[Machine] To elevate a person with the Book of Allah and what he knows of the remembrance of Allah, I asked, "Can the People of the Book be elevated?" He said, "Yes, if they are elevated with what is known from the Book of Allah and the remembrance of Allah." I then asked, "What is the proof for that?" He said, "It is not a proof. But as for the narration of our companion and your companion, indeed Malik informed us from Yahya bin Sa'id from 'Amrah bint 'Abdul-Rahman that Abu Bakr entered upon 'Aisha while she was complaining and being treated by a Jewish woman. He said to her, 'Treat her with the Book of Allah.' The Sheikh (Malik) may Allah have mercy on him, said, 'And there are numerous reports about what the Prophet ﷺ used to seek ruqyah with, and others were treated with, and he commanded to seek treatment with it. I have mentioned some of what has been reported about ruqyah in the book of ad-Daawat (invocations), and with Allah is success."  

أَنْ يَرْقِيَ الرَّجُلُ بِكِتَابِ اللهِ وَمَا يَعْرِفُ مِنْ ذِكْرِ اللهِ فَقُلْتُ أَيَرْقِي أَهْلُ الْكِتَابِ الْمُسْلِمِينَ؟ فَقَالَ نَعَمْ إِذَا رَقَوْا بِمَا يُعْرَفُ مِنْ كِتَابِ اللهِ وَذِكْرِ اللهِ فَقُلْتُ وَمَا الْحُجَّةُ فِي ذَلِكَ؟ فَقَالَ غَيْرُ حُجَّةٍ وَأَمَّا رِوَايَةُ صَاحِبِنَا وَصَاحِبِكَ فَإِنَّ مَالِكًا أَخْبَرَنَا عَنْ يَحْيَى بْنِ سَعِيدٍ عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ أَنَّ أَبَا بَكْرٍ ؓ دَخَلَ عَلَى عَائِشَةَ وَهِيَ تَشْتَكِي وَيَهُودِيَّةٌ تَرْقِيهَا قَالَ ارْقِيهَا بِكِتَابِ اللهِ قَالَ الشَّيْخُ رَحِمَهُ اللهُ وَالْأَخْبَارُ فِيمَا رَقَى بِهِ النَّبِيُّ ﷺ وَرُقِيَ بِهِ وَفِيمَا تَدَاوَى بِهِ وَأَمَرَ بِالتَّدَاوِي بِهِ كَثِيرَةٌ قَدْ أَخْرَجْتُ بَعْضَ مَا وَرَدَ فِي الرُّقَى فِي كِتَابِ الدَّعَوَاتِ وَبِاللهِ التَّوْفِيقُ  

Zaynab, the wife of Abdullah ibn Mas'ud, told that Abdullah said: I heard the Messenger of Allah ﷺ saying: spells, charms and love-potions are polytheism. I asked: Why do you say this? I swear by Allah, when my eye was discharging I used to go to so-and-so, the Jew, who applied a spell to me. When he applied the spell to me, it calmed down. Abdullah said: That was just the work of the Devil who was picking it with his hand, and when he uttered the spell on it, he desisted. All you need to do is to say as the Messenger of Allah ﷺ used to say: Remove the harm, O Lord of men, and heal. Thou art the Healer. There is no remedy but Thine which leaves no disease behind. (Using translation from Abū Dāʾūd 3883)   

سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ إِنَّ الرُّقَى وَالتَّمَائِمَ وَالتِّوَلَةَ شِرْكٌ قَالَتْ قُلْتُ لِمَ تَقُولُ هَذَا؟ وَاللهِ لَقَدْ كَانَتْ عَيْنِي تَقْذِفُ فَكُنْتُ أَخْتَلِفُ إِلَى فُلَانٍ الْيَهُودِيِّ يَرْقِينِي فَإِذَا رَقَانِي سَكَنَتْ فَقَالَ عَبْدُ اللهِ إِنَّمَا كَانَ ذَلِكَ عَمَلَ الشَّيْطَانِ كَانَ يَنْخُسُهَا بِيَدِهِ فَإِذَا رَقَاهَا كَفَّ عَنْهَا إِنَّمَا كَانَ يَكْفِيكِ أَنْ تَقُولِي كَمَا كَانَ رَسُولُ اللهِ ﷺ يَقُولُ أَذْهِبِ الْبَأْسَ رَبَّ النَّاسِ اشْفِ أَنْتَ الشَّافِي لَا شِفَاءَ إِلَّا شِفَاؤُكَ شِفَاءً لَا يُغَادِرُ سَقَمًا  

[Machine] The Messenger of Allah ﷺ disliked ten things: ring seals made of gold, dragging garments, yellow dye used for hair, altering the color of gray hair, seeking protection through amulets, using spells and charms, hitting oneself with rocks or sticks as a form of worship, displaying adornments inappropriately, diverting water from its rightful place, and causing corruption among children who are not meant to be corrupted. Abu 'Ubaid said: As for "tiwala," it is pronounced with a light "ta," and it refers to something that a man does to make his wife more dear to him, through the means of magic. This is not permissible. As for spells and amulets, Abdullah only referred to them in a language that the Arabs do not understand, and it is not known what he meant by it. The sheikh said: It is said that "tameema" refers to a charm that they would hang thinking that it would protect them from harm, and it is also said that it is a necklace in which an amulet is hung.  

كَانَ رَسُولُ اللهِ ﷺ يَكْرَهُ عَشْرَ خِلَالٍ تَخَتُّمَ الذَّهَبِ وَجَرَّ الْإِزَارِ وَالصُّفْرَةَ يَعْنِي الْخَلُوقَ وَتَغْيِيرَ الشَّيْبِ وَالرُّقَى إِلَّا بِالْمُعَوِّذَاتِ وَعَقْدَ التَّمَائِمِ وَالضَّرْبَ بِالْكِعَابِ وَالتَّبَرُّجَ بِالزِّينَةِ لِغَيْرِ مَحِلِّهَا وَعَزْلَ الْمَاءِ عَنْ مَحِلِّهِ وَإِفْسَادَ الصَّبِيِّ غَيْرَ مُحَرِّمِهِ قَالَ أَبُو عُبَيْدٍ أَمَّا التِّوَلَةُ فَهِيَ بِكَسْرِ التَّاءِ وَهُوَ الَّذِي يُحَبِّبُ الْمَرْأَةَ إِلَى زَوْجِهَا هُوَ مِنَ السِّحْرِ وَذَلِكَ لَا يَجُوزُ وَأَمَّا الرُّقَى وَالتَّمَائِمُ فَإِنَّمَا أَرَادَ عَبْدُ اللهِ مَا كَانَ بِغَيْرِ لِسَانِ الْعَرَبِيَّةِ مِمَّا لَا يُدْرَى مَا هُوَ قَالَ الشَّيْخُ وَالتَّمِيمَةُ يقَالُ إِنَّهَا خَرَزَةٌ كَانُوا يَتَعَلَّقُونَهَا يَرَوْنَ أَنَّهَا تَدْفَعُ عَنْهُمُ الْآفَاتِ وَيُقَالُ قِلَادَةٌ تُعَلَّقَ فِيهَا الْعُوَذُ  

[Machine] I heard the Messenger of Allah ﷺ say, "Whoever hangs a talisman, Allah will not complete it for him, and whoever hangs an amulet, Allah will not leave it for him." The Shaykh said, "This also refers to what Abu Ubayd said, and it may be understood that this applies to similar prohibitions and dislikable actions for those who believe that they have complete well-being and the disappearance of any harm from them, just as the people of ignorance used to do. As for those who hang them with the intention of seeking blessings through the remembrance of Allah, knowing that there is no remover or protector except Allah, there is no harm in it, if Allah wills."  

سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ مَنْ عَلَّقَ تَمِيمَةً فَلَا أَتَمَّ اللهُ لَهُ وَمَنْ عَلَّقَ وَدَعَةً فَلَا وَدَعَ اللهُ لَهُ قَالَ الشَّيْخُ وَهَذَا أَيْضًا يَرْجِعُ مَعْنَاهُ إِلَى مَا قَالَ أَبُو عُبَيْدٍ وَقَدْ يُحْتَمَلُ أَنْ يَكُونَ ذَلِكَ وَمَا أَشْبَهَهُ مِنَ النَّهْيِ وَالْكَرَاهِيَةِ فِيمَنْ تَعَلَّقَهَا وَهُوَ يَرَى تَمَامَ الْعَافِيَةِ وَزَوَالَ الْعِلَّةِ مِنْهَا عَلَى مَا كَانَ أَهْلُ الْجَاهِلِيَّةِ يَصْنَعُونَ فَأَمَّا مَنْ تَعَلَّقَهَا مُتَبَرِّكًا بِذِكْرِ اللهِ تَعَالَى فِيهَا وَهُوَ يَعْلَمُ أَنْ لَا كَاشِفَ إِلَّا اللهُ وَلَا دَافِعَ عَنْهُ سِوَاهُ فَلَا بَأْسَ بِهَا إِنْ شَاءَ اللهُ  

[Machine] The amulet is not what is hung before calamity. Rather, the amulet is what is hung after calamity in order to repel fate. And Abdullah reported that Abu Abdullah told him that Hassan ibn Halem reported that Abu al-Muwajjah reported that Abadan reported that Abdullah informed him, and this is the most accurate.  

لَيْسَ التَّمِيمَةُ مَا يُعَلَّقُ قَبْلَ الْبَلَاءِ إِنَّمَا التَّمِيمَةُ مَا يُعَلَّقُ بَعْدَ الْبَلَاءِ لِيُدْفَعَ بِهِ الْمَقَادِيرُ 19607 وَرَوَاهُ عَبْدَانُ عَنِ ابْنِ الْمُبَارَكِ وَقَالَ فِي مَتْنِهِ إِنَّهَا قَالَتْ التَّمَائِمُ مَا عُلِّقَ قَبْلَ نُزُولِ الْبَلَاءِ وَمَا عُلِّقَ بَعْدَ نُزُولِ الْبَلَاءِ فَلَيْسَ بِتَمِيمَةٍ أَنْبَأَنِيهِ أَبُو عَبْدِ اللهِ إِجَازَةً أَخْبَرَنِي الْحَسَنُ بْنُ حَلِيمٍ أَنْبَأَ أَبُو الْمُوَجِّهِ أَنْبَأَ عَبْدَانُ أَنْبَأَ عَبْدُ اللهِ فَذَكَرَهُ وَهَذَا أَصَحُّ  

[Machine] 'Ā'ishah, the wife of the Prophet ﷺ, said: "It is not considered a good omen to hang something after the occurrence of a calamity." And this indicates the authenticity of the narration of 'Abdān.  

