أَنَّهُ قَالَ لَقَدْ سَلَكَ فَجَّ الرَّوْحَاءِ سَبْعُونَ نَبِيًّا حُجَّاجًا عَلَيْهِمْ ثِيَابُ الصُّوفِ وَلَقَدْ صَلَّى فِي مَسْجِدِ الْخَيْفِ سَبْعُونَ نَبِيًّا 9837 وَبِهَذَا الْإِسْنَادِ قِرَاءَةً عَلَيْهِ عَنِ ابْنِ إِسْحَاقَ حَدَّثَنِي ثِقَةٌ مِنْ أَهْلِ الْمَدِينَةِ عَنْ عُرْوَةَ بْنِ الزُّبَيْرِ أَنَّهُ قَالَ مَا مِنْ نَبِيٍّ إِلَّا وَقَدْ حَجَّ الْبَيْتَ إِلَّا مَا كَانَ مِنْ هُودٍ وَصَالِحٍ وَلَقَدْ حَجَّهُ نُوحٌ فَلَمَّا كَانَ مِنَ الْأَرْضِ مَا كَانَ مِنَ الْغَرَقِ أَصَابَ الْبَيْتَ مَا أَصَابَ الْأَرْضَ وَكَانَ الْبَيْتُ رَبْوَةً حَمْرَاءَ فَبَعَثَ اللهُ هُودًا عَلَيْهِ السَّلَامُ فَتَشَاغَلَ بِأَمْرِ قَوْمِهِ حَتَّى قَبَضَهُ اللهُ إِلَيْهِ فَلَمْ يَحُجَّهُ حَتَّى مَاتَ فَلَمَّا بَوَّأَهُ اللهُ لِإِبْرَاهِيمَ عَلَيْهِ السَّلَامُ حَجَّهُ ثُمَّ لَمْ يَبْقَ نَبِيٌّ بَعْدَهُ إِلَّا حَجَّهُ  

[Machine] From one of the prophets and not from empty nations, it is known that no one has ever come to the Kaaba without it being sacred, and the Messenger of Allah ﷺ never entered Mecca except in the state of sanctity, except during the conquest war.  

عَنْ أَحَدٍ مِنَ النَّبِيِّينَ وَلَا الْأُمَمِ الْخَالِينَ أَنَّهُ جَاءَ الْبَيْتَ أَحَدٌ قَطُّ إِلَّا حَرَامًا وَلَمْ يَدْخُلْ رَسُولُ اللهِ ﷺ مَكَّةَ عَلِمْنَاهُ إِلَّا حَرَامًا إِلَّا فِي حَرْبِ الْفَتْحِ  

[Machine] Narrated by Ibn Abbas, "By Allah, the Messenger of Allah ﷺ never entered it except for Hajj or Umrah."  

عَنِ ابْنِ عَبَّاسٍ فَوَاللهِ مَا دَخَلَهَا رَسُولُ اللهِ ﷺ إِلَّا حَاجًّا أَوْ مُعْتَمِرًا  

[Machine] That the Messenger of Allah ﷺ entered Makkah in the year of the conquest, wearing an 'imamah (head covering). When he removed it, a man came to him and said, "Indeed, the son of Khatam is hanging onto the curtains of the Kaaba." He (the Messenger of Allah) said, "Kill him." Malik said, "And the Messenger of Allah ﷺ was not in a state of ihram (ritual consecration) that day."  

أَنَّ رَسُولَ اللهِ ﷺ دَخَلَ عَامَ الْفَتْحِ مَكَّةَ وَعَلَى رَأْسِهِ الْمِغْفَرُ فَلَمَّا نَزَعَهُ جَاءَهُ رَجُلٌ فَقَالَ إِنَّ ابْنَ خَطَلٍ مُتَعَلِّقٌ بِأَسْتَارِ الْكَعْبَةِ فَقَالَ اقْتُلُوهُ قَالَ مَالِكٌ وَلَمْ يَكُنْ رَسُولُ اللهِ ﷺ يَوْمَئِذٍ مُحْرِمًا  

[Machine] That the Messenger of Allah, ﷺ , entered Makkah on the day of the conquest wearing a black turban without being in a state of ihram.  

أَنَّ رَسُولَ اللهِ ﷺ دَخَلَ مَكَّةَ يَوْمَ الْفَتْحِ وَعَلَيْهِ عِمَامَةٌ سَوْدَاءُ بِغَيْرِ إِحْرَامٍ  

The Prophet ﷺ entered Mecca in the year of the Conquest while he had a black turben over him. (Using translation from Abū Dāʾūd 4076)   

أَنَّ النَّبِيَّ ﷺ دَخَلَ مَكَّةَ يَوْمَ الْفَتْحِ وَعَلَيْهِ عِمَامَةٌ سَوْدَاءُ  

[Machine] Abu Abdullah Al-Haafiz, Abu Abdullah Al-Sousy, and Abu Abdullah Al-Sulami narrated that Abu Al-Abbas Al-Asamm informed them that Abbas bin Al-Walid bin Maziyad narrated to him from his father, who narrated from Al-Awzaa'i, who narrated from Yahya bin Abi Kathir, who narrated from Abu Salama bin Abdur Rahman, who narrated from Abu Huraira. He mentioned the Hadith of the Messenger of Allah ﷺ about the conquest of Makkah. He said, "Allah had kept Makkah away from the Elephant and bestowed it upon His Messenger and the believers. It was not permissible for anyone before or after me. It was only permissible for me for a moment during the day. This is my moment." They mentioned the rest of the Hadith that they narrated in Sahih from the narration of Al-Awzaa'i.  

أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ وَأَبُو عَبْدِ اللهِ السُّوسِيُّ وَأَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ قَالُوا ثنا أَبُو الْعَبَّاسِ الْأَصَمُّ أنبأ الْعَبَّاسُ بْنُ الْوَلِيدِ بْنِ مَزْيَدٍ أنبأ أَبِي ثنا الْأَوْزَاعِيُّ ثنا يَحْيَى بْنُ أَبِي كَثِيرٍ حَدَّثَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ حَدَّثَنِي أَبُو هُرَيْرَةَ فَذَكَرَ الْحَدِيثَ عَنْ رَسُولِ اللهِ ﷺ فِي فَتْحِ مَكَّةَ قَالَ فَقَامَ فَقَالَ إنَّ اللهَ حَبَسَ عَنْ مَكَّةَ الْفِيلَ وَسَلَّطَ عَلَيْهَا رَسُولَهَ وَالْمُؤْمِنِينَ وَأَنَّهَا لَمْ تَحِلَّ لِأَحَدٍ قَبْلِي وَلَا لِأَحَدٍ بَعْدِي وَإِنَّمَا أُحِلَّتْ لِي سَاعَةً مِنْ نَهَارٍ وَإِنَّهَا سَاعَتِي هَذِهِ وَذَكَرَ بَاقِي الْحَدِيثِ أَخْرَجَاهُ فِي الصَّحِيحِ مِنْ حَدِيثِ الْأَوْزَاعِيِّ  

[Machine] Abdullah ibn Umar came from Mecca until he reached Qudaid. He received news from Medina, so he returned and entered Mecca without wearing Ihram.  

