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# Book: 19 Kitab Al-Jihad wal-Siyar [ Book of War and Military Expeditions ]
Chapter 1: REGARDING PERMISSION TO MAKE A RAID, WITHOUT AN ULTIMATUM, UPON THE DISBELIEVERS WHO HAVE ALREADY BEEN INVITED TO ACCEPT ISLAM
Bk 19, No.4292:
Ibn 'Aun said: I wrote to Nafi inquiring from him whether it was necessary to extend (to the disbelievers) an invitation to accept (Islam) before m". ing them in fight. He wrote (in reply) to me that it was necessary in the early days of Islam. Rasul made a raid upon Banu Mustaliq while they were unaware and their cattle were having a drink at the water. He killed those who fought and imprisoned others. On that very day, he captured Juwairiya bint al-Harith. Nafi said that this tradition was related to him by Ibn Umar who (himself) was among the raiding troops.
Bk 19, No.4293:
This hadith has been narrated on the authority of Ibn 'Aun and the name of Juwairiya bint al-Harith was mentioned beyond any doubt.
Chapter 2: APPOINTMENT OF THE LEADERS OF EXPEDITIONS BY THE IMAM AND HIS ADVICE TO THEM ON ETIQUETTES OF WAR AND RELATED MATTERS
Bk 19, No.4294:
It has been reported from Sulaiman b. Buraid through his father that when Rasul appointed anyone as leader of an army or detachment he would especially exhort him to fear Allah and to be good to the Muslims who were with him. He would say: Fight in the name of Allah and in the way of Allah. Fight against those who disbelieve in Allah. Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Muhairs and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajirs. If they refuse to migrate, tell them that they will have the status of Bedouin Muilims and will be subjected to the Commands of Allah like other Muslims, but they will not get any share from the spoils of war or Fai' except when they actually fight with the Muslims (against the disbelievers). If they refuse to accept Islam, demand from them the Jizya. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the tax, seek Allah's help and fight them. When you lay siege to a fort and the besieged appeal to you for protection in the name of Allah and His Prophet, do not accord to them the guarantee of Allah and His Prophet, but accord to them your own guarantee and the guarantee of your companions for it is a lesser sin that the security given by you or your companions be disregarded than that the security granted in the name of Allah and His Prophet be violated When you besiege a fort and the besieged want you to let them out in accordance with Allah's Command, do not let them come out in accordance with His Command, but do so at your (own) command, for you do not know whether or not you will be able to carry out Allah's behest with regard to them.
Bk 19, No.4295:
Sulaiman b. Buraida repotted on the authority of his father that when Rasul sent an Amir with a detachment he called him and advised him. The rest of the hadith is the same.
Bk 19, No.4296:
This hadith has been transmitted on the authority of Shuba.
Chapter 3: COMMAND TO SHOW LENIENCY AND TO AVOID CREATING AVERSION (TOWARDS RELIGION)
Bk 19, No.4297:
It has been narrated on the authority of Abu Masa that when Rasul deputed any of his Companions on a mission, he would say: Give tidings (to the people) ; do not create (in their minds) aversion (towards religion) ; show them leniency and do not be hard upon them.
Bk 19, No.4298:
It has also been narrated by Saad b. Abu Burda through his father through his grandfather that Rasul sent him and Muadh (on a mission) to the Yemen, and said (by way of advising them): Show leniency (to the people) ; don't be hard upon them; give them glad tidings (of Divine favours in this world and the Hereafter) ; and do not create aversion. Work in collaboration and don't be divided.
Bk 19, No.4299:
This hadith has been transmitted on the authority of Buraida but for the last two words.
Bk 19, No.4300:
Rasul has been reported by Anas b. Malik to have said: Show leniency; do not be hard; give solace and do not create aversion.
Chapter 4: PROHIBITION (DENUNCIATION) OF BREACH OF FAITH
Bk 19, No.4301:
It has been narrated on the authority of Ibn Umar that Rasul said: When Allah will gather together, on the Day of Judgment, all the earlier and later generations of mankind, a flag will be raised (to mark off) every person guilty of breach of faith, and it will be announced that this is the perfidy of so and so, son of so and so (to attract the attention of people to his guilt).
Bk 19, No.4302:
This hadith has been narrated on the authority of Ibn Umar through some other Chains of transmitters.
Bk 19, No.4303:
This hadith has been narrated by another chain of transmitters on the authority of the same narrator, with the wording: Allah will set up a flag for every person guilty of breach of faith on the Day of Judgment, and it will be announced: Look, this is the perfidy of so and so.
Bk 19, No.4304:
Ibn Umar reported that he heard Rasul saying: There will be a flag for every perfidious person on the Day of Judgment.
Bk 19, No.4305:
Abdullah reported Allah's Prophet as saying: There will be a flag for every perfidious person on the Day of Judgment, and it would be said: Here is the perfidy of so and so.
Bk 19, No.4306:
This hadith has been narrated on the authority of Shuba with a slight variation of wording.
Bk 19, No.4307:
It has been narrated on the authority of Abdullah that Rasul said: There will be for every perfidious person on the Day of Judgment a flag by which he will be recognised. It will be announced: Here is the breach of faith of so and so.
Bk 19, No.4308:
Anas said Rasul said this: There would be a flag for every perfidious person on the Day of Judgment by which he will be recognised.
Bk 19, No.4309:
Reports Abu Saeed that Rasul said: On the Day of Judgment there will be a flag fixed behind the buttocks of every person guilty of the breach of faith.
Bk 19, No.4310:
Reports Abu Saeed that Rasul said: On the Day of Judgment there will be a flag for every person guilty of the breach of faith. It will be raised in proportion to the extent of his guilt; and there is no guilt of treachery more serious than the one committed by the ruler of men.
Chapter 5: JUSTIFICATION FOR THE USE OF STRATAGEM IN WAR
Bk 19, No.4311:
Reports Jabir that Rasul said: War is a stratagem.
Bk 19, No.4312:
This hadith has also been narrated on the authority of Abu Huraira.
Chapter 6: ONE SHOULD NOT DESIRE AN ENCOUNTER WITH THE ENEMY, BUT IT IS ESSENTIAL TO SHOW PATIENCE DURING THE ENCOUNTER
Bk 19, No.4313:
It has been narrated on the authority of Abu Huraira that Rasul said: Do not desire an encounter with the enemy; but when you encounter them, be firm.
Bk 19, No.4314:
It is narrated by Abu Nadr that he learnt from a letter sent by a man from the Aslam tribe, who was a Companion of Rasul and whose name was Abdullah b. Abu Aufa, to Umar b. 'Ubaidullah when the latter marched upon Haruriyya (Khawarij) informing him that Rasul in one of those days when lie was confronting the enemy waited until the sun had declined. Then he stood up (to address the people) and said: O ye men, do not wish for an encounter with the enemy. Pray to Allah to grant you security; (but) when you (have to) encounter them exercise patience, and you should know that Paradise is under the shadows of the swords. Then Rasul stood up (again) and said: O Allah. Revealer of the Book, Disperser of the clouds, Defeater of the hordes, put our enemy to rout and help us against them.
Chapter 7: DESIRABILITY OF PRAYING FOR VICTORY AT THE TIME OF CONFRONTATION WITH THE ENEMY
Bk 19, No.4315:
Reports Ibn Abu Aufa that Rasul cursed the tribes (who had marched upon Medina with a combined force in 5 H) and said: O Allah, Revealer of the Book, swift in (taking) account, put the tribes to rout. O Lord, defeat them and shake them.
Bk 19, No.4316:
This hadith has been transmitted on the authority of Ibn Abu Aufa with a slight variation of words.
Bk 19, No.4317:
This hadith has been narrated on the authority of Ibn 'Uyaina through another chain of transmitters (who added the words)" the Disperser of clouds" in his narration.
Bk 19, No.4318:
Reports Anas that Rasul said on the day of the Battle of Ubud: O Allah, if Thou wilt (defeat Muslims), there will be none on the earth to worship Thee.
Chapter 8: PROHIBITION OF KILLING WOMEN AND CHILDREN IN WAR
Bk 19, No.4319:
Reports Abdullah that a woman was found killed in one of the battles fought by Rasul. He disapproved of the killing of women and children.
Bk 19, No.4320:
It is narrated by Ibn Umar that a woman was found killed in one of these battles; so Rasul forbade the killing of women and children.
Chapter 9: PERMISSIBILITY OF KILLING WOMEN AND CHILDREN IN THE NIGHT RAIDS, PROVIDED IT IS NOT DELIBERATE
Bk 19, No.4321:
Reports Sa'b b. Jaththama that Rasul, when asked about the women and children of the polytheists being killed during the night raid, said: They are from them.
Bk 19, No.4322:
It is narrated by Sa'b b. Jaththama that he said (to Rasul): Rasul, we kill the children of the polytheists during the night raids. He said: They are from them.
Bk 19, No.4323:
Sa'b b. Jaththama has narrated that Rasul asked: What about the children of polytheists killed by the cavalry during the night raid? He said: They are from them.
Chapter 10: JUSTIFICATION FOR CUTTING DOWN THE TREES AND BURNING THEM
Bk 19, No.4324:
Reports Abdullah that Rasul ordered the date-palms of Banu Nadir to be burnt and cut. These palms were at Buwaira. Qutaibah and Ibn Rumh in their versions of the tradition have added: So Allah, the Glorious and Exalted, revealed the verse:" Whatever trees you have cut down or left standing on their trunks, it was with the permission of Allah so that He may disgrace the evil-doers" (lix. 5).
Bk 19, No.4325:
Reports Ibn Umar that Rasul caused the date-palms of Banu Nadir to be cut down and burnt. It is in this connection that Hassan (the poet) said:
It was easy for the nobles of Quraish to barn Buwaira whose sparks were flying in all directions.
in the same connection was revealed the Koranic verse:" Whatever trees you have cut down or left standing on their trunks."
Bk 19, No.4326:
Ibn Umar reported that Rasul burnt the date-palms of Banu Nadir.
Chapter 11: THE SPOILS OF WAR ESPECIALLY MADE LAWFUL FOR THIS UMMA
Bk 19, No.4327:
It has been narrated by Abu Huraira that Rasul said: One of God's Rasuls made a holy war. He said to his followers: One who has married a woman and wants to consummate to his marriage but has not yet done so; another who has built a house but has not yet erected its roof; and another who has bought goats and pregnantshe-camels and is waiting for their offspring-will not accommpany me. So he marched on and approached a village at or about the time of the Asr prayers. He said to the sun: Thou art subserviant (to Allah) and so am I. O Allah, stop it for me a little. It was stopped for him until Allah granted him victory. The people gathered the spoils of war (at one place). A fire approached the spoils to devour them, but it did not devour them. He (Rasul) said: Some of you have been guilty of misappropriation. So one man from each tribe should swear fealty to me. The did so (putting their hands into his). The hand of one man stuck to his hand and Rasul said: Your tribe is guilty of misappropriation. Let all the members of your tribe swear fealty to me one by one. They did so, when the hands of two or three persons got stuck with his hand. He said: You have misappropriated. So they took out gold equal in volume to the head of a cow. They-placed it among the spoils on the earth. Then the fire approached the spoils and devoured them. The spoils of war were not made lawful for any people before us, This is because Allah saw our weakness and humility and made them lawful for us.
Chapter 12: SPOILS OF WAR
Bk 19, No.4328:
A hadith has been narrated by Musab b. Saad who heard it from his father as saying: My father took a sword from Khums and brought it to Rasul and said: Grant it to me. He refused. At this Allah revealed (the Koranic verse):" They ask thee concerning the spoils of war. Say: The spoils of war are for Allah and Rasul" (viii. 1).
Bk 19, No.4329:
A hadith has been narrated by Musab b. Saad who heard it from his father as saying:" Four verses of the Koran have been revealed about me. I found a sword (among the spoils of war). It was brought to Rasul. He (my father) said: Rasul, bestow it upon me. Rasul said: Place it there. Then he (my father) stood up and Rasul said to him: Place it from where you got it. (At this) he (my father) said again: Rasul, bestow it upon me Shall I be treated like one who has no share in (the booty)? Rasul said: Place it from where you got it. At this was revealed the verse:" They ask thee about the spoils of war.... Say: The spoils of war are for Allah and the Messenger"
Bk 19, No.4330:
It has been narrated on the authority of Ibn Umar that Rasul sent an expedition to Najd and I was among the troops. They got a large number of camels as a booty. Eleven or twelve camels fell to the lot of every fighter and each of them also got one extra camel.
Bk 19, No.4331:
Ibn Umar reported that Rasul sent an expedition to Najd and Ibn Umar was also among the troops, and their share (of the spoils) came to twelve camels and they were given one camel over and above that. and Rasul did not make any change in it.
Bk 19, No.4332:
It has been narrated by Ibn Umar that Rasul sent an expedition to Najd, and I (also) went with the troops. We got camels and goats as spoils of war, and our share amounted to twelve camels per head, and Rasul gave an extra camel to each of us.
Bk 19, No.4333:
This hadith has been narrated on the authority of 'Ubaidullah with the same chain of transmitters.
Bk 19, No.4334:
Ibn Aun said: I wrote to Nafi asking him about Nafl (spoils of war) and be wrote to me that Ibn Umar was among that expedition. (The rest of the hadith is the same.)
Bk 19, No.4335:
A hadith has been narrated by Salim who learnt it from his father and said: Rasul gave us an extra (camel) besides our share of Khums; (and in this extra share) I got a Sharif (and a Sharif is a big old camel).
Bk 19, No.4336:
Ibn Shihab said: It reached me through Ibn Umar that Rasul gave a share of spoils to the troop. The rest of the hadith is the same.
Bk 19, No.4337:
It has been narrated on the authority of Ibn Umar that Rasul used to give (from the spoils of war) to small troops seat on expeditions something more than the due share of each fighter in a large force. And Khums (one-fifth of the total spoils) was to be reserved (for Allah and His Rasul) in all cases.
Bk 19, No.4338:
Abu Muammad al-Ansari, who was the close companion of Abu Qatada. narrated the hadith (which follows).
Bk 19, No.4339:
Abu Muhammad, the freed slave of Abu Qatada reported on the authority of Abu Qatda and narrated the hadith.
Chapter 13: REGARDING THE RIGHT OF THE FIGHTER TO THE BELONGINGS OF THE ONE KILLED BY HIM IN THE FIGHT
Bk 19, No.4340:
Abu Qatada said: We accompanied Rasul on an expedition in the year of the Battle of Hunain. When we encountered the enemy, (some of the Muslims turned back (in fear). I saw that a man from the polytheists overpowered one of the Muslims. I turned round and attacked him from behind giving a blow between his neck and shoulder. He turned towards me and grappled with me in such a way that I began to see death staring me in the face. Then death overtook him and left me alone. I joined Umar b. Khatab who was saying: What has happened to the people (that they are retreating)? I said: It is the Decree of Allah. Then the people returned. (The battle ended in a victory for the Muslims) and Rasul sat down (to distribute the spoils of war). He said: One who has killed an enemy and can bring evidence to prove it will get his belongings. So I stood up and said: Who will give evidence for me? Then I sat down. Then he (Rasul) said like this. I stood up (again) and said: Who will bear witness for me? He (Rasul) made the same observation the third time, and I stood up (once again). Now Rasul said: What has happened to you, O Abu Qatada? Then I related the (whole) story, to him. At this, one of the people said: He has told the truth. Rasul 1 The belongings of the enemy killed by him are with me. Persuade him to forgo his right (in my favour). (Objecting to this proposal) Abu Bakr said: BY Allah, this will not happen. Rasul will not like to deprive one of the lions from among the lions of Allah who fight in the cause of Allah and His Messenger and give thee his share of the booty. So Rasul said: He (Abu Bakr) has told the truth, and so give the belongings to him (Abu Qatada). So he gave them to me. I sold the armour (which was a part of my share of the booty) and bought with the sale proceeds a garden in the street of Banu Salama. This was the first property I acquired after embracing Islam.
In a version of the hadith narrated by Laith, the words uttered by Abu Bakr are:" No, never! He will not give it to a fox from the Quraish leaving aside a lion from the lions of Allah among...." And the hadith is closed with the words:" The first property I acquired."
Bk 19, No.4341:
It has been narrated on the authority of Abdul Rahman b. Auf who said: While I was standing in the battle array on the Day of Badr, I looked towards my right and my left, and found myself between two boys from the Ansar quite young in age. I wished I were between stronger persons. One of them made a sign to me and. said: Uncle, do you recognise Abu Jahl? 1 said: Yes. What do you want to do with him, O my nephew? He said: I have been told that he abuses Rasul. By Allah, in Whose Hand is my life, if I see him (I will grapple with him) and will not leave him until one of us who is destined to die earlier is killed. The narrator said: I wondered at this. Then the other made a sign to me and said similar words. Soon after I saw Abu Jahl. He was moving about among men. I said to the two boys: Don't you see? He is the man you were inquiring about. (As soon as they heard this), they dashed towards him, struck him with their swords until he was killed. Then they returned to Rasul and informed him (to this effect). He asked: Which of you has killed him? Each one of them said: I have killed him. He said: Have you wiped your swords? They said: No. He examined their swords and said: Both of you have killed him. He then decided that the belongings of Abu Jahl he handed over to Muadh b. Amr b. al-Jamuh. And the two boys were Muadh b. Amr b. Jawth and Muadh b. Afra.
Bk 19, No.4342:
Auf b. Malik has narrated that a man from the Himyar tribe killed an enemy and wanted to take the booty. Khalid b. Walid, who was the commander over them, forbade, him. 'Auf b Malik (the narrator) came to Rasul and informed him (to this effect). The latter asked Khalid: What prevented you from giving the booty to him? Khalid said: I thought it was too much. He (Rasul) said: Hand it over to him. Now when Khalid by Auf, the latter pulled him by his cloak and said (by way of chafing him): Hasn't the same thing happened what I reported to you from Rasul? When Rasul heard it. he was angry (and said): Khalid, don't give him, Khalid, don't give him. Are you going to desert the commanders appointed by roe? Your similitude and theirs is like a person who took camels and sheep for grazing. He grazed them and when it was time for them to have a drink, he brought them to a pool. So they drank from it, drinking away its clear water and leaving the turbid water below So the clear water (i.e the best reward) is for you and the turbid water (i e. blame) is for them.
Bk 19, No.4343:
It has been narrated on the authority of Auf b. Malik al-Ashja'i who said: I joined the expedition that marched under Zaid b. Haritha to Muta, and I received reinformcement from the Yemen. (After this introduction), the narrator narrated the tradition that had gone before except that in his version Auf was reported to have said (to Khalid): Khalid, didn't you know that Rasul had decided In favour of giving the booty (sized from an enemy) to one who killed him? He (Khalid) said: Yes. but I thought it was too much.
Bk 19, No.4344:
It has been reported by Salama b. al-Akwa': We fought the Battle of Hawazin along with Rasul. (One day) when we were having our breakfast with Rasula man came riding a red camel. He made it kneel down, extracted a strip of leather from its girth and tethered the camel with it. Then he began to take food with the people and look (curiously around). We were in a poor condition as some of us were on foot (being without any riding animals). All of a sudden, he left us hurriedy, came to his camel, untethered it, made it kneel down, mounted it and urged the beast which ran off with him. A man on a brown rhe-camel chased him (taking him for a spy). Salama (the narrator) said: I followed on foot. I ran on until I was near the thigh of the she-camel. I advanced further until I was near the haunches of the camel. I advanced still further until I caught hold of the nosestring of the camel. I made it kneel down. As soon as it placed its knee on the ground, I drew my sword and struck at the head, of the rider who fell down. I brought the camel driving it along with the man's baggage and weapons. Rasul came forward to meet me and the people were with him. He asked: Who has killed the man? The people said: Ibn Akwa'. He said: Everything of the man is for him (Ibn Akwa').
Chapter 14: ADDITIONAL AWARD TO THE FIGHTERS AND REPATRIATION OF THE ENEMY PRISONERS AS A RANSOM FOR THE MUSLIMS
Bk 19, No.4345:
It has been narrated on the authority of Salama (b. al-Akwa') who said: We fought against the Fazara and Abu Bakr was the commander over us. He had been appointed by the Messenger oi Allah. When we were onlv at an hour's distance from the water of the enemy, Abu Bakr ordered us to attack. We made a halt during the last part of the night tor rest and then we attacked from all sides and reached their watering-place where a battle was fought. Some of the enemies were killed and some were taken prisoners. I saw a group of persons that consisted of women and children. I was afraid lest they should reach the mountain before me, so I shot an arrow between them and the mountain. When they saw the arrow, they stopped. So I brought them, driving them along. Among them was a woman from Banu Fazara. She was wearing a leather coat. With her was her daughter who was one of the prettiest girls in Arabia. I drove them along until I brought them to Abu Bakr who bestowed that girl upon me as a prize. So we arrived in Medina. I had not yet disrobed her when Rasul met me in the street and said: Give me that girl, O Salama. I said: Rasul, she has fascinated me. I had not yet disrobed her. When on the next day. Rasul ag;tin met me in the street, he said: O Salama, give me that girl, may God bless your father. I said: She is for you. Rasul! By Allah. I have not yet disrobed her. Rasul sent her to the people of Mecca, and surrendered her as ransom for a number of Muslims who had been kept as prisoners at Mecca.
Chapter 15: FAI' (PROPERTY TAKEN FROM THE ENEMY WITHOUT A FORMAL WAR)
Bk 19, No.4346:
It has been narrated on the authority of Abu Huraira that Rasul said: If you come to a township (which has surrendered without a formal war) and stay therein, you have a share (that will be in the form of an award) in (the properties obtained from) it. If a township disobeys Allah and His Messenger (and actually fights against the Muslims) one-fifth of the booty seized therefrom is for Allah and His Rasul and the rest is for you.
Bk 19, No.4347:
It has been narrated on the authority of Umar, who said: The properties abandoned by Banu Nadir were the ones which Allah bestowed upon His Rasul for which no expedition was undertaken either with cavalry or camelry. These properties were particularly meant for Rasul. He would meet the annual expenditure of his family from the income thereof, and would spend what remained for purchasing horses and weapons as preparation for Jihad.
Bk 19, No.4348:
This hadith has been narrated on the authority of Zuhri.
Bk 19, No.4349:
It is reported by Zuhri that this tradition was narrated to him by Malik b. Aus who said: Umar b. Khatab sent for me and I came to him when the day had advanced. I found him in his house sitting on his bare bed-stead, reclining on a leather pillow. He said (to me): Malik, some people of your tribe have hastened to me (with a request for help). I have ordered a little money for them. Take it and distribute it among them. I said: I wish you had ordered somebody else to do this job. He said: Malik, take it (and do what you have been told). At this moment (his man-servant) Yarfa' came in and said: Commander of the Faithful, what do you say about Uthman, Abdul Rabman b. Auf, Zubair and Saad (who have come to seek an audience with you)? He said: Yes, and permitted them. so they entered. Then he (Yarfa') came again and said: What do you say about Ali and Abbas (who are present at the door)? He said: Yes, and permitted them to enter. Abbas said: Commander of the Faithful, decide (the dispute) between me and this sinful, treacherous, dishonest liar. The people (who were present) also said: Yes. Commander of the Faithful, do decide (the dispute) and have mercy on them. Malik b. Aus said: I could well imagine that they had sent them in advance for this purpose (by Ali and Abbas). Umar said: Wait and be patient. I adjure you by Allah by Whose order the heavens and the earth are sustained, don't you know that Rasul said:" We (prophets) do not have any heirs; what we leave behind is (to be given in) charity"? They said: Yes. Then he turned to Abbas and Ali and said: I adjure you both by Allah by Whose order the heavens and earth are sustained, don't you know that Rasul said:" We do not have any heirs; what we leave behind is (to be given in) charity"? They (too) said: Yes. (Then) Umar said: Allah, the Glorious and Exalted, had done to His Messenger a special favour that He has not done to anyone else except him. He quoted the Koranic verse:" What Allah has bestowed upon His Rasul from (the properties) of the people of township is for Allah and His Messenger". The narrator said: I do not know whether he also recited the previous verse or not. Umar continued: Rasul distrbuted among you the properties abandoned by Banu Nadir. By Allah, he never preferred himself over you and never appropriated anything to your exclusion. (After a fair distribution in this way) this property was left over.
Rasul would meet from its income his annual expenditure, and what remained would be deposited in the Bait-ul-Mal. (Continuing further) he said: I adjure you by Allah by Whose order the heavens and the earth are sustained. Do you know this? They said: Yes. Then he adjured Abbas and Ali as he had adjured the other persons and asked: Do you both know this? They said: Yes. He said: When Rasul passed away, Abu Bakr said:" I am the successor of Rasul." Both of you came to demand your shares from the property (left behind by Rasul). (Referring to Hadrat Abbas), he said: You demanded your share from the property of your nephew, and he (referring to Ali) demanded a share on behalf of his wife from the property of her father. Abu Bakrsaid: Rasul had said:" We do not have any heirs; what we leave behind is (to be given in) charity." So both of you thought him to be a liar, sinful, treacherous and dishonest. And Allah knows that he was true, virtuous, well-guided and a follower of truth. When Abu Bakr passed away and (I have become) the successor of Rasul and Abu Bakr , you thought me to be a liar, sinful, treacherous and dishonest. And Allah knows that I am true, virtuous, well-guided and a follower of truth. I became the guardian of this property. Then you as well as he came to me. Both of you have come and your purpose is identical. You said: Entrust the property to us. I said: If you wish that I should entrust it to you, it will be on the condition that both of you will undertake to abide by a pledge made with Allah that you will use it in the same way as Rasul used it. So both of you got it. He said: Wasn't it like this? They said: Yes. He said: Then you have (again) come to me with the request that I should adjudge between you. No, by Allah. I will not give any other judgment except this until the arrival of the Doomsday. If you are unable to hold the property on this condition, return it to me.
Bk 19, No.4350:
The same hadith has been narrated by a different chain of transmitters with a slight variation in wording: Umar b. Khatab sent for me and said: Some families from your tribe have come to me (then follows the foregoing hadith) by Malik with the difference that Rasul would spend on his family for a year. And sometimes Ma'mar said: He would retain sustenance for his family for a year, and what was left of that he spent in the cause of Allah, the Majestic and Exalted.
Chapter 16: THE SAYING OF Rasul:" WE (PROPHETS) DO NOT HAVE ANY HEIRS; WHAT WE LEAVE BEHIND IS (TO BE GIVEN IN) CHARITY"
Bk 19, No.4351:
Reports Aisha who said: When Rasul passed away, his wives made up their minds to send Uthman b. Affan (as their spokesman) to Abu Bakr to demand from him their share from the legacy of Rasul. (At this), Aisha said to them: Hasn't Rasul said:" We (Prophets) do not have any heirs; what we leave behind is (to be given in) charity"?
Bk 19, No.4352:
Reports Urwa b. Zubair who narrated from Aisha that she informed him that Fatima, daughter of Rasul, sent someone to Abu Bakr to demand from him her share of the legacy left by Rasul from what Allah had bestowed upon him at Medina and Fadak and what was left from one-filth of the income (annually received) from Khaibar. Abu Bakr said: Rasul said:" We (prophets) do not have any heirs; what we leave behind is (to be given in) charity." The household of Rasul will live on the income from these properties, but, by Allah, I will not change the charity of Rasul from the condition in which it was in his own time. I will do the same with it as Rasul himself used to do. So Abu Bakr refused to hand over anything from it to Fatima who got angry with Abu Bakr for this reason. She forsook him and did not talk to him until the end of her life. She lived for six months after the death of Rasul. When she died, her husband. Ali ibn Abu Talib, buried her at night. He did not inform Abu Bakr about her death and offered the funeral prayer over her himself. During the lifetime of Fatima, Ali received (special) regard from the people. After she had died, he felt estrangement in the faces of the people towards him. So he sought to make peace with Abu Bakr and offer his allegiance to him. He had not yet owed allegiance to him as Caliph during these months. He sent a person to Abu Bakr requesting him to visit him unaccompanied by anyone (disapproving the presence of Umar). Umar said to Abu Bakr: BY Allah, you will not visit them alone. Abu Bakr said: What will they do to me? By Allah, I will visit them. And he did pay them a visit alone. Ali recited Tashahhud (as it is done in the beginning of a religious sermon) ; then said: We recognise your moral excellence and what Allah has bestowed upon you. We do not envy the favour (i.e the Catiphate) which Allah nas conferred upon you; but you have done it (assumed the position of Caliph) alone (without consulting us), and we thought we had a right (to be consulted) on account of our kinship with Rasul. He continued to talk to Abu Bakr (in this vein) until the latter's eyes welled up with tears. Then Abd Bakr spoke and said: By Allah, in Whose Hand is my life, the kinship of Rasul is dearer to me than the kinship of my own people. As regards the dispute that has arisen between you and me about these properties, I have not deviated from the right course and I have not given up doing about them what Rasul used to do. So Ali said to Abu Bakr: This aftetnoon is (fixed) for (swearing) allegiance (to you). So when Abu Bakr had finished his Zuhr prayer, he ascended the pulpit and recited Tashahhud, and described the status of Ali, his delay in swearing allegiance and the excuse which lie had offered to him (for this delay). (After this) he asked for God's forgiveness. Then Ali ibn Abu Talib recited the Tashahhud. extolled the merits of Abu Bakr and (said that) his action was nott prompted by any jealousy of Abu Bakr on his part or his refusal to accept the high position which Allah had conferred upon him, (adding: ) But we were of the opinion that we should have a share in the government, but the matter had been decided without taking us into confidence, and this displeased us. (Hence the delay in offering allegiance. The Muslims were pleased with this (explanation) and they said: You have done the right thing. The Muslims were (again) favourably inclined to Ali since he adopted the proper course of action.
Bk 19, No.4353:
It has been narrated on the authority of Aisha that Fatima and Abbas approached Abu Bakr, soliciting transfer of the legacy of Rasul to them. At that time, they were demanding his (Holy Prophet's) lands at Fadak and his share from Khaibar. Abu Bakr said to them: I have heard from Rasul. Then he quoted the hadith having nearly the same meaning as the one which has been narrated by Uqail on the authority of al-Zuhri (and which his gone before) except that in his version he said: Then Ali stood up, extolled the merits of Abu Bakr mentioned his superiority, and his earlier acceptance of Islam. Then he walked to Abu Bakr and swore allegiance to him. (At this) people turned towards Ali and said: you have done the right thing. And they became favourably inclined to Ali after he had adopted the proper course of action.
Bk 19, No.4354:
It has been narrated by Urwa b Zubair on the authority of Aisha, Wife, that Fatima, daughter of Rasul, requested Abu Bakr, after the death of Rasul (that he should set apart her share from what Rasul had left from the properties that God had bestowed upon him. Abu Bakr said to her: Rasul said:" We do not have any heirs; what we leave behind is Sadaqa (charity)." The narrator said: She (Fatima) lived six months after the death of Rasul and she used to demand from Abu Bakr her share from the legacy of Rasul from Khaibar, Fadak and his charitable endowments at Medina. Abu Bakr refused to give her this, and said: I am not going to give up doing anything which Rasul used to do. I am afraid that it I go against his instructions in any matter I shall deviate from the right course. So far as the charitable endowments at Medina were concerned, Umar handed them over to Ali and Abbas, but Ali got the better of him (and kept the property under his exclusive possession). And as far as Khaibar and Fadak were concerned Umar kept them with him, and said: These are the endowments of Rasul (to the Umma). Their income was spent on the discharge of the responsibilities that devolved upon him on the emergencies he had to meet. And their management was to be in the hands of one who managed the affairs (of the Islamic State). The narrator said: They have been managed as such up to this day.
Bk 19, No.4355:
It has been narrated on the authority of Abu Huraira that Rasul said: My heirs cannot share even a dinar (from my legacy) ; what I leave behind after paving mtintenance allowance to my wives and remuneration to my manager is (to go in) charity.
Bk 19, No.4356:
A similar hadith has been narrated on the authority of Abu Zinad through a different chain of transmitters.
Bk 19, No.4357:
It his been narrated on the authority of Abu Huraira that Rasul said:" We do not have any heirs; what we leave behind is a charitable endowment."
Chapter 17: DISTRIBUTION OF THE SPOILS AMONG THE FIGHTERS
Bk 19, No.4358:
It has been narrated on the authority of Ibn Umar that Rasul allowed two shares from the spoils to the horseman and one share to the footman.
Bk 19, No.4359:
The same tradition has been narrated on the authority of Ubaidullah by a different chain of transmitters who do not mention the words:" from the booty".
Chapter 18: THE HELP WITH ANGELS IN BADR AND THE PERMISSIBILITY OF THE SPOILS OF WAR
Bk 19, No.4360:
It has been narrated on the authority of Umar b. Khatab who said: When it was the day on which the Battle of Badr was fought, Rasul cast a glance at the infidels, and they were one thousand while his own Companions were three hundred and nineteen. Rasul turned (his face) towards the Qibla Then he stretched his hands and began his supplication to his Lord:" O Allah, accomplish for me what Thou hast promised to me. O Allah, bring about what Thou hast promised to me. O Allah, if this small band of Muslims is destroyed. Thou will not be worshipped on this earth." He continued his supplication to his Lord, stretching his hands, facing the Qibla, until his mantle slipped down from his shoulders. So Abu Bakr came to him, picked up his mantle and put it on his shoulders. Then he embraced him from behind and said:. Rasul, this prayer of yours to your Lord will suffice you, and He will fulfil for you what He has promised you. So Allah, the Glorious and Exalted, revealed (the Koranic verse):" When ye appealed to your Lord for help, He responded to your call (saying): I will help you with one thousand angels coming in succession." So Allah helped him with angels.
Abu Zumail said that the badith was narrated to him by Ibn Abbas who said: While on that day a Muslim was chasing a disbeliever who was going ahead of him, he heard over him' the swishing of the whip and the voice of the rider saying: Go ahead, Haizi'm! He glanced at the polytheist who had (now) fallen down on his back. When he looked at him (carefully he found that) there was a scar on his nose and his face was torn as if it had been lashed with a whip, and had turned green with its poison. An Ansari came to Rasul and related this (event) to him. He said: You have told the truth. This was the help from the third heaven. The Muslims that day (i.e the day of the Battle of Badr) killed seventy persons and captured seventy. Rasul said to Abu Bakr and Umar: What is your opinion about these captives? Abu Bakr said: They are our kith and kin. I think you should release them after getting from them a ransom. This will be a source of strength to us against the infidels. It is quite possible that Allah may guide them to Islam. Then Rasul said: What is your opinion. Ibn Khattab? He said: Rasul. I do not hold the same opinion as Abu Bakr. I am of the opinion that you should hand them over to us so that we may cut off their heads. Hand over 'Aqil to Ali that he may cut off his head, and hand over such and such relative to me that I may but off his head. They are leaders of the disbelievers and veterans among them. Rasul approved the opinion of Abu Bakr and did not approve what I said The next day when I came to Rasul, I found that both he and Abu Bakr were sitting shedding tears. I said: Rasul, why are you and your Companion shedding tears? Tell me the reason. For I will weep ate, if not, I will at least pretend to weep in sympathy with you. Rasul said: I weep for what has happened to your companions for taking ransom (from the prisoners). I was shown the torture to which they were subjected. It was brought to me as close as this tree. (He pointed to a tree close to him.) Then God revealed the verse:" It is not befitting for a prophet that he should take prisoners until the force of the disbelievers has been crushed..." to the end of the verse:" so eat ye the spoils of war, (it is) lawful and pure. So Allah made booty lawful for them."
Chapter 19: BINDING THE PRISONERS AND PUTTING THEM IN CONFINMENT AND JUSTIFICATION FOR SETTING THEM FREE WITHOUT ANY RANSOM
Bk 19, No.4361:
It has been narrated on the authority of Abu Huraira who said: Rasul sent some horsemen to Najd. They captured a man. He was from the tribe of Banu Hanifa and was called Thumama b. Uthal. He was the chief of the people of Yamama. People bound him with one of the pillars of the mosque. Rasul came out to (see) him. He said: O Thumama, what do you think? He replied: Muhammad, I have good opinion of you. If you kill me, you will kill a person who has spilt blood. If you do me a favour, you will do a favour to a grateful person. If you want wealth, ask and you will get what you will demand. Rasul left him (in this condition) for two days, (and came to him again) and said: What do you think, O Thumama? He replied: What I have already told you. If you do a favour, you will do a favour to a grateful person. If you kill me, you will kill a person who has spilt blood. If you want wealth, ask and you will get what you will demand. Rasul left him until the next day when he (came to him again) and said: What do you think, O Thumama? He replied: What I have already told you. If you do me a favour, you will do a favour to a grateful person. If you kill me, you will kill a person who has spilt blood. If you want wealth ask and you will get what you will demand. Rasul said: Set Thumama free. He went to a palm-grove near the mosque and took a bath. Then he entered the mosque and said: I bear testimony (to the truth) that there is no god but Allah and I testify that Muhammad is His servant and His messenger. O Muhammad, by Allah, there was no face on the earth more hateful to me than your face, but (now) your face has become to me the dearest of all faces. By Allah, there was no religion more hateful to me than your religion, but (now) your religion has become the dearest of all religions to me. By Allah, there was no city more hateful to me than your city, but (now) your city has become the dearest of all cities to me. Your horsemen captured me when I intended going for Umra. Now what is your opinion (in the matter)? Rasul announced good tidings to him and told him to go on Umra. When he reached Mecca, somebody said to him: Have you changed your religion? He said: No! I have rather embraced Islam with Rasul. By Allah, you will not get a single grain of wheat from Yamama until it is permitted by Rasul.
Bk 19, No.4362:
The same tradition has been narrated by a different chain of transmitters with a slight difference in the wording.
Chapter 20: EVACUATION OF THE JEWS FROM THE HIJAZ
Bk 19, No.4363:
It has been narrated on the authority of Abu Huraira who said: We were (sitting) in the mosque when Rasul came to us and said: (Let us) go to the Jews. We went out with him until we came to them. Rasul stood up and called out to them (saying): O ye assembly of Jews, accept Islam (and) you will be safe. They said: Abul Qasim, you have communicated (God's Message to us). Rasul said: I want this (i.e. you should admit that God's Message has been communicated to you), accept Islam and you would be safe. They said: Abul Qasim, you have communicated (Allah's Message). Rasul said: I want this... He said to them (the same words) the third time (and on getting the same reply), he added: You should know that the earth belongs to Allah and His Rasul, and I wish that I should expel you from this land. Those of you who have any property with them should sell it, otherwise they should know that the earth belongs to Allah and His Rasul (and they may have to go away leaving everything behind).
Bk 19, No.4364:
It has been narrated on the authority of Ibn Umar that the Jews of Banu Nadir and Banu Quraizi fought against Rasul who expelled Banu Nadir, and allowed Quraiza to stay on, and granted favour to them until they too fought against him Then he killed their men, and distributed their women, children and properties among the Muslims, except that some of them had joined Rasul who granted them security. They embraced Islam. Rasul turned out all the Jews of Medlina. Banu Qainuqa' (the tribe of Abdullah b. Salim) and the Jews of Banu Haritha and every other Jew who was in Medina.
Bk 19, No.4365:
A similar hadith has been transmitted by a different chain of narrators, but the hadith narrated by Ibn Juraij is more detailed and complete.
Bk 19, No.4366:
It has been narrated by Umar b. Khatab that he heard Rasul say: I will expel the Jews and Christians from the Arabian Peninsula and will not leave any but Muslim.
Bk 19, No.4367:
This hadith has been narrated on the authority of Zubair with the same chain of transmitters.
Chapter 21: JUSTIFICATION FOR KILLING THOSE GUILTY OF BREACH OF TRUST AND MAKING THE PEOPLE OF THE FORT SURRENDER ON THE ARBITRATION OF A JUST PERSON
Bk 19, No.4368:
It has been narrated on the authority of Abu Saeed Kuzri who said: The people of Quraiza surrendered accepting the decision of Saad b. Muadh about them. Accordingly, Rasul sent for Saad who came to him riding a donkey. When he approached the mosque, Rasul said to the Ansar: Stand up to receive your chieftain. Then he said (to Saad): These people have surrendered accepting your decision. He (Saad) said: You will kill their fighters and capture their women and children. (Hearing this), Rasul said: You have adjudged by the command of God. The narrator is reported to have said: Perhaps he said: You have adjuged by the decision of a king.
Ibn Muthanna (in his version of the tradition) has not mentioned the alternative words.
Bk 19, No.4369:
Through the same chain of transmitters Shuba has narrated the same tradition in which he says that Rasul said (to Saad): You have adjudged according to the command of God. And once he said: you have adjudged by the decision of a king.
Bk 19, No.4370:
It has been narrated on the authority of Aisha who said: Saad was wounded on the day of the Battle of the Ditch. A man from the Quraish called Ibn al-Ariqah shot at him an arrow which pierced the artery in the middle of his forearm. Rasul pitched a tent for him in the mosque and would inquire after him being in close proximity. When he returned from the Ditch and laid down his arms and took a bath, the angel Gabriel appeared to him and he was removing dust from his hair (as if he had just returned from the battle). The latter said: You have laid down arms. By God, we haven't (yet) laid them down. So march against them. Rasul asked: Where? He poirftad to Banu Quraiza. So Rasul fought against them. They surrendered at the command of Rasul, but he referred the decision about them to Saad who said: I decide about them that those of them who can fight be killed, their women and children taken prisoners and their properties distributed (among the Muslims).
Bk 19, No.4371:
It has been narrated on the authority of Hisham (who learnt it from his father) that Rasul said (to Saad): You have adjudged their case with the judgment of God. the Exalted and Glorified.
Bk 19, No.4372:
It has been narrated on the authority of Aisha that Saad's wound became dry and was going to heal when he prayed: O God, surely Thou knowest that nothing is dearer to me than that I should fight for Thy cause against the people who disbeliever Your Messenger and turned him out (from his native place). If anything yet remains to be decided from the war against the Quraish, spare my life so that I may fight against them in Thy cause. O Lord, I think Thou hast ended the war between us and them. If Thou hast done so, open my wound (so that it may discharge) and cause my death thereby. So the wound begin to bleed from the front part of his neck. The people were not scared except when the blood flowed towards them, and in the mosque along with Saad's tent was the tent of Banu Ghifar. They said: O people of the tent, what is it that is coming to us from you? Lo! it was Saad's wound that was bleeding and he died thereof.
Bk 19, No.4373:
This tradition has been narrated by Hishim through the same chain of transmitters with a little difference in the wording. He said: (His wound) began to bleed that very night and it continued to bleed until he died. He has made the addition that it was then that (a non-believing) poet said:
Hark, O Saad, Saad of Banu Muadh,
What have the Quraiaa and Nadir done?
By thy life! Saad b. Muadh - Was steadfast on the morn they departed.
You have left your cooking-pot empty,
While the cooking-pot of the people is hot and boiling.
Abu Hubab the nobleman has said,
O Qainuqa', do not depart.
They were weighty in their country
just aa rocks are weighty in Maitan.
Chapter 22: SHOWING PROMPTITUDE IN JIHAD AND GIVING PRECEDENCE TO THE MORE URGENT OF THE TWO ACTIONS WHILE MAKING A CHOICE BETWEEN THEM
Bk 19, No.4374:
It has been narrated on the authority of Abdullah who said: On the day he returned from the Battle of Ahzab, Rasul made for us an announcement that nobody would say his Zuhr prayer but in the quarters of Banu Quraiza (Some) people, being afraid that the time for prayer would expire, said their prayers before reaching the street of Banu Quraiza. The others said: We will not say our prayer except where Rasul has ordered us to say it even if the time expires. (When he learned of the difference in the view of the two groups of the people, Rasul did not blame anyone from the two groups.
Chapter 23: RETURN OF THEIR GIFTS TO THE ANSAR BY THE MUHAJIRS WHEN THE LATTER GREW RICH AS A REBULT OF THE CONQUESTS
Bk 19, No.4375:
It has been narrated on the authority of Anas b. Malik who said: When the Muhajirs migrated from Mecca to Medina; they came (in a state that) they had not anything (i.e money) in theirhands, while the Ansar possessed lands and date palms. They divided their properties with the Muhajirs. The Ansar divided and gave them on the condition that they would give half the fruit from the orchards every year, and the Muhajirs would recompense them by working with them and putting in labour. The mother of Anas b. Malik was called Umm Sulaim and she was also the mother of Abdullah b. Talha who was a brother of Anas from his mother's side. The mother of Anas had given Rasul her date-palms. He bestowed them upon Umm Aiman, the slave-girl who had been freed by him and was the mother of Usama b. Zaid. When Rasul had finished the war with the people of Khaibar and returned to Medina, the Muhajirs returned to the Ansar all the gifts which they had given them out of the fruits. (Anas b. Malik said: ) The Messenger of. Allah returned to my mother her date-palms and gave to Umm Aiman instead of them date-palms from his orchard. Ibn Shihab says that Umm Aiman was the mother of Usama b. Zaid who was the slave-girl of Abdullah b. Abd-ul-Muttalib and hailed from Abyssinia. When Amina gave birth to Rasul after the death of his father, Umm Aiman used to nurse him until he grew up. He (later on) freed her and married her to Zaid b. Haritha. She died five months after the death of Rasul.
Bk 19, No.4376:
It has been narrated by Anas that (after his migration to Medina) a person placed at Rasul's disposal some date-palms growing on his land until the lands of Quraiza and Nadir were conquered. Then he began to return to him whatever he had received. (In this connection) my people told me to approach Rasul and ask from him what his people had given him or a portion thereof, but Rasul had bestowed those trees upon Umm Aiman. So I came to Rasul and he gave hem (back) to me. Umm Aiman (also) came (at this time). She put the cloth round my neck and said: No, by Allah, we will not give to, you what he has granted to me. Rasul said: Umm Aiman, let him have them and for you are such and such trees instead. But she said: By Allah, there is no god besides Him. No, never! Rasul continued saying: (You will get) such and such. until he had granted her ten times or nearly ten times more (than the original gift).
Chapter 24: JUSTIFICATION FOR TAKING FOOD IN THE LAND OF THE ENEMY
Bk 19, No.4377:
It has been narrated on the authority of Abdullah b. Mughaffal who said I found a bag containing fat on the day of the Battle of Khaibar. I caught hold of it and said: I will not give anything today from it to anybody. Then I turned round and saw that Rasul was smiling (at my words).
Bk 19, No.4378:
This tradition has been transmitted by a different chain of narrators with a different wording, the last in the chain being the same narrator, (i.e Abdullah b. Mughaffal), who said: A bag containing food and fat was thrown to us. I lept forward to catch it. Then I turned round and saw (to my surprise) Rasul and I felt ashamed of my act in his presence.
Bk 19, No.4379:
This hadith has been transmitted on the authority of Shuba with a slight variation of words.
Chapter 25: RASUL'S LETTER TO HIRAQL (CEASAR) INVITING HIM TO ISLAM
Bk 19, No.4380:
It has been narrated on the authority of Ibn Abbas who learnt the tradition personally from Abu Safyan. The latter said: I went out (on a mercantile venture) during the period (of truce) between me and Rasul. While I was in Syria, the letter of Rasul was handed over to Hiraql (Ceasar), the Emperor of Rome (who was on a visit to Jerusalem at that time). The letter was brought by Dihya Kalbi who delivered it to the governor of Busra The governor passed it on to Hiraql, (On receiving the letter), he said: Is there anyone from the people of this man who thinks that he is a prophet. People said: Yes. So, I was called along with a few others from the Quraish. We were admitted to Hiraql and he seated usbefore him. He asked: Which of you has closer kinship with the man who thinks that he is a prophet? Abu Sufyan said: I. So they seated me in front of him and stated my companions behind me. Then, he called his interpreter and said to him: Tell them that I am going to ask this fellow (i.e Abu Sufyan) about the man who thinks that he is a prophet. It he tells me a lie, then refute him.
Abu Sufyan told (the narrator): By God, if there was not the fear that falsehood would be imputed to me I would have lied. (Then) Hiraqi said to his interpreter: Inquire from him about his ancestry, I said: He is of good ancestry among us. He asked: Has there been a king among his ancestors? I said: No. He asked: Did you accuse him of falsehood before he proclaimed his prophethood? I said: No. He asked: Who are his follower people of high status or low status? I said: (They are) of low status. He asked: Are they increasing in number or decreasing? I said. No. they are rather increasing. He asked: Does anyone give up his religion, being dissatisfied with it, after having embraced it? I said: No. He asked: Have you been at war with him? I said: Yes. He asked: How did you fare in that war? I said: The war between us and him has been wavering like a bucket, up at one turn and down at the other (i.e the victory has been shared between us and him by turns). Sometimes he suffered loss at our hands and sometimes we suffered loss at his (hand). He asked: Has he (ever) violated his covenant? I said: No. but we have recently concluded a peace treaty with him for a petiod and we do not know what he is going to do about it. (Abu Sufyin said on oath that he could not interpolate in this dialogue anything from himself more than these words ) He asked: Did anyone make the proclamation (Of prophethood) before him? I said: No. He (now) said to his interpreter: Tell him, I asked him about his ancestry and he had replied that he had the best ancestry. This is the case with Prophets; they are the descendants of the noblest among their people (Addressing Abu Sufyan), he continued: I asked you if there had been a king among his ancestors. You said that there had been none. If there had been a king among his ancestors, I would have said that he was a man demanding his ancestral kingdom. I asked you about his followers whether they were people of high or low status, and you said that they were of rather low status. Such are the followers of Rasuls. I asked you whether you used to accuse him of falsehood before he proclaimed his prophethood, and you said that you did not.
So I have understood that when he did not allow himself to tell a lie about the poeple, he would never go to the length of forging a falsehood about Allah. I asked you whether anyone renounced his religion being dissatisfied with it after he had embraced it, and you replied in the negative. Faith is like this when it enters the depth of the heart (it perpetuates them). I asked you whether his followers were increasing or decreasing. You said they were increasing. Faith is like this until it reaches its consummation. I asked you whether you had been at war with him, and you replied that you had been and that the victory between you and him had been shared by turns, sometimes he suffering loss at your hand and sometimes you suffering lost at his. This is how Rasuls are tried before the final victory its theirs. I asked you whether he (ever) violated his covenant, and you said that he did not. This is how Rasuls behave. They never violate (their covenants). I asked you whether anyone before him had proclaimed the same thing, and you replied in the negative. I said: If anyone had made the same proclamation before, I would have thought that he was a man following what had been proclaimed before. (Then) he asked: What does he enjoin upon you? I said: He exhorts us to offer Salat, to pay Zakat, to show due regard to kinship and to practise chastity. He said: It what you have told about him is true, he is certainly a Prophet. I knew that he was to appear but I did not think that he would be from among you. If I knew that I would be able to reach him. I would love to meet him; and it I had been with him. I would have washed his feet (out of reverence). His dominion would certainly extend to this place which is under my feet. Then he called for the letter of Rasul and read it. The letter ran as follows:" In the name of Allah, Most Gracious and Most Merciful. From Muhammad, Rasul, to Hiraql, the Emperor of the Romans. Peace be upon him who follows the guidance. After this, I extend to you the invitation to accept Islam. Embrace Islam and you will be safe. Accept Islam, God will give you double the reward. And if you turn away, upon you will be the sin of your subjects." O People of the Book, come to the word that is common between us that we should worship none other than Allah, should not ascribe any partner to Him and some of us should not take their fellows as Lords other than Allah. If they turn away, you should say that we testify to our being Muslims [iii. 64]."
When he hid finished the reading of the letter, noise and confused clamour was raise around him, and he ordered us to leave. Accordingly, we left. (Addressing my companions) while we were coming out (of the place). I said: Ibn Abu Kabsha (referring sarcastically to Rasul) has come to wield a great power. Lo! (even) the king of the Romans is afraid of him. I continued to believe that the authority of Rasul would triumph until God imbued me with (the spirit of) Islam.
Bk 19, No.4381:
This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters but with the addition:" When Allah inflicted defeat on the armies of Persia, Caesar moved from Hims to Aelia (Bait al-Maqdis) for thanking Allah as He granted him victory." In this hadith these words occur:" From Muhammad, servant of Allah and His Messenger," and said:" The sin of your followers," and also said the words:" to the call of Islam".
Chapter 26: LETTERS OF RASUL TO THE KINGS OF DISBELIEVERS INVITING THEM TO God
Bk 19, No.4382:
It has been narrated on the authority of Anas that Rasul wrote to Chosroes (King of Persia), Caesar (Emperor of Rome), Negus (King of Abyssinia) and every (other) despot inviting them to Allah, the Exalted. And this Negus was not the one for whom Rasul had said the funeral prayers.
Bk 19, No.4383:
The tradition has been narrated on the authority of Anas b. Malik (the same narrator) through a different chain of transmitters, but this version does not mention:" And he was not the Negus for whom Rasul had said the funeral prayers."
Bk 19, No.4384:
It has been narrated on the authority of the same narrator through another chain of transmitters with the same difference in the wording.
Chapter 27: THE BATTLE OF HUNAIN
Bk 19, No.4385:
It has been narrated on the authority of Abbas who said: I was in the company of Rasul on the Day of Hunain. I and Abd Sufyan b. Harith b. Abdul Muttalib stuck to the Messenaer of Allah and we did not separate from him. And Rasul was riding on his white mule which had been presented to him by Farwa b. Nufitha al-Judhami. When the Muslims had an encounter with the disbelievers, the Muslims fled, falling back, but Rasul began to spur his mule towards the disbelievers. I was holding the bridle of the mule of Rasul checking it from going very fast, and Abu Sufyan was holding the stirrup of the (mule of the) Rasul, who said: Abbas, call out to the people of al-Samura. Abbas (who was a man with a loud voice) called out at the top of the voice: Where are the people of Samura? (Abbas said: ) And by God, when they heard my voice, they came back (to us) as cows come back to their calves, and said: We are present, we are present! Abbas said: They began to fight the infidels. Then there was a call to The Ansar. Those (who called out to them) shouted: O ye party of the Ansar! O party of the Ansar! Banu al-Harith b. al-Khazraj were the last to be called. Those (who called out to them) shouted: O Banu Al-Harith b. al-Khazraj! O BanU Harith b. al-Khazraj! And Rasul who was riding on his mule looked at their fight with his neck stretched forward and he said: This is the time when the fight is raging hot. Then Rasul took (some) pebbles and threw them in the face of the infidels. Then he said: By the Lord of Muhammad, the infidels are defeated. Abbas said: I went round and saw that the battle was in the same condition in which I had seen it. By Allah, it remained in the same condition until he threw the pebbles. I continued to watch until I found that their force had been spent out and they began to retreat.
Bk 19, No.4386:
A version of the tradition has been transmitted through another chain of narrators. In this version the words uttered by Rasul (after he had thrown the pebbles in the face of the enemy) are reported as:" By the Lord of the Kaba, they have been defeated." And there is at the end the addition of the words:" Until Allah defeated them" (and I imagine) as if I saw Rasul chasing them on his mule.
Bk 19, No.4387:
Abbas said: I was with Rasul on the Day of Hunain. The rest of the hadith is the same but with this variation that the hadith transmitted by Yonus and Ma'mar is more detailed and complete.
Bk 19, No.4388:
It has been narratedon the authority of Abu Ishaq who said: A man asked Bara' (b. Azib): Did you run away on the Day of Hunain. O, Abu Umira? He said: No, by Allah, Rasul did not turn his back; (what actually happened was that) some young men from among his companions, who were hasty and who were either without any arms or did not have abundant arms, advanced and met a party of archers (who were so good shots) that their arrows never missed the mark. This party (of archers) belonged to Banu Hawazin and Banu Nadir. They shot at the advancing young men and their arrows were not likely to miss their targets. So these young men turned to Rasul while he was riding on his white mule and Abu Sufyan b. al-Harith b. Abdul Muttalib was leading him. (At this) he got down from his mule, invoked God's help, and called out: I am Rasul. This is no untruth. I am the son of Abdul Muttalib . Then he deplnved his men into battle array.
Bk 19, No.4389:
It has been narrated (through a different chain of transmitters) by Abu Ishiq that a person said to Bara' (b. Azib): Abu Umara, did you flee on the Day of Hunain? He replied: Rasul did not retreat. (What actually happened was that some hasty young men who were either inadequately armed or were unarmed met a group of men from Banu Hawazin and Banu Nadir who happened to be (excellent) archers. The latter shot at them a volley of arrows that did not miss. The people turned to Rasul. Abu Sufyan b. Harith was leading his mule. So he got down, prayed and invoked God's help. He said: I am Rasul. This is no untruth. I am the son of Abdul Muttalib . O God, descend Thy help. Bara' continued: When the battle grew fierce. we, by God. would seek protection by his side, and the bravest among us was he who confronted the onslaught and it was Rasul.
Bk 19, No.4390:
It has been narrated through a still different chain of transmitters by the same narrator (i.e Abu Ishaq) who said: I heard from Bara' who was asked by a man from the Qais tribe: Did you run away from Rasul on the Day of Hunain? Bara' said: But Rasul did not run away. On that day Banu Hawzzin took part in the battle as archers (on the side of the disbelievers). When we attacked them, they retreated and we fell upon the booty; (they rallied) and advanced towards us with arrows. (At that time) I saw Rasul riding on his white mule and Abu Sufyan b. al-Harith was holding its bridle. He (Rasul was saying: I am Rasul. This is no untruth. I am a descendant of Abdul Muttalib .
Bk 19, No.4391:
This hadith has been narrated on the authority of Bara' with another chain of transmitters, but this hadith is short as compared with other ahadith which are more detailed.
Bk 19, No.4392:
This tradition has been narrated on the authority of Salama who said: We fought by the side of Rasul at Hunain. When we encountered the enemy, I advanced and ascended a hillock. A man from the enemy side turned towards me and I shot him with an arrow. He (ducked and) hid himself from me. I could not understand what he did, but (all of a sudden) I saw that a group of people appeared from the other hillock. They and the Companions of Rasul met in combat, but the Companions of Rasul turned back and I too turned back defeated. I had two mantles, one of which I was wrapping round the waist (covering the lower part of my body) and the other I was putting around my shoulders. My waist-wrapper got loose and I held the two mantles together. (In this downcast condition) I passed by Rasul who was riding on his white mule. He said: The son of Akwa' finds himself to be utterly perplexed. Wher. the Companions gathered round him from all sides. Rasul got down from his mule. picked up a handful of dust from the ground, threw it into their (enemy) faces and said: May these faces be deformed 1 There was no one among the enemy whose eyes were not filled with the dust from this handful. So they turned back fleeing. and God defeated them, and Rasul distributed their booty among the Muslims.
Chapter 28: THE BATTLE OF TA'IF
Bk 19, No.4393:
It has been narrated on the authority of Ibn Amr who said: Rasul besieged the people of Ta'if, but did get victory over them. He said: God willing, we shall return. His Companions said: Shall we depart without having conquered it? Rasul said: (All right) make a raid in the morning. They did so. and were wounded (with the arrows showered upon them). So Rasul said: We shall depart tomorrow. (The narrator says): (Now) this (announcement) pleased them, and Rasul laughed at (their waywardness).
Chapter 29: THE BATTLE OF BADR
Bk 19, No.4394:
It has been narrated on the authority of Anas that when (the news of) the advance of Abu Sufyan (at the head of a force) reached him. Rasul held consultations with his Companions. The narrator said: Abu Bakr spoke (expressing his own views), but he (Rasul) did not pay heed to him. Then spoke Umar (expressing his views), but he (Rasul) did not pay heed to him (too). Then Saad b. Ubada stood up and said: Rasul, you want us (to speak). By God in Whose control is my life, if you order us to plunge our horses into the sea, we would do so. If you order us to goad our horses to the most distant place like Bark al-Ghimad, we would do so. The narrator said: Now Rasul called upon the people (for the encounter). So they set out and encamped at Badr. (Soon) the water-carriers of the Quraish arrived. Among them was a black slave belonging to Banu al-Hajaj. The Companions of Rasul caught him and interrogated him about Abu Sufyan and his companions. He said: I know nothing about Abu Sufyan, but Abu Jahl, Utba, Shaiba and Umayya b. Khalaf are there. When he said this, they beat him. Then he said: All right, I will tell you about Abu Sufyan. They would stop beating him and then ask him (again) about Abu Sufyan. He would again say', I know nothing about Abu Sufyan, but Abu Jahl. Utba, Shaiba and Umayya b. Khalaf are there. When he said this, they beat him likewise. Rasul was standing in prayer. When he saw this he finished his prayer and said: By Allah in Whose control is my life, you beat him when he is telling you the truth, and you let him go when he tells you a lie. The narrator said: Then Rasul said: This is the place where so and so would be killed. He placed his hand on the earth (saying) here and here; (and) none of them fell away from the place which Rasul had indicated by placing his hand on the earth.
Chapter 30: THE CONQUEST OF MECCA
Bk 19, No.4395:
It has been narrated by Abdullah b. Rabah from Abu Huraira, who said: Many deputations came to Muaweya. This was in the month of Ramadan. We would prepare food for one another. Abu Huraira was one of those who frequently invited us to his house. I said: Should I not prepare food and invite them to my place? So I ordered meals to be prepared Then I met Abu Huraira in the evening and said: (You will have) your meals with me tonight. He said: You have forestalled me. I said: Yes, and invited them. (When they had finished with the meals) Abu Huraira said: Should I not tell yon a tradition from your traditions, O ye assembly of the Ansar? He then gave an account of the Conquest of Mecca and said: Rasul advanced until he reached Mecca. He deputed Zubair on his right flank and Khalid on the left, and he despatched Abu Ubaida with the force that had no armour. They advanced to the interior of the valley. Rasul was in the midst of a large contingent of fighters. He saw me and said: Abu Huraira. I said: I am here at your call, Rasul I He said: Let no one come to me except the Ansar, so call to me the Ansar (only). Abu Huraira continued: So they gathered round him. The Quraish also gathered their ruffians and their (lowly) followers, and said: We send these forward. If they get anything, we shall be with them (to share it), and if misfortune befalls them, we shall pay (as compensation) whatever we are asked for. Rasul said (to the Ansar): You see the ruffians and the (lowly) followers of the Quraish. And he indicated by (striking) one of his hands over the other that they should be killed and said: Meet me at as-Safa. Then we went on (and) if any one of us wanted that a certain person should be killed, he was killed, and none could offer any resistance. Abu Huraira continued: Then came Abu Sufyan and said: Rasul, the blood of the Quraish has become very cheap. There will be no Quraish from this day on.
