Sahih Muslim 2

# Book: 5 Kitab Al-Zakat [ Book of Charity ]


Chapter 1:

Bk 5, No.2134:
Abu Saeed Kuzri said Rasul said: No sadaqa (zakat) is payable on less than five wasqs of (dates or grains), on less than five camel-heads and on less than five uqiyas (of silver).

Bk 5, No.2135:
A hadith like this has been narrated by Amr b. Yahya with the same chain of transmitters.

Bk 5, No.2136:
Umara said: I heard Abu Saeed Khuzri as saying that he had heard Rasul make (this) observation with a gesture of his five fingers, and then he narrated the hadith as transmitted by 'Uyaina (hadith 2134).

Bk 5, No.2137:
Abu Saeed Kuzri said Rasul said: Sadaqa (zakat) is payable on less than five wasqs of (dates or grains), on less than five camel-heads, and on less than five uqiyas (of silver).

Bk 5, No.2138:
Abu Saeed Kuzri said Rasul said: No Sadaqa is payable on less than five wasqs of dates or grains.

Bk 5, No.2139:
Abu Saeed Kuzri said Rasul said: No Sadaqa is payable on the grains and dates till it (comes to the Weight) of five wasqs, or less than five heads of camels, or less than five uqiyas (of silver).

Bk 5, No.2140:
A hadith like this has been narrated by Ismail b. Umayya with the same chain of transmitters.

Bk 5, No.2141:
A hadith like this has been narrated by Ismail b. Umayya with the same chain of transmitters, but instead of the word dates, fruit has been used.

Bk 5, No.2142:
Jabir said Rasul said: No Sadaqa is payable on less than five fiqiyas of silver, and on less than five heads of camels, and less than five wasqs of dates.

Bk 5, No.2143:
Jabir said Rasul said: A tenth is payable on what is watered by rivers, or rains, and a twentieth on what is watered by camels.
Chapter 2: NO ZAKAT IS DUE FROM A MUSLIM ON HIS SLAVE OR HIS HORSE

Bk 5, No.2144:
Abu Huraira said Rasul said: No Sadaqa is due from a Muslim on his slave or horse.

Bk 5, No.2145:
Abu Huraira said Rasul said: No Sadaqa is due from a Muslim on his slave or horse.

Bk 5, No.2146:
A hadith like this has been narrated by Abu Huraira through another chain of transmitters.

Bk 5, No.2147:
Abu Huraira said Rasul said: There is no Sadaqa on a slave except Sadaqat-ul-Fitr.
Chapter 3: SENDING OFF FOR THE PAYMENT OF ZAKAT AND OF REFUSING TO PAY IT

Bk 5, No.2148:
Abu Huraira reported that Rasul sent Umar for (collecting) Sadaqa (zakat), and it was said that Ibn Jamil, Khalid b. Walid and Abbas the uncle of Rasul, refused (to pay it). Upon this Rasul said: Ibn Jamil is taking revenge but for this that he was destitute and Allah made him rich. As regards Khalid, you are unjust to Khalid, for be reserved his armours and weapons for the sake of Allah, and as for Abbas, I shall be responsible for it and an equal amount along with it. And he again said: Umar, bear this in mind, the uncle of a person is like his father.
Chapter 4: ZAKAT (SADAQA) FITR IS BINDING ON EVERY MUSLIM

Bk 5, No.2149:
Ibn Umar said that Rasul prescribed the payment of Zakat-ul-Fitr (on breaking the fast) of Ramadan for people, for every freeman, or slave, male and female among the Muslims-one sa' of dried dates, or one sa' of barley.

Bk 5, No.2150:
Ibn Umar said that Rasul prescribed Zakat-ul-Fitr one sa' of dates or one sa' of barley for every slave or freeman, young or old.

Bk 5, No.2151:
Ibn Umar said that Rasul prescribed the Sadaqa of Ramadan (Sadaqat-al-Fitr) one sa' of dates or one sa' of barley for every free man or a slave, male or female, and then the people equalised (one sa' of dates or barley) with half a sa' of wheat.

Bk 5, No.2152:
Ibn Umar reported that Rasul ordered the (payment of) Zakat-ul-Fitr one sa' of dates, or one sa' of barley. Ibn Umar (Ibn Umar) further said: The people equalised it (then) with two mudds of fine wheat.

Bk 5, No.2153:
Ibn Umar reported that Rasul prescribed Zakat-ul-Fitr of Ramadan one sa' of dates or one sa' of barley for every individual among the Muslims (whether) free man or slave, male or female, young or old.

Bk 5, No.2154:
Sad b. Abu Sarh heard Abu Saeed Kuzri as saying: We used to take out as the Zakat of Fitr one sa' of grain, or one sa' of barley or one sa' of dates, or one sa' of cheese or one sa' of raisins.

Bk 5, No.2155:
Abu Saeed Khuzri said: We, on behalf of every young or old, free man or slave (amongst us), used to take out during the lifetime of Rasul as the Zakat of Fitr one sa' of grain, or one sa' of cheese or one sa' of raisins. And we continued taking out these till Muaweya b. Abu Sufyan came to us for pilgrimage or Umra, and addressed the people on the pulpit and said to them: I see that two mudds of zakat out of the wheat (red) of Syria is equal to one sa' of dates. So the people accepted it. But Abu Saeed said: I would continue to take out as I used to take out (before, i e. one sa') as long as I live.

Bk 5, No.2156:
Saad b. Abu Sarh heard Abu Saeed Kuzri as saying: We, on behalf of young or old, free or slave, used to take out the Zakat of Fitr while Rasul was among us, in three kinds, one sa' of dates, one sa' of cheese, or one sa' of barley, and we continued to take that out till the time of Muaweya, for he saw that two mudds of wheat were equal to one sa' of dates. Abu Saeed sald: I would continue to take that out as before (i e. one sa' of wheat).

Bk 5, No.2157:
Abu Saeed Kuzri said: We used to take out the Zakat of Fitr in three kinds, cheese, dates and barley.

Bk 5, No.2158:
Abu Saeed Kuzri reported that when Muaweya prescribed half a sa' of wheat equal to one sa' of dates, he (Abu Saeed Kuzri) objected to it, and said: I would take out (Sadaqat-ul-Fitr) but that which I used to bring forth during the lifetime of Rasul one sa' of dates, or one sa' of raisins, or one sa' of barley, or one sa' of cheese.
Chapter 5: TAKING OUT OF SADAQAT-UL-FITR BEFORE OBSERVING FITR PRAYER

Bk 5, No.2159:
Ibn Umar reported that Rasul ordered that the Sadaqat-ul-Fitr should be paid before the people go out for prayer.

Bk 5, No.2160:
Ibn Umar reported that Rasul ordered the payment of Sadaqat-ul-Fitr before people go out for prayer.
Chapter 6: SIN OF ONE WHO DOES NOT PAY ZAKAT

Bk 5, No.2161:
Abu Huraira said Rasul said: If any owner of gold or silver does not pay what is due on him, when the Day of Resurrection would come, plates of fire would be beaten out for him; these would then be heated in the fire of Hell and his sides, his forehead and his back would be cauterized with them. Whenever these cool down, (the process is) repeated during a day the extent of which would be fifty thousand years, until judgment is pronounced among servants, and he sees whether his path is to take him to Paradise or to Hell. It was said: Rasul, what about the camel? He (Rasul) said: If any owner of the camel does not pay what is due on him, and of his due in that (camel) is (also) to milk it on the day when it comes down to water. When the Day of Resurrection comes a soft sandy plain would be set for him, as extensive as possible, (he will find) that not a single young one is missing, and they will trample him with their hoofs and bite him with their mouths. As often as the first of them passes him, the last of them would be made to return during a day the extent of which would be fifty thousand years, until judgment is pronounced among servants and he sees whether his path is to take him to Paradise or to Hell. It was (again) said: Rasul, what about cows (cattle) and sheep? He said: It any owner of the cattle and sheep does not pay what is due on them, when the Day of Resurrection comes a soft sandy plain would be spread for them, he will find none of them missing, with twisted horns, without horns or with a broken horn, and they will gore him with their horns and trample him with their hoofs. As often as the first of them passes him the last of them would be made to return to him during a day the extent of which would be fifty thousand years, until judgment would be pronounced among the servants. And he would be shown his path-path leading him to Paradise or to Hell. It was said: Rasul, what about the horse? Upon this he said: The horses are of three types. To one than (these are) a burden, and to another man (these are) a covering, and still to another man (these are) a source of reward. The one for whom these are a burden is the person who rears them in order to show off, for vainglory and for opposing the Muslims; so they are a burden for him. The one for whom these are a covering is the person who rears them for the sake of Allah but does not forget the right of Allah concerning their backs and their necks, and so they are a covering for him. As for those which bring reward (these refer to) the person who rears them for the sake of Allah to be used for Muslims and he puts them in meadow and field. And whatever thing do these eat from that meadow and field would be recorded on his behalf as good deeds, as would also the amount of their dung and urine. And these would not break their halter and prance a course or two without having got recorded the amount of their hoof marks and their dung as a good deed on his behalf (on behalf of their owner). And their master does not bring them past a river from which they drink, though he did not intend to quench their thirst, but Allah would record for him the amount of what they drink on his behalf as deeds. It was said: Rasul, what about the asses?, Upon this he said: Nothing has been revealed to me in regard to the asses (in particular) except this one verse of a comprehensive nature:" He who does an atom's weight of good will see it, and he who does an atom's weight of evil will see it" (xcix. 7)

Bk 5, No.2162:
This hadith has been narrated by Zaid b. Aslam with the same chain of transmitters except that he said:" None among the owners of camels who does not pay their due," but did not say" their due (Zakat) out of them." and he make a mention:" He did not miss a single young one out of them." and he said:" Their sides. their foreheads and their backs would be cauterised."

Bk 5, No.2163:
Abu Huraira said Rasul said: No owner of the treasure who does not pay Zakat (would be spared) but (his hoards) would be heated in the Fire of Hell and these would be made into plates and with these his sides, his forehead would be cauterised till Allah would pronounce judgment among His servants during a day, the extent of which would be fifty thousand years. He would then see his path, leading either to Paradise or to Hell. And no owner of the camels who does not pay Zakat (would be spared) but a soft sandy plain would be set for him and they (the camels) would be made to pass over him till the last of them would be made to return till Allah would pronounce judgment among His servants during a day the extent of which would be fifty thousand years. He would then see his path leading him to Paradise or leading him to Hell. And no owner of the (cattle and) goats who does not pay Zakat (would be spared) but a soft sandy plain would be set for him, he would find none of them missing, with twisted horns, without horns, or with broken horns, and they will gore him with their horns and trample him with their hoofs and they would be made to pass over him till the last of them would be made to return till Allah would pronounce judgment among His servants, during a day the extent of which would be fdty thousand years, and he would see the paths leading to Paradise or to Hell. Suhail said: I do not know whether he made mention of the cows. They said: Rasul, what about the horses? He said: The horses have goodness in their foreheads (or he said) or goodness is ingrained in the foreheads of the horses (Suhail said: I am in doubt as to what was actually said) up till the Day of judgement. The horses are of three kinds. They are a source of reward to a person, they are a covering to a person, and they are a burden to a person. As for those which bring reward is that a person would get reward who rears them for the sake of Allah and trains them for Him, and nothing disappears in their stomachs but Allah would record for him a good deed. And if they were to graze in the meadow, they would eat nothing but Allah would record for him a reward. And if they were to drink water from the canal, with every drop that, would disappear in their stomachs there would be reward (for the owner). He went on describing till a reward was mentioned for their urine and dung. And if they pranced a course or two, there would be recorded a reward for every pace that they covered. As for one for whom they are a covering, he is the man who rears them for honour and dignity but does not forget the right of their backs and their stomachs, in plenty and adversity, As regards one for whom they are a burden, he is that who rears them for vainglory and showing off to the people; for him they are, the burden. They said: Rasul, what about asses? He said: Allah has not revealed to me anything in regards to it except this one comprehensive verse:" He who does an atom's weight of good will see it, and he who does an atom's weight of evil will see it" (xcix. 7).

Bk 5, No.2164:
This hadith has been narrated by Suhail b. Abu Salih with the same chain of transmitters, and he said he substituted the word aqsa' with 'adba' and said:" his side and his back," but he made no mention of his forehead.

Bk 5, No.2165:
This hadith has been narrated by Abu Huraira through another chain of transmitters: Rasul said:" When a person does not pay what is due to Allah or Sadaqa of his camels...." The rest of the hadith is the same.

Bk 5, No.2166:
Jabir al-Ansari said Rasul said: The owner of a camel who does not pay what is due on it (would be punished in this way) that on the Day of Resurrection many more (along with his camel) would come and the owner would be made to sit on a soft sandy ground and they would trample him with their feet and hooves. And no owner of the cattle who does not pay what is due on them (would be spared the punishment) but on the Day of Resurrection, many more would come and he (the owner) would be made to sit on the soft sandy ground and would be gored by their horns and trampled under their feet. And no owner of the goats and sheep who does not pay what is due on them (would be spared of punishment) but many more would come on the Day of Resurrection and he (the owner) would be made to sit on a soft sandy ground and they would gore him with their horns and trample him under their hooves. And there would be more (among this flock of sheep and goat) without horns or with broken horns. And no owner of the treasure who does not pay its due but his treasure would come on the Day of Resurrection like a bald snake and would pursue him with its mouth open, and when it would come near he would run away from it, and he would be called thus:" Take your treasure which you concealed, for I do not need it." When he would find no way out he would put his hand in its mouth and it would gnaw it like a he-camel. Abu Zubair said: We heard Ubaid b. Umair saying this. We then asked Jabir about this. And he also said like Ubaid b. Umair, Abu Zubair said: I heard Ubaid b. Umair saying: A man said: Rasul, what is due on camels? He said: Milking them near water, and lending of bucket (used for drawing water from it), or lending its male for mating with a she-camel and providing it as a ride for the sake of Allah.

Bk 5, No.2167:
Jabir said Rasul said: No owner of camels or cattle or flock of sheep or goats who does not pay his due (would be spared punishment) but would be made to sit on the Day of Resurrection on a soft sandy ground and the hoofed animals would trample him with their hoofs and gore him with their horns. And none of them on that day would be without horns, or with broken horns. We said: Messenger of. Allab, but what is due on them? He said: Lending of the male (for use) and lending of the bucket (used for drawing water for them) and for mating and milking them near water and providing them as a ride for the sake of Allah. And no owner of the property who does not pay Zakat (would be spared punishment) but it (his property) would turn into a bald snake and would follow its owner wherever he would go, and he would run away from it, and it would be said to him: That is your property about which you were stingy. And when he would find no other way out he would thrust his hand in its mouth and it would gnaw it like a male camel.
Chapter 7: PLEASING OF THE COLLECTOR

Bk 5, No.2168:
Jabir said: There came people from among the Bedouins to Rasul and said: Collectors of Sadaqa come to us and treat us unjustly. Upon this Rasul said: Please your collectors. Jarir said: Ever since I heard it from Rasul no collector had departed but was pleased with me.

Bk 5, No.2169:
This hadith has been narrated by Muhammad b. Ismail with the same chain of transmitters.
Chapter 8: THE GRAVITY OF PUNISHMENT FOR ONE WHO DOES NOT PAY ZAKAT

Bk 5, No.2170:
Abu Zar said: I went to Rasul and he was sitting under the shade of the Kaba. As he saw me he said: By the Lord of the Kaba, they are the losers. I came there till I sat and I could not stay (longer) and (then) stood up. I said: Rasul, let my father, be ransom for you, who are they (the losers)? He said: They are those having a huge amount of wealth except so and so and (those who spend their wealth generously on them whom they find in front of them, behind them and on their right side and on their left side) and they are a few. And no owner of camels, or cattle or goat and sheep, who does not pay Zakat (would be spared punishment) but these (camels, cattle, goats and sheep) would come on the Day of Resurrection wearing more flesh and would gore him with their horns and trample them with their hooves. And when the last one would pass away, the first one would return (to trample him) till judgment would be pronounced among people.

Bk 5, No.2171:
Abu Zar said: I went to Rasul and he was sitting under the shade of the Kaba, and the rest of the hadith it the same but for this that he (Rasul) said:" By Allah, in Whose hand is my life, no person on earth who dies and leaves behind camels, or cattle or goat and sheep, and does not pay Zakat (would be spared the punishment)."

Bk 5, No.2172:
Abu Huraira reported that Rasul said: Nothing is more delighting to me than this that Uhud should be of gold for me, and no dinar is left with me out of it before three nights pass except a dinar which I would set aside for the repayment of debt upon me.

Bk 5, No.2173:
Abu Huraira reported the same from Rasul.
Chapter 9: EXHORTATION TO GIVE SADAQA

Bk 5, No.2174:
Abu Zar said: I walked with Rasul on the stony ground of Medina in the afternoon and we were looking at Uhud. Rasul said: Abu Zar! I said: Rasul, I am here at thy beck and call. He said: What I desire is that Uhud be gold with me and three nights should pass and there is left with me any dinar but one coin which I would keep to pay debt. (I love) to spend it among the servants of Allah like this and he pointed in front of him, and on his right side and on his left side. We then proceeded on and he said: Abu Zar. I said: At thy beck and call, Rasul. He (Rasul) said: The rich would be poor on the Day of Resurrection, but he who spent like this and like this and like this, and he pointed as at the first time. We again went on when he said. Abu Zar, stay where you are till I come back to you. He (Rasul) then moved on till he disappeared from my sight He (Abu Zar) said: I heard a sound and I heard a noise. I said (to myself): Rasul might have met (mishap or an enemy). I wished to follow him but I remembered his command for not departing till he would come back. So I waited for him, and when he came I made a mention of what I heard. He said: it was Gabriel, who came to me and said:" He who dies among your Ummah without associating Anything with Allah would enter Paradise. I said: Even if he committed fornication or theft? He said: Even if he committed fornication or theft.

Bk 5, No.2175:
Abu Zar said: I went out one night (and found) Rasul walking all alone. There was no man with him. I thought that he did not like anyone walking along with him. So I began to walk in the light of the moon. He, however turned his attention to me and saw me and said: Who is this? I said: It is Abu Zar. Let Allah make me as ransom for you. He said: Abu Zar, come on. He (Abu Zar) said: So I walked along with him for some time and he said: The wealthy persons would have little (reward) on the Day of Resurrection, except upon whom Allah conferred goodness (wealth). He dispensed it to his right, left, in front of him and at his back (just as the wind diffuses fragrance) and did good with it (riches). I went along with him for some time when He said: Sit here. And he made me sit at a safe place and there were stones around it, and he said to me: Sit here till I come to you. He went away on the stony ground till I could not see him. He stayed away from me, and he prolonged his stay. Then I heard him as he came back and he was saying: Even if he committed theft and even if he committed fornication. When he came I could not help asking him: Rasul, let Allah make me ransom for you, whom were you speaking on the stony ground? I heard nobody responding to you. He (Rasul) said: It was Gabriel who met me by the side of the stony ground and said: Give glad tidings to your Ummah that he who died without associating ought with Allah would go into Paradise. I said: Gabriel, even if he committed theft and fornication? He said: Yes. I said: Even it he committed theft and fornication? He said: Yes, I again said: Even if he committed theft and fornication? He said: Yes, even if he drank wine.
Chapter 10: HOARDERS OF WEALTH AND PUNISHMENT TO THEM

Bk 5, No.2176:
Ahnaf b. Qais said: I came to Medina and when I was in the company of the grandees of Quraish a man with a crude body and an uncouth face wearing coarse clothes came there. He stood up before them and said: Give glad tidings to those whom who amass riches of the stones which would be heated in the Fire of Hell, and would be placed at the tick of the chest till it would project from the shoulder bone and would he put on the shoulder bone till it would project from the tick of his chest, and it (this stone) would continue passing and repassing (from one side to the other). He (the narrator) said: Then people hung their heads and I saw none among them giving any answer. He then returned and I followed him till he sat near a pillar. I said: I find that these (people) disliked what you said to them and they do not understand anything. My friend Abul Qasim (Muhammad) called me and I responded to him, and he said: Do you see Uhud? I saw the sun (shining) on me and I thought that he would send me on an errand for him. So I said: I see it. Upon this he said: Nothing would delight me more than this that I should have gold like it (equal to the bulk of Uhud), and I should spend it all except three dinars. (How sad it is) that they hoard worldly riches, and they know nothing. I said: What about you and your brothers Quraish? You do not go to thein for any need and do not accept anything from them. He said: By Allah, I neither beg anything from them (from worldly goods), nor do I ask them anything about religion till I meet my Allah and His Messenger.

Bk 5, No.2177:
Ahnaf b. Qais said: While I was in the company of the (elites) of Quraiah, Abu Zarcame there and he was saying: Give glad tidings to the hoarders of riches that their backs would be branded (so deeply) that (the hot Iron) would come out of their sides, and when the backs of their necks would be branded, it would come out of their foreheads. He (Abu Zar) then went away and sat down. I asked who he was. They said: He is Abu Zar. I went to him and said to him: What is this that I heard from you which you were saying before? He said: I said nothing but only that which I heard from their Prophet. I again said: What do you say about this gift? He said: Take it, for today it is a help. But when it becomes a price for your religion, then abandon it.
Chapter 11: EXHORTATION TO SPEND AND TIDINGS TO HIM WHO SPENDS (ON GOOD DEEDS)

Bk 5, No.2178:
Abu Huraira said Rasul said that Allah, the Most Blessed and High, said: O son of Adam, spend. I will spend on you. The right hand of Allah is full and overflowing and in nothing would diminish it, by overspending day and night.

Bk 5, No.2179:
Abu Huraira said Rasul said that Allah said to him:" Spend, I will bestow upon you." And Rasul said: The right hand of Allah is full and spending (the riches) liberally during day and night will not diminish (the resources of Allah). Don't you see what (an enormous amount of resources) He has spent since He created the heaven and the earth, and what is in His right hand has not decreased? His Throne is upon the water. And in His other hand is death, and He elevates and degrades (whom He likes).
Chapter 12: EXCELLENCE OF SPENDING ON ONE'S FAMILY, AND SERVANT, AND SIN OF ONE WHO NEGLECTS OR WITHHOLDS THEIR SUBSISTENCE

Bk 5, No.2180:
Thauban said Rasul said: The most excellent dinar is one that a person spends on his family, and the dinar which he spends on his animal in Allah's path, and the dinar he spends on his companions in Allah's path. Abu Qilaba (one of the narrators) said: He (the narrator) started with family, and then Abu Qilaba said: Who is the person with greater reward than a person who spends on young members of his family (and thus) preserves (saves them from want) (and by virtue of which) Allah brings profit for them and makes them rich.

Bk 5, No.2181:
Abu Huraira said Rasul said: Of the dinar you spend as a contribution in Allah's path, or to set free a slave, or as a sadaqa given to a needy, or to support your family, the one yielding the greatest reward is that which you spent on your family.

Bk 5, No.2182:
Khaithama said: While we were sitting in the company of Ibn Umar there came in his steward. He (Ibn Umar) said: Have you supplied the provision to the slaves? He said: No. Upon this he said: Go and give (the provision) to them, for Rasul has said: This sin is enough for a man that he withholds the subsistence from one whose master he is.
Chapter 13: BEGINNING OF SPENDING FOR ONE'S OWN SELF, THEN FOR ONE'S FAMILY AND THEN FOR RELATIVES

Bk 5, No.2183:
Jabir said: A person from the Banu 'Udhra set a slave free after his death. This news reached Rasul. Upon this he said: Have you any property besides it? He said: No. Upon this he said: Who would buy (this slave) from me? Nulaim b. Abdullah bought it for eight hundred dirhams and (this amount was) brought to Rasul who returned it to him (the owner), and then said: Start with your own self and spend it on yourself, and if anything is left, it should be spent on your family, and if anything is left (after meeting the needs of the family) it should be spent on relatives, and if anything is left from the family, it should be spent like this, like this. And he was saying: In front of you, on your right and on your left.

Bk 5, No.2184:
Jabir reported that a person among the Ansar who was called Abu Madhkur granted posthumous freedom to his slave who was called Ya'qub. The rest of the hadith is the same.
Chapter 14: EXCELLENCE OF SPENDING AND GIVING SADAQA TO RELATIVES, TO WIFE, TO CHILDREN, AND PARENTS EVEN IF THEY ARE POLYTHEISTS

Bk 5, No.2185:
Anas b. Malik is reported as saying: Abu Talha was the one among the Ansar of Medina who possessed the largest property and among his property he valued most was his garden known as Bairaha' which was opposite the mosque, and Rasul often visited it and he drank of its sweet water. When this verse was revealed:" You will never attain righteousness till you give freely of what you Have" (iii. 91), Abu Talha got up and, going to Rasul, said: Allah says in His Book:" You will never attain righteousness till you give freely of what you love," and the dearest of my property is Bairaha' so I give it as Sadaqa to God from Whom I hope for reward for it and the treasure with Allah; so spend it, Rasul, on whatever purpose you deem it proper. Rasul said: Bravo I that is profit earning property. I have heard what you have said, but I think you should spend it on your nearest relatives. So Abu Talha distributed it among the neatest relatives and his cousins on his father's side.

Bk 5, No.2186:
Anas reported that when this verse was tevealed:" You will not attain righteousness till you give freely of what you love," Abu Talha said: I see that our Lord has demanded from us out of our property; so I make you a witness, Rasul. that I give my land known as Bairaha' for the sake of Allah. Upon this Rasul said: Give that to your relatives. So he gave it to Hassan b. Thabit and Ubayy b. Kab.

Bk 5, No.2187:
Maimuna bint Harith reported that she set free a slave-girl during the lifetime of Rasul and she made a mention of that to Rasul and he said: Had you gives her to your maternal uncles, you would have a greater reward.

Bk 5, No.2188:
Zainab, the wife of Abdullah (b. Masud ), said Rasul said: 0 women, give sadaqa even though it be some of your jewellery. She returned to Abdullah and said: You are a person with empty hands, whereas Rasul has commanded us to give sadaqa, so better go to him and ask and if this will suffice for me; otherwise I shall give it to someone else. Abdullah said to me (his wife): You better go yourself. So I went and there was another woman of the Ansar at the door of Rasul having the same porpose as I had. Now Rasul was invested with awe (so we did not like to knock). Then Bilal came out and we said to him: Go to Rasul and inform him that there are two women at the door asking him whether it will serve them to give sadaqa to their spouses and to orphans who are under their charge, but do not inform him who we are. Bilal went to Rasul and asked him (what these women had instructed him to ask). Rasul asked him who these women were. He (Bilal) said: They are women from Ansar and Zainab. Upon this Rasul said: Which of the Zainabs? He said: The wife of Abdullah. Rasul said: There are two rewards for them, the reward of kinship and the reward of Sadaqa.

Bk 5, No.2189:
A hadith like this has been narrated on the authority of Zainab the wife of Abdullah, and she said: I was in the mosque and Rasul saw me and said: Give Sadaqa even though it is out of your jewellery. The rest of the hadith is the same.

Bk 5, No.2190:
Umm Salama said: I asked Rasul whether there is a reward for me if I spend oh Abu Salama's sons, and I am not going to abandon them in this state (of helplessness) for they are my sons. He (Rasul) said: Yes. For you is the reward for what you spend on them.

Bk 5, No.2191:
This hadith has been narrated by Ibn Urwa with the same chain of transmitters.

Bk 5, No.2192:
Abu Masud said Rasul said: When a Muslim spends on his family seeking reward for it from Allah, it counts for him as sadaqa.

Bk 5, No.2193:
This hadith has been narrated by Shuba with the same chain of transmitters.

Bk 5, No.2194:
Asma' daughter of Abu Bakr said: I said: Rasul, my mother, who is inclined or scared has come to me. Should I (even An her position of being opposed to Islam) treat her well? He said: Yes.

Bk 5, No.2195:
Asma' bint Abu Bakr said: My mother who was a polytheist came to me when he (Rasul) entered into treaty with, the Quraish (of Mecca). I inquired from Rasul saying: Rasul, there has come to me my mother and she is inclined; should I (in this state of her mind) show her kindness? He said: Yes, treat her kindly.
Chapter 15: GETTING OF REWARD FOR SADAQA FOR THE DEAD GIVEN ON HIS OR HER BEHALF

Bk 5, No.2196:
Aisha said that a person came to Rasul and said: My mother died suddenly without having made any will. I think she would have definitely given Sadaqa if she had been able to speak. Would she have a reward if I gave Sadaqa on her behalf? He (Rasul) said: Yes. This hadith has been narrated on the authority of Hisham with the same chain of transmitters. And in the hadith transmitted by Abu Usama the words are:" She did not make any will," as it has been reported by Ibn Bishr, but it was not reported by the rest of the narrators.
Chapter 16: SADAQA INCLUDES ALL TYPES OF GOOD ACTS

Bk 5, No.2197:
Hudhaifa and Abu Shaiba said Rasul said: Every act of goodness is sadaqa.

Bk 5, No.2198:
Abu Zar said: some of the people from among the Companions of Rasul said to him: Rasul, the rich have taken away (air the) reward. They observe prayer as we do; they keep the fasts as we keep, and tray give Sadaqa out of their surplus riches. Upon this he (Rasul) said: Has Allah not prescribed for you (a course) by following which you can (also) do sadaqa? In every declaration of the glorification of Allah (i.e saying Subhan Allah) there is a Sadaqa, and every Takbir (i.e saying Allah-O-Akbar) is a sadaqa, and every praise of His (saying al-Hamdu Lillah) is a Sadaqa and every declaration that He is One (La illha ill-Allah) is a sadaqa, and enjoining of good is a sadaqa, and forbidding of that which is evil is a Sadaqa, and in man's sexual Intercourse (with his wife, ) there is a Sadaqa. They (the Companions) said: Rasul, is there reward for him who satisfies his sexual passion among us? He said: Tell me, if he were to devote it to something forbidden, would it not be a sin on his part? Similarly, if he were to devote it to something lawful, he should have a reward.

Bk 5, No.2199:
Aisha said Rasul said: Every one of the children of Adam has been created with three hundred and sixty joints; so he who declares the Glory of Allah, praises Allah, declares Allah to be One, Glorifies Allah, and seeks forgiveness from Allah, and removes stone, or thorn, or bone from people's path, and enjoins what is good and forbids from evil, to the number of those three hundred and sixty-four, will walk that day haviing removed himself from Hell.

Bk 5, No.2200:
This hadith has been narrated on the authority of Zaid with the same chain of transmitters except with (a slight) change of words (i.e he [Rasul]) said: Or he enjoined what is good,... and said: He enters the evening [ie. he walks till eveningl.

Bk 5, No.2201:
This hadith has been narrated by Aisha through anothr chain of transmitters in which she said Rasul said:" Every man is created" ; the rest of the hadith is the same and he said:" He walks on that day."

Bk 5, No.2202:
Saeed b.Abu Burda reported on the authority of his grandfather that Rasul said: Giving of Sadaqa is essential for every Muslim. It was said (to him): What do you say of him who does not find (the means) to do so? He said: Let him work with both his hands, thus doing benefit to himself and give Sadaqa. It was said to him: What about him who does not have (the means) to do so? He said: Then let him assist the needy, the aggrieved. It was said: What do you say of one who cannot even do this? He said: Then he should enjoin what is reputable or what is good. He said: What about him if he cannot do that? He (Rasul) said: He should then abstain from evil, for verify that is Sadaqa on his behalf.

Bk 5, No.2203:
This hadith has been narrated by Shuba with the same chain of transmitters.

Bk 5, No.2204:
Hammam b. Munabbih reported that-this is out of (those ahadith) which Abu Huraira narrated to us from Muhammad, Rasul. And he while making a mention of ahadith reported from Rasul said this: Sadaqa is due on every joint of a person, every day the sun rises. Administering of justice between two men is also a Sadaqa. And assisting a man to ride upon his beast, or helping him load his luggage upon it, is a Sadaqa; and a good word is a Sadaqa; and every step that you take towards prayer is a Sadaqa, and removing of harmful things from the pathway is a Sadaqa.
Chapter 17: CONCERNING ONE WHO SPENDS AND WHO WITHHOLDS

Bk 5, No.2205:
Abu Huraira said Rasul said: There is never a day wherein servants (of God) get up at morn, but are not visited by two angels. One of them says: 0 Allah, give him more who spends (for the sake of Allah), and the other says: 0 Allah, bring destruction to one who withholds.

Bk 5, No.2206:
Haritha b. Wahb said Rasul said: Give Sadaqa for a time is about to come when a person would walk with alms and the one whom it is to be given would say: Had you brought it yesterday, I would have accepted it. For the present I do not need it. (And the giver of Sadaqa) I would not find anyone to accept it.

Bk 5, No.2207:
Abu Musa said Rasul said: There would come a time for the people when a person would roam about with Sadaqa of gold, but he would find no one to accept it from him. And a man would be seen followed by forty women seeking refuge with him on account of the scarcity of males and abundance of females."

Bk 5, No.2208:
Abu Huraira said Rasul said: The Last Hour will not come before wealth becomes abundant and overflowing, so much so that a man takes Zakat out of his property and cannot find anyone to accept it from him and till the land of Arabia becomes meadows and rivers.

Bk 5, No.2209:
Abu Huraira said Rasul said: The Last Hour will not come till wealth is abundant and overflowing, so much so that the owner of the property will think as to who will accept Sadaqa from him, and a person would be called to accept Sadaqa and he would say: I do not need it.

Bk 5, No.2210:
Abu Huraira said Rasul said: The earth will vomit long pieces of its liver like columns of gold and silver, and the murderer will come and say: It was for this that I committed murder. The breaker of family ties will come and say: It was for this that I broke the family ties; and the thief will come and say: It is for this that my hands were cut off. They will then leave it and will not take anything out of it.
Chapter 18: ACCEPTANCE OF SADAQA BY HONEST WORK AND ITS GROWTH

Bk 5, No.2211:
Abu Huraira said Rasul said: If anyone gives as Sadaqa the equivalent of a date from that (earning) earned honestly, for Allah accepts that which is lawful, the Lord would accept it with His Right Hand, and even if it is a date, it would foster in the Hand of the lord, as one of you fosters his colt, till it becomes bigger than a mountain.

Bk 5, No.2212:
Abu Huraira said Rasul said: No one gives Sadaqa of a date out of his honest earning, but Allah accepts it with His Right Hand, and then fosters it as one of you fosters the colt or a young she-camel, till it becomes like a mountain or even greater.

Bk 5, No.2213:
This hadith has been narrated through another chain of transmitters with a change of words. In the hadith transmitted Rauh (the words are):" Out of the honest earning and its spending at what is its (due) right" ; and in the hadith transmitted by Sulaiman (the words are):" And its spending at its proper place."

Bk 5, No.2214:
Abu Huraira said Rasul said: 0 people, Allah is Good and He therefore, accepts only that which is good. And Allah commanded the believers as He commanded the Messengers by saying:" O Messengers, eat of the good things, and do good deeds; verily I am aware of what you do" (xxiii. 51). And He said: ' 0 those who believe, eat of the good things that We gave you" (ii. 172) He then made a mention of a person who travels widely, his hair dishevelled and covered with dust. He lifts his hand towards the sky (and thus makes the supplication):" O Lord,0 Lord," whereas his diet is unlawful, his drink is unlawful, and his clothes are unlawful and his nourishment is unlawful. How can then his supplication be accepted?
Chapter 19: EXHORTATION TO SADAQA EVEN THOUGH IT IS HALF A DATE, OR A GOOD WORD, FOR THEY ARE PROTECTION AGAINST FIRE

Bk 5, No.2215:
Adi b. Hatim reported that he heard Rasul as saying: He who among you can protect himself against Fire, he should do so, even if it should be with half a date.

Bk 5, No.2216:
Adi b. Hatim said Rasul said: Allah will speak with everyone amongst you without any interpreter between them. He (the man) would see towards his right and would not find anything but (the deeds) which he had done before, and he would see towards the left and would not find anything but (the deeds) which he had done before. He would see in front of him and would find nothing but Fire just before his face. So protect (yourselves) against Fire even if it is with the help of half a date. A hadith like this has been transmitted by Khaithama and addition has been made in this of (these words) ;" Even if it is with a good word."

Bk 5, No.2217:
Adi b. Hatim reported that Rasul made a mention of Fire. He turned his face aside and diverted his attention and then said: Guard (yourselves) against Fire. He turned his face and diverted his attention till we thought as if he were (actually seeing it and then said: Protect yourselves against Fire even if it is with half a date, and he who does not find it, (he should do so) with pleasant words. Abu Kuraib did not mention the word: (as if).

Bk 5, No.2218:
Adi b. Hatim reported that Rasul made a mention of the Fire and sought refuge (with Allah against it). He turned aside his face three times and then said: Protect yourselves against Fire even if with half a date. But if you fail to find it (then protect yourselves against Fire) with the help of a pleasant word).

Bk 5, No.2219:
Mundhir b. Jarir reported on the authority of his father: While we were in the company of Rasul in the early hours of the morning, some people came there (who) were barefooted, naked, wearing striped woollen clothes, or cloaks, with their swords hung (around their necks). Most of them, nay, all of them, belonged to the tribe of Mudar. The colour of the face of Rasul underwent a change when he saw them in poverty. He then entered (his house) and came out and commanded Bilal (to pronounce Adhan). He pronounced Adhan and Iqima, and he (Rasul) observed prayer (along with his Companion) and then addressed (them reciting verses of the Holy Koran): '" 0 people, fear your Lord, Who created you from a single being" to the end of the verse," Allah is ever a Watcher over you" (iv. 1). (He then recited) a verse of Sura Hashr:" Fear Allah. and let every soul consider that which it sends forth for the morrow and fear Allah" (lix. 18). (Then the audience began to vie with one another in giving charity.) Some donated a dinar, others a dirham, still others clothes, some donated a sa' of wheat, some a sa' of dates; till he (Rasul) said: (Bring) even if it is half a date. Then a person from among the Ansar came there with a money bag which his hands could scarcely lift; in fact, they could not (lift). Then the people followed continuously, till I saw two heaps of eatables and clothes, and I saw the face of the Messenger glistening, like gold (on account of joy). Rasul said: He who sets a good precedent in Islam, there is a reward for him for this (act of goodness) and reward of that also who acted according to it subsequently, without any deduction from their rewards; and he who sets in Islam an evil precedent, there is upon him the burden of that, and the burden of him also who acted upon it subsequently, without any deduction from their burden.

Bk 5, No.2220:
This hadith has been narrated on the authority of Mandhir through another chain of transmitters. And the hadith transmitted by Ibn Muadh contains an addition:" He then observed the noon prayer and then gave the sermon."

Bk 5, No.2221:
Mundhir b. Jarir narrated on the authority of his father: When we were sitting in the company of Rasul. There came people dressed in striped woollen clothes, and the rest of the hadith in the same, and there (it is also mentioned):" He observed the Zuhr prayer and then climbed up a small pulpit, praised Allah, lauded Him, and then said: Verily Allah in His Book has revealed: 'O people, fear your Lord, ' etc." (iv. 1).

Bk 5, No.2222:
Jarir b. Abdullah said: People came to to Rasul and they ware dressed in woollen clothes. He (Rasul) saw their dismal state, as they were suffering from want and the rest of the hadith is the same.
Chapter 20: THE LABOURER SHOULD GIVE CHARITY OUT OF HIS WAGES AND IT IS SEVERELY FORBIDDEN TO BELITTLE ONE WHO CONTRIBUTES LESS

Bk 5, No.2223:
Abu Masud said: We were commanded to give charity (despite the fact.) that we were coolies. Abu Aqil donated half a sa'. And there came another man with more than this. The hypocrites said: Verily Allah does not stand in need of the charity of this, and the second one has done nothing but only made a show (of his charity). Then this verse was revealed." Those who scoff at the voluntary givers of charity among the believers as well as those who cannot find anything (to give) but with their hard labour" (ix. 80). And Bishr did not utter the word Muttawwi'in.

Bk 5, No.2224:
This hadith has been narrated by Shuba with the same chain of transmitters and in the hadith transmitted by Saeed b.al Rabi (the words are):" We used to carry loads on our backs."
Chapter 21: EXCELLENCE OF GIVING A GIFT

Bk 5, No.2225:
Abu Huraira said Rasul said: Of course the person who gives to the family a she-camel as a gift, which gives milk morning and evening equal to a large bowl, its reward (the reward of the gift) is great.

Bk 5, No.2226:
Abu Huraira reported that Rasul forbade (to do certain things) and then he made a mention of certain habits and said: He who gives a she-camel as a gift, for him is the reward (of the gift) both morn- ing and evening-a reward for drinking milk in the morning and a reward for drinking milk in the evening.
Chapter 22: THE LIKENESS OF ONE WHO SPENDS (IN THE PATH OF ALLAH) AND ONE WHO WITHHOLDS

Bk 5, No.2227:
Abu Haraira reported that the likeness of one who spends or one who gives charity is that of a person who has two cloaks or two coats-of-mail over him right from the breast to the collar bones. And when the spender (and the other narrator said, when the giver of charity) makes up his mind to give charity, it (coat-mail) becomes expanded for him. But when a miserly person intends to spend, it contracts and every ring grips the place where it is. For the giver of charity, this coat-of. mail expands to cover his whole body and obliterates even his footprints. Abu Huraira said: (The miserly man) tries to expand it (the coat-of-mail) but it does not expand.

Bk 5, No.2228:
Abu Haraira reported that Rasul gave similitudes of a miserly man and the giver of charity as two persons who have two coats-of-mail over them with their hands pressed closely to their breasts and their collar bones. Whenever the giver of charity gives charity it (the coat-of mail) expands so much as to cover his finger tips and obliterate his foot prints. And whenever the miserly person intends to give charity (the coat-of-mail) contracts and every ring grips the place where it is. He (Abu Huraira) said: I saw Rasul saying with fingers in the opening of his shirt:" If you had seen him trying to expand it, it will not expand."

Bk 5, No.2229:
Abu Haraira reported Rasul as-saying:. The similitude of a miserly man and the giver of charity is that of two persons with coatsof mail over them; when the giver of charity intends to give charity, it expands over him (to much so) that the footprints are also obliterated. And when the miserly man intends to give charity, it contracts over him, and his hands are tied up to his collar bone, and every ring is fixed up to another. He (the narrator) said: I heard Rasul as saying: He would try to expand it. but he would not be able to do so.
Chapter 23: PROOF OF REWARD FOR THE GIVER OF CHARITY EVEN IF IT GOES INTO THE HANDS OF AN UNDESERVING PERSON

Bk 5, No.2230:
Abu Huraira said Rasul said: A man expressed his intention to give charity, so he came out with charity and placed it in the hand of an adulteress. In the morning, the people were talking and saying: charity was given to an adulteress last night. He (the giver of Sadaqa) said: 0 Allah, to Thee be the praise-to an adulteress. He then again expressed his intention to give charity; so he went out with the charity and placed it in the hand of a rich person. In the morning the people were talking and saying: Charity was given to a rich person. He (the giver of charity) said: 0 Allah, to Thee be the praise-to a well-to-do person. He then expressed his intention to give charity, so he went out with charity and placed it in the hand of a thief. In the morning, the people were talking and saying: Charity was given to a thief. So (one of the persons) said: 0 Allah, to Thee be the praise (what a misfortune it is that charity has been given to) the adulteress, to a rich person. to a thief! There came (the angel to him) and he was told: Your charity has been accepted. As for the adulteress (the charity might become the means) whereby she might restrain herself from fornication. The rich man might perhaps learn a lesson and spend from what Allah has given him, and the thief might thereby refrain from committing theft.
Chapter 24: THE REWARD FOR AN HONEST TRUSTEE AND FOR THE WOMAN AS SHE GIVES CHARITY FROM THE HOUSEHOLD OF HER HUSBAND EITHER WITH HIS EXPLICIT SANCTION OR AS IT IS CUSTOMARY

Bk 5, No.2231:
Abu Musa said Rasul said: The honest Muslim trustee who spends (sometimes he said" who gives" ) what he is commanded to do and he gives that in full with his heart overflowing with cheerfulness and he gives it to one to whom he is ordered, he is one of the givers of charity.

Bk 5, No.2232:
Aisha said Rasul said: When a woman gives in charity some of the food in her house, without causing any damage, there is reward for her for whatever she has given, and a reward for her husband for what he earned. The same applies to the trustee. In no respect does the one diminish the reward of the other.

Bk 5, No.2233:
This hadith has been narrated by Mansur with the same chain of transmitters (with this alteration of words):" from the food of her husband".

Bk 5, No.2234:
Aisha said Rasul said: When a woman spends (something as Sadaqa) out of the household of her husband without causing any damage, there is a reward for her and for him too like it for whatever he earned, and for her (for the wife) because of her spending (for the sake of Allah), and for the trustee also (there is a reward like it), without any reduction from their rewards.

Bk 5, No.2235:
This hadith has been narratedby A'mash with the same chain of transmitters.

Bk 5, No.2236:
Umair, the freed slave of Abi'l-Lahm said: 1 was the slave (of Abi'l-Lahm). I asked Rasul if I could give some charity out of my master's wealth. He said: Yes, and the reward is half and half between you two.

Bk 5, No.2237:
Umair, the freed slave of Abi'l-Lahm, said: My master commanded me to cut some meat in strips; (as I was doing it) a poor man came to me and I gave him some of it to eat. My master came to know of that, and he beat me. I came to Rasul and narrated it to him. He (Rasul) summoned him and said: Why did you beat him? He (Abi'l-Lahm) said: He gives away my food without being commanded to do so. Upon this he (Rasul) sbid: The reward would be shared by you two.

Bk 5, No.2238:
Hammam b. Munabbih said: These are some of the a hadith of Muhammad. Rasul, transmitted to us on the authority of Abu Huraira. So he narrated one hadith out of them (as this): Rasul said: No woman should observe fast when her spouse is present (in the house) but with his permission. And she should not admit any (mahram) in his house, while he (her husband) is present, but with his permission. And whatever she spends from his earnings without his sanction, for him is half the reward.
Chapter 25: CONCERNING THE COLLECTION OF SADAQA AND DOING OF GOOD DEEDS

Bk 5, No.2239:
Abu Huraira reported Rasul assaying: If anyone contributes a pair of anything for the sake of Allah, he would be invited to enter Paradise (with these words): O servant of Allah. it is good (for you). These who engage in prayer will he invited to enter by the gate of prayer; those who take part in Jihad will be Invited to enter by the gate of Jihad; those wto give charity will be invited to enter by the gate of charity; and those who observe fast will be invited to enter by the gate ar-Rayyan. Abu Bakr Siddiq said: Rasul, is it necessary that a person be invited through one of these gates? Will anyone he invited to enter by all those gates? Rasul said: Yes, and I hope you will be one of them.

Bk 5, No.2240:
This hadith has been narrated by Zuhri through another chain of transmitters.

Bk 5, No.2241:
Abu Huraira said Rasul said: He who spent pairs for the sake of Allah, the guardians of Paradise would call him, (in fact) every guardian of the door (of Paradise would welcome him saying): O, so and so, come on. Upon this Abu Bakr said: Rasul, (it means) there would be no distress on this person. Rasul said. I hope you would be among them.

Bk 5, No.2242:
Abu Huraira said Rasul said: Who has observed fast among you today? Abu Bakrreplied: It is I. He (Rasul again) said: Who among you follow. ed the bier today? Abu Bakrreplied: It is I. He (Rasul again) said: Who among you led a poor man today? Abu Bakr replied: It is I. He (again) said: Who among you visited an invalid today? Abu Bakrsaid: It is I. Upon this Rasul said: Anyone in whom (these good deeds) are combined will certainly, enter paradise.
Chapter 26: EXHORTATION TO SPEND (FOR THE SAKE OF ALLAH) AND DISAPPROVAL OF CALCULATING (THE ARTICLES OF CHARITY)

Bk 5, No.2243:
Asma', daughter of Abu Bakr (Allah be pleated with him), said: Rasul said to me: Spend, and do not calculate, or otherwise Allah would also calculate in your case.

Bk 5, No.2244:
Asma' said Rasul said (to her): Spend and do not calculate, (for) Allah would calculate in your case; and do not hoard, otherwise Allah would be withholding from you.

Bk 5, No.2245:
This hadith has been narrated on the authority of Asma' through another chain of transmitters.

Bk 5, No.2246:
Asma', daughter of Abu Bakr, reported that abe came to Rasul and said: Rasul, I have nothing with me, but only, that which is given to me by Zubair (for household expenses). Is there any sin for me if I spend out of that which is given to me (by Zabair)? Upon this he (Rasul) said: Spend according to your means; and do not hoard, for Allah will withhold from you.
Chapter 27: EXHORTATION TO GIVE CHARITY EVEN THOUGH IT IS SMALL (THE ONE WHO GIVES) SMALL AMOUNT SHOULD NEITHER BE DISCOURAGED NOR LOOKED DOWN UPON

Bk 5, No.2247:
Abu Huraira said Rasul said: 0 Muslim women, none of you should consider even a sheep's trotter too insignificant to give to her neighbour.
Chapter 28: EXCELLENCE OF GIVING SADAQA SECRETLY

Bk 5, No.2248:
Abu Huraira reported that Rasul had said: Seven are (the persons) whom Allah would give protection with His Shade on the Day when there would be no shade but that of Him (i.e on the Day of Judgment, and they are): a just ruler, a youth who grew up with the worship of Allah; a person whose heart is attached to the mosques; two persons who love and meet each other and depart from each other for the sake of Allah; a man whom a beautiful woman of high rank seduces (for illicit relation), but he (rejects this offer by saying):" I fear Allah" ; a person who gives charity and conceals it (to such an extent) that the right hand does not know what the left has given: and a person who remembered Allah in privacy and his eyes shed tears.

Bk 5, No.2249:
This hadith has been narrated, on the authority, of Abu Huraira (with this change of words)." A person whose heart is attached to the mosque when he goes out of it till he returns to it."
Chapter 29: THE MOST EXCELI, ENT SADAQA IS THAT WHICH IS GIVEN WHEN ONE IS HEALTHY AND CLOSE-FISTED

Bk 5, No.2250:
Abu Huraira reported that there came a person to Rasul and said: Rasul, which charity is the best? Upon this he said: That you should give charity (in a state when you are) healthy and close-fisted, one haunted by the fear of poverty, hoping to become rich (charity in such a state of health and mind is the best). And you must not defer (charity to such a length) that you are about to die and would he saying: This is for so and so, and this is for so and so. Lo, it has already come into (the possession of so and so).

Bk 5, No.2251:
Abu Huraira reported that a person came to Rasul and said: Rasul, which charity is the greatest in reward? (Rasul said): By your father, beware, you should give charity (in a state when you are) healthy and close-fisted, haunted by the fear of poverty, and still hoping to live (as rich). And you must not defer charity (to the time) when you are about to die, and would then say:" This is for so and so, and this for so and so." It has already become the possession of so and so.

Bk 5, No.2252:
This hadith has been narrated with the same chain of transmitters except with this change (of words):" Which charity is most excellent?"
Chapter 30: CONCERNING THE STATEMENT THAT THE UPPER HAND IS BETTER THAN, THE LOWER HAND, AND THE UPPER HAND IS THAT WHICH GIVES AND THE LOWER ONE IS THAT WHICH RECEIVES

Bk 5, No.2253:
Ibn Umar reported that as Rasul was sitting on the pulpit and talking about Sadaqa and abstention from begging, he said: The upper hand is better than the lower one, the upper being the one which bestows and the lower one which begs.

Bk 5, No.2254:
Hakim b. Hizam said Rasul said this: The most excellent Sadaqa or the best of Sadaqa is that after giving which the (giver) remains rich and the upper hand is better than the lower hand, and begin from the members of your household.

Bk 5, No.2255:
Hakim b. Hizam said: I begged Rasul, and he gave me. I again begged, he again gave me. I again begged, he again gave me, and then said: This property is green and sweet; he who receives it with a cheerful heart is blessed in it, and he who receives it with an avaricious mind would not be blessed in it, he being like one who eats without being satished, and the upper hand is better thad the lower hand.

Bk 5, No.2256:
Abu Umama said Rasul said: 0 son of Adam, it is better for you if you spend your surplus (wealth), but if you withhold it, it is evil for you. There is (however) no reproach for you (if you withhold means necessary) for a living. And begin (charity) with your dependants; and the upper hand is better than the lower hand.
Chapter 31: IT IS FORBIDDEN TO BEG

Bk 5, No.2257:
Muaweya said: Be cautious about ahadith except those which were current during the reign of Umar, for he exhorted people to ftar Allah, the Exalted and majestic. I heard Rasul as saying: He upon whom Allah intends to bestow goodness, He confers upon him an insight in religion; and I heard Rasul as saying: I am the treasurer. To one whom I give out of (my own) sweet will, he would be blessed in that, but he whom I give (yielding to his constant begging and for his covetousness is like one who would eat, but would not be satisfied.

Bk 5, No.2258:
Muaweya said Rasul said: Do not beg importunately, for, I swear by Allah, none of you who asks me for anything and manages to get what he asks for when I disapprove td it will he be blessed in that which I give him.

Bk 5, No.2259:
Amr b. Dinar reported from Wahb b. Munabbih: I went to his house in San'a' and he offered me nuts grown in his house to eat. And his brother said: I heard Muaweya b. Abu Sufyan saying that he had heard Rasul as saying, and then he made a mention (of a hadith) like one mentioned above.

Bk 5, No.2260:
Abdul Rahman b. Auf said: I heard Muaweya b. Abu Sufyan saying in an address that he had heard Rasul as saying: He to whom Allah intends to do good, He gives him insight into religion. And I am only the distributor while Allah is the Bestower.
Chapter 32: MISKIN (POOR MAN) IS ONE WHO DOES NOT FIND ENOUGH TO SATISFY HIM AND THE PROPLR DO NOT CONSIDER HIM (NEEDY) AS TO GIVE HIM CHARITY

Bk 5, No.2261:
Abu Huraira said Rasul said: The poor man (miskin) is not the one who goes round to the people and is dismissed with one or two morsels. and one or two dates. They (Rasul's Companions) said: Rasul, then who is miskin? He said: He who does not get enough to satisfy him, and he is not considered so (as to elicit the attention of the benevolent people), so that charity way be given to him. and he does not beg anything from people.

Bk 5, No.2262:
Abu Huraira said Rasul said: Miskin is not he who is dismissed with one or two dates, and with one morsel or two morsels. (In fact) miskin is he who abstains (from begging). Read if you so desire (the verse):" They beg not of men importunately)" (ii. 273). This hadith has been narrated through another chain of transmitters.
Chapter 33: DISAPPROVAL OF BEGGING FROM PEOPLE

Bk 5, No.2263:
Hamza. son of Abdullah, reported on the authority of his father that Rasul said: When a man is always begging from people. he would meet Allah (in a state) that there would be no flesh on his face.

Bk 5, No.2264:
This hadith has been narrated on the authority of the brother of Zuhri with the same chain of transmitters, but no mention has been made of the word" muz'a" (piece).

Bk 5, No.2265:
Hamza b. Ibn Umar heard his father cay that Rasul had said: The person would continue begging from people till he would come on the Day of Resurrection and there would be no flesh on his face.

Bk 5, No.2266:
Abu Huraira said Rasul said: He who begs the riches of others to increase his own is asking only for live coals, so let him ask a little or much.

Bk 5, No.2267:
Abu Huraira is reported to have heard Rasul as saying: It is letter for one among you to bring a load of firewood on his back and give charity out of it (and satisfy his own need) and be independent of people, than that he should beg from people, whether they give him anything or refuse him. Verily the upper hand is better than the lower hand, and begin (charity) with your dependants.

Bk 5, No.2268:
Qais b. Abu Hizam said: We came to Abu Huraira and he said Rasul said: By Allah, (it is better) that one among you should go and bring a load of firewood on his back and he should sell it, and the rest of the hadith was narrated (like the previous one).

Bk 5, No.2269:
Abu Huraira said Rasul said: It is better for any one of you to tie a bundle of firewood and carry it on his back and sell it than to beg a person, he may give or may refuse.

Bk 5, No.2270:
Malik al-Ashja'i said: We, nine, eight or seven men, were in the company of Rasul and he said: Why don't you pledge allegiance to Rasul? -while we had recently pledged allegiance. So we said: Rasul, we have already pledged allegiance to you. He again said: Why don't you pledge allegiance to Rasul? And we said: Rasul, we have already pledged allegiance to you. He again said: Why don't you pledge allegiance to Rasul? We stretched our hands and said: Rasul. we have already pledged allegiance to you. Now tell (on what things) should we pledge allegiance to you. He said I (You must pledge allegiance) that you would worship Allah only and would not associate with Him anything, (and observe) five prayers, and obey- (and he said onething in an undertone) -that you would not beg people of anything. (And as a consequence of that) I saw that some of these people did not ask anyone to pick up the whip for them if it fell down.
Chapter 34: ONE FOR WHOM BEGGING IS PERMISSIBLE

Bk 5, No.2271:
Qabisa b. Mukhariq al-Hilali said: I was under debt and I came to Rasul and begged from him regarding it. He said: Wait till we receive Sadaqa, so that we order that to be given to you. He again said: Qabisa, begging is not permissible but for one of the three (classes) of persons: one who has incurred debt, for him begging is permissible till he pays that off, after which he must stop it; a man whose property has been destroyed by a calamity which has smitten him, for him begging is permissible till he gets what will support life, or will provide him reasonable subsistence; and a person who has been smitten by poverty. the genuineness of which is confirmed by three intelligent members of this peoples for him begging is permissible till he gets what will support him, or will provide him subsistence. Qabisa, besides these three (every other reason) for begging is forbidden, and one who engages in such consumes that what is forbidden.
Chapter 35: PERMISSIBILITY TO ACCEPT WHAT IS GIVEN WITHOUT BEGGING, OR WITHOUT BEING AVARICIOUS

Bk 5, No.2272:
Salim b. Ibn Umar reported on the authority of his father (Ibn Umar) that he had heard Umar b. Khatab saying: Rasul gave me a gift, but I said: Give it to one who needs it more than I. He gave me wealth for the second time but I said: Give it to one who needs it more than I. Upon this Rasul said: Take out of this wealth which comes to you without your being avaricious and without begging, but in other circumstance's do not let your heart hanker after it.

Bk 5, No.2273:
Salim b. Abdullah reported on the authority of his father that Rasul gave to Umar b. Khatab some gift. Umar said to him: Rasul, give it to one who needs it more than I. Upon this Rasul said: Take it; either keep it with you or give it as a charity, and whatever comes to you in the form of this type of wealth, without your being avaricious or begging for it, accept it, but in other circumstances do not let your heart hanker after it. And it was on account of this that Ibn Umar never begged anything from anyone, nor refused anything given to him.

Bk 5, No.2274:
This hadith has been narrated by Abdullah b. al-Saadi from Umar b. Khatab who heard it from Rasul.

Bk 5, No.2275:
Ibn al-Saadi Maliki said: Umar b. Khatab appointed me as a collector of Sadaqa. When I had finished that (the task assigned to me) and I handed over that to him (to Umar), he commanded me to (accept) some remuneration (for the work). I said: I performed this duty for Allah and my reward is with Allah. He said: Take whatever has been given to you, for I also performed this duty during the time of Rasul. He assigned me the task of a collector and I said as you say, and Rasul said to me: When you are given anything without your begging for it, (then accept it), eat it and give it in charity.

Bk 5, No.2276:
Ibn al-Saadi said: Umar b. Khatab appointed me as a collector of Sadaqat. The rest of the hadith in the same.
Chapter 36: DISAPPROVAL OF THE LONGING FOR THE (POSSESSIONS OF THE MATERIAL) WORLD

Bk 5, No.2277:
Abu Huraira said Rasul said: The heart of an old person feels young for the love of two things: love for long life and wealth.

Bk 5, No.2278:
Abu Huraira said Rasul said: The heart of an old person is young for two things: for long life and love for wealth.

Bk 5, No.2279:
Anas said Rasul said: The son of Adam grows old, but two (desires) in him remain young: desire for wealth and desire for life.

Bk 5, No.2280:
A hadith like this has been narrated by Anas through another chain of transmitters.

Bk 5, No.2281:
This hadith has been narrated on the authority of Anas through another chain of transmitters.
Chapter 37: IF THERE WERE TWO VALLEYS (OF GOLD) FOR THE SON OF ADAM, HE WOULD LONG FOR THE THIRD ONE

Bk 5, No.2282:
Anas said Rasul said: If the son of Adam were to possess two valleys of riches. he would long for the third one. And the stomach of the son of Adam is not filled but with dust. And Allah returns to him who repents.

Bk 5, No.2283:
Anas b. Malik said: I heard Rasul as saying this, but 1 do not know whether this thing was revealed to him or not, but he said to.

Bk 5, No.2284:
Anas b. MILlik said Rasul said: If there were two valleys of gold for the son of Adam, he would long for an- other one. and his mouth will not be filled but with dust, and Allah returns to him who repents.

Bk 5, No.2285:
Ibn Abbas said Rasul said: If there were for the son of Adam a valley full of riches, he would long to possess another one like it. and Ibn Adam does not feel satiated but with dust. 1413 And Allah returns to him who returns (to HiM). 1414 Ibn Abbas said: I do not know whether it is from the Koran or not; and in the narration transmitted by Zuhair it was said: I do not know whether it is from the Koran, and he made no mention of Ibn Abbas.

Bk 5, No.2286:
Abu Harb b. Abu al-Aswad reported on the authority of his father that Abu Musa al-Ash'ari sent for the reciters of Basra. They came to him and they were three hundred in number. They recited the Koran and he said: You are the best among the inhabitants of Basra, for you are the reciters among them. So continue to recite it. (But bear in mind) that your reciting for a long time may not harden your hearts as were hardened the hearts of those before you. We used to recite a sura which resembled in length and severity to (Surah) Bara'at. I have, however, forgotten it with the exception of this which I remember out of it:" If there were two valleys full of riches, for the son of Adam, he would long for a third valley, and nothing would fill the stomach of the son of Adam but dust." And we used so recite a slirah which resembled one of the surahs of Musabbihat, and I have forgotten it, but remember (this much) out of it:" Oh people who believe, why do you say that which you do not practise" (lxi 2.) and" that is recorded in your necks as a witness (against you) and you would be asked about it on the Day of Resurrection" (xvii. 13).
Chapter 38: ONE IS NOT RICH BECAUSE OF THE ABUNDANCE OF GOODS

Bk 5, No.2287:
Abu Huraira reported that Rasul had said: Richness does not lie in the abundance of (worldly) goods but richness is the richness of the soul (heart, self).
Chapter 39: FEAR OF WHAT WOULD COME OUR OF THE ADORNMENT OF THE WORLD

Bk 5, No.2288:
Abu Saeed Kuzri reported that Rasul stood up and addressed the people thus: 0 people, by Allah, I do not entertain fear about you in regard to anything else than that which Allah would bring forth for you in the form of adornment of the world. A person said: Rasul, does good produce evil? Rasul remained silent for a while and he then said: What did you say? He replied: Rasul, I said: Does good produce evil? Rasul said to him: The good does not produce but good. but among the plants the spring rain produces There some which kill with a tremour or nearly kill all but the animal which feeds on vegetation. It eats and when its flanks are distended, it faces the can. then when it has donged or urinated and chewed it returns and eats. He who accepts wealth rightly, Allah confers blessing on it for him. and he who takes wealth without any right, he is like one who eats and is not satisfied.

Bk 5, No.2289:
Abu Saeed Kuzri reported that Rasul had said: The most dreadful thing I fear in your case is what Allah brings forth for you in the form of the adornment of the world. They (Rasul's Com panions) said: Rasul, what is the adornment of the world? He said: Blessings (the natural resources) of the earth. They (again) said: Rasul, does good produce evil? He said: No, only good comes out of good. No, only good comes out of good. No. only good comes out of good. All that which the spring rain helps to grow kills or is about to kill but (the animal) which feeds on vegetation. It eats and when its flanks are distended, it faces the sun, it chews the cud, it has dunged and urinated. it returns and eats. This wealth is green and sweet, and he who accepts it and applies it rightly, finds it a good help, but he who takes it wrongfully is like one who eats without being satisfied.

Bk 5, No.2290:
Abu Saeed Kuzri said: Rasul was sitting on the pulpit and we were sitting around him, and he said: What I am afraid of in regard to you after my death is that there would be opened for you the adornments of the world and its beauties. A person said: Rasul, does good produce evil? Rasul remained silent. And it was said to him (the man who had asked the question from Rasul): What Is the matter with you, that you speak with Rasul but he does not speak with you? We thought as if revelation was descending upon him. He regained himself and wiped the sweat from him and said: He was the inquirer (and his style of expression showed as if he praised him and then added): Verily good does not produce evil. Whatever the spring rainfall causes to grow kills or is about to kill, but that (animal) which feeds on vegetation. It eats till its flanks are filled; it faces the sun and dungs and urinates. and then returns to eat. And this Wealth is a sweet vegetation, and it is a good companion for a Muslim who gives out of it to the needy, to the orphan. to the wayfarer, or something like that as Rasul said: He who takes it without his right is like one who eats but does not feel satisfied, and it would stand witness against him on the Day of judgment.
Chapter 40: EXCELLENCE OF ABSTAINING FROM BEGGING AND THAT OF ENDURANCE

Bk 5, No.2291:
Abu Saeed Kuzri reported that some people from among the Ansar begged from Rasul and he gave them. They again begged him and he again gave them, till when what was in his possession was exhausted he said: Whatever good (riches, goods) I have, I will not withhold it from you. He who refrains from begging Allah safeguards him against want. and he who seeks sufficiency, Allah would keep him in a state of sufficiency, and he who shows endurance. Allah would grant him power to endure, and none is blessed with an endowment better and greater than endurance.

Bk 5, No.2292:
This hadith has been narrated by Zuhri with the same chain of transmitters.

Bk 5, No.2293:
Amr ibn Ass said Rasul said: He Is successful who has accepted Islam, who has been provided with sufficient for his want and been made contented by Allah with what He has given him.

Bk 5, No.2294:
Abu Huraira said Rasul said: 0 Allah, make the provision of Mahammad's family sufficient just to sustain life.
Chapter 41: GIVING CHARITY TO ONE WHO BEGGED IMPORTUNATELY OR WITH UNCIVILITY

Bk 5, No.2295:
Umar b. Khattabreported that Rasul distributed something. Upon this I said: Rasul, I swear by God, the others besides them were more deserving than these (to whom you gave charity). He said: They had in fact left no other alternative for me. but (that they should) either beg importunately from me or they would regard me as a miser, but I am not a miser.

Bk 5, No.2296:
Anas b. Malik said: I was walking with Rasul and he had put on a mantle of Najran with a thick border. A bedouin met him and pulled the mantle so violently that I saw this violent pulling leaving marks of the border of the mantle on the skin of the neck of Rasul. And he (the bedouin) said: Muhammad, issue command that I should be given out of the wealth of Allah which is at your disposal. Rasul turned his attention to him and smiled, and then ordered for him a gift (provision).

Bk 5, No.2297:
This hadith has been narrated on the authority of Anas b. Malik through another chain of transmitters. And In the hadith transmitted by Ikrima b. Ammir there is an addition:" He (the bedouin) pulled his (mantle) so violently that Rasul was drifted very close to the bedouin." And in the hadith transmitted by Hammam, (the words are):" He pulled it so violently that the mantle was torn and the border was left around the neck of Rasul."

Bk 5, No.2298:
Miswar b. Makhrama reported that Rasul distributed some cloaks but did not bestow one upon Makhrama. Upon this Makhrama said: 0 my son, come along with me to Rasul. So I went with him. He said: Enter the house and call him (to come out) for me. So I called him and he (Rasul) came out, and there was a cloak (from those already distributed) on him. He (Rasul) said: I had kept it for you. He (Makhrama), looked at it and was pleased.

Bk 5, No.2299:
Miswar b. Makhrama said: Some cloaks were presented to Rasul. My father Makhrama said to me: Come along with me to him; perhaps we may be able to get anything out of that (stock of cloaks). My father stood at the door and began to talk. Rasul recognised him by his voice and came out and there was a cloak with him, and he was showing its beauties and saying: I kept it for you, I kept it for you.
Chapter 42: BESTOWAL UPON ONE WHO IS NOT FIRM IN FAITH

Bk 5, No.2300:
Saad reported that Rasul bestow- ed (some gifts) upon a group of people and I was sitting amongst them. Rasul, however, left a person and he did not give him any. thing. and he seemed to me the most excellent among them (and thus deserved the gifts more than anyone else). So I stood up before Rasul and said to him in undertone: Rasul, what obout so and so? By Allah, I find him a believer. He (Rasul) said: He may be a Muslim. I kept quiet for a short while, and then what I knew of him urged me (to plead his case again) and I said: Rasul, what about so and so? By Allah, I find him a believer. Upon this he (Rasul) said: He may, be a Muslim. I again remained quiet for a short while, and what I knew of him again urged me (to plead his case so I) said: Rasul, what about so and so? By Allah, I find him a believer. Upon this he (Rasul) said: He may be a Muslim. I often bestow (something) upon a person, whereas someone else is dearer to me than he, because of the fear that he may fall headling into the fire. And in the hadith transmitted by Hulwani this statement was repeated twice.

Bk 5, No.2301:
This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.

Bk 5, No.2302:
This hadith has been narrated on the authority of Muhammad b. Saad through another chain of transmitters (and the words are):" Rasul struck between my neck and shoulder with his hand and said: Do you wrangle,0 Saad, because I bestow (some gifts) upon a person?"
Chapter 43: BESTOWAL UPON THOSE WHO ARE MADE TO INCLINE (TO TRUTH)

Bk 5, No.2303:
Anas b. Malik reported that when on the Day of Hunain Allah conferred upon His Rasul the riches of Hawazin (without armed encounter), Rasul set about distributing to some persons of Quraish one hundred camels Upon this they (the young people from the Ansar) said: May Allah grant pardon to Rasul that he bestowed (these camels) upon the people of Quraish, and he ignored us, whereas our swords are still dripping blood. Anas b. Malik said: Their statement was conveyed to Rasul and he sent (someone) to the Ansar and gathered them under a tent of leather. When they had assembled, Rasul came to thera and said: What is this news that has reached me from you? The wise people of the Ansar said: Rasul, so far as the sagacious amongst us are concerned they have said nothing, but we have amongst us persons of immature age; they said: May Allah grant pardon to Rasul that he gave to the Quraish and ignored us (despite the fact) that our swords are besmeared with their blood. Upon this Rasul said: I give (at times material gifts) to persons who were quite recently in the state of unbelief, so that I may incline them to truth Don't you feel delighted that people should go with riches, and you should go back to your places with Rasul? By Allah, that with which you would return is better than that with which they would return. They said: Yes, Rasul, we are pleased. Rasul said too: You would find marked preference (in conferring of the material gifts) in future, so you should show patience till you meet Allah and His Messenger and I would he at the Haud Kauthar. They said: We would show patience.

Bk 5, No.2304:
Anas b. Malik reported that when Allah conferred upon His Messenger the riches of Hawazin (without armed encounter) ; the rest of the hadith is the same except some variation (of words):" Anas said: We could not tolerate it and he also said: The people were immature in age."

Bk 5, No.2305:
This hadith has been narrated on the authority of Anas b. Malik through another chain of transmitters.

Bk 5, No.2306:
Anas b. Malik reported that Rasul gathered the Ansar and said: Is there someone alien among you? They said: No, but only the son of our sister. Upon this Rasul said: The son of the sister of the people is included among the tribe, and (farther) said: The Quraish have recently abandoned Jahillyya and have just been delivered from distress; I, therefore, intend to help them and conciliate them. Don't you feel happy that the people should return with worldly riches and you return with Rasul to your houses? (So far as my love for you is concerned I should say) if the people were to tread a valley and the Ansar tread a narraw path (in a mountain) I would tread the narrow path of the Ansar.

Bk 5, No.2307:
Anas b. Malik said: When Mecca was conquered, he (Rasul) distributed the spoils among the Quraish. Upon this the Ansar said: It is strange that our swords are dripping with their blood, whereas our spoils have been given to them (to the Quraish). This (remark) reached Rasul, and so he gathered them and said: What is this that has been conveyed to me about you? They said: (Yes) it is that very thing that, has reached you-and they were not (the people) to speak lie. Upon this he said: Don't you like that the people should return to their houses along with worldly riches, whereas you should return to your houses with Rasul? If the people were to tread a valley or d narrow path, and the Ansar were also to tread a valley or a narrow path, I would tread the valley (along with the) Ansar or the narrow path (along with the) Ansar.

Bk 5, No.2308:
Anas b. Malik reported that when it was the Day of Hunain there came the tribes of Hawazin, Ghatafan and others along with their children and animals, and there were with Rasul that day ten thousand (soldiers), and newly freed men (of Mecca after its conquest). All these men (once) turned their backs, till he (Rasul) was left alone. He (Rasul) on that day called twice and he did not interpose anything between these two (announcements) He turned towards his right and said: 0 people of Ansar! They said: At thy beck and call (are we), Rasul. Be glad we are with thee. He then turned towards his left and said: 0 people of Ansar. They said: At thy beck and call (are we). Be glad we are with thee. He (Rasul) was riding a white mule. He dismounted and said: I am the servant of Allah and His Rasul. The polytheists suffered defeat. and Rasul acquired a large quantity of spoils, and he distributed them among the refugees and the people recently delivered (of Mecca) but did not give anything to the Ansar. The Ansar said: In the hour of distress it is we who are called (for help). but the spoils are given to other people besides us. This (remark) reached him (Rasul). and he gathered them In a tent. and said: What is this news that has reached me on your behalf? They kept silence. Upon this he said: 0 people of Ansar, don't you like that people should go away with worldly (riches), and you go away with Muhammad taking him to your houses? They said: Yes, happy we are. Rasul. He (Rasul) said: If the people were to tread a valley, and the Ansar were to tread a narrow path, I would take the narrow path of the Ansar. Hisham said: I asked Abu Hamza if he was present there. He said: How could Ibe absent from him?

Bk 5, No.2309:
Anas b. Malik said: We conquered Mecca and then we went on an expedition to Hunain. The polytheists came, forming themselves into the best rows that I have seen. They first formed the rows of cavalry, then those of infantry, and then those of women behind them. Then there were formed the rows of sheep and goats and then of other animals. We were also people large in number, and our (number) had reached six thousand. And on one side Khalid b. Walid was in charge of the cavalry. And our horses at once turned back from our rear. And we could hardly hold our own when our horses were exposed, and the bedouins and the peoplewhom we knew took to their heels. (Seeing this) Rasul called thus: 0 refugees,0 refugees. He then. said: 0 Ansar,0 Ansar. (Anas said: This hadith is transmitted by a group of eminent persons.) We said: At thy beck and call are we, Rasul. Rasul then advanced and he (Anas) said: By Allah, we had not yet reached them when Allah defeated them. and we took possession of the wealth and we then marched towards Ta'if, and we besieged them for forty nights. and then came back to Mecca and encamped (at a place), and Rasul began to bestow a hundred camels upon each individual. The rest of the hadith is the same.

Bk 5, No.2310:
Rafi b. Khadij reported that Rasul; gave to Abu Sufyan b. Harb and Saf wan. b. Umayya and 'Uyaina b. Hisn and Aqra' b. Habis, i.e to every one of these persons, one hundred of camels, and gave to Abbas b. Mirdas less than this number. Upon this Abbas b. Mirdis said:
You allot the share of my booty and that of my horse between 'Uyaina and Aqra'.
Both Uyaina and Aqra' are in no way more eminent than Mirdas (my father) in the assembly.
I am in no way inferior to any one of these persons.
And he who is let downtoday would not be elevated.
He (the narrator) said: Rasul then complet- ed one hundred camels for him.

Bk 5, No.2311:
This hadith has been narrated by Saeed b.Masruq with the same chain of transmitters (with the words):" Rasul distributed the spoils of Hunain, and he (Rasul) gave one hundred camels to Abu Sufyan b. Harb. The rest of the hadith is the same, but with this addition:" He bestowed upon" Alqama b. 'Ulatha one hundred (camels)."

Bk 5, No.2312:
This hadith has been narrated by Saeedwith the same chain of transmitters, but no mention has been made of Alqama b. 'Ulatha, nor of safwin b. Umayya, and he did not mention the verse in his hadith.

Bk 5, No.2313:
Abdullah b. Zaid reported that when Rasul conquered Hunain he distributed the booty, and he bestowed upon those whose hearts it was intended to win. It was conveyed to him (Rasul) that the Ansar cherished a desire that they should be given (that very portion) which the people (of Quraish) had got. Upon this Rasul stood up and, after having praised Allah and lauded Him, addressed them thus: 0 people of Ansar, did I not find you erring and Allah guided you aright through me, and (in the state of) being destitute and Allah made you free from want through me, and in a state of disunity and Allah united you through me, and they (the Ansar) said: Allah and His Messenger are most benevolent. He (again) said: Why do you not answer me? They said: Allah and His Messenger are the most benevolent. He said, If you wish you should say so and so, and the event (should take) such and such course (and in this connection he made a mention) of so many things. Amr is under the impressionthat he has not been able to remember them. He (Rasul) further said: Don't you feel happy (over this state of affairs) that the people should go away with goats and camels, and you go to your places along with Rasul? The Ansar are inner garments (more close to me) and (other) people are outer garments. Had there not been migration, I would have been a man from among the Ansar. If the people were to tread a valley or a narrow path, I would tread the valley (chosen) by the Ansar or narrow path (trodden) by them. And you would soon find after me preferences (over you in getting material benefits). So you should show patience till you meet me at the Haud (Kauthar).

Bk 5, No.2314:
Abdullah said: On the day of Hunain, Rasul showed preference (to some) People in the distribution of the spoils. He bestowed on Aqra' b. Habis one hundred camels, and bestowed an equal (number) upon 'Uyaina, and bestowed on people among the elites of Arabia, and pre. ferred them) (to others) on that day, in the distribution (of spoils). Upon this a person said: By Allah, neither justice has been done In this distribution (of spoils), nor has the pleasure of Allah been sought in it. I (the Narrator ) said: By Allah, I will certainly inform Rasul about it. so I came to him and informed him about what he had said. - The colour of his (Rasul's) face changed red like blood and he then said: Who would do justice, if Allah and His Messenger do not do justice? He further said: May Allah have mercy upon Moses; he was tormented more than this, but he showed patience. I said: Never would I convey him (Rasul) after this (unpleasant) narration.

Bk 5, No.2315:
Abdullah said: Rasul distributed spoils (of war). Upon this a person said: This is a distribution In which the pleasure of Allah has not been sought. I came to Rasul and informed him in an undertone. He (Rasul) was deeply angry at this and his face became red till I wished that I had not made a mention of it to him. He (Rasul) then said: Moses was tormented more than this, but he showed patience.
Chapter 44: THE KHWARIJ AND THEIR CHARACTERISTICS

Bk 5, No.2316:
Jabir reported that a person came to Rasul at Jirana on his way back from Hunain, and there was in the clothes of Bilal some silver. Rasul took a handful out of that and bestowed it upon the people. He (the person who had met Rasul at Ji'rana) said to him: Muhammad, do justice. He (Rasul) said: Woe be upon thee, who would do justice if I do not do justice, and you would be very unfortunate and a loser if I do not do justice. Upon this Umar b. Khatab said: Permit me to kill this hypocrite. Upon this he (Rasul) said: May there be protection of Allah! People would say that I kill my companions. This man and his companions would recite the Koran but it would not go beyond their throat, and they swerve from it just as the arrow goes through the prey.

Bk 5, No.2317:
This hadith has been narrated on the authority of Jabir through another chain of transmitters.

Bk 5, No.2318:
Abu Saeed Khuzri reported that Alisent some gold alloyed with dust to Rasul, and Rasul distributed that among four men, al-Aqra b. Habis Hanzali and Uyaina b. Badr al-Fazari and 'Alqama b. 'Ulatha al-'Amiri, then to one person of the tribe of Kilab and to Zaid al-Khair al-Ta'l, and then to one person of the tribe of Nabhan. Upon this the people of Quraish felt angry and said: He (Rasul) gave to the chiefs of Najd and ignored us. Upon this Rasul said: I have done it with a view to con- cillating them. Then there came a person with thick beard, prominent cheeks, deep sunken eyes and protruding forehead and shaven head. He said: Muhammad, fear Allah. Upon this Rasul said: If I disobey Allah, who would then obey Him? Have I not been (sent as the) most trustworthy among the people of the-world? -but you do not repose trust in me. That person then went back. A person among the people then sought permission (from Rasul) for his murder. According to some, it was Khalid b. Walid who sought the permission. Upon this Rasul, said: From this very person's posterity there would arise people who would recite the Koran, but it would not go beyond their throat; they would kill the followers of Islam and would spare the idol-worshippers. They would glance through the teachings of Islam so hurriedly just as the arrow passes through the pray. If I were to ever find them I would kill them like 'Ad.

Bk 5, No.2319:
Abu Saeed Kuzri said: Ali ibn Abu Talib sent to Rasul from Yemen some gold alloyed with clay in a leather bag dyed in the leaves of Mimosa flava. He distributed it among four men. 'Uyaina b. Hisna, Aqra' b. Habis and Zaid al-Khail, and the fourth one was either Alqama b. 'Ulatha or Amir b. Tufail. A person from among his (Prophet's) Companions said: We had a better claim to this (wealth) than these (persons). This (remark) reached Rasul upon which he said: Will you not trust me, whereas I am a trustee of Him Who is in the heaven? The news come to me from the heaven morning and evening. Then there stood up a person with deep snnken eyes, prominent cheek bones, and elevated forehead, thick beard, shaven head, tucked up loin cloth, and he said: Rasul, fear Allah. He (Rasul) said: Woe to thee. do I not deserve most to fear Allah amongst the people of the earth? That man then returned. Khalid b. Walid then said: Rasul, should I not strike his neck? Upon this he (Rasul) said: Perhaps he may be observing the prayer. Khalid said: How many observers of prayer are there who profess with their tongue what is not in their heart? Upon this Rasul said: I have not been commanded to pierce through the hearts of people, nor to split their bellies (insides). He again looked at him and he was going back. Upon this he (Rasul) said: There would arise a people from the progeny of this (man) who would recite the Koran glibly, but it would not go beyond their throats; they would (hurriedly) pass through (the teachings of their) religion just as the arrow passes through the prey. I conceive that he (Rasul) also said this: If I find them I would certainly kill them as were killed the (people of) Thamud.

Bk 5, No.2320:
This hadith has been narrated through another chain of transmitters and (the narrator) made a mention of elevated forehead, but he made no mention of tucked-up loin cloth and made this addition:" There stood up Umar b. Khatab , and said: Should I not strike his neck? Upon this he said: No. Then he turned away, and Khalid the Sword of Allah stood up against him, and said: Rasul. shall I not strike off his neck? He said, No, and then said: A people would rise from his progeny who would recite the Book of Allah glibly and fluently. Umar said: I think he (Rasul) also said this: If I find them I would certainly kill them like Thamud."

Bk 5, No.2321:
This hadith has been narrated through another chain of transmitters, but no mention has been made of:" If I find them, I would kill them as the Thamud were killed."

Bk 5, No.2322:
Abu Salama and Ata b. Yasar came to Abu Saeed Kuzri and asked him about Haruriya, saying: Did you hear Rasul making a mention of them? He (Abu Saeed) said: I don't know who the Haruriya are, but I heard Rasul as saying: There would arise in this nation (and he did not say" out of them" ) a people and you would hold insignificant your prayers as compared with their prayers. And they would recite the Koran which would not go beyond their throats and would swerve through the religion (as blank) just as a (swift) arrow passes through the prey. The archer looks at his arrow, at its iron head and glances at its end (which he held) in the tip of his fingers to see whether it had any stain of blood.

Bk 5, No.2323:
Abu Saeed Khuzri said: When we were in the company of Rasul and he was distributing the spoils of war, there came to him Dhul-Khuwasira, one of Banu Tamim. He said: Rasul, do justice. Upon this Rasul said: Woe be upon thee I Who would do justice, if I do not do justice? You would be unsuccessful and incurring a loss, if I do not do justice. Upon this Umar b. Khattab said: Rasul, permit me to strike off his neck. Rasul said: Leave him, for he has friends (who would outwardly look to be so religious and pious) that everyone among you would consider his prayer insignificant as compared with their prayer, and his fast as com- pared with their fasts. They would recite the Koran but it would not go beyond their collar-bones. They would pass through (the teachings of Islam so hurriedly) just as the arrow passes through the prey. He would look at its Iron head, but would not find anything ticking) there. He would then see at the lowest end, but would not find anything sticking there. He would then see at its grip but would not find anything sticking to it. He would then see at its feathers and he would find nothing sticking to them (as the arrow would pass so quickly that nothing would stick to it) neither excre- ment nor blood. They would be recognised by the presence of a black man among them whose upper arms would be like a woman's breast, or like a piece of meat as it quivers, and they would come forth at the time when there is dissension among the people. Abu Saeed said: I testify to the fact that I heard it from Rasul, and I testify to the fact that Ali ibn Abu Talib fought against them and I was with him. He gave orders about that man who was sought for, and when he was brought in, and when I looked at him, he was exactly as Rasul had described him.

Bk 5, No.2324:
Abu Saeed Kuzri said that Rasul made a mention of a sect that would be among his Ummah which would emerge out of the dissension of the people. Their distinctive mark would be shaven heads. They would be the worst creatures or the worst of the creatures. The group who would be nearer to the truth out of the two would kill them. Rasul gave an example (to give their description) or he said: A man throws an arrow at the prey (or he said at the target), and sees at its iron head, but finds no sign (of blood there), or he sees at the lowest end, but would not see or find any sign (of blood there). He would then see into the grip but would not find (anything) sticking to it. Abu Saeed then said: People of Iraq. it is you who have killed them.

Bk 5, No.2325:
Abu Saeed Kuzri said Rasul said: A group would secede itself (from the Ummah) when there would be dissension among the Muslims. Out of the two groups who would be nearer the truth would kill them.

Bk 5, No.2326:
Abu Saeed Kuzri said Rasul said: There would be two groups in my Ummah, and there would emerge another group (seceding itself from both of them), and the party nearer to the truth among the two would kill them (the group of the Khwarij).

Bk 5, No.2327:
Abu Saeed Kuzri reported from Rasul that a group (Khwarij) would emerge from the different parties (the party of Hadrat Ali and the party of Amir Muaweya), the group nearer the truth between the two would kill them.
Chapter 45: EXHORTATION TO KILL THE KHWARIJ

Bk 5, No.2328:
Ali said: Whenever I narrate to you anything from Rasul believe it to be absolutely true as falling from the sky is dearer to me than that of attributing anything to him (Rasul) which he never said. When I talk to you of anything which is between me and you (there might creep some error in it) for battle is an outwitting. I heard Rasul as saying: There would arise at the end of the age a people who would be young in age and immature in thought, but they would talk (in such a manner) as if their words are the best among the creatures. They would recite the Koran, but it would not go beyond their throats, and they would pass through the religion as an arrow goes through the prey. So when you meet them, kill them, for in their killing you would get a reward with Allah on the Day of judgmelat.

Bk 5, No.2329:
A hadith like this has been narrated through another chain of transmitters.

Bk 5, No.2330:
This hadith has been narrated on the authority of A'mash with the same chain of transmitters, but (these words) are not there:" They pass through the religion clean as the arrow passes through the prey."

Bk 5, No.2331:
'Abida narrated from Ali that he made a mention of the Khwarij (and in this connection) said that there would be a person among them with a defective hand. (or with a short hand) or a fleshy hand. If you were to exercise restraint, I would tell you what Allah has promised to those who would kill them on the order of Mubarrmad. I (the narrator) said to him: Did you hear it from Muhammad:? He (Hadrat Ali) said: Yes, by the Lord of the Kaba; Yes, by the Lord of the Kaba; yes, by the Lord of the Kaba.

Bk 5, No.2332:
'Abida said: I will not narrate to you except what I heard from him (Hadrat Ali), and then he narrated from him.

Bk 5, No.2333:
Zaid b. Wahb Jahani reported and he was among the squadron which wall under the command of Ali and which set out (to curb the activities) of the Khwarij. Ali said: O people, I heard the Messeinger of Allah say: There would arise from my Ummah a people who would recite the Koran, and your recital would seem insignificant as compared with their recital, your prayer as compared with their prayer, arid your fast, as compared with their fast. They would recite the Koran thinking that it sup- ports them, whereas it is an evidence against them. Their prayer does not get beyond their collar bone; they would swerve through Islam just as the arrow passes through the prey. If the squadron which is to encounter them were to know (what great boon) has been assured to them by their Rasul they would completely rely upon this deed (alone and cease to do other good deeds), and their (that of the Khwarij) distinctive mark is that there would be (among them) a person whose wrist would be without the arm, and the end of his wrist would be fleshy like the nipple of the breast on which there would be white hair. You would be marching towards Muaweya and the people of Syria and you would leave them behind among your children and your property (to do harm). By Allah, I believe that these are the people (against whom you have been commanded to fight and get reward) for they have shed forbidden blood, and raided the animals of the people. So go forth in the name of Allah (to fight against them). Salama b. Kuhail mentioned that Zaid b. Wahb made me alight at every stage, till we crossed a bridge. Abdullah b. Wahb al-Rasibi was at the head of the Khwarij when we encountered them. He (Abdullah) said to his army: Throw the spears and draw out your swords from their sheaths, for I fear that they would attack you as they attacked you on the day of Harura. They went back and threw their spears and drew out their swords, and people fought against them with spears and they were killed one after another. Only two persons were killed among the people (among the army led by Hadrat Ali) on that day. Ali said: Find out from among them (the dead bodies of the Khwarij) (the maimed). They searched but did not find him. Alithen himself stood up and (walked) till he came to the people who had been killed one after another. He (Ali) said: Search them to the last, and then (Ali's companions) found him (the dead body of the maimed) near the earth. He (Hadrat Ali) then pronounced Allah-O-Akbar (Allah is the Greatest) and then said, Allah told the Truth and His Messenger conveyed it. Then there stood before him 'Abida Salmani who said: Commander of the Believers, by Allah, besides Whom there is no god but He, (tell me) whether you heard this hadith from Rasul. He said: Yes, by Allah, besides Whom there is no god but He. He asked him to take an oath thrice and he took the oath.

Bk 5, No.2334:
'Ubaidullah b. Abu Rafi, the freed slave of Rasul, said: When Haruria (the Khwarij) set out and as he was with Ali ibn Abu Talib they said," There is no command but that of Allah." Upon this Ali said: The statement is true but it is intentionally applied (to support) a wrong (cause). Rasul described their characteristics and I found these characteristics in them. They state the truth with their tongue, but it does not go beyond this part of their bodies (and the narrator pointed towards his throat). The most hateful among the creation of Allah us one black man among them (Khwarij). One of his hand is like the teat of a goat or the nipple of the breast. When Ali ibn Abu Talib killed them, he said: Search (for his dead body). They searched for him, but they did not find it (his dead body). Upon this he said: Go (and search for him). By Allah, neither I have spoken a lie nor has the lie been spoken to me. Ali said this twice and thrice. They then found him (the dead body) in a rain. They brought (his dead) body till they placed it before him (Hadrat Ali). 'Ubaidullah said: And, I was present at (that place) when this happened and when Ali said about them. A person narrated to me from Ibn Hanain that he said: I saw that black man.

Bk 5, No.2335:
Abu Zar said Rasul said: Verily there would arise from my Ummah after me or soon after me a group (of people) who would recite the Qar'an, but it would not go beyond their throats, and they would pass clean through their religion just as the arrow passes through the prey, and they would never come back to it. They would be the worst among the creation and the creatures. Ibn Samit (one of the narrators) said: I met Rafi b. Amr Ghifari, the brother of Al-Hakam Ghifari and I said: What is this hadith that I heard from Abu Zar, i.e so and so? -and then I narrated that hadith to him and said: I heard it from Rasul.

Bk 5, No.2336:
Yusair b. Amr reported that he inquired of Sahl b. Hunaif: Did you hear Rasul making a mention of the Khwarij? He said: I heard him say (and he pointed with his hand towards the east) that these would be a people who would recite the Koran with their tongues and it would not go beyond their collar bones. They would pass clean through their religion just as the arrow passes through the prey.

Bk 5, No.2337:
This hadith had been transmitted by Sulaiman Shaibani with the same chain of narrators (and the words are)," There would arise out of (this group) many a group"

Bk 5, No.2338:
Sahl b. Hunaif said Rasul said: There would arise from the east a people with shaven heads.
Chapter 46: IT'IS FORBIDDEN TO PAY ZAKAT TO RASUL AND BANU HASHIM AND BANU MUTTALIB

Bk 5, No.2339:
Abu Huraira reported that Hasan b. Ali took one of The dates of the sadaqa and put it in his mouth, whereupon Rasul said: Leave it, leave it, throw it; don't you know that we do not eat the sadaqa?

Bk 5, No.2340:
This hadith has been narrated on the authority of Shuba with the same chain of transmitters (and the words of Rasul) are:" Sadaqa is not permis- sible for us."

Bk 5, No.2341:
This very hadith has been narrated on the authority of Sbu'ba with the same chain of transmitters.

Bk 5, No.2342:
Abu Huraira said Rasul said: I go back to my family and I find a date lying on my bed. I then take it up to eat it, but then I throw it away fearing that it may be a Sadaqa.

Bk 5, No.2343:
Out of so many ahadith which Hammam b. Munabbih narrated on the authority of Abu Huraira from Rasul one is this that Rasul said: I go back to my family and I find a date lying on my bed or in my house, and I take it up to eat it, but then I throw it away fearing that it may be a Sadaqa or from Sadaqa.

Bk 5, No.2344:
Anas b. Malik reported that Rasul found a date in the street and said: If it were not of sadaqa I would have eaten it. 1457

Bk 5, No.2345:
Anas b. Malik reported that Rasul found a date lying on the path and said: If it were not out of Sadaqa, I would have eaten it.

Bk 5, No.2346:
Anas b. Malik reported that Rasul found a date and said: Were it not (that I fear) it may be part of sadaqa, I would have eaten it.
Chapter 47: THE POSTERITY OF RASUL IS NOT ALLOWED TO MAKE USE OF SADAQA

Bk 5, No.2347:
Abdul Muttalib b. Rabia b. al-Harith reported that Rabia b. al-Harith and Abbas b. Abdul Muttalib gathered together and said: By Allah, if we had sent these two young boys (i.e I and Fadl b. Abbas) to Rasul and they had spoken to him, he would have appointed them (as the collectors) of these sadaqat; and they would (collect them) and pay (to Rasul) as other people (collectors) paid and would get a share as other people got it. As they were talking about it there came Ali ibn Abu Talib and stood before them, and they made a mention of it to him. Ali ibn Abu Talib said: Don't do that; by Allah he (Rasul) would not do that (would not accept your request). Rabia b. Harith turned to him and said: By Allah, you are not doing so but out of jealousy that you nurse against us By Allah, you became the son-in-law of Rasul but we felt no jealousy against you (for this great privilege of yours). Ali then said: Send them (if you like). They set out and Ali lay on the bed. When Rasul offered the noon prayer. we went ahead of him to his apartment and stood near it till he came out. He took hold of our ears (out of love and affection) and then said: Give out what you have kept in your hearts. He then entered (the apartment) and we also went in and he (Rasul) was on that day (in the house of) Zainab b. jahsh. We urged each (of us) to speak. Then one of us thus spoke: Rasul, you are the best of humanity and the best to cement the ties of blood-relations. We have reached the-marriageable age. We have come (to you) so that you may appoint us (as collectors) of these sadaqat. and we would pay you just as thin people (other collectors) pay you, and get our share as others get it. He (Rasul) kept silence for a long time till we wished that we should speak with him (again), and Zainab pointied to us from behind the curtain not to talk (any more). He (Rasul) said; It does not become the family of Muhammad (to accept) sadaqat for they are the impurities of people. You call to me Mahmiya (and he was in charge of khums, i. e, of the one-fifth part that goes to the treasury out of the spoils of war), and Naufal b. Harith b. Abdul Muttalib . They both came to him, and he (Rasul) said to Mahmiya: Marry your daughter to this young man (i.e Fadl b. Abbas), and he married her to him And he said to Naufal b. Harith: Marry your daughter to this young man (i e. Abdul Muttalib b. Rabia, the narrator of this hadith) and he married her to me, and he said to Mahmiya: Pay so much mahr on behalf of both of them from this khums Zuhri, however. said: He did not determine (the amount of mahr).

Bk 5, No.2348:
Rabia b. Harith b. Abdul Muttalib, and Abbas b. Abdul Muttalib said to Abdul Muttalib b. Rabia and Fadl b. Ibn Abbas: Go to Rasul, and the rest of the hadith is the same (but with this addition):" Ali spread his cloak and then lay down on it and said: I am the father of Hasan, and I am the chief. By Allah, I would not move from my place till your sons come back to you with the reply to that for which you sent them to Rasul. And he then also said: Verily these sadaqat are the impurities of people, and they are not permissible for Muhammad, and for the family of Muhammad. And he also said: Rasul also said to me: Call Mahmiya b. Jaz', and he was person from Banu Asad. and Rasul had apointed him as a collector of khums.

Bk 5, No.2349:
Juwayriya, Wife" said that Rasul came to her and said: Is there anything to eat? She said: Rasul, I swear by God, there is no food with us except a bone of goat which my freed maid-servant was given as sadaqa. Upon this he said: Bring that to me, for it (the sadaqa) has reached its destination.

Bk 5, No.2350:
This hadith has been narrated by Zuhri with the same chain of trainsmitters.

Bk 5, No.2351:
Anas b. Malik reported that Barira presented to Rasul a piece of meat which had been given to her as sadaqa. Upon this he (Rasul) said: That is a Sadaqa for her and a gift for us.

Bk 5, No.2352:
Aisha reported that (once) Rasul was presented with beef. It was said (by someone) that it had been given to Barira as Sadaqa. Upon this he (Rasul) said: It is a Sadaqa for her and a gift for us.

Bk 5, No.2353:
Aisha said: Three are the decions (of the Shari'ah that we have come to know) through Barira. The people gave her sadaqa and she offered us as gift. We made a mention of it to Rasul, whereupon he said: It is a sadaqa for her and a gift for you; so eat it.

Bk 5, No.2354:
This hadith has been narrated on the authority of Aisha through another chain of transmitters.

Bk 5, No.2355:
This hadith has been transmitted on the authority of Aisha in a similar manner except a slight variation that he said:" That is a gift for us out of it."

Bk 5, No.2356:
Umm Atiya, said: Rasul sent me some mutton of sadaqa. I sent a piece out of that to Aisha. When Rasul came to Aisha, he said: Have you anything with you (to eat)? She said: Nothing, except only that mutton sent to us by Nusaiba (the kunya of Umm Atiya) which you had sent to her. Whereupon he said: It has reached its proper place.
Chapter 48: ACCEPTING OF GIFT BY RASUL AND REFUSING THE SADAQA

Bk 5, No.2357:
Abu Huraira said: Whenever Rasul was presented with food, he asked about it, If he was told that it was a gift, he ate out of that, and if he was told that it was a sadaqa he did not eat out of that.
Chapter 49: BLESSING FOR HIM WHO PRESENTS SADAQA

Bk 5, No.2358:
Abdullah b. Abu Aufa said that it was the common practice of the Mes- senger of Allah that when the people brought to him sadaqa he blessed them: 0 Allah, bless them. So when Abu Aufa brought to him Sadaqa he (Rasul) said: 0 Allah, bless, the posterity of Abu Aufa.

Bk 5, No.2359:
This hadith has been narrated by Shuba with the same chain of transmitters (but with a slight variation of words, that he said): (0 Allah), bless them."
Chapter 50: TO PLEASE THE COLLECTOR OF ZAKAT, UNLESS HE MAKES AN UNJUST DEMAND

Bk 5, No.2360:
Jarir b. Abdullah said: 'When the collector of sadaqat (Zakat) comes to you, (you should see) that he goes away pleased with you.



# Book: 6 Kitab As-Sawm [ Book of Fasting ]


Chapter 1: EXCELLENCE OF THE MONTH OF RAMADAN

Bk 6, No.2361:
Abu Huraira said Rasul said: When there comes the month of Ramadan, the gates of mercy are opened, and the gates of Hell are locked and the devils are chained,

Bk 6, No.2362:
This hadith is reported by Abu Huraira (with a slight alteration of words) that Rasul said:" When (the month of) Ramadan begins."
Chapter 2: FASTING IN RAMADAN SHOULD NECESSARILY BE COMMENCED WITH THE SIGHT OF THE NEW MOON AND FINISHED WITH THE SIGHT OF THE NEWMOON IF THE WEATHER IS CLOUDY AT THE BEGINNING OR AT THE END, THEN COMPLETE THIRTY DAYS

Bk 6, No.2363:
Ibn Umar said Rasul said in connection with Ramadan: Do not fast till you see the new moon, and do not break fast till you see it; but if the weather is cloudy calculate about it.

Bk 6, No.2364:
Ibn Umar reported that Rasul made a mention of Ramadan and he with the gesture of his hand said: The month is thus and thus. (He then withdrew his thumb at the third time). He then said: Fast when you see it, and break your fast when you see it, and if the weather is cloudy calculate it (the months of Sha'ban and Shawwal) as thirty days.

Bk 6, No.2365:
This hadith is narrated on the authority of 'Ubaidullah with the same chain of transmitters, and he said: If (the sky) is cloudy for you, then calculate thirty days (for the month of Ramadan).

Bk 6, No.2366:
'Ubaidullah narrated on the authority of the same chain of transmitters that Rasul made a mention of Ramadan and said: The month may consist of twenty-nine days, and it may be thus, thus and thus, and (he further) said: Calculate it, but he did not say thirty.

Bk 6, No.2367:
Ibn Umar said Rasul said: The month of Ramadan may consist of twenty-nine days. So do not fast till you have sighted it (the new moon) and do not break fast, till you have sighted it (the new moon of Shawwal), and if the sky is cloudy for you, then calculate.

Bk 6, No.2368:
Ibn Umar said Rasul said: The month (of Ramadan) may consist of twenty nine days; so when you see the new moon observe fast and when you see (the new moon again at the commencement of the month of Shawwal) then break It, and if the sky is cloudy for you, then calculate it (and complete thirty days).

Bk 6, No.2369:
Ibn Umar reported Allah's Measenger as saying: When you see the new moon, observe fast, and when you see it (again) then break it, and if the sky is cloudy for you, then calculate it.

