Grade: | Hasan (Darussalam) |
Reference | : Sunan an-Nasa'i 5397 |
In-book reference | : Book 49, Hadith 19 |
English translation | : Vol. 6, Book 49, Hadith 5399 |
Yahya related to me from Malik from Abdullah ibn Abdullah ibn Jabir ibn Atik that Atik ibn al-Harith, the grandfather of Abdullah ibn Abdullah ibn Jabir on his mother's side, told him that Jabir ibn Atik had told him that the Messenger of Allah, may Allah bless him and grant him peace, came to visit Abdullah ibn Thabit and found him in his death-throes. He called to him but he did not reply. The Messenger of Allah, may Allah bless him and grant him peace, said, "We belong to Allah, and to Him we are returning," and added, "You are being taken from us, Abur-Rabi`." The women cried out and wept, and Jabir began to silence them. The Messenger of Allah, may Allah bless him and grant him peace, said, "Leave them, and when the necessary time comes, none of the women should cry." They said, "Messenger of Allah, what is the necessary time?" and he replied, "When he dies." The dying man's daughter said, "By Allah, I hope that you will be a martyr, for you have completed your preparations for battle," and the Messenger of Allah, may Allah bless him and grant him peace, said, "Allah has made his reward fall according to his intention. What do you consider dying a martyr to be?" They said, "Death in the way of Allah." The Messenger of Allah, may Allah bless him and grant him peace, said, "There are seven kinds of martyr other than those killed in the way of Allah. Someone who is killed by the plague is a martyr, someone who drowns is a martyr, someone who dies of pleurisy is a martyr, someone who dies of a disease of the belly is a martyr, someone who dies by fire is a martyr, someone who dies under a falling building is a martyr and a woman who dies in childbirth is a martyr."
USC-MSA web (English) reference | : Book 16, Hadith 36 |
Arabic reference | : Book 16, Hadith 558 |
Abu Huraira reported that when the Messenger of Allah (may peace be upon him) returned from the expedition to Khaibar, he travelled one night, and stopped for rest when he became sleepy. He told Bilal to remain on guard during the night and he (Bilal) prayed as much as he could, while the Messenger of Allah (may peace be upon him) and his Companions slept. When the time for dawn approached Bilal leaned against his camel facing the direction from which the dawn would appear but he was overcome by sleep while he was leaning against his camel, and neither the Messenger of Allah (may peace be upon him) nor Bilal, nor anyone else among his Companions got up, till the sun shone on them. Allah's Messenger (may peace be upon him) was the first of them to awake and, being startled, he called to Bilal who said:
Reference | : Sahih Muslim 680a |
In-book reference | : Book 5, Hadith 393 |
USC-MSA web (English) reference | : Book 4, Hadith 1448 |
(deprecated numbering scheme) |
Grade: | Hasan (Darussalam) |
Reference | : Jami` at-Tirmidhi 2987 |
In-book reference | : Book 47, Hadith 39 |
English translation | : Vol. 5, Book 44, Hadith 2987 |
[Muslim]
Reference | : Riyad as-Salihin 60 |
In-book reference | : Introduction, Hadith 60 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 2974 |
In-book reference | : Book 24, Hadith 357 |
English translation | : Vol. 3, Book 24, Hadith 2977 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 2961 |
In-book reference | : Book 24, Hadith 344 |
English translation | : Vol. 3, Book 24, Hadith 2964 |
Narrated Sahl ibn Hanzaliyyah:
Uyaynah ibn Hisn and Aqra' ibn Habis came to the Messenger of Allah (saws). They begged from him. He commanded to give them what they begged. He ordered Mu'awiyah to write a document to give what they begged. Aqra' took his document, wrapped it in his turban, and went away.
As for Uyaynah, he took his document and came to the Prophet (saws) at his home, and said to him: Muhammad, do you see me? I am taking a document to my people, but I do not know what it contains, just like the document of al-Mutalammis. Mu'awiyah informed the Messenger of Allah (saws) of his statement.
Thereupon the Messenger of Allah (saws) said: He who begs (from people) when he has sufficient is simply asking for a large amount of Hell-fire. (An-Nufayl (a transmitter) said elsewhere: "embers of Hell".)
They asked: Messenger of Allah, what is a sufficiency? (Elsewhere an-Nufayl said: What is a sufficiency which makes begging unfitting?)
He replied: It is that which would provide a morning and an evening meal. (Elsewhere an-Nufayl said: It is when one has enough for a day and night, or for a night and a day.) He (an-Nufayl) narrated to us this tradition briefly in the words that I have mentioned.
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 1629 |
In-book reference | : Book 9, Hadith 74 |
English translation | : Book 9, Hadith 1625 |
Grade: | Hasan (Darussalam) |
Reference | : Sunan Ibn Majah 4257 |
In-book reference | : Book 37, Hadith 158 |
English translation | : Vol. 5, Book 37, Hadith 4257 |
لم تتمّ دراسته (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 2350 |
In-book reference | : Book 9, Hadith 123 |
Arabic reference | : Book 1, Hadith 774 |
Arabic reference | : Book 20, Hadith 2730 |
Narrated Marwan and Al-Miswar bin Makhrama:
When the delegates of the tribe of Hawazin came to the Prophet and they requested him to return their properties and captives. The Prophet stood up and said to them, "I have other people with me in this matter (as you see) and the most beloved statement to me is the true one; you may choose either the properties or the prisoners as I have delayed their distribution." The Prophet had waited for them for more than ten days since his arrival from Ta'if. So, when it became evident to them that the Prophet was not going to return them except one of the two, they said, "We choose our prisoners." The Prophet got up amongst the people and glorified and praised Allah as He deserved and said, "Then after, these brethren of yours have come to us with repentance, and I see it logical to return them the captives. So, whoever amongst you likes to do that as a favor, then he can do it, and whoever of you likes to stick to his share till we recompense him from the very first war booty which Allah will give us, then he can do so (i.e. give up the present captives)." The people unanimously said, "We do that (return the captives) willingly." The Prophet said, "We do not know which of you has agreed to it and which have not, so go back and let your leaders forward us your decision." So, all the people then went back and discussed the matter with their leaders who returned and informed the Prophet that all the people had willingly given their consent to return the captives. This is what has reached us about the captives of Hawazin. Narrated Anas that `Abbas said to the Prophet, "I paid for my ransom and `Aqil's ransom."
Reference | : Sahih al-Bukhari 2539, 2540 |
In-book reference | : Book 49, Hadith 23 |
USC-MSA web (English) reference | : Vol. 3, Book 46, Hadith 716 |
(deprecated numbering scheme) |
Narrated Marwan bin Al-Hakam and Al-Miswar bin Makhrama:
When the delegates of the tribe of Hawazin came to the Prophet they requested him to return their property and their captives. He said to them, "This concerns also other people along with me as you see, and the best statement to me is the true one, so you may choose one of two alternatives; either the captives or the property and (I have not distributed the booty for) I have been waiting for you." When the Prophet had returned from Ta'if, he waited for them for more than ten nights. When they came to know that the Prophet would not return except one of the two, they chose their captives. The Prophet then stood up amongst the Muslims, Glorified and Praised Allah as He deserved, and then said, "Then after: These brothers of yours have come to you with repentance and I see it proper to return their captives, so whoever amongst you likes to do that as a favor, then he can do it, and whoever of you wants to stick to his share till we pay him from the very first Fai (i.e. war booty) which Allah will give us, then he can do so." The people said, "We return (the captives) to them willingly as a favor, O Allah's Apostle!" The Prophet said, "I do not know who of you has given his consent and who has not; so go back and your leaders may present your decision to me." The people went away, and their leaders discussed the matter with them, and then came to the Prophet to tell him that all of them had given their consent (to return the captives) willingly. (Az-Zuhn, the sub-narrator said, "This is what we know about the captives, of Hawazin.")
Reference | : Sahih al-Bukhari 2607, 2608 |
In-book reference | : Book 51, Hadith 41 |
USC-MSA web (English) reference | : Vol. 3, Book 47, Hadith 778 |
(deprecated numbering scheme) |
Jabir b. 'Abdullah (Allah be pleased with him) reported:
Reference | : Sahih Muslim 715i |
In-book reference | : Book 17, Hadith 74 |
USC-MSA web (English) reference | : Book 8, Hadith 3463 |
(deprecated numbering scheme) |
Grade: | Hasan (Darussalam) |
Reference | : Jami` at-Tirmidhi 497 |
In-book reference | : Book 4, Hadith 10 |
English translation | : Vol. 1, Book 4, Hadith 497 |
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 4252 |
In-book reference | : Book 37, Hadith 13 |
English translation | : Book 36, Hadith 4239 |
Abu Musa reported:
Abu Dawud said: Sulaiman b. Musa has narrated this tradition about the time of the Maghrib prayer from Musa from 'Ata on the authority of Jabir from the Prophet (saws). This version adds: He then offered the Isha prayer when a third of the night had passed, as narrated (he said the Isha prayer) when half the night had passed.
This tradition has been transmitted by Ibn Buraidah on the authority of his father from the Prophet (saws) in a similar way.
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 395 |
In-book reference | : Book 2, Hadith 5 |
English translation | : Book 2, Hadith 395 |
Narrated `Aisha and Um Salama:
At times Allah's Apostle used to get up in the morning in the state of Janaba after having sexual relations with his wives. He would then take a bath and fast.
Reference | : Sahih al-Bukhari 1925, 1926 |
In-book reference | : Book 30, Hadith 34 |
USC-MSA web (English) reference | : Vol. 3, Book 31, Hadith 148 |
(deprecated numbering scheme) |
[Muslim].
Reference | : Riyad as-Salihin 710 |
In-book reference | : Book 1, Hadith 31 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 1846 |
In-book reference | : Book 21, Hadith 29 |
English translation | : Vol. 3, Book 21, Hadith 1847 |
Narrated Jabir ibn Atik:
The Messenger of Allah (saws) came to visit Abdullah ibn Thabit who was ill. He found that he was dominated (by the divine decree). The Messenger of Allah (saws) called him loudly, but he did not respond.
He uttered the Qur'anic verse "We belong to Allah and to Him do we return" and he said: We have been dominated against you, AburRabi'. Then the women cried and wept, and Ibn Atik began to silence them. The Messenger of Allah (saws) said: Leave them, when the divine decree is made, no woman should weep.
They (the people) asked: What is necessary happening, Messenger of Allah? He replied: Death. His daughter said: I hope you will be a martyr, for you have completed your preparations for jihad. The Messenger of Allah (saws) said: Allah Most High gave him a reward according to his intentions. What do you consider martyrdom?
They said: Being killed in the cause of Allah.
The Messenger of Allah (saws) said: There are seven types of martyrdom in addition to being killed in Allah's cause: one who dies of plague is a martyr; one who is drowned is a martyr; one who dies of pleurisy is a martyr; one who dies of an internal complaint is a martyr; one who is burnt to death is a martyr; who one is killed by a building falling on him is a martyr; and a woman who dies while pregnant is a martyr.