Then he (Rasul) said: Who enters the house of Abu Sufyan, he will be safe. Some of the Ansar whispered among themselves: (After all), love for his city and tenderness towards his relations have overpowered him. Abu Huraira said: (At this moment) revelation came to Rasul and when he was going to receive the Revelation, we understood it, and when he was (actually) receiving it, none of us would dare raise his eyes to Rasul until the revelation came to an end. When the revelation came to an end, Rasul said: O ye Assembly of the Ansar! They said: Here we are at your disposal, Rasul. He said: You were saying that love for his city and tenderness towards his people have overpowered this man. They said: So it was. He said: No, never. I am a servant of God and His Messenger. I migrated towards God and towards you. I will live with you and will die with you. So, they (the Ansar) turned towards him in tears and they were saying: By Allah, we said what we said because of our tenacious attachment to Allah and His Messenger. Rasul said: Surely, Allah and His Messenger testify to your assertions and accept your apology. The narrator continued: People turned to the house of Abu Sufyan and people locked their doors. Rasul proceeded until he approached the (Black) Stone. He kissed it and circumambulated the Kaba. He reached near an idol by the side of the Kaba which was worshipped by the people. Rasul had a bow in his hand, and he was holding it from a corner. When he came near the idol, he began to pierce its eyes with the bow and (while doing so) was saying: Truth has been established and falsehood has perished. When he had finished the circumambulation, he came to safa, ascended it to a height from where he could see the Kaba, raised his hands (in prayer) and began to praise Allah and prayed what he wanted to pray.
The tradition has been narrated by a different chain of transmitters with the following additions: (i) Then be (Rasul) said with his hands one upon the other: Kill them (who stand in your way).... (ii) They (the Ansar) replied: We said so, Rasul! He said: What is my name? I am but Allah's servant and His Messenger.
Bk 19, No.4396:
It has been narrated on the authority of Abdullah b. Rabah who said: We came to Muaweya b. Abu Sufyan as a deputation and Abu Huraira was among us. Each of us would prepare food for his companions turn by turn for a day. (Accordingly) when it was my turn I said: Abu Huraira, it is my turn today. So they came to my place. The food was not yet ready, so I said to Abu Huraira: I wish you could narrate to us a tradition from Rasul until the food was ready. (Complying with my request) Abu Huraira said: We were with Rasul on the day of the Conquest of Mecca. He appointed Khalid b. Walid as commander of the right flank, Zubair as commander of the left flank, and Abu Ubaida as commander of the foot-soldiers (who were to advance) to the interior of the valley. He (then) said: Abu Huraira, call the Ansar to me. So I called out to them and they came hurriedly. He said: O ye Assembly of the Ansaar, do you see the ruffians of the Quraish? They said: Yes. He said: See, when you meet them tomorrow, wipe them out. He hinted at this with his hand, placing his right hand on his left and said: You will meet us at as-safa. (Abu Huraira continued): Whoever was seen by them that day was put to death. Rasul ascended the mount of as-safa. The Ansar also came there and surrounded the mount. Then came Abu Sufyan and said: Messenger ot Allah, the Quraish have perished. No member of the Quraish tribe will survive this day. Rasul said: Who enters the house of Abu Safyin will be safe, who lays down arms will be safe, who locks his door will be safe. (some of) the Ansar said: (After all) the man has been swayed by tenderness towards his family and love for his city. At this, Divine inspiration descended upon Rasul. He said: You were saying that the man has been swayed by tenderness towards his family and love for his city. Do you know what my name is? I am Muhammad, the servant of God and His Messenger. (He repeated this thrice.) I left my native place for the take of Allah and joined you. So I will live with you and die with you. Now the Ansar said: By God, we said (that) only out of our greed for Allah and His Messenger. He said: Allah and His Rasul testify to you and accept your apology.
Chapter 31: REMOVAL OF THE IDOLS FROM THE VICINITY OF THE Kaba
Bk 19, No.4397:
It has been narrated by Ibn Abdullah who said: Rasul entered Mecca. There were three hundred and sixty idols around the Kaba. He began to thrust them with the stick that was in his hand saying:" Truth has come and falsehood has vanished. Lo! falsehood was destined to vanish" (xvii. 8). Truth has arrived, and falsehood can neither create anything from the beginning nor can It restore to life
Bk 19, No.4398:
This tradition has been narrated by Ibn Abu Najah through a different chain of transmitters up to the word: Zahaqa, (This version) does not contain the second verse and substitutes Sanam for Nusub (both the words mean" idol" or" image" that is worshipped).
Chapter 32: NO QURAISHITE WILL BE KILLED BOUND HAND AND FOOT AFTER THE CONQUEST OF MECCA
Bk 19, No.4399:
It has been narrated on the authority of Abdullah b. Muti' who heard from his father and said: I heard Rasul say on the day of the Conquest of Mecca: No Quraishite will be killed hound hand and foot from this day until the Day of judgment.
Bk 19, No.4400:
The same tradition has been narrated on the authority of Zakriyya through the same chain of transmitters with the following addition:" No rebellious Quraishite with al-Asi as his name embraced Islam that day except Muti. His name-was al-Asi, but Rasul changed his name to Muti.
Chapter 33: THE TREATY OF HUDAIBIYA
Bk 19, No.4401:
It has been narrated on the authority of Al Bara b. Azib who said: Ali ibn Abu Talib penned the treaty between Rasul and the polytheists on the Day of Hudaibiya. He wrote: This is what Muhammad, Rasul, has settled. They (the polytheists) said: Do not write words" Rasul". If we knew that you were Rasul, we would not fight against you. Rasul said to Ali: Strike out these words. He (Ali) said: I am not going to strike them out. So Rasul struck them out with his own hand. The narrator said that the conditions upon which the two sides had agreed included that the Muslims would enter Mecca (next year) and would stay there for three days, and that they would not enter bearing arms except in their sheaths or bolsters.
Bk 19, No.4402:
It has been narrated on the authority of Abu Ishaq, who heard Bars' b. Azib say: When Rasul made peace with the people of Hudaibiya, Ali drew up the agreement between them, and so he wrote: Muhammad, Rasul. (This is followed by the same wording as we have in the previous tradition except the omission of the words: This is what he has settled.)
Bk 19, No.4403:
It has been narrated on the authority of Bara' who said: When Rasul was checked from going to the Kaba, the people of Mecca made peace with him'on the condition that he would (be allowed to) enter Mecca (next year) and stay there for three days, that he would not enter (the city) except with swords in their sheaths and arms encased in their covers, that he would not take eway with him anyone from its dwellers, nor would he prevent anyone from those with him to stay on in Mecca (if he so desired). He said to Ali: Write down the terms settled between us. (So Ali wrote): In the name of Allah, most Gracious and most Merciful. This is what Muhammad, Rasul, has settled (with the Meccans), The polytheists said to him: If we knew that thou art the Messenger of of Allah, we would follow you. But write: Muhammad b. Abdullah. So he told Ali to strike out these words. Ali said: No, by Allah, I will not strike them out. Rasul said: Show me their place (on the parchment). So he (Ali) showed him their place and he (Rasul) struck them out; and Ali wrote: Ibn Abdullah. (According to the terms of the treaty, next year) Rasul stayed there for three days When it was the third day, they said to Ali: This is the last day according to the terms of your companion. So tell him to leave. Ali informed Rasul accordingly. He said: Yes, and left (the city). Ibn Janab in his version of the tradition used:" we would swear allegiance to you" instead of" we would follow you".
Bk 19, No.4404:
It has been narrated on the authority of Anas that the Quraish made peace with Rasul. Among them was Suhail b. Amr. Rasul said to Ali: Write" In the name of Allah, most Gracious and most Merciful." Suhail said: As for" Bismillah," we do not know what is meant by" Bismillah-ir-Rahman-ir-Rahim" (In the name of Allah most Gracious and most Merciful). But write what we understand, i.e Bi ismika allahumma (in thy name. O Allah). Then, Rasul said: Write:" From Muhammad, Rasul." They said: If we knew that thou welt Rasul, we would follow you. Therefore, write your name and the name of your father. So Rasul said: Write" From Muhammad b. Abdullah." They laid the condition on Rasul that anyone who joined them from the Muslims, the Meccans would not return him, and anyone who joined you (the Muslims) from them, you would send him back to them. The Companions said: Rasul, should we write this? He said: Yes. One who goes away from us to join them-may Allah keep him away! and one who comes to join us from them (and is sent back) Allah will provide him relief and a way of escape.
Bk 19, No.4405:
It has been narrated on the authority of Abu Wail who said: Sahal b. Hunaif stood up on the Day of Siffin and said: O ye people, blame yourselves (for want of discretion) ; we were with Rasul on the Day of Hudaibiya. If we had thought it fit to fight, we could fight. This was in the truce between Rasul and the polytheists. Umar b. Khattab came, approached Rasul and said: Rasul, aren't we fighting for truth and they for falsehood? He replied: By all means. He asked: Are not those killed from our side in Paradise and those killed. from their side in the Fire? He replied: Yes. He said: Then why should we put a blot upon our religion and return, while Allah has not decided the issue between them and ourselves? He said: Son of Khattab, I am Rasul. Allah will never ruin me. (The narrator said): Umar went away, but he could not contain himself with rage. So he approached Abu Bakr and said: 'Abu Bakr, aren't we fighting for truth and they for falsehood? He replied: Yes. He asked: Aren't those killed from our side in Paradise and those killed from their side in the Fire? He replied: Why not? He (then) said: Why should we then disgrace our religion and return while God has not yet decided the issue between them and ourselves? Abu Bakr said: Son of Khattab, verily, he is Rasul, and Allah will never ruin him. (The narrator continued): At this (a Sura of) the Koran (giving glad tidings of the victory) was revealed to Rasul. He sent for Umar and made him read it. He asked: Is (this truce) a victory? He (Rasul) replied: Yes. At this Umar was pleased, and returned.
Bk 19, No.4406:
It has been narrated on the authority of Shaqiq who said: I heard Sahl b. Hunaif say at Siffin: O ye people, find fault with your (own) discretion. By Allah, on the Day of Abu Jandal (i.e the day of Hudaibiya), I thought to myself that, if I could, I would reverse the order of Rasul (the terms of the truce being unpalatable). By Allah, we have never hung our swords on our shoulders in any situation whatsoever except when they made easy for us to realise the goal envisaged by us, but this battle of yours (seems to be an exception). Ibn Numair (in his version) did not mention the words:" In any situatina whatsoever"
Bk 19, No.4407:
The same tradition has been narrated through a different chain of transmitters on the authority of A'mash. This version contains the words: Ila amrin yofzi'una instead of Ila amrin na'rifuhu.
Bk 19, No.4408:
It has been narrated through a different chain of transmitters on the authority of Abu Wail who said: I heard Sahl b. Hunaif say at Siffin: Blame (the hollowness) of your views about your religion. I thought to myself on the day of Abu Jandal that if I could turn down the order of Rasul, I would. The situation was so difficult that if we mended it at one place, it was rent at another.
Bk 19, No.4409:
It has been narrated on the authority of Anas b. Malik who said: When they (Companions of Rasul) were overwhelmed with grief and distress on his return from Hudaibiya where he had slaughtered his sacrificial beasts (not being allowed to proceed to Mecca), the Koranic verse: Inna fatahna... laka fathan mobinan to fauzan 'aziman, was revealed to him. (At this) he said: On me has descended a verse that is dearer to me than the whole world.
Bk 19, No.4410:
This tradition has been narrated through a different chain of transmitters.
Chapter 34: KEEPING A COVENANT
Bk 19, No.4411:
It has been reported on the authority of Hudbaifa b. al-Yaman who said: Nothing prevented me from being present at! he Battle of Badr except this incident. I came out with my father Husail (to participate in the Battle), but we were caught by the disbelievers of Quraish. They said: (Do) you intend to go to Muhammad? We said: We do not intend to go to him, but we wish to go (back) to Medina. So they took from us a covenant in the name of God that we would turn back to Medina and would not fight on the side of Muhammad. So, we came to Rasul and related the incident to him. He said: Both, of you proceed (to Medina) ; we will fulfil the covenant made with them and seek God's help against them.
Chapter 35: THE BATTLE OF AHZAB OR THE BATTLE OF THE DITCH
Bk 19, No.4412:
It has been narrated by Ibrahim al-Taimi on the authority of his father who said: We were sitting in the company of Hudhaifa. A man said: If I were in the time of Rasul, I would have fought by his side and would have striven hard for his causes. Hudhaifa said: You might have done that, (but you should not make a flourish of your enthusiasm). I was with Rasul on the night of the Battle of Abzib and we were gripped by a violent wind and severe cold. Rasul said: Hark, the man who (goes reconnoitring and) brings me the news of the enemy shall be ranked with me on the Day of Judgment by Allah (the Glorious and Exalted). We all kept quiet and none of us responed to him. (Again) he said: Hark, a man who (goes reconnoitring and) brings me the news of the enemy shall be ranked with me on the Day of Judgment by Allah (the Glorious and Exalted). We kept quiet and none of us responded to him. He again said: Hark, a man who (goes reconnoitring and) brings me the news of the enemy shall be ranked with me on the Day of Judgtuent by Allah (the Glorious and Exalted) Then he said: Get up Hudhaifa, bring me the news of the enemy. When he called me by name I had no alternative but to get up. He said: Go and bring me information about the enemy, and do nothing that may provoke them against me. When I left him, I felt warm as if I were walking in a heated bath untill I reached them. I saw Abu Sufyan warming his back against fire I put an arrow in the middle of the bow. intending to shoot at him, when I recalled the words of Rasul" Do not provoke them against me." Had I shot at him, I would have hit him. But I returned and (felt warm as if) I were walking in a heated bath (hammam). Presenting myself before him, I gave him information about the enemy. When I had done so, I began to feel cold, so Rasul wrapped me in a blanket that he had in excess to his own requirement and with which he used to cover himself while saying his prayers. So I continued to sleep until it was morning. When it was morning he said: Get up, O heavy sleeper.
Chapter 36: THE BATTLE OF UHUD
Bk 19, No.4413:
It has been reported on the authority of Anas b. Malik that (when the enemy got the upper hand) on the day of the Battle of Uhud, Rasul was left with only seven men from the ansar and two men from the Quraish. When the enemy advanced towards him and overwhelmed him, he said: Whoso turns them away from us will attain Paradise or will be my Companion in Paradise. A man from the Ansar came forward and fought (the enemy) until he was killed. The enemy advanced and overwhelmed him again and he repeated the words: Whoso turns them away, from us will attain Paradise or will be my Companion in Paradise. A man from the Arsar came forward and fought until he was killed. This state continued until the seven Ansar were killed (one after the other). Now, Rasul said to his two Companions: We have not done justice to our Companions.
Bk 19, No.4414:
It has been narrated on the authority of Abd-ul-Aziz b. Abu Hazim, who learnt from his father (Abu Hazim). The latter heard it from Sahl b. Saad who was asked about the injury which Rasul got on the day of the Battle of Uhud. He said: The face of Rasul was injured, his front teeth were damaged and his helmet was crushed. Fatima, the daughter of Rasul, was washing the blood (from his head), and Ali ibn Abu Talib was pouring water on it from a shield. When Fatima saw that the bleeding had increased on account of (pouring) water (on the wound), she took a piece of mat and burnt it until it was reduced to ashes. She put the ashes on the wound and the bleeding stopped.
Bk 19, No.4415:
It has been reported on the authority of Abu Hazim who heard from Sahl b. Saad. The latter was asked about the injury of Rasul. He said: By God, I know the person who washed the wound of Rasul, who poured water on it and with what the wound was treated. Then Sahl narrated the same tradition as has been narrated by Abdul Azlz except that he added the words:" And his face was injured" and replaced the word" Hushimat" by" Kusirat" (i.e it was broken).
Bk 19, No.4416:
The same tradition has been narrated on the authority of Sahl b. Saad through a different chain of transmitters with a slight difference in the wording.
Bk 19, No.4417:
It has been narrated on the authority of Anas that Rasul had his front teeth damaged on the day of the Battle of Uhud, and got a wound on his head. He was wiping the blood (from his face) and was saying: How will these people attain salvation who have wounded their Prophet and broken his tooth while he called them towards God? At this time, God revealed the Verse:" Thou hast no authority" (iii. 127).
Bk 19, No.4418:
It has been narrated on the authority of Abdullah who said: It appeared to me as if I saw Rasul (and heard him) relate the story of a Prophet who had been beaten by his people, was wiping the blood from his face and was saying. My Lord, forgive my people, for they do not know.
Bk 19, No.4419:
A version of the tradition with a slightly different wording has been narrated by another chain of transmitters.
Chapter 37: WRATH OF ALLAH UPON A PERSON WHO IS KILLED BY Rasul HIMSELF
Bk 19, No.4420:
It has been narrated by Hammam b. Munabbih who said: This is what has been related to us by Abu Huraira from Rasul. (With this introduction) he narrated a number of traditions. One of these was that Rasul said: Great is the wrath of Allah upon a people who have done this to Rasul, and he was at that time pointing to his front teeth. Rasul also said: Great is the wrath of Allah upon a person who has been killed by Rasul in the way of God.
Chapter 38: THE PERSECUTION OF RASUL AT THE HANDS OF THE INFIDELS AND HYPOCRITES
Bk 19, No.4421:
It has been narrated on the authority of Ibn Masud who said: While Rasul was saying his prayer near the Kaba and Abu Jahl with his companions was sitting (near by), Abu Jahl said, referring to the she-camel that had been slaughtered the previous day: Who will rise to fetch the foetus of the she-camel of so and so, and place it between the shoulders of Muhammad when he goes down in prostration (a posture in prayer). The one most accursed among the people got up, brought the foetus and, when Rasul went down in prostration, placed it between his shoulders. Then they laughed at him and some of them leaned upon the others with laughter. And I stood looking. If I had the power, I would have thrown it away from the back of Rasul. Rasul had bent down his head in prostration and did not raise it, until a man went (to his house) and informed (his daughter) Fatima, who was a young girl (at that time) (about this ugly incident). She came and removed (the filthy thing) from him. Then she turned towards them rebuking them (the mischief-mongers). When Rasul had finished his prayer, he invoked God's imprecations upon them in a loud voice. When he prayed, he prayed thrice, and when he asked for God's blessings, he asked thrice. Then he said thrice: O Allah, it is for Thee to deal with the Quraish. When they heard his voice, laughter vanished from them and they feared his malediction. Then he said: O God, it is for Thee to deal with Abu Jahl b. Hisham, Utba b. Rabia, Shaiba b. Rabia. Walid b. Uqba, Umayya b. Khalaf, Uqba b. Abu Muait (and he mentioned the name of the seventh person. which I did not remember). By One Who sent Muhammad with truth, I saw (all) those he had named lying slain on the Day of Badr. Their dead bodies were dragged to be thrown into a pit near the battlefield.
Abu Ishiq had said that the name of Walid b. Uqba has been wrongly mentioned in this tradition.
Bk 19, No.4422:
It has been narrated by Abdullah (b. Masud) who said: When Rasul was lying postrate in prayer and around him were some people from the Quraish, Uqba b. Abu Muait brought the foetus of a she-camel and threw it on the back of Rasul. He did not raise his head until Fatima arrived, removed it from his back and cured him who had done that (ugly act). He said: O Allah, it is for Thee to deal with the chiefs of the Quraish. Abu Jahl b. Hisham, Utba b. Rabia. Uqba b. Abu Muait, Shaiba b. Rabia, Umayya b. Khalaf or Ubayy b. Khalaf (Shuba, one of the narrator of this tradition is in doubt about the exact person). I saw that all were slain in the Battle of Badr and their dead bodies were thrown into a well, except that of Umayya or Ubayy which was cut into pieces and was thrown into the well.
Bk 19, No.4423:
Abu Ishiq has narrated a similar tradition through a different chain of transmitters and has added: He (Rasul) loved to repeat the supplication thrice. He was saying: O Allah, it is for Thee to deal with the Quraish (repeating these words thrice). And among the Quraish, he mentioned (the names of) al-Walid b. Utba and Umayya b. Khalaf. (The narrator says there is no doubt about the names of these persons but he has forgotten the name of the seventh man).
Bk 19, No.4424:
It has been narrated on the authority of Abdullah that, Rasul turned his face towards the Kaba and invoked God's imprecations upon six men of the Quraish, amorig whom were Abu Jahl. Umayya b. Khalaf, Utba b. Rabia, Shaiba b. Rabia and Uqba b. Abu Muait I swear by God that I saw them lying slain in the battlefield of Badr. It being a hot day, their complexion had changed (showing signs of decay).
Bk 19, No.4425:
It has been narrated on the authority of Aisha, Wife, who said to Rasul: Rasul, has there come upon you a day more terrible than the day of Ubud. He said: I have experienced from thy people and the hardest treatment I met from them was what I received from them on the day of 'Aqaba. I betook myself to Ibn Abd Yalil b. Abd Kulal with the purpose of inviting him to Islam, but he did not respond to me as I desired. So I departed with signs of (deep) distress on my face. I did not recover until I reached Qarn al-Tha'alib. Where I raised my head, lo! near me was a cloud which had cast its shadow on me. I looked and lo! there was in it the angel Jibril who called out to me and said.: God. the Honoured and Glorious, has heard what thy people have said to thee, and how they have reacted to thy call. And He has sent to thee the angel in charge of the mountains so that thou mayest order him what thou wishest (him to do) with, regard to them. The angel in charge of the mountains (then) called out to me, greeted me and said: Muhammad, God has listened to what thy people have said to thee. I am the angel in charge of the mountains. and thy Lord has sent me to thee so that thou mayest order me what thou wishest. If thou wishest that I should bring together the two mountains that stand opposite to each other at the extremities of Mecca to crush them in between, (I would do that). But Rasul said to him: I rather hope that God will produce from their descendants such persons as will worship Allah, the One, and will not ascribe partners to Him.
Bk 19, No.4426:
It has been narrated on the authority of Jundub b. Sufyan who said: A finger of Rasul was wounded in one of the encounters He said: Thou art just a little finger which has bled, and what thou hast experienced is in the cause of Allah.
Bk 19, No.4427:
It has been narrated on the authority of Aswad b. Qais who said: Rasul was in a cave (or raid) when his finger was hurt.
Bk 19, No.4428:
It has been narrated on the authority of Aswad b. Qais who heard Jundub saying that Gabriel delayed his visit to Rasul The polytheists began to say that Muhammad has been forsaken. At this Allah, the Glorious and Exalted, revealed:" Wadd hd wa'l-laili iza saja, ma wadda'ka Rabbuka wa' ma qala" [By the glorious morning light, and by the night when it is still: thy Lord has not forsaken thee, nor is He displeased].
Bk 19, No.4429:
It has been narrated on the authority of Aswad b. Qais who said: I heard Jundub b. Sufyan say: Rasul fell ill and did not wake up for two or three nights (for prayers) A woman came to him and said: Muhammad, I hope that your satan has left you. I haven't seen him approach you for two or three nights. The narrator says: At this, Allah, the Glorious and Exalted, revealed:" By the Glorious......"
Bk 19, No.4430:
This hadith has been narrated on the authority of Aswad b. Qais with the same chain of transmitters.
Chapter 39: ABOUT TAE HOLY PROPHET'S CALLING FOR ALLAH'S HELP AND HIS PATIENCE OVER THE PERSECUTION OF THE HYPOCRITES
Bk 19, No.4431:
It has been narrated on the authority of Usama b. Zaid that Rasul rode a donkey. It had on it a saddle under which was a mattress made at Fadak (a place near Medina). Behind him he seated Usama. He was going to the street of Banu Harith al-Khazraj to inquire after the health of Saad b. Ubada This happened before the Battle of Badr. (He proceeded) until he passed by a mixed company of people in which were Muslims, polytheists, idol worshippers and the Jews and among them were Abdullah b. Ubayy and Abdullah b. Rawaha. When the dust raised by the hoofs of the animal spread over the company, Abdullah b. Ubayy covered his nose with his mantle and said: Do not scatter the dust over us (Not minding this remark), Rasul greeted them, stopped, got down from his animal, invited them to Allah, and recited to them the Koran. Abdullah b. Ubayy said: O man, if what you say is the truth, the best thing for you would be not to bother us with it in our assemblies. Get back to your place. Whoso comes to you from us, tell him (all) this. Abdullah b. Rawaha said: Come to us in our gatherings, for we love (to hear) it. The narrator says: (At this), the Muslims, the polytheists and the Jews began to rebuke one another until they were determined to come to blows. Rasul continued to pacify them. (When they were pacified), he rode his animal and came to Saad b. 'Ubida. He said: Saad, haven't you heard what Abu Hubab (meaning Abdullah b. Ubayy) has said? He has said so and so. Saad said: Rasul, forgive and pardon. God has granted you a sublime position, (but so far as he is concerned) the people of this settlement had-decided to make him their king by making him wear a crown and a turban (in token thereof), but God has circumvented this by the truth He has granted you. This has made him jealous and his jealousy (must have) prompted the behaviour that you have witnessed. So, Rasul forgave him.
Bk 19, No.4432:
A similar tradition has been narrated through a different chain of transmitters by Ibn Shihab with the addition of the words:" Before Abdullah (b. Ubayy) became a Muslim."
Bk 19, No.4433:
It has been narrated on the authority of Anas b. Malik that it was said to Rasul: Would that you approached Abdullah b. Ubayy (to persuade him to accept Islam). Rasul (accordingly) went to him, riding a donkey, and (a party of) Muslims also went (with him). On the way they had to walk over a piece of land affected with salinity. When Rasul approached him, he said: Do not come near me. By Allah, the obnoxious smell of your donkey has offended me. (As a rejoinder to this remark), a man from the Ansar said: By God, the smell of the donkey of Rasul is better than your smell. (At this), a man from the tribe of Abdullah got furious. Then people from both sides got furious and exchanged blows with sticks, hands and shoes. (The narrator says) that (after this scuffle) we learnt that (the Koranic verse):" It two parties of the Believers have a quarrel, make ye peace between them" (xlix. 9) was revealed about these fighting parties.
Chapter 40: THE MURDER OF ABU JAHL
Bk 19, No.4434:
It has been narrated on the authority of Anas b. Malik that Rasul said (after the encounter at Badr): Who will ascertain for us what has happened to Abu Jahl? Ibn Masud went (to gather this information). He found that the two sons of 'Afra' had struck him and he lay cold at the point of death. He caught him by his beard and said: Art thou Abu Jahl? He said: is there anybody superior to the person you have killed, or (he said) his people have killed him. Ibn Masud says that, according to Abu Mijlaz, Abu Jahl said: Alas! a person other than a farmer would have killed me.
Bk 19, No.4435:
A similar tradition has been transmitted by a different chain of narrators, on the same authority with a slight difference In the wording.
Chapter 41: THE MURDER OF Kab B. ASHRAF, (THE EVIL GENIUS) OF THE JEWS
Bk 19, No.4436:
It has been narrated on the authority of Jabir that Rasul said: Who will kill Kab b. Ashraf? He has maligned Allah, the Exalted, and His Messenger. Muhammad b. Maslama said: Rasul, do you wish that I should kill him? He said: Yes. He said: Permit me to talk (to him in the way I deem fit). He said: Talk (as you like). So, Muhammad b. Maslama came to Kab and talked to him, referred to the old friendship between them and said: This man (i.e Rasul) has made up his mind to collect charity (from us) and this has put us to a great hardship. When be heard this, Kab said: By God, you will be put to more trouble by him. Muhammad b. Maslama said: No doubt, now we have become his followers and we do not like to forsake him until we see what turn his affairs will take. I want that you should give me a loan. He said: What will you mortgage? He said: What do you want? He said: Pledge me your women. He said: You are the most handsome of the Arabs; should we pledge our women to you? He said: Pledge me your children. He said: The son of one of us may abuse us saying that he was pledged for two wasqs of dates, but we can pledge you (cur) weapons. He said: All right. Then Muhammad b. Maslama promised that he would come to him with Harith, Abu Abs b. Jabr and Abbad b. Bishr. So they came and called upon him at night. He came down to them. Sufyan says that all the narrators except Amr have stated that his wife said: I hear a voice which sounds like the voice of murder. He said: It is only Muhammad b. Maslama and his foster-brother, Abu Naila. When a gentleman is called at night even it to be pierced with a spear, he should respond to the call. Muhammad said to his companions: As he comes down, I will extend my hands towards his head and when I hold him fast, you should do your job. So when he came down and he was holding his cloak under his arm, they said to him: We sense from you a very fine smell. He said: Yes, I have with me a mistress who is the most scented of the women of Arabia. He said: Allow me to smell (the scent on your head). He said: Yes, you may smell. So he caught it and smelt. Then he said: Allow me to do so (once again). He then held his head fast and said to his companions: Do your job. And they killed him.
Chapter 42: THE BATTLE OF KHAIBAR
Bk 19, No.4437:
It has been narrated on the authority of Anas that Rasul raided Khaibar. One morning we offered prayers in the darkness of early dawn (near Khaibar). Then Rasul mounted (his horse). Abu Talha mounted his and I mounted behind Abu Talha on the same horse. Rasul rode through the streets of Khaibar and (I rode so close to him) that my knee touched the thigh of Rasul. The wrapper got aside from his thigh, and I could see its whiteness. When he entered the town, he said: God is Great. Khaibar shall face destruction. When we descend in the city-square of a people, it is a bad day for them who have been warned (and have not taken heed). He said these words thrice. The people of the town had just come out from (their houses) to go about their jobs. They said (in surprise): Muhammad has come. We captured Khaibar by force.
Bk 19, No.4438:
It has been narrated (through another chain of transmitters) on the authority of the same narrator (i.e Anas) who said: I was riding behind Abu Talha on the day of the Battle of Khaibar (and we were riding so close to Rasul that) my foot would touch his We encountered the people at sunrise when they had come out with their axes, spades and strings driving their cattle along. They shouted (in surprise): Muhammad has come along with his force! Rasul said: Khaibar shall face destruction. Behold! when we descend in the city-square of a people, it is a bad day for those who have been warned (but have not taken heed). Allah, the Glorious and Majestic, inflicted defeat upon them.
Bk 19, No.4439:
This hadith has been transmitted on the authority of Anas b. Malik with a slight variation of words.
Bk 19, No.4440:
It has been narrated on the authority of Salama b. al-Akwa' who said: We marched upon Khaibar with Rasul. We journeyed during the night. One of the people said to (my brother) Amir b. al-Akwa': Won't you recite to us some of your verses? Amir was a poet. So he began to chant his verses to urge the camels, reciting:
O God, if Thou hadst not guided us
We would have neither been guided rightly nor practised charity,
Nor offered prayers.
We wish to lay down our lives for Thee; so forgive Thou our lapses,
And keep us steadfast when we encounter (our enemies).
Bestow upon us peace and tranquillity.
Behold, when with a cry they called upon us to help.
Rasul said: Who is this driver (of the camels)? They said: It is 'Amir. He said: God will show mercy to him. A man said: Martyrdom is reserved for him. Rasul, would that you had allowed us to benefit ourselves from his life. (The narrator says): We reached Khaibar and besieged them, and (we continued the siege) until extreme hunger afflicted us. Then Rasul said: Behold, God has conquered it for you. When it was evening of the day on which the city was conquered. the Muslims lit many fires. Rasul said: What are these fires? And what are they cooking? They said: They are cooking meat. He asked. Which meat? They said: That of domestic asses. He said: Let them throw it away and break the pots (in which it is being cooked). A man said: Or should they throw it away and wash the pots? He said: They may do that. When the people drew themselves up in battle array 'Amir caught hold of his sword that was rather short He drove a Jew before him to strike him with it. (As he struck him), his sword recoiled and struck his own knee, and 'Amir died of the wound. When the people returned (after the conquest of Kliaibar) and he (Salama) had caught hold of my hand, and said: Rasul saw that I was silent (and dejected) ; he said: What's the matter with thee? I said to him: My father and my mother be thy ransom, people presume that 'Amir's sacrifice has been in vain. He asked: Who has said that? I said: So and so and Usaid b. Hudair al-Ansari. He said: Who has said that has lied. For him (for 'Amir) there is a double reward. (He indicated this by putting two of his fingers together.) He was a devotee of God and a warrior fighting for His cause. There will be hardly any Arab who can fight as bravely as he did. Qutaiba has differed in a few words.
Bk 19, No.4441:
It has been reported on the authority of Salama b. Akwa' who said: On the day of the Battle of Khaibar my brother fought a fierce fight by the side of Rasul. His sword rebounded and killed him. The Companions of Rasul talked about his death and doubted (whether it was martyrdom). (They said): (He is) a man killed by his own weapon, and expressed doubt about his affair. Salama said: When Rasul returned from Khaibar, I said: Rasul, permit me that I may recite to you some rajaz verses. Rasul permitted him. Umar b. Khatab said: I know what you will recite. I recited:
By God, if God had guided us not,
We would hive neither been guided aright nor practised charity,
Nor offered prayers.
Rasul said: What you have said is true, 'I (continued):
And descend on us peace and tranquillity
And keep us steadfast if we encounter (with our enemies)
And the polytheists have rebelled against us.
When I finished my rajaz, Rasul said: Who composed these verses? I said: They were composed by my brother. Rasul said: May God show mercy to him! I said: By God, some people are reluctant to invoke God's mercy on him (because) they say he is a man who died by his own sword. (Hearing this) Rasul said: He died as God's devotee and warrior. Ibn Shihab has said: I asked one of the sons of Salama (b. Akwa') about (the death of 'Amir). He related to me a similar tradition except that he said: When I said some people were reluctant invoke God's blessings on him, Rasul said: They lied. ('Amir) died as God's devotee and warrior (in the cause of Allah). For him there is a double reward, and he pointed out this by putting his two fingers together.
Chapter 43: THE BATTLE OF AHZAB OR KHANDAQ (THE TRIBES OR THE DITCH)
Bk 19, No.4442:
It has been reported on the authority of Barra' who said: Rasul was carrying the earth with us on the Day of Ahzab and the whiteness of his belly had been covered with earth. (While engaged in this toil) he was reciting:
By God, if Thou hadst not guided us
We would have neither been guided aright nor practised charity,
Nor offered prayers.
Descend on us peace and tranquillity.
Behold I these people (the Meccans) refused to follow us.
According to another version, he recited:
The chieftains (of the tribes) refused to follow us
When they contemplated mischief, we rejected it.
And with this (verse) he would raise his voice.
Bk 19, No.4443:
It has been narrated on the authority of Abu Ishaq who said: I heard from Bara' a similar tradition except that he said:" These people (the Meccans) rebelled against us."
Bk 19, No.4444:
It has been reported on the authority of Sahl b. Saad who said: Rasul came to us while we were digging the ditch and were carrying the earth on our shoulders. (Seeing our condition), he said:
O God, there is no life but the life of the Hereafter.
So forgive Thou the Muhajirs and the Ansar.
Bk 19, No.4445:
It has been narrated on the authority of Anas b. Malik that Rasul said:
O God, there is no life, but the life of the Hereafter,
So forgive Thou the Ansar and the Muhajirs.
Bk 19, No.4446:
According to another version of the tradition, reported on the authority of Anas b. Malik, Rasul is reported to have said:
O God, there is no life but the life of the Hereafter,
So grant honour to the Ansar and the Muhajirs.
Bk 19, No.4447:
According to still another version of the tradition narrated by the same authority, and handed down through a different chain of transmitters, it has been reported that they (the Companions of Rasul) were reciting rajaz verses and Rasul was (reciting) with them. And they were chanting:
O God, there is no good but the good of the Hereafter.
So help Thou the Ansar and the Muhajirs.
Shaiban substituted" So forgive Thou" for" So help Thou".
Bk 19, No.4448:
It has been narrated (through a still difterent chain of transmitters) by Anas that the Companions of Muhammad were chanting on the day of the Battle of the Ditch:
We are those who have sworn allegiance to Muhammad
(And made a covenant with him) to follow Islam as long as we live.
Hammad is not sure whether Anas said:" Ala'l-Islam" or," Ala'l-Jihad". And Rasul was chanting:
O God, the real good is the good of the Hereafter,
So forgive Thou the Ansar and the Muhajirs.
Chapter 44: DHU QARAD AND OTHER BATTLES
Bk 19, No.4449:
It has been narrated on the authority of Yazid b. Abu Ubaid who said that he heard Salama b. al-Akwa' say: I went out before the Adhan for the morning prayer had been delivered. The milch she-camels of Rasul were grazing at Dhu Qarad. Abdul Rahman b. Auf's slave met me and said: The milch she-camels of Rasul had been taken away. I said: Who has taken them away? He said: (the people belonging to the tribe of) Ghatafan. I cried thrice: Help! I made the whole city between the two lavas hear my cry. Then I ran straight in their pursuit until I overtook them at Dhu Qarad where they were just going to water their animals. I, being an archer, began to shoot them with my arrows and was saying: I am the son of al-Akwa'. And today is the day when the cowards will meet their doom. I continued to chant until I rescued the milch she-camels from them, and snatched from them thirty mantles. Now, Rasul and some other people came along. I said: Rasul, I have prevented them from water while they were thirsty. So you should send a force (to punish them). He (Rasul) said: Ibn al-Akwa', you have taken (what, you have taken). Now let them go. Then we returned and Rasul made me mount behind him on his she-camel until we entered Medina.
Bk 19, No.4450:
It has been narrated on the authority of Ibn Salama. He heard the tradition from his father who said: We arrived at Hudaibiya with Rasul and we were fourteen hundred in number. There were fifty goats for them which could not be watered (by the small quantity of water in the local well). So, Rasul sat on the brink of the well. Either he prayed or spat into the well The water welled up. We drank and watered (the beasts as well). Then Rasul called us to take the vow of allegiance, as he was sitting at the base of a tree. I was the first man to take the vow. Then other people took the vow. When half the number of people had done so, he said to me: You take the vow, Salama. I said: I was one of those who took the vow in the first instance. He said: (You may do) again. Then the Messenger. of Allah saw that I was without weapons. He gave me a big or a small shield. Then he continued to administer vows to the people until it was the last batch of them. He said (to me): Won't you swear allegiance, Salama? I said: Rasul, I took the oath with the first batch of the people and then again when you were in the middle of the people. He said: (Doesn't matter), you may (do so) again. So I took the oath of allegiance thrice. Then he said to me: Salama, where is the shield which I gave to thee? I said: Rasul, my uncle 'Amir met me and he was without any weapons. So I gave the shield to him. Rasul laughed and said: You are like a person of the days gone by who said: O God. I seek a friend who is dearer to me than myself. (When all Companions had sworn allegiance to Rasul), the polytheists sent messages of peace, until people could move from our camp to that of the Meccans and vice versa. Finally, the peace treaty was concluded.
I was a dependant of Talha b. Ubaidullah. I watered his horse, rubbed its back. I served Talha (doing odd jobs for him) and partook from his food. I had left my family and my property as an emigrant in the cause of Allah and His Messenger. When we and the people of Mecca had concluded a peace treaty and the people of one side began to mix with those of the other, I came to a tree, swept away its thorns and lay down (for rest) at its base; (while I lay there), four of the polytheists from the Meccans came to me and began to talk ill of Rasul. I got enraged with them and moved to another tree. They hung their weapons (to the branches of the tree) and lay down (for rest). (While they lay there), somebody from the lower part of the valley cried out: Run up, O Muhajirs! Ibn Zunaim has been murdered. I drew my sword and attacked these four while they were asleep. I seized their arms and collected them up in my hand, and said: By the Being Who has conferred honour upon Muhammad, none of you shall raise his head, else I will smite his face. (Then) I came driving them along to Rasul. (At the same time). my uncle Amir came (to him) with a man from" Abalat called Mikraz. Amir was dragging him on a horse with a thick covering on its back along with seventy polytheists. Rasul cast a glance at them and said: Let them go (so that) they may prove guilty of breach of trust more than once (before we take action against them). So Rasul forgave them. On this occasion. God revealed the Koranic verse:" It is He Who restrained their hands from you and your hands from them in the valley of Mecca after He had granted you a victory over them" (xlviii. 24). Then we moved returning to Medina, and halted at a place where there was a mountain between us and Banu Lihyan who were polytheists. The Messenaer of Allah asked God's forgiveness for one who ascended the mountain at night to act as a scout for Rasul and his Compinions. I ascended (that mountain) twice or thrice that night. (At last) we reached Medina. Rasul sent his camels with his slave, Rabah, and I was with him. I (also) went to the pasture with the horse of Talha along with the camels.
When the day dawned, Abdul Rahman al-Fazari made a raid and drove away all the camels of Rasul, and killed the man who looked after them. I said: Rabah, ride this horse, take it to Talha b. 'Ubaidullah and Inform Rasul that the polytheists have made away with his camels. Then I stood upon a hillock and turning my face to Medina, shouted thrice: Come to our help I Then I set out in pursuit of the raiders, shooting at them with arrows and chanting a (self-eulogatory) verse in the Iambic metre:
I am the son of al-Akwa'
And today is the day of defeat for the mean.
I would overtake a man from them, shoot at him an arrow which, piercing through the saddle, would reach his shoulder. and I would say: Take it, chanting at the same time the verse
And I am the son of al-Akwa'
And tody is the day of defeat for the mean.
By God, I continued shooting at them and hamstringing their animals. Whenever a horseman turned upon me, I would come to a tree and (hid myself) sitting at its base. Then I would shoot at him and hamstring his horse. (At last) they entered a narrow mountain gorge. I ascended that mountain and held them at bay throwing stones at them. I continued to chase them in this way until I got all the camels of Rasul released and no camel was left with them. They left me; then I followed them shooting at them (continually) until they dropped more than thirty mantles and thirty lances. lightening their burden. On everything they dropped, I put a mark with the help of (a piece of) stone so that Rasul and his Companions might recognise them (that it was booty left by the enemy). (They went on) until They came to a narrow valley when so and so, son of Badr al-Fazari joined them. They (now) sat down to take their breakfast and I sat on the top of a tapering rock. Al-Fazari said: Who is that fellow I am seeing? They said: This fellow has harassed us. By God, he has not left us since dusk and has been (continually) shooting at us until he has snatched everything from our hands. He said: Four of you should make a dash at him (and kill him). (Accordingly), four of them ascended the mountain coming towards me. When it became possible for me to talk to them, I said: Do you recognise me? They said: No. Who are thou? I said: I am Salama, son of al-Akwa'. By the Being Who has honoured the countenance of Muhammad I can kill any of you I like but none of you will be able to kill me. One of them said: I think (he is right). So they returned. I did not move from my place until I saw the horsemen of Rasul, who came riding through the trees. Lo! the foremost among them was Akhram al-Asadi.
Behind him was Abu Qatada al-Ansari and behind him was al-Miqdad b. al-Aswad al-Kindi. I caught hold of the rein of Akhram's horse (Seeing this). they (the raiders) fled. I said (to Akhram): Akhram, guard yourself against them until Rasul and his Companions join you. He said: ) Salama, if you believe In Allah and the Day of Judgment and (if) you kaow that Paradise is a reality and Hell is a reality, you should not stand between me and martyrdom. so I let him go. Akhram and Abdul Rahman (Fazari) met in combat. Akhram hamstrung Abdul Rahman 's horse and the latter struck him with his lance and killed him. Abdul Rahman turned about riding Akhram's horse. Abu Qatada, a horse-man of Rasul, met Abdul Rahman (in combat), smote him with his lance and killed him. By the Being Who honoured the countenance of Muhammad, I followed them running on my feet (so fast) that I couldn't see behind me the Companions of Muhammad, nor any dust raised by their horses. (I followed them) until before sunset they reached a valley which had a spring of water, which was called Dhu Qarad, so that they could have a drink, for they were thirsty. They saw me running towards them. I turned them out of the valley before they could drink a drop of its water. They left the valley and ran down a slope. I ran (behind them), overtook a man from them, shot him with an arrow through the shoulder blade and said: Take this. I am the son of al-Akwa'; and today is the day of annihilation for the people who are mean. The fellow (who was wounded) said: May his mother weep over him! Are you the Akwa' who has been chasing us since morning? I said: Yes, O enemy of thyself, the same Akwa'. They left two horses dead tired on the hillock and I came dragging them along to Rasul. I met 'Amir who had with him a container having milk diluted with water and a container having water. I performed ablution with the water and drank the milk. Then I came to Rasul while he was at (the spring of) water from which I had driven them away. Rasul had captured those camels and everything else I had captured and all the lances and mantles I had snatched from the polytheists and Bilal had slaughtered a she-camel from the camels I had seized from the people, and was roasting its liver and hump for Rasul. I said: Rasul, let me select from our people one hundred men and I will follow the marauders and I will finish them all so that nobody is left to convey the news (of their destruction to their people). (At these words of mine), Rasul laughed so much that his molar teeth could be seen in the light of the fire, and he said: Salama, do you think you can do this? I said: Yes, by the Being Who has honoured you. He said: Now they have reached the land of Ghatafan where they are being feted. (At this time) a man from the Ghatafan came along and said: So and so slaughtered a camel for them. When they were exposing its skin, they saw dust (being raised far off). They said: They (Akwa' and his companions) have come. So. they went away fleeing.
When it was morning, Rasul said: Our best horseman today is Abu Qatada and our best footman today is Salama. Then he gave me two shares of the booty-the share meant for the horseman and the share meant for the footman, and combined both of them for me. Intending to return to Medina, he made me mount behind him on his she-camel named al-Adba'. While we were travelling, a man from the Ansar who could not be beaten in a race said: Is there anyone who could compete (with me) in race to Medina? Is there any competitor? He continued repeating this. When I heard his talk, I said: Don't you show consideration to a dignified person and don't you have awe for a noble man? He said: No, unless he be Rasul. I said: Rasul, may my father and mother be thy ransom, let me get down so that I may beat this man (in the race). He said: It you wish, (you may). I said (to the man): I am coming to thee, I then turned my feet. sprang up and tan and gasped (for a while) when one or two elevated places were left and again followed his heel and again gasped (for a while) when one or two elevated places were left and again dashed until I joined him and gave a blow between his shoulders. I said: You have been overtaken, by God. He said: I think so. Thus, I reached Medina ahead of him. By God, we had stayed there only three nights when we set out to Khaibar with Rasul. (On the way) my uncle, Amir, began to recite the following rajaz verses for the people:
By God, if Thou hadst not guided us aright,
We would have neither practised charity nor offered prayers.
(O God! ) We cannot do without Thy favours;
Keep us steadfast when we encounter the enemy,
And descend tranquillity upon us.
Rasul said: Who is this? 'Amir said: it is 'Amir. He said: May thy God forgive thee! The narrator said: Whenever Rasul asked forgiveness for a particular person, he was sure to embrace martyrdom. Umar b. Khattab who was riding on his camel called out: Rasul, I wish you had allowed us to benefit from Amir. Salama continued: When we reached Khaibar, its king named Marhab advanced brandishing his sword and chanting:
Khaibar knows that I am Marhab (who behaves like)
A fully armed, and well-tried warrior.
When the war comes spreading its flames.
My uncle, Amir, came out to combat with him, saying:
Khaibar certainly knows that I am 'Amir,
A fully armed veteran who plunges into battles.
They exchanged blows. Marbab's sword struck the shield of 'Amir who bent forward to attack his opponent from below, but his sword recoiled upon him and cut the main artery: in his forearm which caused his death. Salama said: I came out and beard some people among the Companions of Rasul as saying: Amir's deed has gone waste; he has killed himself. So I came to Rasul weeping and I said: Rasul. Amir's deed has gone waste. The Messenger said: Who passed this remark? I said: Some of your Companions. He said: He who has passed that remark has told a lie, for 'Amir there is a double reward. Then he sent me to Ali who had tore eyes, and said: I will give the banner to a man who loves Allah and His Messenger or whom Allah and His Messenger love. So I went to Ali, brought him beading him along and he had sore eyes, and I took him to Rasul, who applied his saliva to his eyes and he got well. Rasul gave him the banner (and Ali went to meet Marhab in a single combat). The latter advanced chanting:
Khaibar knows certainly that I am Marhab,
A fully armed and well-tried valorous warrior (hero)
When war comes spreading its flames.
Ali chanted in reply:
I am the one whose mother named him Haidar, (And am) like a lion of the forest with a terror-striking countenance. I give my opponents the measure of sandara in exchange for sa' (i.e return thir attack with one that is much more fierce).
The narrator said: Ali struck at the head of Mirhab and killed him, so the victory (capture of Khaibar) was due to him. This long tradition has also been handed down Through a different chain of transmitters.
Bk 19, No.4451:
This hadith has been transmitted on the authority of 'Ikrama b. Ammar.
Chapter 45: REGARDING THE WORD OF GOD, THE EXALTED:" IT IS HE WHO RESTRAINED THEIR HANDS FROM YOU" TO THE END OF THE VERSE
Bk 19, No.4452:
It has been narrated on the authority of Anas b. Malik that eighty Persons from the inhabitants of Mecca swooped down upon Rasul from the mountain of Tan'im. They were armed and wanted to attack Rasul and his Companions unawares. He (Rasul) captured them but spared their lives. So, God revealed the verses:" It is He Who restrained your hands from them and their hands from you in the valley of Mecca after He had given you a victory over them."
Chapter 46: FIGHTING OF WOMEN SIDE BY SIDE WITH MEN
Bk 19, No.4453:
It has been narrated on the authority of Anas that, on the Day of Hunain. Umm Sulaim took out a dagger she had in her possession. Abiu Talha saw her and said: Rasul, this is Umm Sulaim. She is holding a dagger. Rasul asked (her): What for are you holding this dagger? She said: I took it up so that I may tear open the belly of a polytheist who comes near me. Rasul began to smile (at these words). She said: Rasul, kill all those people-other than us-whom thou hast declared to be free (on the day of the Conquest of Mecca). (They embraced Islam because) they were defeated at your hands (and as such their Islam is not dependable). Rasul said: Umm Sulaim. God is sufficient (against the mischief of the polytheists) and He will be kind to us (so you need not carry this dagger).
Bk 19, No.4454:
It has been narrated on the authority of Anas b. Malik who said that Rasul allowed Umm Sulaim and some other women of the Ansar to accompany him when he went to war; they would give water (to the soldiers) and would treat the wounded.
Bk 19, No.4455:
It has been narrated on the authority of Anas b. Malik who said: On the Day of Ubud some of the people, being defeated, left Rasulbut Abu Talha stood before him covering him with a shield. Abu Talha was a powerful archer who broke two or three bows that day. When a man would pass by carrying a quiver containing arrows, he would say: Spare them for Abu Talha. Whenever Rasul raised his head to look at the people, Abd Talba would say: Rasul, may my father and my mother be thy ransom, do not raise your head lest you be struck by an arrow shot by the enemy. My neck is before your neck. The narrator said: I saw Aisha bint Abu Bakr and Umm Sulaim. Both of them had tucked up their garments, so I could me the anklets on their feet. They were carrying water-skins on their backs and would pour water into the mouths of the people. They would then go back (to the well), would fill them again and would return to pour water into the mouths of the soldiers. (On this day). Abu Talha's sword dropped down from his hands twice or thrice because of drowsiness.
Chapter 47: WOMEN PARTICIPANTS IN JIHAD TO BE GIVEN A PRIZE BUT NOT A REGULAR SHARE IN THE BOOTY, AND PROHIBITION TO KILL CHILDREN OF THE ENEMY
Bk 19, No.4456:
It has been narrated on the authority of Yazid b. Hurmuz that Najda wrote to Ibn Abbas inquiring of him five things. Ibn Abbas said: If I had not the fear of committing (sin) for concealing the knowledge I would not have written to him. Najda wrote to him saying (after praising the Almighty and invoking blessings on Rasul): Tell me whether Rasul took women to participate with him in Jihad; (if he did), whether he allotted them a regular share from the booty; whether he killed the children of (the enemy in the war how long an orphan would be entitled to consideration as such and for whom the Kbums (fifth part of the booty) was booty. Ibn Abbas wrote to him: You have written asking me whether Rasul took women with him to participate in Jihad. He did take them to the battle and sometimes he fought along with them. They would treat the wounded and were given a reward from the booty, but he did not assign any regular share for them. And the of Allah did not kill the children of the enemy, so thou shouldst not kill the children. Also you have written to me asking me when the orphanhood of an orphan comes to an end. By my life, if a man has become bearded but is still incapable of getting his due from others as well u meeting his obligation towards them, (he is yet an orphan to be treated you such), but when he can look after his interests like grown-up people, he is no longer an orphan. And you have written to me inquiring about Khums as to whom it is meant for. (In this connection) we (the kinsmen of Rasul) used to say: It is for us, but those people (i.e Banu Umayya) have denied it to us.
Bk 19, No.4457:
This tradition has been narrated by the game authority (Yazid b. Hurmus) through a different chain of transmitters with the following difference in the elucidation of one of the points raised by Najda in his letter to Ibn Abas: Rasul used not to kill the children, so thou shouldst not kill them unless you could know what Khadir had known about the child he killed, or you could distinguish between a child who would grow up to he a believer (and a child who would grow up to be a non-believer), so that you killed the (prospective) non-believer and left the (prospective) believer aside.
Bk 19, No.4458:
It has been narrated on the authority of Yazid b. Hurmuz who said: Najda b. Amir al-Haruri wrote to Ibn Abbas asking him about the slave and the woman as to whether they would get a share from the booty (it they participated in Jihad) ; about the killing of (enemy) children (in war) ; about the orphan as to when his orphanhood comes to an end; about kinsmen (of Rasul) as to who they are. He said to Yazid: Write to him. (If he were not likely to fall into folly, I would not have written to him.) Write: You have written asking about the woman and the slave whether they would get a share of the booty if they participated in Jihad. (You should know that) there is nothing of the sort for them except that they will be given a prize. And you have written asking me about the killing of the enemy children in war. (You should understand that) Rasul did not kill them. and thou shouldst not kill them unless thou knew what the companion of Moses (i.e Khadir) knew about the boy he had killed. And you have written asking me about the orphan as to when the period of his orphanhood comes to an end, so that the sobriquet of" orphan" is dropped from him. (In this regard, you should know that) the sobriquet" orphan" will not be dropped from him until he attains maturity of body and mind. And you have written asking me about the close relatives (of Rasul) as to who they are. We think that it is we, but our people have denied us this (position and its concomitant privileges).
Bk 19, No.4459:
This hadith has been narrated on the authority of Yazid b. Hurmuz through another chain of transmitters.
Bk 19, No.4460:
It has been narrated on the anthority of Yazid b. Hurmuz who said: Najda wrote to Ibn Abbas. I was sitting in the company of Ibn Abbas when he read his letter and wrote its reply. Ibn Abbas said: Were it not for preventing him from falling into wickedness. I would not have replied to his letter, may he never be joyful. He wrote in reply to him referring to the share of the close relatives (of Rasul) (from the booty) whom God has mentioned. (I have to tell you that) we thought we were the close relatives of Rasul, but our people have refused to recognise us as such. You have asked about the orphan as to when his orphanhood comes to an end. (I have to say that) when he reaches the age of marriage, attains maturity of mind, and his property is returned to him, then he is no longer an orphan. You have inquired whether Rasul used to kill anyone from the children of the polytheists in the war. (You should know that) Rasul used not to kill any one of their children, and you (too) should not kill any one of them, except when you knew about them what Khadir had known about the boy whom he killed. And you have inquired whether there is a fixed share of the booty for women and slaves when they participate in a battle. (I have to tell you that) there is no fixed share for them except that they will be given some reward from the spoils of war.
Bk 19, No.4461:
This hadith has been transmitted on the authority of Yazid b. Hurmuz. but not complete (as we find in the above mentioned ahadith).
Chapter 48: THE NUMBER OF WARS WAGED BY RASUL
Bk 19, No.4462:
It has been narrated on the authority of Umm Atiya, the Ansarite, who said: I took part with Rasul in seven battles. I would stay behind in the camp of men, cook their food, treat the wounded and nurse the aick.
Bk 19, No.4463:
A similar tradition has been narrated on the authority of Hisham b. Hassan through a different chain of transmitters.
Bk 19, No.4464:
It has been narrated on the authority of Abu Ishaq that Abdullah b. Yazid went (out of the city) with people for offering" Istisqa" ' prayer (for rainfall). He offered two rakas. Then he prayed for rain. That day I met Zaid b. Arqam. There was only one man between me and him (at that time). I asked him: How many military expeditions did Rasul undertake? He said: Nineteen expeditions. I asked him: On how many expeditions did you accompany him? He said: On seventeen expeditions. I asked: Which was the first expedition he led? He answered: Dhat-ul-, Usair or 'Ushair.
Bk 19, No.4465:
It has been narrated on the authority of Zaid b. Arqam that Rasul fought nineteen battles and after the Migration performed only one Pilgrimage called Hajat-ul-Wada'.
Bk 19, No.4466:
It has been reported on the authority of Abu Zubair who heard Jabir say: I fought in the company of Rasul nineteen battles. Jabir said: I did not participate in the Battle of Badr and the Battle of Uhud. My father prevented me (from participating in these battles as my age was tender). After Abdullah (my father) was killed on the Day of Ubud, I never lagged behind Rasul and joined every battle (he fought).
Bk 19, No.4467:
It has been narrated on the authority of Buraida (who heard the tradition from his father) that Rasul conducted nineteen military campaigns and he (actually) fought in eight of them.
Bk 19, No.4468:
It has been narrated by Buraida who heard it from his father that he joined Rasul in sixteen military campaigns
Bk 19, No.4469:
It has been narrated on the authority of Salama who said: I joined seven military expeditions led by Rasul himself, and nine expeditions which he sent out once under Abu Bakr and once under Usama b. Zaid.
Bk 19, No.4470:
The (foregoing) tradition has also been narrated on the authority of Hatim through the same chain of transmitters with the difference that according to this version both these types of expeditions were seven in number.
Chapter 49: THE EXPEDITION CALLED DHAT-UR-RIQA'
Bk 19, No.4471:
It has been narrated on the authority of Abu Musa (Ash'ari) who said: We set out on an expedition with Rasul. We were six in number and had (with us) only one camel which we rode turn by turn Our feet were injured. My feet were so badly injured that my nails dropped off. We covered our feet with rags. so this expedition was called Dhat-ur-Riqa' (i.e the expedition of rags) because we bandaged our feet with rags (on that day). Abu Burda said: Abu Musa narrated this tradition, and then disliked repeating it as he did not want to give any publicity to what he did in a noble cause Abu Usama said: Narrators other than Abu Buraida have added to the version of the words:" God will reward it."
Chapter 50: DISAPPROVAL OF SEEKING HELP FROM A DISBELIEVER ON A MILITARY CAMPAIGN
Bk 19, No.4472:
It has been narrated on the authority of Aisha, Wife, who said: Rasul set out for Badr. When he reached Harrat-ul-Wabara (a place four miles from Medina) a man met him who was known for his valour and courage. The Companions of Rasul were pleased to see him. He said: I have come so that I may follow you and get a share from the booty. Rasul said to him: Do you believe in Allah and His Rasul? He said: No. Rasul said: Go back, I will not seek help from a Mushrik (polytheist). He went on until we reached Shajara, where the man met him again. He asked him the same question again and the man gave him the same answer. He said: Go back. Im will not seek help from a Mushrik. The man returned and overtook him at Baida'? He asked him as he had asked previously: Do you believe in Allah and His Rasul? The man said: Yes. Rasul said to him: Then come along with us.
# Book: 20 Kitab Al-Imara [ Book of Rulers ]
Chapter 1: THE PEOPLE ARE SUBSERVIENT TO THE QURAISH AND THE CALIPHATE IS THE RIGHT OF THE QURAISH
Bk 20, No.4473:
It has been narrarted on the authority of Abu Huraira that Rasul said: People are subservient to the Quraish: the Muslims among them being subservient to the Muslims among them, and the disbelievers among the people being subservient to the disbelievers among them.
Bk 20, No.4474:
It has been narrated on the authority of Hammam b. Munabbih who said: This is one of the traditions narrated by Abu Huraira from Rasul who said: People are subservient to the Quraish: the Muslims among them being subservient to the Muslims among them, and the disbelievers among them being subservient to the disbelievers among them.
Bk 20, No.4475:
It has been narrated on the authority of Jabir that Rasul said: People are the followers of Quraish in good as well as evil (i.e in the customs of Islamic as well as pre-Islamic times).
Bk 20, No.4476:
It has been narrated on the authority of Abdullah that Rasul said: The Caliphate will remain among the Quraish even if only two persons are left (on the earth),
Bk 20, No.4477:
It has been narrated on the authority of Jabir b. Samura who said: I joined the company of Rasul with my father and I heard him say: This Caliphate will not end until there have been twelve Caliphs among them. The narrator said: Then he (Rasul) said something that I could not follow. I said to my father: What did he say? He said: He has said: All of them will be from the Quraish.
Bk 20, No.4478:
It has been reported on the authority of Jabir b. Samura who said: I heard Rasul say: The affairs of the people will continue to be conducted (well) as long as they are governed by twelve men. Then Rasul said words which were obscure to me. I asked my father: What did Rasul say? He said: All of the (twelve men) will be from the Quraish.
Bk 20, No.4479:
This hadith has been narrated on the authority of Jabir b. Samura through another chain of transmitters.
Bk 20, No.4480:
It has been narrated on the authority of Jabir b. Samura who said: I heard Rasul say: Islam will continue to be triumphant until there have been twelve Caliphs. Then Rasul said something which I could not understand. I asked my father: What did he say? He said: He has said that all of them (twelve Caliphs) will be from the Quraish.
Bk 20, No.4481:
It has been narrated on the authority of Jabir b. Samura that Rasul said: This order will continue to be dominant until there have been twelve Caliphs. The narrator says: Then he said something which I could not understand, and I said to my father: What did he say? My father told me that he said that all of them (Caliphs) would be from the Quraish.
Bk 20, No.4482:
It has been reported on the authority of Jabir b. Samura who said: I went with my father to Rasul and I heard him say: This religion would continue to remain powerful and dominant until there have been twelve Caliphs. Then he added something which I couldn't catch on account of the noise of the people. I asked my father: What did he say? My father said: He has said that all of them will be from the Quraish.
