bove hisshouldersa nd
below hisea rlobes." (Hasan)
ThisHadith is Hasan Sahth Gharib
from thisroute.
[AbU 'EisA sa id:] It ha sbeen
reported from other routestha t
'Aisha h sa id: "I a nd the Messenger
of Alla h would perform Ghusl
using (wa ter from) the sa me vessel."
And the following sta tement isnot
mentioned in it: "He ha d ha ir
rea ching a bove hisshoulders[a nd
below hisea rlobes]."
It wa sonly mentioned by 'Abdur-
Ra bmAn bin AN Az- ZinAd, a nd he
istrustworthy, a -Iafi, [a nd MAlik
bin Ana ssta ted tha t he wa s
trustworthy a nd ordered recording
Woo
476
(Ahadith) from him].
-- -
--9
-..
.[
y r
AV:
. l
L y
i
Comments: -
Long ha ir isof three types; (i) Jummah: tha t rea chesthe shoulders; (ii)
Wafrah: tha t rea chesthe ea rlobes; a nd (iii) Limmah: of media l length
(between Jummah a nd Wafrah) tha t da nglesbetween the ea rlobesa nd the
shoulders.
- (
Related About The Prohibition -
Of Combing Except Every

Other Day -
1756 . 'Abdullh bin Mugha ffa l
sa id: "The Messenger of Alla h 0,
prohibited combing except every
other da y."
(Daif 1 1
mea ning.
1-lavan .cnhih T-Tp
sa id: There
is
something on thistopic from Ana s.
. LI J4.
[ y
J]ti
Li I:j
O
OA:
Z
r/A L o.L4]
L,-
,I, j*.;y A
Le
*oij
o.o:C
jL.JI xx,---
Comments:
Err:7-
The Hadith is explicit on the point tha t we should not comb our ha ir every da y
but every other da y. The idea istha t we should neither show too much concern to
the ha ir, nor tota lly neglect it so a sto ma ke it look disheveled.
'j There a re witnessing na rra tionsfor it, see An-Nasa'i nos. 5058- 5061, a nd As-Sahihah no.
501 where it ha sbeen gra ded Sahth, a nd thisprohibition forbidsmen from grooming
like a woma n.
477
-
(Yr
Related About Using Kohl
(Y r zLj)
Ii- : L 1.
-
VOV
Prophet sa id: "Use Ithmidll for -
Kohl, for it clea rsthe vision a nd
- - -
growsthe ha ir (eye- la shes)." And ---- -
J1
he cla imed tha t the Prophet 4
0
ha d
5
a Kohl holder with which he would
i 5]))
:Jti
Jt
a pply Kohl every night, three in

this(eye) a nd three in this.
(J)t2]
(Another cha in) with simila r - -
a L
--
94A
- - mea ning. - -
)
thistopic from Jbir a nd Ibn . - ,
'Uma r.
[Abu 'EIsa sa id:] The Hadith of .
Ibn 'Abba sisa Hasan Gha rib
Hadith, we do not know of it with

thiswording except from the

na rra tion of 'Abbd bin Ma nsUr.

It ha sbeen reported through

other routestha t the Prophet ,
sa id: "Use Ithmid for it clea rsthe - - -. - - -
J]j
i
- ?
vision a nd growsthe ha ir (eye-
la shes)."
4.Li
~a))
J L kJt l L.41 :A
UI *
,-tj].
I *
[o [o
)
J- fl]
1-
4I L
rAV:
Comments:
Ithmid (used a sa ntimony) isa reddish bla ck minera l procured from Isfa ha n.
It isused to cure ha rmful substa ncesin the eye a nd a sa remedy for a ilments
of the eye. It clea rsthe vision a nd nourishesthe eye- la shes.
It isthe well known minera l used a sKohl.
121
Mea ning thischa in, while there a re a uthentic na rra tionsmentioning thissta tement - using it
- but not wha t comesa fter it in thisna rra tion - mea ning: "And he cla imed..." etc.
478
Chapter 24. What Has Been . - -
U - ('
Of Ishtimal As-Samma' And Al-
.4Jt J
Ihtib' -
)
: tI - 'VOA

'
prohibited two typesof dress: As
Sama a nd tha t a ma n sitswith his
I ,
legsdra wn up in a ga rment, while - - -
there isnothing covering his

priva te a rea ." (Sahih)
j
4,
[Abu 'EIsa sa id:] There a re - - - - -
JL]
na rra tionson thistopic from 'All, Ibn
Y L5'
'Uma r, 'Aisha h, AbU Weed, Jbir,
a nd Abu Uma ma h. The Hadith of - - - -
- -
[Gha rib Hadith from thisroute.] r -
Thisha sbeen reported through -
other routesfrom AbU Hura ira h
f
-i j iJ -i
from the Prophet
L LUI JI D))J

U
j,
j.JI
y.
[rrvv:
U.JI].L [ro1: .- I.. II
C [lV: --
[i.,- 1 1.J]2
['

:
c
_l_.]
Comments:
Ac-amma' mea nsto wra p the entire body with a ga rment so a sto prevent
even onesha ndsfrom coming out even if there be a need for self defence. It
a lso mea nsto cover one - shoulder with a ga rment a nd lea ve the other ba re.
The term Al-Iitiba' a ppliesto a posture whereby a person sitson hisbehind
with hislegsto the chest a nd the ga rment wra pped in such a wa y a sto expose
hispriva te a rea . See Tuzfat Al-A hwadhi.
U L
-
(o
Related About Artificially
.
Lengthening The Hair -
1759. Ibn 'Uma r na rra ted tha t the i- :[,... ] LL 61- -
Prophet sa id: "Alla h ha scursed - - , .. . -
4AI ..i 4,LJI ,. I ..i...
the woma n who a rtificia lly -. - --. - -
lengthensha ir a nd the woma n who
:3 .
479
seeksto ha ve her ha ir a rtificia lly
lengthened, a nd the woma n who
ta ttoosa nd the woma n who seeks
to be ta ttooed." Na fi' (one of the
na rra tors) sa id: "Ta ttooing wa son
the gums." (Sahiz)
Hasan Sahih.
thistopic from Ibn Ma s'Ud, 'Aisha h,
Asma ' bint Abi Ba kr, Ma 'qil bin
Ya sa r, Ibn 'Abbs, a nd Mu'a wiya h.
o rv: , L UJ
,
*'vAr:
T T i L 3L.Jt
\o: AA1:C
[\v'
:
[: o A t:
, i
.[V:? .-
r1A:
J]
Chapter 26 . Wha tIlitsBeen -
Related About The Riding

17- 1
Maythir
L5;
(r )}J
1760. Al- Ba r' bin 'Azib na rra ted: -
1L- :-
)
- w k -
prohibited riding (while sitting on)
Miyathir." (Sahih)
- '
)
thistopic from 'All a nd Mu'a wiya h.
- - ,3L
- - -,
The Hadith of Al- Ba rd' isHasan - - - - -
ahiz. Shu'ba h reported simila rly
J Jj~ lI JL
from Ash'a th bin AN Ash- Sha 'tha ' - - -
in the lengthykla dith.
'3
LJ
L LU Us
1O: .11:
L
,LJ2fl1
[VA:
Lc * ,.,
480
Comments:
Mayathir (plura l of Mitharah) isa type of sa ddlecloth or cushion ma de either
of silk or of the skin of preda tory a nima ls, both of which a re prohibited in
Isla m.
Related About The Bed Of The
Prophet i
1761. 'Aisha h sa id: "The only bed
tha t the Messenger of Alla h ha d
which he slept on wa s[ma de of a
ta nned skin] stuffed with pa lm-
fibers." (Sahih)
Hasan Sahth.
thistopic from ITIa fa h a nd Jbir.
V
L)k5 i
.'. R:;]
W [:
,f :J]
,LI, L JL1fl
L..]
[rA:
ifl] i Ui ,
Comments: [AC
It showstha t the Messenger of Alla h ; used to sleep on a bed tha t wa s
extremely simple a nd free from a ny finery.
Related About Shirts
t. L - ( A
(A i:ii)
1762. Umm Sa la ma h sa id: "The
most loved ga rment to the
Messenger of Alla h je5, wa sthe
Qamiy (long shirt)." (Ijasan)
Ijasan Gharib. We only know of it
a sa na rra tion of 'Abdul- Mu'min
bin Kha lid (a na rra tor in the cha in
of thisHadith) who wa sa lone in
na rra ting it, a nd he isfrom Al-
Ma rwa z. Some of them report this
Hadith from AN Tuma ila h, from
481
'Abdul- Mu'min bin Khlid, from
'Abdulla h bin Bura ida h, from his
mother, from Umm Sa la ma h. He
sa id: I hea rd Muha mma d bin
Ism'Il sa ying: "The na rra tion of
Ibn Bura ida h from hismother,
from Umm Sa la ma h ismore
correct, AbU Tula ima h mentioned
'hismother' in it."
I4;
Lt
'4
LZ
:J LJ.
41
Yo: UJ

Messenger of Alla h wa sthe -. - -
Qamy (long shirt)." (Hasan)
3 :iJU
Messenger of Alla h wa sthe
Qami (long shirt)." (Ijasan)
1765. Asm' bint Ya zid bin As-
Sa ka n Al- Ansa riyya h sa id: "The
sleevesof (the shirt) of the
Messenger of Alla h je5, were to the
wrist." (Hasan)
Hasan Gharib.
482
43
L.-

Comments:
The norma l dressof the Ara bsin the da ysof the Prophet wa sa lower
ga rment, a n Izr, a nd a n upper- wra p known a sa Rida. A long shirt wa snot a s
common. But it being more comforta ble a nd more a pt to concea l the body,
the Prophet ; liked it best of a ll.
176 6 . AbU Hura ira h na rra ted:
put on a Qamis he bega n with the
right side." (Hasan)
[AbU 'Elsa sa id:] Othersha ve
reported thisIjadith from Shu'ba h
with thischa in, but they did not
na rra te it in Marfu' form, only
'Abdus- Sa ma d na rra ted it MarfIV.
. JL
L5
tj}
Comments:
The genera l pra ctice of the Messenger of Alla h wa sto begin doing things
from the right side. Ca sesin point a re: hisperforming Wud' a nd Tayammum
a nd the donning of ga rments, shoes, socks, a nd Izar, a nd so on.
5 5
Chapter 29. What To Say
;
- (
When Wearing A New Garment -
(4.
t;
1767. AbU Sa 'eed sa id: "When the
Messenger of Alla h , would wea r
a new ga rment he would mention
wha t it wa s, whether a n 'Imamah, a
Qamis, or a Rida', then he would
say: Allahumma lakal-hamdu, Anta
kasawtanih4 as 'aluka khairahu wa
khaira ma suni'a lahu, wa a'dhu
bika min sharrihi wa sharri ma
suni'a lahu " ('0 Alla h! For You
isthe pra ise, You ha ve clothed me,
I a sk You for itsgood a nd the
good for which it wa sma de, a nd I
483
seek refuge in You from itsevil
a nd the evil for which it wa s

made.) (Hasan)
.
L.u; )
[Ab 'Elsa sa id:] There a re - - - -
- -
L4,]
'Uma r, a nd Ibn 'Uma r.
mea ning.
And this Hadith is Hasan Gharib
Sahih.
U L
J
Comments:
The supplica tion isintended to rea ffirm the fa ct tha t wha tever a nyone of us
a chievesor getsisfrom Alla h. We must, therefore, pa y our tha nksa nd pra isesto
Him.
Related About Wearing A
Jubbah
And Muff
1768. 'Urwa h bin A1- Mughira h bin
Shu'ba h na rra ted from hisfa ther:
"The Prophet wore a Roma n
Jubbah 11 with tight sleeves."
(Sahih)
Hasan Sahih.
5i Lt - O
(r -
IL
ul :I iI
L4 it,
. kJI 3V0
VA:C

Comments:
The Hadith
ma kesit clea r tha t it isa llowed to wea r the dressesma de by the
unbelieversprovided they a re not impure.
1769. Ash- Sha 'bI na rra ted from1 U

Al- Mughlra h bin Shu'ba h: "Diya h
Al- Ka lbI ga ve a pa ir of Muff tothe

Messenger of Alla h , so he wore - - -

[1)
See no. 1734.
484
wUI 4i
them." (Sahih) - - -
'EIsa [AbU sa id:] Isra 'Il sa id:

"From Jbir, from 'Amir: 'And a
Jubbah, so he wore them until they

tore. And the Prophet did not

know whether they were from a
L
:-
sla ughtered a nima l or not." - - - -- -
ThisHadith isHasan Gharib. AbU

Isba q, the one who reported this

from Ash- Sha 'bI, isAbu Isha q Ash-
Sha ibni, a nd hisna meis
- -
Y .1 Y
LJ) L'
61~Ll
Sula imn. Al- Ha sa n bin 'Ayya shis
..
the brother of AbU Ba kr bin
-
'Ayya sh.
l- :J ,- - * jLJi
)
:u
L5J '
Comments: -
Khuff a re ma de from ta nned lea ther. Hence it wa stha t the Messenger of
Alla h did not consider it necessa ry to enquire whether the lea ther wa s
from a sla ughtered a nima l or a dea d a nima l, since ta nning ha sthe effect of
purifying the lea ther.
Chapter 31. Wha t Has Been - .
-6-
- -
Related About Bracing The
Teeth With Gold (r iJL
1770. 'Urla ja h bin As'a d sa id: "My
nose wa ssevered on the Da y of Al-
Kulb during Jahiliyyah. So I got a
nose of silver which ca used a n
infection for me, so the Messenger
of Alla h
iI
ordered me to get a
nose ma de of gold." (Hasan)
mea ning.
Hasan [Gharib], we only know of it
a sa na rra tion of 'Abdur- Ra hmn
bin Ta ra fa h. Sa lm bin Za rir
reported simila r to the na rra tion of
AbU Al- Ashha b from 'Abdur-
Ra hmAn bin Ta ra qa h - "from
485
'Abdur- Ra bma n bin Ta ra qa h." It - - -
ha sbeen rela ted a bout more tha n
one of the people of knowledge
) LJJ
tha t they would bra ce their teeth . - - - - -
with gold, a nd in thisHadith there
4..
wa sa proof for them.
,
- ;
['Abdur- Ra hmn] bin Ma hdf sa id: - - - , - -
"Sa im bin Za rin" but tha t isa n
'+ i-
+1
error, "Za rr" ismore correct, [a nd -
LJ
AbU Sa 'd As- Sa n'a ni's(a na rra tor - - - - -
in thischa in) na me isMuha mma d

bin Muya ssir]. - - - - - '
r-'
- '- a - - ' (.3
ft. ft_ ft, ft .

UL )Li
)
L a t4]
O1O o'1L
Comments:
The Hadith confirmstha t in ca se of necessity or inevita bility it isa llowed to
use gold for onesteeth or nose.
Of Predator Skins
U L - (r
(r; iJ) }J;
1770. (A). AbU Al- Ma lih na rra ted
from hisfa ther: "The Prophet ;
prohibited using preda tor skinsa sa
sprea d." (Iasan)
(Another cha in) from AbU Al-
Ma lih from hisfa ther: "The
Prophet prohibited preda tor
skins."
[(Another cha in): from Abti Al-
Ma lib, tha t he

disliked preda tor
skins. AbU 'Eisa sa id:] We do not
know a nyone who sa id: "From AbU
Al- Ma lib, from hisfa ther" except
for Sa 'eed bin Abi 'Arba h.
486
:JU
ji
AVO:C
LJl . OA:
4,
1771. Ab A1- Ma lih na rra ted:
"The Prophet prohibited
preda tor skins." And this(cha in) is
more correct. (Hasan)
LL
. L
LJJ )l
ommeHLs:
The ruling a bout preda tor skinsha sbeen discussed in Cha pter 7 under the
hea ding: "The SkinsOf Dea d Anima lsWhen They Are Ta nned".
-(rr.4i)
Related About The Sandals Of
The Prophet
(rr ,ii)
1772. Qa ta da h sa id: "I a sked Ana s
- VV
bin Ma lik: 'How were the sa nda ls
of the Messenger of Alla h ?' He
..i : JI.9 b :
sa id: 'They ha d two stra ps."
I
:Ui
4,
U 3'IU L LUl
1773. Qa ta da h na rra ted from
Ana s: "The sa nda lsof the Prophet
ha d two stra ps."
(a?ziz)
Hasan Sahih.
thistopic from Ibn 'Abba s, a nd
Ab Hura ira h.
ti. - IYYr
ti :
:J5 7
:5 3 J I
r
-
-
487 rW ii
:J
.[VA:
)
43,,J]
[Vo:C
To Walk In One Sandal
"Do not wa lk in one sa nda l; either
wea r both sa nda ls, or go ba re-
foot." (Sahih)
Hasan Sahih.
thistopic from Jbir.
AOO: - 1,
,
(') s/iii JJ
'H- '
Comments:
Wa lking with wea ring one shoe looksodd. It, moreover, disturbsthe ba la nce
of the feet in wa lking. Therefore, the proper thing to do iseither to wea r the
shoeson both feet or in neither.
Disliked For A Man To Don
Sandals While Standing
1775. AbU Hura ira h sa id: "The
Messenger of Alla h
i
prohibited
tha t a ma n should put on sa nda ls
while he issta nding." (Da'ij)
- (ro
(ro
)

:J
y)L5 L7
488
Hasan Gharib. 'Uba idullh bin A, A,, - -. - -
'Amr Ar- Ra qqi reported this
-'-' L-
J
J) c
Hadith from Ma 'ma r, from
Qa ta da h, from Ana s. Both of the - - -
Azdith a re not correct a ccording
L I JU]
to the people of Hadith. Al- Ua rith
4
bin Na bha n isnot a Hafiz -
a ccording to them, a nd we do not
know a ny a ny ba sisfor the na rra tion of
- - - - - - - -
Qa ta da h from Ana s.
' -
[I- L.....J]
'Lr
H-'
LS;t,
ri r1A: i
Comments:
If for some rea son one of usfindsit difficult to tell the left shoe from right,
then he should put them on while sitting down. The ma in considera tion in
thisisthe wea rerscomfort. The Hadith is a lso reported from other
Compa nionsAt,. Sheikh Muba ra kpuri ha sdescribed the Hadith a ssound
(TuhfatAl-Ahwadhi, v.3,
p.
67)., a swell a sothers.
)-
ti. -

i
-
-
tha t a ma n should put on sa nda ls- - - - - . -
while he issta nding." (Da'iJ)

Gharib. Muha mma d bin Isrna 'il

sa id: "ThisHadith isnot correct,
nor the Hadith of Ma 'ma r from

'Amma r bin Abi 'Amma r, from

Ab Hura ira h (no. 1775)."

