[Machine] About the Prophet ﷺ , it is reported that both of them (the Prophet and his wife) performed the ritual purification (ghusl) together while they were both in one container.
عَنِ النَّبِيِّ ﷺ وَفِيهِ أَنَّهُمَا شَرَعَا جَمِيعًا وَهُمَا جُنُبٌ فِي إِنَاءٍ وَاحِدٍ
[Machine] That the Prophet ﷺ performed ablution with half a mud. Abu Saad al-Malini informed us that I am Abu Ahmad ibn Adiyy. Abdullah ibn Muhammad al-Baghawi narrated to us that Surayj ibn Yunus narrated to us from Ali ibn Thabit al-Jazari from As-Salti, who mentioned it. And As-Salti ibn Dinar is abandoned and his hadith is not celebrated, although it has been narrated from him in this hadith. He also said in another instance with a small amount of water. Abu Hazim al-Hafiz informed us that Abu Bakr Ahmad ibn Ishaq al-Hafiz narrated to us that I am Abu Al-Qasim Abdullah ibn Muhammad. Surayj ibn Yunus also mentioned it in his chain of narration similar to the narration of Al-Malini, and he added that in another instance with a small amount of water, and it has been said about him in this hadith with a lesser amount. Abu Saad al-Malini informed us that Abu Ahmad ibn Adiyy narrated to us that Muhammad ibn Abdul Wahid al-Naqid narrated to us that Muhammad ibn Amr ibn Abi Mudhoor narrated to us from Ali ibn Thabit al-Jazari from As-Salti ibn Dinar, who mentioned it in his chain of narration.
أَنَّ النَّبِيَّ ﷺ تَوَضَّأَ بِنِصْفِ مُدٍّ أَخْبَرَنَاهُ أَبُو سَعْدٍ الْمَالِينِيُّ أَنَا أَبُو أَحْمَدَ بْنُ عَدِيٍّ ثنا عَبْدُ اللهِ بْنُ مُحَمَّدٍ الْبَغَوِيُّ ثنا سُرَيْجُ بْنُ يُونُسَ ثنا عَلِيُّ بْنُ ثَابِتٍ الْجَزَرِيُّ عَنِ الصَّلْتِ فَذَكَرَهُ وَالصَّلْتُ بْنُ دِينَارٍ مَتْرُوكٌ لَا يُفْرَحُ بِحَدِيثِهِ وَقَدْ رُوِيَ عَنْهُ فِي هَذَا الْحَدِيثِ وَقَالَ مَرَّةً أُخْرَى بِقِسْطٍ مِنْ مَاءٍ 945 أَخْبَرَنَاهُ أَبُو حَازِمٍ الْحَافِظُ ثنا أَبُو بَكْرٍ أَحْمَدُ بْنُ إِسْحَاقَ الْحَافِظُ أنا أَبُو الْقَاسِمِ عَبْدُ اللهِ بْنُ مُحَمَّدٍ ثنا سُرَيْجُ بْنُ يُونُسَ فَذَكَرَهُ بِإِسْنَادِهِ نَحْوَ حَدِيثِ الْمَالِينِيِّ وَزَادَ وَقَالَ مَرَّةً أُخْرَى بِقِسْطٍ مِنْ مَاءٍ وَقَدْ قِيلَ عَنْهُ فِي هَذَا الْحَدِيثِ بِأَقَلَّ مِنْ مُدٍّ 946 أَخْبَرَنَاهُ أَبُو سَعْدٍ الْمَالِينِيُّ ثنا أَبُو أَحْمَدَ بْنُ عَدِيٍّ ثنا مُحَمَّدُ بْنُ عَبْدِ الْوَاحِدِ النَّاقِدُ ثنا مُحَمَّدُ بْنُ عَمْرِو بْنِ أَبِي مَذْعُورٍ ثنا عَلِيُّ بْنُ ثَابِتٍ الْجَزَرِيُّ عَنِ الصَّلْتِ بْنِ دِينَارٍ فَذَكَرَهُ بِإِسْنَادِهِ
[Machine] Al-Shafi'i said in the narration of 'Amr ibn Yasar, "It is not permissible for 'Amr, if he mentioned their tayammum with the Prophet (PBUH) when the verse was revealed to the people of the heights, to act upon the order of the Prophet (PBUH) unless it is abrogated. It has been narrated that the Prophet (PBUH) ordered tayammum on the face and hands, or that they only heard about it once, so their narration differs from his. So the narration of Ibn As-Simmah, which did not differ, is more reliable. And if it did not differ, then it is better to be taken, because it is more in line with the book of Allah (SWT) than the two narrations that disagree. Or it could be that they only heard about the verse of tayammum when they were present for prayer, so they performed tayammum as a precaution. They reached the limit of what is called by the name of the hand, because that does not harm them as it would not harm them if they did it during ablution. When they asked the Prophet (PBUH) about it, he informed them that he would allow them to perform tayammum with less than what they did, and this is more plausible in my opinion based on the narration of Ibn Shihab from the narration of 'Amr with the evidence I mentioned. Al-Shafi'i said, "We have been prevented from relying on the narration of 'Amr ibn Yasar in performing tayammum on the face and hands due to the confirmation of the report from the Messenger of Allah (PBUH) that he only wiped his face and arms. And this is closer to the Qur'an and the analogy, as substituting one thing with its like. Al-Hasan ibn Muhammad ibn As-Sabbah Az-Za'farani narrated from Al-Shafi'i the narration of Ibn 'Umar regarding tayammum, a strike on the face and a strike on both arms up to the elbows, then he said, "Abu Abdullah (meaning Al-Shafi'i) said, "Based on this, I have seen our companions relying on it, even though something has been narrated from the Prophet (PBUH). If I knew it to be authentic, I would not have denied it or hesitated. It has been narrated that 'Amr performed tayammum with the Prophet (PBUH) on the manakib, and it has been narrated from him that the Prophet (PBUH) wiped his face and hands. It seems that his statement 'We performed tayammum with the Prophet (PBUH) on the manakib' was not about the order of the Prophet (PBUH). If it is confirmed from 'Amr that the Prophet (PBUH) wiped his face and hands and it is not confirmed from the Prophet (PBUH) to the elbows, then what is confirmed from the Prophet (PBUH) is more worthy of being followed. And so it is closer to the Qur'an and the analogy. It is the practice of Ibn 'Umar, which is narrated from him as authentic. It has also been narrated from 'Ali and Ibn 'Abbas that wiping the face and hands is prescribed. And it has been narrated from 'Ali in opposition to it."