عَنْ عَائِشَةَ زَوْجِ النَّبِيِّ ﷺ أَنَّهَا قَالَتْ لَيْسَتْ بِتَمِيمَةٍ مَا عُلِّقَ بَعْدَ أَنْ يَقَعَ الْبَلَاءُ وَهَذَا يَدُلُّ عَلَى صِحَّةِ رِوَايَةِ عَبْدَانَ  

[Machine] He entered upon the Prophet ﷺ and there was a necklace of copper on his neck. The Prophet asked: "What is this?" He replied: "It is from weakness." The Prophet asked: "Would you like to rely on it?" He said: "Throw it away from you."  

أَنَّهُ دَخَلَ عَلَى النَّبِيِّ ﷺ وَفِي عُنُقِهِ حَلْقَةٌ مِنْ صُفْرٍ فَقَالَ مَا هَذِهِ؟ قَالَ مِنَ الْوَاهِنَةِ قَالَ أَيَسُرُّكَ أَنْ تُوكَلَ إِلَيْهَا؟ انْبِذْهَا عَنْكَ  

[Machine] The Messenger of Allah ﷺ said, "Whoever has a strong bond with someone, they should entrust them to it."  

قَالَ رَسُولُ اللهِ ﷺ مَنْ تَعَلَّقَ عِلَاقَةً وُكِلَ إِلَيْهَا  

[Machine] Abdullah said: "Whoever is entrusted with something, he should fulfill his trust." And Abdullah Ibn Mahdi narrated from Jarir Ibn Hazim who said: "I heard Al-Hassan saying that the Messenger of Allah ﷺ said: 'Whoever is entrusted with something, he should fulfill his trust.'" And Abdullah Ibn Mahdi narrated from Shu'bah, from Al-Hajjaj, from Fudayl who said: "Saeed Ibn Jubair used to write Al-Mu'adhah for his son." And I asked Ata' about it, and he said: "We did not dislike it except for something that came to us from you."  

قَالَ عَبْدُ اللهِ ؓ مَنْ تَعَلَّقَ شَيْئًا وُكِلَ إِلَيْهِ قَالَ وَحَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ عَنْ جَرِيرِ بْنِ حَازِمٍ قَالَ سَمِعْتُ الْحَسَنَ قَالَ قَالَ رَسُولُ اللهِ ﷺ مَنْ تَعَلَّقَ شَيْئًا وُكِلَ إِلَيْهِ قَالَ وَحَدَّثَنَا عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ عَنْ شُعْبَةَ عَنِ الْحَجَّاجِ عَنْ فُضَيْلٍ أَنَّ سَعِيدَ بْنَ جُبَيْرٍ كَانَ يَكْتُبُ لِابْنِهِ الْمُعَاذَةَ قَالَ وَسَأَلْتُ عَطَاءً فَقَالَ مَا كُنَّا نَكْرَهُهَا إِلَّا شَيْئًا جَاءَنَا مِنْ قِبَلِكُمْ  

[Machine] The sheikh, may Allah have mercy on him, and all of this goes back to what we said that if someone recites something that is not known or from the people of pre-Islamic ignorance, by adding healing to the recitation, it is not permissible. But if he recites from the Book of Allah or what is known of mentioning Allah, seeking blessings from it, and he sees the descent of healing from Allah the Almighty, then there is no problem with it. And with Allah is the success.  

الشَّيْخُ رَحِمَهُ اللهُ وَهَذَا كُلُّهُ يَرْجِعُ إِلَى مَا قُلْنَا مِنْ أَنَّهُ إِنْ رَقَى بِمَا لَا يُعْرَفُ أَوْ عَلَى مَا كَانَ مِنْ أَهْلِ الْجَاهِلِيَّةِ مِنْ إِضَافَةِ الْعَافِيَةِ إِلَى الرُّقَى لَمْ يَجُزْ وَإِنْ رَقَى بِكِتَابِ اللهِ أَوْ بِمَا يَعْرِفُ مِنْ ذِكْرِ اللهِ مُتَبَرِّكًا بِهِ وَهُوَ يَرَى نُزُولَ الشِّفَاءِ مِنَ اللهِ تَعَالَى فَلَا بَأْسَ بِهِ وَبِاللهِ التَّوْفِيقُ  

[Machine] The Messenger of Allah ﷺ was asked about the use of amulets. He replied that it is an act of Satan. The sheikh said that it is narrated from the Prophet ﷺ that sending them away is more authentic. The statement applies to what is disliked in the use of amulets and what is not disliked, such as reciting verses of healing (ruqya), which we have mentioned.  

سُئِلَ رَسُولُ اللهِ ﷺ عَنِ النُّشْرَةِ فَقَالَ هُوَ مِنْ عَمَلِ الشَّيْطَانِ قَالَ الشَّيْخُ وَرُوِيَ عَنِ النَّبِيِّ ﷺ مُرْسَلًا وَهُوَ مَعَ إِرْسَالِهِ أَصَحُّ وَالْقَوْلُ فِيمَا يُكْرَهُ مِنَ النُّشْرَةِ وَفِيمَا لَا يُكْرَهُ كَالْقَوْلِ فِي الرُّقْيَةِ وَقَدْ ذَكَرْنَاهُ  

[Machine] The Prophet ﷺ said, "The eye is true, and even though it is something that precedes destiny, it precedes it. And when you perform ablution, then wash."  

النَّبِيِّ ﷺ قَالَ الْعَيْنُ حَقٌّ وَلَوْ كَانَ شَيْءٌ سَابِقَ الْقَدَرِ سَبَقَتْهُ الْعَيْنُ وَإِذَا اسْتُغْسِلْتُمْ فَاغْسِلُوا  

The man casting evil would be commanded to perform ablution, and then the man affected was washed with it. (Using translation from Abū Dāʾūd 3880)   

كَانَ يُؤْمَرُ الْعَائِنُ فَيَتَوَضَّأُ ثُمَّ يَغْتَسِلُ مِنْهُ الْمَعِينُ  

[Machine] He was accused, so the Prophet came to him and said, "Did you kill him?" He said, "Why would any one of you kill his brother? When he sees something he likes, he should invoke blessings and then he should wash his face, hands up to the elbows, feet up to the ankles, and pour water over himself." Ma'mar said, "Al-Zuhri said, 'And he should tilt the vessel behind him.'" Sufyan informed me of this hadith from Ma'mar, and he added that the number 19,617 was mentioned. Abu Zakariyya ibn Abi Ishaq and Abu Bakr ibn al-Hasan both informed us that Abu al-'Abbas Muhammad ibn Ya'qub narrated to them from Bahir ibn Nasr, who narrated to them from Yunus ibn Yazid, who narrated to them from Ibn Shihab, who narrated to them from Abu Umamah ibn Sahl ibn Hunayf who mentioned the meaning of this hadith, except that he said, "So he called 'Amir ibn Rabiyah, and he was angry and said to him, 'How could any one of you kill his brother? Shouldn't you invoke blessings?' So 'Amir performed ghusl for him, and then Sahl went with Sahil." Ibn Shihab said, "Our scholars have described the ghusl we know as follows: a person should bring a vessel of water for the one assisting him, and he should raise his hand from the ground and insert his right hand into the water and pour one pour onto his face. He should insert his hand and rinse his mouth, and then he should insert his left hand into the water and pour one pour onto his face. He should insert his right hand into the water and pour one pour from his right elbow to his left elbow into the vessel. Then he should insert both hands into the water and pour one pour into the vessel. He should insert his right hand into the water and rinse his mouth, then spit, and he should insert his left hand into the water and pour one pour onto the right palm of his hand into the vessel. He should insert his right hand into the water and pour one pour onto his left elbow into the vessel. He should insert his left hand into the water and pour one pour onto his right elbow into the vessel. Then he should insert both hands into the water and pour one pour onto his right foot from the fingers, and similarly, he should pour onto his left foot. Then he should insert his left hand into the water and pour one pour onto his right knee. Then he should perform the same with his left knee. Then he should dip the inner edge of his izar into the water. Then the person holding the vessel should pour the water onto the head of the afflicted person from behind, then the vessel should be tipped onto the ground from behind. Ibn Abi Dhi'b reported from al-Zuhri that a person who has been afflicted by an 'ayn should have a vessel brought to him, and he should insert his hand into it and rinse his mouth, then spit, and then wash his face in the vessel. He should insert his left hand into the water and pour one pour onto his  