Bk 20, No.4483:
It has been narrated on the authority of Amir b. Saad b. Abu Waqqas who said: I wrote (a letter) to Jabir b. Samura and sent it to him through my servant Nafi, asking him to inform me of something he had heard from Rasul. He wrote to me (in reply): I heard Rasul say on Friday evening, the day on which al-Aslami was stoned to death (for committing adultery): The Islamic religion will continue until the Hour has been established, or you have been ruled over by twelve Caliphs, all of them being from the Quraish. also heard him say: A small force of the Muslims will capture the white palace, the police of the Persian Emperor or his descendants. I also heard him say: Before the Day of Judgment there will appear (a number of) impostors. You are to guard against them. I also heard him say: When God grants wealth to any one of you, he should first spend it on himself and his family (and then give it in charity to the poor). I heard him (also) say: I will be your forerunner at the Cistern (expecting your arrival).
Bk 20, No.4484:
Ibn Samura al-'Adawi said: I heard Rasul say, and he then narrated (the above-mentioned hadith).
Chapter 2: APPOINTING ANYONE AS A SUCCEEDING CALIPH OR LEAVING ASIDE THE QUESTION OF APPOINTMENT
Bk 20, No.4485:
It has been narrated on the authority of Ibn Umar who said: I was present with my father when he was wounded. People praised him and said: May God give you a noble recompense! He said: I am hopeful (of God's mercy) as well as afraid (of His wrath) People said: Appoint anyone as your successor. He said: Should I carry the burden of conducting your affairs in my life as well as in my death? (So far as Caliphate is concerned) I wish I could acquit myself (before the Almighty) in a way that there is neither anything to my credit nor anything to my discredit. If I would appoint my successor, (I would because) one better than me did so. (He meant Abu Bakr.) If I would leave You alone, (I would do so because) one better than me, i.e Rasul, did so. Abdullah says: When he mentioned Rasul I understood that he would not appoint anyone as Caliph.
Bk 20, No.4486:
It has been reported on the authority of Ibn Umar who said: I entered the apartment of (my sister) Hafsa. She said: Do yoa know that your father is not going to nominate his successor? I said: He won't do that (i.e he would nominate). She said: He is going to do that. The narrator said: I took an oath that I will talk to him about the matter. I kept quiet until the next morning, still I did not talk to him, and I felt as if I were carryint, a mountain on my right hand. At last I came to him and entered his apartment. (Seeing me) he began to ask me about the condition of the people, and I informed him (about them). Then I said to him: I heard something from the people and took an oath that I will communicate it to you. They presume that you are not going to nominate a successor. If a grazer of camels and sheep that you had appointed comes back to you leaving the cattle, you will (certainly) think that the cattle are lost. To look after the people is more serious and grave. (The dying Caliph) was moved at my words. He bent his head in a thoughtful mood for some time and raised it to me and said: God will doubtlessly protect His religion. If I do not nominate a successor (I have a precedent before me), for Rasul did not nominate his successor. And if I nominate one (I have a precedent), for Abu Bakr did nominate. The narrator (Ibn Umar) said: By God. when he mentioned Rasul and Abu Bakr, I (at once) understood that he would not place anyone at a par with Rasul and would not nominate anyone.
Chapter 3: PROHIBITION OF A DESIRE FOR A POSITION OF AUTHORITY AND COVETOUSNESS THEREOF
Bk 20, No.4487:
It has been reported on the authority of Abdul Rahman b. Samura who said: Rasul said to me: Abdul Rahman , do not ask for a position of authority, for if you are granted this position as a result of your asking for it, you will be left alone (without God's help to discharge the responsibilities attendant thereon), and it you are granted it without making any request for it, you will be helped (by God in the discharge of your duties).
Bk 20, No.4488:
The same tradition has been narrated through a different chain of transmitters.
Bk 20, No.4489:
It has been narrated by Abu Musa who said: Two of my cousins and I entered the apartment of Rasul. One of them said: Rasul, appoint us rulers of some lands that the Almighty and Glorious God has entrusted to thy care. The other also said something similar. He said: We do not appoint to this position one who asks for it nor anyone who is covetous for the same.
Bk 20, No.4490:
It has been reported on the authority of Abu Musa who said: I went to Rasul and with me were two men from the Ash'ari tribe. One of them was on my right hand and the other on my left. Both of them made a request for a position (of authority) while Rasul was brushing his teeth with a tooth-stick. He said (to me): Abu Musa (or Abdullah b. Qais), what do you say (about the request they have made)? I said: By God Who sent thee on thy mission with truth, they did not disclose to me what they had in their minds, and I did not know that they would ask for a position. The narrator says (while recalling this hadith): I visualise as if I were looking at the miswak of Rasul between his lips. He (Rasul) said: We shall not or shall never appoint to the public offices (in our State) those who with to have them, but you may go, Abu Musa (or Abdullah b. Qais) (to take up your assignment). He sent him to Yemen as governor. then he sent Muadh in his wake (to help him in the discharge of duties). When Muadh reached the camp of Abu Musa, the latter (received him and) said: Please get yourself down; and he spread for him a mattress, while there was a man bound hand and foot as a prisoner. Muadh said: Who is this? Abu Musa said: He was a Jew. He embraced Islam. Then he reverted to his false religion and became a Jew. Muadh said: I won't sit until he is killed according to the decree of Allah and His Rasul (in this case). Abu Musa said: Be seated. It will be done. He said: I won't sit unless he is killed in accordance with the decree of Allah and His Rasul. He repeated these words thrice. Then Abu Musa ordered him (to be killed) and he was kilied. Then the two talked of standing in prayer at night. One of them, i.e Muadh, said: I sleep (for a part of the night) and stand in prayer (for a part) and I hope that I shall get the same reward for steeping as I shall get for standing (in prayer).
Chapter 4: UNDESIRABILITY OF GETTING A POSITION OF AUTHORITY WITHOUT NECESSITY
Bk 20, No.4491:
It has been narrated on the authority of Abu Zarwho said: I said to Rasul: Rasul, will you not appoint me to a public office? He stroked my shoulder with his hand and said: Abu Zar, thou art weak and authority is a trust. and on the Day of judgment it is a cause of humiliation and repentance except for one who fulfils its obligations and (properly) discharges the duties attendant thereon.
Bk 20, No.4492:
It has been reported on the authority of Abu Zarthat the Messenger of of Allah said: Abu Zar, I find that thou art weak and I like for thee what I like for myself. Do not rule over (even) two persons and do not manage the property of an orphan.
Chapter 5: THE MERITS OF A JUST RULER AND THE DEMERITS OF A TYRANT RULER
Bk 20, No.4493:
It has been narrated on the authority of Ibn Umar that Rasul said: Behold! the Dispensers of justice will be seated on the pulpits of light beside God, on the right side of the Merciful, Exalted and GlorioUS. Either side of the Being is the right side both being equally mrneritorious. (The Dispensers of justice are) those who do justice in their rules, in matters relating to their families and in all that they undertake to do.
Bk 20, No.4494:
It has been reported on the authority of Abdul Rahman b. Shumasa who said: I came to Aisha to inquire something from her. She said: From which people art thou? I said: I am from the people of Egypt. She said: What was the behaviour of your governor towards you in this war of yours? I said: We did not experience anything bad from him. If the camel of a man from us died, he would bestow on him a camel. If any one of us lost his slave, he would give him a slave. If anybody was in need of the basic necessities of life, he would provide them with provisions. She said: Behold! the treatment that was meted out to my brother, Muhammad b. Abu Bakr, does not prevent me from telling you what I heard from Rasul. He said in this house of mine: O God, who (happens to) acquire some kind of control over the affairs of my people and is hard upon them-be Thou hard upon him, and who (happens to) acquire some kind of control over the affairs of my people and is kind to them-be Thou kind to him.
Bk 20, No.4495:
This hadith has been narrated on the authority of Abdul Rahman b. Shumasa with another chain of transmitters.
Bk 20, No.4496:
It has been narrated on the authority of Ibn Umar that Rasul said: Beware. every one of you is a shepherd and every one is answerable with regard to his flock. The Caliph is a shepherd over the people and shall be questioned about his subjects (as to how he conducted their affairs). A man is a guardian over the members of his family and shal be questioned about them (as to how he looked after their physical and moral well-being). A woman is a guardian over the household of her husband and his children and shall be questioned about them (as to how she managed the household and brought up the children). A slave is a guardian over the property of his master and shall be questioned about it (as to how he safeguarded his trust). Beware, every one of you is a guardian and every one of you shall be questioned with regard to his trust.
Bk 20, No.4497:
This tradition has been narrated through more; than one chain of transmitters.
Bk 20, No.4498:
This hadith has been transmitted on the authority of Ibn Umar, but there is (a slight change of wording) in the hadith transmitted through Zuhri that he said:" I think that he (the narrator) said: The man is a custodian of the wealth of his father, and he would be answerable for what is in his custody."
Bk 20, No.4499:
A hadith having the same meaning has been transmitted on the authority of Ibn Umar.
Bk 20, No.4500:
It has been narrated on the authority of Hasan who said: Ubaidullah b Ziyad visited Ma'qil b. Yasir al-Muzani in his last iliness. Ma'qil said (to him): I am narrating to you a tradition I heard from Rasul. If I knew that I am to survive this illness. I would, not narrate it to you. I heard Rasul say: If God appointed anyone ruler over a people and he died while he was still treacherous to his people, God would forbid his entry into Paradige.
Bk 20, No.4501:
It has been narrated through a different chain of transmitters on the authority of Hasan who said: Ibn, Ziyad paid a visit to Ma'qil b. Yasir who was seriously ill. Here follows the same tradition as has gone before with the addition that Ibn Ziyad asked: Why didn't you narrate this tradition to me before this day? Ma'qil reprimanded him and said: I did not narrate it to you or I was not going to narrate it to you.
Bk 20, No.4502:
It has been narrated on the authority of Abu Malik that Ubaidullah b. Ziyad visited Ma'qil b. Yaser in the latter's illness. Ma'qil said to him: I am narrating to you a tradition. If I were not at death's door, I would not narrate it to you. I heard Rasul say: A ruler who, having obtained control over the affairs of the Muslims, does not strive for their betterment and does not serve them sincerely shall not enter Paradise with them.
Bk 20, No.4503:
It has been narrated on the authority of Abu al-Aswad who said: My father related to me that Ma'qil b. Yasir fell ill. 'Ubaidullah b. Ziyad called on him to inquire after his health. Here follows the tradition as narrated by Hasan from Ma'qil.
Bk 20, No.4504:
It has been narrated on the authority of Hasan that A'idh b. Amr who was one of the Companions of Rasul called on 'Ubaidullah b. Ziyad and said (to him): O my son, I have heard Rasul say: The worst of guardians is the cruel ruler. Beware of being one of them. Ubaidullah said (to him out of arrogance): Sit you down. You are from the chaff of the Companions of Muhammad. A'idh said: Was there worthless chaff among them? Such worthless chaff appeared after them and among other people.
Chapter 6: MISAPPROPRIATION OF BOOTY IS A SERIOUS OFFENCE
Bk 20, No.4505:
It has been narrated on the authority of Abu Huraira who said: One day Rasul stood among us (to deliver a sermon). He talked about the misappropriation of booty, and declared it to be a serious matter and a grave sin. Then he said: I shouldn't find that any of you should come on the Day of Judgment with a growling camel mounted on his neck, and should appeal to me for help saying:" Rasul, help me." and I should say: I have no authority to help you; I already communicated to you. I shouldn't find that any of you should come on the Day of Judgment with a bleating ewe mounted on his neck, and he should say to me:" Rasul, help me," and I should say: I have no authority to help you; I conveyed to you. I shouldn't find that one of you should come on the Day of Judgment with a Person crying loudly mounted on his neck, and he should say to me:" Rasul, help me," and I should say: I have no authority to help you; I conveyed to you. I shouldn't find that any one of you should come on the Day of Judgment with fluttering clothes wrapped round his neck and he should say to me:" Rasul, help me," and I should say: I have no authority to help you; I conveyed to you. I shouldn't find that any of you should come on the Day of Judgment with a heap of gold and silver placed on his neck and he should say to me:" Rasul, help me." and I should say: I have no authority to help you; I already conveyed to you (the warning from the Almighty).
Bk 20, No.4506:
The above tradition has been narrated on the same authority through different chains of transmitters.
Bk 20, No.4507:
Abu Huraira has narrated this hadith with a slight variation of words.
Bk 20, No.4508:
Abu Huraira has narrated this hadith similar to the above mentioned hadith.
Chapter 7: ACCEPTANCE OF GIFTS ON THE PART OF STATE OFFICERS IS FORBIDDEN
Bk 20, No.4509:
It has been narrated on the authority of Abu Humaid as-Saidi who said: Rasul appointed a man from the Asad tribe who was called Ibn Lutbiyya in charge of Sadaqa (i.e authorised hign to receive Sadaqa from the people on behalf of the State. When he returned (with the collictions), he said: This is for you and (this is mine as) it was presented to me as a gift. The narrator said: Rasul stood on the pulpit and praised God and extolled Him. Then he said: What about a State official whom I give an assignment and who (comes and) says: This is for you and this has been presented to me as a gift? Why didn't he remain in the house of his father or the house of his mother so that he could observe whether gifts were presented to him or not. By the Being in Whose Hand is the life of Muhammad, any one of you will not take anything from it but will bring it on the Day of Judgment, carrying on his neck a camel that will be growling, or a cow that will be bellowing or an ewe that will be bleating. Then he raised his hands so that we could see the whiteness of his armpits. Then he said twice: O God, I have conveyed (Thy Commandments).
Bk 20, No.4510:
It has been reported on the authority of Abu Humaid as-Saidi who said: Rasul appointed Ibn Lutbiyya, a man from the Azd tribe, in charge of Sadaqa (authorising him to receive gifts from the people on behalf of the State). He came with the collectio, gave it to Rasul. and said: This wealth is for you and this is a gift presented to me. Rasul said to him: Why didn't you remain in the house of your father and your mother to see whether gifts were presented to you or not. Then he stood up to deliver a sermon. Here follows the tradition like the tradition of Sufyan.
Bk 20, No.4511:
It has been reported on the authority of Abu Humaid as-Saidi who said: Rasul appointed a man from the Azd tribe. called Ibn al-, Utbiyya, in charge of Sadaqat to be received from Banu Sulaim. When he came (back), Rasul asked him to render his account. He said: This wealth is for you (i.e for the public treasury) and this is a gift (presented to me). Rasul said: You should have remained in the house of your father and your mother, until your gift came to you if you spoke the truth; then he addressed us. He praised God and extolled Him, and afterwards said: I appoint a man from you to a responsible post sharing with the authority that God has entrusted to me, and he comes to me saying: This wealth is for you (i.e for the public treasury) and this is a gift presented to me. Why did he not remain in the house of his father and his mother and his gift came to him, if he was truthful? By God, any one of you will not take anything from (the public funds) without any justification, but will meet his Lord carrying it on himself on the Day of judgment. I will recognise any one of you meeting Allah and carrying a growling camel, or a cow bellowing or a goat bleating. Then he raised his hands so high that whiteness of his armpits could be seen. Then he said: O my Lord, I have conveyed (Thy Commandments). The narrator says: My eyes saw (Rasul standing in that pose) and my ears heard (what he said).
Bk 20, No.4512:
This tradition has been hanoed down through a different chain of transmitters on the authority of Hisham with aslight variation in the wording.
Bk 20, No.4513:
It has been narrated on the authority of Abu Humaid as-Saidi that Rasul appointed a man in charge of Sadaqa (authorising him to receive charity from the people on behalf of the State). He came (back to Rasul) with a large number of things and started saying: This is for you and this has been presented to me as a gift. Here follows the tradition that has gone before except that Urwa (one of the narrators in the chain of transmitters) asked Abu Humaid: Did you hear it from Rasul (himself)? He replied: My ears heard it from his mouth.
Bk 20, No.4514:
It has been reported on the authority of Adi b. Amira al-Kindi who said: I heard Rasul say: Whoso from you is appointed by us to a position of authority and he conceals from us a needle or something smaller than that, it would be misappropriation (of public funds) and will (have to) produce it on the Day of Judgment. The narrator says: A dark-complexioned man from the Ansar stood up-I can visualise him still-and said: Rasul, take back from me your assignment. He said: What has happened to you? The man said: I have heard you say so and so. He said: I say that (even) now: Whoso from you is appointed by as to a position of authority, he should bring everything, big of small, and whatever he is given therefrom he should take, and he should restrain himself from taking that which is forbidden.
Bk 20, No.4515:
This hadith has been narrated on the authority of Ismail with the same chain of transmitters.
Bk 20, No.4516:
Adi b. Amira al-Kindi heard Rasul as saying (as) was narrated in the (above-mentioned) hadith.
Chapter 8: OBEDIENCE TO THE RULER IS FORBIDDEN IN MATTERS SINFUL, BUT IS OTHERWISE OBLIGATORY
Bk 20, No.4517:
It has been narrated on the authority of Ibn Juraij that the Koranic injunction:" 0 you who believe, obey Allah, His Rasul and those in authority from amongst You" (iv. 59) -was revealed in respect of Abdullah b. Hudhafa b. Qais b. Adi al-Sahmi who was despatched by Rasul as leader of a military campaign. The narrator said: He was informed of this fact by Ya'la b. Muslim who was informed by Saeed b.Jubair who in turn was informed by Ibn Abbas.
Bk 20, No.4518:
It has been narrated on the authority of Abu Huraira that Rasul said: Whoso obeys me obeys God, and whoso disobeys me disobeys God. Whoso obeys the commander (appointed by me) obeys me, and whoso disobeys the commander disobeys me. The same tradition transmitted by different persons omits the portion: And whose disobeys the commander disobeys me.
Bk 20, No.4519:
It has been narrated on the authority of Abu Huraira that Rasul said: Whoso obeys me obeys God; and whose disobeys me disobeys God. Whoso obeys my commander obeys me, and whoso disobeys my commander disobeys me.
Bk 20, No.4520:
This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.
Bk 20, No.4521:
This hadith has been narrated on the authority of Abu Huraira by more than one chain of transmitters.
Bk 20, No.4522:
Hammam b. Munabbih has transmitted this hadith on the authority of Abu Huraira.
Bk 20, No.4523:
According to one version of the tradition, Rasul said: Whoso obeys the commander. He did not say:" My commander."
Bk 20, No.4524:
It has been narrated on the authority of Abu Huraira that Rasul said: It is obligatory for you to listen to the ruler and obey him in adversity and prosperity, in pleasure and displeasure, and even when another person is given (rather undue) preference over you.
Bk 20, No.4525:
It has been narrated on the authority of Abu Zarwho said: My friend (i.e Rasul) advised me to listen (to the man in position of authority) and obey (him) even if he were a slave maimed (and disabled).
Bk 20, No.4526:
In another version of the tradition, we have the wording:" An Abyssinian slave maimed and disabled."
Bk 20, No.4527:
Abu Imran narrated this hadith with a slight change of wording.
Bk 20, No.4528:
It has been narrated on the authority of Yahya b. Husain who learnt the tradition from his grandmother. She said that she heard Rasul delivering his sermon on the occasion of the Last Pilgrimage. He was saying: If a slave is appointed over you and he conducts your affairs according to the Book of Allah, you should listen to him and obeey (his orders).
Bk 20, No.4529:
This hadith has been transmitted on the authority of Shuba with the same chain of transmitters, and he said:" a negro slave".
Bk 20, No.4530:
In other versions of the above tradition, the wordings are" an Abyssinian slave." and" a maimed Abyssinian slave".
Bk 20, No.4531:
Another version of the tradition does not qualify the slave with the epithets" maimed,"" an Abyssinian" but makes the addition:" I have heard Rasul (say this) at Mina or Arafat."
Bk 20, No.4532:
It has been narrated on the authority of Yahya b. Husain who learnt the tradition from his grandmother. Umm Husain. He said': I heard her say: I performed Hajat-ul-Wada' in the company of Rasul. He said a lot of things (on this occasion). Then I heard him say: If a maimed slave is appointed a commander over you the narrator says: I think she said:" a black stave" who leads you according to the Book of Allah, then listen to him and obey him.
Bk 20, No.4533:
It has been narrated on the authority of Ibn Umar that Rasul said: It is obligatory upon a Muslim that he should listen (to the ruler appointed over him) and obey him whether he likes it or not, except that he is ordered to do a sinful thing. If he is ordered to do a sinful act, a Muslim should neither. listen to him nor should he obey his orders.
Bk 20, No.4534:
This hadith has been transmitted on the authority of 'Ubaidullah.
Bk 20, No.4535:
It has been narrated on the authority of Abu Abdul Rahman from Ali that Rasul sent a force (on a mission) and appointed over them a man. He kindled a fire and said: Enter it. Some people made up their minds to enter it (the fire), (carrying out the order of their commander), but the others said: We fled from the fire (that's why we have come into the fold of Islam). The matter was reported to Rasul. He said to those who Contemplated entering (the fire at the order of their commander): If you had entered it, you would have remained there until the Day of Judgment. He commanded the act of the latter group and said: There is no submission in matters involving God's disobedience or displeasure. Submission is obligatory only in what is good (and reasonable).
Bk 20, No.4536:
It has been narrated on the authority of Ali who said: The Mersenger of Allah sent an expeditionand appointed over the Mujahids a man from the Ansar. (While making the appointment), he ordered that his work should be listened to and obeyed. They made him angry in a matter. He said: Collect for me dry wood. They collected it for him. Then he said: Kindle a fire. They kindled (the fire). Then he said: Didn't Rasul order you to listen to me and obey (my orders)? They said: Yes. He said: Enter the fire. The narrator says: (At this), they began to look at one another and said: We fled from the fire to (find refuge with) Rasul (and now you order us to enter it). They stood quiet until his anger cooled down and the fire went out. When they returned, they related the incident to Rasul. He said: If they had entered it, they would not have come out. Obedience (to the commander) is obligatory only in what is good.
Bk 20, No.4537:
This hadith has been transmitted on the authority of A'mash.
Bk 20, No.4538:
It has been narrated on the authority of" Ubida who learnt the tradition from his father who, in turn, learnt it from his own father. 'Ubada's grandfather said: Rasul took an oath of allegiance from us on our listening to and obeying the orders of our commander in adversity and prosperity, in pleasure and displeasure (and even) when somebody is given preference over us, on our avoiding to dispute the delegation of powers to a person deemed to be a fit recipient thereof (in the eye of one who delegates it) and on our telling the truth in whatever position we be without fearing in the matter ef Allah the reproach of the reproacher.
Bk 20, No.4539:
This hadith has been narrated on the authority of 'Ubada b. Walid with the same chain of transmitters.
Bk 20, No.4540:
The same tradition has been handed down through more than one chain of transmitters.
Bk 20, No.4541:
It has been narrated on the authority of Junida b. Abu Umayya who said: We called upon 'Ubada b. Samit who was ill and said to him: May God give you health I Narrate to us a tradition which God may prove beneficial (to us) and which you have heard from Rasul. He said: Rasul called us and we took the oath of allegiance to him. Among the injunctions he made binding upon us was: Listening and obedience (to the Amir) in our pleasure and displeasure, in our adversity and prosperity, even when somebody is given preference over us, and without disputing the delegation of powers to a man duly invested with them (Obedience shall be accorded to him in all circumstances) except when you have clear signs of his disbelief in (or disobedience to) God-signs that could be used as a conscientious justification (for non-compliance with his orders).
Chapter 9: WHEN A RULER ENJOINS GOD-CONSCIOUSNESS AND DOES JUSTICE, HE WILL HAVE A (GREAT) REWARD
Bk 20, No.4542:
It has been narrated on the authority of Abu Huraira that Rasul said: A commander (of the Muslims) is a shield for them. They fight behind him and they are protected by (him from tyrants and aggressors). If he enjoins fear of God and dispenses justice, there will be a (great) reward for him; and if he enjoins otherwise, it redounds on him.
Chapter 10: FULFILMENT OF THE COVENANT MADE WITH THE CALIPHS IS IMPERATIVE. THE CALIPH TO WHOM ALLEGIANCE IS SWORN IN THE FIRST INSTANCE HAS AN ESTABLISHED SUPREMACY OVER THOSE WHO ASSUME POWERS LATER
Bk 20, No.4543:
It has been narrated by Abu Huraira that Rasul said: Banu Israel were ruled over by Rasuls. When one Prophet died, another succeeded him; but after me there is no prophet and there will be caliphs and they will be quite large in number. His Companions said: What do you order us to do (in case we come to have more than one Caliph)? He said: The one to whom allegiance is sworn first has a supremacy over the others. Concede to them their due rights (i.e obey them). God (Himself) will question them about the subjects whom He had entrusted to them.
Bk 20, No.4544:
The same tradition has been transmitted by a different chain of narrators.
Bk 20, No.4545:
It has been narrated on the authority of Abdullah who said: Rasul said: After me there will be favouritism anad many things that you will not like. They (his Companions) said: Rasul, what do you order that one should do it anyone from us has to live through such a time? He said: You should discharge your own responsibility (by obeying your Amir), and ask God to cuncede your right (by guiding the Amir to the right path or by replacing him by one more just and God-fearing).
Bk 20, No.4546:
It has been narrated on the authority of Abdul Rahman b. Abd Rabb al-Kaba who said: I entered the mosque when Abdullah bin Amr ibn Ass was sitting in the shade of the Kaba and the people had gathered around him. I betook myself to them and sat near him. (Now) Abdullah said: I accompanied Rasul on a journey. We halted at a place. Some of us began to set right their tents, others began to compete with one another in shooting, and others began to graze their beasts, when an announcer of Rasul announced that the people should gather together for prayer, so we gathered around Rasul. He said: It was the duty of every Prophet that has gone before me to guide his followers to what he knew was good for them and warn them against what he knew was bad for them; but this Umma of yours has its days of peace and (security) in the beginning of its career, and in the last phase of its existence it will be afflicted with trials and with things disagreeable to you. (In this phase of the Umma), there will be tremendous trials one after the other, each making the previous one dwindle into insignificance. When they would be afflicted with a trial, the believer would say: This is going to bring about my destruction. When at (the trial) is over, they would be afflicted with another trial, and the believer would say: This surely is going to be my end. Whoever wishes to be delivered from the fire and enter the garden should die with faith in Allah and the Last Day and should treat the people as he wishes to be treated by them. He who swears allegiance to a Caliph should give him the piedge of his hand and the sincerity of his heart (i.e submit to him both outwardly as well as inwardly). He should obey him to the best of his capacity. It another man comes forward (as a claimant to Caliphate), disputing his authority, they (the Muslims) should behead the latter. The narrator says: I came close to him (Abdullah b. Amr) and said to him: Can you say on oath that you heard it from Rasul? He pointed with his hands to his ears and his heart and said: My ears heard it and my mind retained it. I said to him: This cousin of yours, Muaweya, orders us to unjustly consume our wealth among ourselves and to kill one another, while Allah says:" O ye who believe, do not consume your wealth among yourselves unjustly, unless it be trade based on mutual agreement, and do not kill yourselves. Verily, God is Merciful to you" (iv. 29). The narrator says that (hearing this) Abdullah b. Amr kept quiet for a while and then said: Obey him in so far as he is obedient to God; and diqobey him in matters involving disobedience to God.
Bk 20, No.4547:
This hadith has been narrated on the authority of A'mash with a different chain of transmitters.
Bk 20, No.4548:
It has been narrated on the authority of Abd Rabb al-Kaba as-Saidl who said: I saw a group of people near the Kaba.... Then he narrated the tradition as narrated by A'mash.
Chapter 11: PATIENCE AT THE TYRANNY OF THE GOVERNORS AND THEIR UNDUE PREFERENCES
Bk 20, No.4549:
It has been narrated on the authority of Usaid b. Hudair that a man from the Ansar took Rasul aside and said to him: Will you not appoint me governor as you have appointed so and so? He (Rasul) said: You will surely come across preferential treatment after me, so you should be patient until you meet me at the Cistern (Haud-i-Kauthar).
Bk 20, No.4550:
This tradition has been narrated on the same authority through a different chain of transmitters. Another version of the tradition narrated on the authority of Shuba does not include the words:" He took Rasul aside."
Chapter 12: OBEDIENCE TO BE SHOWN TO THE (CALIPHS) EVEN IF THEY WITHHOLD THE PEOPLE'S DUE RIGHTS
Bk 20, No.4551:
It has been narrated on the authority of Alqama b. Wai'l al-Hadrami who learnt the tradition from his father. The latter said: Salama b. Yazid al-juafi asked Rasul: Rasul, what do you think if we have rulers who rule over us and demand that we discharge our obligations towards them, but they (themselves) do not discharge their own responsibilities towards us? What do you order us to do? Rasul avoided giving any answer. Salama asked him again. He (again) avoided giving any answer. Then he asked again-it was the second time or the third time-when Ash'ath b. Qais (finding that Rasul was unnecessarily being pressed for answer) pulled him aside and said: Listen to them and obey them, for on them shall he their burden and on you shall be your burden.
Bk 20, No.4552:
It has been narrated through a different chain of transmitters. on the authority of Simak who said: Ash'ath b. Qais pulled him (Salama b. Yazid) when Rasul said: Listen to them and obey them, for on them shall be the burden of what tney do and on you shall be the burden of what you do.
Chapter 13: INSTRUCTION TO STICK TO THE MAIN BODY OF THE MUSLIMS IN THE TIME OF TRIALS AND WARNING AGAINST THOSE INVITING PEOPLE TO DISBELIEF
Bk 20, No.4553:
It has been narrated on the authority of Hudhaifa b. al-Yaman who said: People used to ask Rasul about the good times, but I used to ask him about bad times fearing lest they overtake me. I said: Rasul, we were in the midst of ignorance and evil, and then God brought us this good (time through Islam). Is there any bad time after this good one? He said: Yes. I asked: Will there be a good time again after that bad time? He said: Yes, but therein will be a hidden evil. I asked: What will be the evil hidden therein? He said: (That time will witness the rise of) the people who will adopt ways other than mine and seek guidance other than mine. You will know good points as well as bad points. I asked: Will there be a bad time after this good one? He said: Yes. (A time will come) when there will be people standing and inviting at the gates of Hell. Whoso responds to their call they will throw them into the fire. I said: Rasul, describe them for us. He said: All right. They will be a people having the same complexion as ours and speaking our language. I said: Rasul, what do you suggest if I happen to live in that time? He said: You should stick to the main body of the Muslims and their leader. I said: If they have no (such thing as the) main body and have no leader? He said: Separate yourself from all these factions, though you may have to eat the roots of trees (in a jungle) until death comes to you and you are in this state.
Bk 20, No.4554:
It his been narrated through a different chain of transmitters, on the authority of Hudhaifa b. al-Yaman who said: Rasul, no doubt, we had an evil time (i.e the days of Jahiliyya or ignorance) and God brought us a good time (i.e Islamic period) through which we are now living Will there be a bad time after this good time? He (Rasul) said: Yes. I said: Will there be a good time after this bad time? He said: Yes. I said: Will there be a bad time after good time? He said: Yes. I said: How? Whereupon he said: There will be leaders who will not be led by my guidance and who will not adopt my ways? There will be among them men who will have the hearts of devils in the bodies of human beings. I said: What should I do. Rasul, if I (happen) to live in that time? He replied: You will listen to the Amir and carry out his orders; even if your back is flogged and your wealth is snatched, you should listen and obey.
Bk 20, No.4555:
It has been narrated on the authority of Abu Huraira that Rasul said: One who defected from obedience (to the Amir) and separated from the main body of the Muslims-if he died in that state-would die the death of one belonging to the days of Jahiliyya (i.e would not die as a Muslim). One who fights under the banner of a people who ate blind (to the cause for which they are fighting. i.e do not know whether their cause is just or otherwise), who gets flared up with family pride, calls, (people) to fight for their. family honour, and supports his kith and kin (i.e fignts not for the cause of Allah but for the sake of this family or tribe) -if he is killed (in this fight), he dies as one belonging to the days of Jhiliyya. Whoso attacks my Umma (indiscriminately) killing the righteous and the wicked of them, sparing not (even) those staunch in faith and fulfilling not his promise made with those who have been given a pledge of security-he has nothing to do with me and I have nothing to do with him.
Bk 20, No.4556:
The same tradition has been narrated by the same authority through another chain of transmitters with a slight difference in wording.
Bk 20, No.4557:
It has been narrated (through a different chain of transmitters) on the authority of Abu Huraira that Rasul said: Who defected from obedience (to the Amir) and separated from the main body of the Muslim-then he died in that state-would die the death of one belonging to the days of Jahillyya. And he who is killed under the banner of a man who is blind (to the cause for which he is fighting), who gets flared up with family pride and fights for his tribe-is not from my Umma, and whoso from my followers attacks my followers (indiscriminately) killing the righteous and the wicked of them, sparing not (even) those staunch in faith and fulfilling not his obligation towards them who have been given a pledge (of security), is not from me (i.e is not my follower).
Bk 20, No.4558:
This hadlth has been narrated on the authority of Jarir with the same chain of transmitters with a slight variation in wording.
Bk 20, No.4559:
It has been narrated on the authority of Ibn Abbas that Rasul said: One who found in his Amir something which he disliked should hold his patience, for one who separated from the main body of the Muslims even to the extent of a handspan and then he died would die the death of one belonging to the days of Jahiliyya.
Bk 20, No.4560:
It has been narrated (through a different chain of transmitters) on the authority of Ibn Abbas that Rasul said: One who dislikes a thing done by his Amir should be patient over it, for anyone from the people who withdraws (his obedience) from the government, even to the extent of a handspan and died in that conditions, would die the death of one belonging to the days of jahilliyya.
Bk 20, No.4561:
It has been narrated on the authority of Ibn Abdullah al-Bajali that Rasul said: One who is killed under the banner of a man who is blind (to his just cause), who raises the slogan of family or supports his own tribe, dies the death of one belonging to the days of Jahiliyya.
Bk 20, No.4562:
It has been reported on the authority of Nafi, that Ibn Umar paid a visit to Abdullah b. Muti' in the days (when atrocities were perpetrated on the People Of Medina) at Harra in the time of Yazid b. Muaweya. Ibn Muti' said: Place a pillow for Abu Abdul Rahman (family name of Ibn Umar). But the latter said: I have not come to sit with you. I have come to you to tell you a tradition I heard from Rasul. I heard him say: One who withdraws his band from obedience (to the Amir) will find no argument (in his defence) when he stands before Allah on the Day of Judgment, and one who dies without having bound himself by an oath of allegiance (to an Amir) will die the death of one belonging to the days of Jahillyya.
Bk 20, No.4563:
It has been narrated on the authority of Abu Umar that he visited Ibn Muti', and related from Rasul the tradition that has gone before.
Bk 20, No.4564:
The same tradition has been transmitted by a different chain of narrators.
Chapter 14: DECISION ABOUT ONE WHO TRIES TO DISRUPT THE UNITY OF THE MUSLIMS
Bk 20, No.4565:
It has been narrated on the authority of 'Arfaja who said: I have heard Rasul say: Different evils will make their appearance in the near future. Anyone who tries to disrupt the affairs of this Umma while they are united you should strike him with the sword whoever he be. (If remonstrance does not prevail with him and he does not desist from his disruptive activities, he is to be killed.)
Bk 20, No.4566:
In another version of the tradition narrated on the same authority through a different chains of transmitters we have the words:" Kill him."
Bk 20, No.4567:
It has been narrated (through a still different chain of transmitters) on the Same authority (i.e 'Arfaja) who said similarly-but adding:" Kill all of them." I heard Rasul say: When you are holding to one single man as your leader, you should kill who seeks to undermine your solidarity or disrupt your unity.
Chapter 15: WHEN THE OATH OF ALLEGIANCE HAS BEEN OBTAINED FOR TWO CALIPHS
Bk 20, No.4568:
It has been narrated on the authority of Abu Saeed Khuzri that Rasul said: When oath of allegiance has been taken for two caliphs, kill the one for whom the oath was taken later.
Chapter 16: JUSTIFICATION FOR HATING THE AMIRS FOR VIOLATING THE LAWS OF THE SHARI'AH
Bk 20, No.4569:
It has been narrated on the authority of Umm Salama that Rasul said: In the near future there will be Amirs and you will like their good deeds and dislike their bad deeds. One who sees through their bad deeds (and tries to prevent their repetition by his band or through his speech), is absolved from blame, but one who hates their bad deeds (in the heart of his heart, being unable to prevent their recurrence by his hand or his tongue), is (also) fafe ( so far as God's wrath is concerned). But one who approves of their bad deeds and imitates them is spiritually ruined. People asked (Rasul): Shouldn't we fight against them? He replied: No, as long as they say their prayers.
Bk 20, No.4570:
It has been narrated (through a different chain of tmnamitters) on the authority of Umm Salama (Wife) that he said: Amirs will be appointed over you, and you will find them doing good as well as bad deeds. One who hates their bad deeds is absolved from blame. One who disapproves of their bad deeds is (also) safe (so far as Divine wrath is concerned). But one who approves of their bad deeds and imitates them (is doomed). People asked: Rasul, shouldn't we fight against them? He replied: No, as long as they say their prayer. (" Hating and disapproving" refers to liking and disliking from the heart.)
Bk 20, No.4571:
Another version of the tradition narrated on the same authority attributes the same words to Rasul except that it replaces kariha with ankhara and vice versa.
Bk 20, No.4572:
Another version omits a portion at the end of the tradition-a portion which begins with man radiya wa taba and ends with the last word of the tradition.
Chapter 17: THE BEST AND THE WORST OR YOUR RULERS
Bk 20, No.4573:
It has been narrated on the authority of 'Auf b. Malik that Rasul said: The best of your rulers are those whom you love and who love you, who invoke God's blessings upon you and you invoke His blessings upon them. And the worst of your rulers are those whom you hate and who hate you and whom you curse and who curse you. It was asked (by those present): Shouldn't we overthrow them with the help of the sword? He said: No, as long as they establish prayer among you. If you then find anything detestable in them. You should hate their administration, but do not withdraw yourselves from their obedience.
Bk 20, No.4574:
It has been narrated on the authority of Auf b. Malik al-Ashja'i who said that he heard Rasul say: The best of your rulers are those whom you love and who love you, upon whom you invoke God's blessings and who invoke His blessing upon you. And the worst of your rulers are those whom you hate and who hate you, who curse you and whom you curse. (Those present) said: Shouldn't we overthrow them at this? He said: No, as long as they establish prayer among you. No, as long as they establish prayer among you. Mind you! One who has a governor appointed over him and he finds that the governor indulges in an act of disobedience to God, he should condemn the governor's act, in disobedience to God, but should not withdraw himself from his obedience. Ibn Jabir said: Ruzaiq narrated to me this hadith. I asked him: Abu Miqdam, have you heard it from Muslim b. Qaraza or did he describe it to you and he heard it from 'Auf (b. Malik) and he transmitted this tradition of Rasul? Upon this Ruzaiq sat upon his knees and facing the Qibla said: By Allah, besides Whom there is no other God, I heard it from Muslim b. Qaraza and he said that te had heard it from Auf (b. Malik) and he said that he had heard it from Rasul.
Bk 20, No.4575:
The above tradition has been narrated through a different chain of transmitters.
Chapter 18: IT IS GOOD ON THE PART OF A LEADER TO TAKE THE OATH OF ALLEGIANCE FROM HIS FORCES WHEN INTENDING TO FIGHT AND AN ACCOUNT OF THE ALLEGIANCE OF GOD'S PLEASURE UNDER THE TREE
Bk 20, No.4576:
It has been narrated on the authority of Jabir who said: We were one thousand and four hundred on the Day of Hudaibiya. We swore fealty to hiin (Rasul) and Umar was holding the latter's hand (when he was sitting) under the tree (called) Samura (to administer the oath to the Companions). The narrator added: We took oath to the effect that we would not flee (from the battlefield if there was an encounter with the Meccans), but we did not take oath to fight to death.
Bk 20, No.4577:
It has been narrated (through a different chain of transmitters) on the authority of Jabir who said: While swearing fealty to Rasul we did not take the oath to death but that we would not run away (from the battlefield).
Bk 20, No.4578:
It has been narrated on the authority of Abu Zubair who heard Jabir being questioned as to how many people were there on the Day of Hudaibiya He replied: We wore fourteen hundred. We swore fealty to him, and Umar was holding his hand while he was sitting Under the tree (to administer the oath). The tree was Samura (a wild tree found in desers). All of as took tha oath of fealty at his hands except Jadd b. Qais al-Ansari who hid himself under the belly of his camel.
Bk 20, No.4579:
It has been narrated (through a different chain of transmitters) on the authority of Abu Zubair who heard Jabir being questioned as to whether Rasul took the oath of fealty at Dhul-Hulaifa. He said: No! But he offered his prayers at that place, and he administered the oath of fealty nowhere except near the tree in (the plain oo Hudaibiya. Ibn Juraij said that he was informed by Abu Zabair who heard Jabir say: Rasul prayed over the well at Hudaibiya (as a result of which its scanty water rose up and increased so as to be sufficient for the 1400 or 1500 men who had encamped at the place).
Bk 20, No.4580:
It has been narrated (through a different chain of transmitters) on the authority of Jabir who said: We were one thousand and four hundred on the Day of Hudaibiya when Rasul said to us: Today you are the best people on the earth. And Jabir said: If I had the eyesight, I could show you the place of the tree.
Bk 20, No.4581:
It has been narrated on the authority of Salim b. Abu al-Jad who said: I asked Jabir about the number of the Companions (of Rasul who took the oath of fealty under) the tree. He said: If we were a hundred thousand, it (i.e the water in the well at Hudaibiya) would have sufficed us, but actually we were one thousand and five hundred.
Bk 20, No.4582:
It has been narrated on the authority of Jabir who said: If we had been a hundred thousand in number, it (the water) would have sufficed us, but actually we were fifteen hundred.
Bk 20, No.4583:
It has been narrated (through a different chain of transmitters) on the authority of Salim b. al-Jad who said: I asked Jabir: How many were you on the Day of Hudaibiya? He said: One thousand and four hundred.
Bk 20, No.4584:
It has been narrated on the authority of Abdullah b. Abu Aufa who said: The Companions of the Tree (i e. those who swore fealty under the tree) were one thousand and three hundred, and the people of Aslam tribe were one-eighth of the Muhajirs.
Bk 20, No.4585:
The same tradition has been handed down through a different chain of transmitters.
Bk 20, No.4586:
It has been narrated on the authority of Ma'qil b. Yasar who aaid: I remember being present on the Day of the Tree, and Rasul was taking the oath of the people and I was holding a twig of the tree over his head. We were fourteen hundred (in number). We did not take oath to the death, but to the effect that we would not run away from the battlefield.
Bk 20, No.4587:
This hadith has been narrated on the authority of Yunus with the same chain of transmitters.
Bk 20, No.4588:
It has been narrated on the authority of Saeed b.Musayyab who said: My father was one of those who swore fealty to Rasul near the tree. When we passed that way next year intending to perform the Haj, the place of the tree was hidden to us. If you could point out clearly, you would (certainly) be knowing better.
It has also been narrated on the authority of Saeed b.Musayyib who learnt from his father that they were with Rasul in the year of the Tree (i.e in the year of the fealty of God's pleasure sworn under the tree at Hudaibiya), but next year they forgot the spot of the tree.
Bk 20, No.4589:
The tradition has been narrated on the authority of Saeed b.Musayyib who learnt it from his father. The latter said: I had seen the tree. When I came to the spot afterwards, I could not recognise it.
Bk 20, No.4590:
It has been narrated on the authority of Yazid b. Abu Ubaid (the freed slave of Salama b. al-Akwa') who said: 1 asked Salama as to what effect he had sworn fealty to Rasul on the Day of Hudaibiya. He said: To the effect that we will die fighting.
Bk 20, No.4591:
The above tradition has also been handed down through a different chain of transmitters.
Bk 20, No.4592:
It has been narrated on the authority of Abdullah b. Zaid who said: A person came to him and said: Here is Ibn Hanzala who is making people swear allegiance to him. He (, Abdullah) asked: To what effect? He replied: To the effect that they will die for him. Abdullah said: I will never swear allegiance to this effect after Rasul.
Chapter 19: IT IS FORBIDDEN TO A MUHAJIR TO RETURN TO HIS NATIVE PLACE FOR THE PURPOSE OF RESETTLING THERE
Bk 20, No.4593:
It has been narrated by Salama b. al-Akwa' that he visited al-Hajaj who said to him: O son of al-Akwa', you have turned apostate and have come to live again in the desert with the Bedouins (after your migration). He said: No, but Rasul has permitted me to live in the desert.
Chapter 20: NO MIGRATION AFTER THE CONQUEST OF MECCA BUT ALLEGIANCE COULD BE SWORN (TO A RIGHTFUL LEADER) ON SERVING THE CAUSE OF ISLAM, ON FIGHTING IN THE WAY OF ALLAH AND ON FOLLOWING THE PATH OF VIRTUE
Bk 20, No.4594:
It has been reported on the authority of Mujashi b. Masud as-Sulami who said: I came to Rasul to offer him my pledge of migration. He said: The period of migration has expired (and those who wereto get the reward for this great act of devotion have got it). You may now give your pledge to serve the cause of Islam, to strive in the way of Allah and to follow the path of virtue.
Bk 20, No.4595:
It has been reported on the authority of Mujashi b. Masud who said: I brought my brother Abu Ma'bad to Rasul after the conquest of Mecca and said: Rasul, allow him to swear his pledge of migration at your hand. He said: The period of migration is over with those who had to do it (and now nobody can get this meritorious distinctions) I said: For what actions will you allow him to bind himself in oath? He said: (He can do so) for serving the cause of Islam, for fighting in the way of Allah and for fighting in the cause of virtue. Abd Uthman said: I met Abd Ma'bad and told him what I had heard from Mujashi. He said: He has told the truth.
Bk 20, No.4596:
Another version of the tradition transmitted on the authority of Asim has the same wording but does not mention the name of Abu Ma'bad.
Bk 20, No.4597:
It has been narrated on the authority of Ibn Abbas that Rasul said on the day of the Conquest of Mecca: There is no Hijra now, but (only) Jihad (fighting for the cause of Islam) and sincerity of purpose (have great reward) ; when you are asked to set out (on an expedition undertaken for the cause of Islam) you should (readily) do so.
Bk 20, No.4598:
The above tradition has been handed down through a different chain of transmitters.
Bk 20, No.4599:
Aisha reported that Rasul was asked about migration, whereupon he said: There is no migration after the Conquest (of Mecca), but Jihad and sincere intention. When you are asked to set out (for the cause of Islam), you should set out,
Bk 20, No.4600:
It has been narrated on the authority of Abu Saeed al-Khudari that a Bedouin asked Rasul about Migration. He replied: Do you talk of Hijra? The affair of Hijra is very difficult. But have you got camels? The bedouin said: Yes. He asked: Do you pay the poor-rate payable on their account? He replied: Yes. He (Rasul) said: Go on doing good deeds (across the seas), for surely God will not leave any of your deeds unrewarded.
Bk 20, No.4601:
This tradition has been handed down through a different chain of transmitter with the addition of the following words at the end:" Do you milk them on the day they arrive at the water? He replied: Yes."
Chapter 21: HOW THE WOMEN SWORE FEALTY (TO RASUL)
Bk 20, No.4602:
It has been narrated on the authority of Aisha, Wife. She said: When the believing women migrated (to Medina) and came to Rasul, they would be tested in accordance with the following words of Allah. the Almighty and Exalted:" O Prophet, when believing women come to thee to take the oath of fealty to thee that they will not associate in worship anything with God, that they will not steal. that, they will not commit adultery..." to the end of the verse (lx. 62).
Whoso from the believing women accepted these conditions and agreed to abide by them were considered to have offered themselves for swearing fealty. When they had (formally) declared their resolve to do so, Rasul would say to them: You may go. I have confirmed your fealty. By God, the hand of Rasul never touched the hand of a woman. He would take the oath of fealty from them by oral declaration. By God, Rasul never took any vow from women except that which God had ordered him to take, and his palm never touched the palm of a woman. When he had taken their vow, he would tell them that he had taken the oath from them orally.
Bk 20, No.4603:
It has been narrated on the authority of Urwa that Aisha described to him the way Rasul took the oath of fealty from women. She said: Rasul never touched a woman with his hand. He would only take a vow from her and when he had taken the (verbal) vow, he would say: You may go. I have accepted your fealty.
Chapter 22: SWEARING FEALTY FOR LISTENING TO AND OBEYING THE ORDERS OF THE LEADER AS FAR AS POSSIBLE
Bk 20, No.4604:
It has been narrated on the authority of Ibn Umar who said: We used to take oath to Rasul that we would listen to and obey his orders. He would tell us (to say in the oath): As far as it lies in my power.
Chapter 23: THE AGE OF MAJORITY
Bk 20, No.4605:
It has been narrated on the authority of Ibn Umar who said: Rasul inspected me on the battlefield on the Day of Uhud, and I was fourteen years old. He did not allow me (to take part in the fight). He inspected me on the Day of Khandaq-and I was fifteen yearsold, and he permitted me (to fight), Nafi said: I came to Umar b. Abdul Aziz who was then Caliph, and narrated this tradition to him. He said: Surely, this is the demarcation between a minor and a major. So he wrote to his governors that they should pay subsistence allowance to one who was fifteen years old, but should treat those of lesser age among children.
Bk 20, No.4606:
This tradition has been handed down through a different chain Of transmitters with the following change in the wording:" I was fourteen years old and he thought me too young (to participate in the fight)."
Chapter 24: IT IS FORBIDDEN TO TAKE THE Koran TO THE LAND OF THE INFIDELS WHEN IT IS FEARED THAT IT MIGHT FALL INTO THEIR HANDS
Bk 20, No.4607:
It has been narrated on the authority of Ibn Umar who said: Rasul forbade that one should travel to the land of the enemy taking the Koran with him.
Bk 20, No.4608:
It has been narrated on the authority of Ibn Umar that Rasul used to forbid that one should travel to the land of the enemy taking the Koran (with him) lest it should fall into the hands of the enemy.
Bk 20, No.4609:
It has been narrated on the authority of Ibn Umar that Rasul said: Do not take the Koran on a journey with you, for I am afraid lost it should fall into the hands of the enemy. Ayyub (one of the narrators in the chain of transmitters) said: The enemy may seize it and may quarrel with you over it.
Chapter 25: RACE BETWEEN HORSES AND THEIR TRAINING FOR THE COMPETITION
Bk 20, No.4610:
It has been narrated on the authority of Ibn Umar that Rasul had a race of the horses which had been especially prepared for the purpose from Hafya' to Thaniyyat al-Wada' (the latter being the winning post), and of those which had not been trained from Thaniyya to the mosque of Banu Zuraiq, and Ibn Umar was among those who took part in this race.
Bk 20, No.4611:
This tradition has been handed down through another chain of transmitters with the addition of the following words from Ibn Umar:" I came first in the race and my horse jumped into the mosque with me."
Chapter 26: GREAT BENEFIT IN THE FORELOCKS OF THE HORSES
Bk 20, No.4612:
It has been narrated on the authority of Ibn Umar that Rasul said: There will be great benefit in the forelock of the horses until the Day of judgment.
Bk 20, No.4613:
The same tradition has been handed down through a different chain of transmitters.
Bk 20, No.4614:
It has been narrated on the authority of Jarir b. Abdullah who said: I saw that Rasul was twisting the forelock of a horse with his fingers and he was saying: (A great) benefit. i.e reward (for rearing them for Jihad) and spoils of war, has been tied to the forelocks of horses until the Day of Judgment.
Bk 20, No.4615:
The above tradition has also been narrated on the authority of Yunus through a different chain of transmitters.
Bk 20, No.4616:
The same tradition has been narrated on the authority of Urwat al-Bariqi who said that Rasul said: Great good is attached to the forelock of the horses until the Day of Judgment.
Bk 20, No.4617:
Urwat al-Bariqi said Rasul said this: Good is tied to the forelock of the horses. It Was said to him: Rasul, why is it so? He (Rasul said): For reward and booty until the Day of Judgment.
Bk 20, No.4618:
This hadith has been narrated with the same chain of transmitters with the difference that here instead of" Urwat al-Bariqi" there is" Urwa b. jad."
Bk 20, No.4619:
A version of the tradition narrated on the authority of Urwat al-Bariqi does not mention (the words):" reward and booty".
Bk 20, No.4620:
A version of the tradition transmitted on the authority of Urwa b. al-jad does not mention" reward and booty".
Bk 20, No.4621:
It has been narrated on the authority of Anas b. Malik that Rasul said: There is a blessing in the forelocks of the war horses.
Bk 20, No.4622:
A hadith like this has been narrated on the authority of Anas through another chain of transmitters.
Chapter 27: THE HORSES OF UNDESIRABLE QUALITY
Bk 20, No.4623:
It has been narrated on the authority of Abn Huraira that Rasul used to dislike the Shikal horse.
Bk 20, No.4624:
This tradition has been narrated on the authority of Sufyan with the addition from Abd ar-Razzaq (one of the narrators) explaining the meaning of shikal as a bone whose right back foot and left front foot or left back foot and right front foot are white.
Bk 20, No.4625:
The tradition has been handed down through a different chain of transmitters.
Chapter 28: THE MERIT OF JIHAD AND CAMPAIGNING IN THE WAY OF ALLAH
Bk 20, No.4626:
It has been narrated on the authority of Abu Huraira that Rasul said: Allah has undertaken to look after the affairs of one who goes out to fight in His way believing in Him and affirming the truth of His Rasuls. He is committed to His care that Re will either admit him to Paradise or bring him back to his home from where he set out with a reward or (his share of) booty. By the Being in Whose Hand is the life of Muhammad. If a person gets wounded in the way of Allah, he will come on the Day of Judgment with his wound in the same condition as it was when it was first inflicted; its colour being the colour of blood but its smell will be the smell of musk. By, the Being in Whose Hand is Muhammad's life, if it were not to be too hard upon the Muslime. I would not lag behind any expedition which is going to fight in the cause of Allah. But I do not have abundant means to provide them (the Mujahids) with riding beasts, nor have they (i.e all of them) abundant means (to provide themselves with all the means of Jihad) so that they could he left behind. By the Being in Whose Hand is Mubammgls lac, I love to fight in the way of Allah and be killed, to fight and again be killed and to fight again and be killed.
Bk 20, No.4627:
The same tradition has been melted through another chain of transmitters.
Bk 20, No.4628:
It has been narrated on the authority of Abu Huraira who said: Allah has undertaken to provide for one who leaves his home (only) to fight for His cause and to affirm the truth of His word; Allah will either admit him to Paradise or will bring him back home from where he had come out, with his reward and booty.
Bk 20, No.4629:
It has been narrated on the authority of Abu Huraira that Rasul said: One who is wounded in the way of Allah-and Allah knows better who is wounded in His way-will appear on the Day of Judgment with his wound bleediing. The colour (of its discharge) will be the colour of blood, (but) its smell will be the smell of musk.
Bk 20, No.4630:
It has been narrated on the authority of Abu Haraira that Rasul said: Every wound received by a Muslim in the way of Allah will appear on the Day of Judgment in the same condition as it was when it was inflicted, and would be bleeding profusely. The colour (of its discharge) will be the colour of blood, but its smell will be the smell of musk. By the Being in Whose Hand is Muhammad's life, if it were not hard upon the Muslims, I would not lag behind any expedition undertaken for Jihad, but I do not possess abundant means to provide the Mujahids with riding animals, nor do they (i.e all of them) have abundant means (to provide themselves with all the means of Jihad) to follow me, nor would it please their hearts to stay behind me.
Bk 20, No.4631:
It has been narrated on the authority of Abu Huraira who said: I heard Rasul say: I would not stay behind (when) an expedition (for Jihad was being mobilised) if it were going to be too hard upon the believers.... This is followed by the same words as have appeared in the previous tradition, but this tradition has the same ending as the previous hadith with a slight difference in the wording:" By the Being in Whose Hand is my life, I love that I should be killed in the way of Allah; then I should be brought back to life and be killed again in His way...."
Bk 20, No.4632:
It has been narrated on the authority of Abu Huraira that Rasul said: If it were not hard upon my Umma (to follow my example), I would not lag behind any expedition-as in the traditions gone before.
Bk 20, No.4633:
Another version of the tradition narrated through a different chain of transmitters on the authority of Abu Huraira has the same wording as the previous tradition:" Allah takes care of one who goes out in the way of Allah" but ends in the words:" I would not lag behind any expedition which is undertaken to fight in the way of Allah, the Exalted."
Chapter 29: THE MERIT OF MARTYRDOM
Bk 20, No.4634:
It has been narrated on the authority of Anas b. Malik that Rasul said:" Nobody who dies and has something good for him with Allah will (ever like to) return to this world even though he were offered the whole world and all that is in its (as an inducement), except the martyr who desires to return and be killed in the world for the (great) merit of martyrdom that he has seen.
Bk 20, No.4635:
It has been narrated on the authority of Anas b. Malik (through a different chain of transmitters) that Rasul said: Nobody who enters Paradise will (ever like to) return to this world even if he were offered everything on the surface of the earth (as an inducement) except the martyr who will desire to return to this world and be killed ten times for the sake of the great honour that has been bestowed upon him.
Bk 20, No.4636:
It has been narrated on the authority of Abu Huraira who said: Rasul was asked: What deed could be an equivalent of Jihad in the way of Allah, the Almighty and Exalted? He answered: You do not have the strength to do that deed. The narrator said: They repeated the question twice or thrice. Every time he answered: You do not have the strength to do it. When the question was asked for the third time, he said: One who goes out for Jibad is like a person who keeps fasts, stands in prayer (constantly), (obeying) Allah's (behests contained in) the verses (of the Koran), and does not exhibit any lassitude in fasting and prayer until the Mujihid returns from Jihad in the way of Allah, the Exalted.
Bk 20, No.4637:
This tradition has been handed down through a different chain of transmitters.
Bk 20, No.4638:
It has been narrated on the authority of Numan b. Bashir who said: As I was (sitting) near the pulpit of Rasul, a man said: I do not care if, after embracing Islam, I do not do any good deed (except) distributing drinking water among the pilgrims. Another said: I do not care if, after embracing Islam, I do not do any good deed beyond maintenance service to the Sacred Mosque. Another said: Jihad in the way of Allah is better than what you have said. Umar reprimanded them and said: Don't raise your voices near the pulpit of Rasul on Friday. When prayer was over, I entered (the apartment of Rasul) and asked his verdict about the matter in which they had differed. (It was upon this that) Allah, the Almighty and Exalted, revealed the Koranic verse:" Do you make the giving of drinking water to the pilgrims and the maintenance of the Sacred Mosque equal to (the service of those) who believe in Allah and the Last Day and strive hard in the cause of Allah. They are not equal in the sight of God. And Allah guides not the wrongdoing people" (ix. 20). This tradition has been narrated on the authority of Numan b. Bashir through another chain of transmitters.
Chapter 30: MERIT OF LEAVING FOR JIHAD IN THE MORNING AND EVENING
Bk 20, No.4639:
It has been narrated on the authority of Anas b. Malik that Rasul said: Leaving (for Jihad) in the way of Allah in the morning or in the evening (will merit a reward) better than the world and all that is in it.
Bk 20, No.4640:
It has been narrated on the authority of Sahl b. Saad as-Saidi that Rasul said: The journey undertaken by a person in the morning (for Jihad) in the way of Allah (will merit a reward) better than the world and all that is in it.
Bk 20, No.4641:
It has been narrated on the authority of Sahl b. Saad as-Saidi that Rasul said: A journey undertaken in the morning or evening (fond Jihad) in the way of Allah (will merit a reward) better than the world and all that is in it.
Bk 20, No.4642:
It has been narrated on the authority of Abu Huraira that Rasul said: If some persons of my Umma (were not to undertake the hardships of Jihad), and he (Abu Huraira) then narrated the rest of the hadith and then said: A journey undertaken for jihad in the evening or morning merits a reward better than the world and all that is in it.
Bk 20, No.4643:
It has been narrated on the authority of Abu Ayyub that Rasul said: A journey undertaken in the morning or evening (for Jihad) in the way of Allah is better than (anything) on which the sun rises or sets.
Bk 20, No.4644:
This tradition has been narrated on the authority of Abu Ayyub through a different chain of transmitters having the same wording.
Chapter 31: THE HIGH POSITION RESERVED BY GOD FOR MUJAHIDS IN PARADISE
Bk 20, No.4645:
It has been narrated on the authority of Abu Saeed Khuzri that Rasul said (to him): Abu Saeed, whoever cheerfully accepts Allah as his Lord, Islam as his religion and Mubammad as his Rasul is necessarily entitled to enter Paradise. He (Abu Saeed) wondered at it and said: Rasul, repeat it for me. He (Rasul) did that and said: There is another act which elevates the position of a man in Paradise to a grade one hundred (higher), and the elevation between one grade and the other is equal to the height of the heaven from the earth. He (Abu Saeed) said: What is that act? He replied: Jihad in the way of Allah! Jihad in the way of Allah!
Chapter 32: ONE WHO IS KILLED IN THE WAY OF ALLAH WILL HAVE ALL HIS SINS BLOTTED OUT EXCEPF DEBT
Bk 20, No.4646:
It has been narrated on the authority of Abu Qatada that Rasul stood up among them (his Companions) to deliver his sermon in which he told them that Jihad in the way of Allah and belief in Allah (with all His Attributes) are the most meritorious of acts. A man stood up and said: Rasul, do you think that if I am killed in the way of Allah, my sins will be blotted out from me? Rasul said: Yes, in case you are killed in the way of Allah and you were patient and sincere and you always fought facing the enemy, never turming your back upon him. Then he added: What have you said (now)? (Wishing to have further assurance from him for his satisfaction), he asked (again): Do you think if I am killed in the way of Allah, all my sins will be obliterated from me? Rasul said: Yes, it you were patient and sincere and always fought facing the enemy and never turning your back upon him, (all your lapses would be forgiven) except debt. Gabriel has told me this.
Bk 20, No.4647:
The tradition has been narrated through a different chain of transmitters on the authority of Abu Qatada who said: A man came to Rasul while he was on the pulpit and said: Do you think if I am killed in the way of Allah... (except this difference in its beginning, the rest of the tradition is the same as the previous one).
Bk 20, No.4648:
Another version of the tradition differently transmitted begins with the words:" A man came to Rasul and he was sitting on the pulpit.... He said: What do you find if I strike with the sword?" (The rest of the tradition is the same as the previous one.)