Bk 6, No.2370:
Ibn Umar said Rasul said: The month may consist of twenty-nine nights. So do not fast till you have sighted it (the new moon) and do not break it till you have sighted it, except when the sky is cloudy for you, and if it is so, then calculate it.

Bk 6, No.2371:
Ibn Umar said Rasul said: The month is thus and thus and thus (i.e pointing with his fingers thrice), and he held back his thumb at the third time (in order to show that it can also consist of twenty-nine days).

Bk 6, No.2372:
Ibn Umar said Rasul said: The month may consist of twenty-nine days.

Bk 6, No.2373:
Ibn Umar said Rasul said: The mouth (of Ramadan) is thus and thus, and thus. i.e ten, ten and-nine.

Bk 6, No.2374:
Ibn Umar said Rasul said: The month is thus, and thus, and thus, and he flapped his hands with all their fingers twice. but at the third turn, folded his right thumb or left thumb (in order to give an idea of twenty-nine).

Bk 6, No.2375:
Ibn Umar said Rasul said: The month (of Ramadan) may consist of twenty. nine days, and Shuba (one of the narrators) (gave a practical demonstration how Rasul explained to them) by unfolding his hands thrice and folding his thumb at the third turn. Uqba (one of the narrators in this chain of trans- mitters) said: I think that he said that the month consists of thirty days and unfolded his palm three times.

Bk 6, No.2376:
Ibn Umar said Rasul said: We are an unlettered people who can neither write nor count. The month is thus, and thus. folding his thumb when he said it the third time. This hadith has been narrated on the authority of Aswad b. Qais with the same chain of transmitters, but herein no mention has been made of the other month (consisting of) thirty days.

Bk 6, No.2377:
Saad b. 'Ubaida reported that Ibn Umar heard a person saying: This night is the midnight (of the month). Upon this he said to him: How do you know that it is the midnight (of the month), for I heard the Mes- senger of Allah as saying: The month is thus and thus (and he pointed with his ten fingers twice) and thus (i.e at the third time he pointed with all his fingers but withdrew or folded his thumb)?

Bk 6, No.2378:
Abu Huraira said Rasul said: Whenever you sight the new moon (of the month of Ramadan) observe fast. and when you sight it (the new moon of Shawwal) break it, and if the sky is cloudy for you, then observe fast for thirty days.

Bk 6, No.2379:
Abu Huraira said Rasul said: Observe fast on sighting it (the new moon) and break (fast) on sighting it (the new moon), but if the sky is cloudy for you, then complete the number (of thirty).

Bk 6, No.2380:
Abu Huraira said Rasul said: Observe fast on sighting it (the new moon) and break it on sighting it. But if (due to clouds) the actual position of the month is concealed from you, you should then count thirty (days).

Bk 6, No.2381:
Abu Hurairanarrated that Rasul made a mention of the new moon and (in this connection) said: Observe fast when you see it (the new moon) and break fast when you see it (the new moon of Shawwal), but when (the actual position of the month is) concealed from you (on account of cloudy sky), then count thirty days.
Chapter 3: DO NOT FAST FOR A DAY OR TWO DAYS AHEAD OF RAMADAN

Bk 6, No.2382:
Abu Huraira said Rasul said: Do not observe fast for a day, or two days ahead of Ramadan except a person who is in the habit of observing a particular fast; he may fast on that day.

Bk 6, No.2383:
This hadith has been narrated on the authority of Yahya b. Abi Kathir with the same chain of transmitters.
Chapter 4: THE MONTH MAY CONSIST OF TWENTY-NINE DAYS

Bk 6, No.2384:
Zuhri reported that (once) Rasul took an oath that he would not go to his wives for one Month. Zuhri said that Urwa narrated to him from Aisha that she said: When twenty-nine nights were over, which I had counted, Rasul came to me (he came to me first of all). I said: Rasul, you had taken an oath that you would not come to us for a month, whereas you have come after twenty nine days which I have counted. Whereupon he said: The month may also consist of twenty-nine days.

Bk 6, No.2385:
Jabir narrated that Rasul separated himself from his wives for a month. (His wives said: ) He came to us on the twenty-ninth day, whereupon we said: It is the twenty-ninth (day) today. Thereupon he said: So far as the month is concerned, (and he, with a view to explaining it) flapped his hands thrice, but held back one finger at the last turn.

Bk 6, No.2386:
Abu Zubair is reported to have heard Jabir as saying: Rasul separated himself from his wives for a month. (His wives said: ) He came to us on the morning of the twenty-ninth. Upon this some, of the people said: It is the morning of twenty- ninth (according to our calculation). Upon this Rasul said: The month. may also consist of twenty-nine days. Rasul then flapped his bands thrice, twice with all the fingers of both his hand (to indicate twenty-nine) and by the third time with nine (fingers).

Bk 6, No.2387:
Umm Salamareported that Rasul took an oath that he would not go to some of his wives for the whole of the month. When twenty-nine days bad passed he (Rasul) went to them in the morning or in the evening. Upon this it was said to him: Rasul, you took an oath that you would not come to us for a month, whereupon he said: The month may also consist of twenty-nine days.

Bk 6, No.2388:
A hadith like this has been narrated on the authority of Ibn Juraij with the same chain of transmitters.

Bk 6, No.2389:
Saad b. Abi Waqqassaid that Rasul struck his hand against the other and (then with the gesture of his two hands) said: The month is thus, thus (two times). He then withdrew (one of) his fingers at the third turn.

Bk 6, No.2390:
Muhammad b. Saad reported on the authority of his father (Saad b. Abi Waqqasthat Rasul had said: Tho month is thus and thus, and thus, i.e ten, ten and nine. This hadith has been narrated by Abu Khalid with the same chain of transmitters.
Chapter 5: THERE IS A SIGHTING OF THE MOON FOR EVERY TOWN; THE SIGHTING AT ONE TOWN CANNOT BE HELD VALID FOR THE OTHER TOWN SITUATED AT A CONSIDERABLE DISTANCE FROM IT

Bk 6, No.2391:
Kuraib reported that Umm Fadl, daughter of Harith, sent him (Fadl, i.e her son) to Muaweya in Syria. I (Fadl) arrived in Syria, and did the needful for her. It was there in Syria that the month of Ramadan commenced. I saw the new moon (of Ramadan) on Friday. I then came back to Medina at the end of the month. Ibn Abbasasked me (about the new moon of Ramadan) and said: When did you see it? I said.: We saw it on the night of Friday. He said: (Did) you see it yourself? -I said: Yes, and the people also saw it and they observed fast and Muaweya also observed fast, whereupon he said: But we saw it on Saturday night. So we would continue to observe fast till we complete thirty (lasts) or we see it (the new moon of Shawwal). I said: Is the sightidg of the moon by Muaweya not valid for you? He said: No; this is how Rasul has commanded us. Yahya b. Yahya was in doubt (whether the word used in the narration by Kuraib) was Naktafi or Taktafi.
Chapter 6: IT IS IMMATERIAL WHETHER THE NEW MOON IS LARGE (ON ACCOUNT OF APPEARING AFTER THIRTY NIGHTS) OR SMALL (ON ACCOUNT OF APPEARING ON THE THIRTIETH NIGHT) ; AND ALLAH DEFERS IT TO MAKE IT SUITABLE FOR SIGHTING AND IF THE SKY IS CLOUDY, THEN THIRTY (FASTS) ARE TO BE COMPLETED

Bk 6, No.2392:
Abul Bakhtari said: We went out to perform Umra and when we encamped in the valley of Nakhla, we tried to see the new moon. Some of the people said: It was three nights old, and others (said) that it was two nights old. We then met Ibn Abbas and told him we had seen the new moon, but that some of the people said it was three nights old and others that it was two nights old. He asked on which night we had seen it; and when we told him we had seen it on such and such night, he said Rasul had said: Verily Allah deferred it till the time it is seen, so it is to be reckoned from the night you saw it.

Bk 6, No.2393:
Abul Bakhtari said: We saw the new moon of Ramadan as we were at Dhit-i-'Irq. We sent a man to Ibn Abbas to ask him (whether the sighting of a small moon had something of the nature of defect in it). Upon this Ibn Abbas said that Rasul had said: Verily Allah deferred its sight, but if (the new moon) is hidden from you, then, complete its number (thirty).
Chapter 7: THE MONTHS OF EID ARE NOT INCOMPLETE

Bk 6, No.2394:
The son of Abu Bakra reported it on the authority of his father that Rasul had said: The two months of Eid, Ramadan and Dhul-Hijja (are not incomplete).

Bk 6, No.2395:
Abd ar-Rahman b. Abu Bakra reported on the authority of Abu Bakra that Rasul had said: The months of Eid are not incomplete. And in the hadith narrated by Khalid (the words are):" The months, of Eid are Ramadan and Dhul-Hijja."
Chapter 8: THE TIMING OF FAST BEGINS WITH DAWN

Bk 6, No.2396:
Adi b. Hatimreported that when (this verse) was revealed:" Until the white streak of the dawn becomes distinct from the dark streak" (ii. 187) Adi b. Hatim said: Rasul, verily I keep underneath my pillow two strings, one white and the other black, by which I distinguish night from dawn. Upon this Rasul said: Your pillow seems to be very large. For the word khait implies the blackness of the night and the whiteness of the dawn.

Bk 6, No.2397:
Sahl b. Saad said that when this verse was revealed:" Eat and drink till the white streak is distinct from the dark streak," a person would take hold of a white thread and a black thread and keep on eating till he could find them distinct (in the light of the dawn). It was then that Allah, the Majestic and Great, reveiled (the words) min al-fajr (from the dawn), and then it became clear (that the word khait refers to the streak of light in the dawn).

Bk 6, No.2398:
Sahl b. Saadsaid: When this verse was revealed." Eat and drink till the white streak becomes distinct from the dark streak for you," the person who decided to observe fast tied on one of his feet a black thread and on the other a white thread. And he went on eating and drinking till he could distinguish (between their colour) on seeing them. It was after this that Allah reveal- ed (the words): min al-fajr. And they (the Muslims) came to know that (the word khait) refers to the night and day.

Bk 6, No.2399:
Ibn Masudreported that Rasul had said: Bilal would pronounce Adhan (at the fag end of the night in order to inform the people about the time of the Sahri). So you eat and drink till you hear the Adhan of Ibn Umm Maktum (which was pro- nounced at the conclusion of the Sahri and the commencement of the fast).

Bk 6, No.2400:
Ibn Umar said: I heard Rasul as saying: Bilal announces Adhan during the night, so you eat and drink, till you hear the Adhan of Ibn Umm Maktum.

Bk 6, No.2401:
Ibn Umar reported that Rasul had two Muadhdhins, Bilal and son of Umm Maktum, the blind. Rasul said: Bilal announces Adhan at (the fag end of the) night (i.e Sahri), so eat and drink till the son of Umm Maktum announces Adhan. And he (the narrator) said: And the (difference of time) between their (Adhans) was not more than this that one climbed down (from the minaret) and the other climbed up (to announce Adhan).

Bk 6, No.2402:
A hadith like this has been transmitted on the authority of Aisha.

Bk 6, No.2403:
A hadith like this has been narrated on the authority of 'Ubaidullah on the two chains of transmitters.

Bk 6, No.2404:
Ibn Masud said Rasul said The Adhan of Bilal should not restrain anyone among you from eating Sahur (last meal before daybreak during the month of Ramadan) for he announces Adhan (or he calls) at (the fag end of) the night to make him turn who stands for prayer among you, and to awaken those who are sleeping among you. And he said: The dawn is not like it, as one says (and he lifted his hand) till he (dispersed his fingers) and said: It is like this.

Bk 6, No.2405:
This hadith has been narrated by Sulaiman al-Taimi with the same chain of transmitters (but with a slight variation of words) that he (Rasul) said: The dawn is not like it as it is said; he then gathered his fingers and lowered them. But he said, it is like this (and he placed the index finger upon the other one and spread his hand).

Bk 6, No.2406:
This hadith has been narrated on the authority of Sulaiman Taimi with the same chain of transmitters and, at the end, it was said that the first Adhan was meant to awaken those who were in slumber amongst them and in order to make them turn who stand in (prayer) among them (towards food at the commencement of the fast). Jarir (one of the narrators) said that the Messenger did not say like this but he said like it (true dawn) that the streaks of (true dawn ) are horizontal and not vertical.

Bk 6, No.2407:
Samura b. Jandub reported Muhammad as saying. The call of Bilal may not mislead any one of you (and he may, under the wrong impression gathered from it, refrain) from taking meal before the commencement of the fast (for the streaks) of this whiteness (which are vertical indicate the false dawn and the true dawn with which the fast commences is that when the streaks of light are) spread.

Bk 6, No.2408:
Samura b. Jundub said Rasul said: The Adhan of Bilal should not mislead you nor the whiteness (of the pillar) of dawn, for it is not the whiteness of the true dawn, but that of the false dawn which is vertical like a pillar and you can eat food till the streaks of whiteness spread like it.

Bk 6, No.2409:
Samura b. Jundub said Rasul said: The Adhan of Bilal may not mislead you with regard to your food at the commencement of the fast, nor the vertical (streaks) of whiteness in the horizon (for it is an indication of false dawn). You should stop eating (food) till (the whiteness) spreads like it. Hammad narrated it and with the gesture of his band he explained, the horizontal position (of the streaks of light).

Bk 6, No.2410:
Samura b. Jundub said Rasul said: Neither the call of Bilal should mislead you nor this whiteness (of false dawn) till (the true) dawn appears (or he said) till the dawn breaks.

Bk 6, No.2411:
A hadith like this has been narrated on the authority of Samura b. Jundub.
Chapter 9: EXCELLENCE OF TAKING MEAL BEFORE DAWN, STRESS ON GIVING IT PREFERENCE AND PREFERENCE FOR DEFERRING IT (AT THE FAG END OF THE NIGHT) AND HASTENING IN BREAKING IT

Bk 6, No.2412:
Anas said Rasul said: Take meal a little before dawn, for there is a blessing in taking meal at that time.

Bk 6, No.2413:
Amr ibn Ass said Rasul said: The difference between our fasting and that of the people of the Book is eating shortly before dawn.

Bk 6, No.2414:
Musa b. Ali has narrated this hadith through the same chain of transmitters.

Bk 6, No.2415:
Zaid b. Thabit said: We took meal shortly before dawn along with Rasul. We then stood up for prayer. I said: How much span of time was there between the two (acts, i.e taking of Sahri and observing of prayer)? He said (a span of reciting) fifty verses.

Bk 6, No.2416:
This hadith has been transmitted on the authority of Qatada too.

Bk 6, No.2417:
Sahl b. Saadrepotted Rasul as saying: The people will continue to prosper as long as they hasten the breaking of the fast.

Bk 6, No.2418:
A hadith like this has been transmitted by Sahl b. Saad.

Bk 6, No.2419:
Abu Atiya said: I and Masruq went to Aisha and said to her: Mother of the Believers, there are two persons among the Companions of Muhammad one among whom hastens in breaking the fast and in observing prayer, and the other delays breaking the fast and delays observing prayer. She said: Who among the two hastens in breaking fast and observing prayers? We said, It is Abdullah. i.e son of Masud. whereupon she said: This is how Rasul did. Abu Kuraib added: The second one was Abu Musa.

Bk 6, No.2420:
Abu Atiya said: I and Misruq went to Aisha and Masruq said to her: There are two persons among the Companions of Muhammad none of whom abandons the good, but one of them hastens to observe sunset prayer and break the fast, and the other delays in observing the sunset prayer and in breaking the fast, whereupon she said: Who hastens to observe sunset prayer and break the fast? He said: It is Abdullah. Upon this she said: This is how Rasul used to do.
Chapter 10: THE TIME FOR BREAKING THE FAST AND ENDING OF DAY

Bk 6, No.2421:
Umar said Rasul said: When the night approaches and the day retreates and the sun sinks down, then the observer of the fast should break it. Ibn Numair made no mention of the word" then".

Bk 6, No.2422:
Abdullah b. Abi Aufa said: We were with Rasul on a journey during the month of Ramadan. When the sun had sunk he said: So and so, get down (from your ride) and prepare the meal of parched barley for us. He said: Rasul, still (there is light of) day. He (Rasul) said: Get down and prepare meal of parched barley for us. So he got down and prepared the meal of parched barley and offered him, and Rasul drank that (liquid meal). He then told with the gesture of his hand that when the sun sank from that side and the night appeared from that side, then the observer of the fast should break it.

Bk 6, No.2423:
Ibn Abi Aufa said: We were with Rasul on a journey. When the sun sank he said to a person: Get down and prepare barley meal for us. Upon this he said: Rasul, let there be dusk. (He Rasul) said: Get down and prepare barley meal for us. He (the person) said: There is still (the light of) day upon us. (But) he got down (in obedience to the command of Rasul) and prepared a barley meal for him and he (Rasul) drank that (liquid meal) and then said: When you see the night approaching from that side (west) (and he pointed towards the east with his hand), then the observer of the fast should break it.

Bk 6, No.2424:
Abdullah b. Abi Aufa said: We travelled with Rasul as he had been observing fast. When the sun sank he said: So and so, get down and prepare barley meal for us. The rest of the hadith is the same.

Bk 6, No.2425:
This hadith has been narrated on the authority of Ibn Abi Aufa through another chain of transmitters (but with a sight alteration of words): In this hadith transmitted by one of the narrators (neither these words are found): During the month of Ramadan." nor his statement:" And the night prevails from that side (the eastern side)." (These words are found in the narration of) Hushaim only.
Chapter 11: IT IS FORBIDDEN TO OBSERVE UNINTERRUPTED FASTING

Bk 6, No.2426:
Ibn Umar said that Rasul forbade uninterrupted fasting. They (some of the Companions) said: You yourself fast uninterruptedly, whereupon he said: I am not like you. I am fed and supplied drink (by Allah).

Bk 6, No.2427:
Ibn Umar reported that Rasul abserved fasts uninterruptedly in Ramadan and the people (in his wake) did this. But he forbade them to do so. It was said to him (to Rasul): You yourself observe the fasts uninterruptedly (but you forbid us to do so) Upon this he said: I am not like you; I am fed and supplied drink (by Allah).

Bk 6, No.2428:
A hadith like this has been transmitted by Ibn Umar, but he did not make mention of (the words):" During the month of Ramadan."

Bk 6, No.2429:
Abu Huraira said: Rasul forbade (his Companions) from observing fast unintermptedly. One of the Muslims said: Rasul, you yourself observe Saum Wisal. whereupon Rasul said: Who among you is like me? I spend night (in a state) that my Allah feeds me and provides me drink. When they (the Companions of Rasul) did not agree in abandoning the uninterrupted fast, then Rasul also observed this fast with them for a day, and then for a day. They then saw the new moon and he (Rasul) said: If the appearance of the new moon were delayed. I would have observed more (fasts) with you (and he did it) by way of warning to them as they had not agreed to refrain (from observing Saum Wisal)

Bk 6, No.2430:
Abu Huraira said Rasul said: Abstain from Saum-Wisal. They (his Companions) said: Rasul, but you observe Saum Wisal. Upon this he said: You are not like me in this matter, for I spend my night (in a state) that my Lord feeds me and provides me drink Devote yourselves to the deeds (the burden of which) you can bear.

Bk 6, No.2431:
Abu Huraira said Rasul said (the words as said in the previous hadith) but with this alteration (of words):" Take upon yourselves (the burden of the deeds) for which you have the strength to bear."

Bk 6, No.2432:
Abu Huraira reported that Rasul forbade (his Companions) to observe Saum Wisal.

Bk 6, No.2433:
Anasreported Rasul was observing prayer during Ramedan. I came and stood by his side. Then another man came and he stood likewise till we became a group. When Rasul perceived that we were behind him, he lightened the prayer. He then went to his abode and observed such (a long) prayer (the like of which) he never observed with us. When it was morning we said to him: Did you perceive us during the night? Upon this he said: Yes, it was this (realisation) that induced me to do that which I did. He (the narrator) said: Rasul began to observe Saum Wisal at the end of the month (of Ramadan), and some persons among his Companions began to observe this uninter- rupted fast, whereupon Rasul said: What about such persons who observe uninterrupted fasts? You are not like me. By Allah. if the month were lengthened for me, I would have observed Saum Wisal, so that those who act with an exaggeration would (have been obliged) to abandon their exaggeration. 1501

Bk 6, No.2434:
Anasreported that Rasul observed Saum Wisal during the early part of the month of Ramadan. The people among Muslims also observed uninterrupted fast. This (news) reached him (Rasul) and he said: Had the month been lengthened for me I would have continued observing Saum Wisal, so that those who act with forced hardness would (have been obliged) to abandon it. You are not like me (or he said): I am not like you. I continue to do so (in a state) that my Lord feeds me and provides me drink.

Bk 6, No.2435:
Aisha said: Rasul forbade them (his Companions) to observe Saum Wisal out of mercy for them. They said: You (Holy Prophet) yourself observe it. Upon this he said: I am not like you. My Lord feeds me and provides me drink.
Chapter 12: KISSING IS NOT FORBIDDEN WHILE FASTING IF ONE IS NOT URGED BY SEXUAL LUST

Bk 6, No.2436:
Aisha said that Rasul kissed one of his wives while he was fasting, and then she (Aisha) smiled (as she narrated).

Bk 6, No.2437:
Sufyan said: I said to Abdul Rahman b. Qasim: Have you heard from your father narrating from Aisha that he kissed her while observing fast? He (Abdul Rahman b. Qasim) kept silence for a short while and then said:" Yes."

Bk 6, No.2438:
Aisha said: Rasul used to kiss me while observing fast; and who among you can control his desire as Rasul could control his desire.

Bk 6, No.2439:
Aisha said: Rasul used to kiss (his wives) while fasting and embraced (them) while fasting; but he had the greatest mastery over his desire among you.

Bk 6, No.2440:
Aisha said: Rasul used to kiss (his wives) while fasting; and he had the greatest control over his desire (as compared with you).

Bk 6, No.2441:
Aisha said that Rasul used to embrace (his wives) while fasting.

Bk 6, No.2442:
Aswad said: I and Masruq went to Aisha and asked. her if Rasul embraced (his wives) while fasting. She said: Yes; but he had the greatest control over his desire among you: or he was one of those who had control over his desire. It is further narrated on the authority of Aswad and Masruq that they went to the Mother of the Believers and they asked her (and the rest of the hadith is the same)

Bk 6, No.2443:
Urwa b. Zubair narrated that Aisha the Mother of the Believers informed him that Rasul kissed her while fasting.

Bk 6, No.2444:
A hadith like this has been narrated by Yahya b. Abu Kathir with the same chain of transmitters.

Bk 6, No.2445:
Aisha reported that Rasul used to kiss her during the month of fasting.

Bk 6, No.2446:
Aisha reported that Rasul kissed (his wives) during Ramadan while observing fast.

Bk 6, No.2447:
Aisha reported that Rasul kissed (his wives) while fasting.

Bk 6, No.2448:
Hafsa reported that Rasul kissed (his wives) while fasting.

Bk 6, No.2449:
A hadith like this has been narrated by Hafsa through another chain of transmitters.

Bk 6, No.2450:
Umar b Abu Salama reported that he asked Rasul: Should one observing fast kiss (his wife)? Rasul said to him: Ask her (Umm Salama). She informed him that Rasul did that, where upon he said: Rasul, Allah pardoned thee all thy sins, the previous and the later ones. Upon this Rasul ) said: By Allah, I am the most God conscious among you and I fear Him most among you.
Chapter 13: THERE IS NO HARM IN OBSERVING FAST IF ONE IS JUNBI EVEN AFTER DAWN

Bk 6, No.2451:
Abu Bakr (he is Abu Bakr b. Abdul Rahman b. Harith) said: I heard Abu Hurairanarrating that he who is overtaken by dawn in a state of seminal emission should not observe fast. I made a mention of it to Abdul Rahman b. Harith (i.e to his father) but he denied it. Abdul Rahman went and I also went along with him till we came toAisha and Umm Salama and Abdul Rahman asked them about it. Both of them said: (At times it so happened) that Rasul woke up in the morning in a state of junub (but without seminal emission in a dream) and observed fast He (the narrator) said: We then proceeded till we went to Marwan and Abdul Rahman made a mention of it to him. Upon this Marwan said: I stress upon you (with an oath) that you better go to Abu Huraira and refer to him what is said about it. So we came to Abu Huraira and Abu Bakr had been with us throughout and Abdul Rahman made a mention of it to him, whereupon Abu Huraira said: Did they (the two wives of Rasul) tell you this? He replied: Yes Upon this (Abu Huraira) said: They have better knowledge. Abu Huraira then attributed that what was said about it to Fadl b. Abbas and said: I heard it from Fadl and not from Rasul. Abu Huraira then retracted from what he used to say about it. Ibn Juraij (one of the narrators) said: I asked Abdul Malik, if they (the two wives) said (made the statement) in regard to Ramadan, whereupon he said: It was so, and he (Rasul) (woke up in the) morning in a state of junub which was not due to the wet dream and then observed fast.

Bk 6, No.2452:
Aisha, Wife, said: The dawn broke upon Rasul during the Ramadan in a state of junub not because of sexual dream (but on account of intercourse) and he washed himself and observed fast.

Bk 6, No.2453:
Abu Bakr reported that Marwan sent him to Umm Salama to ask whether a person should observe fast who is in a state of junub and the dawn breaks upon him, whereupon she said that Rasul (was at times) junbi on account of intercourse and not due to sexual dream, and the dawn broke upon him, but he neither broke the fast nor recompensed.

Bk 6, No.2454:
Abu Bakr b. Abdul Rahman b. al-Harith b. Hisham reported on the authority of Aisha and Umm Salama, the wives of Rasul: Rasul at times got up in the morning in a state of junub on account of having a sexual intercourse (with his wives during night) but not due to sexual dreams in the month of Ramadan, and would observe fast.

Bk 6, No.2455:
Aisha reported that a person came to the Apottle of Allah asking for a fatwa (religious verdict). She (Aisha) had been overhearing it from behind the curtain. Aisha added that he (the person) had said: Rasul, (the time) of prayer overtakes me as I am in a state of junub; should I observe fast (in this state)? Upon this Rasul said: (At times the time) of prayer overtakes me while I am in a state of junub, and I observe fast (in that very state), whereupon he said: Rasul, you are not like us Allah has pardoned all your sins, the previous ones and the later ones. Upon this he (Rasul) said: By Allah, I hope I am the most God-fearirg of you, and possess the best knowledge among you of those (things) against which I should guard.

Bk 6, No.2456:
Sulaiman b. Yasar reported that he asked Umm Salama whether a person (who gets up) in the morning in a state of junub should observe fast. She said: Rasul (at times) got up in the morning in a state of junub, not because of sexual dreams (but on account of intercourse at night), and then observed fast.
Chapter 14: SEXUAL INTERCOURSE IS COMPLETELY FORBIDDEN DURING THE DAY IN THE MONTH OF RAMADAN

Bk 6, No.2457:
Abu Huraira said that a person came to Rasul and said: Rasul, I am undone. He (Rasul) said: What has brought about your ruin? He said: I have had intercourse with my wife during the month of Ramadan. Upon this he (Rasul) said: Can you find a slave to set him free? He said: NO He (Rasul again) said: Can you observe fast for two consecutive months? He said: No. He (Rasul) said: Can you provide food to sixty poor people?, He said: No. He then sat down and (in the meanwhile) there was brought to Rasul a basket which contained dates. He (Rasul) said: Give these (dates) in charity. He (the man) said: Am I to give to one who is poorer than I? There is no family poorer than mine between the two lava plains of Medina. Rasul laughed so that his molar teeth became visible and said: Go and give it to your family to eat.

Bk 6, No.2458:
A hadith like this has been narrated on the authority of Mubammad b. Muslim al-Zuhri with the same chain of transmitters, and he said: There was brought an 'araq containing dates, an 'araq being a huge basket. But in this hadith no men- tion has been made of (the fact) that Rasul laughed till his molar teeth became visible.

Bk 6, No.2459:
Abu Huraira reported that a person had intercourse with his wife during Ramadan (while fasting). He asked for the religious verdict (about it) from Rasul, whereupon he (Rasul) said: Can you find a slave (to grant him freedom)? He said: No. He (Rasul again) said: Can you afford to observe fasts for two (consecutive) months? He said: No. He (Rasul) said: Then feed sixty poor men.

Bk 6, No.2460:
This hadith has been narrated on the authority of Zuhri with the same chain of transmitters that a person broke fast in Ramadan whereupon Rasul commanded him to free a slave (as an atonement), and the rest of the hadith is the same as narrated by Ibn Uyaina.

Bk 6, No.2461:
Humaid b. Abdul Rahman reported that Abu Huraira had narrated to him that Rasul commanded the person (who) broke the fast in Ramadan to free a slave or observe fasts for two (consecutive) months or feed sixty poor persons.

Bk 6, No.2462:
This hadith has been narrated with the same chain of transmitters on the authority of Zuhri.

Bk 6, No.2463:
Aisha reported that a person came to Rasul and said: I am burnt, whereupon Rasul said: How is it? He (the person) said: I had intercourse with my wife during the day in Ramadan. Upon this (Rasul) said: Give charity, give charity. He (the person) said: There is nothing with me. He commanded him to sit down, (In the meanwhile) there were brought to him (to Rasul) two baskets containing eatables, whereupon Rasul told him to give them as sadaqa.

Bk 6, No.2464:
'Abbad b. Abdullah b. Zubair narrated that he heard Aisha saying: A person came to Rasul, and he then narrated the hadith. But (neither these words are found):" Give charity, give charity" (nor) his words:" during the day time".

Bk 6, No.2465:
Abbad b. Abdullah b. Zubair reported that he had heard Aisha, Wife, as saying: A person came to Rasul in the mosque during (the month of) Ramadan and said: Rasul, I am burnt I am burnt, whereupon the Mes- senger of Allah asked him as to what the matter was. Upon this he said: I had intercourse with my wife (in a state of fasting) Thereupon he (Rasul) said: Give charity. Upon this he said: Rasul, I swear by God, there is nothing with me (to give in charity) as I do not possess anything. He (Rasul) said: Sit down. So he sat down and he was in this very state when there came a person urging a donkey with a load of eatables upon it. The Mes- senger of Allah said: Where is that burnt one who was just here? Thereupon the person stood up. Rasul said: Give this (eatables brought by the man) in charity. Upon this the person said: Rasul, can there be anyone else (more deserving than I)? By Allah. we are hungry, we have nothing with us. Upon this he (Rasul) said: Then eat (these eatables).
Chapter 15: PERMISSIBILITY OF OBSERVING THE FAST OR NOT OBSERVING IT IN THE MONTH OF RAMADAN FOR A TRAVELLER

Bk 6, No.2466:
Ibn Abbasreported that Rasul went out during the month of Ramadan in the year of Victory (when Mecca was conquered) and was fasting till he reached Kadid (a canal situated at a distance of forty-two miles from Mecca) and he then broke the fast. And it was the habit of the Companions of Rasul to follow him in every new thing (or act). So they followed him also (in this matter).

Bk 6, No.2467:
This hadith is narrated on the authority of Zuhri with the same chain of transmitters. Yahya (one of the narrators) said that Sufyan (the narrator) had stated: I do not know whose statement it is:" It is the last word of Rasul which is accepted as (final as it abrogates the previous ones)."

Bk 6, No.2468:
It has been narrated on the authority of Zuhri with the same chain of transmitters that breaking of fast (in a journey) is the final of the two commands (whether one may fast or one may break it), and it is the last command of Rasul which is to be accepted as final. Zuhri said: Rasul marched on Mecca on the morning of 14th of Ramadan (lit. when thirteen nights had passed).

Bk 6, No.2469:
A hadlth like this has been transmitted on the authority of Ibn Shibab who said that they (the Compnions of Rasul) followed the latest of his commands and looked upon it as one abrogating (the previous ones) and the most firm.

Bk 6, No.2470:
Ibn Abbas reported that Rasul journeyed during the month of Ramadan in a slate of fasting till he reached 'Usfan. He then ordered a cup containing drinking water and he drank that openly so that the people might see it, and broke the fast (and did not resume it) till he reached Mecca. Ibn Abbas said: Rasul fasted and broke the fast, so he who wished fasted and he who wished to break it broke it.

Bk 6, No.2471:
Ibn Abbas said: Do not condemn one who observes fast, or one who does not observe (in a journey). for Rasul observed fast in a journey or he did not observe it (too).

Bk 6, No.2472:
Jabir reported that Rasul went out to Mecca in Ramadan in the year of Victory, and he and the people fasted till he came to Kura' al-Ghamim and the people also fasted. He then called for a cup of water which he raised till the people saw it, and then he drank. He was told afterwards that some people had continued to fast, and he said: These people are the disobedient ones; these are the disobedient ones.

Bk 6, No.2473:
This hadith has been narrated by Jafar with the some chain of trans- mitters and he added: It was said to him (to Rasul): There are people to whom fasting has become unbearable and they are waiting how you do. He (Rasul) then called for a cup of water when it was afternoon. The rest of the hadith is the same.

Bk 6, No.2474:
Jabir reported that in the course of a journey Rasul saw a man, people crowding around him and providing him a shade. Upon this he (Rasul) said: What is the matter with him? They said: He is a person observing fast. Whereupon Rasul said: It is no righteousness that you fast on journey.

Bk 6, No.2475:
Amr b. al-Hasan is reported to have said that he heard Jabir as saying that Rasul saw a man. The rest of the hadith is the same as mentioned above.

Bk 6, No.2476:
This hadith has been narrated on the authority of Shuba with the same chain of transmitters but with this addition that he (Rasul) said:" Take advantage of the concession of Allah Who Wanted it to you." When he (one of the narrators) asked him (the other one, Yabya b. Abi Kathar) he did not retain it in his mind.

Bk 6, No.2477:
Abu Saeed Kuzri said: We went out on an expedition with Rasul on the 16th of Ramadan. Some of us fasted and some of us broke the fast. But neither the observer of the fast found fault with one who broke it, nor the breaker of the fast found fault with one who observed it.

Bk 6, No.2478:
A hadith like this has been narrated on the authority of Qatada with the same chain of transmitters by different narrators (except this difference) that in the hadith transmitted by Taimi and Umar b. Amir and Hisham (the date of setting out is) 18th, and in the hadith transmitted by Saeedit is the 12th, and in the one transmitted by Shuba it is the 17th or 19th.

Bk 6, No.2479:
Abu Saeed Kuzri said: We went out on an expedition with Rasul during Ramadan and neither the observer of the fast was found fault with for his fasting, nor the breaker of the fast for breaking it.

Bk 6, No.2480:
Abu Saeed Kuzri said: We went out on an expedition with Rasul during Ramadan. Some of us observed the fast and some of us broke it. Neither the observer of the fast had any grudge against one who broke it, nor the breaker of the fast had any grudge against one who had fasted They knew that he who had strength enough (to bear its rigour) fasted and that was good, and they also found that he who felt weakness (and could not bear the burden) broke it, and that was also good.

Bk 6, No.2481:
Abu Nadra reported Abu Saeed Khuzri and Jabir as saying: We travelled with Rasul. The observer of the fast observed it, and the breaker of the fast broke it, but none of them found fault with each other.

Bk 6, No.2482:
Humaid reported that Anaswas asked about fasting during Ramadan while travelling. He said: We travelled with the MesseDger of Allah during the month of Ramadan, but neither the ob- server of the fast found fault with the breaker of the fast, nor the breaker of the fast found fault with the observer of the fast.

Bk 6, No.2483:
Abu Khalid al-Ahmar narrated from Humaid who said: I went out and was fasting; they said to me: Break (lit go back, repeat). He said that Anas reported that the Companions of Rasul used to set out on a journey and neither the observer of the fast found fault with the breaker of the fast, nor the breaker of the fast found fault with the observer of the fast. (One of the narrators Humaid said): I met Ibn Abi Mulaika who informed me the same thing on the authority of Aisha.
Chapter 16: THE REWARD OF ONE WHO DOES NOT OBSERVE FAST BECAUSE OF A RELIGIOUS DUTY

Bk 6, No.2484:
Anas said: We were with Rasul on a journey. Some of us had been observing the fast and some of us had not been fasting. We got down at a place on a hot day. Most of us had the cloth for shelter. There were also those amongst us who sheltered (themselves against the rays of the) sun with the help of their hands. The observers of the fast fell down (on account of weakness). Those who had not observed it got up and pitched tents and watered the mounts. Thereupon Rasul said: The breakers of the fast have taken away the reward today.

Bk 6, No.2485:
Anasreported that Rasul was journeying (along with his Companions). Some of them had observed the fast whereas the others had broken it. Those who did not fast girded up their loins and worked, but the observers of the fast were too weak to work. Upon this he (Rasul) said: Today the breakers of the fast have gone with the reward.

Bk 6, No.2486:
Qaza'a said: I came to Abu Saeed Kuzriand he was surrounded (by people), and when they dispersed I said to him: I am not going to ask you about what these people were asking. I ask you about fasting on a journey. Upon this he said: We travelled with Rasul towards Mecca and we had been observing fast. We halted at a place. There Rasul said: You are nearing your enemy and breaking of fast would give you greater strength, and that was a concession (given to us). But some of us continued to observe the fast and some of us broke it. We then got down at another place and he (Rasul) said: You are going to encounter the enemy in the morning and breaking of the fast would give you strength, so break the fast. As it was a point of stress, so we broke the fast. But subsequently we saw ourselves observing the fast with Rasul on a journey.
Chapter 17: CHOICE FOR OBSERVING FAST AND BREAKING IT ON A JOURNEY

Bk 6, No.2487:
Aisha reported that Hamza b. Amr al-Aslami asked Rasul about fasting on a journey, and he (Rasul) said: Fast if you like and break it if you like.

Bk 6, No.2488:
Aisha reported that Hamza b. Amr al-Aslami asked Rasul thus: Rasul, I am a person devoted much to fasting. Should I fast during the journey? He (Rasul) said: Fast if you like and break it if you like.

Bk 6, No.2489:
This hadith has been narrated on the authority of Hisham with the same chain of transmitters.

Bk 6, No.2490:
This hadith has been narrated on the authority of Hisham with the same chain of transmitters that Hamza said: I am a person much used to fasting. Should I fast during the journey? (The rest of the hadith is the same.)

Bk 6, No.2491:
Hamza b. Amr al-Aslamisaid: Rasul, I find strength in me for fasting on a journey; is there any sin upon me (in doing it)? Thereupon Rasul said: It is a concession from Allah. He who took advantage of it, it is good for him, and he who preferred to observe fast, there is no sin upon him. Harun (one of the narrators) in his narration said: 'lt is a concession, and he made no mention of" from Allah".

Bk 6, No.2492:
Abu Darda said: We set out during the month of Ramadan with Rasul in such an intense heat that one of us would place his hand over his head (in order to protect himself) against the excessive heat, and none among us was observing the fast, except Rasul and Abdullah b. Rawaha.

Bk 6, No.2493:
Abu Darda said: We were with Rasul on some of his journeys on an intensely hot day so much so that a person would place his hand on his head (in order to protect himself) against excessive heat, and none amongst us was fasting but Rasul and Abdullah b. Rawaha
Chapter 18: IT IS PREFERABLE FOR THE PILGRIM NOT TO OBSERVE FAST IN Arafat ON THE DAY OF Arafa

Bk 6, No.2494:
Umm al-Fadl bint- al-Harith reported that some people argued about the fasting of Rasul on the day of Arafa. Some of them said that he had been fasting, whereas the others said that he had not been fasting. I sent a cup of milk to him while he was riding his camel at Arafa, and he drank it.

Bk 6, No.2495:
This hadith has been narrated on the authority of Abu Nadr with the same chain of transmitters, but he did not mention that he was mounting (riding on) his camel.

Bk 6, No.2496:
This hadith has been narrated by Abu Nadr on the authority of Umair, the freed slave of Umm al-Fadl, through the same chain of transmitters.

Bk 6, No.2497:
Umm al-Fadl is reported to have said that some people among the Companions of Rasul were in doubt about fasting on the day of Arafa and we were with him on that day. I (Umm al-Fadl) sent him a cup of milk and he was halting at Arafa, and he drank that.

Bk 6, No.2498:
Kuraib, the freed slave of Ibn Abbas , reported from Maimuna, Wife, that people had doubt about the fasting of Rasul on the day of Arafa. Maimuna sent him a cup of milk and he was halting at a place and he drank it and the people were seeing him.
Chapter 19: FASTING ON THE DAY OF 'ASHURA (10TH OF MUHARRAM)

Bk 6, No.2499:
Aisha reported that the Quraish used to fast on the day of Ashura in the pre-Islamic days and the Messenger ot Allah also observed it. When he migrated to Medina, he himself observed this fast and commanded (others) to observe it. But when fasting during the month of Ramadan was made obligatory he said: He who wishes to observe this fast may do so, and he who wishes to abandon it may do so.

Bk 6, No.2500:
This hadith is narrated on the authority of Hisham with the same chain of transmitters, but he made no mention in the first part of the hadith that Rasul used to observe fast, and said about the second part that he abandoned the (fast) of Ashura, and he who wished observed the fast and who wished otherwise abandoned it, and he did not hold it as the words of Rasul as mentioned in the narration transmitted by Jarir.

Bk 6, No.2501:
Aisha reported. In the pre-Islamic days fast was observed on the day of Ashura, but with the advent of Islam (its position was ascertained as that of a voluntary fast). Then he who wished to fast fasted, and he who liked to abandon it abandoned it.

Bk 6, No.2502:
Aisha reported that Rasul had ordered to observe fast (on Ashura) before the fasting in Ramadan was made obligatory. But when it became obligatory, then he who wished fasted on the day of Ashura, and he who wished did not observe it (on that day).

Bk 6, No.2503:
Aisha reported that the Quraish used to observe fast on the day of Ashura during the pre-Islamic days. Rasul then commanded to fast on that day till (fasting) in Ramadan became obligatory. Then Rasul said: He who wished to fast should do so. and he who wished to break it may do so.

Bk 6, No.2504:
Ibn Umar reported that (the Arabs of) pre-Islamic days used to observe fast on the day of Ashura and Rasul observed it and the Muslims too (observed it) before fasting in Ramadan became obligatory. But when it became obligatory, Rasul said: Ashura is one of the days of Allah, so he who wished should observe fast and he who wished otherwise should abandon it.

Bk 6, No.2505:
A hadith like this has been narrated on the authority of Abdullah through the same chain of transmitters.

Bk 6, No.2506:
Ibn Umar said that the day of Ashura was mentioned before Rasul. Thereupon Rasul, said: That was a day on which the people of pre-Islamic days used to observe fast. So he who amongst you likes to observe fast should do so, and he who does not like it should abandon it.

Bk 6, No.2507:
Ibn Umar reported that he heard Rasul say about the day of Ashura: It is a day on which the people of pre-Islamic days observed fast. So he who liked to fast on this day should do so, and he who liked to abandon it should abandon it. Abdullahdid not observe fast except when it coincided (with the days when he was in the habit of observing voluntary fasts during every month).

Bk 6, No.2508:
Ibn Umar reported that the day of Ashura was mentioned before Rasul and he narrated a hadith like one (narrated above).

Bk 6, No.2509:
Ibn Umar reported that the day of Ashura was mentioned before Rasul and he said: It is a day when the people in the pre-Islamic days need to observe fast, so he who wishes to observe fast should do so, and he who wishes to abandon it should do so.

Bk 6, No.2510:
Abdul Rahman b. Yazid said: When al-Ash'ath b. Qais entered the house of Abdullah he was having his breakfast. He (Ibn Umar) said: Abd Muhammad (al-Asha'th), come near to the breakfast. Thereupon he said: Is not today the day of Ashura? He (Abdul Rahman ) said: Do you know what the day of Ashura is? He said: What is it? He said: It is a day on which Rasul used to observe fast before the (fasting) in the month of Ramadan (became) obligatory. But when it became obligatory the (fasting of Ashura) was abandoned (as compulsory). Abu Kuraib said: He (Rasul) abandoned it.

Bk 6, No.2511:
This hadith has been narrated from Jarir on the authority of A'mash with the same chain of transmitters and he said (these words with a little bit of variation from the previous hadith): When (fasting) in Ramadan was (made) obligatory, he aban- doned it (the practice of observing fast on Ashura).

Bk 6, No.2512:
Qais b Sakan reported that al-Ash'ath b. Qais went to Abdullah on the day of Ashura while he was eating. He said: Abu Muhammad, come near and dine. Upon this he said: I am fasting. Thereupon he said: We used to observe fast and then (this practice) was abandoned.

Bk 6, No.2513:
'Alqama reported that Ash'ath b. Qais went to Ibn Masudd while he was eating on the day of Ashura. Thereupon he said: Abu Abdul Rahman , it is the day of Ashura (and you are eating). Upon this he said: Fast was observed on (this day) before the (fasting) in Ramadan was made obligatory, but when it was made obligatory, (fasting on the day of Ashura) was abandoned. So if you are not fasting, then take food.

Bk 6, No.2514:
Jabir b Samura reported that Rasul commanded us to observe fast on the day of Ashura and exhorted us to do it and was particular about it But when (fasting) in Ramadan was made obligatory, he hence. forth neither commanded us nor forbade us, nor was he so particular about it.

Bk 6, No.2515:
Abdul Rahman reported that he heard Muaweya b. Abu Sufyan delivering a sermon in Medina. i.e when he came there (for Haj). He delivered a sermon on the day of Ashura and said: People of Medina, where are your scholars? I heard Rasul say on this very day: It is the day of Ashura. Allah has not made fasting on This day obligatory for you but I am fasting. He who likes to observe fast among you should do so, and he who likes not to observe it may not observe it.

Bk 6, No.2516:
A hadith like this has been narrated on the authority of Ibn Shihab through the same chain of transmitters.

Bk 6, No.2517:
This hadith has been narrated on the authority of Zuhri with the same chain of transmitters that be heard Rasul as saying on a similar day: I am fasting today, so he who wishes to observe fast should do so; but he did not make mention of the rest of the hadith.

Bk 6, No.2518:
Ibn Abbas reported that when Rasul came to Medina, he found the Jews observing the fast on the day of Ashura. They (the Jews) were asked about it and they said: It is the day on which Allah granted victory to Moses and (his people) Bani Israel over the Pharaoh and we observe fast out of gratitude to Him. Upon this Rasul said: We have a closer connection with Moses than you have, and he commanded to observe fast on this day.

Bk 6, No.2519:
This hadith has been narrated by Ibn Bishr with the same chain of trans- mitters (but with a slight variation) that he (Rasul) inquired of them (Jews) about it (fasting on the day of Ashura).

Bk 6, No.2520:
Ibn Abbas reported that Rasul arrived in Medina and found the Jews observing fast on the day of Ashura. Rasul said to them: What is the (significance) of this day that you observe fast on it? They said: It is the day of great (significance) when Allah delivered Moses and his people, and drowned the Pharaoh and his people, and Moses observed fast out of gratitude and we also observe it. Upon this Rasul said: We have more right, and we have a closer connection with Moses than you have; so Rasul observed fast (on the day of Ashura), and gave orders that it should be observed.

Bk 6, No.2521:
This hadith has been narrated on the authority of Ayyub with the same chain of transmitters.

Bk 6, No.2522:
Abu Musa said: The day of Ashura was one which the Jews respected and they treated it as Id. Rasul said: You also observe fast on this day.

Bk 6, No.2523:
Abu Musa reported that the people of Khaibar (most of them were Jews) observed fast on tht day of Ashura and they treated it as Eid and gave their women ornaments and beautiful dresstowear. Rasul said: You (only) observe fast on this day.

Bk 6, No.2524:
Ibn Abbas was asked about observing of fast on the day of Ashura, whereupon he said: I do not know Rasul singling out any day's fast and considering it more excellent than another, except this day (the day of Ashura) and this month, meaning the month of Ramadan.

Bk 6, No.2525:
A hadith like this has been narrated on the authority of 'Ubaidullah b. Abi Yazid.
Chapter 20: ON WHICH DAY THE FAST IS TO BE OBSERVED IN MUHARRAM

Bk 6, No.2526:
Hakam b. al-'Araj said: I went to Ibn Abbas and he was reclining using his mantle as a pillow near the fountain of Zamzam. I said to him: Tell me about fasting on Ashura. He said: When you see the new moon of Muharram then count the (days) and observe fast on the 9th. I said to him: Is it how Rasul observed the fast? He said: Yes.

Bk 6, No.2527:
Hakam b. Araj said: I asked Ibn Abbas as he was reclining using his cloak as a pillow near Zamzam about fasting on Ashura. The rest of the hadith is the same.

Bk 6, No.2528:
Ibn Abbas reported that when Rasul fasted on the day of Ashura and commanded that it should he observed as a fast, they (his Companions) said to him: Rasul, it is a day which the Jews and Christians hold in high esteem. Thereupon Rasul said: When the next year comes, God willing, we would observe fast on the 9th But Rasul died before the advent of the next year.

Bk 6, No.2529:
Abdullah b Abbas reported that Rasul had said: If I live till the next (year), I would definitely observe fast on the 9th, and the narration transmitted by Abu Bakr is:" He meant the day of Ashura."
Chapter 21: HE WHO ATE ON THE DAY OF ASHVRA SHOULD ABSTAIN (FROM EATING) FOR THE REST OF THE DAY (AS A MARK OF RESPECT)

Bk 6, No.2530:
Salama b. al-Akwa'reported that Rasul sent a person of the tribe of Aslam on the day of Ashura and commanded him to declare to the people to observe fast in case they had not observed it, and to complete fast till evening if they had taken food

Bk 6, No.2531:
Rubayyi' daughter of Muawwidh b. Afra' said that Rasul sent (a person) on the morning of Ashura to the villages of Ansar around Medina (with this message): He who got up in the morning fasting (without eating anything) he should complete his fast, and he who had had his breakfast in the morning, he should complete the rest of the day (without food). The Companions said; We henceforth observed fast on it (on the day of Ashura) and, God willing, made our children observe that. We went to the mosque and made toys out of wool for them and when anyone felt hungry and wept for food we gave them these toys till it was the time to break the fast.

Bk 6, No.2532:
Khalid b. Dhakwan said: I asked Rubayyi' daugther of Muawwidh about fasting on the day of Ashura. Thereupon she said: Rasul sent his messenger to the villages of the Ansar, and the rest of the hadith is the same (but with this variation that one of the Companions) said:" We used to make toys out of wool and took (them to the mosque) along with us. When they (the children) asked us for food, we gave them these toys to play with, and these made them forgetful till they completed their fast."
Chapter 22: FORBIDDANCE TO OBSERVE FAST ON EID-UL-FITR AND EID-UL-ADHA

Bk 6, No.2533:
Abu Ubaid, the freed slave of Ibn Azhar, said: I observed Id along with Umar b. Khatab . He came (out in an open space) and prayed and (after) completing it addressed the people and said: Rasul has forbidden the observing of fast on these two days. One is the day of Fitr (at the end of your fasts), and the second one, the day when you eat (the meat) of your sacrifices.

Bk 6, No.2534:
Abu Huraira said that Rasul forbade to observe fast on these two days. Eid-ul-Adha bi and Eid-ul-Fitr.

Bk 6, No.2535:
Qaza'a related from Abu Saeed. He said: I heard from him (Abu Saeed) a hadith which impressed me, and I said to him: Did you hear it from Rasul? Thereupon he said: (Is it possible) that (I should) say about Rasul that which I have not heard? I heard him saying: It is not proper to fast on two days, Adha and Fitr (at the end) of Ramadan.

Bk 6, No.2536:
Abu Saeed Kuzri reported that Rasul forbade to observe fast on two days the day of Fitr and the day of Sacrifice (Eid-ul-Adha).

Bk 6, No.2537:
Ziyad b. Jubair reported that a person came to Ibn Umar and said: I had taken a vow that I would fast on the day (but it accidentally) synchronises with the day of Adha or the day of Fitr. Thereupon Ibn Umarsaid: Allah, the Exalted, has commanded fulfilling of the vow, but Rasul has forbidden the observance of fast on this day.

Bk 6, No.2538:
Aisha said that Rasul forbade to observe fast on two days-the day of Fitr and the day of Adha.

Bk 6, No.2539:
Nubaisha al-Hudhali said Rasul said: The days of Tashriq are the days of eating and drinking.

Bk 6, No.2540:
Nabaisha reported that Khalid said: I met Abu Malih and asked him and he narrated it to me from Rasul. a hadith like one (narrated above) with this addition:" And remembrance of Allah"

Bk 6, No.2541:
Ibn Kab b. Malik reported on the authority of his father that Rasul sent him and Aus b. Hadathan during the days of Tashriq to make this announcement: None but the believer would be admitted into Paradise, and the days of Mina' are the days meant for eating and drinking.

Bk 6, No.2542:
This hadith has been narrated on the authority of Ibrahim b. Tahman with the same chain of transmitters but with this variation that he said: Both of them made the announcement."
Chapter 23: DISAPPROVAL OF FASTING ON FRIDAY ALONE

Bk 6, No.2543:
Muhammad b. Abbas b. Jafar said: I asked Jabir as he was circumambulating the House (Kaba) whether Rasul had forbidden the fasting on Friday, whereupon he said: Yes, by the Lord of this House.

Bk 6, No.2544:
Muhammad b. Abbas b. Jafar reported that he asked Jabir, whether he had heard like this from Rasul.

Bk 6, No.2545:
Abu Huraira said Rasul said: None among you should observe fast on Friday, but only that he observes fast before it and after it.

Bk 6, No.2546:
Abu Huraira said Rasul said: Do not single out the night (preceding) Friday among the nights for prayer and do not single out Friday among days for fasting but only when anyone among you is accustomed to fast (on dates) which coincide with this day (Friday).
Chapter 24: ABROGATION OF THE WORDS OF ALLAH:" AND AS FOR THOSE WHO CAN FAST (BUT DO NOT) THE EXPIATION IS" BY THE WORDS:" WHOSOEVER WITNESSES IT HE SHALL HAVE TO FAST THE WHOLE MONTH" (ii. 184)

Bk 6, No.2547:
Salama b. Akwa'reported that when this verse was revealed:" And as for those who can fast (but do not) expiation is the feeding of a needy person" (ii. 183), (he who liked to observe fast did observe it) and he who felt reluctant to observe it ate and expiated till the verse was revealed which abro- gated it.

Bk 6, No.2548:
Salama b. Akwa' said: We, during the lifetime of Rasul, in one month of Ramadan (observed fast according to our liking). He who wished to fast lasted and he who wished to break broke it and fed a needy person as an expiation 1544 till this verse was revealed:" He who witnesses among you the month (of Ramadan) he should observe fast during it" (ii. 184).
Chapter 25: PERMISSIBILIY OF COMPLETING THE (MISSED) FASTS OF RAMADAN BEFORE THE COMMENCEMENT OF THE COMING RAMADAN

Bk 6, No.2549:
Abu Salama said: I heard Aisha as saying: I had to complete some of the fasts of Ramadan, but I could not do it but during the month of Sha'ban due to my duties to Rasul or with Rasul.

Bk 6, No.2550:
This hadith is narrated on the authority of Yahya b. Saeedwith the same chain of transmitters but with this variation that he said that (Aisha did not observe fast but in Sha'ban) out of regard for Rasul. (In another version, the words are):" Yahya said: I think it was due to the regard for Rasul."

Bk 6, No.2551:
This hadith is reported on the authority of Yahya with the same chain of transmitters but no mention is made of the duty to Rasul.

Bk 6, No.2552:
Aisha said: If one amongst us had to break fasts (of Ramadan due to natural reasons, i.e menses) during the life of Rasul she could not find it possible to complete them so long she had been in the presence of Rasul till Sha'ban commenced.
Chapter 26: COMPLETING OF THE FAST ON BEHALF OF THE DEAD

Bk 6, No.2553:
Aisha said Rasul said: If anyone dies in a state (that he had to complete) some fasts, his heir must fast on his behalf.

Bk 6, No.2554:
Ibn Abbas said: A woman came to Rasul and said: My mother has died, and fasts of a month are due from her. Thereupon he said: Don't you see that if debt was due from her, would you not pay it? She said: Yes (I would pay on her behalf). Thereupon he said: The debt of Allah deserves its payment more than (the payment of anyone else).

Bk 6, No.2555:
Ibn Abbas said: A man came to Rasul and said: Rasul, my mother has died (in a state) that she had to observe fasts of a month (of Ramadan). Should I complete (them) on her behalf? thereupon he (Rasul) said: Would you not pay the debt if your mother had died (without paying it)? He said: Yes. He (Rasul) said: The debt of Allah deserves more that it should he paid.

Bk 6, No.2556:
This hadith has been narrated on the authority of Ibn Abbas from Rasul.

Bk 6, No.2557:
Ibn Abbas said: A woman came to Rasul and said: Rasul, my mother has died and there is due from her a fast of vow; should I fast on her behalf? Thereupon he said: You see that if your mother had died in debt, would it not have been paid on her behalf? She said: Yes. He (Rasul) said: Then observe fast on behalf of your mother.

Bk 6, No.2558:
Abdullah b. Buraidareported on the authority of his father: When we were sitting with Rasul, a woman came to him and said: I had gifted to my mother a maid-servant, and now she (the mother) has died. Thereupon he (Rasul) said: There is a definite reward for you and she (the maid-servant) has been returned to you as an inheritance. She (that woman) again said: Fasts of a month (of Ramadan) are due upon her; should I observe them on her behalf? He (Rasul) said: Observe fasts on her behalf. She (again) said: She did not perform Haj, should I perform it on her behalf? He (Rasul) said: Perform Haj on her behalf.

Bk 6, No.2559:
Abdullah b. Buraidareported on the authority of his father: I was sitting with Rasul ; the rest of the hadith is the same but with this variation that the (the narrator) said:" Fasts of two months."

Bk 6, No.2560:
Ibn Buraidareported on the authority of his father: A woman came to Rasul, and the rest of the hadith is the same, but he said:" Fasting of one month." This hadith has been narrated on the authority of Sufyan with the same chain of transmitters in which it is said:" Fasting of two months."

Bk 6, No.2561:
Buraidareported a similar hadith on the authority of his father that a woman came to Rasul and he said:" Fasting for one month."
Chapter 27: WHEN AN OBSERVER OF FAST IS INVITED TO A FEAST, OR SOMEONE FIGHTS WITH HIM, HE SHOULD SAY:" I AM FASTING"

Bk 6, No.2562:
Abu Huraira said Rasul said: If any one of you is invited to a meal when he is fasting, he should say:" I am fasting."

Bk 6, No.2563:
Abu Huraira said: When any one of you gets up in the morning in the state of fasting, he should neither use obscene language nor do any act of ignorance. And if anyone slanders him or quarrels with him, he should say:" I am fasting, I am fasting."
Chapter 28: EXCELLENCE OF FASTING

Bk 6, No.2564:
Abu Huraira said Rasul said: Allah, the Majestic and the Exalted, said: Every act of the son of Adam is for him except fasting. It is done for My sake, and I will give a reward for it. By Allah in Whose Hand is the life of Muhammad, the breath of the observer of fast is sweeter to Allah than the fragrance of musk.

Bk 6, No.2565:
Abu Huraira said Rasul said: Fasting is a shield.

Bk 6, No.2566:
Abu Huraira said Rasul said: Allah the Exalted and Majestic said: Every act of the son of Adam is for him, except fasting. It is (exclusively) meant for Me and I (alone) will reward it. Fasting is a shield. When any one of you is fasting on a day, he should neither indulge in obscene language, nor raise the voice; or if anyone reviles him or tries to quarrel with him he should say: I am a person fasting. By Him, in Whose Hand is the life of Muhammad, the breath of the observer of fast is sweeter to Allah on the Day of judgment than the fragrance of musk. The one who fasts has two (occasions) of joy, one when he breaks the fast he is glad with the breaking of (the fast) and one when he meets his Lord he is glad with his fast.

Bk 6, No.2567:
Abu Huraira said Rasul said: Every (good) deed of the son of Adam would be multiplied, a good deed receiving a tenfold to seven hundredfold reward. Allah, the Exalted and Majestic, has said: With the exception of fasting, for it is done for Me and I will give a reward for it, for one abandons his passion and food for My sake. There are two occasions of joy for one who fasts, joy when he breaks it, and joy when he meets his Lord, and the breath (of an observer of fast) is sweeter to Allah than the fragrance of musk.

Bk 6, No.2568:
Abu Huraira and Abu Saeed reported Rasul (as saying): Allah, the Exalted and Majestic, said: Fast (is exclusively) meant for Me and I would give its reward. There are two (occasions) of joy for the observer of fast. He feels joy when he breaks the fast and he is happy when he meets Allah. By Allah in Whose Hand is the life of Muhammad, the breath of the observer of fast is sweeter to Allah than the fragrance of musk. A hadith like this is narrated on the authority of Abu Sinan with the same chain of transmitters (and the words are):" As he meets Allah, He rewards him, and he is happy."

Bk 6, No.2569:
Sahl b. Saad said Rasul said: In Paradise there is a gate which is called Rayyan through which only the observers of fast would enter on the Day on Resurrection. None else would enter along with them. It would be proclaimed: Where are the observers of fast that they should be admitted into it? -and when the last of them would enter, it would be closed and no one would enter it.

Bk 6, No.2570:
Abu Saeed Kuzri said Rasul said: Every servant of Allah who observes fast for a day in the way of Allah, Allah would remove, because of this day, his face farther from the Fire (of Hell) to the extent of seventy years' distance.

Bk 6, No.2571:
This hadith has been narrated by Suhail with the, arne chainof trausmitters.

Bk 6, No.2572:
Abu Saeed Kuzri said Rasul said: He who observes fast for a day in the way of Allah He would remove his face from the Hell to the extent of seventy years' distance.
Chapter 29: PERMISSIBILITY OF MAKING AN INTENTION FOR VOLUNTARY FASTING BEFORE NOON AND PERMISSIBILITY OF BREAKING VOLUNIARY FAST WITHOUT REASON

Bk 6, No.2573:
Aisha, the Mother of the Believers, reported that one day Rasul said to me: Aisha, have you anything (to eat)? I said: 'Rasul, there is nothing with us. Thereupon he said: I am observing fast. She said: Rasul went out, and there was a present, for us and (at the same time) some visitors dropped in. When Rasul came back, I said to him: Rasul, a present was given to us, (and in the meanwhile) there came to us visitors (a major Portion of it has been spent on them), but I have saved something for you. He said: What is it? I said: It is hais (a compound of dates and clarified butter). He said: Bring that. So I brought it to him and he ate it and then said: I woke up in the morning observing fast. Talha said: I narrated this hadith to Mujahid and he said: This (observing of voluntary fast) is like a person who sets apart Sadaqa out of his wealth. He may spend it if he likes, or he may retain it if he so likes.

Bk 6, No.2574:
Aisha, the Mother of the Believers, said: Rasul came to me one day and said: Is there anything with you (to eat)? I said: No. Thereupon he said: I shall then be fasting. Then he came to us another day and we said: Rasul, hais has been offered to us as a gift. Thereupon he said: Show that to me; I had been fasting since morning. He then ate it.
Chapter 30: EATING AND DRINKING (AND SEXUAL INIERCOURSE) IN FORGETFULNESS DOES NOT BREAK THE FAST

Bk 6, No.2575:
Abu Huraira said Rasul said: If anyone forgets that he is fasting and eats or drinks he should complete his fast, for it is only Allah Who has fed him and given him drink.
Chapter 31: THE FAST OBSERVED BY RASUL BESIDES RAMADAN

Bk 6, No.2576:
Abdullah b. Shaqiq said: I said toAisha: Did Rasul observe fast for full one month besides Ramadan? She said: I do not know of any month in which he fasted through- out, but that of the month of Ramadan and (the month) in which he did not fast at all, till he ran the course of his life.

Bk 6, No.2577:
Abdullah b. Shaqiq said: I said to Aisha: Did Rasul observe fast during a month? She said, I do not know of any month in which he fasted throughout except Ramedan and (the month) in which he did not fast at all till he ran the course of his life. May peace be upon him.

Bk 6, No.2578:
Abdullah b. Shaqiq reported. I asked Aisha about fasting of Rasul. She said: He used to observe fast (at times) so continuously that we said: He has fasted, he has fasted. And (at times) he did not observe fast (for days) and we began to say: He has abandoned fasting, he has abandoned fasting. She said: I did not see him observing fast throughout the whole of the month since he arrived in Medina, but that of Ramadan.

Bk 6, No.2579:
A hadith like this has been narrated on the authority of Abdullah b. Shaqiq but in the chain of transmitters no mention is made of Hisham and Muhammad.

Bk 6, No.2580:
Aisha, the Mother of the Believers, reported that Rasul used to observe fasts (so conti- nuously) that we said that he would not break, and did not observe (them) till we said that he would not fast: and I did not see Rasul completing the fast of a month, but that of Ramadan, and I did not see him fasting more in any other month than that of Sha'ban.

Bk 6, No.2581:
Abu Salama said: I asked Aisha about the fasting of Rasul. She said: He used to observe fast (at times so continuously) that we said: He has fasted (never to break), and he did not observe fast till we said: He has given up perhaps never to fast, and I never saw him observing (voluntary fasts) more in any other month than that of Sha'ban. (lt appeared as if) he observed fast throughout the whole of Sha'ban except a few (days).

Bk 6, No.2582:
Aisha said: Rasul did not observe fast in any month of the year more than in the month of Sha'ban, and used to say: Do as many deeds as you are capable of doing, for Allah will not become weary (of giving you reward), but you would be tired (of doing good deeds) ; and he also said: The deed liked most by Allah is one to which the doer adheres constantly even if it is small.

Bk 6, No.2583:
Ibn Abbas said: Rasul did not fast throughout any month except during ramadan. And when he observed fast (he fasted so continuously) that one would say that he would not break (them) and when he Abandoned, he abandoned (so continuously) that one would say: By Allah, perhaps he would never fast.

Bk 6, No.2584:
This hadith has been narrated on the authority of Abu Bishr with the same chain of transmitters (with a slight variation of words and these are), that he (the narrator) said:" During any month continuously since he came to Medina."

Bk 6, No.2585:
Uthman b. Hakim al-Ansari said: I asked Saeed b.Jubair about fasting In Rajab, and we were then passing through the month of Rajab, whereupon he said: I heard Ibn Abbas as saying: Rasul used to observe fast (so continuously) that we (were inclined) to say that he would not break (them) and did not observe them so conti- nuously) that we (were inclined to say) that he would not observe fast.

Bk 6, No.2586:
Anasreported that Rasul used to observe fast till it was said that he had observed fast, he had observed fast (perhaps never to break it), and he did not fast till it was said that he had given up fast, he had given up fast (perhaps never to observe it).
Chapter 32: FORBIDDANCE TO OBSERVE PERPETUAL FAST AND EXCELLENCE OF OBSERVING FAST ON ALTERNATE DAYS

Bk 6, No.2587:
Abdullah bin Amr ibn Ass reported that Rasul was informed that he could stand up for (prayer) throughout the night and observe fast every day so long as he lived. Thereupon Rasul said: Is it you who said this? I said to him: Rasul. it is I who said that. Thereupon Rasul said: You are not capable enough to do so. Observe fast and break it; sleep and stand for prayer, and observe fast for three days during the month; for every good is multiplied ten times and this is like fasting for ever. I said: Rasul. I am capable of doing more than this. Thereupon he said: Fast one day and do not fast for the next two days. I said: Rasul, I have the strength to do more than that. Rasul, said: Fast one day and break on the other day. That is known as the fasting of David and that is the best fasting. I said: I am capable of doing more than this. Thereupon Rasul said: There is nothing better than this. Abdullah b. Amr said: Had I accepted the three days (fasting during every month) as the Messeinger of Allah had said, it would have been more dear to me than my family and my property.

Bk 6, No.2588:
Yahya said: I and Abdullah b. Yazid set out till we came to Abu Salama. We sent a messenger to him (in his house in order to inform him about our arrival) and he came to us. There was a mosque near the door of his house, and we were in that mosque, till he came out to us. He said: If you like you may enter (the house) and, if you like, you may sit here (in the mosque). We said: We would rather sit here and (you) relate to us. He (Yahya) then narrated that Abdullah b. Amr b. Ass told him: I used to observe fast uninterruptedly and recited the (whole of the) Koran every night. It (the uninterrupted fasting and recital of the Qur'in every night) was mentioned to Rasul or he sent for me, and I went to him and he said to me: I have been informed that you fast continuously and recite (the whole of the Koran) every night. I said: Rasul, it is right, but I covet thereby nothing but good, whereupon he said: It suffices for you that you should observe fast for three days during every mouth. I said: Rasul, I am capable of doing more than this. He said: Your wife has a right upon you, your visitor has a right upon you, your body has a right upon you; so observe the fast of David, Rasul, for he was the best worshipper of Allah. I said: Rasul, what is the fast of David? He said: He used to fast one day and did not fast the other day. He (also) said: Recite the Koran during every month. I said: Rasul, I am capable of doing more than this, whereupon he said: Recite it in twenty days; recite it in ten days. I said: I am capable of doing more than this, whereupon he said: Recite it every week, and do not exceed beyond this, for your wife has a right upon you, your visitor has a right upon you, your body has a right upon you. He (Amr b. As) said: I was hard to myself and thus I was put to hardship. Rasul had told me: 'You do not know you may live long (thus and bear the hardships for a long time), and I accepted that which Rasul had told me. When I grew old I wished I had availed myself of the conces- sion (granted by) Rasul. This hadith has been narrated by Yahya b. Abu Kathir with the same chain of transmitters and he made this addition after these words: During every month, (fasting) for three days, there is for you ten times for every good and that is perpetual fasting (for three days would bring a reward for full thirty days). I said: What is the fast of Rasul, David? He said: Half of the age (observing fast on alternate days for the whole life). And in the hadith no mention has been made of the recital of the Koran, and he did not say: Your visitor has a right upon you, but (instead) he said: Your son has a right upon you.

Bk 6, No.2589:
Abdullah b. Amr said: Rasul said to me: Recite the whole of the Koran during every nonth. I said: I find power (to recite it) in a shorter period. He said: Then recite it in twenty nights. I said: I find power (to recite it in a shorter period even than this), whereupon he said: Then recite it in seven (nights) and do not exceed beyond it.

Bk 6, No.2590:
Abdullah b. Amr said Rasul said: Abdullah, don't be like so and so who observed prayer during the whole night and then abandoned it (altogether).

Bk 6, No.2591:
Abdu'llah b. Amr b. Ass said: It was conveyed to Rasul that I observe fast succes- sively and pray during the whole night. He sent for me or I met him and he (Rasul) said: It has been conveyed to me that you observe fast continuously and do not break it and pray during the whole night. Don't do that. for there is share for your eyes, share for your own self, share for your family; so observe fast and break it, pray and sleep and observe fast for one day during the ten days, and there is a reward for you (for other) nine (days besides the tenth day of the fast). I said: Rasul, I find myself more powerful than this. He said: Then observe the fast of David. He (Amr) said: Rasul, how did David observe fast? He (Rasul) said: He used to fast one day and break it on the other day, and he did not run (from the battlefield) as he encountered (the enemy). He said: Rasul, who can guarantee this for me (will I also encounter the enemy dauntlessly)? Ata , the narrator of the hadith, said: I do not know how there (crept in) the matter of perpetual fast. Rasul, however, said: He who observed perpetual fast did not fast at all; he who observed perpetual fast did not fast at all, he who observed perpetual fast did not fast at all. This hadith has been narrated by Ibn Juraij with the same chain of transmitters. Imam Muslim has narrated this hadith on the authority of Abu Abbas al-Sa'ib b. Farrukh and he was a trustworthy and reliable (narrator) among the people of Mecca.

Bk 6, No.2592:
Abdullah b. Amr said: Rasul said to me: Abdullah b. Amr, you fast continuously and stand in prayer for the whole of night. If you do like that, your eyes would be highly strained and would sink and lose sight. There is no (reward for) fasting (for him) who fasts perpetually. Fasting for three days during the month is like fasting, the whole of the month. I said: I am capable of doing more than this, whereupon he said: Observe the fast of David. He used to fast one day and break (the other) day. And he did not turn back in the encounter.

Bk 6, No.2593:
This hadith is narrated on the authority of Habib b. Abu Thabit with the same chain of transmitters and he said:" And you would become exhausted."

Bk 6, No.2594:
Abdullah b. Amr said: Rasul said to me: I have been informed that you stand for prayer the whole of night and fast during the day. I said: I do that, whereupon he said: If you did that you in fact strained heavily your eyes and made yourself weak. There is a right of your eyes (upon you) and a right of your self (upon you) and a right of your family (upon you). Stand for prayer and sleep. observe fasts and break (them).

Bk 6, No.2595:
Abdullah b. Amr said Rasul said: With Allah the best fasting is that of David and the best prayer is that of David for he slept half of the night and stood for prayer for the third of it and (then) slept the sixth part of it and he observed fast one day and broke on the other.

Bk 6, No.2596:
Abdullah b. Amr said Rasul said: The best fasting in the eye of Allah is that of David, for he fasted for half of the age (he fasted on alternate days), and the best prayer in the eye of Allah, the Exalted and Majestic, is that of David, for he slept for half of the night and then stood for prayer and then again slept. He prayed for one-third of the night after midnight. He (the narrator) said: I asked Amr b. Dinar whether Amr b. Aus said that he stood for prayer one-third of the night after midnight. He said: Yes.

Bk 6, No.2597:
Abu Qatada reported that Abu al Malih informed me: I went along with your father to Abdullah b. Amr, and he narrated to us that Rasul was informed about my fasting and he came to me, and I placed a leather cushion filled with fibre of date-palms for him. He sat down upon the ground and there was that cushion between me and him, and he said to me: Does three days' fasting in a month not suffice you? I said: Rasul, (I am capable of observing more fasts). He said: (Would) five (not suffice for you)? I said: Rasul, (I am capable of observing more fasts) He said: (Would) seven (fasts) not suffice you? I said: Rasul, (I am capable of observing more fasts). He (Rasul) then said: (Would) nine (fasts not suffice you)? I said: Rasul, (I am capable of observing more fasts). He said: (Would) eleven (fasts not suffice you)? I said: Rasul, (I am capable of observing more fasts than these). Thereupon Rasul said: There is no fasting (better than) the fasting of David which comprises half of the age, fasting a day and not fasting a day.

Bk 6, No.2598:
Abdullah b. Amr reported that Rasul had said to him: Observe fast for a day and there would be reward for you for the rest (of the days). He said: I am capable of doing more than this. He then said: Observe fast for two days, and there would be reward for you for the rest (of the days). He said: I am capable of doing more than this. He (Rasul) said: Observe fast for three days and there would be reward for you for the rest of the days. He said: I am capable of doing more than this, whereupon he said: Observe fast for four days and there would be reward for you for the rest of the days. He said: I am capable of doing more than this. Thereupon he said: Then observe fast (which is the) best in the eye of Allah, the fast of David ; he used to observe fast one day and break on the other day.

Bk 6, No.2599:
Abdullah b. Amr said Rasul said to me! Abdullah b. Amr, it has been conveyed to me that you observe fast during the day and stand in prayer during the whole night. Don't do that, for your body has a share of its own in you, your eye has a share of its own in you, your wife has a share of her own in you. Observe fast and break it too. Fast for three days in every month and that is a prepetual fasting. I said! Rasul, I have got strength enough (to do more than this), whereupon he said: Then observe the fast of David. Observe fast one day and break it (on the other) day. And he (Abdullah b. Amr) used to say: Would that I had availed myself of this concession.
Chapter 33: EXCELLENCE OF OBSERVING FAST FOR THREE DAYS DURING EVERY MONTH. AND FASTING ON THE DAY OF Arafa AND Ashura AND MONDAY AND THURSDAY

Bk 6, No.2600:
Muadha al-'Adawiyya reported that she asked Aisha, Wife, whether Rasul observed fasts for three days during every month. She said: Yes I said to her: Which were (the particular) days of the month on which he observed fast? She said: He was not particular about the days of the month on which to observe fast.

Bk 6, No.2601:
Imran b. Husain said Rasul said to him (or he said to another person and he was listening to it): O, so and so, did you observe fast in the middle of the month? He said: No. Thereupon he (Rasul) said: When you break it, then observe fast for two days.

Bk 6, No.2602:
Abu Qatada reported that a person came to Rasul and said: How do you observe fast? Rasul felt annoyed. 1560 When Umarnoticed his annoyance, he said: We are well pleased with Allah as our Lord, with Islam as our Code of Life, and with Muhammad as our Prophet. We seek refuge with Allah from the anger of Allah and that of His Messenger. Umar kept on repeating these words till his (Rasul's) anger calmed down. Then Umar said: Rasul. what is the position of one who perpetually observes fasts? Thereupon he said: He neither fasted nor broke it, or he said: He did not fast and he did not break it. He said: What about him who observes fast for two days and breaks one day. There- upon he said: Is anyone capable of doing it? He (Umar) said: What is the position of him who observes fast for a day and breaks on the other day? Thereupon he (Rasul) said: That is the fast of David. He (Umar) said: What about him who observes fast one day and breaks it for two days. Thereupon he (Rasul) said: I wish, I were given strength to observe that. Thereafter he said: The observance of three days' fast every Month and that of Ramadan every year is a perpetual fasting. I seek from Allah that fasting on the day of Arafa may atone for the sins of the preceding and the coming years. and I seek from Allah that fasting on the day of Ashura may atone for the sins of the preceding year.

Bk 6, No.2603:
Abu Qatada al-Ansarireported that Rasul was asked about his fasting. Rasul felt annoyed. Thereupon Umarsaid: We are pleased with Allah as the Lord, with Islam as our Code of Life, with Muhammad as the Messenger and with our pledge (to you for willing and cheerful submission) as a (sacred) commitment. He was then asked about perpetual fasting, whereupon he said: He neither fasted nor did he break it, or he did not fast and he did not break it. He was then asked about fasting for two days and breaking one day. He (Rasul) said: And who has strength enough to do it? He was asked about fasting for a day and breaking for two days, whereupon he said: May Allah bestow upon us strength to do it. He was then asked about fasting for a day and breaking on the other, whereupon he said: That is the fasting of my brother David. He was then asked about fasting on Monday, whereupon he said: It was the day on which I was born. on which I was commissioned with prophethood or revelation was sent to me, (and he further) said: Three days' fasting every month and of the whole of Ramadan every year is a perpetual fast. He was asked about fasting on the day of Arafa (9th of Dhu'I-Hijja), whereupon he said: It expiates the sins of the preceding year and the coming year. He was asked about fasting on the day of Ashura (10th of Muharram), whereupon be said: It expiates the sins of the preceding year. (Imam Muslim said that in this hadith there is a) narration of Imam Shuba that he was asked about fasting on Monday and Thursday, but we (Imam Muslim) did not mention Thursday for we found it as an error (in reporting).

Bk 6, No.2604:
This hadith has been narrated by Shuba with the same chain of transmitters.

Bk 6, No.2605:
This hadith has been narrated by Ghailan b. Jarir with the same chain of transmitters, but with one variation, that there has been made mention of Monday and not of Thursday.

Bk 6, No.2606:
Abu Qatada Ansari reported that Allah's Massenger was asked about fasting on Monday, whereupon he said: It is (the day) when I was born and revelation was sent down to me.
Chapter 34: FASTING IN THE MONTH OF SHA'BAN

Bk 6, No.2607:
Imran b. Husain said Rasul said to him or to someone else: Did you fast in the middle of Sha'ban? He said: No. Thereupon he (Rasul) said: If you did not observe fast, then you should observe fast for two days.

Bk 6, No.2608:
Imran b. Husain said Rasul said. to a person: Did you observe any fast in the middle of this month (Sha'ban)? He said: No. Thereupon Rasul said: Fast for two days instead of (one fast) when you have completed (fasts of) Ramadan.

Bk 6, No.2609:
Imran b. Husain said Rasul said to a person: Did you observe fast in the middle of this month. i.e Sha'ban? He said: No. Thereupon he said to him: When it is the end of Ramadan, then observe fast for one day or two (Shuba had some doubt about it) but he said: I think that he has said: two days.

Bk 6, No.2610:
This hadith is narrated by Abdullah b. Hani b. Akhi Mutarrif with the same chain of transmitters.
Chapter 35: EXCELLENCE OF THE FAST OF MUHARRAM

Bk 6, No.2611:
Abu Haraira said Rasul said: The most excellent fast after Ramadan is God's month. al-Muharram, and the most excellent prayer after what is prescribed is prayer during the night.

Bk 6, No.2612:
Abu Huraira said that he (Rasul) was asked as to which prayer was most excellent after the prescribed prayer, and which fast was most excellent after the month of Ramadan. He said: Prayer offered in the middle of the night and the most excellent fast after (fasting) in the month of Ramadan is the fast in God's month al-Muharram.

Bk 6, No.2613:
A hadith like this has been reported from Rasul by Abdul Malik with the same chain of transmitters in connection with fast.
Chapter 36: EXCELLENCE OF OBSERVING FAST FOR SIX DAYS IN THE MONTH OF SHAWWAL AFTER RAMADAN

Bk 6, No.2614:
Abu Ayyub al-Ansari said Rasul said: He who observed the fast of Ramadan and then followed it with six (fasts) of Shawwal. it would be as if he fasted perpetually.

Bk 6, No.2615:
Abu Ayyub al-Ansari reported (through another chain of transmitters): I heard Rasul saying like this.

Bk 6, No.2616:
Abu Ayyub reported a hadith like this (through another chain of transmitters).
Chapter 37: EXCELLENCE OF LAILAT-UL-QADR AND EXHORTATION TO FIND IT

Bk 6, No.2617:
Ibn Umar reported that some persons among the Companions of Rasul were shown Lailat- ul-Qadr while sleeping in the last week (of Ramadan). Thereupon Rasul said: I see that your dreams agree regarding the last week; so he who wants to seek it should seek it in the last week (during the night).

Bk 6, No.2618:
Ibn Umar said Rasul said: Seek Lailat-ul-Qadr in the last week (of Ramadan).

Bk 6, No.2619:
Salim reported on the authority of his father that a person saw Lailat-ul- Qadr on the 27th (of Ramadan). Thereupon Rasul said: I see that your dreams agree regarding the last ten (nights of Ramadan). So seek it on an odd number (of these ten nights).

Bk 6, No.2620:
Salim b. Ibn Umar reported that his father said: I heard Rasul as saying: So far as Lailat-ul-Qadr is concerned. some persons among you have seen it (in a dream) in the first week and some persons among you have been shown that it is in the last week; so seek it in the last ten (nights).

Bk 6, No.2621:
Ibn Umar said Rasul said: Seek it (Lailat-ul-Qadr) in the last (ten nights). If one among you shows slackness and weakness (in the earlier part of Ramadan), it should not be allowed to prevail upon him in the last week.

Bk 6, No.2622:
Ibn Umar said Rasul said: He who is anxious to seek it (Lailat-ul-Qadr) should seek it in the last ten (nights of Ramadan).

Bk 6, No.2623:
'Ibn Umar said Rasul said: Seek the time of Lailat-ul-Qadr in the last (ten nights), or he said: in the last nine (nights).

Bk 6, No.2624:
Abu Huraira said Rasul said: I was shown Lailat-ul-Qadr; then some members of my family awoke me up, then I was caused to forget it. So seek it in the last week. Harmala said: (Rasul did not say:" I was made to forget," but he stated):" But I forgot it."

Bk 6, No.2625:
Abu Saeed Kuzri reported that Rasul spent in devotion (in itkaf) the middle ten nights of the month of Ramadan, and when twenty nights were over and it was the twenty-first night, he went back to his residence and those who were along with him also returned (to their respective residences). He spent one month in devotion. Then he addressed the people on the night he came back (to his residence) and commanded them as Allah desired (him to command) and then said: I used to devote myself (observe itkaf) during these ten (nights). Then I started devoting myself in the last ten (nights). And he who desires to observe itkaf along with me should spend the night) at his place of itkaf. And I saw this night (Lailat-ul-Qadr) but I forgot it (the exact night) ; so seek it;In the last ten nights on odd numbers. I saw (the glimpses of that dream) that I was prostrating in water and mud. Abu Saeed Kuzri said: It rained on the twenty-first night and the water dripped (from the roof) of the mosque at the place where Rasul observed prayer. I looked at him and as he completed the dawn prayer, (I found) his face was wet with mud and water.

Bk 6, No.2626:
Abu Saeed Kuzri reported that Rasul devoted (himself to prayer) in the middle (ten nights) of Ramadan. The rest of the hadith is the same except for these words:" That he adhered to his place of itkaf and his forehead was besmeared with mud and water."

Bk 6, No.2627:
Abu Saeed Kuzri reported that Rasul observed itkaf (confined himself for devotion and prayer) in the first ten (days) of Ramadan; he then observed itkaf in the middle ten (days) in a Turkish tent with a mat hanging at its door. He (Rasul) took hold of that mat and placed it in the nook of the tent. He then put his head out and talked with people and they came near him, and he (Rasul) said: I observed itkaf in the first ten (nights and days) in order to seek that night (Lailat-ul-Qadr). I then observed itkaf in the middle ten days. Then (an angel) was sent to me and I was told that this (night) is among the last ten (nights). He who among you likes to observe itkaf should do so; and the people observed it along with him, and he (Rasul) said: That (Lailat-ul-Qadr) was shown to me on an odd (night) and I (saw in the dream) that I was prostrating in the morning in clay and water. So in the morning of the twenty-first night when he (Rasul) got up for dawn (prayer). there was a rainfall and the mosque dripped, and I saw clay and water. When he came out after completing the morning prayer (I saw) that his forehead and the tip of his nose had (traces) of clay and water, and that was the twenty-first night among the last ten (nights).

Bk 6, No.2628:
Abu Salama said: 'We discussed amongst ourselves Lailat-ul-Qadr. I came to Abu Saeed Kuzriwho was a friend of mine and said to him: Would you not go with us to the garden of date trees? He went out with a cloak over him. I said to him: Did you hear Rasul making mention of Lailat-ul-Qadr? He said: Yes, (and added) we were observing itkaf with Rasul in the middle ten days of Ramadan, and came out on the morning of the twentieth and Rasul addressed us and said: I was shown Lailat-ul-Qadr, but I forgot (the exact night) or I was caused to forget it, so seek it in the last ten odd (nights), and I was shown that I was prostrating in water and clay. So he who wanted to observe itkaf with Rasul should return (to the place of itkaf). He (Abu Saeed Kuzri) said: And we returned and did not find any patch of cloud in the sky. Then the cloud gathered and there was (so heavy) a downpour that the roof of the mosque which was made of the branches of date-palms began to drip. Then there was prayer and I saw Rasul prostrating in water and clay till I saw the traces of clay on his forehead.

Bk 6, No.2629:
This badith has been reported on the authority of Yahya b. Abu Kathir with the same chain of transmitters (with a slight variation of these words): I saw Rasul after he had completed (the prayer) and there was a trace of clay on his forehead and tip (of the nose).

Bk 6, No.2630:
Abu Saeed Kuzri said: Rasul observed itkaf in the middle ten days of Ramadan to seek Lailat-ul-Qadr before it was made manifest to him. When (these nights) were over, he commanded to strike the tent. Then it was made manifest to him that (Lailat-ul-Qadr) was in the last ten nights (of Ramadan), and commanded to pitch the tent (again). He then came to the people and said: O people, Lailat-ul-Qadr was made manifest to me and I came out to inform you about it that two persons came contend- ing with each other and there was a devil along with them and I forgot it. So seek it in the last ten nights of Ramadan. Seek it on the ninth, on the seventh and on the fifth. I (one of the narrators) said: Abu Saeed, you know more than us about numbers. He said: Yes, indeed we have better right than you. I said: What is this ninth, seventh, and fifth? He said: When twenty-one (nights are over) and the twenty-second begins, it is the ninth, and when twenty-three (nights) are over, that which follows (the last night) is the seventh, and when twenty-five nights are over, what follows it is fifth. Ibn Khallad said: Instead of the word Yahliqan (contending), he said Yakhtasiman, (they are disputing).

Bk 6, No.2631:
Abdullah b. Unais said Rasul said: I was shown Lailat-ul-Qadr; then I was made to forget it, and saw that I was prostrating in water and clay in the morning of that (night). He (the narrator) said: There was a downpour on the twenty-third night and Rasul led us in prayer, and as he went back, there was a trace of water and clay on his forehead and on his nose. He (the narrator) said: Abdullah b. Unais used to say that it was the twenty-third (night).

Bk 6, No.2632:
Aisha and Ibn Numair reported Allah's Mes- senger as saying: Look for (and in the words of Waki, seek) Lailat-ul-Qadr in the last ten nights of Ramadan.

Bk 6, No.2633:
Zirr b. Habaish said: I thu asked Ubayy b. Kab : Your brother (in faith) Ibn Masud says: He who stands (for the night prayer) throughout the year would find Lailat-ul-Qadr, whereupon he said: May Allah have mercy upon him; (he said these words) with the intention that people might not rely only (on one night), whereas he knew that it (Lailat-ul-Qadr) is in the month of Ramadan and it is the twenty-seventh night. He then took oath (without making any exception, i.e without saying Innsha Allah) that it was the twenty-seventh night. I said to him: Abu Mundhir, on what ground do you say that? Thereupon he said: By the indication or by the sign which Rasul gave us, and that is that on that day (the sun) would rise without having any ray in it.

Bk 6, No.2634:
Zirr b. Hubaish reported that Ubayy b. Kabsaid about Lailat-ul-Qadr: By Allah, I know well about it. Shuba said: To the best of my knowledge it was the twenty-seventh night for which Rasul commanded us to stand for prayer. Shuba doubted these words: That it was the night for which Rasul commanded us to stand for prayer. And (he further) said: This was narrated to me by a friend of mine from him (Rasul).

Bk 6, No.2635:
Abu Huraira said: We were talking about Lailat-ul-Qadr in the presence of Rasul and he said: He who amongst you remembers (the night) when the moon arose and it was like a piece of plate (at the fag end of the month in a state of waning).
Chapter 38: OBSERVING OF itkaf IN THE LAST TEN DAYS OF RAMADAN

Bk 6, No.2636:
Ibn Umar reported that Rasul used to observe itkaf in the last ten days of Ramadan.

Bk 6, No.2637:
Ibn Umar reported that Rasul used to observe itkaf in the last ten days of Ramadan. Nafi said: Abdullahshowed me the place in the mosque where Rasul used to observe itkaf.

Bk 6, No.2638:
Aisha reported that Rasul used to observe itkaf in the last ten days of Ramadan.

Bk 6, No.2639:
This hadith has been narrated by Aisha through another chain of transmitters.

Bk 6, No.2640:
Aisha reported that Rasul used to observe i'tikif in the last ten days of Ramadan till Allah called him back (to his heavenly home). Then his wives observed itkaf after him.
Chapter 39: WHEN SHOULD A PERSON ENTER THE PLACE OF itkaf AS HE INTENDS TO OBSERVE IT

Bk 6, No.2641:
Aisha reported that when Rasul decided to observe itkaf, he prayed in the morning and then went to the place of his itkaf, and he commanded that a tent should be pitched for him, and it was pitched. He (once) decided to observe itkaf in the last ten days of Ramadan. Zainab (Wife) commanded that a tent should be pitched for her. It was pitched accordingly. And some other wives of Rasul commanded that tents should be pitched for them too. And they were pitched. When Rasul offered the morning prayer, he looked and found (so many) tents. Thereupon he said: What is this virtue that these (ladies) have decided to acquire? He commanded his tent to be struck and abandoned itkaf in the month of Ramadan and postponed it to the first ten days of Shawwal.

Bk 6, No.2642:
This hadith has been reported through another chain of transmitters, and there it is mentioned that. Aisha, Hafsa and Zainab pitched the tents for itkaf.
Chapter 40: ONE SHOULD EXERT MORE (IN DEVOTION AND PRAYER) IN THE LAST TEN DAYS OF RAMADAN

Bk 6, No.2643:
Aisha reported that when the last ten nights began Rasul kept awake at night (for prayer and devotion), wakened his family, and prepared himself to observe prayer (with more vigour).

Bk 6, No.2644:
Aisha reported that Rasul used to exert himself in devotion during the last ten nights to a greater extent than at any other time.
Chapter 41: FASTING ON THE 10TH OF Dhul-HIJJA

Bk 6, No.2645:
Aisha said: I never saw Rasul fasting in the ten days of Dhu'I-Hijja.

Bk 6, No.2646:
Aisha said: Rasul did not observe fast in the ten days of Dhul-Hijja.



# Book: 7 Kitab Al-Hajj [ Book of Pilgrimage ]


Chapter 1: WHAT IS PERMITTED FOR THE MUHRIM (WEARER OF IHRAM) IN Haj AND UMRA, WHAT IS NOT PERMISSIBLE AND FORBIDDANCE OF THE USE OF PERFUME

Bk 7, No.2647:
Ibn Umar reported that a person asked Rasul what a Muhrim should put on as dress. Thereupon Rasul said: Do not put on a shirt or a turban, or trousers or a cap, or leather stockings except one who does not find shoes; he may put on stockings but he should trim them below the ankles. And do not wear clothes to which saffron or wars is applied.

Bk 7, No.2648:
Salim reported on the authority of his father (Ibn Umar) that Rasul was asked what a Muhrim should wear, whereupon he said: A Muhrim should not wear a shirt, or a turban, or a cap, or trousers, or a cloth touched with wars or with saffron, nor (should he wear) stock- ings, but in case he does not find shoes, but (before wearing stockings) be should trim them (in such a way) that these should become lower than the ankles.

Bk 7, No.2649:
Ibn Umar reported that Rasul forbade the Muhrim to put on a cloth dyed in saffron or wars and he further said: One who does not find shoes (to wear) he way wear stockings, but (only) after trimming them below the ankles.

Bk 7, No.2650:
Ibn Abbas said: I heard Rasul say as he was delivering an address: So far as the trousers are concerned, one who does not find lower garment, he may wear them; as also socks, he may wear them who does not find shoes. It concerns the Muhrim.

Bk 7, No.2651:
Amr b. Dinar narrated with the same chain of transmitters that he heard Rasul delivering sermon at Arafat, and he made a mention of this hadith (as quoted above).

Bk 7, No.2652:
This hadith has been narrated on the authority of Amr b. Dinar with the same chain of transmitters, but none of them (the narrators) made a mention that he (Rasul) was delivering address at 'Arafia except Sbu'ba.

Bk 7, No.2653:
Jabir said Rasul said: He who does not find shoes to wear may wear socks, and he who does not find lower garment to wear may put on trousers.

Bk 7, No.2654:
Ya'la b. Umayya reported on the authority of his father that a person came to Rasul as he was at Ji'rana and he (the person) had been putting on a cloak which was perfumed, or he (the narrator) said: There was a trace of yellowness on it. He said (to Rasul): What do you command me to do during my Umra? (It was at this juncture) that the revelation came to Rasul and he was covered with a cloth, and Ya'la said: Would that I see revelation coming to Rasul. He (Hadrat Umar) said: Would it please you to see Rasul receiving the revelations Umar lifted a corner of the cloth and I looked at him and he was emitting a sound of snorting. He (the narrator) said: I thought it was the sound of a camel. When he was relieved of this he said: Where is he who asked about Umra? When the person came, Rasul said: Wash out the trace of yellowness, or he said: the trace of perfume and put off the cloak and do in your Umra what you do in your Haj.

Bk 7, No.2655:
Safwan b. Ya'la reported on the authority of his father (who said): A person came to Rasul as he was staying at Ji'rana and I (the narrator's father) was at that time in Rasul's company and (the person) was donning a cloak having the marks of perfume on it, and he said: I am in a state of Ihram for the sake of Umra, and it (this cloak) is upon me and I am perfumed. Rasul said to him: What would you do in your Haj? He said: I would take off the clothes and would wash from me this perfume. Thereupon Rasul said: What you do in your Haj do it in your Umra.

Bk 7, No.2656:
Safwan b. Ya'la b. Umayya reported that Ya'la used to say to Umar b. Khatab : Would that I see revelation descending upon Rasul. (Once) when Rasul was in Ji'rana and there was a cloth which provided shade over him, and there were his Companions with him. Umar being one of them, there came a person with a cloak of wool on him daubed with perfume and he said: Rasul, what about the person who, entered upon the state of Ihram with a cloak after daub- ing it with perfume? Rasul looked at him for a short while, and then became quiet, and revelation began descending upon him, and Umar gestured (with his hand) to Ya'la b Umayya to come. Ya'la came and he enter- ed his head (beneath the cloth and saw) Rasul with his face red, and breathing with a snore. Then he felt relieved (of that burden) and he said: Where is the man who was just asking me about Umra? The man was searched for and he was brought, and Rasul said: So far as the perfume is concerned, wash it three times, and remove the cloak too (as it was sewn) and do in Umra as you do in Haj.

Bk 7, No.2657:
Ya'la b. Umayyareported that a person came to Rasul as he was staying at Ji'rana and he had put on Ihram for Umra and he had dyed his beard and his head with yellow colour and there was a cloak on him. He said: I put on Ihram for Umra and I am in this state as you see (with dyed beard and head and a cloak over me). He (Rasul) said: Take off the cloak and wash the yellowness and do in your Umra what you do in Haj.

Bk 7, No.2658:
Ya'la said: We were with Rasul that a person came to him with a cloak on him having the traces of scent. He said, Rasul, I put on Ihram for Umra: what should I do? He (Rasul) kept quiet and did not make him any reply. And Umar screened him and it was (usual) with Umar that when the revelation descended upon him, he provided him shade (with the help of a piece of cloth). I (the person who came to Rasul) said: I said to Umar I wish to project my head into the cloth (to see how Rasul receives revelation). So when the revelation began to descend upon him Umar wrapped him (Rasul) with cloth I came to him and projected my head with him into the cloth, and saw him (Rasul) (receiving the revelation). When he (Rasul) was relieved (of its burden), he said: Where is the inquirer who was just inquiring about Umra? That man came to him. Thereupon he (Rasul) said: Take off the cloak from (your body) and wash the traces of perfume which were upon you, and do in Umra what you did in Haj.
Chapter 2: THE PLACE WHERE THE PILGRIMS ENTER UPON THE STATE OF IHRAM

Bk 7, No.2659:
Ibn Abbas reported that Rasul specified Dhul-Hulaifa, for the people of Medina; Juhfa for the people of Syria; Qarn al-Manazil, for the people of Najd; Yalamlam for the people of Yemen (the Mawaqit) and those (Mawaqit) are also meant for those who live at these (places) and for those too who come from without towards them for the sake of Haj or Umra. And those who live within them (within the bounds of these places) or in the suburbs of Mecca or within Mecca, they should enter upon the state of Ihram at these very places.

Bk 7, No.2660:
Ibn Abbas reported that Rasul specified Dhul-Hulaifa for the people of Medina; Juhfa for the people of Syria, Qarn al-Manazil for the people of Najd, Yalamlam for the people of Yemen (as their respective Mawaqit), and he also said: These are (Mawaqit) of them too (who live there) and everyone who comes from outside (through) their (directions) for the sake of Haj and Umra and for those who live within (those bounds their Miqat is that) from which they commenced (their journey), and for the people of Mecca, Mecca itself is (the Miqat).

Bk 7, No.2661:
Ibn Umar said Rasul said: The people of Medina should enter upon the state of Ihram at Dhul-Hulaifa, and people of Syria at Juhfa, and people of Najd at Qarn (al-Manazil), and Abdullah (further) said: It has reached me that Rasul also caid: The people of Yemen should enter upon the state of Ihram at Yalamlam.

Bk 7, No.2662:
Salim reported on the authority of his father (Ibn Umar) that Rasul said: The people of Medina should enter upon the state of Ihram at Dhul-Hulaifa; the people of Syria at Juhfa, the people of Najd at Qarn (al-Manazil). Ibn Umar said: It was mentioned to me but I did not myself bear it (directly) from Rasul having said this: The people of Yemen should enter upon the state of Ihram at Yalamlam.

Bk 7, No.2663:
Salim b. Ibn Umar b. Khatab reported his father as saying: I heard Rasul as saying that the people of Medina should enter upon the state of Ihram at Dhul- Hulaifa, the people of Syria at Mahya'a and that is Juhfa, and the people of Najd at Qarn (al-Manazil). Ibn Umar said: (I did not hear it myself from him) but heard from them saying that Rasul had (also) said: The people of Yemen should enter upon the state of Ihram at Yalamlam.

Bk 7, No.2664:
Ibn Umar reported that Rasul had commanded the people of Medina to enter upon the state of Ihram at Dhul-Hulaifa; the people of Syria at Juhfa; the people of Najd at Qarn (al-Manazil). Ibn Umar said: I was informed that he said that the people of Yemen should enter upon the state of Ihram at Yalamlam.

Bk 7, No.2665:
Abu Zubair reported that he heard Jabir saying that as he was asked about (the places for entering upon the) state of ihram, he said: I heard (and he then carried the narration directly, I think to) Rasul.

Bk 7, No.2666:
Abu Zubair heard Jabir as saying as he was asked about (the place for entering upon the) state of Ihram: I heard (and I think he carried it directly to Rasul) him saying: For the people of Medina Dhul-Hulaifa is the place for entering upon the state of Ihram, and for (the people coming through the other way, i.e Syria) it is Juhfa; for the people of Iraq it is Dbat al-'Irq; for the people uf Najd it is Qarn (al-Manazil) and for the people of Yemen it is Yalamlam.
Chapter 3: TALBIYA, ITS CHARATERISTICS AND ITS TIME

Bk 7, No.2667:
Ibn Umar reported that the Talbiya of Rasul was this: Here I am at Thy service. O Allah, here I am at Thy service, here I am at Thy service. There is no associate with Thee; here I am at Thy service. Verily all praise and grace is due to Thee, and the sovereignty (too). There is no associate with Thee. He (the narrator) further said that Ibn Umar made this addition to it: Here I am at Thy service; here I am at Thy service; ready to obey Thee, and good is in Thy Hand; here 1 am at Thy service; unto Thee is the petition, and deed (is also for Thee).

Bk 7, No.2668:
Ibn Umar reported that the Mes- senger of Allah entered upon the state of Ihram near the mosque at Dhul-Hulaifa as his camel stood by it and he said: Here I am at Thy service, O Lord; here I am at Thy service: here I am at Thy service. There is no associate with Thee. Here I am at Thy service. All praise and grace is due to Thee and the sovereignty (too). There is no associate with Thee. They (the people) said that Ibn Umar said that that was the Talbiya of Rasul. Nafi said: Abdullahmade this addition to it: Here I am at Thy service; here I am at Thy service; ready to obey Thee. The Good is in Thy Hand. Here I am at Thy service. Unto Thee is the petition and deed (is also for Thee).