أَنْ لُبِطَ بِهِ فَأَتَى النَّبِيَّ ﷺ فَقِيلَ لَهُ أَدْرِكْ سَهْلًا صَرِيعًا فَقَالَ مَنْ تَتَّهِمُونَ بِهِ؟ قَالُوا عَامِرَ بْنَ رَبِيعَةَ فَقَالَ عَلَامَ يَقْتُلُ أَحَدُكُمْ أَخَاهُ؟ إِذَا رَأَى مَا يُعْجِبُهُ فَلْيَدْعُ بِالْبَرَكَةِ وَأَمَرَهُ أَنْ يَتَوَضَّأَ وَيَغْسِلَ وَجْهَهُ وَيَدَيْهِ إِلَى مِرْفَقَيْهِ وَرُكْبَتَيْهِ وَدَاخِلَةَ إِزَارِهِ وَيَصُبَّ الْمَاءَ عَلَيْهِ قَالَ مَعْمَرٌ قَالَ الزُّهْرِيُّ وَيَكْفَأُ الْإِنَاءَ مِنْ خَلْفِهِ قَالَ سُفْيَانُ حَدَّثَنِي بِهَذَا الْحَدِيثِ مَعْمَرٌ وَزَادَ فِيهِ هَذَا 19617 وَأَخْبَرَنَا أَبُو زَكَرِيَّا بْنُ أَبِي إِسْحَاقَ وَأَبُو بَكْرِ بْنُ الْحَسَنِ قَالَا ثنا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ ثنا بَحْرُ بْنُ نَصْرٍ ثنا ابْنُ وَهْبٍ أَخْبَرَنِي يُونُسُ بْنُ يَزِيدَ عَنِ ابْنِ شِهَابٍ أَخْبَرَنِي أَبُو أُمَامَةَ بْنُ سَهْلِ بْنِ حُنَيْفٍ فَذَكَرَ مَعْنَى هَذَا الْحَدِيثِ إِلَّا أَنَّهُ قَالَ فَدَعَا عَامِرَ بْنَ رَبِيعَةَ فَتَغَيَّظَ عَلَيْهِ وَقَالَ لَهُ عَلَامَ يَقْتُلُ أَحَدُكُمْ أَخَاهُ أَلَا تُبَرِّكُ؟ اغْتَسِلْ لَهُ فَاغْتَسَلَ لَهُ عَامِرٌ فَرَاحَ سَهْلٌ مَعَ الرَّكْبِ قَالَ ابْنُ شِهَابٍ الْغُسْلُ الَّذِي أَدْرَكْنَا عُلَمَاءَنَا يَصِفُونَهُ أَنْ يُؤْتَى الرَّجُلُ الَّذِي يُعِينُ صَاحِبَهُ بِالْقَدَحِ فِيهِ الْمَاءُ فَيُمْسَكُ لَهُ مَرْفُوعًا مِنَ الْأَرْضِ فَيُدْخِلُ الَّذِي يُعِينُ صَاحِبَهُ يَدَهُ الْيُمْنَى فِي الْمَاءِ فَيَصُبُّ عَلَى وَجْهِهِ صَبَّةً وَاحِدَةً فِي الْقَدَحِ ثُمَّ يُدْخِلُ يَدَهُ فَيُمَضْمِضُ ثُمَّ يَمُجُّهُ ثُمَّ يُدْخِلُ يَدَهُ الْيُسْرَى فَيَغْتَرِفُ مِنَ الْمَاءِ فَيَصُبُّهُ فِي الْمَاءِ فَيَغْسِلُ يَدَهُ الْيُمْنَى إِلَى الْمِرْفَقِ بِيَدِهِ الْيُسْرَى صَبَّةً وَاحِدَةً فِي الْقَدَحِ ثُمَّ يُدْخِلُ يَدَيْهِ جَمِيعًا فِي الْمَاءِ صَبَّةً وَاحِدَةً فِي الْقَدَحِ ثُمَّ يُدْخِلُ يَدَهُ فَيُمَضْمِضُ ثُمَّ يَمُجُّهُ فِي الْقَدَحِ ثُمَّ يُدْخِلُ يَدَهُ الْيُسْرَى فَيَغْتَرِفُ مِنَ الْمَاءِ فَيَصُبُّهُ عَلَى ظَهْرِ كَفِّهِ الْيُمْنَى صَبَّةً وَاحِدَةً فِي الْقَدَحِ ثُمَّ يُدْخِلُ يَدَهُ الْيُسْرَى فَيَصُبُّ عَلَى مِرْفَقِ يَدِهِ الْيُمْنَى صَبَّةً وَاحِدَةً فِي الْقَدَحِ وَهُوَ ثَانٍ يَدَهُ إِلَى عُنُقِهِ ثُمَّ يَفْعَلُ مِثْلَ ذَلِكَ فِي مِرْفَقِ يَدِهِ الْيُسْرَى ثُمَّ يَفْعَلُ ذَلِكَ فِي ظَهْرِ قَدَمِهِ الْيُمْنَى مِنْ عِنْدِ الْأَصَابِعِ وَالْيُسْرَى كَذَلِكَ ثُمَّ يُدْخِلُ يَدَهُ الْيُسْرَى فَيَصُبُّ عَلَى رُكْبَتِهِ الْيُمْنَى ثُمَّ يَفْعَلُ بِالْيُسْرَى مِثْلَ ذَلِكَ ثُمَّ يَغْمِسُ دَاخِلَةَ إِزَارِهِ الْيُمْنَى فِي الْمَاءِ ثُمَّ يَقُومُ الَّذِي فِي يَدِهِ الْقَدَحُ بِالْقَدَحِ فَيَصُبُّهُ عَلَى رَأْسِ الْمَعْيُونِ مِنْ وَرَائِهِ ثُمَّ يَكْفَأُ الْقَدَحَ عَلَى وَجْهِ الْأَرْضِ مِنْ وَرَائِهِ وَرَوَاهُ ابْنُ أَبِي ذِئْبٍ عَنِ الزُّهْرِيِّ فَقَالَ يُؤْتَى الرَّجُلُ الْعَائِنُ بِقَدَحٍ فَيُدْخِلُ كَفَّهُ فِيهِ فَيَتَمَضْمَضُ ثُمَّ يَمُجُّهُ فِي الْقَدَحِ ثُمَّ يَغْسِلُ وَجْهَهُ فِي الْقَدَحِ ثُمَّ يُدْخِلُ يَدَهُ الْيُسْرَى فَيَصُبُّ عَلَى كَفِّهِ الْيمْنَى ثُمَّ يُدْخِلُ يَدَهُ الْيُمْنَى فَيَصُبُّ عَلَى كَفِّهِ الْيُسْرَى ثُمَّ يُدْخِلُ يَدَهُ الْيُسْرَى فَيَصُبُّ عَلَى مِرْفَقِهِ الْيُمْنَى ثُمَّ يُدْخِلُ الْيُمْنَى فَيَصُبُّ عَلَى مِرْفَقِهِ الْيُسْرَى ثُمَّ يُدْخِلُ يَدَهُ الْيُسْرَى فَيَصُبُّ عَلَى قَدَمِهِ الْيُمْنَى ثُمَّ يُدْخِلُ يَدَهُ الْيمْنَى فَيَصُبُّ عَلَى قَدَمِهِ الْيُسْرَى ثُمَّ يُدْخِلُ يَدَهُ الْيُسْرَى فَيَصُبُّ عَلَى رُكْبَتِهِ الْيمْنَى ثُمَّ يُدْخِلُ يَدَهُ الْيُمْنَى فَيَصُبُّ عَلَى رُكْبَتِهِ الْيُمْنَى ثُمَّ يُدْخِلُ يَدَهُ الْيُمْنَى فَيَصُبُّ عَلَى رُكْبَتِهِ الْيُسْرَى ثُمَّ يَغْسِلُ دَاخِلَةَ إِزَارِهِ وَلَا يُوضَعُ الْقَدَحُ بِالْأَرْضِ ثُمَّ يَصُبُّ عَلَى رَأْسِ الرَّجُلِ الَّذِي أُصِيبَ بِالْعَيْنِ مِنْ خَلْفِهِ صَبَّةً وَاحِدَةً قَالَ أَبُو عُبَيْدٍ إِنَّمَا أَرَادَ بِدَاخِلَةِ إِزَارِهِ طَرَفَ إِزَارِهِ الدَّاخِلَ الَّذِي يَلِي جَسَدَهُ وَرَوَاهُ يَحْيَى بْنُ سَعِيدٍ عَنِ الزُّهْرِيِّ زَادَ فِيهِ ثُمَّ يُعْطِي ذَلِكَ الرَّجُلَ الَّذِي أَصَابَهُ الْقَدَحَ قَبْلَ أَنْ يَضَعَهُ فِي الْأَرْضِ فَيَحْسُو مِنْهُ وَيَتَمَضْمَضُ وَيُهَرِيقُ عَلَى وَجْهِهِ ثُمَّ يَصُبُّ عَلَى رَأْسِهِ ثُمَّ يُكْفِئُ الْقَدَحَ عَلَى ظَهْرِهِ  

[Machine] The Messenger of Allah ﷺ was asked about a mouse that fell into some fat and died. The Prophet ﷺ said, "Take it and what is around it, and throw away your fat." This is the wording of the hadith of Muhammad ﷺ , and in the version of the Qadi, he said, "Take it and what is around it from the fat, and throw it away."  

رَسُولَ اللهِ ﷺ سُئِلَ عَنْ فَأْرَةٍ سَقَطَتْ فِي سَمْنٍ فَمَاتَتْ فَقَالَ النَّبِيُّ ﷺ خُذُوهَا وَمَا حَوْلَهَا وَكُلُوا سَمْنَكُمْ لَفْظُ حَدِيثِ مُحَمَّدٍ وَفِي رِوَايَةِ الْقَاضِي خُذُوهَا وَمَا حَوْلَهَا مِنَ السَّمْنِ فَاطْرَحُوهُ  

The Prophet ﷺ was asked about a mouse that had fallen into butter-fat (and died). He said, "Throw away the mouse and the portion of butter-fat around it, and eat the rest." (Using translation from Bukhārī 5540)   

النَّبِيَّ ﷺ سُئِلَ عَنْ فَأْرَةٍ وَقَعَتْ فِي سَمْنٍ فَمَاتَتْ فِيهِ فَقَالَ أَلْقُوهَا وَمَا حَوْلَهَا وَكُلُوهُ  

A mouse fell into the butter-fat and died. The Prophet ﷺ was asked about that. He said, "Throw away the mouse and the butter-fat that surrounded it, and eat the rest of the butter-fat (As-Samn). (Using translation from Bukhārī 5538)   

وَقَعَتْ فِي سَمْنٍ فَمَاتَتْ فَسُئِلَ رَسُولُ اللهِ ﷺ عَنْهَا فَقَالَ أَلْقُوهَا وَمَا حَوْلَهَا وَكُلُوا فَقِيلَ لِسُفْيَانَ فَإِنَّ مَعْمَرًا يُحَدِّثُهُ عَنِ الزُّهْرِيِّ عَنْ سَعِيدٍ عَنْ أَبِي هُرَيْرَةَ ؓ قَالَ سُفْيَانُ مَا سَمِعْتُ الزُّهْرِيَّ يُحَدِّثُهُ إِلَّا عَنْ عُبَيْدِ اللهِ عَنِ ابْنِ عَبَّاسٍ عَنْ مَيْمُونَةَ ؓ عَنِ النَّبِيِّ ﷺ وَلَقَدْ سَمِعْتُهُ مِنْهُ مِرَارًا  

[Machine] "When a mouse falls into the clarified butter, if it is solid, then throw it and everything around it. But if it is liquid, do not approach it."  