. '
U * [J-.-
489
- (
Related About The Permission - -
(For Walking In)One Sandal
) [iZJI
(ri ;i-
1777. 'Aisha h sa id: "Sometimes
:tL tI. - \VVV
the Prophet would wa lk in one - , - A. -
sa nda l." (,Pali)
L'-
-
-
:}
iiL
iJ*[oL.4]
:7
Comments: - -
Wa lking in one sa nda l isa ga inst normsof decency, since obviously, it isnot a
ha ppy sight to see a ma n wa lking in thisma nner. There is, however, no ha rm
if one doesit of necessity or beca use of a ny other pressing circumsta nce. It is
a lso likely tha t the prohibition rela testo genera l considera tionsof good
beha viour a nd etiquette.
1778. 'Abdur- Ra hmn bin Al-
Qa sim na rra ted from hisfa ther,
a bout 'Aisha h tha t: "She would
wa lk in one sa nda l." (Sahih)
Thisismore correct. [Ab 'Elsa
sa id:] Thisishow it wa sreported
by Sufya n Ath- Tha wri a nd others,
from 'Abdur- Ra hmn bin Al-
Qsim, in Mawquf form, a nd thisis
more correct.
Related About Which Foot
Does One Start With When
Wearing Sandals
"When one of you donssa nda ls,
then let him begin with the right.
VVA
J 3i )
L
,a]
LL - (v
0-v
J.
Lj
4 L; : UL
i J L)LI
490
And when he removesthem then
let him begin with the left, so tha t
the right will be the first to put on
a nd the la st of them removed."
(Sahih)
Hasan Sahih.
Lt :Jli
j
i3l l
.((
:L LUt LJ
)
() S 1 : :
VV
:riiJ
Related About Patching A
Garment
1780. 'Aisha h sa id: "The
'If you wa nt to stick with me,11'
then suffice yourself in the world
with the provisionsof the rider.
And bewa re of ga theringsof the
rich, a nd do not consider a
ga rment to be worn out until it ha s
been pa tched." (Da'iJ)
except a sa na rra tion of Sa lib bin
Ha ssa n. [He sa id:] I hea rd
Muha mma d bin Ism'I1 sa ying:
"Sa lib bin Ha ssa n isMunkar in
Hadith." 21 And Sa lib bin Ha ss- a n -
the one who Ibn AN Dhi'b reports
from - istrustowthy.
[Abu 'EIsa sa id:] The mea ning of
thissa ying: "And bewa re of
ga theringsof the rich" issimila r to
wha t wa srela ted from AbU
Hura ira h from the Prophet , tha t
(rAJ)
(A 2jJ)
Mea ning: "My level in Pa ra dise." See
Tuifat Al-A hwadhi.
121 Mea ning they a ba ndoned him a nd it isnot a llowed to na rra te from him.
491
hi
he sa id: "Whoever seesone tha t ha s - '.- - - - -
)
been more fa vored tha n him in
L5
L)jJ L'
J
a ppea ra nce a nd provisions, then let

him look a t the one who islesstha n - - -
him, ra ther tha n one who isfa vored
more tha n him. For indeed it is
:
more a ppropria te so tha t he not - -
- -
-
scorn Alla h'sfa vors[upon him]."

And it ha sbeen rela ted from
Yyj
Awn bin Abdulla h who sa id: I
a ccompa nied the rich, a nd did not
see a nyone with more troublestha n
me. I sa w a bea st tha t wa sbetter
tha n my bea st, a nd a ga rment tha t
wa sbetter tha n by ga rment. And I
a ccompa nied the poor, a nd felt a t
ea se."
-:
A/\:3 jLHyJ[L
aI
r R
:SJi (Li) 4
Chapter 39. The Entrance Of
The Prophet In Makkah
1781. Umm Hni' sa id: "The
Messenger of Alla h a rrived in
Ma kka h, a nd he ha d four bra ids."
(Da'J)
Gha rib.
(Another cha in) from Umm Hni'
who sa id: "The Messenger of Alla h
a rrived in Ma kka h, a nd he ha d
four bra ids."
And AbU Na jfli's(a na rra tor in
the cha in of thisHadith) na me is
Ya sr.
Hasan [Gharib]. 'Abdullh bin AN
Na jih isfrom Ma kka h, a nd AbU
Na jib'sna me isYa sa r. Muha mma d
sa id: "I do not know of Mujhid (a
492
Jwtifl 1
na rra tor) hea ring from Umm

Hni'."
J
.
L7
:L.J- Ji 4-)JI3 Y1
L5
*k
:' c :r
rr
:
t\
Comments:
In view of the pa rticula r conditionsof the journey, it isa llowed for a tra veler
to bra id hisha ir.
Chapter 40. How Were The
Kimam (Caps)Of The
Companions?
1782. AbU Sa 'eed - who is
'AbdullAh bin Busr - sa id: "I hea rd
AbU Ka bsha h Al- Anmri sa ying:
'The Kimam (ca ps) of the
Compa nionsof the Messenger of
Alla h jW were Bupzan (stretched
over the hea d)." (Daf)
Munkar, 'Abdullh bin Busr isfrom
A1- Ba sra h, a nd he iswea k
a ccording to the people of Hadith.
Ya hya bin Weed a nd othersgra ded
him wea k. Buhun mea nsexpa nsive.
LS,
4'] :t-
( I
- Y- ' -L
jL4i:J) L
Comments:
If Kimm is the plura l of Kum, then it mea nssleeves, a nd the Hadith sha ll
mea n tha t their sleeveswere wide a nd spa cious. If it be the plura l of
Kam, it
would mea n the ca p, a nd the idea would be tha t their ca pswere clinging to
their hea ds. Buth
mea nsstretched. Thus, the mea ning would be tha t their
ca psclung to their hea ds, a nd were not eleva ted.
Chapter 41. Regarding The
Length Of The Izr
1783. Hudha ifa h na rra ted: "The
Messenger of Alla h it took hold of
the ca lf of my shin - or hisshin - a nd
y
1i L :Z - VA
493
he sa id: 'Thisisthe pla ce of the Izr, - -
if you must lower it, then the lza rha s
J: J
no right to be on the a nkles."
l l :J
t .L
J.
i
Hasan Sahih. Ath- Tha wrI a nd
i
Shu'ba h reported it from AbU Isha q. - - - -
-
&I orr)
- ' j OVY:
Comments:
Men must in a ny ca se keep their wa ist- wra p or trousersetc. a bove their
a nkles. These should be below the upper ha lf of the shin but a bove the
a nkles.
Chapter 42. Wearing Turbans
Over Caps
( z)
1784. AbU Ja 'fa r bin Muha mma d
)
i. : - VAt
bin Ruka na h na rra ted from his - - -
fa ther tha t Rukna h wrestled the
3
Prophet a nd the Prophet
won the ma tch. Ruka na h sa id: "I - - - - - -
sa ying: 'Indeed wha t distinguishes
: 4i
3,L
3
between usa nd between the - - -
idola tersisthe turba n over the II
i
3
ca p.'"
(Dali)
-
[Abu Eisa sa id:] ThisHadith is - - - - -
Hasan Gharib. Itscha in isnot
-
L- U i Jtfl
esta blished, a nd we do not know of

AbU Al- Ha sa n A1- 'Asqa la nl, nor
Ibn Rukna h.
. -.,
-
..j
.VA: Li :L LUi b i .L..4]
3i- j Jyt * k &J
Comments:
Assta ted by Ima m Ibn Qa yyim the Prophet's'Imamah ha d genera lly the
ca p tucked into it, a lthough a t timeshe wore the 'Imamah without the ca p or
the ca p without the 'Imamah (Zad Al-Ma 'ad, v.1, p.130).
494
Related About The Iron Ring
1785. 'Abdullh bin Bura ida h
na rra ted from hisfa ther who sa id:
"A ma n wea ring a n iron ring ca me
to the Prophet . So he sa id to
him: 'Wha t isthisI see on you,
jewelry of the people of the Fire?'
Then he ca me wea ring a ring of
bra ss. So he sa id: 'Wha t isthis
smell of idolsI sense on you?'
Then he ca me wea ring a ring of
gold. So he sa id to him: 'Wha t is
thisjewelry of the people of
Pa ra dise I see on you?' So he sa id:
'Wha t should I use then!' He sa id:
'From silver, but not itsentire
weight."'1 (Ijasan)
Gha rib [a nd there a re na rra tions
on thistopic from 'Abdullh bin
'Amr], a nd 'Abdulla h bin Muslim's
Kunyah is AbU Ta iba h, a nd he is
from Al- Ma rwa z.
Jl
\tV: 40j k
. --
oA:
AJI J3
Comments: -
Iron wa sthe meta l, of which the idola tersof Ma kka h ma de their rings, a nd
iron iswha t their cha insa nd girdlessha ll be ma de of in Hell. Their idolswere
from copper a nd bra ss. Tha t iswhy it isnot proper to wea r ringsma de from
these meta ls.
Chapter 44. Two Fingers Upon
Which It Is Disliked To Wear
Rings
1786 . Ibn AN MU. s na rra ted: "I
61. - VA-1
[1]
Mea ning: 'Not pure silver.' See Tuhfat A1-Aiwadhi.
495
hea rd 'All sa ying: 'The Messenger - -
-
of Alla h
ij
prohibited Al-Qassi,
the red Mitharah, a nd wea ring rings
LL :
on thisa nd this.' And he pointed to
the index a nd middle fingers."
't>'
(Sahih)
[AbU 'EIsa sa id:] ThisHadith is - - - -
Hasan Sahih. Ibn AN Ms isAbU
J24k z-
)1
Burda h bin Abi Ms a nd his
I I

na me is'Amir bin ['Abdullh bin - -
Qa is].
j L5Y
fl Ji L jii LUI
A:.L LU J4ilJJ 't.VA:
Ll~
Comments:
Aspointed out by Imm Na wa wi, the Prophet'sSunnah isto wea r the ring on
the little finger (TuhfatAl-Ahwadhi, v.3, p.71)
t. L
-
(o
Related About The Garment -. - - - - -
I ijOI)
)J
The Messenger Of Alla h
Liked Most To Wear
1787. Aia ssa id: "The ga rment the
i- :,L ) 3.. ti - - WAV
Messenger of Alla h liked most
to wea r wa sthe Hibrah." (Sahih)
'
5L0 ,
L~- j 1 3L~
Hasan Sahih Ghartb.

C - - -
c
oA:C
L
L. V :
Comments:
Hibrah mea nsstriped cotton cloth ha ving threa dsof different colors. Itsma in
cha ra cteristic istha t dirt in it doesnot quickly show itself, nor doesit look
ga udy.
The Cha ptersOn Food
496
4o.
49
T
23. The Chapters On Food
(rJl)
From The Messenger
Of Allah

Chapter 1. Wha t Ha sBeen
Related About Wha t The
Prophet Ate Upon
- -
(' Zi,fl)
?
J5 L 5

1788. Ynusna rra ted from
Qa ta da h, tha t Ana ssa id: "The
Messenger of Alla h

never a te
on a ta ble, nor on sma ll pla tes, nor
did he ea t thin brea d." He (YUnus)
sa id: "I a sked Qa ta da h: 'So wha t
did he ea t on?' He sa id: 'On these
lea ther dining sheets." (Sahih)
Hasan Gharib. Muha mma d bin
Ba sh- sha r sa id: "ThisYUnusis
YUnusAl- Iska f." And 'Abdul-
Writh bin Sa 'eed reported
simila rly from Sa 'eed bin AN
'ArUba h, from Qa ta da h, from Ana s
[from the Prophet ].
,JI, ii
J~J
.
. arA1:
Comments:
The Messenger of Alla h

genera lly sa t on a lea ther sheet (instea d of a
dining ta ble) a nd a te simple, single- course food. He a te brea d ma de from
coa rse, unsieved flour. He disliked ea ting multi- course la vish food a rra yed on
expensive dining ta blesa sthe rich do.
The Chapters On Food
497 e. Ai;7
Chapter 2. What Had Been
Related About Eating Rabbit
1789. Hisha m bin Za id sa id: "I
hea rd Ana ssa ying: 'Once we
provoked a ra bbit a t Ma rr Az-
Za hrn. So the Compa nionsof the
Messenger of Alla h rushed a fter
it, a nd I ca ught up to it a nd
ca ptured it. I brought it to AbU
Ta lha h who sla ughtered it with
Marwah.11' He sent me with its
legs- or itsthighs- to the Prophet
so he could ea t it." He
(Hisha m) sa id: "I sa id: 'He a te it?'
He sa id: 'He a ccepted it." (Sahih)
na rra tionson thistopic from Jbir,
'Amma r, Muha mma d bin Sa fwa n,
a nd they sa y: Muha mma d bin Sa ifi.
This Hadith is Hasan Sahih. This
people of knowledge. They sa w no
ha rm in ea ting ra bbit. Some of the
people of knowledge disliked
ea ting ra bbit, they sa id tha t it
menstrua tes.
pt,- U L LiI
0A4:
A'' :
i] Di VY
:rJiI
Comments:
The ma jority of schola rsincluding the Four A 'immah consider ea ting the
ra bbit la wful, since itspermissibility isproved from a uthentic Ahadith. Its
pronenessto menstrua tion isno ba r to itspermissibility. It isreported tha t
Abdullh bin Amr bin A1- 'As, Ikrima h, a nd Muha mma d bin Abi La ila
considered it a sa disliked food (Tuhfat Al-A hwadhi, v.3, p.7 3 & Sahih Muslim
of Na wa wl, v.2, p.152).
" A piece of gra nite or flint, used for cutting like a knife.
Related)About Eating
Mastigure"
Prophet wa sa sked a bout ea ting
ma stigure a nd he sa id: 'I do not ea t
it, a nd I do not prohibit ea ting it."
(Sahlh)
thistopic from 'Uma r, AbU Sa 'eed,
Ibn 'Abbs, Thbit bin Wa dra h,
Ja bir, a nd 'Abdur- Ra hma n bin
Ha sa na h.
Hasan Sahih.
The people of knowledge ha ve
differed over ea ting ma stigure.
Prophet a nd otherspermitted it,
while othersconsidered it disliked.
It ha sbeen rela ted tha t Ibn 'Abba s
sa id: "Ma stigure wa sea ten on the
dinning sprea d of the Messenger of
Alla h , a nd the Messenger of
Alla h ; only a voided it beca use it
wa sdista steful to him."
L:r
r:C V/V:LJl

:r 'r:C OOrl:C
lJl 1A/:,.Jl jAj
LO.
/o\:C
i,
*
rva:
)},.,
[ V: oVo:C
L,1JI]
LJ
[rrA:
Comments:
An- Na wa wi sa id: "There isa consensusa mong the Muslimstha t the
ma stigure isla wful a nd it isnot disliked, except for wha t ha sbeen mentioned
from the followersof AbU Ua nifa h a bout it being disliked, a nd wha t Al- Qa di
'Iyd mentioned from some people tha t they sa id it isunla wful. But I do not
[1]
A type of liza rd (uroma styx) tha t growsup to one or two feet in length.
499
4$
think thisiscorrect from a ny one of them, a nd if it were correct, then it is
rejected due to the text a nd the consensustha t occured before it.".
Related About Eating Badger
1791. Ibn AbI 'Amma r sa id: "I
a sked Jbir: 'Isba dger a kind of
ga me a nima l?' He sa id: 'Yes." He
sa id: "I sa id: 'Should I ea t it?' He
sa id: 'Yes." He sa id: 'I sa id: 'Did
the Messenger of Alla h sa y
tha t?' He sa id: 'Yes." (Sa4i4) 11
Hasan Sahih.
followed this. They did not see a ny
ha rm in ea ting ba dger. Thisisthe
view of Ahma d a nd Isa q. A
Hadith ha sbeen rela ted from the
Prophet indica ting disa pprova l
of ea ting ba dger but itscha in isnot
strong. Some of the people of
knowledge disliked ea ting ba dger.
Thisisthe view of Ibn Al-
Muba ra k. Ya hya bin Al- Qa tta n
sa id: "Ja rir bin Hzim reported this
Hadith from 'Abdullh bin 'Uba id
bin 'Uma ir, from Ibn AN 'Amma r,
from Jbir, from 'Uma r, a shis
sa ying. And the na rra tion of Ibn
Jura ij (a na rra tor in the cha in of
thisHadith) is more correct. [And
Ibn Abi 'Amma r is'Abdur-
Ra hmn bin 'Abdullh bin AbI
'Ammr Al- Ma kki].
L Ji LLL
. ,
y.1 .1 jj_q
i
Thisna rra tion preceded, see no. 851.
500
i $ 4t
''1A 3L- YU1 4
TUo:C
rs.
-
0 /: (..S.JlJ
trs trA:
Comments:
The A 'immah: Ash- Sha fi'i, Ahma d, Isha q a nd 'Ata ' consider the ea ting of
ba dger la wful. Sa d bin a bi Wa qqa sa nd Ibn Abba sa re a lso reported to ha ve
considered it la wful. Ima m Ath- Tha wri, the People of Opinion, Ma lik a nd
Sa 'eed bin Musa yya b consider the ea ting of it disliked (Tua!ifat Al-
Arwadhi,v3,p.7 5).
1792. Khuza ima h bin Ja z' sa id: "I ti- :tL -
a sked the Messenger of Alla h Mt.

a bout ea ting ba dger. He sa id:
L) LJ
'Doesa nyone ea t ba dger?' So I
)
a sked him a bout ea ting wolf He

sa id: 'Doesa nyone who ha sa ny
good in him ea t wolf?" (D21/)
:j
[Abu 'EIsa sa id:] The cha in for
thisHadith isnot strong. We do
- -- -
-
Ui L:LUI JSI
((
j
JSl;))
of Ism'Il bin Muslim from 'Abdul- - - - - - -
Ka rim AN Uma yya h. Some of the
3

people of Hadith ha ve criticized - - - ,
4 'l JL LJ
'Abdul Isma 'il a nd - Ka rim Abi
Uma yya h. And he is'Abdul- Ka rim 1
bin Qa is, who isIbn Abi Al- -- - - -. - - , -
'Abdul- Ka rim Mukha riq. While bin
Ma lik Al- Ja za rI istrustworthy.
i $i ,
c t J
rrv: ii L - L. jjI

4SZiL
Comments:
The Hadith being "wea k" ca nnot be ta ken a sproof of a nything. Asfor the
wolf, it being a preda tory a nd ferociousa nima l it isforbidden to ea t it. For
more deta ilsplea se see TuhfatAl-Ahwadhi, v.3, p.
7 2-7 7.
Chapter 5. What Has Been , .
- (
Related About Eating Horse -
Meat
(0
-') J
1793. Ja bir na rra ted: "The ,4
-
501
Messenger of Alla h a llowed us- - .- - -
to ea t horse mea t, a nd he forba de

usfrom ea ting donkey mea t."