Bk 7, No.2669:
Ibn Umar said: I immediately learnt Talbiya from Rasul, and he then narrated the hadith.

Bk 7, No.2670:
Ibn Umar said: I heard Rasul pronouncing Talbiya with compacted hair: Here I am at Thy service. O Allah: here I am at Thy service; here I am at Thy service. There is no associate with Thee; here I am at Thy service. Verily all praise and grace is due to Thee and the Sovereignty (too). There is no associate with Thee; and he did not make any addition to these words. Ibn Umar (further) said: Rasul used to offer two rakas of prayer at Dhul-Hulaifa and then when his camel stood up with him on its back near the mosque at Dhul-Hulaifa, he pronounced these words (of Talbiya). And Ibn Umar (Allah be pleased'with them) said that Umar b. Khatab pronounced, the Talbiya of Rasul in these words of his (Prophet's words) and said: Here I am at Thy service, O Lord; here I am at Thy service, ready to obey Thee, and good is in Thy Hand, Here I am at Thy service. Unto Thee is the petition and deed (is also for Thee).

Bk 7, No.2671:
Ibn Abbas reported that the polytheists also pronounced (Talbiya) as: Here I am at Thy service, there is no associate with Thee. Rasul said: Woe be upon them, as they also said: But one associate with Thee, you possess mastery over him, but he does not possess mastery (over you). They used to say this and circumambulate the Kaba.
Chapter 4: THF PEOPLE OF MEDINA ARE COMMANDED TO ENTER UPON THE STATE OF IHRAM AT A MOSQUE IN Dhul-HULAIFA

Bk 7, No.2672:
Salim b. Abdullah reported that he heard his father saying: This place Baida' is for you that about which you attribute lie to Rasul. And Rasul did not enter upon the state of Ihram but near the mosque at Dhul- Hulaifa.

Bk 7, No.2673:
Salim reported that when it was said to Ibn Umar that the state of Ihram (commences from) al-Baida' he said: Al-Baida', you attribute lie about it to Rasul. And Rasul did not enter upon the state of Ihram but near the-tree when his camel stood up with him.
Chapter 5: ENTERING UPON THE STATE OF IHRAM AS THE RIDE PROCEEDS TOWARDS (MECCA)

Bk 7, No.2674:
Ubaid b. Juraij said to 'Ahdullah b. Umar: Abdul Rahman , I find you doing four things which I do not see anyone among your companions doing. He said: Son of Juraij, what are these? Thereupon he said: You (while circumambulating the Kaba) do not touch but the two pillars situated on the side of yaman (south), and I find you wearing the sandals of tanned leather, and I find you with dyed beard and head, and I also found that, when you were at Mecca, the people pronounced Talbiya as they saw the new moon (Dhul-Hijja), but you did not do it till the 8th of Dhul-Hijja. Upon this Abdullab b. Umar said: (So far as the touching of) the pillars is concerned, I did not see Rasul touching them but only those situated on the side of yaman. (So far asthe wearing of) the shoes of tanned leather is concerned, I saw Rasul wearing shoes without hair on them, and he (wore them with wet feet) after performing ablution, and I like to wear them. So far as the yellowness is concerned, I saw Rasul dyeing (head, beard and cloth) with this colour and I love to dye (my head, beard or cloth) with this colour. And so far as the pronouncing of Talbiya is concerned, I did not see Rasul pronouncing it until his camel proceeded on (to Dhul-Hulaifa).

Bk 7, No.2675:
Ubaid b. Juraij said: I remained in the company of Ibn Umar b. Khatab its twelve Hajs and Umras and I said to him: I saw four characteristics (peculiar in you), and the rest of the hadith is the same except the case of Talbiya. There he offered the narration given by al-Maqburi and he stated the facts excepting the one given above.

Bk 7, No.2676:
Ibn Umar reported that Rasul pronounced Talbiya in Dhul-Hulaifa as he put his feet in the stirrup and his camel stood up and proceeded.

Bk 7, No.2677:
Ibn Umar reported that Rasul pronounced Talbiya as his camel stood up.

Bk 7, No.2678:
Ibn Umar said: I saw Rasul riding on his camel at Dhul-Hulaifa and pronouncing Talbiya as it stood up with him.

Bk 7, No.2679:
Ibn Umar reported that the Mes- senger of Allah spent the night at Dhul-Hulaifa while com- mencing (the rites of) Pilgrimage and he observed prayer in the mosque.
Chapter 6: APPLYING OF PERFUME TO THE BODY BEFORE ENTERING UPON THE STATE OF IHRAM

Bk 7, No.2680:
Aisha said: I applied perfume to Rasul before he entered upon the state of lhram and (concluding) before circumambulating the (sacred) House.

Bk 7, No.2681:
Aisha, Wife, said: I applied perfume to Rasul with my own hand before he entered upon the state of Ihram, and as he concluded it before-circumambulating the House (for Tawaf-i-lfada).

Bk 7, No.2682:
Aisha said: I used to apply perfume to Rasul before his entering upon the state of Ihram and at the conclusion of it, before circumambulating the House (for Tawf-i- Ifada).

Bk 7, No.2683:
Aisha said: I applied perfume to Rasul as he became free from Ihram and as he entered upon it.

Bk 7, No.2684:
Aisha said: I applied perfume of Dharira to Rasul with my hand (on the occasion of) the Farewell Pilgrimage on freeing from the state of Ihram and entering upon it.

Bk 7, No.2685:
Uthman b. Urwa reported on the authority of his father that he said: I asked Aisha with what thing she perfumed Rasul at the time of entering upon the state of Ihram. She said: With the best of perfume.

Bk 7, No.2686:
Aisha said: I applied the best perfume, which I could get, to Rasul before entering upon the state of Ihram (and after this) he put on the Ihram.

Bk 7, No.2687:
Aisha said: I applied the best available perfume I could find to Rasul before he entered upon the state of Ihram and after he was free from it.

Bk 7, No.2688:
Aisha said: I still seem to see the glisten- ing of the perfume where the hair parted on Rasul's head as he was in the state of Ihram, and Khalaf (one of the narrators) did not say: As he was in the state of Ihram, but said: That was the perfume of Ihram.

Bk 7, No.2689:
Aisha said: I still seem to see the glisten- ing of the perfume where the hair parted on Rasul's head and he was free from Ihram.

Bk 7, No.2690:
Aisha said: I still seem to see the glisten- ing of the perfume where the hair parted on Rasul's head, while he was pronouncing Talbiya.

Bk 7, No.2691:
Aisha said: I still seem to see; the rest of the hadith is the same.

Bk 7, No.2692:
Aisha said: I still seem to see the glistening of the perfume where the hair was parted on Rasul's head while he was in the state of Ihram.

Bk 7, No.2693:
Aisha said: I still seem to perceive the glistening of perfume where the hair was parted on Rasul's head as he was in the state of Ihram.

Bk 7, No.2694:
Aisha reported that when Rasul intended to enter upon the state of Ihram he perfumed himself with the best of perfumes which he could find and after that I saw the glisten- ing of oil on his head and beard.

Bk 7, No.2695:
Aisha said: I still seem to see the glisten- ing of musk (in the parting of the head) of Rasul while he was in the state of Ihram.

Bk 7, No.2696:
This hadith has been narrated by 'Ubaidullah with the same chain of trans- mitters.

Bk 7, No.2697:
Aisha said: I used to perfume Rasul with a perfume containing musk before entering upon the state of Ihram and on the day of sacrifice (10th of Dhul-Hijja) and (at the conclusion of Ihram) before circumambulating the House (for Tawaf-i-Ifada).

Bk 7, No.2698:
Muhammad b. al-Muntashir reported on the authority of his father: I asked Ibn Umar about a person who applied perfume and then (on the following) morning entered upon the state of lhram. There- upon he said: I do not like to enter upon the state of Ihram shaking off the perfume. Rubbing of tar (upon my body) is dearer to me than doing this (i.e the applying of perfume), I went to Aisha and told her that Ibn Umar stated:" I do not like to enter upon the state of Ihram shaking off the perfume. Rubbing of tar (upon my body) is dearer to me than doing it (the applying of perfume)." Thereupon Aisha said: I applied perfume to Rasul at the time of his entering upon the state of Ihram. He then went round his wives and then put on Ihram in the morning.

Bk 7, No.2699:
Aisha said: I used to apply perfume to Rasul. He then went round his wives, and entered upon the state of Ihram in the morning and the perfume was shaken off.

Bk 7, No.2700:
Muhammad b. al-Muntashir reported on the authority of his father: I heard from Ibn Umar having said this:" It is dearer to me to rub tar (on my body) than to enter upon the state of Ihram (in a state) of shaking off the perfume." He (the narrator) said: I went to Aisha and told her about this statement of his (of Ibn Umar). Thereupon she said: I applied perfume to Rasul and he then went round his wives and then entered upon the state of Ihram in the morning.
Chapter 7: HUNTING IS FORBIDDEN FOR ONE WHO IS IN THE STATE OF IHRAM

Bk 7, No.2701:
Al-Sa'b b. Jaththama al-Laithi reported that he presented a wild ass to Rasul when he was at al-Abwa', or Waddan, and he refused to accept it. He (the narrator) said: When Rasul looked into my face (which had the mark of dejection as my present had been rejected by him) he (in order to console me) said: We have refused it only because we are in a state of Ihram.

Bk 7, No.2702:
A hadith (pertaining to this topic), has been narrated on the authority of Zuhri (and the words are):" I presented to him (Rasul) a wild ass."

Bk 7, No.2703:
Reports Zuhri with the same chain of transmitters (the narrator having) said this:" I presented to him the flesh of a wild ass."

Bk 7, No.2704:
Ibn Abbas reported that al-Sa'b b. Jaththama presented to Rasul a wild ass as he was in a state of Ihram, and he returned it to him saying: If we were not in a state of Ihram, we would have accepted it from you.

Bk 7, No.2705:
The narration transmitted by Hakam (the words are): Al-Sa'b b. Jaththama presented to Rasul the leg of a wild ass. And in the narration transmitted by Shuba (the words are): (He presented to him) the rump of a wild ass as the blood was trickling from it. In the narration transmitted by Shuba on the authority of Habib (the words are): A part of a wild ass was presented to Rasul and he returned it to him (who presented it).

Bk 7, No.2706:
Tawus reported on the authority of Ibn Abbas that one Zaid b. Arqamwent to him (Ibn Abbas ) and said: Narrate how you informed me about the meat of the animal presented to Rasul as he was in the state of Ihram. Thereupon he said: He was presented with a slice of the meat of animal, but he returned it to him (who presented it) saying: We are not going to eat it, as we are in the state of Ihram.

Bk 7, No.2707:
Abu Qatada said: We went with Rasul till we reached al-Qaha (a place three stages away from Medina). Some of us were in the state of Ihram and some of us were not. I saw my companions looking towards something, and as I saw I found It to be a wild ass. I saddled my horse and took up my spear and then mounted upon (the horse) and my whip, fell down. I said to my companions as they were in the state of Ihram to pick up the whip for me but they said: By Allah, we cannot help you in any (such) thing (i.e hunting). So i dis- mounted (the horse) and picked it (whip) up and mounted again and caught the wild ass after chasing it. It was behind a hillock and I attacked it with my spear and killed it. Then I brought it to my companions. Some of them said: Eat it, while others said: Do not eat it. Rasul was in front of us. I moved my horse and came to him (and asked him), whereupon he said: It is permis- sible, so eat it.

Bk 7, No.2708:
Abu Qatadareported that while he was with Rasul on one of the highways of Mecca, he lagged behind him (Rasul) along with companions who were in the state of Ihram, whereas he was himself not Muhrim. He saw a wild ass. As he was mounting his horse he asked his companions to pick up for him his whip (which had dropped) but they refused to do so. He asked them to hand him over the spear, but they refused. He then himself took hold of it and chased the wild ass and killed it. Some of the Companions of Rasul ate (its meat), but some of them refused to do so. They overtook Rasul and asked him about it, and he said: It is a food which Allah provided you (so eat it).

Bk 7, No.2709:
This hadith pertaining to the wild ass is reported on the authority of Abu Qatada. The rest of the hadith is the same but with this (variation of words) that Rasul said:" Is there with you some of its flesh?"

Bk 7, No.2710:
Abdullah b. Abu Qatada said: My father went with Rasul in the year of Hudaibiya. His Companions entered upon the state of Ihram whereas he did not, for it was conveyed to Rasul that the enemy (was hiding at) Ghaiqa. Rasul went forward. He (Abu Qatada) said: Meanwhile I was along with his Companions, some of them smiled (to one another) As I cast a glance I saw a wild ass. I attacked It with a spear and held it, and begged for their (i.e of his companions) assistance, but they refused to help me and we ate its meat. But we were afraid lest we should be separated (from Rasul). So I proceeded on (with a view to) seeking Rasul. Some- times I'dashed my horse and sometimes I made it run at a leisurely pace (keeping pace with others). (In the meanwhile) I met a person from Banfu Ghifar in the middle of the night. I said to him: Where did you meet Rasul? He said: I left him at Ta'bin and he intended to halt at Suqya to spend the afternoon. I met him and said: Rasul. your Companions convey salutations and benedictions of Allah to you and they fear that they may not be separated from you (and the enemy may do harm to you), so wait for them, and he (Rasul) waited for them. I said: Rasul, I killed a animal and there is left with me (some of the meat). Rasul said to his people: Eat it. And they were in the state of Ihram.

Bk 7, No.2711:
Abdullah b. Abo. Qatada reported on the ant 'hority of his father : Rasul set out for Pilgrimage and we also set out along with him. He (Abu Qatada) said: There proceeded on some of his Companions and Abu Qatada was (one of them). He, (Rasul) said: You proceed along the coastline till you meet me. He (Abfl Qatida) said: So they proceeded ahead of God's Prophet, all of them had entered upon the state of Ihram, except Abu Qatada; he had not put on ]hram. As they went on they saw a wild ass, and Abu Qatada attacked it and cut off its hind legs. They got down and ate its meat. They said: We ate meat In the state of Ihram. They carried the meat that was left of it. As they came to Rasul they said: Rasul, we were in the state of Ibrim where as Abu Qatada was not. We saw a wild ass and Abu Qatada attacked it and cut off its hind legs. We got down and ate its meat and we thus ate the meat of a animal while we were In the state of Ihram. We have (carried to you) what was left out of its meat. There upon he (Rasul) said: Did anyone among you command him (to hunt) or point to him with anythiny (to do so)? They said: No. There upon he said: Then eat what is left out of its meat.

Bk 7, No.2712:
This hadith is narrated'on the authority of Uthman b. Abdullah b. Mauhab with the same chain of transmitters. And in the narration transmitted on the authority of Shaiban (the words are):" The Messenoer of Allah said: Did any one of you command him to attack it or point towards it?" And in the narration transmitted by Shuba (the words are):" Did you point out or did you help or did you hunt?" Shuba said: I do not know whether he said:" Did you help or did you hunt?"

Bk 7, No.2713:
Abdullah b. Abu Qatada narrated on the authority of his fatherthat they went with Rasul on an expedition to Hudaibiya. He (further) said: They had entered upon the state of Ihram except I for Umra. He (again) said: I (Abu Qatada) hunted a wild ass and fed my companions In the state of their being Muhrim. 1 then came to Rasul and informed him that we had with us the meat that was left out of it Thereupon he said: Eat It, while they were in the state of Ibrim.

Bk 7, No.2714:
Abdullah b. Abu Qatada reported on the authority of his fatherthat they went out with Rasul and they were Muhrim except Abu Qatada. The rest of the hadith Is the same (but with the exception of these words):" He (Rasul) said: 15 there any- thing out of it? They said: We have its leg with us. Rasul took it and ate it."

Bk 7, No.2715:
Abdullah b. Abi Qatada reported that Abu Qatada was among the party of those who had entered upon the state of Ihram whereas he was not. The rest of the hadith is the same (and herein it is also narrated):" He (Rasul) said: Did any person among you point to him (to hunt) or command him (in any form)? They said: Rasul, not at all. Thereupon he said: Then eat it."

Bk 7, No.2716:
Abdul Rahman b. Uthman Taimi reported on the authority of his father; While we were with Talha b. Ubaidullah and were in the state of Ihram we were pre- sented a (cooked) bird. Talha was sleeping. Some of us ate it and some of us refrained from (eating) it. When Talba awoke he agreed, with him who ate it, and said: We ate it along with Rasul.
Chapter 8: WHICH ANIMAL THE MUHRIM AND THE NON-MUHRIM ARE PERMITTED TO KILL IN THE STATE OF IRRAM AND AT THE CONCLUSION OF IT (WITHIN THE PRECINCTS OF THE Kaba)

Bk 7, No.2717:
Aisha, Wife. said: I heard Rasul as saying: Four are the vicious (birds, beasts and reptiles) which should be killed in the state of Ihram or otherwise: kite (and vulture), crow, rat, and the voracious dog I (one of the narrators, 'Ubaid- ullah b. Miqsam) said to Qasim (the other narrator who beard it from Aisha): What about the snake? lie said: Let it be killed with disgrace.

Bk 7, No.2718:
Aisha reported Allah'* Rasul as saying: Five are the harmful things which should be killed in the state of Ihram or otherwise: snake, speckled crow. rat. voracious dog, and kite.

Bk 7, No.2719:
Aisha said Rasul said: Five are the vicious beasts which should be killed even in the state of Ihram: scorpion, rat, kite, crow and voracious dog.

Bk 7, No.2720:
This hadith has been narrated on the authority of Hisham with the same chain of transmitters.

Bk 7, No.2721:
Aisha said Rasul said: Five are the vicious and harmful things which should be killed even within the precincts of Haram: rat, scorpion, crow. kite and voracious dog.

Bk 7, No.2722:
This hadith has been narrated on the authority Zuhri with the same chain of transmitters that she (Aisha) said: Rasul commanded to kill five harmful things in the state of lhram or other- wise. The rest of the badith is the same.

Bk 7, No.2723:
Aisha said Rasul said: Five are the beasts 1618 harmful and vicious and these must be killed even within the precincts of the Kaba: crow, kite, voracio@s dog, kcorpion and rat.

Bk 7, No.2724:
Salim reported on the authority of his father that Rasul said: Five are the (beasts) which if one kills them in the precincts of the Kaba or in the state of lhram entail no sin: rat, scorpion, crow, kite and voracious dog. In another version the words are:" as a Muhrim and in the state of lhram".

Bk 7, No.2725:
Hafsa, Wife, said Rasul said this: There are five beasts, all of them are vicious and harmful and there is no tin for one who kills them (and these are): scorpion, crow. kite, rat and voracious dog.

Bk 7, No.2726:
Zaid b. Jubair said: A person asked Ibn Umar which beast a Muhrim could kill. Thereupon he said: One of the wives of Rasul told me: He (Rasul) commanded to kill rat, scorpion, kite, voracious dog and crow.

Bk 7, No.2727:
Zaid b. Jubair said: A person asked Ibn Umar which beast a Mubrim could kill, whereupon he said: One of the wives of Allab's Rasul told me: He (Rasul) commanded to kill voracious dcg, rat, scorpion, kite, crow, and snake (and this is allowed) likewise in prayer.

Bk 7, No.2728:
Ibn Umar said Rasul said: Five are the beasts for killing which there is no sin for the Muhrim: crow, kite, scorpiou, rat and voracious dog.

Bk 7, No.2729:
Ibn Juraij said: I said to Nafi: What is that which you heard Ibn, Umar declaring permissible for a Mubrim to kill some of the beasts? Nafi, said to me that Abdullah had said: I heard Rasul as saying: Five are the beasts in killing which or their being killed, there is no sin: crow, kite, scorpion, rat and voracious dog.

Bk 7, No.2730:
This hadith has been narrated on the authority of Ibn Umar : Five (are the beasts) in killing which or their being killed in the precinct of the Kaba there is no sin." The rest of the hadith is the same.

Bk 7, No.2731:
Ibn Umar said Rasul said: Five (are the animals) which, it one kills them In the state of Ihram, entail no sin for one (who does it): scorpion, rat, voracious dog, crow and kite.
Chapter 9: IT IS PERMISSIBLE TO SHAVE THE HEAD IN THE STATE OF IHRAM IF THERE IS A TROUBLE, AND EXPIATION BECOMES OBLIGATORY FOR SHAVING

Bk 7, No.2732:
Kab b. 'Ujra said: Rasul came to me on the occasion of Hudaibiya and I was kindling fire under my cooking pot and lice were creeping on my face. Thereupon he (Rasul) said: Do the vermins harm your head? I said: Yes. He said: Get your head shaved and (in lieu of it) observe fasts for three days or feed six needy persons, or offer sacrifice (of an animal). Ayyub said: I do not know with what (type of expiation) did he commence (the statement).

Bk 7, No.2733:
This hadith is narrated on the authority of Ayyub.

Bk 7, No.2734:
Kalb b. Ujra said: It was I for whom this verse was revealed (to Rasul):" Whoever among you is sick or has an ail- ment of the head, he (may effect) a compensation by lasting or alms or a sacrifice" He said: I came to him (Rasul) and he said: Come Dear. So Iwent near. He (again) said: Come near. So I went near. Thereupon Rasul said: Do the vermins trouble you? Ibn Aun (one of the narrators) said: I think he (Kab b. Ujra) replied in the affirmative. He (Rasul) then commanded to do compensation by fasting or by giving @adaqa (feed- ing six needy persons) or by sacrifice (of a animal) that is available.

Bk 7, No.2735:
Kab b. 'Ujra reported that Rasul stood near him and lice were falling from his head. Thereupon he (Rasul) said: Do these vermins trouble you? I said: Yes. Thereupon he said: Then shave your head; and it was in connection with me that this verse was revealed:" Whoever among you is sick or has an ailment of the head, he (may effect) a compensation by fasting or alms or a sacrifice". He (Rasul, therefore) said to me: Observe fast for three days or give a quantity of alms enough to feed six needy persons or offer sacrifice (of an animal) that is available.

Bk 7, No.2736:
Kab b. 'Ujrareported that Rasul happened to pass by him at Hudaibiya before entering Mecca in a state of Ibrim and he (Kab) was kindling fire under the cooking pot and virmins were creeping on his (Kalb's) face. Thereupon (Rasul) said: Dothese vermins trouble you? He (Kab) said: Yes. Rasul said: Shave your head and give some quantity of food enough to feed six needy persons (faraq is equal to three sa's), or observe fast for three days or offer sacri- fice of a sacrificial animal. Ibn Najih (one of the narrators) said:" Or sacrifice a goat."

Bk 7, No.2737:
Kab b. Ujrareported that Rasul happened to pass by him during the period of Hudaibiya. Thereupon he (Rasul) said to him (Kab b. Ujra): Do these vermins trouble your head? He said: Yes. Thereupon he (Rasul) said: Shave your head. Then sacrifice a goat or observe fasts for three days or give three sits of dates to feed six needy persons.

Bk 7, No.2738:
Abdullah b. Ma'qil said: I sat with Kaband he was in the mosque. I asked him about this verse:" Compensation in (the form of) fasting, or Sadaqa or sacrifice." Kabsaid: It was reveal- ed In my case. There was some trouble in my head. I was taken to Rasul and lice were creeping upon my face. Thereupon he said: I did not think that your trouble had become so unbearable as I see. Would you be able to afford (the sacrificing) of a goat? I (Kab) said: Then this verse was revealed:" Com- pensation (in the form of) fasting or alms or a sacrifice." He (Rasul) said: (It Implies) fasting for three days, or feeding six needy perscins, half sa' of food for every needy person. This verse was revealed particularly for me and (now) Its applica- tion is general for all of you.

Bk 7, No.2739:
Kab b. Ujrareported that he went out with Rasul in the state of Ihram, and his (Kab's) head and beard were infested with lice. This was conveyed to Rasul. He sent for him (Kab) and called a barber (who) shaved his head. He (Rasul) said. Is there any sacrificial animal with you? He (Kalb) said: I cannot afford it. He then commanded him to observe fasts for three days or feed six needy persons, one sa' for every two needy persons. And Allah the Exalted and Majestic revealed this (verse) particular with regard to him:" So whosoever among you is sick and has an ailment of the head.." ; then (its application) became general for the Muslims.
Chapter 10: PERMISSIBILITY OF CUPPING FOR A MUHRIM

Bk 7, No.2740:
Ibn Abbas reported that Rasul got himself cupped in the state of lhrim.

Bk 7, No.2741:
Ibn Buhaina reported that Rasul got himself cupped in the middle of his head on his way to Mecca.
Chapter 11: THE MUHRIM IS PERMITTED TO GET THE TRREATMENT FOR HIS EYES

Bk 7, No.2742:
Nubaih b. Wabb said: We went with Aban b. Uthman (in a state of lhram). When we were at Malal the eyes of Umar b. Ubaidullah became sore and, when we reached Rauba' the pain grew intense. He (Nubaib b. Wahb) sent (one) to Aban b. Uthman to ask him (what to do). He sent him (the message) to apply aloes to them, for Uthmanreported that Rasul applied aloes to the person whose eyes were sore and he was in the state of Ihram.

Bk 7, No.2743:
Nubaih b Wahb reported that the eyes of Umar b. Ubaidnllah b. Ma'mar were swollen, and he decided to use antimony. Aban b. Uthman forbade him to do so and commanded him to apply aloes on them, and reported on the authority of Uthman b. Affan that Rasul had done that.
Chapter 12: PERMISSIBILITY OF WASHING THE BODY AND HEAD OF A MUHRIM

Bk 7, No.2744:
Ibrahim b. Abdullah narrated on the authorrity of his father that there cropped up a difference of opinion between Ibn Abbas and al-Miswar b. Makhrama at a place (called) Abwa'. Ibn Abbas contended that a Muhrim (is permitted) to wash his head, whereas Miswar contended that a Muhrim is not (permit- fed) to wash his head. So Ibn Abbas sent me (the father of Ibrabim) to Abu Ayyub al- Ansirl to ask him about it. (So I went to him) and found him taking bath behind two poles covered by a cloth. I gave him salutation, whereupon be asked: Who is this? I said: I am Abdullah b. Hunain. Ibn Abbas has sent me to you to find out how Rasul washed his head in the state of Ihram. Abu Ayyubplaced his hand on the cloth and lowered it (a little) till his head became visible to me; and he said to the man who was pouring water upon him to pour water. He poured water on his head. He then moved his head with the help of his hands and moved them (the hands) forward and backward and then said: This is how I saw him (Rasul) doing.

Bk 7, No.2745:
This hadith has been narrated on the authority of Zaid b. Aslam with the same chain of transmitters that Abu Ayyub rubbed his whole head with his hands and then moved them forward and backward. Miswar said to Ibn Abbas : I would never dispute with you (in future).
Chapter 13: WHAT MUST BE DONE TO A MUHRIM IN CASE OF HIS DEATH

Bk 7, No.2746:
Ibn Abbas reported that a person fell down from his camel (in a state of Ihram) and his neck was broken and he died. Thereupon Rasul. said: Bathe him with water mixed with the leaves of the lote tree and shroud him in his two (pieces of) cloth (Ihbram), and do not cover his head for Allah will raise him on the Day of Resurrection Pronouncing Talbiya.

Bk 7, No.2747:
Ibn Abbas said: While a person was standing in Arafat with Rasul he fell down from his camel and broke his neck. This was mentioned to Rasul, whereupon he said: Bathe him with water mixed with the leaves of the lote tree and shroud him in two (pieces of) cloth and neither perfume him nor cover his head; (Ayyub said) for Allah would raise him on the Day of Resurrection in the state of pronouncing Talbiya. (Amr. however, said): Verily Allah would raise him on the Day of Resurrection pronouncing Talbiya. Saeed b.Jubair narrated this hadith on the authority of Ibn Abbas that a person was standing with Rasul as he was in the state of Ihram. The rest of the hadith is the same.

Bk 7, No.2748:
Ibn Abbas reported that a person proceeded along with Rasul in the state of Ihram and fell down from his camel and his neck was broken, and he died. Rasul said: Bathe him with water mixed with lote (leaves) and shroud him in two (pieces of) cloth and do'not cover his head for he would come on the Day of Resurrection pronouncing Talbiya.

Bk 7, No.2749:
Saeed b.Jubair reported on the authority of Ibn Abbasthat a person proceeded with Rasul in the state of Ihram. The rest of the hadith th is the same except that he (Rasul) (is reported to have) said: He would be raised on the Day of Resurrection pronouncing Talbiya. Saeed b.Jubair did not name the place where he fell down.

Bk 7, No.2750:
Ibn Abbas reported that there was a person in the state of Ihram whose camel broke his neck and he died. Thereupon the Mes- senger of Allah said: Bathe him with water mixed (with the leaves of) lote tree and shroud him In his two (pieces of) cloth and cover neither his head nor his face, for he would be raised on the Day of Resurrection pronouncing Talbiya.

Bk 7, No.2751:
Ibn Abbas reported that when a person who was in the state of Ihram was in the company of Rasul, his camel broke his neckand he died. Upon this Rasul said: Bathe him with water (mixed with the leaves) of the lute tree and shroud him in his two (pieces of) cloth and, neither perfume him nor cover his head, for he would be raised on the Day of Resurrection pronouncing Talbiya.

Bk 7, No.2752:
Saeed b.Jubair reported on the authority of Ibn Abbas that a camel broke the neck of its owner while he was in the state of lhram and he was at that time in the company of Rasul. Rasul commanded that he should be bathed with water mixed with (leaves of the) lote (tree) and no perfume should be applied to him and his head should not be covered, for he would be raised on the Day of Resurrection pronouncing Talblya.

Bk 7, No.2753:
Saeed b.Jubair heard Ibn Abbas as saying: A person came to Rasul while he was in the state of lhram. He fell down from his camel and broke his neck. Thereupon Rasul commanded to bathe him with water (mixed with the leaves of) the lote (tree), and shroud him in two (pieces of) cloth and not to apply perfume (to him), keeping his head out (of the shroud). Shuba said: He then narrated to me after this (the words)" keeping his head out," his face out, for he would be raised on the Day of Resurrection pronouncing Talbiya.

Bk 7, No.2754:
Saeed b.Jubair reported on the authority of Ibn Abbas that the camel of a person broke his neck as he was in the company of Rasul. Rasul, commanded them (Companions) to wash him with water mixed (with the leaves of) the lote (tree) and to keep his face exposed; (he, the narrator) said: And his head (too), for he would be raised on the Day of Resurrection pronouncing Talbiya.

Bk 7, No.2755:
Ibn Abbas reported that there was a person in the company of Rasul whose camel broke his neck and he died. thereupon Rasul said: Wash him, but do not apply perfume and do not cover his face, for he would be raised (on the Day of Resurrection) pronouncing Talbiya.
Chapter 14: PERMISSIBILITY OF ENTERING INTO THE STATE OF IHRAM PROVISIONALLY BECAUSE OF ILLNESS

Bk 7, No.2756:
Aisha reported that Rasul went (into the house of) Duba'a bint Zubair and said to her: Did you intend to perform Haj? She said: By Allah, (I intend to do so) but I often remain ill, whereupon he (Rasul) said to her: Perform Haj but with con- dition, and say: O Allah, I shall be free from Ihram where you detain me. And she (Duba'a) was the wife of Miqdad.

Bk 7, No.2757:
Aisha reported that Rasul went (to the house of) Duba'a bint al-Zubair b. Abdul Muttalib . She said: Rasul, I intend to perform Haj, but I am ill. Thereupon Rasul said: Enter Into the state of Ihram on condition that you would abandon it when Allah would detain you.

Bk 7, No.2758:
This hadith has been reported on the authority of Aisha through another chain of transmitters.

Bk 7, No.2759:
Ibn Abbas reported that Duba'a bint al-Zubair b. Abdul Muttalib came to Rasul and said: I am an ailing woman but I intend to perform Haj; what you command me (to do)? He (Rasul) said: Enter into the state of Ihram (uttering these words) of condition: I would be free from it when Thou wouldst detain me. 'He (the narrator) said: But she was able to complete (the Haj without breaking down).

Bk 7, No.2760:
Ibn Abbasreported that Duba'a intended to perform Haj. and Rasul commanded her (to enter into the state of Ihram) with condition. She did it in compliance with the com- mand of Rasul.

Bk 7, No.2761:
This hadith has been narrated on the authority of Ibn Abbas with a slight variation of words.
Chapter 15: DONNING OF IHRAM FOR WOMEN WHO ARE IN THE STATE OF MENSES AND PARTURITION AND EXCELLENCE OF BATH WHILE ENTERING INTO THE STATE OF IHRAM

Bk 7, No.2762:
Aisha reported that Asma' hint 'Umais gave birth to Muhammad b Abu Bakr near Dhu'I-Hulaifa. Rasul commanded Abu Bakr to convey to her that she should take a bath and then enter into the state of Ihram.

Bk 7, No.2763:
Jabir reported that when Asma' hint Umais gave birth (to a child) in Dhu'I-Hulaifa. Rasul commanded Abyl Bakr (to convey to her) that she should take a bath and enter Into the state of Ihram.
Chapter 16: TYPES OF IHRAM-IT IS PERMISSIBLE TO ENTER INTO THE STATE'OF IHRAM SINGULARLY FOR THE SAKE OF Haj, OR FOR TamattuBI'L-UMRA ILA'L-Haj OR FOR BOTH Haj ANDUmra TOGETHER

Bk 7, No.2764:
Aisha said: We went with Rasul during the year of the Farewell Pilgrimage. We entered into the state of Ibrim for Umra. Then Rasul said: Who has the sacrificial animal with him, he should put on Ihram for Haj along with Umra. and should not put it off till he has completed them (both Haj and Umra). She said: When I came to Mecca. I was having menses, I neither circumambulated the House, nor ran between as-safa and al-Marwa. I complained about it to Rasul and he said: Undo your hair, comb it, and pronounce Talbiya for Haj, and give up Umra (for the time being), which I did. When we had performed the Haj, Rasul sent me with Abdul Rabman b. Abu Bakr to Tan'im saying: This is the place for your Umra. Those who had put on Ibrim for Umra circumambulated the House, and ran between al-safa and al-Marwa. They then put off Ihram and then made the last circuit after they had returned from Mina after performing their Haj, but those who had combined the Haj and the Umra made only one circuit (as they had combined Haj and Umra).

Bk 7, No.2765:
Aisha, Wife, said: We went out with Rasul during the year of the Farewell Pilgrimage. There were some amongst us who had put on IHram for Umra and there were some who had put on Ihram for Haj. (We proceeded on till) we came to Mecca. Rasul said: He who put on Ihram for Umra but did not bring the sacrificial animal with him should put it off. and he who put on Ihram for Umra and he who had brought the sacrificial animal with him should not put it off until he had slaughtered the animal; and he who put on lhram for Haj should complete it. Aisha said: I was in the monthlyperiod, and I remained In this state till the day of Arafa, and I had entered into the state of Ihram for Umra. Rasul thus commanded me to undo my hair and comb them (again) and enter into the state of Ihram for Haj, and abandon (the rites of Umra). She (Aisha) said: I did so, and when I had completed my Pilgrimage, Rasul sent with me Abdul Rabman b. Abu Bakr and commanded me to (resume the rites of) Umra at Tan'im. the place where (I abandoned) Umra and put on Ihram for Haj (before completing Umra).

Bk 7, No.2766:
Aisha said: We went with Rasul during the year of the Farewell Pilgrimage. I put on Ihram for Umra and did not bring the sacrificial animal. Rasul said: He who has the sacrihcial animal with him should enter into the state of Ibrim for Haj along with Umra, and. he should not put the Ibrim off till he has completed both of them. She (Hadrat Aisha) said: The monthly period began. When it was the nigt of Arafa, I said to Rasul: I entered into the state of Ihram for Umra. but now how should I perform the Haj? Thereupon he said: Undo your hair and comb them, and desist from performing Umra, and put on Ihram for Haj She (Aisha, said: When I had completed my Haj he commanded Abdul Rahman b. Abu Bakr to carry me behind him (on boneback) in order to enable me to resume the rituals of Umra from Tan'im, the place where I abandoned its rituals.

Bk 7, No.2767:
Aisha said: 'We went with Rasul (to Mecca). He said: He who intended among you to put on Ihram for Haj and Umra should do so. And he who intended to put on Ihram for Haj may do so. and he who intended to put on Ihram for Umra only may do so. Aisha said: Rasul put on Ihram for Haj and some people did that along with him. And some people put on Ihram for Umra and Haj (both). and some persons put on Ihram for Umra only, and I was among those who put on Ihram for Umra (only).

Bk 7, No.2768:
Aisha said: We went with Rasul (in his) Farewell Pilgrimage near the time of the appearance of the new moon of Dhu'I-Hijja. Rasul said: He who amongst you intends to put on Ihram for Umra may do so; bad I not brought sacrificial animal along with me, I would have put on Ihram for Umra. She (further said). There were some persons who put on Ihram for Umrs, and some persons who put on Ibrim for gajj, and 1 was one of those who put on Ihram for Umra. We went on till we reached Mecca, and on the day of Arafa I found myself In a state of menses, but I did not put off the Ihram for Umra. I told about (this state of mine) to Rasul. whereupon he said: Abandon your Umra, and undo the hair of your head and comb (them), and put on Ihram for Haj 'she (Aisha) said: I did accordingly. When it was the night at Hasba and Allah enabled us to complete our Haj, he (Rasul) sent with me Abdul Rahman b. Abu Bakr, and he mounted me behind him on his camel and took me to Tan'im and I put on Ihram for Umra, and thus Allah enabled us to complete our Haj and Umra and (we wore required to observe) neither sacrifice nor alms nor fasting.

Bk 7, No.2769:
Aisha said: We set out with Rasul just at the appearance of the new moon of Dhul- Hijja. We had no other intention but that of performing the Haj, whereupon Rasul said: He who among you intends to put on Ihram for Umra should do so for Umra. The rest of the badith is the same.

Bk 7, No.2770:
Aisha said: We went with Rasul at the appearance of the new moon of Dhu'I-Hijja. There were amongst us those who had put on Ihram for Umra, and those also who had put on Ihram both for Haj and Umra, and still those who had put on Ihram for Haj (alone). I was one of those who had put on Ihram for. Umra (only). Urwa (one of the narrators) said: Allah enabled her (Hdrat Aisha) to complete both Haj and Umra (according to the way as mentioned above). Hisham (one of the narrators) said: She had neither the sacrificial animal nor (was she required to) fast, nor (was she obliged to give) alms.

Bk 7, No.2771:
Aisha said: We proceeded with Rasul during the year of the Farewell Pilgrimage. There were those amongst us who had put on Ihram for Umra, and those who had put on Ibrim both for Haj and" Umra, and those amongst us who had put on Ihram for Haj (only), while Rasul had put on Ihram for Haj (only). He who put on Ihrim for Umra put it off (after performing Umra), and he who had put on Ihram for Haj or for both Haj and Umra did not put it off before the day of sacrifice (10th of Dhu'I-Hijja).

Bk 7, No.2772:
A'isba said: We proceeded with Rasul with no other Intention but that of performing the Haj. As I was at Sarif or near it, 1 entered in the state of menses. Rasul came to me and I was weeping, whereupon he said: Are you in a state of menses? I said. Yes. whereupon he said: This is what Allah has ordained for all the daughters, of Adam. Do whatever the pilgrim does. except that you should not circumambulate the House till you have washed yourself (at the end of the menses period). And Rasul offered sacrifice of a cow on behalf of his wives.

Bk 7, No.2773:
Aisha said: We went with Rasul with no other aim but that of Haj till we came (to the place known as) Sarif; and there I entered in the state of menses. Rasul came to me while I was weeping. He said: What makes you weep? I said: Would that I had not come (for Pilgrimage) this year. He (Rasul) said: What has happened to you? You have perhaps entered the period of menses. I said: Yes. He said: This is what has been ordained for the daughters of Adam. Do what a pilgrim does except that you should not circumambu- late the House, till you are purified (of the menses). She (Aisha) said: When I came to Mecca, Rasul said to his companions: Make this (Ihram) the Ihram for Umra. So the people put off Ihbaim except those who had sacrificial animals with them. She (Aisha) said: Rasul had the sacrificial animal with him, and so had Abd Bakr, Umar and other persons of means. They (those who had put off lhram again) put on Ihram (for Haj) when they marched (towards Mina), and it was the 8th of Dhu'I-Hijja. She (Aisha) said: When it was the day of sacrifice (10th of Dhu'I-Hijia), I was purified, and Rasul commanded me and I did the circumambulation of Ifada. She said that the flesh of cow was sent to us. I said: What is It? They said: Rasul has offered cow as sacrifice on behalf of his wives. When it was the might at Hasba, I said: Rasul, people are coming back from Haj and Umra, where as I am coming back from Haj (alone). She (IAisha) said: He (Rasul) commanded" Abdul Rahman b. Abu Bakr to mount me upon his camel behind him. She (Aisha) said: I was very young and I well remember that I dozed oil and my face touched the bind part of the haudaj (camel litter) till we came to Tan'im, and entered into the state of Ihram in lieu of Umra (which I for the time being abandoned) and which the people had performed.

Bk 7, No.2774:
Aisha said: We entered into the state of. Ihram for Haj till we were at Sarif and I was in menses. Rasul came to me and I was weeping. The rest of the hadith is the same but (with this portion) that there were sacrificial animals with Rasul and with Abu Bakr, Umar and with rich persons. And they pro- nounced Talbiya as they proceeded on. And there is no mention of this (too):" I was a girl of tender age and I dozed off and my face touched the bind part of the Haudaj."

Bk 7, No.2775:
Aisha reported that Rasul entered into the state of Ihram for Haj Ifrid.

Bk 7, No.2776:
Aisha said: We proceeded with the Mes- senger of Allah putting on the Ihram for Haj during the months of Haj and the night of Haj till we encamped at Sarlf. He (Rasul) went to his Companiens and said: He who has no sacrificial animal with him, in his case I wish that he should perform Umra (with this Ihram), and he who has the sacrificial animal with him should not do it. So some of thtm performed Haj whereas others who had no sacrificial animals with them did not do (Haj, but per- formed only Umra). Rasul had the sacrificial animal with him and those too who could afford it (performed) Haj). Rasul came to me (i.e Aisha) while I was weeping, and he said: What makes thee weep? I said: I heard your talk with Companions about Umra. He said: What has happened to you? I said: I do not observe prayer (due to the monthly period), whereupon besaid: It would not harm you; you should perform (during this time) the rituals of Haj (which you can do outside the House). Maybe Allah will compensate you for this. You are one among the daughters of Adam and Allah has ordained for you as He has ordained for them. So I proceeded on (with the rituals of Haj) till we came to Mina. I washed myself and then circumambuleted the House, and Rasul encamped at Muhassab and called, Abdul Rahman b. Abua Bakr. and said: Take out your sister from the precincts of the Kaba in order to put on Ihram for Umra and circumambulate the House. and I shall wait for you here. She said: So I went out and put on Ihram and then circu- mambulated the House. and (ran) between al-Safa and al-Marwa, and then we came to Rasul and he was in his bouse in the middle of the night. He said: Have you completed your (rituals)? I said: Yes. He then announced to his Companions to march on. He came out, and went to the House and circumambulated it before the dawn prayer and then proceeded to Medina.

Bk 7, No.2777:
Aisha said: Some among us put on Ihram for Haj alone (Haj Mufrad) ; some of us for Haj and Umra together (Qiran), and some of us for Tamattal (first for Umra and after completing it for Haii).

Bk 7, No.2778:
AI-Qasim b. Muhammad reported that Aisha had come for Haj.

Bk 7, No.2779:
Umra said: I heard Aisha as saying: We went out with Rasul five days before the end of Dhi Qadah, and we did see but that he intended to perform Haj (only), but as we came near Mecca Rasul commanded that he who did not have the sacrificial animal with him should put off Ibrim after circumambulating the House and running between al-Safa and aI-Marwa (and thus convert his Ihram from that of Haj to Umra). Aisha said: The flesh of cow was sent to us on the Day of Sacrifice (10th of Dhu'I-Hijja). I said. What is this? It was said: Rasul sacrificed (the cow) on behalf of his wives. Yabyi said: I made a mention of this hadith (what has been stated by Umra) to Qisim b. Muhammad, whereupon be said: By Allah, she has rightly narrated it to you.

Bk 7, No.2780:
This hadlth has been narrated by Yahyi through the same chain of transmitters.

Bk 7, No.2781:
AI-Qasim narrated from the Mother of the Believers (Hadrat Aisha) that she said: Rasul. the people return (from Mecca) having ione two worships (both Haj and Umra), but I am coming back with one (only). whereupon he said: You should wait and when the period of menses is over, you should go to Tan'im and put on lhram and then meet us at such and such time (and I think he said tomorrow) ; and (the reward of this Umra) is for you equal to your hardship or your spending.

Bk 7, No.2782:
Ibn al-Muththanna reported on the authority of Ibn Abu Adi who transmit- ted on the authority of Ibn'Aun who narrated from al-Qasim and Ibrahim having said: I cannot differentiate the badith of one from the other (Q[Lsim and Ibribim) that the Mother of the Believers said this: Rasul, people have come back with two acts of worship. The rest of the hadith is the same.

Bk 7, No.2783:
Aisha said: We went with Rasul and we did not see but that he (intended to perform) Rajj (only), but when we reached Mecca we circmambulated the House; and Rasul commanded that he who did not have with him a sacrificial animal should put off Ihram. She (Aisha) said: (And consequent- ly) those who did not bring the sacrificial anima) s with them put off Ihram; and among his wives (too) who had not brought the sacrificial animals with them put off Ihram. Aisha said: I entered in the monthly period and could not (therefore) circumambulate the House. When it was the night of Hasba she said: Rasul, people are coming. back (after having performed @oth) Haj andUmra, whereas I am coming back only with Haj, whereupon he said: Did you not eircumambulate (the Kaba) that very night we intered Mecca? She (Aisha) said: No, whereupon he said: Go along with your brother to Tan'im and put on the Ihram for Umra, and it is at such and such a place that you can meet (us). (In the meanwhile) Safiyya (Wife) said: I think, I will detain you (since I have entered in the monthly) period and you shall have to wait for me for the farewell circuit). Thereupon he (Rasul) said: May you be wounded and your head shorn did you not circumambulate on the Day of Sacrifice (10th of Dhu'I-Hijja)? She said: Yes. Rasul said: There is no harm. You should go forward. Aisha said: Rasul was going upwards to the side of Mecca, whereas I was coming down from it, or I was going upward, whereas he was coming down. Isbiq said: She was clim bing down, and he was climbing down.

Bk 7, No.2784:
Aisha (Allah be pleased, with her) said: We went out with the Mes. senger of Allah pronouncing Talbiya having no explicit inten- tion of Pilgrimage or Umra. The rest of the hadith is the same.

Bk 7, No.2785:
Aisha reported that Rasul came out on the 4th or 5th of Dhul'I-Hijja (for Pilgrimage to Mecca) and came to me, and he was very angry. I said: Rasul, who has annoyed you? May Allah cast him in fire I He said: Don't you know that I commanded the people to do an act, but they are hesitant. (Hakam said: I think that he said: They seem to be hesitant.) And if I were to know my affair before what I had to do subsequently, I would not have brought with me the sacrificial animals, and would have bought them (at Mecca) and would have put off lhram as others have done.

Bk 7, No.2786:
Aisha reported that Rasul came out (for Pilgrimage) on The 4th or 5th of Dbu'l Hjjja. The rest of the hadith is the same, but he (the narrator) made no mention of the doubt of Hakam about his (Rasul's) words:" They were reluctant."

Bk 7, No.2787:
Aisha reported that she put on Ihram for, Umra and arrived 'at Mecca) but did not circumambulate the House as she had entered in the period of menses, and then put on Ihram for Haj and performed all the rituals concerning it (except circumambulating the House). Rasul said to her on the day of march (when pilgrims come to Mina): Your circumambulation would suffice both Haj and Umra. She, however, felt reluc- tant. Thereupon Rasul sent her with Abdul Rahman to Tan'im and she performed Umra (with separate rituals) after Haj.

Bk 7, No.2788:
Aisha reported that she entered in the monthly period at Sarif, and took bath at Arafa (after the period was over). Rasul said to her: Your circumambulation between al Safa and al-Marwa is enough for your Haj and Umra.

Bk 7, No.2789:
Safiyya hint Shaiba reported that Aisha said: Rasul, lo! the people are returning with two rewards whereas I am return- ing with one reward. Thereupon he commanded Abdul Rahman b. Abu Bakr to take her to al-Tan'im. She (Aisha) said: He seated me behind him on his camel. She (further) stated: I lifted my head covering and took it off from my neck. He struck my foot as if he was striking the camel. I said to him: Do you find anyone bere? She (further) said: I entered into the state of Ihram fond. Umra till we reached the Messen- ger of Allah and he was at Hasba.

Bk 7, No.2790:
Abdul Rahman b. Abu Bakr reported that Rasul ordered him to mount Aisha behind him and enable her to (enter into the state of Ibrim for Umra) at Tan'im.

Bk 7, No.2791:
Jabir said: We, in the state of lhram, came with Rasul for Haj Mufrad (with the aim of Haj only), and Aisha set out for Umra, and when we reached Sarif, she (Hadrat Aisha) entered in the state of monthly period; we proceeded on till we reached (Mecca) and circumambulated the Kaba and ran between (al-Safa) and al-Marwa; and Rasul commanded that one who amongst us had no sacrificial animal with him should put off Ihram. We said: What does this" Putting off" imply? He said: Getting out completely from the state of lhram, (so we put off Ihram), and we turned to our wives and applied perfume and put on our clothes. and we were at a four night's distance from Arafa. And we again put on Ihram on the day of Tarwiya (8th of Dhul-Hijja). Rasul came to Aisha and found her weeping, and said: What is the matter with you? She said: The matter is that I have entered in the monthly period, and the people had put off lhram, but I did not and I did not circumambulate the House, and the people are going for Haj now (but I can't go), whereupon he said: It is the matter which Allah has ordaiucd for the daughters of Adam, so now take a bath and put on Ihram for Haj. She (Aisha) did accordingly, and stayed at the places of staying till the monthly period was over. She then circu- mambulated the House, and (ran between) al-Safa and al-Marwa. He (Rasul) then said: Now both your Haj and Umra are complete, whereupon she said: I feel in my mind that I did not circumambulate the House till I performed Haj (I missed the circumambulation of Umra). Thereupon he (Rasul) said: Abdul Rahman, take her to Tan'im (so as to enable her) to perform Umra (separately), and it was the night at Hasba.

Bk 7, No.2792:
Jabir is reported to have said that Rasul came to Aisha and she was weeping. The rest of the hadith is the same.

Bk 7, No.2793:
Jabir reported that Aisha enter- ed into the state of Ihram (separately) for Umra while Rasul was performing Haj. The rest of the hadith is the same, but with this addi- tion: Rasul was a person of gentle disposi- tion, so when she (Aisha) wished for a thing, he accepted it (provided it did not contravene the teachings of Islam). So he (in pursuance of her desire for a separate lhram for Umra) sent her with Abdul Rahman b. Abu Bakr and she put on Ihram for Umra at al-Tan'im. Matar and Abu Zubair (the two narrators amongst the chain of transmitters) said: Whenever Aisha performed Haj she did as she bad done along with Rasul.

Bk 7, No.2794:
Jabir said.: We went with Rasul in 'a state of Ihram for the Haj. There were women and children with us. When we reached Mecca we circumambulated the House and (ran) between al-Safa and al-Marwa. Rasul said: He who has no sacrificial animal with him should put off lhram. We said: What kind of putting off? He said: Getting out of lhram completely. So we came to our wives, and put on our clothes and applied perfume. When it was the day of Tarwiya, we put on Ihram for Haj. and the first circumambulation and (running) between al-Safa and al-Marwa sufficed us.. Rasul commanded us to become seven partners (in the sacrifice) of a camel and a cow.

Bk 7, No.2795:
Jabir reported that Rasul ordered us to put on Ihram (again) as we proceeded towards Mina after we had put it off (i.e 'on the 8th of Dhul-Hijja). So we pronounced Talbiya at al-Abtah.

Bk 7, No.2796:
Jabir is reported to have said: Neither Rasul nor his Companions (circumambulated the Kaba and) ran between al-Safa and al-Marwa but once (sufficing both for Haj and Umra). But in the hadith transmitted by Muhammad b. Bakr there is an addition:" That is first circumambu- lation."

Bk 7, No.2797:
Ata said: I, along with some people, heard Jabir saying: We the Companions of Muhammad put on Ihram for Haj only. Ata further said that Jabir stated: Rasul came on the 4th of Dhul-Hijja and he commanded us to put off Ihram. Ata said that he (Rasul) commanded them to put off Ihram and to go to their wives (for inter- course). Ata said: It was not obligatory for them, but (intercourse) with them had become permissible. We said: When only five days had been left to reach Arafa, he (Rasul) commanded us to have intercourse with our wives. And we reached Arafa in a state as if we had just intercoursed (with tbem). He (Ata ) said: Jabir pointed with his hand and I (perceive) as if I am seeing his hand as it moved. In the (meantime) Rasul stood amongst us and said: You are well aware that I am the most God-fearing, most truthful and most pious amongst you. And if there were not sacrificial animals with me, I would also have put off Ihram as you have put off. And if I were to know this matter of mine what I have come to know later on. I would not have brought sacrificial animals with me. SO they (the Companions) put. olf Ihrim and we also put off and listened to (Rasul) and obeyed (his command). Jabir said: Ali came with the revenue of the taxes (from Yemen). He (Rasul) said: For what (purpose) have you entered into the state of Ihram (whether you entered into the state purely for Haj and, Umra jointly or Hajj and Umra separately)? He said: For the purpose for which Rasul had entered. (Rasul had entered as a Qiran, i.e Ihram covering both Umra and Haj simultaneously.) Thereupon Rasul said: Offer a sacrifice of animal, and retain Ihram. And Ali brought a sacrificial animal for him (for Rasul). Suraqa b. Malik b. Ju'shum said: Rasul, is it (this concession putting off Ihram of Haj or Umra) meant for this year or is it for ever?. He said: It is for ever.

Bk 7, No.2798:
Jabir said: We entered with Rasul in the state of Ihram for Haj. When we came to Mecca he commanded us to put off Ihrim and make it for Umra. We felt It (the command) hard for us, and our hearts were anguished on account of this and it (this reaction of the people) reached Rasul. We do not know whether he received (this news) from the Heaven (through revelation) or from the people. (Whatever the case might be) he said; O people, put off Ihram. If there were not the sacrificial animals with me, I would have done as you do. So we put off the Ihram (after performing Umra), and we bad intercourse with our wives and did everything which a non-Muhrim does (applying perfume, putting on clothes, etc.), and when It was the day of Tarwiya (8th of Dhul-Hijja) we turned our back to Mecca (in order to go to Mina, Arafat) and we put on lhram for Haj.

Bk 7, No.2799:
Musa b. Nafi said: I came to Mecca as a Mutamattil for Umra (per- forming Umra first and then putting off lhram and again entering into the state of Ihram for Haj) four days before the day of Tarwiya (i.e on tee 4th of Dhul-Hijja). Thereupon the people said: Now yours is the Haj of the Meccans. I went to Ata b. Abi Rabah and asked his religious verdict. Ata said: Jabir al'Ans-ari (Allah be pleased wa'th them) narrated to me that he peirforfned Haj with Rasul in the year when he took sacrificial animals with him (i.e during the 10th year of Hijra known as the Farewell Pilgrimage) and they had put on Ihram for Haj only (as Mufrid). Rasul said: Put off Ihram and circumambulate the House, and (run) between al-Safa and al-Marwa. and get your hair cut and stay as non-Muhrims. When it was the day of Tarwiya, then put on Ihram for Haj and make lhram for Muta (you had put on Ihram if or Haj, but take it off after perf orming Umra and then again put on Ihram for Haj). They said: How should we make it Muta although we entered upon lhram in the name of Haj? He said: Do whatever I command you to do. Had I not brought sacrificial animals with me, I would have done as I have commanded you to do. But it is not permissible for me to put off Ihram till tLe sacrifice is offered. Then they also did accordingly.

Bk 7, No.2800:
Jabir said: We set out with Rasul as Muhrim for Haj. Rasul commanded us to make this Ihram for Umra, and some put it off (af ter performing Umra), but Rasul had sacrificial animals with him, so he could not make it (this Ihram) as that of Umra.
Chapter 17: PERFORMING Haj AND UMRA SEPARATELY

Bk 7, No.2801:
Abu Nadra said: Ibn Abbas commanded the performance of Muta putting lhram for Umra during the months of Dhu'I-Hijja and after completing it. then putting on Ibrim for Haj), but Ibn Zubair forbade to do it. I made a mention of it to Jabir b. Abdullih and he said: It is through me that this hadith has been circulated. We entered into the state of Ihram as Tamattu with Rasul. When Umar was Installed as Caliph, he said: Verily Allah made permissible for His Messenger whatever He liked and as Re liked. And (every command) of the Holy Koran has been revealed for every occasion. So accomplish Haj and Umra for Allah as Allah has commanded you; and confirm by (proper conditions) the marriage of those women (with whom you have performed Muta). And any person would come to me with a marriage of appointed duration (Muta), I would stone him (to death). Qatada narrated this hadith with the same chain of transmitters saying: (That Umar also said): Separate your Haj from Umra, for that is the most complete Haj, and complete your Umra.

Bk 7, No.2802:
Jabir said: We came with Rasul pronouncing Talbiya for Haj, and Rasul commanded us to make (our Ihram) into that of Umra.
FAREWELL PILGRIMAGE OF RASUL
Just as the first revelation in the cave of Hira' marks the advent of the apostolic mission of Muhammad, similarly his Farewell Pilgrimage marks its crowning glory. Opinions differ as to when Haj became obligatory but the commonly accepted opinion is that it was in the eighth year of Hijra that Allah declared it as one of the five fundamentals of Islam. In the ninth year of Hijra Rasul sent Abu Bakr as the leader of the Haj delegation but he himself did not go. Hadrat Abu Bakr was later on joined by Hadrat Ali in order to make a sure declaration on behalf of Rasul which concerned the freedom from obligation in regard to those idolatrous tribes who had shown no respect for the treaties which they had entered into with Rasul. This declaration is contains in the opening verses of Sura Tauba.
Rasul spent this year in making preparations for the Haj in the tenth year of Hijra which coincided with the sixty-third year (the last year) of his life. Every attempt was, therefore, made to take full advantage of this great assembly. Messengers were sent to all parts of Arabia inviting people to join him in this great Pilgrimage. It was necessary for them since they should learn by first-hand knowledge the several injunctions and practices of the Pilgrimage-free from all taints of ignorance-an ideal pattern which was to be kept intact in its pristine glory for all times to come. Not only the rites and rituals of the Pilgrimage were to be finally explained by Rasul but all those things which had any concern with Islam had been finalized.
Rasul delivered a khutba on the 24th of Dhi-Qada on the occasion of the Friday prayer and gave the Muslims necessary instructions relating to Haj. Next day, i.e on the 25th of Dhi-Qada, he set out after Zuhr prayer on a journey for Haj along with thousands of his devoted Companions. The Asr prayer was offered at Dhul-Hulaifa. The caravan spent the night there and it was there after the Zuhr prayer that Rasul and his Companions put on Ihram and proceeded towards Mecca. They reached their destination on the 4th of Dhul-Hijja pronouncing Talbiya (Labbaik, Labbaik, Allahumma Labbaik).
As the caravan moved on the number of participants swelled till, according to some of the narrators, it reached more than one lakh and thirty thousands. The Farewell Pilgrimage is one of the most important occasions in the sacred life of Muhammad. Apart from the rites and rituals, the addresses and speeches of Rasul succinctly sum up the teachings of Islam.

Bk 7, No.2803:
Jafar b Muhammad reported on the authority of his father: We went to Jabir and he began inquiring about the people (who had gone to see him) till it was my turn. I said: I am Muhammad b. Ali b. Husain. He placed his hand upon my head and opened my upper button and then the lower one and then placed his palm on my chest (in order to bless me), and I was, during those days, a young boy, and he said: You are welcome, my nephew. Ask whatever you want to ask. And I asked him but as he was blind (he could not respond to me immediately), and the time for prayer came. He stood up covering himself in his mantle. And whenever he placed its ends upon his shoulders they slipped down on account of being short (in size). Another mantle was, however, lying on the clothes rack near by. And he led us in the prayer. I said to him: Tell me about the Haj of Rasul. And he pointed with his hand nine, and then stated: Rasul stayed in (Medina) for nine years but did not perform Haj, then he made a public announcement in the tenth year to the effect that Rasul was about to perform the Haj. A large number of persons came to Medina and all of them were anxious to follow Rasul and do according to his doing. We set out with him till we reached Dhul-Hulaifa. Asma' daughter of Umais gave birth to Muhammad b. Abu Bakr. She sent message to Rasul asking him: What should 1 do? He (Rasul) said: Take a bath, bandage your private parts and put on Ihram. Rasul then prayed in the mosque and then mounted al-Qaswa (his she-camel) and it stood erect with him on its back at al-Baida'. And I saw as far as I could see in front of me but riders and pedestrians, and also on my right and on my left and behind me like this. And Rasul was prominent among us and the (revelation) of the Holy Koran was descending upon him. And it is he who knows (its true) significance. And whatever he did, we also did that. He pronounced the Oneness of Allah (saying):" Labbaik,0 Allah, Labbaik, Labbaik. Thou hast no partner, praise and grace is Thine and the Sovereignty too; Thou hast no partner."
And the people also pronounced this Talbiya which they pronounce (today). Rasul did not reject anything out of it. But Rasul adhered to his own Talbiya. Jabir said: We did not have any other intention but that of Haj only, being unaware of the Umra (at that season), but when we came with him to the House, he touched the pillar and (made seven circuits) running three of them and walking four. And then going to the Station of Ibrahim, he recited:" And adopt the Station of Ibrahim as a place of prayer." And this Station was between him and the House. My father said (and I do not know whether he had made a mention of it but that was from Rasul that he recited in two rakas:" say: He is Allah One," and say:" Say: 0 unbelievers." He then returned to the pillar (Hajar Aswad) and kissed it. He then went out of the gate to al-safa and as he reached near it he recited:" Al-safa and al-Marwa are among the signs appointed by Allah," (adding: ) I begin with what Allah (has commanded me) to begin. He first mounted al-safa till he saw the House, and facing Qibla he declared the Oneness of Allah and glorified Him, and said:" There is no god but Allah, One, there is no partner with Him. His is the Sovereignty. to Him praise is due. and He is Powerful over everything. There is no god but Allah alone, Who fulfilled His promise, helped His servant and routed the confederates alone." He then made supplication in the course of that saying such words three times. He then descended and walked towards al-Marwa, and when his feet came down in the bottom of the valley, he ran, and when he began to ascend he walked till he reached al-Marwa. There he did as he had done at al-safa. And when it was his last running at al-Marwa he said: If I had known beforehand what I have come to know afterwards, I would not have brought sacrificial animals and would have performed an Umra. So, he who among you has not the sacrificial animals with him should put off Ihram and treat it as an Umra. Suraqa b. Malik b. Ju'sham got up and said: Rasul, does it apply to the present year, or does it apply forever? Thereupon Rasul intertwined the fingers (of one hand) into another and said twice: The Umra has become incorporated in the Haj (adding):" No, but for ever and ever." Ali came from the Yemen with the sacrificial animals for Rasul and found Fatimah to be one among those who had put off Ihram and had put on dyed clothes and had applied antimony. He (HadratAli) showed disapproval to it, whereupon she said: My father has commanded me to do this. He (the narrator) said that Ali used to say in Iraq: I went to Rasul showing annoyance at Fatimah for what she had done, and asked the (verdict) of Rasul regarding what she had narrated from him, and told him that I was angry with her, whereupon he said: She has told the truth, she has told the truth. (Rasul then asked Ali): What did you say when you undertook to go for Haj? I (Ali) said: 0 Allah, I am putting on Ihram for the same purpose as Thy Messenger has put it on.
He said: I have with me sacrificial animals, so do not put off the Ihram. He (Jabir) said: The total number of those sacrificial animals brought by Ali from the Yemen and of those brought by Rasul was one hundred. Then all the people except Rasul and those who had with them sacrificial animals, put off Ihram, and got their hair clipped; when it was the day of Tarwiya (8th of Dhul-Hijja) they went to Mina and put on the Ihram for Haj and the Messenger of Ailah rode and led the noon, afternoon, sunset Isha and dawn prayers. He then waited a little till the sun rose, and commanded that a tent of hair should be pitched at Namira. Rasul then set out and the Quraish did not doubt that he would halt at al-Mash'ar al-Haram (the sacred site) as the Quraish used to do in the pre-Islamic period. Rasul, however, passed on till he came to Arafa and he found that the tent had been pitched for him at Namira. There he got down till the sun had passed the meridian; he commanded that al-Qaswa should be brought and saddled for him. Then he came to the bottom of the valley, and addressed the people saying: Verily your blood, your property are as sacred and inviolable as the sacredness of this day of yours, in this month of yours, in this town of yours. Behold! Everything pertaining to the Days of Ignorance is under my feet completely abolished. Abolished are also the blood-revenges of the Days of Ignorance.
The first claim of ours on blood-revenge which I abolish is that of the son of Rabia b. al-Harith, who was nursed among the tribe of Saad and killed by Hudhail. And the usury of she pre-Islamic period is abolished, and the first of our usury I abolish is that of Abbas b. Abdul Muttalib , for it is all abolished. Fear Allah concerning women! Verily you have taken them on the security of Allah, and intercourse with them has been made lawful unto you by words of Allah. You too have right over them, and that they should not allow anyone to sit on your bed whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner. I have left among you the Book of Allah, and if you hold fast to it, you would never go astray. And you would be asked about me (on the Day of Resurrection), (now tell me) what would you say? They (the audience) said: We will bear witness that you have conveyed (the message), discharged (the ministry of Prophethood) and given wise (sincere) counsel. He (the narrator) said: He (Rasul) then raised his forefinger towards the sky and pointing it at the people (said):" O Allah, be witness. 0 Allah, be witness," saying it thrice. (Bilal then) pronounced Adhan and later on Iqama and he (Rasul) led the noon prayer. He (Bilal) then uttered Iqama and he (Rasul) led the afternoon prayer and he observed no other prayer in between the two.
Rasul then mounted his camel and came to the place of stay, making his she-camel al-Qaswa, turn towards the side where there we are rocks, having the path taken by those who went on foot in front of him, and faced the Qibla. He kept standing there till the sun set, and the yellow light had somewhat gone, and the disc of the sun had disappeared. He made Usama sit behind him, and he pulled the nosestring of Qaswa so forcefully that its head touched the saddle (in order to keep her under perfect control), and he pointed out to the people with his right hand to be moderate (in speed), and whenever he happened to pass over an elevated tract of sand, he slightly loosened it (the nose-string of his camel) till she climbed up and this is how he reached al-Muzdalifa. There he led the evening and Isha prayers with one Adhan and two Iqamas and did not glorify (Allah) in between them (i.e he did not observe optional rakas between Maghrib and Isha prayers). Rasul then lay down till dawn and offered the dawn prayer with an Adhan and Iqama when the morning light was clear. He again mounted al-Qaswa, and when he came to al-Mash'ar al-Haram, he faced towards Qibla, supplicated Him, Glorified Him, and pronounced His Uniqueness (La ilaha illa Allah) and Oneness, and kept standing till the daylight was very clear.
He then went quickly before the sun rose, and seated behind him was al-Fadl b. Abbas and he was a man having beautiful hair and fair complexion and handsome face. As Rasul was moving on, there was also going a group of women (side by side with them). Al-Fadl began to look at them. Rasul placed his hand on the face of Fadl who then turned his face to the other side, and began to see, and Rasul turned his hand to the other side and placed it on the face of al-Fadl. He again turned his face to the other side till he came to the bottom of Muhassir. 1680 He urged her (al-Qaswa) a little, and, following the middle road, which comes out at the greatest jamra, he came to the jamra which is near the tree. At this be threw seven small pebbles, saying Allah-o-Akbar while throwing every one of them in a manner in which the small pebbles are thrown (with the help of fingers) and this he did in the bottom of the valley. He then went to the place of sacrifice, and sacrificed sixty-three (camels) with his own hand. Then he gave the remaining number to Ali who sacrificed them, and he shared him in his sacrifice. He then commanded that a piece of flesh from each animal sacrificed should be put in a pot, and when it was cooked, both of them (Rasul and Hadrat Ali) took some meat out of it and drank its soup. Rasul again rode and came to the House, and offered the Zuhr prayer at Mecca. He came to the tribe of Abdul Muttalib , who were supplying water at Zamzam, and said: Draw water. O Bani Abdul Muttalib ; were it not that people would usurp this right of supplying water from you, I would have drawn it along with you. So they handed him a basket and he drank from it.

Bk 7, No.2804:
Jafar b. Muhammad narrated on the authority of his father thus: I came to Jabir and asked him about the (Farewell) Pilgrimage of Rasul. The rest of the hadith is the same, but with the addition of this:" There was one Abu Sayyara among the Arabs, (of pre-Islamic period) who carried (people from Muzdalifa to Mini). As Rasul set out from Muzdalifa to al-Mash'ar al-Haram, the Quraish were certain that he would halt there and that would be his station. But he passed on (without staying) there. and paid no heed to it till he came to Arafat and there he stayed."

Bk 7, No.2805:
Jabir said Rasul said: I have sacrificed (the animals) here, and the whole of Mini is a place for sacrifice; so sacrifice your animals at your places. 1 have stayed here (near these rocks), and the whole of Arafat is a place for stay. And I have stayed here (at Muzdalifa near Mash'ar al-Haram and the whole of Muzdalifa) is a place for stay (i.e one is permitted to spend night in any part of it, as one likes).

Bk 7, No.2806:
Jabir reported that when Rasul proceeded to Mecca, he came to it (the Black Stone). he kissed it. and moved to his right. and moved quickly in three circuits, and walked in four circuits.
Chapter 18: STAYING AND THE SIGNIFICANCE OF THE VERSE:, THEN HASTEN ON FROM WHERE THE PEOPLE HASTEN ON (ii. 199)

Bk 7, No.2807:
Aisha reported that the Quraish (of the pre-Islamic days) and those who followed their religions practices stayed at Muzdalifa, and they named themselves as Hums, whereas all other Arabs stayed at Arafa. With the advent of Islam, God commanded His Rasul to come to Arafat and stay there, and then hurry from there, and this is the significance of the words of Allah:" Then hasten on from where the people hasten on."

Bk 7, No.2808:
Hisham narrated on the authority of his father that the Arabs with the exception of Hums who were Quraish, and their descendants, circumambulated the House naked. They kept circumambulating In this state of nudity unless the Hums supplied to them the clothes. The male provided (clothes) to the male and the female provided clothes to the female. And the Hums did not get out of Muzdalifa, whereas the people (other than the Quraish) went t o Arafat. Hisham said on the authority of his father who related from Aisha who said: Hums are those about whom God revealed this verse:" Then hasten to where the people hasten." She (further) said: The people hastened on from Arafat, whereas Hums hastened from Muzdalifa, and said: We'do not hasten but from Haram. But when this (verse) was revealed:" Hasten on from that (place) where the people hasten on," they (the Quraish) then went to Arafat.

Bk 7, No.2809:
Jubair. b. Mut'im said: I lost my camel and went in search of it on the day of Arafa, and I saw Rasul staying along with people in 'Ara'fit. Thereupon I said: By Allah, he is among the Hums (Quraish) ; what has happened to him that he has come to this (place)? The Quraish were counted among Hums.
Chapter 19: PERMISSIBILITY OF SAYING ONE HAS ENTERED INTO IHRAM LIKE THE IHRAM OF THE OTHER ONE OR ABROGATION OF PUTTING OFF IHRAM AND COMPLETING (Haj AND UMRA)

Bk 7, No.2810:
Abu Musasaid: I came to Rasul as he was encamping at Batha. He said to me: Did you intend to perform Haj? I said: Yes. He again said: With what intention have you entered into the state of Ihram (for Ifrad, Qiran or Tamattu). I said: I pronounced Talbiya (I have entered into the state of Ihram ) with that very aim with which Rasul is pronouncing Talbiya. He (Rasul) said; You have done well. Then circumambulate the House and run between al-safa and al-Marwa' and put off Ihram (as you have not brought the sacrificial animals along with you). So I circumambulated the House, and ran between al-safa and al-Marwa' and then came to a woman of the tribe of Qais and she rid my head of the lice. I again put on Ihram for Haj. and continued giving religious verdict (according to this practice) till during the Caliphate of Umarwhen a person said to him: Abu Musa, or Abdullah b. Qais, exercise restraint in delivering some religious verdict of yours, for you do not know what has been introduced after you by the Commander of the Believers in the rites (of Haj). Thereupon he said: 0 people, whom we gave the religious verdict (concerning putting off Ihram ) they should wait, for the Commander of the Believers is about to come to you, and you should follow him. Umarthen came and I made a mention of it to him. whereupon he said: If we abide by the Book of Allah (we find) the Book of Allah has commanded us to complete the (. Haj and Umra), and if we abide by the Sunnah of Rasul, we find that Rasul did not put off Ihram till the sacrificial animal was brought to its end (till it was sacrificed).

Bk 7, No.2811:
This hadith has been narrated by Shuba with the same chain of transmitters.

Bk 7, No.2812:
Abu Musa said: I came to Rasul and he was encamping at Batha. He (Rasul) said: With what purpose have you entered into the state of Ihram? I said: I have entered into the state of Ihram in accordance with the Ihram of Rasul. He said: Have you brought sacrificial animals along with you? I said: No. whereupon he said: Then circumambulate the House and run between al-safa and al-Marwa and put off Ihram. So I circumambulated the House, ran between al-safa and al-Marwa, and then came to a woman of my tribe. She combed and washed my head. I used to give religious verdict (according to the above mentioned command of Rasul) during the Caliphate of Abu Bakr and also during that of Umar. And it was during the Haj season that a person came to me and said: You (perhaps) do not know what the Commander of the Believers has introduced in the rites (of Haj). I said: 0 people, those whom we have given religious verdict about a certain thing should wait, for the Commander of the Believers is about to arrive among you, so follow him. When the Commander of the Believers arrived, I said: What is this that you have introduced in the rites (of Haj)? -where upon he said: If we abide by the Book of Allah (we find) that there Allah, Exalted and Majestic, has said: Complete Haj and Umra for Allah." And if we abide by the Sunnah of our Rasul (we find) that Rasul did not put off Ihram till he had sacrificed the animals.

Bk 7, No.2813:
Abu Musa said: Rasul had sent me to Yemen and I came back In the year in which he (Rasul) performed the (Farewell) Pilgrimage. Rasul said to me: Abu Musa, what did you ' say when you entered into the state of Ihram? I said: At thy beck and call; my (Ihram) is that of the Ihram of Rasul. He said: Have you brought the sacrificial animals? I said: No. Thereupon he said: Go and circumambulate the House, and (run) between al-safa and al-Marwa and then put off Ihram. The rest of the hadith is the same.

Bk 7, No.2814:
Abu Musa,reported that he used to deliver religious verdict in favor of Haj Tamattu. A person said to him: Exercise restraint in delivering some of your religious verdicts, for you do not know what the Commander of Believers has introduced in the rites (of Haj) after you (when you were away in Yemen). He (Abu Musa, ) met him (Hadrat Umar) subsequently and asked him (about it), whereupon Umar said: I know that Rasul and also his Companions did that (observed Tamattu), but I do not approve that the married persons should have intercourse with their wives under the shade of the trees, and then set out for Haj with water trickling down from their beads.
Chapter 20: PERMISSIBILITY OF THE TAMATTU, (FORM OF PILGRIMAGE)

Bk 7, No.2815:
Abdullah b. Shaqiq reported that Uthmanused to forbid Tamattu, whereas Aliordered to do it. Uthman said a word to Ali, but Ali said: You know that we used to perform Tamattu with Rasul, whereupon he said: It is right, but we entertained fear. This hadith has been narrated by Shuba with the same chain of transmitters.

Bk 7, No.2816:
Saeed b.al-Musayyab reported that Ali and Uthman met at 'Usfan; and Uthman used to forbid (people) from performing Tamattu and Umra (during the period of Haj), whereupon Ali said: What is your opinion about a matter which Rasul did but you forbid it? Thereupon Uthman said: You leave us alone, whereupon he (Ali) said: I cannot leave you alone. When Ali saw this, he put on Ihram for both of them together (both for Haj and Umra).

Bk 7, No.2817:
Abu Zarsaid that Tamattu in Ha was a special (concession) 1694 for the Companions of Muhammad.

Bk 7, No.2818:
Abu Zar said: Tamattu in Haj was a special concession for us.

Bk 7, No.2819:
Abu Zarsaid: Two are the Mutas which were not permissible but only for us, i.e temporary marriage with women and Tamattu in Haj.

Bk 7, No.2820:
Abdul Rahman b. Abi al-Sha'tha' said: I came to Ibrahim al-Nakha'I and Ibrahim Taimi and said: I intend to combine Umra and Haj this year, whereupon Ibrahim al-Nakha'i said: But your father did not make such intention. Ibrahim narrated on the authority of, his father that he passed by Abu Zar at Rabdha, and made a mention of that, whereupon he said: It was a special concession for us and not for you.

Bk 7, No.2821:
Ghunaim b. Qais said: I asked Saad b. Abu Waqqasabout Muta, whereupon he said: We did that, and it was the day when he was an unbeliever living in (one of the) houses of Mecca.

Bk 7, No.2822:
This hadith has been narrated on the authority of Sulaiman Taimi with the same chain of transmitters and in his narration (he) refers to Muaweya.

Bk 7, No.2823:
This hadith has been transmitted on the authority of Sulaiman (but with a slight modification of words).

Bk 7, No.2824:
Mutarrif said: Imran b. Husain said to me: Should I not narrate to you a hadith today by which Allah will benefit you subsequently-and bear in mind that Rasul made some members of his family perform Umra within ten days of Dhul-Hijja. No verse was revealed to abrogate that, and he (Rasul) did not refrain from doing it till he died. So after him everyone said as he liked, (but it would be his. personal opinion and not the verdict of the Shari'ah).

Bk 7, No.2825:
This hadith been narrated on the authority of Jurairi with the same chain of transmitters, and Ibn Hatim said in his narration:" A person said according to his personal opinion, and it was Umar."

Bk 7, No.2826:
Imran b. Husain said: I am narrating to you a hadith by which Allah will benefit you (and the hadith is) that Rasul combined Haj and Umra, and he did not forbid (this combination) till he died. (Moreover) nothing was revealed in the Holy Koran which forbade it. And I was always blessed till I was branded and then it (blessing) was abandoned. I then abandoned branding and it (the blessing was restored).

Bk 7, No.2827:
This hadith has been narrated on the authority of Mutarrif with the same chain of transmitters.

Bk 7, No.2828:
Mutarrif said: Imran b. Husain sent for me during his illness of which he died, and said: I am narrating to you some ahadith which may benefit you after me. If I live you conceal (the fact that these have been transmitted by me), and if I die, then you narrate them if you like (and these are): I am blessed, and bear in mind that Rasul combined Haj and Umra. Then no verse was revealed in regard to it in the Book of Allah (which abrogated it) and Rasul did not forbid (from doing it). And whatever a person (, Umar) said was out of his personal opinion.

Bk 7, No.2829:
Imran b. al-Husainsaid: Know well that Rasul combined 'Haj and Umra, and nothing was revealed in the Book (to abrogate it), and Rasul too did not forbid us from (combining) them. And whatever a person said was out of his personal opinion.

Bk 7, No.2830:
Imran b. Husain said: We performed Tamattu (Haj and Umra combining together) in the company of Rasul, and nothing was revealed in the Koran (concerning the abrogation of this practice), and whatever a person (Hadhrat Umar) said was his personal opinion. Imran b. Husain narrated this hadith (in these words also):" Rasul performed Haj Tamattu and we also performed it along with him."

Bk 7, No.2831:
Imran b. Husain said: There was revealed the verse of Tamattu in Haj in the Book of Allah and Rasul commanded us to perform it. and then no verse was revealed abrogating the Tamattu (form of Haj), and Rasul did not forbid to do it till he died. So whatever a person said was his personal opinion. A hadith like this is transmitted on the authority of Imran b. Husain, but with this variation that he (Imran) said: We did that (Tamattu) in the company of Rasul and he did not say anything but he (Rasul) commanded us to do it.
Chapter 21: SACRIFICING OF ANIMAL IS OBLIGATORY FOR TAMATTU., BUT HE WHO DOES NOT DO IT IS REQUIRED TO OBSERVE FAST FOR THREE DAYS DURING THE Haj AND FOR SEVEN DAYS WHEN HE RETURNS TO THE FAMILY

Bk 7, No.2832:
Ibn Umar said: Rasul observed Tamattu in Hajat-ul-Wada'. He first put on Ihram for Umra and then for Haj. and then offered animal sacrifice. So he drove the sacrificial animals with him from Dhul-Hulaifa. Rasul commenced Ihram of Umra and thus pronounced Talbiya for Umra. and then (put on Ihram for Haj) and pronounced Talbiya for Haj. And the people performed Tamattu in the company of Rasul. They put on Ihram for Umra (first) and then for Haj. Some of them had sacrificial animals which they had brought with them, whereas some of them had none to sacrifice. So when Rasul came to Mecca, he said to the people: He who amongst you has brought sacrificial animals along with him must not treat as lawful anything which has become unlawful for him till he has completed the Haj; and he, who amongst you has not brought the sacrificial animals should circumambulate the House, and run between al-safa and al-Marwa and clip (his hair) and put off the Ihram, and then again put on the Ihram for Haj and offer sacrifice of animals. But he who does not find the sacrificial animal, he should observe fast for three days during the Haj and for seven days when he returns to his family. Rasul circumambulated (the House) when he came to Mecca: he first kissed the corner (of the Kaba containing the Black Stone), then ran in three circuits out of seven and walked in four circuits. And then when he had finished the circumambulation of the House he observed two rakas of prayer at the Station (of Ibrahim), and then pronounced Salaam (for concluding the rakas), and departed and came to al-safa and ran seven times between al-safa and al-Marwa. After that he did not treat anything as lawful which had become unlawful till he had completed his Haj and sacrificed his animal on the day of sacrifice (10th of Dhul-Hijja). and then went back quickly (to Mecca) and performed circumambulation of the House (known as tawaf ifada) after which all that was unlawful for him became lawful; and those who had brought the sacrificial animals along with them did as Rasul had done. This hadith has been narrated on the authority of Aisha. Wife, concerning his Tamattu of Haj and Umra and performing of Tamattu by people in his company.
Chapter 22: THE QARIN SHOULD NOT PUT OFF THE IHRAM BUT AT THE TIME WHEN A MUFRID PILGRIM TAKES IT OFF

Bk 7, No.2833:
Hafsa, Wife, said: Rasul. what about people who have put off Ihram whereas you have not put it off after your Umra? He said: I have stuck my hair and have driven my sacrificial animal, and would not, therefore, put off Ihram until I have sacrificed the animal.

Bk 7, No.2834:
Hafsa said: I said: Rasul what is the matter with you that you have not put off Ihram? The rest of the hadith is the same.

Bk 7, No.2835:
Hafsa said: I said to Rasul: What is the matter with people that they have put off Ihram, whereas you have not put it off after your Umra'? He said: I have driven my sacrificial animal and stuck my hair, and it is not permissible for me to put off Ihram unless I have completed the Haj.

Bk 7, No.2836:
Hafsa said: Rasul; the rest of the hadith is the same and (the concluding words of Rasul):" I won't put off Ihram until I have sacrificed the animal."

Bk 7, No.2837:
Hafsa said that Rasul commanded his wives that they should put off Ihram during the year of Haj (at-ul-Wada'). whereupon she (Hafsa) said: What hinders you that you have not put off Ihram? Thereupon he said: I have stuck my hair and driven my sacrificial animal along with men and it is not permissible to put off Ihram (under this condition until I have sacrificed the animal.
Chapter 23: PERMISSIBILITY OF PUTTING OFF IHRAM (IN THE MIDST OF Haj CEREMONIES) IN CASE OF OBSTRUCTION AND PERMISSIBILITY OF QIRAN

Bk 7, No.2838:
Nafi reported that Ibn Umar set out for Umra during the turmoil, and he said: If I am detained (from going to) the House, we would do the same as we did with Rasul. So he went out and put on Ihram for Umra and moved on until he reached al-Baida'. He turned towards his Companions and said: There is one command for both of them. and 1 call you as my witness (and say) that verify I have- made Haj with Umra compulsory for me. He proceeded until, when he came to the House, he circumambulated it seven times and ran between al-safa and al-Marwa seven times, and made no addition to it and thought it to be sufficient for him and offered sacrifice.

Bk 7, No.2839:
Nafi reported that Abdullah b. Abdullah and Salim b. Abdullah said to Abdullah (b. Umar) at the time when Hajaj came to fight against Ibn Zubair: There would be no harm if you do not (proceed) for Haj this year, for we fear that there would be fight among people which would cause obstruction between you and the House, whereupon he said: If there would be obstruction between me and that (Kaba), I would do as Rasul did. I was with him (Rasul) when the infidels of Quraish caused obstructions between him (Rasul) and the House. I call you as my witness (to the fact) that I have made Umra essential for me. He proceeded until he came to Dhul-Hulaifa and pronounced Talbiya for Umra, and said: If the way Is clear forme, I would then complete my Umra but If there is some obstruction between me and that (the Kaba). I would then do what Rasul had done (at the occasion of Hudaibiya), and I was with him (Rasul). and then recited:" Verily in Rasul, there is a model pattern for you" (xxxiii. 21). He then moved on until he came to the rear side of al-Baida' and said: There is one command for both of them automatically) (Haj and Umra). If I am detained (in the performance) of Umra, I am ( automatically detained (in the performance) of Haj (too). I call you as witness that Haj along with Umra I had made essential for me. (I am performing Haj and Umra as Qiran.) He then bought sacrificial animals at Qudaid and then circumambulated the House and ran between al-safa and al-Marwa once (covering both Haj and Umra), and did not put off Ihram until on the Day of Sacrifice in the month of Dhul-Hijja.

Bk 7, No.2840:
Nafi reported that Ibn Umar intended to go to Haj (during the year) when Hajaj attacked Ibn Zubair, and he narrated the account as (narrated above), and he used to say at the end of the hadith: He who combines Haj with Umra, for him one single circumambulation is sufficient, and he did not put off Ihram until he had completed both of them.

Bk 7, No.2841:
Nafi reported that Ibn Umar intended to go for Haj during the year when Hajaj attacked Ibn Zubair. It was said to him: There is a state of war between people and we fear that they would detain you, whereupon he (Ibn Umar) said:" Verily in Rasul there is a model pattern for you." I would do as Rasul did. I call you as witness that I have undertaken to perform Umra. He then set out until, when he reached the rear side of al-Baida', he said: There is one command both for Haj and Umra. so bear witness. Ibn Rumh said: I call you as witness that I have undertaken to perform my Hajalong with my Umra (i.e I am performing both of them as Qiran), and he offered the sacrifice of animals which he had bought at Qudaid. He then proceeded pronouncing Talbiya for both of them together until he reached Mecca, He circumambulated the House. and (ran) between al-safa and al-Marwa and made no addition to it. He neither sacrificed the animal, nor got his head shaved, nor got his hair clipped, nor did he make anything lawful which was unlawful (due to Ihram) until it was the Day of Sacrifice (10th of Dhul-Hijja). He then offered sacrifice, and got his hair cut, and saw that circumambulation of Haj and Umra was complete with the first circumambulation. Ibn Umar said: This is how Rasul had done.

Bk 7, No.2842:
This hadith has been narrated from Ibn Umar through another chain of transmitters except with (this variation) that Rasul was mentioned in the first part of the hadith,. i.e when it was said to him: They would bar you (from going) to the House. He said: In that, case I would do what Rasul had done. He did not mention at the end of this hadith (i.e these words):" This is how Rasul had done," as it Is narrated by al-Laith.
Chapter 24: IFRAD AND QIRAN (COMBINING Haj AND Umra UNDER ONE IHRAM) DURING THE PERFORMANCE OF PILGRIMAGE

Bk 7, No.2843:
Nafi thus reported on the authority of Ibn Umar: We entered into the state of Ihram with Rasul for Haj Mufrad and in the narration of Ibn 'Aun (the words are):" Rasul entered into the state of Ihram (with the intention) of Haj Mufrad."

Bk 7, No.2844:
Anassaid: I heard Rasul pronouncing Talbiya for both Haj and Umra. Bakr (one of the narrators) said: I narrated it to Ibn Umar, whereupon he said: He (Rasul) pronounced the Talbiya for Haj alone. I met Anas and narrated to him the words of Ibn Umar, whereupon he said: You treat us not but only as children. I heard Rasul pronouncing Talbiya both for Umra and Haj.

Bk 7, No.2845:
Bakr b. Abdullah said: Anashad narrated to us that he saw Rasul combining Haj and Umra. He (Bakr) said: I asked (about it) from Ibn Umar, whereupon he said: We entered into the state of Ihram for Haj (only). I came to Anas and told him what Ibn Umar had said, whereupon he remarked: (You are treating us) as if we were children.
Chapter 25: WHAT IS ESSENTIAL FOR HIM WHO ENTERS INTO THE STATE OF IHRAM FOR Haj AND THEN COMES TO MECCA FOR CIRCUMAMBULATION AND RUNNING

Bk 7, No.2846:
Wabara said: While I was sitting in the company of Ibn Umar, a person came to him and said: Is it right for me to circumambulate the House before I come to stay (at Arafat)? Ibn Umar said: Yes. whereupon he said: Ibn Abbas, however, says: Do not circumambulate the House until you come to stay at Arafat. Thereupon Ibn Umar said: Rasul Performed the Haj and circumambulated the House before coming to stay (at Arafat). If you say the Truth, is it more rightful to follow the saying of Rasul or the words of Ibn Abbas?

Bk 7, No.2847:
Wabara said: A person asked Ibn Umar : May I circumambulate the House, whereas I have entered-into the state of Ihram for Haj? Thereupon he said: What prevents you from doing it? He said: I saw the son of so and so showing disapproval of it, and you are dearer to us as compared with him. And we see that he is allured by the world, whereupon he said: Who amongst you and us is not allured by the world? And said (further) ': 'We saw that Rasul put on Ihram for Haj and circumambulated the House and run between al safa and al-Marwa. And the way prescribed by Allah and that prescribed by His Rasul deserve more to be followed than the way shown by so and so, if you speak the truth.

Bk 7, No.2848:
Amr b. Dinar said: We asked Ibn Umar about a person who came for Umra and circumambulated the House, but he did not run between al-safa and al-Marwa, whether he is allowed to (put off Ihram) and have intercourse with his wife. He replied: Rasul circumambulated the House seven times and offered two rakas of prayer after staying (at Arafat), and ran between al-Safa and al-Marwa seven times." Verily there is in Rasul a model pattern for you" (xxxill. 21).

Bk 7, No.2849:
This hadith is narrated by another chain of transmitters.
Chapter 26: ONE WHO UNDERTAKES TO PERFORM Umra IS NOT ALLOWED TO PUT OFF IHRAM BEFORF, SA'I AND THE PILGRIM AND THE (QIRAN) IS NOT ALLOWED TO PUT OFF IHRAM AT TAWAF QUDUM CIRCUMAMBULATION OF ARRIVAL)

Bk 7, No.2850:
Muhammad b. Abdul Rahman said: A person from Iraq said to him to inquire from Urwa b. Zubair for him whether a person who puts on Ihram for Haj is allowed to put it off or not as he circumambulates the House. And if he says:" No, it can't be put off," then tell him that there is a person who makes such an assertion. He (Muhammad b. Abdul Rahman ) then said: I asked him ( Urwa b. Zubair), where- upon he said: The person who has entered into the state of Ihram for Haj cannot get out of it unless he has, completed the Haj I (further) said (to him): (What) if a person makes that assertion? Thereupon he said: It is indeed unfortunate that he makes such an assertion. That person ('Iraqi) then met me and he asked me and I narrated to him (the reply of Urwa), whereupon he (the Iraqi) said: Tell him (Urwa) that a person had informed him that Rasul had done that; and why is it that Asma' and Zubair have done like this? He (Muhammad b. Abdul Rahman ) said: I went to him and made a mention of that to him, whereupon he (Urwa) said: Who is he (the 'Iraqi)? I said: I do not know, whereupon he said: What is the matter that he does not come to me himself and ask me? I suppose he is an 'Iraqi. I said: I do not know, whereupon he said: He has told a lie. Rasul performed Haj, and Aisha has told me that the first thing with which he commenced (the rituals) when he arrived at Mecca was that he performed ablution and then circumambulated the Kaba. Then Abu Bakr performed Haj and the first thing with which he commenced (the Haj) as the circumambulation of the Kaba and nothing besides it. So did Umar. Then Uthman performed Haj and I saw that the first thing with which he commenced the Haj was the circumambulation of the Kaba and nothing besides it. Then Muaweya and Ibn Umar did that. Then I performed Haj with my father Zubair b. al-'Awwam, and the first thing with which he commenced (Haj) was the circumambulation of the House. He then did nothing besides it. I then saw the emigrants (Muhajirin) and the helpers (Ansar) doing like this and nothing besides it. And the last one whom I saw doing like this was Ibn Umar. And he did not break it (the Haj) after performing Umra. And Ibn Umar is with them. Why don't they ask him (to testify it)? And none amongst those who had passed away commenced (the rituals of Haj) but by circumambulating the Kaba on their (first arrival) and they did not put off Ihram (without completing the Haj), and I saw my mother and my aunt commencing (their Haj) with the circumambulation of the House, and they did not put off Ihram. My mother informed me that she came and her sister, and Zubair and so and so for Umra, and when they had kissed the corner (the Black Stone, after Sa'i and circumambulation), they put off Ihram. And he (the 'Iraqi) has told a lie in this matter.

Bk 7, No.2851:
Asma bint Abu Bakr said: We set out (to Mecca) in a state of Ihram. Rasul said: He who has the sacrificial animal with him should remain in the state of Ihram, but he who has not the sacrificial animal with him should put off Ihram. As I had not the sacrificial animal with me, I put off Ihram. And since Zubair (her husband) - had the sacrificial animal with him, he did not put off Ihram. She (Asma) said: I put on my clothes and then went out and sat by Zabair, whereupon he said: Go away from me, whereupon I said: Do you fear that I would jump upon you?

Bk 7, No.2852:
Asma bint Abu Bakr said: We came for Haj in the state of Ihram with Rasul. The rest of the hadith is the same except (for the words) that he (Zubair) said: Keep away from me, keep away from me, whereupon I said: Do you fear that I will jump upon you?

Bk 7, No.2853:
Abdullah, the freed slave of Asma' bint Abu Bakr, narrated that he used to hear Asma, ' whenever she passed by Hajun, saying (these words):" May there be peace and blessing of Allah upon His Messenger." We used to stay here along with him with light burdens. Few were our rides, and small were our provisions. I performed Umra and so did my sister Aisha, and Zubair and so and so. And as we touched the House (performed circumambulation and Sa'i) we put off Ihram, and then again put on Ihram in the afternoon for Haj. Harun (one of the narrators) in one of the narrations said: The freed slave of Asma' and he did not mention Abdullah.
Chapter 27: CONCERNING Tamattu IN Haj

Bk 7, No.2854:
Muslim al-Qurri said: I asked Ibn Abbas about Tamattu in Haj and he permitted it, whereas Ibn Zubair had forbidden it. He (Ibn Abbas ) said: This is the mother of Ibn Zubair who states that Rasul had permitted it, so you better go to her and ask her about it. He (Muslim al-Qurri said): So we went to her and she was a bulky blind lady and she said: Verily Rasul permitted it.

Bk 7, No.2855:
This hadith has been narrated on the authority of Shuba with the same chain of transmitters, but with a slight variation of words.

Bk 7, No.2856:
Muslim al-Qurri heardlbn Abbas saying that Rasul entered into the state of Ihram for Umra and his Companions for Haj. Neither Rasul nor those among his Companions who had brought sacrificial animals with them put off Ihram, whereas the rest (of the pilgrims) did so. Talha b. Ubaidullah was one of those who had brought the sacrificial animals along with them so he did not put off Ihram.

Bk 7, No.2857:
This hadith has been narrated on the authority of Shuba with the same chain of transmitters but with this variation (of words):" Talha and another person also were among those who had not brought the sacrificial animals with them and so they put off Ihram."
Chapter 28: PERMISSIBILITY OF Umra DURING THE MONTHS OF Haj

Bk 7, No.2858:
Ibn Abbas reported that they (the Arabs of pre-Islamic days) looked upon Umra during the months of Haj as the greatest of sins on the earth. So they intercalated the month of Muharram for Safar and said: When the backs of their camels would become all right and traces (if the pilgrims) would be effaced (from the paths) and the month of Safar would be over, then Umra would be permissible for one who wants to perform it. When Rasul and his Companions came in the state of Ihram for performing Haj on the fourth (of Dhul-Hijja) he (Rasul) commanded them to change their state of Ihram (from Haj) to that of Umra. It was something inconceivable for them. So they said: Rasul, is it a complete freedom (of the obligation) of Ihram? Thereupon he said: It is a complete freedom (from Ihram).

Bk 7, No.2859:
Ibn Abbas 'is reported to have said: Rasul put on Ihigm for Haj. When four days of Dhul-Hijja were over, he led the dawn prayer, and when the prayer was complete, he said: He who wants to change it to Umra may do so.

Bk 7, No.2860:
Rauh and Yahya b. Kathir narrated as Nasr reported that Rasul entered into the state of Ihram for Haj. And in the narration of Abu Shihab (the words are): We went out with Rasul pronouncing Talbiya for Haj, And in an the ahadith (narrated in this connection the words are): He led the morning prayer at al-Batha', except al- jahdami who did not make mention of it.

Bk 7, No.2861:
Ibn Abbas said: Rasul came along with his Companions when four days had passed out of ten days (of Dhul-Hijja) and they were pronouncing Talbiya for Haj, and he (Rasul) commanded them to change (this Ihram) into that of Umra.

Bk 7, No.2862:
Ibn Abbas reported that Rasul observed the morning prayer at Dhu Tawa (a valley near Mecca) and arrived (in Mecca) when four days of Dhul-Hijja had passed and he commanded his Companions that they should change their Ihram (of Haj) to that of Umra, except those who had brought sacrificial animals with them.

Bk 7, No.2863:
Ibn Abbas said Rasul said: This is the Umra of which we have taken advantage. So he who has not the sacrificial animal with him should get out of the state of Ihram completely, for Umra has been incorporated in Haj until the Day of Resurrection,

Bk 7, No.2864:
Abu Jam at al-Dubu'i said: I performed Tamattu but the people dis- couraged me to do so. I came to Ibn Abbas and asked him about it. He ordered me to do so. I came to the House (Kaba) and slept. I saw a visitant in the dream who said: Umra is acceptable and so is the Haj performed for God's sake. I came to Ibn Abbas and informed him about that Which I saw in the dream whereupon he said: Allah is the Greatest, Allah is the Greatest This is the Sunnah of Abul Qasim (the Holy Prophet).
Chapter 29: GARLANDING THE SACRIFICIAL ANIMALS, AND MARKING THEM

Bk 7, No.2865:
Ibn Abbas reported that Rasul observed the Zuhr prayer at Dhul-Hulaifa; then called for his she-camel and marked it on the right side of its bump, removed the blood from it, and tied two sandals round its neck. He then mounted his camel, and when it brought him up to al-Baida', he pronounced Talbiya for the Pilgrimage.

Bk 7, No.2866:
This hadith has been narrated on the authority of Qatada with the same chain of transmitters but with this variation (of words):" When Rasul came to Dhul-Hulaifa" and he made no mention (of the fact) that he led the Zuhr prayer.
Chapter 30: SAYING OF PEOPLE TO Ibn Abbas : WHAT IS THIS RELIGIOUS VERDICT OF YOURS THAT HAS ENGAGED THE ATTENTION OF THE PEOPLE?

Bk 7, No.2867:
Abu Hassan al-A'raj reported that a person from Bani Hujaim said to Ibn Abbas : What is this religious verdict of yours which has engaged the attention of the people or which has become a matter of dispute among them that he who circumambulated the House can be free from Ihram? Thereupon he said: That is the Sunnah of your Rasul, even though you may not approve of it.

Bk 7, No.2868:
Abu Hassan said: It was said to Ibn Abbas that this affair had engaged the attention of the people that he who circumambu- lates the House was permitted to circumambulate for Umra (even though he was in a state of Ihram for Haj), whereupon he said: That is the Sunnah of your Rasul, even though you may not approve of it.

Bk 7, No.2869:
Ata said: Ibn Abbas used to say that a pilgrim or non-pilgrim (one performing Umar) who circumambulates the House is free from the responsibility of Ihram. I (Ibn Juraij, one of the narrators) said to Ata : On what authority does he (Ibn Abbas) say this? He said: On the authority uf Allah's words:" Then their place of sacrifice is the Ancient House" (al-Koran, xxii. 33). I said: It concerns the time after staying at Arafat, whereupon he said: Ibn Abbas had stated (that the place of sacrifice is the Ancient House) ; it way be after staying at Arafat or before (staying there). And he (Ibn Abbas) made this deduction I from the command of Rasul when he had ordered to put off Ihram on the occasion of the Farewell Pilgrimage.
Chapter 31: CLIPPING OF HAIR IN Umra

Bk 7, No.2870:
Ibn Abbas reported that Muaweya had said to them: Do you know that I clipped some hair from the head of Rasul at al- Marwa with the help of a clipper? I said: I do not know it except as it verdict against you.

Bk 7, No.2871:
Ibn Abbas reported that Muaweya b. Abu Safyin had told him: I clipped the hair (from the head of) Rasul with a clipper while he was at al-Marwa, or I saw him getting his hair clipped with a clipper as he was at al-Marwa. 1722
Chapter 32: TALBIYA OF Rasul, AND HIS SACRIFICE

Bk 7, No.2872:
Abu Saeed said: We went out with Rasul pronouncing loudly the Talbiya for Haj When we came to Mecca, he commanded us that we should change this (Ibrim for Haj) to that of Umra except one who had brought the sacrificial animal with him. When it was the day of Tarwiya (8th of Dhul-Hijja) and we went to Mini, we (again) pronounced Talbiya for Haj.

