[Machine] To be postponed from him, so his relief would come later.
أَنَّ ابْنَ عُمَرَ كَانَ لَا يَدْخُلُ الْحَمَّامَ وَكَانَ يَتَنَوَّرُ فِي الْبَيْتِ وَيَلْبَسُ إِزَارًا وَيَأْمُرُنِي أَطَّلِيَ مَا ظَهَرَ مِنْهُ ثُمَّ يَأْمُرُنِي أَنْ أُؤَخَّرَ عَنْهُ فَيَلِيَ فَرْجَهُ
[Machine] It was narrated that the Prophet ﷺ was asked about performing ablution with the meat of the sheep. He allowed it in ablution. He was also asked about praying in their resting places, and he allowed it in the same way.
أَنَّ النَّبِيَّ ﷺ سُئِلَ عَنِ الْوُضُوءِ مِنْ لُحُومِ الْغَنَمِ فَرَخَّصَ فِي الْوُضُوءِ مِنْهَا وَسُئِلَ عَنِ الصَّلَاةِ فِي مَرَابِضِهَا فَرَخَّصَ فِيهَا هَكَذَا
[Machine] We have been prohibited by the messenger of Allah ﷺ from drinking and eating in vessels made of gold and silver, as well as from using an iron spoon and glass cup. He also forbade us from wearing silk clothing and a gold ring.
لَنَا إِنَّ رَسُولَ اللهِ ﷺ نَهَى عَنْ آنِيَةِ الذَّهَبِ وَالْفِضَّةِ أَنْ يُشْرَبَ فِيهَا وَأَنْ يُؤْكَلَ فِيهَا وَنَهَى عَنِ الْقَسِّيِّ وَالْمِيثَرَةِ وَعَنْ ثِيَابِ الْحَرِيرِ وَخَاتَمِ الذَّهَبِ
[Machine] The Messenger of Allah ﷺ said, "Allah does not accept charity from ill-gotten wealth, nor does He accept prayers without purification."
قَالَ رَسُولُ اللهِ ﷺ لَا يَقْبَلُ اللهُ صَدَقَةً مِنْ غُلُولٍ وَلَا صَلَاةً بِغَيْرِ طَهُورٍ
[Machine] I heard the Messenger of Allah ﷺ saying, "Allah does not accept prayer except with purification, and charity is not accepted from ill-gotten wealth. And you were in Basra."
سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ لَا يَقْبَلُ اللهُ صَلَاةً إِلَّا بِطَهُورٍ وَلَا صَدَقَةً مِنْ غُلُولٍ وَقَدْ كُنْتَ عَلَى الْبَصْرَةِ
[Machine] A group of Bedouins came to the Prophet ﷺ and said, "O Messenger of Allah, we live in these deserts where we cannot find water and it is not visible for three or four months. Abu Rabi'a doubts this." Among us are women who are on their period and postnatal bleeding, and men who are in a state of major impurity (janabah)." Muhammad Ibn Abdullah al-Hafiz and Muhammad Ibn Musa Ibn Al-Fadl narrated to us, who said: Abu al-Abbas Muhammad Ibn Ya'qub narrated to us, who said that Yahya Ibn Abi Talib narrated to him, who said that Abdullah Ibn Ata narrated to him, who said that Abu Rabi'a al-Sammam mentioned it. Abu Rabi'a al-Sammam is weak. Abu Sa'id al-Malini narrated to us, who said: I am Abu Ahmad Ibn Adi al-Hafiz, who said that Ahmad Ibn Muhammad Ibn al-Sharafi narrated to us, who said that Muhammad Ibn Yahya said: I heard Ali Ibn Abdullah saying, "I said to Sufyan, 'Abu Rabi'a reported from Amr Ibn Dinars who reported from Sa'id Ibn al-Musayyib who reported from Abu Huraira about a man who masturbates with his camels.' Sufyan said, 'This was only mentioned by Jarih Ibn Sabba'ah from Amr Ibn Shuayb. And Amr Ibn Dinar said, 'I heard Jabir Ibn Zaid saying it.' Ali said, 'I said to Sufyan, "Should we take the opinion of Shu'bah
أَنَّ أَعْرَابًا أَتَوِا النَّبِيَّ ﷺ فَقَالُوا يَا رَسُولَ اللهِ إِنَّا نَكُونُ فِي هَذِهِ الرِّمَالِ لَا نَقْدِرُ عَلَى الْمَاءِ وَلَا نَرَى الْمَاءَ ثَلَاثَةَ أَشْهُرٍ أوْ أَرْبَعَةَ أَشْهُرٍ شَكَّ أَبُو الرَّبِيعِ وَفِينَا النُّفَسَاءُ وَالْحَائِضُ وَالْجُنُبُ قَالَ عَلَيْكُمْ بِالْأَرْضِ أَخْبَرَنَاهُ مُحَمَّدُ بْنُ عَبْدِ اللهِ الْحَافِظُ وَمُحَمَّدُ بْنُ مُوسَى بْنِ الْفَضْلِ قَالَا ثنا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ ثنا يَحْيَى بْنُ أَبِي طَالِبٍ ثنا عَبْدُ الْوَهَّابِ بْنُ عَطَاءٍ ثنا أَبُو الرَّبِيعِ السَّمَّانُ فَذَكَرَهُ وَأَبُو الرَّبِيعِ السَّمَّانُ ضَعِيفٌ 1040 أَخْبَرَنَا أَبُو سَعْدٍ الْمَالِينِيُّ أنا أَبُو أَحْمَدَ بْنُ عَدِيٍّ الْحَافِظُ ثنا أَحْمَدُ بْنُ مُحَمَّدِ بْنِ الشَّرَفيِّ ثنا مُحَمَّدُ بْنُ يَحْيَى قَالَ سَمِعْتُ عَلِيَّ بْنَ عَبْدِ اللهِ يَقُولُ قُلْتُ لِسُفْيَانَ إِنَّ أَبَا الرَّبِيعِ رَوَى عَنْ عَمْرِو بْنِ دِينَارٍ عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ عَنْ أَبِي هُرَيْرَةَ فِي الرَّجُلِ يَعْزُبُ فِي إِبِلِهِ فَقَالَ سُفْيَانُ إِنَّمَا جَاءَ بِهَذَا الْمُثَنَّى بْنُ الصَّبَّاحِ عَنْ عَمْرِو بْنِ شُعَيْبٍ وَإِنَّمَا قَالَ عَمْرُو بْنُ دِينَارٍ سَمِعْتُ جَابِرَ بْنَ زَيْدٍ يَقُولُهُ قَالَ عَلِيٌّ قُلْتُ لِسُفْيَانَ إِنَّ شُعْبَةَ
[Machine] The bandages and splints should not be placed on the wound or fracture if it is in the area of ablution until he performs ablution for prayer, and washes the area of that wound because blood has appeared from it.
لَا تُوضَعُ الْعَصَائِبُ وَالْجَبَائِرُ عَلَى الْجُرْحِ وَالْكَسْرِ إِذَا كَانَ فِي مَوْضِعِ الْوُضُوءِ حَتَّى يَتَوَضَّأَ وُضُوءَهُ لِلصَّلَاةِ وَيَغْسِلُ مَوْضِعَ ذَلِكَ الْجُرْحِ لِمَا ظَهَرَ مَنْ دَمِهِ
[Machine] On the authority of the Messenger of Allah ﷺ , he forbade urinating in constant water and bathing in it for those in a state of impurity. Abu al-Hasan ibn Abdan narrated to us, from Ahmad ibn Ubayd al-Saffar, from Ubayd ibn Sharik, from Yahya ibn Bukayr, from Al-Layth, from Ibn Ajlan, from Abu al-Zinad. He mentioned it, and it has been said that it is narrated from him from Abu al-Zinad with a different wording.
