While the Prophet ﷺ was in the market, somebody, called, "O Abul-Qasim." The Prophet ﷺ turned to him. The man said, "I have called to this (i.e. another man)." The Prophet ﷺ said, "Name yourselves by my name but not by my Kunya (name)." (In Arabic world it is the custom to call the man as the father of his eldest son, e.g. Abul-Qasim.) (See Hadith No. 737, Vol. 4) (Using translation from Bukhārī 2120)   

كَانَ النَّبِيُّ ﷺ فِي السُّوقِ فَقَالَ رَجُلٌ يَا أَبَا الْقَاسِمِ فَالْتَفَتَ إِلَيْهِ رَسُولُ اللهِ ﷺ فَقَالَ يَا رَسُولَ اللهِ إِنَّمَا دَعَوْتُ هَذَا فَقَالَ رَسُولُ اللهِ ﷺ تَسَمَّوْا بِاسْمِي وَلَا تَكْتَنُوا بِكُنْيَتِي  

[Machine] About Tawus Al-Yamani, may Allah have mercy on him.  

عَنْ طَاوُسٍ الْيَمَانِيِّ رَحِمَهُ اللهُ  

[Machine] "The Prophet ﷺ said, 'Whoever is called by my name should not withhold their nickname, and whoever is given my nickname should not call themselves by my name.' This was also narrated from another perspective by Abu Hurairah, and there is disagreement on this matter. The narrations prohibiting it altogether are more numerous and more authentic, and Allah knows best."  

أَنَّ النَّبِيَّ ﷺ قَالَ مَنْ تَسَمَّى بِاسْمِي فَلَا يَكْتَنِي بِكُنْيَتِي وَمَنْ تَكَنَّى بِكُنْيَتِي فَلَا يَتَسَمَّى بِاسْمِي وَرُوِيَ ذَلِكَ أَيْضًا مِنْ وَجْهٍ آخَرَ عَنْ أَبِي هُرَيْرَةَ ؓ وَاخْتُلِفَ عَلَيْهِ فِيهَا وَأَحَادِيثُ النَّهْيِ عَلَى الْإِطْلَاقِ أَكْثَرُ وَأَصَحُّ طَرِيقًا وَاللهُ أَعْلَمُ  

I said: Messenger of Allah! tell me if a son is born to me after your death, may I give him your name and your kunyah? He replied: Yes. The transmitter Abu Bakr did not mention the words "I said". Instead, he said: 'Ali said to the Prophet ﷺ. (Using translation from Abū Dāʾūd 4967)   

قَالَ عَلِيٌّ ؓ قُلْتُ يَا رَسُولَ اللهِ إِنْ وُلِدَ لِي مِنْ بَعْدِكَ وَلَدٌ أُسَمِّيهِ بِاسْمِكَ وَأُكَنِّيهِ بِكُنْيَتِكَ؟ قَالَ نَعَمْ لَمْ يَقُلْ أَبُو بَكْرٍ قُلْتُ قَالَ قَالَ عَلِيٌّ لِلنَّبِيِّ ﷺ  

[Machine] "O Messenger of Allah, if I have a child after you, should I name him with your name and call him by your nickname?" He said, "Yes, and it has also been narrated from another weak source, from Muhammad ibn al-Hanafiyya, and the narration differs in its wording."  

يَا رَسُولَ اللهِ إِنْ وُلِدَ لِي بَعْدَكَ أُسَمِّيهِ بِاسْمِكَ وَأُكَنِّيهِ بِكُنْيَتِكَ؟ قَالَ نَعَمْ وَرُوِيَ مِنْ وَجْهٍ آخَرَ ضَعِيفٍ عَنْ مُحَمَّدٍ ابْنِ الْحَنَفِيَّةِ وَالْحَدِيثُ مُخْتَلَفٌ فِي وَصَلِهِ  

[Machine] A woman went to the Prophet ﷺ and said, "O Messenger of Allah, I have given birth to a boy and I named him Muhammad and I gave him the kunya of Abu Al-Qasim. I heard that you dislike that." So the Prophet asked, "What is it that makes my name allowed and my kunya forbidden? Or what is it that makes my kunya forbidden and my name allowed? " The scholar, may Allah have mercy on him, said, "The Hadiths that prohibit using the kunya of Abu Al-Qasim in general are more authentic than this Hadith of Al-Hajabi and others. So the ruling is in her favor. And the Hadith of Ali indicates that he recognized the prohibition until he asked for permission to use it alone. And perhaps the Hadith of Aisha also implies, if its chain is correct, that the prohibition occurred at the initial stage and not on a permanent basis. When the woman assumed that it was permanently forbidden, it was clear that it was not forbidden but disliked. And Allah knows best. Indeed, Humaid ibn Zanjaway said in his book Al-Adab, "I asked Ibn Abi Uways about Malik's opinion on a person combining the name of the Prophet and his kunya. He pointed to a sheikh sitting with us and said, "This is Muhammad ibn Malik. They named him Muhammad and gave him the kunya of Abu Al-Qasim. And he used to say that in the lifetime of the Prophet, it was disliked to be called by his kunya, but it was not disliked to be called by his name, because hardly anyone would call themselves by his name. But when he passed away, it was allowed. Don't you see that he allowed Ali, if he had a son after him, to combine both the name and the kunya? And among the sons of the companions who combined both were Muhammad ibn Abu Bakr, Muhammad ibn Jafar ibn Abu Talib, Muhammad ibn Sa'd ibn Abu Waqqas, Muhammad ibn Hattib, and Muhammad ibn Al-Muntashir." The sheikh said, "This is a specific ruling during his lifetime and an evidence for those who combined them after his death of the type that Al-Shafi'i, may Allah have mercy on him, used to say, "There is no evidence in the statement of anyone along with the Prophet." And Allah knows best.  

