This document was prepared with borrowed etext for Arthur's Classic Novels. Etext was prepared by volunteers. XHTML markup by Arthur Wendover. July 10, 2003. (See source text for details.) This is the etext version of the book Sahih Muslim The Book of Faith (Kitab Al-Iman) Translation of Sahih Muslim Book 10 to 19, taken from the original etext sahih-muslim100.txt.
Arthur's Classic Novels
Sahih Muslim
Book 10 to 19:
* (may peace be upon him) or (peace be upon him)
~ (God be pleased with him)
11. The Book Pertaining to the Rules of Inheritance (Kitab Al-Farai`d)
12. The Book of Gifts (Kitab Al-Hibat)
13. The Book of Bequests (Kitab Al-Wasiyya)
14. The Book of Vows (Kitab Al-Nadhr)
15. The Book of Oaths (Kitab Al-Aiman)
16. The Book Pertaining to the Oath, for Establishing the Responsibility of Murders, Fighting,
17. Requital and Blood-Wit (Kitab Al-Kitab Al-Qasama wa'l-Muharaba wa'l-Qisas wa'l-Diyat)
18. The Book Pertaining to Punishments Prescribed by Islam (Kitab Al-Hudud)
19. The Book Pertaining to Judicial Decisions (Kitab Al-Aqdiyya)
Honesty in commercial dealings is more strictly enjoined by Islam than by any other religion. It is because Islam is a religion which regulates and directs life in all its departments. It is not to be regarded, like the modern man's religion. as a personal, private affair, which has nothing to do with his economic and political life. It is not merely a body of dogmas or a bundle of rites and rituals; it is a practical code which governs life in all its spheres. Its laws are as effectively operative in our commerce and politics as in our domestic life and social relations. Islam censures political chicanery and economic exploitation as strongly as social excesses and individual dishonesty. Indeed, a true Islamic society is based upon honesty, justice and fraternity, and is absolutely intolerant of dishonesty in all its various forms. That is the reason why perfect honesty in business and truthfulness in trade are much emphasised by the Holy Prophet*. It will not be an exaggeration to say that absolute honesty in business and commerce is really an Islamic concept. The Hindus and Jews were (and still, are) worshippers of the Mammon. Both of them have been mercenary nations, notorious for their greed. The pre-Islamic Christians. too, did not possess any high standard of business morality. It was Prophet Muhammad* who, on the one hand, urged his followers to adopt trade as their profession, and, on the other band, exhorted them to observe truthfulness and honesty in their business transactions.
Islam lays the greatest emphasis on Qat Haldl (food earned through lawful means). The pious among us believe that just as nasty food spolis our physical health, similarly. food earned through unlawful means spoils our spiritual and moral health. A man who liver on income derived through illicit means and fraudulent practices cannot be morally advanced and spiritually elevated. If we try to comprehend the exact, implications of the term Haram (unlawful) we can form an idea of the high standard of morality on which Islam wants us to conduct our business. And, if business is conducted strictly in accordance with the Islamic principles of commerce, there can be absolutely no scope for any kind of commercial dishonesty varying from the simplest and most glaring type of business fraud to the most cunning and subtle type of profiteering which is often masked under a semblance of honesty.
Islam is most vehement in its condemnation of commercial dishonesty. It denounced, in the strongest possible terms, all sorts of deceitful dealings and illegal profits. It has disallowed all transactions not based upon justice and fairplay The Holy Prophet*, while reprimanding the dishonest dealer, said: " Laisa minna man gashshdna" (Whosoever deceives us is not one of us).
According to Imam Ghazali, a Muslim who makes up his mind to adopt trade as a profession or to set up his own business should first acquire a thorough understanding of the rules of business transactions codified in the Islamic Shari'ah. Without such understanding he will go astray and fail into serious lapses making his earning unlawful. No people in the world have ever attached so much importance to lawful trading as did the early Muslims, nor has any other nation evinced such a dread of unlawful trading as they did. That is why al-Ghazali said stress on a clear understanding of the rules and laws governing business transactions as a necessary prerequisite to adopting trade or business as a profession.
The Holy Qur'an has stressed the importance of fairness in business: " And, O my people, give full measure and weight justly, and defraud not men of their things, and act not corruptly in the land making mischief. What remains with God is better for you, if you are believers" (xi. 85-86).
In these words addressed by Hadrat Shu'aib to his people, the Holy Qur'an enunciates the fundamental principles of commerce as follows
To give just measure and weight.
Not to withhold from the people the things that are their due.
Not to commit evil on the earth with the intent of doing mischief.
To be contented with the profit that is left with us by God after we have paid other people their due.
We are told in these verses that commerce can flourish under conditions of peace and security. The people are, therefore, warned not to disturb the peace of the land so that there is a free and untrammelled trade between different parts of the world. In commercial relations we are expected to be absolutely just and honest, liberally giving other people their due. We are not to be guilty of selfish greed and not to indulge in profiteering; and we are told that the lawful profit which has God's blessings is the one that we are able to make through perfectly honest dealings with others. The injunctions contained in these Qur'anic verses and found elsewhere in the Holy Book close the door of all dishonest and unjust transactions. We should not forget that justice is a master virtue. If we give others just measure and just weight that tantamounts to saying that we should be fair and just in our dealings.
A careful study of" Kitab al-Buyu`" (the book pertaining to business transactions) will reveal the fact that the Holy Prophet* based business dealings strictly on truth and justice. He has strongly disapproved all transactions which involve any kind of injustice or hardship to the buyer or the seller. He wanted that both, the buyer and the seller, should be truly sympathetic and considerate towards each other. One should not take undue advantage of the simplicity or ignorance of the other. The seller should not think that he has unrestricted liberty to extort as much as possible from the buyer. He has to be just; he should take his own due and give the buyer what is his.
Islam, which condemns every kind of injustice and exploitation in human relations, wants its followers to conduct business in a sublime spirit of justice tempered with human kindness. The conduct of the seller in a transaction should be characterised not only by Insaf (justice), but also by Ihsan (magnanimity)." God will forgive the sins of a Muslim who absolves a fellow-Muslim from a sale-contract not liked by the latter," says the Holy Prophet*.
All transactions should be based on the fundamental principle of" Ta'auanu ala birri wa't-taqwa" (mutual co-operation for the cause of goodness or piety). A transaction not based upon this sound principle is not lawful. Unlawful transactions are motivated by lust for money and an ignoble desire to build up prestige. Islam strikes at the root of the passion for money and suggests a different yardstick to measure the prestige of a person. The Holy Qur'an, on the one hand, condemns hoarding and the excessive love for wealth, and, on the other, declares virtue and piety to be the criterion for determining a person's worth." Inna akramakum `ind-Godi atqakum" (The noblest in the eyes of God is the most pious among you). Thus does Islam minimise in every possible way the temptation to illegal trade and traffic. Let us now take note of the forms of business transactions which have been prohibited in Islam. The Holy Prophet (may peace be upon him) has not only disapproved of certain forms of business transactions, but has also laid down some basic conditions that should be fulfilled in every transaction if it is to be lawful.
The following are some of these basic conditions:
Things sold and money offered as their price to be lawfully acquired. The things sold and the money to be offered as their price should both be lawfully acquired and clearly specified. This condition demands that the goods sold should have been lawfully obtained. One has no business to sell goods which one has stolen or which one has acquired in a fraudulent manner. nor should one purchase anything with the money which one has accepted as illegal gratification or has aceuired in some other deceitful way. This condition holds the buyer and the seller responsible for lawful possession of the goods on the partof one and of the money on the part of other.
Goods not to be sold before obtaining their possession. The Holy Prophet (may peace be upon him) has warned the Muslims against indulging in forward transactions which means selling goods before obtaining their possession." Whoever buys cereals shall not tell them until he has obtained their possession," says the Holy Prophet*. According to Ibn 'Abbas, what applies to cereals also applies to other categories of goods. On another occasion the Holy Prophet* has said: " Bargain not about that which is not with you."
Goods to be bought in the open market. Goods and commodities for sale should go into the open market, and the seller or his agents must be aware of the state of the market before proposals are made for the purchase by the buyers. The seller should not be taken unawares lest the buyers should take undue advantage of his ignorance of the conditions and prices prevailing in the market.
No trade and traffic in things, the use of which is prohibited by Islam. A Muslim can trade in those goods and commodities only the use of which has been declared to be Halal (lawful). There can be no trade and traffic in things the use of which is proliibited by Islam. For example, there can be no trade in wine, swine, dead bodies of animals and idols. A devout Muslim merchant would not even traffic in thin and transparent stuff for ladies because the use of such stuff by ladies is unlawful. One cannot sell the carcass of an animal. He can, however, flay its skin which can be used for making shoes and which can therefore, be sold, but not the flesh of the dead animal. What is true of the usable skin of animals is also true of the tusks of an elephant.
Monopoly business. As monopoly means concentration of supply in one hand, it leads to exploitation of the consumers and the workers, it has, therefore, been declared unlawful by the Holy Prophet*. Gigantic trusts. cartels and monopolies should not exist in the Islamic society. The monopoly-dominated economic order betrays lack of harmony between private and social good and is, thus, a negation of the principle of maximum social advantage which the Islamic society sets out to achieve.
Speculative business basd on selfish interest. Speculation means buying something cheap in bulk at a time and selling it dear at another and, thus, controlling the whole market to achieve personal gains. A close observation will reveal that speculators are primarily interested in private gains regardless of the larger interest of the society. These speculators try to create artificial scarcity of goods and commodities and thereby create an inflationary pressure on the economy. As the poor masses have to pay for this. Islam has condemned such speculative business.
Interest transactions. All transactions involving interest are forbidden in Islam. Some people find it hard to submit to the injunction prohibiting interest, because they think interest and profit earned in trade are similar. Capital invested in trade brings an excess called profit; invested in banking it brings interest. Why should one excess be considered lawful and the other unlawful? They fail to take note of the basic difference between the two. Trade involves risk of loss. Also in its case, it is not only the capital invested that brings profit which is equally the result of initiative, enterprise and efficiency of the entrepreneur. Hence its rate cannot be predetermined and fixed. Moreover, trade is productive. A person reaps a benefit after undergoing labour and hardship. It creates conditions of full employment and economic growth. It will also be noted that trade acts as one of the dominant factors in the process of building up civilisation through co-operation and mutual exchange of ideas. The spread of Islam and Islamic civilisation In the Far East has been mostly due to the efforts of Muslim traders. Interest has no redeeming feature at all. The fixed rate of profit which a person gets from a financial investment without any risk of loss and without augmenting it with human labour creates in man the undesirable weakness of miserliness and Shylockian selfishness and lack of sympathy. In the economic sphere it initiates and aggravates crisis.
Rightly, therefore, has Islam strictly prohibited all transactions based on it or involving it in some form or other.
Advancing money on interest, keeping deposits in a bank for the sake of earning interest, or getting concessions in rates of goods or commodities against advance payments of price, mortgaging and utilising an income-yielding property against a certain sum, to be returned in full when the property is redeemed and investing money in a trade against a predetermined and fixed rate of profit-are all unlawfnl business transactions because they involve Riba (interest) in some form or the other.
Transactions similar (in nature) to gambling. The Arabic equivalent to gambling is Maisir which literarily means" getting something too easily"," getting a profit without working for it". The literal meaning of the term explains the principle on account of which gambling is prohibited in Islam. Any monetary gain which cornes too easily, so much so that one does not have to work for it, is unlawful.
The most familiar form of gambling amang the Arabs in the days of the Holy Prophet* was gambling by casting of lots by means of arrows drawn from a bag. Some were blank and those who drew them got nothing. Others indicated prizes-big or small ones. Whether one got anything or nothing depended on pure luck. unless there was fraud on the part of someone concerned. The principle on which objection to gambling is based is that you gain what you have not earned, or lose on a mere chance. Dice, lottery, prize bonds and betting on horse races are to be held within the definition of gambling.
Munabadha and Mulamasa. Islam recognises barter trade subject to the injunctions of the Qur'an and the Sunnah. In fact, Islam has closed all doors of dishonesty and deceit in business dealings. It has prohibited all forms of transactions which admit of fraud in the least degree. It has impressed on the traders that defective and worthless goods should not be given in exchange for good ones, and if there is a defect in the goods sold it must be pointed out and made manifest to the purchaser. The Messenger of God* said: " The buyer and the seller have the option of cancelling the contract as long as they have not separated; then. if they both speak the truth and make manifest, their transaction shall be blessed, and it they conceal and tell lies, the blessing of their transaction shall be obliterated".
Besides issuing the instructions which govern all forms of trade, particularly barter trade, Islam has banned two forms of sale contract that were prevalent before Islam. These were Munabadha and Mulamasa. In neither of these was the purchaser offered an opportunity to examine the thing purchased. Munabadha means that the seller should throw the cloth to the buyer before he has carefully examined it. The very act of throwing the cloth will mean that the bargain has been struck. Mulamasa means touching the cloth without examining it, ie. the buyer was just supposed to touch the cloth to strike the bargain. Both these forms of transaction were prohibited because in either case the purchaser got no opportunity to examine the things sold to him, and the bargain was likely to prove unduly disadvantageous to one side.
In fact, Islam demanlds that goods and commodities for we should go to the open market and the seller or his agents must be aware of the state of the market before proposals are made for the purchase of goods or communities in bulk. He should not be taken unawares lest advantage be taken of his ignorance of the state of the market, and the prevailing prices. All this is ver clearly laid down by the Prophet*.
As mentioned above, Islam tries to be fair to both parties to a transaction. Any step on the part of one, that is advantageous to him and disadvantageous to the other, is not permissible. The seller is expected to make the defects (if any) in the goods manifest to the buyer, nor is the buyer expected to take undue advantage of the ignorance of the seller.
Mozabana. It is the exchange of fresh fruits for dry ones in a way that the quantity of the dry fruit is actually measured and fixed, but the quantity of the fresh fruit to be given in exchange is guessed while it is still on the trees (Mishkat, 2710). The Holy Prophet* has forbidden this exchange because the quantity of the fruit on the trees cannot be definitely Determined and the transaction is just a leap into the dark.
Mu'awama. It consists in selling the fruit on the trees for a period of one, two or three years even before it has made its appearance. It is prohibited because like Muzabana it is also a leap into the dark. Such transactions may result in bitterness and frustration.
Bai' al-Gharar. It is to sell a thing which one doesn't have in one's possession, nor expects to bring it under one's control, e g. fish in the river, or birds in the air. Possession is one of the basic conditions of a sale. One cannot sell a thing which is not in one's possession.
Bai' al-'Uryan. It is getting a thing against a nominal advance on the condition that if the bargain is struck, the advance will be adjusted and if the bargain is cancelled, the seller will riot return the advance. The advance being nominal, the buyer has practically no liability. He will abide by the contract if he finds it advantageous to him and will withdraw himself from it otherwise.
Bai' al-Mudtar. It is to buy a thing forcibly or to purchase a thing when its owner is compelled under stress of want to dispose it of. Instead of purchasing the thing, and taking undue advantage of the seller's helplessness, one should help him. Bai' alal-Bai' (sale over and above the sale of another). When one person has sold goods to another, a third Person should not upset the bargain trying to sell his own goods to the latter, offering them at lower rates or pointing out the defect in the goods already sold to him by the former." A Muslim should not purchase in opposition to his brother, nor should he send a marriage proposal over and above the proposal of another."
Bai' al-Hast (i.e. sale by means of pebbles). The purchaser will tell the seller that when he will throw a pebble on his goods, the sale contract will be confirmed or the seller tell the purchaser that on whatever thing a pebble thrown by him falls will be sold to him. Sale contract is a serious matter and it should not be accomplished by such hit-and-miss methods like throwing the pebbles on the goods. A sale completed in this way may lead to injustice and hardship to one side and is consequently prohibited.
Sale of unripe fruit and unripe corn. The Holy Prophet (may peace be upon him), according to Hadrat Anas~, has prohibited the sale of grapes before they become dark and that of the corn before it ripens. Similarly, he has forbidden the sale of raw dates. The fruit of the date palms should not be sold until it becomes red or yellow.
Here is a brief account of the sale transactions prohibited by Islam. If one ponders over these forms of transaction described above and described in greater detail in" Kitab al-Buyu," one can arrive at the following conclusions:
Islam insists upon absolute justice and fairplay in business dealings.
According to Islam, a person who sacrifices his faith, and loses the good pleasure of his Lord to make a monetary gain has not made a good bargain. A Muslim will not go in for such a bad bargain. A Muslim merchant is not a worshipper of the Mammon with an inordinate love for money. He prizes faith, piety and righteousness above all.
Islam does not believe in the view that all is fair in business and that every kind of cleverness and deceit is justifiable in business transactions. Islam regards business or commerce as an economic activity to be carried on in a spirit of humanity. tarianism and justice. It does not approve of the cut-throat competition. Indeed, the very concept is un-Islamic.
Islam expects the buyer and the seller to look upon each other as Muslim brethren or fellow human beings, each trying to go all his way to help and serve the other. It the seller happens to overcharge the buyer, he, instead of feeling proud of his cleverness in doing so, should somehow compensate him for the excessive payment received.
All bargains that are clenched without giving the purchaser a fair chance of examining the things are prohibited because this amounts to denying him a right that was his due.
Forcible transactions or transactions in which the buyer takes undue. advantage of the helplessness or misery of the seller are also discouraged.
Islam has prohibited traffic in wine, swine, dead bodies of animals and other goods the use of which has been declared to be Haram (unlawful).
It has also forbidden trading in things that have a debasing or vitiating influence on the Muslim society.
Abu Huraira~ reported that God's Messenger* forbade (two types of transactions) Mulamasa and Munabadha
Abu Huraira~ reported like this from God's Messenger*.
Abu Huraira reported from God's Messenger* a hadith like this through another chain cf transmitters.
A hadith like this has been narrated on the authority of Abu Huraira (God be pleased with him) through another chain of transmitters.
Abu Huraira~ reported: Two types of trarisactions have been forbidden (by the Holy Prophet), al-Mlulamasa and al-Munabadha. As far as Mulamasa transaction is concerned, it is that every one of them (the parties entering into transaction) should touch the garment of the other without careful consideration, and al-Munabadha is that every one of them should throw his cloth to the other and one of them should not see the cloth of his friend.
Abu Sa'id al-Khudri~ reported: God's Messenger* forbade us (from), two types of business transactions and two ways of dressing. He forbade Mulamasa and Munabadha in transactions. Mulamasa means the touching of another's garment with his hand, whether at night or by day, without turning it over except this much. Munabadha means that a man throws his garment to another and the other throws his garment, and thus confirming their contract without the inspection of mutual agreement. This hadith has been narrated on the authority of Ibn Shihab through the same chain of transmitters.
Abu Huraira~ reported that God's Messenger* forbade a transaction determined by throwing stones, and the type which involves some uncertainty.
'Abdullah (b. 'Umar)~ said that God's Messenger* forbade the transaction called habal al-habala.
Ibn 'Umar~ reported that the people of pre-Islamic days used to sell the meat of the slaughtered camel up to habal al-habala. And habal al-habala implies that a she-camel should give birth and then the (born one should grow young) and become pregnant. God's Messenger* forbade them that (this transaction).
Ibn 'Umar~ reported God's Messenger* as having said this: One amongst you should not enter into a transaction when another is bargaining.
Ibn 'Umar~ reported God's Messenger* as saying: A person should not enter into a transaction when his brother is already making a transaction and he should not make a proposal of marriage when his brother has already made a proposal except when lie gives permission.
Abu Huraira reported God's Messenger* as saying: A Muslim should not purchase (in opposition) to his brother. This hadith has been narrated on the authority of Abu Huraira through another chain of transmitters but with a slight change of words.
Abu Huraira reported God's Messenger* as saying: Do not go out to meet riders to enter into transaction with them; none of you must buy in opposition to another, nor must you bid against one another; a townsman must not sell for a man from the desert, and do not tie up udders of carnels and sheep, and he who buys them after that has been done has two courses open to him: after he has milked them he may keep them if he is pleased with them, or he may return them along with a sit of dates if he is displeased with them.
Abu Huraira~ reported that God's Messenger* forbade the (people) meeting the caravan (for entering into business transaction with them), and the selling of goods by a townsman on behalf of a man of the desert, and seeking by a woman the divorce of her sister (from her husband), and outbidding (against one another), and tying up the udders (of animals), and buying of (things) in opposition to one's brother. This hadith has been narrated through another chain of transmitters.
Ibn Umar~ reported that God's Messenger* forbade the outbidding (against another).
Ibn 'Umar~ reported God's Messenger* as saying: Do not go out to meet merchandise in the way, (wait) until it is brought into the market. This hadith has been reported on the authority of Ibn Numair but with a slight change of words.
This hadith has been reported on the authority of 'Ubaidullah.
Abdullah~ reported God's Apostle* as saying: Do not meet the traders (in the way).
Abu Huraira~ reported God's Messenger* as saying: Do not meet the merchandise (in the way).
Abu Huraira~ reported God's Messenger* as saying: Do not meet the merchant in the way and enter into business transaction with him, and whoever meets him and buys from him (and in case it is done, see) that when the owner of (merchandise) comes into the market (and finds that he has been paid less price) he has the option (to declare the transaction null and void).
Abu Huraira~ reported it directly from God's Apostle*: The townsman'should not sell for a man from the desert (with a view to taking advantage of his ignorance of the market conditions of the city). And Zuhair reported from the Holy Prophet* that he forbade the townsman to sell on behalf of the man from the desert.
Ibn 'Abbas~ reported God's Messenger* as saying: The riders (carrying merchandise) should not be met in the way, and townsman should not sell for a man of the desert. The narrator reported. I said to Ibn 'Abbas: What do these words really imply-" The townsman for the man of the desert"? He said: That he should work as a broker on his behalf.
Jabir~ reported God's Messenger* as saying: The townsman should not sell for a man from the desert, leave the people alone, God will give them provision from one another. Yahya reported it with a slight change of words.
Jabir~ reported a similar hadith from God's Apostle* through another chain of transmitters.
Anas b. Malik~ reported: We were forbidden that a townsman should sell for a man of the desert, even if he is his brother or father.
Anas b. Malik~ said: We were forbidden that a townsman should sell for a man of the desert.
Abu Huraira~ reported God's Messenger* as saying: He who bought a goat having its udder tied up should go back with it, milk it, and, if he is satisfied with its milk, he should retair it, otherwise he should return it along with a sa' of dates.
Abu Huraira~ reported God's Messenger* as saying: He who buys a goat with its udder tied up has the option to retain the goat if he so desires or return it within three days, and in case he returns it he should do so along with a sa' of dates.
Abu Huraira~ reported God's Apostle* as saying: lie who buys a goat having its udder tied up has the option to return it within three days. If he returns it he should pay a sa' of dates. Wheat is not essential.
Abu Huraira~ reported God's Messenger* as saying: He who buys a goat having its udder tied up has two courses left for him. He may retain it, and if he desires may return it along with a sa' of dates and not wheat.
Ayyub narrated with the same chain of transmitters but with this change of words: " He who buys a goat has the option...."
Hammam b. Munabbih said: Out of the ahadith which Abu Huraira (God be pleased with him) reported to us from God's Messenger* one is this that God's Messenger* said: If one among you buys a she-camel having its udder tied up he has the two options for him after milking it either (to retain it) or return it with a sa' of dates.
Ibn Abbas~ reported God's Messenger* as saying: He who buys foodgrain should not sell it until he has taken possession of it.
A hadith like this has been narrated through the same chain of transmitters.
Ibn Abbas~ reported God's Messenger* as saying: He who buys food-rain should not sell it until he has taken possession of it. Ibn Abbas~ said: I regard everything like food (so far as this principle is concerned).
Ibn Abbas~ reported God's Messenger* as saying: He who buys foodgrain should not sell it, until he has weighed it (and then taken possession of it). I (Tawus) said to Ibn Abbas~: Why is it so? Thereupon he said: Don't you see that they (the people) sell foodgrains against gold for the stipulated time. Abu Kuraib did not make any mention of the stipulated time.
Ibn 'Umar~ reported God's Messenger* as saying: He who buys foodgrain should not sell it until he has taken full possession of it.
Ibn Umar~ reported: We used to buy foodgrains during the lifetime of God's Messenger*. He (the Holy Prophet) would then send to us one who commanded us to take them (the foodgrains) to a place other than the one where we had bought them before we sold it.
Ibn Umar~ reported God's Messenger* as saying: He who buys foodgrain should not sell that before taking possession of it. He (the narrator) said: We used to buy foodgrain from the caravans in bulk, but God's Messenger* forbade us to re-sell that until we had shifted it to some other place.
Ibn 'Umar~ reported God's Messenger* as saying: He who bought foodgrain should not sell it until he had taken full possession of it (after measuring it).
Ibn 'Umar~ reported God's Messenger* as saying,: He who bought foodgrain should not sell it until he had taken possession of it.
Ibn 'Umar~ reported that they were beaten during the lifetime of God's Messenger* if they had bought foodgrains in bulk and then sold them in the spot without shifting them (to some other place).
Salim b. 'Abdullah~ reported his father havingsaid this: I saw people being beaten during the lifetime of God's Messenger* in case they bought the foodgrain in bulk, and then sold them at that spot before taking it to their places. This hadith is narrated on the authority of 'Ubaidullah b. Abdullah b. 'Umar through another chain of transmitters (and the words are): " His father (Ibn 'Umar) used to buy foodgrains in bulk and then carried them to his people."
Abu Huraira~ reported God's Messenger* as saying: He who bought foodgrain should not sell it until he had measured it. In the narration of Abu Bakr there the word is Ibta' instead of Ishtara.
Abu Huraira (God be please with him) is reported to have said to Marwan: Have you made lawful the transactions involving interest? Thereupon Marwan said: I have not done that. Thereupon Abu Huraira* said: You have made lawful the transactions with the help of documents only, whereas God's Messenger* forbade the transaction of foodgrains until full possession is taken of them. Marwan then addressed the people and forbade them to enter into such transactions (as are done with the help of documents). Sulaiman said: I saw the sentinels snatching (these documents) from the people.
Jabir b. Abdullah~ reported God's Messenger* as saying: When you purchase foodgrains, do not sell them until you have taken possession of them.
Jabir b. Abdullah~ is reported to have said that God's Messenger* forbade the sale of a heap of dates the weight of which is unknown in accordance with the known weight of dates.
This hadith is narrated on the authority of Jabir b. Abdullah (God be pleased with them) but with this variation that no mention is made of the dates (which one finds) at the end of the previous hadith.
Ibn 'Umar~ reported God's Messenger* as saying: Both parties in a business transaction have the right to annul it so long as they have not separated; except in transactions which have been made subject to the right of parties to annul them.
This hadith has been narrated on the authority of Ibn 'Umar (God be pleased with them) through another chain of transmitters.
Ibn 'Umar (God be pleased with thcm) reported God's Messenger* as saying: When two persons enter into a transaction, each of them has the right to annul it so long as they are not separated and are together (at the place of transaction) ; or if one gives the other the right (to annul the transaction) But if one gives the other the option, the transaction is made on this condition (i.e. one has the right to annul the transaction), it becomes binding. And if they are separated after they have made the bargain and none of them annulled it, even then the transaction is binding.
Abdullah b. 'Umar~ reported God's Messenger* as saying: When two persons enter into a transac. tion, each one of them has the right to annul it so long as they are not separated, or their transaction gives one another (as a condition) the right of annulling, and if their transaction, has the right of annulling it the transaction becomes binding. Ibn Abi Umar made this addition that whenever he (Ibn Umar) entered into a transaction with a person with the intention of not breaking it, he walked a while and then returned to him.
Ibn Umar reported God's Messenger* as saying: There is no transaction between two persons entering a transaction until they separate, but only when there is an option to annul it.
Hakim b. Hazim~ reported God's Messenger* as saying: Both parties in a business transaction have the right to annul it so long as they have not separated; and if they speak the truth and make everything clear they will be blessed in their transaction; but if they tell a lie and conceal anything the blessing on their transaction will be blotted out.
A hadith like this has been transmitted on the authority of Hakim b. Hizam (Imam Muslim) said: Hakim b. Hizam was born inside the Ka'ba and lived for one hundred and twenty years.
Abdullah b. Dinar narrated that he heard Ibn 'Umar (God be pleased with them) saying: A man mentioned to the Messenger of God* that he was deceived in a business transaction, whereupon God's Messenger* said: When you enter into a transaction, say: There should be no attempt to deceive.
This hadith has been narrated on the authority of 'Abdullah b. Dinar with the same chain of transmitters but these words are not found in it." When he buys he should say: There should be no attempt to deceive."
Ibn 'Umar~ reported that God's Messenger* forbade the sale of fruits until they were clearly in good condition, he forbade it both to the seller and to the buyer.
Ibn 'Umar~ reported that God's Messenger* forbade the sale of palm-trees (i.e. their trults) until the dates began to ripen, and ears of corn until they were white and were safe from blight. He forbade the seller and the buyer.
Ibn Umar~ reported God's Messenger* as saying: Do not buy fruit until its good condition becomes clear, and (the danger) of blight is no more. He said: Its good condition becoming clear implies that it becomes red or yellow.
This hadith is reported or the authority of Yahya with the same chain of transmitters up to" until its good condition becomes clear," but lie did not mention what follows (these words).
This hadith has been narrated on the authority of Ibn 'Umar through another chain of transmitters.
Nafi, reported on the authority of Ibn Umar~ a hadith like that narrated before.
Ibn Umar~ reported God's Messenger'* as saying: Do not buy fruits (on the trees) until their good condition becomes clear. In the hadith transmitted on the authority of Shu'ba it was stated that Ibn Umar~ was asked what good condition implied. He said: When (the danger of) blight is no more.
Jabir~ reported that God's Messenger* forbade (or forbade us) the sale of fruits until they are ripe in a good condition.
Jabir b. Abdullah~ reported God's Messenger* forbidding the sale of fruit until its good condition is obvious.
Abu Bakhtari reported: I asked Ibn 'Abbas~ about the sale of dates. He said: God's Messenger* forbade the sale of dates of the trees until one eats them or they are eaten (i.e. they are fit to be eaten) or until they are weighed (or measured). I said: What does it imply: " Until it is weighed"? Thereupon a person who was with him (Ibn Abbas) said: Until he is able to keep it with him (after plucking them).
Abu Huraira~ reported God's Messenger* as saying: Do not sell the fruits until their good condition becomes evident."
Ibn Umar~ reported God's Apostle* forbidding the sale of fruits until their good condition becomes evident and the purchase of dates for dates. Zaid b. Thabit (God be pleased with him) said that God's Messenger* gave a concession in case of the sale known as al-araya, there is an addition of the word an tuba'a in the hadith transmitted by Ibn Numair.
Abu Huraira~ reported God's Messenger* as saying: Do not buy the fruit until their condition is clear, and do not buy the fresh dates. A hadith like this has been reported by Ibn 'Umar through another chain of transmitters.
Sa'id b. al-Musayyib said that God's Messenger* forbade the transaction of Af Muzabana and Muhaqala. Muzabana means that fresh dates on the trees should be sold against dry dates. Muhaqala implies that the wheat in the ear should be sold against the wheat and getting the land on rent for the wheat (produced in it). He (the narrator) said that the Holy Prophet* had aid: Do not sell fresh fruits on the trees until their good condition becomes manifest, and do not sell fresh dates on the trees against dry dates. Salim said: Abdullah informed me on the authority of Zaid b. Thabit, God's Messenger* having given concession afterwards in case of ariyya transactions by which dry dates can be exchanged with fresh dates, but he did not permit it in other cases.