عَنْ رَسُولِ اللهِ ﷺ أَنَّهُ نَهَى أَنْ يُبَالَ فِي الْمَاءِ الدَّائِمِ وَأَنْ يُغْتَسَلَ فِيهِ مَنَ الْجَنَابَةِ أَخْبَرَنَاهُ أَبُو الْحَسَنِ بْنُ عَبْدَانَ ثنا أَحْمَدُ بْنُ عُبَيْدٍ الصَّفَّارُ ثنا عُبَيْدُ بْنُ شَرِيكٍ ثنا يَحْيَى بْنُ بُكَيْرٍ ثنا اللَّيْثُ عَنِ ابْنِ عَجْلَانَ عَنْ أَبِي الزِّنَادِ فَذَكَرَهُ وَقَدْ قِيلَ عَنْهُ عَنْ أَبِي الزِّنَادِ عَلَى لَفْظٍ آخَرَ
[Machine] Hudhaifah heard about their differences regarding what they claimed, so Hudhaifah rode until he reached Uthman. He said, "O Commander of the Faithful, reach this nation before they differ in the Quran like the Jews and Christians differed in the books." Uthman was alarmed by that, so he sent a message to Hafsa bint Umar, saying, "Send us the manuscripts in which the Quran was collected." Hafsa sent them to him, and Uthman ordered Zaid ibn Thabit, Sa'id ibn al-As, Abdullah ibn az-Zubayr, and Abdurrahman ibn al-Harith ibn Hisham to rewrite them in the manuscripts. He also said to them, "If you differ, you and Zaid ibn Thabit, in any Arabic dialect of the Quran, then write it in the dialect of the Quraysh, for the Quran was revealed in their language." They did as told until the manuscripts were written. Uthman then sent the manuscripts back to Hafsa and sent a copy to each military corps of the Muslim army, ordering them to burn any manuscript that differs from the one he sent. This happened at the time when manuscripts were burned with the text of Shu'aib ibn Abi Hamzah and the text of Ibrahim ibn Sa'd, except that he mentioned in the narration of Abu al-Walid ibn al-Harith that the manuscript was sent back to Hafsa, and he mentioned it in the narration of Ibn Hamzah and said at the end, "So they wrote the manuscripts in the mus'hafs. He then sent to every region a mus'haf and ordered that anything besides that from the Quran in every mus'haf should be erased or burned."
سَمِعَ حُذَيْفَةُ ؓ مِنَ اخْتِلَافِهِمْ فِيهِ مَا ادَّعُوهُ فَرَكِبَ حُذَيْفَةُ حَتَّى قَدِمَ عَلَى عُثْمَانَ ؓ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ أَدْرِكْ هَذِهِ الْأُمَّةَ قَبْلَ أَنْ يَخْتَلِفُوا فِي الْقُرْآنِ اخْتِلَافَ الْيَهُودِ وَالنَّصَارَى فِي الْكُتُبِ فَفَزِعَ لِذَلِكَ عُثْمَانُ ؓ فَأَرْسَلَ إِلَى حَفْصَةَ بِنْتِ عُمَرَ أَنْ أَرْسِلِي إِلَيْنَا بِالصُّحُفِ الَّتِي جُمِعَ فِيهَا الْقُرْآنُ فَأَرْسَلَتْ بِهَا إِلَيْهِ حَفْصَةُ فَأَمَرَ عُثْمَانُ زَيْدَ بْنَ ثَابِتٍ وَسَعِيدَ بْنَ الْعَاصِ وَعَبْدَ اللهِ بْنَ الزُّبَيْرِ وَعَبْدَ الرَّحْمَنِ بْنَ الْحَارِثِ بْنِ هِشَامٍ أَنْ يَنْسَخُوهَا فِي الْمَصَاحِفِ وَقَالَ لَهُمْ إِذَا اخْتَلَفْتُمْ أَنْتُمْ وَزَيْدُ بْنُ ثَابِتٍ فِي عَرَبِيَّةٍ مِنْ عَرَبِيَّةِ الْقُرْآنِ فَاكْتُبُوهَا بِلِسَانِ قُرَيْشٍ فَإِنَّ الْقُرْآنَ أُنْزِلَ بِلِسَانِهِمْ فَفَعَلُوا حَتَّى كُتِبَتِ الْمَصَاحِفُ ثُمَّ رَدَّ عُثْمَانُ الصُّحُفَ إِلَى حَفْصَةَ وَأَرْسَلَ إِلَى كُلِّ جُنْدٍ مِنْ أَجْنَادِ الْمُسْلِمِينَ بِمُصْحَفٍ وَأَمَرَهُمْ أَنْ يَحْرِقُوا كُلَّ مُصْحَفٍ يُخَالِفُ الْمُصْحَفَ الَّذِي أَرْسَلَ بِهِ وَذَلِكَ زَمَانَ أُحْرِقَتِ الْمَصَاحِفُ لَفْظُ حَدِيثِ شُعَيْبِ بْنِ أَبِي حَمْزَةَ وَحَدِيثُ إِبْرَاهِيمَ بْنِ سَعْدٍ بِمَعْنَاهُ إِلَّا أَنَّهُ قَالَ فِي رِوَايَةِ أَبِي الْوَلِيدِ ابْنَ الْحَارِثِ بْنِ هِشَامٍ وَقَالَ فِي رِوَايَةِ إِبْرَاهِيمَ بْنِ حَمْزَةَ عَبْدَ الرَّحْمَنِ بْنَ الْحَارِثِ وَلَمْ يَذْكُرْ رَدَّ الْمُصْحَفِ إِلَى حَفْصَةَ فِي رِوَايَةِ أَبِي الْوَلِيدِ وَذَكَرَهَا فِي رِوَايَةِ ابْنِ حَمْزَةَ وَقَالَ فِي آخِرِهِ فَكَتَبُوا الصُّحُفَ فِي الْمَصَاحِفِ فَبَعَثَ إِلَى كُلِّ أُفُقٍ بِمُصْحَفٍ وَأَمَرَ بِمَا سِوَى ذَلِكَ مِنَ الْقُرْآنِ فِي كُلِّ صَحِيفَةٍ أَنْ تُمْحَى أَوْ تُحْرَقَ
[Machine] That the Messenger of Allah ﷺ used to pray voluntary prayers at the beginning of the night, and when he closed them he would pray the Witr prayer.
أَنَّ رَسُولَ اللهِ ﷺ نَفَّلَ فِي مَبْدَئِهِ الرُّبُعَ فَلَمَّا قَفَلَ نَفَّلَ الثُّلُثَ
[Machine] Khalid ibn Ma'dan narrated that the Messenger of Allah ﷺ distributed two arrows to the 'Arabs and one arrow to the Hajin. Abu Bakr Muhammad ibn Muhammad informed us, stating that he is Abu al-Husayn al-Fasawi. Abu Ali al-Lu'lu'i narrated it to us, stating that he is Abu Dawud. He mentioned it, but it is a disconnected narration that cannot be used as evidence.
عَنْ خَالِدِ بْنِ مَعْدَانَ أَسْهَمَ رَسُولُ اللهِ ﷺ لِلْعِرَابِ سَهْمَيْنِ وَلِلْهَجِينِ سَهْمًا أَخْبَرَنَاهُ أَبُو بَكْرٍ مُحَمَّدُ بْنُ مُحَمَّدٍ أنا أَبُو الْحُسَيْنِ الْفَسَوِيُّ ثنا أَبُو عَلِيٍّ اللُّؤْلُؤِيُّ ثنا أَبُو دَاوُدَ فَذَكَرَهُ وَهُوَ مُنْقَطِعٌ لَا تَقُومُ بِهِ حُجَّةٌ
[Machine] The Messenger of Allah ﷺ prohibited the hiring of a hired worker until his wage is made clear to him. Abu Bakr Muhammad ibn Muhammad informed us that Abu al-Husayn al-Fasawi narrated to us, who was informed by Abu Ali al-Lu'lu'i, who was informed by Abu Dawud, who was informed by Musa ibn Ismail, who was informed by Hammad ibn Salamah, and he mentioned it while being sent between Ibrahim and Abu Sa'id, and likewise...
أَنَّ رَسُولَ اللهِ ﷺ نَهَى عَنِ اسْتِئْجَارِ الْأَجِيرِ يَعْنِي حَتَّى يُبَيِّنَ لَهُ أَجْرَهُ أَخْبَرَنَاهُ أَبُو بَكْرٍ مُحَمَّدُ بْنُ مُحَمَّدٍ أنبأ أَبُو الْحُسَيْنِ الْفَسَوِيُّ ثنا أَبُو عَلِيٍّ اللُّؤْلُؤِيُّ ثنا أَبُو دَاوُدَ ثنا مُوسَى بْنُ إِسْمَاعِيلَ ثنا حَمَّادُ بْنُ سَلَمَةَ فَذَكَرَهُ وَهُوَ مُرْسَلٌ بَيْنَ إِبْرَاهِيمَ وَأَبِي سَعِيدٍ وَكَذَلِكَ
[Machine] Hussein bin Ali, on the day of Friday, the day of Ashura, ten days have passed from the month of Muharram in the year sixty-one. He was forty-five years, six months, and a half old.
الْحُسَيْنُ بْنُ عَلِيٍّ ؓ يَوْمَ الْجُمُعَةِ يَوْمَ عَاشُورَاءَ لِعَشْرٍ مَضَيْنَ مِنَ الْمُحَرَّمِ سَنَةَ إِحْدَى وَسِتِّينَ وَهُوَ ابْنُ أَرْبَعٍ وَخَمْسِينَ سَنَةً وَسِتَّةِ أَشْهُرٍ وَنِصْفٍ
[Machine] It starts with the liberation.
يُبْدَأُ بِالْعَتَاقَةِ
[Machine] It begins with the liberation.