امْرَأَةٌ إِلَى النَّبِيِّ ﷺ فَقَالَتْ يَا رَسُولَ اللهِ إِنِّي قَدْ وَلَدْتُ غُلَامًا فَسَمَّيْتُهُ مُحَمَّدًا وَكَنَّيْتُهُ أَبَا الْقَاسِمِ فَذُكِرَ لِي أَنَّكَ تَكْرَهُ ذَلِكَ فَقَالَ مَا الَّذِي أَحَلَّ اسْمِي وَحَرَّمَ كُنْيَتِي ؟ أَوْ مَا الَّذِي حَرَّمَ كُنْيَتِي وَأَحَلَّ اسْمِي ؟ قَالَ الْفَقِيهُ رَحِمَهُ اللهُ أَحَادِيثُ النَّهْيِ عَنِ التَّكَنِّي بِأَبِي الْقَاسِمِ عَلَى الْإِطْلَاقِ أَصَحُّ مِنْ حَدِيثِ الْحَجَبِيِّ هَذَا وَأَكْثَرُ فَالْحُكْمُ لَهَا دُونَهُ وَحَدِيثُ عَلِيٍّ ؓ يَدُلُّ عَلَى أَنَّهُ عَرَفَ نَهْيًا حَتَّى سَأَلَ الرُّخْصَةَ لَهُ وَحْدَهُ وَقَدْ يَحْتَمِلُ حَدِيثُ عَائِشَةَ ؓ إِنْ صَحَّ طَرِيقُهُ أَنْ يَكُونَ نَهْيُهُ وَقَعَ فِي الِابْتِدَاءِ عَلَى الْكَرَاهِيَةِ وَالتَّنْزِيهِ لَا عَلَى التَّحْرِيمِ فَحِينَ تَوَهَّمَتِ الْمَرْأَةُ أَنَّهُ عَلَى التَّحْرِيمِ بَيَّنَ أَنَّهُ عَلَى غَيْرِ التَّحْرِيمِ وَالْأَوَّلُ أَظْهَرُ وَاللهُ أَعْلَمُ وَقَدْ قَالَ حُمَيْدُ بْنُ زَنْجُوَيْهِ فِي كِتَابِ الْأَدَبِ سَأَلْتُ ابْنَ أَبِي أُوَيْسٍ مَا كَانَ مَالِكٌ يَقُولُ فِي الرَّجُلِ يَجْمَعُ اسْمَ النَّبِيِّ ﷺ وَكُنْيَتَهُ؟ فَأَشَارَ إِلَى شَيْخٍ جَالِسٍ مَعَنْا فَقَالَ هَذَا مُحَمَّدُ بْنُ مَالِكٍ سَمَّاهُ مُحَمَّدًا وَكَنَّاهُ أَبَا الْقَاسِمِ وَكَانَ يَقُولُ إِنَّمَا نُهِيَ عَنْ ذَلِكَ فِي حَيَاةِ النَّبِيِّ ﷺ كَرَاهِيَةَ أَنْ يُدْعَى أَحَدٌ بِاسْمِهِ أَوْ كُنْيَتِهِ فَيَلْتَفِتَ النَّبِيُّ ﷺ فَأَمَّا الْيَوْمَ فَلَا بَأْسَ بِذَلِكَ قَالَ حُمَيْدُ بْنُ زَنْجُوَيْهِ إِنَّمَا كَرِهَ أَنْ يُدْعَى أَحَدٌ بِكُنْيَتِهِ فِي حَيَاتِهِ وَلَمْ يَكْرَهْ أَنْ يُدْعَى بِاسْمِهِ؛ لِأَنَّهُ لَا يَكَادُ أَحَدٌ يَدْعُو بِاسْمِهِ فَلَمَّا قُبِضَ ذَهَبَ ذَلِكَ أَلَا تَرَى أَنَّهُ أَذِنَ لِعَلِيٍّ ؓ إِنْ وُلِدَ لَهُ ابْنٌ بَعْدَهُ أَنْ يَجْمَعَ لَهُ الِاسْمَ وَالْكُنْيَةَ وَإِنَّ نَفَرًا مِنْ أَبْنَاءِ وُجُوهِ الصَّحَابَةِ جَمَعُوا بَيْنَهُمَا مِنْهُمْ مُحَمَّدُ بْنُ أَبِي بَكْرٍ وَمُحَمَّدُ بْنُ جَعْفَرِ بْنِ أَبِي طَالِبٍ وَمُحَمَّدُ بْنُ سَعْدِ بْنِ أَبِي وَقَّاصٍ وَمُحَمَّدُ بْنُ حَاطِبٍ وَمُحَمَّدُ بْنُ الْمُنْتَشِرِ قَالَ الشَّيْخُ وَهَذَا التَّخْصِيصُ بِحَيَاتِهِ وَالِاسْتِدْلَالُ لِمَنْ جَمَعَ بَيْنَهُمَا بَعْدَ وَفَاتِهِ مِنَ النَّوْعِ الَّذِي كَانَ يَقُولُ الشَّافِعِيُّ رَحِمَهُ اللهُ لَا حُجَّةَ فِي قَوْلِ أَحَدٍ مَعَ النَّبِيِّ ﷺ وَاللهُ أَعْلَمُ  

Zayd ibn Aslam quoted his father as saying: Umar ibn al-Khattab (Allah be pleased with him) struck one of his sons who was given the kunyah AbuIsa, and al-Mughirah ibn Shu'bah had the kunyah AbuIsa. Umar said to him: Is it not sufficient for you that you are called by the kunyah AbuAbdullah? He replied: The Messenger of Allah ﷺ gave me this kunyah. Thereupon he said: The Messenger of Allah ﷺ was forgiven all his sins, past and those followed. But we are among the people similar to us. Henceforth he was called by the kunyah AbuAbdullah until he died. (Using translation from Abū Dāʾūd 4963)   

رَسُولُ اللهِ ﷺ كَنَّانِي فَقَالَ إِنَّ رَسُولَ اللهِ ﷺ قَدْ غُفِرَ لَهُ مَا تَقَدْمَ مِنْ ذَنْبِهِ وَمَا تَأَخَّرَ وَإِنَّا فِي جَلِّيَتِنَا فَلَمْ يَزَلْ يُكَنَّى بِأَبِي عَبْدِ اللهِ حَتَّى هَلَكَ  

[Machine] The Messenger of Allah ﷺ was the best of people in character. I had a brother called Abu Umayr, who I considered to be young. He was a good-natured person. Whenever the Messenger of Allah ﷺ would come, he would ask, "Abu Umayr, what happened to the little bird?" And he would play with him.  

