[Machine] On the authority of the Messenger of Allah ﷺ who said: "Whoever peeks into the house of people without their permission, it is permissible for them to blind his eye."  

عَنْ رَسُولِ اللهِ ﷺ قَالَ مَنِ اطَّلَعَ فِي بَيْتِ قَوْمٍ بِغَيْرِ إِذْنِهِمْ فَقَدْ حَلَّ لَهُمْ أَنْ يَفْقَئُوا عَيْنَهُ  

[Machine] I was with my father when a companion of his looked into the house of a people and saw a woman. He mentioned the incident and then he said, "Abu Hurairah informed us that the Prophet ﷺ said, 'Whoever looks into the house of a people without their permission, they have the right to harm his eye as retribution.'"  

كُنْتُ مَعَ أَبِي فَإِذَا صَاحِبٌ لَهُ قَدِ اطَّلَعَ فِي دَارِ قَوْمٍ فَرَأَى امْرَأَةً فَذَكَرَ الْحَدِيثَ قَالَ ثُمَّ قَالَ أَخْبَرَنَا أَبُو هُرَيْرَةَ أَنَّ النَّبِيَّ ﷺ قَالَ مَنِ اطَّلَعَ فِي دَارِ قَوْمٍ بِغَيْرِ إِذْنِهِمْ فَفَقَئُوا عَيْنَهُ هُدِرَتْ عَيْنُهُ  

"Whoever looks into a house without the permission of the occupants and they put out his eye, he has no right to blood money or retaliation." (Using translation from Nasāʾī 4860)   

عَنِ النَّبِيِّ ﷺ قَالَ مَنِ اطَّلَعَ عَلَى قَوْمٍ بِغَيْرِ إِذْنِهِمْ فَرَمَوْهُ فَأَصَابَ عَيْنَيْهِ فَلَا دِيَةَ لَهُ وَلَا قِصَاصَ  

[Machine] He informed him that the Messenger of Allah, ﷺ , said: "If a man enters the house of another man without permission, his eyes will be gouged out regardless of what he has in it."  

أَخْبَرَهُ أَنَّ رَسُولَ اللهِ ﷺ قَالَ لَوْ أَنَّ رَجُلًا اطَّلَعَ فِي بَيْتِ رَجُلٍ فَفَقَأَ عَيْنَهُ مَا كَانَ عَلَيْهِ فِيهِ شَيْءٌ  

The Prophet ﷺ said: When one has a look into the house, then there is no (need of) permission. (Using translation from Abū Dāʾūd 5173)   

أَنَّ النَّبِيَّ ﷺ قَالَ إِذَا دَخَلَ الْبَصَرُ فَلَا إِذْنَ  

[Machine] Sa'd ibn Mu'adh came to the Prophet ﷺ and sought permission to enter while he was facing the door. The Prophet ﷺ said with his hand like this, "O Sa'd, seeking permission is by just looking."  

أَتَى سَعْدُ بْنُ مُعَاذٍ النَّبِيَّ ﷺ فَاسْتَأْذَنَ عَلَيْهِ وَهُوَ مُسْتَقْبِلٌ الْبَابَ فَقَالَ النَّبِيُّ ﷺ بِيَدِهِ هَكَذَا يَا سَعْدُ فَإِنَّمَا الِاسْتِئْذَانُ مِنَ النَّظَرِ  

[Machine] Saad sought permission to meet the Prophet Muhammad ﷺ near the door, and the Prophet said to him, "When seeking permission, do not face the door, as both of them are sent."  

أَنَّ سَعْدًا اسْتَأْذَنَ عَلَى النَّبِيِّ ﷺ قُبَالَةَ الْبَابِ فَقَالَ لَهُ إِذَا اسْتَأْذَنْتَ فَلَا تَسْتَقْبِلِ الْبَابَ كِلَاهُمَا مُرْسَلٌ  

[Machine] The Messenger of Allah ﷺ, when he came to the door of a people, would walk along the wall and not face the door. Instead, he would stand to the right and left and seek permission. If permission was granted, he would enter, and if not, he would turn back. This is because the people did not have curtains for their doors. This is the wording of the Hadith of Adam, and in another narration by Al-Harrani, he did not face the door directly, but rather from his right or left corner. He would say, "Peace be upon you." This is because the doors at that time did not have doorknobs.  

كَانَ رَسُولُ اللهِ ﷺ إِذَا أَتَى بَابَ قَوْمٍ مَشَى مَعَ الْجِدَارِ وَلَمْ يَسْتَقْبِلِ الْبَابَ وَلَكِنْ يَقُومُ يَمِينًا وَشِمَالًا فَيَسْتَأْذِنُ فَإِنْ أُذِنَ لَهُ وَإِلَّا رَجَعَ وَذَلِكَ أَنَّ الْقَوْمَ لَمْ يَكُنْ لِأَبْوَابِهِمْ سُتُورٌ هَذَا لَفْظُ حَدِيثِ آدَمَ وَفِي رِوَايَةِ الْحَرَّانِيِّ لَمْ يَسْتَقْبِلِ الْبَابَ مِنْ تِلْقَاءِ وَجْهِهِ وَلَكِنْ مِنْ رُكْنِهِ الْأَيْمَنِ أَوِ الْأَيْسَرِ وَيَقُولُ السَّلَامُ عَلَيْكُمْ وَذَلِكَ أَنَّ الدُّورَ لَمْ يَكُنْ عَلَيْهَا يَوْمَئِذٍ سُتُورٌ  

[Machine] Abu Musa went to Umar, but he was not given permission, so he left. Umar asked him, "Why didn't you come to me?" Abu Musa replied, "I came and asked for permission three times but was not granted it, so I went back. The Messenger of Allah ﷺ said, 'Whoever seeks permission three times and is not granted it, should go back.'" Umar said to Abu Musa, "Come to me with clear evidence, otherwise I will punish you." Abu Sa'eed said, "Abu Musa came to us in a state of fear or panic. He said, 'I have come to seek your witness.' Ubayy ibn Ka'b said to him, 'Sit down, only the youngest among us will stand with you.' Abu Sa'eed said, 'I was the youngest, so I stood and testified for him in front of Umar that the Messenger of Allah ﷺ said, 'Whoever seeks permission three times and is not granted it, should go back.'"  

