[Machine] I participated in a battle with the Prophet ﷺ called such and such. The people became restricted in their dwellings and the road was cut off. So, the Prophet ﷺ sent a caller to announce to the people that anyone who restricts dwellings or cuts off a road will have no reward in jihad. Abu Abdullah Ishaq ibn Muhammad ibn Yusuf al-Susi informed us, Abu al-Abbas al-Asamm informed us, Muhammad ibn Auf informed us, Abu al-Mughira informed us, al-Awza'i narrated to me, Usayd ibn Abdul Rahman narrated from a man from Juhayna from his father from the Prophet ﷺ with a similar narration. And Baqiyya narrated it from al-Awza'i from Usayd from Ibn Mujahid from Sahl ibn Mu'adh from his father who said, "We participated in a battle with the Prophet ﷺ, and he informed us in a similar way." Abu Ali al-Rudhbari conveyed to us, who informed us, Abu Bakr ibn Dasa narrated to us, who informed us, Abu Dawud narrated to us, who informed us, Amr ibn Uthman narrated to us, who informed us, Baqiyya from al-Awza'i mentioned it.

غَزَوْتُ مَعَ نَبِيِّ اللهِ ﷺ غَزْوَةَ كَذَا وَكَذَا فَضَيَّقَ النَّاسُ الْمَنَازِلَ وَقَطَعُوا الطَّرِيقَ فَبَعَثَ نَبِيُّ اللهِ ﷺ مُنَادِيًا يُنَادِي فِي النَّاسِ أَنَّ مَنْ ضَيَّقَ مَنْزِلًا أَوْ قَطَعَ طَرِيقًا فَلَا جِهَادَ لَهُ 18459 أَخْبَرَنَاهُ أَبُو عَبْدِ اللهِ إِسْحَاقُ بْنُ مُحَمَّدِ بْنِ يُوسُفَ السُّوسِيُّ ثنا أَبُو الْعَبَّاسِ الْأَصَمُّ ثنا مُحَمَّدُ بْنُ عَوْفٍ ثنا أَبُو الْمُغِيرَةِ ثنا الْأَوْزَاعِيُّ حَدَّثَنِي أُسَيْدُ بْنُ عَبْدِ الرَّحْمَنِ عَنْ رَجُلٍ مِنْ جُهَيْنَةَ عَنْ أَبِيهِ عَنِ النَّبِيِّ ﷺ بِنَحْوِهِ 18460 وَرَوَاهُ بَقِيَّةُ عَنِ الْأَوْزَاعِيِّ عَنْ أُسَيْدٍ عَنِ ابْنِ مُجَاهِدٍ عَنْ سَهْلِ بْنِ مُعَاذٍ عَنْ أَبِيهِ قَالَ غَزَوْنَا مَعَ نَبِيِّ اللهِ ﷺ بِمَعْنَاهُ أَخْبَرَنَاهُ أَبُو عَلِيٍّ الرُّوذْبَارِيُّ أنبأ أَبُو بَكْرِ بْنُ دَاسَةَ ثنا أَبُو دَاوُدَ ثنا عَمْرُو بْنُ عُثْمَانَ ثنا بَقِيَّةُ عَنِ الْأَوْزَاعِيِّ فَذَكَرَهُ

[Machine] "O Messenger of Allah, I have hunting dogs, so advise me regarding hunting with them." The Prophet ﷺ replied, "If you have hunting dogs, then eat from what they catch." The person asked, "Even if they eat from it?" The Prophet ﷺ said, "If they eat from it, this is according to the narration of Dawud bin 'Amr, except that the narration of Abu Tha'labah does not mention eating. The hadith of Sha'bi, narrated from 'Adi, is more authentic than the hadith of Dawud bin 'Amr Dimashqi and the hadith of 'Amr bin Shu'aib. Allah knows best, and Shu'bah narrated from his slave, Rabee'ah bin Sa'id, from 'Amr bin Shu'aib, from a man from the Banu Hudhayl that he asked the Prophet ﷺ about a hunting dog. He replied, "Eat from it, whether it has eaten or not." So, the hadith of 'Amr is an explanation of this hadith."

يَا رَسُولَ اللهِ إِنَّ لِي كِلَابًا مُكَلَّبَةً فَأَفْتِنِي فِي صَيْدِهَا فَقَالَ النَّبِيُّ ﷺ إِذَا كَانَ لَكَ كِلَابٌ مُكَلَّبَةٌ فَكُلْ مِمَّا أَمْسَكْنَ عَلَيْكَ قَالَ ذَكِيٌّ أَوْ غَيْرُ ذَكِيٍّ قَالَ وَإِنْ أَكَلَ مِنْهُ؟ قَالَ وَإِنْ أَكَلَ مِنْهُ هَذَا مُوَافِقٌ لِحَدِيثِ دَاوُدَ بْنِ عَمْرٍو إِلَّا أَنَّ حَدِيثَ أَبِي ثَعْلَبَةَ ؓ مُخَرَّجٌ فِي الصَّحِيحَيْنِ مِنْ حَدِيثِ رَبِيعَةَ بْنِ يَزِيدَ الدِّمَشْقِيِّ عَنْ أَبِي إِدْرِيسَ الْخَوْلَانِيِّ عَنْ أَبِي ثَعْلَبَةَ وَلَيْسَ فِيهِ ذِكْرُ الْأَكْلِ وَحَدِيثُ الشَّعْبِيِّ عَنْ عَدِيٍّ أَصَحُّ مِنْ حَدِيثِ دَاوُدَ بْنِ عَمْرٍو الدِّمَشْقِيِّ وَمِنْ حَدِيثِ عَمْرِو بْنِ شُعَيْبٍ وَاللهُ أَعْلَمُ وَقَدْ رَوَى شُعْبَةُ عَنْ عَبْدِ رَبِّهِ بْنِ سَعِيدٍ عَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ رَجُلٍ مِنْ هُذَيْلٍ أَنَّهُ سَأَلَ النَّبِيَّ ﷺ عَنِ الْكَلْبِ يَصْطَادُ قَالَ كُلْ أَكَلَ أَوْ لَمْ يَأْكُلْ فَصَارَ حَدِيثُ عَمْرٍو بِهَذَا مَعْلُولًا

Jabir ibn 'Abdullah said, "I purchased a camel and rode it hard for a month until I reached Syria. 'Abdullah ibn Unays was there, and I sent word to him, saying, 'Jabir is at the door.' The messenger returned and said, 'Jabir ibn 'Abdullah?' 'Yes,' I replied. So 'Abdullah came out and embraced me. I said, 'A hadith reached me which I had not heard before and I feared that one of us might die.'" He went on, "I heard the Prophet ﷺ say, 'Allah will gather His slaves ? or people ? naked, uncircumcised, without anything.' We asked, 'What is meant by "without anything"?' The Prophet said, 'They will have nothing with them.' (The Prophet went on,) 'They will be called by a voice that is heard from afar (and I think that he said, 'as if it was from close at hand'), saying, "I am the King. None of the people of the Garden will enter the Garden while any of the people of the Fire are seeking him for some injustice he did to him. None of the people of the Fire will enter the Fire while any of the people of the Garden are seeking him for an injustice he did to him."' I asked, 'How is this? We come to Allah naked and without any worldly goods?' He said, 'This applies to good actions and evil actions.'"

عَنْ رَجُلٍ مِنْ أَصْحَابِ النَّبِيِّ ﷺ فَابْتَعْتُ بَعِيرًا فَشَدَدْتُ إِلَيْهِ رَحْلِي شَهْرًا حَتَّى قَدِمْتُ الشَّامَ فَإِذَا عَبْدُ اللهِ بْنُ أُنَيْسٍ فَبَعَثْتُ إِلَيْهِ أَنَّ جَابِرًا بِالْبَابِ فَرَجَعَ الرَّسُولُ فَقَالَ جَابِرُ بْنُ عَبْدِ اللهِ؟ فَقُلْتُ نَعَمْ فَخَرَجَ فَاعْتَنَقَنِي قُلْتُ حَدِيثٌ بَلَغَنِي لَمْ أَسْمَعْهُ خَشِيتُ أَنْ أَمُوتَ أَوْ تَمُوتَ قَالَ سَمِعْتُ النَّبِيَّ ﷺ يَقُولُ يَحْشُرُ اللَّهُ الْعِبَادَ أَوِ النَّاسَ عُرَاةً غُرْلاً بُهْمًا قُلْتُ مَا بُهْمًا؟ قَالَ لَيْسَ مَعَهُمْ شَيْءٌ فَيُنَادِيهِمْ بِصَوْتٍ يَسْمَعُهُ مَنْ بَعُدَ أَحْسَبُهُ قَالَ كَمَا يَسْمَعُهُ مَنْ قَرُبَ أَنَا الْمَلِكُ لاَ يَنْبَغِي لأَحَدٍ مِنْ أَهْلِ الْجَنَّةِ يَدْخُلُ الْجَنَّةَ وَأَحَدٌ مِنْ أَهْلِ النَّارِ يَطْلُبُهُ بِمَظْلَمَةٍ وَلاَ يَنْبَغِي لأَحَدٍ مِنْ أَهْلِ النَّارِ يَدْخُلُ النَّارَ وَأَحَدٌ مِنْ أَهْلِ الْجَنَّةِ يَطْلُبُهُ بِمَظْلَمَةٍ قُلْتُ وَكَيْفَ؟ وَإِنَّمَا نَأْتِي اللَّهَ عُرَاةً بُهْمًا؟ قَالَ بِالْحَسَنَاتِ وَالسَّيِّئَاتِ

"عَنْ مَعْمَرٍ، عَنْ الزُّهْرِىِّ، سُئِل عَنْ رَجُلٍ وَلَدَتْ امْرَأَتُهُ وَلَدًا فَأَقَرَّ بِهِ ثُمَّ نَفَاهُ، قَالَ: يُلْحَقُ بِهِ إِذَا أَقَر بِهِ وُلِدَ عَلَى فِراشِهِ، وَقَالَ: إِنَّمَا كَانَتْ الملاعَنَةُ الَّتِى كَانَتْ عَلَى عَهْدِ رَسُولِ اللهِ ﷺ أَنَّهُ قَالَ: رَأَيْتُ الفَاحِشَةَ عَلَيْهَا، ثُمَ ذَكَرَ الزُّهرىُّ حَدِيثَ الفَزارىِّ فَقَالَ: حَدَّثَنِى سَعِيدُ بْنُ المُسَيَّبِ، عَنْ أَبِى هُرَيْرَةَ، قَالَ: جَاءَ رَجُلٌ إِلى النَّبِىِّ ﷺ فَقَالَ: وَلَدَتْ امْرَأتِى غُلَامًا أَسْوَدَ، وَهُوَ حِينَئِذٍ يُعَرِّضُ بِأَنْ يَنْفِيَهُ فَقَالَ رَسُولُ اللهِ ﷺ : أَلَكَ إِبِلٌ؟ قَالَ: نَعَمْ، قَالَ: مَا أَلْوَانُهَا؟ قَالَ: حُمْرٌ، قَالَ: أَفِيهَا أَوْرَقُ؟ قَالَ: نَعَمْ فِيهَا ذَوْدٌ وَرْقٌ، قَالَ: مِمَّ ذَاكَ تَرَى؟ قَالَ: مَا أَدْرِىِ لَعَلَّهُ أَنْ يَكُونَ نَزَعَهَا عِرْقٌ، قَالَ: وَهَذَا لَعَلَّهُ أَنْ يَكُونَ نَزَعَهُ عِرْقٌ وَلَمْ يُرَخِّصْ لَهُ في الانْتِفَاءِ مِنْهُ".

A person from Iraq said to him to inquire from 'Urwa b. Zubair for him whether a person who puts on Ihram for Hajj 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. 'Abd al-Rahman) then said: I asked him ( Urwa b. Zubair), where- upon he said: The person who has entered into the state of Ihram for Hajj cannot get out of it unless he has, completed the Hajj 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 Messenger of Allah ﷺ had done that; and why is it that Asma' and Zubair have done like this? He (Muhammad b. 'Abd al-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. Messenger of Allah ﷺ performed Hajj, and 'A'isha (Allah be pleased with her) 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 Ka'ba. Then Abu Bakr performed Hajj and the first thing with which he commenced (the Hajj) as the circumambulation of the Ka'ba and nothing besides it. So did 'Umar. Then 'Uthman performed Hajj and I saw that the first thing with which he commenced the Hajj was the circumambulation of the Ka'ba and nothing besides it. Then Mu'awiya and Abdullah b. 'Umar did that. Then I performed Hajj with my father Zubair b. al-'Awwam, and the first thing with which he commenced (Hajj) 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 Hajj) 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 Hajj) but by circumambulating the Ka'ba on their (first arrival) and they did not put off Ihram (without completing the Hajj), and I saw my mother and my aunt commencing (their Hajj) 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. (Using translation from Muslim 1235)

اللهِ ﷺ قَدْ فَعَلَ ذَلِكَ وَمَا شَأْنُ أَسْمَاءَ وَالزُّبَيْرِ فَعَلَا ذَلِكَ؟ قَالَ فَجِئْتُ فَذَكَرْتُ ذَلِكَ لَهُ فَقَالَ مَنْ هَذَا؟ فَقُلْتُ لَا أَدْرِي قَالَ فَمَا بَالُهُ لَا يَأْتِينِي لَيَسْأَلَنِي أَظُنُّهُ عِرَاقِيًّا قُلْتُ لَا أَدْرِي قَالَ فَإِنْ قَدْ كَذَبَ قَدْ حَجَّ رَسُولُ اللهِ ﷺ وَأَخْبَرَتْنِي عَائِشَةُ ؓ أَنَّ أَوَّلَ شَيْءٍ بَدَأَ بِهِ حِينَ قَدِمَ مَكَّةَ أَنَّهُ تَوَضَّأَ ثُمَّ طَافَ بِالْبَيْتِ ثُمَّ حَجَّ أَبُو بَكْرٍ ؓ وَكَانَ أَوَّلَ شَيْءٍ بَدَأَ بِهِ الطَّوَافُ بِالْبَيْتِ ثُمَّ لَمْ يَكُنْ غَيْرُهُ ثُمَّ عُمَرُ ؓ مِثْلُ ذَلِكَ ثُمَّ حَجَّ عُثْمَانُ ؓ فَرَأَيْتُهُ أَوَّلُ شَيْءٍ بَدَأَ بِهِ الطَّوَافُ بِالْبَيْتِ ثُمَّ لَمْ يَكُنْ غَيْرُهُ ثُمَّ مُعَاوِيَةُ وَعَبْدُ اللهِ بْنُ عُمَرَ ثُمَّ حَجَجْتُ مَعَ أَبِي الزُّبَيْرِ بْنِ الْعَوَّامِّ فَكَانَ أَوَّلَ شَيْءٍ بَدَأَ بِهِ الطَّوَافُ بِالْبَيْتِ ثُمَّ لَمْ يَكُنْ غَيْرُهُ ثُمَّ رَأَيْتُ الْمُهَاجِرِينَ وَالْأَنْصَارَ يَفْعَلُونَ ذَلِكَ ثُمَّ لَمْ يَكُنْ غَيْرُهُ ثُمَّ آخِرُ مَنْ رَأَيْتُ فَعَلَ ذَلِكَ ابْنُ عُمَرَ ثُمَّ لَمْ يَنْقُضْهَا بِعُمْرَةٍ وَهَذَا ابْنُ عُمَرَ عِنْدَهُمْ أَفَلَا يَسْأَلُونَهُ؟ وَلَا أَحَدَ مِمَّنْ مَضَى مَا كَانُوا يَبْدَأُونَ بِشَيْءٍ حِينَ يَضَعُونَ أَقْدَامَهُمْ أَوَّلَ مِنَ الطَّوَافِ بِالْبَيْتِ ثُمَّ لَا يَحِلُّونَ وَقَدْ رَأَيْتُ أُمِّي وَخَالَتِي حِينَ تَقْدَمَانِ لَا تَبْدَآنِ بِشَيْءٍ أَوَّلَ مِنَ الْبَيْتِ تَطُوفَانِ بِهِ ثُمَّ لَا تَحِلَّانِ وَقَدْ أَخْبَرَتْنِي أُمِّي أَنَّهَا أَقْبَلَتْ هِيَ وَأُخْتُهَا وَالزُّبَيْرُ وَفُلَانٌ وَفُلَانٌ بِعُمْرَةٍ قَطُّ فَلَمَّا مَسَحُوا الرُّكْنَ حَلُّوا وَقَدْ كَذَبَ فِيمَا ذَكَرَ مِنْ ذَلِكَ

He (Urwah) said: "While standing for the prayer he (Abdullah bin Al-Arqam) took a man by the hand leading him forward, he (Abdullah) was in front of the people, and he said: 'I heard Messenger of Allah say: "When standing for the prayer and one of you finds that he has to relieve himself then let him relieve himself first."

أُقِيمَتِ الصَّلاَةُ فَأَخَذَ بِيَدِ رَجُلٍ فَقَدَّمَهُ وَكَانَ إِمَامَ قَوْمِهِ وَقَالَ سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ إِذَا أُقِيمَتِ الصَّلاَةُ وَوَجَدَ أَحَدُكُمُ الْخَلاَءَ فَلْيَبْدَأْ بِالْخَلاَءِ قَالَ وَفِي الْبَابِ عَنْ عَائِشَةَ وَأَبِي هُرَيْرَةَ وَثَوْبَانَ وَأَبِي أُمَامَةَ

'Mu'adh bin Jabal would pray Al-Maghrib with the Messenger of Allah, then he would return to his people to lead them (in prayer)."