قَالَ الشَّافِعِيُّ فِي حَدِيثِ عَمَّارِ بْنِ يَاسِرٍ لَا يَجُوزُ عَلَى عَمَّارٍ إِذَا كَانَ ذَكَرَ تَيَمُّمَهُمْ مَعَ النَّبِيِّ ﷺ عِنْدَ نُزُولِ الْآيَةِ إِلَى الْمَنَاكِبِ عَنْ أَمْرِ النَّبِيِّ ﷺ إِلَّا أَنَّهُ مَنْسُوخٌ إِذْ رُوِيَ أَنَّ النَّبِيَّ ﷺ أَمَرَ بِالتَّيَمُّمِ عَلَى الْوَجْهِ وَالْكَفَّيْنِ أوْ يَكُونُ لَمْ يَرْوِ عَنْهُ إِلَّا تَيَمَّمًا وَاحِدًا فَاخْتَلَفَتْ رِوَايَتُهُ عَنْهُ فَتَكُونَ رِوَايَةُ ابْنِ الصِّمَّةِ الَّتِي لَمْ تَخْتَلِفْ أَثْبَتَ وَإِذَا لَمْ تَخْتَلِفْ فَأوْلَى أَنْ يُؤْخَذَ بِهَا؛ لِأَنَّهَا أوْفَقُ لِكِتَابِ اللهِ تَعَالَى مِنِ الرِّوَايَتَيْنِ اللَّتَيْنِ رُوِيَتَا مُخْتَلِفَتَيْنِ أَوْ يَكُونُ إِنَّمَا سَمِعُوا آيَةَ التَّيَمُّمِ عِنْدَ حُضُورِ صَلَاةٍ فَتَيَمَّمُوا فَاحْتَاطُوا فَأَتَوْا عَلَى غَايَةِ مَا يَقَعُ عَلَيْهِ اسْمُ الْيَدِ لِأَنَّ ذَلِكَ لَا يَضُرُّهُمْ كَمَا لَا يَضُرُّهُمْ لَوْ فَعَلُوهُ فِي الْوُضُوءِ فَلَمَّا صَارُوا إِلَى مَسْأَلَةِ النَّبِيِّ ﷺ أَخْبَرَهُمْ أَنَّهُ يَجْزِيهِمْ مِنَ التَّيَمُّمِ أَقَلُّ مَا فَعَلُوهُ وَهَذَا أوْلَى الْمَعَانِي عِنْدِي لِرِوَايَةِ ابْنِ شِهَابٍ مِنْ حَدِيثِ عَمَّارٍ بِمَا وَصَفْتُ مِنَ الدَّلَائِلِ قَالَ الشَّافِعِيُّ وَإِنَّمَا مَنَعَنَا أَنَّ نَأْخُذَ بِرِوَايَةِ عَمَّارِ بْنِ يَاسِرٍ فِي أَنَّ تَيَمَّمَ الْوَجْهِ وَالْكَفَّيْنِ بِثُبُوتِ الْخَبَرِ عَنْ رَسُولُ اللهِ ﷺ أَنَّهُ مَسَحَ وَجْهَهُ وَذِرَاعَيْهِ وَأَنَّ هَذَا أَشْبَهُ بِالْقُرْآنِ وَأَشْبَهُ بِالْقِيَاسِ فَإِنَّ الْبَدَلَ مِنَ الشَّيْءِ إِنَّمَا يَكُونُ مِثْلُهُ وَرَوَى الْحَسَنُ بْنُ مُحَمَّدِ بْنِ الصَّبَّاحِ الزَّعْفَرَانِيُّ عَنِ الشَّافِعِيِّ حَدِيثَ ابْنِ عُمَرَ فِي التَّيَمُّمِ ضَرْبَةٌ لِلْوَجْهِ وَضَرْبَةٌ لِلْيَدَيْنِ إِلَى الْمِرْفَقَيْنِ ثُمَّ قَالَ قَالَ أَبُو عَبْدِ اللهِ يَعْنِي الشَّافِعِيَّ وَبِهَذَا رَأَيْتُ أَصْحَابَنَا يَأْخُذُونَ وَقَدْ رُوِيَ فِيهِ شَيْءٌ عَنِ النَّبِيِّ ﷺ وَلَوْ أَعْلَمُهُ ثَابِتًا لَمْ أَعُدَّهُ وَلَمْ أَشُكَّ فِيهِ وَقَدْ قَالَ عَمَّارٌ تَيَمَّمْنَا مَعَ النَّبِيِّ ﷺ إِلَى الْمَنَاكِبِ وَرُوِيَ عَنْهُ عَنِ النَّبِيِّ ﷺ الْوَجْهَ وَالْكَفَّيْنِ وَكَأنَّ قَوْلَهُ تَيَمَّمْنَا مَعَ النَّبِيِّ ﷺ إِلَى الْمَنَاكِبِ لَمْ يَكُنْ عَنْ أَمْرِ النَّبِيِّ ﷺ فَإِنْ ثَبَتَ عَنْ عَمَّارٍ عَنِ النَّبِيِّ ﷺ الْوَجْهَ وَالْكَفَّيْنِ وَلَمْ يَثْبُتْ عَنِ النَّبِيِّ ﷺ إِلَى الْمِرْفَقَيْنِ فَمَا ثَبَتَ عَنِ النَّبِيِّ ﷺ أوْلَى وَبِهَذَا كَانَ يُفْتِي سَعْدُ بْنُ سَالِمٍ فَكَأَنَّهُ فِي الْقَدِيمِ شَكَّ فِي ثُبُوتِ الْحَدِيثَيْنِ لَمَّا ذَكَرْنَا فِي كُلِّ وَاحِدٍ مِنْهُمَا وَمَسْحُ الْوَجْهِ وَالْكَفَّيْنِ فِي حَدِيثِ عَمَّارٍ ثَابِتٌ وَهُوَ أَثْبَتُ مِنْ حَدِيثِ مَسْحِ الذِّرَاعَيْنِ إِلَّا أَنَّ حَدِيثَ مَسْحِ الذِّرَاعَيْنِ أَيْضًا جَيِّدٌ بِالشَّوَاهِدِ الَّتِي ذَكَرْنَاهَا وَهُوَ فِي قِصَّةٍ أُخْرَى فَإِنْ كَانَ حَدِيثُ عَمَّارٍ فِي ابْتِدَاءِ التَّيَمُّمِ حَيْثُ نَزَلَتِ الْآيَةُ وَرَجَعُوا إِلَى النَّبِيِّ ﷺ فَأَخْبَرَهُمْ أَنَّهُ يَجْزِيهِمْ مِنَ التَّيَمُّمِ أَقَلُّ مِمَّا فَعَلُوا فَحَدِيثُ مَسْحِ الذِّرَاعَيْنِ بَعْدَهُ فَهُوَ أوْلَى بِأَنْ يُتَّبَعَ وَهُوَ أَشْبَهُ بِالْكِتَابِ وَالْقِيَاسِ وَهُوَ فِعْلُ ابْنِ عُمَرَ صَحِيحٌ عَنْهُ وَقَدْ رُوِيَ عَنْ عَلِيٍّ وَابْنِ عَبَّاسٍ مَسَحُ الْوَجْهِ وَالْكَفَّيْنِ وَرُوِيَ عَنْ عَلِيٍّ بِخِلَافِهِ
[Machine] She used to not pray except when urged.
أَنَّهَا كَانَتْ لَا تُصَلِّي إِلَّا مُؤْتَزِرَةً
[Machine] The Prophet ﷺ passed by a man who was praying while his garment was hanging low, so the Prophet ﷺ tucked it up for him. Abu Abdullah Al-Haafiz informed us, Abu Al-Hasan ibn Abu Amr As-Sammak narrated to us, Abu Al-Qasim Al-Baghawi narrated to us, Abu Al-Rabi' Al-Zahrani narrated to us, Hafs ibn Abu Dawood mentioned it to us, except that Hafs is weak in hadith and we have written it from the hadith of Ibrahim ibn Tahman from Al-Haytham. So if it is preserved, then it is better than the narration of Hafs Al-Qari, and Ali disliked it in some matters.
مَرَّ النَّبِيُّ ﷺ بِرَجُلٍ يُصَلِّي قَدْ سَدَلَ ثَوْبَهُ فَعَطَفَهُ عَلَيْهِ أَخْبَرَنَاهُ أَبُو عَبْدِ اللهِ الْحَافِظُ أَخْبَرَنِي أَبُو الْحَسَنِ بْنُ أَبِي عَمْرٍو السَّمَّاكُ ثنا أَبُو الْقَاسِمِ الْبَغَوِيُّ ثنا أَبُو الرَّبِيعِ الزَّهْرَانِيُّ ثنا حَفْصُ بْنُ أَبِي دَاوُدَ فَذَكَرَهُ إِلَّا أَنَّ حَفْصًا ضَعِيفٌ فِي الْحَدِيثِ وَقَدْ كَتَبْنَاهُ مِنْ حَدِيثِ إِبْرَاهِيمَ بْنِ طَهْمَانَ عَنِ الْهَيْثَمِ فَإِنْ كَانَ مَحْفُوظًا فَهُوَ أَحْسَنُ مِنْ رِوَايَةِ حَفْصٍ الْقَارِي وَقَدْ كَرِهَهُ عَلِيٌّ ؓ فِيمَا
[Machine] I saw the Messenger of Allah ﷺ holding the tasbih (prayer beads) in his right hand. Ibn Qudamah narrated that the sheikh said, and Ibn Al-Baghandi narrated it from Abu Al-Ash'ath Ahmad ibn Al-Miqdam Al-Ajli from 'Atham. And he mentioned in the hadith that he holds the tasbih during the prayer. Our sheikh, known as Abu Al-Hasan Ali ibn Abdullah ibn Ali, narrated it accurately from the sheikh Abu Bakr Al-Isma'ili in his Amali (book) about the hadith of Al-A'mash from Ibn Al-Baghandi.
رَأَيْتُ رَسُولَ اللهِ ﷺ يَعْقِدُ التَّسْبِيحَ قَالَ ابْنُ قُدَامَةَ بِيَمِينِهِ قَالَ الشَّيْخُ وَرَوَاهُ ابْنُ الْبَاغِنْدِيِّ عَنْ أَبِي الْأَشْعَثِ أَحْمَدَ بْنِ الْمِقْدَامِ الْعِجْلِيِّ عَنْ عَثَّامٍ وَقَالَ فِي الْحَدِيثِ يَعْقِدُ التَّسْبِيحَ فِي الصَّلَاةِ ذَكَرَهُ شَيْخٌ لَنَا بِخَسْرَوَجَرْدَ يُعْرَفُ بِأَبِي الْحَسَنِ عَلِيِّ بْنِ عَبْدِ اللهِ بْنِ عَلِيٍّ صَحِيحُ السَّمَاعِ عَنِ الشَّيْخِ أَبِي بَكْرٍ الْإِسْمَاعِيلِيِّ فِيٍ أَمَالِيهِ لِحَدِيثِ الْأَعْمَشِ عَنِ ابْنِ الْبَاغَنْدِيِّ
[Machine] That he used to count the verses during the prayer and hold them.
أَنَّهُ كَانَ يَعُدُّ الْآيَ فِي الصَّلَاةِ وَيَعْقِدُ
[Machine] He said in its text: "If one of you speaks during prayer, he should cover his nose and then leave and perform ablution." Ali ibn Ahmad ibn Abdan informed us that Ahmad ibn Ubaid Al-Saffar narrated to us, Ubaid ibn Shareek narrated to us, Nuaim narrated to us, and Fadl ibn Musa mentioned it. We have also narrated it in the book of cleanliness from Abu Hurayrah, from the Messenger of Allah, ﷺ , that he said, "The prayer of one of you will not be accepted if he speaks until he performs ablution."