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 3111 |
In-book reference | : Book 21, Hadith 23 |
English translation | : Book 20, Hadith 3105 |
Reference | : Sunan Ibn Majah 697 |
In-book reference | : Book 2, Hadith 31 |
English translation | : Vol. 1, Book 2, Hadith 697 |
Grade: | Sahīh (Zubair `Aliza'i) | صَحِيح (الألباني) | حكم : |
صحیح (زبیر علی زئی) |
Reference | : Mishkat al-Masabih 2 |
In-book reference | : Book 1, Hadith 1 |
Also on the authority of `Umar (ra) who said:
Reference | : Hadith 2, 40 Hadith an-Nawawi |
Narrated Marwan bin Al-Hakam and Al-Miswar bin Makhrama:
When the delegates of the tribe of Hawazin after embracing Islam, came to Allah's Apostle, he got up. They appealed to him to return their properties and their captives. Allah's Apostle said to them, "The most beloved statement to me is the true one. So, you have the option of restoring your properties or your captives, for I have delayed distributing them." The narrator added, Allah's Apostle c had been waiting for them for more than ten days on his return from Taif. When they realized that Allah's Apostle would return to them only one of two things, they said, "We choose our captives." So, Allah's Apostle got up in the gathering of the Muslims, praised Allah as He deserved, and said, "Then after! These brethren of yours have come to you with repentance and I see it proper to return their captives to them. So, whoever amongst you likes to do that as a favor, then he can do it, and whoever of you wants to stick to his share till we pay him from the very first booty which Allah will give us then he can do so." The people replied, "We agree to give up our shares willingly as a favor for Allah's Apostle." Then Allah's Apostle said, "We don't know who amongst you has agreed and who hasn't. Go back and your chiefs may tell us your opinion." So, all of them returned and their chiefs discussed the matter with them and then they (i.e. their chiefs) came to Allah's Apostle to tell him that they (i.e. the people) had given up their shares gladly and willingly.
Reference | : Sahih al-Bukhari 2307, 2308 |
In-book reference | : Book 40, Hadith 8 |
USC-MSA web (English) reference | : Vol. 3, Book 38, Hadith 503 |
(deprecated numbering scheme) |
Narrated Marwan bin Al-Hakim and Miswar bin Makhrama:
When the Hawazin delegation came to Allah's Apostle after they had embraced Islam and requested him to return their properties and war prisoners to them, Allah's Apostle said, "To me the best talk is the truest, so you may choose either of two things; the war prisoners or the wealth, for I have delayed their distribution." Allah's Apostle had waited for them for over ten days when he returned from Ta'if. So, when those people came to know that Allah's Apostle was not going to return to them except one of the two things the said, "We choose our war Prisoners 'Allah's Apostle stood up amongst the Muslims, and after glorifying Allah as He deserved, he said, "Now then, these brothers of yours have come to us with repentance, and I see it logical that I should return their captives to them, so whoever of you likes to do that as a favor then he can do it, and whoever amongst you likes to stick to his share, let him give up his prisoners and we will compensate him from the very first Fai' (i.e. war booty received without fight) which Allah will give us." On that, all the people said. 'O Allah's Apostles We have agreed willingly to do so (return the captives)" Then Allah's Apostle said to them "I do not know who amongst you has agreed to this and who has not. You should return and let your leaders inform me of your agreement." The people returned and their leaders spoke to them, and then came to Allah's Apostle and said, "All the people have agreed willingly to do so and have given the permission to return the war prisoners (without Compensation)" (Az-Zuhri, the sub-narrator states) This is what has been related to us about the captives of Hawazin.
Reference | : Sahih al-Bukhari 3131, 3132 |
In-book reference | : Book 57, Hadith 40 |
USC-MSA web (English) reference | : Vol. 4, Book 53, Hadith 360 |
(deprecated numbering scheme) |
Grade: | Da'if (Darussalam) |
Reference | : Jami` at-Tirmidhi 2586 |
In-book reference | : Book 39, Hadith 14 |
English translation | : Vol. 4, Book 13, Hadith 2586 |
Narrated Qais:
Jarir said "Allah's Apostle said to me, "Won't you relieve me from Dhul-Khalasa?" I replied, "Yes, (I will relieve you)." So I proceeded along with one-hundred and fifty cavalry from Ahmas tribe who were skillful in riding horses. I used not to sit firm over horses, so I informed the Prophet of that, and he stroke my chest with his hand till I saw the marks of his hand over my chest and he said, O Allah! Make him firm and one who guides others and is guided (on the right path).' Since then I have never fallen from a horse. Dhul-l--Khulasa was a house in Yemen belonging to the tribe of Khatham and Bajaila, and in it there were idols which were worshipped, and it was called Al-Ka`ba." Jarir went there, burnt it with fire and dismantled it. When Jarir reached Yemen, there was a man who used to foretell and give good omens by casting arrows of divination. Someone said to him. "The messenger of Allah's Apostle is present here and if he should get hold of you, he would chop off your neck." One day while he was using them (i.e. arrows of divination), Jarir stopped there and said to him, "Break them (i.e. the arrows) and testify that None has the right to be worshipped except Allah, or else I will chop off your neck." So the man broke those arrows and testified that none has the right to be worshipped except Allah. Then Jarir sent a man called Abu Artata from the tribe of Ahmas to the Prophet to convey the good news (of destroying Dhu-l-Khalasa). So when the messenger reached the Prophet, he said, "O Allah's Apostle! By Him Who sent you with the Truth, I did not leave it till it was like a scabby camel." Then the Prophet blessed the horses of Ahmas and their men five times.
Reference | : Sahih al-Bukhari 4357 |
In-book reference | : Book 64, Hadith 383 |
USC-MSA web (English) reference | : Vol. 5, Book 59, Hadith 643 |
(deprecated numbering scheme) |
Ibn 'Abbas reported:
Reference | : Sahih Muslim 907a |
In-book reference | : Book 10, Hadith 18 |
USC-MSA web (English) reference | : Book 4, Hadith 1982 |
(deprecated numbering scheme) |
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 564 |
In-book reference | : Book 6, Hadith 21 |
English translation | : Vol. 2, Book 1, Hadith 564 |
Another chain reports a similar narration.
Grade: | Hasan (Darussalam) |
Reference | : Jami` at-Tirmidhi 2495 |
In-book reference | : Book 37, Hadith 81 |
English translation | : Vol. 4, Book 11, Hadith 2495 |
Grade: | Hasan (Darussalam) |
Reference | : Jami` at-Tirmidhi 3723 |
In-book reference | : Book 47, Hadith 325 |
English translation | : Vol. 5, Book 44, Hadith 3723 |
Narrated Marwan and Al-Miswar bin Makhrama:
When the delegate of Hawazin came to Allah's Apostle declaring their conversion to Islam and asked him to return their properties and captives, Allah's Apostle got up and said to them, "There Is involved in this matter, the people whom you see with me, and the most beloved talk to me, is the true one. So choose one of two alternatives: Either the captives or the properties. I have been waiting for you (i.e. have not distributed the booty)." Allah's Apostle had delayed the distribution of their booty over ten nights after his return from Ta'if. So when they came to know that Allah's Apostle was not going to return to them but one of the two, they said, "We prefer to have our captives." So Allah's Apostle got up amongst the Muslims, and praising Allah as He deserved, said, "To proceed! Your brothers have come to you with repentance and I see (it logical) to return their captives. So, whoever of you likes to do that as a favor then he can do it. And whoever of you likes to stick to his share till we give him from the very first booty which Allah will give us, then he can do so." The people said, "We do that (i.e. return the captives) willingly as a favor, 'O Allah's Apostle!" Allah's Apostle said, "We do not know which of you have agreed to it and which have not; so go back and let your chiefs forward us your decision." They went back and their chief's spoke to them, and they (i.e. the chiefs) returned to Allah's Apostle and informed him that all of them had agreed (to give up their captives) with pleasure, and had given their permission (i.e. that the captives be returned to their people). (The sub-narrator said, "That is what has reached me about the captives of Hawazin tribe.")
Reference | : Sahih al-Bukhari 4318, 4319 |
In-book reference | : Book 64, Hadith 349 |
USC-MSA web (English) reference | : Vol. 5, Book 59, Hadith 608 |
(deprecated numbering scheme) |
Grade: | Isnād Da'īf (Zubair `Aliza'i) | لم تتمّ دراسته (الألباني) | حكم : |
إسنادہ ضعيف (زبیر علی زئی) |
Reference | : Mishkat al-Masabih 41 |
In-book reference | : Book 1, Hadith 37 |
Malik related to me that he heard that Umar ibn Abd al-Aziz gave a judgement about the mudabbar who did an injury. He said, "The master must surrender what he owns of him to the injured person. He is made to serve the injured person and recompense (in the form of service) is taken from him as the blood-money of the injury. If he completes that before his master dies, he reverts to his master."
Malik said, "The generally agreed on way of doing things in our community about a mudabbar who does an injury and then his master dies and the master has no property except him is that the third (allowed to be bequeathed) is freed, and then the blood-money for the in jury is divided into thirds. A third of the blood-money is against the third of him which was set free, and two-thirds are against the two-thirds which the heirs have. If they wish, they surrender what they have of him to the party with the injury, and if they wish, they give the injured person two-thirds of the blood-money and keep their portion of the slave. That is because that injury is a criminal action by the slave and it is not a debt against the master by which whatever setting free and tadbir the master had done would be abrogated. If there were a debt to people held against the master of the slave, as well as the criminal action of the slave, part of the mudabbar would be sold in proportion to the blood-money of the injury and according to the debt. Then one would begin with the blood-money which was for the criminal action of the slave and it would be paid from the price of the slave. Then the debt of his master would be paid, and then one would look at what remained after that of the slave. His third would b be set free, and two-thirds of him would belong to the heirs. That is because the criminal action of the slave is more important than the debt of his master. That is because, if the man dies and leaves a mudabbar slave whose value is one hundred and fifty dinars, and the slave strikes a free man on the head with a blow that lays open the skull, and the blood-money is fifty dinars, and the master of the slave has a debt of fifty dinars, one begins with the fifty dinars which are the blood-money of the head wound, and it is paid from the price of the slave. Then the debt of the master is paid. Then one looks at what remains of the slave, and a third of him is set free and two-thirds of him remain for the heirs. The blood-money is more pressing against his person than the debt of ...
USC-MSA web (English) reference | : Book 40, Hadith 7 |
Arabic reference | : Book 40, Hadith 1502 |
Yahya related to me from Malik that he had heard the same as that from al-Qasim ibn Muhammad from Ibn Muayqib ad-Dawsi.
Malik said, "This is the way of doing things among us . "
Malik said, "The generally agreed on way of doing things among us is that wheat is not sold for wheat, dates for dates, wheat for dates, dates for raisins, wheat for raisins, nor any kind of food sold for food at all, except from hand to hand. If there is any sort of delayed terms in the transaction, it is not good. It is haram. Condiments are not bartered except from hand to hand."
Malik said, "Food and condiments are not bartered when they are the same type, two of one kind for one of the other. A mudd of wheat is not sold for two mudds of wheat, nor a mudd of dates for two mudds of dates, nor a mudd of raisins for two mudds of raisins, nor is anything of that sort done with grains and condiments when they are of one kind, even if it is hand to hand.
"This is the same position as silver for silver and gold for gold. No increase is halal in the transaction, and only like for like, from hand to hand is halal."
Malik said, "If there is a clear difference in foodstuffs which are measured and weighed, there is no harm in taking two of one kind for one of another, hand to hand. There is no harm in taking a sa of dates for two sa of wheat, and a sa of dates for two sa of raisins, and a sa of wheat for two sa of ghee. If the two sorts in the transaction are different, there is no harm in two for one or more than that from hand to hand. If delayed terms enter into the sale, it is not halal ."
Malik said, "It is not halal to trade a heap of wheat for a heap of wheat. There is no harm in a heap of wheat for a heap of dates, from hand to hand. That is because there is no harm in buying wheat with dates without precise measurement."
Malik said, "With kinds of foods and condiments that differ from each other, and the difference is clear, there is no harm in bartering one kind for another, without precise measurement from hand to hand. If delayed terms enter into the sale, there is no good in it. Bartering such things without precise measurement is like buying it with gold and silver without measuring precisely."
Malik said, "That is because you buy wheat with silver without measuring precisely, and dates with gold without measuring precisely, and it is halal. There is no harm in it."
Malik said, "It is not good ...