ﷺ إِذَا وَقَعَتِ الْفَأْرَةُ فِي السَّمْنِ فَإِنْ كَانَ جَامِدًا فَأَلْقُوهَا وَمَا حَوْلَهَا وَإِنْ كَانَ مَائِعًا فَلَا تَقْرَبُوهُ قَالَ الْحَسَنُ قَالَ عَبْدُ الرَّزَّاقِ وَرُبَّمَا حَدَّثَ بِهِ مَعْمَرٌ عَنِ الزُّهْرِيِّ عَنْ عُبَيْدِ اللهِ بْنِ عَبْدِ اللهِ عَنِ ابْنِ عَبَّاسٍ عَنْ مَيْمُونَةَ عَنِ النَّبِيِّ ﷺ وَقَالَ مُحَمَّدُ بْنُ عَبْدِ الْمَلِكِ قَالَ عَبْدُ الرَّزَّاقِ أَخْبَرَنِي عَبْدُ الرَّحْمَنِ بْنُ عُمَرَ أَنَّ مَعْمَرًا كَانَ يَرْوِيهِ أَيْضًا عَنِ الزُّهْرِيِّ عَنْ عُبَيْدِ اللهِ عَنِ ابْنِ عَبَّاسٍ ؓ عَنْ مَيْمُونَةَ ؓ  

[Machine] The Messenger of Allah ﷺ was asked about a mouse that fell into oil. He said, "If the oil is solid, it should be removed and what is around it should be thrown away. But if the oil is liquid or dissolved, it should not be eaten."  

سُئِلَ رَسُولُ اللهِ ﷺ عَنْ فَأْرَةٍ وَقَعَتْ فِي سَمْنٍ فَقَالَ إِنْ كَانَ جَامِدًا أُخِذَتْ وَمَا حَوْلَهَا فَأُلْقِيَتْ وَإِنْ كَانَ ذَائِبًا أَوْ مَائِعًا لَمْ يُؤْكَلْ  

[Machine] If it is a liquid, then throw it all away. But if it is solid, then throw away the mouse and everything around it, and everything that remains. Abu Ubaid said "Jamis" means frozen.  

إِنْ كَانَ مَائِعًا فَأَلْقِهِ كُلَّهُ وَإِنْ كَانَ جَامِسًا فَأَلْقِ الْفَأْرَةَ وَمَا حَوْلَهَا وَكُلْ مَا بَقِيَ قَالَ أَبُو عُبَيْدٍ جَامِسًا يَعْنِي جَامِدًا  

[Machine] The Prophet ﷺ was in the mosque when he raised his gaze to the sky and smiled. He said, "May Allah curse the Jews, may Allah curse the Jews, may Allah curse the Jews. Verily, Allah has forbidden them from consuming fat, but they sold it and ate its price. Verily, when Allah forbids a people from eating something, He also forbids them from its price."  

كَانَ النَّبِيُّ ﷺ فِي الْمَسْجِدِ فَرَفَعَ بَصَرَهُ إِلَى السَّمَاءِ فَتَبَسَّمَ وَقَالَ لَعَنَ اللهُ الْيَهُودَ لَعَنَ اللهُ الْيَهُودَ لَعَنَ اللهُ الْيَهُودَ إِنَّ اللهَ حَرَّمَ عَلَيْهِمُ الشُّحُومَ فَبَاعُوهَا وَأَكَلُوا أَثْمَانَهَا إِنَّ اللهَ إِذَا حَرَّمَ عَلَى قَوْمٍ أَكْلَ شَيْءٍ حَرَّمَ عَلَيْهِمْ ثَمَنَهُ  

[Machine] The Prophet ﷺ was asked about a mouse that fell into fat. He said to throw it away and eat what remains. They asked, "O Prophet of Allah, what if the fat is liquid?" He replied, "Profit from it and do not eat it if 'Abdul-Jabbar ibn 'Umar is not in need of it." It was narrated from Ibn Jurayj, from Ibn Shihab, in this way, and the route to it is not strong.  

رَسُولَ اللهِ ﷺ سُئِلَ عَنْ فَأْرَةٍ وَقَعَتْ فِي سَمْنٍ فَقَالَ أَلْقُوهَا وَمَا حَوْلَهَا وَكُلُوا مَا بَقِيَ فَقَالُوا يَا نَبِيَّ اللهِ أَفَرَأَيْتَ إِنْ كَانَ السَّمْنُ مَائِعًا؟ قَالَ انْتَفِعُوا بِهِ وَلَا تَأْكُلُوهُ عَبْدُ الْجَبَّارِ بْنُ عُمَرَ غَيْرُ مُحْتَجٍّ بِهِ وَرُوِيَ عَنِ ابْنِ جُرَيْجٍ عَنِ ابْنِ شِهَابٍ هَكَذَا وَالطَّرِيقُ إِلَيْهِ غَيْرُ قَوِيٍّ  

[Machine] The Prophet ﷺ was asked about a mouse falling into fat or a cooking pot. He said, "Throw it away along with what is around it if it is solid." They asked, "O Messenger of Allah, what if it is liquid?" He said, "Benefit from it but do not eat it." And the reliable narration from Ibn Umar states that this statement is attributed to him, but it is not raised (to the Prophet).  

سُئِلَ رَسُولُ اللهِ ﷺ عَنِ الْفَأْرَةِ تَقَعُ فِي السَّمْنِ أَوِ الْوَدَكِ فَقَالَ اطْرَحُوهَا وَمَا حَوْلَهَا إِنْ كَانَ جَامِدًا فَقَالُوا يَا رَسُولَ اللهِ فَإِنْ كَانَ مَائِعًا؟ قَالَ فَانْتَفِعُوا بِهِ وَلَا تَأْكُلُوهُ وَالصَّحِيحُ عَنِ ابْنِ عُمَرَ مِنْ قَوْلِهِ مَوْقُوفٌ عَلَيْهِ غَيْرُ مَرْفُوعٍ  

[Machine] They wake up with it and anoint themselves with it, O sons of Adam.  

اسْتَصْبِحُوا بِهِ وَادْهُنُوا بِهِ أَدَمَكُمْ  

[Machine] The Messenger of Allah ﷺ was asked about a mouse that falls into clarified butter or oil. He said, "Remove it and do not eat it" and the like. Ali said, and Ath-Thawri narrated it from Abu Haroon, who said it is attributed to Abu Sa'id.  

سُئِلَ رَسُولُ اللهِ ﷺ عَنِ الْفَأْرَةِ تَقَعُ فِي السَّمْنِ وَالزَّيْتِ قَالَ اسْتَصْبِحُوا بِهِ وَلَا تَأْكُلُوهُ وَنَحْوَ ذَلِكَ قَالَ عَلِيٌّ وَرَوَاهُ الثَّوْرِيُّ عَنْ أَبِي هَارُونَ مَوْقُوفًا عَلَى أَبِي سَعِيدٍ  

[Machine] "He said about the mouse that it falls into butter or oil, benefit from it but do not eat it. The Sheikh said, 'This is the preserved (teaching) blocked.'"  

أَنَّهُ قَالَ فِي الْفَأْرَةِ تَقَعُ فِي السَّمْنِ أَوِ الزَّيْتِ اسْتَنْفِعُوا بِهِ وَلَا تَأْكُلُوهُ قَالَ الشَّيْخُ هَذَا هُوَ الْمَحْفُوظُ مَوْقُوفٌ  

That he heard the Messenger of Allah ﷺ say in the year of the Conquest when he was in Mecca: Allah has forbidden the sale of wine, animals which have dead natural death, swine and idols. He was asked: Messenger of Allah, what do you think of the fat of animals which had died a natural death, for it was used for caulking ships, greasing skins, and making oil for lamps? He replies: No, it is forbidden. Thereafter, the Messenger of Allah ﷺ said: May Allah curse the Jews! When Allah declared the fat of such animals lawful, they melted it, then sold it, and enjoyed the price they received. (Using translation from Abū Dāʾūd 3486)   

أَنَّهُ سَمِعَ رَسُولَ اللهِ ﷺ يَقُولُ عَامَ الْفَتْحِ وَهُوَ بِمَكَّةَ إِنَّ اللهَ وَرَسُولَهُ حَرَّمَ بَيْعَ الْخَمْرِ وَالْمَيْتَةِ وَالْخِنْزِيرِ وَالْأَصْنَامِ فَقِيلَ يَا رَسُولَ اللهِ أَرَأَيْتَ شُحُومَ الْمَيْتَةِ فَإِنَّهُ يُطْلَى بِهَا السُّفُنُ وَيُدْهَنُ بِهَا الْجُلُودُ وَيَسْتَصْبِحُ بِهَا النَّاسُ فَقَالَ لَا هُوَ حَرَامٌ قَالَ رَسُولُ اللهِ ﷺ عِنْدَ ذَلِكَ قَاتَلَ اللهُ الْيَهُودَ إِنَّ اللهَ لَمَّا حَرَّمَ عَلَيْهِمْ شُحُومَهَا أَجْمَلُوهُ ثُمَّ بَاعُوهُ  

سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ عَامَ الْفَتْحِ وَهُوَ بِمَكَّةَ إِنَّ اللهَ وَرَسُولَهُ حَرَّمَ بَيْعَ الْخَمْرِ وَالْمَيْتَةِ وَالْخِنْزِيرِ وَالْأَصْنَامِ فَقِيلَ لَهُ عِنْدَ ذَلِكَ يَا رَسُولَ اللهِ أَرَأَيْتَ شُحُومَ الْمَيْتَةِ فَإِنَّهُ يُدْهَنُ بِهَا السِّقَاءُ وَالْجُلُودُ وَيَسْتَصْبِحُ بِهَا النَّاسُ قَالَ لَا هِيَ حَرَامٌ ثُمَّ قَالَ عِنْدَ ذَلِكَ قَاتَلَ اللهُ الْيَهُودَ إِنَّ اللهَ لَمَّا حَرَّمَ عَلَيْهِمْ شُحُومَهَا أَجْمَلُوهُ ثُمَّ بَاعُوهُ فَأَكَلُوا ثَمَنَهُ قَالَ الشَّيْخُ وَمِنَ الْعُلَمَاءِ مَنْ فَرَّقَ بَيْنَ الْمَيْتَةِ وَبَيْنَ مَا نَجُسَ بِوُقُوعِ نَجَاسَةٍ فِيهِ فَأَبَاحَ الِانْتِفَاعَ بِمَا نَجُسَ حَادِثًا دُونَ الْمَيْتَةِ اتِّبَاعًا لِلْآثَارِ فِيهِمَا وَبِأَنَّ نَجَاسَةَ الْمَيْتَةِ أَغْلَظُ وَنَجَاسَةَ الزَّيْتِ أَخَفُّ وَبِاللهِ التَّوْفِيقُ  

The Prophet ﷺ said, "Whoever purposely throws himself from a mountain and kills himself, will be in the (Hell) Fire falling down into it and abiding therein perpetually forever; and whoever drinks poison and kills himself with it, he will be carrying his poison in his hand and drinking it in the (Hell) Fire wherein he will abide eternally forever; and whoever kills himself with an iron weapon, will be carrying that weapon in his hand and stabbing his ʿAbdomen with it in the (Hell) Fire wherein he will abide eternally forever." (Using translation from Bukhārī 5778)   

أَنَّ رَسُولَ اللهِ ﷺ قَالَ مَنْ قَتَلَ نَفْسَهُ بِحَدِيدَةٍ فَحَدِيدَتُهُ فِي يَدِهِ يَجَأُ بِهَا بَطْنَهُ يَوْمَ الْقِيَامَةِ فِي نَارِ جَهَنَّمَ خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا وَمَنْ قَتَلَ نَفْسَهُ بِسُمٍّ فَسُمُّهُ فِي يَدِهِ يَتَحَسَّاهُ فِي نَارِ جَهَنَّمَ خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا وَمَنْ تَرَدَّى مِنْ جَبَلٍ فَقَتَلَ نَفْسَهُ فَهُوَ يَتَرَدَّى فِي نَارِ جَهَنَّمَ خَالِدًا مُخَلَّدًا فِيهَا أَبَدًا  

[Machine] The Messenger of Allah ﷺ said, "I do not care what I consume, whether I drink poison, wear amulets, or recite poetry, as long as it is not for showing off. Ibn Sirin narrated that he disliked consuming poison because snakes are made from it." Imam Ahmed said, "Due to this meaning, al-Shafi'i disliked eating poison made from snake meat, except in cases of necessity where eating carrion is permissible."  

رَسُولَ اللهِ ﷺ يَقُولُ مَا أُبَالِي مَا أَتَيْتُ إِنْ أَنَا شَرِبْتُ تِرْيَاقًا أَوْ تَعَلَّقْتُ تَمِيمَةً أَوْ قُلْتُ الشِّعْرَ مِنْ قِبَلِ نَفْسِي وَرُوِّينَا عَنِ ابْنِ سِيرِينَ أَنَّهُ كَانَ يَكْرَهُ التِّرْيَاقَ لِأَنَّهُ يُصْنَعُ فِيهِ الْحَيَّةُ قَالَ الْإِمَامُ أَحْمَدُ وَلِهَذَا الْمَعْنَى كَرِهَهُ الشَّافِعِيُّ فَقَالَ لَا يَجُوزُ أَكْلُ التِّرْيَاقِ الْمَعْمُولِ بِلُحُومِ الْحَيَّاتِ إِلَّا أَنْ يَكُونَ فِي حَالِ الضَّرُورَةِ حَيْثُ تَجُوزُ الْمَيْتَةُ  

[Machine] There was a camel owned by a man, and the Prophet ﷺ came to ask him about it. Jabir alleged that the Messenger of Allah ﷺ said to its owner, "Don't you have anything that can make you independent of it?" The man replied, "No." Then the Prophet said, "Sell it."  

نَاقَةٌ عِنْدَ رَجُلٍ فَأَتَى النَّبِيُّ ﷺ لِيَسْتَفْتِيَهُ فَزَعَمَ جَابِرٌ أَنَّ رَسُولَ اللهِ ﷺ قَالَ لِصَاحِبِهَا أَمَا لَكَ مَا يُغْنِيكَ عَنْهَا؟ قَالَ لَا قَالَ اذْهَبْ كُلْهَا  

A man alighted at Harrah with his wife and children. A man said (to him): My she-camel has strayed; if you find it, detain it. He found it, but did not find its owner, and it fell ill. His wife said: Slaughter it. But he refused and it died. She said: Skin it so that we may dry its fat and flesh and then eat them. He said: Let me ask the Messenger of Allah ﷺ. So he came to him (the Prophet) and asked him. He said: Have you sufficient for your needs? He replied: No. He then said: Then eat it. Then its owner came and he told him the story. He said: Why did you not slaughter it? He replied: I was ashamed (or afraid) of you. (Using translation from Abū Dāʾūd 3816)   

رَجُلٌ إِنَّ نَاقَةً لِي قَدْ ضَلَّتْ فَإِنْ وَجَدْتَهَا فَأَمْسِكْهَا فَوَجَدَهَا فَلَمْ يَجِدْ صَاحِبَهَا فَمَرِضَتْ فَقَالَتِ امْرَأَتُهُ انْحَرْهَا فَأَبَى فَنَفَقَتْ فَقَالَتْ اسْلُخْهَا حَتَّى نُقَدِّدَ شَحْمَهَا وَلَحْمَهَا وَنَأْكُلَهُ فَقَالَ حَتَّى أَسْأَلَ رَسُولَ اللهِ ﷺ فَأَتَاهُ فَسَأَلَهُ فَقَالَ هَلْ عِنْدَكَ غِنًى يُغْنِيكَ؟ قَالَ لَا قَالَ فَكُلُوهَا قَالَ فَجَاءَ صَاحِبُهَا فَأَخْبَرَهُ الْخَبَرَ فَقَالَ هَلَّا كُنْتَ نَحَرْتَهَا؟ قَالَ اسْتَحْيَيْتُ مِنْكَ تَابَعَهُمَا شَرِيكُ بْنُ عَبْدِ اللهِ عَنْ سِمَاكِ بْنِ حَرْبٍ  

[Machine] From Abu Waqid al-Leithi, they said, "O Messenger of Allah, we are upon a land that is afflicted with death. What is permissible for us of the carrion?" He said, "If you do not sacrifice, or seek refuge, or eat or drink anything made from beans, then its matter is informed by Abu Abdullah al-Sulami. He received permission from Abu Hassan ibn Subaih who informed them that Abdullah ibn Shuraih narrated from Ishaq, so he mentioned it."  

عَنْ أَبِي وَاقِدٍ اللَّيْثِيِّ ؓ أَنَّهُمْ قَالُوا يَا رَسُولَ اللهِ إِنَّا بِأَرْضٍ تُصِيبُنَا بِهَا الْمَخْمَصَةُ فَمَا يَحِلُّ لَنَا مِنَ الْمَيْتَةِ؟ فَقَالَ إِذَا لَمْ تَصْطَبِحُوا أَوْ لَمْ تَغْتَبِقُوا أَوْ لَمْ تَحْتَفِئُوا بَقْلًا فَشَأْنُكُمْ بِهَا أَخْبَرَنِيهِ أَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ إِجَازَةً أَنَّ أَبَا الْحَسَنِ بْنَ صُبَيْحٍ أَخْبَرَهُمْ أَنْبَأَ عَبْدُ اللهِ بْنُ شِيرَوَيْهِ أَنْبَأَ إِسْحَاقُ فَذَكَرَهُ  

[Machine] We said, "O Messenger of Allah, we are afflicted with bleeding, so what is permissible for us from the dead animals?" He said, "If you do not slaughter it or hunt with it or pass over it [in a state of Ihram], then you are allowed to use it."  

قُلْنَا يَا رَسُولَ اللهِ إِنَّا تُصِيبُنَا مَخْمَصَةٌ فَمَا يَصْلُحُ لَنَا مِنَ الْمَيْتَةِ؟ قَالَ إِذَا لَمْ تَصْطَبِحُوا أَوْ تَغْتَبِقُوا أَوْ تَحْتَفِئُوا بِهَا بَقْلًا فَشَأْنُكُمْ بِهَا  

[Machine] O Messenger of Allah, we live on the earth and we are affected by scabies. When will death come to us? He said: "Unless you clean yourself with water after defecating or urinating, or cover it with a handful of dirt, then it is permissible for you." Abu 'Ubaid said: Abu 'Ubaida is from Al-Haffa, which is a dry and crumbled washcloth, and it is the root of the white moist Bardi, which is eaten. His interpretation of his saying "tahosu" is that you don't have to uproot it, as long as you consume it without seeing it. Abu 'Ubaid said: As for his saying, "Unless you clean yourself with water after defecating or urinating, or cover it with a handful of dirt," he means that you can only consume it during the morning and evening. He said: You are not allowed to gather them from the dead. Abu 'Ubaid said: Mu'adh narrated to us from Ibn 'Awun who said: I saw with Al-Hasan writings from his children that he rewards them with the morning or evening if necessary. The sheikh, may Allah have mercy on him, said: This is the interpretation that Abu 'Ubaid explained, which was narrated by Samura. As for the raised news, it is possible that it was intended and Allah knows best, for the permission of death for them, as long as they do not have the permissible morning or evening or a handful food to survive. And this is what is suitable for their question in the narration of Abu 'Ubaid when will death come to us and with his saying "or cover it with a handful of dirt."  