أَبُو مُوسَى عَلَى عُمَرَ ؓ فَلَمْ يُؤَذَنْ لَهُ فَانْصَرَفَ فَقَالَ لَهُ عُمَرُ مَا لَكَ لَمْ تَأْتِنِي؟ قَالَ قَدْ جِئْتُ فَاسْتَأْذَنْتُ ثَلَاثًا فَلَمْ يُؤَذَنْ لِي فَرَجَعْتُ وَقَدْ قَالَ رَسُولُ اللهِ ﷺ مَنِ اسْتَأْذَنَ ثَلَاثًا فَلَمْ يُؤَذَنْ لَهُ فَلْيَرْجِعْ فَقَالَ لَهُ عُمَرُ ؓ أَقِمْ عَلَيَّ ذَا بَيِّنَةٍ وَإِلَّا أَوْجَعْتُكَ فَقَالَ أَبُو سَعِيدٍ فَأَتَانَا أَبُو مُوسَى مَذْعُورًا أَوْ فَزِعًا قَالَ جِئْتُ أَسْتَشْهِدُكُمْ قَالَ أُبَيُّ بْنُ كَعْبٍ ؓ اجْلِسْ لَا يَقُومُ مَعَكَ إِلَّا أَصْغَرُ الْقَوْمِ قَالَ أَبُو سَعِيدٍ فَكُنْتُ أَصْغَرَهُمْ فَقُمْتُ فَشَهِدْتُ لَهُ عِنْدَ عُمَرَ أَنَّ رَسُولَ اللهِ ﷺ قَالَ مَنِ اسْتَأْذَنَ ثَلَاثًا فَلَمْ يُؤْذَنْ لَهُ فَلْيَرْجِعْ  

[Machine] That Safwan ibn Umayyah sent him to the Messenger of Allah ﷺ with milk, dates, and grapes. So I entered and did not greet him, so the Messenger of Allah ﷺ said to me, "Go back and greet."  

أَنَّ صَفْوَانَ بْنَ أُمَيَّةَ بَعَثَهُ إِلَى رَسُولِ اللهِ ﷺ بِلَبَنٍ وَجَدَايَةٍ وَضَغَابِيسَ فَدَخَلْتُ فَلَمْ أُسَلِّمْ فَقَالَ لِي رَسُولُ اللهِ ﷺ ارْجِعْ فَسَلِّمْ  

that 'Amr bin 'Abdullah bin Safwan informed him, that Kaladah bin Hanbal had informed him, that Safwan bin Umayyah sent him to bring some milk, colostrum, and Daghabis (a type of herb) to the Prophet ﷺ while he was in the upper valley. (He said): "I entered upon him without seeking permission nor giving Salam. The Prophet ﷺ said: 'Go back and say: As-Salamu Alaykum, may I enter?'" And that was after Safwan had accepted Islam." (Using translation from Tirmidhī 2710)   

أَخْبَرَهُ أَنَّ صَفْوَانَ بْنَ أُمَيَّةَ بَعَثَهُ فِي الْفَتْحِ بِلِبَاءٍ وَجَدَايَةٍ وَضَغَابِيسَ وَالنَّبِيُّ ﷺ عَلَى الْوَادِي قَالَ فَدَخَلْتُ عَلَيْهِ وَلَمْ أُسَلِّمْ وَلَمْ أَسْتَأْذِنْ فَقَالَ النَّبِيُّ ﷺ ارْجِعْ فَقُلِ السَّلَامُ عَلَيْكُمْ أَأَدْخُلُ؟ بَعْدَمَا أَسْلَمَ صَفْوَانُ وَقَالَ عَمْرٌو وَأَخْبَرَنِي هَذَا الْخَبَرَ أُمَيَّةُ بْنُ صَفْوَانَ وَلَمْ يَقُلْ سَمِعْتُهُ مِنْ كَلَدَةَ  

[Machine] From the Banu 'Amir, someone sought permission from the Prophet ﷺ while he was in a house, and asked, "May I enter?" The Prophet ﷺ instructed his servant to go to the man and teach him how to seek permission, saying to him, "Say: 'Peace be upon you, may I enter?'" The man heard this and said, "Peace be upon you, may I enter?" So the Prophet ﷺ gave him permission, and he entered. Abu Dawood narrated that Hannad bin Al-Sarri narrated from Abu Al-Ahwas from Mansur from Rabi' bin Hiraash, who said, "I was told that a man from the Banu 'Amir sought permission from the Prophet ﷺ, according to the same meaning." Abu Dawood also narrated this, and so did Musaddad, who narrated from Abu 'Awanah from Mansur, but they did not mention that it was a man from the Banu 'Amir. Ibn Mu'adh narrated from his father, who narrated from Shu'bah, who narrated from Mansur, who narrated from Rabi' bin Hiraash, who said that a man from the Banu 'Amir sought permission from the Prophet ﷺ, according to the same meaning. I also heard it being said that Ibn 'Abbas narrated from 'Umar that he came to the Prophet ﷺ while he was in a drinking place and said, "Peace be upon you, O Messenger of Allah. May Umar enter?"  