أَنَّ مُعَاذَ بْنَ جَبَلٍ كَانَ يُصَلِّي مَعَ رَسُولِ اللَّهِ ﷺ الْمَغْرِبَ ثُمَّ يَرْجِعُ إِلَى قَوْمِهِ فَيَؤُمُّهُمْ

"Uwaimir came to 'Asim bin 'Adi and said: 'Ask the Messenger of Ailah ﷺ for me: "Do you think that if a man finds another man with his wife and kills him, he should be killed in retaliation, or what should he do?" 'Asim asked the Messenger of Allah ﷺ about that, and the Messenger of Allah ﷺ disapproved of the question. Then 'Uwaimir met him ('Asim) and asked him about that, saying: 'What did you do?’ He said: I did that and you have not brought me any good. I asked the Messenger of Allah ﷺ and he disapproved of this question.’ Uwaimir said: 'By Allah, I will go to the Messenger of Allah ﷺ myself and ask him.' So he went to the Messenger of Allah ﷺ and found that Qur'an had been revealed concerning them, and the Prophet ﷺ told them to go through the procedure of Li'an. 'Uwaimir said: 'O Messenger of Allah, ﷺ by Allah if I take her back, I would have been telling lies about her.' So he left her before the Messenger of Allah ﷺ told him to do so, and that became the Sunnah for two who engage in the procedure of Li'an. Then the Prophet ﷺ said: 'Wait and see. If she gives birth to a child who is black in color with widely-spaced dark eyes and large buttocks, then I think that he was telling the truth about her, but if she gives birth to a child with a red complexion like a Wahrah,[1] then I think that he was lying.' Then she gave birth to a child with features resembling those of the man concerning whom she was accused." (Using translation from Ibn Mājah 2066)

يَا عَاصِمُ سَلْ لِي رَسُولَ اللهِ ﷺ عَنْ رَجُلٍ وَجَدَ مَعَ امْرَأَتَهِ رَجُلًا فَقَتَلَهُ أَيُقْتَلُ بِهِ أَمْ كَيْفَ يَصْنَعُ؟ فَسَأَلَ عَاصِمٌ رَسُولَ اللهِ ﷺ عنْ ذَلِكَ فَعَابَ الْمَسَائِلَ وَكَرِهَهُ فَجَاءَ عُوَيْمِرٌ فَقَالَ يَا عَاصِمُ مَا صَنَعْتَ؟ فَقَالَ مَا صَنَعْتُ؟ إِنَّكَ لَمْ تَأْتِ بِخَيْرٍ سَأَلْتُ رَسُولَ اللهِ ﷺ فَعَابَ الْمَسَائِلَ فَقَالَ عُوَيْمِرٌ وَاللهِ لَآتِيَنَّ رَسُولَ اللهِ ﷺ فَلَأَسْأَلَنَّهُ فَأَتَاهُ فَوَجَدَهُ قَدْ أُنْزِلَ عَلَيْهِ فِيهِمَا فَدَعَاهُمَا رَسُولُ اللهِ ﷺ فَلَاعَنَ بَيْنَهُمَا فَقَالَ عُوَيْمِرٌ لَئِنِ انْطَلَقْتُ بِهَا لَقَدْ كَذَبْتُ عَلَيْهَا فَفَارَقَهَا قَبْلَ أَنْ يَأْمُرَهُ النَّبِيُّ ﷺ قَالَ ابْنُ شِهَابٍ فَصَارَتْ سُنَّةَ الْمُتَلَاعِنَيْنِ ثُمَّ قَالَ رَسُولُ اللهِ ﷺ «انْظُرُوهَا فَإِنْ جَاءَتْ بِهِ أَسْحَمَ أَدْعَجَ الْعَيْنَيْنِ عَظِيمَ الْأَلْيَتَيْنِ فَلَا أُرَاهُ إِلَّا قَدْ صَدَقَ عَلَيْهَا وَإِنْ جَاءَتْ بِهِ أُحَيْمِرَ كَأَنَّهُ وَحَرَةٌ فَلَا أُرَاهُ إِلَّا كَاذِبًا» فَجَاءَتْ بِهِ عَلَى النَّعْتِ الْمَكْرُوهِ وَاللَّفْظُ لِحَدِيثِ الْحُمَيْدِيِّ

[Machine] On the authority of the Messenger of Allah ﷺ , he said, "Verily, the first thing for which people will be held to account on the Day of Resurrection from their actions is their prayer. Our Lord, the Exalted, will say to His angels while He knows better, 'Look at the prayer of My servant; did he complete it or fall short?' If it is complete, it will be recorded as complete for him, but if it is deficient, He will say, 'Look for voluntary prayers for My servant. If he has any, complete his obligatory prayer with it.' Then, the rest of his deeds will be dealt with accordingly." And Abu Ali ar-Rudhbary narrated on the authority of Abu Bakr bin Dasa, who narrated from Abu Dawud, who narrated from Musa bin Ismail, who narrated from Hammad, who narrated from Humaid, who narrated from a man from Banu Salit, who narrated from Abu Hurayrah, who narrated from the Prophet ﷺ similar to this hadith. Hassan differed in many aspects of this hadith, and we have mentioned the most correct of them, if Allah wills. And it was narrated from Yahya bin Ya'mur, from Abu Hurayrah, that it is Marfu' (elevated).

عَنْ رَسُولِ اللهِ ﷺ قَالَ إِنَّ أَوَّلَ مَا يُحَاسَبُ النَّاسُ بِهِ يَوْمَ الْقِيَامَةِ مِنْ أَعْمَالِهِمُ الصَّلَاةُ قَالَ يَقُولُ رَبُّنَا ﷻ لِمَلَائِكَتِهِ وَهُوَ أَعْلَمُ انْظُرُوا فِي صَلَاةِ عَبْدِي أَتَمَّهَا أَمْ نَقَصَهَا؟ فَإِنْ كَانَتْ تَامَّةً كُتِبَتْ لَهُ تَامَّةً وَإِنْ كَانَتِ انْتَقَصَ مِنْهَا شَيْئًا قَالَ انْظُرُوا هَلْ لِعَبْدِي مِنْ تَطَوُّعٍ فَإِنْ كَانَ لَهُ تَطَوُّعٌ قَالَ أَتِمُّوا لِعَبْدِي فَرِيضَتَهُ مِنْ تَطَوُّعِهِ ثُمَّ تُأْخَذُ الْأَعْمَالُ عَلَى ذَلِكُمْ 4001 وَأنبأ أَبُو عَلِيٍّ الرُّوذْبَارِيُّ أنبأ أَبُو بَكْرِ بْنُ دَاسَةَ ثنا أَبُو دَاوُدَ ثنا مُوسَى بْنُ إِسْمَاعِيلَ ثنا حَمَّادٌ عَنْ حُمَيْدٍ عَنِ الْحَسَنِ عَنْ رَجُلٍ مِنْ بَنِي سَلِيطٍ عَنْ أَبِي هُرَيْرَةَ ؓ عَنِ النَّبِيِّ ﷺ نَحْوَهُ هَذَا حَدِيثٌ قَدِ اخْتَلَفَ فِيهِ الْحَسَنُ مِنْ أَوْجُهٍ كَثِيرَةٍ وَمَا ذَكَرْنَا أَصَحَّهَا إِنْ شَاءَ اللهُ تَعَالَى وَرُوِيَ عَنْ يَحْيَى بْنِ يَعْمُرَ عَنْ أَبِي هُرَيْرَةَ ؓ مَرْفُوعًا

[Machine] When Abu Talib passed away, I went to the Prophet ﷺ and said, "O Messenger of Allah, your uncle has died." He said, "Go and bury him." I said, "I cannot bury him alone." He said, "Then go and call for help." So I went and buried him, and then the Prophet ﷺ told me to perform ghusl (ritual bath) and he supplicated for me with prayers that pleased me more than anything on earth. Al-Thawri, Shu'bah, and Sharik narrated it from Abu Ishaq and Al-Amash narrated it from him from a man from Ali and Najiya ibn Ka'b al-Asadi. However, his credibility is not established according to the two Sahih authorities, and it is not mentioned in it that he washed him. Abu Abdillah al-Hafiz informed us that I am al-Hasan ibn Muhammad ibn Ishaq; Muhammad ibn Ahmad ibn al-Bara'ah said: Ali ibn al-Madinini said: The hadith of Ali is that the Prophet ﷺ ordered him to bury Abu Talib. We did not find him except with the people of Kufa, and in his chain of transmission is some weakness.

لَمَّا تُوُفِّيَ أَبُو طَالِبٍ أَتَيْتُ النَّبِيَّ ﷺ فَقُلْتُ يَا رَسُولَ اللهِ إِنَّ عَمَّكَ الضَّالَّ قَدْ هَلَكَ قَالَ فَانْطَلِقْ فَوَارِهِ فَقُلْتُ مَا أَنَا بِمُوَارِيهِ قَالَ فَمَنْ يُوَارِيهِ؟ انْطَلِقْ فَوَارِهِ وَلَا تُحْدِثَنَّ شَيْئًا حَتَّى تَأْتِيَنِي فَانْطَلَقْتُ فَوَارَيْتُهُ فَأَمَرَنِي أَنْ أَغْتَسِلَ ثُمَّ دَعَا لِي بِدَعَوَاتٍ وَلَا يَسُرُّنِي بِهَا مَا عَلَى الْأَرْضِ مِنْ شَيْءٍ وَرَوَاهُ أَيْضًا الثَّوْرِيُّ وَشُعْبَةُ وَشَرِيكٌ عَنْ أَبِي إِسْحَاقَ وَرَوَاهُ الْأَعْمَشُ عَنْهُ عَنْ رَجُلٍ عَنْ عَلِيٍّ وَنَاجِيَةُ بْنُ كَعْبٍ الْأَسَدِيُّ لَمْ تَثْبُتْ عَدَالَتُهُ عِنْدَ صَاحِبَيِ الصَّحِيحِ وَلَيْسَ فِيهِ أَنَّهُ غَسَّلَهُ أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ أَنَا الْحَسَنُ بْنُ مُحَمَّدِ بْنِ إِسْحَاقَ ثنا مُحَمَّدُ بْنُ أَحْمَدَ بْنِ الْبَرَاءِ قَالَ قَالَ عَلِيُّ بْنُ الْمَدِينِيِّ حَدِيثُ عَلِيٍّ ؓ أَنَّ النَّبِيَّ ﷺ أَمَرَهُ أَنْ يُوَارِيَ أَبَا طَالِبٍ لَمْ نَجِدْهُ إِلَّا عِنْدَ أَهْلِ الْكُوفَةِ وَفِي إِسْنَادِهِ بَعْضُ الشَّيْءِ

[Machine] He was with his father on the day of Yarmouk, and when the polytheists were defeated and he carried [the wounded], he began to treat their wounds. Al-Shafi'i said, may Allah have mercy on him, and I do not know if it is confirmed from Abu Bakr, contrary to this view. If it were confirmed, it would be similar to them commanding seriously to fight those who fight against them and not be preoccupied with the situation of these [wounded]. The Shaykh said, "And indeed, he said this because the narrations that we mentioned from Abu Bakr, all of them are Marasil (narrations attributed to the Prophet through a series of narrators rather than being directly heard from the Prophet), except that they were narrated from different perspectives and narrated by Ibn Al-Musayyib, who is a good and reliable transmitter. And Al-Shafi'i, may Allah have mercy on him, mentioned in the narration of Abu 'Abd Al-Rahman Al-Baghdadi, in his narration of Al-Muraqqi', then he weakened it by saying that Muraqqi' is not known. And he mentioned the narration of Ayyub from a man from his father, then he said, "And this is like what we mentioned before, it is unknown." As for the narration of Ibrahim ibn Isma'il ibn Abi Habibah, Al-Shafi'i did not mention it, and it is weaker than what has been mentioned due to ignorance, and Allah knows best.

أَنَّهُ كَانَ مَعَ أَبِيهِ يَوْمَ الْيَرْمُوكِ فَلَمَّا انْهَزَمَ الْمُشْرِكُونَ وَحَمَلَ فَجَعَلَ يُجِيزُ عَلَى جَرْحَاهُمْ قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ وَلَا أَعْلَمُ يَثْبُتُ عَنْ أَبِي بَكْرٍ ؓ خِلَافُ هَذَا وَلَوْ كَانَ ثَبَتَ لَكَانَ يُشْبِهُ أَنْ يَكُونَ أَمَرَهُمْ بِالْجِدِّ عَلَى قِتَالِ مَنْ يُقَاتِلُهُمْ وَلَا يَتَشَاغَلُوا بِالْمُقَامِ عَلَى مَوْضِعِ هَؤُلَاءِ قَالَ الشَّيْخُ وَإِنَّمَا قَالَ هَذَا لِأَنَّ الرِّوَايَاتِ الَّتِي ذَكَرْنَاهَا عَنْ أَبِي بَكْرٍ ؓ كُلَّهَا مَرَاسِيلُ إِلَّا أَنَّهَا رُوِيَتْ مِنْ أَوْجُهٍ وَرَوَاهَا ابْنُ الْمُسَيِّبِ وَهُوَ حَسَنُ الْمُرْسَلِ وَذَكَرَ الشَّافِعِيُّ رَحِمَهُ اللهُ فِي رِوَايَةِ أَبِي عَبْدِ الرَّحْمَنِ الْبَغْدَادِيِّ عَنْهُ حَدِيثَ الْمُرَقَّعِ ثُمَّ ضَعَّفَهُ بِأَنَّ مُرَقَّعًا لَيْسَ بِالْمَعْرُوفِ وَذَكَرَ حَدِيثَ أَيُّوبَ عَنْ رَجُلٍ عَنْ أَبِيهِ ثُمَّ قَالَ وَهَذَا كَالَّذِي ذَكَرْنَا مِنْ قَبْلِهِ مَجْهُولٌ وَأَمَّا حَدِيثُ إِبْرَاهِيمَ بْنِ إِسْمَاعِيلَ بْنِ أَبِي حَبِيبَةَ فَلَمْ يَذْكُرْهُ الشَّافِعِيُّ وَهُوَ أَضْعَفُ مِمَّا رَدَّهُ بِالْجَهَالَةِ وَاللهُ أَعْلَمُ

[Machine] A man was found in some Arab regions who was getting married like a woman getting married. Abu Bakr gathered the people from the companions of the Messenger of Allah ﷺ and asked them about this. The strongest in his statement at that time was Ali ibn Abi Talib, who said: "Indeed, this is a sin that no nation has committed before except one nation. Allah has done with it what you know. We see that we should burn him with fire." The opinion of the companions of the Messenger of Allah ﷺ was unanimous that he should be burned with fire. Abu Bakr wrote to Khalid bin al-Walid, ordering him to burn him with fire. This is a sent message, and it was narrated from another source that Ja'far bin Muhammad narrated from his father, from Ali, that in a different story, he said: "He should be stoned and burned with fire." And it is mentioned from Ibn Abi Layla from a man from Hamdan that Ali stoned a man who was married in the manner of the people of Lot. This is how al-Thawri mentioned it from him, specifying it to adultery, and "Hisheemun" (the word is incomplete).

وَجَدَ رَجُلًا فِي بَعْضِ نَوَاحِي الْعَرَبِ يُنْكَحُ كَمَا تُنْكَحُ الْمَرْأَةُ وَأَنَّ أَبَا بَكْرٍ ؓ جَمَعَ النَّاسَ مِنْ أَصْحَابِ رَسُولِ اللهِ ﷺ فَسَأَلَهُمْ عَنْ ذَلِكَ فَكَانَ مِنْ أَشَدِّهِمْ يَوْمَئِذٍ قَوْلًا عَلِيُّ بْنُ أَبِي طَالِبٍ ؓ قَالَ إِنَّ هَذَا ذَنْبٌ لَمْ تَعْصِ بِهِ أُمَّةٌ مِنَ الْأُمَمِ إِلَّا أُمَّةٌ وَاحِدَةٌ صَنَعَ اللهُ بِهَا مَا قَدْ عَلِمْتُمْ نَرَى أَنْ نُحَرِّقَهُ بِالنَّارِ فَاجْتَمَعَ رَأْيُ أَصْحَابِ رَسُولِ اللهِ ﷺ عَلَى أَنْ يُحَرِّقَهُ بِالنَّارِ فَكَتَبَ أَبُو بَكْرٍ ؓ إِلَى خَالِدِ بْنِ الْوَلِيدِ يَأْمُرُهُ أَنْ يُحَرِّقَهُ بِالنَّارِ هَذَا مُرْسَلٌ وَرُوِي مِنْ وَجْهٍ آخَرَ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ عَلِيٍّ ؓ فِي غَيْرِ هَذِهِ الْقِصَّةِ قَالَ يُرْجَمُ وَيُحَرَّقُ بِالنَّارِ وَيُذْكَرُ عَنِ ابْنِ أَبِي لَيْلَى عَنْ رَجُلٍ مِنْ هَمْدَانَ أَنَّ عَلِيًّا ؓ رَجَمَ رَجُلًا مُحْصَنًا فِي عَمَلِ قَوْمِ لُوطٍ هَكَذَا ذَكَرَهُ الثَّوْرِيُّ عَنْهُ مُقَيَّدًا بِالْإِحْصَانِ وَهُشَيْمٌ

[Machine] About a man from the companions of the Messenger of Allah ﷺ from the Ansar named Basrah. He said, "I married a virgin woman in her privacy (without the consent of her guardian). I entered upon her and found her to be pregnant. The Prophet ﷺ said to me, 'She has the right to the dowry for what you enjoyed from her private part, and the child belongs to you. But if she gives birth, then flog her.' The sheikh, may Allah have mercy on him, said, 'This hadith was only narrated by Ibn Jurayj from Ibrahim ibn Abi Yahya from Safwan bin Sulaim, and Ibrahim's reliability is disputed. And Abu Bakr bin Al-Harith Al-Faqih informed us that Ali bin Umar Al-Hafith narrated to him that Ismail bin Yunus bin Yassin narrated to him that Ishaq bin Abi Israil narrated to him that Abdul Razzaq narrated to him from Ibn Jurayj from Safwan bin Sulaim. He mentioned it in a similar way but did not say it was said by Basrah.' Abdul Razzaq said, 'And the hadith of Ibn Jurayj from Safwan bin Sulaim is Ibn Jurayj's narration from Ibrahim bin Abi Yahya from Safwan bin Sulaim."