يَا رَسُولَ اللهِ إِنَّا نَكُونُ بِالْأَرْضِ فَتُصِيبُنَا بِهَا الْمَخْمَصَةُ فَمَتَى تَحِلُّ لَنَا الْمَيْتَةُ؟ فَقَالَ مَا لَمْ تَصْطَبِحُوا أَوْ تَغْتَبِقُوا أَوْ تَحْتَفِئُوا بِهَا بَقْلًا فَشَأْنُكُمْ بِهَا قَالَ أَبُو عُبَيْدٍ قَالَ أَبُو عُبَيْدةٍ هُوَ مِنَ الْحَفَأ وَهُوَ مَهْمُوزٌ مَقْصُورٌ وَهُوَ أَصْلُ الْبُرْدِيِّ الْأَبْيَضِ الرَّطْبِ مِنْهُ وَهُوَ يُؤْكَلُ فَتَأَوُّلُهُ فِي قَوْلِهِ تَحْتَفِئُوا يَقُولُ مَا لَمْ تَقْتَلِعُوا هَذَا بِعَيْنِهِ فَتَأْكُلُوهُ قَالَ أَبُو عُبَيْدٍ وَأَمَّا قَوْلُهُ مَا لَمْ تَصْطَبِحُوا أَوْ تَغْتَبِقُوا فَإِنَّهُ يَقُولُ إِنَّمَا لَكُمْ مِنْهَا الصَّبُوحُ وَهُوَ الْغَدَاءُ وَالْغَبُوقُ وَهُوَ الْعَشَاءُ يَقُولُ فَلَيْسَ لَكُمْ أَنْ تَجْمَعُوهُمَا مِنَ الْمَيْتَةِ قَالَ أَبُو عُبَيْدٍ حَدَّثَنَا مُعَاذٌ عَنِ ابْنِ عَوْنٍ قَالَ رَأَيْتُ عِنْدَ الْحَسَنِ كُتُبَ سَمُرَةَ لِبَنِيهِ أَنَّهُ يُجْزِي مِنَ الِاضْطِرَارِ أَوِ الضَّرُورَةِ صَبُوحٌ أَوْ غَبُوقٌ قَالَ الشَّيْخُ رَحِمَهُ اللهُ هَذَا التَّفْسِيرُ الَّذِي فَسَّرَهُ أَبُو عُبَيْدٍ رَحِمَهُ اللهُ صَحِيحٌ لَمَّا حَدَّثَ عَنْ كِتَابِ سَمُرَةَ فَأَمَّا الْخَبَرُ الْمَرْفُوعُ فَقَدْ قِيلَ يُحْتَمَلُ أَنَّهُ إِنَّمَا قَصَدَ بِهِ وَاللهُ أَعْلَمُ إِحْلَالَ الْمَيْتَةِ لَهُمْ مَتَى مَا لَمْ يَكُنْ لَهُمْ مِنَ الْحَلَالِ صَبُوحٌ أَوْ غَبُوقٌ أَوْ بَقْلَةٌ يَعِيشُونَ بِأَكْلِهَا وَهَذَا هُوَ الَّذِي يَلِيقُ بِسُؤَالِهِمْ فِي رِوَايَةِ أَبِي عُبَيْدٍ مَتَى تَحِلُّ لَنَا الْمَيْتَةُ وَبِقَوْلِهِ أَوْ تَحْتَفِئُوا بِهَا بَقْلًا  

[Machine] The Prophet ﷺ said, "If you see your family members vomiting from drinking milk, then avoid what Allah has forbidden of dead meat. This confirms what was stated earlier, and Allah knows best. Abu 'Ubayd, who is well-known among scholars, interpreted this and said, 'What is permissible for us regarding dead meat is mentioned in the narration of al-Walid bin Muslim, as mentioned by Abu 'Abdullah al-Hulaymi in his book. He also stated that if they do not eat it as they normally eat permissible food, then there is no sin upon them. Eating permissible food means not consuming it as a result of dire necessity that poses a danger to one's life. However, if a person finds something that satisfies his needs, he may eat it until night, intending to fulfill his needs. Then, in the evening, he may eat from what he had left during the day, unless there is no severe necessity for it. This can include beans or similar items, whether they are an increase in the food or a complement to it. However, this is not the way to consume dead meat, as it is only allowed in cases where life is in danger and extreme necessity requires it. The time of consuming it is not confined to a specific time in the morning or evening, nor should it be eaten to seek comfort. Adding beans or similar items to it is not permissible. Thus, the Prophet ﷺ clarified that if they do not eat it as they normally eat permissible food, then there is no sin upon them. And Allah knows best."  

أَنَّ النَّبِيَّ ﷺ قَالَ إِذَا أَرْوَيْتَ أَهْلَكَ مِنَ اللَّبَنِ غَبُوقًا فَاجْتَنِبْ مَا نَهَاكَ اللهُ عَنْهُ مِنَ الْمَيْتَةِ وَهَذَا يُؤَكِّدُ مَا قَبْلُ وَاللهُ أَعْلَمُ وَمَا فَسَّرَهُ بِهِ أَبُو عُبَيْدٍ أَشْهَرُ عِنْدَ أَهْلِ الْعِلْمِ وَأَلْيَقُ بِقَوْلِهِ فَمَا يَحِلُّ لَنَا مِنَ الْمَيْتَةِ فِي رِوَايَةِ الْوَلِيدِ بْنِ مُسْلِمٍ وَذَكَرَهُ أَبُو عَبْدِ اللهِ الْحُلَيْمِيُّ رَحِمَهُ اللهُ فِي كِتَابِهِ وَقَالَ فَأَبَانَ أَنَّهُمْ إِذَا لَمْ يَأْكُلُوهَا أَكْلَ الطَّعَامِ الْمُبَاحِ فَلَا إِثْمَ عَلَيْهِمْ فِيهَا فَأَكْلُ الطَّعَامِ الْمُبَاحِ أَنْ لَا يَتَحَيَّنَ لَهُ حَالَ ضَرُورَةٍ يَخَافُ مِنْهَا عَلَى النَّفْسِ لَكِنِ الْوَاجِدُ يَصْطَبِحُ بِشَيْءٍ فَيَسْتَغْنِي بِهِ عَمَّا سِوَاهُ إِلَى اللَّيْلِ يُرِيدُ بِهِ أَنْ يَكُونَ أَبْلَغَ إِلَى حَوَائِجِهِ فَإِذَا أَمْسَى تَنَاوَلَ مِنْهُ مَا تَرَكَهُ بِالنَّهَارِ وَإِنْ لَمْ تَكُنْ بِهِ ضَرُورَةٌ شَدِيدَةٌ وَقَدْ يُضَمُّ إِلَيْهِ الْبَقْلُ وَغَيْرُهُ إِمَّا مُزْدَادًا مِنَ الطَّعَامِ وَإِمَّا مُسْتَطِيبًا لَهُ وَلَيْسَ هَذَا سَبِيلَ الْمَيْتَةِ إِنَّمَا أَذِنَ مِنْهَا فِيمَا يُمْسِكُ مِنْهُ الرَّمَقَ وَالضَّرُورَةُ الدَّاعِيَةُ إِلَيْهَا لَا تَتَّفِقُ فِي وَقْتٍ بِعَيْنِهِ مِنْ صَبَاحٍ أَوْ مَسَاءٍ وَلَا تُؤْكَلُ اسْتِطَابَةً فَيُضَمُّ إِلَيْهَا بَقْلٌ أَوْ نَحْوُهُ فَبَيَّنَ النَّبِيُّ ﷺ أَنَّهُمْ إِذَا لَمْ يَأْكُلُوهَا كَمَا يَأْكُلُونَ الطَّعَامَ الْمُبَاحَ فَلَا إِثْمَ عَلَيْهِمْ فِيهَا وَاللهُ أَعْلَمُ  

[Machine] He came to the Messenger of Allah ﷺ and said, "What is permissible for us regarding carrion?" He replied, "What is your food?" We said, "We hunt game and slaughter animals." Abu Nuaym explained it to me - Uqbah bin Qadah in the morning and Uqbah bin Qadah in the evening. The Messenger of Allah ﷺ said, "That and the hunger. So he permitted them to eat carrion in this condition." Abu Dawud narrated that Al-Ghabuq is towards the end of the day. Others narrated it from Abu Nuaym and he said, "That is the place of hunger. And in this, it is permissible for them to consume carrion along with consuming what sustains the breath and satisfies the self in the morning and at sunset when they do not nourish the body nor satisfy complete hunger. And Allah knows best. And in the authentication of these hadiths, there is contemplation and the hadith of Jabir bin Samurah is the most authentic."  

