[Machine] About the orphan, when will the name of the orphan be removed from him? And indeed, the name of the orphan will not be removed from him until he reaches maturity and becomes self-reliant.  

عَنِ الْيَتِيمِ مَتَى يَنْقَطِعُ عَنْهُ اسْمُ الْيَتِيمِ؟ وَإِنَّهُ لَا يَنْقَطِعُ عَنْهُ اسْمُ الْيَتِيمِ حَتَّى يَبْلُغَ وَيُؤْنَسَ مِنْهُ الرُّشْدُ  

[Machine] When the orphan reaches adulthood and learns about his rights, his period of being an orphan has ended. Give him his wealth. Muhammad ibn Abdullah al-Hafiz informed us that Abu al-Fadl ibn Ibrahim narrated to him, who was informed by Ahmad ibn Salamah, who heard it from Ishaq ibn Ibrahim, who was informed by Wahb ibn Jarir ibn Hazim, who narrated to me that my father said, "I heard Qays mention it."  

عَنِ انْقِضَاءِ يُتْمِ الْيَتِيمِ فَإِذَا بَلَغَ الْحُلُمَ وَأُونِسَ مِنْهُ رُشْدُهُ فَقَدِ انْقَضَى يُتْمُهُ فَادْفَعْ إِلَيْهِ مَالَهُ أَخْبَرَنَاهُ مُحَمَّدُ بْنُ عَبْدِ اللهِ الْحَافِظُ أنبأ أَبُو الْفَضْلِ بْنُ إِبْرَاهِيمَ ثنا أَحْمَدُ بْنُ سَلَمَةَ ثنا إِسْحَاقُ بْنُ إِبْرَاهِيمَ أنبأ وَهْبُ بْنُ جَرِيرِ بْنِ حَازِمٍ حَدَّثَنِي أَبِي قَالَ سَمِعْتُ قَيْسًا فَذَكَرَهُ  

[Machine] The Messenger of Allah ﷺ offered me to fight in the Battle of Uhud when I was fourteen years old, but I was not given permission. Then, on the day of the Battle of the Trench, when I was fifteen years old, he gave me permission and I went to Umar ibn Abdul Aziz who was the Caliph at that time and told him about this incident. Umar said that this age is the boundary between adolescence and adulthood, and he wrote to his workers to include me in the group of adults. The wording of this hadith is reported by Muhammad ibn Ubayd from the hadith of Ubaydullah ibn Umar. And Abu Abdullah al-Hafiz informed me that Muhammad ibn Abdullah ibn Quraysh reported to him from Hasan ibn Sufyan, who reported from Muhammad ibn Abdullah ibn Numayr, who reported from his father, who mentioned the hadith in a similar way, except that he said, "The Messenger of Allah offered me to fight in the Battle of the Trench when I was fifteen years old, and he gave me permission." Naafi' said, "I went to Umar ibn Abdul Aziz and mentioned this to him, but he said, 'Anyone who is less than that should be included in the group of minors.'"  

عَرَضَنِي رَسُولُ اللهِ ﷺ يَوْمَ أُحُدٍ فِي الْقِتَالِ وَأَنَا ابْنُ أَرْبَعَ عَشْرَةَ سَنَةً فَلَمْ يُجِزْنِي فَلَمَّا كَانَ يَوْمُ الْخَنْدَقِ وَأَنَا ابْنُ خَمْسَ عَشْرَةَ فَأَجَازَنِي فَقَدِمْتُ عَلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ وَعُمَرُ يَوْمَئِذٍ خَلِيفَةٌ فَحَدَّثْتُهُ بِهَذَا الْحَدِيثِ فَقَالَ إِنَّ هَذَا الْحَدُّ بَيْنَ الصَّغِيرِ وَالْكَبِيرِ وَكَتَبَ إِلَى عُمَّالِهِ أَنِ افْرِضُوا ابْنَ خَمْسَ عَشْرَةَ وَمَا كَانَ سِوَى ذَلِكَ فَأَلْحِقُوهُ بِالْعِيَالِ لَفْظُ حَدِيثِ مُحَمَّدِ بْنِ عُبَيْدٍ أَخْرَجَاهُ مِنْ حَدِيثِ عُبَيْدِ اللهِ بْنِ عُمَرَ 11298 وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ أَخْبَرَنِي مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ قُرَيْشٍ أنبأ الْحَسَنُ بْنُ سُفْيَانَ ثنا مُحَمَّدُ بْنُ عَبْدِ اللهِ بْنِ نُمَيْرٍ ثنا أَبِي ثنا عُبَيْدُ اللهِ فَذَكَرَ الْحَدِيثَ بِمِثْلِهِ إِلَّا أَنَّهُ قَالَ وَعَرَضَنِي يَوْمَ الْخَنْدَقِ وَأَنَا ابْنُ خَمْسَ عَشْرَةَ سَنَةً فَأَجَازَنِي قَالَ نَافِعٌ فَقَدِمْتُ عَلَى عُمَرَ بْنِ عَبْدِ الْعَزِيزِ فَذَكَرَهُ إِلَّا أَنَّهُ قَالَ وَمَنْ كَانَ دُونَ ذَلِكَ فَاجْعَلُوهُ فِي الْعِيَالِ  

[Machine] I was presented to the Prophet ﷺ on the day of Uhud when I was fourteen years old. He considered me young and small. Then, I was presented to him in the year of Khandaq when I was fifteen years old, and he permitted me.  

عُرِضْتُ عَلَى النَّبِيِّ ﷺ يَوْمَ أُحُدٍ وَأَنَا ابْنُ أَرْبَعَ عَشْرَةَ سَنَةً فَاسْتَصْغَرَنِي ثُمَّ عُرِضْتُ عَلَيْهِ عَامَ الْخَنْدَقِ وَأَنَا ابْنُ خَمْسَ عَشْرَةَ سَنَةً فَأَجَازَنِي  

[Machine] The Messenger of Allah ﷺ presented me on the day of Uhud when I was fourteen years old and he made me walk with the youths. Then, on the day of Khandaq, he presented me when I was fifteen years old. He said, "Give him permission." 'Ubaidullah said, 'Umar ibn Abd al-Aziz wrote that permission should be granted in obligatory matters for someone who is fifteen years old.' 'Ubaidullah said, 'I do not see any benefit except in narrating with this.'  

عَرَضَنِي رَسُولُ اللهِ ﷺ يَوْمَ أُحُدٍ وَأَنَا ابْنُ أَرْبَعَ عَشْرَةَ سَنَةً فَاسْتَصْغَرَنِي وَرَدَّنِي مَعَ الْغِلْمَانِ فَلَمَّا كَانَ يَوْمُ الْخَنْدَقِ عَرَضَنِي وَأَنَا ابْنُ خَمْسَ عَشْرَةَ قَالَ فَأَجَازَنِي قَالَ عُبَيْدُ اللهِ وَكَتَبَ عُمَرُ بْنُ عَبْدِ الْعَزِيزِ أَنْ أَجِيزُوا فِي الْفَرْضِ ابْنَ خَمْسَ عَشْرَةَ قَالَ عُبَيْدُ اللهِ لَا أَرَى نَافِعًا إِلَّا حَدَّثَهُ بِهَذَا  

[Machine] "I was presented to the Prophet ﷺ on the day of Badr when I was thirteen years old, but he did not permit me to participate in the battle. I was also presented to him on the day of Uhud when I was fourteen years old, but he did not permit me to participate in the battle. Then, I was presented to him on the day of the Trench when I was fifteen years old, and he permitted me to participate in the battle."  