عَنْ رَجُلٍ مِنْ أَصْحَابِ رَسُولِ اللهِ ﷺ مِنَ الْأَنْصَارِ يُقَالُ لَهُ بَصْرَةُ قَالَ تَزَوَّجْتُ امْرَأَةً بِكْرًا فِي سِتْرِهَا فَدَخَلْتُ عَلَيْهَا فَإِذَا هِيَ حُبْلَى فَقَالَ لِيَ النَّبِيُّ ﷺ لَهَا الصَّدَاقُ بِمَا اسْتَحْلَلْتَ مِنْ فَرْجِهَا وَالْوَلَدُ عَبْدٌ لَكَ فَإِذَا وَلَدَتْ فَاجْلِدُوهَا قَالَ الشَّيْخُ رَحِمَهُ اللهُ فَهَذَا الْحَدِيثُ إِنَّمَا أَخَذَهُ ابْنُ جُرَيْجٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي يَحْيَى عَنْ صَفْوَانَ بْنِ سُلَيْمٍ وَإِبْرَاهِيمُ مُخْتَلَفٌ فِي عَدَالَتِهِ

13890 وَأَخْبَرَنَا أَبُو بَكْرِ بْنُ الْحَارِثِ الْفَقِيهُ أَنْبَأَ عَلِيُّ بْنُ عُمَرَ الْحَافِظُ ثنا إِسْمَاعِيلُ بْنُ يُونُسَ بْنِ يَاسِينَ ثنا إِسْحَاقُ بْنُ أَبِي إِسْرَائِيلَ ثنا عَبْدُ الرَّزَّاقِ عَنِ ابْنِ جُرَيْجٍ عَنْ صَفْوَانَ بْنِ سُلَيْمٍ فَذَكَرَهُ بِنَحْوِهِ لَمْ يَقُلْ يُقَالُ لَهُ بَصْرَةُ قَالَ عَبْدُ الرَّزَّاقِ وَحَدِيثُ ابْنِ جُرَيْجٍ عَنْ صَفْوَانَ بْنِ سُلَيْمٍ هُوَ ابْنُ جُرَيْجٍ عَنْ إِبْرَاهِيمَ بْنِ أَبِي يَحْيَى عَنْ صَفْوَانَ بْنِ سُلَيْمٍ

"عَنْ عَاصِمِ بْنِ عَمْرٍو الْبَجَلِىَّ عَنْ رَجُلٍ أَنَّ نَفَرًا منْ أَهْلِ الْكُوفَةِ أتَوْا عُمَرَ بْنَ اْلخَطَّابِ فَقالُوا: جِئْنَاكَ نَسْأَلُكَ عَنْ ثَلَاثِ خِصَالٍ: عَنْ صَلَاةِ الرَّجُلِ فِى بَيْتِهِ تَطَوُّعًا، وَعَمَّا يَحِلُّ لِلرَّجُلِ مِنَ امْرَأَتِهِ إِذَا كَانَتْ حَائِضًا، وَعَنِ الْغُسْل مِنَ الْجَنَابَةِ، فَقَالَ: لَقَدْ سَأَلْتُمُونِى عَنْ خِصَالٍ مَا سَأَلَنِى عَنْهُنَّ أَحَدٌ مُنْذُ سَأَلْتُ رَسُولَ اللهِ ﷺ عَنْهنَّ: أَمَّا صَلَاةُ الرَّجُلِ فِى بَيْتِهِ تَطَوُّعًا فَهُوَ نُورٌ فَنَوِّرُوا بُيُوتكُمْ، وأَمَّا مَا يَحلُّ لِلرَّجُلِ مِنِ امْرَأَتِه حَائِضًا فَلَكَ مَا فَوْقَ الإِزَارِ مِنَ الضَّمِّ وَالتَّقْبِيل، وَلا تَطَّلِعْ عَلَى مَا تَحتَهُ، وَإِنَّمَا الغُسْلُ مِنَ الْجَنابَةِ فَتُفْرغُ بِيَمِينِكَ عَلَى شِمَالِكَ، ثُمَّ تُدْخِلُ يَدَكَ فِى الإِنَاءِ فَتَغْسِل فَرْجَكَ وَمَا أَصَابك، ثمَّ تَتَوَضَّأُ وضُوءَكَ للِصَّلَاةِ، ثُمَّ تُفْرغُ عَلَى رَأسِكَ ثَلَاثَ مَرَّاتٍ تُدَلَّكُ رَأسَكَ فِى كُلَّ مَرَّةٍ، ثُمَّ أَفِضِ الْمَاءَ عَلَى جسدك، ثُمَّ تَنَحَّ عَنْ مُغْتَسَلكَ فَاغْسِلْ رِجْلَيْكَ".

"عَنْ رَجُلٍ مِنْ كندةَ قَالَ: دَخَلْتُ عَلَى عَائِشَة وَبَيْنِي وَبَيْنَهَا حِجَابٌ فَقُلتُ: أَسَمِعتِ رَسُولَ الله ﷺ يَقُولُ: إِنَّه يَأتِي عَلَيْه سَاعَة لا يَمْلِكُ فِيهَا لأَحَدٍ شَفَاعَةً؟ قَالَتْ: لَقَد سَأَلْتهُ وَإنَّا فِي شعَارٍ وَاحِدٍ، فَقَال: نَعَم، حِينَ يُوضَع الصِّراطُ، وَحِينَ

تبْيَضُّ وجُوهٌ وَتَسْوَدُّ وُجُوهٌ، وَعِندَ الجِسرِ حِينَ يُسَجَّرُ وَيُسْتَحَدُّ حَتَّى يَكُونَ مِثْل شَفْرَةِ السَّيفِ وَيُسجر حَتَّى يكُون مِثْلَ الْجَمْرَةِ، وَأَمَّا المُؤْمِنُ فيجيزه وَلَا يَضُرُّهُ، وَأَمَا المنَافِقُ فَيَنْطَلِق حَتَّى إِذَا كَانَ فِي وَسَطِهِ حُزَّ فِي قَدَمَيْه فَهَوى بيديه إِلى قَدَمَيْه فَهَلْ رَأَيْت مِنْ رَجُلٍ يَسْعَى حَافِيًا فَيَأخُذ شَوْكَةً حَتَّى يكاد يَنْفُذ قَدَمَيْه فَإِنه كَذَلِكَ يَهْوى بيديه إِلَى قَدَمَيه فَتَضْرِبُهُ الزَّبَانِيَةُ بِخطَّافٍ فِي نَاصِيتِهِ فَيُطْرحُ فِي جَهَنَّم يَهْوى فِيهَا خَمْسِينَ عَامًا، فَقُلْتُ أَيَثْقُلُ؟ قَالَ يَثْقُلُ خمس خلفاتٍ فَيَوْمَئِذٍ يُعْرفُ المُجرِمُون بسيماهم فَيُؤْخَذُ بِالنَّواصِي وَالأقْدَامِ".

[Machine] And Sa'id ibn al-Musayyib said, "Oh, son of my brother, can there be a flood before rain?"

وَقَالَ سَعِيدُ بْنُ الْمُسَيِّبِ يَا ابْنَ أَخِي أَيَكُونُ سَيْلٌ قَبْلَ مَطَرٍ

[Machine] A year passed without me having anything to feed my family except for some camel meat. The Prophet ﷺ had prohibited the consumption of domesticated camel meat. So, I went to the Prophet ﷺ and said, "O Messenger of Allah, a year has passed and I have nothing to feed my family except for the fat of camel meat, and you have prohibited the consumption of domesticated camel meat." He replied, "Feed your family from the fat of your camel meat, for I had prohibited it due to the scarcity in our village. This hadith has a disputed chain of narration."

أَصَابَتْنَا سَنَةٌ فَلَمْ يَكُنْ فِي مَالِي شَيْءٌ أُطْعِمُ أَهْلِي إِلَّا شَيْءٌ مِنْ حُمُرٍ وَقَدْ كَانَ النَّبِيُّ ﷺ حَرَّمَ لُحُومَ الْحُمُرِ الْأَهْلِيَّةِ فَأَتَيْتُ النَّبِيَّ ﷺ فَقُلْتُ يَا رَسُولَ اللهِ أَصَابَتْنَا سَنَةٌ وَلَمْ يَكُنْ فِي مَالِي مَا أُطْعِمُ أَهْلِي إِلَّا سِمَانَ حُمُرٍ وَإِنَّكَ حَرَّمْتَ لُحُومَ الْحُمُرِ الْأَهْلِيَّةِ فَقَالَ أَطْعِمْ أَهْلَكَ مِنْ سَمِينِ حُمُرِكَ فَإِنَّمَا حَرَّمْتُهَا مِنْ أَجْلِ جَوَّالِي الْقَرْيَةِ فَهَذَا حَدِيثٌ مُخْتَلَفٌ فِي إِسْنَادِهِ

Yahya related to me from Malik that Kathir ibn Farqad asked Abu Bakr ibn Muhammad ibn Amr ibn Hazm about a man who sold food to be delivered at a future date to a man for gold and then with the gold, he bought dates before he had taken delivery of the gold. He disapproved of that and forbade it. Yahya related to me from Malik from Ibn Shihab the like of that. Malik said, ''Said ibn al-Musayyab, Sulayman ibn Yasar, Abu Bakr ibn Muhammad ibn Amr ibn Hazm, and Ibn Shihab forbade that a man sell wheat for gold and then buy dates with that gold before he had received the gold from the transaction in which he sold the wheat. There is no harm for someone to buy dates on delayed terms, on the strength of the gold for which he sold the wheat, from someone other than the person to whom he sold the wheat before taking possession of the gold, and to refer the one from whom he bought the dates to his debtor who bought the wheat, for the gold he is owed for the dates." Malik said, "I asked more than one of the people of knowledge about that and they did not see any harm in it."

عَنِ الرَّجُلِ يَبِيعُ الطَّعَامَ مِنَ الرَّجُلِ بِذَهَبٍ إِلَى أَجَلٍ ثُمَّ يَشْتَرِي بِالذَّهَبِ تَمْرًا قَبْلَ أَنْ يَقْبِضَ الذَّهَبَ فَكَرِهَ ذَلِكَ وَنَهَى عَنْهُ وَحَدَّثَنِي عَنْ مَالِكٍ عَنِ ابْنِ شِهَابٍ بِمِثْلِ ذَلِكَ قَالَ مَالِكٌ وَإِنَّمَا نَهَى سَعِيدُ بْنُ الْمُسَيَّبِ وَسُلَيْمَانُ بْنُ يَسَارٍ وَأَبُو بَكْرِ بْنُ مُحَمَّدِ بْنِ عَمْرِو بْنِ حَزْمٍ وَابْنُ شِهَابٍ عَنْ أَنْ لاَ يَبِيعَ الرَّجُلُ حِنْطَةً بِذَهَبٍ ثُمَّ يَشْتَرِيَ الرَّجُلُ بِالذَّهَبِ تَمْرًا قَبْلَ أَنْ يَقْبِضَ الذَّهَبَ مِنْ بَيْعِهِ الَّذِي اشْتَرَى مِنْهُ الْحِنْطَةَ فَأَمَّا أَنْ يَشْتَرِيَ بِالذَّهَبِ الَّتِي بَاعَ بِهَا الْحِنْطَةَ إِلَى أَجَلٍ تَمْرًا مِنْ غَيْرِ بَائِعِهِ الَّذِي بَاعَ مِنْهُ الْحِنْطَةَ قَبْلَ أَنْ يَقْبِضَ الذَّهَبَ وَيُحِيلَ الَّذِي اشْتَرَى مِنْهُ التَّمْرَ عَلَى غَرِيمِهِ الَّذِي بَاعَ مِنْهُ الْحِنْطَةَ بِالذَّهَبِ الَّتِي لَهُ عَلَيْهِ فِي ثَمَنِ التَّمْرِ فَلاَ بَأْسَ بِذَلِكَ قَالَ مَالِكٌ وَقَدْ سَأَلْتُ عَنْ ذَلِكَ غَيْرَ وَاحِدٍ مِنْ أَهْلِ الْعِلْمِ فَلَمْ يَرَوْا بِهِ بَأْسًا

[Machine] He informed him about Umm Salama, the wife of the Prophet ﷺ , that there was a woman who used to have prolonged menstruation during the time of the Messenger of Allah ﷺ . Umm Salama consulted the Messenger of Allah ﷺ on her behalf. The Messenger of Allah ﷺ said, "Let her count the number of nights and days of her menstruation before it used to occur, for the duration of her menstrual period remains the same as before, and accordingly she should abandon prayer during those days. If she completes her menstruation and is about to attend a prayer, she should take a bath, put on a sanitary napkin, and then offer the prayer. Ubaidullah Ibn Umar, Ismail Ibn Ibraheem Ibn Akbah, Sakhr Ibn Juwairiyah, and Juwairiyah Ibn Asma’a narrated this Hadith from Nafie’. As for the narration of Ubaidullah Ibn Umar, Abu Ali Ar-Rudbari narrated it on the authority of Abu Bakr Ibn Dasah, who narrated it from Abu Dawud, who narrated it from Abdullah Ibn Muslimah, who narrated it from Anas, who narrated it from a man among the Ansar, who mentioned the meaning of the Hadith of Al-Layth. As for the narration of Sulaiman Ibn Yasar, it is consistent with it.

أَخْبَرَهُ عَنْ أُمِّ سَلَمَةَ زَوْجِ النَّبِيِّ ﷺ أَنَّ امْرَأَةً كَانَتْ تُهَرَاقُ الدَّمَ عَلَى عَهْدِ رَسُولِ اللهِ ﷺ فَاسْتَفْتَتْ لَهَا أُمُّ سَلَمَةَ رَسُولَ اللهِ ﷺ فَقَالَ رَسُولُ اللهِ ﷺ لِتَنْظُرْ عَدَدَ اللَّيَالِي وَالْأَيَّامِ الَّتِي كَانَتْ تَحِيضُهُنَّ قَبْلَ أَنْ يَكُونَ بِهَا الَّذِي كَانَ بِهَا وَقَدْرَهُنَّ مِنَ الشَّهْرِ فَتُتْرَكِ الصَّلَاةَ لِذَلِكَ فَإِذَا خَلَّفَتْ ذَلِكَ وَحَضَرَتِ الصَّلَاةُ فَلْتَغْتَسِلْ وَتَسْتَثْفِرْ بِثَوْبٍ وَتُصَلِّي تَابَعَهُ عُبَيْدُ اللهِ بْنُ عُمَرَ وَإِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ بْنِ عُقْبَةَ وَصَخْرُ بْنُ جُوَيْرِيَةَ وَجُوَيْرِيَةُ بْنُ أَسْمَاءَ عَنْ نَافِعٍ 1578 أَمَّا حَدِيثُ عُبَيْدِ اللهِ فَأَخْبَرَنَا أَبُو عَلِيٍّ الرُّوذْبَارِيُّ ثنا أَبُو بَكْرِ بْنُ دَاسَةَ ثنا أَبُو دَاوُدَ ثنا عَبْدُ اللهِ بْنُ مَسْلَمَةَ ثنا أَنَسٌ يَعْنِي ابْنَ عِيَاضٍ عَنْ عُبَيْدِ اللهِ عَنْ نَافِعٍ عَنْ سُلَيْمَانَ بْنِ يَسَارٍ عَنْ رَجُلٍ مِنَ الْأَنْصَارِ أَنَّ امْرَأَةً كَانَتْ تُهَرَاقُ الدَّمَ فَذَكَرَ مَعْنَى حَدِيثِ اللَّيْثِ وَقَالَ فَإِذَا خَلَّفَتْهُنَّ وَحَضَرَتِ الصَّلَاةُ فَلْتَغْتَسِلْ وَسَاقُ مَعْنَاهُ

"عَنْ مُحَمَّدِ بْنِ سِيرينَ، عَنْ رَجُلٍ مِنْ بَنِى زُرَيْقٍ قَالَ: لَمَّا كَانَ ذَلِكَ الْيَوْمُ، خَرَجَ أَبُو بَكْرٍ وَعُمَرُ حَتَّى أَتَوْا الأَنْصَارَ، فَقَالَ أَبُو بَكْرٍ: يَا مَعْشَرَ الأَنْصَارِ إِنَّا لَا نُنْكِرُ حَقَّكُمْ (وَلَا يُنْكِرُ حَقَّكُمْ) مُؤْمِنٌ، وَإِنَّا وَاللَّه مَا أَصَبْنَا خَيْرًا إلَّا شَارَكْتُمُونَا فيه، وَلَكِنْ لَا تَرْضَى الْعَرَبُ وَلَا تَقِرُّ إِلَّا عَلَى رَجُلٍ مِنْ قُرَيْشٍ؛ لأَنَّهُمْ أَفْصَحُ النَّاسِ أَلْسِنَةً، وَأَحْسَنُ النَّاسِ وُجُوهًا، وَأَوْسَطُ الْعَرَبِ دَارًا، وَأَكْثَرُ النَّاسِ شَحْمَةً فِى الْعَرَب، فَهَلُمُّوا إِلَى عُمَرَ فبَايِعُوهُ، فَقَالُوا: لَا، فَقَالَ عُمَرُ: فَلِمَ؟ فَقَالُوا: نَخَافُ الأَثرَةَ، فَقَالَ: أَمَّا مَا عِشْتُ فَلَا تُبَايِعُوا إلا أَبَا بَكْرٍ، (فَقَالَ أَبُو بْكَرٍ لِعُمَرَ: أَنْتَ أَقْوَى مِنِّى، فَقَالَ عُمَرُ: أَنْتَ أَفْضَلُ مِنِّى، فَقَالَاهَا الثَّانِيَةَ، فَلَمَّا كَانَتْ الثَّالِثَةُ قَالَ لَهُ عُمَرُ: إِنَّ قُوَّتِى لَكَ مَعَ فَضْلِكَ، فَبَايِعُوا أَبَا بَكْرٍ) وَأَتَى النَّاسُ عِنْدَ بَيْعَةِ أَبِى بَكْرٍ أَبَا عُبَيْدَةَ بْنَ الْجَرَّاحِ فَقَالَ: تَأتُونَنِى وَفيكُمْ ثَانِىَ اثْنَينِ".