يُبْدَأُ بِالْعَتَاقَةِ
[Machine] Safiyyah bint Abdul-Muttalib was in the fortress of Hassan bin Thabit when the Prophet ﷺ was digging the trench. Safiyyah said, "A Jewish man passed by us and started circling the fortress. I said to Hassan, 'This Jew is circling the fortress as you can see, and I do not trust him not to expose our secrets. Descend to him and kill him.' He said, 'May Allah forgive you, O daughter of Abdul-Muttalib. By Allah, you know who I am with.' Safiyyah said, 'When he said that, I became angry and took a stick. Then I descended from the fortress to him and struck him with the stick until I killed him. Then I returned to the fortress and said to Hassan, 'Descend and take his belongings, for nothing prevented me from taking them except that he is a man.' He said, 'What need do I have for his belongings, O daughter of Abdul-Muttalib?'"
12773 Abu Abdullah informed us, Abu Al-Abbas narrated to us, Ahmad narrated to us, Yunus ibn Bukayr narrated to us, from Hisham ibn Urwah, from his father, from Safiyyah bint Abdul-Muttalib with a similar narration. And he added, "She was the first woman to kill a man from the polytheists."
كَانَتْ صَفِيَّةُ بِنْتُ عَبْدِ الْمُطَّلِبِ فِي حِصْنِ حَسَّانَ بْنِ ثَابِتٍ حِينَ خَنْدَقَ النَّبِيُّ ﷺ قَالَتْ صَفِيَّةُ فَمَرَّ بِنَا رَجُلٌ مَنْ يَهُودَ فَجَعَلَ يُطِيفُ بِالْحِصْنِ فَقُلْتُ لِحَسَّانَ إِنَّ هَذَا الْيَهُودِيَّ يُطِيفُ بِالْحِصْنِ كَمَا تَرَى وَلَا آمَنُهُ أَنْ يَدُلَّ عَلَى عَوْرَتِنَا فَانْزِلْ إِلَيْهِ فَاقْتُلْهُ فَقَالَ يَغْفِرُ اللهُ لَكِ يَا بِنْتَ عَبْدِ الْمُطَّلِبِ وَاللهِ لَقَدْ عَرَفْتِ مَا أَنَا بِصَاحِبِ هَذَا قَالَتْ صَفِيَّةُ فَلَمَّا قَالَ ذَلِكَ احْتَجَزْتُ وَأَخَذْتُ عَمُودًا ثُمَّ نَزَلْتُ مِنَ الْحِصْنِ إِلَيْهِ فَضَرَبْتُهُ بِالْعَمُودِ حَتَّى قَتَلْتُهُ ثُمَّ رَجَعْتُ إِلَى الْحِصْنِ فَقُلْتُ يَا حَسَّانُ انْزِلْ فَاسْتَلِبْهُ؛ فَإِنَّهُ لَمْ يَمْنَعْنِي أَنْ أَسْتَلِبَهُ إِلَّا أَنَّهُ رَجُلٌ فَقَالَ مَا لِي بِسَلَبِهِ مِنْ حَاجَةٍ يَا بِنْتَ عَبْدِ الْمُطَّلِبِ 12773 وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ ثنا أَبُو الْعَبَّاسِ ثنا أَحْمَدُ ثنا يُونُسُ بْنُ بُكَيْرٍ عَنْ هِشَامِ بْنِ عُرْوَةَ عَنْ أَبِيهِ عَنْ صَفِيَّةَ بِنْتِ عَبْدِ الْمُطَّلِبِ مِثْلَهُ وَزَادَ فِيهِ قَالَ هِيَ أَوَّلُ امْرَأَةٍ قَتَلَتْ رَجُلًا مِنَ الْمُشْرِكِينَ
[Machine] Translation: "That this hadith is not memorized was told to him and he was asked, 'From where did you say that?' He replied, 'I only said.'"
أَنْ لَا يَكُونَ هَذَا الْحَدِيثُ مَحْفُوظًا قِيلَ لَهُ وَمِنْ أَيْنَ قُلْتَ؟ قَالَ إِنَّمَا
[Machine] I fled because of her beauty.
مِنْ حُسْنِهَا فَرَرْتُ
[Machine] The Messenger of Allah ﷺ said, "There is no intercession except in a house or real estate." Abu Bakr ibn al-Harith narrated to us that Abu Muhammad ibn Hayyan narrated to us that Muhammad ibn Ibrahim ibn Dawud narrated to us that Abu Usamah Abdullah ibn Muhammad ibn Abi Usamah narrated to us that ad-Dahhak ibn Hajwah ibn ad-Dahhak al-Manbijiy narrated to us that Abu Hanifah mentioned it and Abu Ahmad al-Asal narrated it from Muhammad ibn Ibrahim ibn Dawud from Abu Usamah from ad-Dahhak from Abdullah ibn Waqid from Abu Hanifah, and this is the correct version, although the chain of narration is weak. We were also narrated from Shurayh that he said, "There is no intercession except in a house or real estate," and from Sa'id ibn al-Musayyib and Sulayman ibn Yasar who said, "Intercession is in the heavens and earth," and from al-Hasan who said, "There is no intercession in animals."
قَالَ رَسُولُ اللهِ ﷺ لَا شُفْعَةَ إِلَّا فِي دَارٍ أَوْ عَقَارٍ أَخْبَرَنَاهُ أَبُو بَكْرِ بْنُ الْحَارِثِ أنبأ أَبُو مُحَمَّدِ بْنُ حَيَّانَ ثنا مُحَمَّدُ بْنُ إِبْرَاهِيمَ بْنِ دَاوُدَ ثنا أَبُو أُسَامَةَ عَبْدُ اللهِ بْنُ مُحَمَّدِ بْنِ أَبِي أُسَامَةَ ثنا الضَّحَّاكُ بْنُ حَجْوَةَ بْنِ الضَّحَّاكِ الْمَنْبِجِيُّ ثنا أَبُو حَنِيفَةَ فَذَكَرَهُ وَرَوَاهُ أَبُو أَحْمَدَ الْعَسَّالُ عَنْ مُحَمَّدِ بْنِ إِبْرَاهِيمَ بْنِ دَاوُدَ عَنْ أَبِي أُسَامَةَ عَنِ الضَّحَّاكِ عَنْ عَبْدِ اللهِ بْنِ وَاقِدٍ عَنْ أَبِي حَنِيفَةَ وَهُوَ الصَّوَابُ وَالْإِسْنَادُ ضَعِيفٌ وَرُوِّينَا عَنْ شُرَيْحٍ أَنَّهُ قَالَ لَا شُفْعَةَ إِلَّا فِي أَرْضٍ أَوْ عَقَارٍ وَعَنْ سَعِيدِ بْنِ الْمُسَيِّبِ وَسُلَيْمَانَ بْنِ يَسَارٍ قَالَا الشُّفْعَةُ فِي الدُّورِ وَالْأَرَضِينَ وَعَنِ الْحَسَنِ قَالَ لَيْسَ فِي الْحَيَوَانِ شُفْعَةٌ
[Machine] The Prophet ﷺ gave him a dinar to buy a sacrificial animal with. Sufyan said, "I heard Al-Hasan bin 'Amrah narrating it. He said, 'I heard Shabib saying, 'I heard 'Urwah (ibn Zubair) saying." When I asked Shabib about this, he said, 'I did not hear it from 'Urwah, but Al-Hayy narrated it to me from 'Urwah.'"
أَنَّ النَّبِيَّ ﷺ أَعْطَاهُ دِينَارًا لِيَشْتَرِيَ لَهُ بِهِ أُضْحِيَّةً قَالَ قَالَ سُفْيَانُ كَانَ الْحَسَنُ بْنُ عُمَارَةَ سَمِعْنَاهُ يُحَدِّثُهُ فَيَقُولُ فِيهِ سَمِعْتُ شَبِيبًا يَقُولُ سَمِعْتُ عُرْوَةَ فَلَمَّا سَأَلْتُ شَبِيبًا قَالَ إِنِّي لَمْ أَسْمَعْهُ مِنْ عُرْوَةَ وَحَدَّثَنِيهِ الْحِيُّ عَنْ عُرْوَةَ
[Machine] That Umar consulted the Messenger of Allah ﷺ about whether he should give in charity with his wealth that is worth a deenar, and the Prophet ﷺ said to him, "Give charity with it, but keep the principal, it cannot be sold or inherited." Abu Al-Husayn ibn Bishran Al-Adl from Baghdad narrated to us, Abu Al-Hasan Ali ibn Muhammad Al-Misri dictated to us, Muhammad ibn Al-Rabi'i ibn Bilal narrated to us, Haramalah ibn Yahya and Ahmad ibn Abi Bakr said, Ibn Wahb informed me, Ibrahim ibn Saad narrated to me from Abdul Aziz ibn Al-Muttalib from Yahya ibn Sa'id, and he mentioned it.