Bk 7, No.2873:
Jabir and Abu Saeed Khuzri said: We went with Rasul and we were pronouncing Talbiya for Haj loudly.

Bk 7, No.2874:
Abd Nadra said: While I was in the company of Jibir, a person came and said: There is difference of opinion amomg Ibn Abbas and Ibn Zubair about two Mutas (benefits, Tamattul in Haj and temporary marriage with women), whereupon jibir said: We have been doing this during the lifetime of Rasul, and then Umar forbade us to do so, and we never resorted to them.

Bk 7, No.2875:
Anas reported that Ali came from the Yemen, and Rasul said: With (what intention) have you put on Ihram? He said: I have put on Ibram in accordance with the intention with which Rasul has put on Ibram, whereupon he (Rasul) said: Had there not been the sacrificial animals with me, I would have put off Ibram (after performing Umra). This hadith is narrated by Salim b. Hayyin with the same chain of transmitters, but with a slight variation of words.

Bk 7, No.2876:
Anas said: I heard Rasul pronouncing Talbiya for both simultaneously, Talbiya for Umra and Haj. Talbiya for Uwra and Haj (he performed both Haj and Umra as a Qarin). In another version words are: I heard Rasul pronouncing Talbiya for Umra and Haj (simultaneously)."

Bk 7, No.2877:
Hanzala al-Aslami said: I heard Abu Hurairaas narrating from Rasul who said: By Him in Whose Hand is my life. Ibn Maryam (Jesus Christ) would certainly pronounce Talbiya for Haj or for Umra or for both (simultaneously as a Qiran) In the valley of Rauha

Bk 7, No.2878:
Hanzala b. Ali al-Aslaml reported that he had heard Abu Hurairaas saying that Rasul bed said: By Him In Whose Hand is my life; the rest of the hadith is the same.
Chapter 33: CONCERNING THE UMRAS PERFORMED BY RASUL AND THEIR RESPECTIVE TIMES

Bk 7, No.2879:
Qatida saia. that Anashad informed him that Rasul performed four Umras, all during the month of Dhul-Qada except the one he performed along with Haj (and these are) the Umra that he performed from al-Hudaibiya or during the time of (the truce of) Hudaibiya in the month of Dhul-Qada then the Umra of the next year in the month of Dhul-Qada, then the Umra for which b'e had started from ji'rana, the place where he distributed the spoils of (the battle of) Hunain in the month of Dhul-Qada, and then the Umra that he performed along with his Haj (on the occasion of the Farewell Pilgrimage).

Bk 7, No.2880:
Qatida said: I asked Anasas to bow many Pilgrimages had been performed by Rasul, and he replied: One Haj and four Umras were performed by him. The rest of the badith is the same.

Bk 7, No.2881:
Abu lshaq said: I asked Zaid b. Arqam: In how many military expeditions have you participated with Rasul? He said: In seventeen (expeditions). He (Abu Ishaq) said: Zaid b. Arqam reported to me that Rasul had led nineteen expeditions. And he performed Haj only once after Migration, and that was the Farewell Pilgrimage. Abu Ishaq also said: The second (Haj) he performed at Mecca (before his Migration to Medina)

Bk 7, No.2882:
'Ataa reported that Urwa b. Zubair had informed him (this): I and Ibn Umar were reclining against the (wall) of the apartment of Aisha and we were listening to the sound produced by the brushing of her teeth. I said Abu Abdul Rahman (the kunya of Ibn Umar), did Rasul perform Umra in the month of Rijab? He said: Yes. I said to Aisha: Mother, are you listening to what Abu Abdul Rabman is saying? She said: What is he Saying? I said: He is saying that Rasul performed Umra during the month of Rajab, whereupon she said: May Allah grant pardon to Abu Abdul Rahman I By my life he (Rasul) did not perform Umra during the month of Rajab. And never was there an Umra performed by him (Rasul) in which he (Ibn Umar) did not join him. Ibn Umar heard this and said nothing to affirm It or to deny it, but kept quiet.

Bk 7, No.2883:
Mujihid said: I and Urwa b. Zubair entered the mosque and there found Ibn Umar sitting near the apartment of Aisha and the people were observing the forenood" prayer (when the sun bad sufficiently risen). We asked him about their prayer, and he said: It is bid'a (innovation), Urwa said to him: Abdul Rahman , how many, Umras had Rasul performed? He said: Four Umras, one he performed during the month of Rajab. We were reluctant either to belie him or reject him. We heard the noise of brushing of her teeth by Aisha in her apartment. Urwa said: Mother of the Faithful, are you not hearing what Abfi Abdul Rahman is saying? She said: What is he saying? Thereupon he (Urwa) said: He (Ibn Umar) states that Rasul performed four Umras and one of them during the month of Rajab. Thereupon she remarked: May Allah have merely upon Abu Abdul Rahman . Never did Rasul perform Umra in which he did not accompany him, and he (Rasul) never performed Umra during the month of Rajab.
Chapter 34: EXCELLENCE OF PERFORMING Umra IN THE MONTH OF RAMADAN

Bk 7, No.2884:
Ataa said: I heard Ibn Abbasnarrating to us that Rasul said to a woman of the Ansar (Ibn Abbas had mentioned her name but I have forgotten it): 'What has prevented you that you do not perform Haj along with us? She said: We have only two camels for carrying water. One of the camels has been taken by my husband and my son for performing Haj and one has been left for us for carrying water, whereupon he (Rasul) said: So when the month of Ramadan come, perform Umra, for'Umra in this (month) is equal to Haj (in reward).

Bk 7, No.2885:
Ibn Abbas said Rasul said to a woman of the Ansar who was called Umm Sinan: What has prevented you that you did not perform Haj with us? She said: The father of so and so (i.e her husband) had only two camels. One of them had been taken away by him (my busbard) and his son for Haj, whereas the other one is used by our boy to carry water. Upon this he (Rasul) said: Umra during the month of Rawadin would suffice for Haj or Haj along with me.
Chapter 35: EXCELLENCE OF ENTRY INTO MECCA FROM THE UPPER SIDE AND EXIT FROM IT FROM THE LOWER SIDE, AND EN FERING THE TOWN FROM THE SIDE OTHER THAN THAT FROM WHICH. ONE GETS OUT

Bk 7, No.2886:
Ibn Umar reported that Rasul used to come out (of Medina) by way of al-Shajarah and entered it by the way of al-Muarras and whenever he entered Mecca, he entered it from the upper side and went out of it from the lower side. This hadith has been narrated on the authority of 'Ubaidullah with the same chain of transmitters and in the narration transmitted by Zubair (it is mentioned) that the upper side is that'which is at al-Batha

Bk 7, No.2887:
Aisha reported that when Rasul came to Mecca he entered from its upper side and came out from its lower side.

Bk 7, No.2888:
Aisha reported that Rasul entered Mecca during the year of Victory from Kada i.e from the upper side. Hisham said.. My father entered It from both the Fides, but generally he entered from Kada.
Chapter 36: EXCELLENCE OF SPENDING THE NIGHT AT DHI TUWA FOR ENTERING MECCA (FOR H. Ajj) AND GETTING l@TO IT AFTER A BATH AND ENTERING DURING THE DAY

Bk 7, No.2889:
Ibn Umarreported that Rasul spent the night at Dhi Tuwa till it was dawn and then entered Mecca. Abdullah (b. Umar) himself did like it. And in the narration transmitted by Ibn Sa'ld (the words are): Until he obrerved the dawn prayer. Yahya (another narrator) said: Until it was dawn.

Bk 7, No.2890:
Nafi reported that Ibn Umar did not enter Mecca without spending the night at Dhi Tawu until it was dawn, when he took a bath, and then entered Mecca in the morning, and made a mention that Rasul did that.

Bk 7, No.2891:
Abdullah (b. Umar) reported that whenever Rasul entered Mecca, he got down at Dhi Tuwa and spend the night there until he observed the dawn prayer. And Rasul observed this prayer on a rough hillock, and not in the mosque which had been then built there, but to the lower side of it (the mosque) on a hillock.

Bk 7, No.2892:
Nafi reported that Abdullah (b. Umar) informed him that Rasul turned his face to the two hillocks which intervened between him and the long mountain by the side of the Kaba, and the mosque which had been built there was thus on the left of the hillock. Rasul's place of prayer was lower than the black hillock, at a distance of ten cubits or near it. He would then observe prayer facing these two hillocks of the long mountain that is intervening between you and the Kaba.
Chapter 37: EXCELLENCE OF WALKING AT A QUICK PACE IN TAWAF IN Umra AND ON THE OCCASION OF FIRST TAWAF IN Haj

Bk 7, No.2893:
Nafi reported on the authority of Ibn Umar that when Rasul circumambulated the House, while observing the first circumambulation, he walked swiftly in three (circuits), and walked in four circuits, and ran in the bottom of the valley as he moved between al-Safa and al-Marwa. Ibn Umar also used to do like this.

Bk 7, No.2894:
Ibn Umar reported that when Rasul circumambulated in Haj and Umra he walked swiftly in the first three circuit about the House, and then walked in four circuits, and then observed two rakas of prayer, and then ran between al-Safa and al-Marwa.

Bk 7, No.2895:
Ibn Umar said: I saw that when Rasul came to Mecca and kissed the Black Stone, (in the first circumambulation) he moved quickly in three circuits out of seven circuits.

Bk 7, No.2896:
Nafi reported on the authority of Ibn Umar that Allaws Messenger walked swiftly from stone to stone in three circuits and walked (normally) in four.

Bk 7, No.2897:
Nafi reported that Ibn Umar (Allah he pleased with them) walked swiftly from stone to stone, and stated that Rasul did like this.

Bk 7, No.2898:
Jabir said: I saw Rasul walking swiftly from the Black Stone till he completed three circuits up to it.

Bk 7, No.2899:
Jabir b." Abdullah reported that Rasul walked swiftly in three circuitsfrom stone to stone.

Bk 7, No.2900:
Abu Tufail said: I said to Ibn Abbas: Do you think that walking swiftly round the House in three circuits, and just walking in four circuits is the Sunnah (of Rasul), for your people say that it is Sunnah? Thereupon he (Ibn Abbas ) said: They have told the truth and the lie (too). I said: What do your words" They have told the truth and the lie (too)" imply? Thereupon he said: Rasul came to Mecca and the polytheists said that Mubammad and his Companions had emaciated and would, therefore, be unable to circumambulate the House; and they felt jealous of him (Rasul). (It was due to this) that Rasul commanded them to walk swiftly in three (circuits) and walk (normally) in four. I said to him: Inform me if it is Sunnah to observe Tawaf between al-Safa and al-Marwa while riding, for your people look upon it as Sunnah. He (Ibn Abbas) said: They have told the truth and the lie too. I said: What do your words" They have told the truth and the lie tool, iMply? He said: as Rasul had come to Mecca, there was such a large gathering of people around him that even the virgins had come out of their houses (to catch a glimpse of his face). and they were saying: He is Muhammad; He is Muhammad. Rasul (was so gentle and kind) that the people were not beaten back (to make way) in front of him. When there was a; throng (of people) around him, he rode (the she-camel) but walking and trotting is, however, better.

Bk 7, No.2901:
This hadith has been narrated on the authority of jurairi with the same chain of transmitters but with a slight variation of words (and this is) that he (the narrator) did not say:" They felt jealous of him. but said: The people of Mecca, were jealous people."

Bk 7, No.2902:
Abu Tufail said: I said to Ibn Abbas : People are of the view that Rasul moved quickly round the House and between al-Safa and al-Marwa, and (thus) it is Sunnah. He said: They told the truth and they told the lie.

Bk 7, No.2903:
Abu Tufail reported; I. said to Ibn Abbas : I think that I saw Rasul. He (Ibn 'Abbis) said' Give a description of him to me. I said: I saw him near al-Marwa on the back of a she- camel, and people had thronged around him. Thereupon Ibn'Abbis said: It was Rasul for they (the Compainions of Rasul) were neither pushed aside from him, nor were they turned away.

Bk 7, No.2904:
Ibn Abbas said: Rasul and his Companions came to Mecca and the fever in Medina had weakened them. Thereupon the polytheists (of Mecca) said: There would come to you a people whom the fever has made weak and they have suffered severely from it. They sat in Hatim. Thereupon Rasul commanded them to walk quickly ift three circuits and walk (in four) between the two corners. so that the polytheists should. see their endurance. The polytheists then said (to one anothery You were under the impression that fever had emaciated them. whereas they are stronger than so and so. Ibn Abbas said: He (Rasul) did not command them (the Muslims) to walk quickly in all the circuits out of kindness to them.

Bk 7, No.2905:
Ibn Abbas said: Allah. 's Messenger observed Sa'i and walked quickly round the House with a view to showing his strength to the polytheists.
Chapter 38: EXCELLENCE OF TOUCHING THE TWO CORNERS (RUKNAIN AL-YAMANITYAIN) IN 'FAWAF

Bk 7, No.2906:
Ahdullah b. Umar (reported) that he had not seen Rasul touching anything in the House, except the two Yamani corners.

Bk 7, No.2907:
Salim reported on the authority of his father that Allah'& Messenger did not touch any of the corners of the House. except that of Black Corner (in which the Black Stone is embedded and that (portion) near it, towards the houses of the tribe of jumuhi.

Bk 7, No.2908:
Nafi reported on the authority of Abdullahthat Rasul did not touch but the Stone and the Yamani corner.

Bk 7, No.2909:
Ibn Umar said: I have not abandoned touching of Yamani corners (and kissing of) the Stone since I saw Rasul touching them both In hardship and ease.

Bk 7, No.2910:
Nafi said: I saw'lbn Umar touching the Stone with his hand and then kissing his hand. and he said: I have never abandoned it since I saw Rasul doing It.

Bk 7, No.2911:
Ibn Abbas is reported to have said that he did not see Rasul touching other than the Yamani corners.
Chapter 39: EXCEI, LENCE OF KISSING THE BLACK STONE WHILE CIRCUMAMBULATING

Bk 7, No.2912:
Salim narrated on the authority of his father that Umar b. Khatab kissed (the Black Stone) and then said: By Allah, I know that you are a stone and if I were not to see Rasul kissing you, I would not have kissed you. Harun said in his narration: A hadith like this has been transmitted to me by Zaid b. Aslam on the authority of his father Aslam.

Bk 7, No.2913:
Ibn Umar reported that Umarkissed the Stone and said: I am kissing you, whereas I know that you are a stone, but I saw Rasul kissing you (that Is why I kiss you).

Bk 7, No.2914:
Abdullah b. Sarjis said: I saw the bald one (Umar b. Khatab) kissing the Stone and saying: By Allah. I am kissing with full consciousness of the fact that you are a stone and that you can neither do any harm nor good; and if I had not seen Rasul kissing you. I would not have kissed you. The rest of the hadith is the same.

Bk 7, No.2915:
Abis b. Rabia said: I saw Umar kissing the Stone and saying: I am kissing you and I know that you are a stone. And if I had not seen Rasul kissing you, I would not have kissed you.

Bk 7, No.2916:
Suwaid b. Ghafala said: I saw Umar kissing the Stone and clinging to it and saying: 1 saw Rasul having great love for you. This hadith has been narrated on the authority of Sufyin with the same chain of transmitters (and the words are):" That he (Umar) said: But I saw Abul Qasim having great love for you." And he did not'mention about clinging to it.
Chapter 40: IT IS PERMISSIBLE TO OBSERVE TAWAF ON THE BACK OF A CAMEL OR ANY OTHER RIDING BEAST, AND TO TOUCH THE BLACK STONE WITH A STICK

Bk 7, No.2917:
Ibn Abbas reported that Rasul circumambulated the House on the occasion of the Farewell Pilgrimage on the back of his camel and touched the Corner (of Black Stone) with a stick.

Bk 7, No.2918:
Jabir said that Rasul circumambulated the House on the back of his riding camel on the occasion of the Farewell Pilgrimage and touched the Stone with his stick so that the people should see him, and he should be conspicuous, and they should be able to ask him (questions pertaining to religion) as the people had crowded round him.

Bk 7, No.2919:
Jabir reported that Rasul circumambulated the House (and ran) between al-Safa and al-Marwa on the back of his she-camel, at the occasion of the Farewell Pilgrimage. so that the people should see him and he should be conspicuous, and they should be able to ask him (questions pertaining to religion), and the people had crowded round him. In the hadith transmitted on the authority of Ibn Khashram no mention Is made of:" So that they should ask him."

Bk 7, No.2920:
Aisha reported that Rasul circumambulated the Kaba on the back of his camel on the occasion of the Farewell Pilgrimage and touched the corner and he did not like that the people should be pushed away from him.

Bk 7, No.2921:
Abu Tufail said: I saw Rasul circumambulating the House. and touching the corner with a stick that he had with him, and then kissing the stick.

Bk 7, No.2922:
Umm Salama said: I made a complaint to Rasul of my ailment, whereupon be said: Circumambulate behind the people while riding. She said: So I circumambulated and Rasul was at that time praying towards the side of the House and he was reciting al-Tur and a Book Inscribed (i.e Sura Iii. of the Qur'un).
Chapter 41: SA'I BETWEEN AL-safa AND AL-MARWA IS AN ESSENTIAL RITE OF Haj AND Haj IS NOT COMPLETE WITHOUT IT

Bk 7, No.2923:
Hisham b. Urwa reported on the authority of his father who narrated from Aisha. He said to Aisha: I think if a person does not run between al- safa and al-Marwa, It does not do any harm to him (so far as Haj is concerned). She said: Why (do you think so)? I said: For Allah says:" Verily al-safa and al-Marwa are among the Signs of Allah" (ii. 158) (to the end of the verse), whereupon she said: Allah does not complete the Haj of a person or his Umra if he does not observe Sa'i between al-safa and al-marwa; and if it were so as you state, then (the wording would have been (fala janah an la yatufu biha) [" There is no harm for him if he does not circumambulate between them']. Do you know in what context (this verse was revealed)? (It was revealed in this context) that the Ansar in the Days of Ignorance pronounced the Talbiya for two idols. (fixedl on the bank of the river which were called Isaf and Naila. The people went there, and then circumambulated between al-safa and al-Marwa and then got their heads shaved. With the advent of Islam they (the Muslims) did not like to circumambulate between them as they used to do during the Days of Ignorance. It was on account of this that Allah. the Exalted and Majestic, revealed:" Verily al-Safe and al-Marwa are among the Signs of Allah" to the end of the verse. She said: Then people began to observe Sa'i.

Bk 7, No.2924:
Hisham b. Urwa narrated on the authority of his father who said: I said to Aisha: I do not see any harm to me if I do not circumambulate betweez al-safa and al-Marwa. She said: On what ground do you say so? (I said: ) Since Allah, the Exalted and Majestic, says:" Verily al-safa and al-Marwa are among the Signs of Allah." It (your assertion) were (correct), it would have been said like this:" There is no harm for him, that he should not circumambulate between them." It (this verse) has been revealed about the people of Ansar. Whenever they pronounced the Talbiya, they pronounced it in the name of al-Manat during the Days of Ignorance; so they (thought) that it was not permissible for them (for the Muslims) to circumambulate between and al-Marwa. When they (the Muslims) came with Rasul for Haj, they mentioned it to him. So Allah, the Exalted and Majestic, revealed this verse. By my life, Allah will not complete the Haj of one who has not circumambulated between al-Safa and al-Marwa.

Bk 7, No.2925:
Urwa b. Zabair said: I said to Aisha, Wife: I do not see any (fault) in one who does not circumambl" te between al-safa and al-Marwa, and I do not mind if I do not circumambulate between them, whereupon she said: O, the son of my sister, what you say is wrong. Rasul observed Sa'i and so did the Muslims. So it is a Sunnah (of Rasul). And it was a common practice (with the pagan Arabs) that those who pronounced Talbiya for the wretched al-Manat, situated at Mushalla, did not observe Sa'i between al-safa and al-Marwa. With the advent of Islam, we asked Rasul about this practice, and (it was on this occasion) that Allah, the Exalted and Majestic, revealed this verse:" Verily al-safa and al-Marwa are among the Signs of Allah" ; so he who performed Haj or Umra it is no sin on him if he circumambulates them. And if it were as you state, (then the wording would have been):" There is no harm for him, that he should not circumambulate round them." Zuhri said: I made a mention of that to Abu Bakr b. Abdul Rahman b. al-Harith b. Hisham; he was impressed by that and said: This is what is called knowledge. And I have heard many a scholar saying: Many of the Arabs who did not circumambulate between al-safa and al-Marwa caid: Our circumambulation between these two hills is an act of ignorance; whereas others among the Ansar said: We have been commanded to circumambulate the House, and not Commanded to run between al-safa and al-Marwa. So Allah, the Exalted and Majestic, revealed thia verse:" Verily al-safa and al-Marwa are among the Signs of Allah." Abu Bakr b. Abdul Rahman said: I think that this (verse) has been revealed for such and such (persons).

Bk 7, No.2926:
Urwa b. Zubair said: I asked Aisha ; the rest of the hadith is the same. And in this hadith (these words are also found):" When they (the Companions of Rasul) asked Rasul about this, they said: Rasul, we felt reluctant to circumambulate between al-safa and al-Marwa. Then Allah, the Exalted and Majestic, revealed this verse:" Verily al-safa and al-Marwa are among the Signs of. Allah so he who perform Haj or Umra it is no sin on him if he should circumambulate between them. Aisha said: Rasul laid down this Sa'i between them as Sunnah (of Rasul). So it is not advisable for anyone to abandon this Sa'i between them.

Bk 7, No.2927:
Urwa b. Zabair narrated on the authority of Aisha who informed him that the Ansar and the people of the tribe of Ghassan before embracing Islam pronounced Talbiya for Manat, and so they avoided circumambulating between al-safa and al-Marwa, and it was a common practice with their forefather, that he who put on Ihram for Manat did not circumambulate between al-safa and al-Marwa. And when they embraced Islam, they asked Rasul about it, and then Allah, the Exalted and Majestic, revealed this verse:" Verily al-safa and al-Marwa are among the Signs of Allah" ; so he who performs Haj or Umra, for him there is no harm if he should circumambulate between them, and he who does good spontaneously-surely Allah is Bountiful in rewarding and Knowing.

Bk 7, No.2928:
Anasreported that the Ansar felt reluctant that they should circumambulate between al-safa and al-Marwa until it was revealed:" Verily al-safa and al-Marwa are among the Signs of Allah" ; so whoever performs Haj or Umra, for him there is no harm that he should circumambulate between them.
Chapter 42: SA'I SHOULD NOT BE REPEATED

Bk 7, No.2929:
Jabir reported that Rasul and his Companions did not observe Sa'i between al-safa and al-Marwa but only one Sa'i.

Bk 7, No.2930:
Ibn Juraij reported on the same authority a hadith like that, and said: But one Tawaf and that was the first Tawaf.
Chapter 43: THE PILGRIM SHOULD CONTINUE TO PRONOUNCE TALBIYA UNTIL THE STONING OF JAMRAT AL-'AQABA ON THE DAY OF SACRIFICE (10TH OF Dhul-HIJJA)

Bk 7, No.2931:
Usama b. Zaid said: I was sitting behind Rasul on the riding animal from Arafat. As Rasul reached the left side of the mountain which was situated near Muzdalifa, he made the camel kneel down and made water and then came back. I poured water and he, performed light ablution. I then said: Rasul, it is time for prayer. Thereupon Rasul said: The prayer awaits you (at the next station, Muzdalifa). Rasul rode on until he came to Muzdalifa and observed prayer. Then al-Fadlsat behind Rasul and reached (Muzdalifa) in the morning. Kuraib said: Ibn Abbas narrated from al-Fadlthat Rasul continued pronouncing Talbiya until he reached al-Jamara (al-'Aqaba).

Bk 7, No.2932:
Ibn Abbas reported that Rasul made al-Fadl sit behind him (on the camel back) from the place (where the two prayers) are combined (Muzdalifa). Ibn Abbas also informed that Rasul did not stop pronouncing Talbiya till he threw pebbles at Jamrat al-'Aqaba.

Bk 7, No.2933:
Ibn Abbas narrated from al-Fadl b. Abbas who sat behind Rasul that he (Rasul) said to the people on the evening of Arafa and on the morning to the gathering of people (at Muzdalifa) as they were pushing on to proceed slowly. And he himself drove his she-camel with restraint until he entered Muhassir (it is a place in Mina), and further told them to take up pebbles which were to be thrown at Jamra. And Rasul continued pronouncing Talbiya till he stoned the Jamra. This hadith has been narrated on the authority of Abd Zubair with the same chain of transmitters but with this variation that in the hadith no mention is made of (this) that Rasul continued pronouncing Talbiya till he stoned the Jamra, and he made this addition in his hadith:" Rasul pointed with his hand how a person should catch hold of pebbles (in order to throw them)."

Bk 7, No.2934:
Abdullah narrated to us as we had gathered (at Muzdalifa): I have heard from one upon whom sura Baqara was revealed (Rasul) pronouncing Talbiya at this place.

Bk 7, No.2935:
Abdul Rahman b. Yazid reported that Abdullah (b. Masud) pronounced Talbiya as he returned from the gathering of the people (at Muzdalifa). It was said: He might be a Bedouin (not knowing correctly the rituals of Haj and, therefore, pronouncing Talbia at this stage), whereupon Abdullah said: Hive the people forgotten (this Sunnah of Rasul) or have they gone astray? I heard him, upon whom Sura Baqara was revealed, pronouncing Talbiya at the very place.

Bk 7, No.2936:
Abdul Rahman b. Yazid and al-Aswad b. Yazid said: We heard Ibn Masud saying to the gathering of people (at Muzdalifa) that he had heard Talbiya from him, upon whom sura Baqara was revealed, at this very place. And so he (Ibn Masud) pronounced Talbiya and we also pronounced it with him.
Chapter 44: PRONOUNCING OF TALBIYA AND TAKBIR WHILE GOING FROM MINA TOArafat ON THE DAY OF Arafa

Bk 7, No.2937:
Ibn Umar reported on the authority of his father. He said: As we proceeded in the morning along with AUbs Messenger from Mina to Arafat, some of us prounced Talbiya, and some pronounced Takbir (Allah-o-Akbar).

Bk 7, No.2938:
Ibn Umar reported on the authority of his father: We were along with Rasul in the morning of Arafa (9th of Dhul-Hijja). Some of us pronounced Takbir and some of us Tahlil La ilaha ill-Allah). And to those of us who pronounced Takbir, I said: By Allah, how strange it is that you did not care to ask him: What did you see Rasul doing (on this occasion)?

Bk 7, No.2939:
Muhammad b. Abu Bakr al-Thaqafi asked Anas b. Malik , while on their way from Mina to Arafa in the morning: What did you do on this day in the company of Rasul? Thereupon he said: One of us pronounced Tahlil, and he met with no disapproval, and one of us pronounced Takbir, and he also met with no disapproval.

Bk 7, No.2940:
Muhammad b. Abu Bakr said: I said to Anas b. Malik in the morning of Arafa: What do you say as to pronouncing Talbiya on this day? He said: I travelled with Rasul and his Companions in this journey. Some of us pronounced Takbir and some of us pronounced Tahlil, and none of us found fault with his companion.
Chapter 45: RETURNING FROM Arafat TO MUZDALIFA AND EXCELLENCE OF OBSERVING SUNSET AND Isha PRAYERS TOGETHER AT MUZDALIFA

Bk 7, No.2941:
Kuraib, the freed slave of Ibn Abbas, narrated from Usama b. Zaidthat he had heard him saying: Rasul proceeded from Arafa, and as he approached the creek of a hill, he got down (from his camel) and urinated, and then performed a light ablution. I said to him: Prayer, whereupon he said: The prayer awaits you (at Muzdalifa). So he rode again, and as he came to Muzdalifa, he got down and performed ablution well. Then Iqima was pronounced for prayer, and he 'observed the sunset prayer. Then every person made his camel kneel down there, and then Iqama was pronounced for Isha prayer and he observed it, and he (Rasul) did not observe any prayer (either Sunan or Nawifil) in between them (He observed the Fard of sunset and Isha prayers successively.)

Bk 7, No.2942:
Usama b. Zaid said: Rasul on his way back from Arafat got down in one of these creeks (to answer the call of nature), and after he had done that I poured water (over his hands) and said: Are you going to pray? Thereupon he said: The place of prayer is ahead of you.

Bk 7, No.2943:
Usama b. Zaidnarrated: AHah's Messenger was on his way back from Arafat and as he reached the creek (of a hillock) he got down and urinated (Usama did not say that he poured water), but said: He (Rasul) called for water and performed ablution, but it was not a thorough one. I said: Rasul, the prayer! Thereupon he said: Prayer awaits you ahead (at Muzdalifa). He then proceeded, until he reached Muzdalifa and observed sunset and Isha prayers (together) there.

Bk 7, No.2944:
Kuraib reported that he asked Usama b. ZaidWhat did you do in the evening of Arafa as you rode behind Rasul? He said: We came to a valley where people generally halted their (camels) for the sunset prayer. Rasul halted his camel and urinated (and he did not say that he had poured water). He then called for water and performed light ablution. I said: Rasul, the prayer! Thereupon he said: Prayer awaits you (at Muzdalifa). and he rode on until we came to Muzdalifa. Then he offered the sunset prayer. and the people halted their camels at their places, and did not untie them until Iqama was pronounced for the Isha prayer and he observed the prayer, and then they untied (their camels). I said: What did you do in the morning? He said: Al-Fadl b. Abbas sat behind him (Rasul) in the morning, whereas I proceeded on foot with the Quraish who had gone ahead.

Bk 7, No.2945:
Usama b. Zaidreported that when Rasul came to the valley where the rich (people of Mecca) used to get down. he got down. and urinated (and he did not mention about pouring water) ; he then called for water and performed a light ablution. I said: Rasul, the prayer I Thereupon he said: Prayer awaits you ahead.

Bk 7, No.2946:
Usama b. Zaidreported that he sat behind Rasul on his ride as he came back from Arafa. And as he came to the valley, he halted his camel, and then went to the wilderness (to urinate). And when he came back, I poured water on him from the jug and he performed ablution, and then rode on until he came to Muzdalifa and there he combined the sunset and Isha prayers.

Bk 7, No.2947:
Ibn Abbasreported that Rasul came back from Arafa and Usamawas seated behind him. Usama said that he (Rasul) continued the journey in this very state until he came to Muzdalifa.

Bk 7, No.2948:
Hishamreported from his father: Usamawas asked in my presence or I asked Usama b. Zaid andhe rode behind Rasul as he came back from Arafat. I said (to him): How did Rasul journey as he came back from Arafat? Thereupon he said: He made it (his riding camel) walk at a slow speed, and when he found an open space, he made it walk briskly.

Bk 7, No.2949:
This hadith has been narrated on the authority of Urwa with the same chain of transmitters. and in the hadith narrated by Humaid there is an addition (of these words):" Hisham said: Al-nass (speed of camel) is faster than al-'anaq."

Bk 7, No.2950:
Abdullah b. Yazid al-Khatmi reported on the authority of Abu Ayyubthat he prayed the sunset and Isha prayers (together) at Muzdalifa in the company of Rasul on the occasion of the Farewell Pilgrimage.

Bk 7, No.2951:
Ibn Umar reported that Rasul observed the sunset and Isha prayers together at Muzdalifa.

Bk 7, No.2952:
Ubaidullah b. Ibn Umar reported on the authority of his father that Rasul combined the sunset and Isha, prayers at Muzdalifa and there was no prostration (i.e any rakas of Sunan or Nawafil prayers) in between them. He observed three rakas of the sunset prayer and two rakas of the Isha prayer, and Abdullah (b. Umar) observed the prayers in this very manner (at Muzdalifa) until he met his Lord.

Bk 7, No.2953:
Saeed b.Jubair reported that he observed the sunset and Isha prayers at Muzdalifa with (one) iqama. He narrated on the authority of Ibn Umar that he observed prayers like this. and Ibn Umar narrated that Rasul did like this. Shuba reported this hadith with the same chain of transmitters and said: He (Rasul) observed the two prayers (together) with one iqama.

Bk 7, No.2954:
Ibn Umar rep rte that Rasul combined the sunset and Isha prayers at Muzdalifa. He observed three rakas of the sunset prayer and two rakas of the Isha prayer with one Iqama.

Bk 7, No.2955:
Saeed b.Jubair said: We came back along with Ibn Umar till we reached Muzdalifa. There he led us in the sunset and Isha prayers with one iqama and we then proceeded and he said: This is how Rasul led us in prayer at this place.
Chapter 46: EXCELLENCE OF OBSERVING THE DAWN PRAYER AT THE EARLIEST PART OF THE DAWN ON THE 10TH OF Dhul-HIJJA AT MUZDALIFA

Bk 7, No.2956:
A'bdullah (b. Umar) said: I have never seen Rasul, but observing the prayers at their appointed times except two players, sunset and Isha at Muzdalifa (where he deferred the sunset prayer to combine it with Isha and he observed the dawn prayer before its stipulated time on that day (10th of Dhul-Hijja).

Bk 7, No.2957:
This badith has been transmitted by A'mash with a slight variation of words, i.e he said before its time when it was still dark.
Chapter 47: IT IS EXCELLENT THAT THE AGED AND THE WEAK, ESPECIALLY AMONG THE WOMEN, SHOULD HASTEN FROM MUZDALIFA TO MINA AT THE LATTER PART OF THE NIGHT BEFORE THE PEOPLE MOVE IN MULTITUDE, AND EXCELLENCE OF STAYING THERE FOR OTHERS UNTIL THEY OBSERVE THE DAWN PRAYER AT MUZDALIFA

Bk 7, No.2958:
Aisha said: Sauda (Wife) who was bulky sought the permission of Rasul on the night of Muzdalifa to move from (that place) ahead of him and before the multitude (set forth). He (Rasul) gave her the permission. So she set forth before his (Holy Prophet's) departure. But we stayed there until it was dawn and we moved on, when he departed. And if I were to seek the permission of Rasul. as Sauda had sought permission, I could have also gone with his permission and it would have been better for me than that for which I was happy.

Bk 7, No.2959:
Aisha reported that (hadrat) Sauda was a bulky lady, so she sought permission from Rasul to proceed from Muzdalifa (to Mina) in the (latter part of the) night. He granted her permission. Aisha said: I wish I had also sought permission from Rasul as Sauda had. sought permission from him. Aisha did not proceed but with the Imam.

Bk 7, No.2960:
Aisha said: I wish I had sought permission from Rasul as Sauda had sought, and observed the dawn prayer at Mina and stoned at al-Jamra before the people had come there. It was said to Aisha: Did Sauda seek permission from him (Rasul)? She said: Yes. She was a bulky lady and so she sought permission from Rasul (to proceed to mina from Muzdalifa ahead of him), and he granted her permission.

Bk 7, No.2961:
A hadith like this has been narrated by Abdul Rahman b. al-Qasim with the same chain of transmitters.

Bk 7, No.2962:
Abdullah, the freed slave of (Hadrat) Asma', said: Asma', as she was in the house at Muzdalifa, asked me whether the moon had set. I said: No. She prayed for some time, and again said: My son has the moon set? I said: Yes. And she said: Set forth along with me, and so we set forth until (we reached Mini) and the stoned at al-Jamra. She then prayed in her place. I said to her: Respected lady, we set forth (in the very early part of dawn) when it was dark, whereupon she said: My son, there is no harm in it; Rasul had granted permission to women. This hadith has been narrated by Ibn Juraij with the same chain of transmitters, and In his narration (the words are):" She (Asma') said: My son, Rasul granted permission to women."

Bk 7, No.2963:
Ibn Shawwal (the freed slave of Umm Habiba) reported that he went to Umm Habiba (Wife) who informed him that Rasul sent her from Muzdalifa during the night.

Bk 7, No.2964:
It is narrated from Umm Habiba: We used to set forth from Muzdalifa to Mina, (very early in the dawn) when it was dark. And in the narration of Naqid (the words are):" We set from Muzdalifa in the darkness (of the dawn)."

Bk 7, No.2965:
Ibn Abbas said: Rasul sent me from Muzdalifa ahead (of the caravan) along with the luggage or with the weak ones during (the latter part of the) night.

Bk 7, No.2966:
Ibn Abbas said: I was among those (i.e women and children) whom Rasul sent forth with the weak members of his family.

Bk 7, No.2967:
This hadith has been transmitted by Ibn Abbas with a slight variation of words.

Bk 7, No.2968:
Ata reported from Ibn Abbas: Rasul sent me from Muzdalifa along with his luggage (in the very early part of @he dawn). I (Ibn Juraij, one of the narrators) said (to 'Ati'): Has this (news) reached you that Ibn Abbas had said:" He (Rasul) had sent me in the latter part of the night"? Thereupon he said: No, it was the dawn. I (again) said to him: (Did you hear) Ibn Abbas having said this (too):" We stoned al-Jamra before the dawn prayer"? So where did he observe the dawn prayer? He said: No. But he said only so much (as described above).

Bk 7, No.2969:
Salim b. Abdullah reported that Ibn Umar used to send ahead of him the weak members of his household to stay during the night at Mash'ar al-Haram at Muzdalifa. They remembered Allah so long as they could afford, and then they proceeded before the stay of the Imam, and before his return. So some of them reached Mina for the dawn prayer and some of them reached there after that; and as they reached there, they stoned al-Jamra; and Ibn Umar used to say: Rasul has granted this concession to them.
Chapter 48: STONING AT JAMRAT AL-'AQABA FROM THE HEART OF THE VALLEY IN THE STATE THAT MECCA IS ON THE LEFT SIDE AND PRONOUNCING OF TAKBIR WHILE THROWING EVERY PEBBLE

Bk 7, No.2970:
Abdul Rahman b. Yazid reported that Ibn Masud threw seven pebbles at Jamrat al-'Aqaba from the heart of the valley. He pronounced Takbir with every pebble. It was said to him that people fling stones from the upper side (of the valley), whereupon Ibn Masud (Allah he pleased with them) said: By him, besides Whom there is no other god, that is the place (of flinging stones) of one upon whom sura Baqara was revealed (Rasul).

Bk 7, No.2971:
A'mash said: I heard Hajaj b. Yusuf saying as he was delivering sermon on the pulpit: Observe the order of the (Holy) Koran which has been observed by Gabriel. (Thus state the surahs in this manner)" one in which mention has been made of Baqara,"" one in which mention has been made of women (Surah al-Nisa)" and then the sura in which mention has been made of the Family of 'Imrin. He (the (narrator) said: I met Ibrahim and informed him about these words of his (the statement of Hajaj b. Yusuf). He cursed him and said: Abdul Rahman b. Yazid has narrated to me that when he was in the company of Ibn Masudd he came to Jamrat al-'Aqaba and then entered the heart of the valley and faced towards it (the Jamra) and then flung seven pebbles at it from the heart of the valley pronouncing Takbir with every pebble. I said: Abu Abdul Rahman , people fling pebbles at it (Jamra) from the upper side, whereupon he said: By Him besides Whom there is no god, that is the place (of flinging pebbles of one) upon whom sura Baqara was revealed;

Bk 7, No.2972:
A'mash said: I heard Hajaj saying I Do not say sura Baqara. The rest of the hadith is the same.

Bk 7, No.2973:
Abdul Rahman b. Yazid reported that he performed Haj along with Abdullahand he flung seven pebbles at al-Jamra (from a position) that the House was on his left and Mina was on his right and said: That is the place (of flinging pebbles of one) upon whom sura Baqara was revealed.

Bk 7, No.2974:
This hadith nas been narrated on the authority of Shuba with the same chain of transmitters except with this variation of (words): As he came to Jamrat al-'Aqaba."

Bk 7, No.2975:
Abdul Rahman b. Yazid said: It was said to Abdullah that people threw pebbles at the Jamra from the upper side of 'Aqaba, whereas he threw stones at it from the heart of the valley, whereupon he said: By Him besides Whom there is no god, it is at this very place that one upon whom was revealed sura Baqara threw stones at it.
Chapter 49: EXCELLENCE OF FLINGING PEBBLES AT JAMRAT AL-'AQABA ON THE DAY OF SACRIFICE (IOTH OF Dhul-HIJJA) WHILE RIDING

Bk 7, No.2976:
Jabir said: I saw Rasul flinging pebbles while riding his camel on the Day of Nahr, and he was saying: Learn your rituals (by seeing me performing them), for I do not know whether I would be performing Haj after this Haj of mine.

Bk 7, No.2977:
Umm al-Husain said: I performed Haj along with Rasul on the occasion of the Farewell Pilgrimage and saw him when he flung pebbles at Jamrat al-'Aqaba and returned while he was riding the camel, and Bilal and Usama were with him. One of them was leading his camel, while the other was raising his cloth over the head of Rasul to protect him from the sun. She (further) said: Rasul said so many things, and I heard him saying: If a slave having some limb of his missing and having dark complexion is appointed to govern you according to the Book of Allah the Exalted. listen to him and obey him.

Bk 7, No.2978:
Umm al-Husain said: I performed Haj along with Rasul on the occasion of the Farewell Pilgrimage and saw Usama and Bilal (too), one of whom had caught hold of the lose string of the she-camel of Rasul while the other one was raising his cloth (over his head) protecting him from the heat, till he flung pebbles at Jamrat al-'Aqaba.
Chapter 50: THE PEBBLES TO BE USED FOR THROWING SHOULD BE SMALL

Bk 7, No.2979:
Jabir said: I saw Rasul throwing stones (at Jamrat al 'Aqaba) like pelting of small pebbles.
Chapter 51: WHAT IS THE EXCELLENT TIME FOR THROWING PEBBLES (AT THE JAMRAS)

Bk 7, No.2980:
Jabir said that Rasul flung pebbles at jamra on the Day of Nahr after sunrise, and after that (i.e on the 11th, 12th and 13th of Dhul-Hijja when the sun had declined.

Bk 7, No.2981:
Jabir reported a hadith like this from Rasul.
Chapter 52: WHAT SHOULD BE THE NUMBER OF THE PEBBLES

Bk 7, No.2982:
Jabir (b. Abdullah) said Rasul said: Odd number of stones are to be used for cleaning (the private parts after answering the call of nature), and casting of pebbles at the Jamras is to be done by odd numbers (seven), and (the number) of circuits between al-safa and al-Marwa is also odd (seven), and the number of circuits (around the Kaba) is also odd (seven). Whenever any one of you is required to use stones (for cleaning the private parts) he should use odd number of stones (three, five or seven).
Chapter 53: IT IS PREFERABLE TO GET ONE'S HAIR CUT (AS A RITUAL OF PILGRIMAGE) BUT CLIPPING IS ALSO PERMISSIBLE

Bk 7, No.2983:
Abdullah reported that Rasul got his head shaved (after slaughtering the sacrificial animal on the 10th of Dhul-Hijja), and so did a group of Companions, while some of them got their hair clipped. Abdullah said: Rasul observed once or twice:" May Allah have mercy upon those who get their heads shaved." And he also said:" Upon those too who got their hair clipped."

Bk 7, No.2984:
Ibn Umarreported Rasul as having observed: O Allah, have mercy upon those who get their heads shaved. They (the Companions) said: Rasul, (what about those) who have got their hair clipped? He said: O Allah, have mercy upon those who have got their heads shaved. They (again) said: Rasul, (what about those) who have got their hair clipped? Thereupon he said: (O Allah, have mercy upon those) who have got their hair clipped.

Bk 7, No.2985:
Ibn Umar said Rasul said: May Allah have mercy upon those who have got their heads shaved. They said: Rasul, (what about) those who got their hair clipped? He said: May Allah have mercy upon those who have got their heads shaved. They said: Rasul, (what about those who have got their hair clipped)? He said: May Allah have mercy upon those who got their hair shaved. They said: Rasul, (what about) those who got their hair clipped? He said: (O Allah, have mercy upon) those who got their hair clipped.

Bk 7, No.2986:
Ubaidullah reported this hadith with the same chain of transmitters and (it is said) that it was on the fourth turn that he (Rasul) said: (May Allah have mercy upon) those who got their hair clipped."

Bk 7, No.2987:
Abu Huraira reported Rasul as having said: O Allah, grant pardon to those who got their heads shaved They (Companions of Rasul) said: Rasul, (what about those) who get their hair cut? He said: O Allah, grant pardon to those who get their heads shaved. They said: Rasul, (what about those) who got their hair clipped? He said: O Allah, grant pardon to those who get their heads shaved. They said: Rasul, (what about those) who get their hair clipped? He said: O Allah, grant pardon to those who get their heads shaved. They said: (What about those) who get their hair clipped? He said: (O Allah, grant pardon to) those who get their hair clipped.

Bk 7, No.2988:
A hadith like this is narrated on the authority of Abu Huraira.

Bk 7, No.2989:
Yahya b. al-Husain reported on the authority of his grandfather that Rasul invoked blessing on the occasion of the Farewell Pilgrimage three times for those who got their heads shaved and once for those who got their hair clipped. In the narration transmitted by Waki' there is no mention of the Farewell Pilgrimage.

Bk 7, No.2990:
Ibn Umar reported that Rasul got his head shaved on the occasion of the Farewell Pilgrimage.
Chapter 54: IT IS A SUNNAH THAT ON THE DAY OF NAHR ONE SHOULD THROW PEBBLES, THEN SLAUGHTER ANIMAL THEN GET ONE'S HEAD SHAVED, AND ONE SHOULD START SHAVING ONE'S HEAD FROM THE RIGHT SIDE

Bk 7, No.2991:
Anas b. Malik (Allah be pleased wish him) reported that Rasul came to Mina; he went to the Jamra and threw pebbles at it, after which he went to his lodging in Mina, and sacrificed the animal. He then called for a barber and, turning his right side to him, let him shave him; after which he tiimed his left side. He then gave (these hair) to the people.

Bk 7, No.2992:
Abu Bakr said: (He called for) the barber and, pointing towards the right side of his head, said: (Start from) here, and then distributed his hair among those who were near him. He then pointed to the barber (to shave) the left side and he shaved it, and he gave (these hair) to Umm Sulaim. And in the narration of Abu Kuraib (the words are):" He started from the right half (of his head), and he distributed a hair or two among the people. and then (asked the barber) to shave the left side and he did similarly, and he (Rasul) said: Here is Abu Talha and he gave these (hair) to Abu Talha."

Bk 7, No.2993:
Anas b. Malikreported that Rasul threw stones at Jamrat al-'Aqaba. He then want to his sacrificial animal and sacrificed it, and there was sitting the barber, and he pointed with his hand towards his head, and he shaved the right half of it, and he (Rasul) distributed them (the hair) among those who were near him. And he again said: Shave the other half, and said: Where is Abu Talha and gave it (the hair) to him.

Bk 7, No.2994:
Anas b. Malik said: When Rasul had thrown pebbles at the Jamra and had sacrificed the animal, he turned (the right side) of his head towards the barber, and i. e shaved it. He then called Abu Talha al-Ansari and gave it to him. He then turned his left side and asked him (the barber) to shave. And he (the barber) shaved. and gave it to Abu Talha and told him to distribute it amongst the people.
Chapter 55: REGARDING ONE WHO SHAVES BEFORE OFFERING TLIE SACRIFICE OR OFFERS SACRIFICE BEFORE THROWING (TIIE STONES AT JAMRA)

Bk 7, No.2995:
Abdullah b. Amr said that Rasul stopped during the Farewell Pilgrimage at Mina for people who had something to ask. A man came and said: Rasul, being ignorant. I shaved before sacrificing, whereupon he (Rasul) said: Now sacrifice (the animal) and there is no harm (for you). Then another man came and he said: Rasul, being ignorant, I sacrificed before throwing the pebbles, whereupon he (Rasul) said: (Now) throw the pebbles, and there is no harm (for you). Rasul was not asked about anything which had been done before or after (its proper time) but he said: Do it, and no harm is there (for you).

Bk 7, No.2996:
Abdullah b. Amr said: Rasul stopped while riding his camel and the people began to ask him. One of the inquirers said: Rasul, I did not know that pebbles should be thrown before sacrificing the animal, and by mistake I sacrificed the animal before throwing pebbles, whereupon Rasul said: (Now) throw pebbles and there is no harm in it. Then another (person) came saying: I did not know that the animal was to be sacrificed before shaving, but I got myself shaved before sacrificing the animal, whereupon he (Rasul) said: Sacrifice the animal (now) and there is no harm in it. He (the narrator) said: I did not hear that anything was asked on that day (shout a matter) which a person forgot and could not observe the sequence or anything like it either due to forgetfulness or ignorance, but Rasul said (about that): Do it; there is no harm in it.

Bk 7, No.2997:
This hadith has been narrated on the authority of Zuhri.

Bk 7, No.2998:
Abdullah b. Amr said: As Rasul. was delivering sermon on the Day of Nahr, a man stood up before him and said: Rasul, I did not know that such and such (rite was to be performed) before such and such (rite). Then another man came and said: Rasul, I thought that such and such (rite) should precede such and such (rite), and then another man came and said: Rasul, I had thought that such and such was before such and such, and such and such (is the sequence) of the three (rites, viz. throwing of pebbles, sacrificing of animal and shaving of one's head). He said to all these three: Do now (if you have not observed the cequence) ; there is no harm in it.

Bk 7, No.2999:
This hadith has been narrated on the authority of Ibn Juraij with the same chain of transmitters. And the narration of Ibn Bakr is like one transmitted by 'Isa but with this (variation):" There are not these words in it: To all these three rites (throwing of pebbles sacrificing of animal and shaving of one's head)." And so far as the narration of Yahya al-Umawi (the words are): I got (my head) shaved before I sacrificed the animal, and I sacrified the animal before throwing pebbles, and like that.

Bk 7, No.3000:
Adullah b. Amr (b. Ass)reported that a person came to Rasul and said: I got (my head) shaved before sacrificing the, animal, whereupon be (Rasul) said: Sacrifice the animal (now) ; there is no harm in it. He (the person said): I sacripced the animal before throwingpebbles. whereupon he said: Throw pebbles (now) ; there is no harm in it.

Bk 7, No.3001:
This hadith has been narrated on the authority of Zuhri with the same chain of transmitters (and the words are): I saw Rasul on the back of the camel at Mina, and a person came to him," and the rest of the hadith Is like that transmitted by Ibn 'Uyaina.

Bk 7, No.3002:
Abdullah b. Amr said: As Rasul was standing near the jamra, a person came to him on the Day of Nahr and said: Rasul, I got (my head shaved) before throwing pebbles, whereupon he (Rasul) said: Throw pebbles (now) ; there is no harm in it. Another man (then) came and said: I have sacrificed before throwing the stones. He said: Throw stones (now) and there is no harm. Another came to him and said: I have observed the circumambulation of Ifada of the House before throwing pebbles. He said: Throw pebbles (now) ; there is no harm in it, He (the narrator) said: I did not see that he (Rasul) was asked about anything on that day, but he said: Do, and there is no harm in it.

Bk 7, No.3003:
Ibn Abbas reported that it was said to Rasul about sacrificing of animals, shaving of one's head, throwing of pebbles, and (the order of) precedence and succession, and he said: There is no harm in it.
Chapter 56: EXCELLENCE OF OBSERVING CIRCUMAMBULATION OF IFADA ON THE DAY OF NAHR

Bk 7, No.3004:
Ibn Umar reported that Rasul observed the circumambulation of Ifada on the Day of Nabr (10th of Dhul-Hijja), and then came back and observed the noon prayer at Mina. Nafi (one of the narrators) said that Ibn Umar used to observe the circumambulation of Ifada on the Day of Nahr, and then return and observe the noon prayer at Mina, and mentioned that Rasul did that.
Chapter 57: EXCELLENCE OF MAKING A HALT AT AL-MUHASSAB, ON THE DAY OF NAHR, AND OBSERVING PRAYER THERE

Bk 7, No.3005:
Abdul Aziz b. Rufaisaid: I asked Anas b. Malik to tell me about something he knew about Rasul, viz. where he observed the noon prayer on Yaum al-Tarwiya. He said: At Mina. I said: Where did he observe the afternoon prayer on the Yaum an-Nafr? and he said: It was at al-Abtah. He then said: Do as your rulers do.

Bk 7, No.3006:
Ibn Umarreported that Rasul and Abu Bakr and Umar observed halt at al-Abtah.

Bk 7, No.3007:
Nafi reported that Ibn Umar regarded halt at Muhassab as Sunnah (of Rasul) and observed the noon prayer on Yaum al-Nafr at that place. Nafi said: Rasul halted at Muhassab and the Caliphs did the same after him.

Bk 7, No.3008:
Aisha reported.: Halt at al-Abtah is not the Sunnah. Rasul halted there simply because it was easier for him to depart from there, when he left.

Bk 7, No.3009:
This hadith is narrated on the authority of Hisham with the same chain of transmitters.

Bk 7, No.3010:
Salim reported that Abu Bakr, Umar and Ibn Umar used to halt at Abtah. Urwa narrated from Aisha that he did not observe this practice and said: Rasul halted there, for it is a place from where it was easy to depart.

Bk 7, No.3011:
Ibn Abbas said: Halt at Muhassab is not something (significant from the point of view of the Shari'ah). It is a place of halt where Rasul halted.

Bk 7, No.3012:
Abu Rafi said: Rasul did not command me to observe halt at al-Abtah when be departed from Mina, but I came and set up his (the Holy Prcphet's) tent (of my own accord) ; and he (Rasul) came and observed halt. This hadith is narrated through another chain of transmitters from Abu Rafi who was (in charge) of the luggage of Rasul.

Bk 7, No.3013:
Abu Huraira (Allah be pleated with him) said Rasul said: God willing, we will get down tomorrow, at Khaif of Banu Kinanah, the place where they had taken an oath on unbelief.

Bk 7, No.3014:
Abu Huraira said: Rasul said to us as we were at Mina: We would observe halt tomorrow at-Khaif of Banu Kinanah, where (the polytheists) had taken an oath on unbelief, and that was that the Quraish and Banu Kinanah had, pledged against Banu Hashim and Banu Muttalib that they would neither marry nor do any transaction with them unless they deliver Rasul to them. And (this pledge was) taken at this (place) Muhassab.

Bk 7, No.3015:
Abu Huraira said Rasul said: God willing, when Allah has granted us victory, our halt tomorrow will be at Khaif, where they (the unbelievers of Mecca) had taken an oath on unbelief.
Chapter 58: IT IS ESSENTIAL TO STAY (FOR TWO OR THREE NIGHTS) AT MINA DURING THE DAYS OF TASHRIQ (11th, 12th AND 13th) AND EXEMPTION FROM THIS COMMAND FOR THE SUPPLIERS OF WATER

Bk 7, No.3016:
Ibn Umar reported that al-'A'bbas b. Abdul Muttalib sought permission from Rasul to spend in Mecca the nights (which be was required to spend) at Mina on account of his office of supplier of water, and he (Rasul) granted him permission.

Bk 7, No.3017:
A hadith like this has been narrated by 'Ubaidullah b. Umar with the the same chain of transmitters.

Bk 7, No.3018:
Bakr b. Abdullah al-Muzani said: While I was sitting along with Ibn Abbas near the Kaba, there came a bedouin to him and said: What is the matter that I see that the progeny of your uncle supply honey and milk (as drink to the travellers), whereas you supply al-nabidh (water sweetened with dates)? Is it due to your poverty or due to your close-fistedness? Thereupon Ibn Abbas said: Allah be praised, it is neither due to poverty nor due to close-fistedness (but due to the fact) that Rasul came here riding his she-came, and there was sitting behind him Usama. He asked for water, and we gave him a cup full of nabidh and he drank it, and gave the remaining (part) to Usama; and he (Rasul) said: You have done Food, You have done well. So continue doing like it So we do not like to change what Rasul had commanded us to do.
Chapter 59: ONE SHOULD OFFER AS SADAQA THE MEAT AND HIDE OF THE SACRIFICIAL ANIMAL

Bk 7, No.3019:
Ali reperted: Rasul put me in charge of his sacrificial animals, that I should give their flesh. skins and saddle cloths as sadaqa, but not to give anything to the butcher, saying: We would pay him ourselves.

Bk 7, No.3020:
This hadith has been narrated on the authority of Abdul Karim al-Jazari with the same chain of transmitters.

Bk 7, No.3021:
This hadith has been narrated on the authority of Aliwith another chain of transmitters, but there is no mention of the wages of the butcher in it.

Bk 7, No.3022:
Ali ibn Abu Talib said: Rasul put him in charge of his sacrificial animals, and commanded him to distribute the whole of their meat, hides, and saddle cloths to the poor, and not to give to the butcher anything out of them.

Bk 7, No.3023:
A hadith like this has been narrated on the authority of Hadrat Ali .
Chapter 60: IT IS PERMISSIBLE TO JOIN SEVEN PERSONS IN A COW OR A CAMEL

Bk 7, No.3024:
Jabir said: In the year of Hudaibiya (6 H ), we, along with Rasul, sacrificed a camel for seven persons and a cow for seven persons.

Bk 7, No.3025:
Jabir said: We set out in the state of Ihram for Haj along, with Rasul. He commanded us that seven perons should join in a camel and a cow for offering sacrifice.

Bk 7, No.3026:
Jabir said: We performed Haj along with Rasul, and we sacrificed a camel on behalf of seven persons, and a cow on behalf of seven persons.

Bk 7, No.3027:
Jabir said: We joined Rasul in Haj and Umra and seven persons shared in the sacrifice of an animal. A person said to Jabir : Can seven persons share in the sacrifice of al-Badnah (a camel) as he shares in al- Jazur (a cow)? He, (Jabir) said: It (al-Jazur) is nothing but one among the budun. Jabir was present at Hudaibiya and he said: We sacrificed on that day seventy camel, and seven men shared in each sacrifice (of camel).

Bk 7, No.3028:
Jabir, describing the Haj of Rasul said: He (Rasul) commanded us as we had entered into the state of Ihram to sacrifice the animals (as a rite of Haj) and a group (of person; amongst us, i.e seven) shared in the sacrifice of one (camel or cow), and it happened at that time when he commanded them to put off Ihram for Haj (after performing Umra).

Bk 7, No.3029:
Jaibir b. Abdullah said: We performed Haj Tamattu along with Rasul and we slaughtered a cow on behalf of seven persons sharing in it.

Bk 7, No.3030:
Jabir reported that Rasul sacrificed a cow on behalf of Aisha on the Day of Nahr (10th of Dhul-Hijja).

Bk 7, No.3031:
Jabir reported that Rasul sacrificed (animals) on behalf of his wives, and in the hadith transmitted by Ibn Abu Bakr (the words are):" A cow on behalf of Aisha on the occasion of the Haj."
Chapter 61: THE CAMEL IS TO BE SACRIFICED IN A STANDING POSTURE AND FETTERED

Bk 7, No.3032:
Ziyad b. Jubair reported that Ibn Umar came upon a person who was slaughtering (sacrificing) his camel and had made him kneel down. So he told him to make it stand up festered (and then sacrifice it) according to the Sunnah of Rasul.
Chapter 62: IT IS MERITORIOUS FOR ONE WHO DOES IN FEND TO GO HIMSELF TO SEND THE SACRIFICIAL ANIMAL TO AL-HARAM

Bk 7, No.3033:
Aisha reported that Rasul sent the sacrificial animals from Medina. I wove garlands for his sacrificial animals (and then he hung them round their necks), and he would not avoid doing anything which the Muhrim avoids A hadith like this has been transmitted on the authority of Ibn Shihab.

Bk 7, No.3034:
Aisha narrated (in another badith narrated through another chain of transmitters) these words:" As if I am seeing myself weaving the garlands for the sacrificial animals of Rasul."

Bk 7, No.3035:
Abdul Rahman b. al-Qasim reported on the authority of his father that he heard Aisha saying: I used to weave garlands for the sacrificial animals of Rasul with these hands of mine, but he (Rasul) neither avoided anything nor gave up anything (which a Muhrim should avoid or give up).

Bk 7, No.3036:
Aisha said: I wove the garlands for the sacrificial animals of Rasul with my own bands, and then he (Rasul) marked them, and garlanded them, and then sent them to the House, and stayed at Medina and nothing was forbidden to him which was lawful for him (before).

Bk 7, No.3037:
Aisha said: Rasul sent the sacrificial animals and I wove garlands for them with my own 'hands, and he did not refrain from doing anything which he did not avoid in the state of non-Muhrim.

Bk 7, No.3038:
Al-Qasim reported the Mother of the Faithful (Hadrat Aisha Siddiqa) as saying: I used to weave these garlands from the multicoloured wool which was with us. Rasul was in the state of non Muhrim among us, and he would do all that was lawful for a lion-Muhrim with his wife.

Bk 7, No.3039:
Aisha said: I recall how I wove garlands for the sacrificial animals (the goats) of Rasul. He sent them and then stayed with us as a non-Muhrim.

Bk 7, No.3040:
Aisha (Allah, be pleased, with her) said: I often wove garlands for the sacrificial animals of Rasul, and he garlanded his sacrificial animals, and then he sent them and stayed in the ouse) avoiding nothing which a Muhrim avoids.

Bk 7, No.3041:
Aisha said: Rasul sent some goats as sacrificial animals to the House and He garlanded them.

Bk 7, No.3042:
Aisha said: We used to garland the goats and send them (to Mecca), and Rasul stayed back in Medina as a non-Muhrim ard nothing was forbidden for him (which is forbidden for a Muhrim).

Bk 7, No.3043:
Amra daughter of Abdul Rahman reported that Ibn Ziyad had written to Aishathat Ibn Abbas bad said that he who sent a sacrificial animal (to Mecca) for him was forbidden what is forbidden for a pilgrim (in the state of Ihram) until the animal is sacrificed I have myself sent my sacrificial animal (to Mecca), so write to me your opinion. Amra reported Aisha as saying: It is not as Ibn Abbas had asserted, for I wove the garlands for the sacrificial animals of Rasul with my own hands. Rasul then garlanded them with his own hands, and then sent them with my father, and nothing was forbidden for Rasul which had been made lawful for him by Allah until the animals were sacrificed.

Bk 7, No.3044:
Masruq said: I heard Aisha clapping her hands behind the curtain and saying: I used to weave garlands for the sacrificial animals of Rasul with my own hands, and then he (Rasul) sent them (to Mecca), and he did not avoid doing anything which a Muhritn avoids until his animal was sacrificed.

Bk 7, No.3045:
A hadith like this has been narrated on the authority of Aisha through another chain of transmitters.
Chapter 63: IT IS PERMISSIBLE TO RIDE THE SACRIFICIAL ANIMAL (CAMEL) FOR ONE WHO IS IN NEED OF IT

Bk 7, No.3046:
Abu Hurairarerorted that Rasul saw a person who was driving a sacrificial camel (and told him to ride on it. Thereupon he said: Rasul, it is a sacrificial camel. He told him again to ride on it; (when he received the same reply) he said: Woe to you, (he uttered these words on the second or the third reply).

Bk 7, No.3047:
This hadith has been narrated by A'raj with the same chain of transmitters (and the words are):" Whereas the person was driving a sacrificial camel which was garlanded."

Bk 7, No.3048:
Hammam b. Munabbih said: It is one out of these (narrations) that Abu Hurairanarrated to us from Muhammad Rasul, and he narrated to us traditions out of which is that he said: When there was a person who was driving a garlanded sacrificial camel, Rasul said to him: Woe to you; ride on it. He said: Rasul, it is a sacrificial animal, whereupon Rasul said: Woe to you, ride on it; woe to you, ride on it.

Bk 7, No.3049:
Anas reported that Rasul happened to pass by a person who was driving a sacrificial camel, whereupon he (Rasul) said: Ride on It. He said: It is a sacrificial camel. Thereupon he (Rasul) said twice or thrice: Ride on it.

Bk 7, No.3050:
Anas said: Someone happened to pass by Rasul with a sacrificial camel, or a sacrificial animal, whereupon he said: Ride on it. He said: It is a sacrificial camel, or animal, whereupon he said: (Ride) even if (it is a sacrificial camel).

Bk 7, No.3051:
Anas said: There happened to pass (a person) with a sacrificial camel by Rasul and the rest of the hadith is the same.

Bk 7, No.3052:
Jabir reported that he was asked about riding on a sacrificial animal, and he said: I heard Rasul as saying: Ride on it gently, when you have need for it, until you find (another) mount.

Bk 7, No.3053:
Abu Zubair said: I asked Jabirabout riding on the sacrificial animal, to which he replied: I heard Rasul as saying: Ride on them gently until you find another mount.
Chapter 64: WHAT SHOULD BE DONE WITH THE SACRIFICIAL ANIMAL, WHEN IT IS COMPLETELY EXHAUSTED AND BECOMES POWERLESS TO MOVE

Bk 7, No.3054:
Musa b. Salama al-Hudhali said: I and Sinan b. Salama proceeded (to Mecca to perform Umra. Sinan had a sacrificial camel with him which he was driving. The camel stopped in the way being completely exhausted and this state of it made him (Sinan) helpless. (He thought) if it stops proceeding further how he would be able to take it, along with him and said: I would definitely find out (the religious verdict) about it. I moved on in the morning and as we encamped at al-Batha', (Sinan) said: Come (along with me) to Ibn 'Abbis so that we should narrate to him (this incident), and he (Sinan) reported to him the incident of the sacrificial camel. He (Ibn Abbas) said: You have referred (the matter) to the well informed person. (Now listen) Rasul sent sixteen sacrificial camels with a man whom he put in change of them. He set out and came back and said: Rasul, what should I do with those who are completely exhausted and become powerless to move on, whereupon he said: Slaughter them, and dye their hoofs in their blood, and put them on the sides of their humps, but neither you nor anyone among those who are with you must eat any part of them.

Bk 7, No.3055:
Ibn Abbas reported that Rasul sent eighteen sacrificial camels with a person. The rest of the hadith is the same, and the first part (of the above-mentioned hadith) is not mentioned.

Bk 7, No.3056:
Ibn Abbas reported that Dhuwaib, father of Qabisanarrated to him that Rasul sent under his charge the sacrificial camels, and said: If any of these is completely exhausted and you apprehend its death, then slaughter it, then dip its hoofs in its blood and imprint it on its hump; but neither you nor any one of your comrades should eat it.
Chapter 65: IT IS OBLIGATORY TO PERFORM FAREWELL CIRCUMAMBULATION, WHILE A MENSTRUATING WOMAN IS EXEMPTED FROM IT

Bk 7, No.3057:
Ibn Abbas reported that the people used to return through every path, whereupon Rasul said: None amongst you should depart until he performs the last circumambulation round the House. Zuhair said (the words are): [ARABIC: YANSWARIFUWN KULLA WAJH] and the word [arabic: FIY] was not mentioned.

Bk 7, No.3058:
Ibn Abbas said: The people were commanded (by Rasul) to perform the last circumambulation round the House, but menstruating women were exempted.

Bk 7, No.3059:
Tawus said: I was in the company of Ibn Abbas when Zaid b. Thabit said: Do you give religious verdict that the woman who is in menses is allowed to go without performing the last circumambulation of the House? Ibn Abbas said to him: Ask such and such woman of the Ansar, if you do not (believe my religious verdict) whether Rasul had coimmanded her this. Zaid b Thabit (went to that lady and after getting this verdict attested by her) came back to Ibn Abbas smilingly and said: I did not find you but telling the truth.

Bk 7, No.3060:
Aisha said: Safiyyah bint Huyayy entered the period of menses after performing Tawaf Ifada. I made a mention of her menses to Rasul, whereupon Allah's. Messenger remarked: Well, then she will detain us. I said: Rasul. she has performed Tawif Ifada and circumambulated the House, and it was after this that she entered the period of menses. Thereupon Rasul said: (If it is so), then proceed forth.

Bk 7, No.3061:
This hadith is narrated (from Aisha) on the authority of Ibn Shihab with the same chain of transmitters (and the words are): Safiyyah bint Huyayy, Wife, entered the period of menses at the occasion of the Farewell Pilgrimage after she had performed Tawaf Ifada in the state of cleanliness; the rest of the hadith is the same.

Bk 7, No.3062:
Abdul Rahman b. al Qasim narrated on the authority of Aisha that she made a mention to Rasul that Safiyyah had entered the period of menses. The rest of the hadith is the same.

Bk 7, No.3063:
Aisha said: We feared that Safiyyah might have entered the period of menses before performing Tawaf Ifada. Rasul came to us and said: Is Safiyyah going to detain us? Thereupon we said: She has performed Tawaf Ifada. He (Rasul) said: Then there is no detention (for us) now.

Bk 7, No.3064:
Aisha said to Rasul: Rasul, Safiyyah bint Huyayy has entered the state of menses, whereupon Rasul said: Perhaps she is going to detain us. Has she not clicumambulated the House along with you (i.e whether she has not performed Tawaf Ifada)? They said: Yes. He said: Then they should set out.

Bk 7, No.3065:
Aisha reported that Rasul inclined to do with Safiyyah what a man feels inclined to do with his wife. They said: Rasul, she has entered the state of menses, whereupon he said: (Well) she is going to detain us. They (his wives) said: Rasul, she performed Tawaf Ziyara (Tawaf Ifada) on the Day of Nahr. Thereupon he said: Then she should proceed along with you

Bk 7, No.3066:
Aisha said: When Rasul decided to march (for return journey), he found Safiyyah at the door of her tent, sad and downcast. He remarked. Barren, shaven-head, you are going to detain us, and then said: Did you perform Tawaf Ifada on the Day of Nahr? She replied in the affirmative, whereupon he said: Then march on.

Bk 7, No.3067:
This hadith is narrated by Aisha through another chain of transmitters, but no mention is made of" sad and downcast".
Chapter 66: THE MERIT OF ENTERING THE Kaba FOR A PILGRIM AND OBSERVING OF PRAYER IN IT

Bk 7, No.3068:
Ibn Umar reported that Rasul entered the Kaba. Usama, Bilal and Uthman b. Talha, the keeper (of the Kaba), were along with him. He closed the door and stayed in it for some time. Ibn Umar said: I asked Bilal as he came out what Rasul had done there. He said: He prayed there in (such a position) that two pillars were on his left side, one pillar on his right, and three pillars were behind him, and the House at that time was resting on six pillars.

Bk 7, No.3069:
Ibn Umar said: Rasul came on the Day of Victory, and got down in the courtyard of the Kaba and he sent (a message) for Uthman b. Talha. He came with the key and opened the door. Rasul then entered therein and Bilal, Usama b. Zaid, and Uthman b. Talha (along with him), and then commanded the door to be closed. They stayed there for a considerable time, and then the door was opened, and Abdullah said: I was the first to meet Rasul.. outside (the Kaba), and Bilal was close behind him. I said to Bilal: Did Rasul observe prayer therein? He said: Yes. I said: Where? He said: Between the two pillars in front of his face. He said: I forgot to ask him as to the number of rakahs he prayed.

Bk 7, No.3070:
lbn Umar said: Rasul came daring the year of Victory on the she-camel of Usama b. Zaid until he made her kneel down in the courtyard of the Kaba (and got down). He then sent for Uthman b. Talha and said: Bring me the key. He went to his mother and she refused to give that to him. He said: By Allah, give that to him or this sword would be thrust into my side. So she gave that to him, and he came with that to Rasul and gave that to him, and he opened the door. The rest of the hadith is the same as the above one.

Bk 7, No.3071:
Ibn Umar said: Rasul, entered the House, and Usama, Bilal and Uthman b. Talha were with him, and they kept the door closed for a considerable time. Then it was opened and I was the first to enter the House and meet Bilal, and I said: Where did Rasul observe prayer? He said: Between these two front pillars. I, however, forgot to ask him the number of rakas that he observed.

Bk 7, No.3072:
Ibn Umar reported that he reached the Kaba and Rasul had entered therein, and Bilal and Usama too. Uthman b. Talha closed the door to them, and they stayed there for a considerable time, and then the door was opend and Rasul came out, and I went upstairs and entered the House and said: Where did Rasul observe prayer? They said: At this very place. I, however, forgot to ask them about the (number of) rakas that he observed.

Bk 7, No.3073:
Salim narrated on the authority of his fatherthat Rasul entered the House along with Usama b. Zaid, Bilal and Uthman b. Talha. They closed the door from within, and, as they opened it, I was the first to get into it and meet Bilal, and I asked him: Did Rasul observe prayer in it? He said: Yes, he observed prayer between these two Yemenite pillars (pillars situated towards the side of Yemen).

Bk 7, No.3074:
Salim b. Abdullah reported his fathersaying: I saw Rasul entering the Kaba, and Usama b. Zaid, Bilal and Uthman b. Talha were along with him, but none (else) entered therein along with them. Then the door was closed for them from within. Ibn Umar said: Bilal and Uthman b. Talha informed me that Rasul observed prayer in the interior of the Kaba between the two Yemenite pillars.

Bk 7, No.3075:
Ibn Juraij said: I said to Ata : Have you heard Ibn Abbas saying: You have been commanded to observe circumambulation, and not commanded to enter it (the Kaba)? He (Ata ) said: He (Ibn Abbas) (at the same time) did not forbid entrance into it. I, however, heard him saying: Usama b. Zaid informed me that when Rasul entered the House, he supplicated in all sides of it; and he did not observe prayer therein till he came out, and as he came out he observed two rakas in front of the House, and said: This is your Qibla. I said to him: What is meant by its sides? Does that mean its corners? He said: (In all sides and nooks of the House) there is Qibla.

Bk 7, No.3076:
Ibn Abbas reported that Rasul entered the Kaba, and in it there were six pillars, and he stood near a pillar and made supplication, bnt did not observe the prayer.

Bk 7, No.3077:
Ismail b. Abu Khalid said: I asked Abdullah b. Abu Aufa , a Companion of Rasul, whether Rasul had entered the House, while performing Umra, He said: NO.
Chapter 67: THE DEMOLISHING OF THE Kaba AND ITS RECONSTRUCTION

Bk 7, No.3078:
Aisha said: Rasul said to me: Had your people not been unbelievers in the recent past (had they not quite recently accepted Islam), I would have demolished the Kaba and would have rebuilt it on the foundation (laid) by Ibrahim; for when the Quraish had built the Kaba, they reduced its (area), and I would also have built (a door) in the rear.

Bk 7, No.3079:
This hadith has been narrated on the authority of Hisham with the same chain of transmitters.

Bk 7, No.3080:
Aisha said Rasul said: Didn't you see that when your people built the Kaba, they reduced (its area with the result that it no longer remains) on the foundations (laid) by Ibrahim. I said: Rasul, why don't you rebuild it on the foundations (laid by) Ibrahim? Thereupon Rasul said: Had your people not been new converts to Islam, I would have done that. Ibn Umar said: If Aisha had heard it from Rasul, I would not have seen Rasul abandoning the touching of the two corners situated near al-Hijr, but (for the fact) that it was not completed on the foundations (laid) by Ibrihim.

Bk 7, No.3081:
Aisha, Wife, heard Rasul as saying: If your people, had not been recent converts to Islam, I would have spent the treasure of the Kaba in the way of Allah and would have constructed its door just on the level of the ground and would have encompassed in it the space of Hijr.

Bk 7, No.3082:
Abdullah b. Zubairreported on the authority of his mother's sister (Aisha) saying that Rasul said: Aisha, if your people had not been recently polytheists (and new converts to Islam), I would have demolished the Kaba, and would have brought it to the level of the ground and would have constructed two doors, one facing the east and the other one to the west, and would have added to it six cubits of area from Hijr, for the Quraish had reduced it when they rebuilt it.

Bk 7, No.3083:
Ata said: The House was burnt during the time of Yazid b. Muaweya when the people of Syria had fought (in Mecca). And it happened with it (the Kaba) what was (in store for it). Ibn Zubairfelt it (in the same state) until the people came in the season (of Haj). (The idea behind was) that he wanted to exhort them or incite them (to war) against the people of Syria. When the people had arrived he said to them: O people, advise me about the Kaba. Should I demolish it and then build it from its very foundation, or should I repair whatever has been damaged of it? Ibn Abbas said: An idea has occurred to me according to which I think that you should only repair (the portion which has been) damaged, and leave the House (in that very state in which) people embraced Islam (and leave those very stones in the same state) when people embraced Islam, and over which Rasul had raised it. Thereupon Ibn Zubair said: It the house of any one of you is burnt, he would not be contented until he had reconstructed it, then what about the House of your Lord (which is far more Important than your house)? I would seek good advice from my Lord thrice and then I would make up (my mind) about this affair. After seeking good advice thrice, he made up his mind to demolish it. The people apprehended that calamity might fall from heaven on those persons who would be first to climb (over the building for the purpose of demolishing it), till one (took up courage, and ascended the roof), and threw down one of its stones. When the people saw no calamity befalling him, they followed him, demolished it until it was razed to the ground. Then Ibn Zubair erected pillars and hung cartains on them (in order to provide facilities to the people for observing the time of its construction). And the walls were raised; and Ibn Zubair said: I heard Aisha say that Rasul had observed: If the people had Rot recently (abandoned) unbelief, find I had means enough to reconstruct it, which I had not, I would have definitely excompassed in it five cubits of area from Hijr. And I would also have constructed a door for the people to enter, and a door for their exit. I today have (the means to spend) and I entertain no fearfrom the side of people (that they would protest against this change). So he added five cubits of area from the side of Hatim to it that there appeared (the old) foundation (upon which Hadrat Ibrahim had built the Kaba). and the people saw that and it was upon this foundation that the wall was raised. The length of the Kaba was eighteen cubits. when addition was made to it (which was in its breadth), then naturally the length appears to be) small (as compared with its breadth). Then addition of ten cubits (of area) was made in its length (also). Two doors were also constructed, one of which (was meant) for entrance and the other one for exit. When Ibn Zubairwas killed, Hajaj wrote to Abdul Malik (b. Marwan) informing him about it, and telling him that Ibn Zubairhad built (the Kaba) on those very foundations (which were laid by Ibrahim) and which reliable persons among the Meccans had seen. Abdul Malik wrote to him: We are not concerned with the censuring of Ibn Zubair in anything. Keep intact the addition made by him in the side of length, and whatever he has added frem the side of Hijr revert to (its previous) foundation, and wall up the door which he had opened. Thus Hajaj at the command of Abdul Malik) demolished it (that portion) and rebuilt it on (its previous) foundations.

Bk 7, No.3084:
Abdullah b. 'Ubaid reported that Harith b. Abdullah led a deputation to Abdul Malik b. Marwan during his caliphate. Abdul Malik said: I do riot think that Abu Khubaib (i.e Ibn Zabair) had heard from Aisha (about the intended wish of Rasul. In regard to the alteration of the Kaba). Harith said: Yes, I myself did hear from her. He (Abdul Malik) said: Well, tell me what you heard from her. He stated that she (Hadrat Aisha) had said that Rasul said: Verily your people have reduced (the area) of the House from its (original foundations, and if they had not recently abandoned polytheism (and embraced Islam) I would have reversed it to (those foundations) which they had left out of it. nd if your people would take initiative after me in rebuilding it, then come along with me so that I should show you what they have left out of it. He showed her about fifteen cubits of area from the side of Hatim (that they had separated). This is the narration transmitted by Abdullah b. Ubaid. Walid b. Ata has, however, made this addition to it:" Rasul said: I would have made two doors on the level of the ground (facing) the east and the west. Do you know why your people raised the level of its door (i.e the door of the Kaba)? She said: No. He said: (They did it) out of vanity so that (they might be in a position) to grant admittance to him only whom they wished. When a person intended to get into it, they let him climb (the stairs), and as he was about to enter, they pushed him and he fell down." Abdul Malik said to Harith; Did you yourself hear her saying this? He said: Yes. He (Harith) said that he (Abdul Malik) scratched the ground with his staff for some time and then said: I wish I had left his (Ibn Zubair's) work there.

Bk 7, No.3085:
This hadith has been narrated on the authority of Juraij with the same chain of transmitters.

Bk 7, No.3086:
Abu Qaza'ah reported that while Abdul Malik b. Marwan was circumambulating the Kaba he said: May Allah ruin Ibn Zubair that he lies in attributing to the Mother of the Faithful, as he says: I heard her stating that Rasul had said: Aisha, if your people had not been new converts to Islam, I would have demolished the House and would have added (in it area) from the Hijr for your people have reduced the area from its foundations. Harith b. Abdullah b. Abu Rabiasaid: Commander of the Faithful, don't say that, for I heard the Mother of the Faithful saying this, whereupon he said: If I had heard this before demolishing it, I would have left it in the state in which Ibn Zabair had built it.
Chapter 68: THE WALL OF THE Kaba AND ITS DOOR

Bk 7, No.3087:
Aisha said: I asked Rasul about the wall, circumpassing the House (i.e whether the wall on the side of Hijr was included in the Kaba). He said, Yes. I said: Then why did they not include it in the House? He said: 'Your people ran short of the means (to do so). I said: Why is it that the level of its door is raised high? He said: Your people did it so that they should admit one whom they liked, and forbid him whom they disliked, and if your people were not new converts to faith, and I did not apprehend that their hearts would feel agitated at this. I would have definitely included (the area of) this wall-in the House and would have brought the door to the level of the ground.

Bk 7, No.3088:
Aisha said: I asked Rasul about Hijr, and the rest of the hadith is the same. I also said: Why is it that the door has been made on a higher level, and one cannot (get into it) but with the help of a ladder? The rest of the hadith is the same as reported above and the concluding words are: (I do not change it) out of the apprehension that their hearts may disapprove of it."
Chapter 69: ONE MAY PERFORM Haj ON BEHALF OF THE MAIMED THE OLD AND THE DECEASED

Bk 7, No.3089:
Ibn Abbas reported that while al-Fadl b. Abbas had been riding behind Rasul a women of the tribe of Khath'am came to him (to the Holy Proppet) asking for a religious verdict. Fadl looked at her and she looked at him. Rasul turned the face of al-Fadl to the other side. She said: Rasul, there is an obligation from Allah upon His servants in regard to Haj. (But) my father is an aged man; he is incapable of riding safely. May I perform Haj on his behalf? He said: Yes. It was during the Farewell Pilgrimage.

Bk 7, No.3090:
Fadl reported that a woman of Banu Khath'am said: Rasul, my father is very old. There is an old obligation of Haj upon him from Allah, but he is not capable of sitting on the back of the camel. Thereupon Rasul said: Perform Haj on his behalf.
Chapter 70: THE VALIDITY OF THE Haj PERFORMED BY A BOY AND REWARD FOR ONE WHO ENABLES HIM TO PERFORM IT (BY ACCOMPANYING HIM AND BEARING EXPENSES FOR HIM)

Bk 7, No.3091:
Ibn Abbas reported that Rasul met some riders at al-Rauha and asked who they were. They replied that they were Muslims. They said: Who art thou? He said: (I am) Messengef of Allah. A woman (then) lifted up a boy to him and said: Would this child be credited with having performed the Haj? Thereupon he said: Yes, and you will have a reward.

Bk 7, No.3092:
Ibn Abbas said: A woman lifted up her child and said: Rasul, would the child be credited with having performed the Haj? Thereupon he said: Yes, and there would be a reward for you.

Bk 7, No.3093:
Karaib said: A woman lifted a child and said: Rasul, would he be credited with Haj? He said: Yes. and for you there would be a reward.

Bk 7, No.3094:
A hadith like this has been narrated on the authority of Ibn Abbas through another chain of transmitters.
Chapter 71: PERFORMANCE OF Haj IS OBLIGATORY ONLY ONCE IN LIFE

Bk 7, No.3095:
Abu Huraira said: Rasul addressed us and said: O people, Allah has made Haj obligatory for you; so perform Haj. Thereupon a person said: Rasul, (is it to be performed) every year? He (Rasul) kept quiet, and he repeated (these words) thrice, whereupon Rasul said: If I were to say" Yes," it would become obligatory (for you to perform it every year) and you would not be able to do it. Then he said: Leave me with what I have left to you, for those who were before you were desroyed because of excessive questioning, and their opposition to their Rasuls. So when I command you to do anything, do it as much as it lies in your power and when I forbid you to do anything, then abandon it.
Chapter 72: TRAVELLING OF A WOMAN WITH HER MAHRAM FOR Haj, ETC.

Bk 7, No.3096:
Ibn Umar said Rasul said: A woman should not set out on three (days' journey) except when she has a Mahram with her.

Bk 7, No.3097:
This hadith has been narrated on the same authority by Ubaidullah. And in the narration of Abu Bakr (the words are):" More than three (days)." Ibn Numair narrated on the authority of his father, (and the words are):" Three (days) except (when) she has a Mahram with her."

Bk 7, No.3098:
Ibn Umar said Rasul said: It is not lawful for a woman who believes in Allah and the Hereafter to travel for more than three nights journey except when there is a Mahram with her.

Bk 7, No.3099:
Qaza'ah said: I heard a hadith from Abu Saeedand it impressed me (very much), so I said to him: Did you hear it (yourself) from Rasul? Thereupon he said: (Can) I speak of anything about Rasul which I did not bear? He said: I heard Rasul saying: Do not set out on a journey (for religious devotion) but for the three mosques-for this mosque of mine (at Medina) the Sacred Mosque (at Mecca), and the Mosque al-Aqsa (Bait al-Maqdis), and I heard him saying also: A woman should not travel for two days duration, but only when there is a Mahram with her or her husband.

Bk 7, No.3100:
Qaza'ah said: I heard Abu Saeed Kuzrisaying: I heard four things from Rasul which impressed me and captivated me (and one out of these is this), that he forbade a woman to undertake journey extending over two days but with her husband, or with a Mahram; and he then narrated the rest of the hadith.

Bk 7, No.3101:
Abu Saeed said Rasul said: A woman should not set out on three (days') journey, but in the company of a Mahram.

Bk 7, No.3102:
Abu Saeed Khuzri said Rasul said: A woman should not set out on a journey extending beyond three nights but with a Mahram.

Bk 7, No.3103:
This hadith has been narrated on the authority of Qatada with the same chain of transmitters and he said:" More than three (days) except in the company of a Mahram."

Bk 7, No.3104:
Abu Huraira said Rasul said: It is not lawful for a Muslim woman to travel a night's journey except when there is a Mahram with her.

Bk 7, No.3105:
Abu Huraira said Rasul said: It is not lawful for a woman who believes in Allah and the Hereafter to undertake a day's journey except in the company of a Mahram.

Bk 7, No.3106:
Abu Huraira said Rasul said: It is not lawful for a woman believing in Allah and the Hereafter to undertake journey extending over a day and a night except when there is a Mahram with her.

Bk 7, No.3107:
Abu Huraira said Rasul said: It is not lawful for a woman to undertake three (days, ) journey except when there is a Mahram with her.

Bk 7, No.3108:
Abu Saeed Kuzri said Rasul said: It is not lawful for a woman believing in Allah and the Hereafter to undertake journey extending over three days or more, except when she is in the company of her father, or her son, or her husband, or her brother, or any other Mahram.

Bk 7, No.3109:
A hadith like this has been narrated by A'mash with the same chain of transmitters.

Bk 7, No.3110:
Ibn Abbas said: I heard Rasul delivering a sermon and making this observation:" No person should be alone with a woman except when there is a Mahram with her, and the woman should not undertake journey except with a Mahram." A person stood up and said: Rasul, my wife has set out for pilgrimage, whereas I am enlisted to fight in such and such battle, whereupon he said:" You go and perform Haj with your wife."

Bk 7, No.3111:
A hadith like this has been narrated by Amr on the authority of the same chain of transmitters.

Bk 7, No.3112:
Ibn Juraij narrated this hadith with the same chain of transmitters, but he made no mention of it:" No person should be alone with a woman except when there is a Mahram with her."
Chapter 73: WHAT IS TO BE UTTERED WHEN ONE SETS OUT FOR Haj OR ANY OTHER JOURNEY

Bk 7, No.3113:
Ibn Umar reported that whenever Rasul mounted his camel while setting out on a journey, he glorified Allah (uttered Allah-o-Akbar) thrice, and then said: Hallowed is He Who subdued for us this (ride) and we were not ourselves powerful enough to use It as a ride, and we are going to return to our Lord. O Allah, we seek virtue and piety from Thee in this journey of ours and the act which pleaseth Thee. O Allah, lighten this journey of ours, and make its distance easy for us. O Allah, Thou art (our) companion during the journey, and guardian of (our) family. O Allah, I seek refuge with Thee from hardships of the journey, gloominess of the sights, and finding of evil changes in property and family on return. And he (Rasul) uttered (these words), and made this addition to them: We are returning, repentant, worshipping our Lord. and praising Him.

Bk 7, No.3114:
Abdullah b. Sarjisreported that when Rasul set forth on a journey, he sought refuge (with Allah) from the hardships of the travelling, and finding of evil changes on return, and disgrace after honour, and the curse of the oppressed and a gloomy sad scene in family and property.

Bk 7, No.3115:
A hadlth like this has been narrated on the authority of Asim With the same chain of transmitters except (this difference) that the hadith transmitted by Abdul Wahid (one of the narrators) the (word)" property" precedes the family, and in the hadith transmitted by Mahammad b. Khazim (the word)" family" precedes (theword" Property" ), on returning home, in the narrations of both the narrators (these words are found):" O Allah I seek refuge with Thee from the hardships of the journey."
Chapter 74: WHAT IS TO BE RECITED ON RETURN FROM THE JOURNEY OF Haj OR ANY OTHER JOURNEY

Bk 7, No.3116:
Ibn Umar reported that whenever Rasul came back from the battle or from expeditions or from Haj or Umra and as he reached the top of the hillock or upon the elevated hard ground, he uttered Allah-o- Akbar thrice, and then said: There is no god but Allah. He is One, there is no partner with Him, His is the sovereignty and His is the praise and He is Potent over everything. (We are) returning, repenting, worshipping, prostrating before our Lord, and we praise Him Allah fulfilled His promise and helped His servant, and routed the confederates alone.

Bk 7, No.3117:
This hadith has been narrated on the authority of Ibn Umar through another chain of transmitters (but with one alteration) that here Allah-o-Akbar is mentioned twice.

Bk 7, No.3118:
Anas b. Malik said: I and Abu Talha (both) came back along with Rasul. Safiyyah (Wife) rode behind him on his camel and as we came to the out- skirts of Medina he said: (We are those) who return, who repent, who worship our Lord, who praise (Him), and he went on uttering this until we entered Medina.

Bk 7, No.3119:
A hadith like this has been narrated by Anas b. Malikthrough another chain of transmitters.
Chapter 75: STAYING AT Dhul-HULAIFA AND OBSERVING OF PRAYER THERE, WHILE RETURNING FROM Haj OR Umra

Bk 7, No.3120:
Ibn Umar reported that Rasul made (his camel) kneel down (i, e. halt at the stony ground of Dhul-Hulaifa) and prayed there, and so did Ibn Umar.

Bk 7, No.3121:
Nafi reported that Ibn Umar used to halt his camel in the stony ground at Dhul-Hulaifa, where Rasul used to make a halt (and pray).

Bk 7, No.3122:
Nafi reported that when Ibn Umar returned from Haj or Umra he made his camel kneel down (i.e halted) in the stony ground of Dhul-Hulaifa where Rasul had made his camel halt.

Bk 7, No.3123:
Salim (b. Ibn Umar) reported on the authority of his father that Rasul was visited by (someone, i.e an angel) during the fag end of the night at Dhul-Hulaifa, and it was said to him: Verily it is a blessed stony-ground.

Bk 7, No.3124:
Salim b. Ibn Umar reported on the authority of his father that Rasul came to Dhul- Hulaifa in the heart of the valley at the fag end of the night, and it was said to him: It is a blessed stony ground. Musa (one of the narrators) said: Salim made his came) halt at the mosque where Abdullah made his camel halt as seeking the place of stay of Rasul. It is, in fact, situated at a lower plain than the mosque, which stands in the heart of the valley, and it is between it (the mosque) (and Qibla) that that place (where Rasul used to get down for rest and prayer) is situated.
Chapter 76: NO POLYTHEIST IS AUTHORISED TO PERFORM PILGRIMAGE OF THE Kaba AND CIRCUMAMBULATE THE HOUSE NAKED AND THE DESCRIPTION OF THE GREAT Haj

Bk 7, No.3125:
Abu Huraira said: Abu Bakr Siddiqsent me during Haj before the Farewell Pilgrimage for which Rasul had appointed him an Amir, among a group of people whom he had ordered to make announcement to the people on the Day of Nahr:" After this year no polytheist may perform the Pilgrimage and no naked person may circumambulate the House." Ibn Shihab stated that Humaid b. Abdul Rahman said that according to this narration of Abu Hurairathe day of Haj al-Akbar (Great Haj) is this Day of Nahr (10th of Dhul-Hijja).
Chapter 77: THE MERIT OF Haj AND UMRA AND THE DAY OF Arafa (THE 9TH OF Dhul-HIJJA)

Bk 7, No.3126:
Aisha said Rasul said: There is no day when God sets free more servants from Hell than the Day of Arafa. He draws near, then praises them to the angels, saying: What do these want?

Bk 7, No.3127:
Abu Huraira said Rasul said: An Umra is an expiation for the sins committed between it and the next, and Haj which is accepted will receive no other reward than Paradise.

Bk 7, No.3128:
This hadith has been narrated on the authority of Abu Hurairathrough another chain of transmitters.

Bk 7, No.3129:
Abu Huraira said Rasul said. He who came to this House (Kaba) (with the intention of performing Pilgrimage), and neither spoke indecently nor did he act wickedly. would return (free from sin) as on the (very first day) his mother bore him.

Bk 7, No.3130:
This hadith has been narrated on the authority of Mainsur with the same chain of transmitters (and the words are):" He who performed Pilgrimage but neither spoke indecently nor acted wickedly."

Bk 7, No.3131:
A hadith like this has been narrated on the authority of Abu Huraira .
Chapter 78: ENCAMPING OF PILGRIMS IN MECCA AND INHERITING OF (THE PROPERTY OF THEIR ANCESTORS)

Bk 7, No.3132:
Usama b. Zaid b. Harithasaid to Alla's Messenger: Will you stay in your house at Mecca (which you abandoned at the time of migration)? Thereupon he said: Has 'Aqil left for as any land or house? And 'Aqil and Talib became the Inheritors of Abu Talib's (property), and neither Jafar nor Ali inherited anything from him, for both (Jafar and Ali) were Muslims whereas 'Aqil and Talib were non-Muslims.

Bk 7, No.3133:
Usama b. Zaidsaid: Rasul, God willing, where will you stay tomorrow? And it was at the time of the Conquest (of Mecca). Thereupon he (Rasul) said: Has 'Aqil left any accommodation for us?
Chapter 79: THE MUHAJIR IS PERMITTED TO STAY FOR THREE DAYS IN MECCA AFTER Haj AND UMRA AND NOT MORE THAN THIS

Bk 7, No.3134:
Al-Ali' b. al-Hadrami said Rasul said: For a Mahijir, it is only three (days') stay at Mecca, after completing (the Haj or Umra) that is allowed, and it seemed as if he was saying that he should not (stay) beyond this (period).

Bk 7, No.3135:
Al-Ali, ' b. al-Hadrami said Rasul said: The Muhijir should stay at Mecca after performing the rituals (of Haj) but for three (days) only.

Bk 7, No.3136:
Al-'Ala' b. al-Hadrami said Rasul said: It is only for three nights that a Muhajir should stay at Mecca after the completion of the rituals of Haj.

Bk 7, No.3137:
Al-" Ala' b. al-Hadrami said Rasul said: The stay at Mecca after the completion of his rituals (of Haj) is only for three days.

Bk 7, No.3138:
Ibn Juraij narrated this hadith with the same chain of transmitters.
Chapter 80: THE SACRED TERRITORY OF MECCA AND ITS INVIOLABILITY AND THE PROHIBITION TO DO HUNTING IN IT AND ITS SUBURBS, AND FELLING DOWN OF ITS TREES AND CUTTING ITS GRASS

Bk 7, No.3139:
Ibn Abbas said Rasul said on the Day of Victory over Mecca: There is no Hijra (emigration) but only Jihad and good intention; and when you are called to battle, then go forth. He also said on the Day of Victory over Mecca: Allah made this town sacred on the day He created the earth and the heavens; so it is -sacred by the sacred- ness conferred on it by Allah until the Day of Resurrection and fighting in it was not lawful to anyone before me, and it was made lawful for me only during an hour on one day, for it is sacred by the sacredness conferred on it by Allah until the Day of Resurrection. Its thorns are not to be cut, its animal is not to be molested, and the things dropped are to be picked up only by one who makes a public announcement of it, and its fresh herbage is not to be cut. Abbassaid: Rasul, exception may be made in case of rush, for it is useful for their blacksmiths and for their houses. He (Rasul) conceding the suggestion of Abbas) said: Except rush.

Bk 7, No.3140:
A hadith like this has been narrated on the authority of Mansur, but he did not mention:" On that very day He created the heavens and the earth," and he (the narrator) substituted the word" fighting" (qital) for" killing" (qatl), and further said:" No one is to pick up the dropped thing except one who makes a public announcement of it."

Bk 7, No.3141:
Abu Shuraih al-'Adawi reported that he said to Amr b. Saeedwhen he was sending troops to Mecca: Let me tell you something. O Commander, which Rasul said on the day following, the Conquest which my ears heard and my heart has retained, and my eyes saw as he spoke it. He praised Allah and extolled Him and then said: Allah, not men, has made Mecca sacred; so it is not permissible for any person believing in Allah and the Last Day to shed blood in it, or lop a tree in it. If anyone seeks a concession on the basis of fighting of Rasul, tell him that Allah permitted His Messenger, but not you, and He gave him permission only for an hour on one day, and its sacredness was restored on the very day like that of yesterday. Let him who is present convey the information to him who is absent. It was said to Abu Shuraih: What did Amr say to you? He said: I am better informed of that than you, Abu Shuraih, but the sacred territory does not grant protection to one who is disobedient, or one who runs away after shedding blood, or one who runs away after committing

Bk 7, No.3142:
Abu Huraira,reported. When Allah, the Exalted and Majestic, granted Rasul victory over Mecca, he stood before people and praised and extolled Allah and then said: Verily Allah held back the elephants from Mecca and gave the domination of it to His Messenger and believers, and it (this territory) was not violable to anyone before me and it was made violable to me for an hour of a day, and it shall not be violable to anyone after me. So neither molest the animal, nor weed out thorns from it. And it is not lawful for anyone to pick up a thing dropped but one who makes public announcement of it. And it a relative of anyone is killed he is entitled to opt for one of two things. Either he should be paid blood-money or he can take life as (a just retribution). Abbassaid: Rasul, but Idhkhir (a kind of herbage), for we use it for our graves and for our houses, whereupon Rasul said: With the exception of Idhkhir. A person known as Abu Shah, one of the people of Yemen, stood up and said: Rasul, (kindly) write it for me. Thereupon Rasul said I Write it for Abu Shah. Walid said: I asked al-Auzai': What did his saying mean:" Write it for me, Rasul"? He said: This very address that he had heard from Rasul.

Bk 7, No.3143:
Abu Huraira said: The people of the Khuza'ah tribe killed a man of the tribe of Laith in the Year of Victory as a retaliation for one whom they had killed (whom the people of the tribe of Laith had killed). It was reported to Rasul. He mounted his camel and delivered this address: Verily Allah, the Exalted and Majestic, held back the Ele- phants from Mecca, and gave its domination to His Messenger and believers. Behold, it was not violable for anyone before me and it will not be violable for anyone after me. Behold, it was made violable for me for an hour of a day; and at this very hour it has again been made inviolable (for me as well as for others). So its thorns are not to be cut, its trees are not to be lopped, and (no one is allowed to) pick up a thing dropped, but the one who makes an announcement of it. And one whose fellow is killed is allowed to opt between two alternatives: either he should receive blood-money or get the life of the (murderer) in return. He (the narrator said): A person from the Yemen, who was called Abu Shah, came to him and said: Rasul, write it down for me, whereupon he (Rasul) said: Write it down for Abu Shah. One of the persons from among the Quraish also said: Except Idhkhir, for we use it in our houses ant our graves. Thereupon Rasul said: Except Idhkhir.

Bk 7, No.3144:
Jabir said: I heard Rasul say: It is not permissible for any one of you to carry weapons in Mecca.
Chapter 81: IT IS PERMISSIBLE TO ENTER MECCA WITHOUT IHRAM

Bk 7, No.3145:
Anas b. Malik reported that Rasul entered Mecca in the Year of Victory with a helmet on his head; and when he took it off, a man came to him and said: Ibn Khatal is hanging on to the curtains of the Kaba, whereupon he said: Kill him. Malik (one of the narrators) attested this statement having been made.

Bk 7, No.3146:
Jabir al-Ansari reported that Rasul entered Mecca and Qutaiba (another narrator) stated that he entered Mecca in the Year of Victory, wearing a black turban, but not wearing the Ihram.

Bk 7, No.3147:
Jabir reported that Rasul entered on the day of Victory of Mecca wearing a black turban on his head. and she said: In case Allah cures me I will certainly go and observe prayer in Bait al-Maqdis. She recovered and so she made preparations to go out (to that place). She came to Maimuna. Wife. and after greeting her she informed her about it, whereupon she said: Stay here. and eat the provision (which you had made) and observe prayer In the mosque of the Messenger. for I heard Rasul say: Prayer in it is better than a thousand prayers observed in other mosques except the mosque of the Kaba.

Bk 7, No.3148:
Amr b. Huraith reported on the authority of his father that Rasul addressed the people (on the day of the Victory of Mecca) with a black turban on his head.

Bk 7, No.3149:
Jafar b. Amr b. Huraith reported his father as saying: As if I am seeing Rasul on the pulpit with a black turban on his head, and its two ends hanging between his shoulders. Abu Bakr (another narrator) did not make mention of:" Upon the pulpit".
Chapter 82: EMINENCE OF MEDINA. RASUL SHOWERED BLESSINGS UPON IT, ITS SACREDNESS, AND UNLAWFULNESS OF HUNTING AND LOPPING OF TREES AND DEMARCATION ITS PRECINCTS

Bk 7, No.3150:
Abdullah b. Zaid b. Asim said Rasul said: Verily Ibrahim declared Mecca sacred and supplicated (for blessings to be showered) upon its inhabitants, and I declare Medina to be sacred as lbrahim had declared Mecca to be sacred. I have supplicated (Allah for His blessings to be showered) in its sa' and its mudd (two standards of weight and measurement) twice as did Ibrahim for the inhabitants of Mecca. This hadith has been narrated through another chain of transmitters with a slight varia- tion of words.