Zaid b. Thabit~ reported God's Messenger* having given concession in case of 'ariyya for selling dry dates (with) fresh dates after measuring them out.
Zaid b. Thabit reported that God's Messenger* give concession in case of 'ariyya transactions according to which the members of the household give dry dates according to a measure and then eat fresh dates (in exchange for it)
A hadith like this has been narrated on the authority of Nafi' with the same chain of transmitters.
Yahya b. Sa'id reported this hadith with the same chain of transmitters but with this change: 'Ariyya implies that date-palm trees should be donated to the people and then they sell it with a measure of dry dates.
Zaid b Thabit~ reported that God's Messenger* gave concession in case of al-'ariyya transactions (for exchanging dates) for dates with measure. Yahya said: 'Ariyya implies that a person should buy fresh dates on the tree for his family to eat against a measure of dry dates.
Zaid b. Thabit~ reported God's Messenger* granting concession in case of 'ariyya transactions and that implies selling of (dry dates for fresh dates) according to a measure.
Ubaidullah reported this hadith with a slight change of words on the same authority (as quoted above).
Nafi, reported this hadith with the same chain of transmitters stating that God's Messengtr* granted concession in case of 'ariyya transactions (for exchange of the same commodity) with measure.
Bashair b. Yasir reported on the authority of some of the Companions of God's Messenger* among the members of his family among whom one was Sahl b. Abu Hathma that God's Messenger* forbade buying of fresh dates against dry dates and that it is Riba and this is Muzabana, but he made an exemption of 'ariyya (donations) of a tree or two in which case the members of a family sell dry dates and buy fresh dates for eating them.
Bushair b. Yasar reported on the authority of some of the Companion of God's Messenger* that he exempted the transactions, of 'ariyya (from the direct exchange of one kind) after measuring the dry dates (in exchange for fresh dates).
Bushair b. Yasir reported on the authority of some of the Companions of God's Messenger (may peace be upon hinn) from among the members of his family that he forbade (the direct exchange of a commodity having different qualities) but with the change that Ishaq and Ibn al-Muthanna used the word Zabn in place ot Riba and Ibn Abu 'Umar used the word Riba (interest).
A hadith like this has been narrated on the authority of Sahl b. Abu Hathma.
Sahl b. Abu Hathma reported God's Messenger* having forbidden Muzabana, i. e. exchange of fresh dates with dry dates. except in case of those to whom donations of some trees have been made. It is for them that concession has been given.
Abu Huraira~ reported God's Messenger* having given exemption of 'ariyya transactions measuring less than five wasqs or up to five wasqs (the narrator Dawud is in doubt whether it was five or less than five).
Ibn Umar (God be pleased them) reported God's Messenger* having forbidden Muzabana, and Muzabana implies the selling of fresh dates for dry dates by measuring them out and the selling of raisins by measure for grapes.
'Abdullah (b. Umar) reported that God's Apostle* forbade Muzabana, i. e. buying of fresh dates (on) the trees for dry dates by measure, and the buying of grapes for raisins by measure and the selling of field of corn for corn by measure.
A hadith like this has been narrated on the authority of 'Ubaidullah with the same chain of transmitters.
Ibn 'Umar~ reported God's Messenger* having forbidden Muzabana, and Muzabana is the selling of dry dates by measure for fresh dates and the selling of raisins by measure for grapes and selling of all Ports of fruits on the basis of calculation.
Ibn 'Umar~ reported God's Messenger* having forbidden Muzabana, and Muzabana implies the selling of dry dates for fresh dates on the tree with a definite measure (making it clear) that in case it increases, it belongs to me and if it is less, it is my responsibility.
A hadith like this has been transmitted on the authority of Ayyub.
Abdullah (b. Umar)~ reported God's Messenger* having forbidden Mazabana, and it implies that one should sell the fresh fruits of his orchard (for dry fruits) or, if it is fresh dates, for dry dates with a measure, or if it is grapes for raisins or if it is corn in the field for dry corn with a measure He (the Holy Prophet) in fact forbade all such transactions. Qutaiba has narrated it with a slight variation of words. This hadith has been narrated on the authority of Nafi with another chain of transmitters.
Ibn Umar~ reported God's Messenger* as saying: If anyone buys palm-trees after they have been fecundated the fruit belongs to the seller unless the buyer makes a proviso.
Nafi reported on the authority of Ibn Umar~ that the Messenger of God* said: Whichever tree is bought with its roots, and if it is fecundatedits fruit would belong to one who has grafted it except when the provision is laid down by the buyer.
Ibn Umar~ reported God's Apostle* as saying: Whosoever grafts the tree and then sells its roots, its fruit will belong to one who grafts it except when provision is laid down by the buyer.
This hadith has been narrated on the authority of Nafi, with the same chain of transmitters.
Abdullah b. Umar~ reported God's Massenger* as saying: He who buys a tree after it has been fecundated, its fruit belongs to one who sells it except when the provision has been laid down by the buyer (that it will belong to him), and he who buys a slave, his property belongs to one who sells him except when a provision has been laid down by the buyer (that it will be transferred to him with the slave).
A hadith like this has been narrated on the authority of al Zuhri.
Ibn Umar reported on the authority of his father as God's Apostle* saying so.
Jabir b. Abdullah~ reported that God's Messenger* had forbidden Muhaqala. and Muzabana, Mukhibara and the sale of fruits until their good condition becomes clear, and (he commanded) that (commodities) should not be sold but for the dinar and dirham except in case of araya.
Jabir b. 'Abdullah~ reported that God's Messenger* forbade the types of sales as described before.
Jabir b. 'Abdullah~ reported that God's Messenger* forbade Mukhabara and Muhaqala, and Muzabana, and the sale of the fruit until it is fit for eating, and its sale but with dirham and dinar. Exception is made in case of 'araya. Ata' said: Jabir explained (these terms) for us. As for Mukhabara it is this that a wasteland is given by a person to another and he makes an investment in it and then gets a share in the produce. According to him (Jabir), Muzabana is the sell of fresh dates on the tree for dry dates with a measure, and Muhaqala in agriculture implies that one should sell the standing crop for grains with a measure.
Jabir b. Abdullah~ reported God's Messenger* forbidding Muhaqala, and Muzabana, and Mukhabara, and the buying of date-palm until its fruit is ripened (ripening means that its colour becomes red or yellow, or it is fit for being eaten). And Muhaqala implies that crops in the field are bought for grains according to a customary measure. Muzabana implies that date-palm should be sold for dry dates by measuring them with wisqs, and al-Mukhabara is (a share), maybe one-third or one-fourth (in produce) or something like it. Zaid (one of the narrators) said to Ata' b. Abu Rabah (the other narrator): Did You bear Jabir b. Abdullah ~ making a mention of it that he had heard it directly from God's Messenger*? He said: Yes.
Jabir b. Abdullah~ reported God's Messenger* forbidding Muzabana and Muhaqala, and Mukhabara, and the sale of fruits until they are ripe. I (the narrator) said to Sa'id (the other narrator): What does ripening imply? He said: It meant that they become red or become yellow and are fit for eating.
Jabir b. Abdullah~ reported God's Messenger* forbidding Muhaqala and Muzabana and Mu'awama and Mukhabara. (One of the narrators) 'said: Sale years ahead is Mu'awama, and making exceptional but he made an exemption of araya.
A hadith like this has been narrated on the authority of Jabir (God be pleased with him) from God's Apostle*. but he made no mention of transactions years (ahead) implying Mu'awama.
Jabir b. Abdullah~ reported that God's Messenger* forbade leasing of land, and selling ahead for years and selling of fruits before they become ripe.
Jabir b. Abdullah~ reported God's Messenger* having forbidden the renting of land.
Jabir b. Abdullah~ reported God's Messenger* as saying: He who has land should cultivate it himself, but if he does not cultivate it himself, then he should let his brother cultivate it.
Jabir b. Abdullah~ reported some of the Companions of God's Messenger* had surplus of land. Thereupon God's Messenger* said: He, who has surplus land (in his possession) should cultivate it, or he should lend it to his brother for benefit, but if he refuses to accept it, he should retain it.
Jabir b. Abdullah~ reported God's Messenger* having forbidden taking of rent or share of land.
Jabir~ reported God's Messenger* as saying: He who has land should cultivate it, but if he does not find it possible to cultivate it, or finds himself helpless to do so, he should lend it to his Muslim brother, but he should not accept rent from him.
Sulaiman b. Musa asked Ata': Did Jabir b. 'Abdullah (God be pleased with them) reported God's Apostle* as saying: " He who has land should cultivate it himself, or let his brother cultivate it, and should not give on rent"? He said: Yes.
Jabir~ reported God's Apostle* having forbidden Mukhabara.
Jabir b. Abdullah~ heard God's Messenger* say: He who has surplus of land should either cultivate it himself, or let his brother cultivate it, an should not sell it. I (the narrator) said to Sa'id: What does his statement" do not sell it" mean? Does it imply" rent"? He said: Yes.
Jabir b. 'Abdullah reported: We used to cultivate land on rent during the lifetime of God's Apostle* and we got a share out of the grain left in the ears after threshing them and something unspecified. God's Messenger* said: He who has land should cultivate it or let his brother till it, otherwise he should leave it.
Jabir b. Abdullah~ reported: We used to get land (on rent) during the lifetime of God's Messeuge,* with a share of one-third or one-fourth (of the produce from the land irrigated) with the help of canals. Thereupon God's Messenger* stood up (to address) and said: HRe who has land should cultivate it, and if he does not cultivate it, he should lend it to his brother, and if he does not lend it to his brother, he should then retain it.
Jabir (God he pleased with him) reported: I heard God's Apostle* as saying: He who has (surplus) land should donate it (to others), or lend it. This hadith has been narrated on the authority of A'mash with the same chain of transmitters, but with a slight change of words.
Jabir b. `Abdullah~ reportedthat God's Messenger* had forbidden renting of land. Bukair (one of the narrators) said: Nafi` reported to me that he heard Ibn `Umar (God be pleased with them) saying: We usedto give land on rent; we then abandoned this practice when we heard the hadith of Rafi` b. Khadij.
Jabir~ reported God's Messenger* forbidding the selling (renting of) uncultivated land for two years or three.
Jabir~ reported God's Apostle* forbidding selling of (produce) in advance for two years, and in the narmtion of Ibu Abd Shaiba (the words are): " Selling of the fruits (on the tree) in advance for two years."
Abu Huraira~ reported God's Messenger* as saying: He who has land should cultivate it or lend it to his brother, but if he refuses, he should retain his land.
Jabir b. Abdullah~ reported: I heard God's Messenger* forbidding Muzabana, and Huqul. Jabir b. Abdullah~ said: Muzabana means the selling of fruits for dry dates and Huqul is the renting of land.
Abu Huraira~ reported God's Messenger* forbidding Muhaqala and Muzabana.
Abu Sa'id al-Khudri~ reported God's Messenger* having forbidden Mazabana and Muhaqala. Muzibana means the buying of fruits on the trees and Muhaqala is the renting of land.
Zaid b. Amr reported: I heard Ibn Umar~ say: We did not see any harm in renting of the land, but as the first year was over Rafi' alleged God's Apostle* having forbidden that.
This hadith has been narrated on the authority of Amr b. Dinar with the same chain of transmitters but (in) the hadith transmitted on the authority of 'Uyainah (the words are): " We abandoned it (renting) on account of that."
Ibn 'Umar~ reported: Rafi forbade us from benefitting from our land (in the form of rent).
Nafi reported that Ibn Umar~ rented his land during the lifetime of God's Messenger* and during the caliphate of Abu Bakr and that of Umar and that of Uthman (God be pleased with them) and during the early period of Muawiya's caliphate until at the end of Muawiya's reign, it reached him (Ibn 'Umar) that Rafi b. Khadij ~ narratted (a hadith) in which (there was a decree) of prohibition by God's Apostle*. He (Ibn 'Umar) went to him (Rafi b. Khadij) and I was with him and he asked him, whereupon he said: God's Messenger* used to forbid the renting of land. So Ibn Umar~ abandoned it, and subsequently whenever he was asked about it, he said: Rafi b. Khadij~ alleged that God's Messenger* forbade it.
This hadith has been narrated on the authority of Ayyub and he made an addition in the hadith narrated by Ibn Ulayya in which he said: Ibn Umar abandoned it afterwards and he did not rent it (the land).
Nafi reported: I went to Rafi b. Khadij in the company of Ibn 'Umar (All be pleased with them) until he (Ibn 'Umar) came to him at Balat (a place near Prophet's Mosque at Medina) and he (Rafi b. Khadij) informed him that God's Messenger* had forbidden the renting of land.
Nafi, reported from Ibn Umar (God be pleated with them) that he came to Rafi and he narrated this hadith from God's Apostle*.
Nafi, reported that Ibn Umar~ used to rent the land, and that he was conveyed the hadith transmitted on the authority of Rafi b. Khadij. He (the narrator) said: He then went to him along with me. He (Rafi) narrated from some of his uncles in which it was mentioned that God's Apostle* forbade the renting of land. Ibn 'Umar (God be pleased with them) then abandoned this practice of renting. This hadith has been narrated through another chain of transmitters.
Salim b. Abdullah reported that AbduUah b. Umar (God be pleased with them) used to give land on rent until (this news) reached him that Rafi b. Khadij Ansari used to forbid the renting of land. Abdullah met him and said: Ibn Khadij, what is this that you narrate from God's Messenger* pertaining to renting of land? Rafi b. Khadij said to Abdullah: I heard it from two uncles of mine and they had participated in the Battle of Badr who narrated to the members of the family that God's Messenger* forbade the renting of land. Abdullah said: I knew it that the land was rented during the lifetime of God's Messenger*. Abdullah then apprehended that God's Messenger* might have said something new in this connection (in regard to prohibition of renting) which I failed to know. So he abandoned the renting of land.
Rafi b. Khadij~ reported: We used to give on rent land during the lifetime of God's Messenger*. We rented it on the share of one-third or one-fourth of the (produce) along with a definite quantity of corn. One day a person from among my uncles came to us and said: God's Messenger* forbade us this act which was a source of benefit to us, but the obedience to God and to His Messenger* is more beneficial to us. He forbade us that we should rent land with one-third or one-fourth of (the produce) and the corn of a measure, and he commanded the owner of land that he should cultivate it or let it be cultivated by other (persons) but he showed disapproval of renting it or anything besides it.
Rafi b. Khadij~ reported: We used to give land on rent, and we rented it on one-third or one-fourth share. The rest of the hadith is the same.
This hadith has been narrated on the authority of Rafi' b. Khadij with the same chain of transmitters, but in it no mention is made of some of his uncles.
Rafi~ reported that Zuhair b. Rafi (who was his uncle) came to me and said: God's Messenger* forbade a practice which was useful for us. I said: What is this? (I believe) that whatrver God's Messenger* says is absolutely true. He (Zuhair) said that he (the Holy Prophet) asked me: What do you do with your cultivable lands? I said: God's Messenger, we rent those irrigated by canals for dry dates or barley. He said: Don't do that. Cultivate them or let them be cultivated (by others) or retain them yourself.
This hadith has been transmitted on the authority of Rafi from the Prophet* about this, but he did not make mention of his uncle Zuhair.
Hanzala b. Qais reported that he asked Rafi b. Khadij (God be pleased with him) about renting of land, whereupon he said: God's Messenger* forbade the renting of land. I said: Is it forbidden (even if it is paid) in gold (dinar) and silver (dirham)? Thereupon he said: If it is paid in gold and silver, there is no harm in it.
Hanzala b. Qais al-Ansri reported: I asked Rafi' b. Khadij about the renting of land for gold and silver, whereupon he said: There is no harm in it for the people let out land situated near canals and at the ends of the streamlets or portion of fields. (But it so happened) that at times this was destroyed and that was saved. whereas (on other occasions) this portion was saved and the other was destroyed and thus no rent was payable to the people (who let out lands) but for this one (which was saved). It was due to this that he (the Holy Prophet) prohibited it. But if there is something definite and reliable (e. g. money). there is no harm in it.
Hanzala reported that he heard Rafi' b. Khadij~ say: We were the major agriculturists of the Ansar and so we let out land (saying): The produce of this (part of land) would be ours and (the produce) of that would be theirs. But it so happened that at times this (land) gave harvest, but the other one produced nothing. So he (the Holy Prophet) forbade this. But so far as the payment in silver (dirham, a coin) is concerned, he did not forbid.
This hadith has been narrated on the authority of Yahya b. Sa'id with the same chain of transmitters.
Abdullah b. al Sa'ib reported: I asked Abdullah b. Ma'qil about Muzara'a (cultivating land on share basis in the produce). He said: Thabit b. Dahhak informed me that God's Messenger* forbade Muzara'a as Ibn Abu Shaiba forbade it with a slight change of words. He (the narrator) said: I asked Ibn Ma'qil but he did not name 'Abdullah.
Abdullah b. al-Sa'ib reported: We visited 'Abdullah b. Ma'qil and asked him about sharing of crops, whereupon he said: Thabit alleged that God's Messenger* forbade Muzara'a and commanded leasing it out on rent (for money) and said: There is no harm in it.
Mujahid said to Tiwus: Come along with me to Ibn Rafi b. Khadij in order to listen from him the hadith transmitted on the authority of his father (pertaining to the renting of land) from God's Apostle*. He (Tawus) scolded him and said: By God, it I were to know that God's Messenger* had forbidden it, I would have never done it. But it has been narrated to me by one who has better knowledge of it amongst them (and he meant Ibn 'Abbas) that God's Messenger* said: It is better if a person lends, his land to his brother (for cultivation) than that he gets recognised rent on it.
Tawus reported that he let out his land on rent, whereupon Amr said: I said to him: Abu Abd al-Rahrman, I wish if you abandon this renting of land, for they alleged that God's Apostle* forbade Mukhabara. He siad: Amr, one who has informed me has the best knowledge of it among them (he meant Ibn Abbas). (He said) that God's Apostle* did not prohibit it altogether, but said: Lending of land by one among you to his brother is better for him than getting a specified amount of produce from it.
A hadith like this has been transmitted on the authority of Ibn Abbas ~.
Ibn Abbas~ reported God's Apostle* as saying: If one among you lets out land to his brother, that is better for him than if he receives such and such (the definite thing). Ibn 'Abbis~ said: It is Haql, and in the parlance of the Ansr it is Muhaqala.
Ibn Abbas~ reported God's Apostle* as saying: He who has land, it is better for him that he should let it out to his brother.
Ibn Umar~ reported that God's Messenger* contracted with the people of Khaibar the (trees) on the condition that he would have half the produce in fruits and harvest.
Ibn Umar~ reported: God's Messenger* handed over the land of Khaibar (on the condition) of the share of produce of fruits and harvest, and he also gave to his wives every year one hundred wasqs: eighty wasqs of dates and twenty wasqs of barley. When 'Umar became the caliph he distributed the (lands and trees) of Khaibar, and gave option to the wives of God's Apostle* to earmark for themselves the land and water or stick to the wasqs (that they got) every year. They differed in this matter. Some of them opted for land and water, and some of them opted for wasqs every year. 'A'isha and Hafsa were among those who opted for land and water.
Abdullah b. Umar~ reported that God's Messenger* contracted with the people of Khaibar (land and trees on the condition that they should give) half of the yield from land and trees. The rest of the hadith is the same. In the hadith transmitted on the authority of AIi b. Mushir there is no mention of it, but that A'isha and Hafsa were those who opted for land and water, but he (the narrator) said: He (Hadrat 'Umar, gave option to the wives of God's Apostle* that land would be earmarked for them, but he made no mention of water.
'Abdullah b. Umar~ reported that when Khaibar had been conquered, the Jews asked God's Messenger* to let them continue (cultivation in those lands) on half of the share of yield in fruits and crop, whereupon God's Messenger* said: I will allow you to continue here, so long as we would desire. The rest of the hadith is the same, but with this addition: " The fruit would be distributed equal to the half of Khaibar. And out of hall of the produce of the land, God's Apostle (may peace be be upon him) got the fifth part."
Abdullah b. Umar~ reported that God's Messenger* returned to the Jews of Khaibar the date-palms of Khaibar and its land on the condition that they should work upon them with their own wealth (seeds, implements), and give half of the yield to God's Messenger*.
Ibn Umar reported that 'Umar b. al-Khattab~ expelled the Jews and Christians from the land of Hijaz, and that when God's Messenger* conquered Khaibar he made up his mind to expel the Jews from it (the territory of Khaibar) because, when that land was conquered, it came under the sway of God, that of His Messenger* and that of the Muslims. The jews asked God's Messenger* to let them continue there on the condition that they would work on it, and would get in turn half of the fruit (of the trees), whereupon God's Messenger* said: We would let you continue there so long as we will desire. So they continued (to cultivate the lands) till 'Umar externed them to Taima' ang Ariha (two villages in Arabia, but out of Hijaz).
Jabir~ reported God's Messenger* as saying: Never a Muslim plants a tree, but he has the reward of charity for him, for what is eaten out of that is charity; what is stolen out of that, what the beasts eat out of that, what the birds eat out of that is charity for him. (In short) none incurs a los! k to him but it becomes a charity on his part.
Jabir~ reported that God's Apostle* visited Umm Mubashshir al-Ansariya at her orchard of date-palms and said to her: Who has planted these trees of dates-a Muslim or a non-Musim? She said: A Muslim, of course, whereupon he said: Never a Muslim plants, or cultivates a land, and it out of that men eat, or the animals eat, or anything else eats, but that becomes charity on his (planter's) behalf.
Jabir b. 'Abdullah~ reported: I heard God's Messenger* saying: Never does a Muslim plant, or cultivate, but has reward for him for what the beasts eat, or the birds eat or anything else eats out of that.
Jabir b. Abdullah~ reported: God's Apostle* visited the orchard of Umm Ma'sud and said: Umm Ma'bad. he who has planted this tree, is he a Muslim or a non-Muslim? She said: Of course, he is a Muslim, whereupon he (the Holy Prophet) said: No Muslim who plants (trees) and from their fruits the human beings or the beasts or birds eat, but that would be taken as an act of charity on the Day of Resurrection.
This hadith is transmitted on the authority of Abu Muawiya (but With a slight change of words).
Anas reported God's Messenger* as saying Never does a Muslim plant trees or cultivate land and birds or a man or a beast eat out of them but that is a charity on his behalf.
Anas b. Malik~ reported that God's Apostle* visited the date-palms of Umm Mubashshir (God be pleased with her), a lady from the Ansar, and said: Who planted this palm-a Muslim or an unbelievers The rest of the hadith is the same.
Jabir b. Abdullah~ reported God's Messenger* saying: If You sell fruits to your brother (and Jabir b. Ahduthh reported through another chain of narrators: If you were to sell fruits to your brother) and these is a stricken with Calamity, it is not permissible for you to get anything from him. Why do you get the wealth of your brother, without jutification?
A hadith like this has been narrated on the authority of Juraij with the same chain of transmitters.
Anas~ reported that God's Apostle* forbade the sale of the fruit of date-palms until it becomes mellow. We (some of the other narrators in the chain of transmitters) said: What does the word" mellow" mean? He said: (There the fruit) turns red or yellow. Don't you see if God had checked (the growth of) fruits; then what for the wealth of your brother would be permissible for you?
Anas b. Malik~ reported that God's Messenger* forbade the sale of fruits until these are mellow. They (the companions of Anas) said: What is meant by" mellow"? He said: It implies that these became red. He said: When God hinders the growth of fruits, (then) what for the wealth of your brother would become permissible for you?
Anas~ reported God's Apostle* as saying: If God does not fructify them, then what is permissible for one of you to take the wealth of his brother?
Jabir~ reported that God's Apostle* commanded to make deductions in the payment of that stricken with a Calamity.
Abu Sa'id al-Khudri (God be pleeased with him) reported that in the time of God's Messenger* a man suffered loss in fruits he had bought and his debt increased; so God's Messenger* told (the people) to give him charity and they gave him charity, but that was not enough to pay the debt in full, whereupon God's Messenger* said to his creditors: " Take what you find, you will have nothing but alms.
This hadith has been narrated on the authority of Bukair b. al-Ashajj with the same chain of transmitters.
A'isha (God be pleased with her) reported: God's Messenger* heard the voices of altercation of two disputants at the door; both the voices were quite loud. The one demanded some remission and desired that the other one should show leniency to him, whereupon the (other one) was saying: By God will not do that. Then there came God's Messenger* to them and said: Where is he who swears by God that he would not do good? He said: Massenger of God, it is I. He may do as he desires.
Abdullah b. Ka'ab b. Malik reported from his father that he pressed in the mosque Ibn Abu Hadrad for the payment of the debt that he owed to him during the lifetime of God's Messenger*. (In this altercation) their voices became loud, until God's Messenger* heard them, while he was in the house, so God's Messenger* came out towards them, and he lifted the curtain of his apartment and he called upon Ka'b b. Malik and said: O Ka'b. He said: At thy beck and call, God's Messenger. He pointed out with the help of his hand to remit half of the loan due to him. Ka'b said: God's Messenger, I am ready to do that, whereupon God's Messenger* said (to Ibn Abu Hadrad): Stand up and make him the payment (of the rest).
Ka'b b. Malik reported that he made a demand for the payment of the debt that Ibn Abu Hadrad owed to him. This hadith is narrated through another chain of transmitters and (the words are): " He had to get the loan from Abdullah b. Hadrad al-Aslami. He met him and pressed him for payment. There was an altercation between them, until their voices became loud. There happened to pass by them God's Messenger* and he said: O Ka'b, and pointed out with his hand in such a way as he meant half. So he got half of what he (Ibn Abu Hadrad) owed to him and remitted the half."
Abu Huraira~ reported God's Messenger* as saying: He who found his property intact with a person (who bought it but who later on) became insolvent (or a person who became insolvent), he (the seller) is entitled to get it more than anyone else. '
This hadith has been narrated on the authority of Yahya b. Sa'id with the same chain of transmitters (but with a slight variation of words and these are)" Whenever a man becomes poor."
Abu Huraira~ reported God's Apostle* saying about a person who becomes insolvent and (the thing bought by him) is found intact with him, that belongs to one who sold it.
Abu Huraira~ reported God's Apostle* as saying: When a man becomes insolvent (and the other) man (the seller) finds his commodity intact with him, he is more entitled to get it (than anyone else)
This hadith has been narrated on the authority of Qatada with the same chain of transmitters (but with a change of these words): " He is more entitled to get it than any other creditor."
Abu Huraira~ reported God's Messenger* as saying: When a inan becomes insolvent, and the other person (seller) finds his goods intact with him, he is more entitled to get them than anyone else.
Hudhaifa reported God's Messenger* as saying The angels took away the soul of a person who had lived among people who were before you. They (the angels) said: Did you do anything good? He said: No. they said: Try to recall. He said: I used to lend to people and order my servants to give respite to one in straitened circumstances and give allowance to the solvent, for God, the Exalted and Majestic, said (to the angels): You should ignore (his failing).
Hudhaifa reported: A person met his Lord (after death) and He said: What (good) did you do? He said: I did no good except this that I was a rich man, and I demanded from the people (the repayment of debt that I advanced to them). I, however, accepted that which the solvent gave and remitted (the debt) of the insolvent, whereupon He (the Lord) said: You should ignore (the faults) of My servant. Abu Mas'ud~ said: This is what I heard God's Messenger* as saying.
Hudhaifa~ reported God's Apostle* as saying: A person died and he entered Paradise. It was said to him What (act) did you do? (Either he recalled it himself or he was made to recall), he said I used to enter into transactions with people and I gave respite to the insolvent and did not show any strictness in case of accepting a coin or demanding cash payment. (For these acts of his) he was granted pardon. Abu Mas'ud said: I heard this from God's Messenger*.
Hudhaifa~ reported: A servant from amongst the servants of God was brought to Him whom God had endowed with riches. He (God) said to him: What (did you do) in the world? (They cannot conceal anything from God) He (the person) said: O my Lord, You endowed me with Your riches. I used to enter into transactions with people. It was my nature to be lenient to (my debtors). I showed leniency to the solvent and gave respite to the insolvent, whereupon God said: I have more right than you to do this to connive at My servant. 'Uqba b. 'Amir al-Juhani and Abu Mas'ud said: This is what we heard from God's Messenger*.
Abu Mas'ud~ reported God's Messenger* as saying: A person from people who lived before you was called to account (by God at the Day of Judgment) and no good was found in his account except this that lie being a rich man had (financial) dealings with people and had commanded his servants to show leniency to the straitened ones. Upon this God, the Exalted and Majestic, said: We have more right to this, so overlook (his faults).
Abu Huraira~ reported God's Messenger* as saying: There was a person who gave loans to the people and said to his men: When an insolvent comes to you show him leniency that God may overlook our (faults). So when he met God, He overlooked his faults (forgave him).
A hadith like this is narrated on the authority of Abu Huraira (God be pleased with him).
Abdullah b. Abu Qatida reported that Abu Qatada~ demanded (the payment of his debt) from his debtor but he disappeared; later on he found him and he said: I am hard up financially, whereupon he said: (Do you state it) by God? He said: By God. Upon this he (Qatada) said: I heard God's Messenger* as saying: He who loves that God saves him from the torments of the Day of Resurrection should give respite to the insolvent or remit (his debt) This hadith has been narrated on the authority of Ayyob with the same chain of transmitters.
Abu Huraira~ reported God's Messenger* as saying: Delay (in the payment of debt) on the part of a rich man is injustice, and when one of you is retired to a rich man, he should follow him.
A hadith like this has been transmitted on the authority of Abu Huraira ~.
Jabir b. 'Abdullah (, God be pleased with him) reported that God's Messenger* forbade the sale of excess water.
Jabir b. 'Abdullah~ reported that God's Messenger* forbade the hiring of a Camel to cover a she-Camel and from selling water and land to be tilled. So from all this the Messenger of God* forbade.
Abu Huraira~ reported God's Messenger* as saying: Excess water must not be withheld so that the growth of herbage may be hindered.
Abu Huraira~ reported God's Messenger* as saying: Do not withhold excess of water, so that you may prevent the growth of herbage.
Abu Huraira~ reported God's Messenger* as saying: The excess of water should not be sold in order to enable the sate of herbage.
Aba Mas'ud al-Ansari~ reported that God's Messenger* forbade the charging of price of the dog, and earnings of a prostitute and sweets offered to a kahin.
A hadith like this is reported on the authority of Abu Mas'ud through another chain of transmitters.
Rafi b. Khadij~ reported: I heard God's Apostle* as saying: The worst earning is the earning of a prostitute, the price of a dog and the earning of a cupper.
Rafi b. Khadij reported God'& Messenger* as saying: The price of a dog is evil, the earning of a prostitute is evil and the earning of a cupper is evil.
A hadith like this has been narrated on the authority of Rifi' b. Khadlj through another chain of transmitters.
Abu Zubair said: I asked Jabir about the price of a dog and a cat; he said: God's Messenger* disapproved of that.
Ibn 'Umar~ reported God's Messenger* giving command for killing dogs.
Ibn 'Umar~ reported: God's Messenger* ordered to kill dogs, and he sent (men) to the corners of Medina that they should be killed.
Abdullah (b. Umar)~ reported: God's Messenger* ordered the killing of dogs and we would send (men) in Medina and its corners and we did not spare any dog that we did not kill, so much so that we killed the dog that accompanied the wet she-camel belonging to the people of the desert.
Ibn Umar~ reported that God's Messenger (may peace be, upon him) ordered the killing of dogs except the dog tamed for hunting, or watching of the herd of sheep or other domestic animals. It was said to Ibn Umar~ that Abu Huraira (God be pleased with him) talks of (exception) about the dog for watching the field, whereupon he said: Since Abu Huraira~ possessed land.