أَنَّ عُمَرَ اسْتَشَارَ رَسُولَ اللهِ ﷺ فِي أَنْ يَتَصَدَّقَ بِمَالِهِ الَّذِي بِثَمْغٍ فَقَالَ لَهُ النَّبِيُّ ﷺ تَصَدَّقْ بِثَمَرِهِ وَاحْبِسْ أَصْلَهُ لَا يُبَاعُ وَلَا يُورَثُ أَخْبَرَنَاهُ أَبُو الْحُسَيْنِ بْنُ بِشْرَانَ الْعَدْلُ بِبَغْدَادَ ثنا أَبُو الْحَسَنِ عَلِيُّ بْنُ مُحَمَّدٍ الْمِصْرِيُّ إِمْلَاءً ثنا مُحَمَّدُ بْنُ الرَّبِيعِ بْنِ بِلَالٍ ثنا حَرْمَلَةُ بْنُ يَحْيَى وَأَحْمَدُ بْنُ أَبِي بَكْرٍ قَالَا ثنا ابْنُ وَهْبٍ أَخْبَرَنِي إِبْرَاهِيمُ بْنُ سَعْدٍ عَنْ عَبْدِ الْعَزِيزِ بْنِ الْمُطَّلِبِ عَنْ يَحْيَى بْنِ سَعِيدٍ فَذَكَرَهُ
[Machine] The Messenger of Allah ﷺ built seven walls in the city as charity for the Banu Abdi'l-Muttalib and Banu Hashim.
رَسُولَ اللهِ ﷺ جَعَلَ سَبْعَ حِيطَانٍ لَهُ بِالْمَدِينَةِ صَدَقَةً عَلَى بَنِي عَبْدِ الْمُطَّلِبِ وَبَنِي هَاشِمٍ
[Machine] The Messenger of Allah ﷺ said, "There should be no restriction on the obligations of Allah." Ali, may Allah have mercy on him, said, "It has only been narrated by Ibn Lahah from his brother, and they are both weak." The sheikh said, "And this wording is only known from the statement of Shurayh the judge."
قَالَ رَسُولُ اللهِ ﷺ لَا حَبْسَ عَنْ فَرَائِضِ اللهِ قَالَ عَلِيٌّ رَحِمَهُ اللهُ لَمْ يُسْنِدْهُ غَيْرُ ابْنِ لَهِيعَةَ عَنْ أَخِيهِ وَهُمَا ضَعِيفَانِ قَالَ الشَّيْخُ وَهَذَا اللَّفْظُ إِنَّمَا يُعْرَفُ مِنْ قَوْلِ شُرَيْحٍ الْقَاضِي
[Machine] I heard Abu Abdullah Al Bushanji saying about the saying of the Prophet ﷺ, "Exchange gifts, as that will lead to increasing love between you. And when he said to do it in moderation, it is to avoid burdening one another."
سَمِعْتُ أَبَا عَبْدِ اللهِ الْبُوشَنْجِيَّ يَقُولُ فِي قَوْلِ النَّبِيِّ ﷺ تَهَادُوا تَحَابُّوا بِالتَّشْدِيدِ مِنَ الْمَحَبَّةِ وَإِذَا قَالَ بِالتَّخْفِيفِ فَإِنَّهُ مِنَ الْمُحَابَاةِ
[Machine] He went to include the judges. Shuraeh included a judge whose house burned down. He said, "You included me, and my house has burned down." Shuraeh said, "Did you see if his house burned down, would you still leave him his reward?" Ibn 'Uyaynah informed us of this. Ash-Shafi'i said, and it has been narrated from a reliable source that 'Ali ibn Abi Talib included the washer and the dyer and said, "People are not satisfied except with that." 11665 Ibrahim ibn Abi Yahya informed us from Ja'far ibn Muhammad from his father that 'Ali said that. And it is also narrated from 'Umar that including some craftsmen from a weak source is less reliable than this. We do not know any of them to be reliable. It is said that it has been narrated from Ali from another reliable source that he did not include anyone from the judges whose reliability is less than this. It is also confirmed from 'Ata' ibn Abi Rabah that he said, "There is no guarantee for a craftsman or a hired laborer."
قَدْ ذَهَبَ إِلَى تَضْمِينِ الْقَصَّارِ شُرَيْحٌ فَضَمَّنَ قَصَّارًا احْتَرَقَ بَيْتُهُ فَقَالَ تُضَمِّنُنِي وَقَدِ احْتَرَقَ بَيْتِي فَقَالَ شُرَيْحٌ أَرَأَيْتَ لَوِ احْتَرَقَ بَيْتُهُ كُنْتَ تَتْرُكُ لَهُ أَجْرَكَ؟ أَخْبَرَنَا بِهَذَا عَنْهُ ابْنُ عُيَيْنَةَ قَالَ الشَّافِعِيُّ وَقَدْ رُوِيَ مِنْ وَجْهٍ لَا يُثْبِتُ أَهْلُ الْحَدِيثِ مِثْلَهُ أَنَّ عَلِيَّ بْنَ أَبِي طَالِبٍ ضَمَّنَ الْغَسَّالَ وَالصَّبَّاغَ وَقَالَ لَا يُصْلِحُ النَّاسَ إِلَّا ذَلِكَ 11665 أَخْبَرَنَا إِبْرَاهِيمُ بْنُ أَبِي يَحْيَى عَنْ جَعْفَرِ بْنِ مُحَمَّدٍ عَنْ أَبِيهِ أَنَّ عَلِيًّا قَالَ ذَلِكَ قَالَ وَيُرْوَى عَنْ عُمَرَ تَضْمِينُ بَعْضِ الصُّنَّاعِ مِنْ وَجْهٍ أَضْعَفَ مِنْ هَذَا وَلَمْ نَعْلَمْ وَاحِدًا مِنْهُمَا يَثْبُتُ قَالَ وَقَدْ رُوِيَ عَنْ عَلِيٍّ مِنْ وَجْهٍ آخَرَ أَنَّهُ كَانَ لَا يُضَمِّنُ أَحَدًا مِنِ الْأُجَرَاءِ مِنْ وَجْهٍ لَا يَثْبُتُ مِثْلُهُ وَثَابِتٌ عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ أَنَّهُ قَالَ لَا ضَمَانَ عَلَى صَانِعٍ وَلَا عَلَى أَجِيرٍ
[Machine] Imam Shafi'i said: I give fatwa to the person who knows the value, quality, quantity, weight, and verifies that he did not abandon any falsehood that should be given to him, nor should he be forced to make a judgment except with clear evidence based on it, just as the rights are established. Then he went on to say that the Prophet ﷺ said: Know its value and quality, and Allah knows best how to fulfill its value and quality along with what is fulfilled from it, and he should know when he puts it in his property that it is the found item without his property. It is possible that he relied on the truthfulness of the confessor, and this is the most obvious. The saying of the Messenger of Allah ﷺ is that the burden of proof is on the claimant, so this is a claimant. Have you ever thought that if ten or more people described it accurately and they all got it right, should we give it to them, will they be partners in it? Even if they were a thousand or two thousand, and we know that they are all liars except one, without a doubt, and maybe that one could be a liar who does not deserve anyone with this attribute.
قَالَ الشَّافِعِيُّ أُفْتِي الْمُلْتَقِطَ إِذَا عَرَفَ الْعِفَاصَ وَالْوِكَاءَ وَالْعَدَدَ وَالْوَزْنَ وَوَقَعَ فِي نَفْسِهِ أَنَّهُ لَمْ يَدَعْ بَاطِلًا أَنْ يُعْطِيَهُ وَلَا أُجْبِرُهُ فِي الْحُكْمِ إِلَّا بِبَيِّنَةٍ تَقُومُ عَلَيْهَا كَمَا تَقُومُ عَلَى الْحُقُوقِ ثُمَّ سَاقَ الْكَلَامَ إِلَى أَنْ قَالَ وَإِنَّمَا قَوْلُهُ ﷺ اعْرِفْ عِفَاصَهَا وَوِكَاءَهَا وَاللهُ أَعْلَمُ أَنْ يُؤَدِّيَ عِفَاصَهَا وَوِكَاءَهَا مَعَ مَا يُؤَدِّي مِنْهَا وَلِيعْلَمَ إِذَا وَضَعَهَا فِي مَالِهِ أَنَّهَا اللُّقَطَةُ دُونَ مَالِهِ وَقَدْ يُحْتَمَلُ أَنْ يَكُونَ اسْتَدَلَّ عَلَى صِدْقِ الْمُعْتَرِفِ وَهَذَا الْأَظَهَرُ إِنَّمَا قَوْلُ رَسُولِ اللهِ ﷺ الْبَيِّنَةُ عَلَى الْمُدَّعِي فَهَذَا مُدَّعِي أَرَأَيْتَ لَوْ أَنَّ عَشَرَةً أَوْ أَكْثَرَ وَصَفُوهَا كُلُّهُمْ فَأَصَابُوا صِفَتَهَا أَلَنَا أَنْ نُعْطِيَهُمْ إِيَّاهَا يَكُونُونَ شُرَكَاءَ فِيهَا وَلَوْ كَانُوا أَلْفًا أَوْ أَلْفَيْنِ وَنَحْنُ نَعْلَمُ أَنَّ كُلَّهُمْ كَاذِبٌ إِلَّا وَاحِدًا بِغَيْرِ عَيْنِهِ وَلَعَلَّ الْوَاحِدَ أَنْ يَكُونَ كَاذِبًا لَيْسَ يَسْتَحِقُّ أَحَدٌ بِالصِّفَةِ شَيْئًا
[Machine] About the companions of the Prophet ﷺ and a group of the followers, it is narrated that they inherited three hadiths along with the disconnected narrative that is narrated from the Prophet ﷺ that he inherited three hadiths. We do not know of any of the companions of the Prophet ﷺ who differed from that, except for what has been narrated from Saad ibn Abi Waqqas from what is not confirmed by the people of knowledge in its chain.