"عَنِ الرَّبِيعِ بْنِ أَنَسٍ، عَنْ رَجُلٍ، عَنْ عَلِىٍّ قَالَ: يَا رسُولَ الله، ذَهَبَ أَرْبَابُ الدُّثُورِ بِالأُجُورِ، قَالَ: يَا عَلِىُّ أَفَلَا أَدُلُّكَ عَلَى صَدَقةٍ هِىَ أَفْضلُ مِنْ صَدَقَةِ كُلِّ مُصَّدِّقٍ () في سَائِرِ الأَرْضِ: الْمُدْرِكُ ( *) ذَلِكَ إِلَّا مَنْ عَمِلَ مِثْلَهَا أَنْ يَقُولَ بَعْدَ صَلَاةِ الْغَدَاةِ عَشْرَ مَرَّاتٍ: لَا إِلَهَ إِلَّا الله وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ ولَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَئٍ قَدِيرٌ، وَبَعْدَ صَلَاةِ الْعَصْرِ مِثْلَ ذَلِكَ، وَيَقُولُ فِى دُبُرِ كُلِّ صَلَاةٍ مَكْتُوبَةٍ خَمْسًا وَعِشْرِينَ مَرَّةً سُبْحَانَ الله، وَالْحَمْدُ لله، وَلَا إِلَهَ إِلَّا الله، والله أَكْبَرُ مِلءَ السَّمَوَاتِ وَالأَرْضِ وَمَا فيِهنَّ فَذَاكَ خَمْسُ مِائةِ تَسبِيحَةٍ تُسَبِّحُهُنَّ كُلَّ يَوْمٍ، وَهِىَ فِى الْمِيزَانِ خَمْسَةُ آلافٍ، وَهُنَّ الْبَاقياتُ الصَّالِحاتُ، وَهُنَّ الَّتِى لَيْسَ لَهُنَّ مِنَ الْقَوْلِ عَدْلٌ: اَلْحَمْدُ لله مِلْءُ الْمِيزَانِ، وسُبْحَانَ الله نِصْفُ الْمِيزَانِ، وَلَا إِلَه إِلَّا الله وَالله أَكْبَرُ مِلءُ السَّمَواتِ وَالأَرْضِ وَمَا فِيهِنَّ".

"عَنْ أَبِى قَتَادَةَ قَالَ: سَأَلَ رَجُلٌ رَسُولَ الله ﷺ فَقَالَ: كَيْفَ نَصُومُ؟ فَغَضب حَتى رؤى الْغَضَبُ في وَجْهِهِ وَرَدَّدَ قَولَه كَيْفَ نَصُومُ؟ فَلَمَّا سَكَتَ عنه الْغَضَبُ أَقْبَلَ، فَكَبَّر عُمَرُ، فَقَالَ: رَضينَا بِالله تَعَالَى ربا وبالإسلَام دِينًا، وبمُحمَّد نبيا، وَبِبَيْعَتِنَا بَيْعة، فَسُئِلَ رسولُ الله ﷺ عَنْ رَجُلٍ صَامَ الدَّهَر؟ فَقَالَ: لَا صَامَ وَلَا أَفْطَرَ، أَو مَا صَامَ وَمَا أَفْطَر فسُئِلَ عَن صْيام يَوْمَينِ وإِفْطَار يَوْم، فَقَالَ: وَمَن يطق ذَلِكَ؟ فَسُئِلَ عَنْ صِيَام يَوم وَإِفْطَارِ يَوميْن، فَقَالَ: وَدَدَنا أَنَّ الله تَعَالَى قَوَّانَا عَلى ذَلِكَ، فَسُئِلَ عَنْ صِيَام يَوم وَإفطار يَوْم، قَالَ: ذَاكَ صِيامُ أخى داودَ، فَسُئِل عَنْ صِيَام يوم الاثْنَينِ، فَقَالَ: ذَاكَ يَومٌ بُعِثْتُ فِيه، وَولُدْتُ فِيهِ، وقَالَ صِيَامُ ثَلاثَةِ أَيَّامٍ مِنْ كُلِّ شَهْرٍ، وَرَمَضان إِلى رَمَضَان صَومُ الدَّهْر، وسُئِلَ عَنْ صَوْمِ يَوْم عَرَفَةَ، فَقَالَ: يُكَفِّر السنةَ الماضِيَةَ والبَاقِيةَ وسئِلَ عنْ صَوْم يَوْم عاشُورَاء، فَقَال: يُكَفِّر السَّنة المَاضية".

Yahya related to me from Malik that it reached him that a slave of Abdullah ibn Umar escaped and one of his horses wandered off, and the idol worshippers seized them. Then the Muslims recaptured them, and they were returned to Abdullah ibn Umar, before the division of the spoils took place. I heard Malik say about muslim property that had been seized by the enemy, "If it is noticed before the distribution, then it is returned to itsowner. Whatever has already been distributed is not returned to anyone." Malik, when asked about a man whose young male slave was taken by the idol worshippers and then the Muslims re-captured him, said, "The owner is more entitled to him without having to pay his price or value or having to incur any loss before the distribution takes place. If the distribution has already taken place then I think that the slave belongs to his master for his price if the master wants him back." Regarding an umm walad of a Muslim man who has been taken by the idol worshippers and then recaptured by the Muslims and allotted in the distribution of spoils and then recognised by her master after the distribution, Malik said, "She is not to be enslaved. I think that the Imam should pay a ransom for her for her master. If he does not do it, then her master must pay a ransom for her and not leave her. I do not think that she should be made a slave by whoever takes her and intercourse with her is not halal. She is in the position of a free woman because her master would be required to pay compensation if she injured somebody and so she is in the same position (as a wife). He must not leave the mother of his son to be enslaved nor may intercourse with her be made halal." Malik was asked about a man who went to enemy territory to pay ransom or to trade, and he bought a free man or a slave, or they were given to him. He said, "As for the free man, the price he buys him for is a debt against the man and he is not made a slave. If the captive is given to him freely, he is free and owes nothing unless the man gave something in recompense for him. That is a debt against the free man, the same as if a ransom had been paid for him. As for a slave, his former master can choose to take him back and pay his price to the man who bought him or he can choose to leave him, as he wishes. If he was given to the man, the former master is more entitled to him, and he owes nothing for him unless the man gave something for him in recompense. Whatever he gave for him is a loss against the master if he wants him back."

أَنَّ عَبْدًا لِعَبْدِ اللَّهِ بْنِ عُمَرَ أَبَقَ وَأَنَّ فَرَسًا لَهُ عَارَ فَأَصَابَهُمَا الْمُشْرِكُونَ ثُمَّ غَنِمَهُمَا الْمُسْلِمُونَ فَرُدَّا عَلَى عَبْدِ اللَّهِ بْنِ عُمَرَ وَذَلِكَ قَبْلَ أَنْ تُصِيبَهُمَا الْمَقَاسِمُ۔ قَالَ يَحْيَى: سَمِعْتُ مَالِكًا يَقُولُ: فِيمَا يُصِيبُ الْعَدُوُّ مِنْ أَمْوَالِ الْمُسْلِمِينَ: إِنَّهُ إِنْ أُدْرِكَ قَبْلَ أَنْ تَقَعَ فِيهِ الْمَقَاسِمُ، فَهُوَ رَدٌّ عَلَى أَهْلِهِ. وَأَمَّا مَا وَقَعَتْ فِيهِ الْمَقَاسِمُ، فَلَا يُرَدُّ عَلَى أَحَدٍ۔ قَالَ: وَسُئِلَ مَالِكٌ عَنْ رَجُلٍ حَازَ الْمُشْرِكُونَ غُلَامَهُ، ثُمَّ غَنِمَهُ الْمُسْلِمُونَ. قَالَ مَالِكٌ: صَاحِبُهُ أَوْلَى بِهِ بِغَيْرِ ثَمَنٍ، وَلَا قِيمَةٍ، وَلَا غُرْمٍ، مَا لَمْ تُصِبْهُ الْمَقَاسِمُ، قَالَ: فَإِنْ وَقَعَتْ الْمَقَاسِمُ فِيهِ، فَإِنِّي أَرَى أَنْ يَكُونَ الْغُلَامُ لِسَيِّدِهِ بِالثَّمَنِ، إِنْ شَاءَ. قَالَ مَالِكٌ فِي أُمِّ وَلَدِ رَجُلٍ (١) مِنَ الْمُسْلِمِينَ، حَازَهَا الْمُشْرِكُونَ، ثُمَّ غَنِمَهَا الْمُسْلِمُونَ، فَقُسِمَتْ فِي الْمَقَاسِمِ، ثُمَّ عَرَفَهَا سَيِّدُهَا بَعْدَ الْقَسْمِ: إِنَّهَا لَا تُسْتَرَقُّ. وَأَرَى أَنْ يَفْتَدِيَهَا (٢) الْإِمَامُ لِسَيِّدِهَا (٣). فَإِنْ لَمْ يَفْعَلْ، فَعَلَى سَيِّدِهَا أَنْ يَفْتَدِيَهَا (٤)، وَلَا يَدَعَهَا. وَلَا أَرَى لِلَّذِي صَارَتْ لَهُ أَنْ يَسْتَرِقَّهَا، وَلَا يَسْتَحِلَّ فَرْجَهَا، وَإِنَّمَا هِيَ بِمَنْزِلَةِ الْحُرَّةِ، لِأَنَّ سَيِّدَهَا يُكَلَّفُ أَنْ يَفْتَدِيَهَا (٥)، إِذَا جَرَحَتْ، فَهذَا بِمَنْزِلَةِ ذلِكَ، فَلَيْسَ لَهُ أَنْ يُسَلِّمَ أُمَّ وَلَدِهِ تُسْتَرَقُّ، وَيُسْتَحَلُّ فَرْجُهَا. قَالَ يَحْيَى، وَسُئِلَ مَالِكٌ عَنِ الرَّجُلِ يَخْرُجُ إِلَى الْعَدُوِّ فِي الْمُفَادَاةِ، أَوْ فِي التِّجَارَةِ. فَيَشْتَرِي الْعَبْدَ، أَوِ الْحُرَّ، أَوْ يُوهَبَانِ لَهُ. فَقَالَ: أَمَّا الْحُرُّ، فَإِنَّ مَا اشْتَرَاهُ بِهِ، دَيْنٌ عَلَيْهِ، وَلَا يُسْتَرَقُّ، وَإِنْ كَانَ وُهِبَ لَهُ، فَهُوَ حُرٌّ. وَلَيْسَ عَلَيْهِ شَيْءٌ. إِلَاّ أَنْ يَكُونَ الرَّجُلُ أَعْطَى فِيهِ شَيْئًا مُكَافَأَةً، فَهُوَ دَيْنٌ عَلَى الْحُرِّ، بِمَنْزِلَةِ مَا اشْتُرِيَ بِهِ. وَأَمَّا الْعَبْدُ، فَإِنَّ سَيِّدَهُ الْأَوَّلَ مُخَيَّرٌ فِيهِ، إِنْ شَاءَ أَنْ يَأْخُذَهُ، وَيَدْفَعَ إِلَى الَّذِي اشْتَرَاهُ ثَمَنَهُ، فَذلِكَ لَهُ، وَإِنْ أَحَبَّ أَنْ يُسْلِمَهُ أَسْلَمَهُ. وَإِنْ كَانَ وُهِبَ لَهُ، فَسَيِّدُهُ الْأَوَّلُ أَحَقُّ بِهِ، وَلَا شَيْءَ عَلَيْهِ، إِلَاّ أَنْ يَكُونَ الرَّجُلُ أَعْطَى فِيهِ شَيْئًا مُكَافَأَةً، فَيَكُونُ مَا أَعْطَى فِيهِ غُرْمًا عَلَى سَيِّدِهِ، إِنْ أَحَبَّ أَنْ يَفْتَدِيَهُ

Yahya related to me from Malik, from Hisham ibn Urwa, from his father, that A'isha, umm al-muminin, said to him, "Son of my sister, it is only for ten nights, so if you get an urge to do something, leave it," by which she meant eating game-meat. Malik said that if game was hunted forthe sake of a man who is in ihram and it was prepared for him and he ate some of it knowing that it had been hunted for his sake, then he had to pay a forfeit for all of the game that had been hunted on his behalf. Malik was asked about whether someone who was forced to eat carrion while he was in ihram should hunt game and then eat that rather than the carrion, and he said, "It is better for him to eat the carrion, because Allah, the Blessed and Exalted, has not given permission for someone in ihram to either eat game or take it in any situation, but He has made allowances for eating carrion when absolutely necessary." Malik said, "It is not halal for anyone, whether in ihram or not, to eat game which has been killed or sacrificed by some one in ihram, because, whether it was killed deliberately or by mistake, it was not done in a halal manner, and so eating it is not halal. I have heard this from more than one person. Somebody who kills game and then eats it only has to make a single kaffara, which is the same as for somebody who kills game but does not eat any of it."

أَنَّهَا قَالَتْ لَهُ يَا ابْنَ أُخْتِي إِنَّمَا هِيَ عَشْرُ لَيَالٍ فَإِنْ تَخَلَّجَ فِي نَفْسِكَ شَىْءٌ فَدَعْهُ تَعْنِي أَكْلَ لَحْمِ الصَّيْدِ قَالَ مَالِكٌ فِي الرَّجُلِ الْمُحْرِمِ يُصَادُ مِنْ أَجْلِهِ صَيْدٌ فَيُصْنَعُ لَهُ ذَلِكَ الصَّيْدُ فَيَأْكُلُ مِنْهُ وَهُوَ يَعْلَمُ أَنَّهُ مِنْ أَجْلِهِ صِيدَ فَإِنَّ عَلَيْهِ جَزَاءَ ذَلِكَ الصَّيْدِ كُلِّهِ وَسُئِلَ مَالِكٌ عَنِ الرَّجُلِ يُضْطَرُّ إِلَى أَكْلِ الْمَيْتَةِ وَهُوَ مُحْرِمٌ أَيَصِيدُ الصَّيْدَ فَيَأْكُلُهُ أَمْ يَأْكُلُ الْمَيْتَةَ فَقَالَ بَلْ يَأْكُلُ الْمَيْتَةَ وَذَلِكَ أَنَّ اللَّهَ تَبَارَكَ وَتَعَالَى لَمْ يُرَخِّصْ لِلْمُحْرِمِ فِي أَكْلِ الصَّيْدِ وَلاَ فِي أَخْذِهِ فِي حَالٍ مِنَ الأَحْوَالِ وَقَدْ أَرْخَصَ فِي الْمَيْتَةِ عَلَى حَالِ الضَّرُورَةِ قَالَ مَالِكٌ وَأَمَّا مَا قَتَلَ الْمُحْرِمُ أَوْ ذَبَحَ مِنَ الصَّيْدِ فَلاَ يَحِلُّ أَكْلُهُ لِحَلاَلٍ وَلاَ لِمُحْرِمٍ لأَنَّهُ لَيْسَ بِذَكِيٍّ كَانَ خَطَأً أَوْ عَمْدًا فَأَكْلُهُ لاَ يَحِلُّ وَقَدْ سَمِعْتُ ذَلِكَ مِنْ غَيْرِ وَاحِدٍ وَالَّذِي يَقْتُلُ الصَّيْدَ ثُمَّ يَأْكُلُهُ إِنَّمَا عَلَيْهِ كَفَّارَةٌ وَاحِدَةٌ مِثْلُ مَنْ قَتَلَهُ وَلَمْ يَأْكُلْ مِنْهُ

Yahya related to me from Malik that the best of what he had heard about a man who is forced by necessity to eat carrion is that he ate it until he was full and then he took provision from it. If he found something which would enable him to dispense with it, he threw it away. Malik when asked whether or not a man who had been forced by necessity to eat carrion, should eat it when he also found the fruit, crops or sheep of a people in that place, answered, "If he thinks that the owners of the fruit, crops, or sheep will believe his necessity so that he will not be deemed a thief and have his hand cut off, then I think that he should eat from whatever he finds that which will remove his hunger but he should not carry any of it away. I prefer that he does that than that he eat carrion. If he fears that he will not be believed, and will be deemed a thief for what he has taken, then I think that it is better for him to eat the carrion, and he has leeway to eat carrion in this respect. Even so, I fear that someone who is not forced by necessity to eat carrion might exceed the limits out of a desire to consume other peoples' property, crops or fruit." Malik said, "That is the best of what I have heard."