أَنَّ عَبْدَ اللهِ بْنَ عُمَرَ أَقْبَلَ مِنْ مَكَّةَ حَتَّى إِذَا كَانَ بِقُدَيْدٍ جَاءَهُ خَبَرٌ مِنَ الْمَدِينَةِ فَرَجَعَ فَدَخَلَ مَكَّةَ بِغَيْرِ إِحْرَامٍ  

[Machine] I don't see any harm in that.  

لَا أَرَى بِذَلِكَ بَأْسًا  

[Machine] He informed him that he had participated with the Prophet ﷺ in the Battle of Hudaybiyah. So they stayed in 'Umrah other than me. He said, "So I took a donkey from the wild and fed my companions while they were in their state of consecration. Then I came to the Prophet ﷺ and informed him that we had some leftover meat. He said, 'Eat it, even though they are in a state of consecration.'  

أَخْبَرَهُ أَنَّهُ غَزَا مَعَ رَسُولِ اللهِ ﷺ غَزْوَةَ الْحُدَيْبِيَةِ فَأَهَلُّوا بِعُمْرَةٍ غَيْرِي قَالَ فَاصْطَدْتُ حِمَارَ وَحْشٍ فَأَطْعَمْتُ أَصْحَابِي وَهُمْ مُحْرِمُونَ ثُمَّ أَتَيْتُ النَّبِيَّ ﷺ فَأَنْبَأْتُهُ أَنَّ عِنْدَنَا مِنْ لَحْمِهِ فَاضِلَةً قَالَ كُلُوهُ وَهُمْ مُحْرِمُونَ  

[Machine] "O Messenger of Allah, is Hajj performed every year?" He replied, "No, rather it is required once. Whoever performs it after that, it will be considered as a voluntary act. Even if I were to say yes, it would become obligatory, but you would not be able to hear and obey. The narration of Suraqah in Umrah has already passed."  

يَا رَسُولَ اللهِ الْحَجُّ كُلَّ عَامٍ؟ قَالَ لَا بَلْ حَجَّةٌ فَمَنْ حَجَّ بَعْدَ ذَلِكَ فَهُوَ تَطَوَّعٌ وَلَوْ قُلْتُ نَعَمْ لَوَجَبَتْ وَلَوْ وَجَبَتْ لَمْ تَسْمَعُوا وَلَمْ تُطِيعُوا وَقَدْ مَضَى حَدِيثُ سُرَاقَةَ فِي الْعُمْرَةِ  

[Machine] The translation of the passage is as follows: "Ibn Abbas said, whoever among the boys is taken by his family for Hajj and reaches the age of puberty, then he must perform Hajj. And if he dies, then his obligation of Hajj has been fulfilled. And whoever among the slaves is taken by his family for Hajj and is subsequently freed, then he must perform Hajj. And if he dies, then his obligation of Hajj has been fulfilled."  

ابْنُ عَبَّاسٍ أَيُّمَا غُلَامٍ حَجَّ بِهِ أَهْلُهُ فَبَلَغَ مَبْلَغَ الرِّجَالِ فَعَلَيْهِ الْحَجُّ فَإِنْ مَاتَ فَقَدْ قَضَى حَجَّتَهُ وَأَيُّمَا عَبْدٍ مَمْلُوكٍ حَجَّ بِهِ أَهْلُهُ فَيُعْتَقُ فَعَلَيْهِ الْحَجُّ وَإِنْ مَاتَ فَقَدْ قَضَى حَجَّتَهُ  

[Machine] "To perform another pilgrimage, and whichever nomadic Arab performs Hajj and then migrates, it is upon him to perform another pilgrimage. And whichever servant performs Hajj and then was freed, it is upon him to perform another pilgrimage." Al-Qadi said: Marfu'an informed us, the Shaykh by himself, Muhammad bin Minhal, from Yazid bin Zurai', from Shu'bah. Others narrated it from Shu'bah as Mawqufan, and likewise."  

أَنْ يَحُجَّ حَجَّةً أُخْرَى وَأَيُّمَا أَعْرَابِيٍّ حَجَّ ثُمَّ هَاجَرَ فَعَلَيْهِ أَنْ يَحُجَّ حَجَّةً أُخْرَى وَأَيُّمَا عَبْدٍ حَجَّ ثُمَّ أُعْتِقَ فَعَلَيْهِ حَجَّةٌ أُخْرَى قَالَ الْقَاضِي حَدَّثَنَا مَرْفُوعًا قَالَ الشَّيْخُ تَفَرَّدَ بِرَفْعِهِ مُحَمَّدُ بْنُ الْمِنْهَالِ عَنْ يَزِيدَ بْنِ زُرَيْعٍ عَنْ شُعْبَةَ وَرَوَاهُ غَيْرُهُ عَنْ شُعْبَةَ مَوْقُوفًا وَكَذَلِكَ  

[Machine] "The Messenger of Allah ﷺ said, 'If a person performs Hajj while young, it will be counted as a separate Hajj for him when he reaches the age of adulthood, provided he is able to undertake the journey.' The rest of the hadith is narrated about a slave and a bedouin following the same pattern. Haram ibn Uthman is considered weak, and we have heard this narration from al-Hasan al-Basri and Ata ibn Abi Rabah regarding a slave who becomes legally obligated to perform Hajj, then is subsequently freed. They said, 'If he is freed in Arafat, his Hajj is valid. But if he is freed in Jam, then he has ample time to return to Arafat and complete his Hajj.'"  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ لَوْ حَجَّ صَغِيرٌ حَجَّةً لَكَانَتْ عَلَيْهِ حَجَّةٌ إِذَا بَلَغَ إِنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا وَذَكَرَ بَاقِيَ الْحَدِيثِ فِي الْعَبْدِ وَالْأَعْرَابِيِّ عَلَى هَذَا النَّسَقِ وَحَرَامُ بْنُ عُثْمَانَ ضَعِيفٌ وَرُوِّينَا عَنِ الْحَسَنِ الْبَصْرِيِّ وَعَطَاءِ بْنِ أَبِي رَبَاحٍ فِي مَمْلُوكٍ أَهَلَّ بِالْحَجِّ ثُمَّ عَتَقَ قَالَا إِنْ أُعْتِقَ بِعَرَفَةَ أَجْزَأَهُ وَإِنْ أُعْتِقَ بِجَمْعٍ فَكَانَ فِي مَهَلٍّ فَلْيَرْجِعْ إِلَى عَرَفَةَ وَيُجْزِيهِ  

Al-Fadl bin ʿAbbas rode behind the Prophet ﷺ as his companion rider on the back portion of his she camel on the Day of Nahr (slaughtering of sacrifice, 10th Dhul-Hijja) and Al-Fadl was a handsome man. The Prophet ﷺ stopped to give the people verdicts. In the meantime, a beautiful woman From the tribe of Khath'am came, asking the verdict of Messenger of Allah ﷺ. Al-Fadl started looking at her as her beauty attracted him. The Prophet ﷺ looked behind while Al-Fadl was looking at her; so the Prophet ﷺ held out his hand backwards and caught the chin of Al-Fadl and turned his face (to the owner sides in order that he should not gaze at her. She said, "O Messenger of Allah ﷺ! The obligation of Performing Hajj enjoined by Allah on His worshipers, has become due (compulsory) on my father who is an old man and who cannot sit firmly on the riding animal. Will it be sufficient that I perform Hajj on his behalf?" He said, "Yes." (Using translation from Bukhārī 6228)   