عَنْ أَصْحَابِ النَّبِيِّ ﷺ وَجَمَاعَةٍ مِنَ التَّابِعِينَ أَنَّهُمْ وَرَّثُوا ثَلَاثَ جَدَّاتٍ مَعَ الْحَدِيثِ الْمُنْقَطِعِ الَّذِي يُرْوَى عَنِ النَّبِيِّ ﷺ أَنَّهُ وَرَّثَ ثَلَاثَ جَدَّاتٍ وَلَا نَعْلَمُ عَنْ أَحَدٍ مِنْ أَصْحَابِ النَّبِيِّ ﷺ خِلَافَ ذَلِكَ إِلَّا مَا رُوِّينَا عَنْ سَعْدِ بْنِ أَبِي وَقَّاصٍ مِمَّا لَا يُثْبِتُ أَهْلُ الْمَعْرِفَةِ بِالْحَدِيثِ إِسْنَادَهُ
[Machine] That there should be no heir other than her, and Zaid did not object to any heir and put it in the treasury.
أَنْ لَا يَكُونَ وَارِثٌ غَيْرُهَا 12407 وَكَانَ زَيْدٌ لَا يَرُدُّ عَلَى وَارِثٍ شَيْئًا وَيَجْعَلُهُ فِي بَيْتِ الْمَالِ
[Machine] The will was for the parents and the closest relatives, so it was abrogated from them to the parents and their share was established for them in Surah An-Nisa, and abrogated from the closest relatives every heir, and the will remained for the closest relatives who do not inherit.
كَانَتِ الْوَصِيَّةُ لِلْوَالِدَيْنِ وَالْأَقْرَبِينَ فَنَسَخَ مِنْ ذَلِكَ للْوَالِدَيْنِ وَأَثْبَتَ لَهُمَا نَصِيبَهُمَا فِي سُورَةِ النِّسَاءِ وَنَسَخَ مِنَ الْأَقْرَبِينَ كُلَّ وَارِثٍ وَبَقِيَتِ الْوَصِيَّةُ لِلْأَقْرَبِينَ الَّذِينَ لَا يَرِثُونَ
فِي قَوْلِهِ وَلْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعَافًا فَهَذَا الرَّجُلُ يَحْضُرُ الرَّجُلَ عِنْدَ مَوْتِهِ فَيُسْمِعُهُ يُوصِيهِ يَضُرُّ بِوَرَثَتِهِ فَأَمَرَ اللهُ سُبْحَانَهُ الَّذِي يُسْمِعُهُ أَنْ يَتَّقِيَ اللهَ وَيُفَقِّهَهُ وَيُسَدِّدَهُ لِلصَّوَابِ وَلْيَنْظُرْ لِوَرَثَتِهِ كَمَا يُحِبُّ أَنْ يُصْنَعَ بِوَرَثَتِهِ إِذَا خَشِيَ عَلَيْهِمُ الضَّيْعَةَ
[Machine] The Messenger of Allah ﷺ said, "I am closer to every believer than his own self. So whoever abandons a debt or property, it belongs to me. And whoever leaves behind wealth, it belongs to his inheritors. And I am the guardian of those who have no guardian, so I inherit their wealth and release their burdens." Abu Dawood said, "He is the guardian of those who have no guardian, inheriting their wealth and releasing their burdens."
قَالَ رَسُولُ اللهِ ﷺ أَنَا أَوْلَى بِكُلِّ مُؤْمِنٍ مِنْ نَفْسِهِ فَمَنْ تَرَكَ دَيْنًا أَوْ ضَيْعَةً فَإِلِيَّ وَمَنْ تَرَكَ مَالًا فَلِوَرَثَتِهِ وَأَنَا مَوْلَى مَنْ لَا مَوْلَى لَهُ أَرِثُ مَالَهُ وَأَفُكُّ عَانَهُ وَالْخَالُ مَوْلَى مَنْ لَا مَوْلَى لَهُ يَرِثُ مَالَهُ وَيَفُكُّ عَانَهُ قَالَ أَبُو دَاوُدَ
[Machine] "He said in his text that the intentional or unintentional killer does not inherit anything from the blood money."
أَنَّهُ قَالَ فِي مَتْنِهِ لَا يَرِثُ قَاتِلُ عَمْدٍ وَلَا خَطَأٍ شَيْئًا مِنَ الدِّيَةِ أَخْبَرَنَاهُ مُحَمَّدُ بْنُ مُحَمَّدٍ أَنَا الْفَسَوِيُّ ثنا اللُّؤْلُؤِيُّ ثنا أَبُو دَاوُدَ فَذَكَرَهُ
[Machine] The Messenger of Allah ﷺ would not pray in our hair. Muhammad ibn Abdullah Al-Hafiz informed us, narrating from Abu Bakr ibn Balawayah, narrating from Musa ibn Al-Hasan ibn Abbad, narrating from Mu'alla ibn Asad, who narrated from Wahib, from Salamah ibn Alqamah, regarding that. And likewise.
كَانَ رَسُولُ اللهِ ﷺ لَا يُصَلِّي فِي شُعُرِنَا أَنْبَأَهُ مُحَمَّدُ بْنُ عَبْدِ اللهِ الْحَافِظُ ثنا أَبُو بَكْرِ بْنُ بَالَوَيْهِ ثنا مُوسَى بْنُ الْحَسَنِ بْنِ عَبَّادٍ ثنا مُعَلَّى بْنُ أَسَدٍ ثنا وُهَيْبٌ عَنْ سَلَمَةَ بْنِ عَلْقَمَةَ بِذَلِكَ وَكَذَلِكَ
[Machine] The Messenger of Allah ﷺ stood up for the Dhuhr prayer while he was sitting. When he completed his prayer, he performed two prostrations, saying takbir in each prostration, while he was still sitting, before making the Salam. The people also performed these two prostrations along with him wherever they were sitting. The narration did not mention any difference in their sitting positions except that Abu 'Amr did not say 'As-Saddi (As-Saddi is the name of the place where the Prophet had made the prostrations), nor did he say Halif bin 'Abdul-Muttalib.
أَنَّ رَسُولَ اللهِ ﷺ قَامَ فِي صَلَاةِ الظُّهْرِ وَعَلَيْهِ جُلُوسٌ فَلَمَّا أَتَمَّ صَلَاتَهُ سَجَدَ سَجْدَتَيْنِ يُكَبِّرُ فِي كُلِّ سَجْدَةٍ وَهُوَ جَالِسٌ قَبْلَ أَنْ يُسَلِّمَ وَسَجَدَهُمَا النَّاسُ مَعَهُ مَكَانَ مَا نَسِيَ مِنَ الْجُلُوسِ لَفْظُ حَدِيثِهِمَا سَوَاءٌ إِلَّا أَنَّ أَبَا عَمْرٍو لَمْ يَقُلْ الْأَسَدِيِّ وَلَا حَلِيفِ بَنِي عَبْدِ الْمُطَّلِبِ
[Machine] He told him that a man entered the mosque, prayed, and the Messenger of Allah ﷺ glanced at him and we did not notice. When he finished, he approached and greeted the Messenger of Allah ﷺ. He said to him, "Go back and pray, for you did not pray." So he returned and prayed. Then he approached the Messenger of Allah ﷺ again, and the Messenger of Allah said to him, "Go back and pray, for you did not pray two or three times." The man said, "By the One who honored you, O Messenger of Allah, I did my best, so teach me." The Messenger of Allah ﷺ said to him, "When you want to pray, perform ablution and perfect your ablution. Then face the qibla, say takbeer, then recite the Quran, then bow, and be at ease while bowing, then raise yourself until you are standing upright, then prostrate and be at ease while prostrating, then raise yourself until you are sitting upright, then prostrate until you are at ease while prostrating, then raise yourself, and do this until you complete your prayer." 3946 And Abu Al-Husayn Ibn Bishran Al-Adl Al-Baghdadi informed us, and Abu Al-Hasan Ali Ibn Muhammad Al-Misri informed us, and Muqaddam Ibn Dawud informed us, and Abdullah Ibn Abd Al-Hakam informed us, and Bakr Ibn Mudar informed us, from Ibn Ajlan, from Ali Ibn Yahya Al-Zurqi, from his father, from his uncle, who was present during the Battle of Badr, that he said, "We were with the Messenger of Allah ﷺ when a man entered the mosque and stood in a corner to pray, and he recited the mentioned hadith, and additional information mentioned in it, and then he said, 'Then stand and face the qibla and say takbeer, and in the second prostration, prostrate until you are at ease while prostrating. When you do that, then you have completed your prayer, and whatever you missed from that, it is just a decrease in your prayer.'"