USC-MSA web (English) reference | : Book 31, Hadith 52 |
Arabic reference | : Book 31, Hadith 1345 |
Grade: | Hasan (Darussalam) |
Reference | : Jami` at-Tirmidhi 3177 |
In-book reference | : Book 47, Hadith 229 |
English translation | : Vol. 5, Book 44, Hadith 3177 |
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 2719 |
In-book reference | : Book 15, Hadith 243 |
English translation | : Book 14, Hadith 2713 |
Grade: | Sahih because of other similar reports.This isnad is Marfoo' (Darussalam) |
Reference | : Musnad Ahmad 20 |
In-book reference | : Book 1, Hadith 20 |
It is narrated on the authority of Abu Huraira that the Messenger of Allah (may peace be upon him) said:
He (Abu Huraira) said: Then the person stood up (and made his way). Then the Messenger of Allah (may peace be upon him) said: Bring him back to me. He was searched for, but they could not find him. The Messenger of Allah (may peace be upon him) thereupon said: He was Gabriel and he wanted to teach you when you did not ask.
Reference | : Sahih Muslim 10 |
In-book reference | : Book 1, Hadith 7 |
USC-MSA web (English) reference | : Book 1, Hadith 6 |
(deprecated numbering scheme) |
Yahya related to me from Malik that he had heard some of the people of knowledge say that when falcons, eagles, and hawks and their like, understood as trained dogs understood, there was no harm in eating what they had killed in the course of hunting, if the name of Allah had been mentioned when they were sent out.
Malik said, "The best of what I have heard about retrieving game from the falcon's talons or from the dog's fangs and then waiting until it dies, is that it is not halal to eat it."
Malik said, "The same applies to anything which could have been slaughtered by the hunter when it was in the talons of the falcon or the fangs of the dog. If the hunter leaves it until the falcon or dog has killed it, it is not halal to eat it either". He continued, "The same thing applies to any game hit by a hunter and caught while still alive, which he neglects to slaughter before it dies."
Malik said, "It is generally agreed among us that it is halal to eat the game that a hunting-dog belonging to magians hunts or kills, if it is sent out by a muslim and the animal is trained. There is no harm in it even if the muslim does not actually slaughter it.
It is the same as a muslim using a magian's knife to slaughter with or using his bow and arrows to shoot and kill with. The game he shot and the animal he slaughters are halal. There is no harm in eating them. If a magian sends out a muslim's hunting dog for game, and it catches it, the game is not to be eaten unless it is slaughtered by a muslim. That is like a magian using a muslim's bow and arrow to hunt game with, or like his using a muslim's knife to slaughter with. It is not halal to eat anything killed like that.
USC-MSA web (English) reference | : Book 25, Hadith 8 |
Arabic reference | : Book 25, Hadith 1060 |
حَدَّثَنَا مُحَمَّدُ بْنُ الْعَلاَءِ حَدَّثَنَا أَبُو بَكْرِ بْنُ عَيَّاشٍ عَنْ عَاصِمِ بْنِ بَهْدَلَةَ قَالَ كَانَ أَبُو وَائِلٍ شَقِيقُ بْنُ سَلَمَةَ لاَ يَتَكَلَّمُ مَا دَامَ زِرُّ بْنُ حُبَيْشٍ جَالِسًا . قَالَ عَاصِمُ بْنُ بَهْدَلَةَ وَكَانَ زِرُّ بْنُ حُبَيْشٍ رَجُلاً فَصِيحًا وَكَانَ عَبْدُ اللَّهِ بْنُ مَسْعُودٍ يَسْأَلُهُ عَنِ الْعَرَبِيَّةِ . حَدَّثَنَا أَحْمَدُ بْنُ إِبْرَاهِيمَ الدَّوْرَقِيُّ حَدَّثَنَا يَزِيدُ بْنُ مِهْرَانَ الْكُوفِيُّ حَدَّثَنَا أَبُو بَكْرِ بْنُ عَيَّاشٍ عَنْ عَاصِمِ بْنِ بَهْدَلَةَ قَالَ مَرَّ رَجُلٌ عَلَى زِرِّ بْنِ حُبَيْشٍ وَهُوَ يُؤَذِّنُ فَقَالَ يَا أَبَا مَرْيَمَ أَتُؤَذِّنُ إِنِّي لأَرْغَبُ بِكَ عَنِ الأَذَانِ . فَقَالَ زِرٌّ أَتَرْغَبُ عَنِ الأَذَانِ وَاللَّهِ لاَ أُكَلِّمُكَ أَبَدًا .
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 3351 |
In-book reference | : Book 47, Hadith 403 |
English translation | : Vol. 5, Book 44, Hadith 3351 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 4990 |
In-book reference | : Book 47, Hadith 6 |
English translation | : Vol. 6, Book 47, Hadith 4993 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan Ibn Majah 63 |
In-book reference | : Introduction, Hadith 63 |
English translation | : Vol. 1, Book 1, Hadith 63 |
Grade: | Da'if (Darussalam) because Ibn A’bud is unknown and his name is Ali] (Darussalam) |
Reference | : Musnad Ahmad 1313 |
In-book reference | : Book 5, Hadith 715 |
Arabic reference | : Book 0, Hadith 165 |
Narrated 'Ata' bin Yazid Al-Laithi:
On the authority of Abu Huraira: The people said, "O Allah's Apostle! Shall we see our Lord on the Day of Resurrection?" The Prophet said, "Do you have any difficulty in seeing the moon on a full moon night?" They said, "No, O Allah's Apostle." He said, "Do you have any difficulty in seeing the sun when there are no clouds?" They said, "No, O Allah's Apostle." He said, "So you will see Him, like that. Allah will gather all the people on the Day of Resurrection, and say, 'Whoever worshipped something (in the world) should follow (that thing),' so, whoever worshipped the sun will follow the sun, and whoever worshiped the moon will follow the moon, and whoever used to worship certain (other false) deities, he will follow those deities. And there will remain only this nation with its good people (or its hypocrites). (The sub-narrator, Ibrahim is in doubt.) Allah will come to them and say, 'I am your Lord.' They will (deny Him and) say, 'We will stay here till our Lord comes, for when our Lord comes, we will recognize Him.' So Allah will come to them in His appearance which they know, and will say, 'I am your Lord.' They will say, 'You are our Lord,' so they will follow Him.
Then a bridge will be laid across Hell (Fire)' I and my followers will be the first ones to go across it and none will speak on that Day except the Apostles. And the invocation of the Apostles on that Day will be, 'O Allah, save! Save!' In Hell (or over The Bridge) there will be hooks like the thorns of As-Sa'dan (thorny plant). Have you seen As-Sa'dan? " They replied, "Yes, O Allah's Apostle!" He said, "So those hooks look like the thorns of As-Sa'dan, but none knows how big they are except Allah. Those hooks will snap the people away according to their deeds. Some of the people will stay in Hell (be destroyed) because of their (evil) deeds, and some will be cut or torn by the hooks (and fall into Hell) and some will be punished and then relieved. When Allah has finished His Judgments among the people, He will take whomever He will out of Hell through His Mercy. He will then order the angels to take out of the Fire all those who used to worship none but Allah from among those whom Allah wanted to be merciful to and those who testified (in the ...
Reference | : Sahih al-Bukhari 7437, 7438 |
In-book reference | : Book 97, Hadith 64 |
USC-MSA web (English) reference | : Vol. 9, Book 93, Hadith 532 |
(deprecated numbering scheme) |
[Abu 'Eisa said:] This Hadith is Hasan Sahih. This is how it was reported by Isra'Il from Simãk, from Ibrahim, from 'Alqamah and Al-Aswad, from 'Abdullãh from the Prophet , and it is similar. Shu'bah reported it from Simãk [bin Harb], from Ibrahim, from AlAswad, from 'Abdullãh from the Prophet similarly. Sufyan AthThawri reported the same from Simãk, from Ibrahim, 'AbdurRahman bin Yazld, from 'Abdulläh from the Prophet (SAW). And the narrations of these people are more correct than the narration of Ath-Thawri.
(Another chain) from 'Abdullãh from the Prophet with similar.
(Another chain) from 'Abdulläh bin Mas'üd from the Prophet (SAW) with similar in meaning, but he did not mention "from Al-A'mash" in it. And Sulaimãn At-Taimi reported this Hadith from Abu 'Uthmãn An-Nahdi, from Ibn Mas'ud from the Prophet .
حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى النَّيْسَابُورِيُّ، حَدَّثَنَا مُحَمَّدُ بْنُ يُوسُفَ، عَنْ سُفْيَانَ، عَنِ الأَعْمَشِ، وَسِمَاكٌ، عَنْ إِبْرَاهِيمَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ، عَنْ عَبْدِ اللَّهِ، عَنِ النَّبِيِّ صلى الله عليه وسلم نَحْوَهُ بِمَعْنَاهُ .
حَدَّثَنَا مَحْمُودُ بْنُ غَيْلاَنَ، حَدَّثَنَا الْفَضْلُ بْنُ مُوسَى، عَنْ سُفْيَانَ، عَنْ سِمَاكٍ، عَنْ إِبْرَاهِيمَ، عَنْ عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ، عَنْ عَبْدِ اللَّهِ بْنِ مَسْعُودٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم نَحْوَهُ بِمَعْنَاهُ وَلَمْ يَذْكُرْ فِيهِ الأَعْمَشَ وَقَدْ رَوَى سُلَيْمَانُ التَّيْمِيُّ هَذَا الْحَدِيثَ عَنْ أَبِي عُثْمَانَ النَّهْدِيِّ عَنِ ابْنِ مَسْعُودٍ عَنِ النَّبِيِّ صلى الله عليه وسلم .
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 3112 |
In-book reference | : Book 47, Hadith 164 |
English translation | : Vol. 5, Book 44, Hadith 3112 |
صَحِيحٌ (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 748 |
In-book reference | : Book 4, Hadith 176 |
Arabic reference | : Book 0, Hadith 42 |
فأتى الأقرع فقال: أي شيء أحب إليك؟ قال: شعر حسن، ويذهب عني هذا الذى قذرني الناس ، فمسحه فذهب عنه وأعطي شعراً حسناً. قال: فأي المال أحب إليك؟ قال: البقر، فأعطي بقرة حاملاً،وقال بارك الله لك فيها.
فأتي الأعمى فقال: أي شيء أحب إليك؟ قال: أن يرد الله إلي بصري فأبصر الناس، فمسحه فرد الله إليه بصره. قال: فأي المال أحب إليك؟ قال: الغنم، فأعطي شاة والداً. فأنتج هذان وولد هذا، فكان لهذا واد من الإبل، ولهذا واد من البقر، ولهذا واد من الغنم.
ثم إنه أتى الأبرص في صورته وهيئته، فقال له: رجل مسكين وابن سبيل قد انقطعت بي الحبال في سفري، فلا بلاغ لي اليوم إلا بالله ثم بك، أسألك بالذي أعطاك اللون الحسن، والجلد الحسن، والمال، بعيراً أتبلغ به في سفري، فقال: الحقوق كثيرة. فقال : كأني أعرفك، ألم تكن أبرص يقذرك الناس فقيراً، فأعطاك الله ؟! فقال : إنما ورثت هذا المال كابراً عن كابر، فقال: إن كنت كاذباً فصيرك الله إلى ما كنت.
وأتى الأقرع، فقال له مثل ما قال لهذا، ورد عليه مثل ما ردّ هذا، فقال إن كنت كاذبا فصيرك الله إلى ما كنت .