عُرِضْتُ عَلَى النَّبِيِّ ﷺ يَوْمَ بَدْرٍ وَأَنَا ابْنُ ثَلَاثَ عَشْرَةَ سَنَةً لَمْ يُجِزْنِي فِي الْمُقَاتِلَةِ وَعُرِضْتُ عَلَيْهِ يَوْمَ أُحُدٍ وَأَنَا ابْنُ أَرْبَعَ عَشْرَةَ سَنَةً فَلَمْ يُجِزْنِي فِي الْمُقَاتِلَةِ وَعُرِضْتُ عَلَيْهِ يَوْمَ الْخَنْدَقِ وَأَنَا ابْنُ خَمْسَ عَشْرَةَ سَنَةً فَأَجَازَنِي فِي الْمُقَاتِلَةِ  

[Machine] These are the battles of the Messenger of Allah ﷺ in which he fought on the day of Badr in the month of Ramadan in the second year. Then he fought on the day of Uhud in the month of Shawwal in the third year. Then he fought on the day of the trench, which is the day of the confederates, and the Banu Quraiza in the month of Shawwal in the fourth year. Then he fought the Banu Mustaliq and the Banu Lihyan in the month of Sha'ban in the fifth year. Then he fought on the day of Khaybar in the sixth year. Then he fought on the day of the conquest in Ramadan in the eighth year. And he fought on the day of Hunayn and besieged the people of Ta'if in the month of Shawwal in the eighth year. And he mentioned the remainder of the hadith, 11304. And Abu al-Husayn ibn al-Fadl al-Qattan narrated to us in Baghdad that Abdullah ibn Ja'far told us, Ya'qub ibn Sufyan narrated to us, Hassan ibn Abdullah told me, from Ibn Lah'i'ah, Abu al-Aswad narrated to me, from Urwah, he said: This is a mention of the battles of the Messenger of Allah ﷺ in which he fought. Ya'qub said: Ibrahim ibn al-Mundhir narrated to me, Muhammad ibn Fuleih narrated to me, from Musa, from Ibn Shihab, he said: This is a mention of the battles of the Messenger of Allah ﷺ in which he fought, and he mentioned it with a similar narration from Hanbal.  

هَذِهِ مَغَازِي رَسُولِ اللهِ ﷺ الَّتِي قَاتَلَ فِيهَا يَوْمُ بَدْرٍ فِي رَمَضَانَ مِنْ سَنَةِ اثْنَتَيْنِ ثُمَّ قَاتَلَ يَوْمَ أُحُدٍ فِي شَوَّالٍ سَنَةَ ثَلَاثٍ ثُمَّ قَاتَلَ يَوْمَ الْخَنْدَقِ وَهُوَ يَوْمُ الْأَحْزَابِ وَبَنِي قُرَيْظَةَ فِي شَوَّالٍ سَنَةَ أَرْبَعٍ ثُمَّ قَاتَلَ بَنِي الْمُصْطَلِقِ وَبَنِي لِحْيَانَ فِي شَعْبَانَ مِنْ سَنَةِ خَمْسٍ ثُمَّ قَاتَلَ يَوْمَ خَيْبَرَ مِنْ سَنَةِ سِتٍّ ثُمَّ قَاتَلَ يَوْمَ الْفَتْحِ فِي رَمَضَانَ مِنْ سَنَةِ ثَمَانٍ وَقَاتَلَ يَوْمَ حُنَيْنٍ وَحَاصَرَ أَهْلَ الطَّائِفِ فِي شَوَّالٍ سَنَةَ ثَمَانٍ وَذَكَرَ بَاقِيَ الْحَدِيثِ 11304 وَأَخْبَرَنَا أَبُو الْحُسَيْنِ بْنُ الْفَضْلِ الْقَطَّانُ بِبَغْدَادَ أنبأ عَبْدُ اللهِ بْنُ جَعْفَرٍ ثنا يَعْقُوبُ بْنُ سُفْيَانَ حَدَّثَنِي حَسَّانُ بْنُ عَبْدِ اللهِ عَنِ ابْنِ لَهِيعَةَ ثنا أَبُو الْأَسْوَدِ عَنْ عُرْوَةَ قَالَ هَذَا ذِكْرُ مَغَازِي رَسُولِ اللهِ ﷺ الَّتِي قَاتَلَ فِيهَا قَالَ يَعْقُوبُ ثنا إِبْرَاهِيمُ بْنُ الْمُنْذِرِ ثنا مُحَمَّدُ بْنُ فُلَيْحٍ عَنْ مُوسَى عَنِ ابْنِ شِهَابٍ قَالَ هَذَا ذِكْرُ مَغَازِي رَسُولِ اللهِ ﷺ الَّتِي قَاتَلَ فِيهَا فَذَكَرَهُ بِمِثْلِ رِوَايَةِ حَنْبَلٍ  

[Machine] Badr took place one and a half years before the Prophet's migration to Medina, Uhud was a year after that, the Battle of the Trench was in the fourth year, the Banu Mustaliq incident was in the fifth year, the Battle of Khaybar was in the sixth year, the Treaty of Hudaybiyyah was in the year of Khaybar, the conquest of Mecca was in the eighth year, and the Battle of the Trench was in the year of Quraizah.  

كَانَتْ بَدْرٌ لِسَنَةٍ وَنِصْفٍ مِنْ مَقْدَمِ رَسُولِ اللهِ ﷺ الْمَدِينَةَ وَأُحُدٌ بَعْدَهَا بِسَنَةٍ وَالْخَنْدَقُ سَنَةَ أَرْبَعٍ وَبَنِي الْمُصْطَلِقِ سَنَةَ خَمْسٍ وَخَيْبَرُ سَنَةَ سِتٍّ وَالْحُدَيْبِيَةُ فِي سَنَةِ خَيْبَرَ وَالْفَتْحُ سَنَةَ ثَمَانٍ وَقُرَيْظَةُ فِي سَنَةِ الْخَنْدَقِ  

[Machine] The battle of Uhud took place in Shawwal in the year 3 AH (11306). According to Ibn Ishaq, the battle of the Trench took place in Shawwal in the year 5 AH. The sheikh, Urwah ibn Zubair, then Az-Zuhri in the narration of Musa ibn Uqbah, then Malik ibn Anas in the battle of the Trench stated that it took place in the year 4 AH, which is more accurate than the saying that it took place in the year 5 AH, due to the agreement of their statements and the hadith of Ibn Umar, along with the continuity of the narration of Ibn Umar and its authenticity and the discontinuity of the statement of others. Some scholars have combined their statements by saying that Uhud took place for two and a half years from the beginning of the Messenger of Allah's arrival in Madinah, and the Trench took place for four and a half years from its beginning. And the one who said it took place in the year 4 AH meant after the completion of four years and before the completion of the fifth year. And the one who said it took place in the year 5 AH meant after the completion of four years and entering the fifth year. And the saying of Ibn Umar about the day of Uhud, when I was fourteen years old, I participated in it when I was fourteen. And his saying about the day of the Trench, when I was fifteen years old, I completed it and added to it, but he did not mention the exact time of the addition because he knew that the ruling is connected to the age of fifteen without the addition. Allah knows best, and this is the most correct method in my opinion. In the story of the Trench in the Maghazi of Abu al-Aswad, it is narrated from Urwah and the Maghazi of Musa ibn Uqbah that there was a period of two years between Uhud and the Trench. Allah knows best.  