أَنَّهُ حَدَّثَهُ أَنَّ رَجُلًا دَخَلَ الْمَسْجِدَ فَصَلَّى وَرَسُولُ اللهِ ﷺ يَرْمُقُهُ وَنَحْنُ لَا نَشْعُرُ فَلَمَّا فَرَغَ أَقْبَلَ فَسَلَّمَ عَلَى رَسُولِ اللهِ ﷺ فَقَالَ لَهُ ارْجِعْ فَصَلِّ فَإِنَّكَ لَمْ تُصَلِّ فَرَجَعَ فَصَلَّى ثُمَّ أَقْبَلَ عَلَى رَسُولِ اللهِ ﷺ فَقَالَ لَهُ ارْجِعْ فَصَلِّ فَإِنَّكَ لَمْ تُصَلِّ مَرَّتَيْنِ أَوْ ثَلَاثًا فَقَالَ لَهُ الرَّجُلُ وَالَّذِي أَكْرَمَكَ يَا رَسُولَ اللهِ لَقَدْ جَهِدْتُ فَعَلِّمْنِي فَقَالَ لَهُ إِذَا قُمْتَ تُرِيدُ الصَّلَاةَ فَتَوَضَّأْ وَأَحْسِنْ وُضُوءَكَ ثُمَّ اسْتَقْبِلِ الْقِبْلَةَ فَكَبِّرْ ثُمَّ اقْرَأْ ثُمَّ ارْكَعْ فَاطْمَئِنَّ رَاكِعًا ثُمَّ ارْفَعْ حَتَّى تَعْتَدِلَ قَائِمًا ثُمَّ اسْجُدْ فَاطْمَئِنَّ سَاجِدًا ثُمَّ ارْفَعْ حَتَّى تَطْمَئِنَّ قَاعِدًا ثُمَّ اسْجُدْ حَتَّى تَطْمَئِنَّ سَاجِدًا ثُمَّ ارْفَعْ ثُمَّ افْعَلْ ذَلِكَ حَتَّى تَفْرُغَ مِنْ صَلَاتِكَ 3946 وَأَخْبَرَنَا أَبُو الْحُسَيْنِ بْنُ بِشْرَانَ الْعَدْلُ بِبَغْدَادَ ثنا أَبُو الْحَسَنِ عَلِيُّ بْنُ مُحَمَّدٍ الْمِصْرِيُّ ثنا مِقْدَامُ بْنُ دَاوُدَ ثنا عَبْدُ اللهِ بْنُ عَبْدِ الْحَكَمِ ثنا بَكْرُ بْنُ مُضَرَ عَنِ ابْنِ عَجْلَانَ عَنْ عَلِيِّ بْنِ يَحْيَى الزُّرَقِيِّ عَنْ أَبِيهِ عَنْ عَمِّهِ وَكَانَ بَدْرِيًّا أَنَّهُ قَالَ كُنَّا مَعَ رَسُولِ اللهِ ﷺ إِذْ دَخَلَ رَجُلٌ الْمَسْجِدَ فَقَامَ فِي نَاحِيَةٍ مِنْهُ يُصَلِّي وَذَكَرَ الْحَدِيثَ وَفِيهِ مِنَ الزِّيَادَةِ ثُمَّ قُمْ فَاسْتَقْبِلِ الْقِبْلَةَ وَقَالَ فِي السُّجُودِ الثَّانِي ثُمَّ اسْجُدْ حَتَّى تَطْمَئِنَّ سَاجِدًا فَإِذَا صَنَعْتَ ذَلِكَ فَقَدْ قَضَيْتَ صَلَاتَكَ وَمَا انْتَقَصْتَ مِنْ ذَلِكَ فَإِنَّمَا تَنْقُصُ مِنْ صَلَاتِكَ
[Machine] I heard Abu Hurayrah saying, "I have not seen anyone who resembles the prayer of the Messenger of Allah ﷺ more than so-and-so, a man who was the ruler of the city. Sulayman said, 'I prayed behind him and he would lengthen the first two units of Dhuhr prayer and shorten the last two, and he would shorten Asr prayer. He would recite in the first two units of Maghrib prayer with brevity and in the first two units of Isha prayer with moderate recitation, and in the Fajr prayer with prolonged recitation.' Ad-Dahhak said, 'Someone informed me that Anas ibn Malik said, "I have not seen a prayer more resembling the prayer of the Messenger of Allah ﷺ than this young man," referring to Umar ibn Abd al-Aziz.' Ad-Dahhak said, 'I prayed behind him and he would pray as Sulayman ibn Yasar described.'"
سَمِعْتُ أَبَا هُرَيْرَةَ يَقُولُ مَا رَأَيْتُ أَحَدًا أَشْبَهَ صَلَاةً بِصَلَاةِ رَسُولِ اللهِ ﷺ مِنْ فُلَانٍ لِرَجُلٍ كَانَ أَمِيرًا عَلَى الْمَدِينَةِ قَالَ سُلَيْمَانُ وَصَلَّيْتُ خَلْفَهُ فَكَانَ يُطِيلُ الْأُولَيَيْنِ مِنَ الظُّهْرِ وَيُخَفِّفُ الْأُخْرَيَيْنِ وَيُخَفِّفُ الْعَصْرَ وَيَقْرَأُ فِي الرَّكْعَتَيْنِ الْأُولَيَيْنِ مِنَ الْمَغْرِبِ بِقِصَارِ الْمُفَصَّلِ وَيَقْرَأُ فِي الرَّكْعَتَيْنِ الْأُولَيَيْنِ مِنَ الْعِشَاءِ بِوَسَطِ الْمُفَصَّلِ وَيَقْرَأُ فِي الصُّبْحِ بِطِوَالِ الْمُفَصَّلِ قَالَ الضَّحَاكُ وَحَدَّثَنِي مَنْ سَمِعَ أَنَسَ بْنَ مَالِكٍ يَقُولُ مَا رَأَيْتُ صَلَاةً أَشْبَهَ بِصَلَاةِ رَسُولِ اللهِ ﷺ مِنْ هَذَا الْفَتَى يَعْنِي عُمَرَ بْنَ عَبْدِ الْعَزِيزِ قَالَ الضَّحَاكُ فَصَلَّيْتُ خَلْفَهُ فَكَانَ يُصَلِّي مِثْلَ مَا وَصَفَ سُلَيْمَانُ بْنُ يَسَارٍ 4007 وَأنبأ أَبُو الْحَسَنِ عَلِيُّ بْنُ مُحَمَّدٍ الْمُقْرِئُ أَنْبَأَ الْحَسَنُ بْنُ مُحَمَّدِ بْنِ إِسْحَاقَ ثنا يُوسُفُ بْنُ يَعْقُوبَ الْقَاضِي ثنا مُحَمَّدُ بْنُ أَبِي بَكْرٍ ثنا عَبْدُ الْكَبِيرِ الْحَنَفِيُّ يَعْنِي أَبَا بَكْرٍ فَذَكَرَ الْحَدِيثَ بِنَحْوِهِ بِالْإِسْنَادَيْنِ جَمِيعًا
[Machine] He used to recite in the morning during travel, in each unit of prayer, ten chapters from the Mufassal. The Shafi'i did not mention the specific chapters, but he said the first ten.
أَنَّهُ كَانَ يَقْرَأُ فِي الصُّبْحِ فِي السَّفَرِ بِعَشْرٍ السُّوَرِ الْأُوَلِ مِنَ الْمُفَصَّلِ فِي كُلِّ رَكْعَةٍ بِسُورَةٍ لَمْ يَذْكُرِ الشَّافِعِيُّ السُّوَرَ وَقَالَ بِالْعَشْرِ الْأُوَلِ
[Machine] The Messenger of Allah used to kiss during the month of fasting. Abu Bakr ibn Furak informed us that Abdullah ibn Ja'far narrated to us that Yunus ibn Habib narrated to us that Abu Dawud At-Tayalisi narrated to us that Salam mentioned it.