وأتى الأعمى في صورته وهيئته، فقال: رجل مسكين وابن سبيل انقطعت بي الحبال في سفري، فلا بلاغ لي اليوم إلا بالله ثم بك، أسألك بالذي رد عليك بصرك شاة أتبلغ بها في سفري؟ فقال: قد كنت أعمى فرد الله بصري، فخذ ما شئت ودع ما شئت، فوالله ما أجهدك اليوم بشيء أخذته لله عز وجل فقال: أمسك عليك مالك فإنما ابتليتم، فقد رضي الله عنك، وسخط على صاحبيك"
((متفق عليه)) .Reference | : Riyad as-Salihin 65 |
In-book reference | : Introduction, Hadith 65 |
قَالَ: فَسَأَلْتُهُ عَنْ مَخْرَجِهِ كَيْفَ يَصْنَعُ فِيهِ؟ قَالَ: كَانَ رَسُولُ اللهِ صلى الله عليه وسلم يَخْرِنُ لِسَانُهُ إِلا فِيمَا يَعْنِيهِ، وَيُؤَلِّفُهُمْ وَلا يُنَفِّرُهُمْ، وَيُكْرِمُ كَرَيمَ كُلِّ قَوْمٍ وَيُوَلِّيهِ عَلَيْهِمْ، وَيُحَذِّرُ النَّاسَ وَيَحْتَرِسُ مِنْهُمْ مِنْ غَيْرِ أَنْ يَطْوِيَ عَنْ أَحَدٍ مِنْهُمْ بِشْرَهُ وَخُلُقَهُ، وَيَتَفَقَّدُ أَصْحَابَهُ، وَيَسْأَلُ النَّاسَ عَمَّا فِي النَّاسِ، وَيُحَسِّنُ الْحَسَنَ وَيُقَوِّيهِ، وَيُقَبِّحُ الْقَبِيحَ وَيُوَهِّيهِ، مُعْتَدِلُ الأَمْرِ غَيْرُ مُخْتَلِفٍ، لا يَغْفُلُ مَخَافَةَ أَنْ يَغْفُلُوا أَوْ يَمِيلُوا، لِكُلِّ حَالٍ عِنْدَهُ عَتَادٌ، لا يُقَصِّرُ عَنِ الْحَقِّ وَلا يُجَاوِزُهُ الَّذِينَ يَلُونَهُ مِنَ النَّاسِ خِيَارُهُمْ، أَفْضَلُهُمْ عِنْدَهُ أَعَمُّهُمْ نَصِيحَةً، وَأَعْظَمُهُمْ عِنْدَهُ مَنْزِلَةً أَحْسَنُهُمْ مُوَاسَاةً وَمُؤَازَرَةً قَالَ: فَسَأَلْتُهُ عَنْ مَجْلِسِهِ، فَقَالَ: كَانَ رَسُولُ اللهِ صلى الله عليه وسلم لا يَقُومُ وَلا يَجَلِسُ، إِلا عَلَى ذِكْرٍ، وَإِذَا انْتَهَى إِلَى قَوْمٍ، جَلَسَ حَيْثُ يَنْتَهِي بِهِ الْمَجْلِسُ، وَيَأْمُرُ بِذَلِكَ، يُعْطِي كُلَّ جُلَسَائِهِ بِنَصِيبِهِ، لا يَحْسَبُ جَلِيسُهُ أَنَّ أَحَدًا أَكْرَمُ عَلَيْهِ مِنْهُ، مَنْ جَالَسَهُ أَوْ فَاوَضَهُ فِي حَاجَةٍ، صَابَرَهُ حَتَّى يَكُونَ هُوَ الْمُنْصَرِفُ عَنْهُ، وَمَنْ سَأَلَهُ حَاجَةً لَمْ يَرُدَّهُ إِلا بِهَا، أَوْ بِمَيْسُورٍ مِنَ الْقَوْلِ، قَدْ وَسِعَ النَّاسَ بَسْطُهُ وَخُلُقُهُ، فَصَارَ لَهُمْ أَبًا وَصَارُوا عِنْدَهُ فِي الْحَقِّ سَوَاءً، مَجْلِسُهُ مَجْلِسُ عِلْمٍ وَحِلْمٍ وَحَيَاءٍ وَأَمَانَةٍ وَصَبْرٍ، لا تُرْفَعُ فِيهِ الأَصْوَاتُ، وَلا تُؤْبَنُ فِيهِ الْحُرَمُ، وَلا تُثَنَّى فَلَتَاتُهُ، مُتَعَادِلِينَ، بَلْ كَانُوا يَتَفَاضَلُونَ فِيهِ بِالتَّقْوَى، مُتَوَاضِعِينَ يُوقِّرُونَ فِيهِ الْكَبِيرَ، وَيَرْحَمُونَ فِيهِ الصَّغِيرَ، وَيُؤْثِرُونَ ذَا الْحَاجَةِ، وَيَحْفَظُونَ الْغَرِيبَ.
Grade: | Da'if Isnād (Zubair `Aliza'i) |
Reference | : Ash-Shama'il Al-Muhammadiyah 335 |
In-book reference | : Book 47, Hadith 7 |
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 560 |
In-book reference | : Book 6, Hadith 17 |
English translation | : Vol. 2, Book 1, Hadith 560 |
Abu Haraira reported:
Reference | : Sahih Muslim 182a |
In-book reference | : Book 1, Hadith 356 |
USC-MSA web (English) reference | : Book 1, Hadith 349 |
(deprecated numbering scheme) |
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 2477 |
In-book reference | : Book 37, Hadith 63 |
English translation | : Vol. 4, Book 11, Hadith 2477 |
Grade: | Hasan (li ghairih) (Al-Albani) | حسن لغره (الألباني) | حكم : |
Reference | : Al-Adab Al-Mufrad 953 |
In-book reference | : Book 41, Hadith 2 |
English translation | : Book 41, Hadith 953 |
Arabic reference | : Book 0, Hadith 231 |
It is narrated on the authority of Ibn Shamasa Mahri that he said:
Reference | : Sahih Muslim 121 |
In-book reference | : Book 1, Hadith 228 |
USC-MSA web (English) reference | : Book 1, Hadith 220 |
(deprecated numbering scheme) |
مُتَّفق عَلَيْهِ (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 1878 |
In-book reference | : Book 6, Hadith 105 |
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 724 |
In-book reference | : Book 8, Hadith 43 |
English translation | : Vol. 2, Book 3, Hadith 724 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 4991 |
In-book reference | : Book 47, Hadith 7 |
English translation | : Vol. 6, Book 47, Hadith 4994 |
Ibn ‘Umar said. `Umar (رضي الله عنه) told us: We were sitting with the Messenger of Allah (ﷺ) and he mentioned the same hadeeth, except that he said: No signs of travel were to be seen on him. And he- said: `Umar said: 1 waited for three (days), then the Messenger of Allah (ﷺ) said: “oʻUmar...”
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ يَزِيدَ حَدَّثَنَا كَهْمَسٌ عَنْ عَبْدِ اللَّهِ بْنِ بُرَيْدَةَ عَنْ يَحْيَى بْنِ يَعْمَرَ سَمِعَ ابْنَ عُمَرَ قَالَ حَدَّثَنَا عُمَرُ رَضِيَ اللَّهُ عَنْهُ قَالَ كُنَّا جُلُوسًا عِنْدَ رَسُولِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَذَكَرَ الْحَدِيثَ إِلَّا أَنَّهُ قَالَ وَلَا يُرَى عَلَيْهِ أَثَرُ السَّفَرِ وَقَالَ قَالَ عُمَرُ رَضِيَ اللَّهُ عَنْهُ فَلَبِثْتُ ثَلَاثًا فَقَالَ لِي رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَا عُمَرُ.
Grade: | Lts isnad is Sahih, Muslim (8)] Sahih (Darussalam) [] (Darussalam) |
Reference | : Musnad Ahmad 367, 368 |
In-book reference | : Book 2, Hadith 270 |
Grade: | Da’if (Darussalam) |
Reference | : Jami` at-Tirmidhi 3419 |
In-book reference | : Book 48, Hadith 50 |
English translation | : Vol. 6, Book 45, Hadith 3419 |
Malik related to me that he heard the like of that from Sulayman ibn Yasar.
Malik spoke about a man who bought out one of the partners in a shared property, by paying the man with an animal, a slave, a slave-girl, or the equivalent of that in goods. Then another partner decided to exercise his right of pre-emption after that, and he found that the slave or slave-girl had died, and no one knew what her value had been. The buyer claimed, "The value of the slave or slave-girl was 100 dinars." The partner with the right of pre-emption claimed, "The value was 50 dinars."
Malik said, "The buyer takes an oath that the value of what he payed was 100 dinars. Then if the one with the right of pre-emption wishes, he can compensate him, or else he can leave it, unless he can bring a clear proof that the slave or slave-girl's value is less than what the buyer said. If someone gives away his portion of a shared house or land and the recipient repays him for it by cash or goods, the partners can take it by pre-emption if they wish and pay off the recipient the value of what he gave in dinars or dirhams. If someone makes a gift of his portion of a shared house or land, and does not take any remuneration and does not seek to, and a partner wants to take it for its value, he cannot do so as long as the original partner has not been given recompense for it. If there is any recompense, the one with the right of pre-emption can have it for the price of the recompense."
Malik spoke about a man who bought into a piece of shared land for a price on credit, and one of the partners wanted to possess it by right of pre-emption . Malik said, "If it seems likely that the partner can meet the terms, he has right of pre-emption for the same credit terms. If it is feared that he will not be able to meet the terms, but he can bring a wealthy and reliable guarantor of equal standing to the one who bought into the land, he can also take possession."
Malik said, "A person's absence does not sever his right of pre-emption. Even if he is a way for a long time, there is no time limit after which the right of preemption is cut off."
Malik said that if a man left land to a number of his children, then one of them who had a child died and the child of the deceased sold his right in that land, the brother of the seller was more entitled to pre-empt him than his paternal uncles, the partners of his father.
Malik said, "This is what is done in ...
USC-MSA web (English) reference | : Book 35, Hadith 3 |
Arabic reference | : Book 35, Hadith 1400 |
Abu Huraira, narrated that he heard Allah's Messenger (may peace be upon him) as saying:
Reference | : Sahih Muslim 2964 |
In-book reference | : Book 55, Hadith 15 |
USC-MSA web (English) reference | : Book 42, Hadith 7071 |
(deprecated numbering scheme) |
Arabic reference | : Book 0, Hadith 647 |
Narrated Abu Huraira:
that he heard Allah's Apostle saying, "Allah willed to test three Israelis who were a Leper, a blind man and a bald-headed man. So, he sent them an angel who came to the leper and said, 'What thing do you like most?' He replied, 'Good color and good skin, for the people have a strong aversion to me.' The angel touched him and his illness was cured, and he was given a good color and beautiful skin. The angel asked him, 'What kind of property do you like best?' He replied, 'Camels (or cows).' (The narrator is in doubt, for either the leper or the bald-headed man demanded camels and the other demanded cows). So he (i.e. the leper) was given a pregnant she-camel, and the angel said (to him), 'May Allah bless you in it.' The angel then went to the bald-headed man and said, 'What thing do you like most?' He said, 'I like good hair and wish to be cured of this disease, for the people feel repulsion for me.' The angel touched him and his illness was cured, and he was given good hair. The angel asked (him), 'What kind of property do you like best?' He replied, 'Cows,' The angel gave him a pregnant cow and said, 'May Allah bless you in it.' The angel went to the blind man and asked, 'What thing do you like best?' He said, '(I like) that Allah may restore my eye-sight to me so that I may see the people.' The angel touched his eyes and Allah gave him back his eye-sight. The angel asked him, 'What kind of property do you like best?' He replied, 'Sheep.' The angel gave him a pregnant sheep. Afterwards, all the three pregnant animals gave birth to young ones, and multiplied and brought forth so much that one of the (three) men had a herd of camels filling a valley, and one had a herd of cows filling a valley, and one had a flock of sheep filling a valley. Then the angel, disguised in the shape and appearance of a leper, went to the leper and said, I am a poor man, who has lost all means of livelihood while on a journey. So none will satisfy my need except Allah and then you. In the Name of Him Who has given you such nice color and beautiful skin, and so much property, I ask you to give me a camel so that I may reach my destination. The man replied, 'I have many obligations (so I cannot give you).' The angel said, 'I think I know you; were you not a leper to whom the people had a strong aversion? Weren't you a poor man, and then Allah gave you (all this property).' He replied, '(This is all wrong), I got this property through ...