Bk 20, No.4649:
It has been reported on the authority of Amr b. Ass that Rasul said: All the sins of a Shahid (martyr) are forgiven except debt.
Bk 20, No.4650:
It has been reported on the authority of Amr b. Ass through a different chain of transmitters that Rasul said: Death in the way of Allah blots out everything except debt.
Chapter 33: THE SOULS OF THE MARTYRS ARE IN PARADISE; THEY ARE ALIVE AND FIND THEIR SUSTENANCE FROM THEIR LORD
Bk 20, No.4651:
It has been narrated on the authority of Masruq Who said: We asked Abdullah about the Koranic verse:" Think not of those who are slain in Allah's way as dead. Nay, they are alive, finding their sustenance in the presence of their Lord.." (iii. 169). He said: We asked the meaning of the verse (from Rasul) who said: The souls, of the martyrs live in the bodies of green birds who have their nests in chandeliers hung from the throne of the Almighty. They eat the fruits of Paradise from wherever they like and then nestle in these chandeliers. Once their Lord cast a glance at them and said: Do ye want anything? They said: What more shall we desire? We eat the fruit of Paradise from wherever we like. Their Lord asked them the same question thrice. When they saw that they will continue to be asked and not left (without answering the question). they said: O Lord, we wish that Thou mayest return our souls to our bodies so that we may be slain in Thy way once again. When He (Allah) saw that they had no need, they were left (to their joy in heaven).
Chapter 34: MERIT OF JIHADAND OF KEEPING VIGILANCE (OVER THE ENEMY)
Bk 20, No.4652:
It has been narrated on the authority of Abu Saeed Khuzri that a man came to Rasul and said: Who is the best of men? He replied: A man who fights in the way of Allah spending his wealth and staking his life. The man then asked: Who is next to him (in excellence)? He said: Next to him is a believer who lives in a mountain gorge worshipping hid Lord and sparing men from his mischief.
Bk 20, No.4653:
It has been narrated (through a diferent chain of transmetters) on the same authority (i.e Abu Saeed Khadri) who said: A man asked: Rasul, which of men is the best? He said: A believer who fights staking his life and spending his wealth in the way of Allah. He asked: Who is next to him (in excellence)? He said: Next to him is a man who lives an isolated life in a mountain gorge, worshipping his Lord and sparing men from his mischief.
Bk 20, No.4654:
A version of the tradition narrated on the authority of Ibn Shihab has a little differently worded ending. i. e." A man in a mountain valley." but did not mention" next to him a man who...."
Bk 20, No.4655:
It has been narrated on the authority of Abu Huraira that Rasul said: Of the men he lives the best life who holds the reins of his horse (ever ready to march) in the way of Allah, flies on its back whenever he hears a fearful shriek, or a call for help, flies to it seeking death at places where it can be expected. (Next to him) is a man who lives with his sheep at a hill-top or in a valley, says his prayers regularly, gives Zakat and worships his Lord until death comes to him. There is no better person among men except these two.
Bk 20, No.4656:
This hadith has been transmitted on the authority of Abu Huraira with a slight variation of wording.
Bk 20, No.4657:
Two more versions of the tradition narrated by Abdullah b. Badr and Abu Huraira, respectively, have been handed down through different chains of transmitters with negligible difference in the wording.
Chapter 35: THE TWO MEN, BOTH OF WHOM WILL ENTER PARADISE THOUGH ONE OF THEM SLAYS THE OTHER
Bk 20, No.4658:
It has been narrated on the authority of Abu Huraira that Rasul said: God laughs at the two men both of whom will enter Paradise (though) one of them kills the other. They said: Rasul, how is it? He said: One of them fights in the way of Allah, the Almighty and Exalted. and dies a martyr. Then God turns in mercy to the murderer who embraces Islam, fights in the way of Allah, the Almighty and Exalted, and dies a martyr.
Bk 20, No.4659:
The same tradition has been narrated on the authority of Abu Zinad (with the same chain of transmitters).
Bk 20, No.4660:
It has been reported on the authority of Abu Huraira that Rasul said: God laughs at the two men one of whom kills the other; both of them will enter Paradise. They (the Companions) said: How, Rasul? He said: One is slain (in the way of Allah) and enters Paradise. Then God forgives the other and guides him to Islam; then he fights in the way of Allah and dies a martyr.
Chapter 36: ABOUT A MAN WHO KILLED A DISBELIEVER AND EMBRACED ISLAM
Bk 20, No.4661:
It has been narrated on the authority of Abu Huraira that the Messenger Allah said: A disbeliever and a believer who killed him will never be gathered together in Hell.
Bk 20, No.4662:
It has been narrated on the authority of Abu Huraira that Rasul said: No two such persons shall be together in Hell as if one of them is such that his presence hurts the other. It was asked: Rasul, who are they? He said: A believer who killed a disbeliever and (then) kept to the right path."
Chapter 37: THE EXCELLENCE OF CHARITY IN THE WAY OF ALLAH AND ITS MANIFOLD REWARD
Bk 20, No.4663:
It has been narrated on the authority of Abu Masud al-Ansari who said A man brought a muzzled she-camel and said: It is (offered) in the way of Allah. Rasul said: For this you will have seven hundred she-camels on the Day of Judgment all of which will be muzzled.
Bk 20, No.4664:
A similar tradition has been narrated on the authority of al-A'mash.
Chapter 38: THE MERIT OF HELPING THE WARRIOR (FIGHTING IN THE WAY OF ALLAH) WITH SOMETHING TO RIDE UPOW AND LOOKING AFTER HIS FAMILY IN HIS ABSENCE
Bk 20, No.4665:
It has been narrated on the authority of Abu Masud al-Ansari who said: A man came to Rasul and said: My riding beast has been killed, so give me some animal to ride upon. He (Rasul) said: I have none with me. A man said: Rasul, I can guide him to one who will provide him with a riding beast. Rasul said: One who guides to something good has a reward similar to that of its doer.
Bk 20, No.4666:
The above tradition has been handed down through a different chain of transmitters.
Bk 20, No.4667:
It has been narrated on the authority of Anas b. Malik that a young man from Aslam tribe said: Rasul, I wish to fight (in the way of Allah) but I don't have anything to equip myself with for fighting. He (Rasul) said: Go to so and so, for he had equipped himself (for fighting) but he fell ill. So, he (the young man) went to him and said: Rasul sends you his greetings and says that you should give me the equipage that you have provided yourself with. The man said (to his wife or maidservant): So and so, give him the equipage I have collected for myself and do not withhold anything from him. Do not withhold anything from him so that you may be blessed therein.
Bk 20, No.4668:
It has been narrated on the authority of Zaid b. Kbalid al-Juhani that Rasul said: Anybody who equips a warrior (going to fight) in the way of Allah (is like one who actually) fights. And anybody who looks well after his family in his absence (is also like one who actually) fights.
Bk 20, No.4669:
The above tradition has been narrated on the authority of Khalid al- Juhani who said: Rasul said: He who equips a warrior in the way of Allah (is like one who dctually fights) aud he who looks after the family of a warrior in the way of Allah in fact participated in the battle.
Bk 20, No.4670:
It has been narrated on the authority of Abu Saeed Khuzri that Rasul sent a force to Banu Lihyan (who are from Banu Hudhail, and said: One man from every two and the reward (will be divided) between the two.
Bk 20, No.4671:
The above tradition has also been narrated through two different chains of transmitters on the authority of Abu Saeed Khuzri and Yahya, respectively.
Bk 20, No.4672:
It has been narrated (through a still different chain of transmitters) on the authority of Abu Saeed Khudrl that Rasul despatched a force to Banu Lihyan. (and said: ) One man from every two should join the force. Then he said to those who stayed behind: Those of you who will look well after the family and wealth of those who are going on the expedition will be getting half the reward of the warriors.
Chapter 39: THE WIVES OF MUJAHIDS, A SACRED TRUST, AND SINFULNESS OF THOSE WHO BETRAY THIS TRUST
Bk 20, No.4673:
It has been narrated on the authority of Sulaimin b. Buraida who learnt the tradition from his father. The latter said that Rasul said: The sanctity of the wives of Mujahids is like the sanctity of their mothers for those who sit at home (i. e do not go out for Jihad). Anyone who stays behind looking after the family of a Mujahid and betrays his trust will be made to stand on the Day of judgment before the Mujahid who will take away from his meritorious deeds whatever he likes. So what do you think (will he leave anything)?
Bk 20, No.4674:
This tradition has been narrated by the same authority through different chain of transmitters.
Bk 20, No.4675:
A version of the tradition narrated on the authority of 'Alqama b. Murthad has a differently worded end: It will be said to the Mujahid: Take from his noble deeds whatever you like. Then Rasul turned to us and asked: What do you think (will he leave anything)? - (i.e he will take away everything).
Chapter 40: JIHAD NOT COMPULSORY FOR THOSE WHO HAVE A GENUINE EXCUSE
Bk 20, No.4676:
It has been narrated on the authority of Abu Ishaq, that he heard Bara' talking about the Koranic verse:" Those who sit (at home) from among the believers and those who go out for Jihad in the way of Allah are not aqual" (iv. 95). (He said that) Rasul ordered Zaid (to write the verse). He brought a shoulder-blade (of a slaughtered camel) and inscribed it (the verse) thereon. The son of Umm Maktum complained of his blindness to Rasul. (At this) descended the revelation:" Those of the believers who sit (at home) without any trouble (illness, incapacity, disability)" (iv. 95). The tradition has been handed down through two other chains of transmitters.
Bk 20, No.4677:
It has been narrated on the authority of Bara' who said: When the Koranic verse:" Those who sit (at home) from among mu'min" (iv. 94) was revealed, the son of Umm Maktum spoke to him (Rasul). (At this). the words:" other than those who have a trouble (illness)" were revealed.
Chapter 41: IN PROOF OF THE MARTYR'S ATTAINING PARADISE
Bk 20, No.4678:
It has been reported on the authority of Jabir that a man said: Rasul, where shall I be if I am killed? He replied: In Paradise. The man threw away the dates he had in his hand and fought until he was killed (i.e he did not wait until he could finish the dates).
In the version of the tradition narrated by Suwaid we have the words:" A man said to Rasul. on the day of Uhud......"
Bk 20, No.4679:
It has been reported on the authority of Bara! ' who stated: A man from Banu Nabit (one of the Ansar tribes) came to Rasul and said: I testify that there is no god except Allah and that thou art His servant and Messenger. Then he went forward and fought until he was killed. Rasul said: He has done a little but shall be given a great reward.
Bk 20, No.4680:
It has been reported on the authority of Anas b. Malik who said: Rasul sent Busaisah as a scout to see what the caravan of Abu Sufyan was doing. He came (back and met Rasul in his house) where there was nobody except myself and Rasul. I do not remember whether he (Hadrat Anas) made an exception of some wives of Rasul or not and told him the news of the caravan. (Having heard the news), Rasul came out (hurriedly), spoke to the people and said: We are in need (of men) ; whoever has an animal to ride upon ready with him should ride with us. People began to ask him permission for bringing their riding animals which were grazing on the hillocks near Medina. He said: No. (I want) only those who have their riding animals ready. So Rasul and his Companions proceeded towards Badr and reached there forestalling the polytheists (of Mecca). When the polytheists (also) reached there, Rasul said: None of you should step forward to (do) anything unless I am ahead of him. The polytheists (now) advanced (towards us), and Rasul said. Get up to enter Paradise which is equal in width to the heavens and the earth. Umair b. al- Humam al-Ansari said: Rasul, is Paradise equal in extent to the heavens and the earth? He said: Yes. Umair said: My goodness! Rasul asked him: What prompted you to utter these words (i.e my goodness! ')? He said: Rasul, nothing but the desire that I be among its residents. He said: Thou art (surely) amona its residents. He took out dates from his bag and began to eat them. Then he said: If I were to live until I have eaten all these dates of mine, it would be a long life. (The narrator said): He threw away all the dates he had with him. Then he fought the enemies until he was killed.
Bk 20, No.4681:
The tradition has been narrated on the authority of Abdullah b. Qais. He heard it from his father who, while facing the enemy, said Rasul said: Surely, the gates of Paradise are under the shadows of the swords. A man in a shabby condition got up and said; Abu Musa, did you hear Rasul say this? He said: Yes. (The narrator said): He returned to his friends and said: I greet you (a farewell greeting). Then he broke the sheath of his sword, threw it away, advanced with his (naked) sword towards the enemy and fought (them) with it until he was slain.
Bk 20, No.4682:
It has been reported on the authority of Anas b. Malik that some people came to Rasul and said to him: Send with us some men who may teach us the Koran and the Sunnah. Accordingjy, he sent seventy men from the Ansar. They were called the Reciters and among them was my maternal uncle. Haram. They used to recite the Koran, discuss and ponder over its meaning at night. In the day they brought water and poured it (in pitchers) in the mosque, collected wood and sold it, and with the sale proceeds bought food for the people of the Suffa and the needy. Rasul sent the Reciters with these people, but these (treacherous people) fell upon them and killed thern before they reached their destination (While dying), they said: O Allah, convey from us the news to our Prophet that we have met Thee (in a way) that we are pleased with Thee and Thou art pleased with us. (The narrator said): A man attacked Haram (maternal uncle of Anas) ) from behind and smote him with a spear which pierced him. (While dying), Haram said: By the Lord of the Kaba, I have met with success. Rasul said to his Companions: Your brethren have been slain grid they were saying: O Allah, convey from us to our Prophet the news that we have met Thee in a way that we are pleased with Thee and Thou art pleased with us.
Bk 20, No.4683:
It has been Deported on the authority of Anas who said: My uncle and I have been named after him was not present with Rasul on the Day of Badr. He felt distressed about it. He would say: I have missed the first battle fought by Rasul, and if God now gives me an opportunity to see a battlefield with Rasul, God will see what I do therein. He was afraid to say more than this (lest he be unable to keep his word with God). He was present with Rasul on the Day of Uhud. He met Saad b. Muadh (who was retreating). Anas said to him: O Abu Amr, where (are you going)? Woe (to thee)! I find the smell of Paradise beside the Uhud mountain. (Reprimanding Saad in these words) he went forward and fought thein (the enemy) until he was killed. (The narrator says). More than eighty wounds inflicted with swords, spears and arrows were found on his body. His sister, my aunt, ar-Rubayyi', daughter of Nadr, said: I could not recognise my brother's body (it was so badly mutilated) except from his finger-tips. (It was on this occasion that) the Koranic verse:" Among the Believers are men who have been true to their covenant with God. Of them some have completed their vow (to the extreme), and some still wait: but they have never changed (their determination) in the least" (xxxiii. 23).
The narrator said that the verse had been revealed about him (Anas b. Nadr) and his Companions.
Chapter 42: ONE WHO FIGHTS THAT THE WORD OF ALLAH IS EXALTED FIGHTS IN THE WAY OF ALLAH
Bk 20, No.4684:
It has been narrated on the authority of Abu Musa Ash'ari that a desert Arab came to Rasul and said: Rasul, one man fights fgr the spoils of war; another fights that he may be remembered, and another fights that he may see his (high) position (achieved as a result of his valour in fighting). Which of these is fighting in the cause of God? Rasul said: Who fights so that the word of Allah is exalted is fighting in the way of Allah.
Bk 20, No.4685:
It has been narrated (through another chain of transmitters) on the authority of Abu Musa who said. Rasul was asked which of the men fights in the way of Allah: (one who fights) for displaying his valour; (a man who) fights out of his family pride and (a man who) fights for the sake of show, who amongst these fights in the way of Allah? Rasul said: Who fights that the word of Allah be exalted fights in the way of Allah.
Bk 20, No.4686:
It has been narrated (through yet another chain of transmitters) on the same authority, i.e Abu Musa, who said: We, came to Rasul and said: Rasul, one of us hho fights to display his valour... (followed by the same words as we have in the previous tradition).
Bk 20, No.4687:
It has been narrated through a different chain of transmitters on the same authority, i.e Abu Musa Ash'ari, that a man asked Rasul about fighting in the way of Allah, the Exalted and Majestic, a man who fights out of rage or out of family pride. He raised his head towards him-and he did so because the man was standing and said: Who fights that the word of Allah be exalted fights in the way of Allah.
Chapter 43: WHO FOUGHT FOR OSTENTATION AND VANITY DESERVED (PUNISHMENT IN) HELL
Bk 20, No.4688:
It has been narrated on the authority of Sulaiman b. Yasar who said: People dispersed from around Abu Huraira, and Natil, who was from the Syrians. said to him: O Shaikh, relate (to us) a tradition you have heard from Rasul. He said: Yes. I heard Rasul say: The first of men (whose case) will be decided on the Day of Judgment will be a man who died as a martyr. He shall be brought (before the Judgment Seat). Allah will make him recount His blessings (i.e the blessings which He had bestowed upob him) and he will recount them (and admit having enjoyed them in his life). (Then) will Allah say: What did you do (to requite these blessings)? He will say: I fought for Thee until I died as a martyr. Allah will say: You have told a lie. You fought that you might be called a" brave warrior". And you were called so. (Then) orders will be passed against him and he will be dragged with his face downward and cast into Hell. Then will be brought forward a man who acquired knowledge and imparted it (to others) and recited the Koran. He will be brought And Allah will make him recount His blessings and he will recount them (and admit having enjoyed them in his lifetime). Then will Allah ask: What did you do (to requite these blessings)? He will say: I acquired knowledge and disseminated it and recited the Koran seeking Thy pleasure. Allah will say: You have told a lie. You acquired knowledge so that you might be called" a scholar," and you recited the Koran so that it might be said:" He is a Qari" and such has been said. Then orders will be passed against him and he shall be dragged with his face downward and cast into the Fire. Then will be brought a man whom Allah had made abundantly rich and had granted every kind of wealth. He will be brought and Allah will make him recount His blessings and he will recount them and (admit having enjoyed them in his lifetime). Allah will (then) ask: What have you done (to requite these blessings)? He will say: I spent money in every cause in which Thou wished that it should be spent. Allah will say: You are lying. You did (so) that it might be said about (You):" He is a generous fellow" and so it was said. Then will Allah pass orders and he will be dragged with his face downward and thrown into Hell.
Bk 20, No.4689:
This tradition has been handed down through a different chain of transmitters.
Chapter 44: THE REWARD OF ONE WHO FOUGHT AND GOT HIS SHARE OF THE BOOTY AND OF ONE (WHO FOUGHT) BUT DID NOT GET ANY BOOTY
Bk 20, No.4690:
It has been narrated on the authority of Abdullah b. Amr that Rasul said: A troop of soldiers who fight in tile way of Allah and get their share of the booty receive in advance two-thirds of their reward in the Hereafter and only one-third will remain (to their credit). If they do not receive any booty, they will get their full reward.
Bk 20, No.4691:
It has been narrated on the authority of Abdullah b. Amr (through a different chain of transmitters) that Rasul said: A troop of soldiers, large or small, who fight (in the way of Allah), get their share of the booty and return safe and sound, receive in advance two-thirds of their reward (only one-third remaining to their credit to be received in the Hereafter) ; and a troop of soldiers, large or small, who return empty-handed and are afflicted or wounded, will receive their full reward (in the Hereafter).
Chapter 45: THE VALUE OF AN ACTION DEPENDS ON THE INTENTION BEHIND IT
Bk 20, No.4692:
It has been narrated on the authority of Umar b. Khatab that Rasul said: (The value of) an action depends on the intention behind it. A man will be rewarded only for what he intended. The emigration of one who emigrates for the sake of Allah and His Messenger is for the sake of Allah and His Messenger ; and the emigration of one who emigrates for gaining a worldly advantage or for marrying a woman is for what he has emigrated.
Bk 20, No.4693:
It has been narrated through a different chain of transmitters on the authority of Sufyan who said that he heard Umar b. Khatab relate (this tradition) from Rasul while he was delivering a sermon from the pulpit.
Chapter 46: DESIRABILITY OF SEEKING MARTYRDOM
Bk 20, No.4694:
It has been narrated on the authority of Anas b. Malik that Rasul said: Who seeks martyrdom with sincerity shall get its reward, though he may not achieve it.
Bk 20, No.4695:
It has been reported on the authority of Sahl b. Aba Umama b. Sahl b. Hunaif who learned the tradition from his father who (in turn) learned it from his grandfather-that Rasul said: Who sought martyrdom with sincerity will be ranked by Allah among the martyrs even if he died on his bed. In his version of the tradition Abd Tahir did not mention the words:" with sincerity".
Chapter 47: DENUNCIATION OF ONE WHO DIED BUT NEVER FOUGHT IN THE WAY OF ALLAH NOR DID HE EVER EXPRESS A DESIRE OR DETERMINATION FOR JIHAD
Bk 20, No.4696:
It has been narrated on the authority of Abu Huraira that Rasul said: One who died but did not fight in the way of Allah nor did he express any desire (or determination) for Jihid died the death of a hypocrite.
Abdullah b. Mubarak said: We think the hadith pertained to the time of Rasul.
Chapter 48: REWARD OF THOSE WHO COULD NOT JOIN A JIHAD EXPEDITION ON ACCOUNT OF ILLNESS OR SOME OTHER EXCUSE
Bk 20, No.4697:
It has been narrated on the authority of Jabir who said: We were with Rasul on an expedition. He said: There are some people in Medina. They are with you whenever you cover a distance or cross a valley. They have been detained by illness.
Bk 20, No.4698:
In a version of the tradition narrated on the authority of A'mash, we have the words:" They will share with you the reward (for Jihid)."
Chapter 49: THE MERIT OF JOINING A NAVAL EXPEDITION FOR JIHAD
Bk 20, No.4699:
It has been reported on the authority of Anas b. Malik that Rasul used to visit Umm Haram daughter of Milhan (who was the sister of his foster-mother or his father's aunt). She was the wife of 'Ubada b. Samit, One day Rasul paid her a visit. She entertained him with food and then sat down to rub his head. Rasul dozed off and when he woke up (after a while), he was laughing. She asked: What made you laugh. Rasul? He said: Some people from my Umma were presented to me who were fighters in the way of Allah and were sailing in this sea. (Gliding smoothly on the water), they appeared to be kings or like kings (sitting) on thrones (the narrator has a doubt about the actual expression used by Rasul). She said: Rasul, pray to Allah that He may include me among these warriors. He prayed for her. Then he placed his head (down) and dozed off (again). He woke up laughing, as before. (She said) I said: Rasul, what makes you laugh? He replied: A people from my Umma were presented to me. They were fighters in Allah's way. (He described them in the same words as he had described the first warriors.) She said: Rasul, pray to God that He may include me among these warriors. He said: You are among the first ones.
Umm Haram daughter of Milhan sailed in the aea in the time of Muaweya. When she came out of the sea and (was going to mount a riding animal) she fell down and died.
Bk 20, No.4700:
It has been narrated on the authority of Umm Haram (and she was the aunt of Anas) who said: Rasul came to us one day and had a nap in our house. When he woke up, he was laughing. I said: Rasul, what made you laugh? He said: I saw a people from my followers sailing on the surface of the sea (looking) like kings (sitting) on their thrones. I said: Pray to Allah that He may include me among them. He said: You will hip among them. He had a (second) ntip, woke up and was laughing. I asked him (the reason for his laughter). He gave the same reply. I said: Pray to Allah that He may include me among them. He said: You are among the first ones. Anas said: 'Ubada b. Samit married her. He joined a naval expedition and took her along with him. When she returned, a mule was brought for her. While mounting it she fell down, broke her neck (and died).
Bk 20, No.4701:
It has been reported on the authority of Umm Haram daughter of Milhan (through another chain of transmitters). She said: One day Rasul slept (at a place) near me. He woke up smiling. She said: Rasul. what made thee laugh? He said: A people from my followers were presented to me. They were sailing on the surface of this green sea... (here follows the tradition that has gone before).
Bk 20, No.4702:
It has been reported by Abdullah b. Abdul Rahman that he heard Anas b. Malik say: Rasul paid a visit to Milhan's daughter, maternal aunt of Anas (and the sister of Rasul's foster-mother). He placed his head near her (from this point onward, the narrator carried on the previous tradition to its end).
Chapter 50: THE MERIT OF KEEPING WATCH IN THE WAY OF ALLAH, THE ALMIGHTY AND EXALTED
Bk 20, No.4703:
It has been narrated on the authority of Salman who said: I heard Rasul say: Keeping watch for a day and a night is better (in point of reward) than fasting for a whole month and standing in prayer every night. If a person dies (while, performing this duty), his (meritorious) activity will continue and he will go on receiving his reward for it perpetually and will be saved from the torture of the grave.
Bk 20, No.4704:
This tradition has been handed down on the authority of Salman al-Khair through another chain of transmitters.
Chapter 51: ABOUT THE MARTYRS
Bk 20, No.4705:
It has been narrated on the authority of Abu Huraira that the, Rasul said: While a man walks along a path, finds a thorny twig lying on the way and puts it aside, Allah would appreciate it and forgive him Rasul said: The martyrs are of five kinds: one who dies of plague; one who dies of diarrhoea (or cholera) ; one who is drowned; one who is buried under debris and one who dies fighting in the way of Allah.
Bk 20, No.4706:
It has been narrated on the authority of Abu Huraira (through another chain of transmitters) that Rasul said: Whom do you consider to be a martyr among you? They (the Companions) said: Messenger, of Allah, one who is slain in the way of Allah is a martyr. He said: Then (if this is the definition of a martyr) the martyrs of my Umma will be small in number. They asked: Rasul, who are they? He said: One who is slain in the way of Allah is a martyr; one who dies in the way of Allah, is a martyr; one who dies of plague is a martyr; one who dies of cholera is a martyr.
Ibn Miqsam said: I testify the truth of your father's statement (with regard to this tradition) that Rasul said: One who is drowned is a martyr.
Bk 20, No.4707:
A version of the tradition narrated on the authority of Suhail contains the additional words:" And one who is drowned is a martyr."
Bk 20, No.4708:
Another version of the tradition narrated on the authority of Suhail thouch a different chain of transmitters contains the additional words:" A drowned person is a martyr."
Bk 20, No.4709:
It has been narrated on the authority of Hafsa daughter of Sirin who said: Anas b. Malik asked me the cause of death of Yahya b. Abu Amra. I said: (He died) of plague. He said: Rasul said that death by plague is martyrdom for a Muslim.
Bk 20, No.4710:
This hadith has been narrated on the authority of Asim through the same chain of transmitters.
Chapter 52: THE MERIT OF ARCHERY AND INDUCING OTHERS TO LEARN IT AND DENUNCIATION OF ONE WHO LEARNT THE ART AND THEN NEGLECTED IT
Bk 20, No.4711:
It has been narrated on the authority of Ibn Amir who said: I heard Rasul say-and he was delivering a sermon from the pulpit: Prepare to meet them with as much strength as you can afford. Beware, strength consists in archery. Beware, strength consists in archery. Beware, strength consists in archery.
Bk 20, No.4712:
It has been narrated on the authority of Uqba b. Amir who said: I heard Rasul say: Lands shall be thrown open to you and Allah will suffice you (against your enemies), but none of you should give up playing with his arrows.
Bk 20, No.4713:
This tradition has also been narrated on the same authority through another chain of transmitters.
Bk 20, No.4714:
It has been reported by Abdul Rahman b. Shamasa that Fuqaim al- Lakhmi said to Uqba b. Amir: You frequent between these two targets and you are an old man, so you will be finding it very hard. Uqba said: But for a thing I heard from Rasul, I would not strain myself. Harith (one of the narrators in the chain of transmitters) said: I asked Ibn Shamasa: What was that? He said that he (Rasul) said: Who learnt archery and then gave it up is not from us. or he has been guilty of disobedience (to Rasul).
Chapter 53: SAYING OF RASUL:" A GROUP OF PEOPLE FROM MY UMMA WILL ALWAYS REMAIN ON THE RIGHT PATH AND CONTINUE TO BE TRIUMPHANT; THEIR OPPONENTS SHALL NOT BE ABLE TO DO THEM ANY HARM"
Bk 20, No.4715:
It has been narrated on the authority of Thauban that Rasul said: A group of people from mv Umma will always remain triumphant on the right path and continue to be triumphant (against their opponents). He who deserts them shall not be able to do them any harm. They will remain in this position until Allah's. Command is executed (i.e Qayamah is established). In Qutaiba's version of the tradition, we do not have the words:" They will remain in this position."
Bk 20, No.4716:
It has been narrated on the authority of Mughira who said: I heard Rasul say: A group of people from my Umma will continue to be triumphant over the people until the Command of Allah overtakes them while they are still triumphant. The same tradition has been narrated through another chain of transmitters on the same authority.
Bk 20, No.4717:
It has been narrated on the authority of Jabir b. Samura that Rasul said: This religion will continue to exist, and a group of people from the Muslims will continue to fight for its protection until the Hour is established.
Bk 20, No.4718:
It has been narrated on the authority of Jabir who said: I heard Rasul say: A group of people from my Umma will continue to fight In defence of truth and remain triumphant until the Day of judgment.
Bk 20, No.4719:
It his been narrated on the authority of Umair, son of Umm Hani (daughter of Abu Talib), who said: I heard Muaweya say (while delivering a sermon from the pulpit) that he heard Rasul say: A group of people from my Umma will continue to obey Allah's Command, and those who desert or oppose them shall not be able to do them any harm. They will be dominating the peeple until Allah's Command is executed (i.e Resurrection is established).
Bk 20, No.4720:
It has been related by, Yazid b. al-Asamm that he heard Muaweya b. Abu Sufyan quote a tradition from Rasul which he related from Rasul -and he did not hear him quote from Rasul any tradition other than this in the course of his sermon from the pulpit-that whom Allah wants to do a favour, He grants him an understanding of religion. A group of people from the Muslims will remain on the Right Path and continue until the Day of Judgment to triumph over those who oppose them.
Bk 20, No.4721:
It has been narrated on the authority of Abdul Rahman b. Shamasa al- Mahri who said: I was in the company of Maslama b. Mukhallad, and Abdullah b. Amr was with him. Abdullah said: The Hour shall some oniy when the worst type of people are left on the earth. They will be worse than the people of pre-Islamic days. They will get whatever they ask of Allah. While we were yet sitting when Uqba b. Amir came, and Maslama said to him: Uqba, listen to what Abdullah says. Uqba said: He knows better; so far as I am concerned, I heard Rasul say: A group of people from my Umma will continue to fight in obedience to the Command of Allah, remaining dominant over their enemies. Those who will oppose them shall not do them any harm. They will remain ill this condition until the Hour overtakes them. (At this) Abdullah said: Yes. Then Allah will raise a wild which will be fragrant like musk and whose touch will be like the touch of silk; (but) it will cause the death of all (faithful) persons, not leaving behind a single person with an iota of faith in his heart. Then only the worst of men will remain to be overwhelmed by the Hour.
Bk 20, No.4722:
It has been narrated by Saad b. Abu Waqqas that Rasul said: The people of the West will continue to triumphantly follow the truth until the Hour is established.
Chapter 54: KEEPING THE GOOD OF THE ANIMALS IN VIEW DURING A JOURNEY AND FORBIDDANCE FROM HALTING FOR THE NIGHT ON THE TRACK
Bk 20, No.4723:
It has been narrated on the authority of Abu Huraira that Rasul said: When you journey through a fertile land, you should (go slow and) give the camels a chance to graze in the land. When you travel In an arid (land) where there is scarcity of vegetation, you should quicken their pace (lest your camels grow feeble and emaciated for lack of fodder). When you halt for the night, avoid (pitching your tent on) the road, for it is the abode of noxious little animals at night.
Bk 20, No.4724:
It has been narrated (through another chain of transmitters) on the authority of Abu Huraira that Rasul said: When you travel (through a land) where there is plenty of vegetation, you should (go slow and) give the camels a chance to enjoy the benefit of the earth. When you travel (through a land) where there is scarcity of vegetation, you should hasten with them (so that you may be able to cross that land while your animals ore still in a good condition of health). When you make a halt for the night, avoid (doing so on) the road, for the tracks are the pathways of wild beasts or the abode of noxious little animals.
Chapter 55: TRAVELLING, A TORTUOUS EXPERIENCE-DESIRABILITY OF A TRAVELLER'S HASTENING HIS RETURN TO HIS FAMILY AFTER THE TRANSACTION OF HIS BUSINESS
Bk 20, No.4725:
On the authority of Abu Huraira that Rasul said: Travelling is a tortuous experience. It deprives a person of his sleep. his food and drink. When one of you has accomplished his purpose, he should hasten his return to his family.
Chapter 56: UNDESIRABILITY OF RETURNING TO ONE'S FAMILY AT NIGHT (AFTER A LONG ABSENCE FROM HOME)
Bk 20, No.4726:
It has been narrated on the authority of Anas b. Malik that Rasul would not come (back) to his family by night. He would come to them in the morning or in the evening. Another version of the tradition narrated on the some authority is a little difierently worded. It says: (He) would not enter (upon his household at night).
Bk 20, No.4727:
It has been narrated on the authority of Jabir who said: We accompanied Rasul on an expedition. When we came (back) to Medina and were going to enter our houses, he said: Wait and enter (your houses) in the later part of the evening so that a woman with dishevelled hair may have used the comb, and a woman whose husband has been away from home may have removed the hair from her private parts.
Bk 20, No.4728:
It has been narrated on the authority of Jabir that Rasul said: If one of you comes (back from a journey) at night. he should not enter his house as a night visitor (but should wait) until a woman whose husband has been away from house has removed the hair from her private parts and a woman with dishevelled hair has combed her hair.
Bk 20, No.4729:
This tradition has been handed down through another chain of transmitters.
Bk 20, No.4730:
It has been narrated (through a different chain of tranmitten) on the authority of Jabir who said: Rasul forbade that a man should come to his family like (an unexpected) night visitor doubting their fidelity and spying into their lapses.
Bk 20, No.4731:
A version of the tradition narrated on the authority of Jabir (but through a different chain of transmitters) mentions the undesirability of coining to one's house like a night visitor, but does not contain the words:" Doubting their fidelity or spying into their lapses."
# Book: 21 Kitab-us-Said wal-Dhabaih wa ma Yukalu min Al-Hayawan
[ The Book of Hunting and Slaughter and Animals for Food ]
Chapter 1: HUNTING WITH THE HELP OF TRAINED DOGS
Bk 21, No.4732:
Adi b. Hatim said: I said: Rasul, I set off trained dogs and they catch for me (the animal) and I recite the came of Allah over it (before slaughter), whereupon he said: When you set off your trained dogs and you recited the name of Allah (while setting them off), then eat (the animal). I said: Even if they kill that (animal)? He said: Even if they kill, but that no other dog, which you did not set off participates (in the hunt). I said to him: I throw a heavy blunt arrow, for hunting and killing. Thereupon he said: When you throw the spear (Mirad) and it pierces, then eat, but if it falls flatly (and beats the animal to death), then do not eat that.
Bk 21, No.4733:
Adi b. Hatim said I asked Rasul: We are a people who hunt with these dogs, then (what should we do)? He said: When you set of your trained dogs having recited the name of Allah, then eat what they have caught for you, even if it ( the animal) is killed, provided (dog) has not eaten (any part of the animal). If it has eaten, then you don't eat it as I fear that it might have caught for its own self. And do not eat in case other dogs have joined your trained dogs.
Bk 21, No.4734:
Adi b. Hatim reported that he asked Rasul about (hunting) with the help of an arrow having a stub end. He said: If it strikes (the animal) with its point, then eat, but if it strikes flatly and it dies, that is beaten into death, do not eat that. I asked Rasul about dogs, whereupon he said. When you send your dog reciting the name of Allah, then eat (the animal), but if some part of it is eaten (by the dogs), then do not eat that, for it has caught that (the animal) for itself. I said: If I find along with my dog another dog, and do not know which has caught (the animal), then (what should I do)? Thereupon he said: Then don't eat that, for you recited the name of Allah on your dog and not on the other one.
Bk 21, No.4735:
Adi b. Hatim said: I asked Rasul about Mirad (blunt arrow with a stub end), and he stated the same (as we find in the previous hadith).
Bk 21, No.4736:
This hadith has been transmitted on the authority of Adi b. Hatim with a slight variation of words.
Bk 21, No.4737:
Adi b. Hatim said: I asked Rasul about hunting the animal with the help of Mi'rad (spear), whereupon he said: If it strikes (the animal) with its point, then eat it, but if it strikes flat, that is (the animal is) beaten (into death), (then do not eat that). Adi further said: I asked him about hunting with the help of a dog, whereupon he said: If that (the dog) catches it (the animal) for you and does not eat out of that, then you eat (the animal) for Dhakat (slaughtering) of that is its being caught by it (by the dog). But if you find another dog besides it, and you fear that that dog (the second one) had caught it (the animal) along with that (your dog) and killed it. then don't eat; for you recited the name of Allah on your dog and did not recite that on the other one (which joined your dog incidentally).
Bk 21, No.4738:
This hadith has been narrated on the authority of Zakariya b. Abu Zaida with the same chain of transmitters.
Bk 21, No.4739:
Sha'bi said: I heard Adi b. Hatim say-and he was our neighbour, and our partner and co worker at Nahrain-that he asked Rasul saying: I let off my dog and find another dog along with my dog and that (any one of them) catches the (animal), but I do not know which one had caught it, whereupon he (Rasul) said: Then don't eat that, for you recited the name of Allah while letting off your dog and did not recite on the other.
Bk 21, No.4740:
This hadith has been narrated oif the authority of Adi b. Hatim through another chain of transmitters.
Bk 21, No.4741:
Adi b. Hatim said: Rasul said to me: When you let off your dog, recite the name of Allah, and if it catches (animal for you) and you find it alive, then slaughter it; if you find it killed and that (your dog) has eaten nothing out of that, (even then) you may eat it; but if you find along with your dog another dog, and (the animal an) dead, then don't eat, for you do not know which of the two has killed it. And if you shoot your arrow, recite the name of Allah, but if it (animal) goes out of your sight for a day and you do not find on that but the mark of your arrow, then eat that it you so like, but if you find it drowned in water, then don't eat that.
Bk 21, No.4742:
Adi b. Hatim said: I asked Rasul about hunting. He said: When you shoot your arrow, recite the name of Allah, and if you find it (the arrow) killed (that). then eat, except when you find it fallen into water, for in that case you do not know whether it is water that caused its death or your arrow.
Bk 21, No.4743:
Abu Tha'laba al-Khushani said: I came to Rasul and said: Rasul, we are in the land of the People of the Book, (so) we eat in their utensils, and (live) in a hunting region. where I hunt with, the help of my bow, and hunt with my trained dog, or with my dog which is not trained. So inform me what is lawful (Halal) for us out of that. He (Rasul) said: Regarding what you have mentioned of the fact that you live in the land belonging to the People of the Book and so you eat in their utensils, but if you can get utensils other than theirs, then don't eat in them; but if you do not find any, then wash them and eat in them. And regarding what you have mentioned about (your living) in a hunting region, what you hunt, (strike) with the help of your bow, recite the name of Allah (while shooting an arrow) and then eat; and what you catch with the help of your trained dog, recite the name of Allah (while letting oil) the dog and then eat it, and what you get with the help of your untrained dog, (if you find it alive) and slaughter it (according to the law of the Shari'ah), eat it.
Bk 21, No.4744:
This hadith has been narrated on the authority of Haiwa with the same chain of transmitters, but with a slight variation of words.
Chapter 2: WHEN THE ANIMAL GOES OUT OF SIGHT, BUT IS LATER ON FOUND
Bk 21, No.4745:
Abu Tha'laba said Rasul said this: If you shoot with your arrow and (the animal) goes out of your sight and you find it (later on), then eat that if it has not gone rotten.
Bk 21, No.4746:
Abu Tha'laba said Rasul said about one who comes three days later on the animal he has shot: Eat it, provided it has not gone rotten.
Bk 21, No.4747:
This hadith has been transmitted on the authority of Abu Tha'laba al- Khushani with a slight variation of (words): He (Rasul) said in regard to the animal killed by (a trained) dog: Eat after three days provided it has not gone rotten.
Chapter 3: IT IS UNLAWFUL TO EAT FANGED BEASTS OF PREY AND BIRDS WITH TALONS
Bk 21, No.4748:
Abu Tha'laba reported that Rasul prohibited the eating of every fanged beast of prey. Zuhri added: We did not bear of it until we came to Syria.
Bk 21, No.4749:
Abu Tha'laba al-Khushani reported that Rasul prohibited the eating of all fanged beasts. Ibn Shihab said: I did not bear of this from our 'Ulama' in the Hijaz, until Abu Idris narrated that to me and he was one of the jurists of Syria.
Bk 21, No.4750:
Abu Tha'laba al-Khushani reported Rasul having prohibited the eating of all fanged beasts of prey. This hadith has been narrated through another chain of transmitters, but with a slight variation of words.
Bk 21, No.4751:
Abu Huraira said Rasul said: The eating of all fanged beasts of prey is unlawful. This hadith has been narrated through another chain of transmitters.
Bk 21, No.4752:
Ibn Abbas reported that Rasul prohibited the eating of all fanged beasts of prey, and all the birds having talons.
Bk 21, No.4753:
This hadith has been transmitted on the authority of Shuba.
Bk 21, No.4754:
Ibn Abbas reported that Rasul forbade (the eating) of all the fanged beasts of prey, and of all the birds having talons.
Bk 21, No.4755:
This hadith has been narrated on the authority of Ibn Abbas through a different chain of transmitters.
Chapter 4: IT IS PERMISSIBLE TO EAT THE ANIMALS OF WATER EVEN IF THEY ARE DEAD
Bk 21, No.4756:
Jabir said: Rasul sent us (on an expedition) and appointed Abu Ubaida our chief that we might intercept a caravan of the Quraish and provided us with a bag of dates. And he found for us nothing besides it. Abu Ubaida gave each of us one date (everyday). I (Abu Zubair, one of the narrators) said: What did you do with that? He said: We sucked that just as a baby sucks and then drank water over that, and it sufficed us for the day until night. We beat off leaves with the help of our staffs, then drenched them with water and ate them. We then went to the coast of the sea, and there rose before us on the coast of the sea something like a big mound. We came near that and we found that it was a beast, called al-'Anbar (spermaceti whale). Abu Ubaida said. It is dead. He then said: No (but it does not matter), we have been sent by Rasul in the path of Allah and you are hard pressed (on account of the scarcity of food), so you eat that. We three hundred in number stayed there for a month, until we grew bulky. He (Jabir) said: I saw how we extracted pitcher after pitcher full of fat from the cavity of its eye, and sliced from it compact piece of meat equal to a bull or like a bull. Abu Ubaida called forth thirteen men from us and he made them sit in the cavity of its eye, and he took hold of one of the ribs of its chest and made it stand and then saddled the biggest of the camels we had with us and it passed under it (the arched rib), and we provided ourselves with pieces of boiled meat (especially for use in our journey). When we came back to Medina, we went to Rasul and made a mention of that to him, whereupon he said: That was a provision which Allah had brought forth for you. Is there any piece of meat (left) with you, so tnat you give to us that? He (Jabir) said: We sent to Rasul tome of that (a piece of meat) and he ate it.
Bk 21, No.4757:
Jabir said: Rasul sent us (on an expedition). We were three hundred riders and our chief (leader) was 'Ubaida b. al-Jarrah. We were on the look out for a caravan of the Quraish. So we stayed on the coast for half a month, and were so much afflicted by extreme hunger that we (were obliged) to eat leaves. That is why it was called the Detachment of the Leaves. The ocean cast out for us an animal which was called al-'Anbar (whale). We ate of that for half of the month and rubbed its fat on our (bodies) until our bodies became stout. Abu Ubaida caught hold of one of its ribs and fixed that up. He then cast a glance at the tallest man of the army and the highest of the camels. and then made him ride over that, and that-tnan passed beneath it (the rib), and many a man could sit in its eye-socket, and we extracted many pitchers of fat from the cavity of its eye. We had small bags containing dates with us (before finding the whale). 'Ubaida gave every person amongst us a handful of dates (and when the provision ran short), he then gave each one of us one date. And when that (stock) was exhausted, we felt its loss.
Bk 21, No.4758:
Amr reported on the authority of Jabir that in the expedition of Khabat (leaves) a person slaughtered three camels, then three, then three, then Abu Ubaida forbade him (to do so fearing that the rides may become short).
Bk 21, No.4759:
Jabir said: Rasul sent us (on an expedition), and we were three hundred in number, and we were carrying our bags of provisions around our necks.
Bk 21, No.4760:
Jabir reported that Rasul sent on in expedition a detachment consisting of three hundred (persons) and appointed Abu Ubaida b. Jarrah as their chief. Their provisions ran short: 'Abu Ubaida collected their provisions in the provision bag. and he fed us (for some time). Later on when the provisions ran short he gave us one date every day.
Bk 21, No.4761:
Jabir reported that Rasul sent an expedition to the sea coast and I was one among them. The rest of the hadith is the same with a slight variation of wording that in the hadith transmitted on the authority of Wahb b. Kaisan (the words are):" The army ate out of that (the whale) for eighteen days."
Bk 21, No.4762:
Jabir reported that Rasul sent an expedition to the land of the tribe of Juhaina, and appointed a person as a chief over them.
Chapter 5: THE EATING OF THE FLESH OF DOMESTIC ASSES IS UNLAWFUL
Bk 21, No.4763:
Ali ibn Abu Talib reported that Rasul forbade on the Day of Khaibar temporary marriage (Muta') with women and the eating of the flesh of domestic asses.
Bk 21, No.4764:
This hadith has been narrated on the authority of Zuhri through a different chain of transmitters with a slight variation of wording.
Bk 21, No.4765:
Abu Tha'laba reported that Rasul prohibited (the eating) of the flesh of domestic asses.
Bk 21, No.4766:
Ibn Umar reported that Rasul forbade the eating of the flesh of domestic asses.
Bk 21, No.4767:
Ibn Umar reported that Rasul forbade the eating of the (flesh) of domestic asses on the Day of Khaibar in spite of the fact that people needed that.
Bk 21, No.4768:
Shaibani said: I asked Abdullah b. Abu Aufa about (the lawfulness or unlawfulness of) the flesh of the domestic asses. He said: We experienced hunger on the Day of Khaibar as we were with Rasul. We found domestic asses in the exterior of Medina. We slaughtered them and our earthen pots were boiling when the announcer of Rasul made an announcement that the earthen pots should be turned upside down and nothing of the flesh of the domestic asses should be eaten. I said: What kind of prohibition is it that he (Rasul) has made? He said: We discussed it amongst -ourselves. Some of us aaid that it has been declared unlawful for ever, (whereas others said) it has been declared unlawful since one-fifth (of the booty) has not been given (to the treasury, as is legally required).
Bk 21, No.4769:
Sulaiman Shaibini said: I heard Abdullah b. Abu Aufa say: We were smitten with hunger during the nights of Khaibar. On the Day of Khaibar, we fell upon domestic asses and we slaughtered them, and when our earthen pots boiled with them, the announcer of Rasul made an annoancement that the earthen pots should be turned over, and nothing should be eaten of the flesh of the domestic asses. Some of the people said that Rasul had forbidden (the use of this flesh) for one-fifth (due to the State) has not been paid, while others said: He prohibited it for ever.
Bk 21, No.4770:
Adi (he was the son of Thabit) said: I heard Al Bara and Abdullah b. Abu Aufa say: We found domestic asses and we cooked them. Then the announcer of Rasul made an announcement that the earthen pots should be turned over.
Bk 21, No.4771:
Al Bara said: We found on the Day of Khaibar domestic asses, and the announcer of Rasul made an announcement that the earthen pots should be turned over.
Bk 21, No.4772:
Bara was heard saying: We were forbidden (to eat) the flesh of the domestic asses.
Bk 21, No.4773:
Bara' b. Azib said: Rasul commanded us to throw away the flesh of domestic asses whether uncooked or cooked; he then never commanded us to eat that. This hadith has been narrated on the authority of Asim with the same chain of transmitters.
Bk 21, No.4774:
Ibn Abbas said: I do not know whether Rasul prohibited (the eating of the domestic ass) due to the fact that they were the beasts of burden for the people, so he (Rasul) did not like their beasts of burden to be destroyed (as a matter of expediency), or he prohibited the use of the flesh of domestic asses (not as an expediency but as a law of the Shari'ah) on the Day of Khaibar.
Bk 21, No.4775:
Salama b. Akwa' said: We went to Khaibar with Rasul. Then Allah granted (us) victory over them. On that very evening of the day when they had been granted victory, they lit many fires. Thereupon Rasul said: What are those fires and what for those have been lit? They said: (These have been lit) for (cooking) the flesh. Thereupon he said: Of what flesh? They said: For the flesh of the domestic asses. Thereupon Rasul said: Throw that away and break them (the earthen pots in which the fiesa was being cooked). A person said: Rasul, should we throw it away and wash them (the cooking pots)? He said: You may do so.
Bk 21, No.4776:
This hadith has been transmitted on the authority of Yazid b. Abu Ubaid.
Bk 21, No.4777:
Anas said: When Rasul conquered Khaibar, we caught hold of the asses outside the village. We cooked them (their flesh). Then the announcer of Rasul made the announcement: Listen, verily Allah and His Messenger have prohibited you (the eating of) their (flesh), for it is a loathsome evil of Satan's doing. Then the earthen pots were turned over along with what was in them, and these were brimming (with flesh) at that time.
Bk 21, No.4778:
Anas b. Malik said: When it was the Day of Khaibar a visitor came and said: Rasul, the asses have been eaten. Then another came and said: Rasul, the asses are being destroyed. Then Rasul commanded Abu Talha to make an announcement that Allah and His Messenger have prohibited you (from eating) of the flesh of (domestic) asses, for these are loathsome or impure. He (the narrator) said: The earthein pots were turned over along with what was in them.
Chapter 6: PERTAINING TO THE EATING OF THE FLESH OF THE HORSE
Bk 21, No.4779:
Jabir reported that Rasul prohibited eating of the flesh of domestic asses on the Day of Khaibar, and permitted the cooking of the flesh of horses.
Bk 21, No.4780:
Jabir is reported to have said: We ate during the time of Khaibar the (flesh) of horses and of wild asses, but Rasul prohibited us (to eat) the flesh of domestic asses. This hadith has hen transmitted on the authority of Ibn Juraij.
Bk 21, No.4781:
Asma' said: We slaughtered a horse and ate it during the lifetime of Rasul.
Bk 21, No.4782:
This hadith has been transmitted on the authority of Hisham.
Chapter 7: PERTAINING TO THE FLESH OF THE LIZARD
Bk 21, No.4783:
Ibn Umar said: Rasul was asked about the eating of (the flesh) of the lizard, whereupon he said: I am neither the eater of it nor its prohibitor.
Bk 21, No.4784:
Ibn Umar said: A person asked Rasul about the eating of the lizard, whereupon he said. I neither eat it, nor do I prohibit it.
Bk 21, No.4785:
Ibn Umar reported that a person asked Rasul as he was sitting on the pulpit about the eating of the lizard, whereupon he said: I neither eat it, nor do I prohibit it.
Bk 21, No.4786:
This hadith has been narrated on the authority of 'Ubaidullah with the same chain of transmitters.
Bk 21, No.4787:
A hadith pertaining to the eating of the lizard is transmitted from Rasul on the authority of Ibn Umar, but in this very hadith narrated through a different chain of transmitters there is a slight variation of wording (and the words are):" A lizard was brought to Rasul but he neither ate that nor declared it unlawful." And in the hadith transmitted through Usama (the words are):" The man (inquirer) was standing in the mosque and Rasul was sitting on the pulpit."
Bk 21, No.4788:
Ibn Umar reported that there were some persons with Rasul from among his Companions, Saad being one of them. There was brought to them the flesh of the lizard when a lady amongst the wives of Rasul said: It is the flesh of the lizard. Thereupon Rasul &aid: Eat, for it is lawful, but it is not my diet.
Bk 21, No.4789:
Taubat Al-'Anbari said: Al-Sha'bi (one of the narrators) asked me if I had heard the hadith transmitted on the authority of Hasan from Rasul. He said: I sat in the company if Ibn Umar for two years or a year and a half but I did not hear narrated from Rasul but this one (pertaining to the flesh of the lizard) as narrated by Muadh.
Bk 21, No.4790:
Ibn Abbas said: I and Khalid b. Walid went to the apartment of Maimuna along with Rasul, and there was presented to him a roasted lizard. Rasul stretched his hand towards It, whereupon some of the women who had been in the house of Maimuna said: Inform Rasul what he intends to eat. Rasul lifted his hand. I said: Rasul, Is it forbidden? He said: No. It is not found in the land of my people, and I feel that I have no liking for it. Khalid said: I then chewed and ate it, while, Rasul was looking (at me).
Bk 21, No.4791:
Ibn Abbas reported that Khalid b. Walid who is called the Sword of Allah had informed him that he visited Maimuna, Wife, in the company of Rasul, and she was the sister of his mother (that of Khalid) and that of 'Ibn Abbas, and he found with her a roasted lizard which her sister Hufaida the daughter of al-Harith had brought from Najd, and she presented that lizard to Rasul. It was rare that some food was presented to Rasul and it was not mentioned or named. While Rasul was about to stretch forth his hand towards the lizard, a woman from amongst the women present there informed Rasul what they had presented to him. They said: Rasul, it is a lizard. Rasul withdrew his hand, whereupon Khalid b. Walid said: Rasul, is a lizard forbidden? There opon he said: No, but it is not found in the land of my people, and I feel that I have no liking for it. Khalid said: I then chewed and ate it, and Rasul was looking at me and he did not forbid (me to eat it).
Bk 21, No.4792:
Khalid b. Walid reported that he visited Maimuna daughter of al-Harith with Rasul, and she was the sister of his mother. She presented to Rasul the flesh of a lizard which Umm Hufaid daughter of al-Harith had brought from Najd, and she had been married to a person belonging to Banu Jafar. It was the habit of Rasul not to eat anything until he knew what that was. The rest of the hadith is the same but with this (addition):" Ibn al-Asamm narrated it from Maimuna and he was under her care."
Bk 21, No.4793:
Ibn Abbas said: While we were in the house of Maimuna there were brought to Rasul two roasted lizards. Here no mention is made of al- Asamm narrating from Maimuna.
Bk 21, No.4794:
Ibn Abbas reported that there had been brought to Rasul the flesh of a lizard and Khalid b. Walid was also present there. The rest of the hadith is the same.
Bk 21, No.4795:
Saeed b.Jubair reported that he heard Ibn Abbas says: The sister of my mother Umm Hufaid presented to Rasul clarified butter (ghee), cheese and some lizards. He ate out of the clarified butter and cheese, but lett the lizard finding no liking for it. But it was eaten on the table of Rasul. Had it been forbidden (haram), it could not be eaten on the table of Rasul.
Bk 21, No.4796:
Yazid b. al-Asamm said: A newly wedded person of Medina invited us to a wedding feast, and he served us thirteen lizards. There were those who ate it and those who abandoned it. I met Ibn Abbas the next day, and informed him (about this) in the presence of many persons. Some of them said that Rasul had observed: I neither eat it nor forbid (anyone) from eating it, nor declare it to be unlawful. Thereupon Ibn Abbas said: Sad it is what you say! Rasul has not been sent, but (to declare in clear words) the lawful and the unlawful (things). We were once with Rasul as he was with Maimuna, and there were with him al-Fadl b. Abbas, Khalid b. Walid and some women (also) when a tray of food containing flesh was presented to him. As Rasul was about to eat that, Maimuna said: It is the flesh of the lizard. He withdrew his hand saying: That is the flesh which I never eat; but he said to them (those who were present there): You may eat. Al-Fadl ate out of that, so did Khalid b Walid, and the women. Maimuna (however) said: I do not eat anything but that which Rasul eats.
Bk 21, No.4797:
Abu Zubair reported that he heard Jabir saying that there was presented to Rasul (the flesh) of the lizard, but he refused to eat that, saying: I do not know; perhaps it (lizard) might (be one of those natives of) the distant past whose (forms) had beer, distorted.
Bk 21, No.4798:
Abu Zubair said: I asked Jabir about ithe eating) of the lizard, whereupon he said: Don't eat that as he (Rasul) felt disgust. He (the narrator) said that Umar b. Khatab reminded: Rasul did not declare it to be unlawful. Allah, the Exalted and Majestic, has (made it a source) of benefit for more than one (persons). It is a common diet of the shepherds. Had it been with me, I would have eaten that.
Bk 21, No.4799:
Abu Saeed reported that a person said: Rasul, we live in a land abounding in lizards, so what do you command or what verdict you give (about eating of it)? Thereupon he said: It was mentioned to me that a people from among Bani Israel were distorted (so there is a likelihood that those people might have been distorted in the shape of lizards). So he neither commanded (us to eat that) nor forbade (us). Abu Saeed said: After some time Umar said: Allah, the Exalted and Majestic, has made it (a source of) benefit for more than one (person), for it is the common diet of shepherds. Had it been with me, I would have eaten that. Rasul disliked it.
Bk 21, No.4800:
Abu Saeed reported that an Arab of the desert came to Rasul and said: I live in a low land abounding in lizards, and these are the common diet of my family, but he (Rasul) did not make any reply. We said to him: Repeat it (your problem) and so he repeated it, but he did not make any reply. (It was repeated thrice ) Then Rasul called him out at the third time saying: O man of the desert, verily Allah cursed or showed wrath to a tribe of Bani Israel and distorted them to beasts which move on the earth. I do not know, perhaps this (lizard) may be one of them. So I do not eat it, nor do I prohibit the eating of it.
Chapter 8: PERMISSIBILITY OF EATING LOCUSTS
Bk 21, No.4801:
Ibn Abu Aufa said: We went on seven expeditions with Rasul and ate locusts.
Bk 21, No.4802:
This hadith has been narrated on the authority of Abu Ya'fur with the same chain of transmitters. Abu Bakr (one of the narrators) said" seven expeditions," whereas Ishaq said" six," and Ibn Umar said" six" or" seven".
Bk 21, No.4803:
This hadith is narrated on the authority of Abu Ya'fur with the same chain of transmitters, and he mentioned seven expeditions.
Chapter 9: PERMISSIBILITY OF EATING THE FLESH OF THE HARE
Bk 21, No.4804:
Anas b. Malik said: We chased a hare at Marr az-Zahrin (a valley near Mecca). They (my companions) ran, but felt exhausted; I also tried until I caught hold of it. I brought it to Abu Talha. He slaughtered it and sent its haunch and two hind legs to Rasul through me; and he accepted them. This hadith has been transmitted on the authority of Yahya with a slight change of wording.
Chapter 10: IT IS PERMISSIBLE TO MAKE USE OF THINGS NECESSARY FOR HUNTING AND CHASING BUT THE USE OF SMALL PEBBLES IS DISAPPROVED
Bk 21, No.4805:
Ibn Buraida reported that Abdullah b. al-Mughaffal saw a person from amongst his companions throwing small pebbles, whereupon he said: Don't throw pebbles. for Rasul did not like it, or he forbade flinging of pebbles since neither the animal is taken thereby, nor an enemy defeated. but it may break a tooth or put out an eye. He, afterwards, again saw him flinging pebbles, and said to him: I inform you that Rasul did not approve or he forbade flinging of pebbles, but if I see you again flinging pebbles. I will not speak with you.
Bk 21, No.4806:
This hadith has been transmitted on the authority of Kahmas.
Bk 21, No.4807:
Abdullah b. Mughaffal reported that Rasul prohibited throwing of pebbles. Ibn Jafar reported (in the narration transmitted by him) that he (Rasul) said: It neither inflicts defeat to the enemy nor kills the animal but breaks the tooth and puts the eye out. This hadith has been transmitted on the authority of Ibn Mahdi with a slight variation of wording.
Bk 21, No.4808:
Saeed b.Jubair reported that. a near one of Abdullah b. Mughaffal threw pebbles. He prohibited him (to do so). He said that Rasul had prohibited the throwing of pebbles by saying: It does not catch the animal, nor does it inflict defeat on the enemy, but breaks the tooth and puts the eye out. He (the near one of Abdullah b. Mughadal) again repeated it (the act of throwing of pebbles) whereupon he said: I narrate to you that Rasul disliked and prohibited throwing of pebbles, but I see you again throwing pebbles; I (would therefore) not speak with you.
Bk 21, No.4809:
This hadith has been narrated on the authority of Ayyub with the same chain of transmitters.
Chapter 11: GOOD ATTITUDE EVEN IN SLAUGHTER AND KILLING AND SHARPENING OF LARGE KNIFE
Bk 21, No.4810:
Shaddid b. Aus said: Two are the things which I remember Rasul having said: Verily Allah has enjoined goodness to everything; so when you kill, kill in a good way and when you slaughter, slaughter in a good way. So every one of you should sharpen his knife, and let the slaughtered animal die comfortably.
Bk 21, No.4811:
This hadith has been narrated on the authority of Khalid al-Hadhdha' through different chains o transmitters.
Chapter 12: IT IS FORBIDDEN TO TIE THE ANIMALS (AND THEN KILL THEM)
Bk 21, No.4812:
Hishim b. Zaid b. Anas b. Milik said: I visited the house of al-Hakam b. Ayyub along with my grandfather Anas b. Milik, (and there) some people had made a hen a target and were shooting arrows at her. Thereupon Asas said that Rasul had forbidden tying of the animals (and making them the targets of arrows, etc.). This hadith has been narrated on the authority of Shuba through other chains of transmitters.
Chapter 13: IT IS FORBIDDEN TO TIE THE ANIMAL AND MAKE IT A TARGET OF ARROWS
Bk 21, No.4813:
Ibn Abbas said Rasul said this: Do not make anything having life as a target.
Bk 21, No.4814:
This hadith has been narrated on the authority of Shuba through a different chain of transmitters.
Bk 21, No.4815:
Saeed b.Jubair reported that Ibn Umar happened to pass by a party of men who had tied a hen and were shooting arrows at it. As soon as they saw Ibn Umar, they scattered from it. Thereupon Ibn Umar said: Who has done this? Verily Rasul has invoked curse upon him who does this.
Bk 21, No.4816:
Saeed b.Jubair reported that Ibn Umar happened to pass by some young men of the Quraish who had tied a bird (and th, is made it a target) at which they had been shooting arrows Every arrow that they missed came into the possession of the owner of the bird. So no sooner did they see Ibn Umar they went away. Thereupon Ibn Umar said: Who has done this? Allah has cursed him who does this. Verily Rasul invoked curse upon one who made a live thing the target (of one's marksmanship).