كَانَ رَسُولُ اللهِ ﷺ أَحْسَنَ النَّاسِ خُلُقًا كَانَ لِي أَخٌ يُقَالُ لَهُ أَبُو عُمَيْرٍ أَحْسِبُهُ قَالَ كَانَ فَطِيمًا قَالَ فَكَانَ إِذَا جَاءَ رَسُولُ اللهِ ﷺ فَرَآهُ قَالَ أَبَا عُمَيْرٍ مَا فَعَلَ النُّغَيْرُ قَالَ وَكَانَ يَلْعَبُ بِهِ  

[Machine] I said, "O Messenger of Allah, do all your wives have a kunyah other than me?" He said, "Take the kunyah of your son Abdullah ibn Zubayr." So she was called the mother of Abdullah until she died.  

قُلْتُ يَا رَسُولَ اللهِ كُلُّ نِسَائِكَ لَهُنَّ كُنًى غَيْرِي قَالَ تَكَنَّيْ بِابْنِكِ عَبْدِ اللهِ بْنِ الزُّبَيْرِ فَكَانَتْ تُكَنَّى بِأُمِّ عَبْدِ اللهِ حَتَّى مَاتَتْ  

[Machine] "O Messenger of Allah, why don't you give me a personal nickname like you do with all your other wives?" He replied, "Yes, you will be known as the mother of Abdullah." This statement was reported by Abu Usama, followed by Hammad ibn Salama and Muslim ibn Qa'nab, from Hisham."  

يَا رَسُولَ اللهِ أَلَا تُكَنِّينِي فَكُلُّ نِسَائِكَ لَهَا كُنْيَةٌ؟ فَقَالَ بَلَى اكْتَنِي بِابْنِكِ عَبْدِ اللهِ فَكَانَتْ تُكَنَّى أُمَّ عَبْدِ اللهِ لَفْظُ حَدِيثِ أَبِي أُسَامَةَ تَابَعَهُ حَمَّادُ بْنُ سَلَمَةَ وَمَسْلَمَةُ بْنُ قَعْنَبٍ عَنْ هِشَامٍ  

I heard the Prophet (nay peace be upon him) say: Let the birds stay in their roosts. She said: I also heard him say: Two sheep are to be sacrificed for a boy and one for a girl, but it does you no harm whether they are male or female. (Using translation from Abū Dāʾūd 2835)   

النَّبِيِّ ﷺ قَالَ عَنِ الْغُلَامِ شَاتَانِ وَعَنِ الْجَارِيَةِ شَاةٌ لَا يَضُرُّكُمْ ذُكْرَانًا كُنَّ أَمْ إِنَاثًا وَسَمِعْتُهُ يَقُولُ أَقِرُّوا الطَّيْرَ عَلَى مَكَانَاتِهَا  

[Machine] The Prophet ﷺ said: "Set the birds on their places." And someone else mentioned about Sufyan, on its location, and it is in accusative case "kaf" plural, as I was told. 19338 Abu Abdullah Al-Hafiz informed us, narrated by Abu Al-Walid Al-Faqih, narrated by Ibrahim Ibn Mahmoud who said: A man asked Yunus Ibn Abdul A'la about the meaning of the Prophet's saying, "Set the birds on their places." He replied, "Verily, Allah loves the truth," and As-Shafi'i would say in his interpretation of the Prophet's saying, "Set the birds on their places," he said: In the time of Jahiliyyah (pre-Islamic period of ignorance), when a man had a need, he would go to his bird in its nest and he would let it fly. If it flew to the right, he would proceed to fulfill his need, and if it flew to the left, he would return. Then the Messenger of Allah ﷺ prohibited that. He said: And Ash-Shafi'i, may Allah have mercy on him, mentioned a unique composition in these meanings.  

قَالَ النَّبِيُّ ﷺ أَقِرُّوا الطَّيْرَ عَلَى مَكَانَاتِهَا وَقَالَ غَيْرُهُ عَنْ سُفْيَانَ عَلَى مَكَنَاتِهَا وَهِيَ بِنَصْبِ الْكَافِ أَيْضًا جَمْعُ مَكَانٍ كَمَا بَلَغَنِي 19338 أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ ثنا أَبُو الْوَلِيدِ الْفَقِيهُ ثنا إِبْرَاهِيمُ بْنُ مَحْمُودٍ قَالَ سَأَلَ إِنْسَانٌ يُونُسَ بْنَ عَبْدِ الْأَعْلَى عَنْ مَعْنَى قَوْلِ النَّبِيِّ ﷺ أَقِرُّوا الطَّيْرَ عَلَى مَكَنَاتِهَا فَقَالَ إِنَّ اللهَ يُحِبُّ الْحَقَّ إِنَّ الشَّافِعِيَّ كَانَ صَاحِبَ ذَا سَمِعْتُهُ يَقُولُ فِي تَفْسِيرِ قَوْلِ النَّبِيِّ ﷺ أَقِرُّوا الطَّيْرَ عَلَى مَكَنَاتِهَا فَقَالَ كَانَ الرَّجُلُ فِي الْجَاهِلِيَّةِ إِذَا أَتَى الْحَاجَةَ أَتَى الطَّيْرَ فِي وَكْرِهِ فَنَفَرَهُ فَإِنْ أَخَذَ ذَاتَ الْيَمِينِ مَضَى لِحَاجَتِهِ وَإِنْ أَخَذَ ذَاتَ الشِّمَالِ رَجَعَ فَنَهَى رَسُولُ اللهِ ﷺ عَنْ ذَلِكَ قَالَ وَكَانَ الشَّافِعِيُّ رَحِمَهُ اللهُ نَسِيجَ وَحْدِهِ فِي هَذِهِ الْمَعَانِي  