Abu Zubair heard Jabir b. 'Abdullah~ saying: God's Messenger* ordered us to kill dogs, and we carried out this order so much so that we also kill the dog coming with a woman from the desert. Then God's Apostle* forbade their killing. He (the Holy Prophet further) said: It is your duty the jet-black (dog) having two spots (on the eyes), for it is a devil.
Ibn Mughaffal reported: God's Messenger* ordered the killing of dogs and then said: what is the trouble with them (the people of Medina)? How dogs are nuisance to them (the citizens of Medina)? He then permitted keehing of dogs for hunting and (the protection of) herds. In the hadith transmitted on the authority of Yahya, he (the Holy Prophet) permitted the keeping of dogs for (the protection of) herds, for hunting and (the protection of) cultivated land.
Ibn Umar~ reported God's Messenger* as saying: He who keeps a dog other than that meant for watching the herd or for hunting loses every day out of his deeds equal to two qirat.
Salim reported on the authority of his father that God's Apostle* said: He who kept a dog other than one meant for hunting or for watching the herd, lost two qirat of his reward every day.
Ibn 'Umar reported God's Messenger* as saying He who kept a dog other than one meant for hunting or for watching the herd lost out of his deeds (equal to) two qirat every day.
Salim b. 'Abdullah reported on the authority of his father that God's Messenger* said: He who kept a dog other than one meant for watching the herd or for hunting would lose every day two qirat of his good deeds. 'Abdullah and Abu Huraira also said: Or dog meant for watching the field.
Salim reported on the authority of his father~ that God's Messenger* said: He who kept a dog other than one meant for hunting or for the protection of the herd would lose two qirat of his deeds every day. Salim said: Abu Huraira~ used to say: Or the dog meant for watching the field, and he was the owner of the land.
Salim b. Abdullah reported on the authority of his father that God's Messenger* said: Whosover amongst the owners of the house keeps a dog other than one meant for watching the herd or for hunting loses two qirat of his deeds every day.
Ibn Umar~ narrated God's Messenger* as saying: He who kept a dog ther than one meant for watching the fields or herds or hunting would lose one qirat every day out of his reward (with God).
Abu Huraira reported God's Messenger* as saying: He who kept a dog which is neither meant for hunting nor for watching the anitmals nor for watching the fields would lose two qirat every day out of his reward; and there is no mention of the fields in the hadith transmitted by Abu Tahir.
Abu Huraira~ reported God's Messenger* as saying: He who kept a dog except one meant for watching the herd, or for hunting or for watching the fields. he lost two qirat of reward every day. Zuhri said: The words of Abu Huraira~ were conveyed to Ibn Umar who said: May God have mercy upon Abu Huraira; he owned a field.
Abu Huraira~ reported God's Messenger* as saying: He who kept a dog would lose out of his deeds equal to one qirat every day. except (one kept) for watching the field or herd.
A hadith like this has been transmitted on the authority of Abu Huraira.
This hadith has been reported on the authority of Yahya b. Abu Kathir with the same chain of transmitters.
Abu Huraira~ reported God's Messenger* as saying: He who kept a dog, but not meant for hunting or watching the herd, would lose one qirat of reward every day.
Sufyan b. Abu Zuhair (he was a person belonging to the tribe of Shanu'a and was amongst the Conpanions of God's Messenger [may peace be upon him ) said: I heard Messenger of God* as saying: He who kept a dog (other than that) which is indispensable for watching the field or the animals would lose one qirat out of his deeds every day. As-Sa'ib b Yazid (one of the narrators) said: Did you hear it from God's Messenger*? He said: Yes. by the Lord of this mosque.
This hadith has been narrated on the authority of Sufyan b. Abu Zuhair al-Shana'i.
It is narrated on the authority of Humaid that Anas b. Malik was asked about the earnings of the cupper. He said: God's Messenger* got himself cupped. His cupper was Abu Taiba and he (the Holy Prophet) commanded to give him two sa's of corn. He (the Holy Prophet) talked with the members of his family and they lightened the burden of Kharaj (tax) from him (i.e. they made remis- sion in the charges of their own accord). He (God's Apostle) said: The best (treat- ment) which you take is cupping, or it is the best of your treatments.
Rumaid reported that Anas b. Malik~ has asked about the earnings of a cupper. Then (the above-mentioned hadith was reported but with this addition) that he said: The best treatment which you get is cupping. or aloeswood and do not torture your children by pressing their uvula.
Humaid reported Anas~ having said this: God's Apostle* called for young cupper belonging to us. He capped him and he (the Holy Prophet) commanded that he should be paid one sa' or one mudd or two mudds (of wheat). It was said (that charges were high) and a reduction was made in the charges.
Ibn Abbas~ reported that God's Messenger* got himself cupped and he paid the clipper his charges and he put medicine in his nostrils.
Ibn 'Abbas~ reported: The slave of Banu Bayada cupped God's Apostle* and he gave him his wages, and talked to his master and he reduced the charges, and if this earning was unlawful God's Apostle* would not have given it.
Abu Sa'id al-Khudri~ reported: I heard God's Messenger* addressing in Medina. He said: O people, God is giving an indication (of the prohibition) of wine. and He is probably soon going to give an order about it. So he who has anything of it with him should sell that, and derive benefit out of it. He (the narrator) said: We waited for some time that God's Apostle* said: Verily God, the Exalted, has forbidden wine. So who hears this verse and he has anything of it with him, he should neither drink it nor sell it. He (the narrator) said: The people then brought whatever they had of it with them on the streets of Medina and spilt that.
'Abd al-Rahman b. Wa'ala as-Saba'i (who was an Egyptian) asked 'Abdullah b. Abbas;~ about that which is extracted from the grapes, whereupon he said: A person presented to God's Messenger* a small water-skin of wine. God's Messenger* said to him: Do you know that God has forbidden it? He said: No. He then whisper- ed to another man. God's Messenger* asked him what he had whispered. He said: I advised him to sell that, whereupon he (the Holy Prophet) said: Verily He Who has forbidden its drinking has forbidden its sale also. He (the narrator) said: He opened the waterskin until what was contained in it was spilt.
'Abd al-Rahman b. Wa'ala narrated this on the authority of 'Abdullah b. Abbas.
'A'isha (God be pleased with her) reported: When the concluding verses of Sura Baqara were revealed, God's Messenger* went out and read them out to the people and then forbade them to trade in wine.
'A'isha (God be pleased with her) reported: When the concluding verses of Sura Baqara pertaining to Riba were revealed, God's Messenger* went out to the mosque and he forbade the trade in wine.
Jabir b. 'Abdullah~ reported God's Messenger* as saying in the Year of Victory while he was in Mecca: Verily God and His Messenger have forbidden the sale of wine, carcass, swine and idols, It was said: God's Messenger, you see that the fat of the carcass is used for coating the boats and varnishing the hides and people use it for lighting purposes, whereupon he said: No, it is forbidden, Then God's Messenger* said: May God the Exalted and Majestic destroy the Jews; when God forbade the use of fat of the carcass for them, they melted it, and then sold it and made use of its price (received from it).
Yazid b. Abu Habib reported: 'Ata' reported to me that he heard Jabir (b. 'Abdullah) saying it that he had heard that from God's Messenger* in the Year of Victory.
Ibn Abbas~ reported: This news reached 'Umar that Samura had sold wine, whereupon he said: May God destroy Samura; does he not know that God's Messenger* said: " Let there be the curse of God upon the Jews that fat was declared forbidden for them, but they melted it and then sold it"?
This hadith has been narrated on the authority of 'Amr b. Dinar with the same chain of transmitters.
Abu Huraira~ reported God's Messenger* as saying: May God destroy the Jews for God forbade the use of fat for them, but they sold it and made use of its price.
Abu Salid al-Khudri reported God's Messenger* as saying: Do not sell gold for gold, except like for like, and don't increase something of it upon something; and don't sell silver unless like for like, and don't increase some thing of it upon something, and do not sell for ready money something to be given later.
Nafi' reported that Ibn 'Umar told him that a person of the tribe of Laith said that Abu Sa'id al-Kludri narrated it (the above-mentioned hadith) from tile Messenger of God* in a narration of Qutaiba. So 'Abduliali and Nafi' went along with him, and in the hadith transmitted by Ibn Rumh (the words are) that Nafi' said: 'Abdullah (b. 'Umar) went and I along with the person belonging to Banu Laith entered (the house) of Sa'id al-Khudri, and he ('Abdullah b. Umar) said: I have been informed that you say that God's Messenger* forbade the sale of silver with silver except in case of like for like, and sale of gold for gold except in case of like for like. Abu Sa'id pointed towards this eyes and his ears with his fingers and said: My eyes saw, and my ears listened to God's Messenger* saying: Do not sell gold for gold, and do not sell silver for silver except in case of like for like, and do not increase something of it upon something, and do not sell for ready money something, not present, but hand to hand.
This hadith has been narrated on the authority of Abu Sa'id al-Khudri through another chain of transmitters.
Abu Sa'id al-Khudri~ reported God's Messenger* as saying: Do not sell gold for gold and silver for silver weight for weight or of the same quality.
'Uthman b. 'Affan reported God's Messenger* as saying: Do not sell a dinar for two dinars and one dirham for two dirhams.
Malik b. Aus b. al-Hadathan reported: I came saying who was prepared toexchange dirhams (for my gold), whereupon Talha b. Ubaidullah (God be pleased with him) (as he was sitting with 'Umar b. Khattib) said: Show us your gold and then come to us (at a later time). When our servant would come we would give you your silver (dirhams due to you). Thereupon 'Umar b. al-Khattib ~ said: Not at all. By God, either give him his silver (coins). or return his gold to him, for God's Messenger* said: Exchange of silver for gold (has an element of) interest in it. except when (it is exchanged) on the spot;and wheat for wheat is an interest unless both are handed over on the spot: barley for barley is interest unless both are handed over on the spot; dates for dates is interest unless both are handed over on the Spot.
This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.
Abil Qiliba reported: I was in Syria (having) a circle (of friends). in which was Muslim b. Yasir. There came Abu'l-Ash'ath. He (the narrator) said that they (the friends) called him: Abu'l-Ash'ath, Abu'l-Ash'ath, and he sat down. I said to him: Narrate to our brother the hadith of Ubada b. Samit. He said: Yes. We went out on an expedition, Mu'awiya being the leader of the people, and we gained a lot of spoils of war. And there was one silver utensil in what we took as spoils. Mu'awiya ordered a person to sell it for payment to the people (soldiers). The people made haste in getting that. The news of (this state of affairs) reached 'Ubada b. Samit, and he stood up and said: I heard God's Messenger* forbidding the sale of gold by gold, and silver by silver, and wheat by wheat, and barley by barley, and dates by dates, and salt by salt, except like for like and equal for equal. So he who made an addition or who accepted an addition (committed the sin of taking) interest. So the people returned what they had got. This reached Mu'awiya. and he stood up to deliver an address. He said: What is the matter with people that they narrate from the Messenger* such tradition which we did not hear though we saw him (the Holy Prophet) and lived in his company? Thereupon, Ubida b. Samit stood up and repeated that narration, and then said: We will definitely narrate what we heard from God's Messenger* though it may be unpleasant to Mu'awiya (or he said: Even if it is against his will). I do not mind if I do not remain in his troop in the dark night. Hammad said this or something like this.
Ubida b. al-Simit~ reported God's Messenger* as saying: Gold is to be paid for by gold, silver by silver, wheat by wheat, barley by barley, dates by dates, and salt by salt, like for like and equal for equal, payment being made hand to hand. If these classes differ, then sell as you wish if payment is made hand to hand.
Abu Sa'id al-Khudri~ reported God's Messenger* as saying: Gold is to be paid for by gold, silver by silver, wheat by wheat, barley by barley, dates by dates, salt by salt, like by like, payment being made hand to hand. He who made an addition to it, or asked for an addition, in fact dealt in usury. The receiver and the giver are equally guilty.
This hadith has been narrated on the authority of Abu Sa'id al-Khudri ~ through another chain of transmitters.
Abu Huraira~ reported God's Messenger* as saying: Dates are to be paid for by dates, wheat by wheat, barley by barley, salt by salt, like for like, payment being made on the spot. He who made an addition or demanded an addition, in fact, dealt in usury except in case where their classes differ. This hadith has been narrated on the authority of Fudail b. Ghazwan with the same chain of transmitters, but he made no mention of (payment being) made on the spot.
Abu Huraira~ reported God's Mess-., nger* as saying: Gold is to be paid for by gold with equal weight, like for like, and silver is to be paid for by silver with equal weight, like for like. He who made an addition to it or demanded an addition dealt in usury.
Abu Huraira~ reported God's Messenger* as saying: Let dinar be exchanged for dinar, with no addition on either side and dirham be exchanged for dirham with no addition on either side. This hadith has been narrated on the authority of Musa b. Abu Tamim with the same chain of transmitters.
Abu Minhal reported: My partner sold silver to be paid in the (Hajj) season or (in the days of) Hajj. He (my partner) came to me and informed me, and I said to him: Such transaction is not desirable. He said: I sold it in the market (on loan) but nobody objected to this. I went to al-Bara' b. 'Azib and asked him, and he said: God's Apostle* came to Medina and we made such transaction, whereupon he said: In case the payment is made on the spot, there is no harm in it, and in case (it is 'sold) on loan, it is usury. You better go to Zaid b. Arqam, for he is a greater trader than I; so I went to him and asked him, and he said like it.
Habib reported that he heard Abu Minhal as saying: I asked al-Bara' b. Azib about the exchange of (gold for silver or vice versa), whereupon he said: you better ask Zaid b. Arqam for he knows more than I. So I asked Zaid but he said: You better ask al-Bara' for he knows more than I. Then both of them said: God's Messenger* forbade the sale of silver for gold when payment is to be made in future.
Abd al-Rabman b. Abia Bakra reported on the authority of his father that God's Messenger* forbade the sale of gold for gold, and silver for silver except equal for equal, and commanded us to buy silver for gold as we desired and buy gold for silver as we desired. A person asked him (about the nature of payment), whereupon he said: It is to be made on the spot. This is what I heard (from God's Messenger (may peace be upon him ).
Abd al-Rabman b. Abu Bakra said: God's Messenger* prohibited us. The rest of the hadith is the same.
Fadala b. Ubaid al-Ansari reported: A necklace having gold and gems in it was brought to God's Messenger* in Khaibar and it was one of the spoils of war and was put to sale. God's Messenger* said: The gold used in it should be separated, and then God's Messenger* further said: (Sell) gold for gold with equal weight.
Fadila b. 'Ubaid~ reported: I bought on the day (of the Victory of Khaibar) a necklace for twelve dinars (gold coins). It was made of gold studded with gems. I separated (gold from gems) in it, and found (gold) of more (worth) than twelve dinars. I made a mention of it to God's Apostle*, whereupon he said: It should not be sold unless it is separated.
A hadith like this is narrated on the authority of Sa'id b. Yazid with the same chain of transmitters.
Fadala b. 'Ubaid reported: We were in the company of God's Messenger ( may peace be upon him) on the day (of the Victory of) Khaibar, and made transaction with the Jews for the 'uqiya of gold for the dinars or three (gold coins), whereupon God's Messenger* said: Do not sell gold for gold but for equal weight
Hanash reported: We were along with Fadala b. Ubaid~ in an expedition. There fell to my and my friend's lot a necklace made of gold, silver and jewels. I decided to buy that. I asked Fadala b. 'Ubaid, whereupon he said: Separate its gold and place it in one pan (of the balance) and place your gold in the other pan, and do not receive but equal for equal, for I heard God's Messenger* as saying: He who believes in God and the Hereafter should not take but equal for equal.
Ma'mar b. Abdullah reported that he sent his slave with a sa' of wheat and said to him: Sell it, and then buy with it barley. The slave went away and he got a sa' (of barley) and a part of sa' over and above that. When he came to Ma'mar he informed him about that, whereupon Ma'mar said to him: Why did you do that? Go back and return that, and do not accept but weight, for weight, for I used to hear from God's Apostle* as saying: Wheat for wheat and like for like. He (one of the narrators) said: Our food in those days consisted of barley. It was said to him (Ma'mar) that (wheat) is not like that (barley). He replied: I am afraid these may not be similar
Abu Huraira and Abu Sa'id al-Khudri~ reported that God's Messenger* deputed a person from Banu 'Adi al-Ansari to collect revenue from Khaibar. He came with a fine quality of dates, whereupon God's Messenger* said to him: Are all the dates of Khaibar like this? He said: God's Messenger, it is not so. We buy one sa' of (fine quality of dates) for two sa's out of total output (including even the inferior quality of dates), whereupon God's Messenger* said: Don't do that, but like for like, or sell this (the inferior quality and receive the price) and then buy with the price of that, and that would make up the measure.
Abu Huraira~ reported that God's Messenger* deputed a person to collect revenue from Khaibar. He brought fine quality of dates, whereupon God's Messenger* said: Are all the dates of Khaibar like this)? He said: No. We got one sa' (of fine dates) for two sa's (of inferior dates), and (similarly) two sa's for three sa's. Thereupon God's Messenger* said: Don't do that rather sell the inferior quality of dates for dirhams (money), and then buy the superior quality with the help of dirhams.
Abd Sa'id reported: Bilal~ came with fine quality of dates. God's Messenger* said to him: From where (you have brought them)? Bilal said: We had inferior quality of dates and I exchanged two sa's (of inferior quality) with one sa (of fine quality) as food for God's Apostle*, whereupon God's Messenger* said: Woe! it is in fact usury; therefore, don't do that. But when you intend to buy dates (of superior quality), sell (the inferior quality) in a separate bargain and then buy (the superior quality). And in the hadith transmitted by Ibn Sahl there is no mention of" whereupon".
Abu Sa'id~ reported: Dates were brought to God's Messenger*, and he said: These dates are not like our dates, whereupon a man said: We sold two sa's of our dates (in order to get) one sa', of these (fine dates), whereupon God's Messenger* said: That is interest; so return (these dates of fine quality), and get your (inferior dates) ; then sell our dates (for money) and buy for us (with the help of money) such (fine dates).
Abu Sa'id~ reported: We were given to eat, during the lifetime of God's Messenger*, dates of different qualities mixed together, and we used to sell two sa's of these for one sa, (of fine quality of dates). This reached God's Messenger*, whereupon he said: There should be no exchange of two sa's of (inferior) dates for one sa (of fine dates) and two sa's of (inferior) wheat for one sa' of (fine) wheat. and one dirham for two dirharms.
Abu Nadra reported: I asked Ibn Abbas~ about the conversion (of gold and silver for silver and gold). We said: Is it hand to hand exchange? I said: Yes. whereupon he said: There is no harm in it. I informed Abu Sa'id about it, telling him that I had asked Ibn 'Abbas about it and he said: Is it hand to hand exchange? I said: Yes, whereupon he said: There is no harm in it. He (the narrator) said, or he said like it: We will soon write to him, and he will not give you this fatwa (religious verdict). He said: By God, someone of the boy-servants of God's Messenger* brought dates, but he refused to accept them (on the plea) that those did not seem to be of the dates of our land. He said: Something had happened to the dates of our land, or our dates. So I got these dates (in exchange by giving) excess (of the dates of our land), whereupon he said: You made an addition for getting the fine dates (in exchange) which tantamounts, to interest; don't do that (in future). Whenever you find some doubt (as regards the deteriorating quality of) your dates, sell them, and then buy the dates that you like.
Abu Nadra reported: I asked Ibn Umar and Ibn Abbas (God be pleased with them) about the conversion of gold with gold but they did not find any harm in that. I was sitting in the company of Abd Sa'id al-Khudri (God be pleased with him) and asked him about this exchange, and he said: Whatever is addition is an' interest. I refused to accept it on account of their statement (statement of Ibn 'Abbas and Ibn 'Umar). He said: I am not narrating to you except what I heard from God's Messenger*. There came to him the owner of a date-palm with one sa' of fine dates, and the dates of God's Apostle* were of that colour. God's Apostle* said to him: Where did you get these dates? I went with two sa's of (inferior dates) and bought one sa' of (these fine dates), for that is the prevailing price (of inferior dates) in the market and that is the price (of the fine quality of dates in the market), whereupon God's Messenger* said: Woe be upon you! You have dealt in interest, when you decide to do it (i.e. exchange superior quality of dates for inferior quality) ; so you should sell your dates for another commodity (or currency) and then with the help of that commodity buy the dates you like. Abu Sa'ad said: When dates are exchanged for dates (with different qualities) there is the possibility (of the element of) interest (creeping into that) or when gold is exchanged for gold having different qualities. I subsequently came to Ibn 'Umar and he forbade me (to do it), but I did not come to Ibn 'Abbas;~. He (the narrator) said: Abu as-Sahba' narrated to me: He asked Ibn Abbas~ in Mecca, and he too disapproved of it.
Abu Salih reported: I heard Abu Sa'id al-Khudri~ said: Dinar (gold) for gold and dirham for dirham can be (exchanged) with equal for equal; but he who gives more or demands more in fact deals in interest. I sald to him: Ibn 'Abbas~ says otherwise, whereupon he said: I met Ibn 'Abbas~ and said: Do you see what you say; have you heard it from God's Messenger* , or found it in the Book of God, the Glorious and Majestic? He said: I did not hear it from God's Messenger*. and I did not find it in the Book of God (Glorious and Majestic), but Usama b. Zaid narrated it to me that God's Apostle* said: There can be an element of interest in credit.
Ubaidullah b. Abu Yazid heard Ibn 'Abbas~ as saying: Usama b. Zaid reported God's Apostle* as saying: There can be an element of interest in credit (when the payment is not equal).
Ibn 'Abbas;~ reported on the authority of Usama b. Zaid God's Messenger* as having said this: There is no element of interest when the money or commodity is exchanged hand to hand.
Ata' b. Abu Rabah reported: Abu Sa'id al-Khudri (God be pleased with them) met Ibn 'Abbas~ and said to him: What do you say in regard to the conversion (of commodities or money) did you hear it from God's Messenger*, or is it something which you found In God's Book, Majestic and Glorious? Thereupon Ibn Abbas (God be pleated with them) said: I don't say that. So far at God's Massenger* is concerned, you know him better, and to far as the Book of God to concerned, I do not know it (more than you do), but 'Usama b. Zaid (God be pleased with him) narrated to me God's Messenger* as having said this: Beware, there can be an element of interest in credit.
'Abdullah (b. Mas'ud)~ said that God's Messenger* cursed the one who accepted interest and the one who paid it I asked about the one who recorded it, and two witnesses to it. He (the narrator) said: We narrate what we have heard.
Jabir said that God's Messenger* cursed the accepter of interest and its payer, and one who records it, and the two witnesses, and he said: They are all equal.
Nu'man b. Bashir~ reported: I heard God's Messenger (may peace be upon himn) as having said this (and Nu'man) pointed towards his ears with his fingers): What is lawful is evident and what is unlawful is evident, and in between them are the things doubtful which many people do not know. So he who guards against doubtful things keeps his religion and honour blameless, and he who indulges in doubtful things indulges in fact in unlawful things, just as a shepherd who pastures his animals round a preserve will soon pasture them in it. Beware, every king has a preserve, and the things God his declaced unlawful are His preserves. Beware, in the body there is a piece of flesh; if it is sound, the whole body is sound and if it is corrupt the whole body is corrupt, and hearken it is the heart.
This hadith has been narrated on the authority of Zakariya with the same chain of transmitters.
AI-Nu'man b. Bashir reported it from God's Apostle*. The hadith narrated by Zakariya is, however, more complete and lengthy than the other ones.
Nu'man b. Bashir b. Sa'd, a Companion of God's Messenger* was heard delivering a sermon at Hims and was saying: I heard God's Messenger* as saying: The lawful is evident and the unlawful is evident, the rest of the hadith is the same as related by Zakariya.
Jabir b. 'Abdullah~ reported that he was travelling on his camel which had grown jaded, and he decided to let it off. When God's Apostle* met him and prayed for him and struck it, so it trotted as it had never trotted before. He said: Sell it to me for an 'uqaya. I said: No. He again said: Sell it to me. So I sold it to him for an 'uqaya, but made the stipulation that I should be allowed to ride back to my family. Then when I came to (my place) I took the camel to him and he paid me its price in ready money. I then went back and he sent: (someone) behind me (and as I came) he said: Do you see that I asked you to reduce price for buying your camel. Take your camel and your coins; these are yours.
This hadith has been narrated on the authority of Jabir through another chain of transmitters.
Jabir b. 'Abdullah~ reported: I went on an expedition with God's Messenger*. He overtook me and I was on a water-carrying camel who had grown tired and did not walk (trot). He (the Holy Prophet) said to me: What is the matter with your camel? I said: It is sick. He (the Holy Prophet) stepped behind and drove it and prayed for it, and then it always moved ahead of other camels. He (then) said: How do you find your camel? I said: It is, by the grace of your prayer, all right. He said: Would you sell this (camel) to me? I felt shy (to say him," No" ) as we had no other camel for carrying water, but (later on) I said: Yes, and to I sold it to him on the condition that (I would be permitted) to ride it until I reached Madina. I said to him: God's Messenger, I am newly married, so I asked his permission (to go ahead of the caravan). He permitted me, and I reached Medina well in advance of other people, until I reached my destination. There my maternal uncle met me and asked me about the camel, and I told him what I had done with regard to it. He reproved me in this connection. He (Jabir) said: When I asked his permission (to go ahead of the caravan) God's Messenger* inquired of me whether I had married a virgin or a non-virgin. I said to him: I have married a non-virgin. He said: Why did you not marry a virgin who would have played with you and you would have played with her? I said to him: God's Messenger, my father died (or he fell as a martyr), and I have small sisters to (look after), so I did not like the idea that I should marry a woman who is like them and thus be not able to teach them manners and look after them properly. So I have married a non-virgin so that she should be able to look after them and teach them manners, When God's Messenger* came to Medina, I went to him in the morning with the camel. He paid me its price and returned that (the camel) to me.
Jabir reported: We went from Mecca to Medina with God's Messenger* when my camel fell ill, and the rest of the hadith is the same. (But it in also narrated in it: ) He (the Holy Prophet) said to me: Sell your camel to me. I said: No, but it is yours. He said: No. (it can't be), but sell it to me. I said: No, but, God's Messenger, it is yours. He said: No, it can't be, but sell it to me. I said: Then give me an 'uqaya of gold for I owe that to a person and then it would be yours. He (the Holy Prophet) said: I take it (for an 'uqiya of gold) and you reach Medina on it. As I reached Medina, God's Messenger* said to Bilal: Give him an 'uqiya of gold and make some extra payment too. He (Jabir) said: He gave me an 'uqiya of gold and made an addition of a qirat. He (Jabir) said: The addition made by God's Messenger* was with me (as a sacred trust for belssing) and lay with me in a pocket until the people of Syria took it on the Day of Harra.
Jabir b. 'Abdullah~ reported: We were with God's Messenger* in a journey and my camel meant for carrying water lagged behind. The rest of the hadith is the same and it is mentioned also: God's Messenger* pricked it and then said to me: Ride in the name of God. He constantly made addition (in prayers for me) and went on saying. May God forgive you!
Jabir~ reported: My camel had grown tired as God's Messenger* came to me. He goaded it and it began to jump. After that I tried to restrain its rein so that I could listen to his (Prophet's) words, but I could not do that. God's Apostle* met me and said: Sell it to me, and I sold it for five 'uqiyas. I said: On the condition that I may use it as a ride (for going back) to Medina. He (the Holy Prophet) said: Well, you may use it as a ride up till Medina. When I came to Medina I handed over that to him and he made an addition of an uqiya (to that amount which had been agreed upon) and then presented that (camel) to me.
Abd Mutawakkil al-Najl reported from Jabir b. 'Abdullah (God be pleased with them) who said: I accompanied God's Messenger* in one of his journeys (the narrator says, he said in Jihad), and he narrated the rest of the hadith, and made this addition: He (the Holy Prophet) said: Jabir, have you received the price? I said: Yes, whereupon he said: Yours is the price as well as the camel; yours is the price as well as the camel.
Jabir b. 'Abdullah~ reported: God's Messenger* bought a camel from me for two 'uqiyas and a dirham or two dirhams. As he reached Sirar (a village near Medina), he commanded a cow to be slaughtered and it was slaughtered, and they ate of that, and as he (the Holy Prophet) reached Medina he ordered me to go to the mosque and offer two rak'ahs of prayer, and he measured for me the price of the camel and even made an excess payment to me.
Jabir b. 'Abdullah~ reported this narration from God's Apostle* but with this variation that he said: He (the Holy Prophet) bought the camel from me on a stipulated price. And he did not mention two 'uqiyas and a dirham or two dirhams, and he comanded a cow (to be slaughtered) and it was slaughtered, and he then distributed its flesh.
Jabir~ reported that God's Apostle* said to him: I have taken your camelfor four dinars, and you may ride upon it to Medina.
Abu Rafi' reported that God's Messenger* took from a man as a loan a young camel (below six years). Then the camels of Sadaqa were brought to him. He ordered Abu Rafi' to return to that person the young camel (as a return of the loan). Abu Rafi' returned to him and said: I did not find among them but better camels above the age of six. He (the Holy Propet) said: Give that to him for the best men are those who are best in paying off the debt.
Abu Rafi', the freed slave of God's Messenger*, said: God's Messenger* took as a loan (the rest of the hadith is the same), but with this variation that he (the Holy Prophet) said: Good amongst the servants of God is he who is best in paying off the debt.
Abu Huraira~ reported: God's Messenger* owed (something) to a person. He behaved in an uncivil manner with him. This vexed the Companions of the Holy Prophet*, whereupon God's Apostle* said: He who has a right is entitled to speak, and said to them (his Companions): Buy a camel for him and give that to him. They said: We do not find a camel (of that age) but one with better age than that. He said: Buy that and give that to him, for best of you or best amongst you are those who are best in paying off debt.
Abu Huraira~ reported: God's Messenger* took a camel on loan, and then returned him (the lender) the camel of a more mature age and said: Good among you are those who are good in clearing off the debt.
Abu Huraira~ reported: There came a person demanding a camel from God's Messenger*. He (the Holy Prophet) said: Give him (the camel) of that age or of more mature age, and said: Best among you is one who is best in clearing off the debt.
Jabir~ reported: There came a slave and pledg- ed allegiance to God's Apostle* on migration; he (the Holy Prophet) did not know that he was a slave. Then there came his master and demanded him back, whereupon God's Apostle* said: Sell him to me. And he bought him for two black slaves, and he did not afterwards take allegiance from anyone until he had asked him whether he was a slave (or a free man)
'A'isha (God be pleased with her) reported that God's Messenger* bought some grain from a Jew on credit and gave him a coat-of- mail of his as a pledge.
'A'isha (God be pleased with her) reported: God's Messenger* bought from a Jew grain (as loan) and pledged him his iron coat-of-mail.
'A'isha (God be pleased with her) reported that God's Messenger* bought from a Jew grain for a specified time; and gave him iron coat-of-mail of his as a pledge.
This hadith has been narrated on the authority of 'A'isha (God be pleased with her), through another chain ol transmitters, but no mention was made of (its being made) of iron.
Ibn 'Abbas~ reported that when God's Prophet* came to Medina, they were paying one and two years in advance for fruits, so he said: Those who pay in advance for anything must do so for a specified weight and for a definite time.
Ibn 'Abbas~ reported that when God's Messenger* came to (Medina) and the people were paying in advance (for the fruits, etc.), he said to them: He who makes an advance payment should not make advance payment except for a specified measure and weight (and for a specified period).