أَنَّهُ قَالَ فِي مَتْنِهِ إِذَا أَحْدَثَ أَحَدُكُمْ فِي الصَّلَاةِ فَلْيَأْخُذْ عَلَى أَنْفِهِ وَلْيَنْصَرِفْ فَلْيَتَوَضَّأْ أَخْبَرَنَاهُ عَلِيُّ بْنُ أَحْمَدَ بْنِ عَبْدَانَ أنبأ أَحْمَدُ بْنُ عُبَيْدٍ الصَّفَّارُ ثنا عُبَيْدُ بْنُ شَرِيكٍ ثنا نُعَيْمٌ ثنا الْفَضْلُ بْنُ مُوسَى فَذَكَرَهُ وَقَدْ رُوِّينَا فِي كِتَابِ الطَّهَارَةِ عَنْ أَبِي هُرَيْرَةَ ؓ عَنْ رَسُولِ اللهِ ﷺ أَنَّهُ قَالَ لَا تُقْبَلُ صَلَاةُ أَحَدِكُمْ إِذَا أَحْدَثَ حَتَّى يَتَوَضَّأَ
[Machine] He heard Ata' saying that he would leave, perform ablution, not speak to anyone, then return and build upon what he had prayed. And this was narrated to us by Tawus, Sulayman ibn Yasar, and others.
أَنَّهُ سَمِعَ عَطَاءً يَقُولُ يَنْصَرِفُ فَيَتَوَضَّأُ وَلَا يُكَلِّمُ أَحَدًا ثُمَّ يَرْجِعُ فَيَبْنِي عَلَى مَا قَدْ صَلَّى وَرُوِّينَاهُ عَنْ طَاوُسٍ وَسُلَيْمَانَ بْنِ يَسَارٍ وَغَيْرِهِمَا
The Messenger of Allah ﷺ sent me on an errand. I (having done the business assigned to me came back and) joined him as he was going (on a ride). Qutaiba said that he was saying prayer while he rode. I greeted him. He gestured to me. When he completed the prayer. he called me and said: You greeted me just now while I was engaged in prayer. (Qutaiba said): His (Prophet's face) was towards the east, as he was praying. (Using translation from Muslim 540a)
أَنَّهُ قَالَ إِنَّ رَسُولَ اللهِ ﷺ بَعَثَنِي لِحَاجَةٍ ثُمَّ أَدْرَكْتُهُ وَهُوَ يُصَلِّي فَسَلَّمْتُ عَلَيْهِ فَأَشَارَ إِلَيَّ فَلَمَّا فَرَغَ دَعَانِي فَقَالَ إِنَّكَ سَلَّمْتَ آنِفًا وَأَنَا أُصَلِّي وَهُوَ مُوَجَّهٌ حِينَئِذٍ قِبَلَ الْمَشْرِقِ
[Machine] The Messenger of Allah, ﷺ , said, "The mu'adhin's sins are forgiven as far as his voice reaches, and every moist and dry thing testifies for him. This degree is raised higher than other narrations. It was narrated to us by Abu Abdullah Al-Hafidh, informed by Abu Al-Abbas Muhammad ibn Ya'qub, informed by Muhammad ibn Ishaq, informed by Abu Al-Jawwab, informed by Ammar ibn Ruzayq, who mentioned it and it was narrated by Amr ibn Abdul Ghaffar."
قَالَ رَسُولُ اللهِ ﷺ يُغْفَرُ لِلْمُؤَذِّنِ مَدَى صَوْتِهِ وَيَشْهَدُ لَهُ كُلُّ رَطْبٍ وَيَابِسٍ سَمِعَ صَوْتَهُ هَذَا الْقَدْرُ مَرْفُوعًا دُونَ الْحَدِيثِ الْآخَرِ أَخْبَرَنَاهُ أَبُو عَبْدِ اللهِ الْحَافِظُ ثنا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ ثنا مُحَمَّدُ بْنُ إِسْحَاقَ ثنا أَبُو الْجَوَّابِ ثنا عَمَّارُ بْنُ رُزَيْقٍ فَذَكَرَهُ وَرَوَاهُ عَمْرُو بْنُ عَبْدِ الْغَفَّارِ
[Machine] The Messenger of Allah ﷺ said, "The Mu'adhdhins are the trustees of the Muslims regarding their prayers and needs or their needs. This permission has been conveyed by Yunus from Al-Hasan from Jabir, but it is not preserved. It has also been narrated regarding this from Abu Umamah."
قَالَ رَسُولُ اللهِ ﷺ الْمُؤَذِّنُونَ أُمَنَاءُ الْمُسْلِمِينَ عَلَى صَلَاتِهِمْ وَحَاجَتِهِمْ أَوْ حَاجَاتِهِمْ وَقَدْ رُوِيَ إِجَازَةُ ذَلِكَ عَنْ يُونُسَ عَنِ الْحَسَنِ عَنْ جَابِرٍ وَلَيْسَ بِمَحْفُوظٍ وَرُوِيَ فِي ذَلِكَ عَنْ أَبِي أُمَامَةَ
[Machine] That the Messenger of Allah ﷺ said: "There are four offensive things: a man urinating while standing, or wiping his forehead excessively before completing his prayer, or talking like the Mu'adhdhin calls for prayer, or praying in the way that someone disrupts his prayer." Abu Sa'id al-Malini narrated to us, Abu Ahmad bin 'Adi informed us, 'Abdus Samad bin 'Abdullah al-Dimashqi narrated to us, Duhaim informed me, Ibn Abi Fudayk informed me, Harun bin Harun bin 'Abdullah bin al-Hudair al-Taymi mentioned it. Abu Ahmad said: his narrations from al-A'raj and others are not continued by reliable narrators. Abu Ahmad said: al-Junaydi narrated to us, al-Bukhari narrated to us. Harun bin Harun said: he is not followed in his hadith, he narrates from al-A'raj, and it is said that he is the brother of Muhriz al-Taymi al-Madani. The scholar said: it has been narrated in other weak ways, and it has been narrated from Ibn Abbas that he said: he does not wipe his face with dust in prayer until he makes the Tashahhud and says the Salam."
أَنَّ رَسُولَ اللهِ ﷺ قَالَ أَرْبَعٌ مِنَ الْجَفَاءِ يَبُولُ الرَّجُلُ قَائِمًا أَوْ يُكْثِرُ مَسْحَ جَبْهَتِهِ قَبْلَ أَنْ يَفْرُغَ مِنْ صَلَاتِهِ أَوْ يَسْمَعُ الْمُؤَذِّنَ يُؤَذِّنُ فَلَا يَقُولُ مِثْلَ مَا يَقُولُ أَوْ يُصَلِّي بِسَبِيلِ مَنْ يَقْطَعُ صَلَاتَهُ أَخْبَرَنَاهُ أَبُو سَعِيدٍ الْمَالِينِيُّ أنبأ أَبُوأَحْمَدَ بْنُ عَدِيٍّ ثنا عَبْدُ الصَّمَدِ بْنُ عَبْدِ اللهِ الدِّمَشْقِيُّ ثنا دُحَيْمٌ حَدَّثَنِي ابْنُ أَبِي فُدَيْكٍ حَدَّثَنِي هَارُونُ بْنُ هَارُونَ بْنِ عَبْدِ اللهِ بْنِ الْهُدَيْرِ التَّيْمِيُّ فَذَكَرَهُ قَالَ أَبُو أَحْمَدَ أَحَادِيثُهُ عَنِ الْأَعْرَجِ وَغَيْرِهِ مِمَّا لَا يُتَابِعُهُ الثِّقَاتُ عَلَيْهِ قَالَ أَبُو أَحْمَدَ ثنا الْجُنَيْدِيُّ ثنا الْبُخَارِيُّ قَالَ هَارُونُ بْنُ هَارُونَ لَا يُتَابَعُ فِي حَدِيثِهِ يَرْوِي عَنِ الْأَعْرَجِ يُقَالُ هُوَ أَخُو مُحْرِزٍ التَّيْمِيِّ الْمَدَنِيِّ قَالَ الشَّيْخُ وَقَدْ رُوِيَ مِنْ أَوْجُهٍ أُخَرَ كُلُّهَا ضَعِيفَةٌ وَرُوِيَ عَنِ ابْنِ عَبَّاسٍ أَنَّهُ قَالَ لَا يَمْسَحُ وَجْهَهُ مِنَ التُّرَابِ فِي الصَّلَاةِ حَتَّى يَتَشَهَّدَ وَيُسَلِّمَ
[Machine] The Messenger of Allah, ﷺ , disliked excessive sneezing in the mosque. Abu Sa'id al-Malini informed us that Abu Ahmad ibn Adi told us that Umar ibn Sinan al-Manbijiy reported to us that Ibrahim ibn Sa'id al-Jawhari informed us that Yahya ibn Yazid ibn Abdul Malik said: "Abu Ahmad Yahya ibn Yazid is weak and his father Yazid is weak." The Shaykh said: "And in the first hadith, it is sufficient."
أَنَّ رَسُولَ اللهِ ﷺ كَانَ يَكْرَهُ الْعَطْسَةَ الشَّدِيدَةَ فِي الْمَسْجِدِ أَخْبَرَنَاهُ أَبُو سَعِيدٍ الْمَالِينِيُّ أنبأ أَبُو أَحْمَدَ بْنُ عَدِيٍّ أنبأ عُمَرُ بْنُ سِنَانٍ الْمَنْبِجِيُّ ثنا إِبْرَاهِيمُ بْنُ سَعِيدٍ الْجَوْهَرِيُّ ثنا يَحْيَى بْنُ يَزِيدَ بْنِ عَبْدِ الْمَلِكِ قَالَ أَبُو أَحْمَدَ يَحْيَى بْنُ يَزِيدَ ضَعِيفٌ وَوَالِدُهُ يَزِيدُ ضَعِيفٌ قَالَ الشَّيْخُ وَفِي الْحَدِيثِ الْأَوَّلِ كِفَايَةٌ
[Machine] I pray at home and then I go to the mosque and find the Imam praying. Should I pray with him? Sa'id replied, "Yes." The man asked, "Which one should I consider my prayer?" Sa'id said, "What you do is up to you. It is for Allah to decide which of the two is accepted. The first statement is the most authentic in the narration of Abu Dharr, Yazid ibn al-Aswad, and it is also mentioned by Uthman ibn Ubaydullah ibn Abu Rafi who said, "I asked Ibn Umar about repeating the prayer. He said the first obligatory prayer, as if he had been informed of that without being informed about it, he did not cut anything in it. Allah knows best."