أَرْدَفَ النَّبِيُّ ﷺ الْفَضْلَ بْنَ عَبَّاسٍ وَكَانَ الْفَضْلُ رَجُلًا وَضِيئًا فَوَقَفَ النَّبِيُّ ﷺ لِلنَّاسِ يُفْتِيهِمْ فَأَقْبَلَتِ امْرَأَةٌ مِنْ خَثْعَمٍ وَضِيئَةٌ تَسْتَفْتِي النَّبِيَّ ﷺ فَطَفِقَ الْفَضْلُ يَنْظُرُ وَأَعْجَبَهُ حُسْنُهَا فَالْتَفَتَ النَّبِيُّ ﷺ إِلَى الْفَضْلِ وَهُوَ يَنْظُرُ إِلَيْهَا فَأَخَذَ بِذَقَنِ الْفَضْلِ فَعَدَلَ وَجْهَهُ عَنِ النَّظَرِ إِلَيْهَا فَقَالَتْ تِلْكَ الْخَثْعَمِيَّةُ يَا رَسُولَ اللهِ إِنَّ فَرِيضَةَ اللهِ فِي الْحَجِّ عَلَى عِبَادِهِ أَدْرَكَتْ أَبِي شَيْخًا كَبِيرًا لَا يَسْتَطِيعُ أَنْ يَسْتَوِيَ عَلَى رَاحِلَتِهِ فَهَلْ يَقْضِي أَنْ أَحُجَّ عَنْهُ؟ فَقَالَ لَهَا رَسُولُ اللهِ ﷺ نَعَمْ  

[Machine] A woman from the tribe of Khath'am asked the Prophet ﷺ one morning after the congregational prayer, while the reward of the prayer was doubled. She said, "Indeed, the obligation of Allah upon His servants has overtaken my father, who is an elderly man and is unable to mount a riding animal. Do you think it is permissible for me to perform Hajj on his behalf?" He replied, "Yes, it is permissible." Ali ibn al-Madini narrated that Sufyan bin Uyaynah said, "Amr ibn Dinar used to exceed al-Zuhri in this issue before he saw Ibn Shihab (al-Zuhri)." She then asked, "Will that be of any benefit to him?" The Prophet ﷺ replied, "Yes, it would be beneficial. Similarly, if there was a debt upon one of you and you paid it off."  

أَنَّ امْرَأَةً مِنْ خَثْعَمٍ سَأَلَتِ النَّبِيَّ ﷺ غَدَاةَ جَمْعٍ وَالْفَضْلُ رَدِيفُهُ فَقَالَتْ إِنَّ فَرِيضَةَ اللهِ عَلَى عِبَادِهِ أَدْرَكَتْ أَبِي شَيْخًا كَبِيرًا لَا يَسْتَطِيعُ أَنْ يَسْتَمْسِكَ عَلَى الرَّاحِلَةِ فَهَلْ تَرَى أَنْ أَحُجَّ عَنْهُ؟ قَالَ نَعَمْ قَالَ عَلِيُّ بْنُ الْمَدِينِيِّ قَالَ سُفْيَانُ وَكَانَ عَمْرُو بْنُ دِينَارٍ يَزِيدُ فِيهِ عَنِ الزُّهْرِيِّ قَبْلَ أَنْ يَرَى ابْنَ شِهَابٍ قَالَتْ يَا رَسُولَ اللهِ أَيَنْفَعُهُ ذَلِكَ؟ قَالَ نَعَمْ كَذَلِكَ لَوْ كَانَ عَلَى أَحَدِكُمُ الدَّيْنُ فَقَضَيْتُهُ  

[Machine] A man came to the Prophet ﷺ and said to him, "Indeed, my sister made a vow to perform Hajj but she passed away." The Prophet ﷺ said to him, "What if she had a debt, would you not fulfill it for her?" He replied, "Yes, I would." The Prophet ﷺ then said, "So fulfill Allah's right, for He is the most deserving of fulfilling."  

أَتَى رَجُلٌ إِلَى النَّبِيِّ ﷺ فَقَالَ لَهُ إِنَّ أُخْتِي نَذَرَتْ أَنْ تَحُجَّ وَإِنَّهَا مَاتَتْ فَقَالَ لَهُ النَّبِيُّ ﷺ أَرَأَيْتَ لَوْ كَانَ عَلَيْهَا دَيْنٌ أَكُنْتَ قَاضِيَهُ؟ قَالَ نَعَمْ قَالَ فَاقْضُوا اللهَ فَهُوَ أَحَقُّ بِالْوَفَاءِ  

[Machine] About the Prophet, ﷺ , except that he did not mention the word "will" in it. And it was narrated from Ibn Juraij, from Ata' that he did not see any harm in a man performing Hajj on behalf of his father, even if he had not been designated as a representative.  

عَنِ النَّبِيِّ ﷺ إِلَّا أَنَّهُ لَمْ يَذْكُرْ فِيهِ لَفْظَ الْوَصِيَّةِ وَرُوِّينَا عَنِ ابْنِ جُرَيْجٍ عَنْ عَطَاءٍ أَنَّهُ كَانَ لَا يَرَى بَأْسًا أَنْ يَحُجَّ الرَّجُلُ عَنْ أَبِيهِ وَإِنْ لَمْ يُوصِ  

[Machine] The Messenger of Allah ﷺ said: "Verily, Allah admits three individuals into Jannah (Paradise) through one Hajj: the deceased, the pilgrim himself, and the one who facilitated it. That is Abu Ma'shar, the noble from Sind, a resident of Madinah, who is weak in narration."  

قَالَ رَسُولُ اللهِ ﷺ إِنَّ اللهَ ﷻ يُدْخِلُ بِالْحَجَّةِ الْوَاحِدَةِ ثَلَاثَةَ نَفَرٍ الْجَنَّةَ الْمَيِّتَ وَالْحَاجَّ عَنْهُ وَالْمُنَفِّذَ ذَلِكَ أَبُو مَعْشَرٍ هَذَا نَجِيحٌ السِّنْدِيُّ مَدَنِيٌّ ضَعِيفٌ  

[Machine] The Messenger of Allah ﷺ said about a man who made a will regarding a pilgrimage: "Four obligations are written for him: a pilgrimage for the one who wrote it, a pilgrimage for the one who fulfilled it, a pilgrimage for the one who took it, and a pilgrimage for the one who commanded it." This narration is unknown and the chain of narrators is weak. Some weak narrations are reported about Hajj from the two parents, so I have left them. And in some of what we have narrated, it is sufficient, and with Allah is success.  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ فِي رَجُلٍ أَوْصَى بِحَجَّةٍ كُتِبَتْ لَهُ أَرْبَعُ حِجَجٍ حَجَّةٌ لِلَّذِي كَتَبَهَا وَحَجَّةٌ لِلَّذِي أَنْفَذَهَا وَحَجَّةٌ لِلَّذِي أَخَذَهَا وَحَجَّةٌ لِلَّذِي أَمَرَ بِهَا زِيَادُ بْنُ سُفْيَانَ هَذَا مَجْهُولٌ وَالْإِسْنَادُ ضَعِيفٌ وَقَدْ رُوِيَ فِي الْحَجِّ عَنِ الْأَبَوَيْنِ أَخْبَارٌ بِأَسَانِيدَ ضَعِيفَةٍ فَتَرَكْتُهَا وَفِي بَعْضِ مَا رَوَيْنَا كِفَايَةٌ وَبِاللهِ التَّوْفِيقُ  

[Machine] "I and my companion raced on two horses to a pass called Thaniyyah, where we caught a deer while we were in the state of ihram (prohibited actions during the pilgrimage). What do you think about that?" Umar ibn al-Khattab said to a man standing next to him, "Come here and let us both pass judgment." He said, "So they passed judgment on him, and Umar ibn al-Khattab mentioned the rest of the story, saying, 'And it was Abdullah ibn Awf.'"  