A man called the Messenger of Allah ﷺ: We used to sacrifice Atirah in pre-Islamic days during Rajab; so what do you command us? He said: Sacrifice for the sake of Allah in any month whatever; obey Allah, Most High, and feed(the people). He said: We used to sacrifice a Fara' in pre-Islamic days, so what do you command us? He said: On every pasturing animal there is a Fara' which is fed by your cattle till it becomes strong and capable of carrying load. The narrator Nasr said (in his version): When it becomes capable of carrying load of the pilgrims, you may slaughter it and give its meat as charity (sadaqah). The narrator Khalid's version says: You (may give it) to the travellers, for it is better. Khalid said: I asked AbuQilabah: How many pasturing animals? He replied: One hundred. (Using translation from Abū Dāʾūd 2830)   

قَالَ نُبَيْشَةُ نَادَى رَجُلٌ رَسُولَ اللهِ ﷺ فَقَالَ إِنَّا كُنَّا نَعْتِرُ عَتِيرَةً فِي الْجَاهِلِيَّةِ فِي رَجَبٍ فَمَا تَأْمُرُنَا؟ قَالَ اذْبَحُوا لِلَّهِ فِي أِيِّ شَهْرٍ كَانَ وَبِرُّوا لِلَّهِ وَأَطْعِمُوا قَالَ إِنَّا كُنَّا نُفَرِّعُ فَرَعًا فِي الْجَاهِلِيَّةِ فَمَا تَأْمُرُنَا؟ قَالَ فِي كُلِّ سَائِمَةٍ فَرَعٌ تَغْذُوهُ مَاشِيَتُكَ حَتَّى إِذَا اسْتَجْمَلَ ذَبَحْتَهُ فَتَصَدَّقْتَ بِلَحْمِهِ قَالَ خَالِدٌ أَحْسَبُهُ قَالَ عَلَى ابْنِ السَّبِيلِ فَإِنَّ ذَلِكَ خَيْرٌ قَالَ خَالِدٌ قُلْتُ لِأَبِي قِلَابَةَ كَمِ السَّائِمَةُ؟ قَالَ مِائَةٌ كَذَا قَالَهُ أَبُو قِلَابَةَ  

[Machine] The Messenger of Allah ﷺ ordered the distribution of one sheep for every fifty, as mentioned in my book and in the narration of Hajjaj ibn Muhammad and others, according to Ibn Jurayj, one sheep for every five. Hammad ibn Salama narrated it from Abdullah bin Uthman bin Khuthaym, and he said, "One sheep for every fifty."  

أَمَرَ رَسُولُ اللهِ ﷺ بِالْفَرَعَةِ مِنْ كُلِّ خَمْسِينَ وَاحِدَةٌ كَذَا فِي كِتَابِي وَفِي رِوَايَةِ حَجَّاجِ بْنِ مُحَمَّدٍ وَغَيْرِهِ عَنِ ابْنِ جُرَيْجٍ فِي كُلِّ خَمْسٍ وَاحِدَةٌ وَرَوَاهُ حَمَّادُ بْنُ سَلَمَةَ عَنْ عَبْدِ اللهِ بْنِ عُثْمَانَ بْنِ خُثَيْمٍ وَقَالَ مِنْ كُلِّ خَمْسِينَ شَاةً شَاةٌ  

On his father's authority, said that his grandfather that the Messenger of Allah ﷺ was asked about the aqiqah. He replied: Allah does not like the breaking of ties (uquq), as though he disliked the name. And he said: If anyone has a child born to him and wishes to offer a sacrifice on its behalf, he may offer two resembling sheep for a boy and one for a girl. And he was asked about fara'. He replied: Fara' is right. If you leave it (i.e. let it grow till it becomes a healthy camel of one year or two years, then you give it to a widow or give it in the path of Allah for using it as a riding beast, it is better than slaughtering it at the age when its meat is stuck to its hair, and you turn over your milking vessel and annoy your she-camel. (Using translation from Abū Dāʾūd 2842)   

أَنَّ النَّبِيَّ ﷺ قَالَ ح قَالَ وَحَدَّثَنَا مُحَمَّدُ بْنُ سُلَيْمَانَ الْأَنْبَارِيُّ ثنا عَبْدُ الْمَلِكِ بْنِ عَمْرٍو وَعَنْ دَاوُدَ عَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ أُرَاهُ عَنْ جَدِّهِ قَالَ سُئِلَ النَّبِيُّ ﷺ عَنِ الْعَقِيقَةِ فَذَكَرَهُ وَقَالَ وَسُئِلَ عَنِ الْفَرَعِ قَالَ وَالْفَرَعُ حَقٌّ وَأَنْ تَتْرُكُوهُ حَتَّى يَكُونَ بَكْرًا شَعُوبًا ابْنَ مَخَاضٍ أَوِ ابْنَ لَبُونٍ فَتُعْطِيَهُ أَرْمَلَةً أَوْ تَحْمِلَ عَلَيْهِ أَوْ فِي سَبِيلِ اللهِ خَيْرٌ مِنْ أَنْ تَذْبَحَهُ فَيَلْزَقَ لَحْمُهُ بِوَبَرِهِ تَكْفَأَ إِنَاءَكَ وَتُوَلِّهَ نَاقَتَكَ  

[Machine] I witnessed the Prophet ﷺ in Arafah and he was asked about sacrificing an animal (aqeeqah). He said, "I dislike disobedience (to parents). Whoever has a child and wishes to sacrifice (an animal) on his behalf, let him do so." He was asked about sacrificing a castrated animal (al-‘ateerah). He said, "It is permissible." He was asked about dividing meat (al-fara'). He said, "It is permissible, but it is not done by slaughtering one sheep on top of another. Rather, it is done by feeding the younger one of the two (sheep), until it reaches the age of biloonee or mukhadh, meaning that you slaughter it." This is better than being extravagant with your utensil and giving it to your camel and slaughtering it, so that its meat gets mixed with its hair. This hadith was narrated by 'Abdul-Jabbar ibn al-'Ala from Sufyan, who said in the narration: "And leaving it under its mother until it becomes a biloonee or mukhadh."  