مِنْ بَنِي عَامِرٍ اسْتَأْذَنَ عَلَى النَّبِيِّ ﷺ وَهُوَ فِي بَيْتٍ فَقَالَ أَأَلِجُ؟ فَقَالَ النَّبِيُّ ﷺ لِخَادِمِهِ اخْرُجْ إِلَى هَذَا فَعَلِّمْهُ الِاسْتِئْذَانَ فَقُلْ لَهُ قُلْ السَّلَامُ عَلَيْكُمْ أَأَدْخُلُ؟ فَسَمِعَهُ الرَّجُلُ فَقَالَ السَّلَامُ عَلَيْكُمْ أَأَدْخُلُ؟ فَأَذِنَ لَهُ النَّبِيُّ ﷺ فَدَخَلَ 17668 وَحَدَّثَنَا أَبُو دَاوُدَ ثنا هَنَّادُ بْنُ السَّرِيِّ عَنْ أَبِي الْأَحْوَصِ عَنْ مَنْصُورٍ عَنْ رِبْعِيِّ بْنِ حِرَاشٍ قَالَ حُدِّثْتُ أَنَّ رَجُلًا مِنْ بَنِي عَامِرٍ اسْتَأْذَنَ عَلَى النَّبِيِّ ﷺ بِمَعْنَاهُ قَالَ أَبُو دَاوُدَ وَكَذَلِكَ ثنا مُسَدَّدٌ ثنا أَبُو عَوَانَةَ عَنْ مَنْصُورٍ وَلَمْ يَقُلْ عَنْ رَجُلٍ مِنْ بَنِي عَامِرٍ 17669 قَالَ وَحَدَّثَنَا عُبَيْدُ اللهِ بْنُ مُعَاذٍ ثنا أَبِي ثنا شُعْبَةُ عَنْ مَنْصُورٍ عَنْ رِبْعِيِّ بْنِ حِرَاشٍ عَنْ رَجُلٍ مِنْ بَنِي عَامِرٍ أَنَّهُ اسْتَأْذَنَ عَلَى النَّبِيِّ ﷺ بِمَعْنَاهُ قَالَ فَسَمِعْتُهُ يَقُولُ السَّلَامُ عَلَيْكُمْ أَأَدْخُلُ؟ وَرُوِّينَا عَنِ ابْنِ عَبَّاسٍ عَنْ عُمَرَ ؓ أَنَّهُ أَتَى النَّبِيَّ ﷺ وَهُوَ فِي مَشْرُبَةٍ لَهُ فَقَالَ السَّلَامُ عَلَيْكَ يَا رَسُولَ اللهِ السَّلَامُ عَلَيْكَ أَيَدْخُلُ عُمَرُ؟  

[Machine] I came to the Messenger of Allah ﷺ with a debt on behalf of my father. I knocked the door and he asked, "Who is it?" I said, "Me." He replied, "Me, me, as if he disliked the saying of the Hadith of Abu 'Amr."  

أَتَيْتُ رَسُولَ اللهِ ﷺ فِي دَيْنٍ عَلَى أَبِي فَدَقَقْتُ الْبَابَ فَقَالَ مَنْ ذَا؟ فَقُلْتُ أَنَا فَقَالَ أَنَا أَنَا مَرَّتَيْنِ كَأَنَّهُ كَرِهَهُ لَفْظُ حَدِيثِ أَبِي عَمْرٍو  

[Machine] The Messenger of Allah ﷺ said: The messenger of a man to another man is his permission. And Abu Al-Khair Al-Muhammadabadi informed us that Abu Tahir Al-Muhammadabadi reported to us that Uthman Al-Darimi narrated to us that Musa bin Ismail narrated to us that Hammad narrated from Habib and Hisham from Muhammad, so he mentioned it.  

قَالَ رَسُولُ اللهِ ﷺ رَسُولُ الرَّجُلِ إِلَى الرَّجُلِ إِذْنُهُ وَأَخْبَرَنَا أَبُو الْخَيْرِ المُحَمَّدْآبَاذِيُّ أنبأ أَبُو طَاهِرٍ المُحَمَّدْآبَاذِيُّ ثنا عُثْمَانُ الدَّارِمِيُّ ثنا مُوسَى بْنُ إِسْمَاعِيلَ ثنا حَمَّادٌ عَنْ حَبِيبٍ وَهِشَامٍ عَنْ مُحَمَّدٍ فَذَكَرَهُ  

[Machine] That the Messenger of Allah ﷺ said, "If one of you is invited and comes along with the Messenger, then that is permission for him." Said the scholar (may Allah have mercy on him), "This is with me, and Allah knows best about it. If there is no prohibition in the house, then there is no need for permission after the verse of the hijab was revealed."  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ إِذَا دُعِيَ أَحَدُكُمْ فَجَاءَ مَعَ الرَّسُولٍ فَذَلِكَ لَهُ إِذْنٌ قَالَ الشَّيْخُ رَحِمَهُ اللهُ وَهَذَا عِنْدِي وَاللهُ أَعْلَمُ فِيهِ إِذَا لَمْ يَكُنْ فِي الدَّارِ حُرْمَةٌ فَإِنْ كَانَ فِيهَا حُرْمَةٌ فَلَا بُدَّ مِنَ الِاسْتِئْذَانِ بَعْدَ نُزُولِ آيَةِ الْحِجَابِ  

[Machine] The Prophet ﷺ said the truth and left, and I followed him. He entered and I sought permission, so permission was granted to me and I entered. Then, I found milk in a cup, so he asked, "From where is this milk?" They said, "So-and-so or so-and-so gave it to you as a gift." Abu Hurairah said, "I said, 'At your service, O Messenger of Allah.' He said, 'The truth is those who are worthy, so invite them for me.' And he narrated the Hadith until he said, 'So, I came to them and invited them, and they accepted until they sought permission, so permission was granted to them, and they took their gatherings from the house.'"  

قَالَ النَّبِيُّ ﷺ الْحَقْ وَمَضَى وَاتَّبَعْتُهُ فَدَخَلَ وَاسْتَأْذَنْتُ فَأَذِنَ لِي فَدَخَلْتُ فَوَجَدْتُ لَبَنًا فِي قَدَحٍ فَقَالَ مِنْ أَيْنَ هَذَا اللَّبَنُ؟ قَالُوا أَهْدَاهُ لَكَ فُلَانٌ أَوْ فُلَانَةٌ قَالَ أَبَا هُرَيْرَةَ قُلْتُ لَبَّيْكَ يَا رَسُولَ اللهِ قَالَ الْحَقْ أَهْلَ الصُّفَّةِ فَادْعُهُمْ لِي وَذَكَرَ الْحَدِيثَ إِلَى أَنْ قَالَ فَأَتَيْتُهُمْ فَدَعَوْتُهُمْ فَأَقْبَلُوا حَتَّى اسْتَأْذَنُوا فَأَذِنَ لَهُمْ وَأَخَذُوا مَجَالِسَهُمْ مِنَ الْبَيْتِ  