إِنِّي أَجْرَيْتُ أَنَا وَصَاحِبِي فَرَسَيْنِ لَنَا نَسْتَبِقُ إِلَى ثُغْرَةِ ثَنِيَّةٍ فَأَصَبْنَا ظَبْيًا وَنَحْنُ مُحْرِمَانِ فَمَاذَا تَرَى فِي ذَلِكَ؟ فَقَالَ عُمَرُ بْنُ الْخَطَّابِ ؓ لِرَجُلٍ إِلَى جَنْبِهِ تَعَالَ حَتَّى أَحْكُمَ أَنَا وَأَنْتَ قَالَ فَحَكَمَا عَلَيْهِ بِعَنْزٍ وَذَكَرَ بَاقِيَ الْحَدِيثِ قَالَ وَهُوَ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ ؓ  

[Machine] That a prohibited person threw stones and hit a woman, so he killed him, and Ibn Mas'ud ruled in it with Jafar or Jafra.  

أَنَّ مُحْرِمًا أَلْقَى جَوَالِقَ فَأَصَابَ يَرْبُوعًا فَقَتَلَهُ فَقَضَى فِيهِ ابْنُ مَسْعُودٍ ؓ بِجَفْرٍ أَوْ جَفْرَةٍ  

[Machine] I said to Ata', the saying of Allah the Most High: "Do not kill game while you are in a state of ihram. And whoever of you kills it intentionally - the penalty is an equivalent from sacrificial animals" [Surah Al-Ma'idah 95]. He said, I said to him, "So what if someone kills it by mistake? Will he be fined?" He said, "Yes, by doing so, the sanctity of Allah is respected and the Sunnah is followed."  

قُلْتُ لِعَطَاءٍ قَوْلُ اللهِ تَعَالَى {لَا تَقْتُلُوا الصَّيْدَ وَأَنْتُمْ حُرُمٌ وَمَنْ قَتَلَهُ مِنْكُمْ مُتَعَمِّدًا} [المائدة 95] قَالَ قُلْتُ لَهُ فَمَنْ قَتَلَهُ خَطَأً أَيُغَرَّمُ؟ قَالَ نَعَمْ يُعَظَّمُ بِذَلِكَ حُرُمَاتُ اللهِ وَمَضَتْ بِهِ السُّنَنُ  

[Machine] It was narrated that Umar used to pass judgment on him in both unintentional and intentional mistakes. We have also been narrated from Ataa' ibn Abi Rabah that he said about the verse: "Allah has pardoned what is past" (Surah Al-Ma'idah, 95), he said: "That refers to what was in the era of ignorance." And about the verse: "And whoever returns [to hostility] - Allah will take retribution from him" (Surah Al-Ma'idah, 95), he said: "And whoever returns [to hostility] in Islam - Allah will take retribution from him." And he is obligated to make atonement for that. And it was narrated from Al-Hasan, Sa'id ibn Jubayr, and Ibrahim An-Nakha'i that judgment was passed upon him whenever he made mistakes.  

أَنَّ عُمَرَ ؓ كَانَ يَحْكُمُ عَلَيْهِ فِي الْخَطَأِ وَالْعَمْدِ وَرُوِّينَا عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ أَنَّهُ قَالَ فِي قَوْلِهِ {عَفَا اللهُ عَمَّا سَلَفَ} [المائدة 95] قَالَ عَمَّا كَانَ فِي الْجَاهِلِيَّةِ {وَمَنْ عَادَ فَيَنْتَقِمُ اللهُ مِنْهُ} [المائدة 95] قَالَ وَمَنْ عَادَ فِي الْإِسْلَامِ فَيَنْتَقِمُ اللهُ مِنْهُ وَعَلَيْهِ فِي ذَلِكَ الْكَفَّارَةُ وَعَنِ الْحَسَنِ وَسَعِيدِ بْنِ جُبَيْرٍ وَإِبْرَاهِيمَ النَّخَعِيِّ يُحْكَمُ عَلَيْهِ كُلَّمَا أَصَابَ  

[Machine] We went out as pilgrims and our disputes multiplied while we were in a state of ihram. Which one is faster in running, the deer or the horse? While we were like this, a deer came to us and Suhun said to us, "That deer just ran past us from the left." Harun said it with emphasis. Then, one of us threw a stone at it and did not miss. He got on his mount and killed it. It was then thrown into our hands. When we arrived in Mecca, we headed to Umar in Mina. I entered with the companion of the deer to Umar ibn al-Khattab and mentioned to him the incident of the deer that was killed. Umar asked him intentionally or accidentally? And maybe Umar asked, "How did you kill it intentionally or accidentally?" He said, "I aimed to throw it and I did not intend to kill it." A man added, and Umar said, "Intention and mistake have become mixed." Then he turned to a man, and Umar, swearing by Allah, said, "It is as if his face was a heart." He means silver. And maybe he said, "Then he turned to a man beside him and spoke to him for a while." Then he came to my companion and said to him, "Take a sheep from the flock, slaughter it and distribute its meat." And maybe he said, "Give its meat in charity and feed its skin to the needy." Then, when we left him, I approached the man and said, "O Umar, Ibn al-Khattab, the fatwa of Ibn al-Khattab will not benefit you from anything from Allah." And by Allah, Umar did not know until he asked the man who was next to him to slaughter his ride and give it in charity and honor the rituals of Allah. Then, Dhu al-Uwaynatayn approached him and presented it to him. And maybe he said, "Then Dhu al-Uwaynatayn approached Umar and gave it to him." And he may have said, "I do not know anything, and by Allah, I did not feel anything except that he was hitting the darah on me." And he said it several times. And he may have said, "May Allah kill you. You have exceeded the fatwa and you kill the forbidden and you say, 'I did not know.' Didn't Umar ask the one next to him, 'Do you read the book of Allah, for Allah says, 'Let the people of knowledge judge.'" (Surah Al-Ma'idah, verse 95). Then he approached me and grabbed my garment edges, and maybe he said, "My garment." And I said, "O Commander of the Believers, I do not allow anything that Allah has forbidden to you." Then he sent me away. Then he approached me and said, "I see you as a young man with a loud tongue and an open chest, and there may be in a man ten good manners, nine of which are good, and maybe he said righteous. And one is evil, so the bad character spoils the nine good manners. So beware of the temptations of youth." Ibn Abi Umar said, Sufyan said, and Abd al-Malik, when he narrated this hadith, he said, "I did not leave out a thousand of them, nor a single 'wa'."  