شَهِدْتُ النَّبِيَّ ﷺ بِعَرَفَةَ وَسُئِلَ عَنِ الْعَقِيقَةِ فَقَالَ لَا أُحِبُّ الْعُقُوقَ وَمَنْ وُلِدَ لَهُ وَلَدٌ وَأَحَبَّ أَنْ يَنْسُكَ عَنْهُ فَلْيَنْسُكْ وَسُئِلَ عَنِ الْعَتِيرَةِ فَقَالَ حَقٌّ وَسُئِلَ عَنِ الْفَرَعِ فَقَالَ حَقٌّ وَلَيْسَ هُوَ أَنْ تَذْبَحَهُ عُرَاةً مِنْ عُرَاةٍ وَلَكِنْ تُمَكِّنُهُ مِنْ مَالِكَ حَتَّى إِذَا كَانَ ابْنَ لَبُونٍ أَوِ ابْنَ مَخَاضٍ زُخْرُبًّا يَعْنِي ذَبَحْتَهُ وَذَلِكَ خَيْرٌ مِنْ أَنْ تَكْفَأَ إِنَاءَكَ وَتُوَلِّهَ نَاقَتَكَ وَتَذْبَحَهُ يَخْتَلِطُ لَحْمُهُ بِشَعَرِهِ وَرَوَاهُ عَبْدُ الْجَبَّارِ بْنُ الْعَلَاءِ عَنْ سُفْيَانَ فَقَالَ فِي الْحَدِيثِ وَأَنْ تَتْرُكَهُ تَحْتَ أُمِّهِ حَتَّى يَكُونَ ابْنَ لَبُونٍ أَوِ ابْنَ مَخَاضٍ  

[Machine] He said, "I came to the Prophet ﷺ in Arafat or Mina and the people had already circled it (the Kaaba). So he mentioned the Hadith in which a man asked him about 'Atirah (a type of hairstyle). The Prophet ﷺ replied, 'Whoever wishes can 'atir (perform it), and whoever wishes may not 'atir. Whoever wishes can make a frra' (a certain type of braid), and whoever wishes may not frra'. Then he mentioned about the sacrifice of sheep and described it to us while pointing with one finger of his hand."  

قَالَ أَتَيْتُ النَّبِيَّ ﷺ بِعَرَفَاتٍ أَوْ قَالَ بِمِنًى وَقَدْ أَطَافَ بِهِ النَّاسُ فَذَكَرَ الْحَدِيثَ قَالَ فِيهِ وَسَأَلَهُ رَجُلٌ عَنِ الْعَتِيرَةِ فَقَالَ مَنْ شَاءَ عَتَرَ وَمَنْ شَاءَ لَمْ يَعْتِرْ وَمَنْ شَاءَ فَرَّعَ وَمَنْ شَاءَ لَمْ يُفَرِّعْ وَقَالَ فِي الْغَنَمِ أُضْحِيَّتُهَا وَوَصَفَ لَنَا أَبُو مَعْمَرٍ وَأَشَارَ بِالسَّبَّابَةِ وَاحِدَةً  

[Machine] He said: O Messenger of Allah, we used to slaughter sacrifices in the time of ignorance and we would eat from them and feed whoever came to us. So the Messenger of Allah ﷺ said: There is no harm in that. Waki' said: I never abandoned it. Another narrated it from Abu Awanah and he said: We used to slaughter in the month of Rajab.  

أَنَّهُ قَالَ يَا رَسُولَ اللهِ إِنَّا كُنَّا نَذْبَحُ فِي الْجَاهِلِيَّةِ ذَبَائِحَ فَنَأْكُلُ مِنْهَا وَنُطْعِمُ مَنْ جَاءَنَا فَقَالَ رَسُولُ اللهِ ﷺ لَا بَأْسَ بِذَلِكَ قَالَ وَكِيعٌ لَا أَدَعُهَا أَبَدًا وَرَوَاهُ غَيْرُهُ عَنْ أَبِي عَوَانَةَ فَقَالَ ذَبَحْنَا فِي رَجَبٍ  

"We were standing with the Prophet ﷺ at 'Arafat when I heard him say: 'O you people! For every household each year is Udhiyah (sacrifice) and 'Atirah. Do you know what an 'Atirah is ? It is that which you call Ar-Rajabiyyah.'" (Using translation from Tirmidhī 1518)   

كُنَّا وُقُوفًا مَعَ النَّبِيِّ ﷺ بِعَرَفَاتٍ فَسَمِعْتُهُ يَقُولُ يَا أَيُّهَا النَّاسُ عَلَى كُلِّ أَهْلِ بَيْتٍ فِي كُلِّ عَامٍ أُضْحِيَّةٌ وَعَتِيرَةٌ هَلْ تَدْرِي مَا الْعَتِيرَةُ؟ هِيَ الَّتِي تُسَمَّى الرَّجَبِيَّةَ  

[Machine] On the authority of the Prophet, ﷺ , he said: "There is no division or mutual cursing."  

عَنِ النَّبِيِّ ﷺ قَالَ لَا فَرَعَةَ وَلَا عَتِيرَةَ  

[Machine] Narrated by the Prophet Muhammad, he said, "There is neither 'Far'a' nor 'Atira'. And 'Far'a' is the first produce that was brought forth for them, which they used to sacrifice for their idols, and 'Atira' was practiced in the month of Rajab."  

عَنِ النَّبِيِّ ﷺ قَالَ لَا فَرَعَ وَلَا عَتِيرَةَ قَالَ وَالْفَرَعُ أَوَّلُ نِتَاجٍ كَانَ يُنْتَجُ لَهُمْ كَانُوا يَذْبَحُونَهُ لِطَوَاغِيتِهِمْ وَالْعَتِيرَةُ فِي رَجَبٍ  

[Machine] The Messenger of Allah ﷺ forbade drinking with the Bedouins. Abu Dawood said: Ghundar asked Ibn Abbas about this, and Abu Dawood said: My name is Abu Rihana Abdullah ibn Matar.  