إِنِّي أُصَلِّي فِي بَيْتِي ثُمَّ آتِي الْمَسْجِدَ فَأَجِدُ الْإِمَامَ يُصَلِّي أَفَأُصَلِّي مَعَهُ؟ فَقَالَ سَعِيدٌ نَعَمْ قَالَ الرَّجُلُ فَأَيَّتُهُمَا أَجْعَلُ صَلَاتِي؟ فَقَالَ سَعِيدٌ وَأَنْتَ تَجْعَلُهَا؟ إِنَّمَا ذَلِكَ إِلَى اللهِ يَجْعَلُ أَيَّتَهُمَا شَاءَ وَالْقَوْلُ الْأَوَّلُ أَصَحُّ لِحَدِيثِ أَبِي ذَرٍّ وَيَزِيدَ بْنِ الْأَسْوَدِ وَيُذْكَرُ عَنْ عُثْمَانَ بْنِ عُبَيْدِ اللهِ بْنِ أَبِي رَافِعٍ أَنَّهُ قَالَ سَأَلْتُ ابْنَ عُمَرَ عَنْ إِعَادَةِ الصَّلَاةِ فَقَالَ الْمَكْتُوبَةُ الْأُولَى فَكَأَنَّهُ بَلَغَهُ فِي ذَلِكَ مَا لَمْ يَبْلُغْهُ حِينَ لَمْ يَقْطَعْ فِيهَا بِشَيْءٍ وَاللهُ تَعَالَى أَعْلَمُ
[Machine] Go to Ali, for he used to travel with the Messenger of Allah ﷺ . So I went to him and said, "We are in a cold land with abundant snow. What do you see regarding wearing two pairs of socks?" He replied, "I heard the Messenger of Allah ﷺ saying, 'For the traveler, three days and their nights, and for the resident, one day and its night, to wipe over his khuff (leather socks) when he puts them on, provided he is in a state of purity and has put them on properly.' Muhammad bin 'Abdul-Rahman bin Abi Laila singled out this narration.
ايتِ عَلِيًّا فَإِنَّهُ قَدْ كَانَ يُسَافَرُ مَعَ رَسُولِ اللهِ ﷺ فَأَتَيْتُهُ فَقُلْتُ إِنَّا نَكُونُ فِي أَرْضٍ بَارِدَةٍ وَثُلُوجٍ كَثِيرَةٍ فَمَا تَرَى فِي الْخُفَّيْنِ قَالَ سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ لِلْمُسَافِرِ ثَلَاثَةُ أَيَّامٍ وَلَيَالِيهِنَّ وَلِلْمُقِيمِ يَوْمٌ وَلَيْلَةٌ يَمْسَحُ عَلَى خُفَّيْهِ إِذَا أَدْخَلَهُمَا وَقَدْمَاهُ طَاهِرَتَانِ تَفَرَّدَ بِهَذِهِ الرِّوَايَةِ مُحَمَّدُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى
[Machine] Ali cried out while standing, then he performed ablution and wiped over his sandals. After that, he went out and prayed the midday prayer.
بَالَ عَلِيٌّ وَهُوَ قَائِمٌ ثُمَّ تَوَضَّأَ وَمَسَحَ عَلَى النَّعْلَيْنِ ثُمَّ خَرَجَ فَصَلَّى الظُّهْرَ
[Machine] The Messenger of Allah ﷺ said, while standing on the minbar, "Whoever among you comes for Jumu'ah, let him perform ablution." Abu Abdullah Al-Hafiz informed us, he said: Abu Abdullah Muhammad ibn Ya'qub informed us, he said: Ibrahim ibn Abi Talib informed us, he said: Muhammad ibn Rafi' informed us, he said: Abdul-Razzaq narrated it from both of them, in a continuation of the same wording.
أَنَّ رَسُولَ اللهِ ﷺ قَالَ وَهُوَ قَائِمٌ عَلَى الْمِنْبَرِ مَنْ جَاءَ مِنْكُمُ الْجُمُعَةَ فَلْيَغْتَسِلْ 1400 أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ ثنا أَبُو عَبْدِ اللهِ مُحَمَّدُ بْنُ يَعْقُوبَ ثنا إِبْرَاهِيمُ بْنُ أَبِي طَالِبٍ ثنا مُحَمَّدُ بْنُ رَافِعٍ ثنا عَبْدُ الرَّزَّاقِ فَذَكَرَهُ عَنْهُمَا جَمِيعًا مُدْرَجًا عَلَى اللَّفْظِ الْأَوْلِ
[Machine] About the Prophet ﷺ regarding a man who approaches his wife while she is menstruating, he said: "If the blood is copious, then he should give in charity a dinar, and if it is less, then half a dinar." We were informed by Abu al-Hasan ibn Abdan, who was informed by Ahmad ibn Ubayd al-Saffar, who narrated from al-Baghndi and al-Narsi, who said: Ubaidullah ibn Musa al-Abssi narrated from Abu Ja'far al-Razi, who mentioned it and Hisham al-Dastuwai narrated it from Abdul Karim, and he stopped there.
عَنِ النَّبِيِّ ﷺ فِي الَّذِي يَأْتِي امْرَأَتَهُ وَهِيَ حَائِضٌ قَالَ إِنْ كَانَ الدَّمُ عَبِيطًا فَلْيَتَصَدَّقْ بِدِينَارٍ وَإِنَّ كَانَ فِي الصُّفْرَةِ فَنِصْفُ دِينَارٍ أَخْبَرَنَاهُ أَبُو الْحَسَنِ بْنُ عَبْدَانَ أنبأ أَحْمَدُ بْنُ عُبَيْدٍ الصَّفَّارُ ثنا الْبَاغَنْدِيُّ وَالنَّرْسِيُّ قَالَا ثنا عُبَيْدُ اللهِ بْنُ مُوسَى الْعَبْسِيُّ ثنا أَبُو جَعْفَرٍ الرَّازِيُّ فَذَكَرَهُ وَرَوَاهُ هِشَامٌ الدَّسْتُوَائِيُّ عَنْ عَبْدِ الْكَرِيمِ فَوَقَفَهُ
[Machine] Ash-Shafi'i, we do not rely on a hadith like the one from Al-Jald, but we argue against the mistake of someone who is more knowledgeable than us with evidence that is less than this. Abu Al-Husayn bin Al-Fadl Al-Qattan informed us in Baghdad that Abdullah bin Jafar narrated to us that Ya'qub bin Sufyan said: Sulaiman bin Harb, also known as Ibn Zaid, used to weaken the hadith and say that it was not reasonable. Abu Abdullah Al-Hafiz informed us that Abu Bakr bin Ishaq narrated to us, saying: As for the hadith of Anas, Ismail bin Ishaq informed us that Sulaiman bin Harb narrated to us that Hammad bin Zaid said: Jarir bin Hazim and I went to Al-Jald bin Ayyub, who narrated to us a hadith from Muawiya bin Qurra about menstruation. We stood him up and found that he did not distinguish between menstruation and istihadah (irregular bleeding). Abu Abdullah Al-Hafiz informed us that Abu Ahmad Ad-Darimi narrated to us, saying: I heard Abu Bakr Muhammad bin Ishaq saying, I heard Ahmad bin Saeed Ad-Darimi saying, I asked Abu Asim about Al-Jald bin Ayyub, and he weakened him severely and said that he was a sheikh among the sheikhs of the Arabs but not someone who possessed strong hadith narratives. Ibn Al-Mubarak also said that the people of Basra do not give much weight to the hadith narration of Al-Jald bin Ayyub, and they say that he is not reliable in hadith. Ya'qub said: I also heard Sulaiman bin Harb and Sadaqat bin Al-Fadl and Ishaq bin Ibrahim mentioning that they considered the hadith of Al-Jald bin Ayyub as weak and did not consider it as strong evidence. Abu Saad As-Sufi informed us that Abu Ahmad bin Adi informed us, saying: Ibn Hammad, meaning Muhammad bin Ahmad bin Hammad, narrated to us that Abdullah bin Ahmad, meaning Ibn Hanbal, said: I heard my father mentioning the hadith of Al-Jald bin Ayyub and he said that his hadith is weak and cannot be relied upon. The sheikh said: And it has been narrated regarding the least and the most cases of menstruation that there are weak narrations. I have clarified their weakness in the Khalafiyyat (books of comparative fiqh).