خَرَجْنَا حُجَّاجًا فَكَثُرَ مِرَاؤُنَا وَنَحْنُ مُحْرِمُونَ أَيُّهُمَا أَسْرَعُ شَدًّا الظَّبْيُ أَمِ الْفَرَسُ؟ فَبَيْنَمَا نَحْنُ كَذَلِكَ إِذْ سَنَحَ لَنَا ظَبْيٌ وَالسُّنُوحُ هَكَذَا يَقُولُ مَرَّ يَجُزُّ عَنَّا عَنِ الشِّمَالِ قَالَهُ هَارُونُ بِالتَّشْدِيدِ فَرَمَاهُ رَجُلٌ مِنَّا بِحَجَرٍ فَمَا أَخْطَأَ خُشَشَاءَهُ فَرَكِبَ رَدْعَهُ فَقَتَلَهُ فَأُسْقِطَ فِي أَيْدِينَا فَلَمَّا قَدِمْنَا مَكَّةَ انْطَلَقْنَا إِلَى عُمَرَ ؓ بِمِنًى فَدَخَلْتُ أَنَا وَصَاحِبُ الظَّبْيِ عَلَى عُمَرَ بْنِ الْخَطَّابِ ؓ فَذَكَرَ لَهُ أَمْرَ الظَّبْيِ الَّذِي قُتِلَ وَرُبَّمَا وَقَالَ فَتَقَدَّمْتُ إِلَيْهِ أَنَا وَصَاحِبُ الظَّبْيِ فَقَصَّ عَلَيْهِ الْقِصَّةَ فَقَالَ عُمَرُ ؓ عَمْدًا أَصَبْتَهُ أَمْ خَطَأً؟ وَرُبَّمَا قَالَ فَسَأَلَهُ عُمَرُ ؓ كَيْفَ قَتَلْتَهُ عَمْدًا أَمْ خَطَأً؟ فَقَالَ لَقَدْ تَعَمَّدْتُ رَمْيَهُ وَمَا أَرَدْتُ قَتْلَهُ زَادَ رَجُلٌ فَقَالَ عُمَرُ ؓ لَقَدْ شَرَكَ الْعَمْدُ الْخَطَأَ ثُمَّ اجْتَنَحَ إِلَى رَجُلٍ وَاللهِ لَكَأَنَّ وَجْهَهُ قُلْبٌ يَعْنِي فِضَّةً وَرُبَّمَا قَالَ ثُمَّ الْتَفَتَ إِلَى رَجُلٍ إِلَى جَنْبِهِ فَكَلَّمَهُ سَاعَةً ثُمَّ أَقْبَلَ عَلَى صَاحِبِي فَقَالَ لَهُ خُذْ شَاةً مِنَ الْغَنَمِ فَأَهْرِقْ دَمَهَا وَأَطْعِمْ لَحْمَهَا وَرُبَّمَا قَالَ فَتَصَدَّقْ بِلَحْمِهَا وَاسْقِ إِهَابَهَا سِقَاءً فَلَمَّا خَرَجْنَا مِنْ عِنْدِهِ أَقْبَلْتُ عَلَى الرَّجُلِ فَقُلْتُ أَيُّهَا الْمُسْتَفْتِي عُمَرَ بْنَ الْخَطَّابِ إنَّ فُتْيَا ابْنِ الْخَطَّابِ لَنْ تُغْنِيَ عَنْكَ مِنَ اللهِ شَيْئًا وَاللهِ مَا عَلِمَ عُمَرُ حَتَّى سَأَلَ الَّذِي إِلَى جَنْبِهِ فَانْحَرْ رَاحِلَتَكَ فَتَصَدَّقْ بِهَا وَعَظِّمْ شَعَائِرَ اللهِ قَالَ فَنَمَّا هَذَا ذُو الْعُوَيْنَتَيْنِ إِلَيْهِ وَرُبَّمَا قَالَ فَانْطَلَقَ ذُو الْعُوَيْنَتَيْنِ إِلَى عُمَرَ فَنَمَّاهَا إِلَيْهِ وَرُبَّمَا قَالَ فَمَا عَلِمْتُ بِشَيْءٍ وَاللهِ مَا شَعَرْتُ إِلَّا بِهِ يَضْرِبُ بِالدِّرَّةِ عَلَيَّ وَقَالَ مَرَّةً عَلَى صَاحِبِي صَفُوقًا صَفُوقًا ثُمَّ قَالَ قَاتَلَكَ اللهُ تَعَدَّى الْفُتْيَا وَتَقْتُلُ الْحَرَامَ وَتَقُولُ وَاللهِ مَا عَلِمَ عُمَرُ حَتَّى سَأَلَ الَّذِي إلَى جَنْبِهِ أَمَا تَقْرَأُ كِتَابَ اللهِ فَإِنَّ اللهَ يَقُولُ {يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِنْكُمْ} [سورة المائدة آية رقم 95] ثُمَّ أَقْبَلَ عَلَيَّ فَأَخَذَ بِمَجَامِعِ رِدَائِي وَرُبَّمَا قَالَ ثَوْبِي فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي لَا أُحِلُّ لَكَ مِنِّي أَمْرًا حَرَّمَهُ اللهُ عَلَيْكَ فَأَرْسَلَنِي ثُمَّ أَقْبَلَ عَلَيَّ فَقَالَ إِنِّي أَرَاكَ شَابًّا فَصِيحَ اللِّسَانِ فَسِيحَ الصَّدْرِ وَقَدْ يَكُونُ فِي الرَّجُلِ عَشَرَةُ أَخْلَاقٍ تِسْعٌ حَسَنَةٌ وَرُبَّمَا قَالَ صَالِحَةٌ وَوَاحِدَةٌ سَيِّئَةٌ فَيُفْسِدُ الْخُلُقُ السَّيِّيءُ التِّسْعَ الصَّالِحَةَ فَاتَّقِ طَيْرَاتِ الشَّبَابِ قَالَ ابْنُ أَبِي عُمَرَ قَالَ سُفْيَانُ وَكَانَ عَبْدُ الْمَلِكِ إِذَا حَدَّثَ بِهَذَا الْحَدِيثِ قَالَ مَا تَرَكْتُ مِنْهُ أَلِفًا وَلَا وَاوًا  

[Machine] So Umar heard some of his words and reacted to him with a blow with a stone. Then he turned to me to strike me, and I said, "O Amir al-Mu'minin, I did not say anything, it was he who said it." So he left me and then said, "You wanted to kill Haram and exceed the limits of fatwas." Then he said, "O Amir al-Mu'minin, indeed, in humans there are ten qualities, nine of them are good and one is bad, and it is the bad one that corrupts the rest." Then he said, "And beware the stumbling of youth."  

فَسَمِعَ عُمَرُ ؓ بَعْضَ كَلَامِهِ فَعَلَاهُ بِالدِّرَّةِ ضَرْبًا ثُمَّ أَقْبَلَ عَلَيَّ لِيَضْرِبَنِي فَقُلْتُ يَا أَمِيرَ الْمُؤْمِنِينَ إِنِّي لَمْ أَقُلْ شَيْئًا إِنَّمَا هُوَ قَالَهُ فَتَرَكَنِي ثُمَّ قَالَ أَرَدْتَ أَنْ تَقْتُلَ الْحَرَامَ وَتَتَعَدَّى الْفُتْيَا ثُمَّ قَالَ أَمِيرُ الْمُؤْمِنِينَ إنَّ فِي الْإِنْسَانِ عَشَرَةَ أَخْلَاقٍ تِسْعَةٌ حَسَنَةٌ وَوَاحِدَةٌ سَيِّئَةٌ وَيُفْسِدُهَا ذَلِكَ السَّيِّئُ ثُمَّ قَالَ وَإِيَّاكَ وَعَثْرَةَ الشَّبَابِ  

[Machine] As a deer, I am prohibited from hunting. So, I went to Umar and asked him. He said, "Bring two men from your brothers, and let them judge upon you." So, I went to Abdur-Rahman ibn Awf and Saad, and they judged upon me by taking an unfledged goat. Jarir ibn Abdilhamid reported this from Mansur, while I am certain of my state of ihram.  