Ibn Abu Najih has narrated a hadith like this with the same chain of transmitters, but he has not mentioned: " for a definite period".
This hadith has been narrated by Ibn Abu Najih through another chain of transmitters mentioning in it" for a specified period".
Ma'mar~ reported God's Messenger* as saying: He who hoards is a sinner. It was said to Sa'id (b. al-Musayyib): You also hoard. Sa'id said: Ma'mar who narrated this badith also hoarded.
Ma'mar b. Abdullah reported God's Messenger* as saying: No one hoards but the sinner.
This hadith has been transmitted on the authority of Sulaiman b. Bilal from Yahya.
Abu Huraira~ said he heard God's Messenger* as saying: Swearing produces a ready sale for a commodity, but blots out the blessing.
Abu Qatada al-Ansari~ reported he heard God's Messenger* say: Beware of swearing; it produces a ready sale for a commodity, but blots out the blessing.
Jabir b. 'Abdullah~ reported God's Messenger* as saying: He who has a partner in a dwelling or a garden, it is not lawful for him to sell that until he is permitted by his partner. If he (the partner) agrees, he should go in for that, and if he disapproves of that, he should abandon (the idea of selling it).
Jabir bin 'Abdullah~ said that the Messenger of God* decreed pre-emption in every joint ownership and not divided-the one-it may be a dwelling or a garden. It is not lawful for him (for the partner) to sell that until his partner gives his consent. He (the partner) is entitled to buy it when he desires and he can abandon it if he so likes. And if he (the one partner) sells it without getting the consent of the (other partner), he has the greatest right to it.
Jabir b. 'Abdullah~ reported God's Messenger* as saying: There is pre-emption in everything which is shared, be it land, or a dwelling or a garden. It is not proper to sell it until he informs his partner; he may go in for that, or he may abandon it; and it he (the partner intending to sell his share) does not do that, then his partner has the greatest right to it until he permits him.
Abu Huraira~ reported God's Messenger* as saying: None among you should prevent his neighbour from fixing a beam in his wall. Abu Huraira~ then said: What is this that I see you evading (this injunction of the Holy Prophet)? By God, I will certainly throw it between your shoulders (narrate this to you.)
This hadith is narrated on the authority of Zuhri with the same chain of transrmitters.
Sa'id b. Zaid b. 'Amr b. Nufail~ reported God's Messenger* as saying: He who wrongly took a span of land, God shall make him carry around his neck seven earths.
Sa'id b. Zaid b. 'Amr b. Nufail~ reported that Arwi (bint Uwais) disputed with him (in regard to a part of the land) of his hodse. He said: Leave it and take off your claim from it, for I heard God's Messenger* as saying: He who took a span of land without his right would be made to wear around his neck seven earths on the Day of Resurrection. He (Sa'id b. Zaid) said: O God, make her blind if she has told a lie and make her grave in her house. He (the narrator) said: I saw her blind groping (her way) by touching the walls and saying: The curse of Sa'id b. Zaid has hit me. And it so happened that as she was walking in her house, she passed by a well in her house and fell therein and that be- came her grave.
Hisham b. Urwa reported on the authority of his father (God be pleased with him) that Arwa bint Uwais disputed with Sa'id b. Zaid that he had seized some of the land belonging to her. She brought this dispute before Marwan b. al-Hakam. Sa'id said: How could I take a part of her land, after what I heard from God's Messenger (may peace be upon'him)? He (Marwan) said: What did you hear from God's Messenger*? He said: I heard God's Messenger* say: He who wrongly took a span of land would be made to wear around his neck seven earths. Marwan said: I do not ask any evidence from you after this. He (Sa'id) said: O God, make her blind if she has told a lie and kill her in her own land. He (the narrator) said: She did not die until she had lost her eyesight, and (one day) as she was walking in her land, she fell down into a pit and died.
Sa'id b. Zaid reported: I heard God's Apostle* say: He who took a span of earth wrongly would be made to wear around his neck seven earths on the Day of Resurrection.
Abu Huraira~ reported God's Messenger* as saying: One should not take a span of land without having legitimate right to it, otherwise God would make him wear (around his neck) seven earths on the Day of Resurrection.
Muhammad b. Ibrahim said that Abu Salama reported to him that there was between him and his people dispute over a piece of land, and he came to 'A'isha and mentioned that to her, whereupon she said: Abu Salama, abstain from getting this land, for God's Messenger* said: He who usurps even a span of land would be made to wear around his neck seven earths.
This hadith has been narrated on the authority of Abu Salama with another chain of transmitters.
Abu Haraira reported God's Apostle* as saying: When you disagree about a path, its breadth should be made seven cubits.
Inheritance is the entry of living persons into possession of dead persons' property and exists in some form wherever the institution of private property is recognised as the basis of the social and economic system. The actual forms of inheritance and the laws governing it, however, differ according to the ideals of different societies.
The law of inheritance in Islam is based upon five main considerations:
To break up the concentration of wealth in individuals and spread it out in society.
To respect the property right of ownership of an individual earned through honest means.
To hammer in the consciousness of man the fact that man is not the absolute master of wealth he produces but he is its trustee and is not, therefore, authorised to pass it on to others as he likes.
To consolidate the family system which is the social unit of an Islamic society.
To give incentive to work and encourage economic activity as sanctioned by Islam.
In the pre-Islamic world and even in modern societies the law of inheritance has so many evils in it, which may be summed up in the following points:
Women had been completely denied the share of inheritance. They were rather regarded as part of the property of the deceased and, therefore, their right to property by inheritance was out of question.
In pre-Islamic Arabia and other countries where there had been tribal societies not only women were deprived of the right of inheritance but even weak and sick persons and minor children were given no share in it, as the common principle of inheritance was that he alone is entitled to inherit who wields the sword.
Then in certain societies there had been existing the law of primogeniture and it exists even today in some of the so-called civilised parts of the world which entitles only the eldest son to inherit the whole of the father's property or to get the lion's share.
Islam introduced so many reforms in the laws of inheritance which can be succinctly summed up as follows.
It defined and determined in clear-cut terms the share of each inheritor and imposed limits on the right of the property-owner to dispose of his property according to his whim and caprice.
It made the female, who had been prevously thought a chattel, the co-sharer with the male and thus not only restored her dignity, but safeguarded her social and economic rights.
It laid the rules for the break-up of the concentrated wealth in the society and helped in its proper and equitable distribution amongst a large number of persons.
It gave a death-blow to the law of primogeniture and thus provided the democratic basis for the division of the property of the deceased.
The above are some of the distinguishing features of the Islamic law of inheritance. While laying down the rules for the distribution of the estate of the deceased, the first principle to be observed is that the property both movable and immovable can be distributed after meeting the following obligations:
funeral expenses;
clearing off the debts incurred by the deceased;
payment of bequest, if any, to the extent of one-third of the total assets. It may be remembered that the Mahr of the wife, if it had not been paid, is included in the debt. Moreover, it is not lawful to make a bequest in favour of a person who is entitled to a share in the inheritance.
Four persons cannot get inheritance:
(a) a fugitive slave who has fled away from his master,
(b) one who has murdered one's predecessor intentionally or unintentionaly
(c) one who professes a religion other than Islam,
(d) one living in Dar-ul-Harb cannot inherit the property of one living in Dar-ul-Islam and vice versa.
According to Islam, the heirs have been divided into three classes.
(A) Dhaw-u'l-Fara'id are those persons who have a right to definite shares in assets left by the deceased. These sharers are twelve in number; four males: father, grandfather, uterine brothers and husband; and eight females: wife, single daughter, son's daughter, mother, grandmother, full sister, consanguine sister, uterine sister.
Father's share is one-sixth when the deceased leaves a son or a son's son, but if the deceased is not survived by a son or grandson his father will, in addition to this share (one-sixth), also get a share of being 'Asaba.
The grandfather's share is like that of father's share but in three conditions:
According to Imam Bukhiri and Imam Muslim, the presence of father deprives even the brothers of their share in the inheritance. but this is not the case with the grandfather. Imam Abu Hanifa is of the opinion that the presence of grandfather deprives the brother of his share in the inheritance.
If the father of the deceased is alive, then the share of the mother is of what is left from the share of the wife of the deceased. The presence of grandfather does not reduce the share of the mother of the deceased.
The grandmother of the deceased has no share in the presence of the father of the deceased but she has a share in the presence of the grandfather.
The third set of sharers are uterine brothers and sisters. They are entitled to one-sixth if their number is one, and one-third if they are more than one.
The husband's share is one-half of the property of the deceased wife if she has no children, but in case of children it is one-fourth.
The wife is entitled to one-fourth if the husband dies childless; otherwise it is one-eighth.
Real daughter: one-half when alone, and two-thirds if more than one. If the deceased is survived by a male child also. the daughters are then treated as Asaba and the male child would get double of what falls to the lot of daughters. The granddaughters stand on the same level as daughters. But in case the deceased is survived by one real daughter and one or more than one granddaughter they would get one-sixth. The granddaughter is not entitled to any share if the deceased is survived by a son, but if he is survived by grandsons and granddaughters, they would be treated as 'Asaba and the male grandchild would get double of what goes to the female grandchild.
Full sister gets one-half if she is alone, and two-thirds if they are more than one.
Consanguine sister is entitled to one-half if one, and two thirds if more.
Mother is entitled to one-sixth when she has a child or grandchild, and in case of being childless she gets one-third of the share.
If the deceased is survived either by paternal grandmother or maternal grand- mother or even by both, they are entitled to one-sixth. The grandmother (maternal) is deprived of her share if the mother of the deceased is alive; and if father is alive the paternal grandmother is deprived of this share.
(B) When the heirs of the first group have received the respective shares, the residue of the assets falls to the share of those relatives who are called Asaba which, according to the Shari'ah, implies those relatives in whose line of relationship no female enters. This is the second group of inheritors.
There is no fixed share of the 'Asabat. If the deceased is not survived by any Dhaw-u'l-Fara'id, the whole of the property falls to their share; and If Dhaw-u'I. Fara'id are there to get their due share, the residue will be taken by the Asabat. The following are the 'Asabat:
Son: He is the first to get the residue in order of succession. The daughters are entitled to half of the share as given to the son. The grandsons are not entitled to any share in the presence of the son. If the son is not living, then the grandson is entitled to a share in the inheritance. If there are more than one son, the inheritance will be distributed equally amongst them.
The father, grandfather and the great-grandfather are included in the category of Dhaw-u'l-Fara'id. If, however, the deceased is not survived by category of a son, grandson of great-grandson, then the father will fall under the category of 'Asaba, and, in the absence of the father, the grandfather assumes that position.
If the deceased is not survived by son, or grandson or father or grandfather, i. e. none amongst the 'Asabat, then the brother, and in the absence of brother his son, and in the absence of son, his grandson will be entitled to share in the inheritance as 'Asaba and the female would also join them in share claiming half of the share as compared with male.
If unfortunately the deceased is survived by none of the above-mentioned relatives amongst the 'Asabat, then consanguine brother will be entitled to share in the inheritance and he will be preferred to full brother's son.
Then comes the turn of full paternal uncle.
(C) The last category of inheritors are known ad Dhaw-u'l Arham, i. e. relations connected through females, but it is in extremely rare cases that they get any share in the inheritance. The following relatives come under this category.
The son of the daughter and daughter of the daughter.
The son of the daughter of the son, and daughter of the daughter of the son and their children.
Maternal grandfather, maternal grandfather of the father, the grandfather of the mother, maternal grandfather of the mother, the grandmother of the mother, the children of the sisters, the sisters of the father and those of the mother, etc.
Usama b. Zaid reported God's Messenger* as saying: A Muslim is not entitled to inherit from a non-Muslim, and a non-Muslim is not entitled to inherit from a Muslim.
Ibn Abbas~ reported God's Messenger* as saying: Give the shares to those who are entitled to them, and what remains over goes to the nearest male heir.
Ibn 'Abbas~ reported God's Messenger* as saying: Give the shares to those who are entitled to them, and what is left from those wno are entitled to it goes to the nearest male heir.
Tawus reported on the authority of his father Ibn Abbas (God be pleased with them) narrating that God's Messenger* said: Distribute the property amongst Ahl al-Fara'id, according to the Book of God, and what is left out of them goes to the nearest male heir.
Jabir b. 'Abdullah~ reported: I fell sick and there came to me on foot God's Messenger* and Abu Bakr for inquiring after my health. I fainted. He (the Holy Prophet) performed ablution and then sprinkled over me the water of his ablution. I felt some relief and said: God's Messenger, how should I decide about my property? He said nothing to me in response until this verse pertaining to the law of inheritance was revealed: " They ask you for a decision; say: God gives you a decision concerning the person who has neither parents nor children" (iv. 177).
Jabir b. 'Abdullah~ reported: God's Apostle* and Abi Bakr~ visited me on foot in Banu Salama, and found me unconscious. He (the Holy Prophet) called for water and performed ablution and sprinkled out of it (the water) over me. I felt relieved. I said: God's Messenger, what should I do with my property? And this verse was revealed: " God enjoins you concerning your children: for the male is equal of the portion of two females."
Jabir b. 'Abdullah~ reported: While I had been ill God's Messenger* visited me and Abu akr (God be pleased with him) was with him, and they both came walking on foot. He (the Holy Prophet) found me unconscious. Gods Messenger* performed ablution and then sprinkled over me the water of his ablution. I felt relieved regained my consciousness) and found God's Messenger* there. I said: God's Messenger, what should I do with my property? He gave me no reply until the verse (iv. 177) relating to the law of inheritance was revealed.
Jabir b. Abdullah~ reported: Whilo I was ill God's Messenger* came to me and found me unconscious. He (the Holy Prophet) performed ablution, and sprinkled over me the water of his ablution. I regained my consciousness and said: God's Messenger, my case of inheritance is that of Kalala. Then the verse pertaining to the inheritance ( of Kalala) was revealed. I (one of the narrators) said: I said to Muhammad b. Munkadir: (Do you mean this verse)" They ask you; say: God gives you decision in regard to Kalala" (iv. 177)? He said: Yes, it was thus revealed.
This hadith is transmitted on the authority of Shu'ba but with a slight variation of words.
Abu Talha reported: 'Umar b. al-Khattab~ delivered a sermon on Friday and made a mention of God's Apostle* and he also made a mention of Abu Bakr~ and then said: I do not leave behind me any problem more difficult than that of Kalala. I did not refer to God's Messenger* more repeatedly than in case of the problem of Kalala, and he (the Holy Prophet) never showed more annoyance to me than in regard to this problem, so much so that he struck my chest with his fingers and said: 'Umar, does the verse revealed in summer season, at the end of Sura al-Nisa' not suffice you? Hadrat 'Umar (then) said: If I live I would give such verdict about (Kalala) that everyone would be able to decide whether he reads the Qur'an or he does not.
This hadith has been narrated on the authority of Qatada with the same chain of transmitters.
Al-Bara'~ reported that the last verse revealed in the Holy Qur'an is: " They ask thee for a religious verdict; say: God gives you a religious verdict about Kalala (the person who has neither parents nor children)" (iv 177).
Abu Ishaq said that he heard al-Bara' b. 'Azib (God be pleased with him say: The last verse revealed (in the Holy Quran) is that pertaining to Kalala, and the last sura revealed is Sura al-Bara'at.
Abu Ishaq said that he heard al-Bara' b. 'Azib~ say: The last complete sura revealed (in the Holy Qur'an) is Sura Tauba (i e. al-Bara'at, ix.), and the last verse revealed is that pertaining to Kalala.
Aba Ishaq reported this hadith on the authority of al-Bara' (God be pleased with him) with a slight variation of words, viz. the last sura that was revealed complete.
Al-Bara'~ reported that the last verse revealed was: " They ask of thee religious verdict.." (iv. 177).
Abu Huraira~ reported that when the body of a dead person having burden of debt upon him was brought to God's Messenger* he would ask whether he had left property enough to clear off his debt, and if the property left had been sufficient for that (purpose), he observed funeral prayer for him, otherwise he said (to his companions): You observe prayer for your companion. But when God opened the gateways of victory for him, he said: I am nearer to the believers than themselves, so if anyone dies leaving a debt, its payment is my responsibility, and if anyone leaves a property, it goes to his heirs.
This hadith has been narrated on the authority of al-Zuhri through another chain of transmitters.
Abn Huraira~ reported God's Apostle* having said this: By Him in Whose Hand is the life of Muhammad, there is no believer on the earth with whom I am not the nearest among all the people. He who amongst you (dies) and leaves a debt, I am there to pay it, and he who amongst you (dies) leaving behind children I am there to look after them. And he who amongst You leaves behind property, that is for the inheritor whoever he is.
Hammam b. Munabbih reported: This is what Abu Huraira (God be pleased with him) narratted to us from God's Messenger*. And he narrated many ahadith, and one was this: God's Messenger (may peace be upon him said: I am, according to the Book of God, the Exalted and Majestic, nearest to the believers of all the human beings. So whoever amongst you dies in debt or leaves behind destitute children, you should call me (for help) ), for I am his guardian. And who amongst you leaves property, his inheritor is entitled to get it, whoever he is.
Abu Huraira~ reported God's Apostle* as saying: He who leaves property, that is for the inheritors; and he who leaves behind destitute children, then it is my responsibility (to look after them). This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters.
A Hiba is defined as the transfer of the possession of property, movable and immovable, from one person to the other willingly and without any reward. The one who makes this transfer is known as donor (Wahib), and the thing transferred is known as Mauhubah, and the one who is donated is known as Mauhub lahu (donee). The other words used in the language of the Shar'i'ah are Nihla or 'Atiyya.
The act of Hiba is not complete unless the donor surrenders the possession of the thing donated. Moreover, the declaration of donation should be in clear terms without any ambiguity (around them). This act of donation is based on the following hadith of the Holy Prophet*: " Give presents to one another for this would increase your mutual love." This not only implies the legality of gifts, but the exhortation to give these to one another. There is perfect agreement amongst all the jurists that Hiba is valid in Islam.
The act of donation can be made verbally or in writing by any person capable of making a contract. A gift by a person involved in debt is invalid, and gift in death illness cannot take effect beyond one-third of the assets of the deceased after defraying all necessary expenses. The donation can be made to a living person and not to one who is dead.
The Shari'ah imposes certain restrictions on the property which is to be donated. In the first place, the property must be in existence at the time when the gift is given; hence the gift of oil in the sesame or of butter in the milk would not be valid. The property once given as a gift cannot be revoked except in some extraordinary circumstances. The father is entitled to get back the donation given by him from his children if be finds it contrary to the laws and spirit of the Shari'ah. The right to revoke a gift is called Raj'. This act of revocation can be done with the decree of a competent court.
Umar b. Khattab~ reported: I donated a pedigree horse in the path of God. Its possesser made it languish. I thought that he would sell it at a cheap price. I asked God's Menengsr* about it, whereupon he said: Don't buy it and do not get back your charity, for one who gets back the charity is like a dog who swallows its vomit. This hadith has been narrated on the authority of Malik b. Anas with the same chain of transmitters but with this addition: " Don't buy that even if he gives you for one dirham."
Zaid b. Aslam reported on the authority of his father that 'Umar (God be pleased with him) donated a horse in the path of God. He found that it had languished in the hand of its possessor, and he was a man of meagre resources He (Hadrat 'Umar) intended to buy it. He came to God's Messenger* and made a mention of that to him, whereupon he said: Don't buy that even if you get it for a dirham for he who gets back the charity is like a dog which swallows its vomit.
This hadith has been narrated on the authority of Zaid b. Aslam with the same chain of transmitters but with this (change) that the hadith transmitted on the authority of Malik and Rauh (he was the son of Qisirn) is more complete and lengthy.
Ibn 'Umar reported that 'Umar b. al-Khattib~ donated a horse in the path of God and (later on) he found it being sold, and he decided to buy that. He asked the Messenger of God* about it. whereupon he (the Holy prophet) said: Don't buy that and do not get back what you gave in charity.
This hadith has been narrated on the authority of Ibn Umar through another chain of transmitters.
Salim reported from Ibn Umar~ that 'Umar donated a horse in the path of God and then found it being sold, and he decided to buy that. He asked God's Apostle* about it, whereupon God's Messenger* said: Umar, do not get back what you gave as charity.
Ibn 'Abbas~ reported God's Apostle* having said this: He who gets back his charity is like a dog which vomit, and then returns to that and eats it.
A hadith like this is reported on the authority of Muhammad son of Fatima (God be pleased with her) daughter of God's Messenger*.
Ibn Abbas~ reported: I heard God's Messenger* say: The similitude of one who gives a charity and then gets it back is like that of a dog which vomits and then eats its vomit.
Ibn Abbas~ reported God's Apostle* as saying: One who gets back the gift is like one who eats vomit.
This hadith has been narrated on the authority of Qatada with the same chain of transmitters.
Abdullah b. Tawus reported on the authority of his father who reported from Ibn Abas~ who reported from God's Messenger 'may peace be upon him) that he said: One who gets back his gift is like a dog which vomits and then swallows that vomit.
Nu'man b. Bashir reported that his father brought him to God's Messenger* and said: I have donated this slave of mine to my son. God's Messenger* said: Have you donated to every one of your sons (a slave) like this? He said: No. Thereupon God's Messenger* said: Then take him back.
Nu'man b. Bashir reported: My father brought me to God's Messenger* and said: I have donated this slave to my son. whereupon he said: Have you made (such) donation to every one or your sons? He said: No. Thereupon he (the-Holy Prophet) said: Then take him back.
This hadith has been narrated on the authority of Zubri with different chains of transmitters and a slight variation of words.
Nu'man b. Bashir reported that his father had donated a slave to him. God's Apostle* said: Who is this slave (how have you come to possess it)? Thereupon he (Nu'man b. Bashir) said: My father has donated it to me, whereupon he said: Have all brothers (of yours) been given this gift as given to you? He said: No. Thereupon he (the Holy Prophet) said: Then return him.
Nu'man b. Bashir reported: My father donated to me some of his property. My mother Amra bint Rawaha said: I shall not be pleased (with this act) until you make God's Messenger* a witness to it. My father went to God's Apostle* in order to make him the witness of the donation given to me. God's Messenger* said to him: Have you done the same with every son of yours? He said: No. Thereupon he (the Holy Prophet) said: Fear God, and observe equity in case of your children. My father returned and got back the gift.
Nu'man b. Bashir reported that his mother bint Rawaha asked his (Nu'man's) father about donating some gifts from his property to his son. He deferred the matter by one year, and then set forth to do that. She (Nu'man's mother) said: I shall not be pleased unless you call God's Messenger* as witness to what you confer as a gift on your son. (Nu'man said): So father took hold of my hand and I was at that time a boy, and came to God's Messenger*. and said: God's Messenger, the mother of this son (of mine), daughter of Rawaha wishes that I should call you witness to what I confer as gift to her son. God's Messenger (may pease be upon him) said: Bashir, have you any other son besides this (son of yours)? He said: Yes. He (the Holy Prophet) said: Have you given gifts to all of them like this? He said: No. Thereupon he (the Holy Prophet) said: Then call me not as witness, for I cannot be witness to an injustice.
Nu'man b. Bashir, reported that God's Messenger* had said: Have you, besides him, other sons? He said: Yes. Thereupon he (the Holy Prophet) said: Have you given gifts to all of them like this (as you have given to Nu'man)? He said: No. Thereupon he (the Holy Prophet) said: I cannot bear witness to an injustice.
Nu'man b. Bashir~ reported that God's Messenger* said to his father: Call me not as witness to an injustice.
Nu'man b. Bashir~ reported: My father took me to God's Messenger* and said: God's Messenger, bear witness that I have given such and such gift to Nu'man from my property, whereupon he (the Holy Prophet) said: Have you conferred upon all of your sons as you have conferred upon Nu'man? He said: No. Thereupon he (the Holy Prophet) said: Call someone else besides me as a witness. And he further said: Would it, please you that they (your children) should all behave virtuously towards you? He said: Yes. He (the Holy Prophet) said: Then don't do that (i e. don't give gift to one to the exclusion of others).
Nu'man b. Bashir reported: My father conferred a gift upon me, and then brought me to God's Messenger* to make him a witness (to it). He (the Holy Prophet) said: Have you given such gift to every son of yours (as you have given to Nu'man)? He said: No. Thereupon he (the Holy Prophet) said: Don't you expect goodness from them as you expect from him? He said: Yes. of course. He (the Holy Prophet) said: I am not going to bear witness to it (as it is injustice). Ibn Aun (one of the narrators) said: I narrated this hadith to Muhammad (the other narrator) who said: Verily we narrated that lie (the Holy Prophet) had said: Observe equity amongst your children.
Jabir~ reported that the wife of Bashir said (to her husband): Give to my son your slave as a gift, and make for me God's Messenger* a witness He came to God's Messenger* and said: The daughter of so and so (his wife Amra bint Rawaha) asked me to give my slave as a gift to her son, and call for me God's Messenger* as a witness. Thereupon he (the Holy Prophet) said: Has he (Nu'man) brothers? He (Bashir) said: Yes. He (further) said: Have you given to all others as you have given to him? He said: No. He said: Then it is not fair; and verily I cannot bear witness but only to what is just.
Jabir b. 'Abdullah~ reported God's Messenger* as saying: Whoever a person is gifted a life grant, then it is for him (belongs to him and to his posterity, for it belongs to him who has been gven it). It would not return to him who gave it for he conferred it as a gift (it becomes the property of the donee and as such) rules of inheritance will apply to it.
Jaber b. 'Abdullah~ reported God's Messenger* as saying: He who conferred a life grant upon a person, it becomes his possession and that of his successors, for he surrendered his right in that by his declaration. (This property) now belongs to one to whom this lifelong grant has been made, and to his successors. Yahya narrated in the beginning of his narration: Whatever man is given a life grant, then it belongs to him and his posterity.
Jabir b. 'Abdullah al-Ansari~ said: God's Messenger* said: Whoever a person conferred Umra (life grant) upon a person and he says: I confer upon you this and upon your descendants and anyone who survives you, and that becomes his possession and that of his posterity. It would become (a permanent possession) of those who were conferred upon this gift, and it would not return to its owner (donor), for he gave that as a gift in which accrued the right of inheritance.
Jabir~ said: The Umra for which God's Messenger* gave sanction that a person way say: This (property) is for you and for your descendants. And when he said: That is for you as long as you live, then it will return to its owner (after the death of the donee). Ma'mar said: Zuhri used to give religious verdict according to this.
Jabir b. 'Abdullah~ reported that God's Messenger* commanded that whoever is conferred upon a life grant along with his descendants is entitled to make use of the property conferred so long as he lives and his successors (also enjoy this privilege). That (property) becomes the their defect belonging. The donor cannot (after declaring Umra) lay down any condition or make any exception. Abu Salama said: For he conferred a grant and as such it becomes heritage. and the right of inheritance abrogated his condition.
Jabir (b. 'Abdullah)~ reported God's Messenger* as saying: Life grant is for one upon whom it is bestowed.
Jabir b. 'Abdullah reported a hadith like this through another chain of transmitters.
Jabir reported this hadith directly from God's Apostle*
Jabir (b. 'Abdullah)~ reported God's Messenger* having said: Keep your property to yourselves and do not squander it, for he who conferred a life grant upon another that property will belong to him upon whom it is conferred whether he lives or dies, and (would pass on) to his successors (as heritage).
This hadith is narrated on the authority of Jabir through other chains of transmitters, but (with this addition of words) that thehadith transmitted on the authority of Ayyub (these words are found): " The Helpers (Ansar) conferred the benefit of 'Umra, upon the Emigrants (Muhajirin), whereupon God's Messenger* said: Keep your property to yourselves.
Jabir~ reported that a woman gave her garden as a life grant to her son. He died and later on she also died and left a son behind and brothers also, The sons of the woman making life grant said (to those who had been conferred upon this 'Umra): This garden has returned to us. The sons of the one who had been given life grant said: This belonged to our father, during his lifetime and in case of his death. They took their dispute to Tariq, the freed slave of 'Uthman. He called Jabir and he gave testimony of God's Messenger* having said: Life grant belongs to one who is conferred upon this (privilege). Tariq gave this decision and then wrote to Abd al-Malik and informed him, Jabir bearing witness to it. Abd al-Malik said: Jabir has told the truth. Then Tariq gave a decree and, as a result thereof, it is to this day that the garden belongs to descendants of one who was conferred upon the life grant.
Sulaiman b. Yasir reported that Jabir gave this verdict. The inheritor has a right (to inherit) the life grant according to the statement of Jabir (b. 'Abdullah)~ which he narrated from God's Messenger*.
Jabir b. 'Abdullah reported God's Apostle* as saying: Life grant is permissible.
Jabir b. Abdullah~ reported God's Apostle* as saying: Life grant is the heritage of one upon whom it is conferred.
Abd Huraira~ reported God's Apostle* as saying: Life grant is permissible. This ha: dith is narrated on the authority of Qatada with the same chain of transmitters.
A bequest (WasIyya) or will is defined as a transfer to come into operation after the testator's death. The testator is called Musi, and the legatee or devisee is called Musa lahu, and the executor is called Wasi. It is a spiritual testament of a man enabling him to make up his shortcomings in the worldly life and securing rewards in the Hereafter.
According to the Shar'iah, one is entitled to make a will for one-third of one's property and not beyond that so that the rights of the legal heirs are not adversely affected.
"Again, the principle on which the legality of a testamentary disposition is based being in defeance pro tanto of the rights of heirs generally the law requires that such disposition should be for the benefit of non-heirs alone.
"A further reason why a bequest in favour of an heir is not allowed is that it would amount to giving preference to some heirs over others, thus defeating the spirit of the law which has fixed the portion of each in the inheritance and causing disputes among persons related to one another. If the other heirs consent to a bequest to one of them or to a bequest of more than one-third of the estate, the above reasons no longer hold good and the bequest as made will be valid" (Abdur Rahim, The Principles of Muhammadan jurisprudence, pp. 311-2).
It is, however, preferable and most advisable not to will away the property if the legal heirs are poor, because it manifests benevolence to the heirs who have superior claim to it from the relations in which they stand.
Another principle which is observed in case of bequest is that the proprietary right of a legatee in a bequest is establislied if he accepts it.
Ibn Umar~ reported God's Messenger* as saying: It is the duty of a Muslim who has something which is to be given as a bequest not to have it for two nights without having his will written down regarding it.
This hadith has been narrated on the authority of 'Ubaidullah with the same chain of transmitters. but with a slight variation of words.
A hadith like this have been narrated on the authority of Nifi', who based his narrations of the words of Ibn 'Umar but with a slight variation of words.
Salim reported on the authority of his father ('Abdullah b. Umar) that he (his father) had heard God's Messenger* as saying: It is not proper for a Muslim who has got something to bequeathe to spend even three nights without having his will written down with him regarding it. 'Abdullah b. 'Umar~ said: Ever since I heard God's Messenger* say this I have not spent a night without having my will (written) along with me. This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.