مَالِكٌ؛ أَنَّ أَحْسَنَ مَا سُمِعَ فِي الرَّجُلِ، يُضْطَرُّ إِلَى الْمَيْتَةِ، أَنَّهُ يَأْكُلُ مِنْهَا، حَتَّى يَشْبَعَ، وَيَتَزَوَّدُ مِنْهَا. فَإِنْ وَجَدَ عَنْهَا غِنًى طَرَحَهَا. قَالَ يَحْيَى، وَسُئِلَ مَالِكٌ عَنِ الرَّجُلِ يُضْطَرُّ إِلَى الْمَيْتَةِ. أَيَأْكُلُ مِنْهَا، وَهُوَ يَجِدُ ثَمَرًا لِقَوْمٍ، أَوْ زَرْعًا، أَوْ غَنَمًا بِمَكَانِهِ ذلِكَ؟ قَالَ مَالِكٌ: إِنْ ظَنَّ أَنَّ أَهْلَ ذلِكَ الثَّمَرِ، أَوِ الزَّرْعِ، أَوِ الْغَنَمِ، يُصَدِّقُونَهُ بِضَرُورَتِهِ، حَتَّى لَا يُعَدُّ سَارِقًا؛ فَتُقْطَعَ يَدُهُ. رَأَيْتُ أَنْ يَأْكُلَ مِنْ أَيِّ ذلِكَ وَجَدَ، مَا يَرُدُّ جُوعَهُ، وَلَا يَحْمِلُ مِنْهُ شَيْئًا. وَذلِكَ أَحَبُّ إِلَيَّ مِنْ أَنْ يَأْكُلَ الْمَيْتَةَ. وَإِنْ هُوَ خَشِيَ أَنْ لَا يُصَدِّقُوهُ، وَأَنْ يَعُدُّوهُ سَارِقًا؛ بِمَا أَصَابَ مِنْ ذلِكَ، فَإِنَّ أَكْلَ الْمَيْتَةِ خَيْرٌ لَهُ عِنْدِي، وَلَهُ فِي أَكْلِ الْمَيْتَةِ عَلَى هذَا الْوَجْهِ سَعَةٌ. مَعَ أَنِّي أَخَافُ أَنْ يَعْدُوَ عَادٍ مِمَّنْ لَمْ يُضْطَرَّ إِلَى الْمَيْتَةِ؛ يُرِيدُ اسْتِجَازَةَ أَخْذِ أَمْوَالِ النَّاسِ، وَزُرُوعِهِمْ، وَثِمَارِهِمْ بِذلِكَ، قَالَ يَحْيَى، قَالَ مَالِكٌ: وَهذَا أَحْسَنُ مَا سَمِعْتُ.

[Machine] "When Allah defeated the polytheists on the Day of Badr, I passed by and saw Abu Jahl lying wounded, his leg struck. I said, 'O enemy of Allah, O Abu Jahl, Allah has humiliated the other party.' He replied, 'I am not afraid of that.' I said, 'Stay away from a man whose people have killed him,' and I struck him with a useless sword, but it did not benefit me at all until his sword fell from his hand, so I took it and struck him until he was lifeless. Then I went to the Messenger of Allah ﷺ , feeling intense to inform him as quickly as possible, and I said, 'O Messenger of Allah, Allah has killed Abu Jahl.' He said, 'Is it Allah, the One whom there is no deity besides Him?' I said, 'Yes, Allah, the One whom there is no deity besides Him. I have indeed killed him.' He asked, 'How?' So I narrated to him how the conversation went and what I found. He said, 'Is it Allah, the One whom there is no deity besides Him?' I said, 'Yes, Allah, the One whom there is no deity besides Him. I have indeed killed him.' He then exclaimed, 'All praise is due to Allah who has fulfilled His promise and granted victory to His servant.' Then he set off until he came to him and said, 'This is Pharaoh of this Ummah.'"

لَمَّا هَزَمَ اللهُ الْمُشْرِكِينَ يَوْمَ بَدْرٍ مَرَرْتُ فَإِذَا أَبُو جَهْلٍ صَرِيعٌ قَدْ ضُرِبَتْ رِجْلُهُ فَقُلْتُ يَا عَدُوَّ اللهِ يَا أَبَا جَهْلٍ قَدْ أَخْزَى اللهُ الْآخَرَ قَالَ وَلَا أَهَابُهُ عِنْدَ ذَلِكَ قَالَ أَبْعِدْ عَنْ رَجُلٍ قَتَلَهُ قَوْمُهُ فَضَرَبْتُهُ بِسَيْفٍ لِي غَيْرِ طَائِلٍ فَلَمْ يُغْنِ عَنِّي شَيْئًا حَتَّى سَقَطَ سَيْفُهُ مِنْ يَدِهِ فَأَخَذْتُهُ فَضَرَبْتُهُ حَتَّى بَرُدَ ثُمَّ جِئْتُ رَسُولَ اللهِ ﷺ أشْتَدُّ لِأَنْ آتِي أَسْرَعَ خَلْقِ اللهِ شَدًّا حَتَّى جِئْتُهُ فَقُلْتُ يَا رَسُولَ قَدْ قَتَلَ اللهُ أَبَا جَهْلٍ قَالَ «اللهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ؟» فَقُلْتُ اللهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ لَقَدْ قَتَلْتُهُ قَالَ «كَيْفَ؟» فَقَصَصْتُ عَلَيْهِ كَيْفَ كَانَ الْحَدِيثُ وَكَيْفَ وَجَدْتُهُ قَالَ «اللهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ؟» قَالَ قُلْتُ اللهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ لَقَدْ قَتَلْتُهُ فَكَبَّرَ ثُمَّ قَالَ «الْحَمْدُ لِلَّهِ الَّذِي صَدَقَ وَعْدَهُ وَنَصَرَ عَبْدَهُ» ثُمَّ انْطَلَقَ حَتَّى آتَاهُ ثُمَّ قَالَ «هَذَا فِرْعَوْنُ هَذِهِ الْأُمَّةِ»

[Machine] From a man among the companions of the Messenger of Allah (peace and blessings be upon him), there is a hadeeth (narration) about retaliation that I have not heard directly from him. So, I sought a camel and tightened my saddle, then I walked towards him for a month until I reached Egypt or he said Damascus. So, I went to Abdullah bin Unais and said to him, "I have narrated a hadeeth to you that I heard from the Messenger of Allah (peace and blessings be upon him), and I have not heard it regarding retaliation. I feared that I would die before hearing it." Abdullah said, "I heard the Messenger of Allah (peace and blessings be upon him) saying, 'On the Day when the servants, or he said the people, will be resurrected barefoot, naked, and uncircumcised.' He will call them with a voice that those far away will hear as clearly as those nearby. He will say, 'I am the King, I am the Judge. It is not appropriate for anyone from the people of Paradise to enter Paradise while there is darkness upon them, until I settle their matters with them. Similarly, it is not appropriate for anyone from the people of Hellfire to enter Hellfire while there is darkness upon them, until I settle their matters with them, even to the extent of a taslima (lash).' We said, 'How will it be? Indeed, we only come to Allah in a state of barefootedness, nakedness, and uncircumcision.' He said, 'By virtue of good deeds and evil deeds.'"

عَنْ رَجُلٍ مَنْ أَصْحَابِ رَسُولِ اللَّهِ ﷺ حَدِيثٌ فِي الْقِصَاصِ لَمْ أَسْمَعْهُ مِنْهُ فَابْتَعْتُ بَعِيرًا فَشَدَدْتُ رَحْلِي ثُمَّ سِرْتُ إِلَيْهِ شَهْرًا حَتَّى قَدِمْتُ مِصْرَ أَوْ قَالَ الشَّامَ فَأَتَيْتُ عَبْدَ اللَّهِ بْنَ أُنَيْسٍ فَقُلْتُ حَدِيثٌ بَلَغَنِي عَنْكَ تُحَدِّثُ بِهِ سَمِعْتَهُ مَنْ رَسُولِ اللَّهِ ﷺ وَلَمْ أَسْمَعْهُ فِي الْقِصَاصِ خَشِيتُ أَنْ أَمُوتَ قَبْلَ أَنْ أَسْمَعَهُ فَقَالَ عَبْدُ اللَّهِ سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ يَوْمَ يُحْشَرُ الْعِبَادُ أَوْ قَالَ النَّاسُ حُفَاةً عُرَاةً غُرْلًا بُهْمًا لَيْسَ مَعَهُمْ شَيْءٌ ثُمَّ يُنَادِيهِمْ بِصَوْتٍ يَسْمَعُهُ مَنْ بَعُدَ كَمَا يَسْمَعُهُ مَنْ قَرُبَ أَنَا الْمَلِكُ أَنَا الدَّيَّانُ لَا يَنْبَغِي لِأَحَدٍ مِنْ أَهْلِ الْجَنَّةِ أَنْ يَدْخُلَ الْجَنَّةَ وَلِأَحَدٍ مِنْ أَهْلِ النَّارِ عَلَيْهِ مَظْلِمَةٌ حَتَّى أَقُصَّهُ مِنْهُ وَلَا يَنْبَغِي لِأَحَدٍ مَنْ أَهْلِ النَّارِ أَنْ يَدْخُلَ النَّارَ وَلِأَحَدٍ مَنْ أَهْلِ الْجَنَّةِ عِنْدَهُ مَظْلِمَةٌ حَتَّى أَقُصَّهُ مِنْهُ حَتَّى اللَّطْمَةَ قَالَ قُلْنَا كَيْفَ وَإِنَّمَا نَأْتِي اللَّهَ ﷻ عُرَاةً حُفَاةً غُرْلًا بُهْمًا قَالَ «بِالْحَسَنَاتِ وَالسَّيِّئَاتِ»

[Machine] The Prophet ﷺ met a man from the people of the desert who was heading towards Badr. He met him at Rawhaa and the people asked him about the news of the people, but he did not have any news. So they said to him, "Give our greetings to the Messenger of Allah ﷺ." He said, "Is there a Messenger of Allah among you?" They replied, "Yes." The Bedouin man said, "If you are the Messenger of Allah, then tell me what is in the belly of my camel?" Salamah bin Salamah bin Waqsh, who was a young boy, answered, "Do not ask the Messenger of Allah ﷺ, I will inform you. You have defecated in her belly." The Messenger of Allah ﷺ said, "You have embarrassed the man, O Salamah." Then the Messenger of Allah ﷺ turned away from the man and did not speak to him until they left. When the Muslims reached them at Rawhaa, they congratulated them. Salamah bin Salamah said, "O Messenger of Allah, what are they congratulating you for?" He said, "Indeed, every nation has intelligence and it is only recognized by the nobility." This Hadith has a sound chain of narrators even though it is Mursal, and it contains a noble quality of Salamah bin Salamah.

لَقِيَ رَسُولُ اللَّهِ ﷺ رَجُلًا مِنْ أَهْلِ الْبَادِيَةِ وَهُوَ يَتَوَجَّهُ إِلَى بَدْرٍ لَقِيَهُ بِالرَّوْحَاءِ فَسَأَلَهُ الْقَوْمُ عَنْ خَبَرِ النَّاسِ فَلَمْ يَجِدُوا عِنْدَهُ خَبَرًا فَقَالُوا لَهُ سَلِّمْ عَلَى رَسُولِ اللَّهِ ﷺ فَقَالَ أَوَ فِيكُمْ رَسُولُ اللَّهِ؟ قَالُوا نَعَمْ قَالَ الْأَعْرَابِيُّ فَإِنْ كُنْتَ رَسُولَ اللَّهِ فَأَخْبِرْنِي مَا فِي بَطْنِ نَاقَتِي هَذِهِ؟ فَقَالَ لَهُ سَلَمَةُ بْنُ سَلَامَةَ بْنِ وَقْشٍ وَكَانَ غُلَامًا حَدَثًا لَا تَسْأَلْ رَسُولَ اللَّهِ ﷺ أَنَا أُخْبِرُكَ نَزَوْتَ عَلَيْهَا فَفِي بَطْنِهَا سَخْلَةٌ مِنْكَ فَقَالَ رَسُولُ اللَّهِ ﷺ «فَحُشْتَ عَلَى الرَّجُلِ يَا سَلَمَةُ» ثُمَّ أَعْرَضَ رَسُولُ اللَّهِ ﷺ عَنِ الرَّجُلِ فَلَمْ يُكَلِّمْهُ كَلِمَةً حَتَّى قَفَلُوا وَاسْتَقْبَلَهُمُ الْمُسْلِمُونَ بِالرَّوْحَاءِ يُهَنِّئُونَهُمْ فَقَالَ سَلَمَةُ بْنُ سَلَامَةَ يَا رَسُولَ اللَّهِ مَا الَّذِي يَهُنِّئُونَكَ؟ وَاللَّهِ إِنْ رَأَيْنَا عَجَائِزَ صُلْعًا كَالْبُدْنِ الْمُعَلَّقَةُ فَنَحَرْنَاهَا فَقَالَ رَسُولُ اللَّهِ ﷺ «إِنَّ لِكُلِّ قَوْمٍ فِرَاسَةً وَإِنَّمَا يَعْرِفُهَا الْأَشْرَافُ» صَحِيحُ الْإِسْنَادِ وَإِنْ كَانَ مُرْسَلًا وَفِيهِ مَنْقَبَةٌ شَرِيفَةٌ لِسَلَمَةَ بْنِ سَلَامَةَ صحيح مرسل

[Machine] I found one thousand and five hundred dirhams in a ruin in As-Sawad. Ali said, "Shouldn't I distribute it amongst the people clearly? If you found it in a village that pays its taxes to another village, then it belongs to the people of that village. But if you found it in a village that does not pay its taxes to another village, then you get four fifths, and we get one fifth. Al-Shafi'i said, "They narrated from Ali with a connected chain of narration that he said, 'You get four fifths, and divide the fifth among the needy of your family.' This hadith is most similar to the opinion of Ali. Allah knows best." The scholar said, "He, as said 7655, Sa'id bin Mansur reported in his book from Ibn 'Uyaynah from Abdullah bin Bishr al-Khath'ami from a man from his people called Humamah. He said, 'A jug from an old monastery fell on me in Al-Kufa and it had four thousand dirhams in it. I went to Ali and he said, 'Divide it into five fifths.' So I divided it and Ali took one fifth from it and gave me four fifths. When I was leaving, he called me and said, 'Are there any poor or needy among your neighbors?' I said, 'Yes.' He said, 'Take it and divide it among them."