كَانَتْ غَزْوَةُ أُحُدٍ فِي شَوَّالٍ سَنَةَ ثَلَاثٍ 11306 وَبِهَذَا الْإِسْنَادِ عَنِ ابْنِ إِسْحَاقَ قَالَ كَانَتْ غَزْوَةُ الْخَنْدَقِ فِي شَوَّالٍ سَنَةَ خَمْسٍ قَالَ الشَّيْخُ وَقَوْلُ عُرْوَةَ بْنِ الزُّبَيْرِ ثُمَّ الزُّهْرِيِّ فِي رِوَايَةِ مُوسَى بْنِ عُقْبَةَ عَنْهُ ثُمَّ مَالِكِ بْنِ أَنَسٍ فِي غَزْوَةِ الْخَنْدَقِ أَنَّهَا كَانَتْ سَنَةَ أَرْبَعٍ أَوْلَى بِالصِّحَّةِ مِنْ قَوْلِ مَنْ قَالَ إِنَّهَا كَانَتْ سَنَةَ خَمْسٍ؛ لِمُوَافَقَةِ أَقْوَالِهِمْ حَدِيثَ ابْنِ عُمَرَ مَعَ اتَّصَالِ حَدِيثِ ابْنِ عُمَرَ وَثُبُوتِهِ وَانْقِطَاعِ قَوْلِ غَيْرِهِ وَقَدْ جَمَعَ بَعْضُ أَهْلِ الْعِلْمِ بَيْنَ أَقْوَالِهِمْ بِأَنَّ أُحُدًا كَانَتْ لِسَنَتَيْنِ وَنِصْفٍ مِنْ مَقْدَمِ رَسُولِ اللهِ ﷺ الْمَدِينَةَ وَالْخَنْدَقَ لِأَرْبَعِ سِنِينَ وَنِصْفٍ مِنْ مَقْدَمِهِ وَقَوْلُ مَنْ قَالَ سَنَةَ أَرْبَعٍ أَرَادَ بَعْدَ تَمَامِ أَرْبَعٍ وَقَبْلَ تَمَامِ الْخَامِسَةِ وَمَنْ قَالَ سَنَةَ خَمْسٍ أَرَادَ بَعْدَ تَمَامِ أَرْبَعٍ وَالدُّخُولِ فِي الْخَامِسَةِ وَقَوْلُ ابْنِ عُمَرَ فِي يَوْمِ أُحُدٍ وَأَنَا ابْنُ أَرْبَعَ عَشْرَةَ سَنَةً إِنِّي طَعَنْتُ فِي الرَّابِعِ عَشَرَ وَقَوْلُهُ فِي يَوْمِ الْخَنْدَقِ وَأَنَا ابْنُ خَمْسَ عَشْرَةَ سَنَةً إِنِّي اسْتَكْمَلْتُهَا وَزِدْتُ عَلَيْهَا إِلَّا أَنَّهُ لَمْ يَنْقُلِ الزِّيَادَةَ لِعِلْمِهِ بِدَلَالَةِ الْحَالِ وَتَعَلُّقِ الْحُكْمِ بِالْخَمْسَ عَشْرَةَ دُونَ الزِّيَادَةِ وَاللهُ أَعْلَمُ وَهَذِهِ الطَّرِيقَةُ عِنْدِي أَصَحُّ فَفِي قِصَّةِ الْخَنْدَقِ فِي مَغَازِي أَبِي الْأَسْوَدِ عَنْ عُرْوَةَ وَمَغَازِي مُوسَى بْنِ عُقْبَةَ أَنَّهُ كَانَ بَيْنَ أُحُدٍ وَالْخَنْدَقِ سَنَتَانِ وَاللهُ أَعْلَمُ  

[Machine] Narrated by Anas (may Allah be pleased with him), a young boy, when he reaches the age of fifteen, the legal penalties (hadd) are applied to him. The chain of narration for this hadith is weak and is considered unacceptable.  

عَنْ أَنَسٍ مَرْفُوعًا الصَّبِيُّ إِذَا بَلَغَ خَمْسَ عَشْرَةَ أُقِيمَتْ عَلَيْهِ الْحُدُودُ وَإِسْنَادُهُ ضَعِيفٌ لَا يَصِحُّ وَهُوَ بِإِسْنَادِهِ فِي الْخِلَافِيَّاتِ  

[Machine] The Prophet Muhammad ﷺ said: "The pen is lifted from three people: the sleeping person until they wake up, the child until they reach puberty, and the insane person until they regain sanity." This hadith was narrated to us by Wuhayb from Khaled al-Hathaa and by Abu Thabyan from Ibn Abbas, from Ali - both narrated as marfoo' (attributed to the Prophet) and mawqoof (attributed to a companion). Also, this hadith was narrated by Abu Thabyan from Ali, as marfoo'.  

قَالَ رَسُولُ اللهِ ﷺ رُفِعَ الْقَلَمُ عَنْ ثَلَاثَةٍ عَنِ النَّائِمِ حَتَّى يَسْتَيْقِظَ وَعَنِ الْغُلَامِ حَتَّى يَحْتَلِمَ وَعَنِ الْمَجْنُونِ حَتَّى يُفِيقَ وَرُوِّينَاه مِنْ حَدِيثِ وُهَيْبٍ عَنْ خَالِدٍ الْحَذَّاءِ وَمِنْ حَدِيثِ أَبِي ظَبْيَانَ عَنِ ابْنِ عَبَّاسٍ ؓ عَنْ عَلِيٍّ مَرْفُوعًا وَمَوْقُوفًا وَمِنْ حَدِيثِ أَبِي ظَبْيَانَ عَنْ عَلِيٍّ ؓ مَرْفُوعًا  

[Machine] From the Messenger of Allah, ﷺ , it is not permissible to complete the fast after sexual impurity or by remaining silent throughout the day until night. It is narrated from another perspective by Ali and Jabir ibn Abdullah, as a raised narration.  

عَنْ رَسُولِ اللهِ ﷺ لَا يُتْمَ بَعْدَ احْتِلَامٍ وَلَا صُمَاتَ يَوْمٍ إِلَى اللَّيْلِ وَرُوِيَ ذَلِكَ مِنْ وَجْهٍ آخَرَ عَنْ عَلِيٍّ وَعَنْ جَابِرِ بْنِ عَبْدِ اللهِ مَرْفُوعًا  

[Machine] "When a woman has a wet dream, she must take the same precautions as her mothers to conceal it."  

ؓ إِذَا احْتَلَمَتِ الْمَرْأَةُ فَعَلَيْهَا مَا عَلَى أُمَّهَاتِهَا مِنَ السِّتْرِ  

The Prophet said: "Allah does not accept the prayer of a woman who menstruates (i.e., an adult woman) except with a head cover." (Using translation from Ibn Mājah 655)   

رَسُولَ اللهِ ﷺ قَالَ لَا تُقْبَلُ صَلَاةُ حَائِضٍ إِلَّا بِخِمَارٍ  

‘A’ishah came to Safiyyah Umm Talha al-Talhat and seeing her daughter she said: The Messenger of Allah ﷺ entered (into the house) and there was a girl in my apartment. He gave his lower garment (wrapper) to me and said; tear it into two pieces and give one-half to this (girl) and the other half to the girl with Umm Salamah. I think she has reached puberty, or (he said) I think they have reached puberty. Abu Dawud said: Hisham has narrated it similarly from Muhammad b. Sirin. (Using translation from Abū Dāʾūd 642)   

أَنَّ عَائِشَةَ نَزَلَتْ عَلَى صَفِيَّةَ أُمِّ طَلْحَةِ الطَّلَحَاتِ فَرَأَتْ بَنَاتٍ لَهَا فَقَالَتْ إِنَّ رَسُولَ اللهِ ﷺ دَخَلَ وَفِي حُجْرَتِي جَارِيَةٌ فَأَلْقَى إِلِيَّ حَقْوَهُ وَقَالَ شُقِّيهِ بِشِقَّتَيْنِ فَأَعْطِي هَذِهِ نِصْفًا وَالْفَتَاةَ الَّتِي عِنْدَ أُمِّ سَلَمَةَ نِصْفًا؛ فَإِنِّي لَا أُرَاهَا إِلَّا قَدْ حَاضَتْ أَوْ لَا أُرَاهُمَا إِلَّا قَدْ حَاضَتَا  

[Machine] If the young girl menstruates, she must do what her mother must do and say among the women.  