Amir b. Sa'd reported on the authority of his father (Sa'd b. Abi Waqqas): God's Messenger* visited me in my illness which brought me near death in the year of Hajjat-ul-Wada' (Farewell Pilgrimage). I said: God's Messenger, you can well see the pain with which I am afflicted and I am a man possessing wealth, and there is none to inherit me except only one daughter. Should I give two-thirds of my property as Sadaqa? He said: No. I said: Should I give half (of my property) as Sadaqa? He said: No. He (further) said: Give one-third (in charity) and that is quite enough. To leave your heirs rich is better than to leave them poor, begging from people; that you would never incur an expense seeking therewith the pleasure of God, but you would be rewarded therefor, even for a morsel of food that you put in the mouth of your wife. I said: God's Messenger. would I survive my companions? He (the Holy Prophet) said: If you survive them, then do such a deed by means of which you seek the pleasure of God, but you would increase in your status (in religion) and prestige; you may survive so that people would benefit from you, and others would be harmed by you. (The Holy Prophet) further said: God, complete for my Companions their migration, and not cause them to turn back upon their heels. Sa'd b. Khaula is, however, unfortunate. God's Messenger* felt grief for him as he had died in Mecca.
This hadith is narrated on the authority of Zuhri with the same chain of transmitters.
'Amir b. Sa'd reported from S'ad (b. Abu Waqqas): God's Apostle* visited me to inquire after my health, the rest of the hadith is the same as transmitted on the authority of Zuhri, but lie did not make mention of the words of God's Apostle* in regard to Sa'd b. Khaula except this that he said: " He (the Holy Prophet) did not like death in the land from which lie had migrated."
Mus'ab b. Sa'd reported on the authority of his father. I was ailing. I sent message to God's Apostle* saying: Permit me to give away my property as I like. He refused. I (again) said: (Permit me) to give away half. He (again refused). I (again said): Then one-third. He (the Holy Prophet) observed silence after (I had asked permission to give away) one-third. He (the narrater) said: It was then that endowment of one-third became permissible.
This hadith has been narrated on the authority of Simak with the same chain of transmitters. But he did not mention: " It was then that one-third became permissible."
Ibn Sa'd reported his father as saying: God's Apostle* visited me during my illness. I said: I am willing away the whole of my property. He said: No. I said: Then half? He said: No. I said: Should I will away one-third? He said: Yes, and even one-third is enough.
Humaid b. 'Abd al-Rahman al-Himyari reported from three of the sons of Sa'd all of whom reported from their father that God's Apostle* visited Sa'd as he was ill in Mecca. He (Sa'd) wept. He (the Holy Prophet) said: What makes you weep? He said: I am afraid I may die in the land from where I migrated as Sa'd b. Khaula had died. Thereupon God's Apostle* said: O God, grant health to Sa'd. O God, grant health to Sad. He repeated it three times. He (Sa'd) said: God's Messenger, I own a large property and I have only one daughter as my inheritor. Should I not will away the whole of my property? He (the Holy Prophet) said: No. He said: (Should I not will away, ) two-thirds of the property? he (the Holy Prophet) said: No. He (Sa'd) (again) said: (Should I not will away) half (of my property)? He said: No. He (Sa'd) said: Then one-third? Thereupon he (the Holy Prophet) said: (Yes), one-third, and one-third is quite substanial. And what you spend as charity from your property is Sadaqa and flour spending on your family is also Sadaqa, and what your wife eats from your property is also Sadaqa, and that you leave your heirs well off (or he said: prospreous) is better than to leave them (poor and) begging from people. He (the Holy Prophet) pointed this with his hands.
Humaid b. Abd al-Rahmin al-Himayri reported on the authority of the three of the sons of Sa'd: They said: Sa'd fell ill in Mecca. God's Messenger* visited him to inquire after his health. The rest of the hadith is the same.
Humaid b. Abd al-Rahman reported this hadith on the authority of three of Sa'd's sons: Sa'd fell ill in Mecca and God's Apostle* visited him. The rest of the hadith is the same.
Ibn 'Abbas~ said: (I wish) if people would reduce from third to fourth (part for making a will of their property), for God's Messenger* said: So far as the third (part) is concerned it is quite substantial. In the hadith transmitted on the authority of Waki (the words are)" large" or" much".
Abu Huraira~ reported that a person said to God's Apostle*: My father died and left behind property without making any will regarding it. Would he be relieved of the burden of his sing if I give sadaqa on his behalf? He (the Holy Prophet) said: Yea.
A'isha (God be pleased with her) reported that a man said to God's Apostle*: My mother died all of a sudden, and I think if she (could have the opportunity) to speak she would have (made a will) regarding Sadaqa'. Will I be entitled to reward if I give charity on her behalf? He (the Holy Prophet) said: Yes.
A'isha (God be pleased with her) reported that a man came to God's Apostle* and said: God's Messenger, my mother died all of a sudden without making any will. I think if (she could have the opportunity) to speak she would have made a Sadaqa. Would there be any reward for her if I give charity on her behalf? He (the Holy Prophet) said: Yes.
This hadith has been narrated on the authority of Hisham b. 'Urwa with the same chain of transmitters.
Abu Huraira~ reported God's Messenger* as saying: When a man dies, his acts come to an end, but three, recurring charity, or knowledge (by which people) benefit, or a pious son, who prays for him (for the deceased).
Ibn Umar reported: Umar acquired a land at Khaibar. He came to God's Apostle* and sought his advice in regard to it. He said: God's Messenger, I have acquired land in Khaibar. I have never acquired property more valuable for me than this, so what do you command me to do with it? Thereupon he (God's Apostle) said: If you like, you may keep the corpus intact and give its produce as Sadaqa. So 'Umar gave it as Sadaqa declaring that property must not be sold or inherited or given away as gift. And Umar devoted it to the poor, to the nearest kin, and to the emancipation of slaves, aired in the way of God and guests. There is no sin for one, who administers it if he eats something from it in a reasonable manner, or if he feeds his friends and does not hoard up goods (for himself). He (the narrator) said: I narrated this hadith to Muhammad, but as I reached the (words)" without hoarding (for himself) out of it." he (Muhammad' said: " without storing the property with a view to becoming rich." Ibn 'Aun said: He who read this book (pertaining to Waqf) informed me that in it (the words are)" without storing the property with a view to becoming rich."
This hadith has been narrated on the authority of Ibn 'Aun with the same chain of transmitters up to the words: " Or he may feed the friend withoiut hoarding from it" and he made no mention of what follows.
'Umar reported: I acquired land from the lands of Khaibar. I came to God's Messenger* and said: I have acquired a piece of land. Never have I acquired land more loved by me and more cherished by me than this. The rest of the hadith is the same, but he made no mention of this: " I narrated it to Muhammad" and what follows.
Talha b. Musarrif reported: I asked 'Abdullah b. Abu Aufa whether God's Messenger* had made any will (in regard to his property). He said: NO. I said: Then why has making of will been made necessary for the Muslims, or why were they commanded to make will? Thereupon he said: He made the will according to the Book of God, the Exalted and Majestic.
This hadith has been narrated on the authority of Malik b. Mighwal with the same chain of transmitters but with a slight variation of words. In the hadith related by Waki (the words are)" I said: How the people have been ordered about the will" ; and in the hadith of Ibn Numair (the words are): " How the will has been prescribed for the Muslims, '.
A'isha reported: God's Messenger* left neither dinar nor dirham (wealth in the form of cash), nor goats (and sheep), nor camels. And he made no will about anything (in regard to his material possessions, as he had none),
This hadith has been narrated on the authority of A'mash with the same chain of transmitters.
Aswad b. Yazid reported: It was mentioned before A'isha that will had been made (by the Holy Prophet) in favour of 'Ali (as the Prophet's first caliph), whereupon she said: When did he make will in his favour? I had been providing support to him (to the Holy Prophet) with my chest (or with my lap). He asked for a tray, when he fell in my lap (relaxing his body), and I did not realise that he had breathed his last. When did he make any will in his ('Ali's) favour?
Sa'id b. Jubair reported that Ibn 'Abbas said: Thursday, (and then said): What is this Thursday? He then wept so much that his tears moistened the pebbles. I said: Ibn 'Abbas, what is (significant) about Thursday? He (Ibn 'Abbas) said: The illness of God's Messenger* took a serious turn (on this day), and he said: Come to me, so that I should write for you a document that you may not go astray after me. They (the Companions around him) disputed, and it is not meet to dispute in the presence of the Apostle. They said: How is lie (God's Apostle)? Has he lost his consciousness? Try to learn from him (this point). He (the Holy Prophet) said: Leave me. I am better in the state (than the one in which you are engaged). I make a will about three things: Turn out the polytheists from the territory of Arabia; show hospitality to the (foreign) delegations as I used to show them hospitality. He (the narrator) said: He (Ibn Abbas) kept silent on the third point, or he (the narrator) said: But I forgot that.
Sa'id b. Jubair reported from Ibn Abbas that he said: Thursday, and what about Thursday? Then tears began to flow until I saw them on his cheeks as it they were the strings of pearls. He (the narrator) said that God's Messenger* said: Bring me a shoulder blade and ink-pot (or tablet and inkpot), so that I write for you a document (by following which) you would never go astray. They said: God's Messenger* is in the state of unconsciousness.
Ibn Abbas reported: When God's Messenger* was about to leave this world, there were persons (around him) in his house, 'Umar b. al-Kbattab being one of them. God's Apostle* said: Come, I may write for you a document; you would not go astray after that. Thereupon Umar said: Verily God's Messenger* is deeply afflicted with pain. You have the Qur'an with you. The Book of God is sufficient for us. Those who were present in the house differed. Some of them said: Bring him (the writing material) so that God's Messenger* may write a document for you and you would never go astray after him And some among them said what 'Umar had (already) said. When they indulged in nonsense and began to dispute in the presence of God's Messenger*, he said: Get up (and go away) 'Ubaidullah said: Ibn Abbas used to say: There was a heavy loss, indeed a heavy loss, that, due to their dispute and noise. God's Messenger* could not write (or dictate) the document for them.
Ibn Abbas reported that Sa'd b. Ubida asked God's Messenger* for a decision about a vow taken by his mother who had died before fulfilling it. God's Messenger* said: Fulfil it on her behalf.
This hadith has been narrated on the authority of Zuhri with a different chains of transmitters.
'Abdullah b. Umar reported: God's Messenger* singled out one day forbidding us to take vows and said: It would not avert anything; it is by which something is extracted from the miserly person.
Ibn Umar reported God's Apostle* as saying: The vow neither hastens anything nor defers anything, but is the means whereby (something) is extracted from the miserly person.
Ibn Umar reported that God's Apostle* forbade (people) taking vows, and said: It does not (necessarily) bring good (in the form of substantial, and tangible results), but it is the meant whereby something is extracted from the miserly persons.
This hadith has been narrated on the authority of Mansur with the same chain of transmitters.
Abu Heraira reported God's Messenger* as saying: Do not take vows, for a vow has no effect against Fate; it is only from the miserly that something is extracted.
Abu Huraira reported God's Messenger* forbidding taking of vows, and said: It does not avert Fate, but is the means by which something is extracted from the miser.
Abu Huraira reported God's Apostle* as saying: The vow does not bring anything near to the son of Adam which God has not ordained for him, but (at times) the vow coincides with Destiny, and this is how something is extracted from the miserly person, which that miser was not willing to give.
This hadith has been transmitted on the authority of 'Amr b. Abu 'Amr.
Imran b. Husain reported that the tribe of Thaqif was the ally of Banu 'Uqail. Thaqif took two persons from amongst the Companiobs of God's Messenger* as prisoners. The Campanions of God's Messenger* took one person at Banu Uqail as prisoner, and captured al-'Adbi (the she-camel of the Holy Prophet) along with him. God's Messenger* came to him and he was tied with ropes. He said: Muhammad. He came near him and said: What is the matter with you? Thereupon he (the prisoner) said: Why have you taken me as prisoner and why have you caught hold of one proceeding the pilgrims (the she-camel as she carried the Holy Prophet on her back and walked ahead of the multitude)? He (the Holy Prophet) said: (Yours is a great fault). I (my men) have caught hold of you for the crime of your allies, Banu Thaqif. He (the Holy Prophet) then turned away. He again called him and said: Muhammad, Muhammad, and since God's Messenger* was very compassionate, and tenderhearted, he returned to him, and said: What is the matter with you? He said: I am a Muslim, whereupon he (the Holy Prophet) said: Had you said this when you had been the master of yourself, you would have gained every success. He then turned away. He (the prisoner) called him again saying: Muhammad, Muhammad. He came to him and said: What is the matter with you? He said: I am hungry, feed me, and I am thirsty, so provide me with drink. He (the Holy Prophet) said: That is (to satisfy) your want. He was then ransomed for two persons (who had been taken prisoner by Thaqif). He (the narrator) said: A woman of the Ansar had been taken prisoner and also al-Adbi' was caught. The woman had been tied with ropes. The people were giving rest to their animals before their houses. She escaped one night from the bondage and came to the camels. As she drew near the camels, they fretted and fumed and so she left them until she came to al-, Adbi'. It did not fret and fume; it was docile She rode upon its back and drove it away and she went off. When they (the enemies of Islam) were warned of this, they went in search of it, but it (the she-camel) exhausted them. She (the woman) took vow for God, that in case He would save her through it, she would offer that as a sacrifice. As she reached Medina, the people saw her and they said: Here is al-Adbi, the she-camel of God's Messanger*. She (the woman) said that she had taken a vow that if God would save her on its back, she would sacrifice it. They (the Prophet's Companions) came to God's Messenger* and made a mention of that to him, whereupon he said: Hallowed be God, how ill she rewarded it that she took vow to God that if He saves her on its back, she would sacrifice it! There is no fulfilment of the vow in an act of disobedience, nor in an act over which a person has no control. In the version of Ibn Hujr (the words are): " There is no vow in disobedience to God."
This hadith is narrated on the authority of Ayyub with the same chain of transmitters and a slight variation of words.
Anas reported that God's Apostle* saw an old man being supported between his two sons. He (the Holy Prophet) said: What is the matter with him? They said: He had taken the vow to walk (on foot to the Ka'ba). Thereupon he (God's Apoitle) said: God is indifferent to his inflicting upon himself chastisement, and he commanded him to ride.
Abu Huraira reported: God's Apostle* found an old man walking between his two sons supported by them, whereupon God's Apostle* said: What is the matter with him? He (the narrator) said: God's Messenger, they are his sons and there is upon him the (fulfilment) of the vow, whereupon God's Apostle* said: Ride, old man, for God is not in need of you and your vow.
This hadith has been narrated on the authority of 'Amr b. Abu 'Amr with the same chain of transmitters.
'Uqba b. Amir reported: My sister took a vow that she would walk bare foot to the house of God (Ka'ba). She asked me to inquire from God's Messenger* about it. I sought his decision and he said: She should walk on foot and ride also.
This hadith has been narrated on the authority of 'Uqba b. Amir Juhani. but in this no mention has been made of" barefoot".
'Uqba. b. Amir reported God's Messenger* as saying: The expiation of the (breach of) a vow is the same as that of the (breach of an oath).
'Umar b. al-Khattib reported God's Messenger* as saying: God, the Great and Majestic, forbids you to swear by your fathers. Umar said: By God. I have never sworn (by my father) since I heard God's Messenger* forbidding it mentioning them" on my behalf" nor on behalf of someone else.
This hadith has been transmitted on the authority of Zuhri except that in the hadith narrated on the authority of Uqail the words are: " I did not take oath by (anyone else except God) since I heard God's Messenger forbidding it. nor did I speak in such terms, and the narrator did not say," on my own behalf or on behalf of someone else".
Salim reported on the authority of his father that God's Apostle* heard 'Umar while he was taking oath by his father. The rest of the hadith is the same.
'Abdullah (b. Umar) reported that God's Messenger* found, Umar b. al-Khattab amongst the riders and he was taking oath by his father God's Messenger* called them (saying) ; Our God, the Exated and Majestic, has forbidden you that you take oath by your father. He who bag to take an oath, he must take it by God or keep quiet.
This hadith is narrated on the authority of Ibn Umar through another chain of transmitters.
Ibn 'Umar heard God's Messenger* as saying: He who has to take an oath, he must not take oath but by God. The Quraish used to take oath by their fathers. So he (the Holy Prophet) said: Do not take oath by your fathers.
Abu Huraira reported God's Messenger* as saying: He who takes an oath in the course of which he says: By Lat (and al-'Uzza), he should say: There is no god but God; and that it anyone says to his friend: " Come and I will gamble with you," he should pay sadaqa.
This hadith has been narrated on the authority of Zuhri.
Abd al-Rahman b. Samura reported God's Messenger* as saying: Do not swear by idols, nor by your fathers.
Abu Musa al-Ash'ari reported: I came to God's Apostle* along with a group of Ash'arites requesting to give us a mount. He (the Holy Prophet) said: By God, I cannot provide you with a mount, and there is nothing with me which I should give you as a ride. He (the narrator) said: We stayed there as long as God willed. Then there were brought to him (to the Holy Prophet) camels. He (the Holy Prophet) then ordered to give us three white humped camels, We started and said (or some of us said to the others): God will not bless us. We came to God's Messenger* begging him to provide us with riding camels. He swore that he could not provide us with a mount, but later on he provided us with that. They (some of the Prophet's Companions) came and informed him about this (rankling of theirs), whereupon he said: It was not I who provided you with a mount, but God has provided you with that. So far as I am concerned, by God, if He so wills, I would not swear, but if, later on, I would see better than it, I (would break the vow) and expiate it and do that which is better.
Abu Musa reported: My friends sent me to God's Messenger* asking him to provide them with mounts as they were going along with him in jaish al-'Usrah (the army of destitutes or of meagre means or army setting out during the hard times and that is the occasion of the expedition of Tabuk) I said: Apostle of God, my friends have sent me to you so that you may provide them with mounts. He (the Holy Prophet) said: By God, I cannot provide you with anything to ride. And it so happened that he was at that time much perturbed. I little knew of it, so I came back with a heavy heart on account of the refusal of God's Messenger*, and the fear that God's Messenger* might have some feelings against me. I returned to my friends and informed them about what God's Messenger* had said. I had hardly stayed for a little that I heard Bilal calling: 'Abdullah b. Qais. I responded to his call. He said: Hasten to God's Messenger*, he is calling you, When I came to the Holy Prophet* he said: Take this pair, this pair, and this pair (i.e. six camels which he had bought from Sa'd), and take them to y, our friends and say: Verily God (or he said: Verily God's Messenger* has provided you with these animals. So ride upon them. Abu Musa said: I went along with them to my friends and said: Verily God's messenger* has provided you with these animals for riding; but by God, I shall not leave you until some of you go along with me to him who had heard the talk of God's Messenger* then I asked him for you, and his refusal for the first time, and then his granting them to me subsequently; so you should not think that I narrated to you something which he did not say. They said to me: By God, in our opinion you are certainly truthful, and we would do as you like. So Abu Musa went along withsome of the menfrom them until they came to those who had heard the words of God's Messenger (may, peace be upon him) and his refusal to (provide) them with (animals) ; and subsequently his granting (the animals) to them; and they narrated to them exactly as Abu Masa had narrated to them.
Ayyub said: We were sitting in the company of Abu Musa that he called for food and it consisted of flesh of fowl. It was then that a person from Banu Tamim visited him. His complexion was red having the resemblance of a slave. He said to him: Come and (join me in food). He showed reluctance. He (Abu Masa) said: Come on, for I saw God's Messenger* eating it (fowl's meat), whereupon that person said: I saw it eating something (of filth and rubbish) and I found it repugnant and took an oath that I would never eat that. He (Abu Muds) said: Come, so that I would narrate to you about that (the incident pertaining to vow). (And he narrated thus): I came to God's Messenger* along with a group of people belonging to the tribe of Ash'ari, asking him to provide us with riding camels. He (the Holy Prophet) said: By God, I cannot provide you with riding animals. And there is nothing with me with which I can provide you a mount. We stayed (for some time) there as God willed, and there was brought to God's Messenger* booty of camels. He called us and commanded that we should be given five white humped camels. As we were about to go back, some of us said to the other: As we made God's Messenger* forget oath, there would be no blessing for us (in his gift). We went back to him and said: God's Messenger, we came to you to provide us with riding animals and you took an oath that you would never equip us with mounts and then you have provided us with the riding beasts God's Messenger, have you forgotten? Thereupon he said: I swear by God that if God so wills, I shall not swear an oath, and then consider something else to be better than it without making atonement for my oath and doing the thing that is better. So you go; God, the Exalted and Glorious, has given you riding animals.
This hadith has been narrated on the authority of Abu Musa al-Ash'ari with a slight variation of words.
Zahdam al-Jarmi reported: We were in the company of Abu Musa. The rest of the hadith is the same.
Zahdam al-Jarmi reported: I visited Abu Musa and lie was eating fowl's meat. The rest of the hadith is the same with this addition that he (the Holy Prophet) said: By God, I did not forget it.
Abu Musa al-Ash'ari reported: We came to God's Messenger* requesting him to provide us with riding camels. He (the Holy Prophet) said: There is nothing with me with which I should equip you. By God, I would not provide you with (riding camels). Then God's Messenger* sent to us three camels with spotted bumps. We said: We came to God's Messenger* asking him to equip us with riding animals. He took an oath that he could not equip us. We came to him and informed him. He said: By God, I do not take an oath, but when I find the other thing better than that, I do that which is better.
Abu Musa reported: We walked on foot and came to God's Apostle (may peace he upon him) asking him to provide us with mounts. The rest of the hadith is the same.
Abu Huraira reported: A person sat late in the night with God's Apostle* , and then came to his family and found that his children had gone to sleep. His wife brought food for him. but he took an oath that he would not eat because of his children (having gone to sleep without food) He then gave precedence (of breaking the vow and then expiating it) and ate the food He then came to God s Messenger* and made mention of that to him, whereupon God's Messenger (may peace he upon him) said: He who took an oath and (later on) found something better than that should do that, and expiate for (breaking) his vow.
Abu Huraira reported God's Messenger* as saying: He who took an oath and then found another thing better than (this) should expiate for the oath (broken) by him and do (the better thing).
Abu Huraira reported God's Messenger* as saying: He who took an oath and (later on) found another thing better than that, he should do that which is better, and expiate for the vow (broken by him).
This hadith is narrated on the authority of Suhail with the same chain of transmitters (with these words): " He should expiate for (breaking) the vow and do that which is better."
Tamim b. Tarafa reported: A beggar came to 'Adi b. Hatim and he begged him to give him the price of a slave, or some portion of the price of the slave. He ('Adi) said: I have nothing to give you except my coat-of-mail and helmet. I will, however, write to my family to give that to you, but he did not agree to that. Thereupon 'Adi was enraged, and said: By God, I will not give you anything. The person (then) agreed to accept that, whereupon he said: By God, had I not heard God's Messenger* saying: " He who took an oath, but then found something more pious in the sight of God, he should (break the oath) and do that which is more pious," I would not have broken the oath (and thus paid you anything).
'Adi b. Hatim reported God's Messenger* as saying: He who took an oath, but he found something else better than that, should do that which is better and break his oath.
'Adi reported God's Messenger* as saying: When anyone amongst you takes an oath, but he finds (something) better than that he should expiate (the breaking of the oath), and do that which is better.
This hadith is reported on the authority of Adi b. Hatim through another chain of transmitters.
Tamim b. Tarafa reported that he beard 'Adi b. Hatim say that a person came to him and asked for one hundred dirhams. He ('Adi) said: You asked Me for one hundred dirhams and I am the son of Hatim; by God, I will not give you. But then he said: (I would have done that) if I had not heard God's Messenger* say: He who takes an oath, but then finds something better than that, should do that which is better.
Tamim b. Tarafa reported: I heard 'Adi b. Hatim say that a person asked that and then narrated (the hadith) like one (mentioned above), but he made this addition: " Here are four hundred (dirhams) for you out of my gift."
Abd al-Rahman b. Samura reported that God's Messenger* said to me: Abd al-Rahman b. Samura, don't ask for authority for if it is granted to you for asking for it, you would be commissioned for it (without having the support of God), but if you are granted it without your asking for it. You would be helped (by God) in it. And when you take an oath and find something else better than that, expiate for (breaking) your oath, and do that which is better. This hadith has also been transmitted on the authority of Ibn Farrukh.
This hadith has been narrated on the authority of 'Abd al-Rahman b. Samura through another chain of transmitters but there is no mention of the word" authority".
Abu Haraira reported God's Messenger* as saying: Your oath should be about something regarding which your companion will believe you. 'Amr said: By which your companion will believe you.
Abu Huraira reported God's Messenger* as saying: An oath is to be interpreted according to the intention of the one who takes it.
Abu Huraira reported that (Hadrat) Sulaiman had sixty wives. He (one day) said: I will visit each one of them every night, and every one of them will become pregnant and give birth to a male child who will be a horseman and fight in the cause of God. But (it so happened) that none of them became pregnant except one, but she gave birth to an incomplete child. Thereupon God's Messenger* said: Had he said Insha' God (if God so wills), then every one of them would have given birth to a child who would have been a horseman and fought in the cause of God
Abu Huraira reported God's Prophet* as saying that Sulaiman b. Dawud, the Apostle of God, observed: I will have an intercourse with seventy wives during the night; all of them will give birth to a male child who will fight in the cause of God. His companion or the ang I said to him: Say," If God wills." But he (Hadrat Sulaimin) did not say so, and he forgot it. And none of his wives gave birth to a child, but one who gave birth to a premature child. God's Messenger* said: Had he said Insha' God (if God so will). he would not have failed and his desire would have been materialised.
Abu Huraira reported this hadith from the Apostle of God* through another chain of transmitters.
Abu Huraira reported that Sulaiman b. Dawud said: I will certainly have intercourse with seventy wives during the night, and every wife amongst them will give birth to a child, who will fight in the cause of God. It was said to him: Say: " Insha' God" (God willing), but he did not say so and forgot it. He went round them but none of them give birth to a child except one woman and that too was an incomplete person. Upon this God's Messenger* said: If he had said" Insha' God." he would not have failed, and his desire must have been fulfilled.
Abu Huraira reported God's Apostle* as saying that Sulaiman b. Dawud (once) said: I will go round in the night to my ninety wives, and every one of them will give birth to a child (who will grow up) as a horseman and fight in the cause of God His companions said to him: Say" Insha' God." but he did not say Inshii' God. He went round all of them but none of them became pregnant but one, and she gave birth to a premature child. And by Him in Whose hand is the life of Muhammad, if he had said, Insha' God (his wives would have given birth to the children who would all have grown up into horsemen and fought in the way of God). This hadith has been narrated on the authority of Abu Zinad with the same chain of transmitters with a variation of (these words): " Every one of them giving birth to a child, who would have fought in the cause of God."
Hammam b. Munabbih reported: This is what Abu Huraira reported to us from God's Messenger*, and he narrated a hadith and (one) of them is that God's Messenger* said: I swear by God, it is more sinful in God's sight for one of you to persist in an oath regarding his family than payment of its expiation which God has imposed upon him (for breaking the oath).
Ibn 'Umar reported that Umar (b. Khattab) said: Messenger of God, I had taken a vow during the days of Ignorance (Jahiliyya) that I would observe I'tikaf for a night in the Sacred Mosque. He (the Holy Prophet) said: Fulfil your vow.
This hadith is transmitted on the authority of Ibn Umar with a slight variation of words.
'Abdullah b. 'Umar reported that 'Umar b. Khattab asked the Messenger of God* as he was at ji'rana (a town near Mecca) on his way back from Ta'if: Messenger of God, I had taken a vow during the days of Ignorance that I would observe I'tikaf for one day in the Sacred Mosque. So what is your opinion? He said: Go and observe I'tikaf for a day. And God's Messenger* gave him a slave girl out of the one-fifth (of the spoils of war meant for the Holy Prophet). And when God's Messenger (inay peace be upon him) set the war prisoners free. 'Umar b. Khattab heard their voice as they were saying: God's Messenger* has set as free. He (Hadrat 'Umar) said: What is this? They said: God's Messenger* has set free the prisoners of war (which had fallen to the lot of people). Thereupon he (Hadrat 'Umar) said: Abdullah, go to that slave-girl and set her free.
lbn 'Umar reported: When God's Apostle* came back from the Battle of Hunain, Umar asked God's Messenger* about the vow he had taken during the days of Ignorance that he would observe I'tikaf for a day. The rest of the hadith is the same.
Nafi' reported: A mention of God's Messenger* observing 'Umra from ja'rina was made before Ibn 'Umar. He said: He did not enter into the state of Ihram from that (place), and Umar had taken a vow of observing I'tikaf for a night during the days of Ignorance. The rest of the hadith is the same.
This hadith has been transmitted on the authority of Ibn Umar through another chain of transmitters but with a slight variation of words.
Zadhan Abl Umar reported: I came to Ibn 'Umar as he had granted freedom to a stave. He (the narrator further) said: He took hold of a wood or something like it from the earth and said: It (freedom of a slave) has not the reward evert equal to it, but the fact that I heard God's Messenger (way peace be upon him) say: He who slaps his slave or beats him, the expiation for it is that he should set him free.
Zadhan reported that Ibn Umar called his slave and he found the marks (of beating) upon his back. He said to him: I have caused you pain. He said: No. But he (Ibn Umar) said: You are free. He then took hold of something from the earth and said: There is no reward for me even to the weight equal to it. I heard God's Messenger* as saying: He who beats a slave without cognizable offence of his or slaps him (without any serious fault), then expiation for it is that he should set him free.
This hadith has been narrated through another chain of transmitters with a slight variation of words.
Mu'awiya b. Suwaid reported: I slapped a slave belonging to us and then fled away. I came back just before noon and offered prayer behind my father. He called him (the slave) and me and said: Do as he has done to you. He granted pardon. He (my father) then said: We belonged to the family of Muqarrin during the lifetime of God's Messenger (may peace be upon him. and had only one slave-girl and one of us slapped her. This news reached God's Apostle* and he said: Set her free. They (the members of the family) said: There is no other servant except she. Thereupon he said: Then employ her and when you can afford to dispense with her services, then set her free.
Hilal b. Yasaf reported that a person got angry and slapped his slave-girl. Thereupon Suwaid b. Muqarrin said to him: You could find no other part (to slap) but the prominent part of her face. See I was one of the seven sons of Muqarrin, and we had but only one slave-girl. The youngest of us slapped her, and God's Messenger* commanded us to set her free. 2097
Hilal b. Yasaf reported: We used to sell cloth in the house of Suwaid b. Muqarrin, the brother of Nu'man b. Muqarrin. There came out a slave-girl, and she said something to a person amongst us, and he slapped her. Suwaid was enraged-the rest of the hadlth is the same.
Suwaid b. Muqarrin reported that he had a slave-girl and a person (one of the members of the family) slapped her, whereupon Suwaid said to him: Don't you know that it is forbidden (to strike the) face. He said: You see I was the seventh one amongst my brothers during the lifetime of God's Messenger*, and we had but only one servant. One of us got enraged and slapped him. Thereupon God's Messenger* commanded us to set him free.
Wahb b. Jarir reported: Shu'ba informed that Muhammad b. Munkadir said to me: What is your name? The rest of the hadith is the same.
Abu Mas'ud al-Badri reported: I was beating my slave with a whip when I heard a voice behind me: Understand, Abu Masud; but I did not recognise the voice due to intense anger. He (Abu Mas'ud) reported: As he came near me (I found) that he was the Messenger of God* and he was saying: Bear in mind, Abu Mas'ud; bear in mind. Abu Mas'ud. He (Aba Maslad) said: threw the whip from my hand. Thereupon he (the Holy Prophet) said: Bear in mind, Abu Mas'ud; verily God has more dominance upon you than you have upon your slave. I (then) said: I would never beat my servant in future.
This hadith has been narrated on the authorityo A'mash but with this variation of words: " There fell from my hand the whip on account of his (the Prophet's) awe."