إِنِّي وَجَدْتُ أَلْفًا وَخَمْسَمِائَةِ دِرْهَمٍ فِي خَرِبَةٍ فِي السَّوَادِ فَقَالَ عَلِيٌّ ؓ أَمَا لَأَقْضِيَنَّ فِيهَا قَضَاءً بَيِّنًا إِنْ كُنْتَ وَجَدْتَهَا فِي قَرْيَةٍ تُؤَدِّي خَرَاجَهَا قَرْيَةٌ أُخْرَى فَهِيَ لِأَهْلِ تِلْكَ الْقَرْيَةِ وَإِنْ كُنْتَ وَجَدْتَهَا فِي قَرْيَةٍ لَيْسَ تُؤَدِّي خَرَاجَهَا قَرْيَةٌ أُخْرَى فَلَكَ أَرْبَعَةُ أَخْمَاسِهِ وَلَنَا الْخُمُسُ ثُمَّ الْخُمُسُ لَكَ قَالَ الشَّافِعِيُّ قَدْ رَوَوْا عَنْ عَلِيٍّ ؓ بِإِسْنَادٍ مَوْصُولٍ أَنَّهُ قَالَ أَرْبَعَةُ أَخْمَاسِهِ لَكَ وَاقْسِمِ الْخُمُسَ فِي فُقَرَاءِ أَهْلِكَ هَذَا الْحَدِيثُ أَشْبَهُ بِعَلِيٍّ ؓ وَاللهُ أَعْلَمُ قَالَ الشَّيْخُ هُوَ كَمَا قَالَ 7655 فَقَدْ رَوَى سَعِيدُ بْنُ مَنْصُورٍ الْمَكِّيُّ فِي كِتَابِهِ عَنِ ابْنِ عُيَيْنَةَ عَنْ عَبْدِ اللهِ بْنِ بِشْرٍ الْخَثْعَمِيِّ عَنْ رَجُلٍ مِنْ قَوْمِهِ يُقَالُ لَهُ حُمَمَةُ قَالَ سَقَطَتْ عَلَيَّ جَرَّةٌ مِنْ دَيْرٍ قَدْيمٍ بِالْكُوفَةِ فِيهَا أَرْبَعَةُ آلَافِ دِرْهَمٍ فَذَهَبْتُ بِهَا إِلَى عَلِيٍّ ؓ فَقَالَ اقْسِمْهَا خَمْسَةَ أَخْمَاسٍ فَقَسَمْتُهَا فَأَخَذَ مِنْهَا عَلِيٌّ ؓ خُمُسًا وَأَعْطَانِي أَرْبَعَةَ أَخْمَاسٍ فَلَمَّا أَدْبَرْتُ دَعَانِي فَقَالَ فِي جِيرَانِكَ فُقَرَاءُ وَمَسَاكِينُ قُلْتُ نَعَمْ قَالَ خُذْهَا فَاقْسِمْهَا بَيْنَهُمْ

"A man among us married a woman, but he did not name a dowry for her, and he did not have intercourse with her before he died." 'Abdullah said: 'Since I left the Messenger of Allah I have never been asked a more difficult question than this. Go to someone else.' They kept coming to him for a month, then at the end of that they said: 'Who shall we ask if we do not ask you? You are one of the most prominent Companions of Muhammad in this land and we cannot find anyone else.' He said: 'I will say what I think, and if it is correct then it is from Allah alone, with no partner, and if it is wrong then it is from me and from the Shaitan, and Allah and His Messenger have nothing to do with it. I think she should be given a dowry like that of her peers and no less, with no injustice, and she may inherit from him, and she has to observe the 'Iddah, four months and ten days.'" He said: "And that was heard by some people from Ashja', who stood up and said: 'We bear witness that you have passed the same judgment as the Messenger of Allah did concerning a woman from among us who was called Birwa' bint Washiq.'" He said: "Abdullah was never seen looking so happy as he did on that day, except with having accepted Islam." (Using translation from Nasāʾī 3358)

عَنْ رَجُلٍ تَزَوَّجَ مِنَّا وَلَمْ يَفْرِضْ صَدَاقًا وَلَمْ يَجْمَعْهُمَا اللَّهُ حَتَّى مَاتَ فَقَالَ عَبْدُ اللَّهِ مَا سُئِلْتُ عَنْ شَيْءٍ مُنْذُ فَارَقْتُ رَسُولَ اللَّهِ ﷺ أَشَدَّ عَلَيَّ مِنْ هَذِهِ فَأْتُوا غَيْرِي فَاخْتَلَفُوا إِلَيْهِ شَهْرًا ثُمَّ قَالُوا لَهُ فِي آخِرِ ذَلِكَ مَنْ نَسْأَلُ إِنْ لَمْ نَسْأَلْكَ وَأَنْتَ أُخَيَّةُ أَصْحَابِ رَسُولِ اللَّهِ ﷺ فِي هَذِهِ الْبَلْدَةِ وَلَا نَجْدُ غَيْرَكَ فَقَالَ ابْنُ مَسْعُودٍ سَأَقُولُ فِيهَا بِجَهْدِ رَأْيِي إِنْ كَانَ صَوَابًا فَمِنَ اللَّهِ وَإِنْ كَانَ خَطَأً فَمِنِّي وَاللَّهُ وَرَسُولُهُ مِنْهُ بَرِيءٌ أَرَى أَنْ يُفْرَضَ لَهَا كَصَدَاقِ نِسَائِهَا وَلَا وَكْسَ وَلَا شَطَطَ وَلَهَا الْمِيرَاثُ وَعَلَيْهَا الْعِدَّةُ أَرْبَعَةَ أَشْهُرٍ وَعَشْرًا وَذَلِكَ بِحَضْرَةِ نَاسٍ مِنْ أَشْجَعَ فَقَامَ رَجُلٌ يُقَالُ لَهُ مَعْقِلُ بْنُ سِنَانٍ الْأَشْجَعِيُّ فَقَالَ «أَشْهَدُ أَنَّكَ قَضَيْتَ بِمِثْلِ الَّذِي قَضَى بِهِ رَسُولُ اللَّهِ ﷺ فِي امْرَأَةٍ مِنَّا يُقَالُ لَهَا بِرْوَعُ بِنْتُ وَاشِقٍ فَمَا رُئِيَ عَبْدُ اللَّهِ فَرِحَ بِشَيْءٍ بَعْدَ الْإِسْلَامِ كَفَرْحِهِ بِهَذِهِ الْقِصَّةِ»

[Machine] "Abu Abdullah Al-Hafiz, I am Abu al-Abbas, I am ar-Rabi'. Ash-Shafi'i, may Allah have mercy on him, said: So I asked him, meaning someone who disagreed with him on this issue, does he consider it a valid report? He said: So he mentioned a hadith that is not considered an evidence by us or by him. So I said: This is considered a valid evidence by us, but not by you, as it is not established. He said: Some of the Tabi'in mentioned it in the book of Qada' by swearing in the presence of a witness. Then Ash-Sha'bi and Ibrahim an-Nakha'i said the same. Ash-Shafi'i said: I said to him, and the statement of some of the Tabi'in with you is not considered evidence unless others who are not with them disagree with them. The scholar said: As for the mentioned report, we do not have its chain of narration, so we need to examine it. I have searched for it in many books written about hadith, but I did not find it. Perhaps he meant what was narrated from Faraj ibn Fadalah with its chain of narration from Abu Darda', as Faraj ibn Fadalah is weak in hadith, or what was narrated from an unknown man from ad-Dahhak ibn Muzahim from Ibn Mas'ud, as it is disconnected and weak."

أَبُو عَبْدِ اللهِ الْحَافِظُ أَنَا أَبُو الْعَبَّاسِ أَنَا الرَّبِيعُ قَالَ قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ فَسَأَلْتُهُ يَعْنِي بَعْضَ مَنْ يُخَالِفُهُ فِي هَذِهِ الْمَسْأَلَةِ هَلْ يَرْوِي فِي قَوْلِهِ خَبَرًا قَالَ فَذَكَرَ حَدِيثًا لَا تَقُومُ بِمِثْلِهِ حُجَّةٌ عِنْدَنَا وَلَا عِنْدَهُ فَقُلْتُ هَذَا عِنْدَنَا وَعِنْدَكَ غَيْرُ ثَابِتٍ قَالَ فَقَدْ قَالَ بِهِ بَعْضُ التَّابِعِينَ سَمَّاهُمَا فِي كِتَابِ الْقَضَاءِ بِالْيَمِينِ مَعَ الشَّاهِدِ فَقَالَ الشَّعْبِيُّ وَإِبْرَاهِيمُ النَّخَعِيُّ قَالَ الشَّافِعِيُّ قُلْتُ لَهُ وَقَوْلُ بَعْضِ التَّابِعِينَ عِنْدَكَ لَا تَقُومُ بِهِ الْحُجَّةُ لَوْ لَمْ يُخَالِفْهُمْ غَيْرُهُمْ قَالَ الشَّيْخُ أَمَّا الْخَبَرُ الَّذِي ذُكِرَ لَهُ فَلَمْ يَقَعْ لَنَا إِسْنَادُهُ بَعْدُ لِنَنْظُرَ فِيهِ وَقَدْ طَلَبْتُهُ مِنْ كُتُبٍ كَثِيرَةٍ صُنِّفَتْ فِي الْحَدِيثِ فَلَمْ أَجِدْهُ وَلَعَلَّهُ أَرَادَ مَا رُوِيَ عَنْ فَرَجِ بْنِ فَضَالَةَ بِإِسْنَادِهِ عَنْ أَبِي الدَّرْدَاءِ مِنْ قَوْلِهِ وَفَرَجُ بْنُ فَضَالَةَ ضَعِيفٌ فِي الْحَدِيثِ أَوْ مَا رُوِيَ عَنْ رَجُلٍ مَجْهُولٍ عَنِ الضَّحَّاكِ بْنِ مُزَاحِمٍ عَنِ ابْنِ مَسْعُودٍ مِنْ قَوْلِهِ وَهُوَ مُنْقَطِعٌ وَضَعِيفٌ

"عَنْ عَابِد حَدَّثَني الوَلِيدُ، حَدَّثَني أبُو سُلَيْمَان عَبْدُ الرَّحمنِ عَمَّنْ حَدَّثَهُ من مَشْيخَتِهِمْ، عَنْ رَجُلٍ مِنْ أَصْحَابِ رَسُولِ اللهِ ﷺ مِن الأَشْعَرِييِّنَ أنَّ رَسُولَ اللهِ ﷺ بَعَثَهُ مَبْعَثًا رَكِبَ فِيهِ الْبَحْرَ، ثُمَّ خَرَجَ إِلى أَيْلَةَ وَمَا يَلِيهَا، فَلَمَّا كَانَ بِمكَانِ الَّذِي هُوَ بِهِ مِن الشَّامِ بَلَغَهُ قُدوم زَيْدِ بْنِ حَارِثَةَ وَذَلِكَ الجَيْشِ بالبلقاء (*)، وَمَنْ لَقِيهُمْ مِنْ جُمْلَةِ الرُّومِ وَمَنْ معها مِنْ قَبائِلِ العَرَبِ، فَخَرَجْتُ حَتَّى أَتَيْتُهُمْ فَلَقينَاهُمْ، وَشَهِدْتُ المعْرَكَةَ فَاقْتَتَلْنَا قِتَالًا شَدِيدًا، وَلَبِسَ زَيْدٌ دِرْعًا لَهُ، وَرَكِبَ فَرَسًا وَبِيَدِهِ الرَّايَةُ يُقَاتِلُ، ثُمَّ نَزَلَ عَنْ الفَرَسِ وَنَزَعَ الدِّرْعَ وَقَالَ: مَنْ يأخُذ هَذَا؟ فَتَقَدَّم عَبْدُ اللهِ بن رَوَاحَةَ، وَلَبِسَ الدِّرْعَ، وَرَكِبَ الفَرَسَ، وأَخَذَ الرَّايَةَ فَقَاتَلَ فَقُتِلَ، وَجَاءَ النّاسُ حَوْلَهُ، وَأَخَذَ الرَّايَة رَجُلٌ مِن الأَنْصَارِ يُقَاتِلُ بِهَا إذ مَرَّ بِهِ خَالِدُ بْنُ الوَلِيدِ فَقَالَ لَهُ الأَنْصَارِيُّ يَا خَالِدُ: خُذ الرَّايَةَ، قَالَ: أَنْتَ أَحَقُّ بِهَا، أَنْتَ أَخَذَتَهَا، وَقَالَ الأَنْصَارِيُّ: أَنْتَ أَحَقُّ بِهَا، فَإنَّكَ أَشْجَعُ مِنِّي فَأَخَذَهَا خَالِدٌ".

"Messenger of Allah would say each phrase of the call (for prayer) two times, for the Adhan and the Iqamah."

كَانَ أَذَانُ رَسُولِ اللَّهِ ﷺ شَفْعًا شَفْعًا فِي الأَذَانِ وَالإِقَامَةِ

Malik said, "I do not see that there is any harm in the Muslims eating whatever food they come across in enemy territory before the spoils are divided." Malik said, "I think that any camels, cattle and sheep (taken as booty) are considered as food which the Muslims can eat in enemy territory. If they could not be eaten until the people had gathered for the division and the spoils had been distributed among them, that would be harmful for the army. I do not see any objection to eating such things within acceptable limits. I do not think, however, that anyone should store up any of it to take back to his family." Malik was asked whether it was proper for a man who obtained food in enemy territory and ate some of it and made provision so that there was some of it left over to keep and eat with his family, or to sell before he had come to his country and make use of its price. He said, "If he sells it while he is on a military expedition, I think that he should put its price into the booty of the Muslims. If he takes it back to his country, I see no objection to his eating it and using it if it is a small insignificant thing."

قَالَ يَحْيَى سَمِعْتُ مَالِكًا يَقُولُ: لَا أَرَى بَأْسًا أَنْ يَأْكُلَ الْمُسْلِمُونَ إِذَا دَخَلُوا أَرْضَ الْعَدُوِّ مِنْ طَعَامِهِمْ، مَا وَجَدُوا مِنْ ذلِكَ كُلِّهِ قَبْلَ أَنْ تَقَعَ الْمَقَاسِمُ. قَالَ مَالِكٌ: وَأَنَا أَرَى الْإِبِلَ، وَالْبَقَرَ، وَالْغَنَمَ بِمَنْزِلَةِ الطَّعَامِ. يَأْكُلُ مِنْهُ الْمُسْلِمُونَ إِذَا دَخَلُوا أَرْضَ الْعَدُوِّ. كَمَا يَأْكُلُونَ مِنَ الطَّعَامِ. قَالَ مَالِكٌ: وَلَوْ أَنَّ ذلِكَ لَا يُؤْكَلُ، حَتَّى يَحْضُرَ النَّاسُ الْمَقَاسِمَ، وَتُقْسَمَ بَيْنَهُمْ، أَضَرَّ ذلِكَ بِالْجُيُوشِ، فَلَا أَرَى بَأْسًا بِمَا أُكِلَ مِنْ ذلِكَ كُلِّهِ، عَلَى وَجْهِ الْمَعْرُوفِ، وَالْحَاجَةِ إِلَيْهِ، وَلَا أَرَى أَنْ يَدَّخِرَ أَحَدٌ مِنْ ذلِكَ شَيْئًا، يَرْجِعُ بِهِ إِلَى أَهْلِهِ. قَالَ: وَسُئِلَ مَالِكٌ عَنِ الرَّجُلِ يُصِيبُ الطَّعَامَ فِي أَرْضِ الْعَدُوِّ. فَيَأْكُلُ مِنْهُ، وَيَتَزَوَّدُ، فَيَفْضُلُ مِنْهُ شَيْءٌ، أَيَصْلُحُ لَهُ أَنْ يَحْبِسَهُ، فَيَأْكُلَهُ فِي أَهْلِهِ، أَوْ يَبِيعَهُ قَبْلَ أَنْ يَقْدَمَ بِلَادَهُ، فَيَنْتَفِعَ بِثَمَنِهِ؟ قَالَ مَالِكٌ: إِنْ بَاعَهُ وَهُوَ فِي الْغَزْوِ، فَإِنِّي أَرَى أَنْ يَجْعَلَ ثَمَنَهُ فِي غَنَائِمِ الْمُسْلِمِينَ، وَإِنْ بَلَغَ بِهِ بَلَدَهُ فَلَا أَرَى بَأْسًا أَنْ يَأْكُلَهُ، وَيَنْتَفِعَ بِهِ إِذَا كَانَ يَسِيرًا تَافِهًا

Yahya related to me from Malik that he had heard that Said ibn al-Musayyab was asked whether a man who had vowed to fast a month could fast voluntarily, and Said said, "He should fulfil his vow before he does any voluntary fasting." Malik said, "I have heard the same thing from Sulayman ibn Yasar." Malik said, "If someone dies with an unfulfilled vow to free a slave or to fast or to give sadaqa or to give away a camel, and makes a bequest that his vow should be fulfilled from his estate, then the sadaqa or the gift of the camel are taken from one third of his estate. Preference is given to it over other bequests, except things of a similar nature, because by his vow it has become incumbent on him, and this is not the case with something he donates voluntarily. They (vows and voluntary donations) are settled from a limited one-third of his estate, and not from the whole of it, since if the dying man were free to dispose of all of his estate, he might delay settling what had become incumbent on him (i.e. his vows), so that when death came and the estate passed into the hands of his heirs, he would have bequeathed such things (i.e. his vows) that were not claimed by anyone (like debts). If that (i.e. to dispose freely of his property) were allowed him, he would delay these things (i.e. his vows) until when he was near death, he would designate them and they might take up all of his estate. He must not do that."