أَنَّهُ أَتَى رَسُولَ اللهِ ﷺ فَقَالَ مَا يَحِلُّ لَنَا مِنَ الْمَيْتَةِ؟ قَالَ مَا طَعَامُكُمْ ؟ قُلْنَا نَغْتَبِقُ وَنَصْطَبِحُ قَالَ أَبُو نُعَيْمٍ فَسَّرَهُ لِي عُقْبَةُ قَدَحٌ بُكْرَةً وَقَدَحٌ عَشِيَّةً قَالَ ذَاكَ وَأَبِي الْجُوعُ فَأَحَلَّ لَهُمُ الْمَيْتَةَ عَلَى هَذِهِ الْحَالِ قَالَ أَبُو دَاوُدَ الْغَبُوقُ مِنْ آخِرِ النَّهَارِ وَرَوَاهُ غَيْرُهُ عَنْ أَبِي نُعَيْمٍ فَقَالَ ذَاكَ دَارُ الْجُوعِ وَفِي هَذَا أَنَّهُ أَبَاحَ لَهُمْ تَنَاوُلَ الْمَيْتَةِ مَعَ تَنَاوُلِ مَا يُمْسِكُ الرَّمَقَ وَيُقِيمُ النَّفْسَ صَبُوحًا وَغَبُوقًا إِذَا كَانَا لَا يَغْذُوَانِ الْبَدَنَ وَلَا يُشْبِعَانِ الشِّبَعَ التَّامَّ وَاللهُ أَعْلَمُ وَفِي ثُبُوتِ هَذِهِ الْأَحَادِيثِ نَظَرٌ وَحَدِيثُ جَابِرِ بْنِ سَمُرَةَ أَصَحُّهَا  

[Machine] We went out to Tabuk in intense heat and found a place to stay in which we experienced severe thirst. We felt that our necks were going to be cut off. Even if someone went to fetch water, they wouldn't return until they thought their neck would be severed. A man would even slaughter his camel, squeeze its dung, drink it, and then make whatever was left in its liver. Abu Bakr As-Siddiq said, "O Messenger of Allah, Allah has accustomed you to good supplication, so supplicate for us." He asked, "Do you like that?" Abu Bakr answered, "Yes." Then the Prophet raised his hands and did not put them down until the sky shaded them. Then it poured and filled everything they had with them. Then we left, but we did not find the water from the rain pass by the army.  

عُمَرُ خَرَجْنَا إِلَى تَبُوكَ فِي قَيْظٍ شَدِيدٍ فَنَزَلْنَا مَنْزِلًا أَصَابَنَا فِيهِ عَطَشٌ حَتَّى ظَنَنَّا أَنَّ رِقَابَنَا سَتَنْقَطِعُ حَتَّى إِنْ كَانَ الرَّجُلُ يَذْهَبُ يَلْتَمِسُ الْمَاءَ فَلَا يَرْجِعُ حَتَّى يَظُنُّ أَنَّ رَقَبَتَهُ سَتَنْقَطِعُ حَتَّى إِنَّ الرَّجُلَ لَيَنْحَرُ بَعِيرَهُ فَيَعْصِرُ فَرْثَهُ فَيَشْرَبُهُ فَيجْعَلُ مَا بَقِيَ عَلَى كَبِدِهِ فَقَالَ أَبُو بَكْرٍ الصِّدِّيقُ ؓ يَا رَسُولَ اللهِ إِنَّ اللهَ قَدْ عَوَّدَكَ فِي الدُّعَاءِ خَيْرًا فَادْعُ لَنَا فَقَالَ أَتُحِبُّ ذَلِكَ؟ قَالَ نَعَمْ فَرَفَعَ يَدَيْهِ فَلَمْ يُرْجِعْهُمَا حَتَّى قَالَتِ السَّمَاءُ فَأَظَلَّتْ ثُمَّ سَكَبَتْ فَمَلَؤُوا مَا مَعَهُمْ ثُمَّ ذَهَبْنَا نَنْظُرُ فَلَمْ نَجِدْهَا جَازَتِ الْعَسْكَرَ  

[Machine] Whoever is forced to eat dead animals, blood, or pork and does not eat or drink until they die, they will enter into Hell. And Ma'mar reported from Qatadah who said, "One may eat from dead animals what is necessary for survival, without indulging in it." Ma'mar said, "And I have not heard permission regarding alcohol."  

مَنِ اضْطُرَّ إِلَى الْمَيْتَةِ وَالدَّمِ وَلَحْمِ الْخِنْزِيرِ فَلَمْ يَأْكُلْ وَلَمْ يَشْرَبْ حَتَّى يَمُوتَ دَخَلَ النَّارَ وَعَنْ مَعْمَرٍ عَنْ قَتَادَةَ قَالَ يَأْكُلُ مِنَ الْمَيْتَةِ مَا يُبَلِّغُهُ وَلَا يَتَضَلَّعُ مِنْهَا قَالَ مَعْمَرٌ وَلَمْ أَسْمَعْ فِي الْخَمْرِ رُخْصَةً  

None (of you) should milk the animal of another, but with his permission. Does any one of you like that his chamber be raided, and his vaults be broken, and his foodstuff be removed? Verily the treasures for them (those who keep animals) are the udders of the animals which feed them. So none of you should milk the animal of another but with his permission. (Using translation from Muslim 1726a)   

رَسُولَ اللهِ ﷺ قَالَ لَا يَحْلُبَنَّ أَحَدٌ مَاشِيَةَ أَحَدٍ إِلَّا بِإِذْنِهِ أَيُحِبُّ أَحَدُكُمْ أَنْ تُؤْتَى مَشْرُبَتُهُ فَتُكْسَرَ خِزَانَتُهُ فَيُنْتَقَلَ طَعَامُهُ فَإِنَّمَا يَخْزُنُ لَهُمْ ضُرُوعُ مَوَاشِيهِمْ أَطْعِمَتَهُمْ فَلَا يَحْلُبَنَّ أَحَدٌ مَاشِيَةَ أَحَدٍ إِلَّا بِإِذْنِهِ لَفْظُ حَدِيثِ يَحْيَى وَفِي رِوَايَةِ الْقَعْنَبِيِّ فَيُنْتَثَلَ  

[Machine] "The Messenger of Allah ﷺ said: 'Livestock should not be milked without the permission of its owners.' He said: 'Would any of you like that his drinking place, which contains his food, be taken away, so that he is left with what is in his stomach? Indeed, the udders of their livestock are like their drinking places.'"  

رَسُولُ اللهِ ﷺ أَنْ تُحْتَلَبَ الْمَوَاشِي إِلَّا بِإِذْنِ أَهْلِهَا قَالَ يُحِبُّ أَحَدُكُمْ أَنْ تُؤْتَى مَشْرُبَتُهُ الَّتِي فِيهَا طَعَامُهُ فَيُنْتَثَلَ مَا فِيهَا فَإِنَّمَا ضُرُوعُ مَوَاشِيهِمْ مِثْلُ مَا فِي مَشَارِبِهِمْ  

[Machine] "The Messenger of Allah ﷺ said: It is not permissible for a person to take his brother's staff without his consent, because of the severity of what Allah has forbidden regarding the property of a Muslim from another Muslim. Ibn Wahb narrated it from Sulayman ibn Bilal from Suhayl from Abdul Rahman ibn Saad from Abu Humayd. And Abd al-Malik ibn al-Hasan narrated it from Abdul Rahman ibn Abi Saeed from Umamah ibn Harithah al-Damri from Amr ibn Yathribi al-Damri from the Prophet ﷺ , and it has been mentioned in the book of Ghassb (usurpation) by Abdul Rahman ibn Saad ibn Malik, who is the son of Abi Saeed al-Khudri. Al-Bukhari reported this."  

أَنَّ رَسُولَ اللهِ ﷺ قَالَ لَا يَحِلُّ لِامْرِئٍ أَنْ يَأْخُذَ عَصَا أَخِيهِ بِغَيْرِ طِيبِ نَفْسِهِ وَذَلِكَ لِشِدَّةِ مَا حَرَّمَ اللهُ مَالَ الْمُسْلِمِ عَلَى الْمُسْلِمِ وَرَوَاهُ ابْنُ وَهْبٍ عَنْ سُلَيْمَانَ بْنِ بِلَالٍ عَنْ سُهَيْلٍ عَنْ عَبْدِ الرَّحْمَنِ بْنِ سَعْدٍ عَنْ أَبِي حُمَيْدٍ وَرَوَاهُ عَبْدُ الْمَلِكِ بْنُ الْحَسَنِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي سَعِيدٍ عَنْ عُمَارَةَ بْنِ حَارِثَةَ الضَّمْرِيِّ عَنْ عَمْرِو بْنِ يَثْرِبِيٍّ الضَّمْرِيِّ عَنِ النَّبِيِّ ﷺ وَقَدْ مَضَى فِي كِتَابِ الْغَصْبِ وَهُوَ عَبْدُ الرَّحْمَنِ بْنُ سَعْدِ بْنِ مَالِكٍ وَهُوَ ابْنُ أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَهُ الْبُخَارِيُّ  

[Machine] We were with Saad and we came upon a valley with palm trees. Saad gave me two dirhams and told me to buy food and dates for us. I went but couldn't find anyone in the palm trees. I returned to him and informed him. He said to me, "If you are truly a believer, do not eat a date from the palm trees." So he slept and our donkeys slept hungry.  

كُنَّا مَعَ سَعْدٍ ؓ فَأَتَيْنَا عَلَى وَادٍ فِيهِ نَخْلٌ قَدْ أَدْرَكَ فَأَعْطَانِي دِرْهَمَيْنِ فَقَالَ اشْتَرِ لَنَا عَلَفًا وَتَمْرًا فَذَهَبْتُ فَلَمْ أَجِدْ فِي النَّخْلِ أَحَدًا فَرَجَعْتُ إِلَيْهِ فَأَخْبَرْتُهُ فَقَالَ لِي إِنْ سَرَّكَ أَنْ تَكُونَ مُؤْمِنًا حَقًّا فَلَا تَأْكُلْ مِنَ النَّخْلِ تَمْرَةً فَبَاتَ وَبَاتَتْ حَمَّارَتُنَا جَائِعِينَ  

[Machine] "No, not even a single date."  

لَا وَلَا تَمْرَةً وَاحِدَةً  

[Machine] Al-Shafi'i, may Allah have mercy on him, said, "Whoever passes by a person's farm, livestock, or any other of his possessions, should not take anything from him except with his permission. This is because there is no book or established Sunnah that permits it. Therefore, it is forbidden to take someone's property without their permission, and Allah knows best. It has been said that if one passes by a wall, they may eat from it but should not take a handful. A hadith has been narrated concerning this, if it were authenticated by us, we would not oppose it. However, the established Sunnah and hadith states that it is not permissible to eat someone's property without their permission. The Sheikh said, as for the one who says this statement, it is 'Umar ibn al-Khattab."  

قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ مَنْ مَرَّ لِرَجُلٍ بِزَرْعٍ أَوْ مَاشِيَةٍ أَوْ غَيْرِ ذَلِكَ مِنْ مَالِهِ لَمْ يَكُنْ لَهُ أَخْذُ شَيْءٍ مِنْهُ إِلَّا بِإِذْنِهِ؛ لِأَنَّ هَذَا مِمَّا لَمْ يَأْتِ فِيهِ كِتَابٌ وَلَا سُنَّةٌ ثَابِتَةٌ بِإِبَاحَتِهِ فَهُوَ مَمْنُوعٌ لِمَالِكِهِ إِلَّا بِإِذْنِهِ وَاللهُ أَعْلَمُ قَالَ وَقَدْ قِيلَ مَنْ مَرَّ بِحَائِطٍ فَلْيَأْكُلْ وَلَا يَتَّخِذْ خُبْنَةً وَرُوِيَ فِيهِ حَدِيثٌ لَوْ كَانَ يَثْبُتُ مِثْلُهُ عِنْدَنَا لَمْ نُخَالِفْهُ وَالْكِتَابُ وَالْحَدِيثُ الثَّابِتُ أَنَّهُ لَا يَجُوزُ أَكْلُ مَالِ أَحَدٍ إِلَّا بِإِذْنِهِ قَالَ الشَّيْخُ أَمَّا قَائِلُ هَذَا الْقَوْلِ فَعُمَرُ بْنُ الْخَطَّابِ ؓ  

[Machine] Whoever passes by a wall, let them eat in their stomach and not take a dingleberry.  

مَنْ مَرَّ مِنْكُمْ بِحَائِطٍ فَلْيَأْكُلْ فِي بَطْنِهِ وَلَا يَتَّخِذْ خُبْنَةً  

[Machine] Umar said, "If you are three, then appoint one of you in charge. And if you pass by a camel herder, call out 'O camel herder!' If he answers you, then ask him to give you water. And if he does not answer you, then force the camel to lie down, and drink its milk." This is reported by Umar with a good chain of narrators, and it is considered necessary according to us. And Allah knows best.  

قَالَ عُمَرُ ؓ إِذَا كُنْتُمْ ثَلَاثَةً فَأَمِّرُوا عَلَيْكُمْ وَاحِدًا مِنْكُمْ فَإِذَا مَرَرْتُمْ بِرَاعِي الْإِبِلِ فَنَادُوا يَا رَاعِيَ الْإِبِلِ فَإِنْ أَجَابَكُمْ فَاسْتَسْقُوهُ وَإِنْ لَمْ يُجِبْكُمْ فَأْتُوهَا فُحُلُّوهَا وَاشْرَبُوا ثُمَّ صُرُّوهَا هَذَا عَنْ عُمَرَ ؓ صَحِيحٌ بِإِسْنَادَيْهِ جَمِيعًا وَهُوَ عِنْدَنَا مَحْمُولٌ عَلَى حَالِ الضَّرُورَةِ وَاللهُ أَعْلَمُ  

[Machine] The Prophet ﷺ said, "Whoever enters a garden, let them eat from it and not take anything out of it." Umar ibn Ahmad narrated to us, who was informed by Abu Amr As-Sulami, who narrated to us Abu Ja'far Muhammad ibn Musa Al-Hulwani, who narrated to us Muhammad ibn Mansur Al-Jawwaz Al-Makki, who narrated to us Yahya ibn Sulaim, and he mentioned it to us. And Abu Muhammad As-Sukkari narrated to us, who was informed by Abu Bakr Ash-Shafi'i, who narrated to us Ja'far ibn Muhammad ibn Al-Azhar, who narrated to us Al-Mufadhdhil ibn Ghassan, who said, "It was mentioned to Abu Zakariya Yahya ibn Ma'in a hadith from Yahya ibn Sulaim At-Taifi about a man passing by a garden and eating from it." He said, "This is incorrect." And Abu Isa At-Tirmidhi said, "I asked Muhammad ibn Ismail about this hadith, and he said, 'Yahya ibn Sulaim narrates hadiths from Ud Allah that are doubtful.'" The sheikh said, "And it has been narrated from other reliable sources."  

أَنَّ النَّبِيَّ ﷺ قَالَ مَنْ دَخَلَ حَائِطًا فَلْيَأْكُلْ وَلَا يَتَّخِذْ خُبْنَةً أَخْبَرَنَاهُ عُمَرُ بْنُ أَحْمَدَ أنبأ أَبُو عَمْرٍو السُّلَمِيُّ ثنا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ مُوسَى الْحُلْوَانِيُّ ثنا مُحَمَّدُ بْنُ مَنْصُورٍ الْجَوَّازُ الْمَكِّيُّ ثنا يَحْيَى بْنُ سُلَيْمٍ فَذَكَرَهُ 19652 وَقَدْ أَخْبَرَنَا أَبُو مُحَمَّدٍ السُّكَّرِيُّ أَنْبَأَ أَبُو بَكْرٍ الشَّافِعِيُّ ثنا جَعْفَرُ بْنُ مُحَمَّدِ بْنِ الْأَزْهَرِ ثنا الْمُفَضَّلُ بْنُ غَسَّانَ قَالَ وَذُكِرَ لِأَبِي زَكَرِيَّا يَحْيَى بْنِ مَعِينٍ حَدِيثُ يَحْيَى بْنِ سُلَيْمٍ الطَّائِفِيِّ عَنْ عُبَيْدِ اللهِ فِي الرَّجُلِ يَمُرُّ بِالْحَائِطِ فَيَأْكُلُ مِنْهُ قَالَ هَذَا غَلَطٌ وَقَالَ أَبُو عِيسَى التِّرْمِذِيُّ سَأَلْتُ مُحَمَّدَ بْنَ إِسْمَاعِيلَ عَنْ هَذَا الْحَدِيثِ فَقَالَ يَحْيَى بْنُ سُلَيْمٍ يَرْوِي أَحَادِيثَ عَنْ عُبَيْدِ اللهِ يَهِمُ فِيهَا قَالَ الشَّيْخُ وَقَدْ رُوِيَ مِنْ أَوْجُهٍ أُخَرَ لَيْسَتْ بِقَوِيَّةٍ  

[Machine] I heard a man from Muzaynah asking the Messenger of Allah ﷺ about the stray animal. He mentioned the hadith and then asked him about the fruits that a person obtains. The Messenger of Allah ﷺ replied, "He should not take from the pockets, meaning the tops of the palm trees, what he carries, and he should bear its cost and its equivalent along with it, and a blow with a stick is not permitted, and what is in its leaf bundles, he should take it, when it reaches the price of the mijann (a unit of measurement), and if he eats from it and does not take, then he should consider it as a gift, and there is nothing upon him. And this is if it is correct, and this can be understood that there is nothing upon him in it, in terms of cutting, as long as he does not take it out of the haram (sanctuary)."  

سَمِعْتُ رَجُلًا مِنْ مُزَيْنَةَ سَأَلَ رَسُولَ اللهِ ﷺ وَأَنَا أَسْمَعُ عَنِ الضَّالَّةِ فَذَكَرَ الْحَدِيثَ قَالَ ثُمَّ سَأَلَهُ عَنِ الثِّمَارِ يُصِيبُهُ الرَّجُلُ قَالَ مَا أَخَذَ فِي أَكْمَامِهِ يَعْنِي رُءُوسَ النَّخْلِ فَاحْتَمَلَهُ فَثَمَنُهُ وَمِثْلُهُ مَعَهُ وَضَرْبٌ نَكَالٌ وَمَا كَانَ فِي أَجْرَانِهِ فَأَخَذَ فَفِيهِ الْقَطْعُ إِذَا بَلَغَ ذَلِكَ ثَمَنَ الْمِجَنِّ وَإِنْ أَكَلَ بِفِيهِ وَلَمْ يَأْخُذْ فَيَتَّخِذْ خُبْنَةً فَلَيْسَ عَلَيْهِ شَيْءٌ وَهَذَا إِنْ صَحَّ فَمَحْمُولٌ عَلَى أَنْ لَيْسَ عَلَيْهِ فِيهِ قَطْعٌ حِينَ لَمْ يُخْرِجْهُ مِنَ الْحِرْزِ  

[Machine] If one of you comes upon an animal, and it has its owner with it, then let him ask permission from the owner. If he gives him permission, then let him take its milk and drink it. And if it does not have an owner, then let him call out three times. If it responds to him, then let him ask permission from it. And if it does not respond, then let him take its milk and drink it. And do not carry it. Al-Sheikh said: The narrations from Al-Hasan regarding Samurah, some of the huffaz do not consider them reliable. And it is claimed that it is from a book other than the Hadith of Al-Aqiqah, which mentions hearing. And if it is authentic, then it is applied in case of necessity.  

إِذَا أَتَى أَحَدُكُمْ عَلَى مَاشِيَةٍ فَإِنْ كَانَ فِيهَا صَاحِبُهَا فَلْيَسْتَأْذِنْهُ فَإِنْ أَذِنَ لَهُ فَلْيَحْتَلِبْ وَلْيَشْرَبْ وَإِنْ لَمْ يَكُنْ فِيهَا فَلْيُصَوِّتْ ثَلَاثًا فَإِنْ أَجَابَهُ فَلْيَسْتَأْذِنْهُ وَإِلَّا فَلْيَحْتَلِبْ وَلْيَشْرَبْ وَلَا يَحْمِلْ قَالَ الشَّيْخُ أَحَادِيثُ الْحَسَنِ عَنْ سَمُرَةَ لَا يُثْبِتُهَا بَعْضُ الْحُفَّاظِ وَيَزْعُمُ أَنَّهَا مِنْ كِتَابٍ غَيْرَ حَدِيثِ الْعَقِيقَةِ الَّذِي قَدْ ذُكِرَ فِيهِ السَّمَاعُ وَإِنْ صَحَّ فَهُوَ مَحْمُولٌ عَلَى حَالِ الضَّرُورَةِ