Abu Mas'ud al-Ansari reported: When I was beating my servant, I heard a voice behind me (saying): Abu Mas'ud, bear in mind God has more dominance over you than you have upon him. I turned and (found him) to be God's Messenger*. I said: God's Messenger, I set him free for the sake of God. Thereupon he said: Had you not done that, (the gates of) Hell would have opened for you, or the fire would have burnt you.
Abu Mas'ud reported that he had been beating his slave and he had been saying: I seek refuge with God, but he continued beating him, whereupon he said: I seek refuge with God's Messenger, and he spared him. Thereupon God's Messenger* said: By God, God has more dominance over you than you have over him (the slave). He said that he set him free. This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters, but made no mention of (these words) of his: I seek refuge with God, I seek refuge with God's Messenger (may peace be upon him).
Abu Huraira reported that Abu'l-Qasim (one of the names of God's Messenger [may peace be upon him]) said: He who accused his slave of adultery, punishment would be imposed upon him on the Day of Resurrection, except in case the accusation was as he had said.
This hadith has been narrated on the authority of Ibn Ghazwan (and the words are): " I heard Abu'l-Qasim* as the Prophet of repentance."
Al-Ma'rur b. Suwaid said: We went to Abu Dharr (Ghifari) in Rabadha and he had a mantle over him, and his slave had one like it. We said: Abu Dharr, had you joined them together, it would have been a complete garment. Thereupon he said: There was an altercation between me and one of the persons among my brothers. His mother was a non-Arab. I reproached him for his mother. He complained against me to God's Apostle*. As I met God's Apostle* he said: Abu Dharr, you are a person who still has (in him the remnants) of the days (of Ignorance). Thereupon I said: God's Messenger, he who abuses (other) persons, they abuse (in return) his father and mother. He (the Holy Prophet) said: Abu Dharr, you are a person who still has (the remnants) of Ignorance in him They (your servants and slaves) are your brothers. God has put them in your care, so feed them with what you eat, clothe them with what you wear. and do not burden them beyond their capacities; but if you burden them (with an unbearable burden), then help them (by sharing their extra burden).
This hadith has been narrated on the authority of A'mash but with a slight variation of words, e. g. in the hadith transmitted on the authority of Zuhair and Abu Mu'awiya after his words (these words of the Holy Prophet): " You are a person having the remnants of Ignorance in him." (these words also occur, that Abu Dharr) said: Even up to this time of my old age? He (the Holy Prophet) said: Yes. In the tradition transmitted on the authority of Abu Mu'awiya (the words are): " Yes, in this time of your old age." In the tradition transmitted on the authority of 'Isa (the words are): " If you burden him (with an unbearable burden), you should sell him (and get another slave who can easily undertake this burden)." In the hadith transmitted on the authority of Zuhair (the words are): " Help him in that (work)." In the hadith transmitted by Abu Mu'awiya (separately) there is no such word: Then sell him or help him." This hadith concludes with these words: " Do not burden him beyond his capacity."
Ma'rur b. Suwaid reported: I saw Abu Dharr wearing clothes, and his slave wearing similar ones. I asked him about it, and he narrated that he had abused a person during the lifetime of God's Messenger (may peace be upoe. him) and he reproached him for his mother. That person came to God's Apostle* and made mention of that to him. Thereupon God's Apostle* said: You are a person who has (remnants of) Ignorance in him. Your slaves are brothers of yours. God has placed them in your hand, and he who has his brother under him, he should feed him with what he eats, and dress him with what he dresses himself, and do not burden them beyond their capacities, and if you burden them, (beyond their capacities), then help them.
Abu Huraira reported God's Messenger* as saying: It is essential to feed the slave, clothe him (properly) and not burden him with work which is beyond his power.
Abu Huraira reported God's Messenger* as saying: When the slave of anyone amongst you prepares food for him and he serves him after having sat close to (and undergoing the hardship of) heat and smoke, he should make him (the slave) sit along with him and make him eat (along with him), and if the food seems to run short, then he should spare some portion for him (from his own share) - (another narrator) Dawud said: " i. e. a morsel or two". 4097
Ibn Umar reported God's Messenger* as saying: When a slave looks to the welfare of his master and worships God well, he has two rewards for him.
This hadith has been narrated on the authority of Ibn 'Umar through another chain of transmitters.
Abu Huraira reported God's Messenger* as saying: For a faithful slave there are two rewards. By him in Whose hand is the life of Abu Huraira, but for Jibad in the cause of God, and Pilgrimage and kindness to my mother, I would have preferred to die as a slave. He (one of the narrators in the chain of transmitters) said: This news reached us that Abu Huraira did not perform Pilgrimage until his mother died for (keeping himself constantly) in her service. This hadith has been transmitted on the authority of Abu Tahir but with a slight variation of words.
Abu Huraira reported God's Messenger* as saying: When a slave fulfils obligation of God and obligation of his master, he has two rewards for him. I narrated this to Ka'b, and Ka'b said: (Such a slave) has no accountability, nor has a poor believer.
Abu Huraira reported God's Messenger* as saying: It is good for a slave that he worships God well, and serves his master (well). It is good for him.
Ibn 'Umar reported God's Messenger* as saying: He who gives up his share in a slave, and has enough money to pay the full price of the slave, then full emancipation devolves upon him; but if he has not the money, then he emancipated what he emancipated.
Ibn 'Umar reported God's Messenger* as saying: He who emancipates his share in the slave, it is his responsibility to secure full freedom for him provided he (the slave) has enough money to pay the (remaining) price, but it he has not so much money he would be emancipated to the extent that the first man emancipated.
'Abdullah b. 'Umar reported God's Messenger* as saying: He who gives up his share in a slave, and he has money enough to meet the full price, a fair price for him should be fixed; otherwise be has emancipated him to the extent that he has emancipated.
This hadith has been narrated through another chain of transmitters with a slight variation of words.
Salim b. 'Abdullah reported on the authority of his father that God's Apostle* said: He who emancipates a slave (shared) by him and another one, his full price may be justly assessed from his wealth, neither less nor more, and he (the slave) would be emancipated if he (the partner) would be solvent enough (to forgo the amount of his share).
Ibn 'Umar reported God's Apostle* as saying: He who gives up his share in a slave, the remaining (share) will be paid out of his riches if his riches are enough to meet the price of the slave.
Abu Huraira reported God's Apostle* as saying: In case the slave is owned by two persons, and one of them emancipates him, he will guarantee (his full freedom).
This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters (and the words are): " He who emancipates a portion in a slave, he should (secure full) freedom for him from his property."
Abu Huraira reported God's Apostle* as saying: He who emancipates his portion in a slave, full emancipation may be secured for him out of his property (if he has money) if he has enough property to meet (the required expenses), but if he has not enough property, the slave should be put to extra labour (in order to earn money for buying his freedom), but he should not be overburdened.
This hadith has been narrated through another chain of transmitters (and the words are): " He will be required to work (in order to secure freedom) for that por- tion in which he has not been emancipated, without overburdening him."
'Imran b. Husain reported that a person who had no other property emancipated six slaves of his at the time of his death. God's Messenger* called for them and divided them into three sections, cast lots amongst them, and set two free and kept four in slavery; and he (the Holy Prophet) spoke severely of him.
This hadith has been narrated through another chain of transmitters (and the words are): " A person from among the Ansar willed away the freedom of six slaves of his at the time of his death."
This hadith has been reported on the authority of Imran b. Husain through another chain of narrators.
Jabir b. 'Abdullah said that a person among the Ansar declared his slave free after his death, as he had no other property. This news reached the Apostle of God* and he said: Who will buy him from me? And Nu'aim b. al-Nahham bought him for eight hundred dirhams and he handed them over to him, 'Amr (one of the narrators) said: I heard Jabir b. 'Abdullah as saying: He was a Coptic slave, and he died in the first year (of the Caliphate of 'Abdullah b. Zubair).
Jabir is reported to have said: A person amongst the Ansar who had no other property declared a slave free after his death. God's Messenger* sold him, and Ibn al-Nahham bought him and he was a Coptic slave (who) died in the first year of the Caliphate of Ibn Zubair.
A hadith like this has been narrated on the authority of Jabir through another chain of transmitters.
This hadith has been narrated from God's Messenger* through other chains of transmitters.
(Kitab Al-Kitab Al-Qasama wa'l-Muharaba wa'l-Qisas wa'l-Diyat)
Sahl b. Abu Hathma and Rafi' b. Khadij reported that 'Abdullah b. Sahl b. Zaid and Muhayyisa b. Mas'ud b. Zaid went out and as they reached Khaibar they were separated. Then Muhayyisa found 'Abdullah b. Sahl having been killed. He buried him, and then came to God's Messenger*. They were Huwayyisa b. Mas'ud and 'Abd al-Rahman b. Sahl, and he (the latter one) was the youngest of the people (those three who had come to seek an interview with the Holy Prophet) began to talk before his Companions (had spoken). Thereupon God's Messenger* said: The eldest one (eldest in regard to age should speak). So he kept quiet, and his companions (Muhayyisa and Huwayyisa) began to speak, and he ('Abd al Rahman) spoke along with them and they narrated to God's Messenger* the murder of 'Abdullah b. Sahl. Thereupon he said to them: Are you prepared to take fifty oaths so that you may be entitled (to blood-wit) of your companion (or your man who has murdered)? They said: How can we take an oath on a matter which we have not witnessed? He (the Holy Prophet) said: Then the Jews will exonerate themselves by fifty oaths. They said: How can we accept the oaths of people who are unbelievers? When God's Messenger* saw that, he himself paid his blood-wit.
Sahl. b. Abu Hathma and Rafi' b. Khadij reported that Muhayyisa b. Mas'ud and 'Abdullah b. Sahl went towards Khaibar and they separated near the palm-trees. 'Abdullah b. Sahl was killed. They accused the Jews (for this act). And there came to God's Apostle* his brother (the brother of the slain person) 'Abd al-Rahman and his cousins Huwayyisa and Muhayyisa; and 'Abd al-Rahman talked to him about the matter pertaining to (the murder of) his brother, and he was the youngest among them. Thereupon God's Messenger* said: Show regard for the greatness of the old, or he said: Let the eldest begin speaking. Then they (Huwayyisa and Muhayyisa) spoke about the matter of their companion (murder of their cousin, 'Abdullah b. Sahl). Thereupon God's Messenger* said: Let fifty (persons) among you take oath for levelling the charge (of murder) against a person amongst them, and he would be surrendered to you. They said: We have not witnessed this matter ourselves. How can we then take oath? He (the Holy Prophet) said: The Jews will exonerate themselves by the oaths of fifty of them. They said: Messenger of God, they are non-believing people. Thereupon God's Messenger* paid the blood wit for him. Sahl said: As one day I entered the fold a she-camel amongst those camels hit me with its leg.
Sahl b. Abu Hathma has narrated this hadith through another chain of transmitters with a slight variation of words, but no mention has been made of the hitting by the she-camel.
This hadith has been narrated on the authority of Sahl b. Abu Hathma through another chain of transmitters.
Bushair b. Yasar reported that 'Abdullah b. Sahl b. Zaid and Muhayyisa b. Mas'ud b. Zaid, both of them were Ansar belonging to the tribe of Banu Haritha, set out to Khaibar during the lifetime of God's Messenger*. There was peace during those days and (this place) was inhabited by the Jews. They parted company for their (respective) needs. 'Abdullab b. Sahl was killed, and his dead body was found in a tank. His companion (Muhayyisa) buried him and came to Medina, and the brothers of the slain 'Abd al-Rahman b. Sahl. and Muhayyisa and Huwayyisa told God's Messenger* the case of 'Abdullah and the place where he had been murdered. Bushair reported on the authority of one who had seen God's Messenger* that he had said to them: You take fifty oaths and you are entitled to blood-wit of (one) slain among you (or your companion). They said: Messenger of God, we neither saw (with our own eyes this murder) nor were we present there. Thereupon (God's Messenger is reported to have said): Then the Jews will exonerate themselves by taking fifty oaths. They said: God's Messenger, how can we accept the oath of unbelieving people? Bushair said that God's Messenger* paid the blood-wit himself.
Bushair b. Yasar reported that a person from the Ansar belonging to the tribe of Banu Haritha who was called 'Abdullah b. Sahl b. Zaid set out and the son of his uncle called Muhayyisa b. Mas'ud b. Zaid, the rest of the hadith is the same up to the words: " God's Messenger* paid the blood-wit himself." Bushair b. Yasar reported that Sahl b. Abu Hathma said: One camel amongst the camels paid as blood-wit kicked me while I was in the (camel) enclosure.
Bushair b. Yasar al-Ansari reported on the authority of Sahl b. Abu Hathma al-Ansari that some men (of his tribe went to Khaibar, and they were separated from one another, and they found one of them slain. The rest of the hadith is the same. And it was said in this connection: God's Messenger (may peace be him) did not approve of his blood go waste. He paid blood-wit of one hundred camels of Sadaqa.
Abu Laila 'Abdullah b. 'Abd al-Rahman b. Sahl reported that the elderly persons of (the tribe) had informed Sahl b. Abu Hathma that 'Abdullah b. Sahl and Muhayyisa went out to Khaibar under some distress which had afflicted them. Muhayyisa came and informed that Abdutlah b. Sahl had been killed, and (his dead body) had been thrown in a well or in a ditch. He came to the Jews and said: By God, it is you who have killed him. They said: By God, we have not killed him. He then came to his people, and made mention of that to them. Then came he and his brother Huwayyisa, and he was older than he, and 'Abd al-Rahman b. Sahl. Then Muhayyisa went to speak, and it was he who had accompanied ('Abdullah) to Khaibar, whereupon God's Messenger* said to Muhayyisa: Observe greatness of the great (he meant the seniority of age). Then Huwayyisa spoke and then Muhayyisa also spoke. Thereupon God's Messenger* said: They should either pay blood-wit for your companion, or be prepared for war. God's Messenger* wrote about it to them (to the Jews). They wrote: Verily, by God, we have not killed him. Thereupon God's Messenger* said to Huwayyisa and Muhayyisa and Abd al-Rahman: Are you prepared to take oath in order to entitle yourselves for the blood-wit of your companion? They said: No. He (the Holy Prophet) said: Then the Jews will take oath (of their innocence). They said: They are not Muslims. God's Messenger* , however, himself paid the blood-wit to them and sent to them one hundred camels until they entered into their houses, Sahl said: One red she-camel among them kicked me.
Sulaiman b. Yasar, the freed slave of Maimuna, the wife of God's Apostle* , narrated from one of the Ansari Companions of God's Messenger* that God's Messenger* retained (the practice) of Qasama as it was in the pre-Islamic days.
This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters but with this addition: " God's Messenger* decided (according to Qasama) between the persons of Ansar (and yours) about a slain (Muslim) for which they made claim against the Jews
This hadith has been narrated on the authority of Abu Salama b. 'Abd al-Rahman and Sulaiman b. Yasar.
Anas b. Malik reported that some people belonging (to the tribe) of 'Uraina came to God's Messenger* at Medina, but they found its climate uncogenial. So God's Messenger* said to them: If you so like, you may go to the camels of Sadaqa and drink their milk and urine. They did so and were all right. They then fell upon the shepherds and killed them and turned apostates from Islam and drove off the camels of the Prophet*. This news reached God's Apostle* and he sent (people) on their track and they were (brought) and handed over to him. He (the Holy Prophet) got their hands cut off, and their feet, and put out their eyes, and threw them on the stony ground until they died.
Anas reported: Eight men of the tribe of 'Ukl came to God's Messenger* and swore allegiance to him on Islam, but found the climate of that land uncogenial to their health and thus they became sick, and they made complaint of that to God's Messenger*, and he said: Why don't you go to (the fold) of our camels along with our shepherd, and make use of their milk and urine. They said: Yes. They set out and drank their (camels') milk and urine and regained their health. They killed the shepherd and drove away the camels. This (news) reached God's Messenger* and he sent them on their track and they were caught and brought to him (the Holy Prophet). He commanded about them, and (thus) their hands and feet were cut off and their eyes were gouged and then they were thrown in the sun, until they died.
This hadith has been narrated on the authority of Ibn al-Sabbah with a slight variation of words.
Anas b. Malik reported that some people of the tribe of 'Ukl or 'Uraina came to God's Messenger*, and they found the climate of Medina uncogenial. God's Messenger* commanded them to the milch she-camels and commanded them to drink their urine and their milk. The rest of the hadith is the same (and the concluding words are): " Their eyes were pierced, and they were thrown on the stony ground. They were asking for water, but they were not given water."
Abu Qilaba reported: I was sitting behind 'Umar b. 'Abd al-'Aziz and he said to the people: What do you say about al-Qasama? Thereupon 'Anbasa said: Anas b Malik narrated to us such and such (hadith pertaining to al-Qasama). I said: This is what Anas had narrated to me: People came to God's Apostle* , and the rest of the hadith is the same. When I (Abu Qilaba) finished (the narration of this hadith), 'Anbasa said: Hallowed be God. I said: Do you blame me (for telling a lie)? He ('Anbasa) said: No. This is how Anas b Malik narrated to us. O people of Syria, you would not be deprived of good, so long as such (a person) or one like him lives amongst you.
Anas b. Malik reported: There came to God's Messenger* eight persons from the tribe of 'Ukl, but with this addition that he did not cauterise (the wounds which hid been inflicted upon them while punishing them).
Anas reported: There came to God's Messenger* some ponple from 'Uraina. They embraced Islam and swore allegiance to him and there had spread at that time pleurisy. The rest of the hadith is the same (but with this addition): " There were by his (the Prophet's) side about twenty young men of the Ansar; he sent them (behind) them (culprits), and he also sent along with them one expert in following the track so that he might trace their footprints."
This hadith has been narrated on the authority of Anas b. Malik through another chain of transmitters.
Anas reported that God's Messenger* pierced their eyes because they had pierced the eyes of the shepherds.
Anas b. Malik reported that a Jew killed a girl with a stone for her silver ornaments. She was brought to God's Messenger* when there was yet some life in her. He (the Holy Prophet) said to her: Has so and so killed you? She indicated with the nod of her head: No. He said for the second time, and she again said: No with the nod of her head. He asked for the third time, and she said: Yes with the nod of her head and God's Messenger* commanded to crush his head between two stones.
This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters and in the hadith narrated on the authority of Ibn Idris (the words are): " He (commanded) to crush his head between two stones."
Anas reported that a Jew killed a girl of the Ansar for her ornaments and then threw her in a well and smashed her head with a stone. He was caught and brought to the Messenger of God*, and he commanded that he should be stoned to death. So he was stoned until he died.
This hadith has been narrated on the authority of Ayyub with the same chain of transmitters.
Anas b. Malik reported: A girl was found with her head crushed between two stones. They asked her as to who had done that-has so and so (done it) until they mentioned a Jew. She indicated with the nod of her head (that it was so). So the Jew was caught, and he made confession (of his guilt). And God's Messenger* commanded that his head be smashed with stones.
Imran b. Husain reported: Ya'la b. Munya or Ibn Umayya fought with a person, and the one bit the hand of the other. And he tried to draw his hand from his mouth and thus his foreteeth ware pulled out. They referred their dispute to God's Apostle*, whereupon he said: Does any one of you bite as the camel bites? So there is no blood-wit for it.
This hadith has been transmitted on the authority of Ya'la.
'Imran b. Husain reported that a person bit the arm of another person; he pulled it out and his foretooth fell down. This matter was taken to God's Apostle*, and he turned it down saying: Did you want to eat his flesh?
Safwan b. Ya'la reported that a person bit the arm of the servant of Ya'la b. Munya. He pulled it and his foretooth fell. The matter was referred to God's Apostle* and he turned it down and said: Did you intend to bite his hand, as the camel bites?
'Imran b. Husain reported that a person bit the hand of a person. He withdrew his hand and his foretooth or foreteeth fell down. He (the man who lost his teeth) referred the matter to God's Messenger* and he said, What do you want me to do? Do you ask me that I should order him to put his hand in your month, and you should bite it as the camel bites? (If you want retaliation, then the only way out is) that you put your hand in his mouth (allow him) to bite that and then draw it away.
Safwan b. Ya'la b. Munya reported on the authority of his father that there came to God's Apostle* a person who had bitten the hand of another person and who had withdrawn his hand (and as a result thereof) his foreteeth had fallen (those which had bitten). The Apostle of God* turned down his (claim), and said: Do you wish to bite as the camel bites?
Safwan b. Ya'la b. Umayya thus reported from his father: I participated in the expedition to Tabuk with God's Apostle*. And Ya'la used to say: That was the most weighty of my deeds, in my opinion. Safwan said that Ya'la had stated: I had a servant; he quarrelled with another person, and the one bit the hand of the other. ('Ata' said that Safwan had told him which one had bitten the hand of the other.) So he whose hand was bitten drew ill from (the mouth) of the one who had bitten it and (in this scuffle) one of his foreteeth was also drawn out. They both came to God's Apostle* and he declared his (claim for the compensation of) tooth as invalid.
This hadith has been narrated on the authority of Juraij with the same chain of transmitters.
Anas reported that Umm Haritha, the sister of Rubayyi' (she was the father's sister of Hadrat Anas) injured a person (she broke his teeth). The dispute was referred to God's Apostle*. God's Messenger* said: Retribution, retribution. Umm Rubayyi' said: Messenger of God, will retribution be taken from so and so? By God, it shall not be taken from her (i.e. from Umm Haritha). Thereupon God's Apostle said: Hallowed be God. O Umm Rubayyi', Qisas (retribution is a command, prescribed) in the Book of God. She said: No, by God, Qisas will never be taken from her; and she went on saying this until they (the relatives of the one who had been injured) accepted the blood-wit. Thereupon God's Messenger* said: Verily there are amongst the servants of God (such pious persons) who, if they take oath of God, He honours it.
'Abdullah (b. Mas'ud) reported God's Messenger* as saying: It is not permissible to take the life of a Muslim who bears testimony (to the fact that there is no god but God, and I am the Messenger of God, but in one of the three cases: the married adulterer, a life for life, and the deserter of his Din (Islam), abandoning the community.
This hadith has been narrated on the authority of A'mash.
'Abdullah (b. Mas'ud) reported: God's Messenger* stood up and said: By Him besides Whom there is no god but He, the blood of a Muslim who bears the testimony that there is no god but God, and I am His Messenger, may be lawfully shed only in case of three persons: the one who abandons Islam, and deserts the community [Ahmad, one of the narrators, is doubtful whether the Holy Prophet* used the word li'l-jama'ah or al-jama'ah), and the married adulterer, and life for life.
This hadith has been reported on the authority of A'mash with the same chain of narrators but with a slight variation of words, i. e. he did not say: By Him besides Whom there is no god.
'Abdullah (b. Mas'ud) reported: God's Apostle* having said: No person who is killed unjustly, but the share of (this offence of his also) falls upon the first son of Adam, for he was the first to introduce killing.
This hadith has been narrated on the authority of Jarir and 'Isa b. Yunus with a slight variation of words.
'Abdullah b. (Mas'ud) reported God's Messenger* as saying: The first (thing) that will be decided among people on the Day of Judgment will pertain to bloodshed.
This hadith has been narrated on the authority of 'Abdullah through another chain of transmitters with a slight variation of words.
Abu Bakra reported that (in the Farewell Address) God's Apostle* said: Time has completed a cycle and come to the state of the day when God created the heavens and the earth. The year is constituted of twelve months, of which four are sacred; three of them consecutive, viz. Dhu'l-Qa'da, Dhu'l- Hijja and Muharram, and also Rajab the month of Mudar which comes between Jumada and Sha'ban. He (the Holy Prophet) then said: which month is this? We said God and His Messenger know best. He (the narrator) said: He (the Holy Prophet) remained silent for some time until we thought that he would give it a name other than that (by which it was known). He said: Is it not Dha'l-Hijja? We said: Yes. He (the Holy Prophet) said: Which city is this? We said: God and His Messenger know best. He (the Holy Prophety remained silent until we thought that he would give it another name. He (the Holy Prophet) said: Is it not the Balda (the city of Mecca)? We said: Yes. He said: What day is this? We said: God and His Messenger know best. He (the Holy Prophet) remained silent until we thought that he would give it another name. He said: Is it not the Day of Sacrifice? We said: God's Messenger. yes. Thereupon he said: Your blood, your property (Muhammad, one of the narrators, said: I think, he also said this) and your honour are sacred to you like the sacredness of this day of yours, in this city of yours, and in this month of yours. You will soon meet your Lord and He will ask you about your deeds. So do not turn after me unbelievers (or misguided), some of you striking the necks of the others. Behold I let him who is present convey to him who is absent, for many a one whom a message is conveyed has a more retentive memory than one who hears. He again said: Behold! have I not delivered (the message) to you? This hadith has been narrated through another chain of transmitters, but with a slight variation of words.
Abu Bakra reported that when it was that day (the 10th of Dhu'l-Hijja) he mounted his camel and a person caught its nosestring, whereupon he said: Do you know which day is this? They said: God and His Messenger know best. (The Holy Prophet [may peace be upon him] kept silent) until we thought that he would give that another name. He said: Is it not the day of Nahr (Sacrifice) (10th of Dhu'l- Hijja)? We said: God's Messenger, yes. He (again) said: Which month is it? We said: God and His Messenger knows best. He said: Is it not Dhu'l-Hijja? We said: God's Messenger, yes. He said: Which city is this? We said: God and His Messenger know best. He (the narrator) said (that the Holy Prophet kept silent until we thought that he would give it another name besides its (original) name. He said: Is it not Balda (the city of Mecca)? We said: Yes, God's Messenger. He (then) said: Verily your blood (lives) and your property and your honour are as sacred unto you as sacred is this day of yours, in this month of yours, in this city of yours. Let him who is present convey it to one who is absent. He then turned his attention towards two multicoloured (black and white) rams and slaughtered them, and two goats, and distributed them amongst us.
Abu Bakra reported that when it was the day of (Dhu'l-Hijja) God's Apostle* mounted the camel and addressed and a person had been holding its nosestring. The rest of the hadith is the same.
This hadith has been narrated on the authority of Abu Bakra through another chain of transmitters (and the words are): " God's Messenger* addressed us on the day of Nahr (Sacrifice) and said: What day is this? And the rest of the hadith is the same except that he did not make mention of" your honour," and also did not make mention of this: He then turned his attention towards two rams and what follows, and in a hadith (the words pertaining to sacred- ness are recorded in this way): " Like the sacredness of this day of yours, in this month of yours, in this city of yours to the day when you will meet your Lord. Behold, have I not conveyed (the Message of God)? They said: Yes. He said: O God, bear witness."
'Alqama b. Wa'il reported on the authority of his-father: While I was sitting in the company of God's Apostle*, a person came there dragging another one with the help of a strap and said: God's Messenger, this man has killed my brother. God's Messenger* said to him: Did you kill him? And the other man said: (In case he did not make a confession of this, I shall brine, a witness against him). He (the murderer) said: Yes, I have killed him. He (the Holy Prophet) said: Why did you kill him? He said: I and he won striking down the leaves of a tree and he abused me and enraged me, and to I struck his head with an axe and killed him, whereupon God's Messenger* said: Have you anything with you to pay blood-wit on your behalf? He said: I do not possess any property but this robe of mine and this axe of mine. He (the Holy, Prophet) said: Do you think your people will pay ransom for you? He said: I am more insignificant among my people than this (that I would not be able to get this benefit from my tribe). He (the Holy Prophet) threw the strap towards him (the claimant of the blood-wit) saying: Take away your man. The man took him away, and as he returned, God's Messenger* said: If he kills him, he will be like him. He returned and said: God's Messenger, it has reached me that you have said that" If he killed him, he would be like him." I caught hold of him according to your command, whereupon God's Messenger* said: Don't you like that he should take upon him (the burden) of your sin and the sin of your companion (your brother)? He said: God's Apostle, why not? The Messenger of God (may peace be. upon him) said: If it is so, then let it be. He threw away the strap (around the offender) and set him free.
'Alaqama b. Wa'il reported on the authority of his father that a person was brought to the Messenger of God* who had killed another person, and the heir of the person slain had dragged him (to the Holy Prophet) with a strap around his neck. As he turned away God's Messenger* said: The killer and the killed are (doomed) to fire. A person came to the other person (the heir of the deceased) and he reported to him the words of the Messenger of God*, and so he let him off. Isma'il b. Salim said: I made a mention of it to Habib b. Abu Thabit and he said: Ibn Ashwa' reported to me that God's Apostle* had asked him to pardon him, but he refused.
Abu Huraira reported that among two women of the tribe of Hudhail one flung a stone upon the other causing an abortion to her God's Apostle (may peace he upon him) gave judgment that a male or a female slave of best quality be given as compensation.
Abu Huraira reported that God's Messenger* gave judgment in case of the abortion of a woman of Banu Lihyan (that the offender and near relative should give compensation in the form of) good quality of a slave or a slave-girl. And the woman about whom the judgment was given for compensation died and thereupon God's Messenger* gave judgment that her inheritance goes to her sons and her husband, and the payment of the blood-wit lies with the family of (one who struck her).
Abu Huraira reported that two women of the tribe of Hudhail fought with each other and one of them flung a stone at the other, killing her and what was in her womb. The case was brought to God's Messenger* and he gave judgment that the diyat (indemnity) of her unborn child is a male or a female slave of the best quality, and he also decided that the diyat of the woman is to be paid by her relative on the father's side, and he (the Holy Prophet) made her sons and those who were with them her heirs. Hamal b. al-Nabigha al-Hudhali said: Messenger of God, why should I play blood-wit for one who neither drank, nor ate, nor spoke, nor made any noise; it is like a nonentity (it is, therefore, not justifiable to demand blood-wit for it). Thereupon God's Messenger* said: He seems to be one of the brothers of soothsavers on account of the rhymed speech which he has composed.
Abu Huraira reported that two women fought-the rest of the hadith is the same but herein no mention has been made of: He made her son and those who were with them her heirs. Someone said: Why should we pay blood-wit? And he did not name Hamal b. Malik.
Al-Mughira b. Shu'ba reported that a woman struck her co-wife with a tent-pole and she was pregnant and she killed her. One of them belonged to the tribe of Lihyan. God's Messenger* made the relatives of the murderer responsible for the payment of blood-wit on her behalf, and fixed a slave or a female slave as the indemnity for what was in her womb. One of the persons amongst the relatives of the murderer said: Should we pay indemnity for one who, neither ate, nor drank, nor made any noise, who was just like a nonentity? Thereupon God's Messenger* remarked: He speaks rhymed phrases like the people of the desert. He did impose indemnity upon them.
Al-Mughira b. Shu'ba reported: A woman killed her fellow-wife with a tent-pole. Her case was brought to God's Messenger*, and he gave judgment that blood-wit should be paid by the relatives (of the offender) on the father's side. And as she was pregnant, he decided regarding her unborn child that a male or a female slave of good quality be given. Some of her offender's) relatives said: Should we make compensation for one who never ate, nor drank, nor made any noise, who was like a nonentity? Thereupon God's Messenger* said: He was talking rhymed phrases like the rhymed phrases of desert Arabs.
This hadith has been narrated on the authority of Mansur with the same chain of transmitters.
Mansur transmitted this hadith with a slight variation of words.
Miswar b. Makhrama reported that 'Umar b. Khattab consulted people about the diyat of abortion of an unboam child. Mughira b. Shu'ba said: I bear witness to the fact that God's Messenger* gave judgment about it that a good quality of slave or female slave should be given for it. Thereupon 'Umar said: Bring one who may bear witness to you. Then Muhammad b. Maslama bore witness to him.
The penal laws of Islam are called Hudud in the Hadith and Fiqh. This word is the plural of Hadd, which means prevention, hindrance, restraint, prohibition, and hence a restrictive ordinance or statute of God, respecting things lawful and unlawful.