(Sahih) -

thistopic from Asma 'bintAbiBa kr.
[:Jul
AbU 'EIsa sa id: ThisHadith isHasan - -
Sahih. Thisishow it wa sreported by
more tha n one na rra tor; from 'Amr
:
bin Dina r from Jbir. Ha mma d bin - -
Za id reported it from 'Amr bin iy LS9J
Dina r from Muha mma d bin 'All, ' - - - - - -
from Jbir. The na rra tion of Ibn
ii
J L7 LY
'Uya ina h (no. 1793) ismore correct. .)$
He sa id: I hea rd Muha mma d sa ying:
. - -
"Sufya n bin 'Uya ina h isbetter a t " Y
'
memorizing tha n Ha mmd bin
i' :3,
Za id." - - -
- I /V: J~l

: 3L
oo:
t.Ji]A t .L UI
L51 3
*
/'\:
Comments:
The va st ma jority of schola rs- pa st a nd present - a llow the ea ting of horse
mea t. The sa me isthe opinion of the two Imam, Abu YUsuf a nd Muha mma d.
Ibrhim An- Na kha 'I a nd Ha mmd bin AN Sula imn a lso hold the sa me
opinion. Ima m Abti Ha nifa h a nd Mlik consider it disliked. Not only this,
Ima m AM Ha nifa h considersit a sin to ea t it.
Related About The Meat Of
Domesticated Donkey
1794. 'Abdulla h a nd Al- Ha sa n, the
sonsof Muha mma d bin 'All,
na rra ted from their fa ther, tha t 'All
sa id: "During the time of Kha iba r,
prohibited Mut'ah with women a nd
ea ting the mea t of domestica ted
donkeys." (azii)
r-
t. 4 t. Jt
-
- (i -fl)
L L L$
: :
502
h. IlJ.
(Another cha in) And 'Abdullh
bin
Muba mma d's
Kunyah is AbU
Hshim. Az- Zuhri sa id: "Al- Ha sa n
bin Muha mma d wa sthe more
a ccepta ble of the two." And he
mentioned simila rly. Othersbesides
Sa 'eed bin 'Abdur- Ra hmn
na rra ted from Ibn 'Uya ina h: "And
'Abdullh bin Muha mma d wa sthe
more a ccepta ble of the two."
Hasan Sahih].
L,5 LJI JI ji7,
Comments:
There isnow nea r una nimity a mong the People of Sunnah on the prohibition
of (i) Mut'ah a nd (ii) the mea t of the domestica ted donkeys.
Note:The word Mut'ah (genera lly tra nsla ted a stempora ry ma rria ge) isa n
Ara bic word mea ning "usufruct" or "enjoyment". It isa kind of ma rria ge still
lega l a mong the Shi'ah.!!To Shi'ah, it ra ther ha sa deeper religious
connota tion. Shi'ah schola rsha ve defined Mut'ah a s"a tempora ry ma rria ge
contra cted for a fixed period in return for a compensa tion (to the woma n)". It
isa lso sometimestra nsla ted a sa "ma rria ge of plea sure".
1795. AbU Hura ira h na rra ted: "On
the Da y of Kha iba r, the Messenger
of Alla h prohibited every
preda tor possessing ca nines, a nd
the Mujath-thamah, 1 1 a nd the
domestic donkey." (Hasan)
[1]
An a nima l tha t istied a nd then shot a t.
mo
[Oj]
:L
JS
;. :
c*
1'
JI
503
thistopic from 'Au, Ja bir, Al- Ba rd',
Ibn AN Awf, Ana s, Al- 'Irbd bin
Sa riya h, AbU Tha 'la ba h, Ibn
'Uma r, a nd AbU Sa 'eed.
[AbU 'EIsA sa id:] ThisHadith is
Hasan Sahih.
'Abdul- 'Aziz bin Muha mma d a nd
othersreported thisHadith from
Muha mma d bin 'Amr, a nd they
only mentioned one phra se: "The
Messenger of AllAh ii prohibited
every preda tor possessing ca nines."
.ALL, f.LZI
Li
tvA:ri
['vSr:r..]
[V/\:..._..JJ.ljj
[ 4 \: C
C
[A: L
oV:C
U.J1
JJ , [V:i]
L-
Y4j

[r1:
Jt]
Comments:
Ea ting the mea t of a ll the three typesof a nima lsha sbeen prohibited here.
Related About Eating From
Utensils Of The Disbelievers
1796 . AbU Tha 'la ba h Al- Khusha nI
na rra ted: "The Messenger of AllAh
wa sa sked a bout the potsof the
Zora stria ns. He sa id: 'Clea n them
by wa shing them, a nd then cook in
them.' And he prohibited every
preda tor possessing ca nines." 11
(Sahih)
Thisisa well known Hadith of AbU
Tha 'la ba h, a nd it ha sbeen reported
from him through routesother tha n
this. And AbU Tha 'la ba h'sna me is
JurthUm, a nd they sa y: Jurhum, a nd
This Ijadith preceded under no. 1560.
:U2it -
5 5_
LYJJI jjJ9
4& Jj
J
JS
504
they sa y: Nshib. ThisIadtth ha s
a lso been mentioned by AbU
Qila ba h from AbU Asm' Ar- Ra hbI,
from AbU Tha 'la ba h.
ft .ft ., ft ft ft

'- - - '
-
ft
,-
LL . L : J L,
,_Jfl
: ..1j
: p
Comments:
Asfa r a spossible we should a void using the utensilsused by the disbelievers,
especia lly those in which they drink or cook prohibited a rticlesof food a nd
drink. If, however, we ha ve no option but to use their utensils, we should
thoroughly clea n those pa rticula r piecestha t they use for drinking or cooking
prohibited items.
1797. AbO Tha 'la ba h Al- Khusha ni
3, VV
na rra ted tha t he sa id: "0
-
Messenger of Alla h! We live in a

la nd of the People of the Book a nd

we cook in their conta iners, a nd - - * - -
drink from their vessels." The
Messenger of Alla h

sa id: "If you
:jIi I
do not find other tha n them, then -
- . -
-
rinse them with wa ter." L7
UI !4 JL
Then he sa id: "0 Messenger of - -
. - -
L)J U1
Alla h! We live in a la nd of ga me,
so wha t should we do?" He sa id: I.2
I j.L J31))
:lIi
"When you send your tra ined dog,
. --------------- -'
LI !l U :J' ,,. iLJL
a nd you mentioned the Na me of * - - - -
Alla h, a nd he killsit, then ea t it.
And when you shoot it with your
bow, a nd you mentioned the Na me

of Alla h, a nd it iskilled, then ea t
,
L
. ij
3i I
'EIsa [AbU sa id:] ThisHadith is
HasanSahih.
a 1
Lft. \o/
:..-1 a li LJI )I
4]
0 t Si : I
505
a.
(A
(A ZLIJI)
Related About The Mouse That
Dies In Cooking Fat
1798. Ibn 'Abbsna rra ted from
Ma imUna h tha t a mouse fell in
some cooking fa t a nd died. So the
Prophet wa sa sked a bout tha t
a nd he sa id: "Remove it (the
mouse) a nd wha t wa sa round it a nd
then ea t it (the fa t)." (Sahih)
Hasan Sahih. ThisHadith ha sbeen
rela ted from Az- Zuhri, from
'Uba idullh, from Ibn 'Abbs,
sa ying: "The Prophet wa s
a sked" a nd they did not mention
Ma imuna h in it. The na rra tion of
Ibn 'Abbsfrom Ma imUna h is
more correct. Ma 'ma r reported
simila r from Az- Zuhrl, from Sa 'eed
bin Al- Musa yya b, from AbU
Hura ira h, from the Prophet .
But thisHadith isnot preserved.
[He sa id:] I hea rd Muha mma d bin
Ism'il sa ying: "The Hadith of
Ma 'ma r from Az- Zuhri, from
Sa 'eed bin Al- Musa yya b, from AbU
[a nd he mentioned in it: 'Tha t he
wa sa sked a bout it, so he sa id:
"When it (the cooking fa t) issolid
then remove it (the mouse) a nd
wha t wa sa round it. And when it is
liquid then do not use it."] Thisis
a mista ke. [Ma 'ma r ma de a mista ke
with it. And he sa id:] Wha t is
correct isthe na rra tion of Az- Zuhri
from 'Uba idulla h, from Ibn 'Abba s,
from Ma imUna h."
506
;.al
Comments:
If the fa t (or oil) issolid, then you ca n determine wha t isa round the dea d
mouse. Therefore, the entire fa t sha ll not be ma de impure. If, on the
contra ry, the cooking fa t isin liquid form, there isno determining wha t
pa rticula r pa rt isa round it, a nd the mouse might ha ve floa ted a ll a round. As
such the entire fa t sha ll become impure.
,i ,Ui i, :L ILiJl
- 4
oorA:
L-
oarA:C
1J
* [oorA:
LijU~~Jl
4.aL-
1Al:
L5
3
Of Eating And Drinking With
The Left Hand
1799. 'Abdullh bin 'Uma r
"Let none of you ea t with hisleft
ha nd nor drink with hisleft ha nd,
for indeed Ash-Shaitn ea tswith
hisleft ha nd a nd drinkswith his
left ha nd." (Sa hih)
thistopic from Jbir, 'Uma r bin
Abi Sa la ma h, Sa la ma h bin Al-
Akwa ', Ana sbin Mlik, a nd
Ha fsa h.
Hasan Sahih. Thisishow Mlik
a nd Ibn 'Uya ina h reported it from
Az- Zuhri, from Abu Ba kr bin
'Uba idulla h, from Ibn 'Uma r.
Ma 'ma r a nd 'Uqa il reported it
from Az- Zuhri, from Slim, from
Ibn 'Uma r. And the na rra tion of
Mlik a nd Ibn 'Uya ina h ismore
correct.
507
' :
.i23 L ,_L
/:.,- l] dU1
Lr
orv1 :
Y.
/A:
[
/A:L..
L
.'
Comments:
The Ijadith provestha t it doesnot behove a believer to ea t or drink with his
left ha nd without a n impera tive need or justifica tion. It isthe Shaitan a nd his
disciplestha t ea t a nd drink with the left. Muslimsmust not emula te their
model. The Ijadith obviously prohibitsthe use of left ha nd for ea ting a nd
drinking (Tui!fat Al-A wadhi, v.3, p.81).
1800. [Az- ZuhrI na rra ted from
Slim, from hisfa ther, tha t the
Messenger of AllAh sa id:
"When one of you ea ts, then let
him ea t with hisright ha nd, a nd let
him drink with hisright ha nd, for
indeed Ash-Shaitn ea tswith his
left ha nd, a nd he drinkswith his
left ha nd."] (Sahih)
Related About Licking The
Fingers (After The Meal)
1 t- (. 4J)
(.
the Messenger of AllAh sa id:
"When one of you ea ts, then let
him lick hisfingers, for indeed he
doesnot know in which of them is
the blessing." (aiiz)
thistopic from JAbir, Ka 'b bin
MAlik, a nd Ana s.
Hasan Gharib, we do not know of it
except from thisroute, a sa
na rra tion of Suha il. [I a sked
Muha mma d a bout thisIjadith, so he
508 E. iI
sa id: "Thisisa mong the diverse111 - . - - , -
- Lt L1..._4 J
na rra tionsof Abdul- Aziz, we do - - - - -
not know of it except from his
iiIit LL :Jlii
na rra tion." - - - - -
4,
[A.t:j
't.r'r:
j *
J.
.[A .
r:L
].J[
.
Comments:
Food isa blessing from Alla h. Assuch, ea ch pa rt of it must be a ccorded due
respect a nd va lue, since we do not know in which pa rt of our food isAlla h's
blessing. Therefore, wha tever pa rt of food rema insstuck on the fingersor in
the conta iner must be consumed a sa prized gift from Alla h. Thiswill, on the
one ha nd, be the demonstra tion of our gra titude for the provision bestowed
by Alla h, a nd on the other, recognition of our own poverty a nd need before
Alla h (Tuhfat Al-A hwadhi, v.3, p.81).
Related About The Fallen
Morsel
Prophet sa id: "When one of you
ea tsfood, a nd he dropsa piece of
it, then let him remove a nything
suspiciousfrom it a nd ea t it. Do
not lea ve it for Ash- Shaitn."
(Sahih)
a bout thisfrom Ana s.
U' L 351 Isp
ii LU
,
-41 jj
*
J,
Y .rr: Li
.[A.r :L]

Prophet a te, he would lick his
[1]
The mea ning here isnot clea r, if it iscorrect. Some ea rlier publica tions- like 'Aridat Al-
Ahwadhi conta in thisa ddition, while others- like Tuhfat Al-Ahwadhi - do not. If it is
correct, then "Al-Mukhtalaf" could mea n "contra dicted" but the sta tement a fter tha t
indica tesotherwise. In Al- 'hal Al-Kabir, the a uthor quotesit a sfollowsfrom Al-Bukhari:
"ThisHadith of 'Abdul- 'Aziz bin Al- Mukhtr, we do not know of it except from his
na rra tion." So it a ppea rsthisis wha t iscorrect a nd Alla h knowsbest.
509
4I
three fingers, a nd he sa id: 'If one
of you dropsa piece (of food) then
let him remove a ny ha rm (dirt)
from it a nd ea t it, a nd do not lea ve
it for Ash-Shaitn.' And he would
order usto finish (clea n) the dish.
And he sa id: 'Indeed you do not
know in which pa rt of your food is
the blessing." (aii!.i)
Hasan Gharib Sahih.
2. L. lsl)) :Ji
L5 j
- ..
A L- i Li Ij :
Comments: -
If a piece of food dropsfrom the ha nd, we must not lea ve it like a n a rroga nt
individua l, but pick it up, clea n it a nd ea t it like a needy a nd respectful
serva nt of the Supreme Ma ster a nd Provider.
1804. Al- Mu'a ll bin Rshid
na rra ted: "My gra ndmother, Umm
'Asim na rra ted to me - a nd she
wa sthe sla ve woma n of Sina n bin
Sa la ma h - she sa id: 'Nuba isha h Al-
Kha ir entered upon uswhile we
were ea ting from a la rge bowl. He
na rra ted to ustha t the Messenger
of Alla h jW sa id: "Whoever ea ts
from a Qas'ah, 11 then licksit, the
Qas'ah will seek forgivenessfor
him." (DaTJ)
Mu'a ll bin Ra shid. And Ya zId bin
Ha rUn a nd othersa mong the
A 'immah reported thiskiadith from
Al- Mu'a ll bin Ra shid.
[1]
A type of la rge bowl.
510
- - - L i LA 1
L4]
.- i...Ji i Lc, LJ
Comments:
Ea ting a ll of the food - withont wa ste - isindica tive of the personsmodesty
a nd hisrespect a nd gra titude for the provisionsa nd blessingsof Alla h. On the
other ha nd, it reflectshisgood sense in gua rding Allhs' gift a ga inst wa ste
a nd neglect.
LAI t. L
- ('
(
Disliked To Eat From The
Middle Of The Food
liL- : tii. -
0
Prophet sa id: "Indeed the -
blessing descendsto the middle of - - -
the food, so ea t from itsedges, a nd
do not ea t from itsmiddle."
(Hasan)
3.
JJ~ t.
jL 3
[AbU 'EIsa sa id:] ThisHadith is. J5 '1
Ijasan Sahih. It isonly known . .. -
through the na rra tion of 'Ata ' bin
L 3I]
As- Sa 'ib. Shu'ba h a nd Ath- Tha wrI
reported from 'Ata ' bin As- S'ib. -
LJJ
J " ($1) i
"7
topic from Ibn 'Uma r.
rvv:
Lc J~I L i
, )
OJJ
jLJI U2 r VY : &.-
i j
Comments:
Blessing isa phenomenon hidden to the na ked eye. The Messenger of Alla h
wa sa wa re of it. It wa son the ba sisof thisknowledge tha t he informed the
Compa nionstha t the blessing descendsin the middle of the food, a nd then
sprea dsto the edges. Dinersmust, therefore, a void the middle a nd ea t from
the edgesso tha t the blessing continuesto descend on the middle.
511
Disliked To Eat Garlic And
Onion
"Whoever ea tsfrom these - the
first time he sa id ga rlic, then he
sa id - ga rlic, onion, a nd leek, then
let him not a pproa ch our Masjid."
(Sahih)
Hasan Sahih.
thistopic from 'Uma r, AbU AyyUb,
Abu Hura ira h, Ab Sa 'eed, Ja bir
bin Sa mura h, Qurra h [bin Jya sAl-
Muza ni] a nd Ibn 'Uma r.
-9,
i
Lci
i;

J~ L -L.JMo L AO
:
$JJ
Li
j
VOV/O1t .
.,.l.
ol:
LJ;, l , [. or:
,L] [01V: 4
4L1
I
Ji ;i [\A.V:L] L- [O
11C
,
1:
.>-
o
: Ao
: JJ[rAV
Comments:
The Hadith instructsustha t a person should a void entering the meeting
pla ces, especia lly the Masjid, if he ha sconsumed itemsof food- even la wful
food- tha t emitsa foul odor a nd ca usesa nnoya nce to the people.
1807. [Ja bir bin Sa mura h na rra ted:
"The Messenger of Alla h wa s
sta ying with Ab Ayyub. When he
a te some food, he would send wha t
wa sleft to him. So one da y he sent
him some food but the Prophet
did not ea t from it. So AbU AyyUb
went to the Prophet a nd
\A V
JJ:J
512 '4
mentioned tha t to him. The - , - - ,
Prophet sa id: 'It conta ined
:
( S JI Ji

ga rlic.' So he sa id: '0 Messenger of
:
3
!4i J,L :j
.
Alla h! Isit unla wful?' He sa id: 'No. - -
I dislike it beca use of itsodor."