إِذَا حَاضَتِ الْجَارِيَةُ وَجَبَ عَلَيْهَا مَا يَجِبُ عَلَى أُمِّهَا تَقُولُ مِنَ السِّتْرِ  

When the tribe of Bani Quraiza was ready to accept Saʿd's judgment, Messenger of Allah ﷺ sent for Saʿd who was near to him. Saʿd came, riding a donkey and when he came near, Messenger of Allah ﷺ said (to the Ansar), "Stand up for your leader." Then Saʿd came and sat beside Messenger of Allah ﷺ who said to him. "These people are ready to accept your judgment." Saʿd said, "I give the judgment that their warriors should be killed and their children and women should be taken as prisoners." The Prophet ﷺ then remarked, "O Saʿd! You have judged amongst them with (or similar to) the judgment of the King Allah." (Using translation from Bukhārī 3043)   

لَمَّا نَزَلَتْ بَنُو قُرَيْظَةَ عَلَى حُكْمِ سَعْدٍ ؓ فَبَعَثَ إِلَيْهِ رَسُولُ اللهِ ﷺ وَكَانَ قَرِيبًا فَجَاءَ عَلَى حِمَارٍ فَلَمَّا دَنَا قَالَ النَّبِيُّ ﷺ قُومُوا إِلَى سَيِّدِكُمْ فَجَاءَ فَجَلَسَ إِلَى رَسُولِ اللهِ ﷺ فَقَالَ إِنَّ هَؤُلَاءِ نَزَلُوا عَلَى حُكْمِكَ قَالَ فَإِنِّي أَحْكُمُ فِيهِمْ أَنْ يُقْتَلَ الْمُقَاتِلَةُ وَأَنْ تُسْبَى الذُّرِّيَّةُ فَقَالَ لَقَدْ حَكَمْتَ فِيهِمْ بِحُكْمِ اللهِ  

I was among the captives of Banu Qurayzah. They (the Companions) examined us, and those who had begun to grow hair (pubes) were killed, and those who had not were not killed. I was among those who had not grown hair. (Using translation from Abū Dāʾūd 4404)   

كُنْتُ مِنْ سَبْيِ قُرَيْظَةَ وَكَانُوا يَنْظُرُونَ فَمَنْ أَنَبْتَ الشَّعْرَ قُتِلَ وَمَنْ لَمْ يُنْبِتِ الشَّعْرَ لَمْ يُقْتَلْ وَكُنْتُ فِيمَنْ لَمْ يُنْبِتْ  

[Machine] I was brought before the Messenger of Allah ﷺ on the day of the Battle of Quraizah, and they complained about me. So, the Prophet ﷺ ordered to look at me if I had grown any pubic hair. They looked at me but did not find that I had grown any pubic hair, so he let me go and included me with the captives.  

عُرِضْتُ عَلَى رَسُولِ اللهِ ﷺ يَوْمَ قُرَيْظَةَ فَشَكُّوْا فِيَّ فَأَمَرَ النَّبِيُّ ﷺ أَنْ يُنْظَرَ إِلِيَّ هَلْ أَنَبَتُّ؟ فَنَظَرُوا إِلِيَّ فَلَمْ يَجِدُونِي أَنْبَتُّ فَخَلَّى عَنِّي وَأَلْحَقَنِي بِالسَّبْيِ  

[Machine] We presented ourselves to the Prophet ﷺ during the time of the Quraish. Whoever among us had pubic hair or his private parts had developed, was killed. They looked at me and found that my pubic hair had not yet grown, so I was left.  

عُرِضْنَا عَلَى النَّبِيِّ ﷺ زَمَنَ قُرَيْظَةَ فَمَنْ كَانَ مِنَّا مُحْتَلِمًا أَوْ نَبَتَتْ عَانَتُهُ قُتِلَ قَالَ فَنَظَرُوا إِلِيَّ فَلَمْ تَكُنْ نَبَتَتْ عَانَتِي فَتُرِكْتُ  

[Machine] He informed him that on the day of the Battle of the Trench, the companions of the Messenger of Allah ﷺ stripped him. When they did not find any armor on him, they attacked him with their swords, intending to kill him. This is the wording of the narration of Abu Abdullah.  

أَخْبَرَهُ أَنَّ أَصْحَابَ رَسُولِ اللهِ ﷺ يَوْمَ قُرَيْظَةَ جَرَّدُوهُ فَلَمَّا لَمْ يَرَوَا الْمَوَاسِيَ جَرَتْ عَلَى شَعْرِهِ يُرِيدُ عَانَتَهُ تَرَكُوهُ مِنَ الْقَتْلِ لَفْظُ حَدِيثِ أَبِي عَبْدِ اللهِ  

"The sons of Quraizah told me that they were presented to the Messenger of Allah on the Day of Quraizah, and whoever (among them) had reached puberty, or had grown pubic hair, was killed, and whoever had not reached puberty and had not grown pubic hair was left (alive)." (Using translation from Nasāʾī 3429)   

حَدَّثَنِي أَبْنَاءُ قُرَيْظَةَ أَنَّهُمْ عُرِضُوا عَلَى رَسُولِ اللهِ ﷺ زَمَنَ قُرَيْظَةَ فَمَنْ كَانَ مِنْهُمْ مُحْتَلِمًا أَوْ نَبَتَتْ عَانَتُهُ قُتِلَ أَوْ لَمْ يَكُنِ احْتَلَمَ أَوْ نَبَتَتْ عَانَتُهُ تُرِكَ  

[Machine] It was reported that Umar was presented with a young boy who had beautiful long hair. They said, "Look at him, it seems that he has applied henna to his hair." But they found that his hair was naturally beautiful, so Umar dismissed their assumption. Abu Ubaid, may Allah have mercy on him, narrated this from Uthman. Abu Ubaid said that the expression "ibtahara" means that he threw the suspicion from himself and said, "I did it as a lie." If he actually did it, then it is called "ibtidaar".  

أَنَّ عُمَرَ ؓ رُفِعَ إِلَيْهِ غُلَامٌ ابْتَهَرَ جَارِيَةً فِي شِعْرِهِ فَقَالُوا انْظُرُوا إِلَيْهِ فَلَمْ يُوجَدْ أَنْبَتَ فَدَرَأَ عَنْهُ الْحَدَّ قَالَ أَبُو عُبَيْدٍ رَحِمَهُ اللهُ وَبَعْضُهُمْ يَرْوِيهِ عَنْ عُثْمَانَ ؓ قَالَ أَبُو عُبَيْدٍ قَوْلُهُ ابْتَهَرَ الِابْتِهَارُ أَنْ يَقْذِفَهَا بِنَفْسِهِ يَقُولُ فَعَلْتُ بِهَا كَاذِبًا فَإِنْ كَانَ قَدْ فَعَلَ فَهُوَ الِابْتِيَارُ  

[Machine] Look at his support but they looked and did not find him, so they did not cut it.  