Punishments are divided into two classes, one of which is called Hadd and the other Ta'zir. The Hadd is a measure of punishment defined by the Qur'an and the Sunnah. In Ta'zir, the court, is allowed to use its discretion in regard to the form and measure in which such punishment is to be inflicted.
Punishments by way of Hadd are of the following forms: death by stoning, amputation of a limb or limbs, flogging by one hundred or eighty strokes. They are prescribed respectively for the following offences: adultery committed by married persons, theft, highway robbery, drunkenness and slander imputing unchastity to women.
The punishments described above are the maximum punishments for the above mentioned crimes. These can be reduced keeping in view the circumstances in which the crimes were committed, the nature of the evidence, and the motive of the criminal with which he committed the crime.
'A'isha reported that God's Messenger* cut off the hand of a thief for a quarter of a dinar rid upwards.
This hadith has been transmitted on the authority of Zuhri.
'A'isha reported God's Messenger* as saying: The hand of a thief should not be cut off but for a quarter of a dinar and upwards.
'A'isha reported: I heard God's Messenger* as saying: The hand (of a thief) should not be cut off but for a quarter of a dinar and what is above that.
'A'isha reported that she heard God's Apostle* as saying: The hand of the thief may not be cut off but for a quarter of a dinar and upwards.
A hadith like this has been narrated on the authority of Yazid b. 'Abdullah b. al-Had with the same chain of transmitters.
'A'isha reported that during the lifetime of God's Messenger* the hand of the thief was not cut off for less than the price of a shield, iron coat or armour and both of them are valuable.
This hadith has been narrated on the authority of Hisham through another chain of transmitters, and in the hadith narrated by 'Abd al-Rahim and Abu Usama (the words are): " That (the shield) was valuable those days."
Ibn 'Umar reported that God's Messenger* cut off the hand of a thief (in case of the theft) of a shield the price of which was three dirhams.
This hadith has been narrated on the authority of Ibn 'Umar through some other chains of transmitters but with a slight variation of words.
Abu Huraira reported God's Messenger* as saying: Let there be the curse of God upon the thief who steals an egg and his hand is cut off, and steals a rope and his hand is cut off.
This hadith is narrated on the authority of A'mash with the same chain of transmitters with a slight variation of words.
'A'isha reported that the Quraish had been anxious about the Makhzumi woman who had committed theft, and said: Who will speak to God's Messenger* about her? They said: Who dare it, but Usama, the loved one of God's Messenger*? So Usama spoke to him. Thereupon God's Messenger* said: Do you intercede regarding one of the punishments prescribed by God? He then stood up and addressed (people) saying: O people, those who have gone before you were destroyed, because if any one of high rank committed theft amongst them, they spared him; and it anyone of low rank committed theft, they inflicted the prescribed punishment upon him. By God, if Fatima, daughter of Muhammad, were to steal, I would have her hand cut off. In the hadith transmitted on the authority of Ibn Rumh (the words are): " Verily those before you perished."
'A'isha, the wife of God's Apostle*, reported that the Quraish were concerned about the woman who had committed theft during the lifetime of God's Apostle*, in the expedition of Victory (of Mecca). They said: Who would speak to God's Messenger* about her? They (again) said: Who can dare do this but Usama b Zaid, the loved one of God's Messenger*? She was brought to God's Messenger* and Usama b. Zaid spoke about her to him (interceded on her behalf). The colour of the face of God's Messenger* changed, and he said: Do you intercede in one of the prescribed punishments of God? He (Usama) said: 'Messenger of God, seek forgiveness for me. When it was dusk. God's Messenger* stood up and gave an address. He (first) glorified God as He deserves, and then said: Now to our topic. This (injustice) destroyed those before you that when any one of (high) rank committed theft among them, they spared him, and when any weak one among them committed theft, they inflicted the prescribed punishment upon him. By Him in Whose Hand is my life, even if Fatima daughter of Muhammad were to commit theft, I would have cut off her hand. He (the Holy Prophet) then commanded about that woman who had committed theft, and her hand was cut off. 'A'isha (further) said: Hers was a good respentance, and she later on married and used to come to me after that, and I conveyed her needs (and problems) to God's Messenger*.
'A'isha reported that a woman from the tribe of Makhzum used to borrow things (from people) and then denied (having taken them). God's Apostle* commanded her hand to be cut off. Her relatives came to Usama b. Zaid and spoke to him (requesting him to intercede on her behalf). He spoke to God's Messenger* about her. The rest of the hadith is the same.
Jaibir reported that a woman from the tribe of Makhzum committed theft. She was brought to God's Apostle* and she sought refuge (intercession) from Umm Salama, the wife of God's Apostle*. Thereupon God's Apostle* said: By God, even if she were Fatima, I would have her hand cut off. And thus her hand was cut off.
'Ubada b. as-Samit reported: God's Messenger* as saying: Receive (teaching) from me, receive (teaching) from me. God has ordained a way for those (women). When an unmarried male commits adultery with an unmarried female (they should receive) one hundred lashes and banishment for one year. And in case of married male committing adultery with a married female, they shall receive one hundred lashes and be stoned to death.
'Ubada b. as-Samit reported that whenever God's Apostle* received revelation, he felt its rigour and the complexion of his face changed. One day revelation descended upon him, he felt the same rigour. When it was over and he felt relief, he said: Take from me. Verily God has ordained a way for them (the women who commit fornication),: (When) a married man (commits adultery) with a married woman, and an unmarried male with an unmarried woman, then in case of married (persons) there is (a punishment) of one hundred lashes and then stoning (to death). And in case of unmarried persons, (the punishment) is one hundred lashes and exile for one year.
This hadith has been reported on the authority of Qatada with the same chain of transmitters except with this variation that the unmarried is to be lashed and exiled, and the married one is to be lashed and stoned. There is neither any mention of one year nor that of one hundred.
'Abdullah b. 'Abbas reported that 'Umar b. Khattab sat on the pulpit of God's Messenger* and said: Verily God sent Muhammad* with truth and He sent down the Book upon him, and the verse of stoning was included in what was sent down to him. We recited it, retained it in our memory and understood it. God's Messenger* awarded the punishment of stoning to death (to the married adulterer and adulteress) and, after him, we also awarded the punishment of stoning, I am afraid that with the lapse of time, the people (may forget it) and may say: We do not find the punishment of stoning in the Book of God, and thus go astray by abandoning this duty prescribed by God. Stoning is a duty laid down in God's Book for married men and women who commit adultery when proof is established, or it there is pregnancy, or a confession.
This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.
Abu Huraira reported that a person from amongst the Muslims came to God's Messenger* while he was in the mosque. He called him saying: God's Messenger. I have committed adultery. He (the Holy Prophet) turned away from him, He (again) came round facing him and said to him: God's Messenger, I have committed adultery. He (the Holy Prophet) turned away until he did that four times, and as he testified four times against his own self, God's Messenger* called him and said: Are you mad? He said: No. He (again) said: Are you married? He said: Yes. Thereupon God's Messenger* said: Take him and stone him. Ibn Shihab (one of the narrators) said: One who had heard Jabir b. 'Abdullah saying this informed me thus: I was one of those who stoned him. We stoned him at the place of prayer (either that of 'Id or a funeral). When the stones hurt him, he ran away. We caught him in the Harra and stoned him (to death). This hadith has been narrated through another chain of transmitters.
This hadith has been narrated on the authority of Abu Huraira through other chains of transmitters.
Jabir b. Samura reported: As he was being brought to God's Apostle* I saw Ma'iz b. Malik-a short-statured person with strong sinews, having no cloak around him. He bore witness against his own self four times that he had committed adultery, whereupon God's Messenger* said: Perhaps (you kissed her or embraced her). He said: No. by God, one deviating (from the path of virtue) has committed adultery. He then got him stoned (to death), and then delivered the address: Behold, as we set out for Jihad in the cause of God, one of you lagged behind and shrieked like the bleating of a male goat, and gave a small quantity of milk. By God, in case I get hold of him, I shall certainly punish him.
Jabir b. Samura reported that there was brought to God's Messenger* a short-statured person with thick uncombed hair, muscular body, having a mantle around him and he had committed adultery. He turned him away twice and then made pronouncement about him and he was stoned. Then God's Messenger* said: We set out for Jihad in the cause of God and one of you lagged behind and shrieked like the bleating of a male goat and one of then (goats' gave a small quantity of milk. In case God gives me power over one of them, I will punish him (in such a way that it may have a deterrent effect upon others). In another narration transmitted on the authority of Sa'id b Jubair (the words are), that He (the Holy Prophet) turned him away four times."
This hadith has been narrated on the authority of Jabir b. Samura through another chain of transmitters with the difference that along with the mentioning (of the fact) that he (the Holy Prophet) turned him away twice, or thrice.
Ibn Abbas reported that God's Apostle* said to Ma'iz b. Malik: Is it true what has reached me about you? He said: What has reached you about me? He said: It has reached me that you have committed (adultery) with the slave-girl of so and so? He said: Yes. He (the narrator) said: He testified four times. He (the Holy Prophet) then made pronouncement about him and he was stoned (to death).
Abu Sa'id reported that a person belonging to the clan of Aslam, who was called Ma, iz b. Malik, came to God's Messenger* and said: I have committed immorality (adultery), so inflict punishment upon me. God's Apostle* turned him away again and again. He then asked his people (about the state of his mind). They said: We do not know of any ailment of his except that he has committed something about which he thinks that he would not be able to relieve himself of its burden but with the Hadd being imposed upon him. He (Ma'iz) came back to God's Apostle* and he commanded us to stone him. We took him to the Baqi' al-Gharqad (the graveyard of Medina). We neither tied him nor dug any ditch for him. We attacked him with bones, with clods and pebbles. He ran away and we ran after him until he came upon the ston ground (al-Harra) and stopped there and we stoned him with heavy stones of the Harra until he became motionless (lie died). He (the Holy Prophet) then addressed (us) in the evening saying Whenever we set forth on an expedition in the cause of God, some one of those connected with us shrieked (under the pressure of sexual lust) as the bleating of a male goat. It is essential that if a person having committed such a deed is brought to me, I should punish him. He neither begged forgiveness for him nor cursed him.
Dawud narrated the hadith with the same chain of transmitters (and the words are): God's Apostle* stood tip (to address the audience) in the evening and praised God, glorified Him and then said: What about the people, that as we set out on an expedition, one of you remained behind us and he shrieked like the bleating of a male goat? But he did not mention (these words): People connected with us."
This hadith has been narrated on the authority of Dawud with the same chain of transmitters but with this variation that in the hadith narrated by Sufyan (the words are): " He made a confession of having committed adultery, thrice."
Sulaiman b. Buraida reported on the authority of his father that Ma, iz b. Malik came to God's Apostle* and said to him: Messenger of God, purify me, whereupon he said: Woe be upon you, go back, ask forgiveness of God and turn to Him in repentance. He (the narrator) said that he went back not far, then came and said: God's Messenger, purify me. whereupon God's Messenger* said: Woe be upon you, go back and ask forgiveness of God and turn to Him in repentance. He (the narrator) said that he went back not far, when he came and said: God's Messenger, purify me. God's Apostle* said as he had said before. When it was the fourth time, God's Messenger (may, peace be upon him) said: From what am I to purify you? He said: From adultery, God's Messenger* asked if he had been mad. He was informed that he was not mad. He said: Has he drunk wine? A person stood up and smelt his breath but noticed no smell of wine. Thereupon God's Messenger* said: Have you committed adultery? He said: Yes. He made pronouncement about him and he was stoned to death. The people had been (divided) into two groups about him (Ma'iz). One of them said: He has been undone for his sins had encompassed him, whereas another said: There is no repentance more excellent than the repentance of Ma'iz, for he came to God's Apostle* and placing his hand in his (in the Holy Prophet's) hand said: Kill me with stones. (This controversy about Ma'iz) remained for two or three days. Then came God's Messenger* to them (his Companions) as they were sitting. He greeted them with salutation and then sat down and said: Ask forgiveness for Ma'iz b. Malik. They said: May God forgive Ma'iz b. Malik. Thereupon God's Messenger* said: He (Ma'iz) has made such a repentance that if that were to be divided among a people, it would have been enough for all of them. He (the narrator) said: Then a woman of Ghamid, a branch of Azd, came to him and said: Messenger of of God, purify me, whereupon he said: Woe be upon you; go back and beg forgiveness from God and turn to Him in repentance. She said: I find that you intend to send me back as you sent back Ma'iz. b. Malik. He (the Holy, Prophet) said: What has happened to you? She said that she had become pregnant as a result of fornication. He (the Holy Prophet) said: Is it you (who has done that)? She said: Yes. He (the Holy Prophet) said to her: (You will not be punished) until you deliver what is there in your womb. One of the Ansar became responsible for her until she was delivered (of the child). He (that Ansari) came to God's Apostle* and said the woman of Ghamid has given birth to a child. He (the Holy Prophet) said: In that case we shall not stone her and so leave her infant with none to suckle him. One of the Ansar got up and said: God's Apostle, let the responsibility of his suckling be upon me. She was then stoned to death.
'Abdullah b. Buraida reported on the authority of his father that Ma'iz b. Malik al-Aslami came to God's Messenger* and said: God's Messenger, I have wronged myself; I have committed adultery and I earnestly desire that you should purify me. He turned him away. On the following day, he (Ma'iz) again came to him and said: God's Messenger, I have committed adultery. God's Messenger* turned him away for the second time, and sent him to his people saying: Do you know if there is anything wrong with his mind. They denied of any such thing in him and said: We do not know him but as a wise good man among us, so far as we can judge. He (Ma'iz) came for the third time, and he (the Holy Prophet) sent him as he had done before. He asked about him and they informed him that there was nothing wrong with him or with his mind. When it was the fourth time, a ditch was dug for him and he (the Holy Prophet) pronounced judg- ment about him and he wis stoned. He (the narrator) said: There came to him (the Holy Prophet) a woman from Ghamid and said: God's Messenger, I have committed adultery, so purify me. He (the Holy Prophet) turned her away. On the following day she said: God's Messenger, Why do you turn me away? Perhaps, you turn me away as you turned away Ma'iz. By God, I have become pregnant. He said: Well, if you insist upon it, then go away until you give birth to (the child). When she was delivered she came with the child (wrapped) in a rag and said: Here is the child whom I have given birth to. He said: Go away and suckle him until you wean him. When she had weaned him, she came to him (the Holy Prophet) with the child who was holding a piece of bread in his hand. She said: God's Apostle, here is he as I have weaned him and he eats food. He (the Holy Prophet) entrusted the child to one of the Muslims and then pronounced punishment. And she was put in a ditch up to her chest and he commanded people and they stoned her. Khalid b Walid came forward with a stone which he flung at her head and there spurted blood on the face of Khalid and so he abused her. God's Apostle* heard his (Khalid's) curse that he had huried upon her. Thereupon he (the Holy Prophet) said: Khalid, be gentle. By Him in Whose Hand is my life, she has made such a repentance that even if a wrongful tax-collector were to repent, he would have been forgiven. Then giving command regarding her, he prayed over her and she was buried.
Imran b. Husain reported that a woman from Juhaina came to God's Apostle* and she had become pregnant because of adultery. She said: God's Apostle, I have done something for which (prescribed punishment) must be imposed upon me, so impose that. God's Apostle* called her master and said: Treat her well, and when she delivers bring her to me. He did accordingly. Then God's Apostle* pronounced judgment about her and her clothes were tied around her and then he commanded and she was stoned to death. He then prayed over her (dead body). Thereupon Umar said to him: God's Apostle, you offer prayer for her, whereas she had committed adultery! Thereupon he said: She has made such a repentance that if it were to be divided among seventy men of Medina, it would be enough. Have you found any repentance better than this that she sacr ficed her life for God, the Majestic?
This hadith has been transmitted on the authority of Yahya b. Abu Kathir.
Abu Huraira and Zaid b Khalid al-Juhani reported that one of the desert tribes came to God's Messenger* and said: Messenger of God, I beg of you in the name of God that you pronounce judgment about me according to the Book of God. The second claimant who was wiser than him said: Well, decide amongst us according to the Book of God, but permit me (to say something). Thereupon God's Messenger* said: Say. He said: My son was a servant in the house of this person and he committed adultery with his wife. I was informed that my son deserved stoning to death (as punishment for this offence). I gave one hundred goats and a slave girl as ransom for this. I asked the scholars (if this could serve as an expiation for this offence). They informed me that my son deserved one hundred lathes and exile for one year. and this woman deserved stoning (as she was married). Thereupon God's Messenger* said: By Him in Whose Hand is my life. I will decide between you according to the Book of God. The slave-girl and the goats should be given back, and your son is to be punished with one hundred lashes and exile for one year. And, O Unais (b. Zuhaq al-Aslami), go to this woman in the morning, and if she makes a confession, then stone her. He (the narrator) said: He went to her in the morning and she made a confession. And God's Messenger* made pronouncement about her and she was stoned to death.
This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.
Abdullah b. 'Umar reported that a Jew and a Jewess were brought to God's Messenger* who had committed adultery. God's Messenger* came to the Jews and said: What do you find in Torah for one who commits adultery? They said: We darken their faces and make them ride on the donkey with their faces turned to the opposite direction (and their backs touching each other), and then they are taken round (the city). He said: Bring Torah if you are truthful. They brought it and recited it until when they came to the verse pertaining to stoning, the person who was reading placed his hand on the verse pertaining to stoning, and read (only that which was) between his hands and what was subsequent to that. Abdullah b. Salim who was at that time with the Messenger of God* said: Command him (the reciter) to lift his hand. He lifted it and there was, underneath that, the verse pertaining to stoning. God's Messenger* pronounced judgment about both of them and they were stoned. Abdullah b. 'Umar said: I was one of those who stoned them, and I saw him (the Jew) protecting her (the Jewess) with his body.
Ibn Umar reported that God's Messenger* stoned to death the Jews, both male and female, who had committed adultery. The Jews brought them to God's Messenger*. The rest of the hadith is the same.
Ibn 'Umar reported that the Jews brought to God's Messenger* a man and a woman who had committed adultery. The rest of the hadith is the same.
Al-Bara' b. 'Azib reported: There happened to pass by God's Apostle* a Jew blackened and lashed. God's Apostle* called them (the Jews) and said: Is this the punishment that you find in your Book (Torah) as a prescribed punishment for adultery? They said: Yes. He (the Holy Prophet) called one of the scholars amongst them and said: I ask you in the name of God Who sent down the Torah on Moses if that is the prescribed punishment for adultery that you find in your Book. He said: No. Had you not asked me in the name of God, I would not have given you this information. We find stoning to death (as punishment prescribed in the Torah). But this (crime) became quite common amongst our aristocratic class. So when we caught hold of any rich person (indulging in this offence) we spared him, but when we caught hold of a helpless person we imposed the prescribed punishment upon him. We then said: Let us argree (on a punishment) which we can inflict both upon the rich and the poor. So We decided to blacken the face with coal and flog as a substitute punishment for stoning. Thereupon God's Messenger* said: O God, I am the first to revive Thy command when they had made it dead. He then commanded and he (the offender) was stoned to death. God, the Majestic and Glorious, sent down (this verse): " O Messenger, (the behaviour of) those who vie with one another in denying the truth should not grieve you..." up to" is vouchsafed unto you, accept it" (v. 41) 2176 It was said (by the Jews): Go to Muhammad; it he commands you to blacken the face and award flogging (as punishment for adultery), then accept it, but it he gives verdict for stoning, then avoid it. It was (then) that God, the Majestic and Great, sent down (these verses): " And they who do not judge in accordance with what God has revealed are, indeed, deniers of the truth" (v. 44) ;" And they who do not judge in accordance with what God has revealed-they, they indeed are the wrongdoers" (v. 45) ;" And they who do not judge in accordance with what God has revealed-they are the iniquitous (v. 47). (All these verses) were revealed in connection with the non-believers.
This hadith has been narrated on the authority of A'mash up to the words: " God's Apostle* pronounced judgment and he was stoned (to death)" And he mentioned nothing subsequent to that pertaining to the revelation of verses.
Jabir b. 'Abdullah reported that God's Apostle* stoned (to death) a person from Banu Aslam, and a Jew and his wife.
This hadith has been transmitted on the authority of Juraij with a slight variation of words.
Abu Ishaq Shaibani said: I asked 'Abdullah b. Abu Aufi if God's Messenger* awarded (the punishment) of stoning (to death). He said: Yes. I said: After Sura al-Nur was revealed or before that? He said: I do not know.
Abu Huraira reported that he heard God's Messenger* as saying: When the slave-woman of any of you commits adultery and this (offence of hers) becomes clear, she should be flogged (as the presribed) punishment, but hurl no reproach at her. If she commits adultery again, she should (again be punished) by flogging, but hurl no reproach upon her. It she commits fornication for the third time. and it becomes clear, then he should sell her, even if only for a rope of hair.
This hadith his been narrated on the authority of Abu Huraira through another chain of transmitters with a slight variation of words.
Abu Huraira reported that God's Messenger* was asked about the slave-woman who committed adultery and was not protected (married). He said: If she commits adultery, then flog her and it she commits adultery again, then flog her and then sell her even for a rope. Ibn Shihab said: I do not know whether he said this (his statement pertaining to the sale of slave-woman) at the third or the fourth time. Ibn Shihab said that the word) dafir (used in the text) means rope.
This hadith has been narrated on the authority of Abu Huraira and Zaid b. Khalid al-Jubani, but in this no merition is made of the words of Ibn Shihab that dafir means rope.
This hadith has been transmitted on the authority of Abu Huraira and Zaid b. Khalid al-Juhani in the same way as transmitted by Malik with this (difference) tnat there is a doubt whether her sale (that of the slave-girl committing adultery) was mentioned after the third or the fourth time.
Abd al-Rahman reported that 'Ali, while delivering the address said: O people, impose the prescribed punishment upon your slaves, those who are married and those not married, for a slave-woman belonging to God's Messenger* had committed adultery, and he committed me to flog her. But she had recently given birth to a child and I was afraid that if I flogged her I might kill her. So I mentioned that to God's Apostle* and he said: You have done well.
This hadith has been narrated on the authority of as-Suddi with the same chain of trznsmitters, but he did not mention: " Those who are married and those who are not married." There is also an addition in it: " I spare her until she is all right."
Anas b. Malik reported that a person who had drink wine was brought to God's Apostle*. He gave him forty stripes with two lashes. Abu Bakr also did that, but when Umar (assumed the responsibilities) of the Caliphate, he consulted people and Abd al-Rahman said: The mildest punishment (for drinking) is eighty (stripes) and 'Umar their prescribed this punishment.
This hadith has been narrated on the authority of Anas through another chain of transmitters.
Anas b. Malik reported that God's Apostle* gave a beating with palm branches and shoes, and that Abu Bakr gave forty lashes. When Umar (became the Commander of the Faithful) and the people went near to pastures and towns, he said (to the Companions of the Holy Prophet). What is your opinion about lashing for drinking? Thereupon Abd al-Rahman b. Auf said: My opinion is that you fix it as the mildest punishment. Then 'Umar inflicted eighty stripes.
This hadith has been narrated on the authority of Hisham with the same chain of transmitters.
Anas reported that God's Apostle* used to strike forty times with shoes and palm branches (in case of drinking of) wine. The rest of the hadith is the same and there is no mention of pastures and towns.
Hudain b. al-Mundhir Abu Sasan reported: I saw that Walid was brought to Uthmin b. 'Affan as he had prayed two rak'ahs of the dawn prayer, and then he said: I make an increase for you. And two men bore witness against him. One of them was Humran who said that he had drunk wine. The second one gave witness that he had seen him vomiting. Uthman said: He would not have vomited (wine) unless he had drunk it. He said: 'Ali, stand up and lash him. 'Ali said: Hasan, stand up and lash him. Thereupon Hasan said: Let him suffer the heat (of Caliphate) who has enjoyed its coolness. ('Ali felt annoyed at this remark) and he said: 'Abdullah b. Ja'far, stand up and flog him, and he began to flog him and 'Ali counted the stripes until these were forty. He (Hadrat 'Ali) said: Stop now, and then said: God's Apostle* gave forty stripes, and Abu Bakr also gave forty stripes, and Umar gave eighty stripes, and all these fall under the category of the Sunnab, but this one (forty stripes) is dearer to me.
Ali reported: If I impose Hadd on anyone, and he (in course of punish ment) dies, I would not mind except in case of a drunkard. If he dies. I would pay indemnity for him because the Messenger of God* has laid down no rule for it.
This hadith is narrated on the authority of Sufyan.
Abu Barda Ansari reported God's Messenger* as saying: None should be given more than ten lashes, but in case of any Hadd out of the Huded of God.
Ubida b. as-Samit reported: While we were in the company of God's Messenger (may peace be upoi him) he said: Swear allegiance to me that you will not associate anything with God, that you will not commit adultery, that you will not steal, that you will not take any life which it is forbidden by God to take but with (legal) justification; and whoever among you fulfils it, his reward is with God and he who commits any such thing and is punished for it, that will be all atonement for it And if anyone commits anything and God conceals (his faultfls), his matter rests with God. He may forgive if He likes, and He may punish him if He likes.
This hadith has been narrated on the authority of Zuhri with the same chain of transmitters with this addition: " He recited to us the verse pertaining to women, viz, that they will not associate anything with God.
'Ubida b. as-Samit reported: God's Messenger* took (a pledge) from us as he took from the women that we will not associate anything with God and we will not steal, and we will not commit adultery, and we will not kill our children, and we will not bring calumny upon one another. And he who amongst you fulfils (this pledge), his reward rests with God, and he upon whom amongst you is imposed the prescribed punishment and that is carried out, that is his expiation (for that sin), and he whose (sins) were covered by God, his matter rests with God. He may punish him if He likes or may forgive him if He so likes.
Ubida b. as-Samit repnrted: I was one of those headmen who swore allegiance to God's Messenger* that we will not associate anything with God, and will not commit adultery, and will not steal, and will not kill any soul which God has forbidden, but with justice nor plunder, nor disobey (God and His Apostle), then Paradise (will be the reward) in case we do these (acts) ; and if we commit any outrage (and that goes unpunished in the world), it is God Who would decide about it. Ibn Rumh said: Its judgment lies with God.
Abu Huraira reported God's Messenger* as saying: No requital is payable for a wound caused by an animal, for (falling into) a well and a mine, and one-fifth (is the share of the government) in the buried treasure (treasure-trove).
A hadith like this has been transmitted on the authority of Zuhri.
A hadith like this has been transmitted on the authority of Abu Huraira.
Abu Huraira reported God's Messenger* as saying: The wound caused (by falling) in the well, in the mine, and caused bv the animal has no requital for it; and there is one-fifth (for the government) in the buried treasure.
A hadith like this has been transmitted on the authority of Abu Huraira.
Ibn Abbas reported God's Apostle* as saying: If the people were given according to their claims, they would claim the lives of persons and their properties, but the oath must be taken by the defendant.
Ibn 'Abbas reported that God's Messenger* pronounced judgment on the basis of oath by the defendant.
Ibn 'Abbas reported that God's Messenger* pronounced judgment on the basis of an oath and a witness (by the plaintiff).
Umm Salama reported God's Messenger* as saying: You bring to me, for (judgment) your disputes, some of you perhaps being more eloquent in their plea than others, so I give judgment on their behalf according to what I hear from them. (Bear in mind, in my judgment) if I slice off anything for him from the right of his brother, he should not accept that, for I sliced off for him a portion from the Hell.
This hadith has been narrated on the authority of Hisham with the same chain of transmitters.
Umm Salama, the wife of God's Apostle*, reported that God's Messenger* heard the clamour of contenders at the door of his apartment. He went to them, and said: I am a human being and the claimants bring to me (the dispute) and perhaps some of them are more eloquent than the others. I judge him to be on the right, and thus decide in his favcur. So he whom I, by my judgment, (give the undue share) out of the right of a Muslim,. I give him a portion of Fire; he may burden himself with it or abandon it.
This hadith has been transmitted on the authority of Ma'mar with a slight variation of words.
A'isha reported: Hind. the daughter of 'Utba, wife of Abu Sufyan, came to God's Messenger* and said: Abu Sufyan is a miserly person. He does not give adequate maintenance for me and my children, but (I am constrained) to take from his wealth (some part of it) without his knowledge. Is there any sin for me? Thereupon God's Messenger* said: Take from his property what is customary which may suffice you and your children.
This hadith has been narrated on the authority of Hisham with the same chair of transmitters.
A'isha reported that Hind came to God's Apostle* and said: Messenger of God, by God, there was no other household upon the surface of the earth than your household about which I cherished God bringing disgrace upon it, (and now) there is no other household upon the surface of the earth than your household about which I cherish God granting it honour. God's Apostle* said: It is so, by Him in Whose Hand is my life She said: God's Messenger, Abu Sufyan is a niggardly person. Is there any harm for me if I spend upon his children out of his wealth without his permission? Thereupon God's Apostle* said: There is no harm for you if you spend upon them what is reasonable.
A'isha reported that Hind, daughter of Utba h. Rabi', came to God's Messenger* and said: God's Messenger, by God, there was no household upon the surface of the earth than your household about which I cherished that it should be disgraced. But today there is no household on the surface of the earth than your household about which I cherish that it be honoured Thereupon God's Messenger* said. It will increase, by Him in Whose Hand is my life. She then said: Messenger of God, Abu Sufyan is a niggardly person; is there any harm for me if I spend out of that which belongs to him on our children? He said to her: No, but only that what is reasonable.
Abu Huraira reported God's Messenger* as saying: Verily God likes three things for you and He disapproves three things for you. He is pleased with you that you worship Him and associate nor anything with Him, that you hold fast the rope of God, and be not scattered; and He disapproves for you irrelevant talk, persistent questioning ane the wasting of wealth.
This hadith has been narrated on the authority of Suhail with the same chain of transmitters, but with a slight variation of words.
Mughira b. Shu'ba reported God's Messenger* as saying: Verity God, the Glorious and Majestic, has forbidden for you: disobedience to mothers, and burying alive daughters, withholding the right of others in spite of having the power to return that to them and demanding that (which is not one's legitimate right). And He disapproved three things for you; irrelevant talk, persistent questioning and wasting of wealth.
A hadith like this has been trransmitted on the authority of Mansur with a slight vairiation of words.
Sha'bi reported that the scribe of al-Mughira b. Shu'ba said: Mu'awiya wrote to Mughira: Write for me something which you heard from God's Messenger* ; and he wrote: I heard God's Messenger* as saying. Verily God disapproves three thingq for you: irrelevant talk, wasting of wealth and persistent questioning.
Warrad reported that al-Mughira wrote to Mu'awiya: Peace be upon you, and then coming to the poirt (I should say) that I heard God's Messenger* as saying: Verily God has Prohibited three things and has forbidden three things. He has declared absolutely haram the disobedience of father, burying of daughters alive, and withholding that which you have power to return, and has forbidden three things: irrelevant talk, persistent questioning, and wasting of wealth.
'Amr b. al-'As reported that he heard God's Messenger* as saying: When a judge gives a decision, having tried his best to decide correctly and is right, there are two rewards for him; and if he gave a judgment after having tried his best (to arrive at a correct decision) but erred, there is one reward for him.
This hadith has been narrated on the authority of Abu Huraira with another chain of transmitters.
This hadith has been transmitted on the authority of Usama b. al-Had al-Laithi.
Abd al-Rabmin b. Abu Bakra reported: My father dictated (and I wrote for him) to Ubaidullah b. Abu Bakra while he was the judge of Sijistan: Do not judge between two persons when you are angry, for I have heard God's Messenger* as saying: None of you should judge between two persons when he is angry.