He sa id: ThisHadith is Hasan
Sahih].
tI
4J3
Comments:
There isno ha rm in consuming cooked ga rlic, onion a nd leek beca use
cooking a lmost neutra lizestheir odor
To Eat Cooked Garlic
1808. Sha nk bin Ha nba l na rra ted
tha t 'All sa id: "Ea ting ga rlic wa s
prohibited except when cooked."
(Da 'J)
( jjth1
L L - AA
)
JI
'?
Jl
i :J
rAA: JJi
J.
:L jL yi

*
1809. Sha nk bin Ha nba l na rra ted
tha t 'All sa id: "Ea ting ga rlic isno
good, except when cooked." (DaTJ)
[AbU 'Eisa sa id:] Thischa in for this
Hadith is not strong. It ha sbeen
reported a sa sa ying of 'Au, a nd it
ha sbeen reported from Sha nk bin
Ha nba l from the Prophet Ot in
Mural form. Muha mma d sa id: "Al-
Ja rra h bin Ma lIh (one of the
na rra tors) istruthful, a nd Al- Ja rrh
bin Ad- Da hhk isMuqarib
(a vera ge) in Hadith.
ft
Lr
-
- -
.L
&
JL]
i:
.5iI
J-
41y.
513
Ji
U. 3L Jj
LJ
)Ij

1810. 'Uba idulla h bin Abi I II. -
Bura ida h na rra ted from hisfa ther
41 L
tha t Umm AyyUb informed him
tha t the Prophet
;
ha d sta yed

with them, a nd they prepa red some

food for him conta ining some of
J
it
these vegeta bles. But he disliked
j)j
0 j
ea ting it, so he sa id to his
Compa nions: "Ea t it, for I a m not
- - - - - - - -
J4i L$i JU
like you a re I fea r tha t I will
.
LPi
L)
offend my compa nion.""' (Sahih) - -
L5'
- - - - -

Hasan Sahih Ghartb. Umm AyyUb - -
'
isthe wife of Ab AyyUb Al-
Ansri. .)
.i- LJL -
Comments:
Some foul odor lingersin ga rlic, even when cooked, a nd the Angelsa bhor
foul odor. Assuch, the Prophet a voided ea ting even cooked ga rlic. He,
however, a llowed othersto consume it beca use, cooking considera bly
decrea ses, even ma kesitsba d odour a lmost imperceptible.
1811. AbU Kha lda h na rra ted tha t
AbU Al- 'Aliya h sa id: "Ga rlic is
a mong the good provisions." AbU
Kha lda h'sna me isKhlid bin
Dinr, a nd he istrustworthy
a ccording to the people of Ijadith.
He sa w Ana sbin Mlik a nd hea rd
na rra tionsfrom him. AbU Al-
'Aliya h'sna me isRufa l' a nd he is
-
IL
LL L
4A 9.j
yIli
"IMeaning Jibril, peace be upon him.
514
4l
Ar- Riya hi. 'Abdur- Ra hmn bin - ,. -
Ma hdi sa id: "AbU Kha lda h wa s

prefera ble, relia ble." (Da'iJ)
.oj 4J
Related About Covering The
Vessels, And Extinguishing The
Torches And Fires Prior To
Sleeping
Prophet sa id: "Close the door,
tie the wa ter- skin, turn over the
vessel, or cover the vessel, a nd
extinguish the torch. Indeed Ash-
Shaifn doesnot open wha t is
closed, nor undo wha t isfa stened,
nor uncover a vessel, but the sma ll
vermin ma y ca use a fire in people's
houses." (Sahih)
thistopic from Ibn 'Uma r, AbU
Hura ira h, a nd Ibn 'Abbs.
Hasan Sahth, a nd it ha sbeen
Jbir.
L
, -
S
,
!iiL.
'l
JoTtv:
, >-
i, [A\:LJ
Comments:
a . Another sound Hadith tellsustha t while or before doing the sta ted ta sks,
Alla h'sNa me must be invoked.
b. Fire, if left una ttended, ca n ea sily brea k out a nd burn. Therefore, in order to
foresta ll the potentia l da nger to the house from burning fire, it must be
extinguished before going to sleep.
515

1813. Sa lim na rra ted from his
fa ther, tha t the Messenger of Alla h
sa id: "Do not lea ve the fire
(burning) in your houseswhen you
sleep." (aazih)
Hasan Sahih.
-
:tJ
'))) :j1 3 :J
JjA
L?
[: 3L]
:L 3Li'I J
3U i'-
1r:
- (\
Disliked Two Take To Dates At
- - -.
('
Once -
1814. Ibn 'Uma r na rra ted: "The :y
)
-
ta king two da tesa t a time until
- ,,,
, ------
" '
Y
seeking permission from one's
:3
compa nion. (Sauh)

L5 c.'
i
thistopic from Sa 'd the freed sla ve j-
of AbU Ba kr.
[Jj]
L)Y+
ci
'Elsa [AbU sa id:] ThisHadith is
asan Sahih.
,- 3JJI 5iI
Comments:
&,- l. y. il ,S
If a person isea ting in a group, he must observe the etiquettesnecessa ry for
the occa sion. Thus, if everyone else is
ea ting a single da te a t a time, it will be
highly ina ppropria te for him to sta rt ea ting the da tesin twoswithout first
seeking their permission. The idea istha t, while ea ting, we must show
considera tion to the feelingsa nd sensitivitiesof others.
6. t L U - (W
Related About Recommending
,.
Dates
- 'Mo
Prophet sa id: "A house without
: '
j
516
da tes, itsinha bita ntswill be
hungry." (aiiz)
thistopic from Sa lm the wife of
AbU Rfi'.
Hasan Gharib from thisroute. We
do not know of it to be a na rra tion
of Hishm bin 'Urwa h except
through thisroute. [He sa id: I
a sked A]- Bukhrl a bout thisHadith
a nd he sa id: "I do not know of
a nyone who reported it other tha n
Ya hya bin Ha ssa n."]
LIC
- - - -
LAft.
\J :JUi j
JL.0 Ji J1-j
4Us,
y]
U
Comments:
Da tesbeing blessed, a nd the norma l food of Ara bsa t those times, the people
who ha d no da tesin their houseswere most likely to go hungry. The Hadith
a lso conformstha t keeping a n a ppropria te supply of food stuff a t home is
perfectly in order, a nd tha t da tesa re a n extremely recommended item for the
purpose.
.j
]
- ( A J)
Related)About Praising Allah -
- - . -
For The Food When One Is
" iJI) 4. o 1.Ja 3I ,t$
Finished Eating From It -
1816 . Ana sbin Ma lik na rra ted
tha t the Prophet

sa id: "Indeed
Alla h isplea sed with the sla ve who,
upon ea ting hisfood or drinking
hisdrink, he pra isesHim for it."
(Sahih)
thistopic from 'Uqba h bin 'Amir,
AbU Sa 'eed, 'Aisha h, AbU AyyUb,
a nd AbU Hura ira h.
517
Hasan. More tha n one na rra tor ha s- - - - ,- -
reported it from Za ka riyya bin AN

Za 'ida h simila rly, a nd we do not
..i,Jjj
know of it except through the - - - - -
na rra tion of Za ka riyya bin AN

Z'ida h.
*vr
J.JI] [AA: ZLU,
J.
Ji 11
[Y?t :
L= - , r': JJJ, ji
J..
; [ AV: LP L.iI Ly
Comments:
Food a nd drink isa grea t gift of Alla h, a nd Alla h lovesthose who pa y their
tha nksa nd gra titude to Him. And to the gra teful He givesmore. He Himself
sa ys: "If you give tha nks, I sha ll certa inly give you more." (14:7)
Related About Eating With A
Leper
1817. Ja bir bin ['Abdullh]
took the ha nd of a leper a nd
put it in the Qa.'ah. Then he sa id:
'Ea t in Alla h'sNa me, trusting in
Alla h a nd relying upon Him."
(Da't)
[AbU 'Elsa sa id:] Thisisa Gharib
Hadith, we do not know of it
except through the report of YUnus
bin Muha mma d, from Al- Mufa dda l
bin Fa da la h, a Sha ikh from Al-
Ba sra h. There isa nother Sha ikh
from Al- Ba sra h na med Al-
Mufa dda l bin Fa da la h, who ismore
relia ble tha n thisone a nd more
popula r. Shu'ba h reported this
Hadith from Ha bib bin Ash- Sha hid,
from Ibn Bura ida h: "Tha t Ibn
'Uma r took the ha nd of a leper"
a nd the na rra tion of Shu'ba h is
518 aI 44$
more a ppropria te to me a nd more
-
Iq4.i4
correct. - - -
:7'L
ro :
,J2J :....L

iJ rv
ro: 4-L.
Ly
UL
JLi i J 91JIJ 5iJI
4iL
- *
Comments:
The Origina tor a nd Controller of a ll thingsin the universe isAlla h. Nothing
in the world ca n ha ve a ny effect or effica cy without Hisbidding a nd
permission.
-
Related About: The Believer
Eats With One Intestine [And
Jt ti;i
J
J~t
The Disbeliever Eats With
(
[
Seven Intestines]
Prophet
sa id: "The disbeliever
ea tswith seven intestinesa nd the
believer ea tswith one intestine."
(Sahih)
Hasan Sahih.
\AA
;r
:L
3ii
:J t
thistopic from AbU Hura ira h, AbU
Sa 'eed AbU Ba sra h Al- Ghifa ri, --'
- -1-
L?',i YJ J" f-i
AbU Msa , Ja hja h Al- Ghifa ri, - - -
- - - -
Ma imUna h, a nd 'Abdullh bin
U
Amr. ..
dj
<i
-L
J~ L JI
[AS:L]
* jUaiII 1 :
[Y.1:
, [rSv/-i]UJi i
L' [A:
---
LL
o p-
, YARt:
jijil OrOr:
. OrA/:U
z]
j
4L
.Aa/
519

Comments:
The Ijadith mea nsto empha size the idea tha t for a disbeliever ea ting a nd
drinking isthe very a im a nd purpose of life, while a true believer lea dsa life
of a bstinence a nd contentment. Ea ting a nd drinking isnot hisma in concern
in life. Hence it istha t a disbeliever ea tsto hsfill while a believer ea tsjust a s
much a she needs.
1819. AbU Hura ira h na rra ted: WA
"The Messenger of Alla h ha d a - - - ,
disbeliever a sa guest. So the

iL
-
)
tha t a sheep be milked so he could - - -
drink. Then a nother wa smilked so
i L J,L :
he could drink, then a nother, so he

dra nk until he ha d dra nk the milk - - -
- ; - - ,
of seven sheep. Then he a woke the

next morning a nd a ccepted Isla m.
the Messenger of Alla h ordered

tha t a sheep be milked so he could ui JJL i i Li Ji
drink itsmilk, then he ordered for 1
,- - - - - - - - - - - - -
a nother but he could not finish it. '? -
So the Messenger of Alla h sa id:
j.ii : 4 JJL Ji Ji
'The believer drinkswith one
- ft
intestine a nd the disbeliever drinks '+
'- - r j i -3
with seven." (Sahih)
[AbU 'EIsa sa id:] ThisHadith is - -
[Sahth] Hasan Gharib a sa

na rra tion of Suha il.
jsii jsL :
L
Chapter 21. What Has Been . t. LL
- (r
Related About: Food For One
(
l
Is Sufficient For Two - - - -
"The food of two issufficient for
three, a nd the food of three is
sufficient for four." (Sahih)
thistopic from Jbir, a nd Ibn
'Uma r.
II AY
:
LS L
Ott 4 JL J:1
La ,
520

AbU 'Elsa sa id: ThisHadtth is
-
.y
3 :j L;
jJI)
Hasan Sahih.
It ha sbeen reported from Jbir !. I J
bin 'Abdullh a nd Ibn 'Uma r tha t
S.
the Prophet sa id: "The food of
one issufficient for two, a nd the
:3i
food of two issufficient for four, - -
a nd the food of four issufficient
' r'-
for eight."
5
(Another cha in) from JAbir tha t
the Prophet jW, sa id simila rly.

- - -
.l i '
4,
A Y A/'t:U..JI
,., Or:C
[
YAA:
L'
3U... I
Comments: -
The ma in idea to be deduced from the Hadith istha t there isblessing in
collectivity. We should, therefore, try to ea t together since, a pa rt from other
things, it would a lso promote a feeling of self- sa crifice. While ea ting together,
we should try our best to ma ke our compa nionsea t well.
Related About Eating Locust
1821. AbU Ya 'fUr Al- 'Abdi
na rra ted tha t 'Abdulla h bin AN
Awf wa sa sked a bout locust. He
sa id: "I pa rticipa ted in six milita ry
expeditionswith the Messenger of
Alla h , (a nd) we a te locust."
(Sahih)
[Abu 'Elsa sa id:] Thisishow
Sufya n bin 'Uya ina h reported this
Hadith from AbU Ya 'fUr. He sa id:
"Six milita ry expeditions," while
Sufya n Ath- Tha wri reported this
Hadith from AbU Ya 'fUr, a nd he
sa id: "Seven milita ry expeditions."
. t.
L - (
(Y 5 i,...Jl) bi
:JUi 3.L Z
Jcu
c
)
:;i;
521
4
- '- 'Uma r thistopic from Ibn a nd Jbir.
[He sa id:] ThisHadith is Hasan .,-,
,
[:J1
Sahth. Ab Ya 'fUr'sna me is
L
)
JJ1
Wa qid. They a lso ca ll him Wa qda n.
There isa nother AN Ya 'fUr whose
:
. , .
na me is'Abdur- Ra hmn bin
'Uba id bin Nista s.
, - , -.
__
" r'
jy- j.j
.L L)LJ
\oi: Z.- U L iLi3I ..L.4j
Comments:
Schola rsuna nimously decla re the ea ting of locust la wful. It isnot necessa ry to
sla ughter it. Itsca tching isitssla ughtering. Mliki a ccording to a fa mous
tra dition, a re believed to hold the view tha t the cutting of the locustshea dsis
itssla ughtering (Tuhfat Al-Ahwadhi, v.3, p.78). Something rega rding locusts
preceded in no. 850.
1822. Ab Ya 'fUr na rra ted tha t
- tii. -
Ibn Abi AwfA sa id: "We

pa rticipa ted in seven milita ry - - - - - -
expeditionswith the Messenger of : Ji
Alla h , (a nd) we a te locust."
JS U
(ahth)
[Ab 'EIsa sa id:] Shu'ba h reported .
thisHadith from AbU Ya 'fur, from - - - -
"We Ibn AbiAwf a nd sa id:
pa rticipa ted in milita ry expeditions
J;t
}
ji
,,
with the Messenger of Alla h
:
(a nd) we a te locust."
Thiswa sna rra ted to usby
Muha mma d bin Ba sh- shr (who -- - - - -
sa id): "Muha mma d bin Ja 'fa r
LL- :)L -
na rra ted to usfrom Shu'ba h."

LJ L*I.Ji
)

Related About Supplicating
Against Locusts
[1823. At- Ta imI na rra ted from
Ja bir bin 'Abdulla h a nd Ana sbin
Mlik who sa id: "When the
Messenger of Alla h supplica ted
a ga inst locustshe would sa y: '0
Alla h! Destroy the locusts, kill the
la rge a mong him, a nd destroy the
sma ll, spoil hiscore, a nd cut off his
rea r. Ta ke their mouthsfrom our
livelihood a nd our sustena nce.
Verily, You indeed listen to the
supplica tion!' So a ma n sa id: '0
Messenger of Alla h! How isit tha t
you supplica te a ga inst one of
Alla h'sa rmiestha t He cut off their
rea r?" He sa id: "So the Messenger
of Alla h sa id: 'They a re but
sca ttered from a fish in the
ocea n." (Da'J)
Gha rib. We do not know of it
except from thisroute. And MUsa
bin Muha mma d bin Ibra him At-
Ta imi ha sbeen criticized. He
na rra tesma ny Gharib a nd Munkar
na rra tions. Hisfa ther Muha mma d
bin Ibra him istrustworthy, a nd he
isfrom AI- Ma dina h.
522
;;a.J
1] 4L - (r
(Tr

Ll
3.yil
j J Ly L~ ,~
523
Rela ted About Consuming The
Flesh Of The JallaIah1t' And
Milking It
Prophet prohibited ea ting the
Jallalah a nd milking it." (ijasan)
thistopic from 'Abdullh bin
'Abba s.
Hasan Gharib.
Ath- Tha wri reported it from Ibn
AN Na jih, from Mujhid, from the
uij JSl JI L
- (3)
i4Ji S
JJ Jt )I ,- :
.(\Ao:j1
))
Comments:
People of the Opinion a swell a sIma m Ash- Shfi'i a nd A1:ima d suggest tha t
such a n a nima l be tied a t one pla ce for a few da ysa nd given clea n food so
tha t itsmea t becomesbetter.
Prophet prohibited the Mujath-
thamah, the milk of the Jallalah,
a nd drinking from the spout of the
wa ter- skin." (Sahih)
(Another cha in) from Ibn 'Abba s,
from the Prophet , with simila r
mea ning.
Hasan Sahih.
from 'Abdullh bin 'Amr.
[11
An a nima l tha t ea tsa nima l droppings. See Tuhfat Al-A hwadhi.
524 E.ibJ
4
U.Jl L
3L.,- I
r-
:r uor:C
* JJJI &iI,
rI:L) J
.[rA'\b y i] 41
Comments:
Mujath-thamah is a n a nima l shot a t a nd killed without sla ughtering while tied
to the sta ke. It isprohibited to ea t itsmea t. See nos. 1473 - 1474.
j1
('o
J)
Related About Eating Chicken
-
( i)
1826 . Za hda m Al- Ja rmi sa id: "I
:[3]
)
tI. -
wa sea ting chicken, a nd he sa id:
entered upon AbU MUsa while he
'Sit a nd ea t, for indeed I sa w the
j
:3ii
>Ji
Messenger of Alla h ea ting it.'
- ;
- ,
(Sahih)
5-
- -
3 :JUi
- -
'f- 4-
4ii
Hasan. ThisHadith ha sbeen - - -
'- .- J1
JU]
Za hda m a nd we do not know of it
except a sa na rra tion of Za hda m.
4j
r
y4 i.>JI LL
$J
- - - - -
- -
-
(One of the na rra tors) AbU Al- y I
'Awwm is'Imra n Al- Qa ttn.