انْظُرُوا إِلَى مُؤْتَزَرِهِ فَنَظَرُوا فَلَمْ يَجِدُوهُ أَنَبْتَ الشَّعْرَ فَلَمْ يَقْطَعْهُ  

[Machine] If the boy makes a mistake, you should reconsider and think whether or not to punish him.  

إِذَا أَصَابَ الْغُلَامُ الْحَدَّ فَارْتَبْتَ فِيهِ احْتَلَمَ أَمْ لَا انْظُرْ إِلَى عَانَتِهِ  

[Machine] In His saying {And test the orphans [in their abilities] until they reach marriageable age. Then if you perceive in them sound judgment, release their property to them.} [An-Nisa 6], Allah, blessed and exalted, said, "Test the orphans in their maturity. If you recognize in them sound judgment and rectitude in their wealth, then give their wealth back to them and bear witness for them."  

فِي قَوْلِهِ تَعَالَى {وَابْتَلُوا الْيَتَامَى حَتَّى إِذَا بَلَغُوا النِّكَاحَ فَإِنْ آنَسْتُمْ مِنْهُمْ رُشْدًا فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ} [النساء 6] قَالَ يَقُولُ اللهُ تَبَارَكَ وَتَعَالَى اخْتَبِرُوا الْيَتَامَى عِنْدَ الْحُلُمِ فَإِنْ عَرَفْتُمْ مِنْهُمُ الرُّشْدَ فِي حَالِهِمْ وَالْإِصْلَاحَ فِي أَمْوَالِهِمْ فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ وَأَشْهِدُوا عَلَيْهِمْ  

[Machine] May he be righteous in his religion and vigilant in protecting his wealth.  

صَلَاحًا فِي دِينِهِ وَحِفْظًا لِمَالِهِ  

[Machine] Abu Abdullah al-Hafiz informed us that Abu al-Hasan al-Tarafi and Abu Muhammad al-Ka'bi narrated to us that Ismail ibn Qutaybah narrated to us that Yazid ibn Salih narrated to us that Bukayr ibn Ma'ruf narrated to us from Muqatil ibn Hayyan regarding His saying, "Test orphans when they reach marriageable age" [Surah An-Nisa: 6]. It means [testing] the guardians and trustees. He [Muqatil] said, "Inform them when they reach marriageable age, if you find them to be mature in religion and desire in getting married, and for the rectification of their property, then return their property to them" [Surah An-Nisa: 6].  

أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ أنبأ أَبُو الْحَسَنِ الطَّرَائِفِيُّ وَأَبُو مُحَمَّدٍ الْكَعْبِيُّ قَالَا ثنا إِسْمَاعِيلُ بْنُ قُتَيْبَةَ ثنا يَزِيدُ بْنُ صَالِحٍ ثنا بُكَيْرُ بْنُ مَعْرُوفٍ عَنْ مُقَاتِلِ بْنِ حَيَّانَ فِي قَوْلِهِ {وَابْتَلُوا الْيَتَامَى} [النساء 6] يَعْنِي الْأَوْلِيَاءَ وَالْأَوْصِيَاءَ يَقُولُ اخْبُرُوهُمْ إِذَا بَلَغُوا النِّكَاحَ {فَإِنْ آنَسْتُمْ مِنْهُمْ رُشْدًا} [النساء 6] فِي الدِّينِ وَالرَّغْبَةِ فِيهِ وَإِصْلَاحًا لِأَمْوَالِهِمْ {فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ} [النساء 6]  

[Machine] "Indeed, she freed her slave woman without seeking permission from the Messenger of Allah ﷺ. And when her appointed day arrived, she asked the Messenger of Allah, 'Did you sense, O Messenger of Allah, that I have freed my slave woman named so and so?' He asked, 'Did you really do it?' She replied, 'Yes.' He said, 'If only you had given her to your relatives, it would have been even greater in reward for you.'"  

أَنَّهَا أَعْتَقَتْ وَلِيدَةً لَهَا وَلَمْ تَسْتَأْذِنْ رَسُولَ اللهِ ﷺ فَلَمَّا كَانَ يَوْمُهَا الَّذِي يَدُورُ عَلَيْهَا فِيهِ قَالَتْ أَشَعَرْتَ يَا رَسُولَ اللهِ أَنِّي قَدْ أَعْتَقْتُ وَلِيدَتِي فُلَانَةً؟ قَالَ أَوَفَعَلْتِ؟ قَالَتْ نَعَمْ قَالَ أَمَا إِنَّهُ لَوْ أَعْطَيْتِهَا أَخْوَالَكِ كَانَ أَعْظَمَ لِأَجْرِكِ  

[Machine] "He came the Prophet ﷺ and she said, 'O Messenger of Allah, there is nothing for me except what Zubayr brings to me. Do I have to seek permission to use what he brings?' He said, 'Use what you can and do not let him make you aware, for Allah will make him aware.'"  

أَنَّهَا جَاءَتِ النَّبِيَّ ﷺ فَقَالَتْ يَا نَبِيَّ اللهِ إِنَّهُ لَيْسَ لِي شَيْءٌ إِلَّا مَا أَدْخَلَ عَلَيَّ الزُّبَيْرُ فَهَلْ عَلَيَّ مِنْ جُنَاحٍ فِي أَنْ أَرْضَخَ مِمَّا يُدْخِلُ عَلَيَّ؟ قَالَ ارْضَخِي مَا اسْتَطَعْتِ وَلَا تُوعِي فَيُوعِيَ اللهُ عَلَيْكِ  

[Machine] The Messenger of Allah ﷺ used to say, "O Muslim women, do not belittle a neighbor for her neighbor, even if it is a sheep's hoof."  

أَنَّ رَسُولَ اللهِ ﷺ كَانَ يَقُولُ يَا نِسَاءَ الْمُسْلِمَاتِ لَا تَحْقِرَنَّ جَارَةٌ لِجَارَتِهَا وَلَوْ فِرْسِنَ شَاةٍ  

[Machine] I heard Ibn Abbas saying: "I bear witness to the Messenger of Allah ﷺ, or Ata' said: 'I bear witness to Ibn Abbas saying that the Messenger of Allah ﷺ delivered a sermon after the prayer on the day of Eid, then he came to the women and thought that they had not heard him. Bilal was with him, so he advised them and commanded them to give charity. Then a woman threw her ring and earring, and Bilal took them in the edge of his garment.'" The wording of Hammad's hadith is mentioned in the narration of Shu'bah: "He went out on the day of Eid and prayed two units of prayer, then he delivered a sermon, then he came to the women and commanded them to give charity, and Bilal was with him, so they started throwing [their jewelry]."  