[Machine] The Messenger of Allah ﷺ said: "The house is a sanctuary, so whoever enters upon you has sanctified you, so kill him." Abu Ahmad Muhammad ibn Kathir al-Sulami al-Basri narrated from Yunus ibn Ubayd, who criticized the hadith, saying: "I heard Ibn Hammad mention it from al-Bukhari." The Shaykh said: "And it has been narrated with another weak chain from Yunus ibn Ubayd, and if it is sound then Allah knows best, that he meant by it to command him to leave, and if he does not leave, then he may be struck. And if the striking comes upon himself, then  

أَنَّ رَسُولَ اللهِ ﷺ كَانَ يَقُولُ الدَّارُ حَرَمٌ فَمَنْ دَخَلَ عَلَيْكَ حَرَمَكَ فَاقْتُلْهُ قَالَ أَبُو أَحْمَدَ مُحَمَّدُ بْنُ كَثِيرٍ السُّلَمِيُّ الْبَصْرِيُّ عَنْ يُونُسَ بْنِ عُبَيْدٍ مُنْكَرُ الْحَدِيثِ سَمِعْتُ ابْنَ حَمَّادٍ يَذْكُرُهُ عَنِ الْبُخَارِيِّ قَالَ الشَّيْخُ وَقَدْ رُوِيَ بِإِسْنَادٍ آخَرَ ضَعِيفٍ عَنْ يُونُسَ بْنِ عُبَيْدٍ وَهُوَ إِنْ صَحَّ فَإِنَّمَا أَرَادَ وَاللهُ أَعْلَمُ أَنَّهُ يَأْمُرُهُ بِالْخُرُوجِ فَإِنْ لَمْ يَخْرُجْ فَلَهُ ضَرْبُهُ وَإِنْ أَتَى الضَّرْبُ عَلَى نَفْسِهِ  

The she-camel of Bara' ibn Azib entered the garden of a man and did damage to it. The Messenger of Allah ﷺ gave decision that the owners of properties are responsible for guarding them by day, and the owners of animals are responsible for guarding them by night. (Using translation from Abū Dāʾūd 3569)   

أَنَّ نَاقَةً لِلْبَرَاءِ بْنِ عَازِبٍ دَخَلَتْ حَائِطًا لِقَوْمٍ فَأَفْسَدَتْ فِيهِ فَقَضَى رَسُولُ اللهِ ﷺ عَلَى أَهْلِ الْأَمْوَالِ حِفْظُهَا بِالنَّهَارِ وَمَا أَفْسَدَتِ الْمَوَاشِي بِاللَّيْلِ فَهُوَ ضَامِنٌ عَلَى أَهْلِهَا  

Al-Bara' had a she-camel which was accustomed to graze the standing crop belonging to the people. She entered a garden and did damage to it. The Messenger of Allah ﷺ was informed about it. So he gave decision that the owners of gardens are responsible for guarding them by day, and the owners of the animals are responsible for guarding them by night. Any damage done by animals during the night is a responsibility lying on their owners. (Using translation from Abū Dāʾūd 3570)   

أَنَّهُ أَخْبَرَهُ أَنَّ الْبَرَاءَ بْنَ عَازِبٍ كَانَتْ لَهُ نَاقَةٌ ضَارِيَةٌ فَدَخَلَتْ حَائِطًا فَأَفْسَدَتْ فِيهِ فَكُلِّمَ رَسُولُ اللهِ ﷺ فَقَضَى أَنَّ حِفْظَ الْحَوَائِطِ بِالنَّهَارِ عَلَى أَهْلِهَا وَأَنَّ حِفْظَ الْمَاشِيَةِ بِاللَّيْلِ عَلَى أَهْلِهَا وَأَنَّ عَلَى أَهْلِ الْمَاشِيَةِ مَا أَفْسَدَتْ مَاشِيَتُهُمْ بِاللَّيْلِ  

[Machine] "An incident occurred that a she-camel belonging to Al-Bara' ibn 'Azib entered the garden of a man from the Ansar and caused damage. The Messenger of Allah ﷺ ruled that the owners of the gardens are responsible for guarding them during the day, and the owners of the livestock are responsible for any damage caused by their animals at night. Abu 'Ali ar-Rudhbary narrated to us, who was informed by Abu Bakr ibn Dasa, who narrated to us on the authority of Abu Dawud, who was informed by Mahmoud ibn Khalid, who was informed by Al-Firyabi, who heard it from Al-Awza'i, who heard it from Az-Zuhri, who heard it from Haram ibn Muhyisah al-Ansari, who heard it from Al-Bara' ibn 'Azib. He said that he had a harmful she-camel and mentioned a narration similar to the narration of Abu al-Mughirah, except that he did not attribute it to Abu al-Mughirah. Abu Bakr ibn al-Harith al-Faqih narrated to us, who was informed by 'Ali ibn 'Umar al-Hafidh, who was informed by Abu Bakr an-Naysaburi, who was informed by Ar-Ramadi and others. They said that Muhammad ibn Mus'ab narrated to us, who was informed by Al-Awza'i, who heard it from Az-Zuhri, who heard it from Haram ibn Muhyisah, who heard it from Al-Bara' ibn 'Azib, that he had a harmful she-camel and he mentioned it. Ayub ibn Suyad confirmed the report from Al-Awza'i regarding the statement of Al-Bara' ibn 'Azib."  