الشَّافِعِيُّ نَحْنُ وَأَنْتَ لَا نُثْبِتُ حَدِيثَ مِثْلِ الْجَلْدِ وَنَسْتَدِلُّ عَلَى غَلَطِ مَنْ هُوَ أَحْفَظُ مِنْهُ بِأَقَلَّ مِنْ هَذَا وَأَخْبَرَنَا أَبُو الْحُسَيْنِ بْنُ الْفَضْلِ الْقَطَّانُ بِبَغْدَادَ أَنَا عَبْدُ اللهِ بْنُ جَعْفَرٍ ثنا يَعْقُوبُ بْنُ سُفْيَانَ قَالَ قَالَ سُلَيْمَانُ بْنُ حَرْبٍ كَانَ حَمَّادٌ يَعْنِي ابْنَ زَيْدٍ يُضَعِّفُ الْجَلْدَ وَيَقُولُ لَمْ يَكُنْ يَعْقِلُ الْحَدِيثَ وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ ثنا أَبُو بَكْرِ بْنُ إِسْحَاقَ قَالَ وَأَمَّا خَبَرُ أَنَسٍ فَإِنَّ إِسْمَاعِيلَ بْنَ إِسْحَاقَ أَخْبَرَنَا قَالَ ثنا سُلَيْمَانُ بْنُ حَرْبٍ ثنا حَمَّادُ بْنُ زَيْدٍ قَالَ ذَهَبْتُ أَنَا وَجَرِيرُ بْنُ حَازِمٍ إِلَى الْجَلْدِ بْنِ أَيُّوبَ فَحَدَّثَنَا بِحَدِيثِ مُعَاوِيَةَ بْنِ قُرَّةَ عَنْ أَنَسٍ فِي الْحَائِضِ فَذَهَبْنَا نُوقِفُهُ فَإِذَا هُوَ لَا يَفْصِلُ بَيْنَ الْحَائِضِ وَالْمُسْتَحَاضَةِ وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ أَخْبَرَنَا أَبُو أَحْمَدَ الدَّارِمِيُّ قَالَ سَمِعْتُ أَبَا بَكْرٍ مُحَمَّدُ بْنُ إِسْحَاقَ يَقُولُ سَمِعْتُ أَحْمَدَ بْنَ سَعِيدٍ الدَّارِمِيَّ يَقُولُ سَأَلْتُ أَبَا عَاصِمٍ عَنِ الْجَلْدِ بْنِ أَيُّوبَ فَضَعَّفَهُ جِدًّا وَقَالَ كَانَ شَيْخًا مِنْ مَشَائِخِ الْعَرَبِ تَسَاهَلَ أَصْحَابُنَا فِي الرِّوَايَةِ عَنْهُ وَأَخْبَرَنَا أَبُو الْحَسَنِ بْنُ الْفَضْلِ بِبَغْدَادَ أنبأ عَبْدُ اللهِ بْنُ جَعْفَرٍ ثنا يَعْقُوبُ بْنُ سُفْيَانَ ثنا عَبْدُ اللهِ بْنُ عُثْمَانَ قَالَ قَالَ عَبْدُ اللهِ يَعْنِي ابْنَ الْمُبَارَكِ وَأَهْلُ الْبَصْرَةِ يُنْكِرُونَ حَدِيثَ الْجَلْدِ بْنِ أَيُّوبَ وَيَقُولُونَ شَيْخٌ مِنْ شُيُوخِ الْعَرَبِ لَيْسَ بِصَاحِبِ حَدِيثٍ قَالَ ابْنُ الْمُبَارَكِ وَأَهْلُ مِصْرِهِ أَعْلَمُ بِهِ مِنْ غَيْرِهِمْ قَالَ يَعْقُوبُ وَسَمِعْتُ سُلَيْمَانَ بْنَ حَرْبٍ وَصَدَقَةَ بْنَ الْفَضْلِ وَإِسْحَاقَ بْنَ إِبْرَاهِيمَ وَبَلَغَنِي عَنْ أَحْمَدَ بْنِ حَنْبَلٍ أَنَّهُمْ يُضَعِّفُونَ الْجَلْدَ بْنَ أَيُّوبَ وَلَا يَرَوْنَهُ فِي مَوْضِعِ الْحُجَّةِ أَخْبَرَنَا أَبُو سَعْدٍ الْمَالِينِيُّ ثنا أَبُو أَحْمَدَ بْنُ عَدِيٍّ الْحَافِظُ ثنا الْجُنَيْدِيُّ يَعْنِي مُحَمَّدَ بْنَ عَبْدِ اللهِ بْنِ الْجُنَيْدِ ثنا الْبُخَارِيُّ قَالَ ثنا عَبْدَانُ عَنِ ابْنِ الْمُبَارَكِ قَالَ أَهْلُ الْبَصْرَةِ يُضَعِّفُونَ حَدِيثَ الْجَلْدِ بْنِ أَيُّوبَ الْبَصْرِيِّ قَالَ وَحَدَّثَنِي صَدَقَةُ قَالَ كَانَ ابْنُ عُيَيْنَةَ يَقُولُ مَا جَلْدٌ وَمَنْ جَلْدٌ وَمَنْ كَانَ جَلْدٌ أَخْبَرَنَا أَبُو سَعْدٍ الصُّوفِيُّ ثنا أَبُو أَحْمَدَ بْنُ عَدِيٍّ ثنا ابْنُ حَمَّادٍ يَعْنِي مُحَمَّدَ بْنَ أَحْمَدَ بْنَ حَمَّادٍ ثنا عَبْدُ اللهِ بْنُ أَحْمَدَ يَعْنِي ابْنَ حَنْبَلٍ قَالَ سَمِعْتُ أَبِي ذَكَرَ الْجَلْدَ بْنَ أَيُّوبَ فَقَالَ لَيْسَ يَسْوَى حَدِيثُهُ شَيْئًا ضَعِيفُ الْحَدِيثِ قَالَ الشَّيْخُ وَقَدْ رُوِيَ فِي أَقَلِّ الْحَيْضِ وَأَكْثَرِهِ أَحَادِيثُ ضِعَافٌ قَدْ بَيَّنْتُ ضَعْفَهَا فِي الْخِلَافِيَّاتِ
[Machine] Asma bint Abu Bakr narrated: Fatimah bint Abi Hubaysh came to the Messenger of Allah ﷺ and said, "Verily, I am menstruating and I do not become purified. Should I leave the prayer?" The Messenger of Allah ﷺ said to her, "That is only a vein, so leave the prayer during the days in which you menstruate, then wash yourself and pray, or do as I say. I think the two narrations are on the wording of Abu Usamah, and we have narrated them from other than him on the wording that...
أَنَّ فَاطِمَةَ بِنْتَ أَبِي حُبَيْشٍ أَتَتْ رَسُولَ اللهِ ﷺ فَقَالَتْ إِنِّي أُسْتَحَاضُ فَلَا أَطْهُرُ أَفَأَدَعُ الصَّلَاةَ؟ فَقَالَ لَهَا رَسُولُ اللهِ ﷺ إِنَّمَا ذَلِكَ عِرْقٌ وَلَكِنْ دَعِي الصَّلَاةَ الْأَيَّامَ الَّتِي كُنْتِ تَحِيضِينَ فِيهَا ثُمَّ اغْتَسِلِي وَصَلِّي أَوْ كَمَا قَالَ وَأَنَا أَظُنُّ أَنَّ الْحَدِيثَيْنِ عَلَى لَفْظِ أَبِي أُسَامَةَ فَقَدْ رُوِّينَا عَنْ غَيْرِهِ عَلَى اللَّفْظِ الَّذِي
[Machine] Indeed, the Messenger of Allah, may ﷺ , used to raise his arms until his armpits could be seen when he prayed.
أَنَّ رَسُولَ اللهِ ﷺ كَانَ إِذَا صَلَّى فَرَّجَ بَيْنَ يَدَيْهِ حَتَّى يُرَى بَيَاضُ إِبِطَيْهِ
[Machine] Which one would you like me to do for you?
أَيَّ ذَلِكَ فَعَلْتَ أَجْزَأَكَ إِنْ شِئْتَ عَلَى أَطْرَافِ أَصَابِعِكَ وَإِنْ شِئْتَ عَلَى عَجُزِكَ فَهَذَا الْإِقْعَاءُ الْمُرَخَّصُ فِيهِ أَوِ الْمَسْنُونُ عَلَى مَا رُوِّينَا عَنِ ابْنِ عَبَّاسٍ وَابْنِ عُمَرَ وَهُوَ أَنْ يَضَعَ أَطْرَافَ أَصَابِعِ رِجْلَيْهِ عَلَى الْأَرْضِ وَيَضَعَ إِلْيَتَيْهِ عَلَى عَقِبَيْهِ وَيَضَعَ رُكْبَتَيْهِ بِالْأَرْضِ
[Machine] That Omar mandated five thousand for the people of Badr and said, "I will prioritize them over others."
أَنَّ عُمَرَ ؓ فَرَضَ لِأَهْلِ بَدْرٍ خَمْسَةَ آلَافٍ وَقَالَ لَأُفَضِّلَنَّهُمْ عَلَى مَنْ سِوَاهُمْ
[Machine] The Messenger of Allah ﷺ said, "Charity is not permissible for a wealthy person unless it is given to five people: a person who works for it, or a person who buys it with his money, or a needy person who is endowed with it and then gives it to a wealthy person, or a debt-laden person, or a warrior in the cause of Allah." At-Thawri narrated it from Zaid and said, "Layth narrated it from the Prophet ﷺ , and sometimes a man from the companions of the Prophet ﷺ narrated it, and Abu Azhar As-Saliti narrated it from Abdul Razzaq, from Ma'mar, and At-Thawri narrated it from Zaid ibn Aslam, as well."