.L)UZ3i
JI i L kjI L5 4,,J I
- r4
:.i
'.-.'-.'-
trAo:C
Comments:
Ima m Ma lik a nd Ath- Tha wri consider it la wful to ea t the mea t of a chicken
ea ting from a ga rba ge dump. They only opposed it on a ccount of na tura l
a bhorrence a nd a version.
1827. Za hda m na rra ted from AbU
Ms who sa id: "I sa w the
Messenger of Alla h it ea ting
chicken mea t." (Sahih)
[He sa id:] The Hadith ha smore
sta tementstha n this. And this
Hadith is Hasan Sahih. Ayyub As-
Sa khtiya ni a lso reported this
64
: ti - MV
I UL
JS 1 4
:JU
;J;
525
JI
Hadith from Al- Qa sim At- Ta mimi, - - .
4
- - -
a nd, from Abft Qila ba h, from
-L"
LL
Za hda mAl- Ja rini.
L
oo\v:C
JL L..aJj iLiJI JJI
. 3L i-
Chapter 26 . Wha t Has Been
j.1
)
-t. . t. AU
-
Wt
Related About Eating
Bustard 11

- -
1828. Ibrahim bin 'Urnar bin
j.
) 3ii ti1. - WA
Sa lIna h, na rra ted from hisfa ther,

:
from hisgra ndfa ther tha t he sa id:
"I a te busta rd mea t with the
j.
Messenger of Alla h ," (a'iJ) - -
-
-
- -
[Abti 'Elsa sa id:] ThisHadith is
-
:Jo..L-
except from thisroute. Ibn Abi - - -
- -
II:
1
JUl
Fuda ik reported from Ibrhim bin - fr
'Uma rbin Sa fina h a nd he ha sbeen -' . .;
'Uma r ca lled Bura ih bin bin

Sa fma h.
:
___,
ft. ,_ft
4ft
y
s1.Ji JJSl j :L it b
l
is..o,
-j
&i, : *
J~..
J. AJ
rVV:
Comments:
-'
The Hubr, in fa ct, mea nsbusta rd, a lso ca lled wa der. It isa swift running
wild bird of prey with a longish bea k a nd a long neck a nd feet. Itsmea t ta stes
delicious.

Related About Eating Roasted -
Meat
('cv AJ)c. j_. il

she brought a side of roa sted mea t
[']A la rge hea vily- bodied terrestria l ga me bird ca pa ble of swiftrunning a nd flight. See
Tuhfaht Al-A hwadhi.
526
4I
to the Messenger of Alla h , so - -
he a te from it a nd stood for Salat,
:J
L
a nd did not perform Wu1'.
J1 - I
thistopic from 'Abdullh bin Al-
4
Hrith, Al- Mughira h a nd AbU - .- - - - - -
Rfi'.

route.
O..S.4ilJ
Le r.v/1:

[i:
J.L.Jl
L
.Jl] Jl . Jl UI , ii-
Comments:
Ea ting roa sted mea t isdoubtlessindica tive of fina ncia l prosperity. But it does
not mea n tha t a ma n of piety ca nnot ea t it. In fa ct, the Messenger of Alla h it
isreported to ha ve ea ten roa sted mea t on severa l occa sions. But a whole
a nima l, wa snever roa sted for him.
Disliked To Eat While
Reclining111
1830. Abu Juha ifa h na rra ted tha t
"Asfor me, I do not ea t while
reclining." (Sahih)
thistopic from 'All, 'Abdullh bin
'Amr, a nd 'Abdullh bin Al- 'Abbs.
Hasan Sahih, we do not know of it
except a sa na rra tion of 'All bin Al-
Aqma r.
L A I - (TA Jl)
(TA .11) t'
'J5I5 :lJ
[:3]
There isa grea t dea l of disa greement over the description of thisreclining. However, it is
sa fer to a void every form of reclining since the prohibition in thisna rra tion isinclusive.
See Tuhfat Al-A hwadhi.
527
et
Zakariyya bin AN Z'ida h, Sufya n
bin Sa'eed, and others reported
LJ
L).QJ
O.Li3
3
JJ L$JJJ
thisHadith from 'All bin Al-
1
Aqma r. And Shu'ba h reported this- - - - -
Hadith from Sufyan Ath- Tha wri
" LJJJ
from 'All bin Al- Aqma r.
j
J.
j)
yil
jy
43LLc [0i .J]

*
q '
*[1vtr:
\V\/:,_<ii
L
4L
[1tt:
, r
vv:
\ : JLJi &,- -
Related About: The Prophet
Liked Sweets And Honey
O%
iit)3.ii
1831. 'Aisha h sa id: "The Prophet
LL I11. -
liked sweetsa nd honey."

(Sahih)
'- i4LY
'-
ThisHadith isHasan Sahih
6A :
Gha rib. 'All bin Mus- hir reported it
from Hishm bin 'Urwa h, a nd
L5
there ismore sta ted in the Hadith

tha n this. - - -
J.j - ,-
.u_
a
LJj L.5jj~j ' 4L5 :
Comments: -.
The Prophet , being himself sweet- na tured, liked sweets. Honey, wherein
Alla h sa ystha t He ha sput hea ling, isa lso sweet. So, ba sica lly, it wa shoney
tha t the Messenger of Alla h liked, but he liked other sweet thingsa swell.
- (r.
Related About Increasing (The
o
Water In)The Broth ('r 1$J [t. ]
1832. 'Alqa ma h bin Al- Muza ni
-
na rra ted from hisfa ther, who sa id
tha t the Prophet sa id: "When

528
Mi
one of you buysmea t, then let him
increa se itsbroth. For, if he does
not find a ny mea t you'll ha ve
I ju : ..J
broth; a nd it isone of the two - - - - , -
mea ts."'] (j(/)

And there a re na rra tionson this
topic from AbU Dha rr. - -
Gharib, we do not know of it .
except through thisroute, a sa
na rra tion of Muha mma d bin Fa d',
LL Ji]
who isMuha mma d bin Fa d' Al- -
Mu'a bba r, a nd he ha sbeen - - - - . -
criticized by Sula imn bin Ha rb.
'j.'-
. L.a .
'Alqa ma h bin 'Abdullh isthe - - - f t - - '- -
brother of Ba kr bin 'AbdullAh Al-
Muza ni.
-

J La i ... i .' :4i
, *
) L5
Comments: - - - -
Mea t isa deliciousa nd much liked item of food. Increa sed qua ntity of broth
could serve more people. It ca n a lso be offered to the neighbors. Broth,
moreover, ha sa ll the ta ste a nd plea sing qua lity of the mea t a bsorbed into it.
1833. AbU Dha rr na rra ted tha t the
Messenger of Alla h sa id: "Let
one of you not consider a ny good
to be insignifica nt. If he ha s
nothing, then let him meet his
brother with a smiling fa ce. If you
buy some mea t or cook something
in a pot, then increa se itsbroth,
a nd serve some of it to your
neighbor." (Sahih)
Hasan Sahih. Shu'ba h reported it
from AbU 'Imrn Al- Ja wni.
RI
Beca use of the nutrientsit conta insfrom the mea t. See Tuhfat Al-A hwadhi.
529
-- . -
Uy4
LJJ
A i j.
.k
Comments:
While cooking some deliciousfood one must a lso be mindful of hisneighbor.
It isespecia lly importa nt beca use the a roma of the food might even rea ch his
house a nd he might feel enticed by it. Tha t iswhy some of the prepa ra tion
should be sent to him.
Tharid
t.t-
(r\JI)
1834. AbU MUs na rra ted tha t the
Prophet sa id: "Ma ny a ma n
a chieved perfection, but no woma n
a chieved perfection except for
Ma ria m the da ughter of 'Imrn,
a nd Asiya h the wife of Fir'a wn.
And the superiority of 'Aisha h over
other women islike the superiority
of Tharid over other foods."
(Sahih)
thistopic from 'Aisha h a nd Ana s.
Hasan Sahih.
Li . : JLi L..A :.
*
OA: Jl '
.[rAAv:t]_;i,
}..
Comments:
Loa vesof brea d, if soa ked into a well- cooked broth, become extremely
delicious, pa la ta ble a nd digestible. Thisprepa ra tion isknown a sTharid. As
rega rdsitsgood ta ste, itsea sy prepa ra bility a nd digestibility it issuperior to
a ll other foods. Simila rly, with rega rd to the va stnessof her knowledge a nd
educa tion, 'Aisha h
4j
wa ssuperior to a ll other women of her time.
530
Chapter 32. (That He Said:)
- (
Tear The Meat (With Your . -
Teeth)
(r L4 I,41 :[Jti
1835. 'Abdullh bin Al- Hrith

sa id: "My fa ther ha d me ma rried so - . - - 1)
L)1
L'
he invited people, a nd Sa fwa n bin
Uma yya h wa sa mong them. So he
Lj
:Jk.
LJI
sa id: 'Indeed the Messenger of
'
j.
Lt.I
'Bite Alla h sa id: the mea t (with
your teeth) for indeed it ismore
L4 I :3 4
enjoya ble a nd more wholesome.
(DaTJ) - -
L5.
-
[:Jul
thistopic from 'Aisha h a nd AbU - - -
Hura ira h.
[AbU 'Eisa sa id:] We do not know
!- i,
of thisIjadith except through the
na rra tion of 'Abdul- Ka rim. Some
of the people of knowledge ha ve
LP li
'Abdul criticized - Ka rim Al - -. - - -- - -
Mu'a llim beca use of hismemory,
42-
AyyUb As- Sa khtiya ni wa sa mong
them.
i . *
O1:
-- - ' --- ---''
[rvvA:
j,
* iiI) LS
Comments:
Nahasa or Nahasha in Ara bic mea ns: to bite; to gra b with teeth; to tea r to
pieces. In the context of mea t, it mea nsto bite it so tha t it becomesea sy to
digest.
.- (
1 71
Related From The Prophet
Permitting One To Cut Meat
- - - -
"
With A Knife
-
j
)
1836. Ja 'fa r bin 'Amr bin

Uma yya h Ad- a mrI na rra ted from -- -
hisfa ther who sa id tha t he sa w the
Prophet ma king incisions(with
:
531
a knife) into a piece of a la mb - - - -
shoulder which he a te from, then
he went to perform Salat without
. te
9 -1
performing Wuiu. (azii) -
- - -
'' '
Jul
Hasan Sahih a nd there is
,,
something on thistopic from Al-
Mughlra h bin Shu'ba h.
.[\AA: 'lo:
JiL..Ji
)
.
Comments:
There isno ha rm in cutting the big piece of mea t with a knife, then putting it
into the mouth with the ha nd.
Chapter 34. Wha t Ha sBeen
(r t iI)
Related About Which Meat The

Messenger Of Alla h Used
(-i3)
To Like Most
1837. Ab Hurairah narrated:
:,Li
3..
tI. ArY
Some mea t wa sbrought to the - --
Prophet a nd a foreleg wa s
J3I
presented to him a nd he used to
like it, so he bit from it." (Sahih)

: J
tistopic from Ibn Ma s'ud 'Aisha h - - .-
L).~J
LY +
'AbdullAh bin Ja 'fa r, a nd AbU
'Uba ida h.
._l;iI j [:Jul
-
:-- - --- ------- -
oL
j
A*'- 411.L3 k.l.C.,
Hasan Sahih. AbU Ha yya n's(a - -. - - - - --
na rra tor in the cha in) na me is
Ya hya bin Sa 'eed bin Ha yyn At- . - ,. -. - '5 - . -
'f Y)i
'Amr Ta irni. AN Zur'a h bin bin Y
-'
Ja rir'sna me isHa rim.
.,J.n
:L
I
iJI] - 4I.Lsj [ArA:L]
[\ 1V:C
- - - '
y'.
.[riA:

532
A A
\AA
foreleg wa snot the pa rt of the - -, - -- -
mea t tha t the Messenger of Alla h

liked most, but he would not get -. - - - ., '. - -

mea t but occa siona lly. So it would
-. -. - -
be ha stened to him beca use it
cooksquickly."
(Da J) - - - - -

.LJtJZ,. 4l
Hasan [Gharib], we do not know of 41 j i UI .iJI 3L5
it except from thisroute.
.)L
j
L
e
0.L4]
0j3j L4JI
Comments:
a. Ghibban mentioned in the Hadith mea ns: a t interva ls; occa siona lly.
b. The foreleg issoft a nd ea sy to ea t a nd cookssooner tha n most other pa rts.
Chapter 35. Wha t Has Been , .
-
(r o
Related About Vinegar
(ro

Prophet sa id: "Wha t a n
excellent condiment vinega r is." 1'- -
(Sahih)
-
:Ji li
((J
T-o: J--~Jl .Li L Zi
L S
Comments:
a. Idim's plura l form (Udum) a lso beha veslike the singula r.
b. Vinega r wa sin common use a mong the Ara bs, a nd they a te it with brea d.
There wa sa time in our pa rt of the world a swell when people used to ea t
brea d with brown suga r, onion or pepper quite hea rtily.
533
AP
Messenger of Alla h

sa id: "Wha t
a n excellent condiment vinega r is."
except tha t he sa id: "Wha t a n
excellent condiment, or, (the most
excellent of) condimentsis
vinega r." (Sahih)
Hasan Sahth Gharib from this
route. It isnot known a sa Hadith
of Hishm bin 'Urwa h except
through the na rra tion of Sula imn
bin Bila l.
U'
IJ.
L
JLJ%.J
'J
JJb L j
:u
1841. Umm Ha ni' bint AN Tlib
L -
- - - . -
entered upon me a nd sa id: 'Do
you ha ve a nything?' I sa id: 'No,
except for a piece of ha rd brea d - - - -
a nd vinega r.' So he sa id: 'Bring it,
ji :iJi i
for a house tha t ha svinega r isnot
:!J.
impoverished of condiments."-
(Hasan)
Hasan Gharib from thisroute. We
do not know of it a sa Hadith of
:-
.Li.- 3ti]
Umm Ha ni' except through this t
route. [AbU Ha mza h Ath-
Thumll's(a na rra tor in the cha in)
]44 1 ii
5.,.
na me isThbit bin AN Sa fiyya h.]

And Umm Ha ni' died some time

a fter 'All bin AN Ta lib. [I a sked
i
Muha mma d a bout thisHadith. He - - . - -
534
sa id: "I do not know of Ash- Sha 'bi
hea ring from Umm Ha ni'." So I
sa id: "How isAb Ha mza h
a ccording to you?" He sa id:
"Ahma d bin Ha nba l criticized him,
but he isMuqarib (a vera ge) in
Hadith to me."]
:JJi J]
:JUi S-
s
a . 'iA: 31JJ3.3I
L..i 3
Li L / i : LJ
Comments:
The first of the four Ahadith (Hadith 1839) is from Mubra k bin Sa 'eed
wherein Sufyn'stea cher isAbu Az- Zuba ir. In Hadith 1842, however, his
tea cher isMuhrib bin Ditha r.
1842. Jbir na rra ted tha t the J JI 4it
Prophet sa id: "Wha t a n

.
L- .J
excellent condiment vinega r is.
,,

aa )

from 'Aisha h a nd Umm Hni', a nd
')
thisismore correct tha n the
na rra tion of Muba ra k bin Sa eed
(no. 1839).
M. : J j :L iI C.5jb )
[ a]
Chapter 36 . What Has Been J) . t. L't - (n
Related About Eating Melon - - -
With Fresh Dates
Jt)
Prophet would ea t melon with
fresh da tes." (Sahih)
a bout thisfrom Ana s.
Hasan Gharib. Some of them
reported it from Hishm bin
'Urwa h from hisfa ther in Mursal
:JI
A so
2I j.c
r '4
535
I
form from the Prophet , without

'
mentioning "from 'Aisha h" in it.
3'
- '
And Ya zid bin RUmn reported
.
thisHadith from 'Urwa h, from
'Aisha h
-
- ,, - - -
3L .A .j
rM1 :

l,
[
Comments:
According to Ea stern tra ditiona l medicine, property- wise, wa termelon a nd
different va rietiesof cucumber a re cool while fresh da tesa re hot. Mixing the
hot with cold would ma ke a nything tempera te in na ture.
LIS I J U t - (rv
Related About Eating Snake
Cucumber With Fresh Dates
(rY ii) L LW
1844. 'Abdullh bin Ja 'fa r sa id: jrj-
J
Ii1. - iAU
"The Messenger of Alla h would - - - -
__ -
ea t sna ke cucumber with fresh .- - -
da tes." (Sahih) 3 :J a.,.- 4i .
Hasan Sahih Gharib, we do not -
know of it except a sa na rra tion of
Ibrhim bin Sa 'd.
Ott

:
.iJI &J
t-.
- t
Related About Drinking Camel
Urine
U ' L - (rA
(rAi,..i) )I i
1845. Ana sna rra ted: "Some
ti.
-
A 10
people from 'Ura ina h a rrived in - -
Al- Ma dina h, a nd they were

uncomforta ble (with the clima te).