سَمِعْتُ ابْنَ عَبَّاسٍ يَقُولُ أَشْهَدُ عَلَى رَسُولِ اللهِ ﷺ أَوْ قَالَ عَطَاءٌ أَشْهَدُ عَلَى ابْنِ عَبَّاسٍ أَنَّهُ قَالَ إِنَّ رَسُولَ اللهِ ﷺ خَطَبَ بَعْدَ الصَّلَاةِ فِي يَوْمِ عِيدٍ ثُمَّ أَتَى النِّسَاءَ وَظَنَّ أَنَّهُ لَمْ يُسْمِعْهُنَّ وَبِلَالٌ مَعَهُ فَوَعَظَهُنَّ وَأَمَرَهُنَّ بِالصَّدَقَةِ فَجَعَلَتِ الْمَرْأَةُ تُلْقِي الْخَاتَمَ وَالْقُرْطَ وَبِلَالٌ يَأْخُذُ فِي نَاحِيَةِ ثَوْبِهِ لَفْظُ حَدِيثِ حَمَّادٍ وَفِي رِوَايَةِ شُعْبَةَ خَرَجَ يَوْمَ فِطْرٍ فَصَلَّى رَكْعَتَيْنِ ثُمَّ خَطَبَ ثُمَّ أَتَى النِّسَاءَ فَأَمَرَهُنَّ بِالصَّدَقَةِ وَمَعَهُ بِلَالٌ فَجَعَلْنَ يُلْقِينَ  

On his father's authority, said that his grandfather reported the Messenger of Allah ﷺ as saying: It is not permissible for a woman to present a gift from the property which she has in her possession when her husband owns her chastity. (Using translation from Abū Dāʾūd 3546)   

أَنَّ رَسُولَ اللهِ ﷺ قَالَ لَا يَجُوزُ لِلْمَرْأَةِ عَطِيَّةٌ فِي مَالِهَا إِذَا مَلَكَ زَوْجُهَا عِصْمَتَهَا  

[Machine] Narrated by the Prophet Muhammad (PBUH), he said: "When a man possesses a woman, his gift to her is not permissible except with his permission."  

عَنِ النَّبِيِّ ﷺ قَالَ إِذَا مَلَكَ الرَّجُلُ الْمَرْأَةَ لَمْ تَجُزْ عَطِيَّتُهَا إِلَّا بِإِذْنِهِ  

On his father's authority, said that his grandfather reported the Messenger of Allah ﷺ as saying: It is not permissible for a woman to present a gift from the property which she has in her possession when her husband owns her chastity. (Using translation from Abū Dāʾūd 3546)   

أَنَّ رَسُولَ اللهِ ﷺ قَالَ لَا يَجُوزُ لِامْرَأَةٍ أَمْرٌ فِي مَالِهَا إِذَا مَلَكَ زَوْجُهَا عِصْمَتَهَا  

[Machine] "Allah ﷺ said: It is not permissible for a married woman to give charity without the permission of her husband. Abu Sa'id ibn Abi 'Amr informed us that Abu al-Abbas al-Asamm reported to us that al-Rabi' said that al-Shafi'i said, meaning in this hadith, we heard it but it is not considered confirmed, so we do not have to adhere to it. The Qur'an indicates the opposite, then the Sunnah, then the athar, then reason. And he said in the summary of al-Buwayti and al-Rabi', it is possible that this is in the context of choice, as it has been said that she is not allowed to fast a day while her husband is present unless he gives permission, so if she does so, her fast is permissible. And if she goes out without his permission and sells something, it is permissible. And Maimuna (may Allah be pleased with her) was freed before the Prophet ﷺ knew about it, and he did not blame her for it. This indicates, along with other evidence, that the statement of the Prophet ﷺ , if he indeed said it, is a form of discipline and choice for her. The sheikh al-Tariq said in this hadith from 'Amr ibn Shuayb is Sahih, and whoever confirms the hadiths of 'Amr ibn Shuayb, then he must confirm this, except that the hadiths that came before it in this chapter are stronger in terms of chain of transmission and in them and in the verses on which al-Shafi'i relied, there is evidence of the permissibility for her to dispose of her wealth without her husband, so the hadith of 'Amr ibn Shuayb is applicable to discipline and choice, as indicated in the book of al-Buwayti, and with Allah is success."  

اللهِ ﷺ قَالَ لَا يَجُوزُ لِامْرَأَةٍ عَطِيَّةٌ إِلَّا بِإِذْنِ زَوْجِهَا 11334 أَخْبَرَنَا أَبُو سَعِيدِ بْنُ أَبِي عَمْرٍو ثنا أَبُو الْعَبَّاسِ الْأَصَمُّ أَنْبَأَ الرَّبِيعُ قَالَ قَالَ الشَّافِعِيُّ يَعْنِي فِي هَذَا الْحَدِيثِ سَمِعْنَاهُ وَلَيْسَ بِثَابِتٍ فَيَلْزَمُنَا نَقُولُ بِهِ وَالْقُرْآنُ يَدُلُّ عَلَى خِلَافِهِ ثُمَّ السُّنَّةُ ثُمَّ الْأَثَرُ ثُمَّ الْمَعْقُولُ وَقَالَ فِي مُخْتَصَرِ الْبُوَيْطِيِّ وَالرَّبِيعُ قَدْ يُمْكِنُ أَنْ يَكُونَ هَذَا فِي مَوْضِعِ الِاخْتِيَارِ كَمَا قِيلَ لَيْسَ لَهَا أَنْ تَصُومَ يَوْمًا وَزَوْجُهَا حَاضِرٌ إِلَّا بِإِذْنِهِ فَإِنْ فَعَلَتْ فَصَوْمُهَا جَائِزٌ وَإِنْ خَرَجَتْ بِغَيْرِ إِذْنِهِ فَبَاعَتْ فَجَائِزٌ وَقَدْ أَعْتَقَتْ مَيْمُونَةُ ؓ قَبْلَ أَنْ يَعْلَمَ النَّبِيُّ ﷺ فَلَمْ يَعِبْ ذَلِكَ عَلَيْهَا فَدَلَّ هَذَا مَعَ غَيْرِهِ عَلَى أَنَّ قَوْلَ النَّبِيِّ ﷺ إِنْ كَانَ قَالَهُ أَدَبٌ وَاخْتِيَارٌ لَهَا قَالَ الشَّيْخُ الطَّرِيقُ فِي هَذَا الْحَدِيثِ إِلَى عَمْرِو بْنِ شُعَيْبٍ صَحِيحٌ وَمَنْ أَثْبَتَ أَحَادِيثَ عَمْرِو بْنِ شُعَيْبٍ لَزِمَهُ إِثْبَاتُ هَذَا إِلَّا أَنَّ الْأَحَادِيثَ الَّتِي مَضَتْ فِي الْبَابِ قَبْلَهُ أَصَحُّ إِسْنَادًا وَفِيهَا وَفِي الْآيَاتِ الَّتِي احْتَجَّ بِهَا الشَّافِعِيُّ رَحِمَهُ اللهُ دَلَالَةٌ عَلَى نُفُوذِ تَصَرُّفِهَا فِي مَالِهَا دُونَ الزَّوْجِ؛ فَيَكُونُ حَدِيثُ عَمْرِو بْنِ شُعَيْبٍ مَحْمُولًا عَلَى الْأَدَبِ وَالِاخْتِيَارِ كَمَا أَشَارَ إِلَيْهِ فِي كِتَابِ الْبُوَيْطِيِّ وَبِاللهِ التَّوْفِيقُ  

[Machine] "For I am his partner, so he left it."  

فَإِنِّي شَرِيكُهُ فَتَرَكَهُ  

[Machine] Al-Zubayr (may Allah be pleased with him) said, "I am your partner in the sale, and Ali and Uthman came to him and mentioned that to him. Uthman said, "How can I apply a condition upon a man in a sale where Al-Zubayr is his partner?" Ash-Shafi'i said, "Ali did not seek the condition except when he saw it, and Al-Zubayr, if the condition was invalid, would have said that it should not be applied to a mature free man. This is also the case for Uthman; in fact, all of them know the condition in the narration of your companion."  