Bk 21, No.4817:
Jabir reported that Rasul forbade that any beast should be killed after it has been tied.
# Book: 22 Kitab Al-Adahi [ Book of Animal Sacrifice ]
Chapter 1: THE PROPER TIME FOR SACRIFICE
Bk 22, No.4818:
Jundab b. Sufyan said: I was with Rasul on the day of Eid al-Adha. While he had not returned after having offered (the Eid prayer) and finished it, he saw the flesh of the sacrificial animals which had been slaughtered before he had completed the prayer. Thereupon he (Rasul) said: One who slaughtered his sacrificial animal before his prayer or our prayer (Eid), he should slaughter another one in its stead, and he who did not slaughter, he should slaughter by reciting the name of Allah.
Bk 22, No.4819:
Jundab b. Sufyan said: I was with Rasul (on the occasion) of Eid al-Adha. After he had completed the prayer with people, he found that the goats had been slaughtered, whereupon he said: He who slaughtered sacrificial animal before the prayer should slaughter a goat (again) in its stead and he who has not slaughtered he should slaughter it by reciting the name of Allah.
Bk 22, No.4820:
This hadith has been narrated on the authority of al-Aswad b. Qais with the same chain of transmitters.
Bk 22, No.4821:
Jundab al-Bajali said: I saw Rasul observing (Eid) prayer on the Day of Sacrifice (10th of Dhul-Hijja) and then delivering a sermon and he said: He who sacrificed the (animal) before offering (Eid) prayer, he should offer again in its stead, and he who did not sacrifice the animal should slaughter it by reciting the name of Allah.
Bk 22, No.4822:
This hadith has been narrated on the authority of Shuba through another chain of transmitters.
Bk 22, No.4823:
Al Bara said: My maternal uncle Abu Burda sacrificed his animal before (Eid) prayer. Thereupon Rasul said: That is a goat (slaughtered for the sake of) flesh (and not as a sacrifice on the day of Adha). He said: I have a lamb of six months. Thereupon he said: Offer it as a sacrifice, but it will not justify for anyone except you, and then said: He who sacrificed (the animal) before (Eid) prayer, he in fact slaughtered it for his own self, and he who slaughtered after prayer, his ritual of sacrifice became complete and he in fact observed the religious practice of the Muslims.
Bk 22, No.4824:
Al Bara b. Azib reported that his maternal'uncle Abu Burda b. Niyar sacrificed his animal earlier than Rasul had sacrificed. Thereupon he said: Rasul, it is the day of meat and it is not desirable (to have longing for it and not to make use of it immediately), so I hastened in offering my animal as a sacrifice, so that I might feed my family and neighbours and my kith and kin. Thereupon Rasul said: Offer again your sacrifice. He said: Rasul, I have a small milch goat of less than one year, and that is better than two dry goats (from which only) meat (can be acquired). Thereupon he said: That is better than the two animals of sacrifice on your behalf, and the sacrifice of a goat, of less than six months shall not be accepted as a sacrifice on behalf of anyone after your (sacrifice).
Bk 22, No.4825:
Al Bara b. Azib said: Rasul delivered an address on the day (of Nahr) in which he said: None of you should offer sacrifice of animals until he has completed the (Eid) prayer. Thereupon my maternal uncle said: Rasul, it is the day of meat, so it is not desirable (to keep my family in the state of longing). The rest of the hadith is the same.
Bk 22, No.4826:
Al Bara said Rasul said: He who observes prayer like our prayer and turns his face towards our Qibla (in prayer) and who offers sacrifices (of animals) as we do, he must not slaughter the (animal as a sacrifice) until he has completed the prayer. Thereupon my maternal uncle said: Rasul, I have sacrificed the animal on behalf of my son. Rasul said: This is the thing in which you have made haste for your family. He said: I have a goat with me better than two goats. Thereupon he said: Sacrifice it for that is the best.
Bk 22, No.4827:
Al Bara b. Azib said Rasul said: The first (act) with which we started our day (the day of Eid-ul Adha) was that we offered prayer. We then returned and sacrificed the animals and he who did that in fact adhered to our Sunnah (practice). And he who slaughtered the (animal on that day before the Eid prayer), for him (the slaughtering of animal was directed to the acquiring of) meat for his family, and there is nothing of the sort of sacrifice in it. It was Abu Burda b. Niyar who had slaughtered (the animal before the Eid prayer). He said: I have a small lamb, of less than one year, but better than that of more than a year. Thereupon Rasul qaid: Sacrifice it, but it will not suffice (as a sacrifice) for anyone after you.
Bk 22, No.4828:
A hadith like this has been narrated on the authority of Al Bara b. Azib through another chain of transmitters.
Bk 22, No.4829:
Al Bara b. Azib said: Rasul addressed us on the day of Nahr after the (Eid) prayer. The rest of the hadith is the same.
Bk 22, No.4830:
Al Bara b. Azib said: Rasul addressed us on the day of Nahr and said: None should sacrifice the animal unless he has completed the (Eid) prayer. A person said: I have a milch goat of less than one year, better than two fat goats. Thereupon he said: Sacrifice it, and no goat of less than a year of age will be accepted as sacrifice after you.
Bk 22, No.4831:
Al Bara b. Azib reported that Abu Burda slaughtered the animal as a sacrifice before the (Eid) prayer. Thereupon Rasul said: Offer a substitute for it (since it does not absolve you of the responsibility of sacrifice). Thereupon he said: Rasul. I have nothing with me but a goat of less than six months. Shuba (one of the narrators) said: I think he (Al Bara b. Azib also) said: And it is better than a goat of one year. Thereupon Rasul said: Make it a substitute for that (and sacrifice it), but it will not suffice for anyone (as a sacrifice) after you.
Bk 22, No.4832:
This hadith has been narrated on the authority of Shuba with the same chain of transmitters, but did not mention tht doubt (expressed in his statement) That is (the goat of less than a year) is better than a goat of more than one year.
Bk 22, No.4833:
Anas (b. Malik) said Rasul said on the day of Nahr (Sacrifice): He who slaughtered (the animal as a sacrifice) before the (Eid) prayer. should repeat it (i.e offer another animal). Thereupon a person stood up and said: Rasul, that is the day when meat is much desired, and he also made a mention of the need of his neighbour, and perhaps Rasul attested it. He (the person who had sacrificed the animal before the Eid prayer) said: I have a goat of less than one year of age with me and I like it more than two fleshy goats; should I offer it as a sacrifice? He permitted him to do so. He (the narrator) said: I do not know whether this permission was granted to anyone else besides him or not. Rasul then turned towards two rams. and he slaughtered them, and the people' came to the goats and got them distributed amongst themselves (for offering them as sacrifice).
Bk 22, No.4834:
Anas b. Malik reported that Rasul offered the Eid prayer and then delivered the sermon giving the command: He who slaughtered the animal before prayer should slaughter (another animal as a sacrifice). The rest of the hadith is the same.
Bk 22, No.4835:
Anas b. Malik said: Rasul addressed us on the day of Eid al-Adha. He smelt the odour of flesh and he prohibited thern from slaughtering (the animals before the Eid prayer), saying: He who slaughtered the animals (before the Eid prayer) should do that again (as it is not valid as a sacrifice).
Chapter 2: OF WHAT AGE THE ANIMAL IS TO BE SACRIFICED
Bk 22, No.4836:
Jabir said Rasul said: Sacrifice only a grown-up animal, unless it is difficult for you, in which case sacrifice a ram (of even less than a year, but more than six months' age).
Bk 22, No.4837:
Jabir said: Rasul led us in the Eid prayer in Medina on the Day of Sacrifice. Some persons slaughtered their animals ahead of him under the impression that Rasul had-already offered sacrifice. Thereupon Rasul said: Those who had slaughtered their animals ahead of him should slaughter the other ones in their stead. And they should not sacrifice the animal before Rasul had sacrificed (his animal)
Bk 22, No.4838:
Uqba b. Amir reported that Rasul gave the gifts of goats to be distributed amongst his Companions. They sacrificed them, but a lamb of one year of age was left. (Someone) made a mention of that to Rasul, whereupon he said: You sacrifice it.
Bk 22, No.4839:
Amir al-Juhani said: Rasul distributed sacrificial animals (amongst us for sacrificing them on Eid al-Adha). So we sacrificed them. There fell to my lot a lamb of less than one year I said: Rasul, there has fallen to my lot a lamb (Jadha'a), whereupon he said: Sacrifice that.
Bk 22, No.4840:
This hadith has been transmitted on the authority of Uqba b. Amir al-Juhan with a slight change of wording.
Chapter 3: IT IS MERITORIOUS TO SACRIFICE THE ANIMAL WITH ONE'S OWN HAND AND SO IS MERITORIOUS THE RECITATION OF BISMILLAH (IN THE NAME OF ALLAH) AND TAKBIR (ALLAH-O-AKBAR)
Bk 22, No.4841:
Anas reported that Rasul sacrificed with his own hands two horned rams which were white with black markings reciting the name of Allah and glorifying Him (saying Allah-o-Akbar). He placed his foot on their sides (while sacrificing).
Bk 22, No.4842:
Anas reported that Rasul sacrificed two horned rams of white colour with black markings over them. He also stated: I saw him sacrificing them with his own hand and saw him placing his foot on their sides, and recited the name of Allah and Glorified Him.
Bk 22, No.4843:
Shuba said: Qatada informed me that he had heard Anas saying that Rasul sacrificed (the horned rams) and like that. I said: Did you (Qatada) hear from Anas? He said. Yes.
Bk 22, No.4844:
This hadith has been transmitted on the authority of Anas with a slight variation of wording.
Bk 22, No.4845:
Aisha reported that Rasul commanded that a ram with black legs, black belly and black (circles) round the eyes should be brought to him, so that he should sacrifice it. He said to Aisha: Give me the large knife, and then said: Sharpen it on a stone. She did that. He then took it (the knife) and then the ram; he placed it on the ground and then sacrificed it, saying: Bismillah, Allah-humma Taqabbal min Muhammadin wa Al-i-Muhammadin, wa min Ummati Muhammadin (In the name of Allah," O Allah, accept [this sacrifice] on behalf of Muhammad and the family of Muhammad and the Umma of Muhammad" ).
Chapter 4: PERMISSIBILITY OF SLAUGHTERING THE ANIMAL WITH ANYTHING WHICH MAY MAKE ITS BLOOD FLOW, EXCEPT TOOTH, NAIL AND BONE
Bk 22, No.4846:
Rafi b. Khadij is reported to have said: Rasul, we are going to encounter the enemy tomorrow, but we have no knives with us. Thereupon Rasul said: Make haste or be careful (in making arrangements for procuring knives) which would let the blood flow (and along with it) the name of Allah is also to be recited. Then eat, but not the tooth or nail. And I am going to tell you why it is not permissible to slaughter the animal with the help of tooth and bone; and as for the nail. it is a bone, and the bone is the knife of Abyssinians. He (the narrator) said: There fell to our lot as spoils of war camels and goats, and one of the camels among them became wild. A person (amongst usl struck It with an arrow which brought it under control. whereupon Rasul said: This camel became wild like wild animals, so if you find any animal getting wild, you do the same with that
Bk 22, No.4847:
Rafi b. Khadij said: While we were with Rasul in Dhu'I-Hulaifa in Tihama, we got hold of goats and camels. Some persons (amongst us) made haste and boiled (the flesh of goats and camels) in their earthen pots. He then commanded and these were turned over; then he equalised ten goats for a camel. The rest of the hadith is the same.
Bk 22, No.4848:
Rafi b. Khadij reported from his grandfather that he said: Rasul, we are going to encounter the enemy tomorrow, but we do not have long knives with us, should we then slaughter them with the peel of the reed? The rest of the hadith is the same. (And at the end the words are):" A camel became wild (and got out of our control). We attacked it with arrows until we made it fall down." This hadith has been narrated on the authority of Saeed b.Masruq with the same chain of transmitters with a slight variation of words.
Bk 22, No.4849:
Rafi b. Khadij reported that he said: Rasul, we are going to encounter the enemy tomorrow. and we do not have large knives with us. The rest of the hadith is the same, but no mention is made of this:" The people hastened and they boiled (flesh) in the earthen pots. He (Rasul), cammanded and these were turned over and the narrator narrated the whole event.
Chapter 5: IT WAS NOT PERMISSIBLE TO EAT THE FLESH OF SACRIFICIAL ANIMALS BEYOND THREE DAYS AT THE BEGINNING OF ISLAM, BUT THIS PROHIBITION WAS ABROGATED, AND NOW IT IS PERMISSIBLE
Bk 22, No.4850:
Abu Ubaid said: I was with Ali ibn Abu Talib on the occasion of the Eid day. He started with the Eid prayer before delivering the sermon, and said: Rasul forbade us to eat the flesh of our sacrificial animals beyond three days.
Bk 22, No.4851:
Abu Ubaid, the freed slave of Ibn Azhar, reported that he said Eid (prayer) with Umar b. Khatab, and then said the Eid (prayer) with Ali ibn Abu Talib. He (the narrator further) said: He led us in prayer before delivering the sermon and then addressed the people saying: Rasul has forbidden you to eat the flesh of your sacrificial animals beyond three nights, so do not eat that.
Bk 22, No.4852:
This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.
Bk 22, No.4853:
Ibn Umar said Rasul said: None of you shculd eat the flesh of his sacrificial animal beyond three days.
Bk 22, No.4854:
This hadith has been narrated on the authority of Ibn Umar through another chain of transmitters.
Bk 22, No.4855:
Ibn Umar reported that Rasul forbade that the flesh of sacrificial animals be eaten beyond three (days) Salim (son of Ibn Umar) said: Ibn Umar did not eat the flesh of the sacrificial animals beyond three (days). Ibn Abu Umar said:" Beyond three days."
Bk 22, No.4856:
Abdullah b. Waqid said: Rasul forbade (people) to cat the flesh of sacrificed animals beyond three days. Abdullah b. Abu Bakr said, I made a mention of that to Amra, whereupon she said: He has told the truth, for I heard Aisha say: The poor among the people of the desert come (to the towns) on the occasion of Id al-Adha during the lifetime of Rasul. Upon this Rasul said: Retain with you (the flesh) sufficing for three (days), and whatever is left out of that give in charity. After this. they (the Muslims) said: Rasul, the people make waterskins with the (hides) of their sacrificed animals and they melt fat out of them. Thereupon he said. What the then? They said: You forbade (us) to eat the flesh of sacrificial animals beyond threoq (days), whereupon he said: I forbade you for those (poor persons) who flocked (to the towns on this occasion for getting meat) but now when (this situation has improved) you may eat, preserve and give -in charity.
Bk 22, No.4857:
Jabir reported that Rasul forbade eating of the flesh of sacrificed animals beyond three (days). but afterwards said: Eat, make a provision, and keep it.
Bk 22, No.4858:
Jabir said: We did not eat the flesh of our sacrificial animals beyond three days in Mina. Then Rasul permitted us saying: Eat and make it a provision (for journey). I asked Ata whether Jabir had also said: Till we came to Medina. He said: Yes.
Bk 22, No.4859:
Jabir said: We did not eat the flesh of sacrificed animals beyond three (days), but then Rasul commanded us to make it a provision for journey and cat it (beyond three days).
Bk 22, No.4860:
Jabir said: We made provision (out of the flesh of sacrificed animals for our journey) to Medina during the lifetime of Rasul.
Bk 22, No.4861:
Abu Saeed Kuzri said Rasul said: O people of Medina, do not eat the flesh of sacrificed animals beyond three days. Ibn al-Muthanni said: Three days. They (the Companions of Rasul) complained to Rasul that they had children and servants of theirs (to feed), whereupon he said: Eat, and feed others, and store, and make it a provision of food.
Bk 22, No.4862:
Salama b. al-Akwa' said Rasul said: He who sacrifices (animal) among you nothing should be left in his house (out of its flesh) on the morning of the third day. When it was the next year they (his Companions) said: Should we do this year as we did daring the previous year? Thereupon he said: Don't do that, for that was a year when the people were hard pressed (on account of poverty). so I wanted that the (flesh) might be distributed amongst them.
Bk 22, No.4863:
Thauban reported that Rasul slaughtered his sacrificial animal and then said: Thauban, make his meat usable (for journey), and I continuously served him that until he arrived in Medina.
Bk 22, No.4864:
This hadith has been narrated on the authority of Muaweya b. Salih with the same chain of transmitters.
Bk 22, No.4865:
Thauban, the freed slave of Rasul, said: Rasul said to me on the occasion of Hajat-al-Wada' (the Farewell Pilgrimage): Make the flesh usable. So I made it usable (for him) and he ate it constantly until he reached Medina. This hadith has been narrated on the authority of Yabya b. Hamza with the same chain of transmitters, but he did not say: On the occasion of Hajat-al-Wada'.
Bk 22, No.4866:
Abdullah b. Buraida reported on the authority of his father that Rasul said this: I prohibited you from visiting the graves, but (now) you may visit them, and I prohibited you (from eating) the flesh of sacrific- ed animals beyond three days, but now keep it as long as you like. I prohibited you from the use of Nabidh except (that preoared) in dry waterskins. Now drink (Nabidh prepared in any utensil), but do not drink when it becomes intoxicant.
Bk 22, No.4867:
Ibn Buraida, on the authority of his father, said Rasul said this: I used to forbid you. The rest of the hadith is the same.
Chapter 6: SACRIFICING OF FARA' AND 'ATIRA ARE IDOLATROUS PRACTICES
Bk 22, No.4868:
Abu Huraira said Rasul said: (The sacrifice of Fara' and 'Atira) has no (sanction in Islam). Ibn Rafi made this addition in his narration that Fara' means the first-born young one of a camel.
Chapter 7: IT IS NOT PERMISSIBLE FOR ONE WHO INTENDS TO SACRIFICE THE ANIMAL TO GET ONE'S HAIR OR NAILS CUT AFTER THE BEGINNING OF Dhul-HIJJA
Bk 22, No.4869:
Umm Salama said Rasul said this: When any one of you intending to sacrifice the animal enters in the month (of Dhul-Hijja) he should not get his hair or nails touched (cut). It was said to Sufyan that some of the (scholars) did not deem this hadith to be Maffu'. He said: But I deem it as Marfu' (i.e chain of narration traceable right up to Rasul).
Bk 22, No.4870:
Umm Salama said Rasul said: If anyone of you intends to offer sacrifice he should not get his hair cut or nails trimmed.
Bk 22, No.4871:
Umm Salama reported (these words) directly from Rasul: If anyone has in his possession a sacrificial animal to offer as a sacrifice (on Eid al-Adha), he should not get his hair cut and nails trimmed after he has entered the first days of Dhul Hijja
Bk 22, No.4872:
This hadith has been narrated on the authority of Amr b. Muslim with the same chain of transmitters.
Bk 22, No.4873:
Umm Salama, Wife, said Rasul said: He who has a sacrificial animal with him whom (he intends) to offer as sacrifice, and he enters the month of Dhu'I-Hijja, he should not get his hair cut or nails trimmed until he has sacrificed the animal.
Bk 22, No.4874:
Amr b. Muslim b. Ammar al-Laithi said: While we were in a bathroom just before Eid al-Adha some of the persons tried to remove the hair with the help of hair-removing chemicals. Thereupon some of the people owning the bath (or some of the people sitting therein) said that Saeed b.Musayyib did not approve of it, or he prohibited it. Then I met Saeed b.Musayyib and made a mention of that to him, whereupon he said: O my nephew, this is the hadith which has been forgotten, and abandoned. Umm Salama narrated to me Rasul having said as narrated above.
Bk 22, No.4875:
Amr b. Muslim al-Jundani reported that Ibn Musayyib had told him that it was Umm Salama, Wife, who had informed him of that as narrated above.
Chapter 8: IT IS FORBIDDEN TO SACRIFICE THE ANIMAL FOR ANYONE BESIDES ALLAH, THE EXALTED, AND CURSE UPON ONE WHO DOES IT
Bk 22, No.4876:
Abu Tufail Amir b. Withila said: I was in the company of Ali ibn Abu Talib, when a person came to him, and said: What was it that Rasul told you in secret? Thereupon he (Ali) was enraged and said: Rasul did not tell me anything in secret that he hid from people, except that he told me four things. He said: Com- mader of Faithful, what are these? He said: Allah cursed him who cursed his father; Allah cursed him who sacrificed for anyone besides Allah; and Allah cursed him who accommodates an innovator (in religion) ; and Allah cursed him who changed the minarets (the boundary lines) of the land.
Bk 22, No.4877:
Abu Tufail said: We said to Ali ibn Abu Talib: Inform us about something which Rasul told you in secret, whereupon he said: He told me nothing in secret which he bid from people, but I heard him say: Allah cursed him who sacrificed for anyone besides Allah; and cursed him who accommodated an innovator; and Allah cursed him who cursed his parents and Allah cursed him who changed the boundary lines (of the land possessed by him).
Bk 22, No.4878:
Abu Tufail said: Ali was asked whether Rasul had showed special favour (by disclosing to him) a thing (which he kept secret from others). Thereupon he said: Rasul singled us not for (disclosing to us) anything (secret) which he did not make public, (but those few things) which lie in the sheath of my sword. He drew out the written document contained in it and on that (it was mentioned): Allah cursed him who sacrificed for anyone else besides Allah; and Allah cursed him who stole the signposts (demarcating the boundary lines of the) land; and Allah cursed him who cursed his father; and Allah cursed him who accommodated an innovator (in religion).
# Book: 23 Kitab Al-Ashriba [ Book of Drinks ]
Chapter 1: FORBIDDANCE OF WINE
Bk 23, No.4879:
Ali ibn Abu Talib reported; There fell to my lot along with Rasul an old she-camel from the spoils of Badr. Rasul granted me another camel. I made them kneel down one day at the door of an Ansari, and I wanted to carry on them Idhkhir (a kind of grass) in order to sell that. There was with me a goldsmith of the tribe of Qainuqa'. I saught to give a wedding feast (on the occasion of marriage with) Fatima with the help of that (the price accrued from the sale of this grass). And Hamza b. Abdul Muttalib was busy in drinking in that house in the company of a singing girl who was singing to him. She said: Hamza, get up for slaughtering the fat she-camels. Hamza attacked them with the sword and cut off their humps and ripped their haunches, and then took out their livers. I said to Ibn Shihab: Did he take out anything from the hump? He said: He cut off the humps altogether. Ibn Shihab reported Ali having said: I saw this (horrible) sight and it shocked me, and I came to Rasul and there was Zaid b, Haritha with him and communicated to him this news. He came in the company of Zaid and I also went along with him and he went to Hamza and he expressed anger with him. Hamza raised his eyes and said: Are you (not) but the servants of my father? Rasul turned back on his heels (on hearing this) until he went away from them.
Bk 23, No.4880:
This hadith has been narrated on the authority of Juraij with the same chain of transmitters.
Bk 23, No.4881:
Husain b. Ali reported Ali having said: There fell to my lot a she-camel out of the spoils of war on the Day of Badr, and Rasul gave me (another) she-camel on that day out of the Khums (one-fifth reserved for Allah and His Messenger). When I made up my mind to consummate my marriage with Fatima, the daughter of Rasul, I prevailed upon a goldsmith of the tribe of Qainuqa' to go along with me so that we might bring Idhkhir wishing to sell that to the goldsmiths and thus I should be able to arrange my wedding feast. While I was arranging the equipments. i.e litters, sacks and ropes, my two she-camels were sitting down at the side of the apartment of a person of the Ansar. I collected (the different articles of equipment) and found to my surprise that their humps had been chopped off and their haunches had been cut off and their livers had been taken out. I could not help weeping when I saw that plight of theirs. I said: Who has done that? They said: Hamza b. Abdul Muttalib has done this. and he is in this house dead drunk in the company of some of the Ansair with asinging girl singing before him and his companions. She said in her song: O Hamza. get up and attack these falty she-camels. Thereupon Hamza stood up with a sword (in his hand) and cut off their humps and ripped their haunches and tore out their livers. Ali said: I went away until I came to Rasul and there was with him Zaid b. Haritha. Rasul recognised from my face what I had experienced, whereupon Rasul said: What has happened to you? I said: Rasul, by Allah, I have never seen (such an unfortunate day) as this day. Hamza has committed aggression to my she-camels, and has cut off their humps. and ripped their haunches, and he is in a house in the company of some drunkards. (Hearing this) Rasul sent for his mantle and, putting it on him, he proceeded, and I and Zaid b. Haritha followed him, until he came to the door (of the house) in which there was Hamza. He (Rasul) sought permission which they granted him. and they were all drunk. Rasul began to reprimand Hamza for what he had done. Hamza's eyes were red. He cast a glance at Rasul and then looked towards his knees. and then lifted his eyes and cast a glance at his waist and then lifted his eyes and saw his face. And then Hamza said: Are you anything but the slaves of my father? Alah's Messenger came to know that he was intoxicated, and he thus turned upon his heels, and came out, and we also came out along with him.
Bk 23, No.4882:
Anas b. Malik said: I was the cup-bearer of some people in the house of Abu Talha on the day when liquor was forbidden. Their liquor had been prepared from dry dates or fresh dates when the announcer made the announcement. He (Abu Talha) said to me: Go out and find out (what the announcement is). I got out (and found) an announcer making this announcement: Behold, liquor has been declared unlawful. He said: The liquor (was spilt and) flawed in the lanes of Medina. Abu Talha said to me: Go out and Spill it, and I spilt it. They said or some of them said: Such and such were killed, such and such were killed for (the wine) had been in their stomachs. He (the narrator) said. I do not know whether it is the narration transmitted by Anas, (or by someone else). Then Allah, the Exalted and Majestic, revealed:" There shall be no sin (imputed) unto those who have believed and done good works for what they may have eaten as long as they fear (Allah) and believe and do good works" (v. 93).
Bk 23, No.4883:
Abdul Aziz b. Suhaib said: They (some persons) asked Anas b. Malik, about Fadikh (that is, a wine prepared from fresh dates), whereupon he said: There was no liquor with us except this Fadikih of yours. It was only this Fadikh that I had been serving to Abu Talha and Abu Ayyub and some persons from amongst the Companions of Rasul in our house. When a person came and said: Has the news reached you? We said, No. He said: Verily liquor has been declared forbidden. Thereupon, Abd Talha said: Anas, spill these large pitchers. He (the narrator) said: They then never reverted to it, nor even asked about this after the announcement by that person.
Bk 23, No.4884:
Anas b. Malik said: I was standing amongst the uncles of my tribe serving them Fadikh while I was the youngest of them, when a person came and said: Verily the use of liqour has been prohibited. They said: Anas, spill it away. So I spilt it. He (one of the narrators. Sulaiman Taimi) said that he asked Anas what that was (the Fadikh). He said: It had been prepared from unripe and ripe dates. Abu Bakr b. Anas said: It was their liquor in those days. Sulaiman said: A person narrated it to me from Anas b. Malik that he had said so.
Bk 23, No.4885:
Anas said: I was standing amongst the members of my (tribe) and serving them liquor. The rest of the hadith is the same, but with this variation that Abu Bakr b. Anas said: It was their liquor in those days (prepared from dates), and Anas was present there and he did not deny this (fact) Mu'tamir reported on the authority of his father: A person who was with me told me that he had heard Anas saying that that was their liquor in those days.
Bk 23, No.4886:
Anas b. Malik reported I was serving wine to Abu Talha, and Abu Dujana. and Muadh admidst a group of Ansar when a visitor came to us and said There is a fresh news; the (verses) concerning the prohibition of liquor have been revealed. So we spilt it on that day; and it was a mixture of dry dates and fresh dates. Anas b. Malik said: Whil Khamr was declared unlawful, the common liquor of theirs was then a mixture of dry dates and fresh dates.
Bk 23, No.4887:
Anas b. Malik said: I was serving wine to Abu Talha, Abu Dujana, and Suhail b. Baida' from a waterskin which contained the mixture of unripe dates and fresh dates. The rest of the hadith is the same.
Bk 23, No.4888:
Anas b. Malik is reported to have said that Rasul had forbidden to mixture fresh dates and unripe dates and then drinking (the wine prepared out of it), and that was their common intoxicant when liquor was prohibited.
Bk 23, No.4889:
Anas b. Malik said: I was serving drink to Abu Ubaida b. jarrah, Abu Talha and Ubayy b. Kab prepared from unripe dates and fresh dates when a visitor came and he said: Verily liquor has been prohibited. Thereupon, Abu Talha said: Anas, stand up and break this pitcher. I stool up and (took hold) of a pointed stone and struck the pitcher with its lower part until it broke into pieces.
Bk 23, No.4890:
Anas b. Malik said: Allah revealed the verse in which Allah prohibited the use of liquor. In those days no other liquor was drunk but that prepared from dates.
Chapter 2: IT IS FORBIDDEN TO PREPARE VINEGAR FROM KHAMR (WINE)
Bk 23, No.4891:
Anas reported that Rasul was asked about the use of Khamr from which vinegar is prepared. He said: No (it is prohibited).
Chapter 3: IT IS FORBIDDEN TO USE WINE AS A MEDICINE
Bk 23, No.4892:
Wail al-Hadrami reported that Tariq b. Suwaid a-Ju'fi asked Rasul about liquor. He forbade (its use) and he expressed hatred that it should be prepared. He (Tariq) said: I prepare it as a medicine, whereupon he (Rasul) said: It is no medicine, but an ailment.
Chapter 4: THE WINE WHICH IS PREPARED FROM DATES AND GRAPES IS ALSO KHAMR
Bk 23, No.4893:
Abu Huraira said Rasul said: Wine is prepared from the (fruit) of these two trees-date-palm and vine.
Bk 23, No.4894:
This hadith has been narrated on the authority of Abu Huraira through a different chain of transmitters.
Bk 23, No.4895:
Abu Huraira said Rasul said: Wine comes from vine and date-palms. Abu Kuraib has narrated it with a slight variation of words.
Chapter 5: IT IS NOT APPROVED TO PREPARE NABIDH BY MIXING DRY DATES AND GRAPES
Bk 23, No.4896:
Jabir al-Ansari reported that Rasul prohibited the mixing of grapes and fresh dates, and dry dates and fresh dates.
Bk 23, No.4897:
Jabir al-Ansari reported that Rasul prohibited the (preparation of) Nabidh by mixing together fresh dates and grapes, and he prohibited the preparation of Nabidh by mixing the fresh dates and unripe dates together.
Bk 23, No.4898:
Jabir said Rasul said: Do not mix fresh dates and dry dates, and grapes and fresh dates for preparing Nabidh.
Bk 23, No.4899:
Jabir al-Ansari reported that Rasul Prohibited the preparation of Nabidh by mixing grapes and fresh dates. and he forbade the preparation of Nabidh by mixing unripe dates with fresh dates.
Bk 23, No.4900:
Abu Saeed reported that Rasul prohibited that fresh dates and grapes be mixed together and that fresh dates and unripe dates be mixed together.
Bk 23, No.4901:
Abu Saeed reported that Rasul prohibited us to mix grapes and dry dates together and unripe dates and dry dates (to prepare Nabidh.
Bk 23, No.4902:
This hadith is narrated on the authority of Abi Maslama with the same chain of transmitters.
Bk 23, No.4903:
Abu Saeed Kuzri said Rasul said: He who amongst you drinks Nabidh should drink that (prepared either from) grapes alone, or from dates alone, or from unripe dates alone (and not by mixing them with one another).
Ismail b. Muslim al-'Abadi reported on the authority of the same chain of transmitters: Rasul prohibited us that we should mix dry dates with unripe dates or (mix) grapes with dry dates (and prepare Nabidh). He also said: He who amongst you drinks-the rest of the hadith is the same.
Bk 23, No.4904:
Abu Qatada, on the authority of his father, said Rasul said this: Do not prepare Nabidh by mixing nearly ripe dates and fresh dates together, and do not prepare Nabidh by mixing grapes and dates together, but prepare Nabidh from each (one of them) separately.
Bk 23, No.4905:
This hadith has been narrated on the authority of Yahya b. Abu Kathir with the same chain of transmitters.
Bk 23, No.4906:
Abu Qatada said Rasul said: Do not prepare Nabidh by mixing nearly ripe and fresh dates and do not prepare Nabidh by mixing together fresh dates and grapes, but prepare Nabidh out of each (one of them) separately. Yahya stated that he had met Abdullah b. Abu Qatada and he narrated it on the authority of his father that Rasul said this. This hadith has been narrated on the authority of Yahya b. Abu Kathir through these two chains of transmitters but with a slight variation of words.
Bk 23, No.4907:
Abdullah b. Abu Qatada, on the authority of his father, reported Rasul forbidding the preparation of the mixture of ripe dates and unripe dates, and the mixture of grapes and dates, and that of nearly ripe dates and fresh dates but Rasul said: Prepare the Nabidh from each one of them separately.
Bk 23, No.4908:
This hadith is narrated on the authority of Abu Qatada through another chain of transmitters.
Bk 23, No.4909:
Abu Huraira reported that Rasul forbade (the preparation of Nabidh) from grapes and dates, and unripe dates and dry dates (by mixing them together). He (Rasul also) said: Prepare Nabidh from each one of them separately. This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.
Bk 23, No.4910:
Ibn Abbas reported that Rasul forbade the mixing of dates and grapes together, and mixing of unripe dates and ripe dates together (for preparing Nabidh), and he wrote to the people of Jurash (in Yemen) forbidding them to prepare the mixture of dates and grapes. This hadith has been narrated through another chain of transmitters with a slight variation of words.
Bk 23, No.4911:
Ibn Umar reported that he was forbidden to prepare Nabidh by mixing unripe dates and fresh dates, and dates with grapes.
Bk 23, No.4912:
Ibn Umar reported that they were forbidden to prepare Nabidh by mixing dry dates and fresh dates and dates and grapes together.
Chapter 6: IT IS FORBIDDEN TO PREPARE NABIDH IN VARNISHED JAR, GOURD, GREEN PITCHER, AND HOLLOW STUMPS
Bk 23, No.4913:
Anas b. Malik reported that Rasul forbade the preparation of Nabidh in gourd or varnished jar.
Bk 23, No.4914:
Abu Huraira said Rasul said: Do not prepare Nabidh in gourd or jar or in a pitcher besmeared with pitch (known as green pitcher).
Bk 23, No.4915:
Abu Huraira reported that Rasul forbade (the preparation of Nabidh) in varnished jar, pitcher besmeared with green pitch and hollow stump. It was said to Abu Huraira: What that Hantama was? He said: It is green pitcher (besmeared with pitch).
Bk 23, No.4916:
Abu Huraira said Rasul said to the group of Abdul Qais: I forbid you (to prepare Nabidh) in gourd. and green pitcher, hollow stump and varnished jar and the waterskin having its upper end cut, but (prepare it) in your small waterskin, and tie its mouth
Bk 23, No.4917:
Ali reported that Rasul forbade to prepare Nabidh in gourd and varnished jar. This hadith has been narrated through another chain of transmitters with a slight variation of wording.
Bk 23, No.4918:
Ibrahim said: I said to Aswad if he had asked the Mother of the Believers (in which utensils) he (Rasul) disapproved the preparation of Nabidh. He (Aswad) said: Yes. I said: Mother of the Believers, inform me about the utensils in which) Rasul forbade to prepare Nabidh. She (Hadrat Aisha) said: He forbade us, the members of his family, to prepare Nabidh in gourd, or varnished jar. I said to him: Do you remember green pitcher, and pitcher? He said: I narrated to you what I have heard; should I narrate to you which I did not hear?
Bk 23, No.4919:
Aisha reported that Rasul forbade (the preparation) of Nabidh in gourd and varnished jar.
Bk 23, No.4920:
Thumama b. Hazn Al-Qushairi said: I met Aisha and asked her (about the utensils in which) Nabidh (may be prepared). She narrated to me that a group of Abdul Qais came to Rasul and asked: Rasul about Nabidh. He (Rasul) forbade them to prepare Nabidh in varnished jar, hollow stumps and gourd and green pitcher.
Bk 23, No.4921:
Aisha reported Rasul forbidding (the preparation of Nabidh) in varnished jar, green pitcher, gourd, and hollow stump,
Bk 23, No.4922:
This hadith has been narrated on the authority of Ishaq b. Suwaid, with a slight variation of wording.
Bk 23, No.4923:
Ishaq b. Suwaid reported through the same chain of transmitters but for the difference that he substituted the word" gourd" for" waterskin" (meant for preserving wine).
Bk 23, No.4924:
Ibn Abbas reported that there came to Rasul a group of people from the tribe of Abdul Qais. Rasul said to them: I forbid you to prepare Nabidh in gourd, in pitcher besmeared with pitch, in hollow stump and in waterskin (meant for preserving wine). In the hadith transmitted on the authority of Hammad the word." gourd" has been used in place of" waterskin".
Bk 23, No.4925:
Ibn Abbas reported that Rasul forbade the (preparation of Nabidh) in gourd in pitcher besmeared with pitch, in varnished jar, and in hollow stumps.
Bk 23, No.4926:
Ibn Abbas reported that Rasul forbade, the preparation of Nabidh in gourd, in varnished jar, hollow stump and from mixing up ripe dates with nearly ripe dates.
Bk 23, No.4927:
Ibn Abbas reported that Rasul forbade (preparation) of Nabidh in gourd, in hollow stump and in varnished jar.
Bk 23, No.4928:
Abu Saeed reported that Rasul forbade (the preparation) of Nabidh in a green pitcher (besmeared with pitch).
Bk 23, No.4929:
Abu Saeed Khuzri reported that Rasul forbade (the preparation) of Nabidh in gourd, in pitcher besmeared with green pitch, in hollow stump and in varnished jar.
Bk 23, No.4930:
This hadith has been reported on the authority of Qatada with the same chain of transmitters that Rasul forbade (the preparation of) Nabidh, the rest of the hadith is the same.
Bk 23, No.4931:
Abu Saeed reported that Rasul forbade drinking in green pitcher, in gourd and in the hollow stump.
Bk 23, No.4932:
Saeed b.Jubair said: I bear testimony to the fact that Ibn Umar and Ibn Abbas testified to the fact that Rasul forbade (the preparation) of Nabidh in gourd in vessel besmeared with pitch and hollow stump.
Bk 23, No.4933:
Saeed b.Jubair said: I asked Ibn Umar about (the preparation of) Nabidh in a green pitcher (besmeared with pitch), whereupon he said that Rasul forbade the (preparation of) Nabidh in green pitcher (besmeared with pitch). I then came to Ibn Abbas and said: Do you hear what Ibn Umar has said? Thereupon he said: What does he say? I said: He stated that Rasul has forbidden the (preparation of) Nabidh in a green pitcher (besmeared with pitch), whereupon he said: Ibn Umar has told the truth. Rasul declared unlawful the preparation of Nabidh in a green pitcher (besmeared with pitch). I said: What is this thing, the Nabidh of a pitcher (Nabidh prepared in a pitcher)? Thereupon, he said: Everything that is prepared in earthen pitcher.
Bk 23, No.4934:
Ibn Umar said: Rasul addressed people in one of his expeditions. Ibn Umar said: I went forward to him but he went away before I reached him. I asked (the people present there): What did he say? They said that he (Rasul) had forbidden the preparation of Nabidh in gourd and varnished jar.
Bk 23, No.4935:
This hadith has been reported on the authority of Ibn Umar with different chains of transmitters but they have not mentioned:" In one of his expeditions" except Malik and Usama.
Bk 23, No.4936:
Thabit said: I said to Ibn Umar that Rasul had forbidden the preparation of Nabidh in the green pitcher (besmeared with pitch). He said: This is what they stated. I said: Did Rasul forbid this? He said: They said so.
Bk 23, No.4937:
A person asked Ibn Umar if Rasul forbade the preparation of Nabidh in a green pitcher (besmeared with pitch). He said: Yes. Then Tawus said: By Allah, I heard it from him.
Bk 23, No.4938:
Ibn Umar reported that a person came to him and said: Did Rasul forbid the preparation of Nabidh in a green pitcher (besmeared with pitch and) in varnished jar? He said: Yes.
Bk 23, No.4939:
Ibn Umar reported that Rasul forbade (the preparation) of Nabidh in a green pitcher (besmeared with pitch) and in varnished jar.
Bk 23, No.4940:
Ibrahim b. Maisarah reported that he heard Tawus as saying: I was sitting with Ibn Umar when a man came to him, and said: Did Rasul forbid the preparation of Nabidh in a green pitcher (besmeared with pitch), in varnished jar and in gourd? Thereupon he said: Yes.
Bk 23, No.4941:
Muharib b. Dithar said: I heard Ibn Umar say: Rasul forbade (the preparation of Nabidh) in a pitcher besmeared with pitch, in gourd, in varnished jar. He said, I heard it from him more than once.
Bk 23, No.4942:
Muharib b. Dithar reported a hadith like this on the authority of Ibn Umar through a different chain of transmitters. He (the narrator) said: I think he also made a mention of hollow stump.
Bk 23, No.4943:
Uqba b. Huraith said: I heard Ibn Umar saying: Rasul forbade (the preparation of Nabidh) in a green pitcher (besmeared with pitch), in varnished jar, and in gourd, and he said: Prepare Nabidh in small waterskins.
Bk 23, No.4944:
Jabalah said: I heard Ibn Umar narrating that Rasul had forbidden (the preparation of Nabidh) in the pitcher besmeared with pitch. I said to him: What is Huntama? He said: It is a pitcher (besmeared with pitch).
Bk 23, No.4945:
Zadhan said: I said to Ibn Umar: Tell me in your own language and then explain it to me in any language because your language is different from our language (about the vessels) in which Rasul has forbidden (us) to drink. He said: Rasul has forbidden (the preparation) of Nabidh in Hantama and that is a pitcher (besmeared with pitch), in gourd and that is pumpkin, in the varnished jar, in hollow stump and in wooden vessels. This Naqir is the wood of date-palm from which the vessel is fashioned out or hollowed out, but he commanded us to prepare Nabidh in waterskins.
Bk 23, No.4946:
This hadith has been narrated on the authority of Shuba with the same chain of transmitters.
Bk 23, No.4947:
Saeed b.Musayyib said: I heard Ibn Umar saying this near the pulpit while pointing towards the pulpit of Rasul: A group of the tribe of Abdul Qais came to Rasul and asked him about (vessels) which might (be used for preparing Nabidh and) drinking in them. He (Rasul) forbade them (to use) gourd, hollow stump, vessel besmeared with pitch. I said to him: Abu Muhammad, (what about) varnished jar? and we think he had forgotten to mention the word 'varnished jar". Thereupon he said: I did not hear it from him on that day, i.e from Ibn Umar, and he hated that (i.e preparation of Nabidh in gourd).
Bk 23, No.4948:
Reports Jabir and Ibn Umar that Rasul forbade (the preparation) of Nabidh in hollow stump and varnished jar and gourd.
Bk 23, No.4949:
Jabir reported that Rasul forbade (the preparation) of Nabidh in green pitcher, in varnished jar, in hollow stump, and when Rasul did not find anything to prepare Nabidh in that (i.e waterskin), it was prepared for him in a big bowl made of stone.
Bk 23, No.4950:
This hadith is reported on the authority of Jabir that Nabidh was prepared for him in a big bowl of stone.
Bk 23, No.4951:
Jabir reported that Nabidh was prepared for Allan's Messenger in a waterskin, but if they did not find waterskin it was prepared in a big bowl of stone. One of the persons and I had heard from Abu Zubair that it was Biram (a vessel made of stone).
Bk 23, No.4952:
Abdullah b. Buraida, on the authority of his father, said Rasul said: I had forbidden you from the preparation of Nabidh except in a waterskin. But now you may drink in all vessels, but do not drink what is intoxicant.
Bk 23, No.4953:
Ibn Buraida, on the authority of his father, said Rasul said: I had forbidden you (from the preparation of Nabidh) and drinking it in certain vessels, (but now you may do so if you like) for it is not vessels or a vessel that makes a thing lawful or unlawful. It is every intoxicant that is unlawful.
Bk 23, No.4954:
Ibn Buraida, on the authority of his father, said Rasul said: I had forbidden you from the drinking (and preparation of) Nabidh in the vessels made out of leather, but (now) you may drink in all vessels, but you do not drink an intoxicant.
Bk 23, No.4955:
Abdullah b. Amr reported that when Rasul forbade (the preparation) of Nabidh in vessels, they said all the people cannot (afford to have) them. He (Rasul) then granted them permission (to prepare) Nabidh in a green pitcher, but not in those besmeared with pitch.
Chapter 7: EVERY INTOXICANT IS KHAMR AND EVERY KHAMR IS FORBIDDEN
Bk 23, No.4956:
Aisha said: Rasul was asked about Bit, whereupon he said: Every drink that causes intoxication is forbidden.
Bk 23, No.4957:
Aisha reported that Rasul was asked about it, whereupon he said that everything that causes intoxication is forbidden.
Bk 23, No.4958:
This hadith has been reported on the authority of Zuhri with this chain of transmitters but in the hadith transmitted on the authority of Sufyan and Salih (these words are not found)" she was asked about Bit". (These words are found in the hadith) transmitted on the authority of Ma'mar and in the hadith transmitted on the authority of Salih (only these words are found) that she (Hadrat Aisha) had heard Rasul say: Every intoxicating drink is forbidden.
Bk 23, No.4959:
Abu Musa said: Rasul sent me and Muadh to Yemen. I said: Rasul, there is prepared in our land a wine out of barley which is known as Mizr (beer of our times) and a wine from honey which is known as Bit, (are these also forbidden? ), whereupon he said: Every intoxicant is forbidden.
Bk 23, No.4960:
Abu Burda reported on the authority of his grandfather that Rasul sent him and Muadh to Yemen and said to them: Give good tidings to the (people). and make things easy (for them), teach (them), and do not repel (them) ; and I think he also said: Cooperate cheerfully with each other. When he (Rasul) turned his back, Abu Musa returned to him and said: Rasul, they (the people of Yemen) have a drink which is (made) from honey and which is prepared by cooking it until it coagulates, and Mizr is prepared from barley, whereupon Rasul said: Every intoxicant that detains you from prayer is forbidden.
Bk 23, No.4961:
Abu Burda reported on the authority of his father: Rasul sent me and Muadh to Yemen saying: Call people (to the path of righteousness) and give good tidings to the (people), and do not repel them, make things easy for them and do not make things difficult. I (Burda) said: Rasul, give us a religious verdict about two kinds of drinks which we prepare in Yemen. One is Bit' which is prepared from honey; it is a fermented Nabidh and is strong and turns into wine, and (the second is) Mizr which is prepared from millet and barley. Thereupon, Rasul, who had been gifted with the most eloquent and pithy expressions, said: I forbid you from every intoxicant that keeps you away from prayer.
Bk 23, No.4962:
Jabir reported that a person came from Jaishan, a town of Yemen, and he asked Rasul about the wine which was drunk in their land and which was prepared from millet and was called Mizr. Rasul asked whether that was intoxicating. He said: Yes. Thereupon Rasul said: Every intoxicant is forbidden. Verily Allah the Exalted and Majestic, made a covenant to those who drank intoxicants to make their drink Tinat al-Khabal. They said: Rasul, what is Tinat a]-Khabal? He said: It is the sweat of the denizens of Hell or the discharge of the denizens of Hell.
Bk 23, No.4963:
Ibn Umar said Rasul said: Every intoxicant is Khamr and every intoxicant is forbidden. He who drinks wine in this world and dies while he is addicted to it, not having repented, will not be given a drink in the Hereafter.
Bk 23, No.4964:
Ibn Umar, through another chain of transmitters; said Rasul said this: Every intoxicant is Khamr and every intoxicant is forbidden.
Bk 23, No.4965:
This hadith has been narrated on the authority of Musa b. Uqba with the same chain of transmitters.
Bk 23, No.4966:
Nafi reported Ibn Umar as saying: I do not know this but from Rasul who said: Every intoxicant is Khamr and every Khamr is forbidden.
Bk 23, No.4967:
Ibn Umar said Rasul said: He who drank (wine) in this world would be deprived of it in the Hereafter.
Bk 23, No.4968:
Ibn Umar said: He who drank wine in the world and did not repent would be deprived of it (the pure drink) in the Hereafter. It was said to Malik: Is this hadith Marfu'? He said: Yes.
Bk 23, No.4969:
Ibn Umar said Rasul said: He who drank wine in this world will not be provided with pure drink in the Hereafter, except in case he repents.
Bk 23, No.4970:
Ibn Umar reported this hadith from Rasul through another chain of transmitters.
Chapter 8: PERMISSIBILITY TO USE NABIDH WHICH IS NOT STRONG AND HAS NOT TURNED INTO INTOXICANT
Bk 23, No.4971:
Ibn Abbas reported that Nabidh was prepared for Rasul in the beginning of the night and he would drink it in the morning and the following night and the following day and the night after that up to the afternoon. If anything was left out of that he gave it to his servant, or gave orders for it to be poured out.
Bk 23, No.4972:
Ibn Abbas reported that Nabidh was prepared for Rasul in the waterskin, Shuba said: It was the night of Monday. He drank it on Monday and on Tuesday up to the afternoon, and If anything was left out of it he gave it to his servant or poured it out.
Bk 23, No.4973:
Ibn Abbas reported that raisins were steeped in water for Rasul and he would drink it on that day and on the next day and on the following day until the evening of the third day. He would then order it to be drunk by (other people) or to be thrown away.
Bk 23, No.4974:
Ibn Abbas reported that Nabidh was prepared from raisins for Rasul in the waterskin and he would drink it on that day and on the next day and the day following and when It was the evening of the third day, and he would drink it and give it to (his Companions) and if something was left over, he threw that away.
Bk 23, No.4975:
Yahya Abu Umar al-Nakhai reported that some people asked Ibn Abbas about the sale and purchase of wine and its commerce. He asked (them): Are you Muslims? They said, Yes. Thereupon he said: Its sale and purchase and its trade are not permissible. They then asked him about Nabidh and he said: Rasul went out on a journey and then came back and some persons amongst his Companions prepared Nabidh for him in green pitcher, hollow stump and gourd. He commanded it to be thrown away, and it was done accordingly. He then ordered them (to prepare it.) in a waterskin and it was prepared in that by steeping raisins in water, and it was prepared in the night. In the morning he drank out of that and on that day and then the next night, and then on the next day until the evening. He drank and gave others to drink. When it was morning (of the third night) he commanded what was left of that to be thrown away.
Bk 23, No.4976:
Thumama (i.e Ibn Hazn al-Qushairi) said: I met Aisha and asked her about Nabidh (that was served to Rasul). Aisha called an Abyssinian maid (servant) and said: Ask her (about it) for it was he, who prepared the Nabidh for Rasul. The Abyssinian (maid-servant) said: I prepared Nabidh for him in a waterskin in the night and tied its mouth and then suspended it; and when it was morning he (Rasul) drank from it.
Bk 23, No.4977:
Aisha said: We prepared Nabidh for Rasul in a waterskin, the upper part of which was tied and it (the waterskin) had a hole (in its lower part). We prepared the Nabidh in the morning and he drank it in the evening and we prepared the Nabidh in the night, and he would drink it in the morning.
Bk 23, No.4978:
Sahl b. Saad reported that Abu Usaid al-Saidi invited Rasul to his wedding feast, and his wife had been serving them on that day while yet a bride. Sahl said ' Do you know what she served as a drink to Rasul? She steeped the dates in water during the night in a big bowl, and when he (Rasul) had eaten food she served him this drink.
Bk 23, No.4979:
Sahl reported that Abu Usaid al-Saidi came to Rasul ; the rest of the hadith is the same, but he did not mention this: when he had eaten (the food) she gave him this to drink".
Bk 23, No.4980:
Sahl b. Saad reported (this hadith through another chain of transmitters) and he said (these words):" In a big bowl of stone, and when Rasul had taken the food, she drenched the dates and served (this) especially to him."
Bk 23, No.4981:
Sahl b. Saad said: An Arab woman was mentioned before Rasul. He commanded Abu Usaid to send a message to her and he (accordingly) sent a message to her. She came and stayed in the fortresses of Banu Saidah. Rasul went out until he came to her while she was (at that time) sitting with her head downcast. When Rasul talked to her, she said: I seek refuge with Allah from you. Thereupon he said: I (have decided to) keep you away from me. They (the people near her) said: Do you know who he is? She said: No. They said: He is Rasul. He came to you in order to give you the proposal of marriage. She said: Then I am the most unfortunate woman because of this (i.e my defiance). Sahl said: Allah's. Messenger then set forth on that day until he sat in the Saqifa of Banu Saidah along with his Companions. He then said to Sahl: Serve us drink. He (Sahl) said: I brought out for them this bowl (containing drink) and served them this. Abu Hazim said: Sahl brought out this cup for us and we also drank from that. Then Umar b. Abdul Aziz asked him to give that (cup) as a gift to him and he gave (it to) him as a gift. In the narration of Abu Bakr b. Ishaq (the words) are:" Sahl, serve us drink."
Bk 23, No.4982:
Anas said: I served drink to Rasul in this cup of mine: honey, Nabidh, water and milk.
Chapter 9: IT IS GOOD TO DRINK MILK
Bk 23, No.4983:
Abu Bakr Siddiq said: As we went along with Rasul from Mecca to Medina, we passed by a shepherd and Rasul was feeling thirsty. He (Abu Bakr Siddiq) said: I milked for him a small quantity of milk (from his goat) and brought it to him (Rasul), and he drank it and I was very happy.
Bk 23, No.4984:
Al Bara said: When Rasul went forth from Mecca to Medina, Suraqa b. Malik b. Ju'shum pursued him. Rasul invoked curse upon him, and his horse sank (in the desert). He (Suraqa) said: (Rasul), invoke blessings for me and I will do no harm to you. He (Rasul) then supplicated Allah. (At that time) he (Rasul) felt thirsty, and they happened to pass by a shepherd. Abu Bakr Siddiq said: I took hold of a bowl and milked some milk into it for Rasul and gave it to him. He drank it and I was pleased.
Bk 23, No.4985:
Abu Huraira reported that Rasul was presented two cups at Bait al-Maqdis on the night of Heavenly Journey, one containing wine and the other containing milk. He looked at both of them, and be took the one containing milk, whereupon Gabriel said: Praise is due to Allah Who guided you to the true nature; had you taken the one containing wine, Your Umma would have gone astray.
Bk 23, No.4986:
This hadith is narrated on the authority of Abu Huraira through another chain of transmitters, but he did not mention Aelia (Capitolina. i.e Bait al-Maqdis).
Chapter 10: COMMAND PERTAINING TO THE COVERING OF VESSELS, AND TIGHTENING (THE MOUTHS) OF WATERSKINS, ETC.
Bk 23, No.4987:
Abu Humaid Saidi said: I came to Rasul with a cup of milk from Naqi' which had no cover over it, whereupon he said: Why did you not cover it? - even if you had covered it only with a stick. Abu Humaid said that he had been ordered that waterskins be tied during the night, and the doors be closed during the night.
Bk 23, No.4988:
Abu Humaid Saidi reported through another chain of transmitters that he brought to Rasul a cup containing milk, but there is no mention of the word" in the night
Bk 23, No.4989:
Jabir said: We were with Rasul and lie asked for water. A person said: Rasul, may we not give you Nabidh to drink? He (Rasul) said: Yes (you may). He (the narrator) said: Then that person went out speedily and brought a cup containing Nabidh, whereupon Rasul said: Why did you not cover it? - even if it is with a wood. He said that then he drank it.
Bk 23, No.4990:
Jabir reported that a person who was known as Abu Humaid brought for him (Rasul) a cup of milk from al-Naqi'. Rasul said to him: Why did you not cover it even with a wood across it?
Bk 23, No.4991:
Jabir said Rasul said: Cover vessels, waterskins, close the doors and extinguish the lamps, for the Satan does not loosen the waterskin, does not open the door and does not uncover the vessels. And if one amongst you fails to find (something) to cover it well, he should cover it by placing (a piece of) wood across it. Qutaiba did not mention the closing of the doors in the hadith transmitted by him.
Bk 23, No.4992:
This hadith is reported on the authority of Jabir but with a slight change of wording, and he did not mention the words:" Putting a stick across the vessel."
Bk 23, No.4993:
Jabir said Rasul said: Shut the doors; the rest of the hadith is the same but with a slight variation of wording: Cover the utensils, and further said: It (the mouse) may set fire to the clothes of the residents of the house.
Bk 23, No.4994:
This hadith has been reported on the authority of Jabir through another chain of transmitters but with a slight variation of words:" The mouse may set the house on fire over its inhabitants."
Bk 23, No.4995:
Jabir said Rasul said: When the wings of the night (spread) or it is night, restrain your children (from going out), for the Satan is abroad at that time, and when a part of the night is passed, free them and shut the doors. making mention of God's name, for the Satan does not open a closed door; and tighten the (mouths of waterskins and mention the name of Allah, cover your utensils and mention the name of Allah even though you should just put something on them, and extinguish your lamps.
Bk 23, No.4996:
This hadith has been narrated on the authority of Jabir through another chain of transmitters.
Bk 23, No.4997:
This hadith has been transmitted on the authority of Ibn Juraij.
Bk 23, No.4998:
Jabir said Rasul said: Do not let your animals and children go out when the sun sets until the first and the darkest part of the night is over, for the Satan is let loose with the sinking of the sun until the darkest part of the night is over.
Bk 23, No.4999:
Jabir reported this hadith through another chain of transmitters,
Bk 23, No.5000:
Jabir said Rasul said: Cover the vessels and tie the waterskin, for there is a night in a year when pestilence descends, and it does not pass an uncovered vessel or an untied waterskin but some of that pestilence descending into it.
Bk 23, No.5001:
This hadith is reported on the authority of Laith b. Saad with the same chain of transmitters, but with a slight variation in wording (and that is that) he (Rasul) said: There is a day in a year when descends the pestilence; at the end of the hadith Laith said that the non Arabs save themselves from it in Kanun Awwal (this is the month of December).
Bk 23, No.5002:
Salim, on the authority of his father, said Rasul said: Do not leave the fire burning in your houses when you go to sleep.
Bk 23, No.5003:
Abu Musa reported that a house was burnt down in Medina during the night over its inhabitants. When their matter was reported to Rasul, he said; This fire is an enemy of yours. So when you go to sleep, extinguish it.
Chapter 11: ETIQUETTE RELATING TO EATING AND DRINKING
Bk 23, No.5004:
Hudhaifa said: When we attended a dinner along with Rasul we did not lay our hands on the food until Rasul had laid his hand and commenced eating (the food). Once we went with him to a dinner when a girl came rushingly as it someone had been pursuing her. She was about to lay her hand on the food, when Rasul caught her hand. Then a desert Arab came there (rushingly) as if someone had been pursuing him. He (Rasul) caught his hand; and then Rasul said: Satan considers that food lawful on which Allah's name is not mentioned. He had brought this girl so that the food might be made lawful for him and I caught her hand. And he had brought a desert Arab so that (the food) might be lawful for him. So I caught his hand. By Him, in Whose hand is my life, it was (Satan's) hand that was in my hand along with her hand.
Bk 23, No.5005:
Hudhaifa b. al-Yaman said: When we were invited to a dinner with Rasul ; the rest of hadith is the same but there is a slight variation of wording (and the variation is) that in that hadith the desert Arab precedes the arrival of that girl, and at the conclusion there is an addition (to this effect):" He (Rasul) then mentioned the name of Allah and ate." This hadith is reported on the authority of A'mash with the same chain of transmitters but with a slight variation of wording.
Bk 23, No.5006:
Jabir said Rasul said: When a person enters his house and mentions the name of Allah at the time of entering it and while eating the food, Satan says (addressing himself: You have no place to spend the night and no evening meal; but when he enters without mentioning the name of Allah, the Satan says: You have found a place to spend the night, and when he does not mention the name of Allah while eating food, he (the Satan) says: You have found a place to spend the night and evening meal. This hadith has been narrated on the authority of Jabir through the same chain of transmitters but with a slight variation of wording.
Bk 23, No.5007:
Jabir said Rasul said: Do not eat with your left hand, for the Satan eats with his left hand.
Bk 23, No.5008:
Ibn Umar said Rasul said: When any one of you intends to eat (meal), he should eat with his right hand. and when he (intends) to drink he should drink with his right hand, for the Satan eats with his left hand and drinks with his left hand.
Bk 23, No.5009:
This hadith is reported by Zuhri on the authority of Sufyan with a different chain of transmitters.
Bk 23, No.5010:
Salim, on the authority of his father, said Rasul said: None of you should eat with his left hand and drink with that (left hand), for the Satan eats with left hand and drinks with that (hand). Nafi has made this addition in that:" Do not take up anything with that (left hand) and do not give anything with that" ; and in the narration transmitted on the authority of Abu Tahir there is a slight variation of wording.
Bk 23, No.5011:
Salama b. Akwa' reported on the authority of his father that a person ate in the presence of Rasul with his left hand, whereupon he said: Eat with your right hand. He said: I cannot do that, whereupon he (Rasul) said: May you not be able to do that. It was vanity that prevented him from doing it, and he could not raise it (the right hand) up to his mouth.
Bk 23, No.5012:
Umar b. Abu Salama said: I was under the care of Rasul, and as my hand used to roam about in the dish he said to me: Boy, mention the name of Allah, and eat with your right hand and eat from what is near to you.
Bk 23, No.5013:
Umar b. Abu Salama said: I (had the opportunity) one day to dine with Rasul, and I picked up flesh from around the dish. Thereupon Rasul said: Eat from that which is near to you.
Bk 23, No.5014:
Abu Saeed (Khuzri) reported that Rasul forbade from turning the waterskins upside down and drinking from its mouth.
Bk 23, No.5015:
Abu Saeed Khuzri reported that Allah's, Messenger forbade from turning the waterskins upside down and drinking from their mouths.
Bk 23, No.5016:
This hadith has been reported from Zuhri with the same chain of transmitters, but he also said that Ikhtinath means that its head (i. e., of the waterskin) be turned upside down and then (water) be drank from that.
Chapter 12: DISAPPROVAL OF DRINKING WATER WHILE STANDING
Bk 23, No.5017:
Anas reported Rasul disapproved the drinking of water while standing.
Bk 23, No.5018:
Anas reported that Rasul forbade that a person should drink while standing. Qatada said: We said to him: What about eating? Thereupon he (Anas) said: That is even worse and more detestable (abominable).