So the Messenger of Alla h sent
536
4I
them some ca melsfrom cha rity. He

told them: "Drink from their milk '- '- '
''
a nd urine." (Sahih)
:
JLii ii 4. Zi

Hasan Sahih Gharib a sa na rra tion

of Thbit. ThisHadith ha sbeen .

reported through other routesfrom - - -
Ana s. AbU Qila ba h reported it
) '. Y
from Ana s, a nd Sa 'eed bin AbI

'Arba h reported it from Qa ta da h, - - - -
S .-
from Ana s. Ana s.

LrLY ''iJ
1V:C
Ji U.
)
ovV. U.JI ..L LJt,
Comments:

The Hadith ha sa lrea dy been mentioned in deta il in the Book Of Purifica tion,
Cha pter 55, no.72.

Related)About Wud' Before -. - -- , -
5.
(r1i) ,.
- Meals And Afterwards
1846 . Sa lma n sa id: "I rea d in the
: At
Tawrah tha t the blessing for food is
in the Wud' a fter it. So J

mentioned tha t to the Prophet
*c'
:
telling him wha t I rea d in the -
Tawrah. So the Messenger of Alla h t Ij LJI 3i
sa id: 'The food'sblessing isin . -
. -
- .1 -
-
d the Wu' before it a nd the Wud' "
'
'"
r
-
a fter it." (Da'f)

Li
thistopic from Ana sa nd AM,

Hura ira h.
i)i
:J bi J
JU li
)
[AbU 'EIsA sa id:] We do not know
.
((oJ. j.. jii j 414
rU..k3l
of thisHadith except a sa na rra tion
of Qa isbin Ar- Ra bi'. Qa is[bin Ar- .
,
.I :JU
Ra bi'] wa sgra ded wea k in Hadith. - - - - -
'i ''
J]
y)
AbU Ha shim Ar- Ruma ni's(a
na rra tor inthe cha in) na me is
j
Ya lya bin Dina r. - - - -
537
yi j L>J
p
ii : ,.,
ji
LL -
y1
Jij
)J
Comments:
The term Wu.i' ha sbeen used here itslitera l mea ning of wa shing the ha nds
a nd mouth in connection with ea ting. Thisexterna l etiquette when observed
for ea ting a lso bea rsthe interna l fruit of Barakah (Alla h'sblessings).
Chapter 40. About Not '. . . -
'.'.'
'1
-
Performing Wud Before
Eating
( iit) tiI Ji
1847. Ibn 'Abba sna rra ted: "The iL- :
)
LL-' ti. - AtV
Messenger of Alla h; ca me out - - - - - - - - - - - - - - - -
-
"-'

from the toilet a nd some food wa s t
brought to him. They sa id: 'Sha ll
L
we bring you some wa ter for
Wudu'?' He sa id: 'I ha ve only been
- - - -- - -
: 5kJI
ordered to perform Wu1' when
L>i'
L :JG LLL '
sta nding for Salat. (aiiz)
Lj
Hasan [Sahih]. 'Amr bin Dina r ha s

reported it from Sa 'eed bin Al- -
Uuwa irith, from Ibn 'Abba s. 'All
i j
bin Al- Ma dini sa id: "Ya hya bin - - - - - - - - - - - -
5
Y 'i
'Sufya n Sa 'eed sa id: Ath- Tha wri
disliked wa shing the ha ndsbefore 3L 3S :
)
JU :
ea ting food, a nd he disliked pla cing -
- - --
L)J
ki

the brea d under the bowl."
-
5.
-_ 5
)
ay
,i

\r:C)LJjrv1.:C
rvt :J
Comments:
If a person ha sa lrea dy wa shed hisha ndsa nd isin a sta te of clea nliness, there is
no need to wa sh the ha ndsa fresh for ea ting. Nevertheless, if the ha ndsha ve
been soiled from doing some work, then the ha ndsmust certa inly be wa shed.
538
Related About The Tasmiyah
For Eating
1848. 'Ikra sh bin Dhu'a ib sa id:
"Ba nU Murra h bin 'Uba id sent me
to bring the Sadaqah from their
wea lth to the Messenger of Alla h
. I a rrived with him in Al-
Ma dina h a nd found him sitting
between the Muhjirin a nd the
Ansr." He sa id: "Then he took my
ha nd a nd brought me to the home
of Umm Sa la ma h a nd he sa id: 'Do
you ha ve a ny food?' So a bowl
conta ining a lot of Tharid with
piecesof mea t wa sbrought to us,
a nd presented for usto ea t from it.
So I bega n wa ndering my ha nd
a round in it while the Messenger of
Alla h a te from wha t wa sin
front of him. He gra bbed my right
ha nd with hisleft ha nd, then he
sa id: '0 'Ikrsh! Ea t from one spot,
for indeed the food isone.' Then a
pla te conta ining va riousdried
da tes" - or fresh da tes-
'Uba idullh (a na rra tor) wa snot
sure. He sa id: "I bega n ea ting wha t
wa sin front of me, while the ha nd
of the Messenger of Alla h
roa med a bout the pla te. He sa id:
'0 'Ikra sh! Ea t from wherever you
like, for indeed it isnot a ll from
the sa me va riety.' Then wa ter wa s
brought, so the Messenger of Alla h
wa shed hisha nds, a nd with the
wetnessof hisha ndshe wiped his
fa ce, hisforea rms, a nd hishea d,
a nd he sa id: '0 'Ikrsh! Thisisthe
Wud' for tha t which ha sbeen
a ltered by fire." (DaJ)
539
'Ala ' bin Al- Fa di, a nd Al- Ala ' wa s
a lone with thisna rra tion, a nd there
ismore in the story in the Ijadith.
[And we do not know a Hadith
from the Prophet i1 by 'Ikrsh
except this.]
jstJi
L]
: L
LJJi :I,
() JJI
*
Comments: - -
Although the Ijadith is wea k some the rulesof etiquette conta ined in it a re
corrobora ted from other Ahadith, some of which a re to follow.
- w
Jt)
Related About Eating Gourd
(.'' Zi,.iI) ti
1849. AbU Ta lut sa id: "I entered

upon Ana sbin Mlik while he wa s - -
ea ting gourd, a nd he wa ssa ying: '0
L5
L41J
you tree! I do not like you but - - - - - -
L Lr'
beca use the Messenger of Alla h - - -. --
liked you." Da'rf L .0
thistopic from Ha kim bin Ja bir, - - - -
from hisfa ther.
[Abu 'Elsa sa id:] ThisHadith is - -
Gharib from thisroute.
- -
ji Ji3
())J
: L J
*
tj]
Comments:
To love a vegeta ble or food beca use the Messenger of Alla h
;
liked it is
evidence of a personslove a nd reverence for the Prophet himself, a lthough
the liking or ea ting of it ha snot been ma de a n obliga tory duty upon a believer
in the Shari'ah.
540 4. eab
1850. Ana sbin Ma lik sa id: "I sa w - - - - - - - - - -
the Messenger of Alla h ta king
t- -
AO
from the sidesa round the dish -
: 3
mea ning the gourd. Since then I -
still like it." (Sahih)


:3t.
.UL
)
Hasan Sahth. ThisHadtth ha sbeen - - - - -
-
route from Ana sbin Ma lik.

L i t
--
--
L[:piJL]
- 5
Y JJY LLLJ
a ifl L Lt :a
.4Jj.l2 OV
Related About Eating Olive Oil
1851. 'Uma r bin Al- Kha ttb
Alla h jlj sa id: "Ea t olive a nd use
itsoil, for indeed it isa blessed
tree." (Sahih)
of thisHadith except through the
na rra tion of 'Abdur- Ra zza q from
Ma 'ma r (na rra torsin the cha in of
thisIadith). 'Abdur- Ra zza q would
na rra te thiswith Idtirb. Sometimes
he mentioned in it: "From 'Uma r,
from the Prophet " a nd
sometimeshe reported it indica ting
doubt, sa ying: "I think it isfrom
'Uma r from the Prophet ." And
sometimeshe sa id: "From Za id bin
Asla m, from hisfa ther, from the
Prophet 4# " in Mursal form.
(Another cha in) from Za id bin
541
oJ
Asla m, from hisfa ther, from the
Prophet ; with simila r. And he
did not mention "from 'Uma r" in
it.
iil 4iJJ\'T/ )s.
jlj)LL LL,-
j 01A:
c
Comments:
In Surat An-Mr, 24 of the Qur'n, the olive tree ha sbeen described a sa
blessed tree, a nd pra ise ha sbeen given to itsoil. Tha t iswhy the Prophet ;
ha sexhorted the believersto ma ke use of it.
1852. AbU AsId sa id: "The
:L ti1- -
Prophet sa id: Ea t of itsoil a nd
use it (the olives), for indeed it is

from a blessed tree." ($ahih)
[Ab 'Eisa sa id:] ThisHadith is - - - - - -

Gharib from thisroute. We only
LJ:di
JU
know of it from the na rra tion [of

Sufya n Ath- Tha wri, from] - -
'Abdulla h bin 'Eisa . j- ,
- -
'&fr
L [:

Jt.]
3&]
A)fl L
L5 L
ov 'V' JflJJa fl
04.1:
- 4.,, ii 3U
U Lr?
*
L
,LJi a Ji il
Related About Eating With
Slaves (And Dependants)
1853. Ism'il bin AM Khlid
na rra ted from hisfa ther tha t AbU
Hura ira h informed them tha t the
Prophet sa id: "When the
serva nt of one of you ha sendured
542
a
hea t a nd smoke prepa ring hisfood
for him, then let him ta ke him by
the ha nd a nd ma ke him sit him
down with him. If he refuses, then
let him ta ke a morsel a nd feed him
with it." (Sahih)
Hasan Sahih. AbU Khlid isthe
fa ther of Ism'il, hisna me isSa 'd.
4JJd 44J4 ii ISI :L -L --i,
J- 1
L
Comments:
-L .
Since the sla ve or serva nt tha t toilsfor you, a nd enduresa ll the ha rd work
prepa ring the food for you a nd, in the process, perha psdevelopsa desire for
ea ting the prepa ra tion ma de by him, a nd you ha ve enough food with you,
then it would certa inly be most proper a nd pertinent tha t you a lso let him
sha re the food with you.
-
Related About The Virtues Of - -
Feeding Others
U
0
ifl)
rJi rt..IJ
the Prophet sa id: "Sprea d the
(greetingsof) Salam, feed others,
strike the hea ds(of the enemy
disbelievers); you will inherit
Pa ra dise." (Da'J)
thistopic from 'Abdulla h bin 'Amr,
Ibn 'Uma r, Ana s, 'Abdus- Sa la m,
'Abdur- Ra hma n bin 'Aish, a nd
Shura ih bin Hni' from hisfa ther.
of [Ibn Ziya d] from AbU Hura ira h.
J
L
'j L7 -'
* 3L.J I :4ii
r'rt't:
{r o: .,- i]
Ij[\Aoo:t],
LY
543
. o4I
LY.J]
-)L, [tAo:L] 5L
[fl1 V:
L*_
.[A
:z-ji L i
Comments:
These cha ra cteristics, genera l in na ture a sthey a re, ca n well be rega rded a s
highly commenda ble mora l virtuesin a ma n'scha ra cter tha t ma ke him
deserving of a pla ce in Pa ra dise.
sa id: "(All of you) worship Ar-
Ra hmn, feed others, sprea d the
(greeting of) Salam, then you will
enter Pa ra dise in security." (Sahih)
Sahth.
Mo
jA)) 1 JJ6 Jj4
r3Ln
i2i - ii
JI
UJ [:31]
r - t: LJ j! L

Li,- ;LJi
Comments:
Tha t we worship Alla h (Ar- Ra hma n) a lone isthe right of Alla h upon usa ll.
Simila rly, greeting every known or unknown Muslim with Salam a nd feeding
the needy isthe right of men upon us. Thus, a nyone who fulfillsthe rightsof
both men a nd Alla h , then he isof the people of Pa ra dise.
Al- 'Asha' 11
1856 . Ana sbin Ma lik na rra ted tha t
"Ta ke the 'Ash' mea l, even if it is
just with a ha ndful of something to
fill. For indeed a voiding the 'As/ia' is
from senility." (Da 'if)
Munkar, we do not know of it
except from thisroute. 'Anba sa h
wa sgra ded wea k in Ijadith. 'Abdul-
Mlik bin 'Alla q isunknown.
Dinner or supper.
544
.rroo:
&L 6- -
Comments:
If one feelsa genuine need for ea ting but doesnot ea t, he runsthe risk of
genera ting hea t in hisstoma ch. Hunger soon sta rtsdra ining a wa y the na tura l
juicesof the body a swell a sdiminishing the a ppetite, which lea dsto the
wea kening of the body a nd, a sa rule, a wea k person a gesfa ster. Thisisa
medica l truism mista ken for a Hadith.
Chapter 47. What Has Been 1 - (v J)
Related About The Tasmiyah
(tv j I
Over Food
1857. 'Uma r bin Abi Sa la ma h LI. - AoV
na rra ted tha t he entered upon the
:- - - - - - - - - . . - - - - -
Messenger of Alla h while he

ha d some food. He sa id: "Sit down
o my son! Mention Alla h'sNa me - - - - - -
a nd ea t with your right ha nd, a nd
iUJ
Lc
3-;
ea t wha t isnea rest to you." (aaziei)

[AbU 'EisA sa id:] It ha sbeen

reported from HishAm bin 'Urwa h,
from AbU Wa jza h As- Sa 'di from a .

ma n from Muza ina h, from Uma r - - - -
bin AN Sa la ma h. The compa nions
lie,
L
O
SLLJ
of HishAm bin 'Urwa h differed in
reporting thisIjadith. AbU Wa jza h

As- Sa 'di'sna me isYa zid bin LiJI J
'Uba id.

rra :C
l2JLi U
Y .
:
orv:C
4.Z
Comments:
Blessed will be the food over which ismentioned the na me of Alla h, since the
very mention of Alla h'sNa me mea nssca ring the Shitan a wa y a nd keeping
him from sha ring the mea lsor working hiswilesa nd mischief. It, moreover,
a wa kensthe rea liza tion in the mind of ma n tha t food isa specia l gift of AllAh,
a nd it isthrough AllAh'sbounty a nd gra ce tha t he ha sbeen a ble to ea t his
food a nd enjoy itsdeliciousnessa nd benefits.
545
1858. Umm KuithUm na rra ted
from 'Aisha h tha t the Messenger of
Alla h sa id: "When one of you
ea tsfood, then let him sa y:
'Bismillah.' If he forgetsin the
beginning, then let him sa y:
'Bismillh Fl Awwalihi Wa Akhirih
(In the Na me of Alla h in its
beginning a nd itsend.)"
It isna rra ted with thischa in of
na rra tion, from 'Aisha h who sa id:
"The Prophet ii wa sea ting food
with six of hisCompa nions. A
Bedouin ca me a nd a te it in two
mouthfuls. So the Messenger of
Alla h sa id: "Asfor him, ha d he
mentioned (Alla h'sNa me), it
would ha ve been enough for a ll of
you." (aziz)
Hasan Sahlh. [Umm Kulthum is
the da ughter of Muha mma d bin
AN Ba kr A- Siddiq, ma y Alla h be
plea sed with them.]
rviv: 'r1

1t: - t..
Comments: -
One must begin hisfood with Bismillah.
In ca se a person forgetsto sa y it in
the beginning, let him remedy the la pse by sa ying Bismillahi Fl Awwalihi Wa
Akhirihi a ssoon a she isreminded of it.
Z.$ j . 1 Lt - ( A
Related About It Being Disliked - - .- -
To Spend The Night While One
" iJI)
Has A Smell On His Hand
the Messenger of Alla h Q5, sa id:
"Indeed Ash-Shaitan ha sa sense of
ta ste, for which he licks, so bewa re
of him. So whoever spendsthe
L : AO
)i : n
546
night with [a smell] on hisha nd
a nd something ha ppensto him,
then let him not bla me a nyone but
himself. " (Mawdu')
Gharib from thisroute. It ha sa lso
been reported in a na rra tion of
Suha il bin AbI Sa lih, from his
fa ther, from AbU Hura ira h, from
the Prophet .
-
- i Jti L5 ...J115
j
U,iI
J- q-
rV:
rAo: 91
'1
L 3ki
'uL,U U :JU
186 0. AN Hura ira h na rra ted tha t
"Whoever spendsthe night with [a
smell] on hisha nd a nd something
ha ppensto him, then let him not
bla me a nyone but himself." (aiiiz)
it a sa na rra tion of Al- A'ma sh
except through thisroute.
[C.~1
i
rV: rAo:C Li
*
The Chapters On Drinks
24. The Chapters On
Drinks From The
Messenger Of Allah
Related About Drinking
Khamr 11
Messenger of Alla h sa id: "Every
intoxica nt isKhamr, a nd every
intoxica nt isunla wful. Whoever
drinksKhamr in thisworld, a nd
diescontinuing it, he will not drink
it in the Herea fter." (Sahih)
thistopic from AbU Hura ira h, Ab
Sa 'eed, 'Abdullh bin 'Amr,
'Uba da h, AbU Mlik Al- Ash'a ri,
a nd Ibn 'Abbs.
It ha sbeen reported through other
routesfrom Nfi', from Ibn 'Uma r,
from the Prophet . Ma lik bin
Ana sreported it from Nfi' from
Ibn 'Uma r in Mawquf - not Marfu'
form.
547