Reference | : Sahih al-Bukhari 3464 |
In-book reference | : Book 60, Hadith 131 |
USC-MSA web (English) reference | : Vol. 4, Book 55, Hadith 670 |
(deprecated numbering scheme) |
Grade: | Da’if (Darussalam) |
Reference | : Jami` at-Tirmidhi 3570 |
In-book reference | : Book 48, Hadith 201 |
English translation | : Vol. 6, Book 46, Hadith 3570 |
قَالَ وَفِي الْبَابِ عَنْ أُبَىِّ بْنِ كَعْبٍ وَعَبْدِ اللَّهِ بْنِ عَمْرٍو وَالْجَارُودِ بْنِ الْمُعَلَّى وَعِيَاضِ بْنِ حِمَارٍ وَجَرِيرِ بْنِ عَبْدِ اللَّهِ . وَالْعَمَلُ عَلَى هَذَا عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَغَيْرِهِمْ وَرَخَّصُوا فِي اللُّقَطَةِ إِذَا عَرَّفَهَا سَنَةً فَلَمْ يَجِدْ مَنْ يَعْرِفُهَا أَنْ يَنْتَفِعَ بِهَا . وَهُوَ قَوْلُ الشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ . وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صلى الله عليه وسلم وَغَيْرِهِمْ يُعَرِّفُهَا سَنَةً فَإِنْ جَاءَ صَاحِبُهَا وَإِلاَّ تَصَدَّقَ بِهَا . وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَعَبْدِ اللَّهِ بْنِ الْمُبَارَكِ وَهُوَ قَوْلُ أَهْلِ الْكُوفَةِ لَمْ يَرَوْا لِصَاحِبِ اللُّقَطَةِ أَنْ يَنْتَفِعَ بِهَا إِذَا كَانَ غَنِيًّا . وَقَالَ الشَّافِعِيُّ يَنْتَفِعُ بِهَا وَإِنْ كَانَ غَنِيًّا لأَنَّ أُبَىَّ بْنَ كَعْبٍ أَصَابَ عَلَى عَهْدِ رَسُولِ اللَّهِ صلى الله عليه وسلم صُرَّةً فِيهَا مِائَةُ دِينَارٍ فَأَمَرَهُ رَسُولُ اللَّهِ صلى الله عليه وسلم أَنْ يُعَرِّفَهَا ثُمَّ يَنْتَفِعَ بِهَا وَكَانَ أُبَىٌّ كَثِيرَ الْمَالِ مِنْ مَيَاسِيرِ أَصْحَابِ رَسُولِ اللَّهِ صلى الله عليه وسلم فَأَمَرَهُ النَّبِيُّ صلى الله عليه وسلم أَنْ يُعَرِّفَهَا فَلَمْ يَجِدْ مَنْ يَعْرِفُهَا فَأَمَرَهُ النَّبِيُّ صلى الله عليه وسلم أَنْ يَأْكُلَهَا فَلَوْ كَانَتِ اللُّقَطَةُ لَمْ تَحِلَّ إِلاَّ لِمَنْ تَحِلُّ لَهُ الصَّدَقَةُ لَمْ تَحِلَّ لِعَلِيِّ بْنِ أَبِي طَالِبٍ لأَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ أَصَابَ دِينَارًا عَلَى عَهْدِ النَّبِيِّ صلى الله عليه وسلم فَعَرَّفَهُ فَلَمْ يَجِدْ مَنْ يَعْرِفُهُ فَأَمَرَهُ النَّبِيُّ صلى الله عليه وسلم بِأَكْلِهِ وَكَانَ لاَ يَحِلُّ لَهُ الصَّدَقَةُ . وَقَدْ رَخَّصَ بَعْضُ أَهْلِ الْعِلْمِ إِذَا كَانَتِ اللُّقَطَةُ يَسِيرَةً أَنْ يَنْتَفِعَ بِهَا وَلاَ يُعَرِّفَهَا . وَقَالَ بَعْضُهُمْ إِذَا كَانَ دُونَ دِينَارٍ يُعَرِّفُهَا قَدْرَ جُمُعَةٍ . وَهُوَ قَوْلُ إِسْحَاقَ بْنِ إِبْرَاهِيمَ .
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 1372 |
In-book reference | : Book 15, Hadith 53 |
English translation | : Vol. 3, Book 13, Hadith 1372 |
'Urwah b. al-Zubair said:
Abu Dawud said: Qatadah narrated it from 'Urwah b. al-Zubair, from Zainab daughter of Umm Salamah, that Umm Habibah daughter of Jahsh had a prolonged flow of blood. The Prophet (saws) commanded her to abandon prayer for the period of her menses. She then should take a bath, and offer prayer. Abu Dawud said: Qatadah did not hear anything from 'Urwah. 2
And Ibn 'Uyainah added in the tradition narrated by al-Zuhri from 'Umrah on the authority of 'Aishah. Umm Habibah had a prolonged flow of blood. She asked the Prophet (saws). He commanded her to abandon prayer during her menstrual period.
Abu Dawud said: This is a misunderstanding on the part of Ibn 'Uyainah. This is not found in the tradition reported by the transmitter from al-Zuhri except that mentioned by Suhail b. Abu Salih. Al-Humaidi also narrated this tradition from Ibn 'Uyainah, but he did not mention the words "she should abandon prayer during her menstrual period."1
Qumair daughter of Masruq reported on the authority of 'Aishah: The woman who has prolonged flow of blood should abandon prayer during her menstrual period.3
'Abd al-Rahman b. al-Qasim reported on the authority of his father: The Prophet (saws) commanded her to abandon prayers equal (to the length of time) that she has her (usual) menses.2
Abu Bishr Ja'far b. Abi Wahshiyyah reported on the authority of 'Ikrimah from the Prophet (saws) saying: Umm Habibah daughter of Jahsh had a prolonged flow of blood; and he transmitted like that.1
Sharik narrated from Abu al-Yaqzan from 'Adi b. Thabit from his father on the authority of his grandfather from the Prophet (saws): The woman suffering from a prolonged flow of blood should abandon prayer during her menstrual period ; she then should was herself and pray. 1
Al-'Ala b. al-Musayyab reported from al-Hakam on the authority of Abu Ja'far, saying: Saudah had a prolonged flow of blood. The Prophet (saws) commanded that when he menstruation was finished, she should take bath and pray.1
Sa'id ...
قَالَ أَبُو دَاوُدَ وَرَوَاهُ قَتَادَةُ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ عَنْ زَيْنَبَ بِنْتِ أُمِّ سَلَمَةَ أَنَّ أُمَّ حَبِيبَةَ بِنْتَ جَحْشٍ اسْتُحِيضَتْ فَأَمَرَهَا النَّبِيُّ صلى الله عليه وسلم أَنْ تَدَعَ الصَّلاَةَ أَيَّامَ أَقْرَائِهَا ثُمَّ تَغْتَسِلَ وَتُصَلِّيَ .
قَالَ أَبُو دَاوُدَ لَمْ يَسْمَعْ قَتَادَةُ مِنْ عُرْوَةَ شَيْئًا .2
وَزَادَ ابْنُ عُيَيْنَةَ فِي حَدِيثِ الزُّهْرِيِّ عَنْ عَمْرَةَ عَنْ عَائِشَةَ أَنَّ أُمَّ حَبِيبَةَ كَانَتْ تُسْتَحَاضُ فَسَأَلَتِ النَّبِيَّ صلى الله عليه وسلم فَأَمَرَهَا أَنْ تَدَعَ الصَّلاَةَ أَيَّامَ أَقْرَائِهَا .
قَالَ أَبُو دَاوُدَ وَهَذَا وَهَمٌ مِنَ ابْنِ عُيَيْنَةَ لَيْسَ هَذَا فِي حَدِيثِ الْحُفَّاظِ عَنِ الزُّهْرِيِّ إِلاَّ مَا ذَكَرَ سُهَيْلُ بْنُ أَبِي صَالِحٍ وَقَدْ رَوَى الْحُمَيْدِيُّ هَذَا الْحَدِيثَ عَنِ ابْنِ عُيَيْنَةَ لَمْ يَذْكُرْ فِيهِ " تَدَعُ الصَّلاَةَ أَيَّامَ أَقْرَائِهَا " .1
وَرَوَتْ قَمِيرُ بِنْتُ عَمْرٍو زَوْجُ مَسْرُوقٍ عَنْ عَائِشَةَ الْمُسْتَحَاضَةُ تَتْرُكُ الصَّلاَةَ أَيَّامَ أَقْرَائِهَا ثُمَّ تَغْتَسِلُ .3
وَقَالَ عَبْدُ الرَّحْمَنِ بْنُ الْقَاسِمِ عَنْ أَبِيهِ إِنَّ النَّبِيَّ صلى الله عليه وسلم أَمَرَهَا أَنْ تَتْرُكَ الصَّلاَةَ قَدْرَ أَقْرَائِهَا .2
وَرَوَى أَبُو بِشْرٍ جَعْفَرُ بْنُ أَبِي وَحْشِيَّةَ عَنْ عِكْرِمَةَ عَنِ النَّبِيِّ صلى الله عليه وسلم أَنَّ أُمَّ حَبِيبَةَ بِنْتَ جَحْشٍ اسْتُحِيضَتْ فَذَكَرَ مِثْلَهُ وَرَوَى شَرِيكٌ عَنْ أَبِي الْيَقْظَانِ عَنْ عَدِيِّ بْنِ ثَابِتٍ عَنْ أَبِيهِ عَنْ جَدِّهِ عَنِ النَّبِيِّ صلى الله عليه وسلم " الْمُسْتَحَاضَةُ تَدَعُ الصَّلاَةَ أَيَّامَ أَقْرَائِهَا ثُمَّ تَغْتَسِلُ وَتُصَلِّي " .1
وَرَوَى الْعَلاَءُ بْنُ الْمُسَيَّبِ عَنِ الْحَكَمِ عَنْ أَبِي جَعْفَرٍ أَنَّ سَوْدَةَ اسْتُحِيضَتْ فَأَمَرَهَا النَّبِيُّ صلى الله عليه وسلم إِذَا مَضَتْ أَيَّامُهَا اغْتَسَلَتْ وَصَلَّتْ .1
وَرَوَى سَعِيدُ بْنُ جُبَيْرٍ عَنْ عَلِيٍّ وَابْنِ عَبَّاسٍ " الْمُسْتَحَاضَةُ تَجْلِسُ أَيَّامَ قُرْئِهَا " .1
وَكَذَلِكَ رَوَاهُ عَمَّارٌ مَوْلَى بَنِي هَاشِمٍ وَطَلْقُ بْنُ حَبِيبٍ عَنِ ابْنِ عَبَّاسٍ 1
وَكَذَلِكَ رَوَاهُ مَعْقِلٌ الْخَثْعَمِيُّ عَنْ عَلِيٍّ رَضِيَ اللَّهُ عَنْهُ 4
وَكَذَلِكَ رَوَى الشَّعْبِيُّ عَنْ قَمِيرَ امْرَأَةِ مَسْرُوقٍ عَنْ عَائِشَةَ رضى الله عنها .
قَالَ أَبُو دَاوُدَ وَهُوَ قَوْلُ الْحَسَنِ وَسَعِيدِ بْنِ الْمُسَيَّبِ وَعَطَاءٍ وَمَكْحُولٍ وَإِبْرَاهِيمَ وَسَالِمٍ وَالْقَاسِمِ إِنَّ الْمُسْتَحَاضَةَ تَدَعُ الصَّلاَةَ أَيَّامَ أَقْرَائِهَا . قَالَ أَبُو دَاوُدَ لَمْ يَسْمَعْ قَتَادَةُ مِنْ عُرْوَةَ شَيْئًا . 1
Grade: | 1: Sahih 2: 3: Sahih Mauquf 4: The chain is da'if (Al-Albani) | 1: صحيح 2: صحيح بما قبله 3: صحيح موقوف 4: إسناده ضعيف (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 281 |
In-book reference | : Book 1, Hadith 281 |
English translation | : Book 1, Hadith 281 |
Narrated Sa`id bin Jubair:
I said to Ibn `Abbas, "Nauf-Al-Bakali claims that Moses (the companion of Khadir) was not the Moses of Bani Israel but he was another Moses." Ibn `Abbas remarked that the enemy of Allah (Nauf) was a liar.