Bk 23, No.5019:
This hadith is reported on the authority of Anas with a different chain of transmitters, but no mention is mane of the words of Qatada.
Bk 23, No.5020:
Abu Saeed Khuzri reported that Rasul warned against drinking while standing.
Bk 23, No.5021:
Abu Saeed Khuzri reported this hadith through another chain of transmitters but with a slight, variation of wording.
Bk 23, No.5022:
Abu Huraira said Rasul said: None of you should drink while standing; and if anyone forgets, he must vomit.
Chapter 13: PERMISSIBILITY OF DRINKING ZAMZAM (WATER) WHILE STANDING
Bk 23, No.5023:
Ibn Abbas said: I served. (water of) Zamzam to Rasul, and he drank it while standing.
Bk 23, No.5024:
Ibn Abbas reported that Rasul drank (water) from Zamzam in a bucket while he was standing.
Bk 23, No.5025:
Ibn Abbas reported that Rasul drank (water) from Zamzam while he was standing.
Bk 23, No.5026:
Ibn Abbas said: I served (water from) Zamzam to Rasul, and he drank while standing, and he asked for it while he was near the House (i.e House of Allah-Kaba).
Bk 23, No.5027:
This hadith is reported on the authority of Shuba with the same chain of transmitters but with a slight variation of wording.
Chapter 14: IT IS REPUGNANT TO BREATHE IN A VESSEL AND APPRECIABLE TO BREATHE THREE TIMES OUTSIDE THE VESSEL IN COURSE OF DRINKING
Bk 23, No.5028:
Abu Qatada reported on the authority of his father that Rasul forbade breathing in a vessel.
Bk 23, No.5029:
Anas reported that Rasul used to breathe three times in the course of a drink (i.e he drank in three gulps).
Bk 23, No.5030:
Anas reported that Rasul breathed three times (outside the vessel) in the course of a drink and said: It is more thirst- quenching, healthier and more wholesome. Anas said: So I also breathe three times in the course of a drink.
Bk 23, No.5031:
This hadith is reported on the authority of Anas with a slight variation of wording.
Chapter 15: IT IS DESIRABLE TO CIRCULATE WATER OR MILK (IN AN ASSEMBLY) FROM THE RIGHT-HAND SIDE OF THE ONE WHO SERVES
Bk 23, No.5032:
Anas b. Malik reported that there was brought to Rasul a cup of milk mixed with water, while there was on his right a desert Arab and on his left Abu Bakr. He (Rasul) drank; he then gave it to the desert Arab and said: (Give to one) who is on the right, then again who is on the right.
Bk 23, No.5033:
Anas said: Rasul came to Medina when I was ten years old and he died when I was twenty years old. My mother exhorted me to serve him. He (Rasul) came to our house, and we ruined a flabby goat for him and mixed it (the milk) with water from the well of the house. Rasul drank that. Umar and Abu Bakr on his left side said to him: Rasul, give it to Abu Bakr, but he (Rasul) gave it to the desert Arab who was on his right. Rasul said: He who is on the right, then he who is on the right.
Bk 23, No.5034:
Anas b. Malik said: Rasul came to our house and he asked for a drink. We milked a goat for him and then mixed it (the milk) with the water of this well of mine. I gave it to Rasul and he drank it, while Abu Bakr was on his left and Umar was in front of him, and a desert Arab was on his right. When Rasul had finished the drink, Umar said: Rasul, here is Abu Bakr, give him to drink; but Rasul gave it to the desert Arab and he left out Abu Bakr and Umar. And Rasul said: Those on the right, those on the right, those on the right (deserve preference). Anas said: This is the Sunnah, this is the Sunnah, this is the Sunnah.
Bk 23, No.5035:
Sahl b. Saad Saidi reported that Rasul was given a drink, and he drank from that, and there was on his right side a boy. and on his left some old men. He said to the boy: Do you permit me to give it to them (the old men), but that boy said: by God. I will not give preference at your hand over me in my share. He (the narrator) said that Rasul then gave it in his hand.
Bk 23, No.5036:
This hadith is reported on the authority of Sahl b. Saad with a slight variation of wording.
Chapter 16: THE MERIT OF LICKING THE FINGERS AFTER TAKING FOOD AND WIPING THE DISH (WITH FINGERS) AND EATING OF THE FALLEN MOUTHFUL AFTER REMOVING THE DIRT STICKING TO IT
Bk 23, No.5037:
Ibn Abbas said Rasul said: When any one of you eats food he should not wipe his hand until he has licked it himself or has given it to someone else to lick.
Bk 23, No.5038:
Ibn Abbas said Rasul said: When any one of you eats food he should not wipe his hand until he has licked it or got it licked by (someone else).
Bk 23, No.5039:
Ibn Kab b. Malik reported on the authority of his father that he saw Rasul licking his three fingers (after having finished the food). Ibn Hatim made no mention of" three". This hadith is also narrated through another chain of transmitters.
Bk 23, No.5040:
Ibn Kab b. Malik reported on the authority of his father that Rasul used to eat (food) with three fingers and he licked his hand before wiping it (with towel).
Bk 23, No.5041:
Abdullah b. Kab reported that his father Kab narrated to him that Rasul used to eat with three fingers and when he had finished (eating), he licked them.
Bk 23, No.5042:
A hadith like this has been reported on the authority of Kab b. Malik through another chain of transmitters.
Bk 23, No.5043:
Jabir reported that Rasul commanded the licking of fingers and the dish, saying: You do not know in what portion the blessing lies."
Bk 23, No.5044:
Jabir said Rasul said: When any one of you drops a mouthful he should pick it up and remove any of the filth on it, and then eat it, and should not leave it for the Satan, and should not wipe his hand with towel until he has licked his fingers, for he does not know in what portion of the food the blessing lies.
Bk 23, No.5045:
This hadith has been narrated on the authority of Sufyan with the same chain of transmitters but with a slight variation of wording.
Bk 23, No.5046:
Jabir said: I heard Rasul as saying: The Satan is present with any one of you in everything he does; he is present even when he eats food; so if any one of you drops a mouthful he should remove away anything filthy on it and eat it and not leave for the devil; and when he finishes (food) he should lick his fingers, for he does not know in what portion of his food the blessing lies.
Bk 23, No.5047:
This hadith is reported on the authority of A'mash with the same chain of transmitters but with a slight variation of words but no mention is made of the first part of the hadith, i.e the Satan is present with any one of you.
Bk 23, No.5048:
Jabir reported from Rasul. about mentioning the licking (of fingers) and the (falling of) the mouthful.
Bk 23, No.5049:
Anas reported that when Rasul ate food he licked his three fingers, and he said: When any one of you drops a mouthful he should remove anything filthy from it and then eat it, and should not leave it for the Satan. He also commanded us that we should wipe the dish saying: You do not know in what portion of your food the blessing lies.
Bk 23, No.5050:
Abu Huraira said Rasul said: When any one of you cats food he should lick his fingers, for hen does not know in what part of the food sticking to his fingers the blessing lies. This hadith has been reported on the authority of Hammad with the same chain of transmitters, but with a slight variation of wording.
Chapter 17: WHAT SHOULD THE GUEST DO IF AN UNINVITED PERSON ACCOMPANIES HIM AND THE MERIT OF INVITING THAT PERSON TO FEAST
Bk 23, No.5051:
Abu Masud Ansari reported that a person from the Ansar who was called Abu Shuaib had a slave who was a butcher (by profession). He (Abu Masud) saw Rasul and found signs of hunger on his face. He said to the servant: 0 ye, prepare for us food sufficient for five persons, for I intend to invite Rasul who would be the fifth amongst the five. He (the narrator) reported that he then prepared the food and came to Rasul and invited all the five (including him) who was the fifth amongst them to the feast. A man followed him and when Rasul reached the door, he said: This man has followed us; if you like you may permit him (to join the meal) and if you like he can go back. Thereupon the person said: Rasul, I permit him.
Bk 23, No.5052:
This hadith has been reported on the authority of Abu Masud Ansari through another chain of transmitters.
Bk 23, No.5053:
This hadith has been transmitted on the authority of Jabir also.
Bk 23, No.5054:
Anas reported that Rasul had a neighbour who was Persian (by descent), and he was expert in the preparation of soup. He prepared (soup) for Rasul and then came to him to invite him (to that feast). He (Rasul) said: Here is Aisha also (and you should also invite her to the food). He said: No. Thereupon Rasul also said: No (then I cannot join the feast). He returned inviting him, and Rasul said: She is also there (i.e Aisha should also be invited). He said: No. Thereupon Rasul also said: No (and declined his offer). He returned again to invite him and Rasul again said: She is also there. He (the host) said:" Yes" for the third time. Then he accepted his invitation, and both of them set out until they came to his house.
Chapter 18: PERMISSIBILITY OF A PERSON'S TAKING ANYONE ALONG WITH HIM WHERE THE HOST IS VERY INTIMATE WITH THE GUEST
Bk 23, No.5055:
Abu Huraira reported that Rasul went out (of his house) one day or one night, and there he found Abu Bakr and Umar also. He said: What has brought you out of your houses at this hour? They said: Rasul, it is hunger. Thereupon he said: By Him in Whose Hand is my life, what has brought you out has brought me out too; get up. They got up along with him. and (all of them) came to the house of an Ansari, but he was not at home. When his wife saw him she said: Most welcome, and Rasul said to her: Where is so and so? She said: He has gone to get some fresh water for us. When the Ansari came and he saw Rasul and his two Companions, he said: Praise be to Allah, no one has more honourable guests today than I (have). He then went out and brought them a bunch of ripe dates, dry dates and fresh dates, and said: Eat some of them. He then took hold of his long knife (for slaughtering a goat or a sheep). Rasul said to him: Beware of killing a milch animal. He slaughtered a sheep for them and after they had eaten of it and of the bunch and drank, and when they had taken their fill and had been fully satisfied with the drink, Rasul said to Abu Bakr and Umar: By Him in Whose Hand is my life, you will certainly be questioned about this bounty on the Day of judgment. Hunger brought you out of your house, then you did not return until this bounty came to you.
Bk 23, No.5056:
Abu Huraira said: One day while Abu Bakr was sitting and there was with him Umar also there came to them Rasul and he said: What makes you stay here? They said: It is hunger that has brought us out from our houses. By Him Who has stint you with Truth; the rest of the hadith is the same.
Bk 23, No.5057:
Jabir said: When the ditch was dug, I saw Rasul feeling very hungry. I came to my wife and said to her: Is there anything with you? I have seen Rasul feeling extremely hungry. She brought out a bag of provisions which contained a sa', of barley. We had also with us a lamb. I slaughtered it. She ground the flour. She finished (this work) along with me. I cut it into pieces and put it in the earthen pot and then returned to Rasul (for inviting him). She said: Do not humiliate me in the presence of Rasul and those who are with him. When I came to him I whispered to him saying: Rasul, we have slaughtered a lamb for you and she has ground a sa' of barley which we had with us. So you come along with a group of people with you. Thereupon Rasul said loudly: O people of the ditch, Jabir has arranged a feast for you, so (come along). Rasul said: Do not remove your earthen pot from the hearth and do not bake the bread from the kneaded flour until I come. So I came and Rasul came and he was ahead of the people; and I came to my wife and she said (to me): You will be humbled. I said: I did what you had asked me to do. She (his wife) said: I brought out the kneaded flour and Rasul put some saliva of his in that and blessed It. He then put saliva in the earthen pot and blessed it and then said. Call another baker who can bake with you. and bring out the soup from it, but do not remove it from the hearth, and the guests were one thousand. (Jabir said): I take an oath by Allah that all of them ate (the food to their fill) until they left it and went away and our earthen pot was brimming over as before, and so was the case with our flour, or as Dahhak (another narrator) said: It (the flour) was in the same condition and loaves had been prepared from that.
Bk 23, No.5058:
Anas b. Malik reported that Abu Talha said to Umm Sulaim: I felt some feebleness in the voice of Rasul and perceived that it was due to hunger; so have you anything with you? She said: Yes. She brought out barley loaves, then took out a head-covering of hers, in a part of which she wrapped those loaves and then put them beneath my mantle and covered me with a part of it. She then sent me to Rasul. I set forth and found Rasul sitting in the mosque in the company of some persons. I stood near them, whereupon Rasul said: Has Abu Talha sent you? I said, Yes. He said: Is it for a feast? I said. Yes. Thereupon Rasul said to'those who were with him to get up He went forth and so I did before them, until I came to Abu Talha and informed him. Abu Talba said: Umm Sulaim, here comes Rasul along with people and we do not have enough (food) to feed them. She said: Allah and His Messenger know best. Abu Talha went out (to receive him) Until he met Rasul and Rasul came forward along with him until they both (Rasul, along with Abu Talha) came in. Then Rasul said: Umm Sulaim. bring forth that which you have with you. She brought the bread. Rasul commanded that the bread be broken into small pieces, and when Umm Sulaim had squeezed a small waterskin and put seasoning on it, Rasul recited something regarding it what Allah wished him to say. He then said: Allow ten (guests to come in and have their meals). He permitted them; they ate until they had their fill. They then went out. He (Rasul) again said: Permit ten (more) and he (the host gave permission to them. They ate until they had enough. Then they went out. he again said: Permit ten (more) until all the people had eaten to their fill, and they were seventy or eighty persons.
Bk 23, No.5059:
Anas b. Malik said: Abu Talha sent me to Rasul in order to invite him (for meal). She had prepared a meal. So I came and found Rasul along with some people. He looked at me, and I felt shy and said: Accept the invitation of Abu Talha. He (Rasul) asked the people to get up. Thereupon Abu Talha said: Rasul, I have prepared something for you. Rasul touched (the food) and invoked blessings upon it, and then said: Let ten persons from my Companions enter (the house). He then said: Eat, and (in the meanwhile) brought out something from between his fingers for them. They then began to eat until they had their fill and then went out. He then asked ten more men (to have the meal) and they ate to their fill, and the ten persons went on getting in (and eating the food) and then getting out until none was left amongst them who had not got in and eaten to his fill. He then collected (the remaining part of the food) and it (the quantity of the food) was the same (as it had been prior to the serving of guests).
Bk 23, No.5060:
Anas b Malik said: Abu Talha sent me to Rasul ; the rest of the hadith is the same, but 'there is a slight variation of wording that he said at the end (Rasul) took what was left (of the food) and collected it and then invoked blessings upon it and it returned to its original state. He (Rasul) then said Take this.
Bk 23, No.5061:
Anas b. Malik said: Abu Talha ordered Umm Sulaim to prepare a meal specially for Rasul. He then sent me to him (to Rasul) ; the rest of the hadith is the same (but there is a slight variation of wording):" Rasul placed his hand and mentioned the name of Allah upon that, and then said: Admit ten men. He (Abu Talha) admitted them and they got in. He (Rasul) said: Eat while mentioning the name of Allah upon it (the meal). They ate until eighty persons had taken the food. Then Rasul had his meal and so the members of the household, and still they left some food."
Bk 23, No.5062:
Anas b. Malik reported this incident pertaining to the feast given by Abu Talha to Rasul with the addition of these words:" Abu Talha stood at the door (to welcome the honourable guest) until Rasul came there, He (Abu Talha) said to him: Rasul, the thing (we intend to offer you as a meal) is small in quantity. Thereupon he (Rasul) said: Bring that, for Allah will soon bless it (and increase it).
Bk 23, No.5063:
Anas b. Malik reported this hadith (with a slight variation of wording) Then AlIah's Messenger ate and the people of his house also ate. but (still) there was left a surplus, which they sent to their neighbours.
Bk 23, No.5064:
Anas b. Malik said: Abu Talha saw Rasul lying down upon his belly in the mosque. He came to Umm Sulaim and said: I saw Rasul lying down upon the belly in the mosque, and I think he is hungry. The rest of the hadith is the same (but with the addition of these words) that Rasul ate (the food) and so did Abu Talha, Umm Sulaim and Anas b. Malik, but there was left some. thing which we presented to our neighbours.
Bk 23, No.5065:
Anas b. Malik said: I visited Rasul one day and found him sitting in the company of his Companions and talking to them, and he had tied his belly with a bandage. Usama said: I am in doubt whether there was stone on that (his belly) or not. I asked some of his Companions why Rasul had bandaged his belly. They said: (He has done that to relieve) his hunger. I went to Abu Talha, the husband of Umm Sulaim, the daughter of Milhan, and said to him: Father, I saw Rasul having bandaged his belly. I asked some of his Companions (the reason of it) and they said that it was due to hunger. Abu Talha came to mv mother and said: Is there anything? She said: Yes, I have some pieces of bread with me and some dates. If Rasul comes to us alone we can feed him to his fill, but if someone comes along with him this would be insufficient for them. The rest of the hadith is the same.
Bk 23, No.5066:
Anas b. Malik reported this hadith pertaining to the entertainment of Rasul by Abu Talha through another chain of transmitters.
Chapter 19: PERMISSIBILITY OF EATING SOUP AND MERIT OF EATING PUMPKIN
Bk 23, No.5067:
Anas b. Malik said: A tailor invited Rasul to a meal which he had prepared. Anas b. Malik said: I went along with Rasul to that feast. He presented to Rasul barley bread and soup containing pumpkin, and sliced pieces of meat. Anas said: I saw Rasul going after the pumpkin round the dish, so I have always liked the pumpkin since that day.
Bk 23, No.5068:
Anas b. Malik reported that a person invited Rasul to a meal. I also went along with him. He brought soup containing pumpkin. Allah's 'messenger ate that pumpkin with relish. He (Anas) said: When I saw that I began to place it before him, and did not eat it (myself). Anas said: It was since then that pumpkin was always my favourite (food).
Bk 23, No.5069:
Anas b. Malik rdported that a tailor invited Rasul to a feast. There has been an addition to this that Thabit said: I heard Anas saying that any meal that was prepared for me after that I tried that it should contain pumpkin.
Chapter 20: DESIRABILITY OF EXTRACTING STONES FROM THE DATES AND OF THE GUEST'S INVOKING BLESSING FOR THE HOST
Bk 23, No.5070:
Abdullah b. Busr said: AUah's Messenger came to my father and we brought to him a meal and a preparation from dates, cheese and butter. He ate out of that. He was then given dates which he ate but he placed their stones between his fingers, and he joined his forefinger and middle finger. Shuba said: I think that this hadith God's willing also contains (these words): Putting of date stones between two fingers. Then a drink was brought for him and he drank it, and then gave it to one who was on his right side. He (the narrator) said: My father took hold of the rein of his riding animal and requested him to supplicate for us. Thereupon he said: O Allah. bless them in what Thou hast provided them as a sustenance; and forgive them and have mercy upon them.
Bk 23, No.5071:
This hadith has been narrated on the authority of Shuba with the same chain of transmitters and they did not doubt about keeping the dates between his fingers (as is expressed in the previous hadith).
Chapter 21: EATING CUCUMBER WITH DATES
Bk 23, No.5072:
Abdullah b. Jafar said: I saw Rasul eating cucumber with fresh dates.
Chapter 22: ONE SHOULD SHOW MODESTY WHILE EATING AND THE WAY HOW ONE SHOULD SIT
Bk 23, No.5073:
Anas b. Malik said: I saw Rasul squatting and eating dates.
Bk 23, No.5074:
Anas reported that there were brought to Rasul dates. He distributed them in the state that he had been sitting upright (in an easy posture) and he had also been eating them a (bit) quickly.
Chapter 23: IT IS FORBIDDEN TO EAT TWO DATES OR TWO MORSELS SIMULTANEOUSLY
Bk 23, No.5075:
Jabala b. Suhaim said: Ibn Zubair used to provide us with dates during the time that the people were hard pressed because of famine (Once) as we were busy in eating there happened to appear before us Ibn Umar. He said: Don't eat two dates together, for Rasul forbade eating them together but only after seeking permission from his brother (partner). Shuba said: I do not think these words pertaining to seeking permission but from the words of Ibn 'Urnar.
Bk 23, No.5076:
This hadith has been reported on the authority of Shuba with the same chain of transmitters but these words of his (are not found):" The people were hard pressed because of the famine during those days."
Bk 23, No.5077:
Jabala b. Suhaim said: I heard Ibn Umar as saying that Rasul forbade anyone taking two dates together without seeking the consent of his companions.
Chapter 24: IT IS PERMISSIBLE TO STORE DATES AND CORN FOR THE SUSTENANCE OF ONE'S CHILDREN
Bk 23, No.5078:
Aisha said Rasul said: A family which has dates will not be hungry.
Bk 23, No.5079:
Aisha said Rasul said: Aisha a family which has no dates (in their house) its members will be hungry; (or) Aisha the family which has no dates its members may be hungry. He said this twice or thrice.
Chapter 25: EXCELLENCE OF THE DATES OF MEDINA
Bk 23, No.5080:
Amir b. Saad b. Abu Waqqas, on the authority of his father, said Rasul said: He who ate seven dates (of the land situated) between these two lava plains in the morning, no poison will harm him until it is evening.
Bk 23, No.5081:
Amir b. Saad b. Abu Waqqas said Rasul said: He who ate seven 'ajwa' dates in the morning, poison and magic will not harm him on that day.
Bk 23, No.5082:
This hadith has been reported on the authority of Ibn Hashim with the same chain of transmitters but with a slight variation of wording.
Bk 23, No.5083:
Aisha said Rasul said: The 'ajwa' dates of Aliya' contain heating effects and these are antidote in the early morning.
Chapter 26: EXCELLENCE OF TRUFFLES AND THEIR USE AS A MEDICINE FOR THE EYES
Bk 23, No.5084:
Saeed b.Zaid b. Amr b. Nufail said: I heard Rasul as saying: Truffles are a kind of 'Manna' and their juice is a medicine for the eyes.
Bk 23, No.5085:
Saeed b.Zaid said: I heard Rasul as saying: Truffles are a kind of blessing and their juice is a medicine for the eyes. Shuba said: When Hakam narrated this hadith to me, I did not deem it as a Munkar hadith because of the narration of Abdul Malik.
Bk 23, No.5086:
Saeed b.Zaid b. Amr b. Nufail said Rasul said: Truffles are a kind of 'Manna' which Allah the Glorious and Exalted, sent down upon the people of Israil, and its juice is a medicine for the eyes.
Bk 23, No.5087:
Saeed b.Zaid reported Allal a Messenger as saying: Truffles are a kind of 'Manna' which Allah sent down upon Moses and their juice is a medicine for the eyes.
Bk 23, No.5088:
Saeed b.Zaid said Rasul said: Truffles are 'Manna' which Allah, the Exalted the Majestic, sent to the people of Israil, and its juice is a medicine for the eyes.
Bk 23, No.5089:
Saeed b.Zaid said Rasul said: Truffles are 'Manna' and its juice is the medicine for the eyes.
Chapter 27: THE MERIT OF THE FRUIT OF ARAK TREE
Bk 23, No.5090:
Jabir said: We were with Rasul at Marr az-Zahran, and we were plucking the fruit of the Arak tree, whereupon Rasul said: Pluck only its black ones (for they are the most pleasant). We said: Rasul, it seems you shepherded the flock. He said: Yes. Has there been a prophet who did not shepherd it (or some words like it)?
Chapter 28: THE MERIT OF VINEGAR AS A CONDIMENT
Bk 23, No.5091:
Aisha said Rasul said: The best of condiments or condiment is vinegar.
Bk 23, No.5092:
This hadith has been reported on the authority of Sulaiman b. Bilal with the same chain of transmitters and he is reported to have said:" The best condiment." And he did not doubt (about this word).
Bk 23, No.5093:
Jabir reported that Rasul asked his family for condiment. They (the members of his household) said: We have nothing with us but vinegar. He asked for it, he began to eat it, and then said: Vinegar is a good condiment, vinegar is a good condiment.
Bk 23, No.5094:
Jabir said: Rasul took hold of my hand one day (and led me) to his residence. There was presented to him some pieces of bread, whereupon he said: Is there no condiment? They (the members of his household) said: No, except some vinegar. He (Rasul) said: Vinegar is a good condiment. Jabir said: I have always loved vinegar since I heard it trom Rasul. Talha said: I have always loved vinegar since I heard about it from Jabir.
Bk 23, No.5095:
This hadith is reported on the authority of Jabir that Rasul took hold of his hand and led him to his residence as narrated above up to the words:" Vinegar is a good condiment." But in the hadith transmitted through this chain of transmitters, there is no mention of the subsequent part.
Bk 23, No.5096:
Jabir said: While I was sitting in my house there happened to pass by me Rasul. He made a gesture to me and I stood up for him. He took hold of my hand until we came to one of the apartments of his wives. He entered and then asked me to get in. So I entered and there was hanging a curtain beside her. He (Rasul) said: Is there any food (with you)? They (the members of the household) said: Yes And then there were brought three loaves of bread for him (Rasul) and placed in the basket of palm leaves. Rasul picked up one loaf and placed that before him, and then picked up another one and placed it before me. He then picked up the third one and broke it into two parts, and kept the one-half before him and the other half before me, and then said: Is there any condiment? They (the members of the household) said: There is nothing (in the form of condiment) but some vinegar only. He said: Bring that, for vinegar is a good condiment.
Chapter 29: PERMISSIBILITY OF EATING GARLIC, BUT AVOIDING IT WHEN ONE INTENDS TO TALK TO EMINENT PERSONS
Bk 23, No.5097:
Abd Ayydb Ansari reported that when food was brought to Rasul he ate out of that, and sent the remaining part to me, and one day he sent to me the left-over; (I found that he) had not taken from it at all for it included garlic. I asked him whether that was forbidden, whereupon he said: No, but I do not like it because of its odour. He (Abu Ayyub Ansiri) said: Then I also do not like what you do not like.
Bk 23, No.5098:
This Hadith is narrated on the authority of Shuba with the same chain of transmitters.
Bk 23, No.5099:
Aflah, the freed slave of Abu Ayyub Ansiri, said: Rasul had alighted in his house (viz. of Abu Ayyub Ansari at the time of his emigration to Medina) and he occupied the lower storey, whereas Abu Ayyub Ansari lived in the upper storey. One night, Abu Ayyub Ansari got up and said (to himself): (How unfortunate it is) that we walk above the head of Rasul, so they went aside and spent the night in a nook and then told Rasul about it whereupon Rasul said: The lower storey is more comfortable (for me). but he (Abu Ayyub Ansari) said: We (would not live) over the roof under which you live. So Rasul shifted to the upper storey, whereas Abu Ayyub Ansari shifted to the lower storey; and he (Abu Ayyub Ansari) used to prepare food for Rasul ; and when it was brought (back) to him he asked (to locate) the part, where his fingers had touched (the food), and he followed his fingers on that part where his fingers (those of Rasul) had touched it. (One day) he prepared food which contained garlic, and when it was returned to him he asked (to locate) the part which the fingers of Rasul had touched. It was said to him that he had not eaten (the food). He (Abd Ayyub Ansari) was distressed and went up to him (to Rasul) and said: Is it forbidden? But Rasul said: No, (it is not forbidden), but I do not like it. and he (Abu Ayyub Ansari) said: I also do not like what you do not like or which you did not like. He (Abu Ayyub Ansari) said: (Rasul did not eat garlic) as Rasul was visited (by angels) and brought him the message of Allah.
Chapter 30: SHOWING HONOUR TO THE GUEST AND THE MERIT OF MAKING OF SACRIFICE FOR HIM
Bk 23, No.5100:
Abu Huraira reported that a person came to Rasul and said: I am hard pressed by hunger. He sent (message) to one of his wives (to procure food for him). but she said: By Him Who has sent you with Truth, thrre is nothing with me (to serve him) but only water. He (Rasul) then sent the (same) message to another, and she gave the same reply, until all of them gave the same reply: By Him Who has sent thee with the Truth, there is nothing with me but only water, whereupon he (Rasul) said: Allah would show mercy to him who will entertain this guest tonight. A person from the Ansar stood up and said: Rasul, I (am ready to entertain). He took him to his house and said to his wife: Is there anything with you (to serve the gdest)? She said: No, but only a subsistence for our children. He said: Distract their attention with something, and when the guest enters extinguish the lamp and give him the impression that we are eating. So they sat down. and the guest had his meal. When it was morning he went to Rasul who said: Allah was well pleased with what you both did for your guest this night.
Bk 23, No.5101:
Abu Huraira reported that a guest spent the night with a person from the Ansar who had nothing with him but food (sufficient) for his own self and his children. He said to his wife: (Lull) the children to sleep, and put out the lamp, and serve the guest with what you have with you. It was on this occasion that this verse was revealed:" Those who prefer the needy to their own selves in spite of the fact that they are themselves in pressing need" (Lix. 9).
Bk 23, No.5102:
Abu Huraira reported that a man came to Rasul so that he should entertain him as a guest, but he had nothing with which he could entertain him. He, therefore, asked if there was any person who would entertain him (assuring the audience) that Allah would show mercy to him. A person from the Ansar who was called Abu Talha stood up and he took him to his house. The rest of the hadith is the same and mention is (also) made in that about the revelation of the verse as narrated by Waki'.
Bk 23, No.5103:
Miqdad said: I and two of my companions were so much afflicted by hunger that we had lost our power of seeing and hearing. We presented ourselves (as guests) to the Companions of Rasul, but none amongst them would entertain us. So we came to Rasul, and he took us to his residence and there were three goats. Rasul said: Milk these for us. So we milked them and every person amongst us drank his share and we set aside the share of Rasul. (It was his habit) to come during the night and greet (the people present there) in a manner that would not wake up one in sleep but make one who was awake hear it. He would then go to the mosque and say prayer, then go to the milk and drink it. Miqdad added: One night the Satan came to me when I had taken my share, and he said: Muhammad has gone to the Ansar, who would offer him hospitality and he would get what is with them, and he has no need for this draught (of milk). So I took (that milk) and drank it, and when it had penetrated deeply in my stomach and I was certain that there was no way out (but to digest it), the Satan aroused (my sense of) remorse and said: Woe be to thee! what have you done? You have taken the drink reserved for Muhammad! When he would come and he would not find it, he would curse you, and you would be ruined, and thus there would go (waste) this world and the Hereafter (for) you. There was a sheet over me; as I placed (pulled) it upon my feet, my head was uncovered and as I placed it upon my head, my feet were uncovered, and I could not sleep, but my two companions had gone to sleep for they had not done what I had done. There came Rasul, and he greeted as he used to greet (by saying as-Salamu 'Alaikum). He then came to the mosque and observed prayer and then came to his drink (milk) and uncovered it, but did not find anything in it. He raised his head towards the sky, and I said (to myself) that he (Rasul) was going to invoke curse upon me and I would be thus ruined; but he (Rasul) said: Allah, feed him who fed me and give drink to him who provided me drink. I held tight the sheet upon myself (and when he had supplicated), I took hold of the knife and went to the goats (possessed by Rasul) so that I may slauhter one for Rasul which was the fattest amongst them, and in fact all of them were milch goats; then I took hold of the vessel which belonged to the family of Rasul in which they used to milk and drink therefrom, and milked them in that until it swelled up with foam. I came to Rasul and he said: Have you taken your share of the milk during the night? I said: Drink it. and he drank it; he then handed over (the vessel) to me and I said: Rasul, drink it, and he drank it and handed over (the vessel) to me again, I then perceived that Rasul had been satiated and I had got his blessings. I burst into laughter (so much) so that I fell upon the ground, whereupon Rasul said: Miqdad, it must be one of your mischiefs. I said: Rasul, this affair of mind is like this and this. and I have done so. Thereupon. Rasul said: This is nothing but a mercy from Allah. Why is it that you did not give me an opportunity so that we should have awakened our two friends and they would have got their share (of the milk)? I said: By Him Who has sent you with Truth. I do not mind whatever you give (to them), and whatever the (other) people happen to get, when I had got it along with you from among the people.
Bk 23, No.5104:
This hadith has been reported on the authority of Mughira with the same chain of transmitters.
Bk 23, No.5105:
Abdul Rahman b. Abu Bakr said: We were one hundred and thirty (persons) with Rasul. Rasul said: Does any one of You possess food? There was a person with (us) who had a sa' of flour or something about that, and it was kneaded. Then a tall polytheist with dishevelled hair came driving his flock of sheep. Thereupon Rasul said: Would you like to sell it (any one of these goats) or offer it as a gift or a present? He said: No, (I am not prepared to offer as a gift), but I would sell it. He (Rasul) bought a sheep from him, and it was slaughtered and its meat was prepared, and Rasul commanded that its liver should be roasted. He (the narrator) said: By Allah, none among one hundred and thirty persons was left whom Rasul had not given a part out of her liver; if anyone was present he gave it to him. but if he was absent it was set aside for him. And he (Rasul) filled two bowls (one with soup and the other with mutton) and we all ate out of them to our hearts' content, but (still) some part was (left) in (those) two bowls, and I placed it on the camel- (or words to the same effect).
Bk 23, No.5106:
Abdul Rabman b. Abu Bakr reported that the people of Suffa were very poor. Once Rasul said (to his Companions): He who amongst you has food for two persons should take three (guests with him). and he who has with him food for four persons should take five or six (guests with him for entertaining them). It was (in accordance with these instructions of Rasul) that Abu Bakr brought three persons, and Rasul brought ten persons (as guests to their respective houses). Abu Bakr had brought three persons (he himself, and myself), my father and my mother (along with therm). He (the narrator) said: I do not know whether he also said: My wife and one servant who was common between our house and that of Abu Bakr. Abu Bakr had had his evening meal with Rasul. He stayed here until night prayer had been offered. He then came back (to the house of Rasul) and stayed there until Rasul felt drowsy and (Abu Bakr) then came (back to his own house) when (a considerable) part of the night had been over, as Allah had desired. His wife said to him: What held you back from your guests? He said: Oh! have you not served them the evening meal (by this time)? She said: It was in fact served to them. but they refused to eat until you came. He (Abdul Rahman ) said: I slunk away and bid myself. He (Abu Bakr) said: O, you stupid fellow, and he reprimanded me, and said to the guests: Eat, though it may not be pleasant now. He said: By Allah. I will never eat it He (Abdul Rahman ) said: By Allah. we did not take a morsel when from beneath that (there appeared) more until they had eaten to their fill, and lo! it was more than what it was before. Abu Bakr saw that and found that it was so or more than that. He said to his wife: Sister of Band Firis, what is th-is? She said: By the coolness of my eyes. it is in excess by three times over the previous one. Then Abu Bakr ate saying: That was from the Satan (viz. his vow for not eating the food). He then took a morsel out of that and then took it (the rest) to Rasul, and it was kept there until morning, and during (those days) there was a covenant between us and some other people, and the period of covenant was over, and we had appointed twelve officials with every person amongst them. It is Allah only Who knows as to how many people were there with each of them. He sent (this food to them) and all of them ate out of it.
Bk 23, No.5107:
Abdul Rahman b. Abd Bakr said: There came to our house some guests. It was a common practice with my father to (go) and talk to Rasul during the night. While going he said: Abdul Rahman , entertain the guests. When it was evening we served the food to them, but they refused saying: So long as the owner of the house does not come and join us, we would not take the meal. I said to them: He (Abu Bakr) is a stern person, and if you would not do that (if you do not take the food). I fear, I may be harmed by him, but they refused. As he (my father) came, the first thing he asked was: Have you served the guests? They (the peopleof the household) said: We have not served them sofar. He said: Did I not command Abdul Rahman (to do this)? He (Abdul Rahman ) said: I slunk away and kept myself away by that time. He again said: O stupid fellow, I ask you on oath that In case you hear my voice you come to me. I came and said: By Allah, there is no fault of mine. These are your guests; you may ask them. I provided them with food but they refused to eat until you came. He said to them: Why is it that you did not accept our food? By Allah, I shall not even take food tonight (as you have not taken). They said: By Allah, we would not take until you join us. Thereupon he Abu Bakr) said: I have never seen a more unfortunate night than this. Woe be to thee! that you do not accept from us food prepared for you. He again said: What I did first (that is the taking of vow for not eating the food) was prompted by the Satan. Bring the food. The food was brought, and he ate by reciting the name of Allah and they also ate, and when it was morning he came to Rasul and said: Rasul, their oath (that of the guests) came to be true, but mine was not true, and after that he informed him of the whole incident. He said: Your oath came to be the most true and you are the best of them. He (the narrator) said. I do not know whether he made an atonement for it.
Chapter 31: EXCELLENCE OF SHARING THE SMALL FOOD
Bk 23, No.5108:
Abu Huraira said Rasul said: Food for two persons suffices three persons and food for three persons suffices four persons.
Bk 23, No.5109:
Jabir said: I heard Allah'. s Messenger as saying: Food for one person suffices two persons and food for two persons suffices four persons, and food for four persons suffices eight persons; and in the tradition transmitted on the authority of Ishaq there is no mention of the fact that he heard it directly (from Rasul).
Bk 23, No.5110:
A hadith like this is reported on the authority of Jabir but with a different chain of transmitters.
Bk 23, No.5111:
Jabir said Rasul said: Food for one suffices two and food for two suffices for tour.
Bk 23, No.5112:
Jabir said Rasul said: Food for one (person) sqffices two, and food for two (persons) suffices four persons and food for four persons suffices eight persons.
Chapter 32: A BELIEVER RATS IN ONE INTESTINE WHEREAS A NON-BELIEVER EATS IN SEVEN INTESTINES
Bk 23, No.5113:
Ibn Umar said Rasul said that a non-Muslim eats in seven intestines whereas a Muslim eats in one intestine.
Bk 23, No.5114:
This hadith has been reported on the authority of Ibn Umar but with a different chain oi transmitters.
Bk 23, No.5115:
Nafi reported that Ibn Umar saw a poor man. He placed food before him and he ate much. He (Ibn Umar) said: He should not come to me. for I heard Rasul as saying that the non-Muslim eats in seven intestines.
Bk 23, No.5116:
Ibn Umar said Rasul said: A believer eats in one intestine, whereas a non-believer eats in seven intestines.
Bk 23, No.5117:
This hadith has been transmitted on the authority of Jabir.
Bk 23, No.5118:
Abu Musa said Rasul said: A believer eats in one intestine, whereas a non-believer eats in seven intestines.
Bk 23, No.5119:
This hadith has been narrated on the authority of Abu Huraira with a different chain of transmitters.
Bk 23, No.5120:
Abu Huraira reported that Rasul invited a non-Muslim. Rasul commanded that a goat be milked for him. It was milked and he drank its milk. Then the second one was milked and he drank its milk, and then the other one was milked and he drank its milk. till he drank the milk of seven goats. On the next morning he embraced Islam. And Rasul commanded that a goat should be milked for him and he drank its milk and then another was milked but he did not finish it, whereupon Rasul said: A believer drinks In one intestine whereas a non-believer drinks in seven intestines.
Chapter 33: DON'T FIND FAULT WITH FOOD (SERVED TO YOU)
Bk 23, No.5121:
Abu Huraira reported that Rasul never found fault with food (served to him). If he liked anything, he ate it and if he did not like it he left it.
Bk 23, No.5122:
This hadith has been narrated on the authority of A'mash with the same chain of transmitters.
Bk 23, No.5123:
A hadith like this has been narrated on the authority of A'mash.
Bk 23, No.5124:
Abu Huraira said: I never saw Rasul finding fault with food (served to him) ; if he liked it he ate it, and if did not like it he kept silent.
Bk 23, No.5125:
This hadith has been narrated on the authority of Abu Huraira through a different chain of transmitters.
# Book: 24 Kitab Al-Libas wal-Zinah [ Book of Clothes and Fashion ]
Chapter 1: THE USE OF GOLD AND SILVER VESSELS IS FORBIDDEN TO MEN AND WOMEN AND IT IS ALSO PROHIBITED TO DRINK IN THEM
Bk 24, No.5126:
Umm Salama, Wife, said: He who drinks in the vessel of silver in fact drinks down in his belly the fire of Hell.
Bk 24, No.5127:
This hadith has been narrated on the authority of 'Ubaidullah through other chains of transmitters: He who eats or drinks in the vessel of silver and gold, - but there is no mention in any one of them of the words pertaining to eating and gold.
Bk 24, No.5128:
Abdul Rahman reported on the authority of his mother's sister Umm Salama who said that Rasul said: He who drank in vessels of gold or silver he in fact drank down in his belly the fire of Hell.
Bk 24, No.5129:
Muaweya b. Suwaid b. Muqarrin reporxed: I visited Al Bara b. Azib and heard him say: Rasul commanded us to do seven things and forbade us to do seven (things). He commanded us to visit the sick, to follow the funeral procession, to answer the sneezer, to fulfil the vow, to help the poor, to accept the invitation and to greet everybody, and he forbade us to wear rings or gold rings, to drink in silver (vessels), and to use the saddle cloth made of red silk, and to wear garments made of Qassi material, or garments made of silk or brocade and velvet.
Bk 24, No.5130:
This hadith has been reported on the authority of Ash'ath b. Sulaim with the same chain of transmitters but with a slight change of wording that he made no mention of:" to fulfil the vows" but substituted these words:" finding of the lost articles".
Bk 24, No.5131:
This hadith has been narrated on the authority of Ash'ath b. Abu ashSha'tha' with the same chain of transmitters (and with these words): There is no doubt about the words: To fulfil the vows were mentioned and this addition had been made in the. hadith: (Rasul) forbade drinking in silver vessels, for one who drinks (in them) in this world would not drink (in them) in the Hereafter.
Bk 24, No.5132:
This hadith has been narrated on the authority of Ash'ath b. Sulaim with the same chain of transmitters but with this difference that instead of the words: Ifsha as-Salam (spreading the salutations), he substituted the words Radd as-Saldm (i.e responding to the words of salutation) and he said: He forbade (the use of) gold ring.
Bk 24, No.5133:
This hadith has been narrated on the auttiniity of Ash'ath b. Sulaim with the same chain of transmitters but the words (pertaining to) Ifsha as-Salam and the (use) of gold ring have been reported without doubt.
Bk 24, No.5134:
Abdullah b. Ukaim said: While we were with Hudhaifa in Mada'in he asked for water. A villager brought a drink for him in a silver vessel. He (Hudhaifa) threw it away saying: I inform you that I have already conveyed to him that he should not serve me drink in it (silver vessel) for Rasul had said: Do not drink in gold and silver vessels, and do not wear brocade or silk, for these are meant for them (the non-believers) in this world, but they are meant for you in the Hereafter on the Day, of Resurrection.
Bk 24, No.5135:
This badith has been reported on the authority of Abdullah b. Ukaim with a slight variation of wording.
Bk 24, No.5136:
This hadith has been narrated on the authority of lbn 'Ukaim through another chain of transmitters, but in this hadith no mention is made of the words:, On the Day of Resurrection"
Bk 24, No.5137:
Shuba reported from al-Hakam that he heard Abdul Rahmin (i.e Ibn Abu Laila) as saying: I personally saw Hudhaifa asking for water in Mada'in and a man giving it to him in a silver vessel. The rest of the hadith is the same.
Bk 24, No.5138:
This badith has been narrated on the authority of Shuba through another chain of transmitters. but there is no mention of the fact: ', I personally saw him" in this hadith.
Bk 24, No.5139:
This hadith has been reported on the authority of Hudhaila with the same chain of transmitters.
Bk 24, No.5140:
Abdul Rahmin b. Abu Laili reported that Hudhaifa asked for water and a Magian gave him water in a silver vessel, whereupon he said: I heard Rasul as saying: Do not wear silk or brocade and do not drink ifi vessels of gold and silver, and do not eat in the dishes made of them (i.e gold and silver), for these are for them (the non-believers) in this world.
Bk 24, No.5141:
Ibn Umar reported that Umar b. Khattab saw (some one selling) the garments of silk at the door of the mosque, whereupon he said: Rasul, would that you buy it and wear it for the people on Friday and for (receiving) the delegations when they come to you? Upon this. Rasul said: go who wears it has no share (of reward) in the Hereafter. Then these garments were sent to Allah" s Messenger, and he presented one of these silk garment to Umar. Thereupon Umar said: You make me wear (this silk garment) Whereas you said about the silk garment of Utarid (the person who had been busy selling this garment at the door of the mosque) what you had to say, whereupon Rasul said: I have not presented you this for wearing it (but to make use of its price) ; so Umar presented it to his polytheist brother in Mecca.
Bk 24, No.5142:
This hadith has been narrated by Ibn Umar through another chain of transmitters.
Bk 24, No.5143:
Ibn Umar reported that Umar saw Utarid al-Tamimi standing in the market (and selling) the silk garments, and he was the person who went to (courts of) kings and got (high prices) for these garments from them. Umar said: Rasul I saw 'Utarid standing in the market with a silk garment; would that you buy and wear it for (receiving) the delegations of Arabs when they visit you? I (the narrator) said: I think he (Umar) also said: You may wear it on Friday (also). Thereupon, Rasul said: He who wears silk in this world has no share in the Hereafter. Later on when these silk garments were presented to Allah's Massenger he presented one silk garment to Umar and presented one also to Usama b. Zaid and gave one to Ali b. Abu Talib. saying: Tear them and make head coverings for your ladies. Umar came carrying his garment and said: Rasul, you have sent it to me, whereas you had said yesterday about the (silk) garment of Utarid what you had to say. He (Rasul) said: I have not sent it to you that you wear it, but I have sent It to you so that you may derive benefit out of it; and Usama (donned) the garment (presented to him) and appeared to be brisk, whereupon Rasul looked at him with a look by which he perceived that Rasul did not like what he had done. He said: Rasul. why is it that you look at me like this. whereas you yourself presented it to me? He said: I never sent it to you to wear it, but I sent It to you so that you may tear it and make out head covering for your ladies.
Bk 24, No.5144:
Ibn Umar said: Umar b. at-Khattab found a silk garment being sold in the market; he purchased it and brought it to Rasul and said: Rasul, get it and adorn yourself (by wearing it) on the Eid (days) and for the delegation. Thereupon, Rasul said: That is the dress of one who has no share (in the Hereafter). Umar stayed there so long as Allah wished. Then Rasul sent him a silk cloak. Umar came back with that to Rasul and said: Rasul. you said that it is the dress of one who has no share in the Hereafter, but then you sent it to me. Thereupon, Rasul said: You sell it and meet your need (with its proceeds).
Bk 24, No.5145:
This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters.
Bk 24, No.5146:
lbn Umar reported that Umar saw a person of the tribe of 'Utirid selling a garment made of brocade or silk and said to Rasul: Would that you buy it? Thereupon he (Rasul) said: He who wears it has no share for him in the Hereafter. Then Rasul was presented with a striped silk garment and he sent it to him (Umar). He (, Umar) said: You sent it to me whereas I heard from you about it what you had to say, whereupon he (Rasul) said: I sent it to you so that you may benefit by it.
Bk 24, No.5147:
This hadith has been narrated on the authority of Ibn Umar through another chain of transmitters but with a slight variation of wording (and the words are that Rasul) said: I sent it to you so that you might derive benefit from it. but I did not send it to you to wear it.
Bk 24, No.5148:
Ibn Umar reported that Umar saw a person with a garment of brocade and he brought it to Rasul -the rest of the hadith is the same, except for the words that he (Rasul) said: I sent it to you that you might get money thereby.
Bk 24, No.5149:
Abdullah. the freed slave of Asma' (the daughter of Abu Bakr). the maternal uncle of the son of 'Ata, said: Asma' sent me to Ibn Umar saying: The news has reached me that you prohibit the use of three things: the striped robe. saddle cloth made of red silk. and the fasting in the holy month of Rajab. Abdullah said to me: So far as what you say about fasting in the month of Rajab, how about one who observes continuous fasting? -and so far as what you say about the striped garment, I heard Umar b. Khatab say that he had heard from Rasul: He who wears silk garment has no share for him (in the Hereafter), and I am afraid it may not be that striped garment; and so far as the red saddle clotb is concerned that is the saddle cloth of Abdullah and it is red. I went back to Asma' and informed her. whereupon she said: Here is the cloak of Rasul. and she brought out to me that cloak made of Persian cloth with a hem of brocade, and its sleeves bordered with brocade and said: This wall Rasul's cloak with Aisha until she died, and when she died. I got possession of it. Rasul used to wear that, and we waslied it for the sick and sought cure thereby.
Bk 24, No.5150:
Khalifa b. Kab AbCi Dhubyan said: I heard Abdullah b. Zubair addressing the people and saying: Behold! do not dress yuor women with silk clothes for I heard Umar b. Khatab as sayinp that he had heard Rasul as saying: Do not wear silk, for one who wear it in this world will not wear it in the Hereafter.
Bk 24, No.5151:
Asim al-Abwal reported on the authority Abu Uthman saying: Umar wrote to us when we were in Adharba'ijan saying: Utba b. Farqad, this wealth is neither the result of your own labour nor the result of the labour of your father, nor the result of the labour of your mother, so feed Muslims at their own places as you feed (members of your family and yourselves at your own residence), and beware of the life of pleasure, and the dress of the polytheists and wearing of silk garments, for Rasul forbade the wearing of silk garments, but only this much, and Rasul raised his. forefinger and middle finger and he joined. them (to indicate that only this much silk can be allowed in the dress of a man). Asim said also: This is what is recorded in the lette., (sent to us), and Zuhair raised his two fingers (to give an idea of the extent to which silk may be used).
Bk 24, No.5152:
This hadith has been transmitted on the authority of Asim.
Bk 24, No.5153:
Abu Uthman said: While we were with Utba b. Farqad there came a letter of Umar (containing the instructions) that Rasul had said: None should wear silk (with the exception of so much) but he will have nothing of it in the Hereafter. Abu Uthman said: To the extent of two fingers which are close to the thumb, and I was shown the (silk) borders of the Tayalisa mantle (which were about two fingers in breadth and I saw them.
Bk 24, No.5154:
Qatada said: I heard Abe Uthman al-Nahdi as saying: There came to us a letter of Umar as we were in Adharba'ijan or in Syria in the company of Utba b. Farqad (and the letter ran thus): After (usual praise and glorification of Allah) it is stated that Rasul has forbidden the use of silk btit to the extent of these two fingers, and Abu Uthman said: We at once understood by these words that he meant (silk) patterns on (the cloth).
Bk 24, No.5155:
This hadith has been reported on the authority of Qatada but there is no mention of the words of Abd Uthman.
Bk 24, No.5156:
Suwaid b. Ghafala said: Umar addressed us at a place known as Jabiya (Syria) and he said: Rasul forbade us the wearing of silk but to the extent of two or three fingers or four fingers.
Bk 24, No.5157:
This hadith has been narrated on the authority of Qatada with the same chain of transmitters.
Bk 24, No.5158:
Jabir reported that one day Rasul put on a cloak made of brocade, which had been presented to him. He then quickly put it off and sent it to Umar b. Khatab, and it was said to him: Rasul. why is it that you put it of immediately. whereupon he said: Gabriel forbade me from it (i.e wearing of Ods garment), and Umar came to him weeping and said: Rasul you disapproved a thing but you gave it to me. What about me, then? Thereupon be (Rasul) Wd: I did not give it to you to wear it, but I gave you that you might sell it; and so he (Hadrat Umar) sold it for two thousand dirhams.
Bk 24, No.5159:
Ali said: A silk cloak was presented to Rasul. and he sent it to me and I wore it. but then found some sign of disapproval upon his face, whereupon he said: I did not send it to you that you wear it, but I sent it to you so that you might tear it and make out head dream for your women.
Bk 24, No.5160:
This hadith has been narrated on the authority of Mubammad b. Jafar but with a slight variation of wording.
Bk 24, No.5161:
Ali reported that Ukaidir of Duma presented to Rasul a silk garment, and he presented it to Ali. and said: Tear it to make head covering for Fitimas out of it. This tradition is transmitted on the authority of Abu Bakr, and Abu Kuraib said: Among the women.
Bk 24, No.5162:
Ali ibn Abu Talib reported that Rasul gave me to wear a garment in the form of silk cloak. I went out wearing it, but saw signs of anger on his face, so I tore it and distributed it amongst my women.
Bk 24, No.5163:
Anas b. Malik reported that Rasul sent a silk gown to Umar, whereupon Umar said: You sent it to me whereas you said what you had to, say (i.e it is forbidden for men). Thereupon he (Rasul) said: I did not send it to you so that you might wear it, but I sent it to you so that you might derive benefit from its price.
Bk 24, No.5164:
Anas said Rasul said: He who wore silk in this world would not wear it in the Hereafter.
Bk 24, No.5165:
Abu Umama said Rasul said: He who wore silk in this world would not wear it in the Hereafter.
Bk 24, No.5166:
Uqba b. Amir said: A silk go vn was presented to Rasul and he wore it and observed prayer in it and then returned and put it off so violently as if he despised it. He then said: It does not befit the Godfearing persons.
Bk 24, No.5167:
This hadith has been narrated on the authority of azid b. Abu Habib with the same chain of transmitters.
Chapter 2: IT IS PERMISSIBLE FOR A MAN TO WEAR SILK BECAUSP OF ITCH OR SOME OTHER REASON
Bk 24, No.5168:
Anas b. Malik reported to them (his companions) that Rasul had granted concession to Abdul Rahman b. *Anf and Zubair b. Awwam for the wearing of a silk shirt during the journey and because of itch which they both had or any other disease from which both of them had been suffering.
Bk 24, No.5169:
This hadith has been narrated on the authority of Saad with the same chain of transmitters but there is no mention of the word" journey".
Bk 24, No.5170:
Anas reported that Rasul granted concession, or Zubair b. Awwam and Abdul Rahman b. Auf were granted concession, for the wearing of silk because of the itch that they both had.
Bk 24, No.5171:
This hadith has been narrated on the authority of Shuba with the same chain of transmitters.
Bk 24, No.5172:
Anas b. Malik reported that Abdul Rahman b. Auf and Zu'bair. b. Awwam complained to Rasul about lice; he granted them concession to wear shirts of silk.
Chapter 3: IT IS NOT PERMISSIBLE FOR A MAN TO WEAR CLOTHES OF YELLOW COLOUR
Bk 24, No.5173:
Abdullah b. Amr b. Ass said: Rasul saw me wearing two clothes dyed in saffron. whereupon he said: These are the clothes (usually worn by) the non-believers, so do not wear them.
Bk 24, No.5174:
This hadith has been reported on the authority of Yahya b. Abu Kathir with the same chain of trarnmitteis.
Bk 24, No.5175:
Abdullah b. Amr said: Rasul saw me in two clothes dyed in saffron, whereupon he said: Has your mother ordered you to do so? And I said: I will wash them. He said: But burn them.
Bk 24, No.5176:
Ali ibn Abu Talib reported that Rasul forbade wearing of silk and yellow clothes, and the gold ring, and the reciting of the Koran in the ruku (state of kneeling in prayer).
Bk 24, No.5177:
Ali ibn Abu Talib said: Rasul forbade me to recite the Koran while I am in ruku; and the wearing of gold and clothes dyed in saffron.
Bk 24, No.5178:
Ali ibn Abu Talib said: Allah's Meisenger forbade me to use gold rings. to wear silk clothes and to recite the Koran in ruku and sajda (prostration), and to wear yellow garments.
Chapter 4: EXCELLENCE OF WEARING THE MANTLES OF YEMEN
Bk 24, No.5179:
Qatada said: We asked Anas b. Malik which garment did Rasul love or like (to wear). He said: The mantle of Yemen.
Bk 24, No.5180:
Anas reported that the garment most liked by Rasul was the mantle of Yemen.
Chapter 5: MODESTY IN CASE OF GARMENTS AND PREFERENCE FOR TYIE COARSE CLOTH FOR WEARING AND THE PERMISSIBILITY OF WEARING CLOTH MADE OF (CAMEL'S) HAIR
Bk 24, No.5181:
Abu Burda said: I visited Aisha and she brought out for us the coarse lower garfnent (of Rasul) made in Yemen and clothes made out of Mulabbada cloth, and she swore in the name of Allah that Rasul died in these two clothes.
Bk 24, No.5182:
Abu Burda reported that Aisha brought out for us the lower garment and the upper garment made of the Mulabbada cloth and said: It was in these (clothes) that Rasul died. Ibn Hatim (one of the narrators) in his narration Wd: The lower garment of coarse cloth.
Bk 24, No.5183:
This hadith has been reported on the authority of Ayyub with a slight variation of wording.
Bk 24, No.5184:
Aisha reported that Rasul went out one morning wearing a blanket made of (camel's or sheep's) black hair with patterns of camel saddles upon it.
Bk 24, No.5185:
Aisha reported that the pillow on which Rasul reclined was of leather stuffed with palm fibre.
Bk 24, No.5186:
Aisha reported that the bedding on which. Rasul slept was made of leather stuffed with palm fibre.
Bk 24, No.5187:
This hadith has been reported on the authority of Hisham b. Urwa with a slight variation of wording.
Chapter 6: IT IS PERIIISSIBLE TO USE CARPETS
Bk 24, No.5188:
Jabir said: When I was married, Rasul asked me if I had got the carpet. I said: How can we have carpets? (i.e I am so poor that I cannot even think of carpets). whereupon he said: You shall soon possess them.
Bk 24, No.5189:
Jabir said: When I was married. Rasul asked me if I had got carpets. I said: How can we have carpets? Thereupon he Wd: You will soon have. Jabir said: My wife had possessed a carpet. and I said to her to remove that away from me, but she would say! Rasul had said: Yon will soon have. This hadith has been narrated on the authority of Sufyin with the saule chain of transmitters but with a slight variation of wording.
Chapter 7: DISAPPROVAL OF KEEPING MORE BEDDINGS AND CLOTHES THAN ARE GENUINELY NEEDED
Bk 24, No.5190:
Jabir said Rasul said: There should be a bedding for a man. a bedding for his wife and the third one for the guest, and the fourth one is for the Satan.
Chapter 8: IT IS FORBIDDEN TO TRAIL ONE'S GARMENT OUT OF CONCEIT OR PRIDE
Bk 24, No.5191:
Ibn Umar said Rasul said: Allah will not look upon him who trails his garment out of pride.
Bk 24, No.5192:
This hadith has been narrated on the authority of Ibn Umar through other chains of transmitters also with the addition of these words:" On the Day of Resurrection."
Bk 24, No.5193:
Ibn Umar said Rasul said: He who trails his (lower) garment out of pride, Allah will not look toward him on the Day of Resurrection.
Bk 24, No.5194:
This hadith has been narrated on the authority of Ibn Umar through another chain of transmitters.
Bk 24, No.5195:
Ibn Umar said Rasul said: He who trailed his garment out of pride, Allah would not look toward him on the Day of Resurrection.
Bk 24, No.5196:
Salim said: I heard Ibn Umar as saying that he had heard Rasul as saying like this (as mentioned above) but with a slight variation of wording [that instead of the word thaub (cloth) there is the word thiyab (the clothes) ].
Bk 24, No.5197:
Muslim b. Yannaq reported that Ibn Umar saw a person trailing his lower garment, whereupon he said: From whom do you come? He described his relationship (with the tribe he belonged) and it was found that he belonged to the tribe of Laith. Ibn. Umar recognised him and said: I heard Rasul with these two ears of mine saying: He who trailed his lower garment with no other intention but pride, Allah would not look toward him on the Day of Resurrection.
Bk 24, No.5198:
This hadith has been narrated on the authority of Muslim b. Yannaq through another chain of transmitters but with a slight variation of wording.
Bk 24, No.5199:
Mubammad b. Abbad b. Jafar said: I ordered Muslim b. Yasar, the freed slave of Nafi b. Abdul Harith, while I was sitting between them, that he should ask Ibn Umar if he had heard anything from Rasul pertaining to one who trails his lower garment out of pride. He said: I heard him (Rasul) as saying: Allah will not look toward him on the Day of Resurrection.
Bk 24, No.5200:
Ibn Umar said: I happened to pass before Rasul with my lower garment trailing (upon the ground). He said: Abdullah, tug up your lower garment,, I tugged it up, and he again said: Tug it still further, and I tugged it still further and I went on tugging it afterward, whereupon some of the people said: To what extent? Thereupon he said: To the middle of the shanks.
Bk 24, No.5201:
Abu Huraire reported that he saw a person whose lower garment bad been trailin. and he was striking the ground with his foot (conceitedly). He was the Amir of Bahrain and it was being said: Here comes the Amir, here comes the Amir. He (Abu Huraira) said Rasul said: Allah will not look toward him who trails his lower garment out of pride.
Bk 24, No.5202:
This hadith has been reported on the authority of Shuba with the same chain of transmitters and in the hadith transmitted on the authority of Ibn Jafar (the words are): Marwan had made Abu Huraira as his deputy. and in the hadith transmitted on the authority of Ibn Muthanna (the words are). Abu Huraira was the Governor of Medina.
Chapter 9: IT IS FORBIDDEN TO WALK WITH PRIDE, OVER PLEASED WITH FINE CLOTHES
Bk 24, No.5203:
Abu Huraira said Rasul said that there was a person who used to walk with pride because of his thick hair and fine mantles. He was made to sink in the earth and he would go on sinking in the earth until the Last Hour would come.
Bk 24, No.5204:
This hadith has been narrated on the authority of Abu Huraira but with a different chain of transmitters.
Bk 24, No.5205:
Abu Huraira said Rasul said: There was a person who walked with pride because of his (fine) mantles and well pleased with his personality. Allah made him sink in the earth and he would go on sinking in that until the Day of Resurrection.
Bk 24, No.5206:
This hadith has been transmitted on the authority of Abu Huraira but with a slight variation of wording: While there was a man who strutted in his two mantles.
Bk 24, No.5207:
Abu Huraira said Rasul said: There was a person (living before you) who took pride in his cloak. the rest of the hadith is the same.
Chapter 10: ABOUT THE SIGNET RING MADE OF GOLD
Bk 24, No.5208:
Abu Huraira reported that Rasul forbade the wearing of gold signet ring.
Bk 24, No.5209:
Ibn Abbas reported that Rasul saw a person wearing a gold signet ring in his hand. He (Rasul) pulled it off and threw it away, saying: One of you is wishing live coal from Hell. and putting it on his hand. It was said to the person after Rasul had left: Take your signet ring (of gold) and derive benefit out of it. whereupon he said: No, by Allah, I would never take it when Rasul has thrown it away.
Bk 24, No.5210:
Abdullah reported that Rasul got fashioned a signet ring of gold but he kept its stone on the inner side of his palm as he wore it, so the people (following his example) got fashioned (such rings). Then one day as he sat on the pulpit he pulled it away saying: I wore this ring and kept its stone towards the inner side. He then threw it away, and said: By Allah, I will never wear it; so the people threw their rings away.