قَالَ رَسُولُ اللهِ ﷺ لَا تَحِلُّ الصَّدَقَةُ لِغَنِيٍّ إِلَّا لِخَمْسَةٍ لِرَجُلٍ عَامَلٍ عَلَيْهَا أَوْ رَجُلٍ اشْتَرَاهَا بِمَالِهِ أَوْ مِسْكِينٍ تُصُدِّقَ عَلَيْهِ بِهَا فَأَهْدَاهَا لِغَنِيٍّ أَوْ غَارِمٍ أَوْ غَازٍ فِي سَبِيلِ اللهِ ﷻ وَرَوَاهُ الثَّوْرِيُّ عَنْ زَيْدٍ فَقَالَ حَدَّثَنِي اللَّيْثُ عَنِ النَّبِيِّ ﷺ وَتَارَةً عَنْ رَجُلٍ مِنْ أَصْحَابِ النَّبِيِّ ﷺ وَرَوَاهُ أَبُو الْأَزْهَرِ السَّلِيطِيُّ عَنْ عَبْدِ الرَّزَّاقِ عَنْ مَعْمَرٍ وَالثَّوْرِيُّ عَنْ زَيْدِ بْنِ أَسْلَمَ كَمَا
[Machine] The Prophet ﷺ was specifically ordered to observe the night prayer and was devoted to it.
لِلنَّبِيِّ ﷺ خَاصَّةً أُمِرَ بِقِيَامِ اللَّيْلِ وَلَبِثَ عَلَيْهِ
[Machine] Al-Hasan al-Basri said, "Indeed, the Prophet ﷺ did not need consultation, but he wanted to set an example for the rulers who would come after him." And Allah knows best.
قَالَ الْحَسَنُ الْبَصْرِيُّ إِنْ كَانَ النَّبِيُّ ﷺ لَغَنِيًّا عَنِ الْمُشَاوَرَةِ وَلَكِنَّهُ أَرَادَ أَنْ يَسْتَنَّ بِذَلِكَ الْحُكَّامُ بَعْدَهُ وَاللهُ أَعْلَمُ
[Machine] The Messenger of Allah ﷺ says, "Then the revelation was interrupted for some time. While I was walking, I heard a voice from the sky, so I looked up towards the sky and saw the angel who used to come to me sitting on a chair between the sky and the earth. I was terrified and fell to the ground. Then I went to my family and said, 'Cover me! Cover me!' So they covered me, and Allah the Almighty revealed the verse, 'O you who is enveloped, arise and warn, and your Lord glorify, and your garments purify, and the idols forsake' (Quran, Al-Muddathir 2). Abu Salamah said, 'Idols are referred to as "arrajz",' meaning false gods. Then the revelation continued."
رَسُولَ اللهِ ﷺ يَقُولُ ثُمَّ فَتَرَ الْوَحْيُ عَنِّي فَبَيْنَمَا أَنَا أَمْشِي سَمِعْتُ صَوْتًا مِنَ السَّمَاءِ فَرَفَعْتُ بَصَرِي قِبَلَ السَّمَاءِ فَإِذَا الْمَلَكُ الَّذِي كَانَ يَجِيئُنِي قَاعِدٌ عَلَى كُرْسِيٍّ بَيْنَ السَّمَاءِ وَالْأَرْضِ فَجَئِثْتُ مِنْهُ فَزِعًا حَتَّى هَوَيْتُ إِلَى الْأَرْضِ فَجِئْتُ إِلَى أَهْلِي فَقُلْتُ لَهُمْ زَمِّلُونِي فَزَمَّلُوهُ فَأَنْزَلَ اللهُ تَعَالَى {يَا أَيُّهَا الْمُدَّثِّرُ قُمْ فَأَنْذِرْ وَرَبَّكَ فَكَبِّرْ وَثِيَابَكَ فَطَهِّرْ وَالرُّجْزَ فَاهْجُرْ} [المدثر 2] قَالَ أَبُو سَلَمَةَ الرُّجْزُ الْأَوْثَانُ قَالَ ثُمَّ جَاءَ الْوَحْيُ بَعْدُ وَتَتَابَعَ
[Machine] The prohibited person cannot marry, nor can they be married or engaged to themselves or any other person.
لَا يَنْكِحُ الْمُحْرِمُ وَلَا يُنْكَحُ وَلَا يَخْطُبُ عَلَى نَفْسِهِ وَلَا عَلَى غَيْرِهِ
[Machine] The Messenger of Allah ﷺ said, "A sick person should not be brought to a healthy person." Al-Harith ibn Abi Dhubaab al-Dawsi said, "You used to tell us that the Messenger of Allah ﷺ said, 'There is no contagion.'" Abu Hurairah objected to that and said, "Yes, you used to inform us of that from the Messenger of Allah ﷺ ." They disputed until their argument became intense, and Abu Hurairah became angry. He then threw some Abyssinians onto them, and Abu Hurairah said to al-Harith ibn Abi Dhubaab, "Do you know what I said?" Al-Harith said, "No." Abu Hurairah said, "If I had said that, it would mean that I had not conveyed (the words of the Prophet) as you say." Abu Salamah ibn Abdurrahman then intervened and Abu Hurairah followed the one who informs us about the Prophet's saying, "A sick person should not be brought to a healthy person" and abandoned what he used to inform us about the Prophet's saying, "There is no contagion." Abu Salamah said, "I do not know if Abu Hurairah forgot what he used to inform us about the Prophet's saying, 'There is no contagion,' or if there is another reason, except that I did not inform him about it after he used to tell us about it from the Prophet, other than denying what he used to inform us about the Prophet's saying, 'There is no contagion.'"
أَنَّ رَسُولَ اللهِ ﷺ قَالَ لَا يُورِدُ الْمُمْرِضُ عَلَى الْمُصِحِّ فَقَالَ الْحَارِثُ بْنُ أَبِي ذُبَابٍ الدَّوْسِيُّ فَإِنَّكَ كُنْتَ تُحَدِّثُنَا أَنَّ رَسُولَ اللهِ ﷺ قَالَ لَا عَدْوَى قَالَ فَأَنْكَرَ ذَلِكَ أَبُو هُرَيْرَةَ فَقَالَ الْحَارِثُ بَلَى قَدْ كُنْتَ تُخْبِرُنَا ذَلِكَ عَنْ رَسُولِ اللهِ ﷺ فَتَمَارَى هُوَ وَأَبُو هُرَيْرَةَ حَتَّى إِذَا اشْتَدَّ مِرَاؤُهُمَا فَغَضِبَ أَبُو هُرَيْرَةَ عِنْدَ ذَلِكَ فَرَطَنَ بِالْحَبَشِيَّةِ ثُمَّ قَالَ لِلْحَارِثِ بْنِ أَبِي ذُبَابٍ هَلْ تَدْرِي مَاذَا قُلْتُ؟ فَقَالَ الْحَارِثُ لَا فَقَالَ أَبُو هُرَيْرَةَ فَإِنْ قُلْتُ أَبَيْتُ يُرِيدُ بِذَلِكَ أَنِّي لَمْ أُحَدِّثْ كَمَا تَقُولُ قَالَ أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ ثُمَّ أَقَامَ أَبُو هُرَيْرَةَ عَلَى الَّذِي يُخْبِرُنَا عَنْ رَسُولِ اللهِ ﷺ فِي قَوْلِهِ لَا يُورِدُ الْمُمْرِضُ عَلَى الْمُصِحِّ وَتَرَكَ مَا كَانَ يُخْبِرُنَا عَنْ رَسُولِ اللهِ ﷺ فِي قَوْلِهِ لَا عَدْوَى فَقَالَ أَبُو سَلَمَةَ فَلَا أَدْرِي أَنَسِيَ أَبُو هُرَيْرَةَ مَا كَانَ يُخْبِرُنَا عَنْ رَسُولِ اللهِ ﷺ لَا عَدْوَى أَمْ مَا شَأْنُهُ غَيْرَ أَنِّي لَمْ أُبْلِ عَلَيْهِ كَلِمَةً نَسِيَهَا بَعْدَ أَنْ كَانَ يُحَدِّثُنَاهَا مَرَّةً عَنْ رَسُولِ اللهِ ﷺ غَيْرَ إِنْكَارِهِ مَا كَانَ يُحَدِّثُنَا عَنْ رَسُولِ اللهِ ﷺ فِي قَوْلِهِ لَا عَدْوَى
[Machine] And the people said, "Indeed, he was a slave."
وَقَالَ النَّاسُ إِنَّهُ كَانَ عَبْدًا
[Machine] "He (the teacher) postpones the lesson for a year. If he (the student) attends, then they continue, but if not, they separate. Abu Abdullah al-Hafiz informed me of this by granting permission. Abu al-Walid narrated to us, from al-Husayn ibn Sufyan, from Abu Bakr, from Abu Khalid, from Muhammad ibn Ishaq, and he mentioned it. With the help of Allah, and Allah knows best."
يُؤَجَّلُ الْعِنِّينُ سَنَةً فَإِنْ وَصَلَ وَإِلَّا فُرِّقَ بَيْنَهُمَا أَنْبَأَنِيهِ أَبُو عَبْدِ اللهِ الْحَافِظُ إِجَازَةً ثنا أَبُو الْوَلِيدِ ثنا الْحُسَيْنُ بْنُ سُفْيَانَ ثنا أَبُو بَكْرٍ ثنا أَبُو خَالِدٍ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ فَذَكَرَهُ وَبِاللهِ التَّوْفِيقُ وَاللهُ أَعْلَمُ
[Machine] We used to isolate ourselves during the time of the Messenger of Allah ﷺ. When the Messenger of Allah ﷺ learned about this, he did not prohibit us from doing so.