أَنَّ نَاقَةً لِلْبَرَاءِ بْنِ عَازِبٍ دَخَلَتْ حَائِطَ رَجُلٍ مِنَ الْأَنْصَارِ فَأَفْسَدَتْ فِيهِ فَقَضَى رَسُولُ اللهِ ﷺ عَلَى أَهْلِ الْحَوَائِطِ حِفْظُهَا بِالنَّهَارِ وَعَلَى أَهْلِ الْمَاشِيَةِ مَا أَفْسَدَتْ مَاشِيَتُهُمْ بِاللَّيْلِ 17678 وَأَخْبَرَنَا أَبُو عَلِيٍّ الرُّوذْبَارِيُّ أنبأ أَبُو بَكْرِ بْنُ دَاسَةَ ثنا أَبُو دَاوُدَ ثنا مَحْمُودُ بْنُ خَالِدٍ ثنا الْفِرْيَابِيُّ عَنِ الْأَوْزَاعِيِّ عَنِ الزُّهْرِيِّ عَنْ حَرَامِ بْنِ مُحَيِّصَةَ الْأَنْصَارِيِّ عَنِ الْبَرَاءِ بْنِ عَازِبٍ قَالَ كَانَتْ لَهُ نَاقَةٌ ضَارِيَةٌ فَذَكَرَ نَحْوَ حَدِيثِ أَبِي الْمُغِيرَةِ إِلَّا أَنَّهُ قَالَ عَنِ الْبَرَاءِ بْنِ عَازِبٍ وَلَمْ يَقُلْهُ أَبُو الْمُغِيرَةِ 17679 وَأَخْبَرَنَا أَبُو بَكْرِ بْنُ الْحَارِثِ الْفَقِيهُ أنبأ عَلِيُّ بْنُ عُمَرَ الْحَافِظُ أنبأ أَبُو بَكْرٍ النَّيْسَابُورِيُّ ثنا الرَّمَادِيُّ وَغَيْرُهُ قَالُوا ثنا مُحَمَّدُ بْنُ مُصْعَبٍ ثنا الْأَوْزَاعِيُّ عَنِ الزُّهْرِيِّ عَنْ حَرَامِ بْنِ مُحَيِّصَةَ عَنِ الْبَرَاءِ بْنِ عَازِبٍ أَنَّهُ كَانَتْ لَهُ نَاقَةٌ ضَارِيَةٌ فَأَفْسَدَتْ فَذَكَرَهُ فَقَدْ تَابَعَهُ أَيُّوبُ بْنُ سُوَيْدٍ عَنِ الْأَوْزَاعِيِّ فِي قَوْلِهِ عَنِ الْبَرَاءِ بْنِ عَازِبٍ  

[Machine] A camel belonging to the family of Al-Bara' caused some harm, so the Messenger of Allah, ﷺ , decreed that the fruits be guarded by their owners during the day and the owners of the livestock be held responsible for any harm caused by their animals during the night. Abu Bakr ibn al-Harith al-Asbahani narrated to us, Ali ibn Umar al-Hafiz narrated to him, Abu Bakr al-Naysaburi narrated to us, Hajib ibn Sulayman narrated to him, Mu'mal narrated to him, and Sufyan narrated this hadith similarly. Haram narrated from Al-Bara' that they had a camel  

أَنَّ نَاقَةً لِآلِ الْبَرَاءِ أَفْسَدَتْ شَيْئًا فَقَضَى رَسُولُ اللهِ ﷺ أَنَّ حِفْظَ الثِّمَارِ عَلَى أَهْلِهَا بِالنَّهَارِ وَضَمَّنَ أَهْلَ الْمَاشِيَةِ مَا أَفْسَدَتْ مَاشِيَتُهُمْ بِاللَّيْلِ 17681 وَأَخْبَرَنَا أَبُو بَكْرِ بْنُ الْحَارِثِ الْأَصْبَهَانِيُّ أنبأ عَلِيُّ بْنُ عُمَرَ الْحَافِظُ ثنا أَبُو بَكْرٍ النَّيْسَابُورِيُّ ثنا حَاجِبُ بْنُ سُلَيْمَانَ ثنا مُؤَمَّلٌ ثنا سُفْيَانُ بِإِسْنَادِهِ نَحْوَهُ وَقَالَ عَنْ حَرَامٍ عَنِ الْبَرَاءِ أَنَّ نَاقَةً لَهُمْ  

[Machine] A camel belonging to Al-Bara' ibn 'Azib entered a man's garden and caused damage. The Messenger of Allah ﷺ ruled that people should protect their wealth during the day and their livestock at night, and likewise (continue to do so)  

أَنَّ نَاقَةً لِلْبَرَاءِ بْنِ عَازِبٍ دَخَلَتْ حَائِطَ رَجُلٍ فَأَفْسَدَتْ فَقَضَى رَسُولُ اللهِ ﷺ عَلَى أَهْلِ الْأَمْوَالِ حِفْظُهَا بِالنَّهَارِ وَعَلَى أَهْلِ الْمَوَاشِي حِفْظُهَا بِاللَّيْلِ وَكَذَلِكَ  

[Machine] A camel belonging to Bara'ah ibn 'Azib entered a garden of some of the Ansar and caused damage. They disputed and took the matter to the Messenger of Allah ﷺ . He ruled that the owners of the gardens are responsible for their protection during the day, and the owners of the livestock are responsible for the damage caused by the livestock during the night. It was narrated from Ash-Sha'bi from Shurayh that he used to guarantee compensation for damage caused by sheep during the night but not during the day. He interpreted this verse: "And [mention] David and Solomon, when they judged concerning the field – when the sheep of a people overran it [at night]" and he used to say that the word "overran" refers to the night.  

أَنَّ نَاقَةً لِلْبَرَاءِ بْنِ عَازِبٍ دَخَلَتْ حَائِطًا لِقَوْمٍ مِنَ الْأَنْصَارِ فَأَفْسَدَتْ فَاخْتَصَمُوا إِلَى رَسُولِ اللهِ ﷺ فَقَضَى أَنَّ حِفْظَ الْحَوَائِطِ عَلَى أَهْلِهَا بِالنَّهَارِ وَعَلَى أَهْلِ الْمَوَاشِي مَا أَفْسَدَتِ الْمَوَاشِي بِاللَّيْلِ وَرُوِّينَا عَنِ الشَّعْبِيِّ عَنْ شُرَيْحٍ أَنَّهُ كَانَ يَضْمَنُ مَا أَفْسَدَتِ الْغَنَمُ بِاللَّيْلِ وَلَا يَضْمَنُ مَا أَفْسَدَتْ بِالنَّهَارِ وَيَتَأَوَّلُ هَذِهِ الْآيَةَ {وَدَاوُدَ وَسُلَيْمَانَ إِذْ يَحْكُمَانِ فِي الْحَرْثِ إِذْ نَفَشَتْ فِيهِ غَنَمُ الْقَوْمِ} وَكَانَ يَقُولُ النَّفْشُ بِاللَّيْلِ  

[Machine] The passage is already in Arabic and it says "The breeze was at night."  