نَهَى رَسُولُ اللهِ ﷺ عَنْ مُعَاقَرَةِ الْأَعْرَابِ قَالَ أَبُو دَاوُدَ غُنْدَرٌ أَوْقَفَهُ عَلَى ابْنِ عَبَّاسٍ قَالَ أَبُو دَاوُدَ اسْمُ أَبِي رَيْحَانَةَ عَبْدُ اللهِ بْنُ مَطَرٍ  

[Machine] The Prophet ﷺ said, "There is no 'aqar (pasture) in Islam". Abu Zakariya said, "Al-'aqar refers to the Bedouin Arabs when they gather at the watering hole. One of them competes against the other, and one of them causes his camel to drink the water while the other prevents his camel from drinking so as to deprive him (of water). They do this in disobedience to Allah and His Messenger." Abu Sulaiman al-Khattabi mentioned to me that what he had heard from Mu'aqarah al-A'rab is that two men compete with each other and each one argues with his companion. One of them deprives the other of a number of his camels' drinking water, and his companion also deprives him (of water). Whichever of the two has the most power in depriving the other, he is the one who wins. He disliked (the taste of) their meat, lest it becomes something they give preference to over Allah.  

أَنَّ النَّبِيَّ ﷺ قَالَ لَا عَقْرَ فِي الْإِسْلَامِ قَالَ أَبُو زَكَرِيَّا الْعَقْرُ يَعْنِي الْأَعْرَابَ عِنْدَ الْمَاءِ يَعْقِرُ هَذَا وَيَعْقِرُ هَذَا فَيَأْكُلُونَ لِغَيْرِ اللهِ وَرَسُولِهِ وَقَالَ أَبُو سُلَيْمَانَ الْخَطَّابِيُّ فِيمَا بَلَغَنِي عَنْهُ مُعَاقَرَةُ الْأَعْرَابِ أَنْ يَتَبَارَى الرَّجُلَانِ كُلُّ وَاحِدٍ مِنْهُمَا يُجَادِلُ صَاحِبَهُ فَيَعْقِرُ هَذَا عَدَدًا مِنْ إِبِلِهِ وَيَعْقِرُ صَاحِبُهُ فَأَيُّهُمَا كَانَ أَكْثَرَ عَقْرًا غَلَبَ صَاحِبَهُ وَكَرِهَ لُحُومَهَا لِئَلَّا يَكُونَ مِمَّا أُهِلَّ بِهِ لِغَيْرِ اللهِ  

[Machine] "To buy the house, extract the spring, and what is similar to that, and then sacrifice a bird for it," Abu Ubaid said, "and this interpretation in the hadith means that they seek protection through this action, fearing that if they do not sacrifice and feed, something harmful from the jinn will afflict them. So the Prophet ﷺ invalidated this practice and forbade it."  

أَنْ تَشْتَرِيَ الدَّارَ وَتَسْتَخْرِجَ الْعَيْنَ وَمَا أَشْبَهَ ذَلِكَ فَتَذْبَحَ لَهَا ذَبِيحَةً لِلطِّيَرَةِ قَالَ أَبُو عُبَيْدٍ وَهَذَا التَّفْسِيرُ فِي الْحَدِيثِ مَعْنَاهُ أَنَّهُمْ يَتَطَيَّرُونَ إِلَى هَذَا الْفِعْلِ مَخَافَةَ أَنَّهُمْ إِنْ لَمْ يَذْبَحُوا فَيُطْعِمُوا أَنْ يُصِيبَهُمْ فِيهَا شَيْءٌ مِنَ الْجِنِّ يُؤْذِيهِمْ فَأَبْطَلَ النَّبِيُّ ﷺ هَذَا وَنَهَى عَنْهُ  

[Machine] The Messenger of Allah ﷺ prohibited eating any carnivorous animal with fangs.  

أَنَّ رَسُولَ اللهِ ﷺ نَهَى عَنْ أَكْلِ كُلِّ ذِي نَابٍ مِنَ السِّبَاعِ  

[Machine] The Messenger of Allah ﷺ prohibited eating any animal that has fangs, and in the narration of Al-Humaydi that As-Saba' (wild animals with fangs) are mentioned. Az-Zuhri said, "I did not hear this hadith until I came to Sham (Syria)."  

أَنَّ رَسُولَ اللهِ ﷺ نَهَى عَنْ أَكْلِ كُلِّ ذِي نَابٍ مِنَ السِّبَاعِ وَفِي رِوَايَةِ الْحُمَيْدِيِّ السَّبْعِ قَالَ الزُّهْرِيُّ وَلَمْ أَسْمَعْ هَذَا الْحَدِيثَ حَتَّى أَتَيْتُ الشَّامَ  

“Eating any predatory animal that has fangs is unlawful.” (Using translation from Ibn Mājah 3233)   

عَنِ النَّبِيِّ ﷺ قَالَ أَكْلُ كُلِّ ذِي نَابٍ مِنَ السِّبَاعِ حَرَامٌ  

[Machine] He said, "The consumption of every creature with fangs from among the wild animals is forbidden."  

أَنَّهُ قَالَ كُلُّ ذِي نَابٍ مِنَ السِّبَاعِ فَأَكْلُهُ حَرَامٌ  

[Machine] The Prophet ﷺ prohibited (forbidden) every animal with fangs from the wild beasts, and every bird with talons.  

نَهَى رَسُولُ اللهِ ﷺ عَنْ كُلِّ ذِي نَابٍ مِنَ السِّبَاعِ وَكُلِّ ذِي مِخْلَبٍ مِنَ الطَّيْرِ  

[Machine] Ibn Abbas.  

ابْنِ عَبَّاسٍ  

The Messenger of Allah ﷺ prohibited the eating of every beast of prey with fang, and every bird with a talon. (Using translation from Abū Dāʾūd 3803)   

رَسُولَ اللهِ ﷺ نَهَى عَنْ أَكْلِ كُلِّ ذِي نَابٍ مِنَ السِّبَاعِ وَعَنْ كُلِّ ذِي مِخْلَبٍ مِنَ الطَّيْرِ وَكَذَلِكَ  

[Machine] The Messenger of Allah, ﷺ , said: "There are five types of animals that a pilgrim is not prohibited from killing: crows, kites, rats, scorpions, and dogs."  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ خَمْسٌ مِنَ الدَّوَابِّ لَيْسَ عَلَى الْمُحْرِمِ فِي قَتْلِهِنَّ جُنَاحٌ الْغُرَابُ وَالْحِدَأَةُ وَالْفَأْرَةُ وَالْعَقْرَبُ وَالْكَلْبُ  

[Machine] "The Prophet ﷺ said: There are five animals for which there is no sin in killing them, whether in a sacred or non-sacred place. They are the crow, the rat, the scorpion, the kite, and the hunting dog."  