(\)
:.
oa VO: LJl, L-
ov
Vo:C
Ell All a lcoholic drinks.
548
,i Y11 4Li-
[Ar:
L.>-
.i., \0VA:C
J] LU
[rrAo :C
1
[Y/\:.$,
nA.::
Comments:
.[r AA:
,
oo.
The Ijadith tellsustha t every intoxica nt isKhamr (liquor), a nd every
intoxica nt isforbidden a nd unla wful for consumption.
186 2. 'Abdullh bin 'Uma r
Alla h jW sa id: "Whoever drinks
Khamr, Salat isnot a ccepted from
him for forty da ys. If he repents,
then Alla h will a ccept his
repenta nce. If he returnsto it, then
Alla h will not a ccept hisSalt for
forty da ys. If he repents, then Alla h
will a ccept hisrepenta nce. If he
returnsto it, then Alla h will not
a ccept hisSalt for forty da ys. If he
repents, then Alla h will a ccept his
repenta nce. If he returnsto it a
fourth time, Alla h will not a ccept
hisSalat for forty da ys, a nd if he
were to repent, Alla h would not
a ccept hisrepenta nce, a nd he will
be given to drink from the river of
Al-Khabal." They sa id: "0 Ab
'Abdur- Ra hinn! Wha t isthe river
of A1-Khabal?" He sa id: "A river of
the pusfrom the inha bita ntsof the
Fire." (Da'J)
Hasan. Simila r to thisha sbeen
reported from 'Abdullh bin 'Amr
a nd Ibn 'Abbsfrom the Prophet .
o tvr::
)LJI,
rnvv:
I Uj
ro/i...,.
- t ., *"u,.-
.klJt L, 4 ,JA 3" :43
3
LJ.lidi I L w Le
Comments:
Liquor (wine) isso ha rmful a substa nce tha t it ta kesa wa y the drinker'sfa culty
549
of thinking or rea son for a while. And rea son (or intellect) isa fa culty tha t
ena blesma n to recognize hisMa ster a nd Crea tor. And it isbeca use of this
fa culty tha t ma n ha sbeen ma de a ccounta ble before Alla h a nd 'preferred
them to ma ny of those whom We ha ve crea ted with a ma rked preferment.
(Srat A1-Isra' 17:70).
-
Related About: Every
Intoxicant Is Unlawful ('i
186 3. 'Aisha h na rra ted tha t the

Prophet 4b,F wa sa sked a bout Bit',11'
so he sa id: "All drinkstha t
_U - : L
intoxica te a re unla wful." (Sahih)
HasanSahih.
:JU
yi LJL
Comments: -
The Prophet'sjW decla ra tion tha t every intoxica nt isunla wful isa golden rule
tha t decidesonce a nd for a ll tha t a ny object or substa nce tha t intoxica tesis
forbidden a nd unla wful for consumption. Thisisthe view of the va st ma jority
Prophet 4b,i sa id: "Every intoxica nt
isunla wful." (Sahih)
thistopic from 'Uma r, 'All, Ibn
Ma s'd, [Ana s], Abu Sa 'eed, AbU
MUs, Al- Asha jj Al- 'Ar1, Da ila m,
Ma imUna h, 'Aisha h, Ibn 'Abbs,
Qa isbin Sa 'd, An- Nu'ma n bin
Ba shir, Mu'wiya h, 'Abdullh bin
Mugha ffa l, Umm Sa la ma h,
Bura ida h, AbU Hura ira h, W'il bin
Hujr, a nd Qurra h Al- Muza ni.
Hasan. Simila r wa sreported from
Ui
A drink prepa red from honey.
550
AbU Sa la ma h, from AbU Hura ira h,
from the Prophet . Both of these
OJ '
a re Sahih. More tha n one na rra tor
1 Jul
reported simila rly from - - - - -
Muha mma d bin 'Amr, from AbU
- &
Sa la ma h, from AbU Hura ira h, from
the Prophet, a nd from AbU - -
Sa la ma h, from Ibn 'Uma r, from the
Prophetj.

: - L i

[Vi V/:. [1t A:
r/':L,t.
\Y/r:..-i l
.i ,
rU:
J]
[rl.Ar:C
[1"V1 :
)]
3L- .J [/r: ..-il
[nA. :
, jJt ]
, [Y I I / I L5 a p
J,
[nrA4:
- '"- '- '
i, ,.... AV/:..,.- il
[Y\t:
ro. n/r:(J
U..Jt ]
[0o 4.\:C
.)L.Jil
i, [\A1:L] [n1A1: Y11
': , _ L ..., f l :
Related About)Whatever ALot
Of It Intoxicates, A Little Of It
Is Unlawful
186 5. Jbir bin 'Abdullh na rra ted
tha t the Messenger of AllAh
1J
sa id:
"Wha tever a lot of it intoxica tes, a
little of it isunla wful." (Hasan)
thistopic from Sa 'd, 'Aisha h,
'AbdullAh bin 'Amr, Ibn 'Uma r,
a nd Kha wwAt bin Juba ir.
Hasan Gharib a sa na rra tion of
JAbir.
{L- t.]
LL
A - (n
(ri)
551
JII
-
-
- -
1M : ,5~ J L Z o.L4]
J,
A:C
4. ,h
:r rrsr:c
k- L
[oi:C
LJU . U , OA: rv/v:(3L.,- '1J) 3L- i
[rr't:
, [rrst: - L. {\A11:L]
Comments:
The purport of the Ijadith determinestha t, if a grea t qua ntity of a bevera ge ha s
the ca pa city to intoxica te a person, it isunla wful to consume even a sma ll
qua ntity of it. Thisisthe view held by the va st ma jority of the schola rsof religion.
186 6 . 'Aisha h na rra ted tha t the
Messenger of Alla h i ij sa id: "Every
intoxica nt isunla wful. Wha tever a
Faraq 11 of it intoxica tes, then a
ha ndful of it isunla wful." (Hasan)
[Abu 'EIsa sa id:] One of them sa id
in hisHadith: "A sip of it is
unla wful."
[He sa id:] ThisHadith isHasan.
La ith bin AN Sula im a nd Ar- Ra bi'
bin Sa bIb reported simila r to the
na rra tion of Ma hdi bin Ma imun
from Abu 'Uthma n Al- AnsrI. AbU
'Uthma n A1- Ansa rI's(a na rra tor in
thischa in) na me is'Amr bin Sa lim,
a nd they sa y: "Uma r bin Sa lim" [a s
well].
[1]
'Farq' isa mea surement weighing a bout sixteen
Rafl,
a nd they sa y it is'Faraq' which is
one hundred a nd twenty Rafi." (Tu/ifat Al- Ahwadhi). Toda y'sRafi isa nywhere between
500 plusgra ms, to 3 pluskilogra ms.
552
r1AV: , Ji L

rAA: 3L- I j Al '
:
JI l
Comments:
The Ijadith confirmstha t rega rdlessof whether a sma ll qua ntity of a n
intoxica nt doesor doesnot intoxica te it isunla wful to consume it.
Related About Nabidh Prepared
In Earthenware Containers
186 7. Sula imn At- Ta imI na rra ted
from Ta wus, tha t a ma n ca me to
Ibn 'Uma r a nd sa id: "Did the
Messenger of Alla h prohibit
Nabidh prepa red in ea rthenwa re
vessels?" He sa id: "Yes." So Ta wus
sa id: "I hea rd tha t from him, by
Alla h." (Sahih)
thistopic from Ibn AN Awfa , AbU
Sa 'eed, Suwa id, ' isha h, Ibn Az-
Zuba ir, a nd Ibn 'Abba s.
Hasan Sahih.
L OI L.
jUi , s
Z.lc.I L 0I - o./V:
(3i .
)[AVV:L ]
i , [oo1 : C
.[ O SY:
L][olfl : C )Li]
3
.il [rt .V:
]
Comments:
The na me Nabidh is a pplied to a prepa ra tion of da tes, ra isins, honey, ba rley
or other gra insif soa ked in wa ter in a vessel, a nd left there until itsta ste a nd
sweetnessperva desthe wa ter, but before it turnsinto a n intoxica nt.
553
Related About It Is Disliked To
- (
Prepare Nabidh InAd- Dubb',
( 0
rL w.i Ij
JJiJ
An- Naqir,And Al- iIantam111
186 8. Zdhn sa id: "I a sked Ibn
'Uma r a bout wha t conta inersthe
Messenger of Alla h je5, prohibited.
He informed usin your la ngua ge,
a nd he expla ined it to usin our
la ngua ge. He sa id: 'The Messenger
of Alla h prohibited Al-
Hantamah, a nd it isa n ea rthenwa re
conta iner, a nd he prohibited Ad-
Dubba', a nd it isa gourd, a nd he
prohibited An-Naqir, a nd it isthe
trunk of a da tepa lm tha t is
hollowed out or ca rved, a nd he
prohibited Al-Muzaffat, a nd it is
coa ted with pitch. And he ordered
tha t Nabidh be prepa red in wa ter-
skins. " (Sahih)
thistopic from 'Uma r, 'All, Ibn
'Abba s, Abti Sa 'eed, AbU Hura ira h,
'Abdur- Ra hma n bin Ya 'mur,
Sa mura h, Ana s, 'Aisha h, 'Imrn
bin Husa in, 'A'idh bin 'Amr, Al-
Ua ka m Al- Ghifri, a nd Ma imUna h.
Hasan Sahth.
\MA
jJ:j
iJLc ''ci
LL5J'
Li

J ul
Li i
L5iL
r

004 :
1.J] [v/\
:L...- t1 Ui *
[A1 :: [\ 0AV: or:
u.JlI .1j
[S.t:
Vi/o:J.Ll i[r i
OOAV:C
i, {V/o:-](i- I)
[rt.:
[1]
Ad-Dubb' isthe gourd conta iner, Al-Muzaffat isa bowl coa ted with pitch, Al-Hantam is
a type of ea rthenwa re vessel whose description isobscure, a nd An-Na qir isa piece of
da tepa lm trunk hollowed into a bowl.
554
[er/I
:J...-iJ 4JL, [1a /o.:..i.,.i},
.ii1c.
[i.:C
rrr, rr -...,-)
Comments:
Wine wa slike breath a nd soul for the Ara bs' daily life, and they usua lly
prepa red the bevera ge in the four conta inersna med in the Hadit h. After the
prohibition of the a lcoholic drinkswa spromulga ted, the Messenger of Alla h
j even forba de them to use those conta inersfor prepa ring
Nabidh because
these
conta inersa bsorb the liquid which, a fter sone time will ferment
and
ma ke wha tever it isused for a fterwa rdsintoxica ting.
Related Permitting That
Nabidh Be Prepared In
Containers
t - ( 4Ji)
(i)I;
na rra ted from hisfa ther, tha t the
Messenger of Alla h sa id: "I ha d
indeed forbidden you from using
conta iners, but the conta iner does
not ma ke a nything la wful nor
unla wful, ra ther every intoxica nt is
unla wful." (Sahih)
Hasan Sahih.
- -
3U
. .
Comments:
When the prohibition of wine beca me a ma tter of common knowledge a nd
the dislike a nd ha tred for it delved deep into the hea rtsof the people, a nd
there rema ined no fea r or doubt tha t the use of those conta inerswould
rekindle a desire for wine, a nd when the people ha d the rea liza tion tha t even
Nabidh
might in certa in ca sesbecome intoxica nt, the Prophet ; permitted
the use of those conta inerswith the condition tha t even
Nabidh, if it a cquires
intoxica ting property, would be prohibited.
555
1870. Jbir bin 'Abdullh na rra ted: - - - . , , , - -
t.- - AV' -
prohibited using (certa in)
conta iners. So the Ansar compla ined
a bout tha t to him. They sa id: 'We

will ha ve no vessels!' So he sa id: 'If
J : Ji
so then use them." (Sahih)- -
- -

thistopic from Ibn Ma s'Ud, AbU
.
: J
Hura ira h, Abti Sa 'eed, a nd - - - -
'Abdulla h bin 'Amr. ,
i, [:J]
[Abti 'Eisa sa id:] ThisHadith is
L
Hasan Sahih. - - - - - -
3L-.
oo JI
l, A: 1.
[ e
tr:C &I
Related About Preparing
Nabidh In A Water-Skin
(V ZiJl)
A
1871. 'Aisha h sa id: "We would
prepa re Nabidii for the Messenger
of Alla h W, in a wa ter- skin which
wa sfa stened a t the top a nd it ha d
a sma ll
hole.t11
We would prepa re
Nabidii in it during the morning,
a nd drink it during the evening.
And we would prepa re NabIdh in it
during the evening a nd drink it
during the morning." (aiiz)
[He sa id] There a re na rra tionson
thistopic from Jbir, Abti Sa 'eed,
a nd Ibn 'Abba s.
[Abti 'Eisa sa id:] ThisHadith is
Gharib, we do not know of it a sa
Azla': A sma ll hole, proba bly with a stopper or plug, a t the bottom to drink from it. See
Tuhfat Al-A hwadhi.
556
na rra tion of YUnusbin 'Uba id - - . -
LL
.
except through thisroute. This
Hadith ha sa lso been reported
though routesother tha n thisfrom
'Aisha h.
LJh-Li L
[\A:
L]
Comments:
There isuna nimity of opinion a bout the la wfulnessof Nabidh provided tha t it
ha sno intoxica ting ca pa city.
- (A JI)
Related About Grains (And
Berries)From Which Khamr Is
I
- . - ,
(A ii I) t. .iL' I
Derived

-
AVY
na rra ted tha t the Messenger of -- - - - -
Alla h sa id: "Indeed Khamr

comesfrom whea t Khamr comes
from ba rely, Khamr comesfrom

da tes, Khamr comesfrom ra isins, :j 4W JL JG
Ji
a nd Khamr comesfrom honey."
(Hasan)
- - - - -
ia J
3))
thistopic from Abu Huria ra h.
-
- -
-
Ghar(b.
&P .-.d
, [:Ji]
-
-
Lu
yI
JLJ
.
1 v1 . L. ,.J L
[.- I
.{AVo:L]

1873. 'Uma r sa id: "Indeed Khamr
comesfrom whea t." And he
mentioned thisHad(th. (Hasan)
557
4a
1874. 'Uma r bin Al- Kha ttb sa id: : iJJJkj AV t
"Indeed Khamr comesfrom
whea t." (Sahih) '
[After mentioning this, he sa id:] . 4JI
a nd thisismore correct tha n the
na rra tion of Ibra him bin Muha jir

(no 1872) 'All bin Al Ma dini sa id
"Ya hya bin Sa 'eed sa id: 'Ibra him
bin Al- Muha jir isnot strong [in

- - - - -
HadWzj." And it ha sa lso been
reported through other routesfrom - -- - - - - -
Ash- Sha 'bi, from An- Nu'mn bin
Ba shir. - ,- - -
,_J, L :4i
LLc
3,
43UJ
J - ,
Comments:
.y-i
The Ijadith provestha t Khamr doesnot come only from gra pesbut from
severa l other thingsa swell, a nd they a lso fa ll under the definition of Khamr
(wine).
1875. AbU Ka thir As- Suha imI
)
- AVo
na rra ted tha t he hea rd Ab
Hura ira h sa ying tha t the Messenger

of Alla h sa id: "Khamr comes

from these two trees(pla nts): The
da tepa lm, a nd the gra pe (vine)."

-
yi . 4i)!
[AbU 'Elsa sa id:] ThisHadith is - -
Hasan Sahih. AbU Ka thirAs-
_3 I.JI :,LJI
Suha imi isAl- Ghuba ri, a nd his
na me isYa zid bin 'Abdur- Ra hma n -
- -
bin Ghufa ila h [a nd Shu'ba h
JI ~
reported thisHadith from 'Ikrima h - ,. -
'Ammr]. bin
IL
&'
13 JJI Le i L. . 0 - 31 3LL- - 1,
558
Comments:
The wea lthy a nd well- to- do usua lly prepa re their wine from these two, while
the common people did it from ma ny other substa nces. However, the best a nd
the most pungent wineswere only prepa red from these two.
Related About Mixing Unripe
Dates And Dates
1876. Jbir bin 'Abdullh na rra ted:
prohibited ma king Nabidh from
unripend da tesa nd fresh da tes
together." (a hii)
Hasan Sahih.
AV
o t 4I 3 1 4
. L ,.
4-411 ~41
Comments:
The ma in rea son behind prohibiting mixing certa in substa ncesto prepa re
Nabidh isthe fa ct tha t putting them together ha stenstheir fermenta tion. Tha t
iswhy, a sa preca utiona ry mea sure, like in the ca se of certa in conta iners, the
Messenger of Alla h a lso prohibited the a bove mentioned formula for
prepa ring Nabidh, a lthough he a llowed the use of ea ch of these ingredients
sepa ra tely for the purpose.
1877. AbU Weed na rra ted: "The
Prophet prohibited mixing of
unripe da tesa nd da tes, a nd mixing
of ra isinsa nd da tes(for ma king
NabidJ), a nd he prohibited the ja rs
tha t Nabidh isma de in." ($ahih)
thistopic from Ana s. Jbir, AbU
Qa ta da h, Ibn 'Abba s, Umm
Sa la ma h, a nd Ma 'ba d bin Ka 'b
from hismother.
Hasan Sahih.
559
*u 3LL.. \AV:C Li 44,
i]
f1 i [)ARV:
, {A/:t,.J
j
iJL.,
VA:
.[loV:C 'A/1:k.>- 11 - .i ..- .~
_..,
[''/1:j.,.- 1,
rv.:
Disliked To Drink From Gold
And Silver Vessels
1878. Shu'ba h bin Al- Ha ka m
na rra ted: "I hea rd Ibn AN La il
na rra ting tha t Hudha ifa h a sked for
wa ter, so someone brought him a
vessel ma de from silver. He threw
it, a nd sa id: 'I ha ve indeed forba de
him, but he refused to stop! Indeed
prohibited drinking from silver a nd
gold vessels, a nd from wea ring silk
a nd Dibj, a nd he sa id: "It isfor
them in thisworld, a nd for you in
the Herea fter." (Sahih)
thistopic from Umm Sa la ma h, Al-
Ba rd', a nd 'isha h.
- -
Hasan Sahih.
LAiIPUI JLi
LUt :
a,.. oAr': ''V JL- )
.Ji,
.,- ytJ
[ 1.i:C
Comments:
Ea ting a nd drinking from gold a nd silver vesselsa swell a swea ring silk a nd
Dibaj (for men) sma cksof propensity for ostenta tion, self- pride a nd a desire
to ma ke a show of one'swea lth a nd opulence. Hence the prohibition.
56 0
Of Drinking While Standing
1879. Qa ta da h na rra ted from
Ana s: "The Prophet prohibited
tha t a ma n should drink while
sta nding." (Qa ta da h sa id:) So it
wa ssa id: "And ea ting?" He (Ana s)
sa id: "Tha t isworse." (Sahih)
[Hasan] Sahih.
U
JJ
L5'
Comments: -
It wa sthe consta nt ha bit of the Messenger of Alla h to ea t while sitting. He
even forba de othersto ea t or drink while sta nding. There is, therefore, no
sa nction for ea ting while sta nding a sisa common sight in public these da ys.
1881. Al- JrUd bin Al- 'Al'
na rra ted: "The Prophet
prohibited drinking while sta nding."
(Sahih)
And there a re na rra tionson this
topic from AbU Sa 'eed, AbU
Hura ira h. a nd Ana s. And this
Hadith is Ilasan Gharib. ThisHadith
wa sreported from other na rra tors,
from Sa 'eed, from Qa ta da h, from
AbU Muslim, from Al- JrUd, tha t
the Prophet sa id: "The Muslim's
wa ndering (a nima l) stirsthe
Fire.['] Al- Ja rUd bin Al- Mu'a ll is
ca lled Ibn Al- 'Ala ' but wha t is
correct isA1- Mu'a ll.
l'l Tha t ista king the Muslim'swa ndering a nima l ma y lea d to Hell. Tuhfat Al-A hwadhi.
56 1
jN iJl
ii- -