Narrated Ubai bin Ka`b:
The Prophet said, "Once the Prophet Moses stood up and addressed Bani Israel. He was asked, "Who is the most learned man amongst the people. He said, "I am the most learned." Allah admonished Moses as he did not attribute absolute knowledge to Him (Allah). So Allah inspired to him "At the junction of the two seas there is a slave amongst my slaves who is more learned than you." Moses said, "O my Lord! How can I meet him?" Allah said: Take a fish in a large basket (and proceed) and you will find him at the place where you will lose the fish. So Moses set out along with his (servant) boy, Yusha` bin Noon and carried a fish in a large basket till they reached a rock, where they laid their heads (i.e. lay down) and slept. The fish came out of the basket and it took its way into the sea as in a tunnel. So it was an amazing thing for both Moses and his (servant) boy. They proceeded for the rest of that night and the following day. When the day broke, Moses said to his (servant) boy: "Bring us our early meal. No doubt, we have suffered much fatigue in this journey." Moses did not get tired till he passed the place about which he was told. There the (servant) boy told Moses, "Do you remember when we betook ourselves to the rock, I indeed forgot the fish." Moses remarked, "That is what we have been seeking. So they went back retracing their footsteps, till they reached the rock. There they saw a man covered with a garment (or covering himself with his own garment). Moses greeted him. Al-Khadir replied saying, "How do people greet each other in your land?" Moses said, "I am Moses." He asked, "The Moses of Bani Israel?" Moses replied in the affirmative and added, "May I follow you so that you teach me of that knowledge which you have been taught." Al-Khadir replied, "Verily! You will not be able to remain patient with me, O Moses! I have some of the knowledge of Allah which He has taught me and which you do not know, while you have some knowledge which Allah has taught you which I do not know." Moses said, "Allah willing, you will find me patient and I will disobey no order of yours. So both of them set out walking along the seashore, as they did not have a boat. In the meantime ...
Reference | : Sahih al-Bukhari 122 |
In-book reference | : Book 3, Hadith 64 |
USC-MSA web (English) reference | : Vol. 1, Book 3, Hadith 123 |
(deprecated numbering scheme) |
Yahya said that Malik related from Muhammad ibn Umara from Abu Bakr ibn Hazm that Uthman ibn Affan said, "When boundaries are fixed in land, there is no pre-emption in it. There is no pre-emption in a well or in male palm trees. "
Malik said, "This is what is done in our community."
Malik said, "There is no pre-emption in a road, whether or not it is practical to divide it."
Malik said, "What is done in our community is that there is no pre- emption in the courtyard of a house, whether or not it is practical to divide it."
Malik spoke about a man who bought into a shared property provided that he had the option of withdrawal and the partners of the seller wanted to take what their partner was selling by pre-emption before the buyer had exercised his option. Malik said, "They cannot do that until the buyer has taken possession and the sale is confirmed for him. When the sale is confirmed, they have the right of pre-emption."
Malik spoke about a man who bought land and it remained in his hands for some time. Then a man came and saw that he had a share of the land by inheritance. Malik said, "If the man's right of inheritance is established, he also has a right of preemption. If the land has produced a crop, the crop belongs to the buyer until the day when the right of the other is established, because he has tended what was planted against being destroyed or being carried away by a flood."
Malik continued, "If the time has been long, or the witnesses are dead or the seller has died, or the buyer has died, or they are both alive and the basis of the sale and purchase has been forgotten because of the length of time, pre- emption is discontinued. A man only takes his right by inheritance which has been established for him. If his situation differs from this, because the sale transaction is recent and he sees that the seller has concealed the price in order to sever his right of pre- emption, the value of the land is estimated, and he buys the land for that price by his right of pre-emption. Then the buildings, plants, or structures which are extra to the land are looked at, so he is in the position of some one who bought the land for a known price, and then after that built on it and planted. The owner of pre-emption takes possession after that is included."
Malik said, "Pre-emption is applied to the property of the deceased as it is applied to the property of the living. If the family of the deceased ...
USC-MSA web (English) reference | : Book 35, Hadith 4 |
Arabic reference | : Book 35, Hadith 1401 |
Grade: | Hasan (Darussalam) |
Reference | : Jami` at-Tirmidhi 3235 |
In-book reference | : Book 47, Hadith 287 |
English translation | : Vol. 5, Book 44, Hadith 3235 |
Narrated Sa`id bin Jubair:
I said to Ibn `Abbas, "Nauf-al-Bakali " claims that Moses of Bani Israel was not Moses, the companion of Al-Khadir." Ibn `Abbas said, "Allah's enemy tells a lie! Ubai bin Ka`b narrated to us that Allah's Apostle said, 'Moses got up to deliver a sermon before Bani Israel and he was asked, 'Who is the most learned person among the people?' Moses replied, 'I (am the most learned).' Allah then admonished Moses for he did not ascribe all knowledge to Allah only (Then) came the Divine Inspiration:-- 'Yes, one of Our slaves at the junction of the two seas is more learned than you.' Moses said, 'O my Lord ! How can meet him?' Allah said, 'Take a fish in a basket and wherever the fish is lost, follow it (you will find him at that place). So Moses set out along with his attendant Yusha` bin Noon, and they carried with them a fish till they reached a rock and rested there. Moses put his head down and slept. (Sufyan, a sub-narrator said that somebody other than `Amr said) 'At the rock there was a water spring called 'Al-Hayat' and none came in touch with its water but became alive. So some of the water of that spring fell over that fish, so it moved and slipped out of the basket and entered the sea. When Moses woke up, he asked his attendant, 'Bring our early meal' (18.62). The narrator added: Moses did not suffer from fatigue except after he had passed the place he had been ordered to observe. His attendant Yusha` bin Noon said to him, 'Do you remember (what happened) when we betook ourselves to the rock? I did indeed forget (about) the fish ...' (18.63) The narrator added: So they came back, retracing their steps and then they found in the sea, the way of the fish looking like a tunnel. So there was an astonishing event for his attendant, and there was tunnel for the fish. When they reached the rock, they found a man covered with a garment. Moses greeted him. The man said astonishingly, 'Is there any such greeting in your land?' Moses said, 'I am Moses.' The man said, 'Moses of Bani Israel?' Moses said, 'Yes,' and added, 'may I follow you so that you teach me something of the Knowledge which you have been taught?' (18.66). Al-Khadir said to him, 'O Moses! You have something of Allah's knowledge which Allah has taught you and which I do not know; and I have something of Allah's knowledge which Allah has taught me and which you do not know.' Moses said, 'But I will follow you.' Al-Khadir said, 'Then if you follow ...
Reference | : Sahih al-Bukhari 4727 |
In-book reference | : Book 65, Hadith 249 |
USC-MSA web (English) reference | : Vol. 6, Book 60, Hadith 251 |
(deprecated numbering scheme) |
Narrated Aisha:
(wife of the Prophet) Since I reached the age when I could remember things, I have seen my parents worshipping according to the right faith of Islam. Not a single day passed but Allah's Apostle visited us both in the morning and in the evening. When the Muslims were persecuted, Abu Bakr set out for Ethiopia as an emigrant. When he reached a place called Bark-al-Ghimad, he met Ibn Ad-Daghna, the chief of the Qara tribe, who asked Abu Bakr, "Where are you going?" Abu Bakr said, "My people have turned me out of the country and I would like to tour the world and worship my Lord." Ibn Ad- Daghna said, "A man like you will not go out, nor will he be turned out as you help the poor earn their living, keep good relation with your Kith and kin, help the disabled (or the dependents), provide guests with food and shelter, and help people during their troubles. I am your protector. So, go back and worship your Lord at your home." Ibn Ad-Daghna went along with Abu Bakr and took him to the chiefs of Quraish saying to them, "A man like Abu Bakr will not go out, nor will he be turned out. Do you turn out a man who helps the poor earn their living, keeps good relations with Kith and kin, helps the disabled, provides guests with food and shelter, and helps the people during their troubles?" So, Quraish allowed Ibn Ad-Daghna's guarantee of protection and told Abu- Bakr that he was secure, and said to Ibn Ad-Daghna, "Advise Abu Bakr to worship his Lord in his house and to pray and read what he liked and not to hurt us and not to do these things publicly, for we fear that our sons and women may follow him." Ibn Ad-Daghna told Abu Bakr of all that, so Abu- Bakr continued worshipping his Lord in his house and did not pray or recite Qur'an aloud except in his house. Later on Abu Bakr had an idea of building a mosque in the court yard of his house. He fulfilled that idea and started praying and reciting Qur'an there publicly. The women and the offspring of the pagans started gathering around him and looking at him astonishingly. Abu Bakr was a softhearted person and could not help weeping while reciting Qur'an. This horrified the pagan chiefs of Quraish. They sent for Ibn Ad-Daghna and when he came, they said, "We have given Abu Bakr protection on condition that he will worship his Lord in his house, but he has transgressed that condition and has built a mosque in the court yard of his house and offered his prayer and recited Qur'an in ...
Reference | : Sahih al-Bukhari 2297 |
In-book reference | : Book 39, Hadith 8 |
USC-MSA web (English) reference | : Vol. 3, Book 37, Hadith 494 |
(deprecated numbering scheme) |
Yahya related to me from Malik that he had heard that Muhammad Sirin used to say, "Do not sell grain on the ears until it is white."
Malik said, "If someone buys food for a known price to be delivered at a stated date, and when the date comes, the one who owes the food says, 'I do not have any food, sell me the food which I owe you with delayed terms.' The owner of the food says, 'This is not good, because the Messenger of Allah, may Allah bless him and grant him peace, forbade selling food until the deal was completed.' The one who owes the food says to his creditor, 'Sell me any kind of food on delayed terms until I discharge the debt to you.' This is not good because he gives him food and then he returns it to him. The gold which he gave him becomes the price of that which is his right against him and the food which he gave him becomes what clears what is between them. If they do that, it becomes the sale of food before the deal is complete."
Malik spoke about a man who was owed food which he had purchased from a man and this man was owed the like of that food by another man. The one who owed the food said to his creditor, "I will refer you to my debtor who owes me the same amount of food as I owe you, so that you may obtain the food which I owe you ."
Malik said, "If the man who had to deliver the food, had gone out, and bought the food to pay off his creditor, that is not good. That is selling food before taking possession of it. If the food is an advance which falls due at that particular time, there is no harm in paying off his creditor with it because that is nota sale. It is not halal to sell food before receiving it in full since the Messenger of Allah, may Allah bless him and grant him peace, forbade that. However, the people of knowledge agree that there is no harm in partnership, transfer of responsibility and revocation in sales of food and other goods."
Malik said, "That is because the people of knowledge consider it as a favour rendered. They do not consider it as a sale. It is like a man lending light dirhams. He is then paid back in dirhams of full weight, and so gets back more than he lent. That is halal for him and permitted. Had a man bought defective dirhams from him as being the full weight, that would not be halal. Had it been stipulated to him that he lend full weight in dirhams, and then he gave faulty ones, that would not be halal for him."