ظَبْيًا وَأَنَا مُحْرِمٌ فَأَتَيْتُ عُمَرَ ؓ فَسَأَلْتُهُ فَقَالَ ائْتِ رَجُلَيْنِ مِنْ إِخْوَانِكَ فَلْيَحْكُمَا عَلَيْكَ فَأَتَيْتُ عَبْدَ الرَّحْمَنِ بْنَ عَوْفٍ وَسَعْدًا ؓ فَحَكَمَا عَلَيَّ تَيْسًا أَعْفَرَ زَادَ فِيهِ جَرِيرُ بْنُ عَبْدِ الْحَمِيدِ عَنْ مَنْصُورٍ وَأَنَا نَاسٍ لِإِحْرَامِي  

[Machine] It is said that Arbad interpreted a dream and his interpretation turned out to be correct. So we went to Umar and Arbad asked him, and Umar said, "Judge, O Arbad." Arbad replied, "You are better than me, O Commander of the Faithful, and more knowledgeable." Umar said, "I only commanded you to judge in the matter, I did not command you to praise me." Arbad said, "I see in him a wise man who has gathered water and trees." Umar said, "That is indeed the case."  

يُقَالُ لَهُ أَرْبَدُ ضَبًّا فَفَزَرَ ظَهْرَهُ فَقَدِمْنَا عَلَى عُمَرَ ؓ فَسَأَلَهُ أَرْبَدُ فَقَالَ عُمَرُ ؓ احْكُمْ يَا أَرْبَدُ فَقَالَ أَنْتَ خَيْرٌ مِنِّي يَا أَمِيرَ الْمُؤْمِنِينَ وَأَعْلَمُ فَقَالَ عُمَرُ ؓ إِنَّمَا أَمَرْتُكَ أَنْ تَحْكُمَ فِيهِ وَلَمْ آمُرْكَ أَنْ تُزَكِّيَنِي فَقَالَ أَرْبَدُ أَرَى فِيهِ جَدْيًا قَدْ جَمَعَ الْمَاءَ وَالشَّجَرَ فَقَالَ عُمَرُ ؓ فَذَاكَ فِيهِ  

[Machine] "If he kills a ewe, he must compensate with a she-camel."  

إِنْ قَتَلَ نَعَامَةً فَعَلَيْهِ بَدَنَةٌ مِنَ الْإِبِلِ  

عَنِ ابْنِ عَبَّاسٍ فِي حَمَامِ الْحَرَمِ فِي الْحَمَامَةِ شَاةٌ وَفِي بَيْضَتَيْنِ دِرْهَمٌ وَفِي النَّعَامَةِ جَزُورٌ وَفِي الْبَقَرَةِ بَقَرَةٌ وَفِي الْحِمَارِ بَقَرَةٌ  

[Machine] He said, in regards to the cow of the wild, it is a cow, and in regards to camels, it is a cow. And this is what Abu Abdullah Al-Hafiz authorized me to narrate from him, from Abu Al-Abbas, from Ar-Rabi', from Ash-Shafi'i.  

أَنَّهُ قَالَ فِي بَقَرَةِ الْوَحْشِ بَقَرَةٌ وَفِي الْإِبِلِ بَقَرَةٌ وَهُوَ فِيمَا أَجَازَ لِي أَبُو عَبْدِ اللهِ الْحَافِظُ رِوَايَتَهُ عَنْهُ عَنْ أَبِي الْعَبَّاسِ عَنِ الرَّبِيعِ عَنِ الشَّافِعِيِّ  

[Machine] Al-Shafi'i is not consistent among the knowledgeable scholars regarding his statements about hadith. Most of the scholars I have encountered say that when it comes to camels, they are lean. Based on analogy, we said that camels are lean. However, Sheikh Wajh questioned its authenticity, as it is narrated by someone who is unreliable. Ata' al-Khorasani was born in the year fifty, did not live long enough to witness the eras of Umar, Ali, or Zaid, and he was still a child during Muawiyah's time. It is not established that he heard anything from Ibn Abbas, although it is possible that he may have heard from him, as Ibn Abbas passed away in the year sixty-eight. However, Ata' al-Khorasani's narration has gaps when compared to the narrations of the scholars of hadith. And Allah knows best.  

الشَّافِعِيُّ هَذَا غَيْرُ ثَابِتٍ عِنْدَ أَهْلِ الْعِلْمِ بِالْحَدِيثِ وَهُوَ قَوْلُ الْأَكْثَرِ مِمَّنْ لَقِيتُ فَبِقَوْلِهِمْ إِنَّ فِي النَّعَامَةِ بَدَنَةً وَبِالْقِيَاسِ قُلْنَا فِي النَّعَامَةِ بَدَنَةٌ لَا بِهَذَا قَالَ الشَّيْخُ وَجْهُ ضَعْفِهِ كَوْنُهُ مُرْسَلًا فَإِنَّ عَطَاءً الْخُرَاسَانِيَّ وُلِدَ سَنَةَ خَمْسِينَ وَلَمْ يُدْرِكْ عُمَرَ وَلَا عُثْمَانَ وَلَا عَلِيًّا وَلَا زَيْدًا وَكَانَ فِي زَمَنِ مُعَاوِيَةَ صَبِيًّا وَلَمْ يَثْبُتْ لَهُ سَمَاعٌ مِنَ ابْنِ عَبَّاسٍ وَإنْ كَانَ يُحْتَمَلُ أَنْ يَكُونَ سَمِعَ مِنْهُ فَإِنَّ ابْنَ عَبَّاسٍ تُوُفِّيَ سَنَةَ ثَمَانٍ وَسِتِّينَ إِلَّا أَنَّ عَطَاءً الْخُرَاسَانِيَّ مَعَ انْقِطَاعِ حَدِيثِهِ عَمَّنْ سَمَّيْنَا مِمَّنْ تَكَلَّمَ فِيهِ أَهْلُ الْعِلْمِ بِالْحَدِيثِ وَاللهُ أَعْلَمُ  

[Machine] Regarding a forbidden animal, if it affects a male donkey, a wild animal, or a female sheep, or the egg of a female sheep, the one affected is required to either fast for a day or feed a poor person. As for the locust, if a person from the people of Hims (a city in Syria) catches a locust while being in a state of consecration (being forbidden certain acts), and he went to Umar (the second caliph), Umar asked him, "What did you give in exchange for it?" He replied, "I gave a dirham." Umar said, "Indeed, the people of Hims have many dirhams, and a date is more beloved to me than a locust." This is narrated by Al-Masu'di and it is also narrated from Ibn Abi 'Arubah from Qatadah in this hadith. He wrote to him that Ibn Mas'ud said about it, meaning regarding the female sheep, there is a requirement.  