أَنَّهُ سُئِلَ عَنْ رَجُلٍ نَذَرَ صِيَامَ شَهْرٍ هَلْ لَهُ أَنْ يَتَطَوَّعَ فَقَالَ سَعِيدٌ لِيَبْدَأْ بِالنَّذْرِ قَبْلَ أَنْ يَتَطَوَّعَ قَالَ مَالِك وَبَلَغَنِي عَنْ سُلَيْمَانَ بْنِ يَسَارٍ مِثْلُ ذَلِكَ قَالَ مَالِك مَنْ مَاتَ وَعَلَيْهِ نَذْرٌ مِنْ رَقَبَةٍ يُعْتِقُهَا أَوْ صِيَامٍ أَوْ صَدَقَةٍ أَوْ بَدَنَةٍ فَأَوْصَى بِأَنْ يُوَفَّى ذَلِكَ عَنْهُ مِنْ مَالِهِ فَإِنَّ الصَّدَقَةَ وَالْبَدَنَةَ فِي ثُلُثِهِ وَهُوَ يُبَدَّى عَلَى مَا سِوَاهُ مِنْ الْوَصَايَا إِلَّا مَا كَانَ مِثْلَهُ وَذَلِكَ أَنَّهُ لَيْسَ الْوَاجِبُ عَلَيْهِ مِنْ النُّذُورِ وَغَيْرِهَا كَهَيْئَةِ مَا يَتَطَوَّعُ بِهِ مِمَّا لَيْسَ بِوَاجِبٍ وَإِنَّمَا يُجْعَلُ ذَلِكَ فِي ثُلُثِهِ خَاصَّةً دُونَ رَأْسِ مَالِهِ لِأَنَّهُ لَوْ جَازَ لَهُ ذَلِكَ فِي رَأْسِ مَالِهِ لَأَخَّرَ الْمُتَوَفَّى مِثْلَ ذَلِكَ مِنْ الْأُمُورِ الْوَاجِبَةِ عَلَيْهِ حَتَّى إِذَا حَضَرَتْهُ الْوَفَاةُ وَصَارَ الْمَالُ لِوَرَثَتِهِ سَمَّى مِثْلَ هَذِهِ الْأَشْيَاءِ الَّتِي لَمْ يَكُنْ يَتَقَاضَاهَا مِنْهُ مُتَقَاضٍ فَلَوْ كَانَ ذَلِكَ جَائِزًا لَهُ أَخَّرَ هَذِهِ الْأَشْيَاءَ حَتَّى إِذَا كَانَ عِنْدَ مَوْتِهِ سَمَّاهَا وَعَسَى أَنْ يُحِيطَ بِجَمِيعِ مَالِهِ فَلَيْسَ ذَلِكَ لَهُ

[Machine] We were with the Prophet ﷺ and a man came and he walked away. He said, "kill him." Then he said, "Do you testify that there is no god but Allah?" He said, "Yes, but he says it as a form of seeking refuge." Prophet Muhammad ﷺ said: "Do not kill him, for I have been commanded to fight against people until they say there is no god but Allah. When they say it, they are protected by me in regard to their lives and wealth, except for what is due upon them. Their reckoning is with Allah." Abu Abdur-Rahman said: "This is a mistake. The correct narration is the one that comes after it." 3428 Abu Abdur-Rahman informed us: Ahmed ibn Sulaiman said: Ubaidullah informed us: Israel narrated to us from Samaak, from Nu'man ibn Salim, from a man who said: The Messenger of Allah ﷺ entered upon us while we were in a dome in the Masjid of Madinah and he said, "It has been revealed to me that I must fight against people until they say there is no god but Allah." Similar to that. [415] 3429 Ahmed ibn Sulaiman informed us: Al-Hassan ibn Muhammad ibn A'yan said: Zuhair narrated to us: Samaak narrated to us from Nu'man ibn Salim, who said: I heard Aws saying: The Messenger of Allah ﷺ entered upon us while we were in a dome and he narrated the hadith.

كُنَّا مَعَ النَّبِيِّ ﷺ فَجَاءَ رَجُلٌ فَسَارَّهُ فَقَالَ «اقْتُلُوهُ» ثُمَّ قَالَ «أَتَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ؟» قَالَ نَعَمْ وَلَكِنَّهُ يَقُولُهَا تَعَوُّذًا فَقَالَ رَسُولُ اللهِ ﷺ «لَا تَقْتُلُوهُ فَإِنِّي إِنَّمَا أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَقُولُوا لَا إِلَهَ إِلَّا اللهُ فَإِذَا قَالُوا عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلَّا بِحَقِّهَا وَحِسَابُهُمْ عَلَى اللهِ» قَالَ أَبُو عَبْدِ الرَّحْمَنِ حَدِيثُ الْأَسْوَدِ بْنِ عَامِرٍ هَذَا خَطَأٌ وَالصَّوَابُ الَّذِي بَعْدَهُ 3428 أَخْبَرَنَا أَحْمَدُ بْنُ سُلَيْمَانَ قَالَ حَدَّثَنَا عُبَيْدُ اللهِ قَالَ أَخْبَرَنَا إِسْرَائِيلُ عَنْ سِمَاكٍ عَنِ النُّعْمَانِ بْنِ سَالِمٍ عَنْ رَجُلٍ حَدَّثَهُ قَالَ دَخَلَ عَلَيْنَا رَسُولُ اللهِ ﷺ وَنَحْنُ فِي قُبَّةٍ فِي مَسْجِدِ الْمَدِينَةِ وَقَالَ فِيهِ «إِنَّهُ أُوحِيَ إِلَيَّ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَقُولُوا لَا إِلَهَ إِلَّا اللهُ» نَحْوَهُ [415] 3429 أَخْبَرَنَا أَحْمَدُ بْنُ سُلَيْمَانَ قَالَ حَدَّثَنَا الْحَسَنُ بْنُ مُحَمَّدِ بْنِ أَعْيَنَ قَالَ حَدَّثَنَا زُهَيْرٌ قَالَ حَدَّثَنَا سِمَاكٌ عَنِ النُّعْمَانِ بْنِ سَالِمٍ قَالَ سَمِعْتُ أَوْسًا يَقُولُ دَخَلَ عَلَيْنَا رَسُولُ اللهِ ﷺ وَنَحْنُ فِي قُبَّةٍ وَسَاقَ الْحَدِيثَ

[Machine] Zaid gets half (of the inheritance), the mother gets a third of what remains, and the father gets the rest of the money. Ibn Abbas said to the mother, "The third is complete," the wording of the hadith of Yazid bin Harun and in another narration, Ruwah said, "And the mother gets a third of what remains, which is the sixth." So Ibn Abbas sent to him (Yazid), "Do you find this in the book of Allah?" He said, "No, but I dislike favoring the mother over the father." Ibn Abbas said, "I used to give the mother a third of all the money." And Abu Abdullah and Abu Saeed narrated to us, they both said, Abu al-Abbas narrated to us, Yahya informed us, from Yazid bin Harun, from Shurayk bin Abdullah, from Abdur Rahman al-Asbahani, from Ikrimah, he said, "So I came to Ibn Abbas and informed him." He said, "Then go back to him and say, 'Is it your father's book, or your opinion?'" I said, "By your opinion?" He said, "Then I went to him and he said, 'By my opinion.'" So I returned to Ibn Abbas and informed him. Ibn Abbas said, "And I say, by my opinion, the mother gets the third, complete." And Abu Abdullah narrated to us, Abu al-Abbas narrated to us, Yahya informed us, from Yazid, from Sufyan al-Thawri, from a man, from Fudayl, from Ibrahim, who said, "Ibn Abbas differed from the people in this matter."

زَيْدٌ لِلزَّوْجِ النِّصْفُ وَلِلْأُمِّ ثُلُثُ مَا بَقِيَ وَلِلْأَبِ بَقِيَّةُ الْمَالِ فَقَالَ ابْنُ عَبَّاسٍ لِلْأُمِّ الثُّلُثُ كَامِلًا لَفْظُ حَدِيثِ يَزِيدَ بْنِ هَارُونَ وَفِي رِوَايَةِ رَوْحٍ وَلِلْأُمِّ ثُلُثُ مَا بَقِيَ وَهُوَ السُّدُسُ فَأَرْسَلَ إِلَيْهِ ابْنُ عَبَّاسٍ أَفِي كِتَابِ اللهِ تَجِدُ هَذَا؟ قَالَ لَا وَلَكِنْ أَكْرَهُ أَنْ أُفَضِّلَ أُمًّا عَلَى أَبٍ قَالَ وَكَانَ ابْنُ عَبَّاسٍ يُعْطِي الْأُمَّ الثُّلُثَ مِنْ جَمِيعِ الْمَالِ 12306 وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ وَأَبُو سَعِيدٍ قَالَا ثنا أَبُو الْعَبَّاسِ ثنا يَحْيَى أنا يَزِيدُ بْنُ هَارُونَ أنا شَرِيكُ بْنُ عَبْدِ اللهِ عَنْ عَبْدِ الرَّحْمَنِ الْأَصْبَهَانِيِّ عَنْ عِكْرِمَةَ بِمِثْلِهِ قَالَ فَأَتَيْتُ ابْنَ عَبَّاسٍ فَأَخْبَرْتُهُ قَالَ فَقَالَ ارْجِعْ إِلَيْهِ فَقُلْ لَهُ أَبِكِتَابِ اللهِ قُلْتَ أَمْ بِرَأْيِكَ؟ قَالَ فَأَتَيْتُهُ فَقَالَ بِرَأْيِي فَرَجَعْتُ إِلَى ابْنِ عَبَّاسٍ فَأَخْبَرْتُهُ فَقَالَ ابْنُ عَبَّاسٍ وَأَنَا أَقُولُ بِرَأْيِي لِلْأُمِّ الثُّلُثُ كَامِلًا 12307 وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ ثنا أَبُو الْعَبَّاسِ ثنا يَحْيَى أنا يَزِيدُ أنا سُفْيَانُ الثَّوْرِيُّ عَنْ رَجُلٍ عَنْ فُضَيْلٍ عَنْ إِبْرَاهِيمَ قَالَ خَالَفَ ابْنُ عَبَّاسٍ فِيهَا النَّاسَ

[Machine] The Messenger of Allah ﷺ said: "Whoever performs both Hajj and Umrah together, they shall perform one Tawaf and one Sa'i for both. They shall continue in their state of Ihram until they are released from both. We have been narrated from Jabir ibn Abdullah, from the Prophet ﷺ , that Umrah is included in Hajj until the Day of Resurrection, and it is said that it is included in some actions of Hajj, so they are combined in one action. The companion should not perform more than one Tawaf for both, and the same applies to Sa'i. They should not be restricted except with one state of Ihram. Al-Shafi'i narrated from an old man, whom I think is Ibrahim ibn Muhammad, from Ja'far ibn Muhammad, from his father, from Ali ibn Abi Talib, who said regarding the companion: "He shall perform two Tawafs and two Sai's." Al-Shafi'i said: "This is in line with our statement, meaning that the companion performs Tawaf when he first enters the Kaaba and when he reaches Safa and Marwa, and then he performs another Tawaf for visiting the Kaaba." Some people say that he performs two Tawafs and two Sai's, and they use a weak narration from Ali and Ja'far that supports their argument. However, our statement has been narrated from the Prophet ﷺ . The Sheikh (Al-Shafi'i) said: "The most authentic narration regarding the two Tawafs is what has been narrated from Ali."

قَالَ رَسُولُ اللهِ ﷺ مَنْ جَمَعَ بَيْنَ الْحَجِّ وَالْعُمْرَةِ طَافَ لَهُمَا طَوَافًا وَاحِدًا وَسَعَى لَهُمَا سَعْيًا وَاحِدًا زَادَا فِي رِوَايَتِهِمَا وَلَمْ يَحِلَّ حَتَّى يَحِلَّ مِنْهُمَا جَمِيعًا وَرُوِّينَا فِي حَدِيثِ جَابِرِ بْنِ عَبْدِ اللهِ عَنِ النَّبِيِّ ﷺ دَخَلَتِ الْعُمْرَةُ فِي الْحَجِّ إِلَى يَوْمِ الْقِيَامَةِ وَقِيلَ فِي مَعْنَاهُ دَخَلَتْ فِي أَجْزَاءِ أَفْعَالِ الْحَجِّ فَاتَّحَدَتَا فِي الْعَمَلِ فَلَا يَطُوفُ الْقَارِنُ أَكْثَرَ مِنْ طَوَافٍ وَاحِدٍ لَهُمَا وَكَذَلِكَ السَّعْيُ كَمَا لَا يُحْرِمُ لَهُمَا إِلَّا إِحْرَامًا وَاحِدًا وَرَوَى الشَّافِعِيُّ فِي الْقَدِيمِ عَنْ رَجُلٍ أَظُنُّهُ إِبْرَاهِيمَ بْنَ مُحَمَّدٍ عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ ؓ قَالَ فِي الْقَارِنِ يَطُوفُ طَوَافَيْنِ وَيَسْعَى سَعْيًا قَالَ الشَّافِعِيُّ وَهَذَا عَلَى مَعْنَى قَوْلِنَا يَعْنِي يَطُوفُ حِينَ يَقْدَمُ بِالْبَيْتِ وَبِالصَّفَا وَالْمَرْوَةِ ثُمَّ يَطُوفُ بِالْبَيْتِ لِلزِّيَارَةِ وَقَالَ بَعْضُ النَّاسِ عَلَيْهِ طَوَافَانِ وَسَعْيَانِ وَاحْتَجَّ فِيهِ بِرِوَايَةٍ ضَعِيفَةٍ عَنْ عَلِيٍّ وَجَعْفَرٌ يَرْوِي عَنْ عَلِيٍّ قَوْلَنَا وَقَدْ رُوِّينَاهُ عَنِ النَّبِيِّ ﷺ قَالَ الشَّيْخُ أَصَحُّ مَا رُوِيَ فِي الطَّوَافَيْنِ عَنْ عَلِيٍّ ؓ مَا

"I traveled with the Prophet, Abu Bakr, Umar, and Uthman; they would pray Zuhr and Asr as two Rak'ah and two Rak'ah, not praying before them nor after them." And Ibn Umar said: "If I was going to pray before it or after it then I would pray it complete."

سَافَرْتُ مَعَ النَّبِيِّ ﷺ وَأَبِي بَكْرٍ وَعُمَرَ وَعُثْمَانَ فَكَانُوا يُصَلُّونَ الظُّهْرَ وَالْعَصْرَ رَكْعَتَيْنِ رَكْعَتَيْنِ لاَ يُصَلُّونَ قَبْلَهَا وَلاَ بَعْدَهَا وَقَالَ عَبْدُ اللَّهِ لَوْ كُنْتُ مُصَلِّيًا قَبْلَهَا أَوْ بَعْدَهَا لأَتْمَمْتُهَا قَالَ وَفِي الْبَابِ عَنْ عُمَرَ وَعَلِيٍّ وَابْنِ عَبَّاسٍ وَأَنَسٍ وَعِمْرَانَ بْنِ حُصَيْنٍ وَعَائِشَةَ

Yahya related to me from Malik from Abd arRahman ibn al-Qasim from his father that A'isha umm al-muminin said, "We went out on a journey with the Messenger of Allah ﷺ and, when we came to Bayda' or Dhat al-Jaysh, a necklace of mine broke. The Messenger of Allah ﷺ stopped to look for it and the people stopped with him. There was no water nearby and the people were not carrying any with them, so they came to Abu Bakr as-Siddiq and said, 'Don't you see what A'isha has done? She has made the Messenger of Allah ﷺ and the people stop when there is no water nearby and they are not carrying any with them.' " A'isha continued, "Abu Bakr came and the Messenger of Allah ﷺ had fallen asleep with his head on my thigh . Abu Bakr said, 'You have made the Messenger of Allah ﷺ and the people stop when there is no water nearby and they are not carrying any with them ' " She continued, "Abu Bakr remonstrated with me and said whatever Allah willed him to say, and began to poke me in the waist. The only thing that stopped me from moving was that the Messenger of Allah ﷺ had his head on my thigh. The Messenger of Allah ﷺ slept until morning found him with no water. Allah, the Blessed and Exalted, sent down the ayat of tayammum and so they did tayammum. Usayd ibn Hudayr said, 'This is not the first baraka from you, O family of Abu Bakr.'" A'isha added, "We roused the camel I had been on and found the necklace under it." Malik was asked whether a man who did tayammum for one prayer should do tayammum when the time of the next prayer came or whether the first tayammum was enough. He said, "No, he does tayammum for every prayer, because he has to look for water for every prayer. If he looks for it and does not find it then he does tayammum." Malik was asked whether a man who did tayammum could lead others in prayer if they were in wudu. He said, "I prefer that someone else should lead them. However, I see no harm in it if he does lead them in prayer." Yahya said that Malik said that a man who did tayammum because he could not find any water, and then stood and said the takbir and entered into the prayer, and then someone came with some water, did not stop his prayer but completed it with tayammum and did wudu for future prayers. Yahya said that Malik said, "Whoever rises for prayer and does not find water and so does what Allah has ordered him to do of tayammum has obeyed Allah. Someone who does find water is neither purer than him nor more perfect in prayer, because both have been commanded and each does as Allah has commanded. What Allah has commanded as far as wudu is concerned is for the one who finds water, and tayammum is for the one who does not find water before he enters into the prayer." Malik said that a man who was in a state of major ritual impurity could do tayammum and read his portion of Qur'an and do voluntary prayers as long as he did not find any water. This applied only to circumstances in which it was allowable to pray with tayammum.