كَانَ النَّفْشُ بِاللَّيْلِ  

[Machine] Daytime or nighttime? They said, "Daytime" and he nullified their answer and recited, "When the sheep of the people were sent forth" [Surah Al-Anbiya, verse 78]. And he said, "Verily, the sending forth happens at night." In another narration, Qatada narrated from Ash-Sha'abi that Shurayh was presented with a sheep that produced wool, so Ash-Sha'abi said, "Examine it, for he will ask you whether it was at night or during the day." So he asked them and said, "If it was at night, then you have guaranteed, and if it was during the day, there is no guarantee upon you." He said, "The sending forth happens at night and the ewe produces wool during the day." And it was also narrated from Masrouq that he said, "When the sheep of the people were sent forth" [Surah Al-Anbiya, verse 78]. He said, "It was a vineyard, and it entered it at night, and it did not leave anything green in it."  

نَهَارًا أَوْ لَيْلًا؟ قَالُوا نَهَارًا فَأَبْطَلَهُ وَقَرَأَ {إِذْ نَفَشَتْ فِيهِ غَنَمُ الْقَوْمِ} [الأنبياء 78] وَقَالَ إِنَّمَا النَّفْشُ بِاللَّيْلِ وَفِي رِوَايَةِ قَتَادَةَ عَنِ الشَّعْبِيِّ أَنَّ شُرَيْحًا رُفِعَتْ إِلَيْهِ شَاةٌ أَصَابَتْ غَزْلًا فَقَالَ الشَّعْبِيُّ أَبْصِرُوهُ فَإِنَّهُ سَيَسْأَلُهُمْ أَبِلَيْلٍ كَانَ أَمْ بِنَهَارٍ؟ فَسَأَلَهُمْ فَقَالَ إِنْ كَانَ بِلَيْلٍ فَقَدْ ضَمَنْتُمْ وَإِنْ كَانَ بِنَهَارٍ فَلَا ضَمَانَ عَلَيْكُمْ قَالَ وَقَالَ النَّفْشُ بِاللَّيْلِ وَالْهَمَلُ بِالنَّهَارِ وَرَوَى مُرَّةُ عَنْ مَسْرُوقٍ {إِذْ نَفَشَتْ فِيهِ غَنَمُ الْقَوْمِ} [الأنبياء 78] قَالَ كَانَ كَرْمًا فَدَخَلَتْ فِيهِ لَيْلًا فَمَا تَرَكَتْ فِيهِ خَضِرًا  

[Machine] That the Messenger of Allah ﷺ said, "The injury caused by blunt objects is severe, and so is falling into a well, and so is falling on a rock, and in the distribution of war booty, one-fifth is allocated."  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ جَرْحُ الْعَجْمَاءِ جُبَارٌ وَالْبِئْرُ جُبَارٌ وَالْمَعْدِنُ جُبَارٌ وَفِي الرِّكَازِ الْخُمُسُ  

عَنِ النَّبِيِّ ﷺ قَالَ الْعَجْمَاءُ جَرْحُهَا جُبَارٌ وَالْمَعْدِنُ جُبَارٌ وَالْبِئْرُ جُبَارٌ وَفِي الرِّكَازِ الْخُمُسُ  

[Machine] The man is stubborn, as was stated by Al-Shafi'i. As for what is narrated from the Prophet ﷺ about the man being stubborn, it is incorrect, and Allah knows best. Because the narrators did not preserve it as such. This addition is unique to Sufyan bin Hussain, narrated from Al-Zuhri, and...  

عَنْ رَسُولِ اللهِ ﷺ قَالَ الرِّجْلُ جُبَارٌ فَقَدْ قَالَ الشَّافِعِيُّ ؓ وَأَمَّا مَا رُوِيَ عَنِ النَّبِيِّ ﷺ مِنَ الرِّجْلُ جُبَارٌ فَهُوَ غَلَطٌ وَاللهُ أَعْلَمُ؛ لِأَنَّ الْحُفَّاظَ لَمْ يَحْفَظُوا هَكذَا قَالَ الشَّيْخُ هَذِهِ الزِّيَادَةُ يَنْفَرِدُ بِهَا سُفْيَانُ بْنُ حُسَيْنٍ عَنِ الزُّهْرِيِّ وَقَدْ  

[Machine] The Messenger of Allah ﷺ said, "The beast is powerful, the man is powerful, the well is powerful, and the mine is powerful. As for the fifth, Abu Al-Hasan Al-Daraqutni said this, and it is a delusion and no one followed him on it, according to Shu'bah. Al-Sheikh (may Allah have mercy on him) said, and this hadith was narrated by Shu'bah from Muhammad ibn Ja'far Ghandar, who is the judge in the hadith of Shu'bah, as well as Mu'adh ibn Mu'adh Al-Anbari, Muslim ibn Ibrahim, Abu Umar Al-Hawdai, and others, excluding this addition. And similarly..."  

قَالَ رَسُولُ اللهِ ﷺ الدَّابَّةُ جَرْحُهَا جُبَارٌ وَالرِّجْلُ جُبَارٌ وَالْبِئْرُ جُبَارٌ وَالْمَعْدِنُ جُبَارٌ وَفِي الرِّكَازِ الْخُمُسُ فَقَدْ قَالَ أَبُو الْحَسَنِ الدَّارَقُطْنِيُّ كَذَا قَالَ وَهُوَ وَهَمَ وَلَمْ يُتَابِعْهُ عَلَيْهِ أَحَدٌ عَنْ شُعْبَةَ قَالَ الشَّيْخُ رَحِمَهُ اللهُ وَقَدْ رَوَى هَذَا الْحَدِيثَ عَنْ شُعْبَةَ مُحَمَّدُ بْنُ جَعْفَرٍ غُنْدَرٌ وَهُوَ الْحَكَمُ فِي حَدِيثِ شُعْبَةَ وَمُعَاذُ بْنُ مُعَاذٍ الْعَنْبَرِيُّ وَمُسْلِمُ بْنُ إِبْرَاهِيمَ وَأَبُو عُمَرَ الْحَوْضِيُّ وَغَيْرُهُمْ دُونَ هَذِهِ الزِّيَادَةِ وَكَذَلِكَ  

[Machine] The Messenger of Allah ﷺ said, "The mine is oppressive, the well is oppressive, the she-camel is oppressive, and the man is oppressive. And in the condition of Khums, the wording of Thawri's hadith is present, and in the narration of Al-A'mash, Al-'Ajma' is oppressive, the well is oppressive, the mine is oppressive, and the man is oppressive. And in the condition of Khums, this is a Mursal that cannot be established as proof. Qais ibn Al-Rabi' narrated it through mentioning it from Abdullah ibn Mas'ud, and Qais' narration cannot be used as evidence."  