الزُّبَيْرُ ؓ أَنَا شَرِيكُكَ فِي الْبَيْعِ وَأَتَى عَلِيٌّ عُثْمَانَ فَذَكَرَ ذَلِكَ لَهُ فَقَالَ عُثْمَانُ ؓ كَيْفَ أَحْجُرُ عَلَى رَجُلٍ فِي بَيْعٍ شَرِيكُهُ فِيهِ الزُّبَيْرُ؟ قَالَ الشَّافِعِيُّ فَعَلِيٌّ ؓ لَا يَطْلُبُ الْحَجْرَ إِلَّا وَهُوَ يَرَاهُ وَالزُّبَيْرُ ؓ لَوْ كَانَ الْحَجْرُ بَاطِلًا قَالَ لَا يُحْجَرُ عَلَى بَالِغٍ حُرٍّ وَكَذَلِكَ عُثْمَانُ بَلْ كُلُّهُمْ يَعْرِفُ الْحَجْرَ فِي حَدِيثِ صَاحِبِكَ  

(the wife of the Prophet) that she was told that ʿAbdullah bin Az-Zubair (on hearing that she was selling or giving something as a gift) said, "By Allah, if ʿAisha does not give up this, I will declare her incompetent to dispose of her wealth." I said, "Did he (ʿAbdullah bin Az-Zubair) say so?" They (people) said, "Yes." ʿAisha said, "I vow to Allah that I will never speak to Ibn Az-Zubair." When this desertion lasted long, ʿAbdullah bin Az-Zubair sought intercession with her, but she said, "By Allah, I will not accept the intercession of anyone for him, and will not commit a sin by breaking my vow." When this state of affairs was prolonged on Ibn Az-Zubair (he felt it hard on him), he said to Al- Miswar bin Makhrama and ʿAbdur-Rahman bin Al-Aswad bin 'Abu Yaghuth, who were from the tribe of Bani Zahra, "I beseech you, by Allah, to let me enter upon ʿAisha, for it is unlawful for her to vow to cut the relation with me." So Al-Miswar and ʿAbdur-Rahman, wrapping their sheets around themselves, asked ʿAisha's permission saying, "Peace and Allah's Mercy and Blessings be upon you! Shall we come in?" ʿAisha said, "Come in." They said, "All of us?" She said, "Yes, come in all of you," not knowing that Ibn Az- Zubair was also with them. So when they entered, Ibn Az-Zubair entered the screened place and got hold of ʿAisha and started requesting her to excuse him, and wept. Al-Miswar and ʿAbdur Rahman also started requesting her to speak to him and to accept his repentance. They said (to her), "The Prophet ﷺ forbade what you know of deserting (not speaking to your Muslim Brethren), for it is unlawful for any Muslim not to talk to his brother for more than three nights (days)." So when they increased their reminding her (of the superiority of having good relation with Kith and kin, and of excusing others' sins), and brought her down to a critical situation, she started reminding them, and wept, saying, "I have made a vow, and (the question of) vow is a difficult one." They (Al-Miswar and ʿAbdur-Rahman) persisted in their appeal till she spoke with ʿAbdullah bin Az- Zubair and she manumitted forty slaves as an expiation for her vow. Later on, whenever she remembered her vow, she used to weep so much that her veil used to become wet with her tears. (Using translation from Bukhārī 6073)   

ابْنُ أَخِي عَائِشَةَ زَوْجِ النَّبِيِّ ﷺ لِأُمِّهَا أَنَّ عَائِشَةَ ؓ حُدِّثَتْ أَنَّ عَبْدَ اللهِ بْنَ الزُّبَيْرِ قَالَ فِي بَيْعٍ أَوْ عَطَاءٍ أَعْطَتْهُ عَائِشَةُ وَاللهِ لَتَنْتَهِيَنَّ عَائِشَةُ ؓ أَوْ لَأَحْجُرَنَّ عَلَيْهَا فَقَالَتْ عَائِشَةُ ؓ هُوَ لِلَّهِ عَلَيَّ نَذْرٌ أَنْ لَا أُكَلِّمَ ابْنَ الزُّبَيْرِ أَبَدًا فَاسْتَشْفَعَ ابْنُ الزُّبَيْرِ إِلَيْهَا حِينَ طَالَتْ هِجْرَتُهَا إِيَّاهُ فَقَالَتْ وَاللهِ لَا أُشَفِّعُ فِيهِ أَحَدًا أَبَدًا وَلَا أَحْنَثُ فِي النَّذْرِ الَّذِي نَذَرْتُهُ فَلَمَّا طَالَ ذَلِكَ عَلَى ابْنِ الزُّبَيْرِ كَلَّمَ الْمِسْوَرَ بْنَ مَخْرَمَةَ وَعَبْدَ الرَّحْمَنِ بْنَ الْأَسْوَدِ بْنِ عَبْدِ يَغُوثَ وَهُمَا مِنْ بَنِي زُهْرَةَ فَقَالَ لَهُمَا أَنْشُدُكُمَا اللهَ لَمَا أَدْخَلْتُمَانِي عَلَى عَائِشَةَ؛ فَإِنَّهَا لَا يَحِلُّ لَهَا أَنْ تَنْذِرَ قَطِيعَتِي فَأَقْبَلَ بِهِ الْمِسْوَرُ وَعَبْدُ الرَّحْمَنِ مُشْتَمِلَيْنِ بِأَرْدِيَتِهِمَا حَتَّى اسْتَأْذَنَا عَلَى عَائِشَةَ ؓ فَقَالَا السَّلَامُ عَلَيْكِ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ أَنَدْخُلُ؟ فَقَالَتْ عَائِشَةُ ؓ ادْخُلُوا فَقَالُوا كُلُّنَا قَالَتْ نَعَمْ ادْخُلُوا كُلُّكُمْ وَلَا تَعْلَمُ أَنَّ مَعَهُمَا ابْنَ الزُّبَيْرِ فَلَمَّا دَخَلُوا دَخَلَ ابْنُ الزُّبَيْرِ الْحِجَابَ فَاعْتَنَقَ عَائِشَةَ وَطَفِقَ يُنَاشِدُهَا وَيَبْكِي وَطَفِقَ الْمِسْوَرُ وَعَبْدُ الرَّحْمَنِ يُنَاشِدَانِهَا إِلَّا مَا كَلَّمَتْهُ وَقَبِلَتْ مِنْهُ وَيَقُولَانِ إنَّ رَسُولَ اللهِ ﷺ قَدْ نَهَى عَمَّا قَدْ عَلِمْتِ مِنَ الْهِجْرَةِ وَإِنَّهُ لَا يَحِلُّ لِمُسْلِمٍ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلَاثِ لَيَالٍ فَلَمَّا أَكْثَرُوا عَلَى عَائِشَةَ مِنَ التَّذْكِرَةِ وَالتَّحْرِيجِ طَفِقَتْ تُذَكِّرُهُمَا وَتَبْكِي وَتَقُولُ إِنِّي قَدْ نَذَرْتُ وَالنَّذْرُ شَدِيدٌ فَلَمْ يَزَالِا بِهَا حَتَّى كَلَّمَتِ ابْنَ الزُّبَيْرِ ثُمَّ أَعْتَقَتْ فِي نَذْرِهَا ذَلِكَ أَرْبَعِينَ رَقَبَةً ثُمَّ كَانَتْ تَذْكُرُ نَذْرَهَا ذَلِكَ بَعْدَمَا أَعْتَقَتْ أَرْبَعِينَ رَقَبَةً ثُمَّ تَبْكِي حَتَّى تَبُلُّ دُمُوعُهَا خِمَارَهَا  

[Machine] There was a man during the time of the Prophet Muhammad ﷺ who used to engage in buying and selling. He had a weak knot in his string. His family went to the Prophet and said, "O Prophet of Allah, supplicate for so-and-so as he is engaged in buying and selling and has a weak knot in his string." The Prophet called him and forbade him from engaging in buying and selling. The man said, "O Prophet of Allah, I cannot refrain from buying and selling." The Prophet ﷺ said, "If you are not abstinent from buying and selling, then say 'Haa and Haa.' There is no concern with the wording of the hadith, as clarified by the hadith of Ar-Rauzabari. Ibn Bashran has also narrated that there was a man during the time of the Prophet Muhammad ﷺ who used to engage in selling, while others engaged in the same. It is as if the Prophet ﷺ did not see him in the place of stoning. The evidence for refraining from stoning is an indication of the permissibility of stoning.  