USC-MSA web (English) reference | : Book 31, Hadith 54 |
Arabic reference | : Book 31, Hadith 1347 |
Arabic reference | : Book 0, Hadith 169 |
Ja'far b Muhammad reported on the authority of his father:
Reference | : Sahih Muslim 1218a |
In-book reference | : Book 15, Hadith 159 |
USC-MSA web (English) reference | : Book 7, Hadith 2803 |
(deprecated numbering scheme) |
Narrated Abu Huraira:
The people said, "O Allah's Apostle! Shall we see our Lord on the Day of Resurrection?" He replied, "Do you have any doubt in seeing the full moon on a clear (not cloudy) night?" They replied, "No, O Allah's Apostle!" He said, "Do you have any doubt in seeing the sun when there are no clouds?" They replied in the negative. He said, "You will see Allah (your Lord) in the same way. On the Day of Resurrection, people will be gathered and He will order the people to follow what they used to worship. So some of them will follow the sun, some will follow the moon, and some will follow other deities; and only this nation (Muslims) will be left with its hypocrites. Allah will come to them and say, 'I am Your Lord.' They will say, 'We shall stay in this place till our Lord comes to us and when our Lord will come, we will recognize Him. Then Allah will come to them again and say, 'I am your Lord.' They will say, 'You are our Lord.' Allah will call them, and As-Sirat (a bridge) will be laid across Hell and I (Muhammad) shall be the first amongst the Apostles to cross it with my followers. Nobody except the Apostles will then be able to speak and they will be saying then, 'O Allah! Save us. O Allah Save us.' There will be hooks like the thorns of Sa'dan [??] in Hell. Have you seen the thorns of Sa'dan [??]?" The people said, "Yes." He said, "These hooks will be like the thorns of Sa'dan [??] but nobody except Allah knows their greatness in size and these will entangle the people according to their deeds; some of them will fall and stay in Hell forever; others will receive punishment (torn into small pieces) and will get out of Hell, till when Allah intends mercy on whomever He likes amongst the people of Hell, He will order the angels to take out of Hell those who worshipped none but Him alone. The angels will take them out by recognizing them from the traces of prostrations, for Allah has forbidden the (Hell) fire to eat away those traces. So they will come out of the Fire, it will eat away from the whole of the human body except the marks of the prostrations. At that time they will come out of the Fire as mere skeletons. The Water of Life will be poured on them and as a result they will grow like the seeds growing on the bank of flowing water. Then when Allah had finished from the Judgments amongst his creations, one man will be left between Hell and Paradise and he will be the last man from the people of Hell to ...
Reference | : Sahih al-Bukhari 806 |
In-book reference | : Book 10, Hadith 201 |
USC-MSA web (English) reference | : Vol. 1, Book 12, Hadith 770 |
(deprecated numbering scheme) |
Yahya related to me from Malik from Ibn Shihab from Said ibn al- Musayyab that the Messenger of Allah, may Allah bless him and grant him peace, forbade muzabana and muhaqala. Muzabana was selling fresh dates for dried dates. Muhaqala was buying unharvested wheat in exchange for threshed wheat and renting land in exchange for wheat.
Ibn Shihab added that he had asked Said ibn al-Musayyab about renting land for gold and silver. He said, "There is no harm in it."
Malik said, "The Messenger of Allah, may Allah bless him and grant him peace, forbade muzabana. The explanation of muzabana is that it is buying something whose number, weight and measure is not known with something whose number, weight or measure is known, for instance, if a man has a stack of food whose measure is not known, either of wheat, dates, or whatever food, or the man has goods of wheat, date kernels, herbs, safflower, cotton, flax, silk, and does not know its measure or weight or number and then a buyer approaches him and proposes that he weigh or measure or count the goods, but, before he does, he specifies a certain weight, or measure, or number and guarantees to pay the price for that amount, agreeing that whatever falls short of that amount is a loss against him and whatever is in excess of that amount is a gain for him. That is not a sale. It is taking risks and it is an uncertain transaction. It falls into the category of gambling because he is not buying something from him for something definite which he pays. Everything which resembles this is also forbidden."
Malik said that another example of that was, for instance, a man proposing to another man, "You have cloth. I will guarantee you from this cloth of yours so many hooded cloaks, the measureof each cloak to be such-and-such, (naming a measurement). Whatever loss there is, is against me and I will fulfill you the specified amount and whatever excess there is, is mine." Or perhaps the man proposed, "I will guarantee you from this cloth of yours so many shirts, the measurement of each shirt to be such-and-such, and whatever loss there is, is against me and I will fulfill the specified amount and whatever excess there is, is mine." Or perhaps a man proposed to a man who had cattle or camel hides, "I will cut up these hides of yours into sandals on a pattern I will show you. Whatever falls short of a hundred pairs, I will make up its loss and whatever is over is mine because I guaranteed you." Another ...
USC-MSA web (English) reference | : Book 31, Hadith 25 |
Arabic reference | : Book 31, Hadith 1318 |
Grade: | Sahih (Darussalam) [Bukhari 3615 and Muslim 2009] (Darussalam) |
Reference | : Musnad Ahmad 3 |
In-book reference | : Book 1, Hadith 3 |
Narrated Sa`id bin Jubair:
I said to Ibn `Abbas, "Nauf Al-Bikali claims that Moses, the companion of Al-Khadir was not the Moses of the children of Israel" Ibn `Abbas said, "The enemy of Allah (Nauf) told a lie." Narrated Ubai bin Ka`b that he heard Allah's Apostle saying, "Moses got up to deliver a speech before the children of Israel and he was asked, Who is the most learned person among the people?' Moses replied, 'I (am the most learned).' Allah admonished him for he did not ascribe knowledge to Allah alone. So Allah revealed to him: 'At the junction of the two seas there is a slave of Ours who is more learned than you.' Moses asked, 'O my Lord, how can I meet him?' Allah said, 'Take a fish and put it in a basket (and set out), and where you, will lose the fish, you will find him.' So Moses (took a fish and put it in a basket and) set out, along with his boy-servant Yusha` bin Noon, till they reached a rock (on which) they both lay their heads and slept. The fish moved vigorously in the basket and got out of it and fell into the sea and there it took its way through the sea (straight) as in a tunnel). (18.61) Allah stopped the current of water on both sides of the way created by the fish, and so that way was like a tunnel. When Moses got up, his companion forgot to tell him about the fish, and so they carried on their journey during the rest of the day and the whole night. The next morning Moses asked his boy-servant 'Bring us our early meal; no doubt, we have suffered much fatigue in this journey of ours.' (18.62) Moses did not get tired till he had passed the place which Allah had ordered him to seek after. His boy-servant then said to him,' 'Do you remember when we be-took ourselves to the rock I indeed forgot the fish, none but Satan made me forget to remember it. It took its course into the sea in a marvelous way.' (18.63) There was a tunnel for the fish and for Moses and his boy-servant there was astonishment. Moses said, 'That is what we have been seeking'. So they went back retracing their footsteps. (18.64) They both returned, retracing their steps till they reached the rock. Behold ! There they found a man covered with a garment. Moses greeted him. Al-Khadir said astonishingly. 'Is there such a greeting in your land?' Moses said, 'I am Moses.' He said, 'Are you the Moses of the children of Israel?' Moses said, 'I have come to you so that you may teach me of what you have been taught. Al-Khadir said, 'You will not ...
Reference | : Sahih al-Bukhari 4725 |
In-book reference | : Book 65, Hadith 247 |
USC-MSA web (English) reference | : Vol. 6, Book 60, Hadith 249 |
(deprecated numbering scheme) |
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 2240 |
In-book reference | : Book 33, Hadith 83 |
English translation | : Vol. 4, Book 7, Hadith 2240 |
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 1905 |
In-book reference | : Book 11, Hadith 185 |
English translation | : Book 10, Hadith 1900 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan Ibn Majah 3074 |
In-book reference | : Book 25, Hadith 193 |
English translation | : Vol. 4, Book 25, Hadith 3074 |
Narrated Ibn Juraij:
Ya`la bin Muslim and `Amr bin Dinar and some others narrated the narration of Sa`id bin Jubair. Narrated Sa`id: While we were at the house of Ibn `Abbas, Ibn `Abbas said, "Ask me (any question)" I said, "O Abu `Abbas! May Allah let me be sacrificed for you ! There is a man at Kufa who is a storyteller called Nauf; who claims that he (Al-Khadir's companion) is not Moses of Bani Israel." As for `Amr, he said to me, "Ibn `Abbas said, "(Nauf) the enemy of Allah told a lie." But Ya`la said to me, "Ibn `Abbas said, Ubai bin Ka`b said, Allah's Apostle said, 'Once Moses, Allah's Apostle, preached to the people till their eyes shed tears and their hearts became tender, whereupon he finished his sermon. Then a man came to Moses and asked, 'O Allah's Apostle! Is there anyone on the earth who is more learned than you?' Moses replied, 'No.' So Allah admonished him (Moses), for he did not ascribe all knowledge to Allah. It was said, (on behalf of Allah), 'Yes, (there is a slave of ours who knows more than you ).' Moses said, 'O my Lord! Where is he?' Allah said, 'At the junction of the two seas.' Moses said, 'O my Lord ! Tell I me of a sign whereby I will recognize the place.' " `Amr said to me, Allah said, "That place will be where the fish will leave you." Ya`la said to me, "Allah said (to Moses), 'Take a dead fish (and your goal will be) the place where it will become alive.' " So Moses took a fish and put it in a basket and said to his boy-servant "I don't want to trouble you, except that you should inform me as soon as this fish leaves you." He said (to Moses)." You have not demanded too much." And that is as mentioned by Allah: 'And (remember) when Moses said to his attendant .... ' (18.60) Yusha` bin Noon. (Sa`id did not state that). The Prophet said, "While the attendant was in the shade of the rock at a wet place, the fish slipped out (alive) while Moses was sleeping. His attend an said (to himself), "I will not wake him, but when he woke up, he forgot to tell him The fish slipped out and entered the sea. Allah stopped the flow of the sea. where the fish was, so that its trace looked as if it was made on a rock. `Amr forming a hole with his two thumbs an index fingers, said to me, "Like this, as in its trace was made on a rock." Moses said "We have suffered much fatigue on this journey of ours." (This was not narrated by Sa`id). Then they returned back and found Al-Khadir. `Uthman ...
Reference | : Sahih al-Bukhari 4726 |
In-book reference | : Book 65, Hadith 248 |
USC-MSA web (English) reference | : Vol. 6, Book 60, Hadith 250 |
(deprecated numbering scheme) |
Narrated Sa`id bin Jubair:
I said to Ibn `Abbas, "Nauf Al-Bukah claims that Moses, the companion of Al-Khadir was not Moses (the prophet) of the children of Israel, but some other Moses." Ibn `Abbas said, "Allah's enemy (i.e. Nauf) has told a lie. Ubai bin Ka`b told us that the Prophet said, 'Once Moses stood up and addressed Bani Israel. He was asked who was the most learned man amongst the people. He said, 'I.' Allah admonished him as he did not attribute absolute knowledge to Him (Allah). So, Allah said to him, 'Yes, at the junction of the two seas there is a Slave of Mine who is more learned than you.' Moses said, 'O my Lord! How can I meet him?' Allah said, 'Take a fish and put it in a large basket and you will find him at the place where you will lose the fish.' Moses took a fish and put it in a basket and proceeded along with his (servant) boy, Yusha` bin Noon, till they reached the rock where they laid their heads (i.e. lay down). Moses slept, and the fish, moving out of the basket, fell into the sea. It took its way into the sea (straight) as in a tunnel. Allah stopped the flow of water over the fish and it became like an arch (the Prophet pointed out this arch with his hands). They travelled the rest of the night, and the next day Moses said to his boy (servant), 'Give us our food, for indeed, we have suffered much fatigue in this journey of ours.' Moses did not feel tired till he crossed that place which Allah had ordered him to seek after. His boy (servant) said to him, 'Do you know that when we were sitting near that rock, I forgot the fish, and none but Satan caused me to forget to tell (you) about it, and it took its course into the sea in an amazing way?.' So there was a path for the fish and that astonished them. Moses said, 'That was what we were seeking after.' So, both of them retraced their footsteps till they reached the rock. There they saw a man Lying covered with a garment. Moses greeted him and he replied saying, 'How do people greet each other in your land?' Moses said, 'I am Moses.' The man asked, 'Moses of Bani Israel?' Moses said, 'Yes, I have come to you so that you may teach me from those things which Allah has taught you.' He said, 'O Moses! I have some of the Knowledge of Allah which Allah has taught me, and which you do not know, while you have some of the Knowledge of Allah which Allah has taught you and which I do not know.' Moses asked, 'May I follow you?' He said, 'But you will not be able ...