عَنِ الْمُحْرِمِ يُصِيبُ حِمَارَ وَحْشٍ أَوْ نَعَامَةً أَوْ بِيضَ نَعَامَةٍ وَعَنِ الْجَرَادَةِ يُصِيبُهَا الْمُحْرِمُ فَكَتَبَ إِلَيْهِ أَمَّا الْمُحْرِمُ يُصِيبُ حِمَارَ وَحْشٍ فَفِيهِ بَدَنَةٌ وَفِي النَّعَامَةِ بَدَنَةٌ وَفِي بِيضِ النَّعَامَةِ صِيَامُ يَوْمٍ أَوْ إِطْعَامُ مِسْكِينٍ وَأَمَّا الْجَرَادَةُ فَإِنَّ رَجُلًا مِنْ أَهْلِ حِمْصٍ أَصَابَ جَرَادَةً وَهُوَ مُحْرِمٌ فَأَتَى عُمَرَ ؓ فَسَأَلَهُ فَقَالَ لَهُ عُمَرُ مَا أَعْطَيْتَ عَنْهَا؟ قَالَ أَعْطَيْتُ عَنْهَا دِرْهَمًا فَقَالَ إِنَّكُمْ مَعْشَرَ أَهْلِ حِمْصٍ كَثِيرَةٌ دَرَاهِمُكُمْ وَلتَّمْرَةٌ أَحَبُّ إِلِيَّ مِنْ جَرَادَةٍ كَذَا فِي رِوَايَةِ الْمَسْعُودِيِّ وَرُوِيَ عَنِ ابْنِ أَبِي عَرُوبَةَ عَنْ قَتَادَةَ فِي هَذَا الْحَدِيثِ قَالَ فَكَتَبَ إِلَيْهِ أَنَّ ابْنَ مَسْعُودٍ يَقُولُ فِيهَا يَعْنِي فِي النَّعَامَةِ بَدَنَةٌ  

[Machine] In Al-Na'amah there is a camel, in Al-Baqarah there is a cow, in Al-Uriyyah there is a cow, in the deer there is a sheep, in the pigeon of Mecca there is a sheep, in the rabbit there is a sheep, in the locust there is a handful of food.  

فِي النَّعَامَةِ بَدَنَةٌ وَفِي الْبَقَرَةِ بَقَرَةٌ وَفِي الْأُرْوِيَّةِ بَقَرَةٌ وَفِي الظَّبْيِ شَاةٌ وَفِي حَمَامِ مَكَّةَ شَاةٌ وَفِي الْأَرْنَبِ شَاةٌ وَفِي الْجَرَادَةِ قَبْضَةٌ مِنْ طَعَامٍ  

[Machine] His father used to say that in regards to cattle, there is a specific type of cow called al-wahsh and in regards to sheep, there is a type called al-dhiba'. Malik, may Allah have mercy on him, said, "I have always heard that in regards to ostriches, if it is killed by the muhrim (a person in a state of ihram during Hajj or Umrah), it is regarded as a badanah."  

أَنَّ أَبَاهُ كَانَ يَقُولُ فِي بَقَرَةِ الْوَحْشِ بَقَرَةٌ وَفِي الشَّاةِ مِنَ الظِّبَاءِ شَاةٌ قَالَ مَالِكٌ رَحِمَهُ اللهُ وَلَمْ أَزَلْ أَسْمَعُ أَنَّ فِي النَّعَامَةِ إِذَا قَتَلَهَا الْمُحْرِمُ بَدَنَةً  

“I asked Jabir bin ‘Abdullah about hyenas: ‘Are they game (that can be hunted)?’ He said: ‘Yes.’ I said: ‘Can I eat them?’ He said: ‘Yes.’ I said: ‘Is this something that you heard from the Messenger of Allah ﷺ?’ He said: ‘Yes.’” (Using translation from Ibn Mājah 3236)   

أَسَمِعْتَ مِنْ رَسُولِ اللهِ ﷺ؟ قَالَ نَعَمْ  

[Machine] The Prophet ﷺ was asked about the hyena, and he said, "It is a prey animal and a ram is placed in it. When the forbidden (meat) is struck, this is the wording of the narration of Hajjaj." Some of them said, "When it is killed," and some of them said, "When it is attacked."  

أَنَّ رَسُولَ اللهِ ﷺ سُئِلَ عَنِ الضَّبُعِ فَقَالَ هِيَ صَيْدٌ وَجَعَلَ فِيهَا كَبْشًا إِذَا أَصَابَهَا الْمُحْرِمُ هَذَا لَفْظُ حَدِيثِ حَجَّاجٍ قَالَ بَعْضُهُمْ إِذَا أَصَادَهَا وَقَالَ بَعْضُهُمْ إِذَا أَصَابَهَا  

[Machine] The Messenger of Allah ﷺ said: "The hyena is prey, so eat it all, and in it is a fat ram when the forbidden (meat) touches it."  

قَالَ رَسُولُ اللهِ ﷺ الضَّبُعُ صَيْدٌ فَكُلْهَا وَفِيهَا كَبْشٌ سَمِينٌ إِذَا أَصَابَهَا الْمُحْرِمُ  

[Machine] "He hunted a gazelle with a ram."  

قَضَى فِي الضَّبُعِ بِكَبْشٍ  

[Machine] Narrated by Ikrimah, the slave of Ibn Abbas, who said: "The Messenger of Allah ﷺ sent a hunter and he slaughtered a deer (for food), and he (the Prophet) distributed a sheep out of it." Ash-Shafi'i said in a narration not from Abu Bakr: "This hadith is not verified with a similar one, even if it stood alone." The Shaykh (referring to Ash-Shafi'i) said: "He only said this due to its discontinuation, then he confirmed it with the hadith of Ibn Abi 'Amr from Jabir, and the hadith of Ibn Abi 'Amr is a good hadith which constitutes proof. Abu 'Isa At-Tirmidhi said: "I asked Al-Bukhari about it and he said: 'It is a sahih hadith.'" And the hadith of Ikrimah has been narrated as connected.  

عَنْ عِكْرِمَةَ مَوْلَى ابْنِ عَبَّاسٍ يَقُولُ أنْزَلَ رَسُولُ اللهِ ﷺ ضَبُعًا صَيْدًا وَقَضَى فِيهَا كَبْشًا قَالَ الشَّافِعِيُّ فِي غَيْرِ رِوَايَةِ أَبِي بَكْرٍ وَهَذَا حَدِيثٌ لَا يَثْبُتُ مِثْلُهُ لَوِ انْفَرَدَ قَالَ الشَّيْخُ وَإِنَّمَا قَالَهُ لِانْقِطَاعِهِ ثُمَّ أَكَّدَهُ بِحَدِيثِ ابْنِ أَبِي عَمَّارٍ عَنْ جَابِرٍ وَحَدِيثُ ابْنِ أَبِي عَمَّارٍ حَدِيثٌ جَيِّدٌ تَقُومُ بِهِ الْحُجَّةُ قَالَ أَبُو عِيسَى التِّرْمِذِيُّ سَأَلْتُ عَنْهُ الْبُخَارِيَّ فَقَالَ هُوَ حَدِيثٌ صَحِيحٌ قَالَ الشَّيْخُ وَقَدْ رُوِيَ حَدِيثُ عِكْرِمَةَ مَوْصُولًا  

[Machine] The Messenger of Allah ﷺ said, "The hyena is a prey animal and it has made a sheep in it."  

قَالَ رَسُولُ اللهِ ﷺ الضَّبُعُ صَيْدٌ وَجَعَلَ فِيهِ كَبْشًا  

[Machine] About Abu Zubair, and it was narrated by Al-Ajlah Al-Kundi in a raised narration, and there is disagreement about it.  