أَنَّ رَجُلًا كَانَ عَلَى عَهْدِ رَسُولِ اللهِ ﷺ يَبْتَاعُ وَكَانَ فِي عُقْدَتِهِ ضَعْفٌ فَأَتَى أَهْلُهُ نَبِيَّ اللهِ ﷺ فَقَالُوا يَا نَبِيَّ اللهِ احْجُرْ عَلَى فُلَانٍ؛ فَإِنَّهُ يَبْتَاعُ وَفِي عُقْدَتِهِ ضَعْفٌ فَدَعَاهُ نَبِيُّ اللهِ ﷺ فَنَهَاهُ عَنِ الْبَيْعِ فَقَالَ يَا نَبِيَّ اللهِ إِنِّي لَا أَصْبِرُ عَنِ الْبَيْعِ فَقَالَ ﷺ إِنْ كُنْتَ غَيْرَ تَارِكٍ الْبَيْعَ فَقُلْ هَا وَهَا وَلَا خِلَابَةَ لَفْظُ حَدِيثِ الرُّوذْبَارِيِّ وَفِي رِوَايَةِ ابْنِ بِشْرَانَ أَنَّ رَجُلًا عَلَى عَهْدِ رَسُولِ اللهِ ﷺ كَانَ يُبَايِعُ وَالْبَاقِي سَوَاءٌ وَكَأَنَّ النَّبِيَّ ﷺ حِينَ رَآهُ لَمْ يَرَهُ بِمَحَلِّ الْحَجْرِ عَلَيْهِ وَفِي تَرْكِ إِنْكَارِ الْحَجْرِ دَلِيلٌ عَلَى جَوَازِ الْحَجْرِ  

[Machine] From the scholars of the people of Madinah, they used to say that the foolish person, the one under guardianship, their divorce is valid and their emancipation is void, except that the foolish person can emancipate their child if they want to.  

عَنِ الْفُقَهَاءِ مِنْ أَهْلِ الْمَدِينَةِ أَنَّهُمْ كَانُوا يَقُولُونَ السَّفِيهُ الْمُوَلَّى عَلَيْهِ وَالْمَمْلُوكُ طَلَاقُهُمَا جَائِزٌ وَعِتَاقُهُمَا بَاطِلٌ إِلَّا أَنَّ السَّفِيهَ يُعْتِقُ أُمَّ وَلَدِهِ إِنْ شَاءَ  

[Machine] The Messenger of Allah ﷺ said: "Verily, Allah has forbidden you to disobey your mothers, to bury your daughters alive, and to withhold what you should give. And He dislikes for you three things: gossiping, asking too many unnecessary questions, and wasting wealth."  

عَنْ رَسُولِ اللهِ ﷺ قَالَ إِنَّ اللهَ حَرَّمَ عَلَيْكُمْ عُقُوقَ الْأُمَّهَاتِ وَوَأْدَ الْبَنَاتِ وَمَنَعَ وَهَاتِ وَكَرِهَ لَكُمْ ثَلَاثًا قِيلَ وَقَالَ وَكَثْرَةَ السُّؤَالِ وَإِضَاعَةَ الْمَالِ  

[Machine] I heard the Messenger of Allah ﷺ saying: "Indeed, Allah has prohibited three things and forbidden three. He has prohibited disobedience to parents, burying alive female infants, and withholding what should be given in charity. And He has forbidden three things: killing a soul which Allah has forbidden to be killed except by right, a person who does not pay his debts despite having the means to do so, and a person who spreads false rumors to cause discord among people." And Abu Abdullah Al-Hafiz narrated to us that Abu Ahmad Al-Hafiz informed us, who was informed by Abu Bakr Abdullah bin Sulaiman bin Al-Ash’ath, who was informed by Ayub bin Muhammad Al-Wazzan, who was informed by Marwan bin Mu'awiyah Al-Fazari, who was informed by Muhammad bin Suqah. He mentioned it with its meaning, without saying "I think" or "it is believed." Muhammad said that Abd al-Malik told him that Sa'eed bin Jubair was asked about withholding what should be given in charity, and he said, "It is when a person is provided sustenance by Allah and he makes it unlawful for himself." They mentioned this in Sahih from the Hadith of Al-Sha'bi from Warraad, and Muslim narrated it from Ibn Abi Umair from Marwan bin Mu'awiyah.  

سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ إِنَّ اللهَ حَرَّمَ ثَلَاثًا وَنَهَى عَنْ ثَلَاثٍ عُقُوقِ الْوَالِدَاتِ وَوَأْدِ الْبَنَاتِ وَلَا وَهَاتِ وَنَهَى عَنْ ثَلَاثٍ قِيلَ وَقَالَ وَإِضَاعَةِ الْمَالِ وَإِلْحَافِ السُّؤَالِ 11342 وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ أَخْبَرَنِي أَبُو أَحْمَدَ الْحَافِظُ ثنا أَبُو بَكْرٍ عَبْدُ اللهِ بْنُ سُلَيْمَانَ بْنِ الْأَشْعَثِ ثنا أَيُّوبُ بْنُ مُحَمَّدٍ الْوَزَّانُ ثنا مَرْوَانُ بْنُ مُعَاوِيَةَ الْفَزَارِيُّ ثنا مُحَمَّدُ بْنُ سُوقَةَ فَذَكَرَهُ بِمَعْنَاهُ لَمْ يَقُلْ وَزَعَمَ وَرَّادٌ أَنَّهُ كَتَبَهُ بِيَدِهِ قَالَ مُحَمَّدٌ فَأَخْبَرَنِي عَبْدُ الْمَلِكِ أَنَّ سَعِيدَ بْنَ جُبَيْرٍ سُئِلَ عَنْ إِضَاعَةِ الْمَالِ قَالَ هُوَ الرَّجُلُ يَرْزُقْهُ اللهُ الرِّزْقَ فَيَجْعَلُهُ فِي حَرَامٍ حَرَّمَهُ عَلَيْهِ أَخْرَجَاهُ فِي الصَّحِيحِ مِنْ حَدِيثِ الشَّعْبِيِّ عَنْ وَرَّادٍ وَرَوَاهُ مُسْلِمٌ عَنِ ابْنِ أَبِي عُمَرَ عَنْ مَرْوَانَ بْنِ مُعَاوِيَةَ  

[Machine] Spending without a right is wastefulness.  

النَّفَقَةُ فِي غَيْرِ حَقٍّ هُوَ التَّبْذِيرُ