Bk 7, No.3151:
Rafi b. Khadij said Rasul said: Ibrahim declared Mecca as sacred and I declare sacred the area between its two stony grounds (lava lands by which he meant Medina).

Bk 7, No.3152:
Nafi b. Jubair reported that Marwan b. Hakam addressed people and made mention of Mecca and its inhabitants and its sacredness, but he made no mention of Medina, its inhabitants and its sacredness. Rafi b. Khadij called to him and said: What is this that I hear you making mention of Mecca and its inhabitants and its sacredness, but you did not make mention of Medina and its inhabitants and its sacredness, while Rasul has also declared sacred (the area) between its two lava lands (Medina)? And (we have record of this) with us written on Khaulani parchment. If you like, I can read it out to you. Thereupon Marwan became silent, and then Said: I too have heard some part of it.

Bk 7, No.3153:
Jabir said Rasul said: Ibrahim declared Mecca as sacred; I declare Medina, that between the two mountains, as inviolable. No tree should be lopped and no animal is to be molested.

Bk 7, No.3154:
Amir b. Saad reported on the authority of his fatherthat Rasul said: I have declared sacred the territory between the two lava plains of Medina, so its trees should not be cut down, or its animal killed; and he also said: Medina is best for them if they knew. No one leaves it through dislike of it without Allah putting in it someone better than he in place of him; and no one will stay there in spite of its hardships and distress without my being an intercessor or witness on behalf of him on the Day of Resurrection.

Bk 7, No.3155:
Amir b. Saad b. Abu Waqqas reported on the authority of his fatherthat Rasul said, and then the (above-mentioned) hadith was narrated with this addition:" None should nurse ill-will towards the people of Medina, or Allah will melt him in fire like the melting of lead or the dissolution of salt in water.

Bk 7, No.3156:
Amir b. Saad reported that Saad rode to his castle in al-'Aqiq and found a slave cutting down the trees, or beating off their leaves, so he stripped him off his belongings. When Saad returned, there came to him the masters of the slave and negotiated with him asking him to return to their slave or to them what he had taken from their slave, whereupon he said: God forbid that I should return anything which Rasul has given me as spoil, and refused to return anything to them.

Bk 7, No.3157:
Anas b. Malik said Rasul said to Abu Talha : Find for me a servant from amongst your boys to serve me. Abu Talha went out along with me and made me sit behind him. And I used to serve Rasul whenever he got down from the camel. And in one hadith he said: He proceeded and when (the mountain of) Uhud was within sight, he said: This is the mountain which loves us and we love it. And as he came close to Medina he said: O Allah, I declare (the area) between the two mountains of it (Medina) sacred just as Ibrahim declared Mecca as sacred. O Allah, bless them (the people of Medina) in their mudd and sa'.

Bk 7, No.3158:
Anas b. Malik reported a hadith like this from Rasul except with this variation that he said:" I declare sacred the area between its two lava mountains."

Bk 7, No.3159:
Asim said: I asked Anas b. Malik whether Rasul had declared Medina as sacred. He said: Yes. (the area) between so and so. He who made any innovation in it, and further said to me: It is something serious to make any innovation in it (and he who does it) there is upon him the curse of Allah, and that of the angels and of all the people, Allah will not accept from him on the Day of Resurrection either obligatory acts or the surpererogatory acts. Ibn Anas said: Or he accommodates an innovator.

Bk 7, No.3160:
Asim said: I asked Anaswhether Rasul had declared Medina as sacred. He said: Yes, it is sacred, so its tree is not to be cut; and he who did that let the curse of Allah and that of the angels and of all people be upon him.

Bk 7, No.3161:
Anas b. Malik said Rasul said: Allah bless them in their measurements, bless them in their sa's and bless them in their mudd.

Bk 7, No.3162:
Anas b. Malik said Rasul said: O Allah, increase in Medina twice the blessings (Thou showered) on Mecca.

Bk 7, No.3163:
Ibrahim al-Taimi reported on the authority of his father: Ali ibn Abu Talib addressed us and said: He who thought that we have besides the Holy Koran anything else that we recite, he told a lie. And this document which is hanging by the sheath of the sword contains but the ages of the camels, and the nature of the wounds. He (Hadrat Ali) said Rasul said: Medina is sacred from 'Air to Thaur; So if anyone makes an innovation or accommodates an innovator, the curse of Allah, the angels, and all persons will fall upon him, and Allah will not accept any obligatory or optional act as recompense from them. And the protection granted by the Muslims is one and must be respected by the humblest of them. If anyone makes a false claim to paternity, or being a client of other than his own masters, there is upon him the curse of Allah, the angels, and all the people. Allah will not accept from him any recompense in the form of obligatory acts or optional acts. The hadith transmitted on the authority of Abu Bakr and Zabair ends with (these words): The humblest among them should respect it; and what follows after it is not mentioned there, and in the hadith transmitted by them (these words are) not found: (The document was hanging) on the sheath of his sword.

Bk 7, No.3164:
A hadith like this has been narrated on the authority of A'mash with the same chain of transmitters (but at the end) these words are added:" He who violated the covenant with a Muslim, there is upon him the curse of Allah, of angels and of all people. Neither an obligatory act nor a optional act would be accepted from him as recompense on the Day of Resurrection; and in the hadith transmitted by two other narrators these words are not found:" He who claimed false paternity." And in the hadith transmitted by Waki' there is no mention of the Day of Resurrection.

Bk 7, No.3165:
A hadith like this has been narrated with the same chain of transmitters by A'mash with a slight variation of words.

Bk 7, No.3166:
Abu Huraira said Rasul said: Medina is a sacred territory, so he who made any innovation in it. or gave protection to an innovator, there is upon him the curse of Allah, that of the angels and that of all the people. There would not be accepted on the Day of Resurrection either obligatory acts or optional acts from him.

Bk 7, No.3167:
A hadith like this has been narrated on the authority of A'mash with the same chain of transmitters, but no mention has been made of the Day of Resurrection. But this addition is made:" The protection granted by Muslims is one and must be respected by the humblest of them. And he who broke the covenant made by a Muslim, there is a curse of Allah, of his angels, and of the whole people upon him, and neither an obligatory act nor a optional act would be accepted from him as recompense on the Day of Resurrection."

Bk 7, No.3168:
Abu Huraira said: If I were to see deer grazing in Medina, I would have never molested them, for Rasul has stated: There is between the two lava mountains a sacred territory.

Bk 7, No.3169:
Abu Huraira said that Rasul declared sacred the territory between two lava mountains of Medina. Abu Huraira said: If I were to find deer in the territory between the two mountains, I would not molest them, and he (Rasul) declared twelve miles of suburb around Medina as a prohibited pasture.

Bk 7, No.3170:
Abu Huraira said that when the people saw the first fruit (of the season or of plantation) they brought it to Rasul. When he received it he said: O Allah, bless us in our fruits; and bless us in our city; and bless us in our sa's and bless us in our mudd. O Allah, Ibrahim was Thy servant, Thy friend, and Thy Rasul; and I am Thy servant and Thy Rasul. He (Ibrahim) made supplication to Thee for (the showering of blessings upon) Mecca, and I am making supplication to Thee for Medina just as he made supplication to Thee for Mecca, and the like of it in addition. He would then call to him the youngest child and give him these fruits.

Bk 7, No.3171:
Abu Huraira said that Rasul was given the first fruit and he said: O Allah, shower blessings upon us in our city, and in our fruits, in our mudd and in our sa's, blessings upon blessings, and he would then give that to the youngest of the children present there.

Bk 7, No.3172:
Abu Saeed Maula al-Mahri reported that they were hard pressed by the distress and hardship of Medina, and he come to Abu Saeed Kuzri and said to him: I have a large family (to support) and we are enduring hardships; I have, therefore, made up my mind to take my family to some fertile land. Thereupon Abu Saeed said: Don't do that, stick to Medina, for we have come out with Rasul, and (I think that he also said) until we reached 'Usfan, and he (Rasul along with his Companions) stayed there for some nights. There the people said: By Allah, we are lying here idle, whereas our children are unprotected behind us, and we do not feel secure about them. This (apprehension of theirs) reached Rasul, whereupon he said: What is this matter concerning you that has reached me? (I do not retain how he said it, whether he said like this: ) By Him (in the name of Whom) I take oath, (or he said like this: ) By Him in Whose Hand is my life, I made up my mind or if you like (I do not retain what word did he actually say), I should command my camel to proceed and not to let it halt until it comes to Medina and then said: Ibrahim declared Mecca as the sacred territory and it became sacred, and I declare Medina as the sacred territory-the area between the two mountains ('Air and Uhud). Thus no blood is to be shed within its (bounds) and no weapon is to be carried for fighting, and the leaves of the trees there should not be beaten off except for fodder. O Allah, bless us in our city; O Allab, bless us in our sil; O Allah, bless us in our mudd; O Allah, bless us in our sa; O Allah, bless us in our mudd. O Allah, bless us in our city. O Allah, bless with this blessing two more blessings. By Him in Whose Hand is my life, there is no ravine or mountain path of Medina which is not protected by two angels until you reach there. (He then said to the people: ) Proceed, and we, therefore, proceeded and we came to Medina By Him (in Whose name) we take oath and (in Whose name) oath is taken (Hammad is in doubt about it), we had hardly put down our camel saddles on arriving at Medina that we were attacked by the people of the tribe of Abdullah b. Ghatafan but none dared to do it before.

Bk 7, No.3173:
Abu Saeed al-Kbudri said Rasul said: O Allah, bless us in our sa' and mud and shower with its blessings two other blessings (multiply blessings showerted upon it).

Bk 7, No.3174:
A hadith like this has been narrated by Yabya b. Abu Kathir with the same chain of transmitters.

Bk 7, No.3175:
Abu Saeed Maula al-Mahri reported that he came to Abu Saeed Kuzri during the nights (of the turmoil) of al-Barrah, and sought his advice about leaving Medina, and complained of the high prices prevailing therein and his large family, and informed him that he could not stand the hardships of Medina and its rugged surrounding. He said to him: Woe to you; I will not advise you to do it, for I heard Rasul as saying: No one will endure hardships of Medina without my being an intercessor or a witness on his behalf on the Day of Resurrectiar), if he is a Muslim.

Bk 7, No.3176:
Abdul Rahman reported on the authority of his father Abu Saeedthat he heard Rasul as saying: I have declared sacred what is between the two lava grounds of Medina just as Ibrahim declared Mecca as sacred. He (the narrator) then said: Abu Saeed caught hold of (Abu Bakr, another narrator, used the word" found" ) a bird in his hand and then released it from his hand and set it free.

Bk 7, No.3177:
Sahl b. Hunif reported that Rasul pointed with his hands towards Medina and said: That is a sacred territory and a place of safety.

Bk 7, No.3178:
Aisha said: When we came to Medina, and it was an unhealthy, uncogenial place, Abu Bakr fell sick and Bilal also fell sick; and when Rasul saw the illness of his Companions he said: O Allah, make Medina as congenial to us as you made Mecca congenial or more than that; make it conducive to health, and bleesus in its sa' and in its mudd, and transfer its fever to al-juhfa.

Bk 7, No.3179:
This hadith has been narrated by Hisham b. Urwa with the same chain of transmitters.

Bk 7, No.3180:
Ibn Umar said Rasul said: He who patiently endures the hardships of it (of this city of Medina), I would be an intercessor or a withness on his behalf on the Day of Resurrection.

Bk 7, No.3181:
Yuhannis, the freed slave of Zubair, narrated that when he was sitting with Ibn Umarduring the days of turmoil, his freed slave-girl came to him. After saluting him she said: Abu Abdul Rahmin, I have decided to leave (Medina) for the time is hard for us, whereupon Abdullah said to her: Stay here, foolish lady, for I have heard Rasul as saying: For one who shows endurance on the hardships and rigour of it (of Medina) I would be an intercessor or a witness on his behalf on the Day of Resurrection.

Bk 7, No.3182:
Ibn Umar said: I heard Rasul as saying: He who patiently endured the hardships and rigours of (this city, i.e Medina), I would be his witness and intercessor on the Day of Resurrection.

Bk 7, No.3183:
Abu Huraira said Rasul said: For one among my Ummah who shows endurance against the hardships and rigours of Medina, I would be an intercessor or a witness on his behalf on the Day of Resurrection.

Bk 7, No.3184:
A hadith like this has been narrated on the authority of Abu Hurairathrough another chain of transmitters.

Bk 7, No.3185:
Abu Huraira said Rasul said: None who shows endurance on the hardships of Medina,... (the rest of the hadith is the same).
Chapter 83: THE SECURITY OF MEDINA AGAINST PLAGUE AND DAJJAL

Bk 7, No.3186:
Abu Huraira said Rasul said: There are at the approaches of Medina angels so that plague and the Dajjal shall not penetrate into it.

Bk 7, No.3187:
Abu Huraira said Rasul said: Dajjal will come from the eastern side with the intention of attacking Medina until he will get down behind Uhud. Then the angels will turn his face towards Syria and there he will perish.
Chapter 84: MEDINA WIPES OUT EVIL FROM IT AND ITS OTHER NAMES ARE TABBA AND TAIBA

Bk 7, No.3188:
Abu Huraira said Rasul said: A time will come for the people (of Medina) when a man will invite his cousin and any other near relation: Come (and settle) at (a place) where living is cheap, come to where there is plenty, but Medina will be better for them; would they know it! By Him in Whose Hand is my life, none amongst them would go out (of the city) with a dislike for it, but Allah would make his successor in it someone better than be. Behold. Medina is like furnace which eliminates from it the impurities. And the Last Hour will not come until Medina banishes its evils just as a furnace eliminates the impurities of iron.

Bk 7, No.3189:
Abu Huraira said Rasul said: I have been commanded (to migrate) to a town (Medina) which would overpower other towns. They (the people) call it Yathrib; its correct name is (in fact) Medina. It eliminates (bad) people just as a furnace removes the alloy of iron.

Bk 7, No.3190:
This hadith has been narrated by Yabya b. Saeedwith the same chain of transmitters (and the words are):" Just as a furance removes impurity," but no mention is made of iron.

Bk 7, No.3191:
Jabir reported that a desert Arab swore allegiance to Rasul. He suffered frozn a severe fever in Medina (and) so he came to Rasul saying: Mubammad. cancel my oath of allegiance, but Rasul refused it. He again came and caid: Cancel my oath of allegiance. but he (Rasul) refused it. He again came to him and said: Cancel my oath of allegiance, but he refused. The desert Arab, however, went away (cancelling the allegiance himself) ; thereupon Rasul said: Medina is like a furnace which drives away its impurity and purifies what is good.

Bk 7, No.3192:
Zaid b. Thabit said Rasul said: It is Taiba, thereby meaning Medina. It drives away impurity just as fire removes the impurity of silver.

Bk 7, No.3193:
Jabir b. Samurareported that he heard Rasul say: Allah named Medina as Tabba.
Chapter 85: ALLAH WILL PUNISH THOSE WHO INTEND TO DO ANY HARM TO THE CITIZENS OF MEDINA

Bk 7, No.3194:
Abu Huraira said that Abu'I-Qasim (Muhammad) said: He who intends to do harm to the people of this city (that is, Medina). Allah would efface him as salt is dissolved in water.

Bk 7, No.3195:
Abu Huraira said Rasul said: He who intends to do harm to its people (he meant Medina), Allah would efface him as salt is dissolved in water. Ibn Hatim (one of the narrators) substituted the word" harm" for" mischief".

Bk 7, No.3196:
This hadith is narrated on the authority of Abu Huraira by another chain of transmitters.

Bk 7, No.3197:
Saad b. Abu Waqqas said Rasul said: He who intends to do harm to the people of Medina, Allah would efface him just as water dissolves salt.

Bk 7, No.3198:
Saad b. Malik heard Rasul saying like this except (this variation) that he said:" Sudden attack or harm."

Bk 7, No.3199:
Abu Huraira and Saad said Rasul said: O Allah, bless the people of Medina in their mudd, the rest of the hadith being the same, and in It (this is also mentioned):" He wo intends to do harm to its people, Allah would efface him just as salt it dissolved in water."
Chapter 86: EXHORTATION TO STAY IN MEDINA WHEN THE TOWNS WILL BE CONQUERED

Bk 7, No.3200:
Sufyan b. Abd Zuhair said Rasul said: Syria will be conquered and some people will go out of Medina along with their families driving their camels. and Medina is better for them if they were to know it. Then Yemen will be conquered and some people will go out of Medina along with their families driving their camels, and Medina is better for them if they were to know it. Then Iraq will be conquered and some people will go out of it along with their families driving their camels, and Medina is better for them if they were to know it.

Bk 7, No.3201:
Sufyan b. Abu Zuhair heard Rasul say: Yemen will be conquered and some people will go away (to that country) driving their camels and carrying their families on them and those who are under their authority, while Medina is better for them if they were to know it. Then Syria will be conquered and some people will go away driving their camels along with them and carrying their families with them and those who are under their authority, while Medina is better for theni if they were to know it. Thtn lraq will be conquered and some people will go away (to that country) driving their camels and carrying their families with them and those who are under their authority. while Medina is better for them if they were to know it.
Chapter 87: WHEN PEOPLE WILL ABANDON MEDINA

Bk 7, No.3202:
Salid b. Musayyib heard Abu Hurairasay that 'Rasul said about Medina: Its inhabitants will abandon it, whereas it is good for them and it will become the haunt of beasts and birds. (Imam Muslim said that Abu Safwan, one of the narrators whose name was Abdullah b. Abdul Malik, was an orphan and I bn juraij took him under his care for ten years.)

Bk 7, No.3203:
Abu Hurairaheard Rasul say: They (the residents of) Medina will abandon Medina whereas it is good for them and it will be haunted by beasts and birds, and two shepherds will come out from Muzainah intending (to go) towards Medina and tending their herd, and will find nothing but wilderness there until when they will reach the mountain path of Wada, they will fall down on their faces.
Chapter 88: BETWEEN THE GRAVE (OF RASUL) AND THE PULPIT THERE IS A GARDEN FROM THE GARDENS OF PARADISE

Bk 7, No.3204:
AbduUah b. Zaid al-Mazini said Rasul said: That which is between my house" and my pulpit is a garden from the gardens of Paradise.

Bk 7, No.3205:
Abdullah b. Zaid al-Ansari heard Rasul as saying: That which exists between my pulpit and my house is a garden from the gardens of Paradise.

Bk 7, No.3206:
Abu Huraira said Rasul said: That which exists between my house and my pulpit is a garden from the gardens of Paradise, and my pulpit is upon my cistern.
Chapter 89: UHUD IS A MOUNTAIN: IT LOVES US AND WE LOVE IT

Bk 7, No.3207:
Abu Humaid said: We went out along with Rasul in the expedition of Tabuk, and Humaid further related: We proceeded until we reached the valley of Qura; and Rasul said: I am going forth, so he who among you wants to move fast with me may do so; and he who likes to go slowly may do so. We proceeded until Medina wag within our sight. and he said: This is Tibba (another name of Medina) ; this is Ubud, the mountain which loves us and we love it.

Bk 7, No.3208:
Anas b. Malik said Rasul said: Ohud is a mountain which loves us and which we love. This hadith is narrated by Anas b. Malikwith another chain of transmitters (and the words are):" AIlah's Messenger cast a glance at Ubud and said: Ubud is a mountain which loves us and we love it."
Chapter 90: THE MERIT OF PRAYING IN THE TWO MOSQUES, AT MECCA AND MEDINA

Bk 7, No.3209:
Abu Hurairanarrated It directly from Rasul' having said this: A prayer in my mosque is a thousand times more excellent than a prayer in any other mosque, except Masjid al-Haram (Mosque of the Kaba).

Bk 7, No.3210:
Abu Huraira said Rasul said: Prayer in my mosque is more excellent than a thousand prayers observed in other mosques except the Masjid al- Haram.

Bk 7, No.3211:
Abu Huraira said: Prayer in the mosque of Rasul is more excellent than a thousand prayers in other mosques except the Masjid al-Haram, for Rasul is the last of Rasuls, and his mosque is the last of the mosques. Abu Salama and Abu Abdullah (two of the narrators in this chain of narrations said: We had no doubt that what Abu Harairahad said was from Rasul, and so we did not like to get an attestation from Abu Huraira about this hadith until Abu Hurairadied. We discussed it (the issue of getting attestation from Abu Huraira) amongst ourselves and blamed one another as to why we did not talk about it to Abu Huraira regarding it so that he could attribute its transmission to Rasul in case he had heard It from him. While we were discussing it as we sat with Abdullah b. Ibrahlm b. Qariz; we made a mention of this hadith, and our omission (in getting its attestation) about its direct transmission by Abu Huraira from him (the Holy Proohet) ; thereupon Abdullah b. Ibrahim said to us: I bear witness to the fact that I heard Abu Hurairasay that Rasul said: I am the last of Rasuls and my mosque is the last of the mosques.

Bk 7, No.3212:
Yahya b. Said said: I said to Abu Salih: Did you hear Abu Hurairamaking a mention of the excellence of prayer in the mosque of Rasul? He said: No (I did not hear directly from Abu Huraira), but I heard Abdullah b. Ibrahlm b. Qariz; say that' he had heard from Abu Hurairathat Rasul had said: Prayer in this mosque of mine is better than a thousand prayers. or. is like one thousand prayers observed in other mosques besides It, except that it be in al-Masjid al-Haram. This hadith has been narrated by Yabya b. Saeedwith the same chain of transmitters.

Bk 7, No.3213:
Ibn Umar said Rasul said: Prayer in this mosque of mine is better than a thousand prayers (observed in other mosque.) besides it, except that of Masjid al-Haram.

Bk 7, No.3214:
A hadith like this has been narrated on the authority of Ubaidullah with the same chain of transmitters.

Bk 7, No.3215:
Ibn Umar said: I heard Rasul saying like this.

Bk 7, No.3216:
Ibn Umar narrated from Rasul a hadlth like this.

Bk 7, No.3217:
Ibn Abbas reported that a woman fell ill and she said: In case Allah cures me I will certainly go and observe prayer in Bait al-Maqdis. She recovered and so she made preparations to go out (to that place). She came to Maimuna. Wife. and after greeting her she informed her about it, whereupon she said: Stay here. and eat the provision (which you had made) and observe prayer In the mosque of the Messenger. for I heard Rasul say: Prayer In it is better than a thousand prayers observed in other mosques except the mosque of the Kaba.
Chapter 91: DO NOT UNDERTAKE JOURNEY (PURELY FOR VISIT TO THE SACRED PLACES) BUT TO THREE MOSQUES

Bk 7, No.3218:
Abu Huraira said it directly from Rasul that he said: Do not undertake journey but to three mosques: this mosque of mine, the Mosque of al-Haram and the Mosque of Aqsa (Bait al-Maqdis).

Bk 7, No.3219:
This hadith has been narrated on the authority of Zuhri (but with this change of words) that he (Rasul) said:" Undertake journey to three mosques."

Bk 7, No.3220:
Abu Haraira said Rasul said: One should undertake journey to three mosques: the mosque of the Kaba, my mosque, and the mosque of Elia (Bait al-Maqdis).
Chapter 92: THE MOSQUE FOUNDED ON PIETY IS THE MOSQUE OF Rasul AT MEDINA

Bk 7, No.3221:
Abu Salama b. Abdul Rabman said: Abdul Rabman b. Abu Saeed Kuzrihappened to pass by me and I said to him. How did you hear your father making mention of the mosque founded on Piety? He said: My father said: I went to Rasul as he was in the house of one of his wives, and said: Rasul, which of the two mosques is founded on piety? Thereupon he took a handful of pebbles and threw them on the ground and then said: This is the very mosque of yours (mosque at Medina). He (the narrator) said: I bear witness that I heard your father making mention of it.

Bk 7, No.3222:
Abu Saeed reported from Rasul a hadlth like this, but in the chain of transmitters no mention was made of Abdul Rahman b. Abu Saeed.
Chapter 93: EMINENCE OF THE MOSQUE OF QUBA'AND EXCELLENCE OF PRAYER IN IT

Bk 7, No.3223:
Ibn Umar reported that Rasul visited (the mosque) at Quba' riding and on foot.

Bk 7, No.3224:
Ibn Umar reported that Rasul came to the mosque at Quba' riding and on foot, and he observed two rakas of (Nafl prayer) in it.

Bk 7, No.3225:
Ibn Umar reported that Rasul came to Quba' riding as well as on foot.

Bk 7, No.3226:
This hadith has been reported on the authority of Ibn Umar with another chain of transmitters.

Bk 7, No.3227:
Ibn Umar reported that Rasul used to come to Quba' riding and on foot

Bk 7, No.3228:
Ibn Umar had narrated this hadith through another chain of transmitters.

Bk 7, No.3229:
Ibn Umar used to come to Quba' on every Saturday and he said: I saw Rasul coming (to this place) on every Saturday.

Bk 7, No.3230:
Ibn Umar reported that Rasul used to come to Quba', i.e (he came) on every Saturday, and he used to come riding or on foot. Ibn Dinar (another narrator) said that Ibn Umar used to do like this. This hadlth has been narrated on the authority of Ibn Dinar, but he made no mention of:" Every Saturday."



# Book: 8 Kitab Al-Nikah [ Book of Marriage ]


Chapter 1: ONE WHO CAN SUPPORT A WIFE SHOULD MARRY

Bk 8, No.3231:
'Alqama said: While I was walking with Abdullah at Mina, Uthman happened to meet him. He stopped there and began to talk with him. Uthman said to him: Abu Abdul Rahman , should we not marry you to a young girl who may recall to you some of the past of your bygone days; thereupon he said: If you say so, Rasul said: 0 young men, those among you who can support a wife should marry, for it restrains eyes from casting (evil glances). and preserves one from immorality; but those who cannot should devote themselves to fasting for it is a means of controlling sexual desire.

Bk 8, No.3232:
'Alqama said: While I was going along with Abdullah b. Ma'sud in Mina, Uthman b. Affan happened to meet him and said: Come here, Abu Abdul Rahman (kunya of Ibn Masud), and he isolated him (from me), and when Abdullah (b. Masud) saw that there was no need (for this privacy), he said to me: 'Alqama, come on, and so I went there. (Then) Uthman said to him: Abu Abdul Rahman , should we not marry you to a virgin girl that your past may be recalled to your mind? Abdullah said: If you say so, the rest of the hadith is the same as narrated above.

Bk 8, No.3233:
Abdullah (b. Masud) said Rasul said to us: 0 young men, those among you who can support a wife should marry, for it restrains eyes (from casting evil glances) and preserves one from immorality; but he who cannot afford It should observe fast for it is a means of controlling the sexual desire.

Bk 8, No.3234:
Abu al-Rahman b. Yazid said: I and my uncle 'Alqama and al-Aswad went to Ibn Masud . He (the narrator further) said: I was at that time young, and he narrated a hadith which it seemed he narrated for me that Rasul said like one transmitted by Muaweya, and further added: I lost no time in marrying.

Bk 8, No.3235:
Abdul Rahman b. Yazid reported on the authority of Abdullah: We went to him, and I was the youngest of all (of us), but he did not mention:" I lost no time in marrying."

Bk 8, No.3236:
Anasreported that some of the Companions of Rasul asked his (Rasul's) wives about the acts that he performed in private. Someone among them (among his Companions) said: I will not marry women; someone among them said: I will not eat meat; and someone among them said: I will not lie down in bed. He (Rasul) praised Allah and glorified Him, and said: What has happened to these people that they say so and so, whereas I observe prayer and sleep too; I observe fast and suspend observing them; I marry women also? And he who turns away from my Sunnah, he has no relation with Me

Bk 8, No.3237:
Saad b. Abi Waqqas said: The Messengger of Allah rejected (the idea) of Uthman b. Muz'unliving in celibacy (saying): And if he (Rasul) had given me permission We would have got ourselves castrated.

Bk 8, No.3238:
Saeed b.al-Musayyib said: I heard Saad (b. Abi Waqqas) saying that the idea of Uthman b. Maz'un for living in celibacy was rejected (by Rasul), and if he had been given permission they would have got themselves castrated.

Bk 8, No.3239:
Saeed b.al Musayyib heard Saad b. Abi Waqqassaying that Uthman b. Maz'un decided to live in celibacy, but Rasul forbade him to do so, and if he had permitted him, we would have got ourselves castrated.
Chapter 2: HE WHO SEES A WOMAN, AND HIS HEART IS AFFECTED, SHOULD COME TO HIS WIFE, AND SHOULD HAVE INTERCOURSE WITH HER

Bk 8, No.3240:
Jabir reported that Rasul saw a woman, and so he came to his wife, Zainab, as she was tanning a leather and had sexual intercourse with her. He then went to his Companions and told them: The woman advances and retires in the shape of a devil, so when one of you sees a woman, he should come to his wife, for that will repel what he feels in his heart.

Bk 8, No.3241:
Jabir reported that Rasul saw a woman; and the rest of the hadith was narrated but (with this exception) that he said he came to his wife Zainab, who was tanning a (piece of) leather, and he made no mention of:" She retires in the shape of satan."

Bk 8, No.3242:
Jabir heard Rasul say: When a woman fascinates any one of you and she captivates his heart, he should go to his wife and have an intercourse with her, for it would repel what he feels.
Chapter 3: TEMPORARY MARRIAGE AND ITS PROHIBITION FOR ALL TIMES TO COME

Bk 8, No.3243:
Abdullah (b. Masud) said: We were on an expedition with Rasul and we had no women with us. We said: Should we not have ourselves castrated? He (Rasul) forbade us to do so He then granted us permission that we should contract temporary marriage for a stipulated period giving her a garment, and Abdullah then recited this verse: 'Those who believe do not make unlawful the good things which Allah has made lawful for you, and do not transgress. Allah does not like trangressers" (al-Koran, v. 87).

Bk 8, No.3244:
This hadith has been narrated on the authority of Jarir with the same chain of transmitters and he also recited this (above-mentioned verse) to us, but he did not say that Abdullah recited it.

Bk 8, No.3245:
This hadith has been narrated on the authority of Ismail with the same chain of transmitters (and the words are):" We were young, so we said: Rasul, should we not have ourselves castrated? But he (the narrator) did not say; We were on an expedition."

Bk 8, No.3246:
Jabir and Salama b. al-Akwa' said: There came to us the proclaimer of Rasul and said: Rasul has granted you permission to benefit yourselves, i.e to contract temporary marriage with women.

Bk 8, No.3247:
Salama b. al. Akwa' and Jabir said: Rasul came to us and permitted us to contract temporary marriage.

Bk 8, No.3248:
Ibn Uraij said: 'Ati' reported that jibir b. Abdullah came to perform Umra, and we came to his abode, and the people asked him about different things, and then they made a mention of temporary marriage, whereupon he said: Yes, we had been benefiting ourselves by this temporary marriage during the lifetime of theHoly Prophet and during the tinie of Abi! Bakr and Umar.

Bk 8, No.3249:
Jabir said: We contracted temporary marriage giving a handful of (tales or flour as a dower during the lifetime of Rasul and durnig the time of Abu Bakr until Umar forbade it in the case of Amr b. Huraith.

Bk 8, No.3250:
Abu Nadra said: While I was in the company of Jabir, a person came to him and said that Ibn Abbas and Ibn Zubair differed on the two types of Mutas (Tamattu of Haj 1846 and Tamattu with women), whereupon Jabir said: We used to do these two during the lifetime of Rasul. Umar then forbade us to do them, and so we did not revert to them.

Bk 8, No.3251:
Iyas b. Salama reported on the authority of his father that Rasul gave sanction for contracting temporary marriage for three nights in the year of Autas 1847 and then forbade it.

Bk 8, No.3252:
Sabra Juhanni said: Rasul permitted temporary marriage for us. So I and another person went out and saw a woman of Bana 'Amir, who was like a young long-necked she-camel. We presented ourselves to her (for contracting temporary marriage), whereupon she said: What dower would you give me? I said: My cloak. And my companion also said: My cloak. And the cloak of-my companion was superior to my cloak, but I was younger than he. So when she looked at the cloak of my companion she liked it, and when she cast a glance at me I looked more attractive to her. She then said: Well, you and your cloak are sufficient for me. I remained with her for three nights, and then Rasul said: He who has any such woman with whom he had contracted temporary marriage, he should let her off.

Bk 8, No.3253:
Rabi' b. Sabra reported that his father went on an expedition with Rasul during the Victory of Mecca, and we stayed there for fifteen days (i.e for thirteen full days and a day and a night), and Rasul permitted us to contract temporary marriage with women. So I and another person of my tribe went out, and I was more handsome than he, whereas he was almost ugly. Each one of us had a cloaks, My cloak was worn out, whereas the cloak of my cousin was quite new. As we reached the lower or the upper side of Mecca, we came across a young woman like a young smart long-necked she-camel. We said: Is it possible that one of us may contract temporary marriage with you? She said: What will you give me as a dower? Each one of us spread his cloak. She began to cast a glance on both the persons. My companion also looked at her when she was casting a glance at her side and he said: This cloak of his is worn out, whereas my cloak is quite new. She, however, said twice or thrice: There is no harm in (accepting) this cloak (the old one). So I contracted temporary marriage with her, and I did not come out (of this) until Rasul declared it forbidden.

Bk 8, No.3254:
Rabi' b. S'abra al-jahanni reported on the authority of his father. We went with Rasul to Mecca during the year of Victory and he narrated like this a hadith transmitted by Bishr (the previous one) but with this addition:" She said: Can it be possible?" And it is also mentioned in it:" He said: The cloak of this (man) is old and worn out."

Bk 8, No.3255:
Sabra al-Juhanni reported on the authority of his father that while he was with Rasul he said: 0 people, I had permitted you to contract temporary marriage with women, but Allah has forbidden it (now) until the Day of Resurrection. So he who has any (woman with this type of marriage contract) he should let her off, and do not take back anything you have given to then (as dower).

Bk 8, No.3256:
This hadith has been narrated on the authority of Abdul Aziz b Umar with the same chain of transmitters, and he said: I saw Rasul standing between the pillar and the gate (of the Kaba) and he was relating a hadith as narrated by Ibn Numair.

Bk 8, No.3257:
Abdul Malik b. Rabi' b. Sabraal-Juhanni reported on the authority of his father who narrated it on the authority of his father (i e. Abdul Malik's grandfather, Sabura al-juhanni): Rasul permitted us to contract temporary marriage in the Year of Victory, as we entered Mecce, and we did come out of it but he forbade us to do it.

Bk 8, No.3258:
Sabra b. Ma'bad reported that Rasul permitted his Companions to contract temporary marriage with women in the Year of Victory. So I and a friend of mine from Banu Sulaim went out, until we found a young woman of Banu Amir who was like a young she-camel having a long neck. We made proposal to her for contracting temporary marriage with us, and presented to her our cloaks (as dower). She began to look and found me more handsome than my friend, but found the cloak of my friend more beautiful than my cloak. She thought in her wind for a while, but then preferred me to my friend. So I remained with her for three (nights), and then Rasul commanded us to part with them (such women).

Bk 8, No.3259:
Rabi' b. Sabra reported on the authority of his father that Rasul prohibited the contracting of temporary marriage.

Bk 8, No.3260:
Rabi' b. Sabra reported on the authority of his father that Rasul forbade on the Day of Victory to contract temporary marriage with women. This hadith has been narrated on the authority of Rabi' b. Sabra that Rasul forbade to contracf temporary marriage with women at the time of Victory, and that his father had contracted the marriage for two red cloaks.

Bk 8, No.3261:
Urwa b. Zabair reported that Abdullah b. Zubairstood up (and delivered an address) in Mecca saying: Allah has made blind the hearts of some people as He has deprived them of eyesight that they give religious verdict in favour of temporary marriage, while he was alluding to a person (Ibn Abbas ). Ibn Abbas called him and said: You are an uncouth person, devoid of sense. By my life, Muta was practised during the lifetime of the leader of the pious (he meant Rasul), and Ibn Zubair said to him: just do it yourselves, and by Allah, if you do that I will stone you with your stones. Ibn Shihab said. Khalid b. Muhajir b. Saifullah informed me: While I was sitting in the company of a person, a person came to him and he asked for a religious verdict about Muta and he permitted him to do it. Ibn Abu Amrah al-Ansarisaid to him: Be gentle. It was permitted in- the early days of Islam, (for one) who was driven to it under the stress of necessity just as (the eating of) carrion and the blood and flesh of swine and then Allah intensified (the commands of) His religion and prohibited it (altogether). Ibn Shihab said: Rabi' b. Sabra told me that his father (Sabra) said: I contracted temporary marriage with a woman of Banu 'Amir for two cloaks during the lifetime of Rasul ; then he forbade us to do Muta. Ibn Shihab said: I heard Rabi' b. Sabra narrating it to Umar b. Abdul Aziz and I was sitting there.

Bk 8, No.3262:
Sabra al-Juhanni reported on the authority of his father: Rasul prohibited the contracting of temporary marriage and said: Behold, it is forbidden from this very day of yours to the Day of Resurrection, and he who has given something (as a dower) should not take it back.

Bk 8, No.3263:
Ali ibn Abu Talib reported that Rasul prohibited on the Day of Khaibar the contracting of temporary marriage with women and the eating of the flesh of domestic asses.

Bk 8, No.3264:
Malik narrated this hadith on the authority of the same chain of transmitters that Ali ibn Abu Talib said to a person: You are a person led astray; Rasul forbade us (to do Muta), as is stated In the hadith transmitted on the authority of Yahya b. Malik.

Bk 8, No.3265:
Muhammad b. Ali narrated on the authority of his father Ali that Rasul on the Day of Khaibar prohibited for ever the contracting of temporary marriage and eating of the flesh of the domestic asses.

Bk 8, No.3266:
Ali heard that Ibn Abbas gave some relaxation in connection with the contracting of temporary marriage, whereupon he said: Don't be hasty (in your religious verdict), Ibn Abbas , for Rasul on the Day of Khaibar prohibited for ever the doing of it-And eating of the flesh of domestic asses.

Bk 8, No.3267:
Ali said to Ibn Abbas that Rasul on the Day of Khaibar forbade forever the contracting of temporary marriage and the eating of the flesh of domestic asses.
Chapter 4: IT IS FORBIDDEN TO COMBINE A WOMAN AND HER FATHER'S SISTER, OR A WOMAN AND HER MOTHER'S SISTER TOGETHER IN MARRIAGE

Bk 8, No.3268:
Abu Huraira said Rasul said: One should not combine a woman and her father's sister, nor a woman and her mother's sister in marriage.

Bk 8, No.3269:
Abu Huraira said that Rasul forbade combining of four women in marriage: a woman with her tather's sister, and a woman with her mother's sister.

Bk 8, No.3270:
Abu Huraira said: I heard Rasul say: Father's sister should not be combined with her brother's daughter, nor the daughter of a sister with her mother's sister.

Bk 8, No.3271:
Abu Huraira said that Rasul forbade a person to combine in marriage a womanarid her father's sister, and a woman and her mother's sister. Ibn Shihab said: So we regarded the paternal aunt of her (wife's) father and the maternal aunt of her (wife's) father at the same level.

Bk 8, No.3272:
Abu Huraira said Rasul said: One should not combine in marriage a woman with her father's sister, or her mother's sister.

Bk 8, No.3273:
A hadith like this has been narrated on the authority of Abu Hurairathrough another chain of transmitters.

Bk 8, No.3274:
Abu Huraira said Rasul said: A man must not make proposal of marriage to a woman when his brother has done so already. And he must not offer a price for a thing for which his brother had already offered a price; and a woman must not be combined in marriage with her father's sister, nor with her mother's sister, and a woman must not ask to have her sister divorced in order to deprive her of what belongs to her, but she must marry, because she will have what Allah has decreed for her.

Bk 8, No.3275:
Abu Huraira said that Rasul forbade the combining of a woman in marriage with her father's sister, or with her mother's sister, or that a woman should ask for divorce for her sister in order to deprive her of what belongs to her. Allah, the Exalted'and Majestic, is her Sustainer too.

Bk 8, No.3276:
Abu Huraira said that Rasul forbade to combine a woman and her father's sister, and a woman and her mother's sister.

Bk 8, No.3277:
A hadith like this has been transmitted on the authority of Amr b. Dinar
Chapter 5: MUHRIM (ONE WHO IS IN THE STATE OF IHRAM) IS FORBIDDEN TO MARRY AND THE DISAPPROVAL OF GIVING THE PROPOSAL (IN THIS STATE)

Bk 8, No.3278:
Nubaih b. Wahb reported that Umar b. Ubaidullah intended to marry Talha b. Umar with the daughter of Shaiba b. Jubair; so he sent a messenger to Aban b. Uthman to attend the marriage, and he was at that time the Amir of Haj. Aban said: I heard Uthman b. Affan say that Rasul had stated: A Muhrim must neither marry himself, nor arrange the marriage of another one, nor should he make the proposal of marriage.

Bk 8, No.3279:
Nubaih b. Wahb said: Umar b. Ubaidullah b. Ma'mar sent me to Aban b. Uthman as he wanted to make the proposal of the marriage of his son with the daughter of Shaiba b. Uthman. He (Aban b. Uthman) was at that time (busy) in the season of Pilgrimage. He said: I deem him to be a man of the desert (for it is a common thing) that a Muhrim can neither marry, nor is he allowed to be married to anyone. It is Uthman (b. Affan) who reported this to us from Rasul.

Bk 8, No.3280:
Uthman b. Affan reported that Rasul had said: A Muhrim should neither marry himself, nor should he be got married to anyone, nor should he make the proposal of marriage.

Bk 8, No.3281:
Uthman (b. Affan) reported it directly from Rasul that he said: A Muhrim should neithermarry (in that state) nor make the proposal of marriage.

Bk 8, No.3282:
Nabaih b. Wahb reported that Umar b. 'Ubaidullah b. Ma'mar intended to marry his son Talha with the daughter of Shaiba b. Jubair during the Pilgrimage. Aban b. Uthman was at that time the Amir of Pilgrims. So he (Umar b. Ubaidullah) sent someone (as a messenger) to Aban saying: I intend to marry Talha b. Umar and I earnestly desire you to be present there (in this ceremony of marriage). Aban said to him: I find you a block-headed 'Iraqi. I heard Uthman b. Affan say that Rasul said: A Muhrim should not marry.

Bk 8, No.3283:
Ibn Abbas reported that Rasul married Maimulna in the state of Ihram. Ibn Numair made this addition:" I narrated it to Zuhri and he said: Yazid b. al-Asammtold me that he (Rasul) married her when he was not a muhrim."

Bk 8, No.3284:
Ibn Abbas said: Rasul. married Maimuna while he was a Muhrim.

Bk 8, No.3285:
Yazid b. al-Asamm said: Maimuna daughter of al-Harith narrated to me that Rasul married her and he was not in the state of Ihram. And she (Maimuna) was my mother's sister and that of Ibn Abbas .
Chapter 6: PROHIBITION OF ONE" S MAKING THE PROPOSAL OF MARRIAGE WHEN IT HAS ALREADY BEEN MADE BY ONE'S BROTHER UNTIL HE PERMITS OR GIVES HER UP

Bk 8, No.3286:
Ibn Umar reported Rasul as having said this: None amongst you should outbid another in a transaction, nor should he make proposals of marriage upon the proposal made by someone else.

Bk 8, No.3287:
Ibn Umar reported Rasul as having said this: A person should not enter into a transaction when his brother (had already entered into but not finalised), and he should not make proposal of marriage upon the proposal already made by his brother, until he permits it.

Bk 8, No.3288:
A hadith like this has been reported on the authority of Nafi with the same chain of transmitters.

Bk 8, No.3289:
Abu Huraira said Rasul as having forbidden a dweller of the town selling the merchandise of a villager or outbidding in a sale (in order that another might fall into a snare), or a person making the proposal of marriage when his brother has already made such a proposal, or entering into a transaction when his brother has already entered; and a woman asking the divorce of her sister in order to deprive her of what belongs to her. Amr made this addition:" The person should not purchase in opposition to his brother."

Bk 8, No.3290:
Abu Huraira said Rasul said: Do not outbid in a sale in order to ensnare. No man should enter into a transaction in which his brother has already entered, and no dweller of the town should sell on behalf of the villager. And no man should make a proposal of marriage which his brother has already made and no woman should ask for the divorce of another (co-wife) in order to deprive her of what belongs to her.

Bk 8, No.3291:
A hadith like this has been narrated on the authority of Zuhri with the same chain of transmitters but with a slight alteration.

Bk 8, No.3292:
Abu Huraira said Rasul said: The Muslim should not purchase in opposition to his brother, and he should not make the proposal of marriage on the proposal already made by his brother.

Bk 8, No.3293:
This hadith has been narrated on the authority of Abu Hurairathrough another chain of transmitters.

Bk 8, No.3294:
Uqba b. Amir said on the pulpit that Rasul said: A believer is the brother of a believer, so it is not lawful for a believer to outbid his brother, and he should not propose an engagement when his brother has thus proposed until he gives it up.
Chapter 7: IT IS PROHIBITED TO CONTRACT SHIGHAR MARRIAGE

Bk 8, No.3295:
Ibn Umar said that Rasul prohibited Shighar which means that a man gives his daughter in marriage on the condition that the other gives his daughter to him in marriage with- out any dower being paid by either.

Bk 8, No.3296:
A hadith like this has been narrated on the authority of" Ibn Umar but with a slight variation of words.

Bk 8, No.3297:
Ibn Umar reported that Rasul prohibited Shighar.

Bk 8, No.3298:
Ibn Umar reported Rasul as having said: There is no Shighar in islam.

Bk 8, No.3299:
Abu Huraira said that Rasul prohibited Shighar. Ibn Numair added: Shighar means that a person should say to the other person: Give me the hand of your daughter in marriage and I will (in return) marry my daughter to you; or merry me your sister, and I will marry my sister to you.

Bk 8, No.3300:
This hadith has been narrated on the authority of Ibn Vmar with the same chain of transmitters, but there is no mention of Ibn Numair.

Bk 8, No.3301:
Jabir said that Rasul prohibited Shighar.
Chapter 8: FULFILLING OF CONDITION IN MARRIAGE

Bk 8, No.3302:
Uqba b. Amir said Rasul said: The most worthy condition which must be fulfilled is that which makes sexual intercourse lawful. In the narration transmitted by Ibn Muthanna (instead of the word" condition" ) it is" conditions".
Chapter 9: SEEKING CONSENT OF AL-THAYYIBIN MARRIAGE IN WORDS AND OF A VIRGIN IN (MEANINGFUL) SILENCE

Bk 8, No.3303:
Abu Huraira said Rasul as having said: A woman without a husband (or divorced or a widow) must not be married until she is consulted, and a virgin must not be married until her permission is sought. They asked Rasul: How her (virgin's) consent can be solicited? He (Rasul) said: That she keeps silence.

Bk 8, No.3304:
This hadith has been narrated through another chain of transmitters.

Bk 8, No.3305:
Aisha said: I asked Rasul about a virgin whose marriage is solemnised by her guardian, whether it was necessary or not to consult her. Rasul said: Yes, she must be consulted. Aisha said: I told him that she feels shy, whereupon Rasul said: Her silence implies her consent.

Bk 8, No.3306:
Ibn Abbas said Rasul said: A woman without a husband has wore right to her person than her guardian, and a virgin's consent must be asked from her, and her silence implies her consent.

Bk 8, No.3307:
Ibn Abbas said Rasul said: A woman who has been previously married (Thayyib) has more right to her person than her guardian. And a virgin should also be consulted, and her silence implies her consent.

Bk 8, No.3308:
Sufyan reported on the basis of the same chain of transmitters (and the words are): A woman who has been previously married (Thayyib) has more right to her person than her guardian; and a virgin's father must ask her consent from her, her consent being her silence, At times he said: Her silence is her affirmation.
Chapter 10: IT IS PERMISSIBLE FOR THE FATHER TO GIVE THE HAND OF HIS DAUGHTER IN MARRIAGE EVEN WHEN SHE IS NOT FULLY GROWN UP

Bk 8, No.3309:
Aisha said: Rasul married me when I was six years old, and I was admitted to his house at the age of nine. She further said: We went to Medina and I had an attack of fever for a month, and my hair had come down to the earlobes. Umm Ruman (my mother) came to me and I was at that time on a swing along with my playmates. She called me loudly and I went to her and I did not know what she had wanted of me. She took hold of my hand and took me to the door, and I was saying: Ha, ha (as if I was gasping), until the agitation of my heart was over. She took me to a house, where had gathered the women of the Ansar. They all blessed me and wished me good luck and said: May you have share in good. She (my mother) entrusted me to them. They washed my head and embellished me and nothing frightened me. Rasul came there in the morning, and I was entrusted to him.

Bk 8, No.3310:
Aisha said: Rasul married me when I was six years old, and I was admitted to his house when I was nine years old.

Bk 8, No.3311:
Aisha reported that Rasul married her when she was seven years old, and he was taken to his house as a bride when she was nine, and her dolls were with her; and when he (Rasul) died she was eighteen years old.
Chapter 11: EXCELLENCE OF MARRYING OR BEING MARRIED DURING THE MONTH OF SHAWWAL AND EXCELLENCE OF TAKING BRIDE IN THE HOUSE DURING THIS MONTH

Bk 8, No.3312:
Aisha said: Rasul contracted marriage with me in Shawwal and took me to his house as a bride during Shawwal. And who among the wives of Rasul was dearer to him than I, and' Aisha liked that the women (of her family) should enter the houses as brides during the month of Shawwal.

Bk 8, No.3313:
This hadith has been narrated on the authority of Sufyan with the same chain of transmitters, but he made no mention of the act of Aisha (being admitted as a wife in the house of Rasul).
Chapter 12: IT IS PERMISSIBLE TO CAST A GLANCE AT THE FACE AND THE PALMS OF A WOMAN WHOM ONE INTENDS TO MARRY

Bk 8, No.3314:
Abu Huraira said: I was in the company of Rasul when there came a man and informed him that he had contracted to marry a woman of the Ansar. Thereupon Rasul said: Did you cast a glance at her? He said: No. He said: Go and cast a glance at her, for there is something in the eyes of the Ansar.

Bk 8, No.3315:
Abu Huraira said: A man came to Rasul and said: I have contracted marriage with a woman of the Ansar, whereupon Rasul said: Did you cast a glance at her, for there is something in the eyes of the Ansar? He said: I did cast a glance at her, whereupon he said: For what (dower) did you marry her? He said: For four Uqiyas. Thereupon Rasul said: For four Uqiyas; it seems as if you dig out silver from the side of this mountain (and that is why you are prepared to pay such a large amount of dower). We have nothing which we should give you. There is a possibility that we may send you to an (expedition) where you may get (booty). So he sent that man (in the expedition) which was despatched to Banu 'Abs.
Chapter 13: THE DOWER

Bk 8, No.3316:
Sahl b. Saad al-Saidi said: A woman came to Rasul. and said: Messerbger of Allah, I have come to you to entrust myself to you (you may contract my marriage with anyone at your discretion). Rasul saw her and cast a glance at her from head to foot. Rasul then lowered his head. When the woman saw that he had made no decision in regard to her, she sat down. There stood up a person from amongst his companions and said: Rasul, marry her to me if you have no need of her. He (Rasul) said: is there anything with you (which you con give as a dower)? He said: No, Rasul, by Allah I have nothing. Thereupon Rasul said: Go to your people (family) and see if you can find something. He returned and said: I have found nothing. Rasul said: See even if it is an Iron ring. He went and returned and said: No, by God, not even an iron ring, but only this lower garment of mine (Sahl said that he had no upper garment), half of which (I am prepared to part with) for her. Thereupon Rasul said: How can your lower garment serve your purpose, for it you wear it, she would not be able to make any use of it and if she wears it there would not be anything on you? The man sat down and as the sitting prolonged he stood up (in disappointment) and as he was going back Rasul commanded (him) to be called back, and as he came, he said to him: Do you know any part of the Koran? He said: I know such and such surahs (and he counted them). whereupon he said: Can you recite them from heart (from your memory)? He said: Yes, whereupon he (Rasul) said: Go, I have given her to you in marriage for the part of the Koran which you know.

Bk 8, No.3317:
This hadith has been narrated on the authority of Sahl b. Saad with a minor alteration of words, but the hadith transmitted through Zaidah (the words are that Rasul) said: Go, I have married her to you, and you teach her something of the Koran.

Bk 8, No.3318:
Abu Salama b. Abdul Rahman said: I asked Aisha, Wife: What is the amount of dower of Rasul? She said: It was twelve Uqiyas and one nash. She said: Do you know what is al-nash? I said: No. She said: It is half of uqiya, and it amounts to five hundred dirhams, and that was the dower given by Rasul to his wives.

Bk 8, No.3319:
Anas b. Malik reported that Rasul saw the trace of yellowness on Abdul Rahman b. Auf and said: What is this? Thereupon he said: Rasul, I have married a woman for a date-stone's weight of gold. He said: God bless you! Hold a wedding feast, even if only with a sheep.

Bk 8, No.3320:
Anas b. Malik (Allah be pleasedwith him) reported that Abdul Rahman b. Auf married during the lifetime of Rasul for a nawat weight of gold and Rasul said to him: Give a feast even with a sheep.

Bk 8, No.3321:
Anas b. Malikreported that Abdul Rahman b. Auf married a woman for a date-stone's weight of gold and Rasul said to him: Hold a wedding feast, even if only with a sheep.

Bk 8, No.3322:
This hadith has been narrated on the authority of Humaid with the same chain of transmitters except (with this minor alteration of words) that Abdul Rahman said:" I married a woman."

Bk 8, No.3323:
Abdul Rahman b. Auf reported that Rasul saw the signs of the happiness of wedding in me, and I said: I have married a woman of the Ansar. He said: How much Mahr have you paid? I said: For a date-stone weight of gold. And in the hadith transmitted by Ishaq (it is): (nawat weight) of gold.

Bk 8, No.3324:
Anas b. Malik reported that Abdul Rahman married a woman for a datestone weight of gold. Shuba has narrattd this hadith with the same chain of transmitters except for (this alteration) that he said that a person from among the sons of Abd al Rahman said:" from gold".
Chapter 14: EXCELLENCE OF EXMANCIPATING A SLAVE-GIRL AND THEN MARRYING HER

Bk 8, No.3325:
Anasreported that Rasul set out on an expedition to Khaibar and we observed our morning prayer in early hours of the dawn. Rasul then mounted and so did Abu Talha ride, and I was seating myself behind Abu Talha. Rasul moved in the narrow street of Khaibar (and we rode so close to each other in the street) that my knee touched the leg of Rasul. (A part of the) lower garment of Rasul slipped from his leg and I could see the whiteness of the leg of Rasul. As he entered the habitation he called: Allah-o-Akbar (Allah is the Greatest). Khaibar is ruined. And when we get down in the valley of a people evil is the morning of the warned ones. He repeated it thrice. In the meanwhile the people went out for their work, and said: By Allah, Muhammad (has come). Abdul Aziz or some of our com- panions said: Muhammad and the army (have come). He said: We took it (the territory of Khaibar) by force, and there were gathered the prisoners of war. There came Dihya and he said: Rasul, bestow upon me a girl ont of the prisones. He said: Go and get any girl. He made a choice for Safiyya daughter of Huyayy (b. Akhtab). There came a person to Rasul and said: Rasul, you have bestowed Safiyya bint Huyayy, the chief of Quraiza and al-Nadir, upon Dihya and she is worthy of you only. He said: Call him along with her. So he came along with her. When Rasul saw her he said: Take any other woman from among the prisoners. He (the narrator) said: He (Rasul) then granted her emancipation and married her. Thabit said to him: Abu Hamza, how much dower did he (Rasul) give to her? He said: He granted her freedom and then married her. On the way Umm Sulaim embellished her and then sent her to him (Rasul) at night. Rasul appeared as a bridegroom in the morning. He (Rasul) said: He who has anything (to eat) should bring that. Then the cloth was spread. A person came with cheese, another came with dates, and still another came with refined butter, and they prepared hais and that was the wedding feast of Rasul

Bk 8, No.3326:
This hadith has been narrated through another chain of transmitters on the authority of Anas that Rasul emancipated Safiyya, and her emancipation was treated as her wedding gift, and in the hadith transmitted by Muadh on the authority of his father (the words are):" He (Rasul) married Safiyya and bestowed her emancipation as her wedding gift."

Bk 8, No.3327:
Abu Musa said Rasul said about one who emancipated a slave woman, and then married her, that for him there are two rewards.

Bk 8, No.3328:
Anas said: I was sitting behind Abu Talha on the Day of Khaibar and my feet touched the foot of Rasul, and we came (to the people of Khaibar) when the sun had risen and they had driven out their cattle, and had themselves come out with their axes, large baskets and hatchets, and they said: (Here come) Muhammad and the army. Rasul said: Khaibar is ruined. Verily when we get down in the valley of a people, evil is the morning of the warned ones (al-Koran, xxxvii. 177). Allah, the Majestic and the Glorious, defeated them (the inhabitants of Khaibar), and there fell to the lot of Dihya a beautiful girl, and Rasul got her in exchange of seven heads, and then entrusted her to Umm Sulaim so that she might embellish her and prepare her (for marriage) with him. He (the narrator) said: He had been under the impression that he had said that so that she might spend her period of Iddah in her (Umm Sulaim's) house. (The woman) was Safiyya daughter of Huyayy. Rasul arranged the wedding feast consisting of dates, cheese, and refined butter, and pits were dug and tiers were set in them dining cloths, and there was brought cheese and refined butter, and these were placed there. And the people ate to their fill, and they said: We do not know whether he (Rasul) had married her (as a free woman), or as a slave woman. They said: If he (Rasul) would make her wear the veil, then she would be a (free married) woman, and if he would not make her wear the veil, then she should be a slave woman. When he intended to ride, he made her wear the veil and she sat on the hind part of the camel; so they came to know that he had married her. As they approached Medina, Rasul drove (his ride) quickly and so we did. 'Adba' (the name of Rasul's camel) stumbled and Rasul fell down and she (Radrat Safiyya: also fell down. He (Rasul) stood up and covered her. woman looked towards her and said: May Allah keep away the Jewess! He (the narrator) said: I said: Aba Hamza, did Rasul really fall down? He said: Yes, by Allah, he in fact fell down. Anas said: I also saw the wedding feast of Zainab, and he (Rasul) served bread and meat to the people, and made them eat to their heart's content, and he (Rasul) sent me to call people, and as he was free (from the ceremony) he stood up and I followed him. Two persons were left and they were busy in talking and did not get out (of the apartment). He (Rasul) then proceeded towards (the apartments of) his wives. He greeted with as-Salamu 'alaikum to every one of them and said: Members of the household, how are you? They said: Rasul, we are in good state 'How do you find your family? He would say: In good state. When he was free from (this work of exchanging greetings) he came back, and I also came back along with him. And as he reached the door, (he found) that the two men were still busy in talking. And when they saw him having returned, they stood up and went out; and by Allah! I do not know whether I had informed him, or there was a revelation to him (to the affect) that they had gone. He (Rasul) then came back and I also returned along with him, and as he put his step on the threshold of his door he hung a curtain between me and him, and (it was on this occasion) that Allah revealed this verse: (" O you who believe), do not enter the houses of Rasul unless permission is given to 'you" (xxxiii. 53).

Bk 8, No.3329:
Anas, said: Safiyya fell to the lot of Dihya in the spoils of war, and they praised her in the presence of Rasul and said: We have not seen the like of her among the captives of war. He sent (a messenger) to Dihya and he gave him whatever he demanded. He then sent her to my mother and asked her to embellish her. Rasul then got out of Khaibar until when he was on the other side of it, he halted, and a tent was pitched for him. When it was morning Rasul said: He who has surplus of provision with him should bring that to us. Some persons would bring the surplus of dates, and the other surplus of mush of barley until there became a heap of bals. They began to eat the hais and began to drink out of the pond which had the water of rainfall in it and which was situated by their side. Anas said that that constituted the wedding feast of Rasul. He (further) said: We proceeded until we saw the walls of Medina, and we were delighted. We made our mounts run quickly and Rasul also made his mount run quickly. And Safiyya was at his back, and Rasul had seated her behind him. The camel of Rasul stumbled and he (Rasul) fell down and she also fell down. And none among the people was seeing him and her, until Rasul stood up and he covered her, and we came to him and he said: We have received no injury. We entered Medina and there came out the young ladies of the household. They saw her (hadrat Safiyya) and blamed her for falling down.
Chapter 15: PERTAINING TO THE MARRIAGE OF ZAINAB BINT JAHSH WITH RASUL AND VERSES PERTAINING TO PURDAH (VEIL)

Bk 8, No.3330:
Anas said: When the Iddah of Zainab was over, Rasul said to Zaid to make a mention to her about him. Zaid went on until he came to her and she was fermenting her flour. He (Zaid) said: As I saw her I felt in my heart an idea of her greatness so much so that I could not see towards her (simply for the fact) that Rasul had made a mention of her. So I turned my back towards her. and I turned upon my heels, and said: Zainab, Rasul has sent (me) with a message to you. She said: I do not do anything until I solicit the will of my Lord. So she stood at her place of worship and the (verse of) the Koran (pertaining to her marriage) were revealed, and Rasul came to her without permission. He (the narrator) said: I saw that Rasul served us bread and meat until it was broad day light and the people went away, but some persons who were busy in con- versation stayed on in the house after the meal. Rasul also went out and I also followed him, and he began to visit the apartments of his wives greeting them (with the words): As-Salamu 'alaikum, and they would say: Rasul, how did you find your family (hadrat Zainab)? He (the narrator) stated: I do not know whether I had informed him that the people had gone out or he (Rasul) informed me (about that). He moved on until he entered the apartment, and I also went and wanted to enter (the apartment) along with him, but he threw a curtain between me and him, as (the verfes pertaining to seclusion) had been revealed, and people were instructed in what they had been instructed. Ibn Rafii had made this addition in his narration:" O you who believe, enter not the houses of Rasul unless permission is given to you for a meal, not waiting for its cooking being finished..." to the words"... Allah forbears not from the truth."

Bk 8, No.3331:
Anas said: I did not see Rasul giving a wedding feast (on the marriage) of any one (of his wives) as he did in the case of (his marriage with) Zainab, for then he sacrificed a goat (on this occasion).

Bk 8, No.3332:
Anas b. Malik said: Rasul gave no better wedding feast than the one he did (on the occasion of his marriage with) Zainab. Thabit al-Bunani (one of the narrators) said: What did he serve in the wedding feast? He (Anas) said: He fed them bread and meat (so lavishly) that they (the guests) abandoned it (of their own accord after having taken them to their hearts' content).

Bk 8, No.3333:
Anas b. Malik said: When Rasul married Zainab bint jahsh, he invited people (to the wedding feast) and they ate food. They then sat there and entered into conversation. He (Rasul) made a stir as if he was preparing to stand up, but (the persons busy in talking) did not stand up. When he (Rasul) saw it, he stood up and when he did so, some other persons stood up. Asim and Abdul A'la in their narrations made this addition: Three (persons) sat there, and Rasul came there to enter (the apartment) but he found the people sitting there. Then they stood up and went away. He said: Then I came and informed Rasul that they had gone away. He (Rasul) then came there until he entered (the apartment). I also went and was about to enter, when he hung a curtain between me and him (and it was on this occasion that) Allah, the Exalted and Majestic, revealed this verse:" O you who believe, enter not the houses of Rasul unless permission is given to you for a meal, not waiting for its cooking being finished to the (words)" Surely this is serious in the sight of Allah" (xxxiii. 53).

Bk 8, No.3334:
Anas b. Malik said: I was the best informed among the people pertaining to Hijab (veil and seclusion). Ubayy b. Kab used to ask me about it. Anasthus narrated: Rasul got up in the morning as a bridegroom of Zainab bint jahsh (Allah be pleased witt her) as he had married her at Medina. He invited people to the wedding feast after the day had well risen. There sat Rasul and there kept sitting along with him some persons after the people had stood up (for departure) ; then Rasul stood up and walked on and I also walked along with him until he reached the door of the apartment of Aisha. He then thought that they (those who had been sitting there after meal) had gone away. So he returned and I also returned with him, but they were still sitting at their places. So he returned for the second time and I also returned until he reached the apartment of Aisha. He again returned and I also returned and they had (by that time) stood up, and he hung a curtain between me and him (at the door of the apartment of Hadrat Zainab, where he had to stay), and Allah revealed the verse pertaining to veil.

Bk 8, No.3335:
Anas b. Malik said: Rasul contracted marriage and he went to his wife. My mother Umm Sulaim prepared hais and placed it in an earthen vessel and said: Anas, take it to Rasul and say: My mother has sent that to you and she offers greetings to you, and says that it is a humble gift for you on our behalf, Rasul. So I went along with it to Rasul and said: My mother offers you salutations, and says that it is a humble gift for you on our behalf. He said: Place it here, and then said: Go and invite on my behalf so and so and anyone whom you meet, and he even named some persons. He (Anas) said: I invited whom he had named and whom I met. I (one of the narrators) said: I said to Anas: How many (persons) were there? He (Anas) said: They were about three hundred persons. Then Rasul (said to me): Anas, bring that earthen vessel. They (the guests) then began to enter until the courtyard and the apartment were fully packed. Rasul said: Make a circle of ten (guests), and every person should eat from that nearest to him. They began to eat, until they ate to their fill. A group went out (after eating the food), and another group came in until all of them had eaten. He (Rasul) said to me: Anas, lift it (the earthen vessel), so I lifted it, but I could not assess whether it had more (food) when I placed it (before Rasul) or when I lifted it (after the people had been served out of it). A group among them (the guests) began to talk in the house of Rasul and Rasul was sitting and his wife had been sitting with her face turned towards the wall. It was troublesome for Rasul, so Rasul went out and greeted his wives. He then returned. When they (the guests) saw that Rasul had returned they thought that it (their overstay) was something troublesome for him. He (the narrator) said: They hastened towards the door and all of them went out. And there came Rasul and he hung a curtain and went in, and I was sitting in his apartment and he did not stay but for a short while. He then came to me and these verses were revealed. Rasul came out and recited them to the people:" O you who believe, enter not the houses of Rasul unless permission is given to you for a meal, not waiting for its cooking being finished-but when you are invited, enter, and when you have taken food, disperse not seeking to listen to talk. Surely this gives Rasul trouble", to the end of verse (xxxiii. 53). (Al-Jad said that Anas [b. Malik] stated: I am the first amongst the people to hear these verses), and henceforth the wives of Rasul began to observe seclusion (al-hijab).

Bk 8, No.3336:
Anas said: When Rasul contracted marriage with Zainab, Umm Sulaim sent him hats in a vessel of stone as a gift. Anas stated that Rasul said to him: Go and invite on my behalf all the Muslims whom you meet. So I invited on his behalf everyone whom I met. They entered (his house) and they ate and went out. And Rasul had kept his hand on the food, and he invoked blessing on that, and said whatever Allah wished him to say, and none whom I met was left uninvited. They ate to their fill and went out, but a group among them remained there and was engaged in lengthy discussion. Rasul felt shy of saying them anything. So he went out and left them in his house and Allah the Great and Majestic revealed this verse:" 0 you who believe, enter not the houses of Rasul unless permission is given to you for a meal, not waiting for its cooking being finished." Qatada (instead of using the word Ghaira Nazirina) used the word Ghaira Mutahayyinina (i.e not waiting for the time of the food). But when you are invited, enter..." up to this verse. This is purer for your hearts and their hearts.
Chapter 16: WHEN ONE IS INVITED TO A WEDDING FEAST, ONE SHOULD ACCEPT IT

Bk 8, No.3337:
Ibn Umar said Rasul said: When any one of you is invited to a feast, he should attend it.

Bk 8, No.3338:
Ibn Umar said Rasul said: When any one of you is invited to a feast, he should accept. 'Ubaidallah took this feast to be a wedding feast.

Bk 8, No.3339:
Ibn Umar said Rasul said this: When any one of you is invited to a wedding feast, he should accept that.

Bk 8, No.3340:
Ibn Umar said Rasul said this: Accept the feast, when you are invited.

Bk 8, No.3341:
Ibn Umar said Rasul said: When any one of you invites his brother, he (the latter) should accept his wedding feast, or any other like it.

Bk 8, No.3342:
Ibn Umar (Allah be pleated with them) said Rasul said: He who is invited to a wedding feast or like it, he should accept it.

Bk 8, No.3343:
" Ibn Umar said Rasul said: Come to the feast, when you are invited.

Bk 8, No.3344:
Nafil said: I heard Ibn Umar narrating that Rasul said: Accept the feast when you are invited to it. And Abdullah (b. Umar) used to come to the feast, whether it was a wedding feast or other than that, and he would come there even in the state of fasting.

Bk 8, No.3345:
Ibn Umar said Rasul said: When you are invited to a feast (even though it is) the leg of the sheep, you should accept it.

Bk 8, No.3346:
Jabir said Rasul said: When any one of you is invited to a feast, he should accept it. He may eat if he likes, or he may abandon (eating) if he likes. Ibn Mathanni did not make mention of the word" feast".

Bk 8, No.3347:
A hadith like this has been narrated on the authority of Abd Zubair with the same chain of transmitters.

Bk 8, No.3348:
Abu Haraira said Rasul said: If any one of you is invited, he should accept (the invitation). In case he is fasting, he should pray (in order to bless the inmates of the house), and if he is not fasting he should eat.

Bk 8, No.3349:
Abu Hurairaused to say: The worst kind of food is the wedding feast to which the rich are invited and the poor are ignored. He who does not come to the feast, he in fact disobeys Allah and His Messenger.

Bk 8, No.3350:
Sufyan said: I said to Zuhri: Abu Bakr, what does this hadith mean:" The worst kind of food is at a wedding feast of the rich"? He laughed and said: The food served in the feast given by the rich is not worst (in itself). Sufyan said: My father was rich, so I felt disturbed when I heard this hadith, so I asked Zuhri who said: I heard from Abdul Rahman al-Alraj that he heard Abu Huraira say: The worst kind of food is that served at the wedding feast. The rest of the hadith is the same.

Bk 8, No.3351:
This hadith has been narrated on the authority of Abu Hurairathrough another chain of transmitters.

Bk 8, No.3352:
A hadith like this has been narrated by Abu Hurairathrough another chain of transmitters.

Bk 8, No.3353:
Abu Haraira said Rasul said. The worst kind of food is at the wedding feast from which one who comes is turned away, and he who refuses it is invited, and he who did not accept the invitation disobeyed Allah and His Messenger.
Chapter 17: IT IS NOT PERMISSIBLE TO MARRY A WOMAN WHO IS DIVORCED BY THREE PRONOUNCEMENTS UNTIL SHE IS MARRIED TO ANOTHER MAN AND HE HAS A SEXUAL INTERCOURSE WITH HER, AND THEN HE ABANDONS HER AND SHE COMPLETES HER IDDA

Bk 8, No.3354:
Aisha (Allah he pleased with her) said: There came the wife of Rifa'a to Rasul and said: I was married to Rifa'a but he divorced me, making may divorce irrevocable. Afterwards I married Abdul Rahman b. al-Zubair, but all he possesses is like the fringe of a garment (i.e he is sexually weak). Thereupon Rasul smiled, and said: Do you wish to return to Rifa'a. (You) cannot (do it) until you have tasted his sweetness and he (Abdul Rahman ) has tasted your sweetness. Abu Bakr was at that time near him (Rasul) and Khalid (b. Said) was at the door waiting for the permission to be granted to him to enter), He (Khalid) said; Abu Bakr, do you hear what she is saying loudly in the presence of Rasul?

Bk 8, No.3355:
Aisha, Wife, reported that Rifa'a al-Quraiddivorced his wife, making her divorce irrevocable. Afterwards she married Abd at-Rahman b. al-Zubair , She came to Rasul and said to Rasul that she had been the wife of Rifa'aand he had divorced her by three pronouncements and afterwards she married Abdul Rahman b. al-Zubair. By Allah, all he possesses is like the fringe of a garment, and she took hold of the fringe of her garment. Thereupon Rasul laughed and said: Perhaps you wish to return to Rifa'a, (but you) cannot (do it) until he has tasted your sweetness and you have tasted his sweetness. Abu Bakr al-siddiqwas sitting at that time with Rasul and Khalid b. Saeed b.Asswas sitting at the door of his apartment and he was not permitted to (enter the room), and Kbalid called loudly saying: Abu Bakr, why don't you scold her for what she is saying loudly in the presence of Rasul?

Bk 8, No.3356:
Aisha (Allah bjpl'eased with her) reported that Rifa'a al Qurazi divorced his wife and afterwards Abdul Rahman b. al-Zubair married her. She came to Rasul and said: Rasul, Rifa'a has divorced me by three pronouncements. (The rest of the hadith is the same.)

Bk 8, No.3357:
Aisha reported that Rasul was asked about a woman whom a man married and then divorced her, and then she married (another) person, and she was divorced before sexual intercourse with her, whether it was lawful for her first husband (to marry her in this state). He (Rasul) said: No, until he has tasted her sweetness.

Bk 8, No.3358:
A hadith like this has been narrated on the authority of Hisham with the same chain of transmitters.

Bk 8, No.3359:
'A'Asha said: A person divorced his wife by three pronouncements; then another person married her and he also divorced her without having sexual intercourse with her. Then the first husband of her intended to remarry her. It was about such a case that Rasul was asked, whereupon he said: No, until the second one has tasted her sweetness as the first one had tasted.

Bk 8, No.3360:
A hadith like this has been narrated on the same chain of transmitters by Aisha.
Chapter 18: WHAT IS TO BE SUPPLICATED AT THE TIME OF SEXUAL INTERCOURSE

Bk 8, No.3361:
Ibn" Abbas said Rasul said: If anyone amongst you intends to go to his wife he should say: In the name of Allah,0 Allah protect us against Satan and keep away the Satan from the one that you have bestowed upon us, and if He has ordained a male child for them, Satan will never be able to do any harm to him.

Bk 8, No.3362:
This hadith is narrated through another chain of transmitters and there is no mention of (the words)" Bismillah" (In the name of Allah) in it.
Chapter 19: PERMISSIBILITY OF HAVING SEXUAL INTERCOURSE WITH ONE'S WIFE FROM THE FRONT OR FROM BEHIND AVOIDING THE ANUS

Bk 8, No.3363:
Jabirdeclared that the Jews used to say: When a man has intercourse with his wife through the vagina but being on her back. the child will have squint, so the verse came down:" Your wives are your tilth; go then unto your tilth as you may desire" (ii. 223)

Bk 8, No.3364:
Jabir (b. Abdullah)reported that the Jews used to say that when one comes to one's wife through the vagina, but being on her back, and she becomes pregnant, the child has a squint. So the verse came down:" Your wives are your ti'Ith; go then unto your tilth, as you may desire."

Bk 8, No.3365:
This hadith has been reported on the authority of Jabir through another chain of transmitters, but in the hadith transmitted on the authority of Zuhri there is an addition (of these words):" If he likes he may (have intercourse) being on the back or in front of her, but it should be through one opening (vagina)."
Chapter 20: IT IS NOT PERMISSIBLE FOR A WOMAN TO ABANDON THE BED OF HER HUSBAND

Bk 8, No.3366:
Abu Huraira said that Rasul said: When a woman spends the night away from the bed of her husband, the angels curse her until morning. This hadith has been narrated through the same chain of transmitters (with a slight variation):" He said: Until she comes back."

Bk 8, No.3367:
Abu Huraira said Rasul said: By Him in Whose Hand is my life, when a man calls his wife to his bed, and she does not respond, the One Who is in the heaven is displeased with her until he (her husband) is pleased with her.

Bk 8, No.3368:
Abu Huraira said Rasul said: When a man invites his wife to his bed and she does not come, and he (the husband) spends the sight being angry with her, the angels curse her until morning.
Chapter 21: IT IS FORBIDDEN TO DIVULGE THE SECRET OF THE WOMAN

Bk 8, No.3369:
Abu Saeed Kuzri said Rasul said: The most wicked among the people in the eye of Allah on the Day of judgment is the men who goes to his wife and she comes to him, and then he divulges her secret.

Bk 8, No.3370:
Abu Sirma Khuzri said Rasul said: The most important of the trusts in the sight of Allah on the Day of judgment is that a man goes to his wife and she goes to him (and the breach of this trust is) that he should divulge her secret Ibn Numair narrates this hadith with a slight change of wording.
Chapter 22: AL AZL (INCOMPLETE SEXUAL INTERCOURSE): COITUS INTERRUPTUS

Bk 8, No.3371:
Abu Sirma said to Abu Saeed Khuzri: 0 Abu Saeed, did you hear Rasul mentioning al-'azl? He said: Yes, and added: We went out with Rasul on the expedition to the Bi'l-Mustaliq and took captive some excellent Arab women; and we desired them, for we were suffering from the absence of our wives, (but at the same time) we also desired ransom for them. So we decided to have sexual intercourse with them but by observing 'azl (Withdrawing the male sexual organ before emission of semen to avoid-conception). But we said: We are doing an act whereas Rasul is amongst us; why not ask him? So we asked Rasul, and he said: It does not matter if you do not do it, for every soul that is to be born up to the Day of Resurrection will be born.

Bk 8, No.3372:
A hadith like this has been narrated on the authority of Habban with the same chain of transmitters (but with this alteration) that he said:" Allah has ordained whom he has to createuntil the Day of judgment."

Bk 8, No.3373:
Abu Saeed Kuzri said: We took women captives, and we wanted to do 'azl with them. We then asked Rasul about it, and he said to us: Verily you do it, verily you do it, verily you do it, but the soul which has to be born until the Day of judg- ment must be born.

Bk 8, No.3374:
Abu Saeed Kuzri(was asked if he had heard it himself), to which he said: Yes. (I heard) Rasul as saying: There is no harm if you do not practise it, for it (the birth of the child) is something ordained (by Allah).

Bk 8, No.3375:
This hadith is reported on the authority of Abu Saeed with the same chain of transmitters but with a slight variation (of words).

Bk 8, No.3376:
Abu Saeed Kuzri reported that Rasul was asked about 'azl, whereupon he said: There is no harm if you do not do that, for it (the birth of the child) is something ordained. Muhammad (one of the narrators) said: (The words) La 'alaykum (there is no harm) implies its Prohibition.

Bk 8, No.3377:
Abu Saeed Kuzri reported that mention was made of 'azl in the presence of Rasul whereupon he said: Why do you practise it? They said: There is a man whose wife has to suckle the child, and if that person has a sexual intercourse with her (she may conceive) which he does not like, and there is another person who has a slave-girl and he has a sexual intercourse with her, but he does not like her to have conception so that she may not become Umm Walad, whereupon he (Rasul) said: There is no harm if you do not do that, for that (the birth of the child) is something pre- ordained. Ibn 'Aun said: I made a mention of this hadith to Hasan, and he said: By Allah, (it seems) as if there is upbraiding in it (for 'azl).

Bk 8, No.3378:
Ibn 'Aun said: I reported to Muhammad on the authority of Ibrahim the hadith reported by Abdul Rahman n b. Bishr (the hadith concerning 'azl), where- upon he said: That (hadith) Abdul Rahman b. Bishr had narrated to me (also).

Bk 8, No.3379:
Ma'bad b. Sirin said to Abu Saeed : Did you hear Rasul making a mention of something in regard to al-'azl? Thereupon he said: Yes. The rest (of the hadith is the same)

Bk 8, No.3380:
Abu Saeed Kuzri said: Mention was made about al-'azl in the presence of Rasul, whereupon he said: Why any one of you practises it? (He did not say: One of you should not do it), for there is no created soul, whose creator is not Allah.

Bk 8, No.3381:
Abu Saeed Kuzri reported that Rasul was asked about 'azl, whereupon he said: The child does not come from all the liquid (sermen) and when Allah intends to create anything nothing can prevent it (from coming into existence).

Bk 8, No.3382:
A hadith like this has been transmitted by Abu Saeed from Rasul.

Bk 8, No.3383:
Jabir said that a man came to Rasul and said: I have a slave-girl who is our servant and she carries water for us and I have intercourse with her, but I do not want her to conceive. He said: Practise 'azl, if you so like, but what is decreed for her will come to her. The person stayed back (for some time) and then came and said: The girl has become pregnant, whereupon he said: I told you what was decreed for her would come to her.

Bk 8, No.3384:
Jabir reported that a person asked Rasul saying: I have a slave-girl and I practise 'azl with her, whereupon Rasul said: This cannot prevent that which Allah has decreed. The person then came (after some time) and said: Rasul, the slave-girl about whom I talked to you has conceived, whereupon Rasul said: I am the servant of Allah and His Messenger.

Bk 8, No.3385:
Jabir said: A person came to Rasul (the rest of the hadith is the same).

Bk 8, No.3386:
Jabir said: We used to practise 'azl while the Koran was revealed (during the days when Rasul was alive).

Bk 8, No.3387:
Jabir said: We used to practise 'azl during the life of Rasul.

Bk 8, No.3388:
Jabir said: We used to practise 'azl during the lifetime of Rasul. This (the news of this practise) reached Rasul, and he did not forbid us.
Chapter 23: IT IS FORBIDDEN TO HAVE INTERCOURSE WITH A PREGNANT SLAVE-WOMAN

Bk 8, No.3389:
Abu Dardarelated from Rasul that he came upon a woman who was in the advanced stage of pregnancy at the door of a tent. He (Rasul) said: Perhaps he (the man accompanying her) intends to cohabit with her. They said: Yes. Thereupon Rasul said: I have decided to curse him with such a curse as may go along with him to his grave. How can he own him (the child to be born) and that is not lawful for him, and how can he take him as a servant for that is not lawful for him?

Bk 8, No.3390:
A hadith like this has been transmitted on the authority of Shuba.
Chapter 24: PERMISSIBILITY OF INTERCOURSE WITH A SUCKLING LADY AND DISAPPROVAL OF 'AZL

Bk 8, No.3391:
Judaima daughter of Wahb al-Asadiyya reported that she heard Rasul assaying: I intended to prohibit cohabitation with a suckling woman until I considered that the Romans and the Persians do it without any injury being caused to their children thereby. (Imam Muslim said: Khalaf reported it from Judamat al-Asadiyya, but the correct wording is what has been stated by Yahya.)

Bk 8, No.3392:
Judama daughter of Wahb, sister of Ukkasha. said: I went to Rasul along with some persons and he was saying: I intended to prohibit cohabitation with the suckling women, but I considered the Greeks and Persians, and saw that they suckle their children and this thing (cohabitation) does not do any harm to them (to the suckling women). Then they asked him about 'azl, whereupon he said. That is the secret (way of) burying alive, and Ubaidullah has made this addition in the hadith transmitted by al-Muqri and that is:" When the one buried alive is asked."

Bk 8, No.3393:
Judama bint Wahb al-Asadiyya said: I heard Rasul saying this. The rest of the hadith is the same concerning 'azl and ghila (cohabitating with a suckling woman), but with a slight variation of words.

Bk 8, No.3394:
Saad b. Abu Waqqasreported that a person came to Rasul and said: I do 'azi with my wife. Thereupon Rasul said: Why do you do that? The person said: I fear harm to her child or her children. Thereupon Rasul said: If that were harmful it would harm the Persians and the Greeks.
Chapter 25: KITAB AL-RADA'A-BOOK PERTAINING TO FOSTERAGE

Bk 8, No.3395:
Aisha reported tha Rasul was with her and she heard the voice of a person seeking permission to enter the house of Hafsa. Aisha (Allah he pleased with her) said: Rasul, he is the person who seeks permission to enter your house, whereupon Rasul said: I think he is so and so (uncle of Hafsa by reason of fosterage). Aisha said: Rasul, if so and so (her uncle by reason of fosterage) were alive, could he enter my house? Rasul said: Yes. Fosterage makes unlawful what consanguinity makes unlawful.

Bk 8, No.3396:
Aisha said Rasul said: Fosterage makes unlawful what consanguinity makes unlawful.

Bk 8, No.3397:
Aisha reported that Aflah, the brother of Abul Quais, who was her uncle by reason of fosterage, came, and asked her permission (to enter the house) after seclusicin was instituted. I refused to admit him. When Rasul came, I Informed him what I had done. He commanded me to grant him permission (as the brother of her foster-father was also her uncle).

Bk 8, No.3398:
Aisha said: There came to me Aflah b. Abu Qulais, my uncle by reason of fosterage; the rest of the hadith is the same (but with this) addition:" I (Aisha) said (to Rasul): It was the woman who suckled me and not the man, whereupon he (Rasul) said: May your hands or your right hand be besmeared with dust (you were mistaken)."

Bk 8, No.3399:
Aisha reported that there came Aflah the brother, of Abul Quais, who sought her permission (to enter) after seclusion was instituted, and AbuQuais was the father of Aisha by reason of fosterage. Aisha said: By Allah, I would not permit Aflah unless I have solicited the opinion of Rasul for Abu Qulais has not suckled me, but his wife has given me suck. Aisha said: When Rasul entered, I said: Rasul, Aflah is the brother of Abul Qulais; he came to me to seek my permission for entering (the houst). I did not like the idea of granting him permission until I had solicited your opinion. Thereupon Rasul said: Grant him permission. Urwa said it was on account of this that Aisha used to say. What is unlawful by reason of consanguinity is unlawful by reason of fosterage.

Bk 8, No.3400:
This hadith has been narrated on the authority of Zuhri with the same chain of transmitters (that Aisha said): There came Aflah, the brother of Abul Qulais , and sought permission from her, the rest of the hadith is the same (except for the words that Rasul) said:" He is your uncle. Let your hand be besmeared with dust. Abul Qulais was the husband of the woman who had suckled Aisha.

Bk 8, No.3401:
Aisha said: My foster uncle came to me and sought permission (to enter the house), but I refused him permission until I had solicited the opinion of Rasul. When Rasul came, I said to him: My foster-uncle sought my permission to (enter the house), but I did not permit him, whereupon Rasul said: You better admit your uncle (into the house). I (Aisha) said: It was the woman who suckled me and not the man. (But he) said: He is your uncle, admit him.

Bk 8, No.3402:
This hadith has been narrated on the authority of Hisham with the same chain of transmitters (and the words are):" The brother of Abul Quais sought permission from her (Aisha) (to enter the house). The rest is the same.

Bk 8, No.3403:
This hadith has been narrated on the authority of Hisham with the same chain of transmitters but with a slight variation of words.

Bk 8, No.3404:
Aisha said: My foster-uncle Abul Jad (kunya of Aflah) sought permission from me, which I refused. (Hisham said to me that Abul Jad was in fact Abul Quais). When Rasul came, I (Aisha) informed him about it. He said: Why did you not permit him? Let your right hand or hand be besmeared with dust.

Bk 8, No.3405:
Aisha reported that her foster-uncle whose name was Aflah sought permission from her (to enter the house) but she observed seclusion from him, and informed Rasul who said to her: Don't observe veil from him for he is Mahram (one with whom marriage cannot be contracted) on account of fosterage as one is Mahram on account of consanguinity.

Bk 8, No.3406:
Aisha said: Aflah b. Quais sought permission from me (to enter the house), but I refused to grant him the permission, and he sent me (the message saying): I am your uncle (in the sense) that the wife of my brother has suckled you, (but still) I refused to grant him permission. There came Rasul and I made a mention of it to him, and he said: He can enter (your house), for he is your uncle.

Bk 8, No.3407:
Ali said: Rasul, why is it that you select (your wife) from among the Quraish, but you ignore us (the nearest of the kin)? Thereupon he said: Have you anything for me (a suitable match for me)? I said; Yes, the daughter of Hamza, whereupon Rasul said: She is not lawful for me, for she is the daughter of my brother by reason of fosterage.

Bk 8, No.3408:
A hadith like this has been narrated on the authority of A'mash with the same chain of transmitters.

Bk 8, No.3409:
Ibn Abbas said: It was proposed that he (Rasul) be married to the daughter of Hamza, whereupon he said: She is not lawful for me for she is the daughter of my foster-brother, and that is unlawful by reason of fosterage what is unlawful by reason of genealogy.

Bk 8, No.3410:
A hadith like this is narrated on the authority of Hammam, Said, Bishr b Umar, but with a small variation of words.

Bk 8, No.3411:
Umm Salama, Wife, said: It was said to Rasul: Is not the daughter of Hamza a suitable match for you? Or it was said: Why don't you propose to marry the daughter of Hamza, the son of Abdul Muttalib ? Thereupon he said: Hamza is my brother by reason of fosterage.
Chapter 26: IT IS FORBIDDEN TO MARRY THE STEP-DAUGHTER AND THE SISTER OF THE WIFE (WHEN WIFE IS ALIVE AND NOT DIVORCED)

Bk 8, No.3412:
Umm Habiba, the daughter of AbuSufyan, said: Rasul came to me and I said to him: Have you any inclination towards my the daughter of Abu Sufyan? He (Rasul) said: Then what should I do? I said: Marry her. He said: Do you like that? I said: I am not the exclusive (wife) of yours; I, therefore, wish to join my sister in good. He, said: She is not lawful for me. I said: I have been informed that you have given the proposal of marriage to Durrah daughter of Abu Salama He raid: You mean the daughter of Umm Salama? I said: Yes. He said: Even if she had not been my step-daughter brought up under my guardianship, she would not have been lawful for me, for she is the daughter of my foster-brother (Hamza), for Thuwaiba had suckled me and her father. So do not give me the proposal of the marriage of your daughters and sisters. This hadith has been narrated on the authority of Hisham with the same chain of transmitters.

Bk 8, No.3413:
Umm Habiba, Wife, reported that she said to Rasul: Rasul, marry my sister 'Azza, whereupon Rasul said: Do you like it? She said: Yes, Rasul, I am not the exclusive wife of yours, and I wish that the person who joins me in good should be my sister. Thereupon Rasul said: That is not lawful for me. I said: Rasul, we discussed that You intend to marry Durrah bint Abu Salama. He (Rasul) said: You mean the daughter of Abu Salama? She said: Yes, whereupon Rasul said: Even if she were not the step-daughter of mine, brought up under my guardianship, she would not have been lawful for me, for she is the daughter of my foster-brother. Thuwaiba gave me suck and to Abu Salama (also), so do not offer to me your daughters and sisters.
Chapter 27: ONE SUCKLING OR TWO DO NOT MAKE MARRIAGE UNLAWFUL

Bk 8, No.3414:
Aisha, Suwaid and Zubair said Rasul said: One suckling or two do not make (marriage) unlawful.

Bk 8, No.3415:
Umm al-Fadl said: A bedouin came to Rasul when he was in my house and said: Rasul, I have had a wife and I married another besides her, and my first wife claimed that she had suckled once or twice my newly married wife, thereupon Rasul said: One suckling or two do not make the (marriage) unlawful.

Bk 8, No.3416:
Umm Fadl reported that a person from Banu Amir b. Sa'sa said: Rasul, does one suckling make the (marriage) unlawful? He said: No.

Bk 8, No.3417:
Umm Fadl said Rasul said: Being suckled once or twice, or one suckling or two, do not make marriage unlawful.

Bk 8, No.3418:
In the narration transmitted on the authority of Ibn Bishr there is a mention of two sucklings and Ibn Abu Shaiba has narrated it with a small variation of wording.

Bk 8, No.3419:
Umm Fadl said Rasul said this: One or two sucklings do not make (the marriage) unlawful.

Bk 8, No.3420:
Umm Fadl reported that a person asked Rasul: Does one suckling make (the marriage) unlawful? He said: No.

Bk 8, No.3421:
Aisha reported that it had been revealed in the Holy Koran that ten clear sucklings make the marriage unlawful, then it was abrogated (and substituted) by five sucklings and Rasul died and it was before that time (found) in the Holy Koran (and recited by the Muslims).

Bk 8, No.3422:
Amra reported that she beard Aisha (Allah he pleased with her) discussing fosterage which (makes marriage) unlawful; and she (Aisha) said: There was revealed in the Holy Koran ten clear sucklings, and then five clear (sucklings).

Bk 8, No.3423:
Ahadith like this is transmitted by Aisha through another chain of narrators.
Chapter 28: SUCKLING OF A YOUNG (BOY)

Bk 8, No.3424:
Aisha reported that Sahla bint Suhail came to Rasul and said: Messengerof Allah, I see on the face of Abu Hudhaifa (signs of disgust) on entering of Salim (who is an ally) into (our house), whereupon Rasul said: Suckle him. She said: How can I suckle him as he is a grown-up man? Rasul smiled and said: I already know that he is a young man. Amr has made this addition in his narration that he participated in the Battle of Badr and in the narration of Ibn Umar (the words are): Rasul laughed.

Bk 8, No.3425:
Aisha reported that Salim, the freed slave of Abu Hadhaifa, lived with him and his family in their house. She (the daughter of Suhail) came to Rasul and said: Salim has attained (purbety) as men attain, and he understands what they understand, and he enters our house freely. I, however, perceive that something (rankles) in the heart of Abu Hudhaifa, whereupon Rasul said to her: Suckle him and you would become unlawful for him, and (the rankling) which Abu Hudhaifa feels in his heart will disappear. She returned and said: So I suckled him, and what (was there) in the heart of Abu Hudhaifa disappeared.

Bk 8, No.3426:
Ibn Abu Mulaika reported that Qasim bin Muhammad bin Abu Bakr had narrated to him that Aisha reported that Sahla bint Suhail bin Amr came to Rasul and said: Rasul, Salim (the freed slave of Abu Hudhaifa) is living with us in our house, and he has attained (puberty) as men attain it and has acquired knowledge (of the sex problems) as men acquire, whereupon he said: Suckle him so that he may become unlawful (in regard to marriage) for you. He (Ibn Abu Mulaika) said: I refrained from (narrating this hadith) for a year or so on account of fear. I then met Qasim and said to him: You narrated to me a hadith which I did not narrate (to anyone) afterwards. He said: What is that? I informed him, whereupon he said: Narrate it on my authority that Aisha had narrated that to me.

Bk 8, No.3427:
Umm Salama said to Aisha: A young boy who is at the threshold of puberty comes to you. I, however, do not like that he should come to me, whereupon Aisha said: Don't you see in Rasul a model for you? She also said: The wife of Abu Hudhaifa said: O Rasul, Salim comes to me and now he is a (grown-up) person, and there is something that (rankles) in the mind of Abu Hudhaifa about him, whereupon Rasul said: Suckle him (so that he may become your foster-child), and thus he may be able to come to you (freely).

Bk 8, No.3428:
Zainab daughter of Abu Salama said: I heard Umm Salama, Wife, saying to Aisha: By Allah, I do not like to be seen by a young boy who has passed the period of fosterage, whereupon she (Aisha) said: Why is it so, Sahla the daughter of Suhail came to Rasul and said: Rasul, I swear by Allah that I see in the face of Abu Hudhaifa (the signs of disgust) on account of entering of Salim (in the house), whereupon Rasul said: Suckle him. She (Sahla bint Suhail) said: He has adult. But he (again) said: Suckle him, and it would remove what is there (expression of disgust) on the face of Abu Hudhaifa. She said: (I did that) and, by Allah, I did not see (any sign of disgust) on the face of Abu Hadhaifa.

Bk 8, No.3429:
Umm Salama, Wife, used to say that all wives of Rasul disclaimed the idea that one with this type of fosterage (having been suckled after the proper period) should come to them; and said to Aisha: By Allah, we do not find this but a sort of concession given by Rasul only for Salim, and no one was going to be allowed to enter (our houses) with this type of fosterage and we do not subscribe to this view.

Bk 8, No.3430:
Aisha said: Rasul visited me when a man was sitting near me, and he seemed to disapprove of that. And I saw signs of anger on his face and I said: Rasul, he is my brother by forsterage, whereupon he said: Consider who your brothers are because of fosterage since fosterage is through hunger (i.e. in infancy).

Bk 8, No.3431:
This hadith is narrated on the authority of Abdul Ahwas with another chain of transmitters and a slight variation of words.

Chapter 29: IT IS PERMISSIBLE TO HAVE SEXUAL INTERCOURSE WITH A CAPTIVE WOMAN AFTER SHE IS PURIFIED (OF MENSES OR DELIVERY) IN CASE SHE HAS A HUSBAND, HER MARRIAGE IS ABROGATED AFTER SHE BECOMES CAPTIVE

Bk 8, No.3432:
Abu Saeed Kuzri reported that at the Battle of Hanain Rasul sent an army to Autas and encountered the enemy and fought with them. Having overcome them and taken them captives, the Companions of Rasul seemed to refrain from having intercourse with captive women because of their husbands being polytheists. Then Allah, Most High, sent down regarding that:" And women already married, except those whom your right hands possess (iv. 24)" (i.e they were lawful for them when their Idda period came to an end).

Bk 8, No.3433:
Abu Saeed Kuzri reported that Rasul sent a small army. The rest of the hadith is the same except this that he said: Except what your right hands possessout of them are lawful for you; and he did not mention" when their Idda period comes to an end". This hadith has been reported on the authority of Abu Saeed (Khuzri) through another chain of transmitters and the words are: They took captives (women) on the day of Autas who had their husbands. They were afraid (to have sexual intercourse with them) when this verse was revealed:" And women already married except those whom you right hands posses" (iv. 24)

Bk 8, No.3434:
Qatada reported a hadith like this with the same chain of transmitters.
Chapter 30: THE CHILD IS TO BE ATTRIBUTED TO ONE ON WHOSE BED IT IS BORN AND ONE MUST AVOID SUSPICION

Bk 8, No.3435:
Aisha said: Saad b. Abu Waqqas and Abd b. Zam'a disputed with each other over a young boy. Saad said: Rasul, he is the son of my brother Utba b. Abu Waqqas as he made it explicit that he was his son. Look at his resemblance. Abd b. Zam'a said Rasul, he is my brother as he was born on the bed of my father from his slave-girl. Rasul looked at his resembl-. ance and found a clear resemblance with Utba. (But) he said: He is yours O Abd (b. Zam'a), for the child is to be attributed to one on whose bed it is born, and stoning for a fornicator. Sauda bint Zam'a, O you should observe veil from him. So he did not see Sauda at all. Muhammad b. Rumh did not make a mention (of the words):" O Abd."

Bk 8, No.3436:
A hadith like this is narrated on the authority of Ibn 'Uyaiyna and Ma'mar (and the words are): The child is attributed to him on whose bed he is born; but they did not mention this:" For a fornicator there is stoning."

Bk 8, No.3437:
Abu Huraira said Rasul said: The child is to be attributed to one on whose bed he is born, and for a fornicator there is stoning.

Bk 8, No.3438:
A hadith like this is narrated on the authority of Abu Huraira.
Chapter 31: TRACING OF RELATIONSHIP FROM PHYSICAL FEATURES

Bk 8, No.3439:
Aisha said: Rasul visited me looking pleased as if his face was glistening and said: Did you see that Mujazziz cast a glance at Zaid b. Haritha and Usama b. Zaid, and (then) said: Some (of the features) of their feet are found in the others?

Bk 8, No.3440:
Aisha said: One day Rasul visited me looking pleased and he said: Aisha, don't you see Mujazziz al-Mudliji? (He) entered (my house) and saw Usama and Zaid with a rug over them covering their heads, but their feet appeared, and (he) said: These feet are related to one another.

Bk 8, No.3441:
Aisha said: A physiognomist visited (our house) and Rasul was present, and Usama b. Zaid and Zaid b. Haritha were both lying asleep, and he (the physiognomist), said: These feet are related to one another. Rasul was pleased to hear this, and he was happy and informed Aisha about it.

Bk 8, No.3442:
A hadith like this has been narrated on the authority of Zuhri and Yunus said: Mujazziz was a physiognomist.
Chapter 32: HOW LONG AFTER MARRYING ONE SHOULD STAY WITH A VIRGIN OR A WOMAN PREVIOUSLY MARRIED

Bk 8, No.3443:
Abdul Malik b. Abu Bakr b. Abdul Rahman b. al-Harith b. Hisham reported on the authority of his father from Umm Salama that when Rasul married Umm Salama, he stayed with her for three nights, and said: There is no lack of estimation on the part of your husband for you. If you wish I can stay with you for a week, but in case I stay with you for a week, then I shall have to stay for a week with all my wives.

Bk 8, No.3444:
Ibn Abu Bakr b. Abdul Rahman reported that when Rasul married Umm Salama and she stayed with him (during the night), and it was dawn, he (Rasul) said to her: There is no lack of estimation for you on the part of your husband. So if you desire I can spend a week with you, and if you like I may spend three (nights). and then I will visit you in turn. She said: Spend three (nights).

Bk 8, No.3445:
Abu Bakr b. Abdul Rahman reported that when Rasul married Umm Salama and he visited her, and when he intended to come out, she caught hold of his cloth. whereupon Rasul said: If you so desire, I can extend the time (of my stay) with you, but then I shall have to calculate the time (that I stay with you and shall have to spend the same time with other wives). For the virgin woman, (her husband has to stay with her) for a week, and for the woman previously married it is three days.

Bk 8, No.3446:
A hadith like this has been narrated on the authority of Ibn Humaid.

Bk 8, No.3447:
Umm Salama reported that Rasul married her, and he (the narrator) made mention of so many things in this connection (and one of them was this) that he said: If you desire that I spend a week with you, I shall have to spend a week with my (other) wives, and if spend a week with you, I shall have to spend a week with my (other) wives.

Bk 8, No.3448:
Anas b. Malik said: When anyone who has already a wife marries virgin, he should stay with her for seven nights (and then turn to his other wife), but when anyone having a virgin with him (as his wife) marries a woman who has been previously married he should stay with her for three nights. Khalid (one of the narrators) said. If I were to say that it could be directly traced to Rasul. I would have told the truth, but he (Hadrat Anas) said: Such is the tradition.

Bk 8, No.3449:
Abu Qilaba reported on the authority of Anas: It is the Sunnph to stay with a virgin (after having married her) for a week. Khalid (one of the narrators) said: If wish I can say that it can be traced up to Rasul.
Chapter 33: SHARING VISITS TO ONE'S WIVES EQUALLY

Bk 8, No.3450:
Anasreported that Rasul had ninewives. So when he divided (his stay) with them, the turn of the first wife did not come but on the ninth (day). They (all the wives) used to gather every night in the house of one where he had to come (and stay that night). It was (the night when he had to stay) in the house of Aisha, when Zainab came there. He (Rasul) stretched his hand towards her (Zainab), whereupon she (Aisha) said: It is Zainab. Rasul withdrew his hand. There was an altercation between the two until their voices became loud (and it was at that time) when Iqama was pronounced for prayer. There happened to come Abu Bakr and he heard their voices and said: Rasul, (kindly) come for prayer, and throw dust in their moths. So Rasul went out. Aisha said: When Rasul would finish his prayer there would also come Abu Bakr and he would do as he does (on such occasions, i.e reprimanding). When Rasul had finished his prayer, there came to her Abu Bakr. and spoke to her (Aisha) in stern words and said: Do you behave like this?
Chapter 34: PERMISSIBILITY OF BESTOWING THE TURN ON ONE'S FELLOW-WIFE

Bk 8, No.3451:
Aisha said: Never did I find any woman more loving to me than Sauda bint Zam'a. I wished I could be exactly like her who was passionate. As she became old, she had made over her day (which she had to spend) with Rasul to Aisha. She said: I have made over my day with you to Aisha. So Rasul allotted two days to Aisha, her own day (when it was her turn) and that of Sauda.