كُنَّا نَعْزِلُ عَلَى عَهْدِ رَسُولِ اللهِ ﷺ فَبَلَغَ ذَلِكَ رَسُولَ اللهِ ﷺ فَلَمْ يَنْهَنَا عَنْهُ
[Machine] Al-Sha'bi and Al-Nakha'i, may Allah have mercy on them.
الشَّعْبِيِّ وَالنَّخَعِيِّ رَحِمَهُمَا اللهُ
[Machine] "There is no appearance among the nations."
لَيْسَ مِنَ الْأَمَةِ ظِهَارٌ
[Machine] I have indeed given the Messenger of Allah ﷺ a cup containing all of this drink, honey, wine, water, and milk.
لَقَدْ سَقَيْتُ رَسُولَ اللهِ ﷺ بِقَدَحِي هَذَا الشَّرَابَ كُلَّهُ الْعَسَلَ وَالنَّبِيذَ وَالْمَاءَ وَاللَّبَنَ
[Machine] "We found in the list of the Prophet Muhammad's ﷺ weapons that circumcision is not left in Islam, even if one reaches the age of eighty. This is a hadith that is specifically known by the Ahl al-Bayt (the Prophet's household) with this chain of narration."
وَجَدْنَا فِي قَائِمِ سَيْفِ رَسُولِ اللهِ ﷺ فِي الصَّحِيفَةِ إِنَّ الْأَقْلَفَ لَا يُتْرَكُ فِي الْإِسْلَامِ حَتَّى يُخْتَتَنُ وَلَوْ بَلَغَ ثَمَانِينَ سَنَةً وَهَذَا حَدِيثٌ يَنْفَرِدُ بِهِ أَهْلُ الْبَيْتِ عَلَيْهِمُ السَّلَامُ بِهَذَا الْإِسْنَادِ
The Messenger of Allah ﷺ commanded to kill him: he was a spy of AbuSufyan and an ally of a man of the Ansar. He passed a circle of the Ansar and said: I am a Muslim. A man from the Ansar said, Messenger of Allah, he is saying that he is a Muslim. The Messenger of Allah ﷺ said: There are people among you in whose faith we trust. Furat ibn Hayyan is one of them. (Using translation from Abū Dāʾūd 2652)
عَنِ الْفُرَاتِ بْنِ حَيَّانَ وَكَانَ رَسُولُ اللهِ ﷺ قَدْ أَمَرَ بِقَتْلِهِ وَكَانَ عَيْنًا لِأَبِي سُفْيَانَ وَحَلِيفًا أَظُنُّهُ قَالَ لِرَجُلٍ مِنَ الْأَنْصَارِ فَمَرَّ عَلَى حَلْقَةٍ مِنَ الْأَنْصَارِ فَقَالَ إِنِّي مُسْلِمٌ فَقَامَ رَجُلٌ مِنْهُمْ فَقَالَ يَا رَسُولَ اللهِ يَقُولُ إِنِّي مُسْلِمٌ فَقَالَ رَسُولُ اللهِ ﷺ إِنَّ مِنْهُمْ رِجَالًا نَكِلُهُمْ إِلَى إِيمَانِهِمْ مِنْهُمُ الْفُرَاتُ بْنُ حَيَّانَ
[Machine] That the Messenger of Allah ﷺ said: Abu Sa'id al-A'arabi informed us that Muhammad ibn Isma'il informed us that Abu 'Abd al-Rahman al-Muqri' informed us that Haywah and Ibn Lahiyah said: Abu Hanifah told us that he heard Abu 'Abd al-Rahman al-Hubuli say: I heard 'Abdullah ibn 'Amr say: I heard the Messenger of Allah ﷺ say: "There is no group of warriors who fight in the cause of Allah and they attain booty except that they are rewarded two-thirds of their reward in the Hereafter, while the remaining third is left for them. And if they do not attain booty, their reward is still guaranteed." This is not mentioned in the narration of Ibn Yusuf concerning the Hereafter.
أَنَّ رَسُولَ اللهِ ﷺ قَالَ ح وَأَخْبَرَنَا عَبْدُ اللهِ بْنُ يُوسُفَ أنبأ أَبُو سَعِيدِ بْنُ الْأَعْرَابِيِّ ثنا مُحَمَّدُ بْنُ إِسْمَاعِيلَ ثنا أَبُو عَبْدِ الرَّحْمَنِ الْمُقْرِئُ ثنا حَيْوَةُ وَابْنُ لَهِيعَةَ قَالَا ثنا أَبُو هَانِئٍ أَنَّهُ سَمِعَ أَبَا عَبْدِ الرَّحْمَنِ الْحُبُلِيَّ يَقُولُ سَمِعْتُ عَبْدَ اللهِ بْنَ عَمْرٍو يَقُولُ سَمِعْتُ رَسُولَ اللهِ ﷺ يَقُولُ مَا مِنْ غَازِيَةٍ تَغْزُو فِي سَبِيلِ اللهِ فَيُصِيبُونَ غَنِيمَةً إِلَّا تَعَجَّلُوا ثُلُثَيْ أَجْرِهِمْ مِنَ الْآخِرَةِ وَيَبْقَى لَهُمُ الثُّلُثُ وَإِنْ لَمْ يُصِيبُوا غَنِيمَةً تَمَّ لَهُمْ أَجْرُهُمْ لَيْسَ فِي حَدِيثِ ابْنِ يُوسُفَ مِنَ الْآخِرَةِ
[Machine] He said, "Abu Sirma and I entered upon Abu Sa'id and Abu Sirma asked him, 'O Abu Sa'id, did you hear the Messenger of Allah ﷺ mention al-Azal (coitus interruptus)?' He said, 'Yes, we went out with the Messenger of Allah ﷺ on the campaign of Mu'tah, and we captured some Arab women, and we desired the women and abstained from them. So we wanted to place the coitus interruptus, so we asked the Messenger of Allah ﷺ about that, and he said: "You are not to do that, for Allah has decreed that the son is to be created from both fluids until the Day of Resurrection."
أَنَّهُ قَالَ دَخَلْتُ أَنَا وَأَبُو صِرْمَةَ عَلَى أَبِي سَعِيدٍ ؓ فَسَأَلَهُ أَبُو صِرْمَةُ فَقَالَ يَا أَبَا سَعِيدٍ هَلْ سَمِعْتَ رَسُولَ اللهِ ﷺ يَذْكُرُ الْعَزْلَ؟ قَالَ نَعَمْ غَزَوْنَا مَعَ رَسُولِ اللهِ ﷺ غَزْوَةَ الْمُصْطَلِقِ فَسَبَيْنَا كَرَائِمَ الْعَرَبِ وَطَالَتْ عَلَيْنَا الْعُزْبَةُ وَرَغِبْنَا فِي الْفِدَاءِ فَأَرَدْنَا أَنْ نَسْتَمْتِعَ وَنَعْزِلَ فَقُلْنَا نَفْعَلُ وَرَسُولُ اللهِ ﷺ بَيْنَ أَظْهُرِنَا فَلَا نَسْأَلُهُ فَسَأَلْنَا رَسُولُ اللهِ ﷺ فَقَالَ لَا عَلَيْكُمْ أَنْ لَا تَفْعَلُوا مَا كَتَبَ اللهُ خَلْقَ نَسَمَةٍ هِيَ كَائِنَةٌ إِلَى يَوْمِ الْقِيَامَةِ إِلَّا سَتَكُونُ
[Machine] The Messenger of Allah ﷺ sent Al-Walid ibn Uqbah ibn Abi Mu'ayt to the Banu Mustaliq tribe to collect their charity. When they received the news, they were happy and went out to meet the Messenger of Allah ﷺ . However, when Al-Walid informed them that they had refused to give charity, the Messenger of Allah ﷺ became extremely angry. He was considering to attack them, but suddenly a delegation arrived and informed him that they had heard that the Messenger had returned halfway. They feared that the book he had sent was a sign of his anger towards them, so they sought refuge in Allah from His anger and the anger of His Messenger. The Messenger of Allah ﷺ became reconciled to them and Allah revealed their excuse in the Quran, saying, "O you who have believed, if there comes to you a disobedient one with information, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful" [Quran 49:6].