أَنَّهَا قَالَتْ خَرَجْنَا مَعَ رَسُولِ اللَّهِ ﷺ فِي بَعْضِ أَسْفَارِهِ حَتَّى إِذَا كُنَّا بِالْبَيْدَاءِ أَوْ بِذَاتِ الْجَيْشِ انْقَطَعَ عِقْدٌ لِي فَأَقَامَ رَسُولُ اللَّهِ ﷺ عَلَى الْتِمَاسِهِ وَأَقَامَ النَّاسُ مَعَهُ وَلَيْسُوا عَلَى مَاءٍ وَلَيْسَ مَعَهُمْ مَاءٌ فَأَتَى النَّاسُ إِلَى أَبِي بَكْرٍ الصِّدِّيقِ فَقَالُوا أَلاَ تَرَى مَا صَنَعَتْ عَائِشَةُ أَقَامَتْ بِرَسُولِ اللَّهِ ﷺ وَبِالنَّاسِ وَلَيْسُوا عَلَى مَاءٍ وَلَيْسَ مَعَهُمْ مَاءٌ قَالَتْ عَائِشَةُ فَجَاءَ أَبُو بَكْرٍ وَرَسُولُ اللَّهِ ﷺ وَاضِعٌ رَأْسَهُ عَلَى فَخِذِي قَدْ نَامَ فَقَالَ حَبَسْتِ رَسُولَ اللَّهِ ﷺ وَالنَّاسَ وَلَيْسُوا عَلَى مَاءٍ وَلَيْسَ مَعَهُمْ مَاءٌ قَالَتْ عَائِشَةُ فَعَاتَبَنِي أَبُو بَكْرٍ فَقَالَ مَا شَاءَ اللَّهُ أَنْ يَقُولَ وَجَعَلَ يَطْعُنُ بِيَدِهِ فِي خَاصِرَتِي فَلاَ يَمْنَعُنِي مِنَ التَّحَرُّكِ إِلاَّ مَكَانُ رَأْسِ رَسُولِ اللَّهِ ﷺ عَلَى فَخِذِي فَنَامَ رَسُولُ اللَّهِ ﷺ حَتَّى أَصْبَحَ عَلَى غَيْرِ مَاءٍ فَأَنْزَلَ اللَّهُ تَبَارَكَ وَتَعَالَى آيَةَ التَّيَمُّمِ فَتَيَمَّمُوا فَقَالَ أُسَيْدُ بْنُ حُضَيْرٍ مَا هِيَ بِأَوَّلِ بَرَكَتِكُمْ يَا آلَ أَبِي بَكْرٍ قَالَتْ فَبَعَثْنَا الْبَعِيرَ الَّذِي كُنْتُ عَلَيْهِ فَوَجَدْنَا الْعِقْدَ تَحْتَهُ۔ قَالَ يَحْيَى : سُئِلَ مَالِكٌ عَنْ رَجُلٍ تَيَمَّمَ لِصَلَاةٍ حَضَرَتْ، ثُمَّ حَضَرَتْ صَلَاةٌ أُخْرَى، أَيَتَيَمَّمُ لَهَا أَمْ يَكْفِيهِ تَيَمُّمُهُ ذلِكَ؟ فَقَالَ: بَلْ يَتَيَمَّمُ لِكُلِّ صَلَاةٍ. لِأَنَّ عَلَيْهِ أَنْ يَبْتَغِيَ الْمَاءَ لِكُلِّ صَلَاةٍ. فَمَنِ ابْتَغَى الْمَاءَ فَلَمْ يَجِدْهُ، فَإِنَّهُ يَتَيَمَّمُ. قَالَ: وَسُئِلَ مَالِكٌ عَنْ رَجُلٍ تَيَمَّمَ، أَيَؤُمُّ أَصْحَابَهُ وَهُمْ عَلَى وُضُوءٍ؟ قَالَ: يَؤُمُّهُمْ غَيْرُهُ أَحَبُّ إِلَيَّ. وَلَوْ أَمَّهُمْ هُوَ لَمْ أَرَ بِذلِكَ بَأْسًا. قَالَ يَحْيَى : قَالَ مَالِكٌ فِي رَجُلٍ تَيَمَّمَ حِينَ لَمْ يَجِدْ مَاءً، فَقَامَ وَكَبَّرَ، وَدَخَلَ فِي الصَّلَاةِ، فَطَلَعَ عَلَيْهِ إِنْسَانٌ مَعَهُ مَاءٌ؟ قَالَ: لَا يَقْطَعُ صَلَاتَهُ، بَلْ يُتِمُّهَا بِالتَّيَمُّمِ، وَلْيَتَوَضَّأْ لِمَا يُسْتَقْبَلُ مِنَ الصَّلَوَاتِ۔ قَالَ يَحْيَى، قَالَ مَالِكٌ: مَنَ قَامَ إِلَى الصَّلَاةِ، فَلَمْ يَجِدْ مَاءً، فَعَمِلَ بِمَا أَمَرَهُ اللهُ بِهِ مِنَ التَّيَمُّمِ، فَقَدْ أَطَاعَ اللهَ. وَلَيْسَ الَّذِي وَجَدَ الْمَاءَ بِأَطْهَرَ مِنْهُ، وَلَا أَتَمَّ صَلَاةً. لِأَنَّهُمَا أُمِرَا جَمِيعًا. فَكُلٌّ عَمِلَ بِمَا أَمَرَهُ اللهُ بِهِ. وَإِنَّمَا الْعَمَلُ بِمَا أَمَرَ اللهُ بِهِ مِنَ الْوُضُوءِ، لِمَنْ وَجَدَ الْمَاءَ. وَالتَّيَمُّمِ لِمَنَ لَمْ يَجِدِ الْمَاءَ قَبْلَ أَنْ يَدْخُلَ فِي الصَّلَاةِ.

قَالَ يَحْيَى ، قَالَ مَالِكٌ فِي الرَّجُلِ الْجُنُبِ: إِنَّهُ يَتَيَمَّمُ، وَيَقْرَأُ حِزْبَهُ مِنَ الْقُرْآنِ، وَيَتَنَفَّلُ، مَا لَمْ يَجِدْ مَاءً. وَإِنَّمَا ذلِكَ فِي الْمَكَانِ الَّذِي يَجُوزُ لَهُ أَنْ يُصَلِّيَ فِيهِ بِالتَّيَمُّمِ.

The wives of Messenger of Allah ﷺ were in two groups. One group consisted of ʿAisha, Hafsa, Safiyya and Sauda; and the other group consisted of Um Salama and the other wives of Messenger of Allah ﷺ. The Muslims knew that Messenger of Allah ﷺ loved ʿAisha, so if any of them had a gift and wished to give to Messenger of Allah ﷺ, he would delay it, till Messenger of Allah ﷺ had come to ʿAisha's home and then he would send his gift to Messenger of Allah ﷺ in her home. The group of Um Salama discussed the matter together and decided that Um Salama should request Messenger of Allah ﷺ to tell the people to send their gifts to him in whatever wife's house he was. Um Salama told Messenger of Allah ﷺ of what they had said, but he did not reply. Then they (those wives) asked Um Salama about it. She said, "He did not say anything to me." They asked her to talk to him again. She talked to him again when she met him on her day, but he gave no reply. When they asked her, she replied that he had given no reply. They said to her, "Talk to him till he gives you a reply." When it was her turn, she talked to him again. He then said to her, "Do not hurt me regarding Aisha, as the Divine Inspirations do not come to me on any of the beds except that of Aisha." On that Um Salama said, "I repent to Allah for hurting you." Then the group of Um Salama called Fatima, the daughter of Messenger of Allah ﷺ and sent her to Messenger of Allah ﷺ to say to him, "Your wives request to treat them and the daughter of Abu Bakr on equal terms." Then Fatima conveyed the message to him. The Prophet ﷺ said, "O my daughter! Don't you love whom I love?" She replied in the affirmative and returned and told them of the situation. They requested her to go to him again but she refused. They then sent Zainab bint Jahsh who went to him and used harsh words saying, "Your wives request you to treat them and the daughter of Ibn Abu Quhafa on equal terms." On that she raised her voice and abused ʿAisha to her face so much so that Messenger of Allah ﷺ looked at ʿAisha to see whether she would retort. ʿAisha started replying to Zainab till she silenced her. The Prophet ﷺ then looked at ʿAisha and said, "She is really the daughter of Abu Bakr."

أَنَّ نِسَاءَ رَسُولِ اللَّهِ ﷺ كُنَّ حِزْبَيْنِ فَحِزْبٌ فِيهِ عَائِشَةُ وَحَفْصَةُ وَصَفِيَّةُ وَسَوْدَةُ وَالْحِزْبُ الآخَرُ أُمُّ سَلَمَةَ وَسَائِرُ نِسَاءِ رَسُولِ اللَّهِ ﷺ وَكَانَ الْمُسْلِمُونَ قَدْ عَلِمُوا حُبَّ رَسُولِ اللَّهِ ﷺ عَائِشَةَ فَإِذَا كَانَتْ عِنْدَ أَحَدِهِمْ هَدِيَّةٌ يُرِيدُ أَنْ يُهْدِيَهَا إِلَى رَسُولِ اللَّهِ ﷺ أَخَّرَهَا حَتَّى إِذَا كَانَ رَسُولُ اللَّهِ ﷺ فِي بَيْتِ عَائِشَةَ بَعَثَ صَاحِبُ الْهَدِيَّةِ إِلَى رَسُولِ اللَّهِ ﷺ فِي بَيْتِ عَائِشَةَ فَكَلَّمَ حِزْبُ أُمِّ سَلَمَةَ فَقُلْنَ لَهَا كَلِّمِي رَسُولَ اللَّهِ ﷺ يُكَلِّمُ النَّاسَ فَيَقُولُ مَنْ أَرَادَ أَنْ يُهْدِيَ إِلَى رَسُولِ اللَّهِ ﷺ هَدِيَّةً فَلْيُهْدِهِ إِلَيْهِ حَيْثُ كَانَ مِنْ بُيُوتِ نِسَائِهِ فَكَلَّمَتْهُ أُمُّ سَلَمَةَ بِمَا قُلْنَ فَلَمْ يَقُلْ لَهَا شَيْئًا فَسَأَلْنَهَا فَقَالَتْ مَا قَالَ لِي شَيْئًا فَقُلْنَ لَهَا فَكَلِّمِيهِ قَالَتْ فَكَلَّمَتْهُ حِينَ دَارَ إِلَيْهَا أَيْضًا فَلَمْ يَقُلْ لَهَا شَيْئًا فَسَأَلْنَهَا فَقَالَتْ مَا قَالَ لِي شَيْئًا فَقُلْنَ لَهَا كَلِّمِيهِ حَتَّى يُكَلِّمَكِ فَدَارَ إِلَيْهَا فَكَلَّمَتْهُ فَقَالَ لَهَا لاَ تُؤْذِينِي فِي عَائِشَةَ فَإِنَّ الْوَحْىَ لَمْ يَأْتِنِي وَأَنَا فِي ثَوْبِ امْرَأَةٍ إِلاَّ عَائِشَةَ قَالَتْ فَقَالَتْ أَتُوبُ إِلَى اللَّهِ مِنْ أَذَاكَ يَا رَسُولَ اللَّهِ ثُمَّ إِنَّهُنَّ دَعَوْنَ فَاطِمَةَ بِنْتَ رَسُولِ اللَّهِ ﷺ فَأَرْسَلْنَ إِلَى رَسُولِ اللَّهِ ﷺ تَقُولُ إِنَّ نِسَاءَكَ يَنْشُدْنَكَ اللَّهَ الْعَدْلَ فِي بِنْتِ أَبِي بَكْرٍ فَكَلَّمَتْهُ فَقَالَ يَا بُنَيَّةُ أَلاَ تُحِبِّينَ مَا أُحِبُّ قَالَتْ بَلَى فَرَجَعَتْ إِلَيْهِنَّ فَأَخْبَرَتْهُنَّ فَقُلْنَ ارْجِعِي إِلَيْهِ فَأَبَتْ أَنْ تَرْجِعَ فَأَرْسَلْنَ زَيْنَبَ بِنْتَ جَحْشٍ فَأَتَتْهُ فَأَغْلَظَتْ وَقَالَتْ إِنَّ نِسَاءَكَ يَنْشُدْنَكَ اللَّهَ الْعَدْلَ فِي بِنْتِ ابْنِ أَبِي قُحَافَةَ فَرَفَعَتْ صَوْتَهَا حَتَّى تَنَاوَلَتْ عَائِشَةَ وَهْىَ قَاعِدَةٌ فَسَبَّتْهَا حَتَّى إِنَّ رَسُولَ اللَّهِ ﷺ لَيَنْظُرُ إِلَى عَائِشَةَ هَلْ تَكَلَّمُ قَالَ فَتَكَلَّمَتْ عَائِشَةُ تَرُدُّ عَلَى زَيْنَبَ حَتَّى أَسْكَتَتْهَا قَالَتْ فَنَظَرَ النَّبِيُّ ﷺ إِلَى عَائِشَةَ وَقَالَ إِنَّهَا بِنْتُ أَبِي بَكْرٍ قَالَ الْبُخَارِيُّ الْكَلاَمُ الأَخِيرُ قِصَّةُ فَاطِمَةَ يُذْكَرُ عَنْ هِشَامِ بْنِ عُرْوَةَ عَنْ رَجُلٍ عَنِ الزُّهْرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ وَقَالَ أَبُو مَرْوَانَ عَنْ هِشَامٍ عَنْ عُرْوَةَ كَانَ النَّاسُ يَتَحَرَّوْنَ بِهَدَايَاهُمْ يَوْمَ عَائِشَةَ وَعَنْ هِشَامٍ عَنْ رَجُلٍ مِنْ قُرَيْشٍ وَرَجُلٍ مِنَ الْمَوَالِي عَنِ الزُّهْرِيِّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ الْحَارِثِ بْنِ هِشَامٍ قَالَتْ عَائِشَةُ كُنْتُ عِنْدَ النَّبِيِّ ﷺ فَاسْتَأْذَنَتْ فَاطِمَةُ

Yahya related to me from Malik, from Hisham ibn Urwa, that Abdullah ibn az-Zubayr stayed in Makka for nine years. He would go into ihram for hajj at the beginning of Dhu'l-Hijja, and Urwa ibn az- Zubayr, who was with him, would do likewise. Yahya said that Malik said, "The people of Makka and whoever else is living there besides them should go into ihram for hajj if they are in Makka, and anyone that is living in the centre of Makka and is not one of the people of Makka should not leave the Haram." Yahya said that Malik said, "Someone who goes into ihram for hajj in Makka should delay tawaf of the House and the sa'y between Safa and Marwa until he has come back from Mina, which is what Abdullah ibn Umar used to do." Malik was asked what the people of Madina, or anybody else, should do about tawaf if they went into ihram in Makka at the beginning of Dhu'l-Hijja, and he said, "They should delay the obligatory tawaf, which is the one they combine with the say between Safa and Marwa, but they can do whatever other tawaf they want to, and they should pray two rakas every time they complete seven tawafs, which is what the companions of the Messenger of Allah ﷺ did when they had gone into ihram to do hajj. They delayed the tawaf of the House and the sa'y between Safa and Marwa until they had come back from Mina. Abdullah ibn Umar also did this, going into ihram for hajj in Makka at the beginning of Dhu'l-Hijja, and then delaying tawaf of theHouse and the say between Safa and Marwa until he had come back from Mina." Malik was asked whether one of the people of Makka could go into ihram to do umra in the centre of Makka, and he said, "No. He should go outside the Haram and go into ihram there."

قَالَ مَالِكٌ وَإِنَّمَا يُهِلُّ أَهْلُ مَكَّةَ وَغَيْرُهُمْ بِالْحَجِّ إِذَا كَانُوا بِهَا وَمَنْ كَانَ مُقِيمًا بِمَكَّةَ مِنْ غَيْرِ أَهْلِهَا مِنْ جَوْفِ مَكَّةَ لاَ يَخْرُجُ مِنَ الْحَرَمِ قَالَ يَحْيَى قَالَ مَالِكٌ وَمَنْ أَهَلَّ مِنْ مَكَّةَ بِالْحَجِّ فَلْيُؤَخِّرِ الطَّوَافَ بِالْبَيْتِ وَالسَّعْىَ بَيْنَ الصَّفَا وَالْمَرْوَةِ حَتَّى يَرْجِعَ مِنْ مِنًى وَكَذَلِكَ صَنَعَ عَبْدُ اللَّهِ بْنُ عُمَرَ وَسُئِلَ مَالِكٌ عَمَّنْ أَهَلَّ بِالْحَجِّ مِنْ أَهْلِ الْمَدِينَةِ أَوْ غَيْرِهِمْ مِنْ مَكَّةَ لِهِلاَلِ ذِي الْحِجَّةِ كَيْفَ يَصْنَعُ بِالطَّوَافِ قَالَ أَمَّا الطَّوَافُ الْوَاجِبُ فَلْيُؤَخِّرْهُ وَهُوَ الَّذِي يَصِلُ بَيْنَهُ وَبَيْنَ السَّعْىِ بَيْنَ الصَّفَا وَالْمَرْوَةِ وَلْيَطُفْ مَا بَدَا لَهُ وَلْيُصَلِّ رَكْعَتَيْنِ كُلَّمَا طَافَ سُبْعًا وَقَدْ فَعَلَ ذَلِكَ أَصْحَابُ رَسُولِ اللَّهِ ﷺ الَّذِينَ أَهَلُّوا بِالْحَجِّ فَأَخَّرُوا الطَّوَافَ بِالْبَيْتِ وَالسَّعْىَ بَيْنَ الصَّفَا وَالْمَرْوَةِ حَتَّى رَجَعُوا مِنْ مِنًى وَفَعَلَ ذَلِكَ عَبْدُ اللَّهِ بْنُ عُمَرَ فَكَانَ يُهِلُّ لِهِلاَلِ ذِي الْحِجَّةِ بِالْحَجِّ مِنْ مَكَّةَ وَيُؤَخِّرُ الطَّوَافَ بِالْبَيْتِ وَالسَّعْىَ بَيْنَ الصَّفَا وَالْمَرْوَةِ حَتَّى يَرْجِعَ مِنْ مِنًى وَسُئِلَ مَالِكٌ عَنْ رَجُلٍ مِنْ أَهْلِ مَكَّةَ هَلْ يُهِلُّ مِنْ جَوْفِ مَكَّةَ بِعُمْرَةٍ قَالَ بَلْ يَخْرُجُ إِلَى الْحِلِّ فَيُحْرِمُ مِنْهُ