U $LJI 5LJ) JIJ JI
J4 Us.
- *.
ii-
'i\o:C
AI
'ro:C
- -
71
4,
*
For Drinking While Standing
1880. Ibn 'Uma r sa id: "We would
ea t during the time of the
Messenger of Alla h while we
were wa lking, a nd we would drink
while we were sta nding." (aiiz)
of 'Uba idullh bin 'Uma r, from
Nfi', from Ibn 'Uma r. 'Imrn bin
Huda ir reported this1-Iadith from
AbU Al- Ba za rl, from Ibn 'Uma r.
AbU Al- Ba za ri'sna me isYa zid bin
'Uta rid.
AA.
L 'JL L7
JSU
--
r - - - ''- - - -
'P'J
rL)JJ
.XJJ&I ()yJI JJy4.P
.ij js'-,-i j
[,v. . . o]
LJL LaA
1882. Ibn 'Abba ssa id: "The
Prophet dra nk from Za mza m
while he wa ssta nding." ($ahih)
[He sa id]: There a re na rra tionson
thistopic from 'Au, Sa 'd, 'Abdullh
bin 'Amr, a nd 'Aisha h.
Hasan Sahih.
56 2
:L L.
*u Jy . -
rv:
4li.s['flt: JL.JI [1'1
Comments:
Since there wa sa hea vy rush a round the well of Za niza m a fter circuiting the
Ka 'ba h, a nd sitting wa snot ea sy, the Prophet dra nk while sta nding in
order to indica te tha t if it isnot convenient or possible to sit down for
drinking, one could drink while sta nding ('Aridat Al-A hwadhi, v.8, p.7 4). As
such, a sfa r a sZa mza m isconcerned, it isa n esta blished Sunnah to drink it
while sta nding.
1883. 'Amr bin Shu'ba h na rra ted
gra ndfa ther who sa id: "I sa w the
Messenger of Alla h drinking
while sta nding a nd sitting."
(Hasan)
Hasan Sahih.
(J
c,J..4j
3_
:J
L
l
Ji
L
:
Related About Breathing Into
The Vessel
(r tI
tha t the Prophet would brea the
three timesin the vessel a nd sa y:
"It ismore wholesome a nd thirst
quenching." (aiiz)
Hasan [Gharib]. Hisha m Ad-
Da sta w'i reported it from AbU
'Isa m, from Ana s. And 'Azra h bin
Thbit reported it from Thumma h,
from Ana stha t: "The Prophet
would brea the three timesin the
vessel."
(Another cha in) from Ana sbin
Ma lik: "The Prophet would
56 3
brea the three timesin the vessel." . - -- - - - -- -
[He sa id:] ThisHadith isHasan

'
Sahih.
- - -
-
L Lb [:J]
L7 L Lr
I L.
oljjj
rL
* I,iLi
or' :
'L'
Comments:
"Brea the three timesin the vessel" mea nstha t, while drinking from the
vessel, he ; used to dra w the mouth a wa y from the vessel three timesa nd
brea the outside. It isbeca use there isa una nimousSahih Hadith tha t the
Messenger of Alla h

ha sprohibited from brea thing in the vessel. The
rea son being tha t, by doing so, the foul smell of the mouth penetra tesinto the
wa ter or else, more often tha n not, the sa liva findsitswa y into the wa ter,
which even the drinker himself would detest. Brea thing outside the vessel, on
the contra ry, ismore sa tisfying a nd hea lthy a nd plea sa nt for the stoma ch. It,
moreover, a swill be seen from the following Hadith, ma kesma n distinct from
the a nima l.

Messenger of Alla h Ot sa id: "Let
j.
none of you drink a ll a t once like --
the ca mel. But drink two or three
Ji :Ji .&..i
timesmentioning Alla h'sNa me .' -
when you drink, a nd pra ising Him

when you (finish) ." (Da'/)I L5 ~i
Gharib. Ya zid bin Sina n Al- Ja za ri

isAbU Fa rwa h Ar- Ruhwi.
!. U
[:Lf
--
Ojj
L)l
Comments:
OjJ L~
Isla mic etiquette for drinking dema ndstha t we (i) drink in three brea ths,
relea sed a nd dra wn outside the vessel, a nd (ii) sta rt with the recita tion of
Bismillah a nd end up with A1-hamdulillah.
56 4
Related About Drinking With
Two Breaths
1886 . Ibn 'Abba ssa id: "When the
Prophet dra nk, he would
brea the two times." (Dalf)
it except a sa na rra tion of Rishdin
bin Kura ib.
He sa id: I a sked [Ab Muha mma d]
'Abdullh bin 'Abdur- Ra hmn11
a bout Rishdin bin Kura ib: "Ishe
stronger (in na rra tion), or
Muha mma d bin Kura ib?" He sa id:
"Neither a re better to me. Rishdin
bin Kura ib ispreferred over them to
me." He sa id: I a sked Muha mma d
bin Ism'Il a bout this, so he sa id:
"Muha mma d bin Kura ib is
preferred over Rishdin bin Kura ib."
To me, the correct view iswha t Abu
Muha mma d 'Abdullh bin 'Abdur-
Ra hma n sa id: Rishdin bin Kura ib is
more preferred a nd he iselder. He
lived to see Ibn 'Abba s, a nd they a re
brothers, a nd they both ha ve
Munkar na rra tionsin their reports."
Comments:
If one ha sthe intention to drink to one'sfill, let him drink with three brea ths.
In ca se he wishesto drink just a little, he ma y do it with one brea th or two.
[1)
Tha t isAd- Da rimi.
565
Chapter 15. What Has Been .. - - . - - -
1. . 1. 4
-
a
I)
Disliked To Blow Into The

Drink - -
1887. AbU Sa 'eed Al- Khudri
:Li
)
tIi. - AAV
na rra ted tha t the Prophet - - - - -
prohibited blowing into the drink.
A ma n sa id: "Wha t a bout if one

seessomething floa ting in the
vessel?" He sa id: "Spill it out
:JJAJi
(removing tha t)." He sa id: "I ca n

not drink in one brea th." He sa id: -- -
- ;
"Then remove the cup a wa y from
:Jtii 'I LJiJ :- JUi
your mouth." ($ahih) - - - -
[Abu 'Elsa sa id:] ThisHadith is- - -- - - -
Hasan Sahih.
. i.Li I a2l
r

Comments:
AY
/
:i,Ji
If a stra w etc., stra ysinto the drinking wa ter then, instea d of blowing it a wa y,
we should remove it through some other method i.e., through spilling out
some of the wa ter or by mea nsof a spoon etc. If one ha sa desire to drink to
one'sfill a nd needsto brea the while doing so, let him dra w the cup a wa y from
hismouth a nd brea the outside.
:
$.
I - AM
I
brea thing in the vessel, or blowing - - -
into it."(Sa hih) I
[Abfi 'Elsa sa id:] ThisHadith is
.kJjIJ'I
Hasan Sahih. - - -
-
Li

JI&J1 L
)
3Ui.,- O YLSa .JIj r~ Y A 1. rVA:C A..i
Comments:
It isnot proper to brea the into the vessel or blow into it while drinking from
it, be it for ta king a fresh brea th, or removing some stra w from it or to cool a
hot drink.
56 6
4I ;aI
Disliked To Breath Into The
Vessel
1889. 'Abdullh bin Abi Qa ta da h
na rra ted from hisfa ther, tha t the
Messenger of Alla h , sa id:
"When one of you drinks, then do
not brea the into the vessel."
(Sahih)
[AbU 'Elsa sa id:] ThisHadlth is
Hasan Sahih.
Lx
r
lift , [:
f 3tii
'or:
rJL
,p
JI
JI .. 1V:
Comments:
It isnot only ba d ma nnersbut a lso a n unhea lthy pra ctice to brea the into the
vessel while drinking. (Fate!2 Al-Ban, Prohibition of brea thing into the vessel:
10).
- (\v JI)
Related About [The Prohibition
Of] Bending The Mouths Of
(IV iI) 4t4
Water-Skins -
1890. 'Uba idullh bin 'Abdullh
3li. Ij- : tI- - A It
na rra ted a report (of the
Messenger of Alla h
)
from Abu
Sa 'eed, tha t he prohibited bending
: 2Ij, L
the mouthsof the wa ter- skins. -, - -
(Sahih)

Li
thistopic from Jbir, Ibn 'Abba s, - - - - - -
a nd AbU Hura ira h.

[AbU 'EIsa sa id:] ThisHadith is .
Hasan Sahih.
tiI,
rLiI
L J II
UI
jj
*
e JI -
oO:
o1V:C
Comments:
A wa ter- skin or a ny other conta iner with a closed mouth could conta in a
ha rmful object in it. It ha s, therefore, been prohibited to drink from it without
looking a t wha t one isdrinking.
6. i.
-
Related Permitting That
0 A ii )
1891. 'Eisa bin 'Abdullh bin
Una isna rra ted from hisfa ther who
sa id: "I sa w the Prophet
sta nding a t a ha nging wa ter- skin, so
he bent it, then dra nk from it."
(Da'lj)
thistopic from Umm Sa la ma h.
[AbU 'EIsa sa id:] The cha in for
thisHadith isnot Sahih. 'Abdullh
bin 'Uma r A1- 'Uma ri (a na rra tor in
the cha in) wa sgra ded wea k due to
hismemory, a nd I do not know if
he hea rd from 'Elsa or not.
5J
L
j
4 4JL J.,- rvy
1892. 'Abdur- Ra hmn bin Abi
'Amra h na rra ted from his
gra ndmother Ka bsha h who sa id:
entered upon me. He dra nk from a
ha nging wa ter- skin while sta nding.
So I went to itsmouth a nd cut it
off."['] (Hasan)
Hasan Sahih Gharib. Ya zid bin
Thisshe did beca use the Prophet ha d drunk from it, a nd she wa nted to keep it. See
Tuhfat Al-A hwadhi.
56 8
Ya zid bin Jbir isthe brother of
'Abdur- Ra hma n bin Ya zid bin -' '
Ja bir. He died ea rlier tha n him.
LU L
,- .- i, [,.....,.. L4]
:
Comments:
The wa ter- skin wa sha nging, a nd there wa sno vessel a round, a nd obviously
the Prophet

could not hold wa ter in the pa lm of hisha nd a nd drink. It wa s
under thiscircumsta nce tha t he ha d to drink directly from the mouth of
the wa ter- skin. - -
Chapter 19. What Has Been :. U 1- (\S
Related About Those On The

Right Have More Right To The

Drink
:o :La i t. -
-
wa s
. .
..
brought some milk which wa s- -
mixed with some wa ter. On his
"L
right wa sa Bedouin a nd on hisleft - - - - ,
wa sAbU Ba kr. So he dra nk, then
j.:
he ga ve it to the Bedouin a nd sa id:
.
'The right then the right." (Sahih) - - -
- ; - - , -
:JJ
(f I J
i LSI
r-'
L..)j jj I
thistopic from Ibn 'Abba s, Sa hl bin .
Sa 'd, Jim 'Uma r, a nd 'Abdullh bin - -
Busr.

Hasan Sahih.
-.41
L?
j, s
i/:i.Jt lJ
o:C
[1 35- I
Jt]
Comments:
If the cup bea rer findsno division of right a nd left a mong the people but
findsthem sitting reverentia lly before a prominent persona lity, then he sta rts
offering the drink to the person in front. In ca se the drink ha sbeen brought
especia lly for the prominent person, it sha ll be offered exclusively to him. If,
however, it ismea nt to be given to othersa swell, then the cup bea rer sha ll
sta rt from hisright side.
56 9

41"
'44
Related About The One
Providing Water For People Is
The Last Of Them To Drink
1894. AbU Qa ta da h na rra ted tha t
the Prophet

sa id: "The one
providing wa ter for people isthe
la st of them to drink." (Sahih)
thistopic from Ibn Abi AWf.
Hasan Sahih.
&Li
J..,.
UJ Lfl Li L .i,-L._Jl
Comments:
Isla mic etiquette isbuilt on the principle tha t if a person isdesigna ted to
provide some sort of service or relief to the people, let him first a nd foremost
serve the people a nd a void pla cing self- interest a bove tha t of others.
Related About Which Drink
Was The Most Beloved To The
Messenger Of Allah
1895. 'Aisha h na rra ted: "The drink
most beloved to the Messenger of
Alla h j# wa sthe sweet, cool
drink." (DaJ)
[AbU 'EIsa sa id:] Thiswa s
reported simila rly by more tha n
one na rra tor from Ibn 'Uya ina h
from Ma 'ma r, from Az- Zuhri, from
'Urwa h from 'Aisha h. Wha t is
correct iswha t wa sreported by Az-
Zuhri from the Prophet ih in
Mursal form.
Ith i .
- (lfl JI)
(; it
L.>)
3
-
it: jJi
LJI
Ii
.rrA/ :i.-
570
Comments:
Almost every person ha sa na tura l inclina tion for cold a nd sweet drink. A
person'sliking for a certa in item of food or drink, which isa lso consistent
with huma n na ture, isnot a ga inst the principle of piety a nd freedom from
dista ste for worldly plea sures.
1896 . Az- ZuhrI na rra ted: "The
Prophet

wa sa sked: 'Which
drink isthe best?' He sa id: 'The
sweet, cool drink." (DaJ)
[AbU 'EIsa sa id:] Thisishow
'Abdur- Ra zza q reported it from
Ma 'ma r, from Az- ZuhrI, from the
Prophet ii in Mursal form. Thisis
more correct tha n the na rra tion of
Ibn 'Uya ina h (no. 1895).

Jami At-Tirmidhi Vol. 3 - 1205-1896

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E

Anima l At The Time Of The Sa le.............................................

Wald' And The Rebuke For Tha t..............................................

Fulfill (HisRelea se)..............................................................

Muslim Of HisWea lth...........................................................

OfA Sta llion.......................................................................

Brothers, And A Mother And Her Child In Sa les.........................

Thepa sserby .......................................................................

AbU 'Eisa sa id: ThisHadith is

Hasan Sahih, it ha sbeen reported

by more tha n one from Ash- Sha bi, - - - - -

[He sa id:] There a re na rra tionson

[AbU 'Elsa sa id:] The Hadith of

- AA: Lgb )LJI L a .

(Another cha in of na rra tion) from

[Ab 'EIsa sa id:] ThisHadith is 4JL,

(Another cha in) from AbU

[AbU 'Elsa sa id:] ThisHadith is

would sell for silver a nd ta ke Dina r -. - - - - - - -

'There isno ha rm in tha t when it ,

[Ab 'EIsa sa id:] We do not know

from the na rra tion of Sima k bin - - -

[He sa id:] ThisHadith s Ghanb. - -- -

[AbU 'Elsa sa d]: The mea ning of:

When one of you (women) ha sa -, - - -

[AbU Isa sa id:] ThisHadith is LI1 U

[He sa id:] There a re na rra tionson - -

[AbU 'Elsa sa id:] The Hadith of .

.._.S 1 3j1 3 _V1 L-

iI] 5L LlI *a uJJ311:

[AbO 'Elsa sa id:] ThisHadith is - - - - -, -

. - - - Related About The Sale Of .

[He sa id:] There a re na rra tionson - -

thistopic from Jbir, 'Aisha h, Ab

[Abti 'Elsa sa id:] The Hadith of

Abti Ta llia h, Ath- Tha wri reported .

thisHadith from As- Suddi, from - - - - - - - -

Ya ya bin 'Abbd, from Ana s:

a nd thisismore correct tha n the -- - -, -

[Abu Eisa sa id:] ThisHadith is This - -

Simila r wa sna rra ted to usby

- - but the sa le ispermissible, beca use

[He sa id: There issomething on

)ii Ojj JL) J\r/,5LJ

[oi.,- ,J] i, [V:

(Another cha in) from Ibn Abi Ui

Most of the people of knowledge - - - - , - - -

1390. 'Amr bin Shu'a ib na rra ted

gra ndfa ther tha t the Prophet ;

[AbU 'Eisa sa id:] ThisHadith is

knowledge. Thisisthe view of l

due in the ca se of a bone- exposing

1392. Ibn 'Abba sna rra ted tha t the

[AbU 'Elsa sa id:] ThisHadtth is - . - - - - - -

tVV: )jL Y ljj

Vrt1: ~JI JUl

for hisneeds, a nd whoever relieves- - -

a Muslim of a burden, Alla h will '- 'p- ' '''

relieve him of a burden from the

burdensof the Da y of Judgement

a nd whoever covers(the fa ultsof)

fa ults) on the Da y of Judgement." -

[AbU 'Elsa sa id:] ThisHadith is - -' - -