قَالَ رَسُولُ اللهِ ﷺ الْمَعْدِنُ جُبَارٌ وَالْبِئْرُ جُبَارٌ وَالسَّائِمَةُ جُبَارٌ وَالرِّجْلُ جُبَارٌ وَفِي الرِّكَازِ الْخُمُسُ لَفْظُ حَدِيثِ الثَّوْرِيِّ وَفِي رِوَايَةِ الْأَعْمَشِ الْعَجْمَاءُ جُبَارٌ وَالْبِئْرُ جُبَارٌ وَالْمَعْدِنُ جُبَارٌ وَالرِّجْلُ جُبَارٌ وَفِي الرِّكَازِ الْخُمُسُ فَهَذَا مُرْسَلٌ لَا تَقُومُ بِهِ حُجَّةٌ وَرَوَاهُ قَيْسُ بْنُ الرَّبِيعِ مَوْصُولًا بِذِكْرِ عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ فِيهِ قَالَ وَقَيْسٌ لَا يُحْتَجُّ بِهِ  

[Machine] The Messenger of Allah ﷺ said: "Whoever stops a mount on one of the paths of the Muslims or in their markets and it kicks with its hand or leg, then he is responsible for its damage, Abu Jaziyah and Al-Sari ibn Isma'il are weak".  

قَالَ رَسُولُ اللهِ ﷺ مَنْ أَوْقَفَ دَابَّةً فِي سَبِيلٍ مِنْ سُبُلِ الْمُسْلِمِينَ أَوْ فِي أَسْوَاقِهِمْ فَأَوْطَئَتْ بِيَدٍ أَوْ رِجْلٍ فَهُوَ ضَامِنٌ أَبُو جَزِيٍّ وَالسَّرِيُّ بْنُ إِسْمَاعِيلَ ضَعِيفَانِ  

[Machine] On the authority of the Prophet ﷺ who said: "The non-Arabs cause severe wounds, metals cause severe wounds, and fire causes severe wounds. And in the scale is one-fifth (of one's good deeds)." And Abu Abdur-Rahman As-Sulami and Abu Bakr ibn Al-Harith reported to us that Ali ibn Umar Al-Hafidh informed us, and Abu Bakr ibn Al-Harith said: 'Ali ibn Umar Al-Hafidh informed us that Abu Bakr An-Naysaburi informed us that Ahmad ibn Mansur Ar-Ramadi informed us that Abdur-Razzaq narrated to us in this condensed narration about the fire. Ar-Ramadi said that Abdur-Razzaq said: Ma'mar said, "I do not consider it except as a delusion." And Abu Al-Husayn ibn Bishrana informed us in Baghdad that Abu Amr ibn As-Sammak informed us, and Hanbal ibn Ishaq narrated that he heard Abu Abdullah Ahmad ibn Hanbal saying regarding the hadith of Abu Huraira: The narration of Abdur-Razzaq about the fire causing severe wounds - it is not something that was not in the books, it is false and not authentic.' And Abu Abdur-Rahman As-Sulami and Abu Bakr ibn Al-Harith reported to us that Ali ibn Umar Al-Hafidh informed us, and Muhammad ibn Makhled informed us and Abu Ishaq Ibrahim ibn Hane' said: I heard Ahmad ibn Hanbal saying: The people of Yemen, they write the fire as "An-Nayr" and they write the well as "Al-Bayr" - meaning something similar to that, meaning it is a distortion.  

عَنِ النَّبِيِّ ﷺ قَالَ الْعَجْمَاءُ جَرْحُهَا جُبَارٌ وَالْمَعْدِنُ جُبَارٌ وَالنَّارُ جُبَارٌ وَفِي الرِّكَازِ الْخُمُسُ 17695 وَأَخْبَرَنَا أَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ وَأَبُو بَكْرِ بْنُ الْحَارِثِ قَالَا أنبأ عَلِيُّ بْنُ عُمَرَ الْحَافِظُ ثنا أَبُو بَكْرٍ النَّيْسَابُورِيُّ ثنا أَحْمَدُ بْنُ مَنْصُورٍ الرَّمَادِيُّ ثنا عَبْدُ الرَّزَّاقِ بِهَذَا الْحَدِيثِ مُخْتَصَرًا فِي النَّارِ قَالَ الرَّمَادِيُّ قَالَ عَبْدُ الرَّزَّاقِ قَالَ مَعْمَرٌ لَا أُرَاهُ إِلَّا وَهْمًا 17696 وَأَخْبَرَنَا أَبُو الْحُسَيْنِ بْنُ بِشْرَانَ بِبَغْدَادَ أَنْبَأَ أَبُو عَمْرِو بْنُ السَّمَّاكِ ثنا حَنْبَلُ بْنُ إِسْحَاقَ قَالَ سَمِعْتُ أَبَا عَبْدِ اللهِ أَحْمَدَ بْنَ حَنْبَلٍ يَقُولُ فِي حَدِيثِ أَبِي هُرَيْرَةَ حَدِيثُ عَبْدِ الرَّزَّاقِ يُحَدِّثُ بِهِ النَّارُ جُبَارٌ لَيْسَ بِشَيْءٍ لَمْ يَكُنْ فِي الْكُتُبِ بَاطِلٌ لَيْسَ بِصَحِيحٍ 17697 أَخْبَرَنَا أَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ وَأَبُو بَكْرِ بْنُ الْحَارِثِ قَالَا أَنْبَأَ عَلِيُّ بْنُ عُمَرَ الْحَافِظُ ثنا مُحَمَّدُ بْنُ مَخْلَدٍ ثنا أَبُو إِسْحَاقَ إِبْرَاهِيمُ بْنُ هَانِئٍ قَالَ سَمِعْتُ أَحْمَدَ بْنَ حَنْبَلٍ يَقُولُ أَهْلُ الْيَمَنِ يَكْتُبُونَ النَّارَ النَّيْرَ وَيَكْتُبُونَ الْبَيْرَ يَعْنِي مِثْلَ ذَلِكَ يَعْنِي فَهُوَ تَصْحِيفٌ  