النَّبِيَّ ﷺ قَالَ خَمْسٌ مِنَ الدَّوَابِّ لَا جُنَاحَ فِي قَتَلِهِنَّ فِي الْحِلِّ وَالْحَرَمِ الْغُرَابُ وَالْفَأْرَةُ وَالْحِدَأَةُ وَالْعَقْرَبُ وَالْكَلْبُ الْعَقُورُ  

[Machine] The Messenger of Allah ﷺ said, "There are five animals that can be killed in the sacred sanctuary: the scorpion, the hudhud (a bird), the spotted crow, the rat, and the rabid dog."  

قَالَ رَسُولُ اللهِ ﷺ خَمْسٌ فَوَاسِقُ يُقْتَلْنَ فِي الْحَرَمِ الْعَقْرَبُ وَالْحِدَأَةُ وَالْغُرَابُ الْأَبْقَعُ وَالْفَأْرَةُ وَالْكَلْبُ الْعَقُورُ  

[Machine] The Prophet ﷺ said that there are five animals that are sinful and can be killed in both the sacred and non-sacred areas, they are: the snake, the striped crow, the mouse, the barren dog, and the wild donkey.  

النَّبِيِّ ﷺ أَنَّهُ قَالَ خَمْسٌ فَوَاسِقُ يُقْتَلْنَ فِي الْحِلِّ وَالْحَرَمِ الْحَيَّةُ وَالْغُرَابُ الْأَبْقَعُ وَالْفَأْرَةُ وَالْكَلْبُ الْعَقُورُ وَالْحُدَيَّا  

“Snakes are vermin, scorpions are vermin, mice are vermin and crows are vermin.” (Using translation from Ibn Mājah 3249)   

قَالَ رَسُولُ اللهِ ﷺ الْحَيَّةُ فَاسِقَةٌ وَالْعَقْرَبُ فَاسِقَةٌ وَالْفَأْرَةُ فَاسِقَةٌ والْغُرَابُ فَاسِقٌ فَقَالَ إِنْسَانٌ لِلْقَاسِمِ أَيُؤْكَلُ الْغُرَابُ؟ قَالَ وَمَنْ يَأْكُلُ الْغُرَابَ بَعْدَ قَوْلِ رَسُولِ اللهِ ﷺ فَاسِقٌ  

[Machine] The Prophet ﷺ was asked about what is permissible to kill. He said it is permissible to kill snakes, scorpions, rats, and crows, but it is not permissible to kill a dog except the rabid one, or a lizard, or a snake that is harmful. It has been narrated in the context of Hajj a Hadith from Ibn Al-Musayyib about killing snakes and wolves, and we have also narrated a Hadith from Sa'd ibn Abi Waqqas and others about killing geckos.  

أَنَّ النَّبِيَّ ﷺ سُئِلَ عَمَّا يَقْتُلُ الْمُحْرِمُ قَالَ الْحَيَّةُ وَالْعَقْرَبُ وَالْفُوَيْسِقَةُ وَيَرْمِي الْغُرَابَ وَلَا يَقْتُلُهُ وَالْكَلْبُ الْعَقُورُ وَالْحِدَأَةُ وَالسَّبْعُ الْعَادِي وَرُوِّينَا فِي الْحَجِّ حَدِيثَ ابْنِ الْمُسَيِّبِ عَنِ النَّبِيِّ ﷺ فِي قَتْلِ الْحَيَّةِ وَالذِّئْبِ وَرُوِّينَا حَدِيثَ سَعْدِ بْنِ أَبِي وَقَّاصٍ وَغَيْرِهِ فِي قَتْلِ الْوَزَغِ  

[Machine] The Messenger of Allah ﷺ ordered the killing of lizards and said that it used to blow on Ibrahim ﷺ .  

رَسُولَ اللهِ ﷺ أَمَرَ بِقَتْلِ الْأَوْزَاغِ وَقَالَ إِنَّهُ كَانَ يَنْفُخُ عَلَى إِبْرَاهِيمَ عَلَيْهِ السَّلَامُ  

[Machine] "Whoever eats crow, and the Messenger of Allah ﷺ has called it impure, by Allah it is not from the good things. It has been omitted from my book from Dahhan from his father while he was in it."  

مَنْ يَأْكُلُ الْغُرَابَ وَقَدْ سَمَّاهُ رَسُولُ اللهِ ﷺ فَاسِقًا وَاللهِ مَا هُوَ مِنَ الطَّيِّبَاتِ سَقَطَ مِنْ كِتَابِي عَنِ الدَّهَّانِ عَنْ أَبِيهِ وَهُوَ فِيهِ  

[Machine] I am amazed by those who eat crow, even though the Messenger of Allah ﷺ has forbidden killing it as a prohibited animal and called it a sinner. By Allah, it is not one of the permissible things.  

إِنِّي لَأَعْجَبُ مِمَّنْ يَأْكُلُ الْغُرَابَ وَقَدْ أَذِنَ رَسُولُ اللهِ ﷺ فِي قَتَلِهِ لِلْمُحْرِمِ وَسَمَّاهُ فَاسِقًا وَاللهِ مَا هُوَ مِنَ الطَّيِّبَاتِ  

[Machine] How can it be considered among the good things when the Messenger of Allah ﷺ called it an evil act that surpasses Al-Arwah (the limits)?  

كَيْفَ يَكُونُ مِنَ الطَّيِّبَاتِ وَقَدْ سَمَّاهُ رَسُولُ اللهِ ﷺ الْفَاسِقَ لَمْ يُجَاوِزْ بِهِ عُرْوَةُ  

[Machine] As for these big black ones, I hate eating them, but as for those small ones called zagh, there is no problem with eating them.  