كَانَ رَسُولُ اللهِ ﷺ يُقَبِّلُ فِي شَهْرِ الصَّوْمِ حَدَّثَنَاهُ أَبُو بَكْرِ بْنُ فُورَكٍ أنبأ عَبْدُ اللهِ بْنُ جَعْفَرٍ ثنا يُونُسُ بْنُ حَبِيبٍ ثنا أَبُو دَاوُدَ الطَّيَالِسِيُّ ثنا سَلَّامٌ فَذَكَرَهُ
[Machine] The Prophet ﷺ used to apply kohl while fasting. Abu Sa'd al-Malini narrated to us, reporting from Abu Ahmad ibn 'Adi al-Hafiz, who narrated from al-Fadl ibn 'Abdullah al-Antaki, who narrated from Luwayn, who narrated from Hibban, who narrated from Ali ibn Muhammad ibn 'Ubaidullah ibn Abi Rafi', and this is also reported by.
أَنَّ النَّبِيَّ ﷺ كَانَ يَكْتَحِلُ بِالْإِثْمِدِ وَهُوَ صَائِمٌ أَخْبَرَنَاهُ أَبُو سَعْدٍ الْمَالِينِيُّ أنبأ أَبُو أَحْمَدَ بْنُ عَدِيٍّ الْحَافِظُ ثنا الْفَضْلُ بْنُ عَبْدِ اللهِ الْأَنْطَاكِيُّ ثنا لُوَيْنٌ ثنا حِبَّانُ عَنْ عَلِيِّ بْنِ مُحَمَّدِ بْنِ عُبَيْدِ اللهِ بْنِ أَبِي رَافِعٍ وَكَذَلِكَ
[Machine] Perhaps the Prophet ﷺ applied kohl while fasting. Abu Abdullah Al-Hafiz and Abu Sa'eed ibn Abi Amr reported to us that Abu Al-Abbas Muhammad ibn Ya'qub told us that Muhammad ibn Ishaq Al-Saghani told us that Ahmad ibn Abu Tayyib told us that Baqiyyah ibn Al-Walid narrated from Sa'eed Al-Zubaidi, who mentioned it. Sa'eed Al-Zubaidi was one of the Shaykhs of Baqiyyah and was known for narrating rare hadiths that were not widely known. It was also reported from Anas ibn Malik in a weak chain of narration with Marrah that he did not see any harm in it. However, there is a hadith prohibiting it during the day while fasting.
رُبَّمَا اكْتَحَلَ النَّبِيُّ ﷺ وَهُوَ صَائِمٌ أَخْبَرَنَاهُ أَبُو عَبْدِ اللهِ الْحَافِظُ وَأَبُو سَعِيدِ بْنُ أَبِي عَمْرٍو قَالَا ثنا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ ثنا مُحَمَّدُ بْنُ إِسْحَاقَ الصَّغَانِيُّ ثنا أَحْمَدُ بْنُ أَبِي الطَّيِّبِ ثنا بَقِيَّةُ بْنُ الْوَلِيدِ عَنْ سَعِيدٍ الزُّبَيْدِيِّ فَذَكَرَهُ وَسَعِيدٌ الزُّبَيْدِيُّ مِنْ مَجَاهِيلِ شُيُوخِ بَقِيَّةَ يَنْفَرِدُ بِمَا لَا يُتَابَعُ عَلَيْهِ وَرُوِيَ عَنْ أَنَسِ بْنِ مَالِكٍ مَرْفُوعًا بِإِسْنَادٍ ضَعِيفٍ بِمَرَّةٍ أَنَّهُ لَمْ يَرَ بِهِ بَأْسًا وَقَدْ رُوِيَ فِي النَّهْيِ عَنْهُ نَهَارًا وَهُوَ صَائِمٌ حَدِيثٌ
[Machine] This sheikh is the Shafi'i school of thought in the old days, distinguishing between the apparent wealth and the hidden wealth in that.
الشَّيْخُ هَذَا هُوَ مَذْهَبُ الشَّافِعِيِّ فِي الْقَدِيمِ فَرَّقَ فِي ذَلِكَ بَيْنَ الْأَمْوَالِ الظَّاهِرَةِ وَالْأَمْوَالِ الْبَاطِنَةِ
[Machine] He said that a person should purify his wealth even if he has debts equal to it, because he uses it and gets married with it. The scholar and the apparent evidence that came with the obligation of zakat on wealth testify to the authenticity of this statement, and it is the statement of Al-Shafi'i in the modern sense. He used to say that the hadith of Uthman is similar. Allah knows best whether or not He commanded the Payment of debt before the distribution of zakat on wealth. His statement, "this is the month of your zakat" could mean that this is the month when your zakat becomes due, like saying "the month of Dhul-Hijjah" even though the Hajj comes after a few days from it. Abu Sa'id informed us of this statement, Abu Abbas narrated it, and Al-Rabi'a reported that Al-Shafi'i mentioned it.
أَنَّهُ قَالَ يُزَكِّي الرَّجُلُ مَالَهُ وَإِنْ كَانَ عَلَيْهِ مِنَ الدَّيْنِ مِثْلُهُ؛ لَأَنَّهُ يَأْكُلُ مِنْهُ وَيَنْكِحُ فِيهِ قَالَ الشَّيْخُ وَالظَّوَاهِرُ الَّتِي وَرَدَتْ بِإِيجَابِ الزَّكَاةِ فِي الْأَمْوَالِ تَشْهَدُ لِهَذَا الْقَوْلِ بِالصِّحَّةِ وَهُوَ قَوْلُ الشَّافِعِيِّ فِي الْجَدِيدِ وَكَانَ يَقُولُ حَدِيثُ عُثْمَانَ يُشْبِهُ وَاللهُ أَعْلَمُ أَنْ يَكُونَ إِنَّمَا أَمَرَ بِقَضَاءِ الدَّيْنِ قَبْلَ حُلُولِ الصَّدَقَةِ فِي الْمَالِ وَقَوْلُهُ هَذَا شَهْرُ زَكَاتِكُمْ يَجُوزُ أَنْ يَقُولَ هَذَا الشَّهْرُ الَّذِي إِذَا مَضَى حَلَّتْ زَكَاتُكُمْ كَمَا يُقَالُ شَهْرُ ذِي الْحِجَّةِ وَإِنَّمَا الْحِجَّةُ بَعْدَ مُضَيِّ أَيَّامٍ مِنْهُ أَخْبَرَنَا بِهَذَا الْكَلَامِ أَبُو سَعِيدٍ ثنا أَبُو الْعَبَّاسِ أَنْبَأَ الرَّبِيعُ قَالَ قَالَ الشَّافِعِيُّ فَذَكَرَهُ
[Machine] Abdullah ibn Abbas and Abdullah ibn Umar said, "Whoever gives wealth in advance, must pay its Zakat every year if it reaches the nisab (minimum amount) and he is financially capable."
أَنَّ عَبْدَ اللهِ بْنَ عَبَّاسٍ وَعَبْدَ اللهِ بْنَ عُمَرَ قَالَا مَنْ أَسْلَفَ مَالًا فَعَلَيْهِ زَكَاتُهُ فِي كُلِّ عَامٍ إِذَا كَانَ فِي ثِقَةٍ
[Machine] The Messenger of Allah ﷺ imposed upon every young or old, free or slave, who can afford it, a measurement of barley or a measurement of dates or a measurement of raisins for every person. This is narrated from Abu Abdullah, the Hafiz, who heard it from Abu al-Walid, who narrated from Makkibn Abdan, who heard it from Muhammad bin Yahya, who heard it from Nufayli, who heard it from Hatim bin Ismail, who mentioned it when he was asked about it, and it is transmitted from Ali bin Musa al-Rida, from his father, from his grandfather, from his ancestors, from the Prophet ﷺ.
فَرَضَ رَسُولُ اللهِ ﷺ عَلَى كُلِّ صَغِيرٍ أَوْ كَبِيرٍ حُرٍّ أَوْ عَبْدٍ مِمَنْ يُمَوِّنُونَ صَاعًا مِنْ شَعِيرٍ أَوْ صَاعًا مِنْ تَمْرٍ أَوْ صَاعًا مِنْ زَبِيبٍ عَنْ كُلِّ إِنْسَانٍ وَهُوَ فِيمَا أَجَازَ لِي أَبُو عَبْدِ اللهِ الْحَافِظُ رِوَايَتَهُ عَنْهُ عَنْ أَبِي الْوَلِيدِ ثنا مَكِّيُّ بْنُ عَبْدَانَ ثنا مُحَمَّدُ بْنُ يَحْيَى ثنا النُّفَيْلِيُّ ثنا حَاتِمُ بْنُ إِسْمَاعِيلَ فَذَكَرَهُ وَهُوَ مُرْسَلٌ وَرُوِيَ ذَلِكَ عَنْ عَلِيِّ بْنِ مُوسَى الرِّضَا عَنْ أَبِيهِ عَنْ جَدِّهِ عَنْ آبَائِهِ عَنِ النَّبِيِّ ﷺ
[Machine] I heard Muhammad ibn Yahya al-Dhuhli say, "I borrowed a measurement of Ismail ibn Abi Uwais, which was a sa'a (a unit of measurement) of Malik ibn Anas, and I found written on it 'the sa'a of Malik ibn Anas, which is equivalent to the sa'a of the Prophet ﷺ.' And I do not think that I only borrowed it for weighing lentils, but I found it to be five aratils and a third."