[Machine] I went with my father towards the Messenger of Allah ﷺ and my father greeted him and sat with him for an hour. Then the Messenger of Allah ﷺ said to my father, "Is this your son?" He said, "Yes, by the Lord of the Ka'bah." The Messenger of Allah ﷺ said, "Really?" He said, "I bear witness to it." Then the Messenger of Allah ﷺ smiled, laughing at the resemblance between me and my father and at my father's swearing. Then he said, "As for your son, he does not bring you any harm and you do not bring him any harm." And the Messenger of Allah ﷺ recited (the verse), "No bearer of burdens shall bear the burden of another" (Qur'an, 53:38) until he reached the statement (of Allah), "This is a warner of the warners of old" (Qur'an, 53:56).  

انْطَلَقْتُ مَعَ أَبِي نَحْوَ رَسُولِ اللهِ ﷺ فَسَلَّمَ عَلَيْهِ أَبِي وَجَلَسْنَا سَاعَةً فَتَحَدَّثْنَا فَقَالَ رَسُولُ اللهِ ﷺ لِأَبِي ابْنُكَ هَذَا؟ قَالَ إِي وَرَبِّ الْكَعْبَةِ قَالَ حَقًّا؟ قَالَ أَشْهَدُ بِهِ قَالَ فَتَبَسَّمَ رَسُولُ اللهِ ﷺ ضَاحِكًا مِنْ ثَبْتِ شَبَهِي بِأَبِي وَمَنْ حَلِفِ أَبِي عَلَى ذَلِكَ قَالَ ثُمَّ قَالَ أَمَا إِنَّ ابْنَكَ هَذَا لَا يَجْنِي عَلَيْكَ وَلَا تَجْنِي عَلَيْهِ قَالَ وَقَرَأَ رَسُولُ اللهِ ﷺ {أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى} [النجم 38] إِلَى قَوْلِهِ {هَذَا نَذِيرٌ مِنَ النُّذُرِ الْأُولَى} [النجم 56]  

[Machine] We arrived to the Prophet ﷺ a group of people from the tribe of Tamim and we approached him while he was saying, "The hand of the giver is superior, begin with those that you are responsible for, your mother, your father, your sister and your brother, then the closest ones after them." Then a man from the Ansar said, "O Messenger of Allah, these are the sons of Tha'laba ibn Yarbua who harmed so-and-so in the pre-Islamic period." So, the Prophet ﷺ raised his voice and said, "Does one soul bear the burden of another soul?"  

قَدِمْنَا عَلَى النَّبِيِّ ﷺ نَفَرٌ مِنْ بَنِي تَمِيمٍ فَانْتَهَيْنَا إِلَيْهِ وَهُوَ يَقُولُ يَدُ الْمُعْطِي الْعُلْيَا ابْدَأْ بِمَنْ تَعُولُ أُمَّكَ وَأَبَاكَ وَأُخْتَكَ وَأَخَاكَ ثُمَّ أَدْنَاكَ أَدْنَاكَ فَقَالَ رَجُلٌ مِنَ الْأَنْصَارِ يَا رَسُولَ اللهِ هَؤُلَاءِ بَنُو ثَعْلَبَةَ بْنِ يَرْبُوعٍ الَّذِينَ أَصَابُوا فُلَانًا فِي الْجَاهِلِيَّةِ فَهَتَفَ النَّبِيُّ ﷺ أَلَا إِنَّهَا لَا تَجْنِي نَفْسٌ عَلَى أُخْرَى  

[Machine] The man used to be held accountable for the sins of others until Ibrahim ﷺ came and Allah said, "And [mention] Ibrahim, who fulfilled [his obligations] - that no bearer of burdens will bear the burden of another" [Surah An-Najm, 53:38]. Ash-Shafi'i said, "By Allah, I have heard and Allah knows best in His saying, 'that no bearer of burdens will bear the burden of another' [Surah An-Najm, 53:38], that no one will be held accountable for the sins of others. Allah rewards His servants based on their own actions, and similarly, their wealth. No one benefits at the expense of another's wealth, except as specified by the Messenger of Allah ﷺ regarding the penalty for a mistake committed by a free, sane adult human."  

كَانَ الرَّجُلُ يُؤْخَذُ بِذَنْبِ غَيْرِهِ حَتَّى جَاءَ إِبْرَاهِيمُ عَلَيْهِ السَّلَامُ فَقَالَ اللهُ تَعَالَى {وَإِبْرَاهِيمَ الَّذِي وَفَّى أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى} [النجم 38] قَالَ الشَّافِعِيُّ وَالَّذِي سَمِعْتُ وَاللهُ أَعْلَمُ فِي قَوْلِ اللهِ ﷻ {أَلَّا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى} [النجم 38] أَنْ لَا يُؤْخَذَ أَحَدٌ بِذَنْبِ غَيْرِهِ؛ لِأَنَّ اللهَ ﷻ جَزَى الْعِبَادَ عَلَى أَعْمَالِ أَنْفُسِهِمْ وَكَذَلِكَ أَمْوَالُهُمْ لَا يَجْنِي أَحَدٌ عَلَى أَحَدٍ فِي مَالٍ إِلَّا حَيْثُ خَصَّ رَسُولُ اللهِ ﷺ بِأَنَّ جِنَايَةَ الْخَطَأِ مِنَ الْحُرِّ مِنَ الْآدَمِيِّينَ عَلَى عَاقِلَتِهِ