كَانَ رَسُولُ اللهِ ﷺ بَعَثَ الْوَلِيدَ بْنَ عُقْبَةَ بْنِ أَبِي مُعَيْطٍ إِلَى بَنِي الْمُصْطَلِقِ لِيَأْخُذَ مِنْهُمُ الصَّدَقَاتِ وَأَنَّهُ لَمَّا أَتَاهُمُ الْخَبَرُ فَرِحُوا وَخَرَجُوا لِيَتَلَقَّوْا رَسُولَ رَسُولِ اللهِ ﷺ وَأَنَّهُ لَمَّا حُدِّثَ الْوَلِيدُ أَنَّهُمْ خَرَجُوا يَتَلَقَّوْنَهُ رَجَعَ إِلَى رَسُولِ اللهِ ﷺ فَقَالَ يَا رَسُولَ اللهِ إِنَّ بَنِي الْمُصْطَلِقِ قَدْ مَنَعُوا الصَّدَقَةَ فَغَضِبَ رَسُولُ اللهِ ﷺ مِنْ ذَلِكَ غَضَبًا شَدِيدًا فَبَيْنَمَا هُوَ يُحَدِّثُ نَفْسَهُ أَنْ يَغْزُوَهُمْ إِذْ أَتَاهُ الْوَفْدُ فَقَالُوا يَا رَسُولَ اللهِ إِنَّا حُدِّثْنَا أَنَّ رَسُولَكَ رَجَعَ مِنْ نِصْفِ الطَّرِيقِ وَإِنَّا خَشِينَا أَنْ يَكُونَ إِنَّمَا رَدَّهُ كِتَابٌ جَاءَهُ مِنْكَ لِغَضَبٍ غَضِبْتَهُ عَلَيْنَا وَإِنَّا نَعُوذُ بِاللهِ مِنْ غَضَبِ اللهِ وَغَضَبِ رَسُولِهِ وَإِنَّ رَسُولَ اللهِ ﷺ اسْتَعْتَبَهُمْ وَهَمَّ بِهِمْ فَأَنْزَلَ اللهُ ﷻ عُذْرَهُمْ فِي الْكِتَابِ فَقَالَ {يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَأٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَى مَا فَعَلْتُمْ نَادِمِينَ} [الحجرات 6]
[Machine] Al-Shafi'i said, "It is narrated from the Hadith of some people, similar to what I mentioned, that the Messenger of Allah ﷺ permitted them to eat in the lands of the enemy without taking anything from the food. If this is proven to be from the Prophet ﷺ , then there is no argument against it. However, if it is not proven because there are unknown individuals among the narrators, then the same applies to those from whom it is narrated that it is permissible, and the sheikh seemed to intend the first narration of al-Waqidi and intended the second one that we mentioned afterwards."
قَالَ الشَّافِعِيُّ يُرْوَى مِنْ حَدِيثِ بَعْضِ النَّاسِ مِثْلُ مَا قُلْتُ مِنْ أَنَّ رَسُولَ اللهِ ﷺ أَذِنَ لَهُمْ أَنْ يَأْكُلُوا فِي بِلَادِ الْعَدُوِّ وَلَا يَخْرُجُوا بِشَيْءٍ مِنَ الطَّعَامِ فَإِنْ كَانَ مِثْلُ هَذَا ثَبَتَ عَنِ النَّبِيِّ ﷺ فَلَا حُجَّةَ لِأَحَدٍ مَعَهُ وَإِنْ كَانَ لَا يَثْبُتُ لِأَنَّ فِي رِجَالِهِ مَنْ يُجْهَلُ فَكَذَلِكَ فِي رِجَالِ مَنْ رُوِيَ عَنْهُ إِحْلَالُهُ مَنْ يُجْهَلُ قَالَ الشَّيْخُ وَكَأَنَّهُ أَرَادَ بِالْأَوَّلِ حَدِيثَ الْوَاقِدِيِّ وَأَرَادَ بِالثَّانِي مَا ذَكَرْنَا بَعْدَهُ
[Machine] He said about the heretic: he should be killed and not given a chance to repent.
أَنَّهُ قَالَ فِي الزِّنْدِيقِ يُقْتَلُ وَلَا يُسْتَتَابُ
[Machine] Repentance is sought. If one repents, their repentance is accepted and their blood is protected. Allah is the Guardian of everything that is absent. Allah knows best.
يُسْتَتَابُ فَإِنْ تَابَ قُبِلَتْ تَوْبَتُهُ وَحُقِنَ دَمُهُ وَاللهُ وَلِيُّ مَا غَابَ أَوْلَى وَاللهُ أَعْلَمُ
[Machine] Al-Shafi'i said that the Messenger of Allah, ﷺ , set up a catapult or a jousting spear against the people of Ta'if.
قَالَ الشَّافِعِيُّ نَصَبَ رَسُولُ اللهِ ﷺ عَلَى أَهْلِ الطَّائِفِ مَنْجَنِيقًا أَوْ عَرَّادَةً
[Machine] Imam Shafi'i, may Allah have mercy on him, said, "Perhaps the reason for Abu Bakr's command to refrain from cutting down fruit-bearing trees is because he heard the Prophet ﷺ inform that the lands of the Levant would be conquered by the Muslims. So, when it became permissible for him to cut down the trees and leave them, he chose to leave them due to the presence of Muslims, not because he considered it forbidden. This is because he witnessed the Prophet ﷺ burning them in Nadir, Khaybar, and Ta'if."
قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ وَلَعَلَّ أَمْرَ أَبِي بَكْرٍ ؓ بِأَنْ يَكُفُّوا عَنْ أَنْ يَقْطَعُوا شَجَرًا مُثْمِرًا؛ إِنَّمَا هُوَ لِأَنَّهُ سَمِعَ النَّبِيَّ ﷺ يُخْبِرُ أَنَّ بِلَادَ الشَّامِ تُفْتَحُ عَلَى الْمُسْلِمِينَ فَلَمَّا كَانَ مُبَاحًا لَهُ أَنْ يَقْطَعَ وَيَتْرُكَ اخْتَارَ التَّرْكَ نَظَرًا لِلْمُسْلِمِينَ لَا لِأَنَّهُ رَآهُ مُحَرَّمًا؛ لِأَنَّهُ قَدْ حَضَرَ مَعَ النَّبِيِّ ﷺ تَحْرِيقَهُ بِالنَّضِيرِ وَخَيْبَرَ وَالطَّائِفِ
[Machine] "And he said to me, do you know why Abu Bakr made a distinction and ordered the killing of the Shammasah and prohibited the killing of the monks? So I said, I only see it as a means of restraining themselves. He said, yes, but the Shammasah engage in combat and fight without the monks, while the monks’ habit is to not fight. And Allah has said, 'And fight in the way of Allah those who fight you' [Al-Baqarah 190]."
وَقَالَ لِي هَلْ تَدْرِي لِمَ فَرَّقَ أَبُو بَكْرٍ ؓ وَأَمَرَ بِقَتْلِ الشَّمَامِسَةِ وَنَهَى عَنْ قَتْلِ الرُّهْبَانِ؟ فَقُلْتُ لَا أُرَاهُ إِلَّا لِحَبْسِ هَؤُلَاءِ أَنْفُسَهُمْ فَقَالَ أَجَلْ وَلَكِنَّ الشَّمَامِسَةَ يَلْقَوْنَ الْقِتَالَ فَيُقَاتِلُونَ دُونَ الرُّهْبَانِ وَإِنَّ الرُّهْبَانَ دَأْبُهُمْ أَنْ لَا يُقَاتِلُوا وَقَدْ قَالَ اللهُ ﷻ {وَقَاتِلُوا فِي سَبِيلِ اللهِ الَّذِينَ يُقَاتِلُونَكُمْ} [البقرة 190]
[Machine] Al-Shafi'i was killed by a blind man from the Banu Quraizah after the Asr prayer. This indicates the killing of one who does not fight from among the adult men if he refuses Islam and the jizyah. The sheikh said, "He is al-Zubair bin Batta al-Quradhi, whose story we have mentioned before."
الشَّافِعِيُّ وَقُتِلَ أَعْمَى مِنْ بَنِي قُرَيْظَةَ بَعْدَ الْإِسَارِ وَهَذَا يَدُلُّ عَلَى قَتْلِ مَنْ لَا يُقَاتِلُ مِنَ الرِّجَالِ الْبَالِغِينَ إِذَا أَبَى الْإِسْلَامَ وَالْجِزْيَةَ قَالَ الشَّيْخُ هُوَ الزُّبَيْرُ بْنُ بَاطَا الْقُرَظِيُّ قَدْ ذَكَرْنَا قِصَّتَهُ فِيمَا مَضَى
[Machine] "Al-Shafi'i and those with similar demeanors, who are said to stumble, even though they are not known for evil, one of them may slip up."
قَالَ الشَّافِعِيُّ وَذَوُوُ الْهَيْئَاتِ الَّذِينَ يُقَالُونَ عَثَرَاتِهِمُ الَّذِينَ لَيْسُوا يُعْرَفُونَ بِالشَّرِّ فَيَزِلُّ أَحَدُهُمُ الزَّلَّةَ
[Machine] Imam Al-Shafi'i, may Allah have mercy on him, stated that the Messenger of Allah, ﷺ , took captive the women and children of Banu Qurayza and sold them to the polytheists. Abu al-Shahm, a Jewish man, purchased an elderly woman and she gave birth to a child from the Prophet, ﷺ . The Messenger of Allah, ﷺ , then sent a third of the remaining captives to Tihamah, a third to Najd, and a third to the route towards Sham (Syria). They were then sold for horses, weapons, camels, and wealth.
قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ سَبَى رَسُولُ اللهِ ﷺ نِسَاءَ بَنِي قُرَيْظَةَ وَذَرَارِيَّهُمْ وَبَاعَهُمْ مِنَ الْمُشْرِكِينَ فَاشْتَرَى أَبُو الشَّحْمِ الْيَهُودِيُّ أَهْلَ بَيْتٍ عَجُوزًا وَوَلَدَهَا مِنَ النَّبِيِّ ﷺ وَبَعَثَ رَسُولُ اللهِ ﷺ بِمَا بَقِيَ مِنَ السَّبْيِ أَثْلَاثًا ثُلُثًا إِلَى تِهَامَةَ وَثُلُثًا إِلَى نَجْدٍ وَثُلُثًا إِلَى طَرِيقِ الشَّامِ فَبِيعُوا بِالْخَيْلِ وَالسِّلَاحِ وَالْإِبِلِ وَالْمَالِ