عَنْ أَبِي الزُّبَيْرِ وَرَوَاهُ الْأَجْلَحُ الْكِنْدِيُّ مَرْفُوعًا وَاخْتُلِفَ عَلَيْهِ  

[Machine] About the Prophet ﷺ , it is narrated that in the word "addabu" (wildcat) there is a male sheep, in the word "adhdhabee" (roe deer) there is a female sheep, in the word "arnab" (rabbit) there is a young one, and in the word "yarboo" (hare) there is a humped one. So I said: "Does it mean for Abu Zubair and what is the humped one?" Al-Azheem said: "It means the large and heavy-weighted young camel." Muhammad bin Fudayl and others narrated it from Al-Ajlah like this. It was also narrated from Al-Ajlah from Abu Zubair from Jabir from Umar bin Khattab that he said: "I do not consider it except as a judgment, and he mentioned it, and Abu Sa'ad al-Malini informed us, Abu Ahmad bin Adiy al-Hafiz informed us, Abu Ya'la narrated to us, Abu Ubaidah bin Fudayl bin 'Iyad narrated to us, Malik bin Sa'id narrated from Al-Ajlah, he said: "The Shaykh said, and this is closer to the truth, that it is attributed to Umar." And likewise.  

عَنِ النَّبِيِّ ﷺ فِي الضَّبُعِ كَبْشٌ وَفِي الظَّبْيِ شَاةٌ وَفِي الْأَرْنَبِ عَنَاقٌ وَفِي الْيَرْبُوعِ جَفْرَةٌ فَقُلْتُ يَعْنِي لِأَبِي الزُّبَيْرِ ومَا الْجَفْرَةُ؟ قَالَ الْعَظِيمُ يَعْنِي عَظِيمَ الْحُمْلَانِ تَابَعَهُ مُحَمَّدُ بْنُ فُضَيْلٍ وَغَيْرُهُ عَنِ الْأَجْلَحِ هَكَذَا 9880 وَرُوِيَ عَنِ الْأَجْلَحِ عَنْ أَبِي الزُّبَيْرِ عَنْ جَابِرٍ عَنْ عُمَرَ بْنِ الْخَطَّابِ ؓ قَالَ لَا أُرَاهُ إِلَّا وَقَدْ رَفَعَهُ أَنَّهُ حُكْمٌ فَذَكَرَهُ أَخْبَرَنَاهُ أَبُو سَعْدٍ الْمَالِينِيُّ أنبأ أَبُو أَحْمَدَ بْنُ عَدِيٍّ الْحَافِظُ أنبأ أَبُو يَعْلَى ثنا أَبُو عُبَيْدَةَ بْنُ فُضَيْلِ بْنِ عِيَاضٍ ثنا مَالِكُ بْنُ سَعِيدٍ عَنِ الْأَجْلَحِ قَالَ الشَّيْخُ وَهَذَا أَقْرَبُ مِنَ الصَّوَابِ وَالصَّحِيحُ أَنَّهُ مَوْقُوفٌ عَلَى عُمَرَ ؓ وَكَذَلِكَ  

[Machine] 'Omar spent his lifetime like a lion in pursuing a sheep, like a gazelle in chasing a doe, like a jackal in searching for a hare, and like a hyena in ravaging a desert, as mentioned in my book "A Hare in Jackal and a Hyena in the Desert".'  

قَضَى عُمَرُ ؓ فِي الضَّبُعِ كَبْشًا وَفِي الظَّبْيِ شَاةً وَفِي الْأَرْنَبِ جَفْرَةً وَفِي الْيَرْبُوعِ عَنَاقًا كَذَا فِي كِتَابِي جَفْرَةً فِي الْأَرْنَبِ وَعَنَاقًا فِي الْيَرْبُوعِ  

[Machine] Abu Al-Abbas Al-Asamm narrated that Ar-Rabi'i narrated that Ash-Shafi'i narrated that Sa'id narrated from Ibn Jurayj from 'Ata that he heard Ibn Abbas saying about the hyena, "It is like a ram."  

ثنا أَبُو الْعَبَّاسِ الْأَصَمُّ أنبأ الرَّبِيعُ أنبأ الشَّافِعِيُّ أنبأ سَعِيدٌ عَنِ ابْنِ جُرَيْجٍ عَنْ عَطَاءٍ أَنَّهُ سَمِعَ ابْنَ عَبَّاسٍ يَقُولُ فِي الضَّبُعِ كَبْشٌ  

[Machine] Abu Al-Abbas Al-Asamm narrated that Al-Rabi' reported from Al-Shafi'i that Malik and Sufyan reported from Abu Al-Zubayr, who reported from Jabir ibn Abdullah, that Umar ibn Al-Khattab decided regarding the deer with a horn (male deer) with a spear, and regarding the rabbit with a trap, and regarding the lizard with a stone.  

ثنا أَبُو الْعَبَّاسِ الْأَصَمُّ أنبأ الرَّبِيعُ أنبأ الشَّافِعِيُّ أنبأ مَالِكٌ وَسُفْيَانُ عَنْ أَبِي الزُّبَيْرِ عَنْ جَابِرِ بْنِ عَبْدِ اللهِ أَنَّ عُمَرَ بْنَ الْخَطَّابِ ؓ قَضَى فِي الْغَزَالِ بِعَنْزٍ وَفِي الْأَرْنَبِ بِعَنَاقٍ وَفِي الْيَرْبُوعِ بِجَفْرَةٍ  

[Machine] It is decreed that the punishment for killing a deer is a ram, for killing a gazelle is a sheep, for killing a rabbit is a camel, and for killing a wild boar is a cow.  

أَنَّهُ قَضَى فِي الضَّبُعِ يُصِيبُهَا الْمُحْرِمُ بِكَبْشٍ وَفِي الظَّبْيِ بِشَاةٍ وَفِي الْأَرْنَبِ بِعَنَاقٍ وَفِي الْيَرْبُوعِ بِجَفْرَةٍ  

[Machine] She walks on four legs and the giraffe walks on four legs and she eats trees and the giraffe eats trees and she trumpets and the giraffe trumpets and both find their place as giraffes.  

هِيَ تَمْشِي عَلَى أَرْبَعٍ وَالْعَنَاقُ تَمْشِي عَلَى أَرْبَعٍ وَهِيَ تَأْكُلُ الشَّجَرَ وَالْعَنَاقُ تَأْكُلُ الشَّجَرَ وَهِيَ تَجْتَرُّ وَالْعَنَاقُ تَجْتَرُّ أَهْدِ مَكَانَهَا عَنَاقًا  

[Machine] Al-Asma'i and others have said, "Al-Hullan" means "the grandfather."  

الْأَصْمَعِيُّ وَغَيْرُهُ قَوْلُهُ الْحُلَّانُ يَعْنِي الْجَدْيَ  

[Machine] "He sacrificed a ram in the leopard, a ewe in the deer, and a young male or female in the ibex," said Abu Ubaid. Abu Zaid said, "The jafar is from the offspring of the goat, which has not reached four months of age and is separated from its mother."  

أَنَّهُ قَضَى فِي الضَّبُعِ كَبْشًا وَفِي الظَّبْيِ شَاةً وَفِي الْيَرْبُوعِ جَفْرًا أَوْ جَفْرَةً قَالَ أَبُو عُبَيْدٍ قَالَ أَبُو زَيْدٍ الْجَفْرُ مِنْ أَوْلَادِ الْمَعْزِ مَا بَلَغَ أَرْبَعَةَ أَشْهُرٍ وَفُصِلَ عَنْ أُمِّهِ