أَمَّا هَذِهِ السُّودُ الْكِبَارُ فَإِنِّي أَكْرَهُ أَكْلَهَا وَأَمَّا تِلْكَ الصِّغَارُ الَّتِي يُقَالُ لَهَا الزَّاغُ فَلَا بَأْسَ بِأَكْلِهِ  

“The Messenger of Allah ﷺ forbade eating cats and he forbade their price.” (Using translation from Ibn Mājah 3250)   

نَهَى رَسُولُ اللهِ ﷺ عَنْ أَكْلِ الْهِرَّةِ وَأَكْلِ ثَمَنِهَا  

[Machine] The Messenger of Allah ﷺ spoke about killing four creatures: ants, bees, hoopoes, and sparrows. Abu Abdullah informed us that Ismail ibn Muhammad ibn Al-Fadl Al-Sha'arani narrated to us, saying that my grandfather told me that Abu Thabit Muhammad ibn Ubaid Allah narrated to us, saying that Ibrahim ibn Saad narrated to us from Al-Zuhri from Ubaid Allah ibn Abdullah, who narrated from Ibn Abbas, who narrated from the Prophet ﷺ something similar to this.  

رَسُولُ اللهِ ﷺ عَنْ قَتْلِ أَرْبَعَةٍ مِنَ الدَّوَابِّ النَّمْلَةِ وَالنَّحْلَةِ وَالْهُدْهُدِ وَالصُّرَدِ 19374 أَخْبَرَنَا أَبُو عَبْدِ اللهِ أَخْبَرَنِي إِسْمَاعِيلُ بْنُ مُحَمَّدِ بْنِ الْفَضْلِ الشَّعْرَانِيُّ ثنا جَدِّي حَدَّثَنِي أَبُو ثَابِتٍ مُحَمَّدُ بْنُ عُبَيْدِ اللهِ ثنا إِبْرَاهِيمُ بْنُ سَعْدٍ عَنِ الزُّهْرِيِّ عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ عَنِ ابْنِ عَبَّاسٍ ؓ عَنِ النَّبِيِّ ﷺ نَحْوَهُ  

The Prophet ﷺ prohibited to kill four creatures: ants, bees, hoopoes, and sparrow-hawks. (Using translation from Abū Dāʾūd 5267)   

رَسُولَ اللهِ ﷺ قَالَ أَرْبَعَةٌ مِنَ الدَّوَابِّ لَا يُقْتَلْنَ النَّمْلَةُ وَالنَّحْلَةُ وَالْهُدْهُدُ وَالصُّرَدُ  

[Machine] The Messenger of Allah, ﷺ , prohibited the killing of ants, bees, hoopoes, and sparrows. Yahya said, "I saw in the book of Sufyan, from Ibn Juraij, from Ibn Abi Labid, from Al-Zuhri, that he meant this Hadith."  

نَهَى رَسُولُ اللهِ ﷺ عَنْ قَتْلَ النَّمْلَةِ وَالنَّحْلَةِ وَالصُّرَدِ وَالْهُدْهُدِ قَالَ يَحْيَى وَرَأَيْتُ فِي كِتَابِ سُفْيَانَ عَنِ ابْنِ جُرَيْجٍ عَنِ ابْنِ أَبِي لَبِيدٍ عَنِ الزُّهْرِيِّ يَعْنِي هَذَا الْحَدِيثَ  

[Machine] The Messenger of Allah ﷺ prohibited eating carrion. I have not written it except with this chain of narration, and it is not considered strong.  

نَهَى رَسُولُ اللهِ ﷺ عَنْ أَكْلِ الرَّخَمَةِ لَمْ أَكْتُبْهُ إِلَّا بِهَذَا الْإِسْنَادِ وَلَيْسَ بِالْقَوِيِّ  

[Machine] God's prophet ﷺ forbade the killing of five creatures: ants, bees, frogs, hoopoes, and lizards. This prohibition was specifically mentioned by Abd al-Muhaimin ibn Abbas, who is considered weak. The strongest narration on this matter is from Ubaidullah ibn Abdullah, who relates it from Ibn Abbas.  

اللهِ ﷺ أَنَّهُ نَهَى عَنْ قَتْلِ الْخَمْسَةِ عَنِ النَّمْلَةِ وَالنَّحْلَةِ الضِّفْدَعِ وَالصُّرَدِ وَالْهُدْهُدِ تَفَرَّدَ بِهِ عَبْدُ الْمُهَيْمِنِ بْنُ عَبَّاسٍ وَهُوَ ضَعِيفٌ وَحَدِيثُ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ عَنِ ابْنِ عَبَّاسٍ ؓ أَقْوَى مَا وَرَدَ فِي هَذَا الْبَابِ  

[Machine] They mentioned the frog to the Messenger of Allah ﷺ for a remedy, so he prohibited killing it.  

ذَكَرُوا الضِّفْدَعَ عِنْدِ رَسُولِ اللهِ ﷺ لِدَوَاءٍ فَنَهَى عَنْ قَتْلِهَا  

[Machine] Narrated by the Prophet ﷺ , he forbade the killing of lizards and said, "Do not kill these creatures, as they seek refuge with you from others." Ibrahim ibn Tahman narrated from Abbad ibn Ishaq, who said: "The Messenger of Allah ﷺ forbade the killing of house lizards." Both types of lizards are killed by throwing them from their place of dwelling. Hamzah al-Nasibi also narrated a hadith in which it is stated that it was thrown using a catapult.  

عَنِ النَّبِيِّ ﷺ أَنَّهُ نَهَى عَنْ قَتْلِ الْخَطَاطِيفِ وَقَالَ لَا تَقْتُلُوا هَذِهِ الْعُوذَ إِنَّهَا تَعُوذُ بِكُمْ مِنْ غَيْرِكِمْ ورَوَاهُ إِبْرَاهِيمُ بْنُ طَهْمَانَ عَنْ عَبَّادِ بْنِ إِسْحَاقَ عَنْ أَبِيهِ قَالَ نَهَى رَسُولُ اللهِ ﷺ عَنِ الْخَطَاطِيفِ عُوذِ الْبُيُوتِ وَكِلَاهُمَا مُنْقَطِعٌ وَقَدْ رَوَى حَمْزَةُ النَّصِيبِيُّ فِيهِ حَدِيثًا مُسْنَدًا إِلَّا أَنَّهُ كَانَ يُرْمَى بِالْوَضْعِ