Bk 8, No.3452:
A hadith like this has been transmitted on the authority of Hisham with the same chain of narrators (and the words are): When Sauda became old (the rest of the hadith is the same) and in the narration of Sharik there is an addition (of these words:" She was the first woman whom he (Rasul) married after me."

Bk 8, No.3453:
Aisha said: I felt jealous of the women who offered themselves to Rasul and said: Then when God revealed this:" You may defer any one of them you wish, and take to yourself any you wish; and if you desire any you have set aside (no sin is chargeable to you)" (xxxiii. 51), I (Aisha.) said: It seems to me that your Lord hastens to satisfy your desire.

Bk 8, No.3454:
Hisham reported on the authority of his father that Aisha used to say: Does the woman not feel shy of offering herself to a man? Then Allah revealed this verse:" You may defer any of them you wish and take to yourself any you wish." I (Aisha said): It seems to me that your Lord hastens to satisfy your desire.

Bk 8, No.3455:
'Ata related that when they were with Ibn Abbas at the funeral of Maimuna In Sarif, Ibn Abbas said: This is Wife ; so when you lift her bier, do not shake her or disturb her, but be gentle, for Rasul had nine wives, with eight of whom he shared his time, but to one of them, he did not allot a share. 'Ati said: The one to whom he did not allot a share of time was Safiyya, daughter of Huyayy b. Akhtab.

Bk 8, No.3456:
Ibn Juraij narrated a hadith with the same chain of transmitters, and she (Hadrat Maimuna) was the last of them to die at Medina.
Chapter 35: EXCELLENCE OF CONTRACTING MARRIAGE WITH A PIOUS LADY

Bk 8, No.3457:
Abu Huraira said Rasul said: A woman may be married for four reasons: for her property, her status. her beauty and her religion, so try to get one who is religious, may your hand be besmeared with dust.
Chapter 36: EXCELLENCE OF MARRYING A VIRGIN

Bk 8, No.3458:
Jabir said: I married a woman during the lifetime of Rasul. I met Rasul, whereupon he said: Jabir, have you married? I said: Yes. He said: A virgin or one previously marrried? I said: With due previously married, whereupon he said: Why did you not marry a virgin with whom you could sport? I said: Rasul, I have sisters; I was afraid that she might intervene between me and them, whereupon he said: Well and good, if it is so. A woman is married for four reasons, for her religion, her property, her status, her beauty, so you should choose one with religion. May your hands cleave to dust.

Bk 8, No.3459:
Jabir said: I married a woman, whereupon Rasul said to me: Have you married? I said: Yes. He said: Is it a virgin or a previously married one (widow or divorced)? I said: With a previously married one, whereupon he said: Where had you been (away) from the amusements of virgins? Shuba said: I made a mention of it to Amr b. Dinar and he said: I too heard from Jabir making mention of that (that Rasul) said: Why didn't you marry a girl, so that you might sport with her and she might sport with you?

Bk 8, No.3460:
Jabir said: Abdullah died and he left (behind him) nine or seven daughters. I married a woman who had been previously married. Rasul said to me: Jabir, have you married? I said: Yes. He (again) said: A virgin or one previously married? I said: Rasul, with one who was previously married, whereupon he said: Why didn't you marry a young girl so that you could sport with her and she could sport with you, or you could amuse with her and she could amuse with you? I said to him: Abdullah died (he fell as martyr in Uhud) and left nine or seven daughters behind him; I, therefore, did not approve of the idea that I should bring a (girl) like them, but I preferred to bring a woman who should look after them and teach them good manners, whereupon he (Rasul) said: May Allah bless you, or he supplicated (for the) good (to be) conferred on me (by Allah).

Bk 8, No.3461:
Jabir said Rasul said to me: Jabir, have you married? The rest of the hadith is the same up to (the words):" The woman would look after them and comb them." He (Rasul), said: You did well. But no mention is made of the subsequent portion.

Bk 8, No.3462:
Jabir said: We were with Rasul in an expedition. When we returned I urged my camel to move quickly as it was slow. There met me a rider from behind me and he goaded it with an iron-tipped stick which he had with him. My camel moved forward like the best that you have ever seen. As I turned (my face) I found him to be Rasul He said: Jabir, what hastens you? I said: Rasul, I am newly wedded. whereupon he said: Is it a virgin that you have married or one previously married? I said: With one previously married. He said: Why not a young girl so that you could play with her and she could play with you? Then when we arrived at and were about to enter Medina he said: Wait, so that we may enter by night (i.e in the evening) in order that the woman with dishevelled hair may comb it, and the woman whose husband had been away may get herself clean; and when you enter (then you have the) enjoyment (of tho wife's company).

Bk 8, No.3463:
Jabir said: I went out with Rasul on an expedition, but my camel delayed me. Rasul came to me and said to me: Jabir, I said: Yes. Rasul, (here I am at your beck and call) He said: What is the matter with you? I said: My camel has delayed me and is tired, so I have lagged behind. He (Rasul) got down and goaded it with a crooked stick and then said: Mount it. So I mounted and (to my great surprise) I saw it (moving so quickly that) I had to restrain it (from going ahead of) Rasul. He (Rasul) (in the course of journey said to me): Have you married? I said: Yes. He (again) said: Is it with a virgin or one previously married? I said. With one previously married, whereupon he (again) said: Why not with a young girl with whom you could sport and she could have sported with you? I said: I have sisters, so I preferred to marry a woman who could keep them together (as one family). who could comb them and look after them. He said: You are about to go (to your house), and there you have the enjoyment (of the wife's company). He again said: Do you want to sell your camel? I said: Yes. So he bought it from me for one u'qiya (of silver), Then Rasul arrived (at Medina) and I arrived in the evening. I went to the mosque and found him at the door of the mosque, and said: Is it now that you have arrived? I said: Yes, He said: Leave your camel, and enter (the mosque) and offer two rakas. So I entered and offered two rakas of prayer, and then returned. He (Rasul) then commanded Bilal to weigh out one Uqiya (of silver) tor me. Bilal weighed that out for me (lowering the scale of) balance. So I proceeded and as I turned my back he said: Call for me, Jabir. So I was called back, and I said (to myself): He would return me the camel, and nothing was more displeasing to me than this (that after having received the price I should also get the camel). He said: Take your camel and keep its price with you, (also).

Bk 8, No.3464:
Jabir said: We were with Rasul in a journey, and I was riding a camel meant for carrying water and it lagged behind all persons. Rasul hit it or goaded it (I think) with something he had with him. And after it (it moved so quickly) that it went ahead of all persons and it struggled with me (to move faster than I permitted It) and I had to restrain it. Rasul said: Do you sell it at such and such (price)? May Allah grant you pardon. I said: Rasul, it is yours. He (again) said: Do you sell it at such and such (price)? May Allah grant you pardon. ' I said: Rasul, it is yours. He said to me: Have you married after the death of your father? I said: Yes. He (again) said: With one previously married or a virgin? I said: With one previously married. He said: Why didn't you marry a virgin who might amuse you and you might amuse her, and she might sport with you and you might sport with her? Abu Nadra said: That was the common phrase which the Muslims spoke:" You do such and such (thing) and Allah may grant you pardon."
Chapter 37: THE GOOD OF THIS WORLD IS THE PIOUS WOMAN

Bk 8, No.3465:
Abdullah b. Amr said Rasul said: The whole world is a provision, and the best object of benefit of the world is the pious woman.
Chapter 38: ADVICE IN REGARD TO WOMEN

Bk 8, No.3466:
AbuHuraira said Rasul said: Woman is like a rib. When you attempt to straighten it, you would break it. And if you leave her alone you would benefit by her, and crookedness will remain in her. A hadith like this is reported by another chain of narrators

Bk 8, No.3467:
Abu Huraira said: Woman has been created from a rib and will in no way be straightened for you; so if you wish to benefit by her, benefit by her while crookedness remains in her. And if you attempt to straighten her, you will break her, and breaking her is divorcing her.

Bk 8, No.3468:
Abu Huraira said Rasul said: He who believes in Allah and the Hereafter, if he witnesses any matter he should talk in good terms about it or keep quiet. Act kindly towards woman, for woman is created from a rib, and the most crooked part of the rib is its top. If you attempt to straighten it, you will break it, and if you leave it, its crookedness will remain there. So act kindly towards women.

Bk 8, No.3469:
Ab Huraira said Rasul said: A believing man should not hate a believing woman; if he dislikes one of her characteristics, he will be pleased with another.

Bk 8, No.3470:
A hadith like this has been narrated on the authority of Abu Huraira .

Bk 8, No.3471:
Abu Huraira said Rasul said: Had it not been for Eve, woman would have never acted unfaithfully towards her husband.

Bk 8, No.3472:
Hammam b. Munabbih said: These are some of the ahadith which Abu Hurairanarrated to us from Rasul, and one of these (this one): Rasul said: Had it not been for Bani Israel, food would not have become stale, and meal would not have gone bad; and had it not been for Eve, a woman would never have acted unfaithfully toward her husband.


# Book: 9 Kitab Al-Talaq [ Book of Divorce ]

Chapter 1: IT IS FORBIDDEN TO DIVORCE THE WOMAN DURING HER MENSES

Bk 9, No.3473:
Ibn Umar reported that he divorced his wife while she was menstruating during the lifetime of Rasul. Umar b. Khatab asked Rasul about it, whereupon Rasul said: Command him (Ibn Umar) to take her back (and keep her) and pronounce divorce when she is purified and she again enters the period of menstruation and she is again purified (after passing the period of menses), and then if he so desires he may keep her and if he desires divorce her (finally) before touching her (without having an intercourse with her), for that is the period of waiting ('ldda) which God has commanded for the divorce of women.

Bk 9, No.3474:
Abdullah (b. Umar) reported that he divorced a wife of his with the pronouncement of one divorce during the period of menstruation. Rasul commanded him to take her back and keep her until she was purified, and then she entered the period of menses in his (house) for the second time. And he should wait until she was purified of her menses. And then if he would decide to divorce her, he should do so when she was purified before having a sexual intercourse with her; for that was the Idda which Allah had commanded for the divorce of women. Ibn Rumh in his narration made this addition: When Abdullah was asked about it, he said to one of them: If you have divorced your wife with one pronouncement or two (then you can take her back), for Rasul commanded me to do it; but if you have divorced her with three pronouncements, then she is forbidden for you until she married another husband, and you disobeyed Allah in regard to the divorce of your wife what He had commanded you. (Muslim said: The word" one divorce" used by Laith is good.)

Bk 9, No.3475:
Ibn Umar said: I divorced my wife during the lifetime of Rasul when she was in the state of menses. Umarmade a mention of it to Rasul, whereupon he said: Command him to take her back and leave her (in that state) until she is purified. Then (let her) enter the period of second menses, and when she is purified, then divorce her (finally) before having a sexual intercourse with her, or retain her (finally). That is the Idda (the prescribed period) which Allah commanded (to be kept in view) while divorcing the women. 'Ubaidullah said: I said to Nafi: What became of that divorce (pronounced within Idda)? He said: It was as one which she counted.

Bk 9, No.3476:
A hadith like this has been narrated on the authority of 'Ubaidullah, but he made no mention of the words of Ubaidullah that he said to Nafi.

Bk 9, No.3477:
Ibn Umar reported that he divorced his wife during the period of menses. Umar (Allah be, pleas'ed with him) asked Rasul, and he commanded him (Ibn Umar) to have her back and then allow her respite until she enters the period of the second menses, and then allow her respite until she is purified, then divorce her (finally) before touching her (having a sexual intercourse with her), for that is the prescribed period which Allah commanded (to be kept in view) for divorcing the women. When Ibn Umar was asked about the person who divorces his wife in the state of menses, he said: If you pronounced one divorce or two, Rasul had commanded him to take her back, and then allow her respite until she enters the period of the second menses, and then allow her respite until she is purified, and then divorce her (finally) before touching her (having a sexual intercourse with her) ; and if you have pronounced (three divorces at one and the same time) you have in fact disobeyed your Lord with regard to what He commanded you about divorcing your wife. But she is however (finally separated from you).

Bk 9, No.3478:
Ibn Umar said: I divorced my wife while she was in the state of menses. Umarmade mention of it to Rasul and he was enraged and he said: Command him to take her back until she enters the second ensuing menses other than the one in which he divorced her and in case he deems proper to divorce her, he should pronounce divorce (finally) before touching her (in the period) when she is purified of her menses, and that is the prescribed period in regard to divorce as Allah has commanded. Abdullah made a pronouncement of one divorce and it was counted in case of divorce. Abdullah took her back as Rasul had commanded him. A hadith like this was reported on the authority of Zuhri with the same chain of narrators. Ibn Umar, however, said: I took her back, and counted this pronouncement of divorce (as valid) with which I divorced her.

Bk 9, No.3479:
Ibn Umar reported that he divorced his wife while she was in the state of menses. Umarmade mention of it to Rasul and he said: Command him to take her back, then divorce her when she is pure or she is pregnant.

Bk 9, No.3480:
Ibn Umar reported that he divorced his wife while she was in her menses. Umarasked Rasul about that, and he said: Command him to take her back until she is pure and then she enters the second menses and then becomes pure. Then either divorce her (finally) or retain her.

Bk 9, No.3481:
Ibn Sirin said: One who was blameless (as a narrator) narrated to me for twenty years that Ibn Umarpronounced three divorces to his wife while she was in the state of menses. He was commanded to take her back. I neither blamed them (the narrators) nor recognised the hadith (to be perfectly genuine) until I met Abu Ghallab Yunus b. Jubair al-Bahili and he was very authentic, and he narrated to me that he had asked Ibn Umar and he narrated it to him that he made one pronouncement of divorce to his wife as she was in the state of menses, but he was commanded to take her back. I said: Was it counted (as one pronouncement)? He said: Why not, was I helpless or foolish?

Bk 9, No.3482:
A hadith like this has been transmitted on the authority of Ayyub with a slight variation of words.

Bk 9, No.3483:
Ayyub reported a hadith like this with the same chain of narrators and he said: Umarasked Rasul about it and he commanded him that he should take her back until she is divorced in the state of purity without having a sexual intercourse with her, and said: Divorce her in the beginning of her Idda or her Idda commences.

Bk 9, No.3484:
Yunus b. Jubair said: I said to Ibn Umar: A person divorcedhis wife while she was in the state of menses, whereupon he said: Do you know Ibn Umar, for he divorced his wife in the state of menses. Umarcame to Rasul and asked him, and he (Rasul) commanded him that he should take her back, and she started her Idda. I said to him: When a person divorces his wife, and she is in the state of menses, should that pronouncement of divorce be counted? He said: Why not, was he hopless or foolish?

Bk 9, No.3485:
Ibn Umar said: I divorced my wife while she was in the state of menses. Umar (Allah he pleased wish him) came toRasul and made mention of that to him, whereupon Rasul told that be should take her back, and when she is pure he may divorce her. if he would so wish. I (one of the narrators) said to Ibn Umar: Did you count (this pronouncement of divorce) in her case? He said: What (after all) prevents him from doing so? Do you find him (Ibn Umar) either helpless or foolish?

Bk 9, No.3486:
Anas b. Sirin said: I asked Ibn Umar about the woman whom he had divorced. He said: I divorced her while she was in the state of menses. It was mentioned to Umarand he then made a mention of that to Rasul, whereupon he said: Command him to take her back and when the period of menses is over, then (he may divorce her in the state of her purity. He (Ibn Umar) said: So I took her back, then divorced her in her purity. I (the narrator) said: Did you count that divorce which you pronounced in the state of menses? He said: Why should I not have counted that? Was I helpless or foolish?

Bk 9, No.3487:
Anas b. Sirin reported that he had heard Ibn Umar as saying. I divorced my wife while she was in the state of menses. Umarcame to Rasul and informed him about it, whereupon he (Rasul) said: Command him to take her back and when she is pure, then divorce her. I said to Ibn Umar: Did you count that pronouncement of divorce? He said: Why not? This hadith has been narrated on the authority of Shuba with the same chain of transmitters but with a slight variation in wording.

Bk 9, No.3488:
Ibn Tawus narrated on the authority of his father that Ibn Umar was asked about the person who divorced his wife in the state of menses, whereupon he said: Do you know Ibn Umar? He said: Yes. He said: It was he who divorced his wife jn the state of menses and Umar went to Rasul and gave him this information. and he commanded him that he should take her back; and he (Abu Tawus) said: I did not hear any addition to this (hadith) from my father.

Bk 9, No.3489:
Abu Zubair reported that he heard Abdul Rahman b. Aiman (the freed slave of 'Azza) say that he asked Ibn Umar and Abu Zubair heard: What is your opinion about the person who divorced his wife in the state of menses? Thereupon he said: Ibn Umar divorced his wife during the lifetime of Rasul while she was in the state of menses. Upon this Rasul told him to take her back and so he took her back and he (further) said: When she is pure, then either divorce her or retain her. Ibn Umar said that Rasul then recited this verse:" O Rasul, when you divorce women, divorce them at the commencement of their prescribed period" (Ixv 1).

Bk 9, No.3490:
A hadith like this is reported on the same authority (but with this difference that the narrator) Abdul Rahman b. Aiman (was mentioned) as the freed slave of Urwa (Imam Muslim said: He made a mistake who said that it was Urwa; it was in fact the freed slave of 'Azza.)
Chapter 2: PRONOUNCEMENT OF THREE DIVORCES

Bk 9, No.3491:
Ibn Abbas reported that the (pronouncement) of three divorces during the lifetime of Rasul and that of Abu Bakr and two years of the caliphate of Umar(was treated) as one. But Umar b. Khatab said: Verily the people have begun to hasten in the matter in which they are required to observe respite. So if we had imposed this upon them, and he imposed it upon them.

Bk 9, No.3492:
Abu Sahba' said toIbn Abbas : Do you know that three (divorces) were treated as one during the lifetime of Rasul, and that of Abu Bakr, and during three (years) of the caliphate of Umar ? Ibn Abbas said: Yes.

Bk 9, No.3493:
Abu al-Sahba' said to Ibn Abbas : Enlighten us with your information whether the three divorces (pronounced at one and the same time) were not treated as one during the lifetime of Rasul and Abu Bakr. He said: It was in fact so, but when during the caliphate of Umarpeople began to pronounce divorce frequently, he allowed them to do so (to treat pronouncements of three divorces in a single breath as one).
Chapter 3: ATONEMENT IS ESSENTIAL FOR ONE WHO MADE HIS WIFE UNLAWFUL FOR HIMSELF WITHOUT THE INTENTION OF DIVORCE

Bk 9, No.3494:
Ibn Abbas reported about (declaring of one's woman) unlawful as an oath which must be atoned, and Ibn Abbas said: Verily, there is in Rasul a model pattern for you.

Bk 9, No.3495:
Ibn Abbas said: When a man declares his wife unlawful for himself that is an oath which must be atoned, and he said: There is in Rasul a noble pattern for you.

Bk 9, No.3496:
Aisha narrated that Rasul used to spend time with Zainab daughter of Jahsh and drank honey at her house. She (Aisha further) said: I and Hafsa agreed that one whom Rasul would visit first should say: I notice that you have an odour of the Maghafir (gum of mimosa). He (Rasul) visited one of them and she said to him like this, whereupon he said: I have taken honey in the house of Zainab bint Jabsh and I will never do it again. It was at this (that the following verse was revealed): 'Why do you hold to be forbidden what Allah has made lawful for you... (up to). If you both (Aisha and Hafsa) turn to Allah" up to:" And when Rasul confided an information to one of his wives" (lxvi. 3). This refers to his saying: But I have taken honey.

Bk 9, No.3497:
Aisha reported Rasul liked sweet (dish) and honey. After saying the afternoon prayer he used to visit his wives going close to them. So he went to Hafsa and stayed with her more than what was his usual stay. I (Aisha) asked about that. It was said to me: A woman of her family had sent her a small vessel of honey as a gift, and she gave to Rasul from that a drink. I said: By Allah, we would also contrive a device for him. I mentioned that to Sauda, and said: When he (Rasul) would visit you and draw close to you, say to him: Rasul, have you taken maghafir? And he would'say to you: No. Then say to him: What is this odour? And Rasul felt it very much that unpleasant odour should emit from him. So he would say to you: Hafsa has given me a drink of honey. Then you should say to him: The honey-bees might have sucked 'Urfut, and I would also say the same to him and. Safiyya, you should also say this. So when he (Rasul) came to Sauda, she said: By Him besides whom there is no god, it was under compulsion that I had decided to state that which you told me when he would be at a little distance at the door. So when Rasul came near, she said: Rasul, did you eat Maghafir? He said: No. She (again) said: Then what is this odour? He said: Hafsa gave me honey to drink. She said: The honey-bee might have sucked 'Urfut. When he came to me I told him like this. He then visited Safiyya and she also said to him like this. When he (again) visited Hafsa, she said: Rasul, should I not give you that (drink)? He said: I do not need that. Sauda said: Hallowed be Allah, by Him we have (contrived) to make that (honey) unlawful for him. I said to her: Keep quiet. This hadith has been narrated on the authority of Urwa with the same chain of transmitters.
Chapter 4: MERE GIVING OF OPTION OF DIVORCE TO WOMEN DOES NOT MAKE THE DIVORCE EFFECTIVE, BUT WHEN IT IS REALLY INTENDED

Bk 9, No.3498:
Aisha said: When Rasul was commanded to give option to his wives, he started it from me saying: I am going to mention to you a matter which you should not (decide) in haste until you have consulted your parents. She said that he already knew that my parents would never allow me to seek separation from him She said: Then he said: God said: Prophet, say to thy wives: If you desire this world's life and its adornment, then come, I will give you a provision and allow you to depart a goodly departing; and if you desire Allah and His Messenger and the abode of the Hereafter, then Allah has prepared for the doers of good among you a great reward She is reported to have said: About what should I consult my parents, for I desire Allah and His Messenger and the abode of the Hereafter? She (Aisha) said: Then all the wives of Rasul did as I had done.

Bk 9, No.3499:
Aisha reported that Rasul sought our permission when he had a (turn to spend) a day with (one of his wives) amongst us (whereas he wanted to visit his other wives too). It was after this that this verse was revealed:" Thou mayest put off whom thou pleasest of them, and take for thee whom thou pleasest" (xxxiii. 5). Muadha said to her: What did you say to Rasul when he sought your permission? She said: I used to say: If it had the option in this I would not have (allowed anyone) to have precedence over me.

Bk 9, No.3500:
Aisha said: Rasul gave us the option (to get divorce) but we did not deem it as divorce.

Bk 9, No.3501:
Masruq said: I do not mind if I give option to my wife (to get divorce) once, hundred times, or thousand times after (knowing it) that she has chosen me (and would never seek divorce). I asked Aisha (about it) and she said: Rasul gave us the option, but did it imply divorce? (It was in fact not a divorce; it is effective when women actually avail themselves of it.)

Bk 9, No.3502:
Aisha reported that Rasul gave option to his wives, but it was not a divorce.

Bk 9, No.3503:
Aisha said: Rasul gave us the option (to get divorce) and we chose him and he did not count it a divorce.

Bk 9, No.3504:
Aisha said: Rasul gave us the option (to get divorce), but me made a choice of him and he did not count anything (as divorce) in regard to us.

Bk 9, No.3505:
A hadith like this has been transmitted on the authority of Aisha through another chain of narrators.

Bk 9, No.3506:
Jabir said: Abu Bakrcame and sought permission to see Rasul. He found people sitting at his door and none amongst them had been granted permission, but it was granted to Abu Bakr and he went in. Then came Umar and he sought permission and it was granted to him, and he found Rasul sitting sad and silent with his wives around him. He (Hadrat Umar) said: I would say something which would make Rasul laugh, so he said: Rasul, I wish you had seen (the treatment meted out to) the daughter ofKhadija when you asked me some money, and I got up and slapped her on her neck. Rasul laughed and said: They are around me as you see, asking for extra money. Abu Bakrthen got up went to Aisha and slapped her on the neck, and Umar stood up before Hafsa and slapped her saying: You ask Rasul which he does not possess. They said: By Allah, we do not ask Rasul for anything he does not possess. Then he withdrew from them for a month or for twenty-nine days. Then this verse was revealed to him:" Prophet: Say to thy wives... for a mighty reward" (xxxiii. 28). He then went first to Aisha and said: I want to propound something to you, Aisha, but wish no hasty reply before you consult your parents. She said: Rasul, what is that? He (Rasul) recited to her the verse, whereupon she said: Is it about you that I should consult my parents, Rasul? Nay, I choose Allah, His Messenger, and the Last Abode; but I ask you not to tell any of your wives what I have said He replied: Not one of them will ask me without my informing her. God did not send me to be harsh, or cause harm, but He has sent me to teach and make things easy.
Chapter 5: ILA'AND KEEPING AWAY FROM THE WIVES

Bk 9, No.3507:
Umar b. Khatab said: When Rasul kept himself away from his wives, I entered the mosque, and found people striking the ground with pebblesand saying: Rasul has divorced his wives, and that was before they were commanded to observe seclusion Umar said to himself: I must find this (actual position) today. So I went to Aisha and said (to her): Daughter of Abu Bakr, have you gone to the extent of giving trouble to Rasul? Thereupon she said: Son of Khattab, you have nothing to do with me, and I have nothing to do with you. You should look to your own receptacle. He (Umar) said: I visited Hafsa daughter of Umar, and said to her: Hafsa, the (news) has reached me that you cause Rasul trouble. You know that Rasul does not love you, and had I not been (your father) he would have divorced you. (On hearing this) she wept bitterly. I said to her: Where is Rasul? Shesaid: He is in the attic room. I went in and found Rabah, the servant of Rasul, sitting on the thresholds of the window dangling his feet on the hollow wood of the date-palm with the help of which Rasul climbed (to the apartment) and came down. I cried: 0 Rabah, seek permission for me from Rasul. Rabah cast a glance at the apartment and then looked toward me but said nothing. I again said: Rabah, seek permission for me from Rasul. Rabah looked towards the apartment and then cast a glance at me, but said nothig. I then raised my voice and said: 0 Rabah, seek permission for me from Rasul. I think that Rasul is under the impression that I have come for the sake of Hafsa. By Allah, if Rasul would command me to strike her neck, I would certainly strike her neck. I raised my voice and he pointed me to climb up (and get into his apartment). I visited Rasul, and he was lying on a mat. I sat down and he drew up his lower garment over him and he had nothing (else) over him, and that the mat had left its marks on his sides. I looked with my eyes in the store room of Rasul. I found only a handful of barley equal to one sa' and an equal quantity of the leaves of Mimosa Flava placed in the nook of the cell, and a semi-tanned leather bag hanging (in one side), and I was moved to tears (on seeing this extremely austere living of the Holy Piophet), and he said: Ibn Khattab, what wakes you weep?
I said: Rasul, why should I not shed tears? This mat has left its marks on your sides and I do not see in your store room (except these few things) that I have seen; Ceasar and Closroes are leading their lives in plenty whereas you are Rasul. His chosen one, and that is your store! He said: Ibn Khattab, aren't you satisfied that for us (there should be the prosperity) of the Hereafter, and for them (there should be the prosperity of) this world? I said: Yes. And as I had entered I had seen the signs of anger on his face, and I therefore, said: Rasul, what trouble do you feel from your wives, and if youhave divorced them, verily Allah is with you, His angels, Gabriel, Mikail, I and Abu Bakr and the believers are with you. And seldom I talked and (which I uttered on that day) I hoped that Allah would testify to my words that I uttered. And so the verse of option (Ayat al-Takhyir) was revealed. Maybe his Lord, if he divorce you, will give him in your place wives better than you..." (Ixv. 5). And if you back up one another against him, then surely Allah is his Patron, and Gabriel and the righteous believers, and the angels after that are the aidera (lvi. 4). And it was Aisha, daughter of Abu Bakr, and Hafsa who had prevailed upon all the wives of Allah's Prophet for (pressing them for mote money). I said: Rasul, have you divorced them? He said: No. I said: Rasul, I entered the mosque and found the Muslims playing with pebbles (absorbed in thought) and saying: Rasul has divorced his wives. Should I get down and inform there that you have not divorced them? He said: Yes, if you so like. And I went on talking to him until I (found) the signs of anger disappeared on his face and (his seriousness was changed to a happy mood and as a result thereof) his face had the natural tranquillity upon it and he laughed and his teeth were the most charming (among the teeth) of all people. Then Rasul climbed down and I also climbed down and catching hold of the wood of the palm-tree and Rasul came down (with such ease) as if he was walking on the ground, not touching anything with his hand (to get support). I said: Rasul, you remained in your apartment for twenty-nine days. He said: (At times) the month consists of twenty-nine days. I stood at the door of the mosque and I called out at the top of my voice: Rasul has not divorced his wives (and it was on this occasion that this) verse was revealed:" And if any matter pertaining to peace or alarm comes within their ken, they broadcast it; whereas, if they would refer it to Rasul and those who have been entrusted with authority amongst them, those of them who are engaged in obtaining intelligence would indeed know (what to do with) it" (iv 83). And it was I who understood this matter, and Allah revealed the verse pertaining to option (given to Rasul in regard to the retaining or divorcing of his wives).

Bk 9, No.3508:
Ibn Abbas said: I intended to ask Umar b. Khatababout a verse, but I waited for one year to ask him out of his fear, until he went out for Pilgrimage and I also accompanied him. As he came back and we were on the way he stepped aside towards an Arak tree to ease himself. I waited for him until he was free. I then walked along with him and said: Commander of the Faithful, who are the two among the wives of Rasul who backed up one another (in their demand for extra money)? He said: They were Hafsa and Aisha. I said to him: It is for one year that I intended to ask you about this matter but I could not date so on account of the awe for you. He said: Don't do that. If you think that I have any knowledge, do ask me about that. And if I were to know that, I would inform you. He (the narrator) stated that Umar had said: By Allah, during the days of ignorance we had no regard for women until Allah the Exalt- ed revealed about them what He has revealed, and appointed (turn) for them what he appointed. He said: It so happened that I was thinking about some matter that my wife said: I wish you had done that and that. I said to her: It does not concern you and you should not feel disturbed in a matter which I intend to do. She said to me: How strange is it that you, O son of Khattab, do not like anyone to retort upon you, whereas your daughter retorts upon Rasul until he spends the day in vexation. Umar said: I took hold of my cloak, then came out of my house until I visited Hafsa and said to her: O daughter, (I heard) that you retort upon Rasul until he spends the day in vexation, whereupon Hafsa said: By Allah, we do retort upon him. I said: You should bear in mind, my daughter, that I warn you against the punishment of Allah and the wrath of His Messenger. You may not be misled by one whose beauty has fascinated her, and the love of Rasul for her. I (Umar) then visited Umm Salama because of my relationship with her and I talked to her. Umm Salama said to me: Umar b. Khatab, how strange is it that you meddle with every matter so much so that you are anxious to interfere between Rasul and his wives, and this perturbed me so much that I refrained from saying what I had to say, so I came out of her apartment, and I had a friend from the Anar.
When I had been absent (from the company of Rasul) he used to bring me the news and when he had been absent I used to bring him the news, and at that time we dreaded a king of Ghassan. It was mentioned to us that he intended to attack us, and our minds were haunted by him. My friend, the Ansari, came to me, and he knocked at the door and said: Open it, open it. I said: Has the Ghassani come? He said: (The matter is) more serious than that. Rasul has separated himself from his wives. I said: Let the nose of Hafsa and Aisha be besmeared with dust. I then took hold of my cloth and went out until I came and found Rasul in his attic to which he climbed by means of a ladder made of date-palm, and the servant of Rasul who was black had been sitting at the end of the ladder. I said: This is Umar. So permission was granted to me. I narrated this news to Rasul and as I narrated the news concerning Umm Salama, Rasul smiled. He was lying on the mat and there was nothing between him and that (mat), and under his head there was a pillow made of leather and it was stuffed with plam fibres and at his feet were lying a heap of sant tree (acacia niloctica, meant for dyeing) and near his head there was hanging a hide. And I saw the marks of the maton the side of Rasul, and so I wept. He said: What makes you weep? I said: Rasul, the Khusrau and the Ceasars (spendd their lives in) the midst of (luxuries), whereas you being Rasul (are leading your life in this poverty). Thereupon Rasul said: Don't you like that they should have riches of their world, and you have the Hereafter.

Bk 9, No.3509:
Ibn Abbas said: I came along with Umar until we reached Marr al-Zahran (the name of a place), and the rest of the hadith is the same as narrated by Sulaiman b. Bilal (except with) the variation (of words) that I said: (What) about these two women? He said: They were Hafsa and Umm Salama. And he made this addition: I came to the apartments and in every apartment there was (the noise) of weeping. And this addition was also made: And he (Rasul) had taken an oath of remaining away from them for a month, and when twenty-nine days had passed, he visited them.

Bk 9, No.3510:
Ibn Abbas is reported to have said: I intended to ask Umar about those two ladies who had pressed for (worldly riches) during the lifetime of Rasul, and I kept waiting for one year, but found no suitable opportunity with him until I happened to accompany him to Mecca. And as he reached Marr al Zahran he went away to answer the call of nature, and he said (to me): Bring me a jug of water, and I took that to him. After having answered the call of nature, as he came back, I began to pour water (over his hands and feet), and I remembered (this event of separation of Rasul from his wives). So I said to him: Commander of the Faithful, who are the two ladies (who had pressed Rasul for providing comforts of life) and I had not yet finished my talk when he said: They were Aisha and Hafsa.

Bk 9, No.3511:
Ibn Abbas reported. I had always been anxious to ask Umarabout the two ladies amongst the wives of Allah's Prophet about whom Allah, the Exalted, said:" If you both turn in repentance to Allah, then indeed your hearts are inclined (to this)" (Ixvi. 4), until Umarset out for Haj and I also went along with him. And as we were going along a path, Umar went aside and I also went aside with him with a jug (of water). He answered the call of nature, and then came to me and I poured water over his hands and he performed ablution I said: Commander of the Faithful, who are the two ladies amongst the wives of Allah's Prophet about whom Allah, the Exalted and Majestic, said: 'If you both turn to Allah in repentance, then indeed your heart are inclined to it"? Umar said: How strange is it for you, Ibn Abbas ! (Zuhri said: By Allah, he disliked what he asked about, but did not keep it a secret.) He (Umar) said: They are Hafsa and Aisha; and he then began to narrate the hadith and said: We were such people among the Quraish who dominated women, and as we reached Medina we found there people who were dominated by their women, and our women began to learn (the habits) of their women. He further said: And my house was situated in the suburb of Aledina in the tribe of Banu Umayya b. Zaid. One day I became angry with my wife and she retorted upon me. I did not like that she should retort upon me. She said: You disapprove of my retorting upon you By Allah, the wives of Rasul retort upon him, and one of them detaches herself from him for the day until the night. So I (Umar) went out and visited Hafsa and said: Do you retort upon Rasul? She said: Yes. I said; Does any one of you detach herself from him from the day to the night? She said: Yes. He said: She who did like it amongst you in fact failed and incurred loss. Does everyone amongst you not fear the wrath of Allah upon her due to the wrath of His Messenger, and (as a result thereof) she may perish? So do not retort upon Rasul and do not ask him for anything, but ask me that which you desire, (and the frank behaviour) of your companion may not mislead you, if she is more graceful and is dearer to Rasul than you (meaning Aisha).
He (Hadrat Umar further) said: I had a compalaion from the Ansar and, we used to remain in the company of the Messenger turn by turn. He remained there for a day while I remained there on the other day, and he brought me the news about the revelation and other (matter), and I brought him (the news) like this. And we discussed that the Ghassanids were shoeing the horses in order to attack us. Id y companion once attended (Rasul). and then came to me at night and knocked at my door and called me, and I came out to him, and he said: A matter of great importance has happened. I said: What is that? Have the Ghassanids come? He said: No, but even more serious and more significant than that: Rasul has divorced his wives. I said: Hafsa has failed and has incurred loss. and I feared that it would happen. When it was dawn I observed the dawn prayer and dressed myself, and then came there (in the house of Rasul) and visited Hafsa, and she was weeping. I said: Has Rasul divorced you (all)? She said: I do not know. He has, however, separated himself in his attic. I came to a black servant and said to him: Seek permission for Umar. He went in and then came to me and said: I made mention of you to him, but he kept quiet. I then went to the pulpit and sat there, and there was a group of people sitting by it and some of then were weeping. I sat there for some time, until I was overpowered (by that very idea) which was in my mind. I then came back to the boy and said to him: Seek permission for Umar. He went in and came to me and said: I made mention of you to him but he kept quiet. I was about to turn back when the boy called me and said: Go in; permission has been granted to you. I went in and greeted Rasul and he was reclining against the couch of mat and it had left its marks upon his side. I said: Rasul, have you divorced your wives? He raised his head towards me and said: No. I said: Allah is the Greatest. Rasul, I wish if you had seen how we the people of Quraish had domination over women but when we came to Medina we found people whom their women dominated. So our women began to learn from their women. One dily I became angry with my wife and she began to retort upon me. I did not approve that she should retort upon me. She said: You do not like that I should retort upon you, but, by Allah. the wives of Rasul retort upon him and any one of them separates herself from him for a day until night. I said: He who did that amongst them in fact failed and incurred loss. Does any of them feel sate from the wrath of Allahupon her due to the wrath of Rasul, and she has certainly perished. Rasul smiled, I said: Rasul, I visited Hafsa and said: (The behaviour) of your companion (Aisha) may not mislead you, If she is more graceful than you and is dearer to Rasul than you.
Rasul smiled for the second time. I said: Rasul, way I talk to you about agreeable things? He said: Yes. I sat down and lifted my head (to see things) in the house and, by Allah, I did not see anything significant besides three hides. I said: Rasul, supplicate the Lord that He should make (life) prosperous for your Ummah as He has made plentiful for the people of Persia and Rome (in spite of the fact) that they do no, worship Allah, the Exalted and Majestic, whereupon he (Rasul) sat up an I then said: Ibn Khattab, do you doubt that they are a nation whom their nice things have been given immediately in the life of this world. I said: Rasul! seek pardon for me. And he (Rasul) had taken an oath that he would not visit them for a month due to extreme annoyance with them until Allah showed His displeasure to him (Rasul). Zuhri said: Urwa informed me that Aisha said: When twenty-nine nights were over, Rasul visited me, and he began (his visit) with me. I said: Rasul, you had taken an oath that you would not visit us for a month, while you have visited after I have counted only twenty-nine (nights). Thereupon he said: The month may also be of twenty-nine (days). He then said: Aisha, I am going to talk to you about a matter, and you should not be hasty in it (and do not give your final decision) until you have consulted your parents. He then recited this verse to me:" O Prophet, say to your wives" till he reached" mighty reward" (xxxiii. 28). Aisha said: By Allah, he knew that my parents would not allow me to separate from him. I said: Is there any need to consult my parents in this matter? I in fact choose Allah and His Messenger and the abode in the Hereafter. Ma'mar said: Ayyub reported to me that Aisha said: Don't inform your wives that I have chosen you, whereupon Rasul said: Verily Allah has sent me as a conveyer of message, and He has not sent me as a source of hardship (to others). Qatada said:" Saghat qulubukum" means" Your hearts have inclined."
Chapter 6: THERE IS NO MAINTENANCE ALLOWANCE FOR ONE WHO HAS BEEN GIVEN IRREVOCABLE DIVORCE

Bk 9, No.3512:
Fatima bint Qais reported that Abu Amr b. Hafs divorced her absolutely when he was away from home, and he sent his agent to her with some barley. She was displeased with him and when he said: I swear by Allah that you have no claim on us. she went to Rasul and mentioned that to him. He said: There is no maintenance due to you from him, and he commanded her to spend the Idda in the house of Umm Sharik, but then said: That is a woman whom my companions visit. So better spend this period in the house of Ibn Umm Maktum, for he is a blind man and yon can put off your garments. And when the Idda is over, inform me. She said: When my period of Idda was over, I mentioned to him that Muaweya b. Abu Sufyan and Jahm had sent proposal of marriage to me, whereupon Rasul said: As for Abu Jahm, he does not put down his staff from his shoulder, and as for Muaweya, he is a poor man having no property; marry Usama b. Zaid. I objected to him, but he again said: Marry Usama; so I married him. Allah blessed there in and I was envied (by others).

Bk 9, No.3513:
Fatima bint Qais reported that her husband divorced her during the life time of Allah's Prophet and gave her a meagre maintenance allowance. When she saw that, she said: By Allah, I will inform Rasul, and if maintenance allowance is due to me then I will accept that which will suffice me, and if it is not due to me, I will not accept anything from him. She said: I made a mention of that to Rasul and he said: There is neither maintenance allowance for you nor lodging.

Bk 9, No.3514:
Fatima bint Qais reported that her husband al-Makhzulmi divorced her and refused to pay her maintenance allowance. So she came to Rasul and informed him, whereupon he said: There is no maintenance allowance for you, and you better go to the house of Ibn Umm Maktum and live with him for he is a blind man and you can put off your clothes in his house (i.e you shall not face much difficulty in observing purdah there).

Bk 9, No.3515:
Abu Salama reported that Fatima bint Qais, the sister of al-Dahhak b. Qais informed him that Abu Hafs b. Mughira al-Makhzumi divorced her three times and then he proceeded on to the Yemen. The members of his family said to her: There is no maintenance allowance due to you from us. Khalid b. Walid along with a group of persons visited Rasul in the house of Maimuna and they said: Abu Hafs has divorced his wife with three pronouncements; is there any maintenance allowance due to her? Thereupon Rasul said: No maintenance allowance is due to her, but she is required to spend the Idda; and he sent her the message that she should not be hasty in making a decision about herself and commanded her to move to the house of Umm Sharik, and then sent her the message that as the first immigrants (frequently) visit the house of Umm Sharik, she should better go to the house of Ibn Umm Maktum, the blind, (and further said: In case you put off your head-dress, he (Ibn Umm Makhtum) will not see you. So she went to his house, and when the Idda was over, Rasul married her to Usama b. Zaid b. Haritha.

Bk 9, No.3516:
Fatima bint Qais said: I had been married to a person from Banu Makhzum and he divorced me with irrevocable divorce. I sent a message to his family asking for maintenance allowance, and the rest of the hadith has been transmitted with a slight change of words.

Bk 9, No.3517:
Fatima bint Qais reported that she had been married to Abu Amr b. Hafs b. al-Mughira and he divorced her with three pronouncements. She stated that she went to Rasul asking him about abandoning that house. He commanded her to move to the house of Ibn Umm Maktum, the blind. Marwan refused to testify the divorced woman abandoning her house (before the Idda was over). Urwa said that Aisha objected to (the words of) Fatima bint Qais. This hadith has been transmitted through another chain of narrators.

Bk 9, No.3518:
'Ubaidullah b. Abdullah b. Utba reported that Amr b. Hafs b. al-Mughira set out along with Ali ibn Abu Talib to the Yemen and sent to his wife the one pronouncement of divorce which was still left from the (irrevocable) divorce; and he commanded al-Harith b. Hisham and 'Ayyash b. Abu Rabia to give her maintenance allowance. They said to her: By Allah, there is no maintenance allowance for you, except in case you are pregnant. She came to Rasul and mentioned their opinion to him, whereupon he said: There is no maintenance allowance for you. Then she sought permission to move (to another place), and he (Rasul) permitted her. She said: Rasul, where (should I go)? He said: To the house of Ibn Umm Maktum and, as he is blind, she could put off her garmeqts in his presence and he would not see her. And when her Idda was over. Rasul married her to Usama b. Zaid. Marwan (the governor of Medina) sent Qabisa b. Dhuwaib in order to ask her about this hadith, and she narrated it to him, whereupon Marwan said: We have not heard this hadith but from a woman. We would adopt a safe (path) where we found the people. Fatima said that when these words of, Marwan were conveyed to her. There is between me and you the word of Allah, the Exalted and Majestic: Do" not turn them out" of their houses. She asserted: This is in regard to the revocable divorce what new (turn can the event take) after three pronouncements (separation between irrevocable). Why do you say there is no maintenance allowance for her if she is not pregnant? Then on what ground do you restrain her?

Bk 9, No.3519:
Sha'bi said: I visited Fatima bint Qais and asked her about the verdict of Rasul about (board and lodging during the Idda) and she said that her husband divorced her with an irrevocable divorce. She (further. said): I contended with him before Rasul about lodging and maintenance allowance, and she said: He did not provide me with any lodging or maintenance allowance, and he commanded me to spend the Idda in the house of Ibn Umm Maktum.

Bk 9, No.3520:
A hadith like this has been trarismitted on the authority of Hushaim through another chain of narrators.

Bk 9, No.3521:
Sha'bi said: We visited Fitima hint Qais and she served us fresh dates and a drink of barley flour, and I asked where should a woman who has been divorced by three pronouncements, spend the period of her Idda. She said: My husband divorced me with three pronouncements, and Rasul permitted me to spend my Idda period in my family (with my parents).

Bk 9, No.3522:
Fatima bint Qais reported from Rasul that there is no lodging and maintenance allowance for a woman who has been given irrevocable divorce.

Bk 9, No.3523:
Fatima bint Qais said: My husband divorced me with three pronouncements. I decided to move (from his house to another place). So I came to Rasul, and he said: Move to the house of your cousin Amr b. Umm Maktum and spend your period of Idda there.

Bk 9, No.3524:
Abu Ishaq said: I was with al-Aswad b. Yazid sitting in the great mosque, and there was with us al-Sha'bi, and he narrated the narration of Fatima bint Qais that Rasul did not make any provision for lodging and maintenance allowance for her. Al-Aswad caught hold of some pebbles in his fist and he threw them towards him saying: Woe be to thee, you narrate like it, whereas Umar said: We cannot abandon the Book of Allah and the Sunnah of our Rasul for the words of a woman. We do not know whether she remembers that or she forgets. For her, there is a provision of lodging and maintenance allowance. Allah, the Exalted and Majestic, said:" Turn them not from their houses nor should they themselves go forth unless they commit an open indecency" (lxv. 1).

Bk 9, No.3525:
A hadith like this has been narrated on the authority of Ishaq with the same chain of transmitters.

Bk 9, No.3526:
Fatima bint Qais reported that her husband divorced her with three, pronouncements and Rasul made no provision for her lodging and maintenance allowance. She (further said): Rasul said to me: When your period of Idda is over, inform me. So I informed him. (By that time) Muaweya, Abu Jahm and Usama b. Zaid had given her the proposal of marriage. Rasul said: So far as Muaweya is concerned, he is a poor man without any property. So far as Abu Jahm is concerned, he is a great beater of women, but Usama b. Zaid... She pointed with her hand (that she did not approve of the idea of marrying) Usama. But Rasul said: Obedience to Allah and obedience to His Messenger is better for thee. She said: So I married him, and I became an object of envy.

Bk 9, No.3527:
Fatima bint Qais said: My husband Abu Amr b. Hafs b. al-Mughira sent 'Ayyish b. Abu Rabia to me with a divorce, and he also sent through him five si's of dates and five si's of barley. I said: Is there no maintenance allowance for me but only this, and I cannot even spend my Idda period in your house? He said: No. She said: I dressed myself and came to Rasul. He said: How many pronouncements of divorce have been made for you? I said: Three. He said what he ('Ayyish b. Abu Rabia) had stated was true. There is no maintenance allowance for you. Spend Idda period in the house of your cousin, Ibn Umm Maktum. He is blind and you can put off your garment in his presence. And when you have spent your Idda period, you inform me. She said: Muaweya and Abul Jahm were among those who had given me the proposal of marriage. Thereupon Rasul said: Muaweya is destitute and in poor condition and Abul Jahm is very harsh with women (or he beats women, or like that), you should take Usama b. Zaid (as your husband).

Bk 9, No.3528:
Abu Bakr b. Abul Jahm said: I and Abu Salama b Abdul Rahman came to fatima bint Qais and asked her (about divorce, etc.). She said: I was the wife of Abu Amr b. Hafs b. al-Mughira, and he set out to join the battle of Najran. The rest of the hadith is the same, but he made this addition:" She said: I married him and Allah hornoured me on account of Ibn Zaid and Allah favoured me because of him."

Bk 9, No.3529:
Abu Bakr said: I and Abu Salama came to Fatima bint Qais during the time of Ibn Zubairand she narrated to us that her husband gave her an irrevocable divorce. (The rest of the hadith is the same.)

Bk 9, No.3530:
Fatima bint Qais said: My husband divorced me with three pronouncements and Rasul made no provision for lodging and maintenance allowance.

Bk 9, No.3531:
Hisham reported on the authority of his father that Yahya b. Saeed b.Ass married the daughter of Abdul Rahman b. Hakam, and he divorced her and he turned her out from his house. Urwa (Allah be -pleased with him) criticised this (action) of theirs (the members of the family of her in-laws). They said: Verily, Fatima too went out (of her in-laws' house). Urwa said: I came to Aisha and told her about it and she said: There is no good for Fatima bint Qais in making mention of it.

Bk 9, No.3532:
Fatima bint Qais reported that she said: Rasul, my husband has divorcee me with three pronouncements and I am afraid that I may be put to hardship, and so he commanded her and so she moved (to another house).

Bk 9, No.3533:
Aisha said: It is no good for Fatima to make mention of it, i.e her statement:" There is no lodging and maintenance allowance (for the divorced women)."

Bk 9, No.3534:
Ibn al-Qasim narrated on the authority of his father that Urwa b. Zubairsaid to Aisha: Didn't you see that such and such daughter of al-Hakam was divorced by her husband with an irrevocable divorce, and she left (the house of her husband)? Thereupon Aisha said: It was bad that she did. He ( Urwa) said: Have you not heard the words of Fatima? Thereupon she said: There if no good for her in making mention of it.
Chapter 7: ONE WHO IS DIVORCED BY THREE PRONOUNCEMENTS OR WHOSE HUSBAND HAS DIED CAN GET OUT OF HER HOUSE FOR A NEED DURING HER PERIOD OF Idda

Bk 9, No.3535:
Jabir said: My maternal aunt was divorced, and she intended to pluck her dates. A person scolded her for having come out (during the period of Idda). She came to Allah's Prophet and he said: Certainly you can pluck (dates) from your palm trees, for perhaps you may give charity or do an act of kindness.
Chapter 8: THE PERIOD OF Idda COMES TO AN END WITH THE BIRTH OF THE CHILD

Bk 9, No.3536:
'Ubaidullah b. Abdullah b. Utba (b. Masud) reported that his father wrote to Umar b. Abdullah b al Arqam al-Zuhri that he would go to Subai'ah bint al-Hirith al-Aslamiyya and ask her about a verdict from him which Rasul gave her when she had asked that from him (in regard to the termination of Idda at the birth of a child) Umar b. Abdullah wrote to Abdullah b. Utba informing him that Subai'ah had told him that she had been married to Saad b. Khaula and he belonged to the tribe of Amir b. Luayy, and was one of those who participated in the Battle of Badr, and he died in the Farewell Pilgrimage and she had been in the family way at that time. And much time had not elapsed that she gave birth to a child after his death and when she was free from the effects of childbirth she embellished herself for those who had to give proposals of marriage. Abdul Sunabil b. Ba'kak (from Banu Abdul Dar) came to her and said: What is this that I see you embellished; perhaps you are inclined to marry, By Allah, you cannot marry unless four months and ten days (of Idda are passed). When he said that. I dressed myself, and as it was evening I came to Rasul and asked him about it, and he gave me a religious verdict that I was allowed to marry when I had given birth to a child and asked me to marry if I so liked. Ibn Shihab said: I do not find any harm fur her in marrying when she has given birth to a child even when she is bleeding (after the birth of the child) except that her husband should not go near her until she is purified.

Bk 9, No.3537:
Abu Salama b. Abdul Rahman and Ibn Abbas . got together in the house of Abu Hurairaand began to discuss about the woman who gave birth to a child a few nights after the death of her husband. Ibn Abbas said: Her Idda is that period which is longer of the two (between four months and ten days and the birth of the child, whichever is longer). AbuSalama, however said: Her period of Idda is over (with the birth of the child), and they were contending with each other over this issue, whereupon Abu Hurairasaid: I subscribe (to the view) held by my nephew (i.e Abu Salama). They sent Kuraib (the freed slave of Ibn Abbas ) to Umm Salama to ask her about it. He came (back) to them and informed them that Umm Salama said that Subai'ah al-Aslamiyya gave birth to a child after the death of her husband when the few flights (had hardly) passed and she made mention of that to Rasul and he commanded her to marry.

Bk 9, No.3538:
This hadith has been narated with the same chain of transrmitters except with a small change of words (and that is): They sent him to Umm Salama, but no mention was made of Kuraib.
Chapter 9: IT IS OBLIGATORY TO ABSTAIN FROM ADORNMENT DURING THE Idda PERIOD, BUT MOURNING BEYOND THREE DAYS IS PROHIBITED

Bk 9, No.3539:
Zainab (bint Abu Salama) said: I went to Umm Habiba, Wife, when her father Abu Sufyan had died. Umm Habiba sent for a perfume having yellowness in it or something else like it, and she applied it to a girl and then rubbed it on her cheeks and then said: By Allah, I need no perfume but for the fact that I heard Rasul say on the pulpit:" It is not permissible for a woman believing in Allah and the Hereafter to mourn for the dead beyond three days, but (in case of the death) of the husband it is permissible for four months and ten days." Zainab said: I then visited Zainab hint Jahsh when her brother died and she sent for perfume and applied it and then said: By Allah, I don't feel any need for the perfume but that I heard Rasul say on the pulpit:" It is not permissible for a woman believing in Allah and the Hereafbler to mourn the dead beyond three days except in case of her husband (for whom she can mourn) for four months and ten days." Zainab said: I heard my mother Umm Salama as saying: A woman came to Rasul and said: Rasul. I have a daughter whose husband has died and there has developed some trouble in her eye; should we apply collyrium to it? Thereupon Rasul said: No (repeating it twice or thrice, saying only, NO" all the time). Then he said: It is only four mouths and ten days, whereas in the preIslamic period none of you threw away the dung until one year had passed. Humaid said: I said to Zainab: What is this throwing of dung until a year is passed? Zainab said: When the husband of a woman died, she went into a hut and put on her worst clothes, and did not apply perfume or something like it until a year was over. Then an animal like a donkey, or a goat, or a bird was brought to her and she rubbed her hand over it, and it so happened that one on which she rubbed her hand died. She then came out of her house and she was given dung and she threw it and then she made use of anything like perfume or something else as she liked.

Bk 9, No.3540:
Zainab bint Umm Salama reported that a relative of Umm Habiba (Allah he pleased with her) died. She sent for a yellow (perfume) and applied that to her forearm and said: I, am doing it, for I have heard Rasul saying: It is not permissible for a woman believing in Allah and the Hereafter to mourn beyond three days except the husband (for whom she can mourn) for four months and ten days, This hadith was narrated by Zainab from her mother and from Zainab, Wife, or from some other lady from among the wives of Rasul.

Bk 9, No.3541:
Zainab bint Umm Salama reported on the authority of her mother that a woman lost her husband. (As her eyes were ailing) they (her kith and kin) entertained fear about her eyes, so they came to Rasul and sought permission for the use of collyrium, whereupon Rasul said: One among you used to spend one year in a dungeon dressed in worst clothes. (And at the end of this period) she threw dung at the dog which happened to pass that way and then she came out (of her Idda). Can't she (wait) even for four months and ten days?

Bk 9, No.3542:
Humaid b. Nafi narrated two traditions from Umm Salama dealing with collyrium and the other hadith from the wives of Allah's Prophet except with this that no mention was made of Zainab.

Bk 9, No.3543:
Zainab bint Abu Salama said: Umm Salama and Umm Habiba were talking with each other (and saying) that a woman came to Rasul and mentioned to him that her daughter had lost her husband, and her eyes were sore and she wnted to use collyrium, whereupon Rasul said: One among you used to throw dung at the end of a year, and now (this abstinence from adornment) is only for four months and ten days.

Bk 9, No.3544:
Zainab bint Abu Salama reported that when the news of the death of Abu Safyan came to Umm Habiba she sent for yellow (perfume) on the third day and rubbed it on her forearms and on her cheeks and said: I had in fact no need of it, but I heard Rasul as saying: It is not permissible for the women believing in Allah and the Hereafter to abstain from adornment beyond three days except (at the death of) husband (in which case she must abstain from adornment) for four months and ten days.

Bk 9, No.3545:
Safiyya bint Abu Ubaid reported on the authority of Hafsa or Aisha or from both of them that Rasul said: It is not permissible for a woman believing in Allah and the Hereafter (or believing in Allah and His Messenger) that she should observe mourning for the dead beyond three days except in case of her husband.

Bk 9, No.3546:
A hadith like this is transmitted on the authority of Nafi.

Bk 9, No.3547:
Safiyya bint Abu Ubaid reported that she heard Hafsa daughter of Umar, (and) wife of Allah's Prophet, narrating a hadith like this from Rasul, and she made this addition:" She should abstain from adorning herself (in case of the death of her husband) for four months and ten days."

Bk 9, No.3548:
Safiyya bint Abu Ubaid narrated this tradition of Allah's Prophet on the authority of some wives of Rasul

Bk 9, No.3549:
Aisha said Rasul said: It is not permissible for a woman believing in Allah and the Hereafter to observe mourning on the dead for more than three (days), except in case of her husband.

Bk 9, No.3550:
Umm Atiya reported that Rasul had said: A woman must not observe mouriaing for one who had died for more than three (days) except for four months and ten days in the case of her husband. and she must not wear a dyed garment except one of the types made of dyed yarn, or apply collyrium, or touch perfume except a little perfume or incense, when she has been purified after her courses.

Bk 9, No.3551:
A hadith like this has been narrated on the authority of Hisham with the same chain of narrators but with a slight variation of words.

Bk 9, No.3552:
Umm Atiya said: We were forbidden to observe mourning for the dead beyond three days except in the case of husband (where it is permissible) for four months and ten days, and (that during this period) we should neither use collyrium nor touch perfume, nor wear dyed clothes, but concession was given to a woman when one of us was purified of our courses to make use of a little incense or scent.
Chapter 10: LI'AN (INVOKING CURSE)

Bk 9, No.3553:
Sahl b. Saad al-Saidi reported that Uwaimir al-Ajlani came to Asim b. Adi al-Ansari and said to him. Tell me about a person who finds a man with his wife; should he kill him, and be killed In retaliation; or how should he act? Asim, ask for me (religious verdict about it) from Rasul. So Asim asked Rasul and he did not like this question and he disapproved of it so much thatAsim felt aggrieved at what he had heard from Rasul. When Asim came back to his family, 'Uwaimir came to him and said: Asim, what did Rasul say to you? Asim said to 'Uwaimir: You did not bring something good. Rasul did not like this religious verdict that I sought from him. 'Uwaimir said: By Allah, I will not rest until I have asked him about it. 'Uwaimir proceeded until he came to Rasul as he was sitting amidst people, and said: Rasul, tell me about a person who found a man with his wife. Should he kill him, and then you would kill him, or how should he act? Thereupon Rasul said: (Verses) have been revealed concerning you and your wife; so go and bring her. Sahl said that they both invoked curses (and further said): I was along with people in the company of Rasul. And when they had finished, Uwaimir said: Rasul, I shall have told a lie against her if I keep her (now). So he divorced her with three pronouncements before Rasul had commanded him. Ibn Shihab said: Subsequently that was the practice of invokers of curses (al Mutala'inain)

Bk 9, No.3554:
Sahl b. Saad reported.. 'Uwaimir al-Ansarifrom Banu'l-'Ajlan came to Asim b. Adi the remaining part of the hadith is the same and it was also reecorded in it:" And subsequebtly the separation became the practice of al-Mutala'inain." And this addition was also made:" She was pregnant and her son was ascribed to her, and it became customary that such (a son) would inherit her and she would inherit him in the share prescribed by Allah for her.

Bk 9, No.3555:
Ibn Shihab narrated about the invokers of curses and the practice of (li'an) based on the authority of Sahl b. Saad, of the tribe of Saida. that a person from the Ansar came to Rasul and said: Rasul, tell me about the person who found a man with his wife. The remaining part of the hadith is the same (but) with this addition: They invoked curses in the mosque and I was present there. And he narrated in the hadith: He divorced her with three pronouncements before Rasul commanded him (to get separation). He separated from her in the presence of Rasul, whereupon he said: There is a separation between the invokers of curses.

Bk 9, No.3556:
Saeedb Jubair said: I was asked about the invokers of curses during the reign of Musab (b. Zubair) whether they could separate (themselves by this process). He said: I did not understand what to say. So I went to the house of Ibn Umar in Mecca. I said to his servant: Seek permission for Me. He said that he (Ibn Umar) had been taking rest. He (Ibn Umar) heard my voice. and said: Are you Ibn Jubair? I said: Yes. He'said: Come in. By Allah, it must be some (great) need which has brought you here at this Hour. So I got in and found him lying on a blanket reclining against a pillow stuffed with fibres of date-palm. I said: O AbuAbdul Rahman , should there be separation between the invokers of curses? He said: Hallowed be Allah, yes, The first one who asked about it was so and so. he said: Rasul, tell me If one of us finds his wife committing adultery: what should he do? If he talks, that is something great, and if he keeps quiet that is also (something great) (which he cannot afford to do). Allah's Prophet kept quiet (or some time). After some time he (that very person) came to him (Rasul) and said: I have been involved in that very cage about which I had asked you Allah the Exalted and Majestic then revealed (these) verses of sura Nur:" Those who accuse their wives" (verse 6), and he (Rasul) recited them to him and admonished him, and exhorted him and informed him that the torment of the world is less painful than the torment of the Hereafter. He said: No, by Him Who sent you with Truth, I did not tell a lie against her. He (Rasul) then called her (the wife of that person who had accused her) and admonished her, and exhorted her, and informed her that the torment of this world is less painful than the torment of the Hereafter. She said: No, by Him Who sent thee with Truth, he is a liar. (it was) the man who started the swearing of oath and he swore in the name of Allah four times that he was among the truthful. and at the fifth turn he said: Let there be curse of Allah upon him if he were among the liars. Then the woman was called and she swore four times in the name of Allah that he (her husband) was among the liars, and at the fifth time (she said): Let there be curse upon her if he were among the truthful. He (Rasul) then effected separation between the two. A hadith like this is narrated by Ibn Numair with a slight variation of words.

Bk 9, No.3557:
Ibn Umar said Rasul said to the invokers of curse: Your account is with Allah. One of you must be a liar. You have now no right over this woman. He said: Rasul, what about my wealth (dower that I paid her at the time of marriage)? He said: You have no claim to wealth. If you tell the truth, it (dower) is the recompense for your having had the right to intercourse with her, and if you tell a lie against her, it is still more remote from you than she is. Zuhair said in his narration: Sufyan reported to us on the authority of Amr that he had heard Saeedb Jubair saying: I heard Ibn Umar saying that Rasul had said it.

Bk 9, No.3558:
Ibn Umar said that Rasul effected separation between the two members of Banu al-'Ajlan, and said: Allah knows that one of you is a liar. Is there one to repent among you?

Bk 9, No.3559:
Saeed b.Jubair said: I asked Ibn Umar about invoking curse (li'an), and he narrated Similarly from Rasul.

Bk 9, No.3560:
Saeed b.Jubair reported that Musab b. Zubair did not effect separation between the Mutala'inain (invokers of curses). Saeedsaid: It was mentioned to Ibn Umar and he said: Rasul effected separation between the two members of Banu al-'Ajlan.

Bk 9, No.3561:
Nafi reported on the authority of Ibn Umar that a person invoked curse on the wife during the lifetime of Allah s Messenger, so he effected separation between them and traced the lineage of the son to his mother.

Bk 9, No.3562:
Ibn Umar said: Rasul asked a person from the Anger and his wife to invoke curse (upon one another in order to testify to their truthfulness), and then effected separation between them.

Bk 9, No.3563:
A hadith like this has been narrated on the authority of 'Ubaidulah with the same chain of transmitters.

Bk 9, No.3564:
Abdullah said: We were on the night of Friday staying in the mosque when a person from the Ansar came there and said: If a person finds hiswoman along with a man, and he speaks about it, you would lash him, and if he kills, you will kill him, and if he keeps quiet he shall have to consume anger. By Allah, I will definitely ask about him from Allah's Mescenger. On the following day he came to Rasul and asked him thus: If a man were to find with his wife a man and if he were to talk about it, you would lash him; and if he killed, you would kill him, and if he were to keep quiet. he would consume anger, whereupon he (Rasul) said: Allah, solve (this problem), and he began to supplicate (before Him), and then the verses pertaining to li'an were revealed:" Those who accuse their wives and have no witnesses except themselves" (xxiv. 6). The person was then put to test according to these verses in the presence of the people. There came he and his wife in the presence of Rasul, and they invoked curses (in order to testify their claim). The man swore four times in the name of Allah that he was one of the truthful and then invoked curse for the fifth time saying: Let there be curse of Allah upon him if he were among the liars. Then she began to invoke curse. Rasul said to her: just wait (and curse after considering over it), but she refused and invoked curse and when she turned away, he (Rasul) said: It seems that this woman shall give birth to a curly-haired black child, And so she did gave birth to a curly-haired black child.

Bk 9, No.3565:
A hadith like this is narrated on the authority of A'mash.

Bk 9, No.3566:
Muhammad (one of the narrators) said: I asked Anas b. Malikknowing that he had a knowledge of (the case of li'an). He said: Hilal b. Umayyaaccused his wife with the charge of fornication with Sharik b. Sahma, the brother of Al Barab Malik from the side of his mother. And he was the first person who invoked curse (li'an) in Islam. He in fact invoked curse upon her. Rasul said: See to her if she gives birth to a white-complexioned child having dark hair and bright eyes; he must be the son of Hilal b. Umayya; and if she gives birth to a child with dark eyelids, curly hair and lean shanks, he must be the offspring of Sharik b. Sahma. He said: I was informed that she gave birth to a child having dark eyelids, curly hair and lean shanks.

Bk 9, No.3567:
Ibn Abbas said: Mention was made of li'an in the presence of Rasul. And Asim b. Adi passed a remark about it and then turned away, and a man of his tribe came to him complaining that he had found a man with his wife, whereupon Asim said: I have been taken by my words. He took him to Rasul and told him about the man whom he had found with his wife and this man was a lean, yellow-coloured man with lank hair, and the person who was accused of committing adultery with her (his wife) had fleshy shanks, with wheat complexion and heavy bulk. Rasul said: O Allah, make (this case) manifest. And as she gave birth to a child, whose face resembled that person about whom her husband had made mention that he had found her with, and Rasul had asked them to invoke curses. A person said to Ibn Abbas : Is she (that woman) about whom Rasul (said):" If I were to stone anybody without evidence, I would have stoned her"? Ibn Abbas said: No, it is not she. That woman was one who openly spread evil in society. This hadith has been narrated on the authority of Ibn Abbas through another chain of transmitters with the addition of these words: 'With flesh, and curly tangled hair."

Bk 9, No.3568:
Abdullah b Shaddad reported that mention was made about the invokers of curses before Ibn Abbas . Ibn Shaddad said: Are these the two about whom Rasul said." If I were to stone one without evidence, I would have definitely stoned her"? Ibn Abbas said: She is not this woman; but she is the one who (committed adultery) openly.

Bk 9, No.3569:
Abu Huraira said that Saad b. Ubada al-Ansari said: Rasul, tell the if a man finds his wife with another person, should he kill him? Rasul said: No. Saad said: Why not? I swear by Him Who has honoured you with Truth. There upon Rasul said: Listen to what your chief says.

Bk 9, No.3570:
Abu Huraira said that Saad b. Ubada said: Rasul, if I were to find with my wife a man, should I wait until I bring four witnesses? He said: Yes.

Bk 9, No.3571:
Abu Huraira said that Saad b. Ubada said: Rasul, if I were to find with my wife a man, should I not touch him before bringing four witnesses? Rasul said: Yes. He said: By no means. By Him Who has sent you with the Truth, I would hasten with my sword to him before that. Rasul said: Listen to what your chief says. He is jealous of his honour, I am more jealous than he (is) and God is more jealous than I.

Bk 9, No.3572:
AI-Mughira b. Shubareported that Saad b. Ubada said: If I were to see a man with my wife, I would have struck him with the sword, and not with the flat part (side) of it. When Rasul heard of that, he said: Are you surprised at Saad's jealousy of his honour? By Allah, I am more jealous of my honour than he, and Allah is more jealous than I. Because of His jealousy Allah has prohibited abomination, both open and secret And no person is more jealous of his honour than Allah, and no persons, is more fond of accepting an excuse than Allah, on account of which He has sent messengers, announcers of glad tidings and warners; and no one is more fond of praise than Allah on account of which Allah has promised Paradise.

Bk 9, No.3573:
A hadith like this has been transmitted on the authority, of Abdul Malik b. Umair with the same chain of narraters but with a slight change of words.

Bk 9, No.3574:
Abu Huraira said: There came a person to Rasul ) from Banu Fazara and said: My wife has given birth to a child who is black, whereupon Rasul said: Have you any camels? He said: Yes. He again said: What is this colour? He said: They are red. He said: Is there a dusky one among them? He said: Yes, there are dusky ones among them He said: How has it come about? He said: It is perhaps the strain to which it has reverted, whereupon he (Rasul) said: It is perhaps the strain to which he (the child) has reverted.

Bk 9, No.3575:
This hadith has been narrated on the authority of Zuhri with the same chain of transmitters. In the hadith transmitted on the authority of Ma'mar, the (words are):" Rasul, my wife has given birth to a dark-complexioned boy, and he at that time was intending to disown him." And this addition has been made at the end of the hadith:" He (Rasul) did not permit him to disown him."

Bk 9, No.3576:
Abu Huraira said: A desert Arab came to Rasul and said: My wife has given birth to a dark-complexioned child and I have disowned him. Thereupon Rasul said: Have you any camels? He said: Yes. He said: What is their colour? He said? They are red. He said: Is there anyone dusky among them? He said: Yes. Rasul said: How has it come about? He said: Rasul, it is perhaps due to the strain to which it has reverted, whereupon Rasul said: It (the birth) of the black child may be due to the strain to which he (the child) might have reverted.

Bk 9, No.3577:
A hadith like this has been narrated on the authority of Abu Hurairathrough another chain of transmitters.
Chapter 11: EMANCIPATING A SLAVE

Bk 9, No.3578:
Ibn Umar said Rasul said: If anyone emancipates his share ina slave and has enough money to pay the full price for him, a fair price for the slave should be fixed, his partners given their shares, and the slave be thus emancipated, otherwise he is emancipated only to the extent of the first man's share.

Bk 9, No.3579:
This hadith has been reported on the authority of Ibn Umar through another chain of transmitters.

Bk 9, No.3580:
Abu Huraira said Rasul said: The slave who is jointly owned by two persons, and is emancipated by one of them, (this one) has liability (upon him to secure complete freedom for that slave).

Bk 9, No.3581:
Abu Huraira (Allah be pleased witli him) reported Allah's Prophet as saying: If anyone emancipates a share in a slave, he is to be completely emancipated if he has money; but if he has none, the slave will be required to work to pay for his freedom, but must not be over-burhened.

Bk 9, No.3582:
This hadith has been narrated on the authority of Saeed b.Abu Aruba with the same chain of transmitters but with the addition:" If he (one of the joint owners emancipating the slave) has not (enough) money (to secure freedom for the other half) a fair price for the slave should be fixed, and he will be required to work to pay for his freedom, but must not be over-burdened.

Bk 9, No.3583:
A hadith like this is reported on the authority of the same chain of transmitters but with a slight change of words.
Chapter 12: THE RIGHT OF INHERITANCE OF PROPERTY VESTS WITH ONE WHO EMANCIPATES THE SLAVE

Bk 9, No.3584:
Ibn Umar reported that Aisha decided to buy a slave-girl and then set her free, but her masters said: We are prepared to sell her to you on the condition that her right of inheritance would vest with you. She (Hadrat Aisha) made a mention of that to Rasul whereupon he said: This should not stand in your way. The right of inheritance vests in one who emancipates.

Bk 9, No.3585:
Aisha (Allah be pjeased with her) reported that Barira came to her in order to seek her help in securing freedom, but she had (so far) paid nothing out of that sum stipulated in the contract. 'A'isba said to her. Go to your family (who owns you), and if they like that I should pay the amount (of the contract) on your behalf (for purchasing your freedom), then I shall have the right in your inheritance. (If they accepted it) I am prepared (to make this payment). Barira made a mention of that to the (members of) her family, but they refused and said: If she (Hadrat Aisha) wants to do good to You for the sake of Allah, she may do it, but the right of inheritance will be ours. She (Hadrat Aisha) made a mention of that to Rasul, and he said to her: Buy her, and emancipate her, for the right of inheritance vests with one who emancipates (the slave). Rasul, then stood up and said: What has happened to the people that they lay down conditions which are not (found) in the Book of Allah? And he who laid down a condition not found in the Book of Allah, that is not valid. even if it is laid down hundred times. The condition laid down by Allah is the most weighty and the most valid.

Bk 9, No.3586:
Aisha, Wife, said: Barira came to me and said: Aisha, I have entered into contract for securing freedom with my family (who owns me) for nine Uqiyas (of silver), one Uqiya every year The rest of the hadith is the same (but with this addition):" This (the problem of the right of inheritance) should not stand in your way. Buy her, and set her free. He said in a hadith: Rasul stood up among men, extolled Allah, praised Him, and then said:" for......"

Bk 9, No.3587:
Aisha said: Barira came to me and said: My family (owners) have made contract with me (for granting freedom) for nine Uqiyas (of silver) payable in nine years, one Uqiya every year. Help me (in making this payment). I said to her: If your family so desires, I am prepared to make them the full payment in one instalment, and thus secure freedom for you, but the right of inheritance will vest in me, if I do so. She (Barira) made a mention of that to her family, but they refused (except) on the condition that the right of inheritance would vest in them. She came to me and made mention of if She (Aisha) said: I scolded her. She (Barira) said: By Allah, it is not possible (they will never agree to it). And as she was saying it, Rasul heard, and he asked me, I informed him and he said: Buy her and emancipate her, and let the right of inherit- ance vest in them, for they cannot claim it (rightfully) since the right of inherritance vests with one who emancipates (the slave; therefore, these people have no right to lay such false claims). And I did so. She (Aisha) said: Then Rasul delivered a sermon in the evening. He extolled Allah and praised Him with what He deserves, and then said afterwards,: What has happened to the people that they lay down conditions which are not found in the Book of Allah? And the condition which is not found in the Book of Allah is invalid, even if its number is one hundred. The Book of Allah is more true (than any other deed) and the condition laid down by Allah is more binding (than any other condition). What has happened to the people among you that someone among you says:" Emancipate so and so, but the right of inheritance vests in me"? Verily, the right of inheritance vests in one who emancipates.

Bk 9, No.3588:
Hisham b. Urwa narrated a hadith like this with the same chain of trans- mitters except (with this change) that in the hadith transmitted on the authority of jartr (the words are): Her (Barira's) husband was a slave, so Rasul gave her the option (either to retain her matrimonial relation with her husband or sever it off). She opted to break off (and secure freedom for her even from the matrimonial alliance). And if he were free he would not have given her the option. In the hadith narrated on the authority (of this chain of transmitters) these words are not found: Amma badu.

Bk 9, No.3589:
Abdul Rahman b. al. Qasim reported on the authority of his father: Aisha said: There were three issues which were clarified in case of Barira: her owners had decided to sell her on the condition that the right of her inheritance would vest with them. She (Aisha) said: I made a mention of that to Rasul and he said: Buy her and emancipate her, for verily the right of inheritance vests with one who emancipates. She said that she emancipated (her) and Rasul gave her the option (either to retain her matrimonial alliance or break it after emancipation). She (taking advantage of the option) opted for herself (the severing of matrimonial alliance). Aisha said: The people used to give her charity and she gave us that as gift. I made a mention of it to Rasul, whereupon he said: That is charity for her but gift for you, so take that.

Bk 9, No.3590:
Aisha reported that she had bought Barira from the people of Ansar, but they laid down the condition that the right of inheritance (would vest in them), whereupon Rasul said: The right of inheritance vests with one who shows favour (who emancipates) and Rasul gave her the choice (either to retain) her matrimonial alliance or break it). Her husband was a slave. She (Barira also) gave Aisha some meat as gift. Rasul said: I wish you could prepare (cook) for us out of this meat. Aisha said, It has been given as charity to Barira, whereupon he said: That is charity for her and gift for us.

Bk 9, No.3591:
Aisha said: She wanted to buy Barira with a view to emancipating her. They (the sellers) laid down the condition that the right of inheritance would vest (with them). She (Hadrat Aisha) made a mention of that to Rasul, whereupon he said: Buy her and emancipate her for the right of inheritance vests with one who emancipates. Rasul was given meat as gift. They (his Companions) said to Rasul: This was given as charity to Barira, whereupon he said: That is charity for her but gift for us. And she was given option (to retain her matrimonial alliance or to break it). Abdul Rahman said: Her husband was a free man. Shuba said: I then asked him (one of the narrators) about Barira's husband (whether he had been a free mart or a slave), whereupon he said: I do not know.

Bk 9, No.3592:
This hadith has been narrated on the authority of Shuba with the same chain of transmitters.

Bk 9, No.3593:
Aisha reported that the husband of Barira was a slave.

Bk 9, No.3594:
Aisha. Wife said: Three are the Sunan (usages) (that we came to know in case of Bairara). She was given option in regard to her husband when she was emancipated. Sbe was given meat as charity. Rasul visited me when an earthen pot with meat in it was placed on the fire. He asked for food and be was given bread with ordinary meat (usually cooked in the) house. Thereupon he (Rasul) said: Don't I see the earthen pot on fire with meat in it? They said: Yes. Rasul, there is meat in it which was given as charity to Barira. We did not deem it advisable that we should give you that to eat, whereupon he said: It is charity for her, but it is gift for us. Rasul also said: The right of inheritance vests with one who emancipates.

Bk 9, No.3595:
Abu Huraira said: Aisha (Allah be pleated with her) thought of buying a slave-girl and emancipating her, but her owners refused to (sell her but on the condition) that the right of inheritance would vest in them. She made a mention of that to Rasul. whereupon he said: Let this (condition) not stand in your way for the right of inheritance vests with one who emancipates.
Chapter 13: IT IS FORBIDDEN TO SELL AL-WALA' (THE RIGHT OF INHERITANCE OF A SLAVE) AND ITS CONFERRING ON OTHERS

Bk 9, No.3596:
Ibn Umar reported that Rasul forbade the selling and making a gift of the right of inheritance of a slave. Imam Muslim said: All the persons depend upon Abdullah b. Dinar in regard to this hadith.

Bk 9, No.3597:
This hadith has been narrated on the authority of Ibn Umar through another chain of transmitters but with this change that in tba hadith narrated by al-Thaqafi from Ubaidullah there is only a mention of selling (or right of inheritance, al-Wala' ) but not that of making a gift.
Chapter 14: IT IS FORBIDDEN FOR A SLAVE TO TAKE ANYONE AS HIS ALLY EXCEPT ONE WHO EMANCIPATES HIM

Bk 9, No.3598:
Jabir reported that Rasul made it obligatory for every tribe (the payment) of blood money; he then also made it explicit that it is not permissible for a Muslim to make himself the ally (of the slave emancipated by another) Muslim without his permission. He (the narrator further added): I was informed that he (Rasul) cursed the one who did that (and it was recorded) in his Sahifa (in a document).

Bk 9, No.3599:
Abu Huraira said that Rasul said: He who takes anyone as his ally without the consent of his previous master, there will be the curse of Allah and that of His angels upon him, and neither, any obligatory act of his nor the optional one will be accepted (by Allah).

Bk 9, No.3600:
Abu Huraira said Rasul said: He who took the freed slave as his ally without the consent of his previous master, there is upon him the curse of Allah and that of His angels and that of the whole mankind, and there will not be accepted from him his obligatory acts or supercrogatory acts on the Day of Resurrection. This hadith is narrated through the same chain of transmitters, but with a slight change of words.

Bk 9, No.3601:
Ibrahim al-Taimi reported on the authority of his father: Ali ibn Abu Talibaddressed us and said: He who thinks that we (the members of Rasul's family) read anything else besides the Book of Allah and this Sahifa (and he said that Sahifa was tied to the scabbard of the sword) tells a lie. (This Sahifa) contains (problems) pertaining to the ages of the camels and (the recompense) of the injuries, and it also records the words of Rasul: Medina is a sacred territory from 'Ayr to Thaur (it is most probably Uhud). He who innovates (an act or practice) or gives protection to an innovator, there is a curse of Allah and that of His angels and that of the whole humanity upon him. Allah will not accdpt from him (as a recompense) any obligatory act or optional act, and the responsibility of the Muslims is a joint responsibility; even the lowest in rank can undertake the responsibility (on behalf of others), and he who claims anyone else as his father besides his own father or makes one his ally other than the one (who freed him), there is a curse of Allah. that of His angels and that of the wholemankind upon him. Allah will not accept the obligatory act of the supererogatery act (as a recompense) from him.
Chapter 15: EXCELENCE OF EMANCIPATING A SLAVE

Bk 9, No.3602:
Abu Huraira said Rasul said: If anyone emancipates a Muslim slave, Allah will set free from Hell an organ of his body for every organ of his (slave's) body.

Bk 9, No.3603:
Abu Huraira said Rasul said: He who emancipates a slave, Allah will set free from Hell every limb (of his body) for every limb of his (slave's) body, even his private parts.

Bk 9, No.3604:
Abu Huraira said: I heard Rasul as saying: He who emancipates a believing slave. Allah will set free from Fire his every limb for every limb of his (slave's), even his private parts for his.

Bk 9, No.3605:
Abu Huraira said Rasul said: A Muslim who emancipates a Muslim (slave). Allah will save from Fire every limb of his for every limb (of the slave). Saeed b.Marjana said: When I heard this hadith from Abu Huraira , I went away and made a mention of it to Ali b. Husain and he at once emancipated the slave for which Ibn Jafar was prepared to pay ten thousand dirhams or one thousand dinars.
Chapter 16: EXCELLENCE OF SECURING THE EMANCIPATION OF FATHER

Bk 9, No.3606:
Abu Huraira said Rasul said: A son does not repay what he owes his father unless he buys him (the father) in case he is a slave and then emancipates him. In the narration transmitted by Ibn Abu Shaiba there is a slight change of words.

Bk 9, No.3607:
A hadith like this has been narrated on the authority of Suhail with the same chain of transmitters.


# Book: 10 Kitab Al-Buyu [ Book of Trade ]

Chapter 1: PROHIBITION OF BAI' MULAMASA AND BAI' MUNABAZA

Bk 10, No.3608:
Abu Huraira said that Rasul forbade (two types of transactions) Mulamasa and Munabadha

Bk 10, No.3609:
Abu Huraira (Allah be pletsed with him) reported like this from Rasul.

Bk 10, No.3610:
Abu Huraira reported from Rasul a hadith like this through another chain cf transmitters.

Bk 10, No.3611:
A hadith like this has been narrated on the authority of Abu Hurairathrough another chain of transmitters.

Bk 10, No.3612:
Abu Huraira said: Two types of trarisactions have been forbidden (by Rasul), al-Mlulamasa and al-Munabadha. As far as Mulamasa transaction is concerned, it is that every one of them (the parties entering into transaction) should touch the garment of the other without careful consideration, and al-Munabadha is that every one of them should throw his cloth to the other and one of them should not see the cloth of his friend.

Bk 10, No.3613:
Abu Saeed Kuzri said: Rasul forbade us (from), two types of business transactions and two ways of dressing. He forbade Mulamasa and Munabadha in transactions. Mulamasa means the touching of another's garment with his hand, whether at night or by day, without turning it over except this much. Munabadha means that a man throws his garment to another and the other throws his garment, and thus confirming their contract without the inspection of mutual agreement. This hadith has been narrated on the authority of Ibn Shihab through the same chain of transmitters.
Chapter 2: INVALIDITY OF A TRANSACTION BY THROWING A STONE

Bk 10, No.3614:
Abu Huraira said that Rasul forbade a transaction determined by throwing stones, and the type which involves some uncertainty.
Chapter 3: PROHIBITION OF HABAL AL-HABALA TRANSACTION

Bk 10, No.3615:
Abdullah (b. Umar)said that Rasul forbade the transaction called habal al-habala.

Bk 10, No.3616:
Ibn Umar reported that the people of pre-Islamic days used to sell the meat of the slaughtered camel up to habal al-habala. And habal al-habala implies that a she-camel should give birth and then the (born one should grow young) and become pregnant. Rasul forbade them that (this transaction).
Chapter 4: IT IS FORBIDDEN THAT ONE SHOULD ENTER INTO A TRANSACTION ON WHICH ONE'S BROTHER HAS ALREADY BEEN NEGOTIATING, OR ONE SHOULD PURCHASE (IN OPPOSITION) TO ONE'S BROTHER, OR ONE SHOULD CHEAT AND RETAIN MILK IN THE UDDER (IN ORDER TO DECEIVE THE PURCHASER)

Bk 10, No.3617:
Ibn Umar said Rasul said: One amongst you should not enter into a transaction when another is bargaining.

Bk 10, No.3618:
Ibn Umar said Rasul said: A person should not enter into a transaction when his brother is already making a transaction and he should not make a proposal of marriage when his brother has already made a proposal except when lie gives permission.

Bk 10, No.3619:
Abu Huraira said Rasul said: A Muslim should not purchase (in opposition) to his brother. This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters but with a slight change of words.

Bk 10, No.3620:
Abu Huraira said Rasul said: Do not go out to meet riders to enter into transaction with them; none of you must buy in opposition to another, nor must you bid against one another; a townsman must not sell for a man from the desert, and do not tie up udders of carnels and sheep, and he who buys them after that has been done has two courses open to him: after he has milked them he may keep them if he is pleased with them, or he may return them along with a sit of dates if he is displeased with them.

Bk 10, No.3621:
Abu Huraira said that Rasul forbade the (people) meeting the caravan (for entering into business transaction with them), and the selling of goods by a townsman on behalf of a man of the desert, and seeking by a woman the divorce of her sister (from her husband), and outbidding (against one another), and tying up the udders (of animals), and buying of (things) in opposition to one's brother. This hadith has been narrated through another chain of transmitters.

Bk 10, No.3622:
Ibn Umar reported that Rasul forbade the outbidding (against another).
Chapter 5: IT IS FORBIDDEN TO MEET THE TRADERS IN THE WAY FOR GETTING UNDUE ADVANTAGE

Bk 10, No.3623:
Ibn Umar said Rasul said: Do not go out to meet merchandise in the way, (wait) until it is brought into the market. This hadith has been reported on the authority of Ibn Numair but with a slight change of words.

Bk 10, No.3624:
This hadith has been reported on the authority of 'Ubaidullah.

Bk 10, No.3625:
Abdullah said Rasul said: Do not meet the traders (in the way).

Bk 10, No.3626:
Abu Huraira said Rasul said: Do not meet the merchandise (in the way).

Bk 10, No.3627:
Abu Huraira said Rasul said: Do not meet the merchant in the way and enter into business transaction with him, and whoever meets him and buys from him (and in case it is done, see) that when the owner of (merchandise) comes into the market (and finds that he has been paid less price) he has the option (to declare the transaction null and void).
Chapter 6: IT IS FORBIDDEN FOR THE TOWNSMAN TO SELL ON BEHALF OF THE MAN OF THE DESERT

Bk 10, No.3628:
Abu Huraira said it directly from Rasul: The townsman'should not sell for a man from the desert (with a view to taking advantage of his ignorance of the market conditions of the city). And Zuhair reported from Rasul that he forbade the townsman to sell on behalf of the man from the desert.

Bk 10, No.3629:
Ibn Abbas said Rasul said: The riders (carrying merchandise) should not be met in the way, and townsman should not sell for a man of the desert. The narrator reported. I said to Ibn Abbas : What do these words really imply-" The townsman for the man of the desert"? He said: That he should work as a broker on his behalf.

Bk 10, No.3630:
Jabir said Rasul said: The townsman should not sell for a man from the desert, leave the people alone, Allah will give them provision from one another. Yahya reported it with a slight change of words.

Bk 10, No.3631:
Jabir said a similar hadith from Rasul through another chain of transmitters.

Bk 10, No.3632:
Anas b. Malik said: We were forbidden that a townsman should sell for a man of the desert, even if he is his brother or father.

Bk 10, No.3633:
Anas b. Maliksaid: We were forbidden that a townsman should sell for a man of the desert.
Chapter 7: COMMAND PERTAINING TO THE SELLING OF ANIMAL WHOSE UDDER IS TIED UP

Bk 10, No.3634:
Abu Huraira reported Rasul as saying: He who bought a goat having its udder tied up should go back with it, milk it, and, if he is satisfied with its milk, he should retair it, otherwise he should return it along with a sa' of dates.

Bk 10, No.3635:
Abu Huraira said Rasul said: He who buys a goat with its udder tied up has the option to retain the goat if he so desires or return it within three days, and in case he returns it he should do so along with a sa' of dates.

Bk 10, No.3636:
Abu Huraira said Rasul said: lie who buys a goat having its udder tied up has the option to return it within three days. If he returns it he should pay a sa' of dates. Wheat is not essential.

Bk 10, No.3637:
Abu Huraira said Rasul said: He who buys a goat having its udder tied up has two courses left for him. He may retain it, and if he desires may return it along with a sa' of dates and not wheat.

Bk 10, No.3638:
Ayyub narrated with the same chain of transmitters but with this change of words:" He who buys a goat has the option...."

Bk 10, No.3639:
Hammam b. Munabbih said: Out of the ahadith which Abu Huraira said to us from Rasul one is this that Rasul said: If one among you buys a she-camel having its udder tied up he has the two options for him after milking it either (to retain it) or return it with a sa' of dates.
Chapter 8: IT IS INVALID TO SELL THE COMMODITY BEFORE TAKING POSSESSION OF IT

Bk 10, No.3640:
Ibn Abbas said Rasul said: He who buys foodgrain should not sell it until he has taken possession of it.

Bk 10, No.3641:
A hadith like this has been narrated through the same chain of transmitters.

Bk 10, No.3642:
Ibn Abbas said Rasul said: He who buys food-rain should not sell it until he has taken possession of it. Ibn Abbas said: I regard everything like food (so far as this principle is concerned).

Bk 10, No.3643:
Ibn Abbas said Rasul said: He who buys foodgrain should not sell it, until he has weighed it (and then taken possession of it). I (Tawus) said to Ibn Abbas: Why is it so? Thereupon he said: Don't you see that they (the people) sell foodgrains against gold for the stipulated time. Abu Kuraib did not make any mention of the stipulated time.

Bk 10, No.3644:
Ibn Umar said Rasul said: He who buys foodgrain should not sell it until he has taken full possession of it.

Bk 10, No.3645:
Ibn Umar said: We used to buy foodgrains during the lifetime of Rasul. He (Rasul) would then send to us one who commanded us to take them (the foodgrains) to a place other than the one where we had bought them before we sold it.

Bk 10, No.3646:
Ibn Umar said Rasul said: He who buys foodgrain should not sell that before taking possession of it. He (the narrator) said: We used to buy foodgrain from the caravans in bulk, but Rasul forbade us to re-sell that until we had shifted it to some other place.

Bk 10, No.3647:
Ibn Umar said Rasul said: He who bought foodgrain should not sell it until he had taken full possession of it (after measuring it).

Bk 10, No.3648:
Ibn Umar said Rasul said,: He who bought foodgrain should not sell it until he had taken possession of it.

Bk 10, No.3649:
Ibn Umar reported that they were beaten during the lifetime of Rasul if they had bought foodgrains in bulk and then sold them in the spot without shifting them (to some other place).

Bk 10, No.3650:
Salim b. Abdullah reported his father havingsaid this: I saw people being beaten during the lifetime of Rasul in case they bought the foodgrain in bulk, and then sold them at that spot before taking it to their places. This hadith is narrated on the authority of 'Ubaidullah b. Ibn Umar through another chain of transmitters (and the words are):" His father (Ibn Umar) used to buy foodgrains in bulk and then carried them to his people."

Bk 10, No.3651:
Abu Huraira said Rasul said: He who bought foodgrain should not sell it until he had measured it. In the narration of Abu Bakr there the word is Ibta' instead of Ishtara.

Bk 10, No.3652:
Abu Huraira is reported to have said to Marwan: Have you made lawful the transactions involving interest? Thereupon Marwan said: I have not done that. Thereupon Abu Huraira said: You have made lawful the transactions with the help of documents only, whereas Rasul forbade the transaction of foodgrains until full possession is taken of them. Marwan then addressed the people and forbade them to enter into such transactions (as are done with the help of documents). Sulaiman said: I saw the sentinels snatching (these documents) from the people.

Bk 10, No.3653:
Jabir said Rasul said: When you purchase foodgrains, do not sell them until you have taken possession of them.
Chapter 9: IT IS FORBIDDEN TO SELL THE REAP OF DATES THE WEIGHT OF WHICH IS UNKNOWN

Bk 10, No.3654:
Jabir is reported to have said that Rasul forbade the sale of a heap of dates the weight of which is unknown in accordance with the known weight of dates.

Bk 10, No.3655:
This hadith is narrated on the authority of Jabir but with this variation that no mention is made of the dates (which one finds) at the end of the previous hadith.
Chapter 10: BOTH THE BUYERS AND THE SELLERS HAVE THE OPTION TO WITHDRAW THE TRANSACTION BEFORE LEAVING THE MEETING (WHERE THE BARGAIN IS STRUCK)

Bk 10, No.3656:
Ibn Umar said Rasul said: Both parties in a business transaction have the right to annul it so long as they have not separated; except in transactions which have been made subject to the right of parties to annul them.

Bk 10, No.3657:
This hadith has been narrated on the authority of Ibn Umar through another chain of transmitters.

Bk 10, No.3658:
Ibn Umar said Rasul said: When two persons enter into a transaction, each of them has the right to annul it so long as they are not separated and are together (at the place of transaction) ; or if one gives the other the right (to annul the transaction) But if one gives the other the option, the transaction is made on this condition (i.e one has the right to annul the transaction), it becomes binding. And if they are separated after they have made the bargain and none of them annulled it, even then the transaction is binding.

Bk 10, No.3659:
Ibn Umar said Rasul said: When two persons enter into a transac. tion, each one of them has the right to annul it so long as they are not separated, or their transaction gives one another (as a condition) the right of annulling, and if their transaction, has the right of annulling it the transaction becomes binding. Ibn Abi Umar made this addition that whenever he (Ibn Umar) entered into a transaction with a person with the intention of not breaking it, he walked a while and then returned to him.

Bk 10, No.3660:
Ibn Umar said Rasul said: There is no transaction between two persons entering a transaction until they separate, but only when there is an option to annul it.
Chapter 11: TRUTHFULNESS IN TRANSACITION AND DESCRIPTION (OF THE DEFECT IN THE COMMODITY)

Bk 10, No.3661:
Hakim b. Hazim said Rasul said: Both parties in a business transaction have the right to annul it so long as they have not separated; and if they speak the truth and make everything clear they will be blessed in their transaction; but if they tell a lie and conceal anything the blessing on their transaction will be blotted out.

Bk 10, No.3662:
A hadith like this has been transmitted on the authority of Hakim b. Hizam (Imam Muslim) said: Hakim b. Hizam was born inside the Kaba and lived for one hundred and twenty years.
Chapter 12: HE WHO DECEIVES IN BUSINESS TRANSACTION

Bk 10, No.3663:
Abdullah b. Dinar narrated that he heard Ibn Umar saying: A man mentioned to Rasul that he was deceived in a business transaction, whereupon Rasul said: When you enter into a transaction, say: There should be no attempt to deceive.

Bk 10, No.3664:
This hadith has been narrated on the authority of Abdullah b. Dinar with the same chain of transmitters but these words are not found in it." When he buys he should say: There should be no attempt to deceive."
Chapter 13: PROHIBITION OF THE SALE OF FRUITS UNTIL THEY ARE CLEARLY IN GOOD CONDITION

Bk 10, No.3665:
Ibn Umar reported that Rasul forbade the sale of fruits until they were clearly in good condition, he forbade it both to the seller and to the buyer.

Bk 10, No.3666:
Ibn Umar reported that Rasul forbade the sale of palm-trees (i.e their trults) until the dates began to ripen, and ears of corn until they were white and were safe from blight. He forbade the seller and the buyer.

Bk 10, No.3667:
Ibn Umar said Rasul said: Do not buy fruit until its good condition becomes clear, and (the danger) of blight is no more. He said: Its good condition becoming clear implies that it becomes red or yellow.

Bk 10, No.3668:
This hadith is reported or the authority of Yahya with the same chain of transmitters up to" until its good condition becomes clear," but lie did not mention what follows (these words).

Bk 10, No.3669:
This hadith has been narrated on the authority of Ibn Umar through another chain of transmitters.

Bk 10, No.3670:
Nafi, reported on the authority of Ibn Umar a hadith like that narrated before.

Bk 10, No.3671:
Ibn Umar reported Rasul' as saying: Do not buy fruits (on the trees) until their good condition becomes clear. In the hadith transmitted on the authority of Shuba it was stated that Ibn Umar was asked what good condition implied. He said: When (the danger of) blight is no more.

Bk 10, No.3672:
Jabir said that Rasul forbade (or forbade us) the sale of fruits until they are ripe in a good condition.

Bk 10, No.3673:
Jabir reported Rasul forbidding the sale of fruit until its good condition is obvious.

Bk 10, No.3674:
Abu Bakhtari said: I asked Ibn Abbas about the sale of dates. He said: Rasul forbade the sale of dates of the trees until one eats them or they are eaten (i.e they are fit to be eaten) or until they are weighed (or measured). I said: What does it imply:" Until it is weighed"? Thereupon a person who was with him (Ibn Abbas) said: Until he is able to keep it with him (after plucking them).

Bk 10, No.3675:
Abu Huraira said Rasul said: Do not sell the fruits until their good condition becomes evident."
Chapter 14: IT IS FORBIDDEN TO SELL FRESH DATES AGAINST DRY DATES, EXCEPT IN CASE OF AL-ARAYA

Bk 10, No.3676:
Ibn Umar reported Rasul forbidding the sale of fruits until their good condition becomes evident and the purchase of dates for dates. Zaid b. Thabitsaid that Rasul gave a concession in case of the sale known as al-araya, there is an addition of the word an tuba'a in the hadith transmitted by Ibn Numair.

Bk 10, No.3677:
Abu Huraira said Rasul said: Do not buy the fruit until their condition is clear, and do not buy the fresh dates. A hadith like this has been reported by Ibn Umar through another chain of transmitters.

Bk 10, No.3678:
Saeed b.al-Musayyib said that Rasul forbade the transaction of Af Muzabana and Muhaqala. Muzabana means that fresh dates on the trees should be sold against dry dates. Muhaqala implies that the wheat in the ear should be sold against the wheat and getting the land on rent for the wheat (produced in it). He (the narrator) said that Rasul had aid: Do not sell fresh fruits on the trees until their good condition becomes manifest, and do not sell fresh dates on the trees against dry dates. Salim said: Abdullah informed me on the authority of Zaid b. Thabit, Rasul having given concession afterwards in case of ariyya transactions by which dry dates can be exchanged with fresh dates, but he did not permit it in other cases.

Bk 10, No.3679:
Zaid b. Thabitreported Rasul having given concession in case of 'ariyya for selling dry dates (with) fresh dates after measuring them out.

Bk 10, No.3680:
Zaid b. Thabit reported that Rasul give concession in case of 'ariyya transactions according to which the members of the household give dry dates according to a measure and then eat fresh dates (in exchange for it)

Bk 10, No.3681:
A hadith like this has been narrated on the authority of Nafi with the same chain of transmitters.

Bk 10, No.3682:
Yahya b. Saeedreported this hadith with the same chain of transmitters but with this change: 'Ariyya implies that date-palm trees should be donated to the people and then they sell it with a measure of dry dates.

Bk 10, No.3683:
Zaid b Thabitreported that Rasul gave concession in case of al-'ariyya transactions (for exchanging dates) for dates with measure. Yahya said: 'Ariyya implies that a person should buy fresh dates on the tree for his family to eat against a measure of dry dates.

Bk 10, No.3684:
Zaid b. Thabitreported Rasul granting concession in case of 'ariyya transactions and that implies selling of (dry dates for fresh dates) according to a measure.

Bk 10, No.3685:
Ubaidullah reported this hadith with a slight change of words on the same authority (as quoted above).

Bk 10, No.3686:
Nafi, reported this hadith with the same chain of transmitters stating that Rasul granted concession in case of 'ariyya transactions (for exchange of the same commodity) with measure.

Bk 10, No.3687:
Bashair b. Yasir reported on the authority of some of the Companions of Rasul among the members of his family among whom one was Sahl b. Abu Hathma that Rasul forbade buying of fresh dates against dry dates and that it is Riba and this is Muzabana, but he made an exemption of 'ariyya (donations) of a tree or two in which case the members of a family sell dry dates and buy fresh dates for eating them.

Bk 10, No.3688:
Bushair b. Yasar reported on the authority of some of the Companion of Rasul that he exempted the transactions, of 'ariyya (from the direct exchange of one kind) after measuring the dry dates (in exchange for fresh dates).

Bk 10, No.3689:
Bushair b. Yasir reported on the authority of some of the Companions of Rasul from among the members of his family that he forbade (the direct exchange of a commodity having different qualities) but with the change that Ishaq and Ibn al-Muthanna used the word Zabn in place ot Riba and Ibn Abu Umar used the word Riba (interest).

Bk 10, No.3690:
A hadith like this has been narrated on the authority of Sahl b. Abu Hathma.