Bk 24, No.5211:
This hadith has been narrated on the authority of Ibn Umar through other chains of transmitters but with a slight variation of wording.
Chapter 11: WEARING OF SILVER RING BY RASUL IN WHICH WERE ENGRAVED THE WORDS (MUHAMMAD RASUL) AND AFTER HIM HIS SUCCESSORS WORE IT
Bk 24, No.5212:
Ibn Umar reported that Rasul had made for himself a ring of silver, and he (wore it in his finger). then it was in Abu Bakr's finger. then it was in Umar's finger. then it was in Uthman's finger. until it fell into the well of Aris and it had these words engraved upon it (Muhammad, Rasul). Ibn Numair narrated it with a slight variation of words.
Bk 24, No.5213:
Ibn Umar reported that Rasul had made for himself a gold ring; then lie discarded it. and then made for himself a silver ring. and had these words engraved upon it (Mubamrnad, Rasul), and said: No one should engrave anything like the engraving of this signet ring of mine. and when he Wore it. he kept its stone towards the inside of his palm, and it was this which fell down (from the hands) of Muayqib into the well of Aris.
Bk 24, No.5214:
Anas b. Malik reported that Rasul had made for him a silver ring. and got engraved on it (Mubamrnad, Rasul) and said to the people I have got made a ring of silver and engraved in it (these words) (Mubamrnad, Rasul). So none should engrave these (words) like this engravement.
Bk 24, No.5215:
This hadith nas been reported on the authority of Anas through another chain of transmitters but there is no mention of the words (Mubamrnad, Rasul) in it.
Chapter 12: RASUL GOT MADE FOR HIMSELF A SIGNET RING WHEN HE DECIDITD TO WRITE LETTERS TO THE NON-ARABS
Bk 24, No.5216:
Anas b. Malik reported that when Rasul decided to write letters to the Byzantine (Emperor) they (his Companions) told him that they would not read a letter unless it is sealed. (Then) Rasul had a silver ring made (for himealf), (its shape is to vivid in my mind) as if I see its brightness in the band of Rasul and its engravement was (Mubamrnad, Rasul).
Bk 24, No.5217:
Anas reported that when Rasul decided to write (letters) to non-Arabs (i.e Persian and Byzantine Emperors) it was said to him that the non-Arabs would not accept a letter but that having a seal over it; so he (Rasul) got a silver ring made. He (Anas) said: I perceive as if I am looking at its brightness in his hand.
Bk 24, No.5218:
Anas reported that when Rasul decided to write to the Kisri (the King of Persia), Caesar (Emperor of Rome), and the Negus (the Emperor of Abyssinia), it was said to him that they would not accept the letter without the seal over it; so Rasul got a seal made, the ring of which was made of silver and there was engraved on it. (Mubammad. the Messenger of Allab).
Chapter 13: PERTAINING TO THE DISCARDING OF RINGS
Bk 24, No.5219:
Anas b. Malik said: I saw one day on the finger of Rasul a silver ring; so the people also got silver rings made and wore them Then Rasul discarded his ring, and the people also discarded their rings.
Bk 24, No.5220:
Anas b. Malik reported that one day he saw on the finger of Rasul a silver ring, and the people also made silver rings and put them on. Then Rasul threw his ring away, and so the people also threw away their rings.
Bk 24, No.5221:
A hadith like this has been reported on the authority of Ibn Juraij with the same chain of transmitters.
Bk 24, No.5222:
Anas b. Malik reported that the ring of Rasul was made of silver and it had an Abyssinian stone in it.
Bk 24, No.5223:
Anas b. Malik reported that Rasul wore a silver ring on his right hand which had an Abyssinian stone in it, and he kept its stone towards the palm.
Bk 24, No.5224:
This hadith has been narrated on the authority of Yunus b. Yazid with the same chain of transmitters.
Bk 24, No.5225:
Anas reported that the ring of Rasul was on this, and he pointed toward the little finger of his left hand.
Bk 24, No.5226:
Ali said: He Rasul, forbade me that I should wear my ring in this (forefinger) or in that near it. Asim (one of the narrators in the chain of transmitters) said: He did not remember which of the two (fingers) he pointed out; and he forbade to wear Qassi material (silk garments), and to sit on the silk saddle cloth, and he said: As regards Qassi, it is a variegated garment which was brought from Egypt and Syria which had figures upon it, and as regards Mayathir, it is something which women prepared for their husbands as red cloths for their saddles.
Bk 24, No.5227:
A hadith like this has been reported on the authority of Ali through a different chain of transmitters.
Bk 24, No.5228:
Ali ibn Abu Talib reported that he (Allah'. s Rasul) forbade or forbade me. the rest of the hadith is the same.
Bk 24, No.5229:
Ali said: Rasul forbade me that I should wear a ring in this and that finger of mine, and he pointed to the middle finger and the next one.
Chapter 14: PERTAINING TO THE WEARING OF SANDALS (OR SHOES)
Bk 24, No.5230:
Jabir said: I heard Rasul saying during an expedition in which we also participated: Make a general practice of wearing sandals, for a man is riding as it were when he wears sandals.
Bk 24, No.5231:
Abu Huraire said Rasul said: When one of you puts on sandals, he should first put in the right foot, and when he takes off he should take off the left one first, or he should put them on together or take them off together.
Bk 24, No.5232:
Abu Huraira said Rasul said: None of you should walk in one sandal; either he should wear the two or should take off the two.
Bk 24, No.5233:
Abu Razin said: Abu Huraira came to us and he struck his forehead with his hand and said: Behold I you talk amongst yourself that I attribute wrongly to Rasul (certain things) in order to guide you to the right path. In such a case, I would myself go astray. Listen. I bear testimony to the fact that I heard Rasul saying: When the thong of any one of you is broken, he should not walk in the second one until he has got it repaired. This hadith has been reported on the authority of Abu Huraira with a different chain of transmitters.
Chapter 15: COMMAND CONCERNING THE WRAPPING UP OF GARMENT COMPLETELY LEAVING NO OPENING FOR THE ARMS AND SITTING WITH SINGLE GARMENT WRAPPED AROUND ONES KNEES
Bk 24, No.5234:
Jabir reported that Rasul forbade that a man should eat with the left hand or walk with one sandal or wrap himself completely leaving no opening for the arms (to draw out) or support himself when sitting with a single garment wrapped round his knees which may expose his private parts.
Bk 24, No.5235:
Jabir said Rasul said: When the thong of the shoe of any one of you is cut off. he should not walk with one sandal until he has got the thong repaired, and he should not walk with one shoe and he should not eat with his left hand and should not wrap his cloth round his knees or wrap himself completely leaving no room for the arins.
Chapter 16: IT IS PROHIBITED TO LIE DOWN ON ONE'S BACK AND PLACING OF ONE'S FOOT UPON THE OTHER
Bk 24, No.5236:
Jabir reported that Allab's Messenger forbade the wrapping of oneself completely leaving no room for the arm and supporting oneself when sitting with a single garment wrapped round one's knees and a person raising one of his feet and placing it on the other while lying on his back. 2512
Bk 24, No.5237:
Jabir. b. Abdullah said Rasul said: Do not walk in one sandal and do not wrap the lower garment round your knees and do not eat with your left hand and do not wrap yourself completely leaving no room for the arms (to draw out) and do not place one of your feet upon the other while lying on your back.
Bk 24, No.5238:
Jalbir b. Abdullah said Rasul said: None of you should lie on his back and place one of his feet upon the other.
Chapter 17: PERMISSIBILITY OF PLACING ONE'S FOOT UPON THE OTHER WHILE LYING
Bk 24, No.5239:
'Abbad b. Tamim reported from his uncle that he saw Rasul lying in the mosque and placing his one foot upon the other.
Bk 24, No.5240:
This hadith has been narrated on the authority of Zuhri with the same chain of transmitter.
Chapter 18: PROHIBITION OF USING CLOTHES DYED IN SAFERON FOR MEN
Bk 24, No.5241:
Anas b. Malik reported that Rasul forbade dyeing (one's cloth or hair) in saffron. Hammad said that it pertains to men only.
Bk 24, No.5242:
Anas reported that Rasul forbade that a person should (wear) clothes dyed in saffron.
Bk 24, No.5243:
Jabir reported that when Abu Qubafa (father of Abu Bakr) came in the yeu of Victory or on the Day of Victory (to Rasul to pledge his allegiance to him) his head and his beard were white like hyssop. He (Rasul) commaded or the women were commanded by him that they should change this with something (that the colour of his hair should be changed).
Bk 24, No.5244:
Jabir reported that Abu Qubafa was led (to the andience of Rasul) on the day of the Conquest of Mecca and his head and beard were white like hyssop, whereupon Rasul said: Change it with something but avoid black.
Bk 24, No.5245:
Abu Horaira said Rasul said: The Jews and the Christians do not dye (their hair), so oppose them.
Chapter 19: ANGELS DO NOT ENTER A HOUSE IN WHICH THERE IS A DOG OR A PICTURE
Bk 24, No.5246:
Aisha reported that Gabriel made a promise with Rasul to come at a definite hour; that hour came but he did not visit him. And there was in his hand (in the hand of Rasul) a staff. He threw it from his hand and said: Never has Allah or His messengers (angels) ever broken their promise. Then he cast a glance (and by chance) found a puppy under his cot and said: Aisha, when did this dog enter here? She said: BY Allah, I don't know He then commanded and it was turned out. Then Gabriel came and Rasul said to him: You promised me and I waited for you. but you did not come, whereupon he said: It was the dog in your house which prevented me (to come), for we (angels) do not enter a house in which there is a dog or a picture.
Bk 24, No.5247:
This hadith has been narrated on the authority of Abu Hazim with the same chain of transmitters that Gabriel had promised Rasul that he would come; the rest of the hadith is the same, but it is not so lengthy as the other one.
Bk 24, No.5248:
Maimuna reported that one morning Rasul was silent with grief. Maimuna said: Rasul, I find a change in your mood today. Rasul said: Gabriel had promised me that he would meet me tonight, but he did not meet me. By Allah, he never broke his promises, and Rasul spent the day in this sad (mood). Then it occurred to him that there had been a puppy under their cot. He commanded and it was turned out. He then took some water in his hand and sprinkled it at that place. When it was evening Gabriel met him and he said to him: you promised me that you would meet me the previous night. He said: Yes, but we do not enter a house in which there is a dog or a picture. Then on that very morning he commanded the killing of the dogs until he announced that the dog kept for the orchards should also be killed, but he spared the dog meant for the protection of extensive fields (or big gardens).
Bk 24, No.5249:
Abu Talha said Rasul said: Angels do not enter a house in which there is a dog or a picture.
Bk 24, No.5250:
Abu Talha said: I heard Rasul as saying: Angels do not enter the house in which there is a dog or a statue.
Bk 24, No.5251:
This hadith has been reported on the authority of Zuhri with the same chain of transmitters.
Bk 24, No.5252:
Abu Tilha, the Companion of Rasul, said Rasul said: Verily, angels do not enter the house in which there is a picture. Busr said: Zaid fell ill and we went to inquire after his health and (found) that there was hanging at his door a curtain with a picture on it. I said to 'Ubaidullah Khaulani who had been under the patronage of Maimuna, Wife: Did not Zaid himself inform us before about (Rasul's command pertaining to the pictures), whereupon 'Ubaidullah said: Did you not hear when he said:" Except the prints on the cloth"?
Bk 24, No.5253:
Abu Talha said Rasul said: Angels do not enter a house in which there is a picture. Busr said: Zaid b. Khalid fell sick and we visited him to inquire after his health. As we were in his house (we saw) a curtain having pictures on it. I said to 'Ubaidullah Khaulani: Did he not narrate to us (Rasul's command pertaining to pictures)? Thereupon he said: He in fact did that (but he also said): Except the prints upon the cloth. Did you not hear this? I said: No, whereupon He said: He had in fact made a mention of this.
Bk 24, No.5254:
Abu Talha Ansari said Rasul said: Angels do not enter the house in which there is a picture or portraits. I came to Aisha and said to her: This is a news that I have received that Rasul had said: Angels do not enter the house in which there is a picture or a dog, (and further added) whether she had heard Rasul making a mention of it. She said: No (I did not hear this myself), but I narrate to you what I saw him doing. I bear testimony to the fact that he (Rasul) set out for an expedition. I took a carpet and screened the door with it. When he (Rasul) came back he saw that carpet and I perceived signs of disapproval on his face. He pulled it until it was torn or it was cut (into pieces) and he said: God has not commanded us to clothe stones and clay. We cut it (the curtain) and prepared two pillowa out of it by stuffing them with the fibre of date-palms and he (Rasul) did not find fault with it.
Bk 24, No.5255:
Aisha said: We had a curtain with us which had portraits of birds upon it. Whenever a visitor came, he found them in front of him. Thereupon Rasul said to me: Change them, for whenever I enter the room) I see them and it brings to my mind (the pleasures) of worldly life. She said: We had with us a sheet which had silk badges upon it and we used to wear it. This hadith has been transmitted on the authority of Ibn Muthanna but with this addition: 'Rasul did not command us to tear that."
Bk 24, No.5256:
Aisha said: Rasul came back from the journey and I had screened my door with a curtain having portraits of winged horses upon it. He commanded me and I pulled it away.
Bk 24, No.5257:
This hadith has been narrpted on the authority of Waki' with the same chain of transmitters but with a slight variation of wording.
Bk 24, No.5258:
Aisha reported that Rasul entered (my apartment) and I had hung (on the door of my apartment) a thin curtain having pictures on it. The colour of his face underwent a change. He then took hold of that curtain and tore it and then said: The most grievous torfnent for the people on the Day of Resurrection would be for those who try to imitate Allah in the act of creation.
Bk 24, No.5259:
This hadith has been narrated on the authority of Aisha through another chain of transmitters but with a slight variation of wording (and the variation is that the narrator is reported to have said): He (Rasul) inclined towards that curtain and tore it with his hand.
Bk 24, No.5260:
This hadith has been narrated on the authority of Zuhri with the same chain of transmitters but with a slight variation of wording.
Bk 24, No.5261:
Aisha said: Rasul visited me. and I had a shelf with a thin cloth curtain hangin. over it and on which there were portraits. No sooner did he see it than he tore it and the colour of his face underwent a change and he said: Aisha, the most grievous torment from the Hand of Allah on the Day of Resurrection would be for those who imitate (Allah) in the act of His creation. Aisha said: We tore it into pieces and made a cushion or two cushions out of that.
Bk 24, No.5262:
Aisha reported she had a cloth havinc, pictures upon it and it was hanging upon the shelf and Rasul said: Take it (away) from me (from my sight), so I removed it and made cushions from that.
Bk 24, No.5263:
This hadith has been narrated on the authority of Shuba with the same chain of transmitters.
Bk 24, No.5264:
Aisha said: Rasul visited me when I had screened (my door) with a carpet having pictures on it. He removed it and we made cushions out of that.
Bk 24, No.5265:
Aisha, Wife, reported that she had hung a curtain which had pictures upon it. Rasul entered (the room) and he pulled it. Aisha said: I then tore it and prepared two cushions out of that. A person who was then in that company and whose name was Rabia b. Ata, the freed slave of Banu Zuhra, asked: Did you hear Abu Mabammad making a mention of Aisha having stated that Rasul used to recline upon them? lbn al-Qasim said: No, but I heard Qasim b. Muhammad saying so.
Bk 24, No.5266:
Aisha reported that she bought a carpet which had pictures on it. When Rasul saw that, he stayed at the door and did not get in. I perceived or I was made to perceive upon his face signs of disgust. She said: Rasul, I offer repentance to Allah and His Messenger. (but tell me) what is the sin that I have committed. Thereupon Rasul said: What is this carpet? She said: I bought it for you so that you might sit on it and take rest. Thereupon Rasul said: The owners of these pictures would be tormented and they would be asked to bring to life what they tried to create. He then said: Angels do not enter the house in which there is a picture.
Bk 24, No.5267:
This hadith has been narrated on the authority of Aisha through another chain of transmitters also. Some of the other ahadith narrated through other chains of transmitters are more complete and there is an addition in them (transmitted through other chains of transmitters). In the hadith transmitted on the authority of the nephew of Majishun she (Aisha) is reported to have said: I took it and prepared two cushions out of that and he (Rasul) used to recline against them in the house.
Bk 24, No.5268:
Ibn Umar said Rasul said: Those who paint pictures would be punished on the Day of Resurrection and it would be said to them: Breathe soul into what you. have created.
Bk 24, No.5269:
Ibn Umar reported a hadith like this through another chain of transmitters.
Bk 24, No.5270:
Abdullah said Rasul said: Verity the most grievously tormented people on the Day of Resurrection would be the painters of pictures. AsHaj (one of the narrators) in the hadith narrated by him did not make mention of the word" verity".
Bk 24, No.5271:
This haditli has been reported on the authority of Abu Muaweya through another chain of tranmitters (and the words are):" Verity, the most grievously tormented people amongest the denizens of Hall on the Day of Resurrection would be the painters of pictures. The rest of the hadith is the same.
Bk 24, No.5272:
Muslim b. Subaih said: I was with Masriuq in the house which had the portrayals of Mary (hadrat Maryan). Thereupon Masriuq said: These are portraits of Kisra. I said: No, these are of Mary. Masruq said: I heard Ibn Masud as saying Rasul had said: The most grievously tormented people on the Day of Resurrection would be the painters of pictures. (Muslim said): I read this before Nasr b. Ali at-Jahdami and he read it before other narrators, the last one being Ibn Saeedb Abl at Hasan that a person came to Ibn Abbas and said: I am the person who paints pictures; give me a religious verdict about them. He (Ibn Abbas ) said to him: Come near me (still further). He came near him so much so that he placed his hand upon his head and said: I am going to narrate to yor what I heard from Rasul. I heard him say: All the painters who make pictures would be in the fire of Hell. The soul will be breathed in every picture prepared by him and it shall punish him in the Hell, and he (Ibn Abbas ) said: If you have to do it at all, then paint the pictures of trees and lifeless things; and Nasr b. Ali confirmed it.
Bk 24, No.5273:
Anas b. Malik said: I was sitting with Ibn Ahbas when he gave religious verdicts but he did not say that it was Rasul who had said that. However when a man said to him (Ibn Abbas ): I am the painter of these pictures. Ibn Abbas said: I heard Rasul as saying: He who painted pictures in the world would be compelled to breathe soal in them on the Day of Resurrection, but he would not be able to breathe soul (in them).
Bk 24, No.5274:
Nadr b. Anas reported that a person came to Ibn Abbas and he narrated (the above menlioned hadith) from Rasul.
Bk 24, No.5275:
Abu Zur'a said: I visited the house of Marwan in the company of Abu Huraira and he found pictures there. whereupon he said: I heard Rasul as saying: Allah, the Glorious and Exalted, said: Who is a more wrongdoer than one who tries to create creation like Mine creation. Let him create an atom or a grain of wheat or that of barley. This hadith has been transmitted on the authority of Abu Zur'a and he said: Abu Huraira went to the house of Sa'ld or Marwan which they had built in Medina and he (Abu Huraira) saw a painter who had been painting pictures in his house, whereupon he told that Rasul had said like this, but he made no mention of the words:" Let him create the grain of barley."
Bk 24, No.5276:
Abu Huraira said Rasul said: Angels do not enter the house in which there are portrayals or pictures.
Chapter 20: DISAPPROVAL OF SETTING OUT ON A JOURNEY ALONG WITH A DOG AND BELLS
Bk 24, No.5277:
Abu Huraira said Rasul said: Angels do not accompany the travellers who have with them a dog and a bell.
Bk 24, No.5278:
This hadith has been reported on the authority of Suhail with the same chain of transmitters.
Bk 24, No.5279:
Abu Huraira said Rasul said: The bell is the musical instrument of the Satan.
Chapter 21: DISAPPROVAL OF HANGING THE NECKLACE ROUND THE CAMELS' NECKS
Bk 24, No.5280:
Abu Bashir Ansari reported that he had had (the opportunity of accompanying Rasul in some of his journeys. Rasul sent one of his messengers Abdullah b Abi Bakr said: I think he said (these words) when the people were at the places of rest: No necklace of strings be left on the necks of the camels or the necklace kept unbroken. Imam Malik said: To my mind (this practice) of wearing necklace round the necks of camels or animals was because of the fact that they (wanted to save them) from the influence of the evil eye.
Chapter 22: IT IS FORBIDDEN TO BEAT THE ANIMAL ON THE FACE OR CAUTERISE AT THE FACE
Bk 24, No.5281:
Jabir reported that Rasul forbade (the animals to be beaten) on the face or cauterisation on the face.
Bk 24, No.5282:
This hadith has been reported on the authority of Jabir through another chain of transmitters.
Bk 24, No.5283:
Jabir reported that there happened to pass before Rasul an ass the face of which had been cauterised, whereupon he said: Allah has cursed one who has cauterised it (on the face).
Bk 24, No.5284:
Ibn Abbas reported that Rasul saw an ass which had been cauterised on the face. He disapproved of it saying: By Allah, I do not cauterise (the animal) but on a part at a distance from the face, and commanded (for the cauterisation) of his ass and it was cauterised on the buttocks and he was the first to cauterise on the buttocks.
Bk 24, No.5285:
Anas reported that Umm Sulaim gave birth to a child. She said to him: Anas, see that nothing is given to this child until he is brought to Rasul in the morning, so that he should chew some dates and touch his palate with it. I went to him in the morning and he was in the garden at that time having the mantle of Jauniyya over him and he was bus in cauterising (the camels) which had been brought to him (as spoils of war) in victory (over the enemy).
Bk 24, No.5286:
Anas reported that when his mother gave birth to a child they brought that child to Rasul so that he might chew some dates and touch his palate with them. and Rasul was at that time in the fold busy in cauterising the animals Shuba said: So far as I know (he was cauterising) their ears.
Bk 24, No.5287:
Anas said: We went to Rasul as he was in the fold and he was cauterising the animals of the flock and I think (he was cauterising them) on their ears. This hadith has been narrated on the authority of Shuba through another chain of transmitters.
Bk 24, No.5288:
Anas b. Malik said: I saw in the hand of Rasul an instrument for cauterisation and he was cauterising the caracia collected as Zakat.
Chapter 23: DISAPPROVAL OF HAVING A PART OF THE HEAD SHAVEN AND LEAVING A PART UNSHAVED
Bk 24, No.5289:
Ibn Umar reported that Rasul forbade Qaza. I said to Nafi: What is Qaza'? He said: This means having a part of a boy's head shaved and leaving a part unshaven.
Bk 24, No.5290:
This hadith has been reported on the authority of 'Ubaidullah with the same chain of transmitters. and the exposition of Qaza' is the same as that of Abu Usama.
Bk 24, No.5291:
This hadith has been narrated on the authority of Umar b. Nafi with the same chain of transmitters and Muhammad b. Muthanna as well as Umar b. Nafi have given the same exposition (of the word Qaza') in their narration.
Bk 24, No.5292:
This hadith has been narrated on the authority of Ibn Umar through another chain of transmitters.
Chapter 24: PROHIBITION OF SITTING ON THE ROADSIDES AND TO HONOUR THE OBLIGATIONS OF THE ROADSIDE
Bk 24, No.5293:
Abu Saeed Kbudri said Rasul said: Avoid sitting on the paths. They (his Companions) said: Rasul. there is no other help to it (but to sit here as we) hold our meetings and discuss matters there. Thereupon Rasul said: If you have to sit at all, theg fulfil the rights, of the path. They said: What are their rights? Thereupon he said: Keeping the eye downward (so that you may not stare at the women), refraining from doing some harm to the other and exchanging mutual greetings (saying as-Salamu 'Alaikum to one another) and commanding the good and forbidding the evil.
Bk 24, No.5294:
This hadith has been reported on the authority of Zaid b. Aslam with the same chain of transmitters.
Chapter 25: IT IS FORBIDDEN TO ADD FALSE HAIR TO ONE'S HEAD, OR TO PLUCK THE EYEBROW OR TO SEPARATE THE TEETH
Bk 24, No.5295:
Asma', daughter of Abu Bakr, reported that a woman came to Rasul and said: I have a daughter who has been newly wedded. She had an attack of smallpox and thus her hair had fallen; should I add false hair to her head? Thereupon Rasul said: Allah has cursed the woman who adds some false hair and the woman who asks for it.
Bk 24, No.5296:
This hadith has been transmitted on the authority of Shuba with a slight variation of wording.
Bk 24, No.5297:
Asma', daughter of Abu Bakr, reported that a woman came to Rasul and said: I have married my daughter (whose) hair of head have fallen. Her spouse likes them (the long hair). Rasul (may add false hair to her head? He forbade her to do this.
Bk 24, No.5298:
Aisha reported that a girl of the Ansar who had fallen ill and had lost the hair was married. They (her relatives) thought of adding false hair (to her head). so they asked Rasul about it, whereupon he cursed the woman who adds false hair and the woman who asks for it.
Bk 24, No.5299:
Aisha reported that a woman from the Ansar married her daughter who had lost her hair because of illness. She came to Rasul and said: Her husband wants that false hair should be aaded to her head. Thereupon Rasul said: The woman who adds false hair has been cursed. This hadith has been narrated on the authority of Nafi with the same chain of transmitters but with a slight variation of wording.
Bk 24, No.5300:
Ibn Umar reported Rasul cursing the woman who added false hair and the woman who asked for tattoos. This hadith has been reported on the authority of Abdullah through another chain of transmitters.
Bk 24, No.5301:
Abdullah reported that Allah had cursed those women who tattooed and who have themselves tattooed, those who pluck hair from their faces and those who make spaces between their teeth for beautification changing what God has created. This news reached a woman of the tribe of Asad who was called Umm Ya'qub and she used to recite the Holy Koran. She came to him and said: What is this news that has reached me from you that you curse those women who tattooed and those women who have themselves tattooed, the women who pluck hair from their faces and who make spaces between their teeth for beautification changing what God has created? Thereupon Abdullah said: Should I not curse one upon whom Rasul has invoked curse and that is in the Book also. Thereupon that woman said: I read the Koran from cover to cover, but I did not find that in it. whereupon he said: If you had read (thoroughly) you would have definitely found this in that (as) God has said:" What Rasul brings for you accept that. and what he has forbidden you. refrain from that." That woman said: I find this thing in your wife even now. Thereupon he said: Go and see her. She said: I went to the wife of Abdullah but found nothing of this sort in her. She came back to him and said: I have not seen anything. whereupon he said: Had there been anything like it in her, I would have never slept with her in the bed.
Bk 24, No.5302:
This hadith has been reported on the authority of Mansur with the same chain of transmitters but with a slight variation of wording.
Bk 24, No.5303:
This hadith has been narrated on the authority of Mansur without the story pertaining to Umm Ya'qub.
Bk 24, No.5304:
This hadith has been transmitted on the authority of Abdullah.
Bk 24, No.5305:
Jabir reported that Rasul reprimanded that a woman should add anything to her head (in the form of artificial hair).
Bk 24, No.5306:
Abdul Rahman b. Auf said that he heard Muaweya b Sufyin during the season of Haj. (saying) as he sat upon the pulpit holding a bunch of hair in his hand which was (previously) in the hand of his sentinel: O people of Medina, where are your scholars? I heard Rasul forbidding this and saying: That the people of Bani Israel were ruined at the time when their women wore shuch hair.
Bk 24, No.5307:
This hadith has been transmitted on the authority of Zuhri but with a slight variation of wording.
Bk 24, No.5308:
Saeed b.Musayyib said: Muaweya came to Medina and he addressed us and he took out a bunch of hair and said: What do I see that one of you does but that what the Jews did? (I can well recall) that when this act (adding of artificial hair) reached Rasul, he named it as cheating.
Bk 24, No.5309:
Sa, id b. Musayyib reported that Muaweya said one day: Should I narrate to you the evil make-up. Rasul forbade cheating. It was during that time that a person came with a staff and there was a cloth on its head, whereupon Muaweya said: Behold, that is cheating. Qatada said: This implies how women artificially increase their hair with the help of rags.
Chapter 26: THE WOMEN WHO ARE NAKED EVEN IN THEIR DRESSES, WHO DEVIATE FROM THE RIGHT PATH AND LEAD THEIR HUSBANDS ASTRAY
Bk 24, No.5310:
AbU Huraira said Rasul said this: Two are the types of the denizens of Hell whom I did not see: people having flogs like the tails of the ox with them and they would be beating people, and the women who would be dressed but appear to be naked, who would be inclined (to evil) and make their husbands incline towards it. Their heads would be like the humps of the bukht camel inclined to one side. They will not enter Paradise and they would not smell its odour whereas its odour would be smelt from such and such distance.
Chapter 27: PROHIBITION OF WEARING THE GARMENT OF FALSEHOOD
Bk 24, No.5311:
Aisha reported that a woman said: Rasul, may I say to my (co-wife) that my husband has given me (such and such) a thing but which he has not in fact gives me? 'Thereupon Rasul said: The one who makes a false statement of that which one has not been given is like one who wears a garment of falsehood.
Bk 24, No.5312:
Asma' reported that a woman came to Rasul and said: I have a co-wife. Is there any harm for me if I give her the false impression (of getting something from my husband which he has not in fact given me)? Thereupon Rasul said: The one who creates such a (false impression) of receiving what one has not been given is like one who wears the garment of falsehood.
Bk 24, No.5313:
This hadith has been reported on the authority of Hisham with the same chain of transmitters.
# Book: 25 Kitab Al-Adab [ Book of Manners ]
Chapter 1: FORBIDDANCE IN CALLING ONE (OTHER THAN RASUL) WITH THE KUNYA OF ABUL-QASIM AND THE FACT PERTAINING TO GOOD NAMES
Bk 25, No.5314:
Anas reported that person at Baqi called another person as "Abul Qasim", and Rasul turned towards him. He said Rasul I did not mean you, but I called such and such; whereupon Rasul said: You may call yourself by my name, but not by my kunya [nick name].
Bk 25, No.5315:
Ibn Umar said Rasul said: The names dearest to Allah are Abdullah and Abdul Rahman .
Bk 25, No.5316:
Jabir reported that a child was born to a perfon amongst us and he gave him the name of Muhammad. Thereupon his people said: We will not allow You to give the name of Muhammad (to your child) after the name of Rasul. He set forth with his son carrying him on his back and came to Rasul, and said: Rasul a son has been born to me and I havegiven him the name after the name of Rasul, whereupon Rasul said: Give him my name but do not give him my kunya, for I am Qasim in the sense that I distribute (the spoils of war) and the dues of Zakat amongst you.
Bk 25, No.5317:
Jabir reported that a child was born to one of the persons amongst us and he decided to give him the name of Muhammad We said: We will not allow you to give the name after the name of Rasul until you ask him (Rasul). So he (that person) came and said (to Rasul): A child was born in my house and I wanted to give him the name (of Muhammad) after the name of Rasul, whereas my people did not allow me that I should name him after that (sacred) name until I have asked Rasul in this connection, whereupon he said: Give him the name after my name, but do not call him by my kunya, for I have been sent as a Qasim as I distribute amongst you.
Bk 25, No.5318:
This hadith has been reported on the authority of Husain With the same chain of transmitters but no mention is made of these words:" (I have been sent as a distributor), so I distribute amongst you."
Bk 25, No.5319:
Jabir said Rasul said: Give the name after my name, but do not give (the kunya of Abul Qasim after my) kunya, for I am Abul Qasim (in the sense) that I distribute amongst you (the spoils of war) and disseminate the knowledge (of revelation). This hadith has been transmitted on the authority of Abu Bakr but with a slight variation of wording.
Bk 25, No.5320:
This hadith has been reported on the authority of A'mash with the same chain of transmitters but there is a slight variation (of wording) that, instead of the word Bu'ithat (I have been sent), the word ju'ilat (I have been made) has been used.
Bk 25, No.5321:
Jabir reported that a child was born to a person from the Ansar and he made up his mind to give him the name of Muhammad. He came to Rasul and, asked him (about it), whereupon he said: The Ansar have done well to give the name (to your children) after my name, but do nct give them the kunya after my kunya.
Bk 25, No.5322:
This hadith has been narrated through different chains of transmitters on the authority of Shuba with a slight variation of wording.
Bk 25, No.5323:
Jabir said: A child was born in the house of a person amongst us, and he gave him the name of Qasim. We said: We will not allow you (to give the name) to your child as Qasim (and thus adopt the kunya of Abul Qasim) and coal your eyes. He (that person) came to Rasul and made a mention of that to him, whereupon he said: Call your son Abdul Rahman .
Bk 25, No.5324:
This hadith has been reported on the authority of Ibn Uyaina, but there is no mention of this:" We will not allow you to cool your eyes."
Bk 25, No.5325:
Abu Huraira reported that Abul Qasim said: Give name (to your children) after my name but do not give the kunya (of Abul Qasim) after my kunya. Amr reported from Abu Huraira that he did not say that he had heard it directly from Rasul.
Bk 25, No.5326:
Mughira b. Shuba said: When I came to Najran, they (the Christians of Najran) asked me: You read" O sister of Harun" (i.e Hadrat Maryam) in the Koran, whereas Moses was born much before Jesus. When I came back to Rasul I asked him about that, whereupon he said: The (people of the old age) used to give names (to their persons) after the names of Rasuls and pious persons who had gone before them.
Chapter 2: DISAPPROVAL OF GIVING UGLY NAMES AND SUCH NAMES AS CAN BE TREATED AS ILL OMENS
Bk 25, No.5327:
Samura b. Jundub said: Rasul forbade us to give names to our servants as these four names: Aflah (Successful), Rabdh (Profit), Yasar (Wealth), and Nafi (Beneficial).
Bk 25, No.5328:
Samura b. Jundub reported AUah's Messenger as saying: Don't give names to your servants as Rabdh, 'Ya ar, Aflah and Nafi.
Bk 25, No.5329:
Samura b. Jundub reprted: The dearest words to Allah are four: Subhan Allah (Hallowed be Allah), Al-Hamdulillah (Praise be to Allah), Wa la ilaha illa-Allah (There is no god but Allah), Allah-o-Akbar (God is the Greatest). There is no harm for you in which order you begin (them while remembering Allah), and he also said: Do not give these names to your servants, Yasar and Rabah and Nafi and Najth.
Bk 25, No.5330:
This hadith has been reported on the authority of Shuba and there is no mention but of the fact about giving the name to the servant and there is no mention of the four expressions (of remembrance) and he did not mention the four words
Bk 25, No.5331:
Jabir said: Rasul decided to forbid (his followers) to name persons as Ya'la (Elevated), Baraka (Blessing), Aflah (Successful), Yasar and Nafi, but I saw that he kept silent after that and he did not say anything until Rasul died. And he did not forbid (his followers to do this), then Umar decided to prohibit (people) from giving these names, but later on gave up the idea.
Chapter 3: EXCELLENCE OF CHANGING UGLY NAMES TO GOOD NAMES
Bk 25, No.5332:
Ibn Umar reported that Rasul changed the name of Asiya (Disobedient) and said: You are Jamila (i.e good and handsome). Ahmad (one of the narrators) narrated it with a slight variation of wording.
Bk 25, No.5333:
Ibn Umar reported that Umar had a daughter who was called Asiya. Rasul gave her the name of Jamila.
Bk 25, No.5334:
Ibn Abbas reported that the name of Juwairlya (Wife) was Barra (Pious). Rasul changed her name to Juwairiya and said: I did not like that it should be said: He had come out from Barra (Pious). The hadith transmitted on the authority of Ibn Abi Umar is slightly different from it.
Bk 25, No.5335:
Abu Huraira reported that the name of Zainab was Barra. It was said of her: She presents herself to be innocent. Rasul gave her the name of Zainab.
Bk 25, No.5336:
Zainab, daughter of Umm Salama, said: My name first was Barra. Rasul gave me the name of Zainab. Then there entered (into the house of Allah's Prophet as a wife) Zainab, daughter of Jahsh, and her name was also Barra, and he gave her the name of Zainab.
Bk 25, No.5337:
Muhammad b. Amr b. Ata said: I had given the name Barra to my daughter. Zainab, daughter of Abu Salama, told me that Allah's' Messenger had forbidden me to give this name. (She said): I was also called Barra, but Rasul said: Don't hold yourself to be pious. It is God alone who knows the people of piety among you. They (the Companions) said: Then, what name should we give to her? He said: Name her as Zainab.
Chapter 4: IT IS FORBIDDEN TO CALL THE RULER AS THE KING OF KINGS OR SHAHINSHAH
Bk 25, No.5338:
Abu Huraira said Rasul said: The vilest name in Allah's sight is Malik al-Amidh (King of Kings). The narration transmitted on the authority of Shaiba (contains these words): There is no king but God. Sufyan said: Similarly, the word Shahinshah (is also the vilest appellation). Ahmad b. Hanbal said: I asked Abu Amr about the meaning of Akhna. He said: The vilest.
Bk 25, No.5339:
Abu Huraira reported from Rasul so many ahadith and one of them was this that Rasul said: The most wretched person in the sight of Allah on the Day of Resurrection and the worst person and target of His wrath would of the person who is called Malik al-Amlak (the King of Kings) for there is no king but Allah.
Chapter 5: THE EXCELLENCE OF TAHNIK OF THE NEW-BORN CHILD AT THE TIME OF ITS BIRTH. AND, OF CARRYING IT TO A PIOUS PERSON SO THAT HE MAY SOVTEN SOME DATES AND RUB ITS PALATE WITH THEM, AND PERMISSIBILITY OF GIVING THE NAME ON THE DAY OF ITS BIRTH AND THE EXCELLENCE OF SUCH NAMES AS Abdullah, IBRAHIM AND THE NAMES OF ALL RasulS OF ALLAH (PEACE BE UPON THEM)
Bk 25, No.5340:
Anas b. Malik said: I took Abdullah b. Abi Talha Ansari to Rasul at the time of his birth. Rasul was at that time wearing a woollen cloak and besmearing the camels with tar. He said: Have you got with you the dates? I said: Yes. He took hold of the dates and put them in his mouth and softened them, then opened the mouth of the infant and put that in it and the child began to lick it. Thereupon Rasul said: The Ansar have a liking for the dates, and he (Rasul) gave him the name of Abdullah.
Bk 25, No.5341:
Anas b. Malik reported that the son of Abu Talha had been ailing. Abu Talha set out (on a journey) and his son breathed his last (in his absence). When Abu Talha came back, he said (to his wife): What about my child? Umm Sulaim (the wife of Abu Talha) said: He is now in a more comfortable state than before. She served him the evening meal and he took it. He then came to her (and had sexual intercourse with her) and when it was all over she said: Make arrangements for the burial of the child. When it was morning. Abu Talha came to Rasul and informed him, whereupon he said: Did you spend the night with her. He said: Yes. He (Rasul) then said: O Allah, bless both of them (and as a result of blessing) she gave birth to a child. Abu Talha said to me (Anas b. Malik) to take the child, (so I took him) and came to Rasul. She (Umm Sulaim) also had sent some dates (along with the child). Rasul took him (the child) (in his lap) and said: Is there anything with you (for Tahnik). They (the Companions) said: Yes. Rasul took hold of them (dates and chewed them). He then put them (the chewed dates) in the mouth of the child and then rubbed his palate and gave him the name of Abdullah.
Bk 25, No.5342:
This hadith has been reported on the authority of Anas through another chain of transmit ters.
Bk 25, No.5343:
Abu Musa said: A child was born in my house and I brought him to Rasul and he gave him the name of Ibrahim and he rubbed his palate with dates.
Bk 25, No.5344:
Urwa b. Zubair and Fatima daughter of Mandhir b. Zubair, reported that Asma' daughter of Abu Bakr was at the time of migration in the family way with Abdullah b. Zubair (in her womb). She came to Quba' and gave birth to Abdullah at that place and then sent him to Rasul so that he should rub his palate with chewed dates. Rasul took hold of him (the child) and he placed him in his lap and then called for dates. Aisha said: Some time was spent before we were able to find them. He (Rasul) chewed them and then put his saliva in his mouth. The first thing that entered his stomach, was the saliva of Rasul. Asma' said: He then rubbed him and blessed him and gave him the name of Abdullah. He (Abdullah) went to him (Rasul) when he had attained the age of seven or eight years in order to pledge allegiance to Rasul as Zubair had commanded him to do. Rasul smiled when he saw him coming towards him and then accepted his allegiance.
Bk 25, No.5345:
Asma' reported that she had become pregnant at Mecca with Abdullah b. Zubair (in her womt) and she (further) said: I set out (for migration to Medina) as I was in the advanced stage of pregnancy. I came to Medina and got down at the place known as Quba' and gave birth to a child there. Then I came to Rasul. He placed him (the child) in his lap and then commanded for the dates to be brought. He chewed them and then put the saliva in his mouth. The first thing which went into his stomach was the saliva of Rasul. He then rubbed his palate with dates and then invoked blessings for him and blessed him. He was the first child who was born in Islam (after Migration).
Bk 25, No.5346:
Asma', daughter of Abu Bakr, reported that when she migrated to Rasul in Medina she was in the family way with Abdullah b. Zubair in her womb.
Bk 25, No.5347:
Aisha reported that the new-born infants were brought to Rasul. He blessed them and rubbed their palates with dates.
Bk 25, No.5348:
Aisha said: We took Abdullah b. Zubair to Rasul so that he should put saliva in his mouth and we had to make a good deal of effort in order to procure them.
Bk 25, No.5349:
Sahl b. Saad reported that Mundhir b. Aba Usaid was brought to Rasul at the time of his birth Allah's. Rasul placed him on his thigh and Abfi Usaid kept sitting there. Rasul had been occupied with something else before him. Abu Usaid commanded his child to be lifted from the lap of Rasul and so he was lifted. When Rasul had finished the work he said: Where is the child? Abd Usaid said: Rasul, we took him away. He said: What is his name? He said; Rasul, it is so and so, whereupon he (Rasul) said: Nay, his name is Mundhir, and named him Mundhir on that day.
Bk 25, No.5350:
Anas b. Malik reported that Rasul had the sublimest character among mankind. I had a brother who was called Abd Umair. I think he was weaned. When Rasul came to our house he saw him, and said: Abu Umair, what has the sparrow done? He (Anas) said that he had been playing with that.
Chapter 6: PERMISSIBILITY OF CALLING ONE AS" MY SON," BESIDES ONE'S OWN SON
Bk 25, No.5351:
Anas b Malik reported that Rasul addressed me: O My Son.
Bk 25, No.5352:
Mughira b. Shuba reported that none else had asked more questions from Rasul about the Dajjal than I, but he simply said in a slight mood): O, myson, why are you worried because of him? He will not harm you. I said: The people think that he would have with him rivers of water and mountains of bread, whereupon he said: He would be more insignificant in the sight of Allah than all these things (belonging to him).
Bk 25, No.5353:
This hadith has been reported on the authority of Ismail, with the same chain of transmitters but with a slight variation of wording.
Chapter 7: ASKING PERMISSION TO ENTER A HOUSE
Bk 25, No.5354:
Abu Saeed Khuzri said: I wins sitting in Medina in the company of the Ansar that Abu Musa came trembling with fear. We said to him: What is the matter? He said: Umar (Allah be pleated with him) sent for me. I went to him and paid him salutation thrice at (his) door but he made no response to me and so I came back Thereupon he (Umar) said: What stood in your way that you did not turn up? I said: I did come to you and paid you salutations at your door three times but I was not given any response, so I came back as Rasul has said: When any one of you seeks permission three times and he i. e not granted permission, he should come back. Umar said: Bring a witness to support that you say, otherwise I shall take you to task. Ubayy b. Kab said: None should stand with him (as a witness) but the youngest amongst the people. Abu Saeed said: I am the youngest amongst the people, whereupon he said: Then you go with him (to support his contention).
Bk 25, No.5355:
This hadith has been narrated on the authority of Yazid b. Khusaifa with the same chain of transmitters but with this addition: Abu Saeed said: So I stood up, and went to Umar and gave witness (to what Abu Musa had said).
Bk 25, No.5356:
Abu Saeed Khuzri said: We were in the company of Ubayy b. Kab that Abu Musa Ash'ari came there in a state of anger. He stood (before us) and said: I ask you to bear witness in the name of Allah whether anyone amongst you heard Rasul as saying: Permission (for entering the house) should be sought three times and if permission is granted to you (then get in). otherwise go back. Ubayy b. Kab said: What is the iiiatter? He said: I sought permission yesterday from Umar b. Khatab three times but he did not permit me, so I came back; then I went to him today and visited him and informed him that I had come to him yesterday and greeted him thrice, then came back, whereupon he said: Yes, we did hear you but be were at that time busy, but why did you not seek permission (further and you must have never gone back until you were permitted to do so). He said: I sought permission (in the manner) that I heard Rasul having said (in connection 'With the seeking of permission for entering the house of a stranger). Thereupon he (Hadrat Umar) said: By Allah, I shall torture your back and your stomach unless you bring one who may bear witness to what you state. 'Ubayy b. Kab said: By Allah, none should stand with you (to bear testimony) but the youngest amongst us. And he therefore, said to Abu Saeed: Stand up. So I stood up until I came to Umar and said: I heard Rasul say this.
Bk 25, No.5357:
Abu Saeed reported that Abu Musa al-Ash'ari came to the door of Umar and sought his permission (to get into his house). Umar said: That is once. He again sought permission for the second time and Umar said: It is twice. He again sought permission for the third time and Umar said: It is thrice. He (Abu Musa) then went back. He (Hadrat Umar) (sent someone) to pursue him so that he should be brought back. Thereupon he (Hadrat Umar) said: If this act (of yours is in accordance with the command of Rasul you have preserved in your mind, then it is all right, otherwise (I shall give you such a severe punishment) that it will serve as an example to others. Abu Saeed said: Then he (Abu Musa) came to us and said: Do you remember Rasul said:" Permission is for three times"? They (Companions sitting in that cothpany) began to laugh, whereupon he (Abu Musa) said: There comes to you your Muslim brother who had been perturbed and you laugh. Abu Saeed said: (Well), you go forth. I shall be your participant in this trouble of yours. So he came to him (Hadrat Umar) and said: Here is Abu Saeed (to support my statement).
Bk 25, No.5358:
This hadith bu been narrated on the authority of Abu Saeed Khuzri through another chain of transmitters.
Bk 25, No.5359:
Ubaid b. Umair reported that Abu Musa brought permission from Umar (to enter the house) three times, and finding him busy came back, whereupon Umar said (to the Inmates of his house): Did you not hear the voice of Abdullah b. Qais (the Kunya of Abu Musa Ash'ari)? He was called back. and he (Hadrat Umar) said: What did prompt you to do it? Thereupon, he said: This is how we have been commanded to act. He (Hadrat Umar) said: Bring evidence (in support of) it, otherwise I shall deal (strictly) with you. So he (Abu Musa) set out and came to the meeting of the Ansar and asked them to bear witness before hadrat Umar about this. They (the Companions present there) said: None but the youngest amongst us would bear out this fact. So Abu Saeed Khuzri (who was the youngest one in that company) said: We have been commanded to do so (while visiting the house of other people). Thereupon Umar said: This command of Rasul had remained hidden from me up till now due to (my) business in the market.
Bk 25, No.5360:
This hadith has been transmitted on the authority of Ibn Juraij, but there is no mention of the words" business in the market".
Bk 25, No.5361:
Abu Musa Ash'ari reported that he went to Umar b. Khatab and greeted him by saying: As-Salamu-'Alaikum, here is Abdullah b. Qais, but he did not permit him (to get in). He (Abu Musa Ash'ari) again greeted him with as-Salamu-'Alaikum and said: Here is Abu Musa, but he (Hadrat Umar) did not permit him (to get in). He again said: As-Salam-u-'Alaikum, (and said) here is Ash'ari, (then receiving no response he came back). He (Hadrat Umar) said: Bring him back to me, bring him back to me So he went there (in the presence of Hadrat Umar) and he said to him: Abu Musa, what made you go back, while we were busy in some work? He said: I heard Rasul as saying: Permission should be sought thrice. And if you are permitted, (then get in), otherwise go back. He said: Bring witness to this fact, otherwise I shall do this and that, i.e I shall punish you. Abu Musa went away and Umar said to him (on his departure): It he (Abu Musa) finds a witness he should meet him by the side of the pulpit in the evening and it he does not find a witness you would not find him there. When it was evening he (Hadrat Umar) found him (Abu Musa) there. He (Hadrat Umar) said: Abu Musa, have you been able to find a witness to what you have said? He said: Yes. Here is Ubayy bin Kab, whereupon he (Hadrat Umar) said: Yes, he is an authentic (witness). He (Hadrat Umar) said: Abu Tufail (the kunya of Ubayy b. Kab), what does he (Abu Musa say? Thereupon he said: Ibn Khattab, I heard Rasul as saying so. Do not prove to be a hard (task-master) for the Companions of Rasul, whereupon he Hadrat Umar said: Hallowed be Allah. I had heard something (in this connection), but I wished it to be established (as an undeniable fact).
Bk 25, No.5362:
This hadith has been narrated on the authority of Talha b. Yahya with the same chain of transmitters but with this variation of wording: He (Hadrat Umar) said: Abu Mundhir (the Kunya of Ubayy b. Kab), did you hear this from Rasul? Thereupon he said: Yes. and he further said: Ibn Khattab, do not be a torment for the Companions of Rasul. No mention has, however, been made of the words of Umar:" Hallowed be Allah" and what follows subsequently.
Chapter 8: DISAPPROVAL OF SAYING:" IT IS I" IN RESPONSE TO ONE'S INQUIRY WHILE SEEKING PERMISSION TO GET IN THE HOUSE
Bk 25, No.5363:
Jabir said: I came to Rasul and called him (with a view to seeking permission). whereupon Rasul said: Who is it? I said: It is I. Thereupon he (Rasul) came out saying: It is I. it is I.
Bk 25, No.5364:
Jabir said: I sought permission from Rasul to see him. He said: Who is it? I said: It is I. Thereupon Rasul said: It is I. it is I (these words lead me to no conclusion).
Bk 25, No.5365:
This hadith has been transmitted on the authority of Shuba with a slight variation of wording and that is: Rasul uttered these words: It is I. it is I." in the manner as if he disapproved of this.
Chapter 9: IT IS FORBIDDEN TO PEEP INTO THE HOUSE OF ANOTHER PERSON
Bk 25, No.5366:
Sahl b. Saad as-Saeedreported that a person peeped through the hole of the door of Rasul, and at that time Rasul had with him a scratching instrument with which he had been scratching his head. When Rasul saw him. he said: If I were to know that you had been peeping through the door, I would have thrust that into your eyes, and Rasul said: Permission is needed as a protection against glance.
Bk 25, No.5367:
Sahl b. Saad as-Saidi reported that a person peeped through the hole of the door of Rasul and he had with him some pointed thing with which he had been adjusting (the hair of his head). Rasul said to him: If I were to know that you had been peeping. I would have thrust it in your eyes. Allah has prescribed seeking permission because of protection against glance.
Bk 25, No.5368:
This hadith has been transmitted on the authority of Sahl b. Saad as-Saidi with a slight variation of wording.
Bk 25, No.5369:
Anas b. Malik reported that a person peeped in some of the holes (in the doors) of Rasul (and he found him) standing up (lifting) an arrow or some arrows. The narrator said: I perceived as if Rasul was going to pierce (his eyes).
Bk 25, No.5370:
Abu Huraira reported having heard Rasul say: He who peeped into the house of people without their consent, it is permissible for them to put out his eyes.
Bk 25, No.5371:
Abu Huraira said Rasul said: If a person were to cast a glance in your (house) without permission, and you had in your hand a staff and you would have thrust that in his eyes, there is no harm for you.
Chapter 10: SUDDEN GLANCE
Bk 25, No.5372:
Jarir b. Abdullah said: I asked Rasul about the sudden glance (that is cast) on the face (of a non-Mahram). He commanded me that I should turn away my eyes.
Bk 25, No.5373:
This hadith has been narrated on the authority of Yunus through another chain of transmitters.
# Book: 26 Kitab As-Salam [ Book of Greetings ]
Chapter 1: THE RIDER SHOULD FIRST GREET THE PEDESTRIAN AND THE SMALL NUMBER SHOULD GREET THE LARGE NUMBER OF PERSONS
Bk 26, No.5374:
Abu Huraira said Rasul said: The rider should first greet the pedestrian, and the pedestrian the one who is seated and a small group should greet a larger group.
Chapter 2: THE DUTY THAT ONE OWES ON THE ROADSIDE IS TO RESPOND THE GREETING OF AS-SALAAM-U-'ALAIKUM
Bk 26, No.5375:
Abu Talha said: While We were sitting in front of the houses and talking amongst ourselves, Rasul happened to come there. He stood by us and said: What about you apd your meetings on the paths? Avoid these meetings on the paths. We said: We were sitting here without (any intention of doing harm to the passers-by) ; we are sitting to discuss matters and to hold conversation amongst ourselves. Thereupon he said: If there is no help (for you but to sit on these paths), then give the paths their rights and these are lowering of the gaze, exchanging of greetings and good conversation.
Bk 26, No.5376:
Abu Saeed Khuzri said Rasul said: Avoid sitting on the paths. They (the Companions) said: Rasul, we cannot help but holding our meetings (in these paths) and discuss matters (there). Thereupon Rasul said: If you insist on holding meetings, then give the path its due right. They said: What are its due rights? Upon this he said: Lowering the gaze, refraining from doing harm, exchanging of greetings. commanding of good and forbidding from evil.
Bk 26, No.5377:
This hadith has been narrated on the authority of Zaid b. Aslam with the same chain of transmitters.
Chapter 3: THE RIGHT OF A MUSLIM UPON ANOTHER MUSLIM IS THAT HIS GREETING SHOULD BE RESPONDED
Bk 26, No.5378:
Abu Huraira said Rasul said: Five are the rights of a Muslim over his brother: responding to salutation, saying Yarhamuk Allah when anybody sneezes and says al-Hamdulillah, visiting the sick. following the bier. ' Abdul Razzaq said that this hadith has been transmitted as mursal hadith from Zuhri and he then substantiated it on the authority of Ibn Musayyib.
Bk 26, No.5379:
Abu Huraira said Rasul said: Six are the rights of a Muslim over another Muslim. It was said to him: Rasul, what are these? Thereupon he said: When you meet him, offer him greetings;when he invites you to a feast accept it. when he seeks your council give him, and when he sneezes and says:" All praise is due to Allah," you say Yarhamuk Allah (may Allah show mercy to you) ; and when he fails ill visit him; and when he dies follow his bier.
Chapter 4: PROHIBITION OF SAYING FIRST AS-SALAM-U-'ALAIKUM TO THE PEOPLE OF THE BOOK, AND HOW THEIR SALUTATIONS SHOULD BE RESPONDED
Bk 26, No.5380:
Anas b. Malik said Rasul said: When the People of the Book offer you salutations, you should say: The same to you.
Bk 26, No.5381:
Anas reported that the Companions of Rasul said to him: The People. of the Book offer us salutations (by saying as-Salamu- 'Alaikum). How should we reciprocate them? Thereupon he said: Say: Wa 'Alaikum (and upon you too).
Bk 26, No.5382:
Ibn Umar said Rasul said: When the Jews offer you salutations, tome of them say as-Sam-u-'Alaikum (death be upon you). You should say (in response to it): Let it be upon you.
Bk 26, No.5383:
This hadith has been narrated on the authority of Ibn Umar through another chain of transmitters with a slight variation of wording.
Bk 26, No.5384:
Aisha reported that a group of Jews came to Rasul and sought his audience and said: As-Sam-u-'Alaikum. Aisha said in response: As-Sim-u-'Alaikum (death be upon you) and curse also, whereupon Rasul said: Aisha, verily Allah loes kindness in every matter. She said: Did you bear what they said? Thereupon he said: Did you not hear that I said (to them): Wa 'Alaikum.
Bk 26, No.5385:
This hadith has been transmitted on the authority of Zuhri that Rasul said: I said 'Alaikam, and the transmitter did not make mention of the word" and".
Bk 26, No.5386:
Aisha reported that some Jews came to Rasul and they said: Abul Qasim (the Kunya of Rasul), as-Sam-u-'Alaikum, whereupon he (Rasul) said: Wa 'Alaikum. Aisha said: In response to these words of theirs, I said: But let there be death upon you and disgrace also, whereupon Rasul said: Aisha, do not use harsh words. She said: Did you hear what they said? Thereupon he (Rasul) said: Did I not respond to them when they said that; I said to them: Wa'Alaikum (let it be upon you).
Bk 26, No.5387:
This hadith has been reported on the authority of A'znash with a slight variation of wording. Aisha understood their meaning and cursed them and Rasul said: Aisha. (do not do that) for Allah does not like the use of harsh words, and it was at this stage that this verse of Allah. the Exalt. ed and Glorious. was revealed:" And when they come to thee, they greet thee with a greeting with which Allah greets thee not" (Iviii. 8) to the end of the verse.
Bk 26, No.5388:
Jabir reported that some people from amongst the Jews said to Rasul Abul Qasim. as-Sam-u-'Alaikum, whereupon he said: Wa 'Alaikum, Aisha was enraged and asked him (Rasul) whether he had not heard what they had said. He said, I did hear and I retorted to them (and the curse that I invoked upon them would receive response from Allah), but (the curse that they invoked upon us) would not be responded.
Bk 26, No.5389:
Abu Huraira said Rasul said: Do not greet the Jews and the Christians before they greet you and when you meet any one of them on the roads force him to go to the narrowest part of it.
Bk 26, No.5390:
This hadith has been narrated on the authority of Suhail with the same chain of transmitters but with a slight variation of wording. The hadith transmitted on the authority of Waki', the words are 'When you meet the Jews." And in the hadith transmitted on the authority of Shuba, the words are: 'When you meet the People of the Book." And in the hadith transmitted on the authority of Jarir the words are:" When you meet them," but none amongst the polytheists has been mentioned explicitly by name.
Chapter 5: EXCELLENCE OF GREETING THE CHILDREN
Bk 26, No.5391:
Anas b. Malik reported that when Rasul happened to pass by young boys he would great them. This hadith has been narrated on the authority of Sayyar with the same chain of transmitters.
Bk 26, No.5392:
Sayyar said: I was walking with Thibit al-Bunani that he happened to pass by children and he greeted them. And Thibit reported that he walked with Anas and he happened to pass by children and he greeted them. and Anas reported that he walked with Rasul and he happened, to pass by children and he greeted them.
Chapter 6: PERMISSIBILITY OF GIVING PERMISSION (TO ENTER THE HOUSE) BY RAISING THE CURTAIN OR MAKING SOME OTHER SIGNS LIKE IT
Bk 26, No.5393:
Ibn Masud said: Rasul said to me: The sign that you have been permitted to come in is that the curtain is raised or that you hear me speaking quietly until I forbid you.
Bk 26, No.5394:
This hadith has been narrated on the authority of 'Ubaidullah with the same chain of transmitters.
Chapter 7: PERMISSIBILITY OF WOMEN GOING OUT IN THE FIELDS FOR EASING THEMSELVES
Bk 26, No.5395:
Aisha reported that Sauda (Allah he pleated with her) went out (in the fields) in order to answer the call of nature even after the time when veil had been prescribed for women. She had been a bulky lady, significant in height amongst the women, and she could not conceal herself from him who had known her. Umar b. Khatab saw her and said: Sauda, by Allah, you cannot conceal from us. Therefore, be careful when you go out. She (Aisha) said: She turned back. Rasul was at that time in my house having his evening meal and there was a bone in his hand. She (Sauda) cline and said: Rasul. I went out and Umar said to me so and so. She (Aisha) said: There came the revelation to him and then it was over; the bone was then in his hand and he had not thrown it and he said:" Permission has been granted to you that you may go out for your needs."
Bk 26, No.5396:
This hadith has been narrated on the authority of Hisham with the same chain of transmitters, and the words are: She (Sauda) was a woman who looked to be significant amongst the people (so far as the bulk of her) body was concerned. The rest of the hadith is the same.
Bk 26, No.5397:
Aisha reported that the wives of Rasul used to go out in the cover of night when they went to open fields (in the outskirts of Medina) for easing themselves. Umar b Khattab used to say: Rasul, ask your ladies to observe veil, but Rasul did not do that. So there went out Sauda, daughter of Zarn'a, Wife, during one of the nights when it was dark. She was a tall statured lady. Umar called her saying: Sauda, we recognise you. (He did this with the hope that the verses pertaining to veil would be revealed.) Aisha said: God then revealed the verses pertaining to veil.
Bk 26, No.5398:
This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters.
Chapter 8: IT IS PROHIBITED TO SIT WITH A STRANGE LADY IN PRIVACY OR TO ENTER HER HOUSE WHEN SHE IS ALONE
Bk 26, No.5399:
Jabir said Rasul said: Behold, no person should spend the night with a married woman, but only in case he is married to her or he is her Mahram.
Bk 26, No.5400:
Uqba b. Amir said Rasul said: Beware of getting, into the houses and meeting women (in seclusion). A person from the Ansir said: Rasul, what about husband's brother, whereupon he said: Husband's brother is like death.
Bk 26, No.5401:
This hadith has been narrated on the authority of Yazid b. Abu Habib with the same chain of transmitters.
Bk 26, No.5402:
Ibn Wahb said: I heard Laith b. Said as saying: Al-Hamv means the brother of husband or like it from amongst the relatives of the husband, for example, cousin, etc.
Bk 26, No.5403:
Abdullah b. Amr. b. Ass reported that some persons from Banu Hisham entered the house of Asma' daughter of 'Umais when Abu Bakr also entered (and she was at that time his wife). He (Abu Bakr) saw it and disapproved of it and he made a mention of that to Rasul and said: I did not see but good only (in my wife). Thereupon Rasul said: Verily Allah has made her immune from all this. Then Rasul stood on the pulpit and said: After this day no man should enter the house of another person in his absence, but only when he is accompanied by one person or two persons.
Chapter 9: IT IS EXCELLENT TO TELL A MAN WHEN ONE IS ACCOMPANIED BY ONE'S WIFE OR MAHRAM LADY THAT SHE IS ONE'S WIFE OR MAHRAM AND TO REMOVE HIS DOUBT
Bk 26, No.5404:
Anas reported that when Rasul was in the company of one of his wives a person happened to pass by them. He called him and when he came, he said to him: 0 so and so, she was my such and such wife. Thereupon he said, Rasul, if I were to doubt at all, I would have entertained no doubt about you at least. Thereupon Rasul said: Verily Satan circulates in the body like blood.