سَمِعْتُ مُحَمَّدَ بْنَ يَحْيَى يَعْنِي الذُّهْلِيَّ يَقُولُ اسْتَعَرْتُ مِنْ إِسْمَاعِيلَ بْنِ أَبِي أُوَيْسٍ صَاعَ مَالِكِ بْنِ أَنَسٍ فَوَجَدْتُ عَلَيْهِ مَكْتُوبًا صَاعُ مَالِكِ بْنِ أَنَسٍ مُعَيَّرٌ عَلَى صَاعِ النَّبِيِّ ﷺ وَلَا أَحْسَبُنِي إِلَّا عَيَّرْتُهُ بِالْعَدَسِ فَوَجَدْتُهُ خَمْسَةَ أَرْطَالٍ وَثُلُثًا
A person from the Banu 'Udhra set a slave free after his death. This news reached the Messenger of Allah (may peace be upon hhn). Upon this he said: Have you any property besides it? He said: No. Upon this he said: Who would buy (this slave) from me? Nulaim b. Abdullah bought it for eight hundred dirhams and (this amount was) brought to the Messenger of Allah ﷺ who returned it to him (the owner), and then said: Start with your own self and spend it on yourself, and if anything is left, it should be spent on your family, and if anything is left (after meeting the needs of the family) it should be spent on relatives, and if anything is left from the family, it should be spent like this, like this. And he was saying: In front of you, on your right and on your left. (Using translation from Muslim 997a)
عَنْ دُبُرٍ فَبَلَغَ ذَلِكَ رَسُولَ اللهِ ﷺ فَقَالَ أَلَكَ مَالٌ غَيْرُهُ؟ فَقَالَ لَا فَقَالَ رَسُولُ اللهِ ﷺ مَنْ يَشْتَرِيهِ مِنِّي فَاشْتَرَاهُ نُعَيْمُ بْنُ عَبْدِ اللهِ الْعَدَوِيُّ بِثَمَانِمِائَةِ دِرْهَمٍ فَجَاءَ بِهَا رَسُولُ اللهِ ﷺ فَدَفَعَهَا إِلَيْهِ ثُمَّ قَالَ ابْدَأْ بِنَفْسِكَ فَتَصَدَّقْ عَلَيْهَا فَإِنْ فَضَلَ شَيْءٌ فَلِأَهْلِكَ فَإِنْ فَضَلَ عَنْ أَهْلِكَ فَلِذِي قَرَابَتِكَ فَإِنْ فَضَلَ عَنْ ذِي قَرَابَتِكَ فَهَكَذَا وَهَكَذَا يَقُولُ بَيْنَ يَدَيْكَ وَعَنْ يَمِينِكَ وَعَنْ شِمَالِكَ
[Machine] I asked the Messenger of Allah ﷺ about a lost camel that had covered my watering hole, would I receive a reward? He said, "Yes, and every creature with a liver has informed us." Abu Hassan Ali ibn Ahmad ibn Muhammad ibn Dawood Al-Razzaz of Baghdad informed us, and Abu Bakr Al-Shafi'i narrated it to us, and Muhammad ibn Al-Jahm narrated it to Ya'la ibn 'Ubayd, and Muhammad ibn Ishaq mentioned it. Yazeed ibn Harun narrated it from Muhammad ibn Ishaq, from Abdul Rahman, from his father, from his uncle.
سَأَلْتُ رَسُولَ اللهِ ﷺ عَنِ الضَّالَّةِ مِنَ الْإِبِلِ تَغْشَى حَوْضِي هَلْ لِي مِنْ أَجْرٍ؟ قَالَ نَعَمْ وَكُلُّ ذِي كَبِدِ حَرَّى أَخْبَرَنَاهُ أَبُو الْحَسَنِ عَلِيُّ بْنُ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ دَاوُدَ الرَّزَّازُ بِبَغْدَادَ وَأنبأ أَبُو بَكْرٍ الشَّافِعِيُّ ثنا مُحَمَّدُ بْنُ الْجَهْمِ ثنا يَعْلَى بْنُ عُبَيْدٍ ثنا مُحَمَّدُ بْنُ إِسْحَاقَ فَذَكَرَهُ وَرَوَاهُ يَزِيدُ بْنُ هَارُونَ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ عَنْ عَبْدِ الرَّحْمَنِ عَنْ أَبِيهِ عَنْ عَمِّهِ
My master commanded me to cut some meat in strips; (as I was doing it) a poor man came to me and I gave him some of it to eat. My master came to know of that, and he beat me. I came to the Messenger of Allah ﷺ and narrated it to him. He (the Holy Prophet) summoned him and said: Why did you beat him? He (Abi'l-Lahm) said: He gives away my food without being commanded to do so. Upon this he (the Holy Prophet) said: The reward would be shared by you two. (Using translation from Muslim 1025b)
أَنْ أُقَدِّدَ لَحْمًا فَجَاءَنِي مِسْكِينٌ فَأَطْعَمْتُهُ مِنْهُ فَعَلِمَ بِذَلِكَ مَوْلَايَ فَضَرَبَنِي فَأَتَيْتُ رَسُولَ اللهِ ﷺ فَذَكَرْتُ ذَلِكَ لَهُ فَدَعَاهُ فَقَالَ لِمَ ضَرَبْتَهُ؟ فَقَالَ يُعْطِي طَعَامِي بِغَيْرِ أَنْ آمُرَهُ فَقَالَ الْأَجْرُ بَيْنَكُمَا
(Another chain) with similar meaning. (Using translation from Tirmidhī 3093)
بْنِ عَفَّانَ وَعَبْدِ اللهِ بْنِ مَسْعُودٍ ؓ
[Machine] About his statement, "returning to cleanliness means in the south when he wakes up and does not perform ablution," we were narrated by Abu Bakr ibn al-Mundhir that he said, "The best thing that I have heard in this matter is that it is applicable to abrogation. This is because sexual intercourse was forbidden for the fasting person at the beginning of Islam during the night after sleeping, similar to eating and drinking. So when Allah permitted sexual intercourse until dawn, it became permissible for the person in a state of impurity when he wakes up before performing ablution to fast that day due to the restriction being lifted. Therefore, Abu Hurairah used to issue opinions based on what he heard from Fadl ibn Abbas regarding the first ruling, and he was not aware of the abrogation. But when he heard the narration of Aisha and Umm Salamah, he changed his opinion accordingly."
عَنْ قَوْلِهِ رُجُوعًا حَسَنًا يَعْنِي فِي الْجُنُبِ إِذَا أَصْبَحَ وَلَمْ يَغْتَسِلْ وَرُوِّينَا عَنْ أَبِي بَكْرِ بْنِ الْمُنْذِرِ أَنَّهُ قَالَ أَحْسَنَ مَا سَمِعْتُ فِي هَذَا أَنْ يَكُونَ ذَلِكَ مَحْمُولًا عَلَى النَّسْخِ وَذَلِكَ أَنَّ الْجِمَاعَ كَانَ فِي أَوَّلِ الْإِسْلَامِ مُحَرَّمًا عَلَى الصَّائِمِ فِي اللَّيْلِ بَعْدَ النَّوْمِ كَالطَّعَامِ وَالشَّرَابِ فَلَمَّا أَبَاحَ اللهُ ﷻ الْجِمَاعَ إِلَى طُلُوعِ الْفَجْرِ جَازَ لِلْجُنُبِ إِذَا أَصْبَحَ قَبْلَ أَنْ يَغْتَسِلَ أَنْ يَصُومَ ذَلِكَ الْيَوْمَ لِارْتِفَاعِ الْحَظْرِ فَكَانَ أَبُو هُرَيْرَةَ يُفْتِي بِمَا سَمِعَهُ مِنَ الْفَضْلِ بْنِ عَبَّاسٍ عَلَى الْأَمْرِ الْأَوَّلِ وَلَمْ يَعْلَمْ بِالنَّسْخِ فَلَمَّا سَمِعَ خَبَرَ عَائِشَةَ وَأُمِّ سَلَمَةَ صَارَ إِلَيْهِ