Bk 10, No.3691:
Sahl b. Abu Hathma reported Rasul having forbidden Muzabana, i.e exchange of fresh dates with dry dates. except in case of those to whom donations of some trees have been made. It is for them that concession has been given.

Bk 10, No.3692:
Abu Huraira said Rasul having given exemption of 'ariyya transactions measuring less than five wasqs or up to five wasqs (the narrator Dawud is in doubt whether it was five or less than five).

Bk 10, No.3693:
Ibn Umar (Allah be pleased them) reported Rasul having forbidden Muzabana, and Muzabana implies the selling of fresh dates for dry dates by measuring them out and the selling of raisins by measure for grapes.

Bk 10, No.3694:
Abdullah (b. Umar) reported that Rasul forbade Muzabana, i.e buying of fresh dates (on) the trees for dry dates by measure, and the buying of grapes for raisins by measure and the selling of field of corn for corn by measure.

Bk 10, No.3695:
A hadith like this has been narrated on the authority of 'Ubaidullah with the same chain of transmitters.

Bk 10, No.3696:
Ibn Umar reported Rasul having forbidden Muzabana, and Muzabana is the selling of dry dates by measure for fresh dates and the selling of raisins by measure for grapes and selling of all Ports of fruits on the basis of calculation.

Bk 10, No.3697:
Ibn Umar reported Rasul having forbidden Muzabana, and Muzabana implies the selling of dry dates for fresh dates on the tree with a definite measure (making it clear) that in case it increases, it belongs to me and if it is less, it is my responsibility.

Bk 10, No.3698:
A hadith like this has been transmitted on the authority of Ayyub.

Bk 10, No.3699:
Abdullah (b. Umar) reported Rasul having forbidden Mazabana, and it implies that one should sell the fresh fruits of his orchard (for dry fruits) or, if it is fresh dates, for dry dates with a measure, or if it is grapes for raisins or if it is corn in the field for dry corn with a measure He (Rasul) in fact forbade all such transactions. Qutaiba has narrated it with a slight variation of words. This hadith has been narrated on the authority of Nafi with another chain of transmitters.
Chapter 15: PERTAINING TO ONE WHO SELLS DATE-PALM TREE WITH DATES HANGING ON ITS BRANCHES

Bk 10, No.3700:
Ibn Umar said Rasul said: If anyone buys palm-trees after they have been fecundated the fruit belongs to the seller unless the buyer makes a proviso.

Bk 10, No.3701:
Nafi reported on the authority of Ibn Umar that Rasul said: Whichever tree is bought with its roots, and if it is fecundatedits fruit would belong to one who has grafted it except when the provision is laid down by the buyer.

Bk 10, No.3702:
Ibn Umar said Rasul said: Whosoever grafts the tree and then sells its roots, its fruit will belong to one who grafts it except when provision is laid down by the buyer.

Bk 10, No.3703:
This hadith has been narrated on the authority of Nafi, with the same chain of transmitters.

Bk 10, No.3704:
Ibn Umar reported Allah's Massenger as saying: He who buys a tree after it has been fecundated, its fruit belongs to one who sells it except when the provision has been laid down by the buyer (that it will belong to him), and he who buys a slave, his property belongs to one who sells him except when a provision has been laid down by the buyer (that it will be transferred to him with the slave).

Bk 10, No.3705:
A hadith like this has been narrated on the authority of al Zuhri.

Bk 10, No.3706:
Ibn Umar reported on the authority of his father as Rasul saying so.
Chapter 16: FORBIDDANCE OF AL-MUHAQALA, AND AL MUZABANA, AND AL- MUKHABARA, AND THE SALE OF FRUITS BEFORE THEIR GOOD CONDITION IS CLEAR, AND AL-MUAWAMA. i.e THE SALE FOR SOME YEARS

Bk 10, No.3707:
Jabir reported that Rasul had forbidden Muhaqala. and Muzabana, Mukhibara and the sale of fruits until their good condition becomes clear, and (he commanded) that (commodities) should not be sold but for the dinar and dirham except in case of araya.

Bk 10, No.3708:
Jabir reported that Rasul forbade the types of sales as described before.

Bk 10, No.3709:
Jabir reported that Rasul forbade Mukhabara and Muhaqala, and Muzabana, and the sale of the fruit until it is fit for eating, and its sale but with dirham and dinar. Exception is made in case of 'araya. Ata said: Jabir explained (these terms) for us. As for Mukhabara it is this that a wasteland is given by a person to another and he makes an investment in it and then gets a share in the produce. According to him (Jabir), Muzabana is the sell of fresh dates on the tree for dry dates with a measure, and Muhaqala in agriculture implies that one should sell the standing crop for grains with a measure.

Bk 10, No.3710:
Jabir reported Rasul forbidding Muhaqala, and Muzabana, and Mukhabara, and the buying of date-palm until its fruit is ripened (ripening means that its colour becomes red or yellow, or it is fit for being eaten). And Muhaqala implies that crops in the field are bought for grains according to a customary measure. Muzabana implies that date-palm should be sold for dry dates by measuring them with wisqs, and al-Mukhabara is (a share), maybe one-third or one-fourth (in produce) or something like it. Zaid (one of the narrators) said to Ata b. Abu Rabah (the other narrator): Did You bear Jabir making a mention of it that he had heard it directly from Rasul? He said: Yes.

Bk 10, No.3711:
Jabir reported Rasul forbidding Muzabana and Muhaqala, and Mukhabara, and the sale of fruits until they are ripe. I (the narrator) said to Saeed(the other narrator): What does ripening imply? He said: It meant that they become red or become yellow and are fit for eating.

Bk 10, No.3712:
Jabir reported Rasul forbidding Muhaqala and Muzabana and Muawama and Mukhabara. (One of the narrators) 'said: Sale years ahead is Muawama, and making exceptional but he made an exemption of araya.

Bk 10, No.3713:
A hadith like this has been narrated on the authority of Jabirfrom Rasul. but he made no mention of transactions years (ahead) implying Muawama.

Bk 10, No.3714:
Jabir reported that Rasul forbade leasing of land, and selling ahead for years and selling of fruits before they become ripe.
Chapter 17: LEASING OUT LAND

Bk 10, No.3715:
Jabir reported Rasul having forbidden the renting of land.

Bk 10, No.3716:
Jabir said Rasul said: He who has land should cultivate it himself, but if he does not cultivate it himself, then he should let his brother cultivate it.

Bk 10, No.3717:
Jabir reported some of the Companions of Rasul had surplus of land. Thereupon Rasul said: He, who has surplus land (in his possession) should cultivate it, or he should lend it to his brother for benefit, but if he refuses to accept it, he should retain it.

Bk 10, No.3718:
Jabir reported Rasul having forbidden taking of rent or share of land.

Bk 10, No.3719:
Jabir said Rasul said: He who has land should cultivate it, but if he does not find it possible to cultivate it, or finds himself helpless to do so, he should lend it to his Muslim brother, but he should not accept rent from him.

Bk 10, No.3720:
Sulaiman b. Musa asked Ata: Did Jabir said Rasul said:" He who has land should cultivate it himself, or let his brother cultivate it, and should not give on rent"? He said: Yes.

Bk 10, No.3721:
Jabir said Rasul having forbidden Mukhabara.

Bk 10, No.3722:
Jabir heard Rasul say: He who has surplus of land should either cultivate it himself, or let his brother cultivate it, an should not sell it. I (the narrator) said to Said: What does his statement" do not sell it" mean? Does it imply" rent"? He said: Yes.

Bk 10, No.3723:
Jabir said: We used to cultivate land on rent during the lifetime of Rasul and we got a share out of the grain left in the ears after threshing them and something unspecified. Rasul said: He who has land should cultivate it or let his brother till it, otherwise he should leave it.

Bk 10, No.3724:
Jabir said: We used to get land (on rent) during the lifetime of Rasul, with a share of one-third or one-fourth (of the produce from the land irrigated) with the help of canals. Thereupon Rasul stood up (to address) and said: HRe who has land should cultivate it, and if he does not cultivate it, he should lend it to his brother, and if he does not lend it to his brother, he should then retain it.

Bk 10, No.3725:
Jabir said: I heard Rasul as saying: He who has (surplus) land should donate it (to others), or lend it. This hadith has been narrated on the authority of A'mash with the same chain of transmitters, but with a slight change of words.

Bk 10, No.3726:
Jabir said Rasul had forbidden renting of land. Bukair (one of the narrators) said: Nafi` reported to me that he heard Ibn `Umar saying: We usedto give land on rent; we then abandoned this practice when we heard the hadith of Rafi` b. Khadij.

Bk 10, No.3727:
Jabir said Rasul forbidding the selling (renting of) uncultivated land for two years or three.

Bk 10, No.3728:
Jabir said Rasul forbidding selling of (produce) in advance for two years, and in the narmtion of Ibu Abd Shaiba (the words are):" Selling of the fruits (on the tree) in advance for two years."

Bk 10, No.3729:
Abu Huraira said Rasul said: He who has land should cultivate it or lend it to his brother, but if he refuses, he should retain his land.

Bk 10, No.3730:
Jabir said: I heard Rasul forbidding Muzabana, and Huqul. Jabir said: Muzabana means the selling of fruits for dry dates and Huqul is the renting of land.

Bk 10, No.3731:
Abu Huraira said Rasul forbidding Muhaqala and Muzabana.

Bk 10, No.3732:
Abu Saeed Kuzri reported Rasul having forbidden Mazabana and Muhaqala. Muzibana means the buying of fruits on the trees and Muhaqala is the renting of land.

Bk 10, No.3733:
Zaid b. Amr said: I heard Ibn Umar say: We did not see any harm in renting of the land, but as the first year was over Rafi alleged Rasul having forbidden that.

Bk 10, No.3734:
This hadith has been narrated on the authority of Amr b. Dinar with the same chain of transmitters but (in) the hadith transmitted on the authority of 'Uyainah (the words are):" We abandoned it (renting) on account of that."

Bk 10, No.3735:
Ibn Umar said: Rafi forbade us from benefitting from our land (in the form of rent).

Bk 10, No.3736:
Nafi reported that Ibn Umar rented his land during the lifetime of Rasul and during the caliphate of Abu Bakr and that of Umar and that of Uthman and during the early period of Muaweya's caliphate until at the end of Muaweya's reign, it reached him (Ibn Umar) that Rafi b. Khadij narratted (a hadith) in which (there was a decree) of prohibition by Rasul. He (Ibn Umar) went to him (Rafi b. Khadij) and I was with him and he asked him, whereupon he said: Rasul used to forbid the renting of land. So Ibn Umar abandoned it, and subsequently whenever he was asked about it, he said: Rafi b. Khadijalleged that Rasul forbade it.

Bk 10, No.3737:
This hadith has been narrated on the authority of Ayyub and he made an addition in the hadith narrated by Ibn Ulayya in which he said: Ibn Umar abandoned it afterwards and he did not rent it (the land).

Bk 10, No.3738:
Nafi said: I went to Rafi b. Khadij in the company of Ibn Umar until he (Ibn Umar) came to him at Balat (a place near Prophet's Mosque at Medina) and he (Rafi b. Khadij) informed him that Rasul had forbidden the renting of land.

Bk 10, No.3739:
Nafi, reported from Ibn Umar (Allah be pleated with them) that he came to Rafi and he narrated this hadith from Rasul.

Bk 10, No.3740:
Nafi, reported that Ibn Umar used to rent the land, and that he was conveyed the hadith transmitted on the authority of Rafi b. Khadij. He (the narrator) said: He then went to him along with me. He (Rafi) narrated from some of his uncles in which it was mentioned that Rasul forbade the renting of land. Ibn Umar then abandoned this practice of renting. This hadith has been narrated through another chain of transmitters.

Bk 10, No.3741:
Salim b. Abdullah reported that AbduUah b. Umar used to give land on rent until (this news) reached him that Rafi b. Khadij Ansari used to forbid the renting of land. Abdullah met him and said: Ibn Khadij, what is this that you narrate from Rasul pertaining to renting of land? Rafi b. Khadij said to Abdullah: I heard it from two uncles of mine and they had participated in the Battle of Badr who narrated to the members of the family that Rasul forbade the renting of land. Abdullah said: I knew it that the land was rented during the lifetime of Rasul. Abdullah then apprehended that Rasul might have said something new in this connection (in regard to prohibition of renting) which I failed to know. So he abandoned the renting of land.
Chapter 18: RENTING OF LAND FOR FOOD

Bk 10, No.3742:
Rafi b. Khadij said: We used to give on rent land during the lifetime of Rasul. We rented it on the share of one-third or one-fourth of the (produce) along with a definite quantity of corn. One day a person from among my uncles came to us and said: Rasul forbade us this act which was a source of benefit to us, but the obedience to Allah and to His Messenger is more beneficial to us. He forbade us that we should rent land with one-third or one-fourth of (the produce) and the corn of a measure, and he commanded the owner of land that he should cultivate it or let it be cultivated by other (persons) but he showed disapproval of renting it or anything besides it.

Bk 10, No.3743:
Rafi b. Khadij said: We used to give land on rent, and we rented it on one-third or one-fourth share. The rest of the hadith is the same.

Bk 10, No.3744:
This hadith has been narrated on the authority of Rafi b. Khadij with the same chain of transmitters, but in it no mention is made of some of his uncles.

Bk 10, No.3745:
Rafireported that Zuhair b. Rafi (who was his uncle) came to me and said: Rasul forbade a practice which was useful for us. I said: What is this? (I believe) that whatrver Rasul says is absolutely true. He (Zuhair) said that he (Rasul) asked me: What do you do with your cultivable lands? I said: Rasul, we rent those irrigated by canals for dry dates or barley. He said: Don't do that. Cultivate them or let them be cultivated (by others) or retain them yourself.

Bk 10, No.3746:
This hadith has been transmitted on the authority of Rafi from Rasul about this, but he did not make mention of his uncle Zuhair.
Chapter 19: RENTING OF LAND BY GOLD AND SILVER

Bk 10, No.3747:
Hanzala b. Qais reported that he asked Rafi b. Khadijabout renting of land, whereupon he said: Rasul forbade the renting of land. I said: Is it forbidden (even if it is paid) in gold (dinar) and silver (dirham)? Thereupon he said: If it is paid in gold and silver, there is no harm in it.

Bk 10, No.3748:
Hanzala b. Qais al-Ansri said: I asked Rafi b. Khadij about the renting of land for gold and silver, whereupon he said: There is no harm in it for the people let out land situated near canals and at the ends of the streamlets or portion of fields. (But it so happened) that at times this was destroyed and that was saved. whereas (on other occasions) this portion was saved and the other was destroyed and thus no rent was payable to the people (who let out lands) but for this one (which was saved). It was due to this that he (Rasul) prohibited it. But if there is something definite and reliable (e. g. money). there is no harm in it.

Bk 10, No.3749:
Hanzala reported that he heard Rafi b. Khadijsay: We were the major agriculturists of the Ansar and so we let out land (saying): The produce of this (part of land) would be ours and (the produce) of that would be theirs. But it so happened that at times this (land) gave harvest, but the other one produced nothing. So he (Rasul) forbade this. But so far as the payment in silver (dirham, a coin) is concerned, he did not forbid.

Bk 10, No.3750:
This hadith has been narrated on the authority of Yahya b. Saeedwith the same chain of transmitters.
Chapter 20: IN THE SARE CROPPING AND LEASING

Bk 10, No.3751:
Abdullah b. al Sa'ib said: I asked Abdullah b. Ma'qil about MuZaraa (cultivating land on share basis in the produce). He said: Thabit b. Dahhak informed me that Rasul forbade MuZaraa as Ibn Abu Shaiba forbade it with a slight change of words. He (the narrator) said: I asked Ibn Ma'qil but he did not name Abdullah.

Bk 10, No.3752:
Abdullah b. al-Sa'ib said: We visited Abdullah b. Ma'qil and asked him about sharing of crops, whereupon he said: Thabit alleged that Rasul forbade MuZaraa and commanded leasing it out on rent (for money) and said: There is no harm in it.
Chapter 21: THE LAND IS GRANTED

Bk 10, No.3753:
Mujahid said to Tiwus: Come along with me to Ibn Rafi b. Khadij in order to listen from him the hadith transmitted on the authority of his father (pertaining to the renting of land) from Rasul. He (Tawus) scolded him and said: By Allah, it I were to know that Rasul had forbidden it, I would have never done it. But it has been narrated to me by one who has better knowledge of it amongst them (and he meant Ibn Abbas ) that Rasul said: It is better if a person lends, his land to his brother (for cultivation) than that he gets recognised rent on it.

Bk 10, No.3754:
Tawus reported that he let out his land on rent, whereupon Amr said: I said to him: Abu Abdul Rahrman, I wish if you abandon this renting of land, for they alleged that Rasul forbade Mukhabara. He siad: Amr, one who has informed me has the best knowledge of it among them (he meant Ibn Abbas). (He said) that Rasul did not prohibit it altogether, but said: Lending of land by one among you to his brother is better for him than getting a specified amount of produce from it.

Bk 10, No.3755:
A hadith like this has been transmitted on the authority of Ibn Abbas.

Bk 10, No.3756:
Ibn Abbas said Rasul said: If one among you lets out land to his brother, that is better for him than if he receives such and such (the definite thing). Ibn 'Abbis said: It is Haql, and in the parlance of the Ansr it is Muhaqala.

Bk 10, No.3757:
Ibn Abbas said Rasul said: He who has land, it is better for him that he should let it out to his brother.
Chapter 22: SHARING OF FRUITS

Bk 10, No.3758:
Ibn Umar reported that Rasul contracted with the people of Khaibar the (trees) on the condition that he would have half the produce in fruits and harvest.

Bk 10, No.3759:
Ibn Umar said: Rasul handed over the land of Khaibar (on the condition) of the share of produce of fruits and harvest, and he also gave to his wives every year one hundred wasqs: eighty wasqs of dates and twenty wasqs of barley. When Umar became the caliph he distributed the (lands and trees) of Khaibar, and gave option to the wives of Rasul to earmark for themselves the land and water or stick to the wasqs (that they got) every year. They differed in this matter. Some of them opted for land and water, and some of them opted for wasqs every year. Aisha and Hafsa were among those who opted for land and water.

Bk 10, No.3760:
Ibn Umar reported that Rasul contracted with the people of Khaibar (land and trees on the condition that they should give) half of the yield from land and trees. The rest of the hadith is the same. In the hadith transmitted on the authority of AIi b. Mushir there is no mention of it, but that Aisha and Hafsa were those who opted for land and water, but he (the narrator) said: He (Hadrat Umar, gave option to the wives of Rasul that land would be earmarked for them, but he made no mention of water.

Bk 10, No.3761:
Ibn Umar reported that when Khaibar had been conquered, the Jews asked Rasul to let them continue (cultivation in those lands) on half of the share of yield in fruits and crop, whereupon Rasul said: I will allow you to continue here, so long as we would desire. The rest of the hadith is the same, but with this addition:" The fruit would be distributed equal to the half of Khaibar. And out of hall of the produce of the land, Rasul got the fifth part."

Bk 10, No.3762:
Ibn Umar reported that Rasul returned to the Jews of Khaibar the date-palms of Khaibar and its land on the condition that they should work upon them with their own wealth (seeds, implements), and give half of the yield to Rasul.

Bk 10, No.3763:
Ibn Umar reported that Umar b. Khatab expelled the Jews and Christians from the land of Hijaz, and that when Rasul conquered Khaibar he made up his mind to expel the Jews from it (the territory of Khaibar) because, when that land was conquered, it came under the sway of Allah, that of His Messenger and that of the Muslims. The jews asked Rasul to let them continue there on the condition that they would work on it, and would get in turn half of the fruit (of the trees), whereupon Rasul said: We would let you continue there so long as we will desire. So they continued (to cultivate the lands) till Umar externed them to Taima' ang Ariha (two villages in Arabia, but out of Hijaz).
Chapter 23: EXCELLENCE OF PLANTING OF TRESS AND TILLING OF LAND

Bk 10, No.3764:
Jabir said Rasul said: Never a Muslim plants a tree, but he has the reward of charity for him, for what is eaten out of that is charity; what is stolen out of that, what the beasts eat out of that, what the birds eat out of that is charity for him. (In short) none incurs a los! k to him but it becomes a charity on his part.

Bk 10, No.3765:
Jabir said that Rasul visited Umm Mubashshir al-Ansariya at her orchard of date-palms and said to her: Who has planted these trees of dates-a Muslim or a non-Musim? She said: A Muslim, of course, whereupon he said: Never a Muslim plants, or cultivates a land, and it out of that men eat, or the animals eat, or anything else eats, but that becomes charity on his (planter's) behalf.

Bk 10, No.3766:
Jabir said: I heard Rasul saying: Never does a Muslim plant, or cultivate, but has reward for him for what the beasts eat, or the birds eat or anything else eats out of that.

Bk 10, No.3767:
Jabir said: Rasul visited the orchard of Umm Ma'sud and said: Umm Ma'bad. he who has planted this tree, is he a Muslim or a non-Muslim? She said: Of course, he is a Muslim, whereupon he (Rasul) said: No Muslim who plants (trees) and from their fruits the human beings or the beasts or birds eat, but that would be taken as an act of charity on the Day of Resurrection.

Bk 10, No.3768:
This hadith is transmitted on the authority of Abu Muaweya (but With a slight change of words).

Bk 10, No.3769:
Anas said Rasul said Never does a Muslim plant trees or cultivate land and birds or a man or a beast eat out of them but that is a charity on his behalf.

Bk 10, No.3770:
Anas b. Malikreported that Rasul visited the date-palms of Umm Mubashshir, a lady from the Ansar, and said: Who planted this palm-a Muslim or an unbelievers The rest of the hadith is the same.
Chapter 24: REMISSION IN THE PAYMENT OF YIELD STRICKEN BY CALAMITY

Bk 10, No.3771:
Jabir said Rasul said: If you sell fruits to your brother (and Jabir reported through another chain of narrators: If you were to sell fruits to your brother) and these is a stricken with Calamity, it is not permissible for you to get anything from him. Why do you get the wealth of your brother, without jutification?

Bk 10, No.3772:
A hadith like this has been narrated on the authority of Juraij with the same chain of transmitters.

Bk 10, No.3773:
Anasreported that Rasul forbade the sale of the fruit of date-palms until it becomes mellow. We (some of the other narrators in the chain of transmitters) said: What does the word" mellow" mean? He said: (There the fruit) turns red or yellow. Don't you see if Allah had checked (the growth of) fruits; then what for the wealth of your brother would be permissible for you?

Bk 10, No.3774:
Anas b. Malikreported that Rasul forbade the sale of fruits until these are mellow. They (the companions of Anas) said: What is meant by" mellow"? He said: It implies that these became red. He said: When Allah hinders the growth of fruits, (then) what for the wealth of your brother would become permissible for you?

Bk 10, No.3775:
Anas said Rasul said: If Allah does not fructify them, then what is permissible for one of you to take the wealth of his brother?

Bk 10, No.3776:
Jabir said that Rasul commanded to make deductions in the payment of that stricken with a Calamity.
Chapter 25: EXCELLENCE OF MAKING REDUCTION IN THE DEBT

Bk 10, No.3777:
Abu Saeed Kuzri (Allah be pleeased with him) reported that in the time of Rasul a man suffered loss in fruits he had bought and his debt increased; so Rasul told (the people) to give him charity and they gave him charity, but that was not enough to pay the debt in full, whereupon Rasul said to his creditors:" Take what you find, you will have nothing but alms.

Bk 10, No.3778:
This hadith has been narrated on the authority of Bukair b. al-AsHaj with the same chain of transmitters.

Bk 10, No.3779:
Aisha said: Rasul heard the voices of altercation of two disputants at the door; both the voices were quite loud. The one demanded some remission and desired that the other one should show leniency to him, whereupon the (other one) was saying: By Allah will not do that. Then there came Rasul to them and said: Where is he who swears by Allah that he would not do good? He said: Massenger of Allah, it is I. He may do as he desires.

Bk 10, No.3780:
Abdullah b. Ka'ab b. Malik reported from his father that he pressed in the mosque Ibn Abu Hadrad for the payment of the debt that he owed to him during the lifetime of Rasul. (In this altercation) their voices became loud, until Rasul heard them, while he was in the house, so Rasul came out towards them, and he lifted the curtain of his apartment and he called upon Kab b. Malik and said: O Kab. He said: At thy beck and call, Rasul. He pointed out with the help of his hand to remit half of the loan due to him. Kab said: Rasul, I am ready to do that, whereupon Rasul said (to Ibn Abu Hadrad): Stand up and make him the payment (of the rest).

Bk 10, No.3781:
Kab b. Malik reported that he made a demand for the payment of the debt that Ibn Abu Hadrad owed to him. This hadith is narrated through another chain of transmitters and (the words are):" He had to get the loan from Abdullah b. Hadrad al-Aslami. He met him and pressed him for payment. There was an altercation between them, until their voices became loud. There happened to pass by them Rasul and he said: O Kab, and pointed out with his hand in such a way as he meant half. So he got half of what he (Ibn Abu Hadrad) owed to him and remitted the half."
Chapter 26: IF THE BUYER BECOMES INSOLVENT AND THE SELLER FINDS THE COMMODITY SOLD TO THE BUYER INTACT, HE CAN TAKE IT BACK

Bk 10, No.3782:
Abu Huraira said Rasul said: He who found his property intact with a person (who bought it but who later on) became insolvent (or a person who became insolvent), he (the seller) is entitled to get it more than anyone else. '

Bk 10, No.3783:
This hadith has been narrated on the authority of Yahya b. Saeedwith the same chain of transmitters (but with a slight variation of words and these are)" Whenever a man becomes poor."

Bk 10, No.3784:
Abu Huraira said Rasul saying about a person who becomes insolvent and (the thing bought by him) is found intact with him, that belongs to one who sold it.

Bk 10, No.3785:
Abu Huraira said Rasul said: When a man becomes insolvent (and the other) man (the seller) finds his commodity intact with him, he is more entitled to get it (than anyone else)

Bk 10, No.3786:
This hadith has been narrated on the authority of Qatada with the same chain of transmitters (but with a change of these words):" He is more entitled to get it than any other creditor."

Bk 10, No.3787:
Abu Huraira said Rasul said: When a inan becomes insolvent, and the other person (seller) finds his goods intact with him, he is more entitled to get them than anyone else.
Chapter 27: MERIT OF GIVING RESPITE TO ONE WHO IS IN STRAITENED CIRCUMSTANCES

Bk 10, No.3788:
Hudhaifa said Rasul said The angels took away the soul of a person who had lived among people who were before you. They (the angels) said: Did you do anything good? He said: No. they said: Try to recall. He said: I used to lend to people and order my servants to give respite to one in straitened circumstances and give allowance to the solvent, for Allah, the Exalted and Majestic, said (to the angels): You should ignore (his failing).

Bk 10, No.3789:
Hudhaifa said: A person met his Lord (after death) and He said: What (good) did you do? He said: I did no good except this that I was a rich man, and I demanded from the people (the repayment of debt that I advanced to them). I, however, accepted that which the solvent gave and remitted (the debt) of the insolvent, whereupon He (the Lord) said: You should ignore (the faults) of My servant. Abu Masudsaid: This is what I heard Rasul as saying.

Bk 10, No.3790:
Hudhaifa said Rasul said: A person died and he entered Paradise. It was said to him What (act) did you do? (Either he recalled it himself or he was made to recall), he said I used to enter into transactions with people and I gave respite to the insolvent and did not show any strictness in case of accepting a coin or demanding cash payment. (For these acts of his) he was granted pardon. Abu Masud said: I heard this from Rasul.

Bk 10, No.3791:
Hudhaifa said: A servant from amongst the servants of Allah was brought to Him whom Allah had endowed with riches. He (Allah) said to him: What (did you do) in the world? (They cannot conceal anything from Allah) He (the person) said: O my Lord, You endowed me with Your riches. I used to enter into transactions with people. It was my nature to be lenient to (my debtors). I showed leniency to the solvent and gave respite to the insolvent, whereupon Allah said: I have more right than you to do this to connive at My servant. Uqba b. Amir al-Juhani and Abu Masud said: This is what we heard from Rasul.

Bk 10, No.3792:
Abu Masud said Rasul said: A person from people who lived before you was called to account (by Allah at the Day of Judgment) and no good was found in his account except this that lie being a rich man had (financial) dealings with people and had commanded his servants to show leniency to the straitened ones. Upon this Allah, the Exalted and Majestic, said: We have more right to this, so overlook (his faults).

Bk 10, No.3793:
Abu Huraira said Rasul said: There was a person who gave loans to the people and said to his men: When an insolvent comes to you show him leniency that Allah may overlook our (faults). So when he met Allah, He overlooked his faults (forgave him).

Bk 10, No.3794:
A hadith like this is narrated on the authority of Abu Huraira .

Bk 10, No.3795:
Abdullah b. Abu Qatida reported that Abu Qatadademanded (the payment of his debt) from his debtor but he disappeared; later on he found him and he said: I am hard up financially, whereupon he said: (Do you state it) by God? He said: By God. Upon this he (Qatada) said: I heard Rasul as saying: He who loves that Allah saves him from the torments of the Day of Resurrection should give respite to the insolvent or remit (his debt) This hadith has been narrated on the authority of Ayyob with the same chain of transmitters.
Chapter 28: IT IS FORBIDDEN FOR A SOLVENT TO MAKE DELAY IN THE PAYMENT OF DEBT, AND THE DESIRABILITY OF A REFERENCE, AND IT IS EXCELLENT FOR THE RICH MAN TO ACCEPT THAT WHEN REFERENCE IS MADE TO HIM

Bk 10, No.3796:
Abu Huraira said Rasul said: Delay (in the payment of debt) on the part of a rich man is injustice, and when one of you is retired to a rich man, he should follow him.

Bk 10, No.3797:
A hadith like this has been transmitted on the authority of Abu Huraira .
Chapter 29: PROHIBITION OF THE SALE OF EXCESS WATER IN THE BARREN LANDS, AND PREVENTING PEOPLE TO USE IT, AND HIRING A CAMEL TO COVER A SHE-CAMEL

Bk 10, No.3798:
Jabir reported that Rasul forbade the sale of excess water.

Bk 10, No.3799:
Jabir said that Rasul forbade the hiring of a Camel to cover a she-Camel and from selling water and land to be tilled. So from all this Rasul forbade.

Bk 10, No.3800:
Abu Huraira said Rasul said: Excess water must not be withheld so that the growth of herbage may be hindered.

Bk 10, No.3801:
Abu Huraira said Rasul said: Do not withhold excess of water, so that you may prevent the growth of herbage.

Bk 10, No.3802:
Abu Huraira said Rasul said: The excess of water should not be sold in order to enable the sate of herbage.
Chapter 30: THE PRICE OF A DOG, THE SWEETS OF A KAHIN, THE EARNINGS OF A PROSTITUTE AND THE SELLING OF A CAT ALL FORBIDDEN

Bk 10, No.3803:
Aba Masud al-Ansarireported that Rasul forbade the charging of price of the dog, and earnings of a prostitute and sweets offered to a kahin.

Bk 10, No.3804:
A hadith like this is reported on the authority of Abu Masud through another chain of transmitters.

Bk 10, No.3805:
Rafi b. Khadij said: I heard Rasul as saying: The worst earning is the earning of a prostitute, the price of a dog and the earning of a cupper.

Bk 10, No.3806:
Rafi b. Khadij reported Allah'& Messenger as saying: The price of a dog is evil, the earning of a prostitute is evil and the earning of a cupper is evil.

Bk 10, No.3807:
A hadith like this has been narrated on the authority of Rifi' b. Khadlj through another chain of transmitters.

Bk 10, No.3808:
Abu Zubair said: I asked Jabir about the price of a dog and a cat; he said: Rasul disapproved of that.
Chapter 31: COMMAND OF KILLING DOGS AND THEN ITS ABROGATION, AND PROHIBITION OF KEEPING THEM BUT FOR HUNTING AND PROTECTION OF LANDS OR CATTLE OR LIKE THAT

Bk 10, No.3809:
Ibn Umar reported Rasul giving command for killing dogs.

Bk 10, No.3810:
Ibn Umar said: Rasul ordered to kill dogs, and he sent (men) to the corners of Medina that they should be killed.

Bk 10, No.3811:
Abdullah (b. Umar) said: Rasul ordered the killing of dogs and we would send (men) in Medina and its corners and we did not spare any dog that we did not kill, so much so that we killed the dog that accompanied the wet she-camel belonging to the people of the desert.

Bk 10, No.3812:
Ibn Umar reported that Rasul ordered the killing of dogs except the dog tamed for hunting, or watching of the herd of sheep or other domestic animals. It was said to Ibn Umar that Abu Hurairatalks of (exception) about the dog for watching the field, whereupon he said: Since Abu Hurairapossessed land.

Bk 10, No.3813:
Abu Zubair heard Jabirsaying: Rasul ordered us to kill dogs, and we carried out this order so much so that we also kill the dog coming with a woman from the desert. Then Rasul forbade their killing. He (Rasul further) said: It is your duty the jet-black (dog) having two spots (on the eyes), for it is a devil.

Bk 10, No.3814:
Ibn Mughaffal said: Rasul ordered the killing of dogs and then said: what is the trouble with them (the people of Medina)? How dogs are nuisance to them (the citizens of Medina)? He then permitted keehing of dogs for hunting and (the protection of) herds. In the hadith transmitted on the authority of Yahya, he (Rasul) permitted the keeping of dogs for (the protection of) herds, for hunting and (the protection of) cultivated land.

Bk 10, No.3815:
Ibn Umar said Rasul said: He who keeps a dog other than that meant for watching the herd or for hunting loses every day out of his deeds equal to two qirat.

Bk 10, No.3816:
Salim reported on the authority of his father that Rasul said: He who kept a dog other than one meant for hunting or for watching the herd, lost two qirat of his reward every day.

Bk 10, No.3817:
Ibn Umar said Rasul said He who kept a dog other than one meant for hunting or for watching the herd lost out of his deeds (equal to) two qirat every day.

Bk 10, No.3818:
Salim b. Abdullah reported on the authority of his father that Rasul said: He who kept a dog other than one meant for watching the herd or for hunting would lose every day two qirat of his good deeds. Abdullah and Abu Huraira also said: Or dog meant for watching the field.

Bk 10, No.3819:
Salim reported on the authority of his fatherthat Rasul said: He who kept a dog other than one meant for hunting or for the protection of the herd would lose two qirat of his deeds every day. Salim said: Abu Hurairaused to say: Or the dog meant for watching the field, and he was the owner of the land.

Bk 10, No.3820:
Salim b. Abdullah reported on the authority of his father that Rasul said: Whosover amongst the owners of the house keeps a dog other than one meant for watching the herd or for hunting loses two qirat of his deeds every day.

Bk 10, No.3821:
Ibn Umar narrated Rasul as saying: He who kept a dog ther than one meant for watching the fields or herds or hunting would lose one qirat every day out of his reward (with God).

Bk 10, No.3822:
Abu Huraira said Rasul said: He who kept a dog which is neither meant for hunting nor for watching the anitmals nor for watching the fields would lose two qirat every day out of his reward; and there is no mention of the fields in the hadith transmitted by Abu Tahir.

Bk 10, No.3823:
Abu Huraira said Rasul said: He who kept a dog except one meant for watching the herd, or for hunting or for watching the fields. he lost two qirat of reward every day. Zuhri said: The words of Abu Hurairawere conveyed to Ibn Umar who said: May Allah have mercy upon Abu Huraira; he owned a field.

Bk 10, No.3824:
Abu Huraira said Rasul said: He who kept a dog would lose out of his deeds equal to one qirat every day. except (one kept) for watching the field or herd.

Bk 10, No.3825:
A hadith like this has been transmitted on the authority of Abu Huraira.

Bk 10, No.3826:
This hadith has been reported on the authority of Yahya b. Abu Kathir with the same chain of transmitters.

Bk 10, No.3827:
Abu Huraira said Rasul said: He who kept a dog, but not meant for hunting or watching the herd, would lose one qirat of reward every day.

Bk 10, No.3828:
Sufyan b. Abu Zuhair (he was a person belonging to the tribe of Shanua and was amongst the Conpanions of Rasul said: I heard Rasul as saying: He who kept a dog (other than that) which is indispensable for watching the field or the animals would lose one qirat out of his deeds every day. As-Sa'ib b Yazid (one of the narrators) said: Did you hear it from Rasul? He said: Yes. by the Lord of this mosque.

Bk 10, No.3829:
This hadith has been narrated on the authority of Sufyan b. Abu Zuhair al-Shana'i.
Chapter 32: IT IS PERMISSIBLE TO GET THE WAGES OF CUPPING

Bk 10, No.3830:
Reports Humaid that Anas b. Malik was asked about the earnings of the cupper. He said: Rasul got himself cupped. His cupper was Abu Taiba and he (Rasul) commanded to give him two sa's of corn. He (Rasul) talked with the members of his family and they lightened the burden of Kharaj (tax) from him (i.e they made remis- sion in the charges of their own accord). He (Rasul) said: The best (treat- ment) which you take is cupping, or it is the best of your treatments.

Bk 10, No.3831:
Rumaid reported that Anas b. Malikhas asked about the earnings of a cupper. Then (the above-mentioned hadith was reported but with this addition) that he said: The best treatment which you get is cupping. or aloeswood and do not torture your children by pressing their uvula.

Bk 10, No.3832:
Humaid reported Anas said: Rasul called for young cupper belonging to us. He capped him and he (Rasul) commanded that he should be paid one sa' or one mudd or two mudds (of wheat). It was said (that charges were high) and a reduction was made in the charges.

Bk 10, No.3833:
Ibn Abbas reported that Rasul got himself cupped and he paid the clipper his charges and he put medicine in his nostrils.

Bk 10, No.3834:
Ibn Abbas said: The slave of Banu Bayada cupped Rasul and he gave him his wages, and talked to his master and he reduced the charges, and if this earning was unlawful Rasul would not have given it.
Chapter 33: THE SALE QF WINE IS FORBIDDEN

Bk 10, No.3835:
Abu Saeed Kuzri said: I heard Rasul addressing in Medina. He said: O people, Allah is giving an indication (of the prohibition) of wine. and He is probably soon going to give an order about it. So he who has anything of it with him should sell that, and derive benefit out of it. He (the narrator) said: We waited for some time that Rasul said: Verily Allah, the Exalted, has forbidden wine. So who hears this verse and he has anything of it with him, he should neither drink it nor sell it. He (the narrator) said: The people then brought whatever they had of it with them on the streets of Medina and spilt that.

Bk 10, No.3836:
Abdul Rahman b. Wa'ala as-Saba'i (who was an Egyptian) asked Ibn Abbas; about that which is extracted from the grapes, whereupon he said: A person presented to Rasul a small water-skin of wine. Allab's Messenger said to him: Do you know that Allah has forbidden it? He said: No. He then whisper- ed to another man. Rasul asked him what he had whispered. He said: I advised him to sell that, whereupon he (Rasul) said: Verily He Who has forbidden its drinking has forbidden its sale also. He (the narrator) said: He opened the waterskin until what was contained in it was spilt.

Bk 10, No.3837:
Abdul Rahman b. Wa'ala narrated this on the authority of Ibn Abbas.

Bk 10, No.3838:
Aisha said: When the concluding verses of Sura Baqara were revealed, Rasul went out and read them out to the people and then forbade them to trade in wine.

Bk 10, No.3839:
Aisha said: When the concluding verses of Sura Baqara pertaining to Riba were revealed, Rasul went out to the mosque and he forbade the trade in wine.
Chapter 34: PROHIBITION OF THE SALE OF WINE, CARCASS, SWINE AND IDOLS

Bk 10, No.3840:
Jabir said Rasul said in the Year of Victory while he was in Mecca: Verily Allah and His Messenger have forbidden the sale of wine, carcass, swine and idols, It was said: Rasul, you see that the fat of the carcass is used for coating the boats and varnishing the hides and people use it for lighting purposes, whereupon he said: No, it is forbidden, Then Rasul said: May Allah the Exalted and Majestic destroy the Jews; when Allah forbade the use of fat of the carcass for them, they melted it, and then sold it and made use of its price (received from it).

Bk 10, No.3841:
Yazid b. Abu Habib said: Ata reported to me that he heard Jabir (b. Abdullah) saying it that he had heard that from Rasul in the Year of Victory.

Bk 10, No.3842:
Ibn Abbas said: This news reached Umar that Samura had sold wine, whereupon he said: May Allah destroy Samura; does he not know that Rasul said:" Let there be the curse of Allah upon the Jews that fat was declared forbidden for them, but they melted it and then sold it"?

Bk 10, No.3843:
This hadith has been narrated on the authority of Amr b. Dinar with the same chain of transmitters.

Bk 10, No.3844:
Abu Huraira said Rasul said: May Allah destroy the Jews for Allah forbade the use of fat for them, but they sold it and made use of its price.
Chapter 35: RIBA (USURY)

Bk 10, No.3845:
Abu Saeed Khuzri said Rasul said: Do not sell gold for gold, except like for like, and don't increase something of it upon something; and don't sell silver unless like for like, and don't increase some thing of it upon something, and do not sell for ready money something to be given later.

Bk 10, No.3846:
Nafi reported that Ibn Umar told him that a person of the tribe of Laith said that Abu Saeed al-Kludri narrated it (the above-mentioned hadith) from tile Rasul in a narration of Qutaiba. So Abduliali and Nafi went along with him, and in the hadith transmitted by Ibn Rumh (the words are) that Nafi said: Abdullah (b. Umar) went and I along with the person belonging to Banu Laith entered (the house) of Saeed Khuzri, and he (Ibn Umar) said: I have been informed that you say that Rasul forbade the sale of silver with silver except in case of like for like, and sale of gold for gold except in case of like for like. Abu Saeed pointed towards this eyes and his ears with his fingers and said: My eyes saw, and my ears listened to Rasul saying: Do not sell gold for gold, and do not sell silver for silver except in case of like for like, and do not increase something of it upon something, and do not sell for ready money something, not present, but hand to hand.

Bk 10, No.3847:
This hadith has been narrated on the authority of Abu Saeed Kuzri through another chain of transmitters.

Bk 10, No.3848:
Abu Saeed Kuzri said Rasul said: Do not sell gold for gold and silver for silver weight for weight or of the same quality.

Bk 10, No.3849:
Uthman b. Affan said Rasul said: Do not sell a dinar for two dinars and one dirham for two dirhams.
Chapter 36: CONVERSION OF CURRENCY AND SELLING OF GOLD FOR SILVER ON THE SPOT

Bk 10, No.3850:
Malik b. Aus b. al-Hadathan said: I came saying who was prepared toexchange dirhams (for my gold), whereupon Talha b. Ubaidullah(as he was sitting with Umar b. Khatab ) said: Show us your gold and then come to us (at a later time). When our servant would come we would give you your silver (dirhams due to you). Thereupon Umar b. Khatab said: Not at all. By Allah, either give him his silver (coins). or return his gold to him, for Rasul said: Exchange of silver for gold (has an element of) interest in it. except when (it is exchanged) on the spot;and wheat for wheat is an interest unless both are handed over on the spot: barley for barley is interest unless both are handed over on the spot; dates for dates is interest unless both are handed over on the Spot.

Bk 10, No.3851:
This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.

Bk 10, No.3852:
Abil Qiliba said: I was in Syria (having) a circle (of friends). in which was Muslim b. Yasir. There came Abul Ash'ath. He (the narrator) said that they (the friends) called him: Abul Ash'ath, Abul Ash'ath, and he sat down. I said to him: Narrate to our brother the hadith of Ubada b. Samit. He said: Yes. We went out on an expedition, Muaweya being the leader of the people, and we gained a lot of spoils of war. And there was one silver utensil in what we took as spoils. Muaweya ordered a person to sell it for payment to the people (soldiers). The people made haste in getting that. The news of (this state of affairs) reached 'Ubada b. Samit, and he stood up and said: I heard Rasul forbidding the sale of gold by gold, and silver by silver, and wheat by wheat, and barley by barley, and dates by dates, and salt by salt, except like for like and equal for equal. So he who made an addition or who accepted an addition (committed the sin of taking) interest. So the people returned what they had got. This reached Muaweya. and he stood up to deliver an address. He said: What is the matter with people that they narrate from the Messenger such tradition which we did not hear though we saw him (Rasul) and lived in his company? Thereupon, Ubida b. Samit stood up and repeated that narration, and then said: We will definitely narrate what we heard from Rasul though it may be unpleasant to Muaweya (or he said: Even if it is against his will). I do not mind if I do not remain in his troop in the dark night. Hammad said this or something like this.

Bk 10, No.3853:
Ubida b. al-Simit said Rasul said: Gold is to be paid for by gold, silver by silver, wheat by wheat, barley by barley, dates by dates, and salt by salt, like for like and equal for equal, payment being made hand to hand. If these classes differ, then sell as you wish if payment is made hand to hand.

Bk 10, No.3854:
Abu Saeed Kuzri said Rasul said: Gold is to be paid for by gold, silver by silver, wheat by wheat, barley by barley, dates by dates, salt by salt, like by like, payment being made hand to hand. He who made an addition to it, or asked for an addition, in fact dealt in usury. The receiver and the giver are equally guilty.

Bk 10, No.3855:
This hadith has been narrated on the authority of Abu Saeed Kuzrithrough another chain of transmitters.

Bk 10, No.3856:
Abu Huraira said Rasul said: Dates are to be paid for by dates, wheat by wheat, barley by barley, salt by salt, like for like, payment being made on the spot. He who made an addition or demanded an addition, in fact, dealt in usury except in case where their classes differ. This hadith has been narrated on the authority of Fudail b. Ghazwan with the same chain of transmitters, but he made no mention of (payment being) made on the spot.

Bk 10, No.3857:
Abu Huraira said Rasul said: Gold is to be paid for by gold with equal weight, like for like, and silver is to be paid for by silver with equal weight, like for like. He who made an addition to it or demanded an addition dealt in usury.

Bk 10, No.3858:
Abu Huraira said Rasul said: Let dinar be exchanged for dinar, with no addition on either side and dirham be exchanged for dirham with no addition on either side. This hadith has been narrated on the authority of Musa b. Abu Tamim with the same chain of transmitters.
Chapter 37: THE SALE OF SILVER FOR GOLD IS PROHIBITED WHEN PAYMENT IS TO BE MADE IN FUTURE

Bk 10, No.3859:
Abu Minhal said: My partner sold silver to be paid in the (Haj) season or (in the days of) Haj. He (my partner) came to me and informed me, and I said to him: Such transaction is not desirable. He said: I sold it in the market (on loan) but nobody objected to this. I went to Al Bara b. Azib and asked him, and he said: Rasul came to Medina and we made such transaction, whereupon he said: In case the payment is made on the spot, there is no harm in it, and in case (it is 'sold) on loan, it is usury. You better go to Zaid b. Arqam, for he is a greater trader than I; so I went to him and asked him, and he said like it.

Bk 10, No.3860:
Habib reported that he heard Abu Minhal as saying: I asked Al Bara b. Azib about the exchange of (gold for silver or vice versa), whereupon he said: you better ask Zaid b. Arqam for he knows more than I. So I asked Zaid but he said: You better ask Al Bara for he knows more than I. Then both of them said: Rasul forbade the sale of silver for gold when payment is to be made in future.

Bk 10, No.3861:
Abdul Rabman b. Abia Bakra reported on the authority of his father that Rasul forbade the sale of gold for gold, and silver for silver except equal for equal, and commanded us to buy silver for gold as we desired and buy gold for silver as we desired. A person asked him (about the nature of payment), whereupon he said: It is to be made on the spot. This is what I heard (from Rasul).

Bk 10, No.3862:
Abdul Rabman b. Abu Bakra said: Rasul prohibited us. The rest of the hadith is the same.
Chapter 38: THE SALE OF GOLD NECKLACE STUDDED WITH PEARLS

Bk 10, No.3863:
Fadala b. Ubaid al-Ansari said: A necklace having gold and gems in it was brought to Rasul in Khaibar and it was one of the spoils of war and was put to sale. Rasul said: The gold used in it should be separated, and then Rasul further said: (Sell) gold for gold with equal weight.

Bk 10, No.3864:
Fadila b. 'Ubaid said: I bought on the day (of the Victory of Khaibar) a necklace for twelve dinars (gold coins). It was made of gold studded with gems. I separated (gold from gems) in it, and found (gold) of more (worth) than twelve dinars. I made a mention of it to Rasul, whereupon he said: It should not be sold unless it is separated.

Bk 10, No.3865:
A hadith like this is narrated on the authority of Saeed b.Yazid with the same chain of transmitters.

Bk 10, No.3866:
Fadala b. 'Ubaid said: We were in the company of Rasul on the day (of the Victory of) Khaibar, and made transaction with the Jews for the Uqiya of gold for the dinars or three (gold coins), whereupon Rasul said: Do not sell gold for gold but for equal weight

Bk 10, No.3867:
Hanash said: We were along with Fadala b. Ubaidin an expedition. There fell to my and my friend's lot a necklace made of gold, silver and jewels. I decided to buy that. I asked Fadala b. 'Ubaid, whereupon he said: Separate its gold and place it in one pan (of the balance) and place your gold in the other pan, and do not receive but equal for equal, for I heard Rasul as saying: He who believes in Allah and the Hereafter should not take but equal for equal.
Chapter 39: SALE OF WHEAT LIKE FOR LIKE

Bk 10, No.3868:
Ma'mar b. Abdullah reported that he sent his slave with a sa' of wheat and said to him: Sell it, and then buy with it barley. The slave went away and he got a sa' (of barley) and a part of sa' over and above that. When he came to Ma'mar he informed him about that, whereupon Ma'mar said to him: Why did you do that? Go back and return that, and do not accept but weight, for weight, for I used to hear from Rasul as saying: Wheat for wheat and like for like. He (one of the narrators) said: Our food in those days consisted of barley. It was said to him (Ma'mar) that (wheat) is not like that (barley). He replied: I am afraid these may not be similar

Bk 10, No.3869:
Abu Huraira and Abu Saeed Kuzri reported that Rasul deputed a person from Banu Adi al-Ansari to collect revenue from Khaibar. He came with a fine quality of dates, whereupon Rasul said to him: Are all the dates of Khaibar like this? He said: Rasul, it is not so. We buy one sa' of (fine quality of dates) for two sa's out of total output (including even the inferior quality of dates), whereupon Rasul said: Don't do that, but like for like, or sell this (the inferior quality and receive the price) and then buy with the price of that, and that would make up the measure.

Bk 10, No.3870:
Abu Huraira said that Rasul deputed a person to collect revenue from Khaibar. He brought fine quality of dates, whereupon Rasul said: Are all the dates of Khaibar like this)? He said: No. We got one sa' (of fine dates) for two sa's (of inferior dates), and (similarly) two sa's for three sa's. Thereupon Rasul said: Don't do that rather sell the inferior quality of dates for dirhams (money), and then buy the superior quality with the help of dirhams.

Bk 10, No.3871:
Abd Saeed said: Bilalcame with fine quality of dates. Rasul said to him: From where (you have brought them)? Bilal said: We had inferior quality of dates and I exchanged two sa's (of inferior quality) with one sa (of fine quality) as food for Rasul, whereupon Rasul said: Woe! it is in fact usury; therefore, don't do that. But when you intend to buy dates (of superior quality), sell (the inferior quality) in a separate bargain and then buy (the superior quality). And in the hadith transmitted by Ibn Sahl there is no mention of" whereupon".

Bk 10, No.3872:
Abu Saeed said: Dates were brought to Rasul, and he said: These dates are not like our dates, whereupon a man said: We sold two sa's of our dates (in order to get) one sa', of these (fine dates), whereupon Rasul said: That is interest; so return (these dates of fine quality), and get your (inferior dates) ; then sell our dates (for money) and buy for us (with the help of money) such (fine dates).

Bk 10, No.3873:
Abu Saeed said: We were given to eat, during the lifetime of Rasul, dates of different qualities mixed together, and we used to sell two sa's of these for one sa, (of fine quality of dates). This reached Rasul, whereupon he said: There should be no exchange of two sa's of (inferior) dates for one sa (of fine dates) and two sa's of (inferior) wheat for one sa' of (fine) wheat. and one dirham for two dirharms.

Bk 10, No.3874:
Abu Nadra said: I asked Ibn Abbas about the conversion (of gold and silver for silver and gold). We said: Is it hand to hand exchange? I said: Yes. whereupon he said: There is no harm in it. I informed Abu Saeed about it, telling him that I had asked Ibn Abbas about it and he said: Is it hand to hand exchange? I said: Yes, whereupon he said: There is no harm in it. He (the narrator) said, or he said like it: We will soon write to him, and he will not give you this fatwa (religious verdict). He said: By Allah, someone of the boy-servants of Rasul brought dates, but he refused to accept them (on the plea) that those did not seem to be of the dates of our land. He said: Something had happened to the dates of our land, or our dates. So I got these dates (in exchange by giving) excess (of the dates of our land), whereupon he said: You made an addition for getting the fine dates (in exchange) which tantamounts, to interest; don't do that (in future). Whenever you find some doubt (as regards the deteriorating quality of) your dates, sell them, and then buy the dates that you like.

Bk 10, No.3875:
Abu Nadra said: I asked Ibn Umar and Ibn Abbas about the conversion of gold with gold but they did not find any harm in that. I was sitting in the company of Abu Saeed Khuzri and asked him about this exchange, and he said: Whatever is addition is an' interest. I refused to accept it on account of their statement (statement of Ibn Abbas and Ibn Umar). He said: I am not narrating to you except what I heard from Rasul. There came to him the owner of a date-palm with one sa' of fine dates, and the dates of Rasul were of that colour. Rasul said to him: Where did you get these dates? I went with two sa's of (inferior dates) and bought one sa' of (these fine dates), for that is the prevailing price (of inferior dates) in the market and that is the price (of the fine quality of dates in the market), whereupon Rasul said: Woe be upon you! You have dealt in interest, when you decide to do it (i.e exchange superior quality of dates for inferior quality) ; so you should sell your dates for another commodity (or currency) and then with the help of that commodity buy the dates you like. Abu Sa'ad said: When dates are exchanged for dates (with different qualities) there is the possibility (of the element of) interest (creeping into that) or when gold is exchanged for gold having different qualities. I subsequently came to Ibn Umar and he forbade me (to do it), but I did not come to Ibn Abbas ;. He (the narrator) said: Abu as-Sahba' narrated to me: He asked Ibn Abbas in Mecca, and he too disapproved of it.

Bk 10, No.3876:
Abu Salih said: I heard Abu Saeed Kuzrisaid: Dinar (gold) for gold and dirham for dirham can be (exchanged) with equal for equal; but he who gives more or demands more in fact deals in interest. I sald to him: Ibn Abbas says otherwise, whereupon he said: I met Ibn Abbas and said: Do you see what you say; have you heard it from Rasul, or found it in the Book of Allah, the Glorious and Majestic? He said: I did not hear it from Rasul. and I did not find it in the Book of Allah (Glorious and Majestic), but Usama b. Zaid narrated it to me that Rasul said: There can be an element of interest in credit.

Bk 10, No.3877:
Ubaidullah b. Abu Yazid heard Ibn Abbas as saying: Usama b. Zaid said Rasul said: There can be an element of interest in credit (when the payment is not equal).

Bk 10, No.3878:
Ibn Abbas said Usama bin Zaid said Rasul said: There is no element of interest when the money or commodity is exchanged hand to hand.

Bk 10, No.3879:
Ata b. Abu Rabah said: Abu Saeed Kuzri met Ibn Abbas and said to him: What do you say in regard to the conversion (of commodities or money) did you hear it from Rasul, or is it something which you found In Allah's Book, Majestic and Glorious? Thereupon Ibn Abbas (Allah be pleated with them) said: I don't say that. So far at Allah's Massenger is concerned, you know him better, and to far as the Book of Allah to concerned, I do not know it (more than you do), but Usama b. Zaid narrated to me Rasul said : Beware, there can be an element of interest in credit.
Chapter 40: HE (Rasul) CURSED THE ONE WHO ACCEPTSINTEREST AND THE ONE WHO PAYS IT

Bk 10, No.3880:
Ibn Masud said that Rasul cursed the one who accepted interest and the one who paid it I asked about the one who recorded it, and two witnesses to it. He (the narrator) said: We narrate what we have heard.

Bk 10, No.3881:
Jabir said that Rasul cursed the accepter of interest and its payer, and one who records it, and the two witnesses, and he said: They are all equal.
Chapter 41: ACCEPTING THAT WHICH IS LAWFUL AND ABANDONING THAT WHICH IS DOUBTFUL

Bk 10, No.3882:
Numan b. Bashir pointing his fingers to his ears and reports that Rasul said: What is lawful is evident and what is unlawful is evident, and in between them are the things doubtful which many people do not know. So he who guards against doubtful things keeps his religion and honour blameless, and he who indulges in doubtful things indulges in fact in unlawful things, just as a shepherd who pastures his animals round a preserve will soon pasture them in it. Beware, every king has a preserve, and the things God his declaced unlawful are His preserves. Beware, in the body there is a piece of flesh; if it is sound, the whole body is sound and if it is corrupt the whole body is corrupt, and hearken it is the heart.

Bk 10, No.3883:
This hadith has been narrated on the authority of Zakariya with the same chain of transmitters.

Bk 10, No.3884:
AI-Numan b. Bashir reported it from Rasul. The hadith narrated by Zakariya is, however, more complete and lengthy than the other ones.

Bk 10, No.3885:
Numan b. Bashir b. Saad, a Companion of Rasul was heard delivering a sermon at Hims and was saying: I heard Rasul as saying: The lawful is evident and the unlawful is evident, the rest of the hadith is the same as related by Zakariya.
Chapter 42: THE SELLING OF THE CAMEL AND STIPULATION OF RIDING ON IT

Bk 10, No.3886:
Jabir reported that he was travelling on his camel which had grown jaded, and he decided to let it off. When Rasul met him and prayed for him and struck it, so it trotted as it had never trotted before. He said: Sell it to me for an Uqaya. I said: No. He again said: Sell it to me. So I sold it to him for an Uqaya, but made the stipulation that I should be allowed to ride back to my family. Then when I came to (my place) I took the camel to him and he paid me its price in ready money. I then went back and he sent: (someone) behind me (and as I came) he said: Do you see that I asked you to reduce price for buying your camel. Take your camel and your coins; these are yours.

Bk 10, No.3887:
This hadith has been narrated on the authority of Jabir through another chain of transmitters.

Bk 10, No.3888:
Jabir said: I went on an expedition with Rasul. He overtook me and I was on a water-carrying camel who had grown tired and did not walk (trot). He (Rasul) said to me: What is the matter with your camel? I said: It is sick. He (Rasul) stepped behind and drove it and prayed for it, and then it always moved ahead of other camels. He (then) said: How do you find your camel? I said: It is, by the grace of your prayer, all right. He said: Would you sell this (camel) to me? I felt shy (to say him," No" ) as we had no other camel for carrying water, but (later on) I said: Yes, and to I sold it to him on the condition that (I would be permitted) to ride it until I reached Madina. I said to him: Rasul, I am newly married, so I asked his permission (to go ahead of the caravan). He permitted me, and I reached Medina well in advance of other people, until I reached my destination. There my maternal uncle met me and asked me about the camel, and I told him what I had done with regard to it. He reproved me in this connection. He (Jabir) said: When I asked his permission (to go ahead of the caravan) Rasul inquired of me whether I had married a virgin or a non-virgin. I said to him: I have married a non-virgin. He said: Why did you not marry a virgin who would have played with you and you would have played with her? I said to him: Rasul, my father died (or he fell as a martyr), and I have small sisters to (look after), so I did not like the idea that I should marry a woman who is like them and thus be not able to teach them manners and look after them properly. So I have married a non-virgin so that she should be able to look after them and teach them manners, When Rasul came to Medina, I went to him in the morning with the camel. He paid me its price and returned that (the camel) to me.

Bk 10, No.3889:
Jabir said: We went from Mecca to Medina with Rasul when my camel fell ill, and the rest of the hadith is the same. (But it in also narrated in it: ) He (Rasul) said to me: Sell your camel to me. I said: No, but it is yours. He said: No. (it can't be), but sell it to me. I said: No, but, Rasul, it is yours. He said: No, it can't be, but sell it to me. I said: Then give me an Uqaya of gold for I owe that to a person and then it would be yours. He (Rasul) said: I take it (for an Uqiya of gold) and you reach Medina on it. As I reached Medina, Rasul said to Bilal: Give him an Uqiya of gold and make some extra payment too. He (Jabir) said: He gave me an Uqiya of gold and made an addition of a qirat. He (Jabir) said: The addition made by Rasul was with me (as a sacred trust for belssing) and lay with me in a pocket until the people of Syria took it on the Day of Harra.

Bk 10, No.3890:
Jabir said: We were with Rasul in a journey and my camel meant for carrying water lagged behind. The rest of the hadith is the same and it is mentioned also: Rasul pricked it and then said to me: Ride in the name of Allah. He constantly made addition (in prayers for me) and went on saying. May Allah forgive you!

Bk 10, No.3891:
Jabir said: My camel had grown tired as Rasul came to me. He goaded it and it began to jump. After that I tried to restrain its rein so that I could listen to his (Prophet's) words, but I could not do that. Rasul met me and said: Sell it to me, and I sold it for five Uqiyas. I said: On the condition that I may use it as a ride (for going back) to Medina. He (Rasul) said: Well, you may use it as a ride up till Medina. When I came to Medina I handed over that to him and he made an addition of an uqiya (to that amount which had been agreed upon) and then presented that (camel) to me.

Bk 10, No.3892:
Abd Mutawakkil al-Najl reported from Jabir who said: I accompanied Rasul in one of his journeys (the narrator says, he said in Jihad), and he narrated the rest of the hadith, and made this addition: He (Rasul) said: Jabir, have you received the price? I said: Yes, whereupon he said: Yours is the price as well as the camel; yours is the price as well as the camel.

Bk 10, No.3893:
Jabir said: Rasul bought a camel from me for two Uqiyas and a dirham or two dirhams. As he reached Sirar (a village near Medina), he commanded a cow to be slaughtered and it was slaughtered, and they ate of that, and as he (Rasul) reached Medina he ordered me to go to the mosque and offer two rakas of prayer, and he measured for me the price of the camel and even made an excess payment to me.

Bk 10, No.3894:
Jabir reported this narration from Rasul but with this variation that he said: He (Rasul) bought the camel from me on a stipulated price. And he did not mention two Uqiyas and a dirham or two dirhams, and he comanded a cow (to be slaughtered) and it was slaughtered, and he then distributed its flesh.

Bk 10, No.3895:
Jabir said Rasul said to him: I have taken your camelfor four dinars, and you may ride upon it to Medina.
Chapter 43: HE WHO TOOK SOMETHING AS A LOAN AND MADE ITS PAYMENT BACK, OVER AND ABOVE THAT (IS APPROVED) AND BEST AMONG YOU IS ONE WHO IS BEST IN MAKING PAYMENT

Bk 10, No.3896:
Abu Rafi reported that Rasul took from a man as a loan a young camel (below six years). Then the camels of Sadaqa were brought to him. He ordered Abu Rafi to return to that person the young camel (as a return of the loan). Abu Rafi returned to him and said: I did not find among them but better camels above the age of six. He (the Holy Propet) said: Give that to him for the best men are those who are best in paying off the debt.

Bk 10, No.3897:
Abu Rafi, the freed slave of Rasul, said: Rasul took as a loan (the rest of the hadith is the same), but with this variation that he (Rasul) said: Good amongst the servants of Allah is he who is best in paying off the debt.

Bk 10, No.3898:
Abu Huraira said: Rasul owed (something) to a person. He behaved in an uncivil manner with him. This vexed the Companions of Rasul, whereupon Rasul said: He who has a right is entitled to speak, and said to them (his Companions): Buy a camel for him and give that to him. They said: We do not find a camel (of that age) but one with better age than that. He said: Buy that and give that to him, for best of you or best amongst you are those who are best in paying off debt.

Bk 10, No.3899:
Abu Huraira said: Rasul took a camel on loan, and then returned him (the lender) the camel of a more mature age and said: Good among you are those who are good in clearing off the debt.

Bk 10, No.3900:
Abu Huraira said: There came a person demanding a camel from Rasul. He (Rasul) said: Give him (the camel) of that age or of more mature age, and said: Best among you is one who is best in clearing off the debt.
Chapter 44: PERMISSIBILITY OF SELLING AN ANIMAL FOR AN ANIMAL OF ITS KIND BY SUPERIORITY

Bk 10, No.3901:
Jabir said: There came a slave and pledg- ed allegiance to Rasul on migration; he (Rasul) did not know that he was a slave. Then there came his master and demanded him back, whereupon Rasul said: Sell him to me. And he bought him for two black slaves, and he did not afterwards take allegiance from anyone until he had asked him whether he was a slave (or a free man)
Chapter 45: PLEDGE AND ITS PERMISSIBILITY WHETHER AT RESIDENCE OR IN A JOURNEY

Bk 10, No.3902:
Aisha reported that Rasul bought some grain from a Jew on credit and gave him a coat-of- mail of his as a pledge.

Bk 10, No.3903:
Aisha said: Rasul bought from a Jew grain (as loan) and pledged him his iron coat-of-mail.

Bk 10, No.3904:
Aisha reported that Rasul bought from a Jew grain for a specified time; and gave him iron coat-of-mail of his as a pledge.

Bk 10, No.3905:
This hadith has been narrated on the authority of Aisha, through another chain ol transmitters, but no mention was made of (its being made) of iron.
Chapter 46: OF SALAM SALE

Bk 10, No.3906:
Ibn Abbas reported that when Allah's Prophet came to Medina, they were paying one and two years in advance for fruits, so he said: Those who pay in advance for anything must do so for a specified weight and for a definite time.

Bk 10, No.3907:
Ibn Abbas reported that when Rasul came to (Medina) and the people were paying in advance (for the fruits, etc.), he said to them: He who makes an advance payment should not make advance payment except for a specified measure and weight (and for a specified period).

Bk 10, No.3908:
Ibn Abu Najih has narrated a hadith like this with the same chain of transmitters, but he has not mentioned:" for a definite period".

Bk 10, No.3909:
This hadith has been narrated by Ibn Abu Najih through another chain of transmitters mentioning in it" for a specified period".
Chapter 47: HOARDING OF FOODSTUFF IS FORBIDDEN

Bk 10, No.3910:
Ma'mar said Rasul said: He who hoards is a sinner. It was said to Saeed(b. al-Musayyib): You also hoard. Saeedsaid: Ma'mar who narrated this badith also hoarded.

Bk 10, No.3911:
Ma'mar b. Abdullah said Rasul said: No one hoards but the sinner.

Bk 10, No.3912:
This hadith has been transmitted on the authority of Sulaiman b. Bilal from Yahya.
Chapter 48: PROHIBITION OF TAKING OATH IN BUSINESS TRANSACTION

Bk 10, No.3913:
Abu Hurairasaid he heard Rasul as saying: Swearing produces a ready sale for a commodity, but blots out the blessing.

Bk 10, No.3914:
Abu Qatada al-Ansarireported he heard Rasul say: Beware of swearing; it produces a ready sale for a commodity, but blots out the blessing.
Chapter 49: SHUF'A (PRE-EMPTION)

Bk 10, No.3915:
Jabir said Rasul said: He who has a partner in a dwelling or a garden, it is not lawful for him to sell that until he is permitted by his partner. If he (the partner) agrees, he should go in for that, and if he disapproves of that, he should abandon (the idea of selling it).

Bk 10, No.3916:
Jabir bin Abdullah said that Rasul decreed pre-emption in every joint ownership and not divided-the one-it may be a dwelling or a garden. It is not lawful for him (for the partner) to sell that until his partner gives his consent. He (the partner) is entitled to buy it when he desires and he can abandon it if he so likes. And if he (the one partner) sells it without getting the consent of the (other partner), he has the greatest right to it.

Bk 10, No.3917:
Jabir said Rasul said: There is pre-emption in everything which is shared, be it land, or a dwelling or a garden. It is not proper to sell it until he informs his partner; he may go in for that, or he may abandon it; and it he (the partner intending to sell his share) does not do that, then his partner has the greatest right to it until he permits him.
Chapter 50: FIXING A BEAM IN THE NEIGHBORS WALL

Bk 10, No.3918:
Abu Huraira said Rasul said: None among you should prevent his neighbour from fixing a beam in his wall. Abu Hurairathen said: What is this that I see you evading (this injunction of Rasul)? By Allah, I will certainly throw it between your shoulders (narrate this to you.)

Bk 10, No.3919:
This hadith is narrated on the authority of Zuhri with the same chain of transrmitters.
Chapter 51: IT IS FORBIDDEN TO SEIZE LAND AND OTHER THINGS WITHOUT LEGITIMATE RIGHT

Bk 10, No.3920:
Saeed b.Zaid b. Amr b. Nufail said Rasul said: He who wrongly took a span of land, Allah shall make him carry around his neck seven earths.

Bk 10, No.3921:
Saeed b.Zaid b. Amr b. Nufail reported that Arwi (bint Uwais) disputed with him (in regard to a part of the land) of his hodse. He said: Leave it and take off your claim from it, for I heard Rasul as saying: He who took a span of land without his right would be made to wear around his neck seven earths on the Day of Resurrection. He (Saeed b.Zaid) said: O Allah, make her blind if she has told a lie and make her grave in her house. He (the narrator) said: I saw her blind groping (her way) by touching the walls and saying: The curse of Saeed b.Zaid has hit me. And it so happened that as she was walking in her house, she passed by a well in her house and fell therein and that be- came her grave.

Bk 10, No.3922:
Hisham b. Urwa reported on the authority of his fatherthat Arwa bint Uwais disputed with Saeed b.Zaid that he had seized some of the land belonging to her. She brought this dispute before Marwan b. Hakam. Saeedsaid: How could I take a part of her land, after what I heard from Rasul? He (Marwan) said: What did you hear from Rasul? He said: I heard Rasul say: He who wrongly took a span of land would be made to wear around his neck seven earths. Marwan said: I do not ask any evidence from you after this. He (Said) said: O Allah, make her blind if she has told a lie and kill her in her own land. He (the narrator) said: She did not die until she had lost her eyesight, and (one day) as she was walking in her land, she fell down into a pit and died.

Bk 10, No.3923:
Saeed b.Zaid said: I heard Rasul say: He who took a span of earth wrongly would be made to wear around his neck seven earths on the Day of Resurrection.

Bk 10, No.3924:
Abu Huraira said Rasul said: One should not take a span of land without having legitimate right to it, otherwise Allah would make him wear (around his neck) seven earths on the Day of Resurrection.

Bk 10, No.3925:
Muhammad b. Ibrahim said that Abu Salama reported to him that there was between him and his people dispute over a piece of land, and he came to Aisha and mentioned that to her, whereupon she said: Abu Salama, abstain from getting this land, for Rasul said: He who usurps even a span of land would be made to wear around his neck seven earths.

Bk 10, No.3926:
This hadith has been narrated on the authority of Abu Salama with another chain of transmitters.
Chapter 52: HOW MUCH LAND IS TO BE SPARED WHEN THERE IS DISAGREEMENT OVER THE BREADTH OF PATH

Bk 10, No.3927:
Abu Haraira said Rasul said: When you disagree about a path, its breadth should be made seven cubits.

# Book: 11 Kitab Al-Faraid [ Book of Inheritances ]

Chapter 1: GIVE THE INHERITANCE TO THOSE ENTITLED TO IT

Bk 11, No.3928:
Usama b. Zaid said Rasul said: A Muslim is not entitled to inherit from a non-Muslim, and a non-Muslim is not entitled to inherit from a Muslim.

Bk 11, No.3929:
Ibn Abbas said Rasul said: Give the shares to those who are entitled to them, and what remains over goes to the nearest male heir.

Bk 11, No.3930:
Ibn Abbas said Rasul said: Give the shares to those who are entitled to them, and what is left from those wno are entitled to it goes to the nearest male heir.

Bk 11, No.3931:
Tawus reported on the authority of his father Ibn Abbas narrating that Rasul said: Distribute the property amongst Ahl al-Fara'id, according to the Book of Allah, and what is left out of them goes to the nearest male heir.
Chapter 2: THE LAW OF INHERITANCE IN REGARD TO AL-KALALA (THE PERSON WHO DIES LEAVING NO CHILD OR PARENT)

Bk 11, No.3932:
Jabir said: I fell sick and there came to me on foot Rasul and Abu Bakr for inquiring after my health. I fainted. He (Rasul) performed ablution and then sprinkled over me the water of his ablution. I felt some relief and said: Rasul, how should I decide about my property? He said nothing to me in response until this verse pertaining to the law of inheritance was revealed:" They ask you for a decision; say: Allah gives you a decision concerning the person who has neither parents nor children" (iv. 177).

Bk 11, No.3933:
Jabir said: Rasul and Abi Bakrvisited me on foot in Banu Salama, and found me unconscious. He (Rasul) called for water and performed ablution and sprinkled out of it (the water) over me. I felt relieved. I said: Rasul, what should I do with my property? And this verse was revealed:" Allah enjoins you concerning your children: for the male is equal of the portion of two females."

Bk 11, No.3934:
Jabir said: While I had been ill Rasul visited me and Abu akrwas with him, and they both came walking on foot. He (Rasul) found me unconscious. Rasul performed ablution and then sprinkled over me the water of his ablution. I felt relieved regained my consciousness) and found Rasul there. I said: Rasul, what should I do with my property? He gave me no reply until the verse (iv. 177) relating to the law of inheritance was revealed.

Bk 11, No.3935:
Jabir said: Whilo I was ill Rasul came to me and found me unconscious. He (Rasul) performed ablution, and sprinkled over me the water of his ablution. I regained my consciousness and said: Rasul, my case of inheritance is that of Kalala. Then the verse pertaining to the inheritance ( of Kalala) was revealed. I (one of the narrators) said: I said to Muhammad b. Munkadir: (Do you mean this verse)" They ask you; say: Allah gives you decision in regard to Kalala" (iv. 177)? He said: Yes, it was thus revealed.

Bk 11, No.3936:
This hadith is transmitted on the authority of Shuba but with a slight variation of words.

Bk 11, No.3937:
Abu Talha said: Umar b. Khatabdelivered a sermon on Friday and made a mention of Rasul and he also made a mention of Abu Bakrand then said: I do not leave behind me any problem more difficult than that of Kalala. I did not refer to Rasul more repeatedly than in case of the problem of Kalala, and he (Rasul) never showed more annoyance to me than in regard to this problem, so much so that he struck my chest with his fingers and said: Umar, does the verse revealed in summer season, at the end of Sura al-Nisa not suffice you? Hadrat Umar (then) said: If I live I would give such verdict about (Kalala) that everyone would be able to decide whether he reads the Koran or he does not.

Bk 11, No.3938:
This hadith has been narrated on the authority of Qatada with the same chain of transmitters.
Chapter 3: THE LAST VERSE REVEALED WAS THAT PERTAINING TO KALALA

Bk 11, No.3939:
Al Barareported that the last verse revealed in the Holy Koran is:" They ask thee for a religious verdict; say: Allah gives you a religious verdict about Kalala (the person who has neither parents nor children)" (iv 177).

Bk 11, No.3940:
Abu Ishaq said that he heard Al Bara b. Azib say: The last verse revealed (in the Koran) is that pertaining to Kalala, and the last sura revealed is Sura Al Baraat.

Bk 11, No.3941:
Abu Ishaq said that he heard Al Bara b. Azibsay: The last complete sura revealed (in the Holy Koran) is Sura Tauba (i e. Al Baraat, ix.), and the last verse revealed is that pertaining to Kalala.

Bk 11, No.3942:
Aba Ishaq reported this hadith on the authority of Al Barawith a slight variation of words, viz. the last sura that was revealed complete.

Bk 11, No.3943:
Al Barareported that the last verse revealed was:" They ask of thee religious verdict.." (iv. 177).
Chapter 4: HE WHO LEAVES BEHIND PROPERTY, THAT IS FOR THE HEIRS

Bk 11, No.3944:
Abu Huraira said that when the body of a dead person having burden of debt upon him was brought to Rasul he would ask whether he had left property enough to clear off his debt, and if the property left had been sufficient for that (purpose), he observed funeral prayer for him, otherwise he said (to his companions): You observe prayer for your companion. But when Allah opened the gateways of victory for him, he said: I am nearer to the believers than themselves, so if anyone dies leaving a debt, its payment is my responsibility, and if anyone leaves a property, it goes to his heirs.

Bk 11, No.3945:
This hadith has been narrated on the authority of al-Zuhri through another chain of transmitters.

Bk 11, No.3946:
Abn Huraira said Rasul said: By Him in Whose Hand is the life of Muhammad, there is no believer on the earth with whom I am not the nearest among all the people. He who amongst you (dies) and leaves a debt, I am there to pay it, and he who amongst you (dies) leaving behind children I am there to look after them. And he who amongst You leaves behind property, that is for the inheritor whoever he is.

Bk 11, No.3947:
Hammam b. Munabbih said: This is what Abu Hurairanarratted to us from Rasul. And he narrated many ahadith, and one was this: Allali's Messenger said: I am, according to the Book of Allah, the Exalted and Majestic, nearest to the believers of all the human beings. So whoever amongst you dies in debt or leaves behind destitute children, you should call me (for help) ), for I am his guardian. And who amongst you leaves property, his inheritor is entitled to get it, whoever he is.

Bk 11, No.3948:
Abu Huraira said Rasul said: He who leaves property, that is for the inheritors; and he who leaves behind destitute children, then it is my responsibility (to look after them). This hadith has been narrated on the authority of Shuba with the same chain of transmitters.

# Book: 12 Kitab Al-Hibat [ Book of Gifts ]

Chapter 1: DISAPPROVAL OF BUYING THE DONATED PROPERTY BY THE DONOR HIMSELF

Bk 12, No.3949:
Umar b. Khattab said: I donated a pedigree horse in the path of Allah. Its possesser made it languish. I thought that he would sell it at a cheap price. I asked Allah's Menengsr about it, whereupon he said: Don't buy it and do not get back your charity, for one who gets back the charity is like a dog who swallows its vomit. This hadith has been narrated on the authority of Malik b. Anas with the same chain of transmitters but with this addition:" Don't buy that even if he gives you for one dirham."

Bk 12, No.3950:
Zaid b. Aslam reported on the authority of his father that Umardonated a horse in the path of Allah. He found that it had languished in the hand of its possessor, and he was a man of meagre resources He (Hadrat Umar) intended to buy it. He came to Rasul and made a mention of that to him, whereupon he said: Don't buy that even if you get it for a dirham for he who gets back the charity is like a dog which swallows its vomit.

Bk 12, No.3951:
This hadith has been narrated on the authority of Zaid b. Aslam with the same chain of transmitters but with this (change) that the hadith transmitted on the authority of Malik and Rauh (he was the son of Qisirn) is more complete and lengthy.

Bk 12, No.3952:
Ibn Umar reported that Umar b. Khatab donated a horse in the path of Allah and (later on) he found it being sold, and he decided to buy that. He asked Rasul about it. whereupon he (Rasul) said: Don't buy that and do not get back what you gave in charity.

Bk 12, No.3953:
This hadith has been narrated on the authority of Ibn Umar through another chain of transmitters.

Bk 12, No.3954:
Salim reported from Ibn Umar that Umar donated a horse in the path of Allah and then found it being sold, and he decided to buy that. He asked Rasul about it, whereupon Rasul said: Umar, do not get back what you gave as charity.

Bk 12, No.3955:
Ibn Abbas said Rasul said this: He who gets back his charity is like a dog which vomit, and then returns to that and eats it.

Bk 12, No.3956:
A hadith like this is reported on the authority of Muhammad son of Fatima daughter of Rasul.

Bk 12, No.3957:
Ibn Abbas said: I heard Rasul say: The similitude of one who gives a charity and then gets it back is like that of a dog which vomits and then eats its vomit.

Bk 12, No.3958:
Ibn Abbas said Rasul said: One who gets back the gift is like one who eats vomit.

Bk 12, No.3959:
This hadith has been narrated on the authority of Qatada with the same chain of transmitters.

Bk 12, No.3960:
Abdullah b. Tawus reported on the authority of his father who reported from Ibn Abas who reported from Rasul that he said: One who gets back his gift is like a dog which vomits and then swallows that vomit.
Chapter 2: DISAPPROVAL OF GIVING PREFERENCE TO SOME CHILDREN WHILE MAKING DONATION

Bk 12, No.3961:
Numan b. Bashir reported that his father brought him to Rasul and said: I have donated this slave of mine to my son. Rasul said: Have you donated to every one of your sons (a slave) like this? He said: No. Thereupon Rasul said: Then take him back.

Bk 12, No.3962:
Numan b. Bashir said: My father brought me to Rasul and said: I have donated this slave to my son. whereupon he said: Have you made (such) donation to every one or your sons? He said: No. Thereupon he (the-Holy Prophet) said: Then take him back.

Bk 12, No.3963:
This hadith has been narrated on the authority of Zubri with different chains of transmitters and a slight variation of words.

Bk 12, No.3964:
Numan b. Bashir reported that his father had donated a slave to him. Rasul said: Who is this slave (how have you come to possess it)? Thereupon he (Numan b. Bashir) said: My father has donated it to me, whereupon he said: Have all brothers (of yours) been given this gift as given to you? He said: No. Thereupon he (Rasul) said: Then return him.

Bk 12, No.3965:
Numan b. Bashir said: My father donated to me some of his property. My mother Amra bint Rawaha said: I shall not be pleased (with this act) until you make Rasul a witness to it. My father went to Rasul in order to make him the witness of the donation given to me. Rasul said to him: Have you done the same with every son of yours? He said: No. Thereupon he (Rasul) said: Fear Allah, and observe equity in case of your children. My father returned and got back the gift.

Bk 12, No.3966:
Numan b. Bashir reported that his mother bint Rawaha asked his (Numan's) father about donating some gifts from his property to his son. He deferred the matter by one year, and then set forth to do that. She (Numan's mother) said: I shall not be pleased unless you call Rasul as witness to what you confer as a gift on your son. (Numan said): So father took hold of my hand and I was at that time a boy, and came to Rasul. and said: Rasul, the mother of this son (of mine), daughter of Rawaha wishes that I should call you witness to what I confer as gift to her son. Rasul said: Bashir, have you any other son besides this (son of yours)? He said: Yes. He (Rasul) said: Have you given gifts to all of them like this? He said: No. Thereupon he (Rasul) said: Then call me not as witness, for I cannot be witness to an injustice.

Bk 12, No.3967:
Numan b. Bashir, reported that Rasul had said: Have you, besides him, other sons? He said: Yes. Thereupon he (Rasul) said: Have you given gifts to all of them like this (as you have given to Numan)? He said: No. Thereupon he (Rasul) said: I cannot bear witness to an injustice.

Bk 12, No.3968:
Numan b. Bashir said Rasul said to his father: Call me not as witness to an injustice.

Bk 12, No.3969:
Numan b. Bashir said: My father took me to Rasul and said: Rasul, bear witness that I have given such and such gift to Numan from my property, whereupon he (Rasul) said: Have you conferred upon all of your sons as you have conferred upon Numan? He said: No. Thereupon he (Rasul) said: Call someone else besides me as a witness. And he further said: Would it, please you that they (your children) should all behave virtuously towards you? He said: Yes. He (Rasul) said: Then don't do that (i e. don't give gift to one to the exclusion of others).

Bk 12, No.3970:
Numan b. Bashir said: My father conferred a gift upon me, and then brought me to Rasul to make him a witness (to it). He (Rasul) said: Have you given such gift to every son of yours (as you have given to Numan)? He said: No. Thereupon he (Rasul) said: Don't you expect goodness from them as you expect from him? He said: Yes. of course. He (Rasul) said: I am not going to bear witness to it (as it is injustice). Ibn Aun (one of the narrators) said: I narrated this hadith to Muhammad (the other narrator) who said: Verily we narrated that lie (Rasul) had said: Observe equity amongst your children.

Bk 12, No.3971:
Jabir said that the wife of Bashir said (to her husband): Give to my son your slave as a gift, and make for me Rasul a witness He came to Rasul and said: The daughter of so and so (his wife Amra bint Rawaha) asked me to give my slave as a gift to her son, and call for me Rasul as a witness. Thereupon he (Rasul) said: Has he (Numan) brothers? He (Bashir) said: Yes. He (further) said: Have you given to all others as you have given to him? He said: No. He said: Then it is not fair; and verily I cannot bear witness but only to what is just.
Chapter 3: AL-Umra (LIFE GRANT)

Bk 12, No.3972:
Jabir said Rasul said: Whoever a person is gifted a life grant, then it is for him (belongs to him and to his posterity, for it belongs to him who has been gven it). It would not return to him who gave it for he conferred it as a gift (it becomes the property of the donee and as such) rules of inheritance will apply to it.

Bk 12, No.3973:
Jaber b. Abdullah said Rasul said: He who conferred a life grant upon a person, it becomes his possession and that of his successors, for he surrendered his right in that by his declaration. (This property) now belongs to one to whom this lifelong grant has been made, and to his successors. Yahya narrated in the beginning of his narration: Whatever man is given a life grant, then it belongs to him and his posterity.

Bk 12, No.3974:
Jabir al-Ansari said Rasul said: Whoever a person conferred Umra (life grant) upon a person and he says: I confer upon you this and upon your descendants and anyone who survives you, and that becomes his possession and that of his posterity. It would become (a permanent possession) of those who were conferred upon this gift, and it would not return to its owner (donor), for he gave that as a gift in which accrued the right of inheritance.

Bk 12, No.3975:
Jabir said: The Umra for which Rasul gave sanction that a person way say: This (property) is for you and for your descendants. And when he said: That is for you as long as you live, then it will return to its owner (after the death of the donee). Ma'mar said: Zuhri used to give religious verdict according to this.

Bk 12, No.3976:
Jabir reported that Rasul commanded that whoever is conferred upon a life grant along with his descendants is entitled to make use of the property conferred so long as he lives and his successors (also enjoy this privilege). That (property) becomes the their defect belonging. The donor cannot (after declaring Umra) lay down any condition or make any exception. Abu Salama said: For he conferred a grant and as such it becomes heritage. and the right of inheritance abrogated his condition.

Bk 12, No.3977:
Jabir said Rasul said: Life grant is for one upon whom it is bestowed.

Bk 12, No.3978:
Jabir reported a hadith like this through another chain of transmitters.

Bk 12, No.3979:
Jabir reported this hadith directly from Rasul

Bk 12, No.3980:
Jabir said Rasul said: Keep your property to yourselves and do not squander it, for he who conferred a life grant upon another that property will belong to him upon whom it is conferred whether he lives or dies, and (would pass on) to his successors (as heritage).

Bk 12, No.3981:
This hadith is narrated on the authority of Jabir through other chains of transmitters, but (with this addition of words) that thehadith transmitted on the authority of Ayyub (these words are found):" The Helpers (Ansar) conferred the benefit of Umra, upon the Emigrants (Muhajirin), whereupon Rasul said: Keep your property to yourselves.

Bk 12, No.3982:
Jabir reported that a woman gave her garden as a life grant to her son. He died and later on she also died and left a son behind and brothers also, The sons of the woman making life grant said (to those who had been conferred upon this Umra): This garden has returned to us. The sons of the one who had been given life grant said: This belonged to our father, during his lifetime and in case of his death. They took their dispute to Tariq, the freed slave of Uthman. He called Jabir and he gave testimony of Rasul having said: Life grant belongs to one who is conferred upon this (privilege). Tariq gave this decision and then wrote to Abdul Malik and informed him, Jabir bearing witness to it. Abdul Malik said: Jabir has told the truth. Then Tariq gave a decree and, as a result thereof, it is to this day that the garden belongs to descendants of one who was conferred upon the life grant.

Bk 12, No.3983:
Sulaiman b. Yasir reported that Jabir gave this verdict. The inheritor has a right (to inherit) the life grant according to the statement of Jabir (b. Abdullah)which he narrated from Rasul.

Bk 12, No.3984:
Jabir said Rasul said: Life grant is permissible.

Bk 12, No.3985:
Jabir said Rasul said: Life grant is the heritage of one upon whom it is conferred.

Bk 12, No.3986:
Abd Huraira said Rasul said: Life grant is permissible. This ha: dith is narrated on the authority of Qatada with the same chain of transmitters.

# Book: 13 Kitab Al-Wasiyya [ Book of Wills ]

Chapter 1: ONE SHOULD MAKE IT A POINT TO WRITE THE WILL

Bk 13, No.3987:
Ibn Umar said Rasul said: It is the duty of a Muslim who has something which is to be given as a bequest not to have it for two nights without having his will written down regarding it.

Bk 13, No.3988:
This hadith has been narrated on the authority of 'Ubaidullah with the same chain of transmitters. but with a slight variation of words.

Bk 13, No.3989:
A hadith like this have been narrated on the authority of Nifi', who based his narrations of the words of Ibn Umar but with a slight variation of words.

Bk 13, No.3990:
Salim reported on the authority of his father (Ibn Umar) that he (his father) had heard Rasul as saying: It is not proper for a Muslim who has got something to bequeathe to spend even three nights without having his will written down with him regarding it. Ibn Umar said: Ever since I heard Rasul say this I have not spent a night without having my will (written) along with me. This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.
Chapter 2: WILL CAN BE MADE ONLY FOR ONE-THIRD

Bk 13, No.3991:
Amir b. Saad reported on the authority of his father (Saad b. Abi Waqqas): Rasul visited me in my illness which brought me near death in the year of Hajat-ul-Wada' (Farewell Pilgrimage). I said: Rasul, you can well see the pain with which I am afflicted and I am a man possessing wealth, and there is none to inherit me except only one daughter. Should I give two-thirds of my property as Sadaqa? He said: No. I said: Should I give half (of my property) as Sadaqa? He said: No. He (further) said: Give one-third (in charity) and that is quite enough. To leave your heirs rich is better than to leave them poor, begging from people; that you would never incur an expense seeking therewith the pleasure of Allah, but you would be rewarded therefor, even for a morsel of food that you put in the mouth of your wife. I said: Rasul. would I survive my companions? He (Rasul) said: If you survive them, then do such a deed by means of which you seek the pleasure of Allah, but you would increase in your status (in religion) and prestige; you may survive so that people would benefit from you, and others would be harmed by you. (Rasul) further said: Allah, complete for my Companions their migration, and not cause them to turn back upon their heels. Saad b. Khaula is, however, unfortunate. Rasul felt grief for him as he had died in Mecca.

Bk 13, No.3992:
This hadith is narrated on the authority of Zuhri with the same chain of transmitters.

Bk 13, No.3993:
Amir b. Saad reported from S'ad (b. Abu Waqqas): Rasul visited me to inquire after my health, the rest of the hadith is the same as transmitted on the authority of Zuhri, but lie did not make mention of the words of Rasul in regard to Saad b. Khaula except this that he said:" He (Rasul) did not like death in the land from which lie had migrated."

Bk 13, No.3994:
Musab b. Saad reported on the authority of his father. I was ailing. I sent message to Rasul saying: Permit me to give away my property as I like. He refused. I (again) said: (Permit me) to give away half. He (again refused). I (again said): Then one-third. He (Rasul) observed silence after (I had asked permission to give away) one-third. He (the narrater) said: It was then that endowment of one-third became permissible.

Bk 13, No.3995:
This hadith has been narrated on the authority of Simak with the same chain of transmitters. But he did not mention:" It was then that one-third became permissible."

Bk 13, No.3996:
Ibn Saad reported his father as saying: Rasul visited me during my illness. I said: I am willing away the whole of my property. He said: No. I said: Then half? He said: No. I said: Should I will away one-third? He said: Yes, and even one-third is enough.

Bk 13, No.3997:
Humaid b. Abdul Rahman al-Himyari reported from three of the sons of Saad all of whom reported from their father that Rasul visited Saad as he was ill in Mecca. He (Saad) wept. He (Rasul) said: What makes you weep? He said: I am afraid I may die in the land from where I migrated as Saad b. Khaula had died. Thereupon Rasul said: O Allah, grant health to Saad. O Allah, grant health to Saad. He repeated it three times. He (Saad) said: Rasul, I own a large property and I have only one daughter as my inheritor. Should I not will away the whole of my property? He (Rasul) said: No. He said: (Should I not will away, ) two-thirds of the property? he (Rasul) said: No. He (Saad) (again) said: (Should I not will away) half (of my property)? He said: No. He (Saad) said: Then one-third? Thereupon he (Rasul) said: (Yes), one-third, and one-third is quite substanial. And what you spend as charity from your property is Sadaqa and flour spending on your family is also Sadaqa, and what your wife eats from your property is also Sadaqa, and that you leave your heirs well off (or he said: prospreous) is better than to leave them (poor and) begging from people. He (Rasul) pointed this with his hands.

Bk 13, No.3998:
Humaid b. Abdul Rahmin al-Himayri reported on the authority of the three of the sons of Saad: They said: Saad fell ill in Mecca. Rasul visited him to inquire after his health. The rest of the hadith is the same.

Bk 13, No.3999:
Humaid b. Abdul Rahman reported this hadith on the authority of three of Saad's sons: Saad fell ill in Mecca and Rasul visited him. The rest of the hadith is the same.

Bk 13, No.4000:
Ibn Abbas said: (I wish) if people would reduce from third to fourth (part for making a will of their property), for Rasul said: So far as the third (part) is concerned it is quite substantial. In the hadith transmitted on the authority of Waki (the words are)" large" or" much".
Chapter 3: THE DECEASED IS ENTITLED TO REWARD FOR THE SADAQA GIVEN AFTER HIS DEATH

Bk 13, No.4001:
Abu Huraira said that a person said to Rasul: My father died and left behind property without making any will regarding it. Would he be relieved of the burden of his sing if I give sadaqa on his behalf? He (Rasul) said: Yea.

Bk 13, No.4002:
Aisha reported that a man said to Rasul: My mother died all of a sudden, and I think if she (could have the opportunity) to speak she would have (made a will) regarding Sadaqa'. Will I be entitled to reward if I give charity on her behalf? He (Rasul) said: Yes.

Bk 13, No.4003:
Aisha reported that a man came to Rasul and said: Rasul, my mother died all of a sudden without making any will. I think if (she could have the opportunity) to speak she would have made a Sadaqa. Would there be any reward for her if I give charity on her behalf? He (Rasul) said: Yes.

Bk 13, No.4004:
This hadith has been narrated on the authority of Hisham b. Urwa with the same chain of transmitters.
Chapter 4: WHAT REWARD MAN GETS AFTER HIS DEATH

Bk 13, No.4005:
Abu Huraira said Rasul said: When a man dies, his acts come to an end, but three, recurring charity, or knowledge (by which people) benefit, or a pious son, who prays for him (for the deceased).
Chapter 5: WAQF

Bk 13, No.4006:
Ibn Umar said: Umar acquired a land at Khaibar. He came to Rasul and sought his advice in regard to it. He said: Rasul, I have acquired land in Khaibar. I have never acquired property more valuable for me than this, so what do you command me to do with it? Thereupon he (Rasul) said: If you like, you may keep the corpus intact and give its produce as Sadaqa. So Umar gave it as Sadaqa declaring that property must not be sold or inherited or given away as gift. And Umar devoted it to the poor, to the nearest kin, and to the emancipation of slaves, aired in the way of Allah and guests. There is no sin for one, who administers it if he eats something from it in a reasonable manner, or if he feeds his friends and does not hoard up goods (for himself). He (the narrator) said: I narrated this hadith to Muhammad, but as I reached the (words)" without hoarding (for himself) out of it." he (Muhammad' said:" without storing the property with a view to becoming rich." Ibn 'Aun said: He who read this book (pertaining to Waqf) informed me that in it (the words are)" without storing the property with a view to becoming rich."

Bk 13, No.4007:
This hadith has been narrated on the authority of Ibn 'Aun with the same chain of transmitters up to the words:" Or he may feed the friend withoiut hoarding from it" and he made no mention of what follows.

Bk 13, No.4008:
Umar said: I acquired land from the lands of Khaibar. I came to Rasul and said: I have acquired a piece of land. Never have I acquired land more loved by me and more cherished by me than this. The rest of the hadith is the same, but he made no mention of this:" I narrated it to Muhammad" and what follows.
Chapter 6: HE WHO HAS NOT ANYTHING WITH HIM TO WILL AWAY SHOULD NOT DO IT

Bk 13, No.4009:
Talha b. Musarrif said: I asked Abdullah b. Abu Aufa whether Rasul had made any will (in regard to his property). He said: NO. I said: Then why has making of will been made necessary for the Muslims, or why were they commanded to make will? Thereupon he said: He made the will according to the Book of Allah, the Exalted and Majestic.

Bk 13, No.4010:
This hadith has been narrated on the authority of Malik b. Mighwal with the same chain of transmitters but with a slight variation of words. In the hadith related by Waki (the words are)" I said: How the people have been ordered about the will" ; and in the hadith of Ibn Numair (the words are):" How the will has been prescribed for the Muslims, '.

Bk 13, No.4011:
Aisha said: Rasul left neither dinar nor dirham (wealth in the form of cash), nor goats (and sheep), nor camels. And he made no will about anything (in regard to his material possessions, as he had none),

Bk 13, No.4012:
This hadith has been narrated on the authority of A'mash with the same chain of transmitters.

Bk 13, No.4013:
Aswad b. Yazid said: It was mentioned before Aisha that will had been made (by Rasul) in favour of Ali (as Rasul's first caliph), whereupon she said: When did he make will in his favour? I had been providing support to him (to Rasul) with my chest (or with my lap). He asked for a tray, when he fell in my lap (relaxing his body), and I did not realise that he had breathed his last. When did he make any will in his (Ali's) favour?

Bk 13, No.4014:
Saeed b.Jubair reported that Ibn Abbas said: Thursday, (and then said): What is this Thursday? He then wept so much that his tears moistened the pebbles. I said: Ibn Abbas , what is (significant) about Thursday? He (Ibn Abbas ) said: The illness of Rasul took a serious turn (on this day), and he said: Come to me, so that I should write for you a document that you may not go astray after me. They (the Companions around him) disputed, and it is not meet to dispute in the presence of Rasul. They said: How is lie (Rasul)? Has he lost his consciousness? Try to learn from him (this point). He (Rasul) said: Leave me. I am better in the state (than the one in which you are engaged). I make a will about three things: Turn out the polytheists from the territory of Arabia; show hospitality to the (foreign) delegations as I used to show them hospitality. He (the narrator) said: He (Ibn Abbas) kept silent on the third point, or he (the narrator) said: But I forgot that.

Bk 13, No.4015:
Saeed b.Jubair reported from Ibn Abbas that he said: Thursday, and what about Thursday? Then tears began to flow until I saw them on his cheeks as it they were the strings of pearls. He (the narrator) said that Rasul said: Bring me a shoulder blade and ink-pot (or tablet and inkpot), so that I write for you a document (by following which) you would never go astray. They said: Rasul is in the state of unconsciousness.

Bk 13, No.4016:
Ibn Abbas said: When Rasul was about to leave this world, there were persons (around him) in his house, Umar b. Khatab being one of them. Rasul said: Come, I may write for you a document; you would not go astray after that. Thereupon Umar said: Verily Rasul is deeply afflicted with pain. You have the Koran with you. The Book of Allah is sufficient for us. Those who were present in the house differed. Some of them said: Bring him (the writing material) so that Rasul may write a document for you and you would never go astray after him And some among them said what Umar had (already) said. When they indulged in nonsense and began to dispute in the presence of Rasul, he said: Get up (and go away) 'Ubaidullah said: Ibn Abbas used to say: There was a heavy loss, indeed a heavy loss, that, due to their dispute and noise. Rasul could not write (or dictate) the document for them.

# Book: 14 Kitab Al-Nadhr [ Book of Vows ]

Chapter 1:

Bk 14, No.4017:
Ibn Abbas reported that Saad b. Ubida asked Rasul for a decision about a vow taken by his mother who had died before fulfilling it. Rasul said: Fulfil it on her behalf.

Bk 14, No.4018:
This hadith has been narrated on the authority of Zuhri with a different chains of transmitters.

Bk 14, No.4019:
Ibn Umar said: Rasul singled out one day forbidding us to take vows and said: It would not avert anything; it is by which something is extracted from the miserly person.

Bk 14, No.4020:
Ibn Umar said Rasul said: The vow neither hastens anything nor defers anything, but is the means whereby (something) is extracted from the miserly person.

Bk 14, No.4021:
Ibn Umar reported that Rasul forbade (people) taking vows, and said: It does not (necessarily) bring good (in the form of substantial, and tangible results), but it is the meant whereby something is extracted from the miserly persons.

Bk 14, No.4022:
This hadith has been narrated on the authority of Mansur with the same chain of transmitters.

Bk 14, No.4023:
Abu Heraira said Rasul said: Do not take vows, for a vow has no effect against Fate; it is only from the miserly that something is extracted.

Bk 14, No.4024:
Abu Huraira reported Rasul forbidding taking of vows, and said: It does not avert Fate, but is the means by which something is extracted from the miser.

Bk 14, No.4025:
Abu Huraira said Rasul said: The vow does not bring anything near to the son of Adam which Allah has not ordained for him, but (at times) the vow coincides with Destiny, and this is how something is extracted from the miserly person, which that miser was not willing to give.