Reference | : Sahih al-Bukhari 3401 |
In-book reference | : Book 60, Hadith 74 |
USC-MSA web (English) reference | : Vol. 4, Book 55, Hadith 613 |
(deprecated numbering scheme) |
Sa'id b. Jubair reported:
Reference | : Sahih Muslim 2380a |
In-book reference | : Book 43, Hadith 221 |
USC-MSA web (English) reference | : Book 30, Hadith 5864 |
(deprecated numbering scheme) |
An-Nawwas b. Sam`an reported that Allah's Messenger (may peace be upon him) made a mention of the Dajjal one day in the morning. He (saws) sometimes described him to be insignificant and sometimes described (his turmoil) as very significant (and we felt) as if he were in the cluster of the date-palm trees. When we went to him (to the Holy Prophet) in the evening and he read (the signs of fear) in our faces, he (saws) said:
Reference | : Sahih Muslim 2937a |
In-book reference | : Book 54, Hadith 134 |
USC-MSA web (English) reference | : Book 41, Hadith 7015 |
(deprecated numbering scheme) |
Reference | : Riyad as-Salihin 1808 |
In-book reference | : Book 18, Hadith 1 |
Arabic reference | : Book 5, Hadith 1798 |
Malik related to me that he heard that Abu Salama ibn Abd ar- Rahman and Sulayman ibn Yasar were both asked, "Does one pronounce judgement on the basis of an oath with one witness?" They both said, "Yes."
Malik said, "The precedent of the sunna in judging by an oath with one witness is that if the plaintiff takes an oath with his witness, he is confirmed in his right. If he draws back and refuses to take an oath, the defendant is made to take an oath. If he takes an oath, the claim against him is dropped. If he refuses to take an oath, the claim is confirmed against him."
Malik said, "This procedure pertains to property cases in particular. It does not occur in any of the hadd-punishments, nor in marriage, divorce, freeing slaves, theft or slander. If some one says, 'Freeing slaves comes under property,' he has erred. It is not as he said. Had it been as he said, a slave could take an oath with one witness, if he could find one, that his master had freed him.
"However, when a slave lays claim to a piece of property, he can take an oath with one witness and demand his right as the freeman demands his right."
Malik said, "The sunna with us is that when a slave brings somebody who witnesses that he has been set free, his master is made to take an oath that he has not freed him, and the slave's claim is dropped."
Malik said, "The sunna about divorce is also like that with us. When a woman brings somebody who witnesses that her husband has divorced her, the husband is made to take an oath that he has not divorced her. If he takes the oath, the divorce does not proceed . "
Malik said, "There is only one sunna of bringing a witness in cases of divorce and freeing a slave. The right to make an oath only belongs to the husband of the woman, and the master of the slave. Freeing is a hadd matter, and the testimony of women is not permitted in it because when a slave is freed, his inviolability is affirmed and the hadd punishments are applied for and against him. If he commits fornication and he is a muhsan, he is stoned. If he kills a slave, he is killed for it. Inheritance is established for him, between him and whoever inherits from him. If somebody disputes this, arguing that if a man frees his slave and then a man comes to demand from the master of the slave payment of a debt, and a man and two women testify to his right, that establishes the right against the master of the slave so that his freeing him is ...
USC-MSA web (English) reference | : Book 36, Hadith 7 |
Arabic reference | : Book 36, Hadith 1411 |
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 3149 |
In-book reference | : Book 47, Hadith 201 |
English translation | : Vol. 5, Book 44, Hadith 3149 |
Grade: | [Its isnad is Sahih, al-Bukhari (89) and Muslim (1479)] (Darussalam) |
Reference | : Musnad Ahmad 222 |
In-book reference | : Book 2, Hadith 139 |
Narrated Ibn `Abbas:
I had been eager to ask `Umar bin Al-Khattab about the two ladies from among the wives of the Prophet regarding whom Allah said 'If you two (wives of the Prophet namely Aisha and Hafsa) turn in repentance to Allah, your hearts are indeed so inclined (to oppose what the Prophet likes). (66.4) till `Umar performed the Hajj and I too, performed the Hajj along with him. (On the way) `Umar went aside to answer the call of nature, and I also went aside along with him carrying a tumbler full of water, and when `Umar had finished answering the call of nature, I poured water over his hands and he performed the ablution. Then I said to him, "O chief of the Believers! Who were the two ladies from among the wives of the Prophet regarding whom Allah said: 'If you two (wives of the Prophet) turn in repentance to Allah your hearts are indeed so inclined (to oppose what the Prophet likes)?" (66.4) He said, "I am astonished at your question, O Ibn `Abbas. They were `Aisha and Hafsa." Then `Umar went on narrating the Hadith and said, "I and an Ansari neighbor of mine from Bani Umaiyya bin Zaid who used to live in `Awali-al-Medina, used to visit the Prophet in turn. He used to go one day and I another day. When I went, I would bring him the news of what had happened that day regarding the Divine Inspiration and other things, and when he went, he used to do the same for me. We, the people of Quraish used to have the upper hand over our wives, but when we came to the Ansar, we found that their women had the upper hand over their men, so our women also started learning the ways of the Ansari women. I shouted at my wife and she retorted against me and I disliked that she should answer me back. She said to me, 'Why are you so surprised at my answering you back? By Allah, the wives of the Prophet answer him back and some of them may leave (does not speak to) him throughout the day till the night.' The (talk) scared me and I said to her, 'Whoever has done so will be ruined!' Then I proceeded after dressing myself, and entered upon Hafsa and said to her, 'Does anyone of you keep the Prophet angry till night?' She said, 'Yes.' I said, 'You are a ruined losing person! Don't you fear that Allah may get angry for the anger of Allah's Apostle and thus you will be ruined? So do not ask more from the Prophet and do not answer him back and do not give up talking to him. Ask me whatever you need and do not be tempted to imitate your neighbor ...
Reference | : Sahih al-Bukhari 5191 |
In-book reference | : Book 67, Hadith 125 |
USC-MSA web (English) reference | : Vol. 7, Book 62, Hadith 119 |
(deprecated numbering scheme) |
Narrated 'Aisha:
(the wife of the Prophet) I never remembered my parents believing in any religion other than the true religion (i.e. Islam), and (I don't remember) a single day passing without our being visited by Allah's Apostle in the morning and in the evening. When the Muslims were put to test (i.e. troubled by the pagans), Abu Bakr set out migrating to the land of Ethiopia, and when he reached Bark-al-Ghimad, Ibn Ad-Daghina, the chief of the tribe of Qara, met him and said, "O Abu Bakr! Where are you going?" Abu Bakr replied, "My people have turned me out (of my country), so I want to wander on the earth and worship my Lord." Ibn Ad-Daghina said, "O Abu Bakr! A man like you should not leave his home-land, nor should he be driven out, because you help the destitute, earn their livings, and you keep good relations with your Kith and kin, help the weak and poor, entertain guests generously, and help the calamity-stricken persons. Therefore I am your protector. Go back and worship your Lord in your town."
So Abu Bakr returned and Ibn Ad-Daghina accompanied him. In the evening Ibn Ad-Daghina visited the nobles of Quraish and said to them. "A man like Abu Bakr should not leave his homeland, nor should he be driven out. Do you (i.e. Quraish) drive out a man who helps the destitute, earns their living, keeps good relations with his Kith and kin, helps the weak and poor, entertains guests generously and helps the calamity-stricken persons?" So the people of Quraish could not refuse Ibn Ad-Daghina's protection, and they said to Ibn Ad-Daghina, "Let Abu Bakr worship his Lord in his house. He can pray and recite there whatever he likes, but he should not hurt us with it, and should not do it publicly, because we are afraid that he may affect our women and children." Ibn Ad-Daghina told Abu Bakr of all that. Abu Bakr stayed in that state, worshipping his Lord in his house. He did not pray publicly, nor did he recite Quran outside his house.
Then a thought occurred to Abu Bakr to build a mosque in front of his house, and there he used to pray and recite the Quran. The women and children of the pagans began to gather around him in great number. They used to wonder at him and look at him. Abu Bakr was a man who used to weep too much, and he could not help weeping on reciting the Quran. That situation scared the nobles of the pagans of Quraish, so they sent for Ibn Ad-Daghina. When he came to them, they said, "We accepted your protection ...
Reference | : Sahih al-Bukhari 3905 |
In-book reference | : Book 63, Hadith 130 |
USC-MSA web (English) reference | : Vol. 5, Book 58, Hadith 245 |
(deprecated numbering scheme) |
Narrated `Abdullah bin `Abbas:
I had been eager to ask `Umar about the two ladies from among the wives of the Prophet regarding whom Allah said (in the Qur'an saying): If you two (wives of the Prophet namely Aisha and Hafsa) turn in repentance to Allah your hearts are indeed so inclined (to oppose what the Prophet likes) (66.4), till performed the Hajj along with `Umar (and on our way back from Hajj) he went aside (to answer the call of nature) and I also went aside along with him carrying a tumbler of water. When he had answered the call of nature and returned. I poured water on his hands from the tumbler and he performed ablution. I said, "O Chief of the believers! ' Who were the two ladies from among the wives of the Prophet to whom Allah said: 'If you two return in repentance (66.4)? He said, "I am astonished at your question, O Ibn `Abbas. They were Aisha and Hafsa." Then `Umar went on relating the narration and said. "I and an Ansari neighbor of mine from Bani Umaiya bin Zaid who used to live in `Awali Al-Medina, used to visit the Prophet in turns. He used to go one day, and I another day. When I went I would bring him the news of what had happened that day regarding the instructions and orders and when he went, he used to do the same for me. We, the people of Quraish, used to have authority over women, but when we came to live with the Ansar, we noticed that the Ansari women had the upper hand over their men, so our women started acquiring the habits of the Ansari women. Once I shouted at my wife and she paid me back in my coin and I disliked that she should answer me back. She said, 'Why do you take it ill that I retort upon you? By Allah, the wives of the Prophet retort upon him, and some of them may not speak with him for the whole day till night.' What she said scared me and I said to her, 'Whoever amongst them does so, will be a great loser.' Then I dressed myself and went to Hafsa and asked her, 'Does any of you keep Allah's Apostle angry all the day long till night?' She replied in the affirmative. I said, 'She is a ruined losing person (and will never have success)! Doesn't she fear that Allah may get angry for the anger of Allah's Apostle and thus she will be ruined? Don't ask Allah's Apostle too many things, and don't retort upon him in any case, and don't desert him. Demand from me whatever you like, and don't be tempted to imitate your neighbor (i.e. `Aisha) in her behavior towards the Prophet), for she (i.e. ...
Reference | : Sahih al-Bukhari 2468 |
In-book reference | : Book 46, Hadith 29 |
USC-MSA web (English) reference | : Vol. 3, Book 43, Hadith 648 |
(deprecated numbering scheme) |
Ibn 'Abbas (Allah be pleased with them) reported. I had always been anxious to ask 'Umar (Allah be pleased with him) about the two ladies amongst the wives of Allah's Prophet (may peace be upon Lim) about whom Allah, the Exalted, said:
Reference | : Sahih Muslim 1479e, 1475b |
In-book reference | : Book 18, Hadith 44 |
USC-MSA web (English) reference | : Book 9, Hadith 3511 |
(deprecated numbering scheme) |
Arabic reference | : Book 0, Hadith 649 |