Bk 26, No.5405:
Safiyya daughter of Huyyay (Wife) reported that while Rasul had been observing itkaf, I came to visit him one night and talked with him for some time. Then I stood up to go back and he (Rasul) also stood up with me in order to bid me good-bye. She was at that time residing in the house of Usama b. Zaid. The two persons from the Ansar happened to pass by him. When they saw Rasul. they began to walk swiftly, thereupon Rasul said to them: Walk calmy, she is Safiyya daughter of Huyyay... Both of them said: Messenger, hallowed be Allah, (we cannot conceive of ab., ug doubtful even in the remotest corners of our minds), whereupon he said: Satan circulates in the body of man like the circulation of blood and I was afraid lest it should instill any evil in your heart or anything. This hadith has been reported on the authority of Safiyya, Wife, through another chain of transmitters (and the words) are:" She went to Rasul to visit him as he was observing itkaf in the mosque during Ramadan. She talked with him for some time and then stood up to go back and Allikh's Rasul stood up in order to bid her good-bye." The rest of the hadith is the same except with the variation of the words that Rasul said:" Satan penetrates in man like the penetration of blood (in every part of body)."
Chapter 10: IF A PERSON COMES TO A MEETING AND FINDS SPACE THERE HE SHOULD SIT THERE, OTHERWISE HE SHOULD DEPART
Bk 26, No.5406:
Abu Waqid al-Laith reported that Rasul was sitting in the mosque along wish tome people when there came to him three persons; two of them stepped forward to the direction of Rasul, and one of them went away. The two stood by the side of Rasul, and one of them found a space in his circle and he sat in that; and the other one sat behind him and the third one went away. When Rasul had finished his work, he said. Should I not inform you about these three persons? One of them sought refuge with Allah and Allah gave him refuge and the second one felt shy and Allah showed kindness to has shyness (and so he was accommodated in that meeting), and the last one reverted and Allah turned away His attention from him.
Bk 26, No.5407:
This hadith has been reported on the authority of Ishaq b. Abdullah b. Talha with the same chain of transmitters.
Chapter 11: IF A PERSON GOES AWAY FROM THE PLACE OCCUPIED BY HIM, HE HAS A BETTER RIGHT TO OCCUPY IT AFTER COMING BACK
Bk 26, No.5408:
Ibn Umar said Rasul said: None of you should make another one stand in the meeting and then occupy his place.
Bk 26, No.5409:
Ibn Umar said Rasul said: No person should ask another person to stand at his place and then he should himself sit there, but he should simply say: Make room and accommodate.
Bk 26, No.5410:
This hadith has been reported on the authority of Ibn Umar through another chain of transmitters. but with a slight variation of wording.
Bk 26, No.5411:
Ibn Umar said Rasul said: None should make one'& brother stand and then sit at his place (and it was common with) Ibn Umar that when any person stood in the company (with a view to making room for him) he did not sit there.
Bk 26, No.5412:
This hadith hilt been reported on the authority of Ma'mar with the same chain of transmitters.
Bk 26, No.5413:
Jabir said Rasul said: None amongst you should make his brother stand on Friday (during the congregational prayer) and then occupy his-place. but he should only say to him (Accommodate me).
Bk 26, No.5414:
Abu Huraira said Rasul said: When anyone amongst you stands up, and in the badltb transmitted on the authority of Abu Awina, the words are:" He who stands in his place and (goes away) and then comes back to it, he his the greatest right (to occupy that).
Chapter 12: THE ENTRANCE OF THE EUNUCH (IN A HOUSE WHERE THERE ARE FEMALE INMATES) IS PROHIBITED
Bk 26, No.5415:
Umm Salama reported that she had a eunuch (as a slave) in her house. Rasul was once in the house that he (the eunuch) said to the brother of Umm Salama: Abdullahb. Aba Umayya. if Allah grants you victory in Ta'if on the next day, I will show you the daughter of Ghailan for she has four folds (upon her body) on the front side of her stomach and eight folds on the back. Rasul heard this and he said: Such (people) should not visit you.
Bk 26, No.5416:
Aisha reported that a eunuch used to come to the wives of Rasul and they did not And anything objectionable in his visit considering him to be a male without any sexual desire. Rasul one day came as he was sitting with some of his wives and he was busy in describing the bodily characteristics of a lady and saying: As the comes in front tour folds appear on her front side and as she turns her back eight folds appear on the back side. Thereupon Rasul said: I me that he knows these things; do not, therefore. allow him to cater. She (" Aisha) said: Then they began to observe veil from him.
Chapter 13: PERMISSION OF SEATING A WOMAN ON THE RIDE BEHIND ONE'S BACK IF ONE FINDS HER COMPLETELY EXHAUSTED IN THE WAY
Bk 26, No.5417:
Asma' daughter of Abu Bakr reported that the was married to Zubair. He had neither land nor wealth nor slave nor anything else like it except a bom. She further said: I grazed his horse. provided fodder to it and looked after it, and ground dates for his camel. Besides this, I grazed the camel, made arrangements for providing it with water and patched up the leather bucket and kneaded the flour. But I was not proficient in baking the bread, so my female neighbours used to bake bread for me and they were sincere women. She further said: I was carrying on my head the stones of the dates from the land of Zubair which Rasul had endowed him and it was at a distance of two miles (from Medina). She add: As I was one day carrying the atones of dates upon my head I happened to meet Rasul along with a group of his Companions. He called me and said (to the camel) to sit down so that he should make cite ride behind hirn. (I told my husband: ) I felt shy and remembered your jealousy, whereupon he said: By Allah. the carrying of the stone dates upon your bead is more severe a burden than riding with him. She said: (I led the life of hardship) until Abu Bakr sent afterwards a female servant who took upon herself the responsibility of looking after the horse and I felt as it she had emancipated me.
Bk 26, No.5418:
Asma' said: I performed the household duties of Zubair and he had a horse; I used to look after it. Nothing was more burdensome for me than looking after the horse I used to bring grass for it and looked after it, then I got a servant as Allah's Apustle had some prisoners of war in his possession. He gave me a female servant. She (the female servant) then began to look after the horse and thus relieved me of this burden. A person came and he said: Mother of Abdullah, I am a destitute person and I intend that I should start business under the shadow of your house. I (Asma') said: If I grant you permission, Zubair may not agree to that, so you come and make a demand of it when Zubair is also present there. He came accordingly find said: Mother of Abdullah. I am a destitute person. I intend to start t mall business in the shadow of your house. I said: Is there not in Medina (any place for starting the business) except my house? Zubair said: Why is it that you prohibit the destitute man to start business here? So he started business and he (earned so much) that we sold our slave-girl to him There came Zubair to me while the money was in my lap. He said: Give this to me. I said: (I intend) to spend it as charity.
Chapter 14: IT IS PROHIBITED FOR TWO PERSONS TO CONVERSE SECRETLY WITHOUT THE CONSENT OF THE THIRD ONE
Bk 26, No.5419:
Ibn Umar said Rasul said: When there are three (persons), two should not converse secretly between themselves to the exclusion of the (third) one.
Bk 26, No.5420:
This hadith has been reported on the authority of lbn Umar through two different chains of transmitters.
Bk 26, No.5421:
Abdullah said Rasul said: If you are three, two amongst you should not converse secretly between yourselves to the exclusion of the other (third one), unti some other people join him (and dispel his loneliness), for it may hurt his feelings.
Bk 26, No.5422:
Abdullah said Rasul said: If you are three, two should not converse secretly to the exclusion of your companion for that hurts his feelings.
Bk 26, No.5423:
This hadith has been reported on the authority of A'mash with the same chain of transmitters.
Chapter 15: MEDICINE AND SPELL
Bk 26, No.5424:
Aisha (Wife) said: When Rasul fell ill. Gabriel used to recite these verses." In the name of Allah. He may cure you from all kinds of illness and safeguard vou from the evil of a jealous one when he feels jealous and from the evil influence of eye."
Bk 26, No.5425:
Abu Saeed reported that Gabriel came to AJlah's Messenger and said: Muhammad, have you fallen ill? Thereupon he said: Yes. He (Gabriel) said:" In the name of Allah I exercise you from everything and safeguard you from every evil that may harm you and from the eye of a jealous one. Allah would cure you and I invoke the name of Allah for you."
Bk 26, No.5426:
Abu Huraira reported so many abidith from Rasul and he said Rasul said: The influence of an evil eye is a fact.
Bk 26, No.5427:
Ibn Abbas said Rasul said: The influence of an evil eye is a fact; if anything would precede the destiny it would be the influence of an evil eye, and when you are asked to take bath (as a cure) from the influence of an evil eye, you should take bath.
Chapter 16: MAGIC AND SPELL
Bk 26, No.5428:
Aisha reported that a Jew from among the Jews of Banu Zuraiq who was called Labid b. al-A'sam cast spell upon Rasul with the result that he (under the influence of the spell) felt that he had been doing something whereas in fact he had not been doing that. (This state of affairs lasted) until one day or during one night Rasul made supplication (to dispel its effects). He again made a supplication and he again did this and said to Aisha: Do you know that Allah has told me what I had asked Him? There came to me two men and one amongst them sat near my head and the other one near my feet and he who sat near my head said to one who sat near my feet or one who sat near my feet said to one who sat near my head: What is the trouble with the man? He said: The spell has affected him. He said: Who has cast that? He (the other one) said: It was Labid b. A'sam (who has done it). He said: What is the thing by which he transmitted its effect? He said: By the comb and by the hair stuck to the comb and the spathe of the date-palm. He said: Where is tbap He replied: In the well of Dhi Arwan. She said: Rasul sent some of the persons from among his Companions there and then said: Aisha. by Allah, its water was yellow like henna and its trees were like heads of the devils. She said that she asked Rasul as to why he did not burn that. He said: No, Allah has cured me and I do not like that I should induce people to commit any high-handedness in regard (to one another), but I only commanded that it should be buried.
Bk 26, No.5429:
Aisha reported that Rasul was affected with a spell, the rest of the hadith is the same but with this variation of wording:" Rasul went to the well and looked towards it and there were trees of date-palm near it. I (Aisha) said: I asked Allah'& Messenger to bring it out, and 1 did not say: Why did not you burn it?" And there is no mention of these words:" I commanded (to bury them and they buried."
Chapter 17: POISON
Bk 26, No.5430:
Anas reported that a Jewess came to Rasul with poisoned mutton and he took of that what had been brought to him (Rasul). (When the effect of this poison were felt by him) he called for her and asked her about that, whereupon she said: I had determined to kill you. Thereupon he said: Allah will never give you the power to do it. He (the narrator) said that they (the Companion's of Rasul) said: Should we not kill her? Thereupon he said: No. He (Anas) said: I felt (the affects of this poison) on the uvula of Aitah's Messenger.
Bk 26, No.5431:
Anas b. Malik reported that a Jewess brought poisoned meat and then served it to Rasul
Chapter 18: THE EXCELLENCE OF CURING THE PATIENT WITH THE HELP OF INCANTATION
Bk 26, No.5432:
Aisha said: When any person amongst us fell ill, Rasul used to rub him with his right band and then say: O Lord of the people, grant him health, heal him, for Thou art a Greet Healer. There is no healere, but with Thy healing Power one is healed and illness is removed. She further added: When Rasul fell ill, and his illness took a serious turn I took hold of hie hand to that I should do with it what he ward to do with that (i.e I would rub his body with his sacred hand). But he withdrew his hand from my hand and then said: O Allah, pardon me and make me join the companion. ship on She said. I was gazing at him constantly whereas he had passed away.
Bk 26, No.5433:
This. hadith has been reported on the authority of Shuba through another chain of transmitters (and the words are):" He rubbed him with his hand" and (in) the hadith transmitted on the authority of Thauri (the words are)." He used to rub with his right hand." This hadith has been reported through another chain of transmitters.
Bk 26, No.5434:
Aisha said Rasul said: When Rasul visited the sick he would say: Lord of the people. remove the disease, cure him, for Thou art the great Curer, there is no cure but through Thine healing Power, which leaves nothing of the disease.
Bk 26, No.5435:
Aisha reported that when Rasul came to visit any sick he supplicated for him and said: Lord of the people, remove the malady, cure him for Thou art a great Curer. There is no cure but through Thine healing Power which leaves no trouble, and in the narration transmitted on the authority of Abu Bakr there is a slight variation of wording.
Bk 26, No.5436:
This hadith has been reported on the authority of Aisha through another chain of transmitters with a slight variation of wording.
Bk 26, No.5437:
Aisha said: Rasul used to recite (this supplication) as the words of incantation:" Lord of the people, remove the trouble for in Thine Hand is the cure; none is there to relieve him (the burden of disease) but only Thou.
Bk 26, No.5438:
This hadith has been reported on the authority of Hisham with the same chain of transmitted.
Chapter 19: CURING OF THE PATIENT WITH THE RECITATION OF MuaWWIDHATAN (SURAS CXIII., CXIV.)
Bk 26, No.5439:
Aisha reported that when any of the members of the household fell ill Rasul used to blow over him by reciting Muawwidhatan, and when he suffered from illness of which he died I used to blow over him and rubbed his body with his hand for his hand had greater healing power than my hand.
Bk 26, No.5440:
Aisha reported that when Rasul fell ill, he recited over his body Muawwidhatan and blew over him and when his sickness was aggravated I used to recite over him and rub him with his band with the hope that it was more blessed.
Bk 26, No.5441:
This hadith has been narrated through some other chains of transmitters but with a slight variation of wording. In the hadith transmitted on the authority of Yanus and Ziyari (the words are):" When Rasul fell ill, he blew over his body by reciting Muawwidhatan and rubbed him with his hand.
Chapter 20: THE EXCELLENCE OF CURING (WITH THE HELP OF INCANTATION) THE INFLUENCE OF THE EVIL EYE AND SMALL PUSTULES AND THE POISON (ESPECIALLY OF SNAKE AND SCORPION)
Bk 26, No.5442:
Abdul Rahman b. al-Aswad reported on the authority of his father: I asked Aisha about incantation. She said: Rasul had granted its sanction to the members of a family of the Ansir for incantation in curing every type of poison.
Bk 26, No.5443:
Aisha reported that Rasul granted sanction to the members of a family of the Ansir for incantation (for removing the effects) of the poison of the scorpion.
Bk 26, No.5444:
Aisha reported that when any person fell ill with a disease or he had any ailment or he had any injury, Rasul placed his forefinger upon the ground and then lifted it by reciting the name of Allah. (and said): The dust of our ground with the saliva of any one of us would serve as a means whereby our illness would be cured with the sanction of Allab. This hadith has been transmitted on the authority of Ibn Abu Shaiba and Zubair with a slight variation of wording.
Bk 26, No.5445:
Aisha reported that Rasul commanded the use of incantation for curing the influence of an evil eye.
Bk 26, No.5446:
This hadith has been narrated on the authority of Mis'ar with the same chain of transmitters.
Bk 26, No.5447:
Aisha said: Rasul commanded me that I should make use of incantation for curing the influence of an evil eye.
Bk 26, No.5448:
Anas b. Malik reported in connection with incantation that he had been granted sanction (to use incantation as a remedy) for the sting of the scorpion and for curing small pustules and dispelling the influence of an evil eye.
Bk 26, No.5449:
Anas reported that Rasul granted him sanction to use incantation (as a cure) for the, influence of an evil eye, the sting of the scorpion and small pustules.
Bk 26, No.5450:
Umm Salama, Wife, said Rasul said to a small girl in the house of Umm Salama that he had been seeing on her face black stains and told her that that was due to the infiluence of an evil eye, and he asked that she should be cured with the help of incantation (hoping) that her face should become spotles.
Bk 26, No.5451:
Jabir reported that Rasul granted sanction to the family of Hazm for incantation (in mitigating the effect of the poison of) the snake, and, he said -to Asma' daughter of 'Umais: What is this that I see the children of my brother lean? Are they not fed properly? She said: No, but they fall under the influence of an evil eve. He said: Use incantation She recited (the words of incantation before him), whereupon he (by approving them) said: Yes, use this incantation for them.
Bk 26, No.5452:
Jabir reported that Rasul granted a special sanction for incantation in case of the snake poison to a tribe of Amr. Abu Zubair said: I heard Jabir as saying that the scorpion stung one of us as we were sitting with Rasul. A person said: Rasul, I use incantation (for curing the effect. of sting), whereupon he said: He who is competent amongst you to benefit his brother should do so.
Bk 26, No.5453:
This hadith has been narrated on the authority of Ibn Juraij with the same chain of transmitters but with a slight variation of wording.
Bk 26, No.5454:
Jabir reported I had a maternal uncle who treated the sting of the scorpion with the help of incantation. Rasul forbade incantation. He came to him and said: Rasul, you forbade to practise incantation, whereas I employ it for curing the sting of the scorpion, whereupon he said: He who amongst you is capable of employing it as a means to do good should do that.
Bk 26, No.5455:
This hadith has been narrated on the authority of A'mash with the same chain of transmitters.
Bk 26, No.5456:
Jabir reported Rasul prohibited incantation. Then the people of Amr b. Hazm came to Rasul and said: We know an incantation which we use for curing the sting of the scorpion but you have prohibited it. They recited (the words of incantation) before him, whereupon he said: I do not see any harm (in it), so he who amongst you is competent to do good to his brother should do that.
Bk 26, No.5457:
'Auf b. Malik Ashja'i reported We practised incantation in the pre-Islamic days and we said: Rasul. what is your opinion about it? He said: Let me know your incantation and said: There is no harm in the incantation which does not smack of polytheism.
Chapter 21: PERMISSIBILITY OF GETTING REWARD FOR INCANTATIONS FROM THE WORDS OF THE Koran
Bk 26, No.5458:
Abu Saeed Khuzri reported that some persons amongst the Companions of Rasul set out on a journey and they happened to pass by a tribe from the tribes of Arabia. They demanded hospitality from the members of that tribe, but they did not extend any hospitality to them. They said to them: Is there any incantator amongst you, at the chief of the tribe has bgen stung by a scorpion? A person amongst us said: 'Yes. So he came to him and he practised incan- tation with the help of Sura al-Fatiha and the person became all right. He was given a flock of sheep (as recompense), but he refused to accept that, saying: I shall make a mention of it to Rasul, and if he approves of it. then I shall accept it. So we came to Rasul and made a mention of that to him and he (that person) said: Rasul by Allah, I did not practice incantation but with the help of Sura al-Fatiha of the Holy Book. He (Rasul) smiled and said: How did you come to know that it can be used (as incactation)? - and then said: Take out of that and allocate a share for me along with your share.
Bk 26, No.5459:
This hadith has been reported on the authority of Abu Bishr with the same the same chain of transmitters (with these words): That he recited Umm-ul-Koran (Sura Fatiha), and he collected his spittle and he applied that and the person became all right.
Bk 26, No.5460:
Abu Saeed Kuzri reported. We landed at a place where a woman came to us and said: A scorpiorn has bitten the chief of the tribe. Is there any incantator amongst you? A person amongst us stood up (and went with her). We had no idea that he had been a good incantator but he practised incantation with the help of Sura al -Fatiha and the (the chief) was all right. They gave him a flock of sheep and served us milk. We said (to him): Are you a good incantatory Thereupon he said: I did not do it but by the help of Sura al-Fitiha. He caid: Do not drive (these goats) until we go to Rasul and find out (whether it is permissible to accept ( this reward of incantation). So we came to Rasul and made a rrention of that to him, whereupon he said: How did you come to know that this (Sura al-Fatiha) could be used as an incantation? So distribute them (amongst those who had been present there with him) and allocate a share of mine also.
Bk 26, No.5461:
This hadith has been narrated on the authority of Hisham with the same chain of transmitters and he said: There stood up with her a person amongst us whom we did not know before as an incantator.
Chapter 22: EXCELLENCE OF PLACING ONE'S HANDS AT THE SPOT OF PAIN AT THE TIME OF PRACTISING INCANTATION
Bk 26, No.5462:
Uthman b. Abul Ass Al-Thaqafi reported that he nade a complaint of pain to Rasul that he felt in his body at the time he had become Muslim. Thereupon Rasul said: Place your hand at the place where you feel pain in your body and say Bismillah (in the name of Allah) three times and seven times A'udhu billahi wa qudratihi min sharri ma ajidu wa ukhdhiru (I seek refuge with Allah and with His Power from the evil that I find and that I fear).
Chapter 23: SEEKING REFUGE AGAINST SATAN FROM THE EVIL PROMPTINGS IN THE PRAYER
Bk 26, No.5463:
Uthman b. Abul Ass reported that he came to Rasul and said: Rasul, the Satan intervenes between me and my prayer and my reciting of the Koran and he confounds me. Thereupon Rasul said:, That is (the doing of the Satan) who is known as Khinzab, and when you perceive its effect, seek refuge with Allah from it and spit three times to your left. I did that and Allah dispelled that from me.
Bk 26, No.5464:
Uthman b. Abul Ass reported that he came to Rasul and he narrated like this. In the hadith transmitted on the authority of Salam b. Nuh there is no mention of three times,
Bk 26, No.5465:
This hadith has been transmitted on the authority of Uthman b. Abul Ass with a slight variation of wording.
Chapter 24: THERE IS A REMEDY FOR EVERY MALADY AND IT IS EXCELLENT TO GET TREATMENT
Bk 26, No.5466:
Jabir said Rasul said: There is a remedy for every malady, and when the remedy is applied to the disease it is cured with the permission of God.
Bk 26, No.5467:
Jabir reported that he visited Muqanna' and then said: I will not go away unless you get yourself cupped, for I heard Rasul say: It is a remedy.
Bk 26, No.5468:
Asim b. Umar b. Qatada said: There came to our house Abdullah and another person from amongst the members of the household who complained of a wound. Jabir said: What ails you? He said: There is a wound which is very painful for me, whereupon he said: Boy, bring to me a cupper. He said: Abdullah, what do you intend to do with the cupper? I said: I would get this wound cupped. He said: By Allah. oven the touch of fly or cloth causes me pain (and cupping) would thus cause me (unbearable) pain. And when he saw him feeling pain (at the idea of cupping), he said: I heard Rasul as saying: If there is any effective remedy amongst your remedies, these are (three): Cupping, drinking of honey and cauterisation with the help of fire. Rasul had said: As for myself I do not like cauterisation. The cupper was called and he cupped him and he was all right.
Bk 26, No.5469:
Jabir reported that Umm Salama sought permission from Rasul for getting herself cupped. Rasul asked Abu Taiba to cup her. He (Jabir) said: I think he (Abu Taiba) was her faster brother or a young boy before entering upon the adolescent period.
Bk 26, No.5470:
Jabir reported that Rasul sent a phystian to Ubayy b. Kab. He cut the vein and then cauterised it.
Bk 26, No.5471:
A'mash reported this with the same chain of transmitters and he made no mention of the fact that he cut one of his veins.
Bk 26, No.5472:
Jabir reported that on the day of Ahzab Ubayy received the wound of an arrow in his medial arm vein. Rasul cauterised it.
Bk 26, No.5473:
Jabir reported that Saad b. Muadh received a wound of the arrow in his vein. Rasul cauterised it with a rod and it was swollen, to Rasul did it for the second time.
Bk 26, No.5474:
Ibn Abbas reported that Rasul got himself cupped and gave to the cupper his wages and he put the medicine in the nostril.
Bk 26, No.5475:
Anas b. Malik reported that Rasul got himself cupped and never withheld the wages of anyone.
Bk 26, No.5476:
Ibn Umar said Rasul said: The fever from the vehement raging of the (heat of Hell), so cool it with the help of water.
Bk 26, No.5477:
Ibn Umar said Rasul said: Fever is due to vehemence of the beat of Hell, so cool it with water.
Bk 26, No.5478:
Ibn Umar said Rasul said: Fever is from the vehement raging of the fire of Hell, so extinguish it with water.
Bk 26, No.5479:
Ibn Umar said Rasul said: Fever is from the vehement Paging of the Hell-fire, so cool it with water.
Bk 26, No.5480:
Aisha said Rasul said: Fever is from the vehement raging of the Hell-fire, so cool it with water.
Bk 26, No.5481:
This hadith has been narrated on the authority of Hisham with the same chain of transmitters.
Bk 26, No.5482:
Asma' reported that a woman running high fever was brought to her. She asked water to be brought and then sprinkled it in the opening of a shirt at the uppermost part of the chest and said that Rasul had said: Cool (the fever) with water. for it is because of the vehemence of the beat of Hell.
Bk 26, No.5483:
Hisham reported this hadith with the same chain of transmitters. In the hadith transmitted on the authority of Ibn Numair (the words are):" She poured water on her sides and in the opening of the shirt at the uppermost part of the chest." There is no mention of these words:" It is from the vehemence of the heat of the Hell." This hadith has been narrated on the authority of Abu Usama with the same chain of transmitters.
Bk 26, No.5484:
Rafi b. Khadij said: I heard Rasul as saying: The fever is due to the intense heat of the Hell, so cool it with water.
Bk 26, No.5485:
Rafi b. Khadij said: I heard Rasul as saying: The fever is due to the intense heat of Hell, so cool it down in your (bodies) with water. Aba Bakr has made no mention of the word" from you" ('ankum), but he said that Rafi b. Khadij had informed him of it.
Chapter 25: DISAPPROVAL OF APPLYING REMEDY BY POURING THE MEDICINE IN THE MOUTH FORCIBLY
Bk 26, No.5486:
Aisha said: we (intended to pour) medicine in the mouth of Rasul in his illness, but he pointed out (with the gesture of his hand) that it should not be poured into the mouth against his will. We said: (It was perhaps due to the natural) aversion of the patient against medicine. When he recovered, he said: Medicine should be poured into the mouth of every one of you except Ibn Abbas , for he was not present amongst you.
Chapter 26: TREATMENT WITH THE HELP OF INDIAN ALOESWOOD
Bk 26, No.5487:
Umm Qais, daughter of Mihsan, the sister of 'Ukasha b. Mihsan said: I visited Rasul along with my son who had not, by that time, been weaned and he pissed over his (clothes). He ordered water to be brought and sprinkled (it) over them. She (further) said: I visited him (Rasul) along with my son and I had squeezed the swelling in the uvula, whereupon he said: Why do you afflict your children by compressing like this? Use this Indian aloeswood, for it contains seven types of remedies, one among them being a remedy for pleurisy. It is applied through the nose for a swelling of the uvula and poured into the side of the mouth for pleurisy.
Bk 26, No.5488:
Umm Qais, daughter of Mihsan, was one of the earlier female emigrants who had pledged allegiance to Rasul. She was the sister of Ukisha b. Mihsan, one of the posterity of Asad b. Khuzaima. She reported that she came to Rasul along with her son who had not attained the age of weaning and she had compressed the swelling of his uvula. (Yunus said: She compressed the uvula because she was afraid that there might be swelling of uvula.) Thereupon Rasul said: Why do you afflict your children by compressing in this way? You should use Indian aloeswood, for it has seven remedies in it, one of them being the remedy for pleurisy. Ubaidullah reported that she had told that that was the child who pissed in the lap of Rasul, and Rasul called for water and sprinkled it on his imrine, but he did not wash it well.
Chapter 27: REMEDY BY APPLYING NIGELLA
Bk 26, No.5489:
Abu Huraira reported that he heard Rasul as saying: Nigella seed is a remedy for every disease except death. This hadith has been narrated through another chain of transmitters but with a slight variation of wording.
Bk 26, No.5490:
Abu Huraira said Rasul said: There is no disease for which Nigella seed does not provide remedy.
Chapter 28: TALBINA GIVES COMFORT TO THE PATIENT
Bk 26, No.5491:
Aisha Wife said: When there was any bereavement in her family the women gathered there for condolence and they departed except the members of the family and some selected persons. She asked to prepare talbina in a small couldron and it was cooked and then tharid was prepared and it was poured over talbina, then she said: Eat it, for I heard Rasul as saying: Talbina gives comfort to the aggrieved heart and it lessens grief.
Chapter 29: REMEDY WITH THE HELP OF HONEY
Bk 26, No.5492:
Abu Saeed Khuzri reported that a person came to Rasul and told him that his brother's bowels were loose. Thereupon Rasul said: Give him honey. So he gave him that and then came and said: I gave him honey but it has only made his bowels more loose. He said this three times; and then he came the fourth time, and he (Rasul) said: Give him honey. He said: I did give him, but it has only made his bowels more loose, whereupon Rasul said: Allah has spoken the truth and your brother's bowels are in the wrong. So he made him drink (honey) and he was recovered. This hadith has been narrated on the authority of Abu Saeed Khuzri through another chain of transmitters but with a slight variation of wording.
Chapter 30: PLAGUE, ILL OMEN AND MAGIC
Bk 26, No.5493:
Amir b. Saad b. Abu Waqqas reported on the authority of his father that he asked Usama b. Zaid: What have you heard from Rasul about plague? Thereupon Usama said: Rasul said: Plague is a calamity which was sent to Bani Israel or upon those who were before you. So when you hear that it has broken out in a land, don't go to it, and when it has broken out in the land where you are, don't run out of it. In the narration transmitted on the authority of Abu Nadr there is a slight variation of wording.
Bk 26, No.5494:
Usama b. Zaid reported that Rasul had said: Plague is the sign of a calamity with which God affects people from His servants. So when you hear about it, don't enter there (where it has broken out), and when it has broken out in a land and you are there, then don't run away from it.
Bk 26, No.5495:
Usama said Rasul said: Plague is a calamity which was inflicted on those who were before you, or upon Bani Israel. So when it has broken out in a land, don't run out of it, and when it has spread in a land, then don't enter it.
Bk 26, No.5496:
Amir b. Saad reported that a person asked Saad b. Abu Waqqas about the plague, whereupon Usama b. Zaid said: I would inform you about it. Rasul said: It is a calamity or a disease which Allah sent to a group of Bani Israel, or to the people who were before you; so when you hear of it in land, don't enter it and when it has broken out in your land, don't run away from it.
Bk 26, No.5497:
This hadith has been narrated on the authority of Ibn Juraij through another chain of transmitters.
Bk 26, No.5498:
Usama b. Zaid said Rasul said this: This calamity or illness was a punishment with which were punished some of the nations before you. Then it was left upon the earth. It goes away once and comes back again. He who heard of its presence in a land should not go towards it, and he who happened to be in a land where it had broken out should not fly from it.
Bk 26, No.5499:
This hadith has been narrated on the authority of Zuhri with a different chain of transmitters.
Bk 26, No.5500:
Shuba reported from Habib: While we were in Medina we heard of plague having broken out in Kufa. 'Ata b. Yasir and others said to me that Rasul had said. If you are in a land where it (this scourge) has broken out, don't get out of it, and if you were to know that it had broken (in another land, then don't enter it. I said to him: From whom (did you hear it)? They said: Amir b. Saad has narrated it. So I came to him. They said that he was not present there. So I met his brother Ibrahim b. Saad and asked him. He said: I bear testimony to the fact that Usama narrated it to Saad saying: I heard Rasul as saying that it is a God-sent punishment from the calamity or from the remnant of the calamity with which people were afflicted before you. So when it is in a land and you are there, don't get out of it, and if (this news reaches you) that it has broken out in a land, then don't enter therein. Habib said: I said to Ibrahim: Did you hear Usama narrating it to Saad and he was not denying it. He said: Yes.
Bk 26, No.5501:
This hadith has been narrated on the authority of Shuba with the same chain of transmitters except for the fact that no mention has been made of the account of 'Ata b. Yasir as in the previous hadith.
Bk 26, No.5502:
This hadith has been transmitted on the authority of Saad b. Malik, Khuzaima b. Thabit and Usama b. Zaid.
Bk 26, No.5503:
Ibrahim b. Saad b. Abu Waqqas said: Usama b. Zaid and Saad had been sitting and they had been conversing and they said this: This hadith has been transmitted by Ibrahim b. Saad b. Malik on the authority of his father.
Bk 26, No.5504:
Ibn Abbas said: Umar b. Khattab set out for Syria. As he came at Sargh (a town by the side of Hijaz on the way to Syria), there met him the commander of the forces, Abu Ubaida b. Jandb, and his companions. They informed him that a scourge had broken out in Syria. Ibn Abbas further reported that Umar said: Call to me tile earliest emigrants. So I called them. He (Hadrat Umar) sought their advice, and they told him that the scourge had broker, out in Syria. There was a difference of opinion (whether they should proceed further or go back to their homes in such a situation). Some of them said: You (Umar) have set forth for a task, and, therefore, we would not advise you to go back, whereas some of them said: You have along with you the remnants (of the sacred galaxy) of men and (the blessed) Companions of Rasul, so we would not advise you to go forth towards this calamity (with such eminent persons and thus expose them deliberately to a danger). He (Hadrat Umar) said: You can now go away. He said: Call to me the Ansar. So I called them to him, and he consulted them, and they trod the same path as was trodden by the Muhajirin, and they differed in their opinions as they had differed. He said: Now, you can go. He again said: Call to me the old persons of the Quraish who had migrated before the Victory (that is the Victory of Mecca), so I called them (and Hadrat Umar consulted them) and not even two persons differed (from the opinion held by the earlier delegates). They said: Our opinion is that you better go back along with the people and do not make them go to this scourge, So Umar made announcement to the people: In the morning I would be on the back of my side. So they (set forth in the morning), whereupon Abu Ubaida b. Jarrah said: Are you going to run away from the Divine Decree? Thereupon Umar said: Had it been someone else to say this besides you! Umar (in fact) did not approve of his opposing (this decision) and he said: Yes, we are running from the Divine Decree (to the) Divine Decree. You should think if there had been camels for you and you happened to get down in a valley having two sides, one of them covered with verdure and the other being barren, would you not (be doing) according to the Divine Decree if you graze them in verdure? And in case you graze them in the barren land (even then you would be grazing them) according to the Divine Decree.
There happened to come Abdul Rahman b. Auf and he had been absent in connection with some of his needs. He said: I have with me a knowledge of it, that I heard Rasul as saying: If you hear of its presence (the presence of plague) in a land, don't enter it, but if it spreads in the land where you are, don't fly from it. Thereupon Umar b. Khatab praised Allah and then went back?
Bk 26, No.5505:
This hadith has been reported on the authority of Ma'mar with the same chain of transmitters but with this addition:" Do you think that he would graze in the barren land but would abandon the green land? Would you not attribute it to be a failing on his part? He said: Yes. He said: Then proceed. And he moved on until he came to Medina. And he said to me: This is the right place, or he said: That is the destination if Allah so wills." This hadith has been transmitted on the authority of Abdullah b. Harith with a slight variation of wording.
Bk 26, No.5506:
Amir b. Rabiah said: Umar went to Syria and as he came to Sargh, information was given to him that an epidemic had broken out in Syria. Abdul Rahman b. Auf narrated to him that Rasul had said: When you hear of its presence in a land, don't move towards it, and when it breaks out in a land and you are therein, then don't run away from it. So Umar b. Khatab came back from Sargh. Salim b. Abdullah reported that Umar went back, along with people on hearing the hadith reported on the authority of Abdul Rahman b. Auf.
Chapter 31: THERE IS NO INFECTION, NO EVIL OMEN, NO HAMA, NO SAFAR, NO STAR PROMISING RAIN, NO GHOUL AND THE ILL SHOULD NOT GO TO THOSE WHO ARE HEALTHY
Bk 26, No.5507:
Abu Huraira said Rasul said: There is no infection, no safar, no hama. A desert Arab said: Rasul, how is it that when the camel is in the sand it is like a deer-then a camel afflicted with scab mixes with it and it is affected by sub? He (Rasul) said: Who infected the first one?
Bk 26, No.5508:
Abu Huraira said Rasul said: There is no transitive disease, no evil omen, no safar, no hama. A desert Arab said: Allah's, Messenger.... The rest of the hadith is the same.
Bk 26, No.5509:
Abu Huraira said Rasul said: There is no trahsitive disease. Thereupon a desert Arab stood up. The rest of the hadith is the same and in the hadith transmitted on the authority of Zuhri' Rasul is reported to have said: There is no transitive disease, no safar, no hama.
Bk 26, No.5510:
Abu Salama h. Abdul Rahman b. Auf said Rasul said: There is no transitive disease, but he is also reported to have said: A sick person should not be taken to one who is healthy. Abu Salama said that Abu Huraira used to narrate these two (different ahadith) from Rasul, but afterwards Abu Huraira became silent on these words:" There is no transitive disease," but he stuck to this that the sick person should not be taken to one who is healthy. Harith b. Abu Dhubab (and he was the first cousin of Abu Huraira) said: Abu Huraira, I used to hear from you that you narrated to us along with this hadith and the other one also (there is no transitive disease), but now you observe silence about it. You used to say that Rasul said: There is no transitive disease. Abu Huraira denied having any knowledge of that, but he said that the sick camel should not be taken to the healthy one. Harith, however, did not agree with him, which irritated Abu Huraira and he said to him some words in the Abyssinian language. He said to Harith: Do you know what I said to you? He said: No. Abu Huraira said: I simply denied having said it. Abu Salama sad: By my life, Abu Huraira in fact used to report Rasul having said: There is no transitive disease. I do not know whether Abu Huraira has forgotten it or he deemed it an abrogated statement in the light of the other one.
Bk 26, No.5511:
Abu Huraira said Rasul said: There is no transitive disease and he also reported along with it: The ill should not be taken to the healthy.
Bk 26, No.5512:
This hadith has been reported on the authority of Zuhri with the same chain of transmitters.
Bk 26, No.5513:
Abu Huraira said Rasul said: There is no transitive disease, no huma, no star promising rain, no safar.
Bk 26, No.5514:
Jabir reported Allal's Messenger as saying: There is no transitive disease, no ill omen, no ghoul.
Bk 26, No.5515:
Jabir said Rasul said: There is no transitive disease, no ghoul, no safar.
Bk 26, No.5516:
Jabir said Rasul said: There is no transitive disease, no safar, no ghoul. He (the narrator) said: I heard Abu Zubair say: Jabir explained for them the word safar. Abu Zubair said: safar means belly. It was said to Jabir: Why is it so? He said that it was held that safar implied the worms of the belly, but he gave no explanation of ghoul. Abu Zubair said: Ghoul is that which kills the travellers.
Chapter 32: OMEN, DIVINATION AND THAT WHICH IS UNLUCKY
Bk 26, No.5517:
Abu Huraira said: I heard Rasul as saying: There is no divination but the best type is the good omen. It was said to Rasul: What is good omen? Thereupon he said: A good word which one of you hears.
Bk 26, No.5518:
This hadith has been narrated on the authority of Zuhri with the same chain of transmitters but with a slight variation of wording.
Bk 26, No.5519:
Anas said Rasul said: There is no transitive disease, no divination, but good omen pleases me, i.e the good word or a good word.
Bk 26, No.5520:
Anas b. Malik said Rasul said: There is no transitive disease, no divination, but good omen pleases me. It was said: What is good omen? He said: Sacred words.
Bk 26, No.5521:
Abu Huraira said Rasul said: There is no transitive disease, no divination, but I like good words.
Bk 26, No.5522:
Abu Huraira said Rasul said: There is no transitive disease, no hama, no divination, but I like good omen.
Bk 26, No.5523:
Ibn Umar said Rasul said: If there be bad luck, it is in the house, and the wife, and the horse.
Bk 26, No.5524:
Ibn Umar said Rasul said. There is no transitive disease, no ill omen, and bad luck is lound in the house, or wife or horse.
Bk 26, No.5525:
This hadith has been reported on the authority of Zuhri with other chains of transmitters but with slight variations of wording.
Bk 26, No.5526:
Umar b. Muhammad b. Zaid reported that he heard his father narrating from Ibn Umar that Rasul had said. If bad luck is a fact, then it is in the horse, the woman and the house.
Bk 26, No.5527:
This hadith has been narrated on the authority of Shuba with the same chain of transmitters but there is no mention of the word" Haqq"" (fact).
Bk 26, No.5528:
Ibn Umar reported on the authority of his father that Rasul said: If there is bad luck in anything, it is the horse, the abode and the woman.
Bk 26, No.5529:
Sahl b. Saad said Rasul said: If bad luck were to be in anything, it is found in the woman, the horse and the abode.
Bk 26, No.5530:
This hadith has been narrated on the authority of Sahl b. Saad with a difterent chain of transmitters.
Bk 26, No.5531:
Jabir said Rasul said: If bad luck were to be in anything, it is found in the land, in the servant and in the horse.
Chapter 33: KAHANAT (DIVINATION) IS PROHIBITED AND IT IS FORBIDDEN TO GO TO THE KAHIN
Bk 26, No.5532:
Muaweya b. Hakam as-Sulami said: I said: Rasul, there were things we used to do in the pre-Islamic days. We used to visit Kahins, whereupon he said: Don't visit Kahins. I said: We used to take omens. He said: That is a sort of personal whim of yours, so let it not prevent you (from doing a thing).
Bk 26, No.5533:
This hadith has been transmitted on the authority of Zuhri with a slight variation of wording.
Bk 26, No.5534:
This hadith has been narrated on the authority of Muaweya b. Hakam as-Sulami through another chain of transmitters. The hadith transmitted on the authority of Yahya b. Abu Kathir (there is an addition of these words): I said: Among us there are men who draw lines and thus make divination. What about this? Thereupon he (Rasul) said: There was a Prophet who drew lines, so whose lines agree with his line for him it is allowable.
Bk 26, No.5535:
Aisha said: I said: Rasul, the kahins used to tell us about things (unseen) and we found them to be true. Thereupon he said: That is a word pertaining to truth which a jinn snatches and throws into the ear of his friend, and makes an addition of one hundred lies to it.
Bk 26, No.5536:
Urwa reported from Aisha that she said that people asked Rasul about the kahins. Rasul said to them: It is nothing (i.e it is a mere superstition). They said: Rasul, they at times narrate to us things which we find true. Thereupon Rasul said: That is a word pertaining to truth which a jinn snatches away and then cackles into the ear of his friend as the hen does. And then they mix in it more than one hundred lies.
Bk 26, No.5537:
This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.
Bk 26, No.5538:
Abdullah. Ibn Abbas said: A person from the Ansar who was amongst the Companions of Rasul reported to me: As we were sitting during the night with Rasul, a meteor shot gave a dazzling light. Rasul said: What did you say in the pre-Islamic days when there was such a shot (of meteor)? They said: Allah and His Messenger know best (the actual position), but we, however, used to say that that very night a great man had been born and a great man had died, whereupon Rasul said: (These meteors) are shot neither at the death of anyone nor on the birth of anyone. God issues Command when He decides to do a thing. Then (the Angels) supporting the Throne sing His glory, then sing the dwellers of heaven who are near to them until this glory of God reaches them who are in the heaven of this world. Then those who are near the supporters of the Throne ask these supporters of the Throne: What your Lord has said? And they accordingly inform them what He says. Then the dwellers of heaven seek information from them until this information reaches the heaven of the world. In this process of transmission (the jinn snatches) what he manages to overhear and he carries it to his friends. And when the Angels see the jinn they attack them with meteors. If they narrate only which they manage to snatch that is correct but they alloy it with lies and make additions to it.
Bk 26, No.5539:
The hadith has been narrated on the authority of Zuhri through the same chain of transmitters but with a slight variation of wording.
Bk 26, No.5540:
Safiyya reports some of Rasul's wives say he said: He who visits a divner ('Arraf) and asks him about anything, his prayers extending to forty nights will not be accepted.
Chapter 34: IT IS ADVISABLE TO AVOID MIXING WITH THE LEPER
Bk 26, No.5541:
Amr b. Sharid reported on the authority of his father that there was in the delegation of Thaqif a leper. Rasul sent a message to him: We have accepted your allegiance, so you may go.
Bk 26, No.5542:
Aisha reported that Rasul commanded the killing of a snake having stripes over it, for it affects eyesight and miscarries pregnancy.
Bk 26, No.5543:
This hadith has been transmitted on the authority of Hisham. He said: The short-tailed snake and the snake having stripes over it should be killed.
Bk 26, No.5544:
Salim, on the authority of his father. said Rasul said: Kill the snakes having stripes over them and short-tailed snakes, for these two types cause miscarriage (of a pregnant woman) and they affect the eyesight adversely. So Ibn Umar used to kill every snake that he found. Abu Lubaba b. Abdul Mundhir and Zaid b. Khattab saw him pursuing a snake, whereupon he said: They were forbidden (to kill) those snakes who live in houses.
Bk 26, No.5545:
Ibn Umar said: I heard Rasul commanding the killing of dogs and the killing of the striped and the short-tailed snakes, for both of them affect the eyesight adversely and cause miscarriage. Zuhri said: We thought of their poison (the pernicious effects of these two). Allah, however, knows best. Ibn Umar said: I did not spare any snake. I rather killed everyone that I saw. One day as I was pursuing a snake from amongst the snakes of the house, Zaid b. Khattab or Abu Lubaba happened to pass by me and found me pursuing it. He said: Abdullah, wait. I said: Rasul commanded (us) to kill them, whereupon he said that Rasul forbade the killing of the snakes of the houses. This hadith has been narrated on the authority of Zuhri with the same chain of transmitters but with a slight variation of wording.
Bk 26, No.5546:
Nafi reported that Abu Lubaba talked to Ibn Umar to open a door in his house which would bring them nearer to the mosque and they found a fresh slough of the snake, whereupon Abdullah said: Find it out and kill it. Abu Lubaba said: Don't kill them, for Rasul forbade the killing of the snakes found in houses.
Bk 26, No.5547:
Nafi reported that Ibn 'Urnar used to kill all types of snakes until Abu Lubaba b. Abdul Mundhir Badri reported that Rasul had forbidden the killing of the snakes of the houses, and so he abstained from it.
Bk 26, No.5548:
Nafi reported that he heard Abu Lubaba informing Ibn Umar that Rasul had forbidden the killing of domestic snakes.
Bk 26, No.5549:
Abdullah reported that Abu Lubaba had informed him that Rasul had forbidden the killing of the snakes found in the house.
Bk 26, No.5550:
Nafi reported that Abu Lubaba b. Abdul Mundhir al-Ansari (first) lived in Quba. He then shifted to Medina and as he was in the company of Ibn Umar opening a window for him, he suddenly saw a snake in the house. They (the inmates of the house) attempted to kill that. Thereupon Abu Lubaba said: They had been forbidden to make an attempt to kill house snakes and they had been commanded to kill the snakes having small tails, small snakes and those having streaks over them, and it was said: Both of them affect the eyes and cause miscarriage to women.
Bk 26, No.5551:
Nafi reported on the authority of his father that as Ibn Umar saw one day (standing) near the ruin (of his house) the slough of a snake and said (to the people around him): Pursue this snake and kill it. Abu Lubaba Ansari said: I heard Rasul. He forbade the killing of snakes found in the houses except the short-tailed snakes and those having streaks upon them, for both of them obliterate eyesight and affect that which is in the wombs of (pregnant) women.
Bk 26, No.5552:
Nafi reported that Abu Lubaba happened to pass by Ibn Umar who lived in the fortified place near the house of Umar b. Khatab and was busy in keeping his eyes upon a snake and killing it, the rest of the hadith is the same.
Bk 26, No.5553:
Abdullah said: We were with Rasul in a cave when there was revealed to him (the Sura al-Mursalat, i.e Sura lxxvii.:" By those sent forth to spread goodness" ) and we had just heard (it) from his lips that there appeared before us a snake. He said: Kill it. We hastened to kill it, but it slipped away from us, thereupon Rasul said: Allah saved it from your harm just as he saved you from its evil.
Bk 26, No.5554:
This hadith has been narrated on the authority of al-A'mash with the same chain of transmitters.
Bk 26, No.5555:
Abdullah reported that Rasul commanded a Muhrim (one who is in the state of pilgrimage) to kill the snake at Mina.
Bk 26, No.5556:
Abdullah said: While we were with Rasul in the cave, the rest of the hadith is the same as the one narrated above.
Bk 26, No.5557:
Abu as-Sa'ib, the freed slaved of Hisham b. Zuhra, said that he visited Abu Saeed Khuzri in his house, (and he further) said: I found him saying his prayer, so I sat down waiting for him to finish his prayer when I heard a stir in the bundles (of wood) lying in a comer of the house. I looked towards it and found a snake. I jumped up in order to kill it, but he (Abu Saeed Khuzri) made a gesture that I should sit down. So I sat down and as he finished (the prayer) he pointed to a room in the house and said: Do you see this room? I said: Yes. He said: There was a young man amongst us who had been newly wedded. We went with Rasul (to participate in the Battle) of Trench when a young man in the midday used to seek permission from Rasul to return to his family. One day he sought permission from him and Rasul (after granting him the permission) said to him: Carry your weapons with you for I fear the tribe of Quraiza (may harm you). The man carried the weapons and then came back and found his wife standing between the two doors. He bent towards her smitten by jealousy and made a dash towards her with a spear in order to stab her. She said: Keep your spear away and enter the house until you see that which has made me come out. He entered and found a big snake coiled on the bedding. He darted with the spear and pierced it and then went out having fixed it in the house, but the snake quivered and attacked him and no one knew which of them died first, the snake or the young man. We came to Rasul and made a mention to him and said: Supplicate to Allah that that (man) may be brought back to life. Thereupon he said: Ask forgiveness for your companion and then said: There are in Medina jinns who have accepted Islam, so when you see any one of them, pronounce a warning to it for three days, and if they appear before you after that, then kill it for that is a devil.
Bk 26, No.5558:
Asma' b. 'Ubaid reported about a person who was called as-Sa'ib having said: We visited Abu Saeed Khuzri. When we had been sitting (with him) we heard a stir under his bed. When we looked we found a big snake, the rest of the hadith is the same. And in this Rasul is reported to have said: Verily in these houses there live aged (snakes), so when you see one of them, make life hard for it for three days, and if it goes away (well and good), otherwise kill it for (in that case) it would be a nonbeliever. And he (Rasul) said (to his Companions): Go and bury your companion (who had died by the snake bite).
Bk 26, No.5559:
Abu Saeed Khuzri said Rasul said: There is a group of jinns in Medina who accepted Islam, so he who would see anything from these occupants should warn him three times; and if he appears after that, he should kill him for he is a satan.
Chapter 35: THE DESIRABILITY OF KILLING A GECKO (HOUSE LIZARD)
Bk 26, No.5560:
Umm Sharik reported that Rasul commanded her to kill geckos. This hadith has been transmitted on the authority of Ibn Abi Shaiba with a slight variation of wording.
Bk 26, No.5561:
Umm Sharik reported that she consulted Rasul in regard to killing of geckos, and he commanded to kill them and Umm Sharik is one of the women of Bani Amir b. Luwayy. This hadith has been reported through another chain of transmitters with the same meaning.
Bk 26, No.5562:
Amir b. Saad reported on the authority of his father that Rasul commanded the killing of geckos, and he called them little noxious creatures.
Bk 26, No.5563:
Aisha said Rasul said about the gecko as a noxious creature". Harmala made this addition that she said: I did not hear that he had commanded to kill them.
Bk 26, No.5564:
Abu Huraira said Rasul said: He who killed a gecko with the first stroke for him is such and such a reward, and he who killed it with a second stroke for him is such and such reward less than the first one, and he who killed it with the third stroke for him is such and such a reward less than the second one.
Bk 26, No.5565:
This hadith has been reported on the authority of Abu Huraira through another chain of transmitters (and the words are): - He who killed a gecko with the first stroke for him are ordained one hundred virtues, and with the second one less than that and with the third one less than that.
Bk 26, No.5566:
Abu Huraira said Rasul said (that he who kills a gecko) with the first stroke there are seventy rewards for him.
Chapter 36: PROHIBITION-OF KILLING THE ANTS
Bk 26, No.5567:
Abu Huraira said Rasul said: An ant had bitten a Prophet (one amongst the earlier Prophets) and he ordered that the colony of the ants should be burnt. And Allah revealed to him:" Because of an ant's bite you have burnt a community from amongst the communities which sings My glory."
Bk 26, No.5568:
Abu Huraira said Rasul said: An Rasul from amongst Rasuls of Allah encamped under a tree, and an ant bit him, and he commanded his belongings to be removed from underneath the tree. He then commanded and it was burnt, and Allah revealed to bin):" Why one ant (which had bitten you) was not killed?"
Bk 26, No.5569:
Abu Huraira reported so many ahadith and one of them was this that Allah' Messenger said: When an Rasul from amongst Rasuls of Allah came to sit under a tree an ant bit him. He commanded his luggage to be removed from under the tree and he commanded it to be burnt in the fire and Allah revealed to him:" Why one ant (which had bitten you) was not killed (and why did you burn the others)?
Chapter 37: IT IS FORBIDDEN TO KILL THE CAT
Bk 26, No.5570:
Nafi reported from Abdullah that Rasul said: A woman was punished because she had kept a cat tied until it died, and (as a punishment of this offence) she was thrown into the Hell. She had not provided it with food, or drink, and had not freed her so that she could eat the insects of the earth.
Bk 26, No.5571:
This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters.
Bk 26, No.5572:
This hadith has been transmitted on the authority of Ibn Umar also.
Bk 26, No.5573:
Abu Huraira said Rasul said: A woman was punished because of a cat. She had neither provided her with food nor drink, nor set her free so that she might eat the insects of the earth.
Bk 26, No.5574:
This hadith has been narrated on the authority of Hisham with the same chain of transmitters, but with a slight variation of wording.
Bk 26, No.5575:
Abu Huraira reported this hadith through another chain of transmitters.
Bk 26, No.5576:
Hammam b. Manabbih reported this hadith on the authority of Abu Huraira.
Chapter 38: THE MERIT OF SUPPLYING WATER AND FOOD TO ANIMALS
Bk 26, No.5577:
Abu Huraira said Rasul saids: A person suffered from intense thirst while on a journey, when he found a well. He climbed down into it and drank (water) and then came out and saw a dog lolling its tongue on account of thirst and eating the moistened earth. The person said: This dog has suffered from thirst as I had suffered from it. He climbed down into the well, filled his shoe with water, then caught it in his mouth until he climbed up and made the dog drink it. So Allah appreciated this act of his and pardoned him. Then (the Companions around him) said: Rasul, is there for us a reward even for (serving) such animals? He said: Yes, there is a reward for service to every living animal.
Bk 26, No.5578:
Abu Huraira said Rasul said: A prostitute saw a dog moving around a well on a hot day and hanging out its tongue because of thirst. She drew water for it in her shoe and she was pardoned (for this act of hers).
Bk 26, No.5579:
Abu Huraira said Rasul said: There was a dog moving around a well whom thirst would have killed. Suddenly a prostitute from the prostitutes of Bani Israel happened to see it and she drew water in her shoe and made it drink, and she was pardoned because of this.
# Book: 27 Kitab Al-Alfaz min Al-Adab wa Ghairiha [ Book of Word Usage ]
Chapter 1: PROHIBITION OF ABUSING TIME (DAHR)
Bk 27, No.5580:
Abu Huraira said: I heard Rasul as saying: God said: The son of Adam abuses Dahr (the time), whereas I am Dahr since in My hand are the day and the night.
Bk 27, No.5581:
Abu Huraira said Rasul said: God said: The son of Adam displeases Me by abusing Dahr (time), whereas I am Dahr--I alternate the night and the day.
Bk 27, No.5582:
Abu Huraira said Rasul said: God said: The son of Adam causes Me pain as he says: Woe be upon the Time. None of you should say this: Woe be upon the Time, as I am the Time (because) I alternate the day and the night, and when I wish I can finish them up.
Bk 27, No.5583:
Abu Huraira said Rasul said: None of you should say: Woe be upon the Time, for verily Allah is the Time.
Bk 27, No.5584:
Abu Huraira said Rasul said: Do not abuse Time, for it is Allah Who is the Time.
Chapter 2: DISAPPROVAL OF NAMING THE VINE AS A KARM
Bk 27, No.5585:
Abu Huraira said Rasul said: None of you should abuse Time for it is Allah Who is the Time, and none of you should call 'Inab (grape) as al-karm, for karm is a Muslim person.
Bk 27, No.5586:
Abu Huraira said Rasul said: Do not use the word karm (for wine) for worthy of respect is the heart of a believer.
Bk 27, No.5587:
Abu Huraira said Rasul said: Do not name grape as karm, for worthy of respect is a Muslim.
Bk 27, No.5588:
Abu Huraira said Rasul said: None of you should use the word al-harin (for grape) for the heart of a believer is karm (worthy of respect).
Bk 27, No.5589:
Abu Huraira reported from Rasul various ahadith, one of which is this that he said: None of you should use the word al-karm for 'Inab, for karm (worthy of respect) is a Muslim person.
Bk 27, No.5590:
Alqama said my father Wail said Rasul said: Do not say al-karm (for the word vine) but say al-habala (that is grape). This hadith has been reported by Alqama on the authority of his father with a different chain of transmitters and with a slight variation of wording.
Chapter 3: THE PROPER USE OF THE WORDS: SERVANT, SLAVE-GIRL, AL-MAULA AND AS-SAYYID
Bk 27, No.5591:
Abu Huraira said Rasul said: None of you should say: My servant and my slave-girl, for all of you are the servants of Allah, and all your women are the slave-girls of Allah; but say: My servant, my girl, and my young man and my young girl.
Bk 27, No.5592:
Abu Huraira said Rasul said: None of you should say: My servant, for all of you are the servants of Allah, but say: My young man, and the servant should not say: My Lord, but should say: My chief.
Bk 27, No.5593:
This hadith has been reported on the authority of al-A'mash with the same chain of transmitters, and the words are that the servant should not say to his chief: My Lord, and Abu Muaweya made an addition:" For it is God Who is your Lord."
Bk 27, No.5594:
Abu Huraira reported Rasul so many ahadith and one of them is this that Rasul said: None of you should say: Supply drink to your lord, feed your lord, hell) your lord in performing ablution, and none of you should say: My Lord. He should say: My chief, my patron; and none of you should say: My servant, my slave-girl, but simply say: My boy, my girl, my servant.
Chapter 4: DISAPPROVAL OF USING THE PHRASE:" MY SOUL HAS BECOME EVIL"
Bk 27, No.5595:
Aisha said Rasul said: None of you should say:" My soul has become evil," but he should say:" My soul has become remorseless." This hadith has been transmitted on the authority of Abu Bakr with a slight variation of wording.
Bk 27, No.5596:
This hadith has been narrated on the authority of Abia Muaweya with the same chain of transmitters.
Bk 27, No.5597:
Abu Umama b. Sahl b. Hunaif, on the authority of his father, said Rasul said: None of you should say:" My soul has become evil," but he should say:" My soul has become remorseless."
Chapter 5: THE USE OF MUSK AND THAT IS THE BEST SCENT, AND THE DISAPPROVAL OF REJECTING THE GIFT OF SCENT AND FLOWER
Bk 27, No.5598:
Abu Saeed Khuzri said Rasul said: There was a woman from Bani Israel who was short-statured and she walked in the company of two tall women with wooden sandals in her feet and a ring of gold made of plates with musk filled in them and then looked up, and musk is the best of scents; then she walked between two women and they (the people) did not recognise her, and she made a gesture with her hand like this, and Shuba shook his hand in order to give an indication how she shook her hand.
Bk 27, No.5599:
Abu Saeed Khuzri reported that Rasul made a mention of a woman of Bana Israel who had filled her ring with musk and musk is the most fragrant of the scents.
Bk 27, No.5600:
Abu Huraira said Rasul said: He who is presented with a flower should not reject it, for it is light to carry and pleasant in odour.
Bk 27, No.5601:
Nafi reported that when Ibn Umar wanted fumigation he got it from aloeswood without mixing anything with it, or he put camphor along with aloeswood and then said: This is how Rasul fumigated.
# Book: 28 Kitab Al-Shir [ Book of Poetry ]
Chapter 1:
Bk 28, No.5602:
Amr b. Sharid reported his father as saying: One day when I rode ehind Rasul, he said (to me): Do you remember any Poetry of Umayya b. Abu Salt. I said: Yes. He said: Then go on. I recited a couplet, and he said: Go on. Then I again recited a couplet and he said: Go on. I recited one hundred couplets (of his poetry). This hadith has been reported on the authority of Sharid through another chain of transmitters but with a slight variation of wording.
Bk 28, No.5603:
Amr b. Sharid reported on the authority of his father that Rasul asked him to recite poetrv, the rest of the hadith is the same, out with this addition:" He (that is Umayya b. Abu Sharid was about to become a muslim and in the hadith transmitted on the authority, of Ibn Mahdi (the words are)" He was almost a Muslim in his poetry."
Bk 28, No.5604:
Abu Huraira said Rasul said: The truest word spoken by an Arab (pre-Islamic) in poetry is this verse of Labid:" Behold! apart from Allah everything is vain."
Bk 28, No.5605:
Abu Huraira said Rasul said: The truest word uttered by a poet is this verse of Labid:" Behold! apart from Allah everything is vain," and Umayya b. Abu Salt was almost a Muslim.
Bk 28, No.5606:
Abu Huraira said Rasul said: The truest verse recited by a poet is: Beliold! apart from Allah everything is vain," and Ibn Abu Salt was almost a Muslim.
Bk 28, No.5607:
Abu Huraira said Rasul said: The truest couplet recited by a poet is:" Behold! apart from Allah everything is vain," and he made no addition to it.
Bk 28, No.5608:
Abu Huraira said: I heard Rasul as saying: The truest word which the poet stated is the word of Labid:" Behold! apart from Allah everything is vain."
Bk 28, No.5609:
Abu Huraira said Rasul said: It is better for a man's belly to be stuffld with pus which corrodes it than to stuff) one's mind with frivolous poetry. Abd Bakr has reported it with a slight variation Of wording.
Bk 28, No.5610:
Saad said Rasul said: It is better for the belly of any one of you to be stuffed with pus rather than to stuff (one's mind) with poetry.
Bk 28, No.5611:
Abu Saeed Khuzri said: We were going with Rasul. As we reached the place (known as) Arj there met (us) a poet who had been reciting poetry. Thereupon Rasul said: Catch the satan or detain the satan, for filling the belly of a man with pus is betting than stuffing his brain with poetry.
Chapter 2: IT IS PROHIBITED TO PLAY CHESS
Bk 28, No.5612:
Buraida reported on the authority of his father that Rasul said: He who played chess is like one who dyed his hand with the flesh and blood of swine.
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