Bk 14, No.4026:
This hadith has been transmitted on the authority of Amr b. Abu Amr.
Chapter 2: THE VOW IS NOT TO BE FULFILLED WHICH IS MADE IN DISOBEDIENCE TO ALLAH, NOR THAT OVER WHICH A MAN HAS NO CONTROL

Bk 14, No.4027:
Imran b. Husain reported that the tribe of Thaqif was the ally of Banu Uqail. Thaqif took two persons from amongst the Companiobs of Rasul as prisoners. The Campanions of Rasul took one person at Banu Uqail as prisoner, and captured al-'Adbi (the she-camel of Rasul) along with him. Rasul came to him and he was tied with ropes. He said: Muhammad. He came near him and said: What is the matter with you? Thereupon he (the prisoner) said: Why have you taken me as prisoner and why have you caught hold of one proceeding the pilgrims (the she-camel as she carried Rasul on her back and walked ahead of the multitude)? He (Rasul) said: (Yours is a great fault). I (my men) have caught hold of you for the crime of your allies, Banu Thaqif. He (Rasul) then turned away. He again called him and said: Muhammad, Muhammad, and since Rasul was very compassionate, and tenderhearted, he returned to him, and said: What is the matter with you? He said: I am a Muslim, whereupon he (Rasul) said: Had you said this when you had been the master of yourself, you would have gained every success. He then turned away. He (the prisoner) called him again saying: Muhammad, Muhammad. He came to him and said: What is the matter with you? He said: I am hungry, feed me, and I am thirsty, so provide me with drink. He (Rasul) said: That is (to satisfy) your want. He was then ransomed for two persons (who had been taken prisoner by Thaqif). He (the narrator) said: A woman of the Ansar had been taken prisoner and also al-Adbi' was caught. The woman had been tied with ropes. The people were giving rest to their animals before their houses. She escaped one night from the bondage and came to the camels. As she drew near the camels, they fretted and fumed and so she left them until she came to al-, Adbi'. It did not fret and fume; it was docile She rode upon its back and drove it away and she went off. When they (the enemies of Islam) were warned of this, they went in search of it, but it (the she-camel) exhausted them. She (the woman) took vow for Allah, that in case He would save her through it, she would offer that as a sacrifice. As she reached Medina, the people saw her and they said: Here is al-Adbi, the she-camel of Rasul. She (the woman) said that she had taken a vow that if Allah would save her on its back, she would sacrifice it. They (Rasul's Companions) came to Rasul and made a mention of that to him, whereupon he said: Hallowed be Allah, how ill she rewarded it that she took vow to Allah that if He saves her on its back, she would sacrifice it! There is no fulfilment of the vow in an act of disobedience, nor in an act over which a person has no control. In the version of Ibn Hujr (the words are):" There is no vow in disobedience to Allah."

Bk 14, No.4028:
This hadith is narrated on the authority of Ayyub with the same chain of transmitters and a slight variation of words.
Chapter 3: HE WHO TOOK THE VOW THAT HE WOULD GO ON FOOT TO THE Kaba

Bk 14, No.4029:
Anas reported that Rasul saw an old man being supported between his two sons. He (Rasul) said: What is the matter with him? They said: He had taken the vow to walk (on foot to the Kaba). Thereupon he (Allah's Apoitle) said: Allah is indifferent to his inflicting upon himself chastisement, and he commanded him to ride.

Bk 14, No.4030:
Abu Huraira said: Rasul found an old man walking between his two sons supported by them, whereupon Rasul said: What is the matter with him? He (the narrator) said: Rasul, they are his sons and there is upon him the (fulfilment) of the vow, whereupon Rasul said: Ride, old man, for Allah is not in need of you and your vow.

Bk 14, No.4031:
This hadith has been narrated on the authority of Amr b. Abu Amr with the same chain of transmitters.

Bk 14, No.4032:
Uqba b. Amir said: My sister took a vow that she would walk bare foot to the house of Allah (Kaba). She asked me to inquire from Rasul about it. I sought his decision and he said: She should walk on foot and ride also.

Bk 14, No.4033:
This hadith has been narrated on the authority of Uqba b. Amir Juhani. but in this no mention has been made of" barefoot".

Bk 14, No.4034:
Uqba. b. Amir said Rasul said: The expiation of the (breach of) a vow is the same as that of the (breach of an oath).

# Book: 15 Kitab Al-Aiman [ Book of Oaths ]

Chapter 1: IT IS FORBIDDEN TO TAKE THE OATHS IN THE NAME OF ANYONE ELSE BESIDES ALLAH

Bk 15, No.4035:
Umar b. Khatab said Rasul said: Allah, the Great and Majestic, forbids you to swear by your fathers. Umar said: By Allah. I have never sworn (by my father) since I heard Rasul forbidding it mentioning them" on my behalf" nor on behalf of someone else.

Bk 15, No.4036:
This hadith has been transmitted on the authority of Zuhri except that in the hadith narrated on the authority of Uqail the words are:" I did not take oath by (anyone else except Allah) since I heard Rasul forbidding it. nor did I speak in such terms, and the narrator did not say," on my own behalf or on behalf of someone else".

Bk 15, No.4037:
Salim reported on the authority of his father that Rasul heard Umar while he was taking oath by his father. The rest of the hadith is the same.

Bk 15, No.4038:
Abdullah (b. Umar) reported that Rasul found, Umar b. Khatab amongst the riders and he was taking oath by his father Rasul called them (saying) ; Our Allah, the Exated and Majestic, has forbidden you that you take oath by your father. He who bag to take an oath, he must take it by Allah or keep quiet.

Bk 15, No.4039:
This hadith is narrated on the authority of Ibn Umar through another chain of transmitters.

Bk 15, No.4040:
Ibn Umar heard Rasul as saying: He who has to take an oath, he must not take oath but by Allah. The Quraish used to take oath by their fathers. So he (Rasul) said: Do not take oath by your fathers.
Chapter 2: HE WHO TAKES AN OATH BY LAT AND UZZA, HE SHOULD SAY: THERE IS NO GOD BUT ALLAH

Bk 15, No.4041:
Abu Huraira said Rasul said: He who takes an oath in the course of which he says: By Lat (and al-'Uzza), he should say: There is no god but Allah; and that it anyone says to his friend:" Come and I will gamble with you," he should pay sadaqa.

Bk 15, No.4042:
This hadith has been narrated on the authority of Zuhri.

Bk 15, No.4043:
Abdul Rahman b. Samura said Rasul said: Do not swear by idols, nor by your fathers.
Chapter 3: IT IS EXCELLENT TO BREAK THE VOW IF ONE FINDS IT BETTER DOING THAT WHICH IS AGAINST THIS VOW ONE SHOULD EXPIATE IT

Bk 15, No.4044:
Abu Musa al-Ash'ari said: I came to Rasul along with a group of Ash'arites requesting to give us a mount. He (Rasul) said: By Allah, I cannot provide you with a mount, and there is nothing with me which I should give you as a ride. He (the narrator) said: We stayed there as long as Allah willed. Then there were brought to him (to Rasul) camels. He (Rasul) then ordered to give us three white humped camels, We started and said (or some of us said to the others): Allah will not bless us. We came to Rasul begging him to provide us with riding camels. He swore that he could not provide us with a mount, but later on he provided us with that. They (some of Rasul's Companions) came and informed him about this (rankling of theirs), whereupon he said: It was not I who provided you with a mount, but Allah has provided you with that. So far as I am concerned, by Allah, if He so wills, I would not swear, but if, later on, I would see better than it, I (would break the vow) and expiate it and do that which is better.

Bk 15, No.4045:
Abu Musa said: My friends sent me to Rasul asking him to provide them with mounts as they were going along with him in jaish al-'Usrah (the army of destitutes or of meagre means or army setting out during the hard times and that is the occasion of the expedition of Tabuk) I said: Rasul, my friends have sent me to you so that you may provide them with mounts. He (Rasul) said: By Allah, I cannot provide you with anything to ride. And it so happened that he was at that time much perturbed. I little knew of it, so I came back with a heavy heart on account of the refusal of Rasul, and the fear that Rasul might have some feelings against me. I returned to my friends and informed them about what Rasul had said. I had hardly stayed for a little that I heard Bilal calling: Abdullah b. Qais. I responded to his call. He said: Hasten to Rasul, he is calling you, When I came to Rasul he said: Take this pair, this pair, and this pair (i.e six camels which he had bought from Saad), and take them to y, our friends and say: Verily Allah (or he said: Verily Rasul has provided you with these animals. So ride upon them. Abu Musa said: I went along with them to my friends and said: Verily Rasul has provided you with these animals for riding; but by Allah, I shall not leave you until some of you go along with me to him who had heard the talk of Rasul then I asked him for you, and his refusal for the first time, and then his granting them to me subsequently; so you should not think that I narrated to you something which he did not say. They said to me: By Allah, in our opinion you are certainly truthful, and we would do as you like. So Abu Musa went along withsome of the menfrom them until they came to those who had heard the words of Rasul and his refusal to (provide) them with (animals) ; and subsequently his granting (the animals) to them; and they narrated to them exactly as Abu Masa had narrated to them.

Bk 15, No.4046:
Ayyub said: We were sitting in the company of Abu Musa that he called for food and it consisted of flesh of fowl. It was then that a person from Banu Tamim visited him. His complexion was red having the resemblance of a slave. He said to him: Come and (join me in food). He showed reluctance. He (Abu Masa) said: Come on, for I saw Rasul eating it (fowl's meat), whereupon that person said: I saw it eating something (of filth and rubbish) and I found it repugnant and took an oath that I would never eat that. He (Abu Muds) said: Come, so that I would narrate to you about that (the incident pertaining to vow). (And he narrated thus): I came to Rasul along with a group of people belonging to the tribe of Ash'ari, asking him to provide us with riding camels. He (Rasul) said: By Allah, I cannot provide you with riding animals. And there is nothing with me with which I can provide you a mount. We stayed (for some time) there as Allah willed, and there was brought to Rasul booty of camels. He called us and commanded that we should be given five white humped camels. As we were about to go back, some of us said to the other: As we made Rasul forget oath, there would be no blessing for us (in his gift). We went back to him and said: Rasul, we came to you to provide us with riding animals and you took an oath that you would never equip us with mounts and then you have provided us with the riding beasts Allali's Messenger, have you forgotten? Thereupon he said: I swear by Allah that if Allah so wills, I shall not swear an oath, and then consider something else to be better than it without making atonement for my oath and doing the thing that is better. So you go; God has given you riding animals.

Bk 15, No.4047:
This hadith has been narrated on the authority of Abu Musa al-Ash'ari with a slight variation of words.

Bk 15, No.4048:
Zahdam al-Jarmi said: We were in the company of Abu Musa. The rest of the hadith is the same.

Bk 15, No.4049:
Zahdam al-Jarmi said: I visited Abu Musa and lie was eating fowl's meat. The rest of the hadith is the same with this addition that he (Rasul) said: By Allah, I did not forget it.

Bk 15, No.4050:
Abu Musa al-Ash'ari said: We came to Rasul requesting him to provide us with riding camels. He (Rasul) said: There is nothing with me with which I should equip you. By Allah, I would not provide you with (riding camels). Then Rasul sent to us three camels with spotted bumps. We said: We came to Rasul asking him to equip us with riding animals. He took an oath that he could not equip us. We came to him and informed him. He said: By Allah, I do not take an oath, but when I find the other thing better than that, I do that which is better.

Bk 15, No.4051:
Abu Musa said: We walked on foot and came to Rasul asking him to provide us with mounts. The rest of the hadith is the same.

Bk 15, No.4052:
Abu Huraira said: A person sat late in the night with Rasul, and then came to his family and found that his children had gone to sleep. His wife brought food for him. but he took an oath that he would not eat because of his children (having gone to sleep without food) He then gave precedence (of breaking the vow and then expiating it) and ate the food He then came to Allah s Messenger and made mention of that to him, whereupon Rasul said: He who took an oath and (later on) found something better than that should do that, and expiate for (breaking) his vow.

Bk 15, No.4053:
Abu Huraira said Rasul said: He who took an oath and then found another thing better than (this) should expiate for the oath (broken) by him and do (the better thing).

Bk 15, No.4054:
Abu Huraira said Rasul said: He who took an oath and (later on) found another thing better than that, he should do that which is better, and expiate for the vow (broken by him).

Bk 15, No.4055:
This hadith is narrated on the authority of Suhail with the same chain of transmitters (with these words):" He should expiate for (breaking) the vow and do that which is better."

Bk 15, No.4056:
Tamim b. Tarafa said: A beggar came to Adi b. Hatim and he begged him to give him the price of a slave, or some portion of the price of the slave. He (Adi) said: I have nothing to give you except my coat-of-mail and helmet. I will, however, write to my family to give that to you, but he did not agree to that. Thereupon Adi was enraged, and said: By Allah, I will not give you anything. The person (then) agreed to accept that, whereupon he said: By Allah, had I not heard Rasul saying:" He who took an oath, but then found something more pious in the sight of Allah, he should (break the oath) and do that which is more pious," I would not have broken the oath (and thus paid you anything).

Bk 15, No.4057:
Adi b. Hatim said Rasul said: He who took an oath, but he found something else better than that, should do that which is better and break his oath.

Bk 15, No.4058:
Adi said Rasul said: When anyone amongst you takes an oath, but he finds (something) better than that he should expiate (the breaking of the oath), and do that which is better.

Bk 15, No.4059:
This hadith is reported on the authority of Adi b. Hatim through another chain of transmitters.

Bk 15, No.4060:
Tamim b. Tarafa reported that he beard Adi b. Hatim say that a person came to him and asked for one hundred dirhams. He (Adi) said: You asked Me for one hundred dirhams and I am the son of Hatim; by Allah, I will not give you. But then he said: (I would have done that) if I had not heard Rasul say: He who takes an oath, but then finds something better than that, should do that which is better.

Bk 15, No.4061:
Tamim b. Tarafa said: I heard Adi b. Hatim say that a person asked that and then narrated (the hadith) like one (mentioned above), but he made this addition:" Here are four hundred (dirhams) for you out of my gift."

Bk 15, No.4062:
Abdul Rahman b. Samura said Rasul said to me: Abdul Rahman b. Samura, don't ask for authority for if it is granted to you for asking for it, you would be commissioned for it (without having the support of Allah), but if you are granted it without your asking for it. You would be helped (by Allah) in it. And when you take an oath and find something else better than that, expiate for (breaking) your oath, and do that which is better. This hadith has also been transmitted on the authority of Ibn Farrukh.

Bk 15, No.4063:
This hadith has been narrated on the authority of Abdul Rahman b. Samura through another chain of transmitters but there is no mention of the word" authority".
Chapter 4: THE OATH WOULD BE CONSIDERED ON THE BASIS OF THE INTENTION OF ONE WHO TAKES AN OATH

Bk 15, No.4064:
Abu Haraira said Rasul said: Your oath should be about something regarding which your companion will believe you. Amr said: By which your companion will believe you.

Bk 15, No.4065:
Abu Huraira said Rasul said: An oath is to be interpreted according to the intention of the one who takes it.
Chapter 5: EXPRESSING THE WORDS" GOD WILLING" IN THE OATH

Bk 15, No.4066:
Abu Huraira reported that (Hadrat) Sulaiman had sixty wives. He (one day) said: I will visit each one of them every night, and every one of them will become pregnant and give birth to a male child who will be a horseman and fight in the cause of Allah. But (it so happened) that none of them became pregnant except one, but she gave birth to an incomplete child. Thereupon Rasul said: Had he said Insha' Allah (if God so wills), then every one of them would have given birth to a child who would have been a horseman and fought in the cause of Allah

Bk 15, No.4067:
Abu Huraira reported Allah's Prophet as saying that Sulaiman b. Dawud, Rasul, observed: I will have an intercourse with seventy wives during the night; all of them will give birth to a male child who will fight in the cause of Allah. His companion or the ang I said to him: Say," If God wills." But he (Hadrat Sulaimin) did not say so, and he forgot it. And none of his wives gave birth to a child, but one who gave birth to a premature child. Rasul said: Had he said Insha' Allah (if God so will). he would not have failed and his desire would have been materialised.

Bk 15, No.4068:
Abu Huraira reported this hadith from Rasul through another chain of transmitters.

Bk 15, No.4069:
Abu Huraira reported that Sulaiman b. Dawud said: I will certainly have intercourse with seventy wives during the night, and every wife amongst them will give birth to a child, who will fight in the cause of Allah. It was said to him: Say:" Insha' Allah" (God willing), but he did not say so and forgot it. He went round them but none of them give birth to a child except one woman and that too was an incomplete person. Upon this Rasul said: If he had said" Insha' Allah." he would not have failed, and his desire must have been fulfilled.

Bk 15, No.4070:
Abu Huraira said Rasul said that Sulaiman b. Dawud (once) said: I will go round in the night to my ninety wives, and every one of them will give birth to a child (who will grow up) as a horseman and fight in the cause of Allah His companions said to him: Say" Insha' Allah." but he did not say Inshii' Allah. He went round all of them but none of them became pregnant but one, and she gave birth to a premature child. And by Him in Whose hand is the life of Muhammad, if he had said, Insha' Allah (his wives would have given birth to the children who would all have grown up into horsemen and fought in the way of Allah). This hadith has been narrated on the authority of Abu Zinad with the same chain of transmitters with a variation of (these words):" Every one of them giving birth to a child, who would have fought in the cause of Allah."
Chapter 6: IT IS FORBIDDEN TO PERSIST IN AN OATH WHICH CAUSES TROUBLE TO THE FAMILY, AND IS NOT LAWFUL

Bk 15, No.4071:
Hammam b. Munabbih said: This is what Abu Huraira reported to us from Rasul, and he narrated a hadith and (one) of them is that Rasul said: I swear by Allah, it is more sinful in Allah's sight for one of you to persist in an oath regarding his family than payment of its expiation which Allah has imposed upon him (for breaking the oath).
Chapter 7: WHAT A NON-BELIEVER SHOULD DO WITH HIS VOW WHEN HE EMBRACES ISLAM

Bk 15, No.4072:
Ibn Umar reported that Umar (b. Khattab) said: Rasul, I had taken a vow during the days of Ignorance (Jahiliyya) that I would observe itkaf for a night in the Sacred Mosque. He (Rasul) said: Fulfil your vow.

Bk 15, No.4073:
This hadith is transmitted on the authority of Ibn Umar with a slight variation of words.

Bk 15, No.4074:
Ibn Umar reported that Umar b. Khatab asked Rasul as he was at ji'rana (a town near Mecca) on his way back from Ta'if: Rasul, I had taken a vow during the days of Ignorance that I would observe itkaf for one day in the Sacred Mosque. So what is your opinion? He said: Go and observe itkaf for a day. And Rasul gave him a slave girl out of the one-fifth (of the spoils of war meant for Rasul). And when Rasul set the war prisoners free. Umar b. Khatab heard their voice as they were saying: Rasul has set as free. He (Hadrat Umar) said: What is this? They said: Rasul has set free the prisoners of war (which had fallen to the lot of people). Thereupon he (Hadrat Umar) said: Abdullah, go to that slave-girl and set her free.

Bk 15, No.4075:
lbn Umar said: When Rasul came back from the Battle of Hunain, Umar asked Rasul about the vow he had taken during the days of Ignorance that he would observe itkaf for a day. The rest of the hadith is the same.

Bk 15, No.4076:
Nafi said: A mention of Rasul observing Umra from ja'rina was made before Ibn Umar. He said: He did not enter into the state of Ihram from that (place), and Umar had taken a vow of observing itkaf for a night during the days of Ignorance. The rest of the hadith is the same.

Bk 15, No.4077:
This hadith has been transmitted on the authority of Ibn Umar through another chain of transmitters but with a slight variation of words.
Chapter 8: HOW SHOULD THE MASTERS TREAT THEIR SLAVES AND EXPIATION IF THEY SHOW HIGH-HANDEDNESS

Bk 15, No.4078:
Zadhan Abl Umar said: I came to Ibn Umar as he had granted freedom to a stave. He (the narrator further) said: He took hold of a wood or something like it from the earth and said: It (freedom of a slave) has not the reward evert equal to it, but the fact that I heard Rasul say: He who slaps his slave or beats him, the expiation for it is that he should set him free.

Bk 15, No.4079:
Zadhan reported that Ibn Umar called his slave and he found the marks (of beating) upon his back. He said to him: I have caused you pain. He said: No. But he (Ibn Umar) said: You are free. He then took hold of something from the earth and said: There is no reward for me even to the weight equal to it. I heard Rasul as saying: He who beats a slave without cognizable offence of his or slaps him (without any serious fault), then expiation for it is that he should set him free.

Bk 15, No.4080:
This hadith has been narrated through another chain of transmitters with a slight variation of words.

Bk 15, No.4081:
Muaweya b. Suwaid said: I slapped a slave belonging to us and then fled away. I came back just before noon and offered prayer behind my father. He called him (the slave) and me and said: Do as he has done to you. He granted pardon. He (my father) then said: We belonged to the family of Muqarrin during the lifetime of Rasul. and had only one slave-girl and one of us slapped her. This news reached Rasul and he said: Set her free. They (the members of the family) said: There is no other servant except she. Thereupon he said: Then employ her and when you can afford to dispense with her services, then set her free.

Bk 15, No.4082:
Hilal b. Yasaf reported that a person got angry and slapped his slave-girl. Thereupon Suwaid b. Muqarrin said to him: You could find no other part (to slap) but the prominent part of her face. See I was one of the seven sons of Muqarrin, and we had but only one slave-girl. The youngest of us slapped her, and Rasul commanded us to set her free. 2097

Bk 15, No.4083:
Hilal b. Yasaf said: We used to sell cloth in the house of Suwaid b. Muqarrin, the brother of Numan b. Muqarrin. There came out a slave-girl, and she said something to a person amongst us, and he slapped her. Suwaid was enraged-the rest of the hadlth is the same.

Bk 15, No.4084:
Suwaid b. Muqarrin reported that he had a slave-girl and a person (one of the members of the family) slapped her, whereupon Suwaid said to him: Don't you know that it is forbidden (to strike the) face. He said: You see I was the seventh one amongst my brothers during the lifetime of Rasul, and we had but only one servant. One of us got enraged and slapped him. Thereupon Rasul commanded us to set him free.

Bk 15, No.4085:
Wahb b. Jarir said: Shuba informed that Muhammad b. Munkadir said to me: What is your name? The rest of the hadith is the same.

Bk 15, No.4086:
Abu Masud al-Badri said: I was beating my slave with a whip when I heard a voice behind me: Understand, Abu Masud; but I did not recognise the voice due to intense anger. He (Abu Masud) said: As he came near me (I found) that he was Rasul and he was saying: Bear in mind, Abu Masud; bear in mind. Abu Masud. He (Aba Maslad) said: threw the whip from my hand. Thereupon he (Rasul) said: Bear in mind, Abu Masud; verily Allah has more dominance upon you than you have upon your slave. I (then) said: I would never beat my servant in future.

Bk 15, No.4087:
This hadith has been narrated on the authorityo A'mash but with this variation of words:" There fell from my hand the whip on account of his (Rasul's) awe."

Bk 15, No.4088:
Abu Masud al-Ansari said: When I was beating my servant, I heard a voice behind me (saying): Abu Masud, bear in mind Allah has more dominance over you than you have upon him. I turned and (found him) to be Rasul. I said: Rasul, I set him free for the sake of Allah. Thereupon he said: Had you not done that, (the gates of) Hell would have opened for you, or the fire would have burnt you.

Bk 15, No.4089:
Abu Masud reported that he had been beating his slave and he had been saying: I seek refuge with Allah, but he continued beating him, whereupon he said: I seek refuge with Rasul, and he spared him. Thereupon Rasul said: By Allah, God has more dominance over you than you have over him (the slave). He said that he set him free. This hadith has been narrated on the authority of Shuba with the same chain of transmitters, but made no mention of (these words) of his: I seek refuge with Allah, I seek refuge with Rasul.
Chapter 9: IT IS IMPROPER TO ACCUSE THE SLAVE OF ADULTERY

Bk 15, No.4090:
Abu Huraira reported that Abul Qasim (one of the names of Rasul) said: He who accused his slave of adultery, punishment would be imposed upon him on the Day of Resurrection, except in case the accusation was as he had said.

Bk 15, No.4091:
This hadith has been narrated on the authority of Ibn Ghazwan (and the words are):" I heard Abul Qasim as Rasul of repentance."
Chapter 10: FEEDING OF SLAVE WITH WHAT THE MASTER EATS HIMSELF AND CLOTHING HIM WITH WHAT HE WEARS HIMSELF AND NOT TO BURDEN HIM BEYOND CAPACITY

Bk 15, No.4092:
Al-Ma'rur b. Suwaid said: We went to Abu Zar(Ghifari) in Rabadha and he had a mantle over him, and his slave had one like it. We said: Abu Zar, had you joined them together, it would have been a complete garment. Thereupon he said: There was an altercation between me and one of the persons among my brothers. His mother was a non-Arab. I reproached him for his mother. He complained against me to Rasul. As I met Rasul he said: Abu Zar, you are a person who still has (in him the remnants) of the days (of Ignorance). Thereupon I said: Rasul, he who abuses (other) persons, they abuse (in return) his father and mother. He (Rasul) said: Abu Zar, you are a person who still has (the remnants) of Ignorance in him They (your servants and slaves) are your brothers. Allah has put them in your care, so feed them with what you eat, clothe them with what you wear. and do not burden them beyond their capacities; but if you burden them (with an unbearable burden), then help them (by sharing their extra burden).

Bk 15, No.4093:
This hadith has been narrated on the authority of A'mash but with a slight variation of words, e. g. in the hadith transmitted on the authority of Zuhair and Abu Muaweya after his words (these words of Rasul):" You are a person having the remnants of Ignorance in him." (these words also occur, that Abu Zar) said: Even up to this time of my old age? He (Rasul) said: Yes. In the tradition transmitted on the authority of Abu Muaweya (the words are):" Yes, in this time of your old age." In the tradition transmitted on the authority of 'Isa (the words are):" If you burden him (with an unbearable burden), you should sell him (and get another slave who can easily undertake this burden)." In the hadith transmitted on the authority of Zuhair (the words are):" Help him in that (work)." In the hadith transmitted by Abu Muaweya (separately) there is no such word: Then sell him or help him." This hadith concludes with these words:" Do not burden him beyond his capacity."

Bk 15, No.4094:
Ma'rur b. Suwaid said: I saw Abu Zarwearing clothes, and his slave wearing similar ones. I asked him about it, and he narrated that he had abused a person during the lifetime of Rasul and he reproached him for his mother. That person came to Rasul and made mention of that to him. Thereupon Rasul said: You are a person who has (remnants of) Ignorance in him. Your slaves are brothers of yours. Allah has placed them in your hand, and he who has his brother under him, he should feed him with what he eats, and dress him with what he dresses himself, and do not burden them beyond their capacities, and if you burden them, (beyond their capacities), then help them.

Bk 15, No.4095:
Abu Huraira said Rasul said: It is essential to feed the slave, clothe him (properly) and not burden him with work which is beyond his power.

Bk 15, No.4096:
Abu Huraira said Rasul said: When the slave of anyone amongst you prepares food for him and he serves him after having sat close to (and undergoing the hardship of) heat and smoke, he should make him (the slave) sit along with him and make him eat (along with him), and if the food seems to run short, then he should spare some portion for him (from his own share) - (another narrator) Dawud said:" i.e a morsel or two". 4097
Chapter 11: REWARD OF THE SALVE WHEN HE IS LOYAL TO HIS MASTER AND IS GOOD IN WORSHIPPING ALLAH

Bk 15, No.4097:
Ibn Umar said Rasul said: When a slave looks to the welfare of his master and worships Allah well, he has two rewards for him.

Bk 15, No.4098:
This hadith has been narrated on the authority of Ibn Umar through another chain of transmitters.

Bk 15, No.4099:
Abu Huraira said Rasul said: For a faithful slave there are two rewards. By him in Whose hand is the life of Abu Huraira, but for Jibad in the cause of Allah, and Pilgrimage and kindness to my mother, I would have preferred to die as a slave. He (one of the narrators in the chain of transmitters) said: This news reached us that Abu Huraira did not perform Pilgrimage until his mother died for (keeping himself constantly) in her service. This hadith has been transmitted on the authority of Abu Tahir but with a slight variation of words.

Bk 15, No.4100:
Abu Huraira said Rasul said: When a slave fulfils obligation of Allah and obligation of his master, he has two rewards for him. I narrated this to Kab, and Kab said: (Such a slave) has no accountability, nor has a poor believer.

Bk 15, No.4101:
Abu Huraira said Rasul said: It is good for a slave that he worships Allah well, and serves his master (well). It is good for him.
Chapter 12: HE WHO EMANCIPATES HIS SHARE IN THE SLAVE

Bk 15, No.4102:
Ibn Umar said Rasul said: He who gives up his share in a slave, and has enough money to pay the full price of the slave, then full emancipation devolves upon him; but if he has not the money, then he emancipated what he emancipated.

Bk 15, No.4103:
Ibn Umar said Rasul said: He who emancipates his share in the slave, it is his responsibility to secure full freedom for him provided he (the slave) has enough money to pay the (remaining) price, but it he has not so much money he would be emancipated to the extent that the first man emancipated.

Bk 15, No.4104:
Ibn Umar said Rasul said: He who gives up his share in a slave, and he has money enough to meet the full price, a fair price for him should be fixed; otherwise be has emancipated him to the extent that he has emancipated.

Bk 15, No.4105:
This hadith has been narrated through another chain of transmitters with a slight variation of words.

Bk 15, No.4106:
Salim b. Abdullah reported on the authority of his father that Rasul said: He who emancipates a slave (shared) by him and another one, his full price may be justly assessed from his wealth, neither less nor more, and he (the slave) would be emancipated if he (the partner) would be solvent enough (to forgo the amount of his share).

Bk 15, No.4107:
Ibn Umar said Rasul said: He who gives up his share in a slave, the remaining (share) will be paid out of his riches if his riches are enough to meet the price of the slave.

Bk 15, No.4108:
Abu Huraira said Rasul said: In case the slave is owned by two persons, and one of them emancipates him, he will guarantee (his full freedom).

Bk 15, No.4109:
This hadith has been narrated on the authority of Shuba with the same chain of transmitters (and the words are):" He who emancipates a portion in a slave, he should (secure full) freedom for him from his property."

Bk 15, No.4110:
Abu Huraira said Rasul said: He who emancipates his portion in a slave, full emancipation may be secured for him out of his property (if he has money) if he has enough property to meet (the required expenses), but if he has not enough property, the slave should be put to extra labour (in order to earn money for buying his freedom), but he should not be overburdened.

Bk 15, No.4111:
This hadith has been narrated through another chain of transmitters (and the words are):" He will be required to work (in order to secure freedom) for that por- tion in which he has not been emancipated, without overburdening him."

Bk 15, No.4112:
Imran b. Husain reported that a person who had no other property emancipated six slaves of his at the time of his death. Rasul called for them and divided them into three sections, cast lots amongst them, and set two free and kept four in slavery; and he (Rasul) spoke severely of him.

Bk 15, No.4113:
This hadith has been narrated through another chain of transmitters (and the words are):" A person from among the Ansar willed away the freedom of six slaves of his at the time of his death."

Bk 15, No.4114:
This hadith has been reported on the authority of Imran b. Husain through another chain of narrators.
Chapter 13: THE PERMISSIBILITY OF BUYING A MUDABBAR SLAVE

Bk 15, No.4115:
Jabir said that a person among the Ansar declared his slave free after his death, as he had no other property. This news reached Rasul and he said: Who will buy him from me? And Nuaim b. al-Nahham bought him for eight hundred dirhams and he handed them over to him, Amr (one of the narrators) said: I heard Jabir as saying: He was a Coptic slave, and he died in the first year (of the Caliphate of Abdullah b. Zubair).

Bk 15, No.4116:
Jabir is reported to have said: A person amongst the Ansar who had no other property declared a slave free after his death. Rasul sold him, and Ibn al-Nahham bought him and he was a Coptic slave (who) died in the first year of the Caliphate of Ibn Zubair.

Bk 15, No.4117:
A hadith like this has been narrated on the authority of Jabir through another chain of transmitters.

Bk 15, No.4118:
This hadith has been narrated from Rasul through other chains of transmitters.

# Book: 16 Kitab Al-Kitab Al-Qasama wal-Muharaba wal-Qisas wal-Diyat
[ Book of Swearing Oaths for Murders, Fighting, Innocence and Bloodmoney ]

Chapter 1: AL-OASAMAH

Bk 16, No.4119:
Sahl b. Abu Hathma and Rafi b. Khadij reported that Abdullah b. Sahl b. Zaid and Muhayyisa b. Masud b. Zaid went out and as they reached Khaibar they were separated. Then Muhayyisa found Abdullah b. Sahl having been killed. He buried him, and then came to Rasul. They were Huwayyisa b. Masud and Abdul Rahman b. Sahl, who was the youngest of the people and began to talk before his Companions (had spoken). Thereupon Rasul said: The eldest one. So he kept quiet, and his companions (Muhayyisa and Huwayyisa) began to speak, and he (Abd al Rahman) spoke along with them and they narrated to Rasul the murder of Abdullah b. Sahl. Thereupon he (Rasul) said to them: Are you prepared to take fifty oaths so that you may be entitled (to blood money) of your companion (or your man who has murdered)? They said: How can we take an oath on a matter which we have not witnessed? He (Rasul) said: Then the Jews will exonerate themselves by fifty oaths. They said: How can we accept the oaths of people who are unbelievers? When Rasul saw that, he himself paid his blood money.

Bk 16, No.4120:
Sahl. b. Abu Hathma and Rafi b. Khadij reported that Muhayyisa b. Masud and Abdullah b. Sahl went towards Khaibar and they separated near the palm-trees. Abdullah b. Sahl was killed. They accused the Jews (for this act). And there came to Rasul his brother (the brother of the slain person) Abdul Rahman and his cousins Huwayyisa and Muhayyisa; and Abdul Rahman talked to him about the matter pertaining to (the murder of) his brother, and he was the youngest among them. Thereupon Rasul said: Show regard for the greatness of the old, or he said: Let the eldest begin speaking. Then they (Huwayyisa and Muhayyisa) spoke about the matter of their companion (murder of their cousin, Abdullah b. Sahl). Thereupon Rasul said: Let fifty (persons) among you take oath for levelling the charge (of murder) against a person amongst them, and he would be surrendered to you. They said: We have not witnessed this matter ourselves. How can we then take oath? He (Rasul) said: The Jews will exonerate themselves by the oaths of fifty of them. They said: Rasul, they are non-believing people. Thereupon Rasul paid the blood money for him. Sahl said: As one day I entered the fold a she-camel amongst those camels hit me with its leg.

Bk 16, No.4121:
Sahl b. Abu Hathma has narrated this hadith through another chain of transmitters with a slight variation of words, but no mention has been made of the hitting by the she-camel.

Bk 16, No.4122:
This hadith has been narrated on the authority of Sahl b. Abu Hathma through another chain of transmitters.

Bk 16, No.4123:
Bushair b. Yasar reported that Abdullah b. Sahl b. Zaid and Muhayyisa b. Masud b. Zaid, both of them were Ansar belonging to the tribe of Banu Haritha, set out to Khaibar during the lifetime of Rasul. There was peace during those days and (this place) was inhabited by the Jews. They parted company for their (respective) needs. Abdullab b. Sahl was killed, and his dead body was found in a tank. His companion (Muhayyisa) buried him and came to Medina, and the brothers of the slain Abdul Rahman b. Sahl. and Muhayyisa and Huwayyisa told Rasul the case of Abdullah and the place where he had been murdered. Bushair reported on the authority of one who had seen Rasul that he had said to them: You take fifty oaths and you are entitled to blood money of (one) slain among you (or your companion). They said: Rasul, we neither saw (with our own eyes this murder) nor were we present there. Thereupon (Rasul is reported to have said): Then the Jews will exonerate themselves by taking fifty oaths. They said: Rasul, how can we accept the oath of unbelieving people? Bushair said that Rasul paid the blood money himself.

Bk 16, No.4124:
Bushair b. Yasar reported that a person from the Ansar belonging to the tribe of Banu Haritha who was called Abdullah b. Sahl b. Zaid set out and the son of his uncle called Muhayyisa b. Masud b. Zaid, the rest of the hadith is the same up to the words:" Rasul paid the blood money himself." Bushair b. Yasar reported that Sahl b. Abu Hathma said: One camel amongst the camels paid as blood money kicked me while I was in the (camel) enclosure.

Bk 16, No.4125:
Bushair b. Yasar al-Ansari reported on the authority of Sahl b. Abu Hathma al-Ansari that some men (of his tribe went to Khaibar, and they were separated from one another, and they found one of them slain. The rest of the hadith is the same. And it was said in this connection: Rasul did not approve of his blood go waste. He paid blood money of one hundred camels of Sadaqa.

Bk 16, No.4126:
Abu Laila Abdullah b. Abdul Rahman b. Sahl reported that the elderly persons of (the tribe) had informed Sahl b. Abu Hathma that Abdullah b. Sahl and Muhayyisa went out to Khaibar under some distress which had afflicted them. Muhayyisa came and informed that Abdutlah b. Sahl had been killed, and (his dead body) had been thrown in a well or in a ditch. He came to the Jews and said: By Allah, it is you who have killed him. They said: By Allah, we have not killed him. He then came to his people, and made mention of that to them. Then came he and his brother Huwayyisa, and he was older than he, and Abdul Rahman b. Sahl. Then Muhayyisa went to speak, and it was he who had accompanied (Abdullah) to Khaibar, whereupon Rasul said to Muhayyisa: Observe greatness of the great (he meant the seniority of age). Then Huwayyisa spoke and then Muhayyisa also spoke. Thereupon Rasul said: They should either pay blood money for your companion, or be prepared for war. Rasul wrote about it to them (to the Jews). They wrote: Verily, by Allah, we have not killed him. Thereupon Rasul said to Huwayyisa and Muhayyisa and Abdul Rahman : Are you prepared to take oath in order to entitle yourselves for the blood money of your companion? They said: No. He (Rasul) said: Then the Jews will take oath (of their innocence). They said: They are not Muslims. Rasul, however, himself paid the blood money to them and sent to them one hundred camels until they entered into their houses, Sahl said: One red she-camel among them kicked me.

Bk 16, No.4127:
Sulaiman b. Yasar, the freed slave of Maimuna, Wife, narrated from one of the Ansari Companions of Rasul that Rasul retained (the practice) of Qasama as it was in the pre-Islamic days.

Bk 16, No.4128:
This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters but with this addition:" Rasul decided (according to Qasama) between the persons of Ansar (and yours) about a slain (Muslim) for which they made claim against the Jews

Bk 16, No.4129:
This hadith has been narrated on the authority of Abu Salama b. Abdul Rahman and Sulaiman b. Yasar.
Chapter 2: PERTAINING TO THE COMBATANTS AND APOSTATES

Bk 16, No.4130:
Anas b. Malik reported that some people belonging (to the tribe) of Uraina came to Rasul at Medina, but they found its climate uncogenial. So Rasul said to them: If you so like, you may go to the camels of Sadaqa and drink their milk and urine. They did so and were all right. They then fell upon the shepherds and killed them and turned apostates from Islam and drove off the camels of Rasul. This news reached Rasul and he sent (people) on their track and they were (brought) and handed over to him. He (Rasul) got their hands cut off, and their feet, and put out their eyes, and threw them on the stony ground until they died.

Bk 16, No.4131:
Anas said: Eight men of the tribe of Ukl came to Rasul and swore allegiance to him on Islam, but found the climate of that land uncogenial to their health and thus they became sick, and they made complaint of that to Rasul, and he said: Why don't you go to (the fold) of our camels along with our shepherd, and make use of their milk and urine. They said: Yes. They set out and drank their (camels') milk and urine and regained their health. They killed the shepherd and drove away the camels. This (news) reached Rasul and he sent them on their track and they were caught and brought to him (Rasul). He commanded about them, and (thus) their hands and feet were cut off and their eyes were gouged and then they were thrown in the sun, until they died.
This hadith has been narrated on the authority of Ibn al-Sabbah with a slight variation of words.

Bk 16, No.4132:
Anas b. Malik reported that some people of the tribe of Ukl or Uraina came to Rasul, and they found the climate of Medina uncogenial. Rasul commanded them to the milch she-camels and commanded them to drink their urine and their milk. The rest of the hadith is the same (and the concluding words are):" Their eyes were pierced, and they were thrown on the stony ground. They were asking for water, but they were not given water."

Bk 16, No.4133:
Abu Qilaba said: I was sitting behind Umar b. Abdul Aziz and he said to the people: What do you say about al-Qasama? Thereupon 'Anbasa said: Anas b Malik narrated to us such and such (hadith pertaining to al-Qasama). I said: This is what Anas had narrated to me: People came to Rasul, and the rest of the hadith is the same. When I (Abu Qilaba) finished (the narration of this hadith), 'Anbasa said: Hallowed be Allah. I said: Do you blame me (for telling a lie)? He ('Anbasa) said: No. This is how Anas b Malik narrated to us. O people of Syria, you would not be deprived of good, so long as such (a person) or one like him lives amongst you.

Bk 16, No.4134:
Anas b. Malik said: There came to Rasul eight persons from the tribe of Ukl, but with this addition that he did not cauterise (the wounds which hid been inflicted upon them while punishing them).

Bk 16, No.4135:
Anas said: There came to Rasul some ponple from Uraina. They embraced Islam and swore allegiance to him and there had spread at that time pleurisy. The rest of the hadith is the same (but with this addition):" There were by his (Rasul's) side about twenty young men of the Ansar; he sent them (behind) them (culprits), and he also sent along with them one expert in following the track so that he might trace their footprints."

Bk 16, No.4136:
This hadith has been narrated on the authority of Anas b. Malik through another chain of transmitters.

Bk 16, No.4137:
Anas reported that Rasul pierced their eyes because they had pierced the eyes of the shepherds.
Chapter 3: THE JUSTIFICATION OF QISAS (RETRIBUTION) WHEN ONE IS KILLED WITH STONE OR ANY OTHER HEAVY THING AND KILLING OF A MALE FOR THE MURDER OF A FEMALE

Bk 16, No.4138:
Anas b. Malik reported that a Jew killed a girl with a stone for her silver ornaments. She was brought to Rasul when there was yet some life in her. He (Rasul) said to her: Has so and so killed you? She indicated with the nod of her head: No. He said for the second time, and she again said: No with the nod of her head. He asked for the third time, and she said: Yes with the nod of her head and Rasul commanded to crush his head between two stones.

Bk 16, No.4139:
This hadith has been narrated on the authority of Shuba with the same chain of transmitters and in the hadith narrated on the authority of Ibn Idris (the words are):" He (commanded) to crush his head between two stones."

Bk 16, No.4140:
Anas reported that a Jew killed a girl of the Ansar for her ornaments and then threw her in a well and smashed her head with a stone. He was caught and brought to Rasul, and he commanded that he should be stoned to death. So he was stoned until he died.

Bk 16, No.4141:
This hadith has been narrated on the authority of Ayyub with the same chain of transmitters.

Bk 16, No.4142:
Anas b. Malik said: A girl was found with her head crushed between two stones. They asked her as to who had done that-has so and so (done it) until they mentioned a Jew. She indicated with the nod of her head (that it was so). So the Jew was caught, and he made confession (of his guilt). And Rasul commanded that his head be smashed with stones.
Chapter 4: WHEN ANYONE ATTACKS THE LIFE OF A PERSON, OR HIS LIMB, AND THE VICTIM WARDS OFF THE ATTACK AND IN SELFDEFENCE EITHER THE LIFE OF THE ASSAILANT IS LOST OR HIS LIMB BROKEN, THERE WOULD BE NO PENALTY ON THE VICTIM

Bk 16, No.4143:
Imran b. Husain said: Ya'la b. Munya or Ibn Umayya fought with a person, and the one bit the hand of the other. And he tried to draw his hand from his mouth and thus his foreteeth ware pulled out. They referred their dispute to Rasul, whereupon he said: Does any one of you bite as the camel bites? So there is no blood money for it.

Bk 16, No.4144:
This hadith has been transmitted on the authority of Ya'la.

Bk 16, No.4145:
Imran b. Husain reported that a person bit the arm of another person; he pulled it out and his foretooth fell down. This matter was taken to Rasul, and he turned it down saying: Did you want to eat his flesh?

Bk 16, No.4146:
Safwan b. Ya'la reported that a person bit the arm of the servant of Ya'la b. Munya. He pulled it and his foretooth fell. The matter was referred to Rasul and he turned it down and said: Did you intend to bite his hand, as the camel bites?

Bk 16, No.4147:
Imran b. Husain reported that a person bit the hand of a person. He withdrew his hand and his foretooth or foreteeth fell down. He (the man who lost his teeth) referred the matter to Rasul and he said, What do you want me to do? Do you ask me that I should order him to put his hand in your month, and you should bite it as the camel bites? (If you want retaliation, then the only way out is) that you put your hand in his mouth (allow him) to bite that and then draw it away.

Bk 16, No.4148:
Safwan b. Ya'la b. Munya reported on the authority of his father that there came to Rasul a person who had bitten the hand of another person and who had withdrawn his hand (and as a result thereof) his foreteeth had fallen (those which had bitten). Rasul turned down his (claim), and said: Do you wish to bite as the camel bites?

Bk 16, No.4149:
Safwan b. Ya'la b. Umayya thus reported from his father: I participated in the expedition to Tabuk with Rasul. And Ya'la used to say: That was the most weighty of my deeds, in my opinion. Safwan said that Ya'la had stated: I had a servant; he quarrelled with another person, and the one bit the hand of the other. (Ata said that Safwan had told him which one had bitten the hand of the other.) So he whose hand was bitten drew ill from (the mouth) of the one who had bitten it and (in this scuffle) one of his foreteeth was also drawn out. They both came to Rasul and he declared his (claim for the compensation of) tooth as invalid.

Bk 16, No.4150:
This hadith has been narrated on the authority of Juraij with the same chain of transmitters.
Chapter 5: THE VERACITY OF RFTRIBUTION IN CASE OF TOOTH

Bk 16, No.4151:
Anas reported that Umm Haritha, the sister of Rubayyi' (she was the father's sister of Hadrat Anas) injured a person (she broke his teeth). The dispute was referred to Rasul. Rasul said: Retribution, retribution. Umm Rubayyi' said: Rasul, will retribution be taken from so and so? By Allah, it shall not be taken from her (i.e from Umm Haritha). Thereupon Rasul said: Hallowed be Allah. O Umm Rubayyi', Qisas (retribution is a command, prescribed) in the Book of Allah. She said: No, by Allah, Qisas will never be taken from her; and she went on saying this until they (the relatives of the one who had been injured) accepted the blood money. Thereupon Rasul said: Verily there are amongst the servants of Allah (such pious persons) who, if they take oath of Allah, He honours it.
Chapter 6: WHEN IT IS PERMISSIBLE TO TAKE THE LIFE OF A MUSLIM

Bk 16, No.4152:
Abdullah (b. Masud) said Rasul said: It is not permissible to take the life of a Muslim who bears testimony (to the fact that there is no god but Allah, and I am Rasul, but in one of the three cases: the married adulterer, a life for life, and the deserter of his Din (Islam), abandoning the community.

Bk 16, No.4153:
This hadith has been narrated on the authority of A'mash.

Bk 16, No.4154:
Abdullah (b. Masud) said: Rasul stood up and said: By Him besides Whom there is no god but He, the blood of a Muslim who bears the testimony that there is no god but Allah, and I am His Messenger, may be lawfully shed only in case of three persons: the one who abandons Islam, and deserts the community [Ahmad, one of the narrators, is doubtful whether Rasul used the word li'l-jama'ah or al-jama'ah), and the married adulterer, and life for life.

Bk 16, No.4155:
This hadith has been reported on the authority of A'mash with the same chain of narrators but with a slight variation of words, i.e he did not say: By Him besides Whom there is no god.
Chapter 7: HE WHO SHEDS THE BLOOD FIRST OF ALL BEARS THE BURDEN OF ALL SUBSEQUENT MURDERS

Bk 16, No.4156:
Ibn Masud said Rasul said: No person who is killed unjustly, but the share of (this offence of his also) falls upon the first son of Adam, for he was the first to introduce killing.

Bk 16, No.4157:
This hadith has been narrated on the authority of Jarir and 'Isa b. Yunus with a slight variation of words.
Chapter 8: THE (CASES OF) BLOODSHED WOULD BE DECIDED FIRST OF ALL ON THE DAY OF JUDGMENT

Bk 16, No.4158:
Abdullah b. (Masud) said Rasul said: The first (thing) that will be decided among people on the Day of Judgment will pertain to bloodshed.

Bk 16, No.4159:
This hadith has been narrated on the authority of Abdullah through another chain of transmitters with a slight variation of words.

Bk 16, No.4160:
Abu Bakra reported that (in the Farewell Address) Rasul said: Time has completed a cycle and come to the state of the day when Allah created the heavens and the earth. The year is constituted of twelve months, of which four are sacred; three of them consecutive, viz. Dhul-Qada, Dhul- Hijja and Muharram, and also Rajab the month of Mudar which comes between Jumada and Sha'ban. He (Rasul) then said: which month is this? We said Allah and His Messenger know best. He (the narrator) said: He (Rasul) remained silent for some time until we thought that he would give it a name other than that (by which it was known). He said: Is it not Dha'l-Hijja? We said: Yes. He (Rasul) said: Which city is this? We said: Allah and His Messenger know best. He (Rasuly remained silent until we thought that he would give it another name. He (Rasul) said: Is it not the Balda (the city of Mecca)? We said: Yes. He said: What day is this? We said: Allah and His Messenger know best. He (Rasul) remained silent until we thought that he would give it another name. He said: Is it not the Day of Sacrifice? We said: Rasul. yes. Thereupon he said: Your blood, your property (Muhammad, one of the narrators, said: I think, he also said this) and your honour are sacred to you like the sacredness of this day of yours, in this city of yours, and in this month of yours. You will soon meet your Lord and He will ask you about your deeds. So do not turn after me unbelievers (or misguided), some of you striking the necks of the others. Behold I let him who is present convey to him who is absent, for many a one whom a message is conveyed has a more retentive memory than one who hears. He again said: Behold! have I not delivered (the message) to you? This hadith has been narrated through another chain of transmitters, but with a slight variation of words.

Bk 16, No.4161:
Abu Bakra reported that when it was that day (the 10th of Dhul-Hijja) he mounted his camel and a person caught its nosestring, whereupon he said: Do you know which day is this? They said: Allah and His Messenger know best. (Rasul kept silent) until we thought that he would give that another name. He said: Is it not the day of Nahr (Sacrifice) (10th of Dhul- Hijja)? We said: Rasul, yes. He (again) said: Which month is it? We said: Allah and His Messenger knows best. He said: Is it not Dhul-Hijja? We said: Rasul, yes. He said: Which city is this? We said: Allah and His Messenger know best. He (the narrator) said (that Rasul kept silent until we thought that he would give it another name besides its (original) name. He said: Is it not Balda (the city of Mecca)? We said: Yes, Rasul. He (then) said: Verily your blood (lives) and your property and your honour are as sacred unto you as sacred is this day of yours, in this month of yours, in this city of yours. Let him who is present convey it to one who is absent. He then turned his attention towards two multicoloured (black and white) rams and slaughtered them, and two goats, and distributed them amongst us.

Bk 16, No.4162:
Abu Bakra reported that when it was the day of (Dhul-Hijja) Rasul mounted the camel and addressed and a person had been holding its nosestring. The rest of the hadith is the same.

Bk 16, No.4163:
This hadith has been narrated on the authority of Abu Bakra through another chain of transmitters (and the words are):" Rasul addressed us on the day of Nahr (Sacrifice) and said: What day is this? And the rest of the hadith is the same except that he did not make mention of" your honour," and also did not make mention of this: He then turned his attention towards two rams and what follows, and in a hadith (the words pertaining to sacred- ness are recorded in this way):" Like the sacredness of this day of yours, in this month of yours, in this city of yours to the day when you will meet your Lord. Behold, have I not conveyed (the Message of God)? They said: Yes. He said: O Allah, bear witness."
Chapter 9: THE CONFESSION OF MURDER IS HELD VALID AND THE PERSON WHOSE MAN IS KILLED IS ENTITLED TO GET RETRIBUTION. THE OFFENDER HAS A RIGHT TO BEG FOR REMISSION

Bk 16, No.4164:
'Alqama b. Wail reported on the authority of his-father: While I was sitting in the company of Rasul, a person came there dragging another one with the help of a strap and said: Rasul, this man has killed my brother. Rasul said to him: Did you kill him? And the other man said: (In case he did not make a confession of this, I shall brine, a witness against him). He (the murderer) said: Yes, I have killed him. He (Rasul) said: Why did you kill him? He said: I and he won striking down the leaves of a tree and he abused me and enraged me, and to I struck his head with an axe and killed him, whereupon Rasul said: Have you anything with you to pay blood money on your behalf? He said: I do not possess any property but this robe of mine and this axe of mine. He (the Holy, Prophet) said: Do you think your people will pay ransom for you? He said: I am more insignificant among my people than this (that I would not be able to get this benefit from my tribe). He (Rasul) threw the strap towards him (the claimant of the blood money) saying: Take away your man. The man took him away, and as he returned, Rasul said: If he kills him, he will be like him. He returned and said: Rasul, it has reached me that you have said that" If he killed him, he would be like him." I caught hold of him according to your command, whereupon Rasul said: Don't you like that he should take upon him (the burden) of your sin and the sin of your companion (your brother)? He said: Rasul, why not? Rasul said: If it is so, then let it be. He threw away the strap (around the offender) and set him free.

Bk 16, No.4165:
'Alaqama b. Wail reported on the authority of his father that a person was brought to Rasul who had killed another person, and the heir of the person slain had dragged him (to Rasul) with a strap around his neck. As he turned away Rasul said: The killer and the killed are (doomed) to fire. A person came to the other person (the heir of the deceased) and he reported to him the words of Rasul, and so he let him off. Ismail b. Salim said: I made a mention of it to Habib b. Abu Thabit and he said: Ibn Ashwa' reported to me that Rasul had asked him to pardon him, but he refused.
Chapter 10: BLOOD MONEY OF THE CHILD IN THE WOMB, AND THE ESSENTIALITY OF BLOOD MONEY IN CASE OF UNINTENTIONAL MURDER AND IN CASE OF THE QUASI-INTENTIONAL MURDER

Bk 16, No.4166:
Abu Huraira reported that among two women of the tribe of Hudhail one flung a stone upon the other causing an abortion to her Rasul gave judgment that a male or a female slave of best quality be given as compensation.

Bk 16, No.4167:
Abu Huraira reported that Rasul gave judgment in case of the abortion of a woman of Banu Lihyan (that the offender and near relative should give compensation in the form of) good quality of a slave or a slave-girl. And the woman about whom the judgment was given for compensation died and thereupon Rasul gave judgment that her inheritance goes to her sons and her husband, and the payment of the blood money lies with the family of (one who struck her).

Bk 16, No.4168:
Abu Huraira reported that two women of the tribe of Hudhail fought with each other and one of them flung a stone at the other, killing her and what was in her womb. The case was brought to Rasul and he gave judgment that the diyat (indemnity) of her unborn child is a male or a female slave of the best quality, and he also decided that the diyat of the woman is to be paid by her relative on the father's side, and he (Rasul) made her sons and those who were with them her heirs. Hamal b. al-Nabigha al-Hudhali said: Rasul, why should I play blood money for one who neither drank, nor ate, nor spoke, nor made any noise; it is like a nonentity (it is, therefore, not justifiable to demand blood money for it). Thereupon Rasul said: He seems to be one of the brothers of soothsavers on account of the rhymed speech which he has composed.

Bk 16, No.4169:
Abu Huraira reported that two women fought-the rest of the hadith is the same but herein no mention has been made of: He made her son and those who were with them her heirs. Someone said: Why should we pay blood money? And he did not name Hamal b. Malik.

Bk 16, No.4170:
Al-Mughira b. Shuba reported that a woman struck her co-wife with a tent-pole and she was pregnant and she killed her. One of them belonged to the tribe of Lihyan. Rasul made the relatives of the murderer responsible for the payment of blood money on her behalf, and fixed a slave or a female slave as the indemnity for what was in her womb. One of the persons amongst the relatives of the murderer said: Should we pay indemnity for one who, neither ate, nor drank, nor made any noise, who was just like a nonentity? Thereupon Rasul said: He speaks rhymed phrases like the people of the desert. He did impose indemnity upon them.

Bk 16, No.4171:
Al-Mughira b. Shuba said: A woman killed her fellow-wife with a tent-pole. Her case was brought to Rasul, and he gave judgment that blood money should be paid by the relatives (of the offender) on the father's side. And as she was pregnant, he decided regarding her unborn child that a male or a female slave of good quality be given. Some of her offender's) relatives said: Should we make compensation for one who never ate, nor drank, nor made any noise, who was like a nonentity? Thereupon Rasul said: He was talking rhymed phrases like the rhymed phrases of desert Arabs.

Bk 16, No.4172:
This hadith has been narrated on the authority of Mansur with the same chain of transmitters.

Bk 16, No.4173:
Mansur transmitted this hadith with a slight variation of words.

Bk 16, No.4174:
Miswar b. Makhrama reported that Umar b. Khatab consulted people about the diyat of abortion of an unboam child. Mughira b. Shuba said: I bear witness to the fact that Rasul gave judgment about it that a good quality of slave or female slave should be given for it. Thereupon Umar said: Bring one who may bear witness to you. Then Muhammad b. Maslama bore witness to him.

# Book: 17 Kitab Al-Hudud [ Book of Punishments ]

Chapter 1: PUNISHMENT FOR THEFT AND THE MINIMUM LIMIT ACCORDING TO WHICH IT IS IMPOSED UPON AN OFFENDER

Bk 17, No.4175:
Aisha reported that Rasul cut off the hand of a thief for a quarter of a dinar rid upwards.

Bk 17, No.4176:
This hadith has been transmitted on the authority of Zuhri.

Bk 17, No.4177:
Aisha said Rasul said: The hand of a thief should not be cut off but for a quarter of a dinar and upwards.

Bk 17, No.4178:
Aisha said: I heard Rasul as saying: The hand (of a thief) should not be cut off but for a quarter of a dinar and what is above that.

Bk 17, No.4179:
Aisha reported that she heard Rasul as saying: The hand of the thief may not be cut off but for a quarter of a dinar and upwards.

Bk 17, No.4180:
A hadith like this has been narrated on the authority of Yazid b. Abdullah b. al-Had with the same chain of transmitters.

Bk 17, No.4181:
Aisha reported that during the lifetime of Rasul the hand of the thief was not cut off for less than the price of a shield, iron coat or armour and both of them are valuable.

Bk 17, No.4182:
This hadith has been narrated on the authority of Hisham through another chain of transmitters, and in the hadith narrated by Abdul Rahim and Abu Usama (the words are):" That (the shield) was valuable those days."

Bk 17, No.4183:
Ibn Umar reported that Rasul cut off the hand of a thief (in case of the theft) of a shield the price of which was three dirhams.

Bk 17, No.4184:
This hadith has been narrated on the authority of Ibn Umar through some other chains of transmitters but with a slight variation of words.

Bk 17, No.4185:
Abu Huraira said Rasul said: Let there be the curse of Allah upon the thief who steals an egg and his hand is cut off, and steals a rope and his hand is cut off.

Bk 17, No.4186:
This hadith is narrated on the authority of A'mash with the same chain of transmitters with a slight variation of words.
Chapter 2: PROHIBITION OF IN RERCESSION REGARDING PRESCRIBED PUNISHMENT FOR THEFT AND OTHER (CRIMES) IN CASE OF IMPORTANT PERSONS

Bk 17, No.4187:
Aisha reported that the Quraish had been anxious about the Makhzumi woman who had committed theft, and said: Who will speak to Rasul about her? They said: Who dare it, but Usama, the loved one of Rasul? So Usama spoke to him. Thereupon Rasul said: Do you intercede regarding one of the punishments prescribed by Allah? He then stood up and addressed (people) saying: O people, those who have gone before you were destroyed, because if any one of high rank committed theft amongst them, they spared him; and it anyone of low rank committed theft, they inflicted the prescribed punishment upon him. By Allah, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut off. In the hadith transmitted on the authority of Ibn Rumh (the words are):" Verily those before you perished."

Bk 17, No.4188:
Aisha, Wife, reported that the Quraish were concerned about the woman who had committed theft during the lifetime of Rasul, in the expedition of Victory (of Mecca). They said: Who would speak to Rasul about her? They (again) said: Who can dare do this but Usama b Zaid, the loved one of Rasul? She was brought to Rasul and Usama b. Zaid spoke about her to him (interceded on her behalf). The colour of the face of Rasul changed, and he said: Do you intercede in one of the prescribed punishments of Allah? He (Usama) said: 'Rasul, seek forgiveness for me. When it was dusk. Rasul stood up and gave an address. He (first) glorified Allah as He deserves, and then said: Now to our topic. This (injustice) destroyed those before you that when any one of (high) rank committed theft among them, they spared him, and when any weak one among them committed theft, they inflicted the prescribed punishment upon him. By Him in Whose Hand is my life, even if Fatima daughter of Muhammad were to commit theft, I would have cut off her hand. He (Rasul) then commanded about that woman who had committed theft, and her hand was cut off. Aisha (further) said: Hers was a good respentance, and she later on married and used to come to me after that, and I conveyed her needs (and problems) to Rasul.

Bk 17, No.4189:
Aisha reported that a woman from the tribe of Makhzum used to borrow things (from people) and then denied (having taken them). Rasul commanded her hand to be cut off. Her relatives came to Usama b. Zaid and spoke to him (requesting him to intercede on her behalf). He spoke to Rasul about her. The rest of the hadith is the same.

Bk 17, No.4190:
Jaibir reported that a woman from the tribe of Makhzum committed theft. She was brought to Rasul and she sought refuge (intercession) from Umm Salama, Wife. Thereupon Rasul said: By Allah, even if she were Fatima, I would have her hand cut off. And thus her hand was cut off.
Chapter 3: PRESCRIBED PUNISHMENT FOR AN ADULTERER AND AN ADULTERESS

Bk 17, No.4191:
'Ubada b. as-Samit said: Rasul as saying: Receive (teaching) from me, receive (teaching) from me. Allah has ordained a way for those (women). When an unmarried male commits adultery with an unmarried female (they should receive) one hundred lashes and banishment for one year. And in case of married male committing adultery with a married female, they shall receive one hundred lashes and be stoned to death.

Bk 17, No.4192:
'Ubada b. as-Samit reported that whenever Rasul received revelation, he felt its rigour and the complexion of his face changed. One day revelation descended upon him, he felt the same rigour. When it was over and he felt relief, he said: Take from me. Verily Allah has ordained a way for them (the women who commit fornication),: (When) a married man (commits adultery) with a married woman, and an unmarried male with an unmarried woman, then in case of married (persons) there is (a punishment) of one hundred lashes and then stoning (to death). And in case of unmarried persons, (the punishment) is one hundred lashes and exile for one year.

Bk 17, No.4193:
This hadith has been reported on the authority of Qatada with the same chain of transmitters except with this variation that the unmarried is to be lashed and exiled, and the married one is to be lashed and stoned. There is neither any mention of one year nor that of one hundred.
Chapter 4: STONING OF A MARRIED ADULTERER

Bk 17, No.4194:
Ibn Abbas reported that Umar b. Khatab sat on the pulpit of Rasul and said: Verily Allah sent Muhammad with truth and He sent down the Book upon him, and the verse of stoning was included in what was sent down to him. We recited it, retained it in our memory and understood it. Rasul awarded the punishment of stoning to death (to the married adulterer and adulteress) and, after him, we also awarded the punishment of stoning, I am afraid that with the lapse of time, the people (may forget it) and may say: We do not find the punishment of stoning in the Book of Allah, and thus go astray by abandoning this duty prescribed by Allah. Stoning is a duty laid down in Allah's Book for married men and women who commit adultery when proof is established, or it there is pregnancy, or a confession.

Bk 17, No.4195:
This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.
Chapter 5: HE WHO CONFESSES HIS GUILT OF ADULTERY

Bk 17, No.4196:
Abu Huraira reported that a person from amongst the Muslims came to Rasul while he was in the mosque. He called him saying: Rasul. I have committed adultery. He (Rasul) turned away from him, He (again) came round facing him and said to him: Rasul, I have committed adultery. He (Rasul) turned away until he did that four times, and as he testified four times against his own self, Rasul called him and said: Are you mad? He said: No. He (again) said: Are you married? He said: Yes. Thereupon Rasul said: Take him and stone him. Ibn Shihab (one of the narrators) said: One who had heard Jabir saying this informed me thus: I was one of those who stoned him. We stoned him at the place of prayer (either that of Eid or a funeral). When the stones hurt him, he ran away. We caught him in the Harra and stoned him (to death). This hadith has been narrated through another chain of transmitters.

Bk 17, No.4197:
This hadith has been narrated on the authority of Abu Huraira through other chains of transmitters.

Bk 17, No.4198:
Jabir b. Samura said: As he was being brought to Rasul I saw Ma'iz b. Malik-a short-statured person with strong sinews, having no cloak around him. He bore witness against his own self four times that he had committed adultery, whereupon Rasul said: Perhaps (you kissed her or embraced her). He said: No. by God, one deviating (from the path of virtue) has committed adultery. He then got him stoned (to death), and then delivered the address: Behold, as we set out for Jihad in the cause of Allah, one of you lagged behind and shrieked like the bleating of a male goat, and gave a small quantity of milk. By Allah, in case I get hold of him, I shall certainly punish him.

Bk 17, No.4199:
Jabir b. Samura reported that there was brought to Rasul a short-statured person with thick uncombed hair, muscular body, having a mantle around him and he had committed adultery. He turned him away twice and then made pronouncement about him and he was stoned. Then Rasul said: We set out for Jihad in the cause of Allah and one of you lagged behind and shrieked like the bleating of a male goat and one of then (goats' gave a small quantity of milk. In case Allah gives me power over one of them, I will punish him (in such a way that it may have a deterrent effect upon others). In another narration transmitted on the authority of Saeedb Jubair (the words are), that He (Rasul) turned him away four times."

Bk 17, No.4200:
This hadith has been narrated on the authority of Jabir b. Samura through another chain of transmitters with the difference that along with the mentioning (of the fact) that he (Rasul) turned him away twice, or thrice.

Bk 17, No.4201:
Ibn Abbas said Rasul said to Ma'iz b. Malik: Is it true what has reached me about you? He said: What has reached you about me? He said: It has reached me that you have committed (adultery) with the slave-girl of so and so? He said: Yes. He (the narrator) said: He testified four times. He (Rasul) then made pronouncement about him and he was stoned (to death).

Bk 17, No.4202:
Abu Saeed reported that a person belonging to the clan of Aslam, who was called Ma, iz b. Malik, came to Rasul and said: I have committed immorality (adultery), so inflict punishment upon me. Rasul turned him away again and again. He then asked his people (about the state of his mind). They said: We do not know of any ailment of his except that he has committed something about which he thinks that he would not be able to relieve himself of its burden but with the Hadd being imposed upon him. He (Ma'iz) came back to Rasul and he commanded us to stone him. We took him to the Baqi' al-Gharqad (the graveyard of Medina). We neither tied him nor dug any ditch for him. We attacked him with bones, with clods and pebbles. He ran away and we ran after him until he came upon the ston ground (al-Harra) and stopped there and we stoned him with heavy stones of the Harra until he became motionless (lie died). He (Rasul) then addressed (us) in the evening saying Whenever we set forth on an expedition in the cause of Allah, some one of those connected with us shrieked (under the pressure of sexual lust) as the bleating of a male goat. It is essential that if a person having committed such a deed is brought to me, I should punish him. He neither begged forgiveness for him nor cursed him.

Bk 17, No.4203:
Dawud narrated the hadith with the same chain of transmitters (and the words are): Rasul stood tip (to address the audience) in the evening and praised Allah, glorified Him and then said: What about the people, that as we set out on an expedition, one of you remained behind us and he shrieked like the bleating of a male goat? But he did not mention (these words): People connected with us."

Bk 17, No.4204:
This hadith has been narrated on the authority of Dawud with the same chain of transmitters but with this variation that in the hadith narrated by Sufyan (the words are):" He made a confession of having committed adultery, thrice."

Bk 17, No.4205:
Sulaiman b. Buraida reported on the authority of his father that Ma, iz b. Malik came to Rasul and said to him: Rasul, purify me, whereupon he said: Woe be upon you, go back, ask forgiveness of Allah and turn to Him in repentance. He (the narrator) said that he went back not far, then came and said: Rasul, purify me. whereupon Rasul said: Woe be upon you, go back and ask forgiveness of Allah and turn to Him in repentance. He (the narrator) said that he went back not far, when he came and said: Rasul, purify me. Rasul said as he had said before. When it was the fourth time, Rasul said: From what am I to purify you? He said: From adultery, Rasul asked if he had been mad. He was informed that he was not mad. He said: Has he drunk wine? A person stood up and smelt his breath but noticed no smell of wine. Thereupon Rasul said: Have you committed adultery? He said: Yes. He made pronouncement about him and he was stoned to death. The people had been (divided) into two groups about him (Ma'iz). One of them said: He has been undone for his sins had encompassed him, whereas another said: There is no repentance more excellent than the repentance of Ma'iz, for he came to Rasul and placing his hand in his (in Rasul's) hand said: Kill me with stones. (This controversy about Ma'iz) remained for two or three days. Then came Rasul to them (his Companions) as they were sitting. He greeted them with salutation and then sat down and said: Ask forgiveness for Ma'iz b. Malik. They said: May Allah forgive Ma'iz b. Malik. Thereupon Rasul said: He (Ma'iz) has made such a repentance that if that were to be divided among a people, it would have been enough for all of them. He (the narrator) said: Then a woman of Ghamid, a branch of Azd, came to him and said: Messenger of of Allah, purify me, whereupon he said: Woe be upon you; go back and beg forgiveness from Allah and turn to Him in repentance. She said: I find that you intend to send me back as you sent back Ma'iz. b. Malik. He (the Holy, Prophet) said: What has happened to you? She said that she had become pregnant as a result of fornication. He (Rasul) said: Is it you (who has done that)? She said: Yes. He (Rasul) said to her: (You will not be punished) until you deliver what is there in your womb. One of the Ansar became responsible for her until she was delivered (of the child). He (that Ansari) came to Rasul and said the woman of Ghamid has given birth to a child. He (Rasul) said: In that case we shall not stone her and so leave her infant with none to suckle him. One of the Ansar got up and said: Rasul, let the responsibility of his suckling be upon me. She was then stoned to death.

Bk 17, No.4206:
Abdullah b. Buraida reported on the authority of his father that Ma'iz b. Malik al-Aslami came to Rasul and said: Rasul, I have wronged myself; I have committed adultery and I earnestly desire that you should purify me. He turned him away. On the following day, he (Ma'iz) again came to him and said: Rasul, I have committed adultery. Rasul turned him away for the second time, and sent him to his people saying: Do you know if there is anything wrong with his mind. They denied of any such thing in him and said: We do not know him but as a wise good man among us, so far as we can judge. He (Ma'iz) came for the third time, and he (Rasul) sent him as he had done before. He asked about him and they informed him that there was nothing wrong with him or with his mind. When it was the fourth time, a ditch was dug for him and he (Rasul) pronounced judg- ment about him and he wis stoned. He (the narrator) said: There came to him (Rasul) a woman from Ghamid and said: Rasul, I have committed adultery, so purify me. He (Rasul) turned her away. On the following day she said: Rasul, Why do you turn me away? Perhaps, you turn me away as you turned away Ma'iz. By Allah, I have become pregnant. He said: Well, if you insist upon it, then go away until you give birth to (the child). When she was delivered she came with the child (wrapped) in a rag and said: Here is the child whom I have given birth to. He said: Go away and suckle him until you wean him. When she had weaned him, she came to him (Rasul) with the child who was holding a piece of bread in his hand. She said: Rasul, here is he as I have weaned him and he eats food. He (Rasul) entrusted the child to one of the Muslims and then pronounced punishment. And she was put in a ditch up to her chest and he commanded people and they stoned her. Khalid b Walid came forward with a stone which he flung at her head and there spurted blood on the face of Khalid and so he abused her. Rasul heard his (Khalid's) curse that he had huried upon her. Thereupon he (Rasul) said: Khalid, be gentle. By Him in Whose Hand is my life, she has made such a repentance that even if a wrongful tax-collector were to repent, he would have been forgiven. Then giving command regarding her, he prayed over her and she was buried.

Bk 17, No.4207:
Imran b. Husain reported that a woman from Juhaina came to Rasul and she had become pregnant because of adultery. She said: Rasul, I have done something for which (prescribed punishment) must be imposed upon me, so impose that. Rasul called her master and said: Treat her well, and when she delivers bring her to me. He did accordingly. Then Rasul pronounced judgment about her and her clothes were tied around her and then he commanded and she was stoned to death. He then prayed over her (dead body). Thereupon Umar said to him: Rasul, you offer prayer for her, whereas she had committed adultery! Thereupon he said: She has made such a repentance that if it were to be divided among seventy men of Medina, it would be enough. Have you found any repentance better than this that she sacr ficed her life for Allah, the Majestic?

Bk 17, No.4208:
This hadith has been transmitted on the authority of Yahya b. Abu Kathir.

Bk 17, No.4209:
Abu Huraira and Zaid b Khalid al-Juhani reported that one of the desert tribes came to Rasul and said: Rasul, I beg of you in the name of Allah that you pronounce judgment about me according to the Book of Allah. The second claimant who was wiser than him said: Well, decide amongst us according to the Book of Allah, but permit me (to say something). Thereupon Rasul said: Say. He said: My son was a servant in the house of this person and he committed adultery with his wife. I was informed that my son deserved stoning to death (as punishment for this offence). I gave one hundred goats and a slave girl as ransom for this. I asked the scholars (if this could serve as an expiation for this offence). They informed me that my son deserved one hundred lathes and exile for one year. and this woman deserved stoning (as she was married). Thereupon Rasul said: By Him in Whose Hand is my life. I will decide between you according to the Book of Allah. The slave-girl and the goats should be given back, and your son is to be punished with one hundred lashes and exile for one year. And, O Unais (b. Zuhaq al-Aslami), go to this woman in the morning, and if she makes a confession, then stone her. He (the narrator) said: He went to her in the morning and she made a confession. And Rasul made pronouncement about her and she was stoned to death.

Bk 17, No.4210:
This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.
Chapter 6: STONING TO DEATH OF JEWS AND OTHER DHIMMIS IN CASE OF ADULTERY

Bk 17, No.4211:
Ibn Umar reported that a Jew and a Jewess were brought to Rasul who had committed adultery. Rasul came to the Jews and said: What do you find in Torah for one who commits adultery? They said: We darken their faces and make them ride on the donkey with their faces turned to the opposite direction (and their backs touching each other), and then they are taken round (the city). He said: Bring Torah if you are truthful. They brought it and recited it until when they came to the verse pertaining to stoning, the person who was reading placed his hand on the verse pertaining to stoning, and read (only that which was) between his hands and what was subsequent to that. Abdullah b. Salim who was at that time with Rasul said: Command him (the reciter) to lift his hand. He lifted it and there was, underneath that, the verse pertaining to stoning. Rasul pronounced judgment about both of them and they were stoned. Ibn Umar said: I was one of those who stoned them, and I saw him (the Jew) protecting her (the Jewess) with his body.

Bk 17, No.4212:
Ibn Umar reported that Rasul stoned to death the Jews, both male and female, who had committed adultery. The Jews brought them to Rasul. The rest of the hadith is the same.

Bk 17, No.4213:
Ibn Umar reported that the Jews brought to Rasul a man and a woman who had committed adultery. The rest of the hadith is the same.

Bk 17, No.4214:
Al Bara b. Azib said: There happened to pass by Rasul a Jew blackened and lashed. Rasul called them (the Jews) and said: Is this the punishment that you find in your Book (Torah) as a prescribed punishment for adultery? They said: Yes. He (Rasul) called one of the scholars amongst them and said: I ask you in the name of Allah Who sent down the Torah on Moses if that is the prescribed punishment for adultery that you find in your Book. He said: No. Had you not asked me in the name of Allah, I would not have given you this information. We find stoning to death (as punishment prescribed in the Torah). But this (crime) became quite common amongst our aristocratic class. So when we caught hold of any rich person (indulging in this offence) we spared him, but when we caught hold of a helpless person we imposed the prescribed punishment upon him. We then said: Let us argree (on a punishment) which we can inflict both upon the rich and the poor. So We decided to blacken the face with coal and flog as a substitute punishment for stoning. Thereupon Rasul said: O Allah, I am the first to revive Thy command when they had made it dead. He then commanded and he (the offender) was stoned to death. Allah, the Majestic and Glorious, sent down (this verse):" O Messenger, (the behaviour of) those who vie with one another in denying the truth should not grieve you..." up to" is vouchsafed unto you, accept it" (v. 41) 2176 It was said (by the Jews): Go to Muhammad; it he commands you to blacken the face and award flogging (as punishment for adultery), then accept it, but it he gives verdict for stoning, then avoid it. It was (then) that Allah, the Majestic and Great, sent down (these verses):" And they who do not judge in accordance with what Allah has revealed are, indeed, deniers of the truth" (v. 44) ;" And they who do not judge in accordance with what Allah has revealed-they, they indeed are the wrongdoers" (v. 45) ;" And they who do not judge in accordance with what God has revealed-they are the iniquitous (v. 47). (All these verses) were revealed in connection with the non-believers.

Bk 17, No.4215:
This hadith has been narrated on the authority of A'mash up to the words:" Rasul pronounced judgment and he was stoned (to death)" And he mentioned nothing subsequent to that pertaining to the revelation of verses.

Bk 17, No.4216:
Jabir reported that Rasul stoned (to death) a person from Banu Aslam, and a Jew and his wife.

Bk 17, No.4217:
This hadith has been transmitted on the authority of Juraij with a slight variation of words.

Bk 17, No.4218:
Abu Ishaq Shaibani said: I asked Abdullah b. Abu Aufi if Rasul awarded (the punishment) of stoning (to death). He said: Yes. I said: After Sura al-Nur was revealed or before that? He said: I do not know.

Bk 17, No.4219:
Abu Huraira reported that he heard Rasul as saying: When the slave-woman of any of you commits adultery and this (offence of hers) becomes clear, she should be flogged (as the presribed) punishment, but hurl no reproach at her. If she commits adultery again, she should (again be punished) by flogging, but hurl no reproach upon her. It she commits fornication for the third time. and it becomes clear, then he should sell her, even if only for a rope of hair.

Bk 17, No.4220:
This hadith his been narrated on the authority of Abu Huraira through another chain of transmitters with a slight variation of words.

Bk 17, No.4221:
Abu Huraira reported that Rasul was asked about the slave-woman who committed adultery and was not protected (married). He said: If she commits adultery, then flog her and it she commits adultery again, then flog her and then sell her even for a rope. Ibn Shihab said: I do not know whether he said this (his statement pertaining to the sale of slave-woman) at the third or the fourth time. Ibn Shihab said that the word) dafir (used in the text) means rope.

Bk 17, No.4222:
This hadith has been narrated on the authority of Abu Huraira and Zaid b. Khalid al-Jubani, but in this no merition is made of the words of Ibn Shihab that dafir means rope.

Bk 17, No.4223:
This hadith has been transmitted on the authority of Abu Huraira and Zaid b. Khalid al-Juhani in the same way as transmitted by Malik with this (difference) tnat there is a doubt whether her sale (that of the slave-girl committing adultery) was mentioned after the third or the fourth time.
Chapter 7: THE PRESCRIBED PUNISHMENT SHOULD BE DEFERRED IN CASE OF ONE WHO IS IN A STATE OF PARTURITION

Bk 17, No.4224:
Abdul Rahman reported that Ali, while delivering the address said: O people, impose the prescribed punishment upon your slaves, those who are married and those not married, for a slave-woman belonging to Rasul had committed adultery, and he committed me to flog her. But she had recently given birth to a child and I was afraid that if I flogged her I might kill her. So I mentioned that to Rasul and he said: You have done well.

Bk 17, No.4225:
This hadith has been narrated on the authority of as-Suddi with the same chain of trznsmitters, but he did not mention:" Those who are married and those who are not married." There is also an addition in it:" I spare her until she is all right."
Chapter 8: PRESCRIBED PUNISHMENT FOR (DRINKING) WINE

Bk 17, No.4226:
Anas b. Malik reported that a person who had drink wine was brought to Rasul. He gave him forty stripes with two lashes. Abu Bakr also did that, but when Umar (assumed the responsibilities) of the Caliphate, he consulted people and Abdul Rahman said: The mildest punishment (for drinking) is eighty (stripes) and Umar their prescribed this punishment.

Bk 17, No.4227:
This hadith has been narrated on the authority of Anas through another chain of transmitters.

Bk 17, No.4228:
Anas b. Malik reported that Rasul gave a beating with palm branches and shoes, and that Abu Bakr gave forty lashes. When Umar (became the Commander of the Faithful) and the people went near to pastures and towns, he said (to the Companions of Rasul). What is your opinion about lashing for drinking? Thereupon Abdul Rahman b. Auf said: My opinion is that you fix it as the mildest punishment. Then Umar inflicted eighty stripes.

Bk 17, No.4229:
This hadith has been narrated on the authority of Hisham with the same chain of transmitters.

Bk 17, No.4230:
Anas reported that Rasul used to strike forty times with shoes and palm branches (in case of drinking of) wine. The rest of the hadith is the same and there is no mention of pastures and towns.

Bk 17, No.4231:
Hudain b. al-Mundhir Abu Sasan said: I saw that Walid was brought to Uthman b. Affan as he had prayed two rakas of the dawn prayer, and then he said: I make an increase for you. And two men bore witness against him. One of them was Humran who said that he had drunk wine. The second one gave witness that he had seen him vomiting. Uthman said: He would not have vomited (wine) unless he had drunk it. He said: Ali, stand up and lash him. Ali said: Hasan, stand up and lash him. Thereupon Hasan said: Let him suffer the heat (of Caliphate) who has enjoyed its coolness. (Ali felt annoyed at this remark) and he said: Abdullah b. Jafar, stand up and flog him, and he began to flog him and Ali counted the stripes until these were forty. He (Hadrat Ali) said: Stop now, and then said: Rasul gave forty stripes, and Abu Bakr also gave forty stripes, and Umar gave eighty stripes, and all these fall under the category of the Sunnab, but this one (forty stripes) is dearer to me.

Bk 17, No.4232:
Ali said: If I impose Hadd on anyone, and he (in course of punish ment) dies, I would not mind except in case of a drunkard. If he dies. I would pay indemnity for him because Rasul has laid down no rule for it.

Bk 17, No.4233:
This hadith is narrated on the authority of Sufyan.
Chapter 9: NUMBER OF STRIPES IN CASE OF TA'ZIR

Bk 17, No.4234:
Abu Barda Ansari said Rasul said: None should be given more than ten lashes, but in case of any Hadd out of the Huded of Allah.
Chapter 10: IMPOSITION OF HADD OBLITERATES SINS

Bk 17, No.4235:
Ubida b. as-Samit said: While we were in the company of Rasul he said: Swear allegiance to me that you will not associate anything with Allah, that you will not commit adultery, that you will not steal, that you will not take any life which it is forbidden by Allah to take but with (legal) justification; and whoever among you fulfils it, his reward is with Allah and he who commits any such thing and is punished for it, that will be all atonement for it And if anyone commits anything and Allah conceals (his faultfls), his matter rests with Allah. He may forgive if He likes, and He may punish him if He likes.

Bk 17, No.4236:
This hadith has been narrated on the authority of Zuhri with the same chain of transmitters with this addition:" He recited to us the verse pertaining to women, viz, that they will not associate anything with Allah.

Bk 17, No.4237:
'Ubida b. as-Samit said: Rasul took (a pledge) from us as he took from the women that we will not associate anything with Allah and we will not steal, and we will not commit adultery, and we will not kill our children, and we will not bring calumny upon one another. And he who amongst you fulfils (this pledge), his reward rests with Allah, and he upon whom amongst you is imposed the prescribed punishment and that is carried out, that is his expiation (for that sin), and he whose (sins) were covered by Allah, his matter rests with Allah. He may punish him if He likes or may forgive him if He so likes.

Bk 17, No.4238:
Ubida b. as-Samit repnrted: I was one of those headmen who swore allegiance to Rasul that we will not associate anything with Allah, and will not commit adultery, and will not steal, and will not kill any soul which Allah has forbidden, but with justice nor plunder, nor disobey (Allah and His Rasul), then Paradise (will be the reward) in case we do these (acts) ; and if we commit any outrage (and that goes unpunished in the world), it is Allah Who would decide about it. Ibn Rumh said: Its judgment lies with Allah.
Chapter 11: IF THE BEAST DOES ANY HARM, OR IF ONE FALLS IN A MINE OR A WELL, THERE WILL BE NO BLOOD MONEY FOR THAT

Bk 17, No.4239:
Abu Huraira said Rasul said: No requital is payable for a wound caused by an animal, for (falling into) a well and a mine, and one-fifth (is the share of the government) in the buried treasure (treasure-trove).

Bk 17, No.4240:
A hadith like this has been transmitted on the authority of Zuhri.

Bk 17, No.4241:
A hadith like this has been transmitted on the authority of Abu Huraira.

Bk 17, No.4242:
Abu Huraira said Rasul said: The wound caused (by falling) in the well, in the mine, and caused bv the animal has no requital for it; and there is one-fifth (for the government) in the buried treasure.

Bk 17, No.4243:
A hadith like this has been transmitted on the authority of Abu Huraira.

# Book: 18 Kitab Al-Aqdiyya [ Book of Court Rulings ]

Chapter 1: IT IS THE DEFENDANT WHO SHOULD SWEAR (TO PROVE HIS INNOCENCE)

Bk 18, No.4244:
Ibn Abbas said Rasul said: If the people were given according to their claims, they would claim the lives of persons and their properties, but the oath must be taken by the defendant.

Bk 18, No.4245:
Ibn Abbas reported that Rasul pronounced judgment on the basis of oath by the defendant.

Bk 18, No.4246:
Ibn Abbas reported that Rasul pronounced judgment on the basis of an oath and a witness (by the plaintiff).
Chapter 2: JUDGMENT IS TO BE PRONOUNCED ON EVIDENCE, AND ONE WHO IS ELOQUENT IN HIS PLEA (MAY WIN THE CASE)

Bk 18, No.4247:
Umm Salama said Rasul said: You bring to me, for (judgment) your disputes, some of you perhaps being more eloquent in their plea than others, so I give judgment on their behalf according to what I hear from them. (Bear in mind, in my judgment) if I slice off anything for him from the right of his brother, he should not accept that, for I sliced off for him a portion from the Hell.

Bk 18, No.4248:
This hadith has been narrated on the authority of Hisham with the same chain of transmitters.

Bk 18, No.4249:
Umm Salama, Wife, reported that Rasul heard the clamour of contenders at the door of his apartment. He went to them, and said: I am a human being and the claimants bring to me (the dispute) and perhaps some of them are more eloquent than the others. I judge him to be on the right, and thus decide in his favcur. So he whom I, by my judgment, (give the undue share) out of the right of a Muslim,. I give him a portion of Fire; he may burden himself with it or abandon it.

Bk 18, No.4250:
This hadith has been transmitted on the authority of Ma'mar with a slight variation of words.

Bk 18, No.4251:
Aisha said: Hind. the daughter of Utba, wife of Abu Sufyan, came to Rasul and said: Abu Sufyan is a miserly person. He does not give adequate maintenance for me and my children, but (I am constrained) to take from his wealth (some part of it) without his knowledge. Is there any sin for me? Thereupon Rasul said: Take from his property what is customary which may suffice you and your children.

Bk 18, No.4252:
This hadith has been narrated on the authority of Hisham with the same chair of transmitters.

Bk 18, No.4253:
Aisha reported that Hind came to Rasul and said: Rasul, by Allah, there was no other household upon the surface of the earth than your household about which I cherished Allah bringing disgrace upon it, (and now) there is no other household upon the surface of the earth than your household about which I cherish Allah granting it honour. Rasul said: It is so, by Him in Whose Hand is my life She said: Rasul, Abu Sufyan is a niggardly person. Is there any harm for me if I spend upon his children out of his wealth without his permission? Thereupon Rasul said: There is no harm for you if you spend upon them what is reasonable.

Bk 18, No.4254:
Aisha reported that Hind, daughter of Utba h. Rabi', came to Rasul and said: Rasul, by Allah, there was no household upon the surface of the earth than your household about which I cherished that it should be disgraced. But today there is no household on the surface of the earth than your household about which I cherish that it be honoured Thereupon Rasul said. It will increase, by Him in Whose Hand is my life. She then said: Rasul, Abu Sufyan is a niggardly person; is there any harm for me if I spend out of that which belongs to him on our children? He said to her: No, but only that what is reasonable.
Chapter 3: IT IS FORBIDDEN TO ASK MANY QUESTIONS AND WASTING OF WEALTH

Bk 18, No.4255:
Abu Huraira said Rasul said: Verily Allah likes three things for you and He disapproves three things for you. He is pleased with you that you worship Him and associate nor anything with Him, that you hold fast the rope of Allah, and be not scattered; and He disapproves for you irrelevant talk, persistent questioning ane the wasting of wealth.

Bk 18, No.4256:
This hadith has been narrated on the authority of Suhail with the same chain of transmitters, but with a slight variation of words.

Bk 18, No.4257:
Mughira b. Shuba said Rasul said: Verity Allah, the Glorious and Majestic, has forbidden for you: disobedience to mothers, and burying alive daughters, withholding the right of others in spite of having the power to return that to them and demanding that (which is not one's legitimate right). And He disapproved three things for you; irrelevant talk, persistent questioning and wasting of wealth.

Bk 18, No.4258:
A hadith like this has been trransmitted on the authority of Mansur with a slight vairiation of words.

Bk 18, No.4259:
Sha'bi reported that the scribe of al-Mughira b. Shuba said: Muaweya wrote to Mughira: Write for me something which you heard from Rasul ; and he wrote: I heard Rasul as saying. Verily Allah disapproves three thingq for you: irrelevant talk, wasting of wealth and persistent questioning.

Bk 18, No.4260:
Warrad reported that al-Mughira wrote to Muaweya: Peace be upon you, and then coming to the poirt (I should say) that I heard Rasul as saying: Verily Allah has Prohibited three things and has forbidden three things. He has declared absolutely haram the disobedience of father, burying of daughters alive, and withholding that which you have power to return, and has forbidden three things: irrelevant talk, persistent questioning, and wasting of wealth.
Chapter 4: THE REWARD OF THE JUDGE WHEN HE TRIES TO ARRIVE AT A DECISION, WHETHER THAT DECISION IS CORRECT OR INCORRECT

Bk 18, No.4261:
Amr b. Ass reported that he heard Rasul as saying: When a judge gives a decision, having tried his best to decide correctly and is right, there are two rewards for him; and if he gave a judgment after having tried his best (to arrive at a correct decision) but erred, there is one reward for him.

Bk 18, No.4262:
This hadith has been narrated on the authority of Abu Huraira with another chain of transmitters.

Bk 18, No.4263:
This hadith has been transmitted on the authority of Usama b. al-Had al-Laithi.
Chapter 5: IT IS NOT DESIRABLE TO GIVE JUDGMENT IN A FIT OF RAGE

Bk 18, No.4264:
Abdul Rabmin b. Abu Bakra said: My father dictated (and I wrote for him) to Ubaidullah b. Abu Bakra while he was the judge of Sijistan: Do not judge between two persons when you are angry, for I have heard Rasul as saying: None of you should judge between two persons when he is angry.

Bk 18, No.4265:
This hadith has been narrated on the authority of Abdul Rahman b. Abu Bakra through another chain of transmitters.
Chapter 6: REJECTING OF THE WRONG THINGS AND THE INNOVATIONS (IN RELIGION)

Bk 18, No.4266:
Aisha said Rasul said: He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected.

Bk 18, No.4267:
Saad b. Ibrahim said: I asked Qasim b. Muhammad about a person who had three dwelling houses and he willed away the third part of every one of these houses; he (Qasim b. Muhammad) said: All of them could be combined in one house; and then said: Aisha informed me that Rasul said: He who did any act for which there is no sanction from our behalf, that is to be rejected.
Chapter 7: AN EXCELLENT WITNESS

Bk 18, No.4268:
Zaid b. Khalid al-Juhani said Rasul said: Should I not tell you of the best witnesses? He is the one who produces his evidence before he is asked for it.
Chapter 8: THE DIFFERENCE OF THOSE WHO ENDEAVOUR TO ARRIVE AT THE CORRECT DECISION

Bk 18, No.4269:
Abu Huraira said Rasul said: While two women had been going along witn their two sons, a wolf came and made away with the child of one of them. One of them said to her companion: It is with your child that it (the wolf) has run away The other one said: It has run away with your child. They brought the matter to (Hadrat) Dawud (David) for decision and he made a decision in favour of the elder one. They then went to Sulaiman b. Dawud (may there be peace upon both of them) and told them (the story). He said: Bring me a knife so that I may cut him (the child) (into two parts) for you. The younger one said: No, it can't be, may Allah have mercy upon you, he (the child) belongs to her (the elder). So he gave a decision in favour of the younger one. abu Huraira said: If ever I heard of the word as-sikin at all, it was that day. We called it by no other name but al-Mudya.

Bk 18, No.4270:
This hadith has been narrated on the authority of Abu az-Zinad with the same chain of transmitters.
Chapter 9: IT IS MERITORIOUS FOR A JUDGE TO BRING ABOUT CONCILIATION BETWEEN TWO CONTENDING PERSONS OR PARTIES

Bk 18, No.4271:
Hammim b. Munabbih said: Abu Huraira reported (so many) ahadith of Rasul, and one of them is this: A person bought from another person a piece of land, and the person who had, bought that land found in it an earthen ware which contained gold. The person who had bought the land said (to the seller of the land): Take your gold from me, for I bought only the land from you and not the gold. The man who had sold the land said: I sold the land to you and whatever was in it. They referred the matter to a person. One who was made as a judge said to them: Have you any issue? One of them said: I have a boy, and the other said: I have a young daughter He (the judge) said: Marry this young boy with the girl, and spend something on yourselves and also give (some) charity out of it.
Chapter 10: STRAY THING FOUND BY ANYONE

Bk 18, No.4272:
Zaid b. Khalid al-Juhani said: A man came to Rasul and asked him about picking up of stray articles. He said: Recognise (well) its bag and the strap (by which it is tied) then make announcement of that for a year. If its owner comes (within this time return that to him), otherwise it is yours. He (again) said: (What about) the lost goat? Thereupon he (Rasul) said: It is yours or for your brother, or for the wolf. He said: (What about) the lost camel? Thereupon he said: You have nothing to do with it; it has a leather bag along with it, and its shoes also. It comes to the watering-place, eats (the leaves of the) trees until its master finds him.

Bk 18, No.4273:
Zaid b. Khalid al-Juhani reported that a person asked Rasul about picking up of stray articles, whereupon he said: Make announcement about it for a year, and recognise well the strap and the bag (containing that) ; then spend that; and if its owner comes, make him the payment of that. He (the inquirer) said: Rasul, what about the lost goat? he said: Take it, for that is yours or for your brother, or for the wolf. He (again) said: (What about) the lost camel? Rasul was enraged until his cheeks became red (or his face became red) and then said: You have nothing to do about that; it has feet and a leather bag (to quench its thirst) until its owner finds it.

Bk 18, No.4274:
This hadith has been narrated on the authority of Rabia b. Abu Abdul Rahman with the same chain of transmitters but with this addition:" There came a person to Rasul while I was with him, and he asked him about picking up of a stray article, and he said: When none comes to demand it, then spend that."

Bk 18, No.4275:
Zaid b. Khalid al-Juhani reported. There came to Rasul a person, the rest of the hadith is the same but with the variation (of these words): His face became red, his forehead too, and he felt annoyed; and made an addition after the words: He should make announcement of that for a year, and if its owner does not turn up, then it is a trust with you.

Bk 18, No.4276:
Zaid b. Khalid al-Juhani, the Companion ot Rasul, said that Rasul was asked about the picking up of stray gold or silver, whereupon he said: Recognise well the strap and the bag (containing) that and then make an announcement regarding that for one year, but if none recognises it, then spend that and it would be a trust with you; and if someone comes one day to make demand of that, then pay that to him. He (the inquirer) asked about the lost camel, whereupon he said: You have nothing to do with that. Leave that alone, for it has feet and also a leather bag, it drinks water, and eats (the leaves) of the trees. He asked him about sheep, whereupon he said: Take it, it is for you, or for your brother, or for the wolf.

Bk 18, No.4277:
Zaid b. Khalid al-Juhani said: A person asked Rasul about a lost camel; Rabia made this addition: He (Rasul) was so much annoyed that his cheeks became red." The rest of the hadith is the same. He (the narrator) made this addition:" If its (that of the article) owner comes and he recognises the bag (which contained it) and its number, and the strap. then give that to them, but if not, then it is for you."

Bk 18, No.4278:
Zaid b. Khalid al-Juhani reported that Rasul was asked about picking up of stray things, whereupon he said: Make announcement of that for one year, but if it is not recognised (by the owner), then recognise its big and strap, then eat it; and if its owner comes, then give that to him. This hadith has been narrated on the authority of Al-Dahhak b. Uthman with the same chain of transmitters but with a slight variation of words.

Bk 18, No.4279:
Salama b. Kuhail said: I heard Sowaid b. Ghafala say: I went out, and also Zaid b. Suhan and Salman b. Rabia for Jibad, and I found a whip and took it up. They said to me: Leave it. I said: No. but I will make announcement of it and if its owner comes (then I will return that), otherwise I will use it, and I refused them. When we returned from Jihad. by a good fortune for me, I performed Pilgrimage. I came to Medina and met Ubayy b. Kab, and related to him the affair of the whip and their opinion (the opinion of Zaid b. Suhan and Salman b. Rabia) about it (i.e I should throw it). Thereupon he said: I found a money bag during the lifetime of Rasul which contained one hundred dinars. I came to him along with it, and he said: Make an announcement of it for one year; so I announced it, but did not find anyone who could (claim it after) recognising it. I again came to him and he said: Make announcement for one year. So I made announcement of it, but I found none who could recognise it. I came to him he said: Make announcement of it for one year. I made announcement of that but did not find one who could recognise it, whereupon he said: Preserve (in your mind) its number, its bag and its strap, and if its owner comes (then return that to him), otherwise make use of it. So I made use of that. I (Shuba) met him (Salama b. Kuhail) after this in Mecca, and he said: I do not know whether he said three years or one year.

Bk 18, No.4280:
Shuba said: Salama b. Kuhail informed me or he informed people and I was among them. He said: I heard Sawaid b. Ghafala who said: I went out along with Zaid b. Suhan and Salman b. Rabia, and found a whip, the rest of the hadith is the same up to the words:" I made use of that." Shuba said: I heard him say after ten years, that he made an announcement of it for one year.

Bk 18, No.4281:
This hadith has been narrated on the authority of Salama b. Kuhail through different chains of transmitters. In their ahadith, it is three years, except in the hadith of Hammid b. Salama it is two years or three years. In the hadith transmitted on the authority of Sufyan and Zaid b. Abu Unaisa and Hammid b. Salama (the words are):" If someone comes and informs you about the number (of articles) of the bag and the straps, then give that to him." Sufyan has made this addition in the narration of Waki':" Otherwise it is like your property." And in the narration of Ibn Numair the words are:" Otherwise make use of that."
Chapter 11: STRAY THINGS OF THE PILGRIMS

Bk 18, No.4282:
Abdul Rahman b. Uthman al-Taimi reported that Rasul forbade taking into custody the stray thing of the pilgrims.

Bk 18, No.4283:
Zaid b. Khalid al-Juhani said Rasul said: He who found a stray article is himself led astray if he does not advertise it.
Chapter 12: IT IS FORBIDDEN TO MILK AN ANIMAL WITHOUT THE PERMISSION OF ITS OWNER

Bk 18, No.4284:
Ibn Umar said Rasul said this: None (of you) should milk the animal of another, but with his permission. Does any one of you like that his chamber be raided, and his vaults be broken, and his foodstuff be removed? Verily the treasures for them (those who keep animals) are the udders of the animals which feed them. So none of you should milk the animal of another but with his permission.

Bk 18, No.4285:
This hadith has been narrated through another chain of transmitters with a slight variation of words.
Chapter 13: ENTERTAINMENT OF THE GUEST

Bk 18, No.4286:
Abd Shuraib al-Adawi said: My eare listened and my eye saw when Rasul spoke and said: He who believes In Allah and the eireafter should show respect to the guest even with utmost kindness and courtesy. They said: Rasul, what is this utmost kindness and courtesy? He replied: It is for a day and a night. Hospitality extends for three days, and what is beyond that is a Sadaqa for him; and he who believes in Allah and the Hereafter should say something good or keep quiet.

Bk 18, No.4287:
Abu Shuriah al-Khuza'i said Rasul said: (The period of the entertainment of a guest is three days, and utmost kindness and courtesy is for a day and a night. =" It is not permissible for a Muslim to stay with, his brother until he makes him sinful. They said: Rasul, how he would make him sinful? He (Rasul) said: He stays with him (so long) that nothing is left with him to entertain him.

Bk 18, No.4288:
Saeedal-Maqburi said: I heard Abu Shuraih al-Khuzill saying: My ears heard and my eyes saw and my mind retained it, when Rasul spok this, and he then narrated the hadith and made mention of this:" It is not permissible for any one of you to stay with his brother until he makes him sinful."

Bk 18, No.4289:
Uqba b. Amir said: We said to Rasul: You send us out and we come to the people who do not give us hospitality, so what is your opinion? Thereupon Rasul said: If you come to the people who order for you what is befitting a guest, accept it; but if they do not. take from them what befits them to give to a guest.
Chapter 14: IT IS MERITORIOUS TO SPEND THE SURPLUS WEALTH FOR ONE'S BROTHER

Bk 18, No.4290:
Abu Saeed Kuzri said: While we were with Rasul on a journey, a person came upon his mount and began to stare on the right and on the left, (it was at this moment) that Rasul said: He who has an extra mount should give that to one who has no mount for him, and he who has surplus of provisions should give them to him who has no provisions, and he made mention of so many kinds of wealth until we were of the opinion that none of us has any right over the surplus.
Chapter 15: IN CASE THE PROVISIONS RUN SHORT, THESE SHOULD BE POOLED

Bk 18, No.4291:
Iyas b. Salama reported on the authority of his father: We set out on an expedition with, Rasul. We facts hardship (in getting provisions) until we decided to slaughter some of our riding animals. Rasul, commanded us to pool our provisions of food. So we spread a sheet of leather and the provisions of the people were collected on it. I stretched myself to measure how much that was (the length and, breadth of the sheet on which the provisions were laid). I measured it and (found) that it was (in length and breadth) of (so much size) on which a goat could sit. We were fourteen hudnred persons. We (all) ate until we were fully satisfied and then filled our bags with provisions. Then Rasul said: Is there any water for performing ablution. Then there came a man with a small bucket containing some water. He threw it in a basin. We all fourteen hundred persons performed ablution using the water in plenty. Then there came after that eight persons and they said: Is there any water to perform ablution? Thereupon Rasul said: The ablution has already been performed.

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