This hadith has been narrated on the authority of 'Abd al-Rahman b. Abu Bakra through another chain of transmitters.
'A'isha reported God's Messenger* as saying: He who innovates things in our affairs for which there is no valid (reason) (commits sin) and these are to be rejected.
Sa'd b. Ibrahim reported: I asked Qasim b. Muhammad about a person who had three dwelling houses and he willed away the third part of every one of these houses; he (Qasim b. Muhammad) said: All of them could be combined in one house; and then said: 'A'isha informed me that God's Messenger* said: He who did any act for which there is no sanction from our behalf, that is to be rejected.
Zaid b. Khalid al-Juhani reported God's Apostle* as saying: Should I not tell you of the best witnesses? He is the one who produces his evidence before he is asked for it.
Abu Huraira reported God's Apostle* as saying: While two women had been going along witn their two sons, a wolf came and made away with the child of one of them. One of them said to her companion: It is with your child that it (the wolf) has run away The other one said: It has run away with your child. They brought the matter to (Hadrat) Dawud (David) for decision and he made a decision in favour of the elder one. They then went to Sulaiman b. Dawud (may there be peace upon both of them) and told them (the story). He said: Bring me a knife so that I may cut him (the child) (into two parts) for you. The younger one said: No, it can't be, may God have mercy upon you, he (the child) belongs to her (the elder). So he gave a decision in favour of the younger one. abu Huraira said: If ever I heard of the word as-sikin at all, it was that day. We called it by no other name but al-Mudya.
This hadith has been narrated on the authority of Abu az-Zinad with the same chain of transmitters.
Hammim b. Munabbih said: Abu Huraira reported (so many) ahadith of God's Messenger*, and one of them is this: A person bought from another person a piece of land, and the person who had, bought that land found in it an earthen ware which contained gold. The person who had bought the land said (to the seller of the land): Take your gold from me, for I bought only the land from you and not the gold. The man who had sold the land said: I sold the land to you and whatever was in it. They referred the matter to a person. One who was made as a judge said to them: Have you any issue? One of them said: I have a boy, and the other said: I have a young daughter He (the judge) said: Marry this young boy with the girl, and spend something on yourselves and also give (some) charity out of it.
Zaid b. Khalid al-Juhani reported: A man came to God's Apostle* and asked him about picking up of stray articles. He said: Recognise (well) its bag and the strap (by which it is tied) then make announcement of that for a year. If its owner comes (within this time return that to him), otherwise it is yours. He (again) said: (What about) the lost goat? Thereupon he (the Holy Prophet) said: It is yours or for your brother, or for the wolf. He said: (What about) the lost camel? Thereupon he said: You have nothing to do with it; it has a leather bag along with it, and its shoes also. It comes to the watering-place, eats (the leaves of the) trees until its master finds him.
Zaid b. Khalid al-Juhani reported that a person asked God's Apostle* about picking up of stray articles, whereupon he said: Make announcement about it for a year, and recognise well the strap and the bag (containing that) ; then spend that; and if its owner comes, make him the payment of that. He (the inquirer) said: Messenger of God, what about the lost goat? he said: Take it, for that is yours or for your brother, or for the wolf. He (again) said: (What about) the lost camel? The Messenger of God* was enraged until his cheeks became red (or his face became red) and then said: You have nothing to do about that; it has feet and a leather bag (to quench its thirst) until its owner finds it.
This hadith has been narrated on the authority of Rabi'a b. Abu Abd al-Rahman with the same chain of transmitters but with this addition: " There came a person to God's Messenger* while I was with him, and he asked him about picking up of a stray article, and he said: When none comes to demand it, then spend that."
Zaid b. Khalid al-Juhani reported. There came to God's Messenger* a person, the rest of the hadith is the same but with the variation (of these words): His face became red, his forehead too, and he felt annoyed; and made an addition after the words: He should make announcement of that for a year, and if its owner does not turn up, then it is a trust with you.
Zaid b. Khalid al-Juhani, the Companion ot God's Messenger*, said that God's Messenger* was asked about the picking up of stray gold or silver, whereupon he said: Recognise well the strap and the bag (containing) that and then make an announcement regarding that for one year, but if none recognises it, then spend that and it would be a trust with you; and if someone comes one day to make demand of that, then pay that to him. He (the inquirer) asked about the lost camel, whereupon he said: You have nothing to do with that. Leave that alone, for it has feet and also a leather bag, it drinks water, and eats (the leaves) of the trees. He asked him about sheep, whereupon he said: Take it, it is for you, or for your brother, or for the wolf.
Zaid b. Khalid al-Juhani reported: A person asked God's Apostle* about a lost camel; Rabi'a made this addition: He (the Holy Prophet) was so much annoyed that his cheeks became red." The rest of the hadith is the same. He (the narrator) made this addition: " If its (that of the article) owner comes and he recognises the bag (which contained it) and its number, and the strap. then give that to them, but if not, then it is for you."
Zaid b. Khalid al-Juhani reported that God's Messenger* was asked about picking up of stray things, whereupon he said: Make announcement of that for one year, but if it is not recognised (by the owner), then recognise its big and strap, then eat it; and if its owner comes, then give that to him. This hadith has been narrated on the authority of Al-Dahhak b. Uthman with the same chain of transmitters but with a slight variation of words.
Salama b. Kuhail reported: I heard Sowaid b. Ghafala say: I went out, and also Zaid b. Suhan and Salman b. Rabi'a for Jibad, and I found a whip and took it up. They said to me: Leave it. I said: No. but I will make announcement of it and if its owner comes (then I will return that), otherwise I will use it, and I refused them. When we returned from Jihad. by a good fortune for me, I performed Pilgrimage. I came to Medina and met Ubayy b. Ka'b, and related to him the affair of the whip and their opinion (the opinion of Zaid b. Suhan and Salman b. Rabi'a) about it (i.e. I should throw it). Thereupon he said: I found a money bag during the lifetime of God's Messenger* which contained one hundred dinars. I came to him along with it, and he said: Make an announcement of it for one year; so I announced it, but did not find anyone who could (claim it after) recognising it. I again came to him and he said: Make announcement for one year. So I made announcement of it, but I found none who could recognise it. I came to him he said: Make announcement of it for one year. I made announcement of that but did not find one who could recognise it, whereupon he said: Preserve (in your mind) its number, its bag and its strap, and if its owner comes (then return that to him), otherwise make use of it. So I made use of that. I (Shu'ba) met him (Salama b. Kuhail) after this in Mecca, and he said: I do not know whether he said three years or one year.
Shu'ba reported: Salama b. Kuhail informed me or he informed people and I was among them. He said: I heard Sawaid b. Ghafala who reported: I went out along with Zaid b. Suhan and Salman b. Rabi'a, and found a whip, the rest of the hadith is the same up to the words: " I made use of that." Shu'ba said: I heard him say after ten years, that he made an announcement of it for one year.
This hadith has been narrated on the authority of Salama b. Kuhail through different chains of transmitters. In their ahadith, it is three years, except in the hadith of Hammid b. Salama it is two years or three years. In the hadith transmitted on the authority of Sufyan and Zaid b. Abu Unaisa and Hammid b. Salama (the words are): " If someone comes and informs you about the number (of articles) of the bag and the straps, then give that to him." Sufyan has made this addition in the narration of Waki': " Otherwise it is like your property." And in the narration of Ibn Numair the words are: " Otherwise make use of that."
'Abd al-Rahman b. 'Uthman al-Taimi reported that God's Messenger* forbade taking into custody the stray thing of the pilgrims.
Zaid b. Khalid al-Juhani reported God's Messenger* as sayin.: He who found a stray article is himself led astray if he does not advertise it.
Ibn 'Umar reported God's Messenger* having said this: 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.
This hadith has been narrated through another chain of transmitters with a slight variation of words.
Abd Shuraib al-Adawi reported: My eare listened and my eye saw when God's Messenger* spoke and said: He who believes In God and the eireafter should show respect to the guest even with utmost kindness and courtesy. They said: Messenger of God, what is this utmost kindness and courtesy? He replied: It is for a day and a night. Hospitality extends for three days, and what is beyond that is a Sadaqa for him; and he who believes in God and the Hereafter should say something good or keep quiet.
Abu Shuriah al-Khuza'i reported God's Messenger* as saying: (The period of the entertainment of a guest is three days, and utmost kindness and courtesy is for a day and a night. =" It is not permissible for a Muslim to stay with, his brother until he makes him sinful. They said: Messenger of God, how he would make him sinful? He (the Holy Prophet) said: He stays with him (so long) that nothing is left with him to entertain him.
Sa'id al-Maqburi reported: I heard Abu Shuraih al-Khuzill saying: My ears heard and my eyes saw and my mind retained it, when God's Messenger* spok this, and he then narrated the hadith and made mention of this: " It is not permissible for any one of you to stay with his brother until he makes him sinful."
'Uqba b. Amir reported: We said to God's Messenger*: You send us out and we come to the people who do not give us hospitality, so what is your opinion? Thereupon God's Messenger* said: If you come to the people who order for you what is befitting a guest, accept it; but if they do not. take from them what befits them to give to a guest.
Abu Sa'id al-Khudri reported: While we were with the Apostle of God* on a journey, a person came upon his mount and began to stare on the right and on the left, (it was at this moment) that God's Messenger* said: He who has an extra mount should give that to one who has no mount for him, and he who has surplus of provisions should give them to him who has no provisions, and he made mention of so many kinds of wealth until we were of the opinion that none of us has any right over the surplus.
Iyas b. Salama reported on the authority of his father: We set out on an expedition with, God's Messenger*. We facts hardship (in getting provisions) until we decided to slaughter some of our riding animals. God's Apostle*, commanded us to pool our provisions of food. So we spread a sheet of leather and the provisions of the people were collected on it. I stretched myself to measure how much that was (the length and, breadth of the sheet on which the provisions were laid). I measured it and (found) that it was (in length and breadth) of (so much size) on which a goat could sit. We were fourteen hudnred persons. We (all) ate until we were fully satisfied and then filled our bags with provisions. Then God's Apostle* said: Is there any water for performing ablution. Then there came a man with a small bucket containing some water. He threw it in a basin. We all fourteen hundred persons performed ablution using the water in plenty. Then there came after that eight persons and they said: Is there any water to perform ablution? Thereupon God's Messenger* said: The ablution has already been performed.
The word Jihad is derived from the verb jahada which means: " he exerted himself". Thus literally, Jihad means exertion, striving; but in juridico-religious sense, it signifies the exertion of one's power to the utmost of one's capacity in the cause of God. This is why the word Jihad has been used as the antonym to the word Qu, ud (sitting) in the Holy Qur'an (iv. 95). Thus Jihad in Islam is not an act of violence directed indiscriminately against the non-Muslims; it is the name given to an all-round struggle which a Muslim should launch against evil in whatever form or shape it appears. Qital fi sabilillah (fighting in the way of God) is only one aspect of Jihad. Even this qital in Islam is not an act of mad brutality. It has its material and moral functions, i. e. self-preservation and the preservation of the moral order in the world. The verdict of all religious and ethical philosophies-ancient and modern-justify war on moral grounds. When one nation is assailted by the ambitions and cupidity of another, the doctrine of non-resistance is anti-social, as it involves non-assertion, not only of one's own rights, but of those of others who need protection against the forces of tyranny and oppression. A Muslim is saddled with the responsibilities to protect himself and all those who seek his protection. He cannot afford to abandon the defenceless people, old man, women and children to privation, suffering and moral peril. Fighting in Islam, therefore, represents in Islamic Law what is known among Western jurists as" just war".
The very first revelation in which the permission to wage war against the forces of evil sums up the aims and objects of qital in Islam:
"Permitted'are those who are fought against, because they have been oppressed. and verily God is more Powerful for their aid. Those who have been driven from their homes unjustly only because they said: 'Our Lord is God, ' for had it not been for 'God's repelling someone by means of others, cloisters and churches and mosques, wherein the name of God is oft-mentioned, would assuredly have been pulled down. Verily God helps one who helps Him. Lo! God is Strong. Almighty" (xxii. 39. 41).
These verses eloquently speak of 'the fact that it is neither for the acquisition of territory nor for the love of power and distinction that the Muslims have been permitted to raise arms against the enemy. They were allowed to do so because their very existence had been made difficult by the high-handedness of the Meccans. The Holy Qur'an has elucidated this point in the following verse:
"And what reason have you not to fight in the way of God and for the oppressed among men and women and children who say: Our Lord! take us forth from the town whereof the people are oppressors and grant us from Thee a friend and grant us from Thee a helper" (iv. 75).
The war in Islam is waged with a view to securing liberty and freedom for those who are groaning under the oppression of heartless tyrants. It is the bounden duty of the Muslims to alleviate their sufferings and create for them an atmosphere of peace and security.
Then in the succeeding verse a distinction is also drawn between two types of war: one which is fought for the sake of God and the other which is waged for evil ends:
"Those who believe fight in the way of God and those who disbelieve fight in the way of devil. So fight against the friends of Satan; verily weak indeed is the strategy of the devil" (iv. 76).
It has been made clear that those people who fight for self-glorification or for the exploitation of the weak are in fact friends of the devil; wheres those who raise arms to curb tyranny and aggression, to eradicate evil from the human society, fight in the way of God. Mere fighting is not, therefore, Jihad in Islam; it is the noble objective alone which makes it a sacred pursuit like devotion and prayer. It is narrated on the authority of Abu Musa Ash'ari that once a man went to the Holy Prophet* and said: One man fights for the sake of spoils of war, the second one fights for fame and glory and the third to display his courage and skill; which among them is the fighter for the cause of God? Upon this the Holy Prophet* replied: He who fights with the sole objective that the word of God should become supreme is a Mujahid in the cause of the Lord.
A Mujahid is thus a noble person who offers his life for the achievement of lofty ends. He is actuated by human considerations lifts arms not under the impulse of fury and revenge, but with will, fore-thought, tenacity and fellow-feeling, and his conduct bears the imprint of human intellect, human sympathy and sense of justice.
The Holy Qur'an has explained this point in Sura Anfal in these words:
"O you who believe, when you meet an enemy, be firm, and remember God much, that you may be successful. And obey God and His Apostle. And fall with no disputes, lest ye falter and your strength fail; but be steadfast! For God is with those who patiently persevere. Be not as those who came forth from their dwellings boastfully. And to be seen of men and debar (men) from the way of God. And God encompasses what they do" (viii. 45-46).
Here the Muslims have been exhorted to observe five principles of war:
Be steadfast in the face of the enemy.
Have full reliance on the help of God and remember Him much.
Have the unity of purpose and solidarity of corporate life always before your eyes.
Be fully aware of the lofty purpose before you in fighting.
Don't be proud and boastful in your attitude and behaviour.
Islam has purified even war of all its cruelty and horrors and has made it a" reformative process" to deal with evil. The Holy Qur'an bserves:
"And fight in the way of God against those who fight against you and transgress not the limits. Verily God loves not the transgressors" (ii. 190).
The Holy Prophet* has given clear instructions about the behaviour of the Muslim army. He observed:
"Set out for Jibad in the name of God and for the sake of God. Do not lay hands on the old verging on death, on women, children and babes. Do not steal anything from the booty and collect together all that falls to your lot in the battlefield and do good, for God loves the virtuous and the pious."
So great is the respect for humanly feelings in Islam that even the wanton destruction of enemy's crops or property is strictly forbidden. The righteous Caliphs followed closely the teachings of God and those of His Apostle in letter and spirit the celebrated address which the first Caliph Abu Bakr (God be pleased with him) gave to his army while sending her on the expedition to the Syrian borders is permeated with the noble spirit with which the war in Islam is permitted. He said:
"Stop, O people, that I may give you ten rules for your guidance in the battlefield. Do not commit treachery or deviate from the right path. You must not mutilate dead bodies. Neither kill a child, nor a woman. nor an aged man. Bring no harm to the trees, nor burn them with fire, especially those which are fruitful. Slay not ary of the enemy's flock. save for your food. You are likely to pass by people who have devoted their lives to monast ic services; leave them alone"
It is said that once at the time of conquest, a singing girl was brought to al-Muhajir b. Abu Umayya who had been publicly singing satirical poems about Hadrat Abu Bakr. Muhajir got her hand amputated. When the Caliph heard this news, he was shocked and wrote a letter to Muhajir in the following words:
"I have learnt that you laid hands on a woman who had hurled abuses on me, and, therefore, got her hand amputated. God has not sought vengeance even in the case of polytheism, which is a great crime. He has not permitted mutilation even with regard to manifest infidelity. Try to be considerate and sympathetic in your attitude towards others in future. Never mutilate, because it is a grave offence. God purified Islam and the Muslims from rashness and excessive wrath. You are well aware of the fact that those enemies fell into the hands of the Messenger of God* who had been recklessly abusing him; who had turned him out of his home; and who fought against him, but he never permitted their mutilation."
Another letter written by hadrat 'Umar the Second Caliph, which is addressed to sa'd b. Abu Waqqas, speaks eloquently of the noble spirit with which the Muslims have bear exhorted to take up arms:
"Always search your minds and hearts and stress upon your men the need of perfect integrity and sincerity in the cause of God. There should be no material end before them in laying down their lives. but they abould deem it a means whereby they can please their Lord and entitle them. selves to His favour: such a spirit of selflessness should be inculcated in the minds of those who unfortunately lack it. Be firm in the thick of the battle as God helps man according to the perseverance that he shows in the cause of His faith and he would be rewarded in accordance with the spirit of sacrifice which he displays for the sake of the Lord. Be careful that those who have been entrusted to your care receive no harm at your hands and are never deprived of any of their legitimate rights.
Such in fact is the humane and noble attitude which Islam exhorts its followers to adopt on the battlefield where passions are generally let loose. It is an attitude the like of which is not to be found in the history of any other nation. Has the world any code of military ethics more noble and compassionate than this?" The moral tone adopted by the Caliph Abu Bakr in his instructions to the Syrian army was," says a Christian historian," so unlike the principles of the Roman government that it must have commanded profound attention from the subject people-such a proclamation announced to Jews and Christians sentiments of justice and principles of toleration which neither Roman emperors nor orthodox bishops had ever adopted as the rule of conduct."
Western scholars have indulged in a good deal of mud-slinging on the question of the use of the sword in Islam. But if one were to reflect calmly on this point one would be convinced that the sword has not been used recklessly by the Muslims; it has been wielded purely with humane feelings in the wider interest of humanity. Utmost regard was always shown to human life, honour and property even on the battlefield. That is why in all the eighty-two encounters between the Muslims and the non-Muslims during the life of the Holy Prophet (may peace he upon him), only 1018 persons lost their lives on both sides. Out of this 259 were Muslims, whereas the remaining 759 belonged to the opposite camp. One wonders at the audacity of these writers only when one compares the religious wars of Charles the Great, in which 4300 pagan Saxons were killed in cold blood, when one recalls the" famous answer by which the Papal Legate, in the Albigensian war, quieted the scruples of a too conscientious general, 'Kill all, God will know His own'.... When we recall the Spanish Inquisition, the conquest of Mexico and Peru, the massacre of St. Bartholomew, and the sack of Magdeburg by Tilly."
It is indeed strange that the criticism on the use of sword by Muslims emanates from those whose hands are soiled in the blood of countless innocent human beings, by those who exult in the techniques of homicide, who have depersonalised warfare to such an extent that millions of innocent men and women are put to death and numberless are thrown into concentration camps and flogged with steel rods and ox-hide whips, and all this is done without any qualm of conscience. As human beings. we hang our heads down in shame when we think of the horrifying atrocities which have been perpetrated by the modern civilised men. It is estimated that. in the First World War, ten million soldiers were killed and an equal number of civilians lost their lives, and twenty million died on account of widespread epidemics and famines throughout the world as an aftermath of this war. Economic costs are estimated at $ 338,000,000,000 of which $ 186,000,000,000 were direct costs.
The losses in the Second World War were staggeringly greater as compared to those in the first one. Twenty-two million persons were killed and thirty-four million were wounded. The estimated cost of the war was $ 1, 348. 000,000,000 of which $ 1, 167,000,000,000 consisted of direct military costs.
It is significant that in the Korean War, the first instance in which an international organisation for establishing peace utilised military force to suppress aggression, more than one million persons were killed which added to the civilian deaths in Korea and totalled about five millions.
Ibn 'Aun reported: I wrote to Nafi' inquiring from him whether it was necessary to extend (to the disbelievers) an invitation to accept (Islam) before m". ing them in fight. He wrote (in reply) to me that it was necessary in the early days of Islam. The Messenger of God* made a raid upon Banu Mustaliq while they were unaware and their cattle were having a drink at the water. He killed those who fought and imprisoned others. On that very day, he captured Juwairiya bint al-Harith. Nafi' said that this tradition was related to him by Abdullah b. Umar who (himself) was among the raiding troops.
This hadith has been narrated on the authority of Ibn 'Aun and the name of Juwairiya bint al-Harith was mentioned beyond any doubt.
It has been reported from Sulaiman b. Buraid through his father that when the Messenger of God* appointed anyone as leader of an army or detachment he would especially exhort him to fear God and to be good to the Muslims who were with him. He would say: Fight in the name of God and in the way of God. Fight against those who disbelieve in God. Make a holy war, do not embezzle the spoils; do not break your pledge; and do not mutilate (the dead) bodies; do not kill the children. When you meet your enemies who are polytheists, invite them to three courses of action. If they respond to any one of these, you also accept it and withold yourself from doing them any harm. Invite them to (accept) Islam; if they respond to you, accept it from them and desist from fighting against them. Then invite them to migrate from their lands to the land of Muhairs and inform them that, if they do so, they shall have all the privileges and obligations of the Muhajirs. If they refuse to migrate, tell them that they will have the status of Bedouin Muilims and will be subjected to the Commands of God like other Muslims, but they will not get any share from the spoils of war or Fai' except when they actually fight with the Muslims (against the disbelievers). If they refuse to accept Islam, demand from them the Jizya. If they agree to pay, accept it from them and hold off your hands. If they refuse to pay the tax, seek God's help and fight them. When you lay siege to a fort and the besieged appeal to you for protection in the name of God and His Prophet, do not accord to them the guarantee of God and His Prophet, but accord to them your own guarantee and the guarantee of your companions for it is a lesser sin that the security given by you or your companions be disregarded than that the security granted in the name of God and His Prophet be violated When you besiege a fort and the besieged want you to let them out in accordance with God's Command, do not let them come out in accordance with His Command, but do so at your (own) command, for you do not know whether or not you will be able to carry out God's behest with regard to them.
Sulaiman b. Buraida repotted on the authority of his father that when God's Messenger* sent an Amir with a detachment he called him and advised him. The rest of the hadith is the same.
This hadith has been transmitted on the authority of Shu'ba.
It has been narrated on the authority of Abu Masa that when the Messenger of God* deputed any of his Companions on a mission, he would say: Give tidings (to the people) ; do not create (in their minds) aversion (towards religion) ; show them leniency and do not be hard upon them.
It has also been narrated by Sa'd b. Abu Burda through his father through his grandfather that the Prophet of God* sent him and Mu'adh (on a mission) to the Yemen, and said (by way of advising them): Show leniency (to the people) ; don't be hard upon them; give them glad tidings (of Divine favours in this world and the Hereafter) ; and do not create aversion. Work in collaboration and don't be divided.
This hadith has been transmitted on the authority of Buraida but for the last two words.
The Messenger of God* has been reported by Anas b. Malik to have said: Show leniency; do not be hard; give solace and do not create aversion.
It has been narrated on the authority of Ibn 'Umar that the Messenger of God* said: When God will gather together, on the Day of Judgment, all the earlier and later generations of mankind, a flag will be raised (to mark off) every person guilty of breach of faith, and it will be announced that this is the perfidy of so and so, son of so and so (to attract the attention of people to his guilt).
This hadith has been narrated on the authority of Ibn Umar through some other Chains of transmitters.
This hadith has been narrated by another chain of transmitters on the authority of the same narrator, with the wording: God will set up a flag for every person guilty of breach of faith on the Day of Judgment, and it will be announced: Look, this is the perfidy of so and so.
Ibn Umar reported that he heard the Messenger of God* saying: There will be a flag for every perfidious person on the Day of Judgment.
'Abdullah reported God's Prophet* as saying: There will be a flag for every perfidious person on the Day of Judgment, and it would be said: Here is the perfidy of so and so.
This hadith has been narrated on the authority of Shu'ba with a slight variation of wording.
It has been narrated on the authority of Abdullah that the Messenger of God* said: There will be for every perfidious person on the Day of Judgment a flag by which he will be recognised. It will be announced: Here is the breach of faith of so and so.
Anas reported God's Messenger* having said this: There would be a flag for every perfidious person on the Day of Judgment by which he will be recognised.
It is narrated on the authority of Abu Sa'id that the Messenger of God* said: On the Day of Judgment there will be a flag fixed behind the buttocks of every person guilty of the breach of faith.
It is narrated on the authority of Abu Sa'id that the Messenger of God* said: On the Day of Judgment there will be a flag for every person guilty of the breach of faith. It will be raised in proportion to the extent of his guilt; and there is no guilt of treachery more serious than the one committed by the ruler of men.
It is narrated on the authority of Jabir that the Messenger of God* said: War is a stratagem.
This hadith has also been narrated on the authority of Abu Huraira.
It has been narrated on the authority of Abu Huraira that the Messenger of God* said: Do not desire an encounter with the enemy; but when you encounter them, be firm.
It is narrated by Abu Nadr that he learnt from a letter sent by a man from the Aslam tribe, who was a Companion of the Holy Prophet* and whose name was 'Abdullah b. Abu Aufa, to 'Umar b. 'Ubaidullah when the latter marched upon Haruriyya (Khawarij) informing him that the Messenger of God* in one of those days when lie was confronting the enemy waited until the sun had declined. Then he stood up (to address the people) and said: O ye men, do not wish for an encounter with the enemy. Pray to God to grant you security; (but) when you (have to) encounter them exercise patience, and you should know that Paradise is under the shadows of the swords. Then the Messenger of God* stood up (again) and said: O God. Revealer of the Book, Disperser of the clouds, Defeater of the hordes, put our enemy to rout and help us against them.
It is narrated on the authority of Ibn Abu Aufa that the Messenger of God* cursed the tribes (who had marched upon Medina with a combined force in 5 H) and said: O God, Revealer of the Book, swift in (taking) account, put the tribes to rout. O Lord, defeat them and shake them.
This hadith has been transmitted on the authority of Ibn Abu Aufa with a slight variation of words.
This hadith has been narrated on the authority of Ibn 'Uyaina through another chain of transmitters (who added the words)" the Disperser of clouds" in his narration.
It is narrated on the authority of Anas that the Messenger of God* said on the day of the Battle of Ubud: O God, if Thou wilt (defeat Muslims), there will be none on the earth to worship Thee.
It is narrated on the authority of 'Abdullah that a woman was found killed in one of the battles fought by the Messenger of God*. He disapproved of the killing of women and children.
It is narrated by Ibn 'Umar that a woman was found killed in one of these battles; so the Messenger of God* forbade the killing of women and children.
It is reported on the authority of Sa'b b. Jaththama that the Prophet of God*, when asked about the women and children of the polytheists being killed during the night raid, said: They are from them.
It is narrated by Sa'b b. Jaththama that he said (to the Holy Prophet): Messenger of God, we kill the children of the polytheists during the night raids. He said: They are from them.
Sa'b b. Jaththama has narrated that the Prophet* asked: What about the children of polytheists killed by the cavalry during the night raid? He said: They are from them.
It is narrated on the authority of 'Abdullah that the Messenger of God* ordered the date-palms of Banu Nadir to be burnt and cut. These palms were at Buwaira. Qutaibah and Ibn Rumh in their versions of the tradition have added: So God, the Glorious and Exalted, revealed the verse: " Whatever trees you have cut down or left standing on their trunks, it was with the permission of God so that He may disgrace the evil-doers" (lix. 5).
It is narrated on the authority of Ibn Umar that the Messenger of God* caused the date-palms of Banu Nadir to be cut down and burnt. It is in this connection that Hassan (the poet) said:
It was easy for the nobles of Quraish to barn Buwaira whose sparks were flying in all directions.
in the same connection was revealed the Qur'anic verse: " Whatever trees you have cut down or left standing on their trunks."
'Abdullah b. Umar reported that God's Apostle* burnt the date-palms of Banu Nadir.
It has been narrated by Abu Huraira that the Messenger of God* said: One of the Prophets made a holy war. He said to his followers: One who has married a woman and wants to consummate to his marriage but has not yet done so; another who has built a house but has not yet erected its roof; and another who has bought goats and pregnantshe-camels and is waiting for their offspring-will not accommpany me. So he marched on and approached a village at or about the time of the Asr prayers. He said to the sun: Thou art subserviant (to God) and so am I. O God, stop it for me a little. It was stopped for him until God granted him victory. The people gathered the spoils of war (at one place). A fire approached the spoils to devour them, but it did not devour them. He (the Holy Prophet) said: Some of you have been guilty of misappropriation. So one man from each tribe should swear fealty to me. The did so (putting their hands into his). The hand of one man stuck to his hand and the Prophet* said: Your tribe is guilty of misappropriation. Let all the members of your tribe swear fealty to me one by one. They did so, when the hands of two or three persons got stuck with his hand. He said: You have misappropriated. So they took out gold equal in volume to the head of a cow. They-placed it among the spoils on the earth. Then the fire approached the spoils and devoured them. The spoils of war were not made lawful for any people before us, This is because God saw our weakness and humility and made them lawful for us.
A hadith has been narrated by Mus'ab b. Sa'd who heard it from his father as saying: My father took a sword from Khums and brought it to the Holy Prophet* and said: Grant it to me. He refused. At this God revealed (the Qur'anic verse): " They ask thee concerning the spoils of war. Say: The spoils of war are for God and the Apostle" (viii. 1).
A hadith has been narrated by Mus'ab b. Sa'd who heard it from his father as saying: " Four verses of the Qur'an have been revealed about me. I found a sword (among the spoils of war). It was brought to the Holy Prophet*. He (my father) said: Messenger of God, bestow it upon me. The Apostle of God* said: Place it there. Then he (my father) stood up and the Messenger of God* said to him: Place it from where you got it. (At this) he (my father) said again: Messenger of God, bestow it upon me Shall I be treated like one who has no share in (the booty)? The Apostle of God (may peace be upon him said: Place it from where you got it. At this was revealed the verse: " They ask thee about the spoils of war.... Say: The spoils of war are for God and the Messenger"
It has been narrated on the authority of Ibn Umar that the Prophet* sent an expedition to Najd and I was among the troops. They got a large number of camels as a booty. Eleven or twelve camels fell to the lot of every fighter and each of them also got one extra camel.
Ibn 'Umar reported that God's Messenger* sent an expedition to Najd and Ibn Umar was also among the troops, and their share (of the spoils) came to twelve camels and they were given one camel over and above that. and God's Messenger* did not make any change in it.
It has been narrated by Ibn 'Umar that the Messenger of God* sent an expedition to Najd, and I (also) went with the troops. We got camels and goats as spoils of war, and our share amounted to twelve camels per head, and the Messenger of God* gave an extra camel to each of us.
This hadith has been narrated on the authority of 'Ubaidullah with the same chain of transmitters.
Ibn Aun said: I wrote to Nafi' asking him about Nafl (spoils of war) and be wrote to me that Ibn 'Umar was among that expedition. (The rest of the hadith is the same.)
A hadith has been narrated by Salim who learnt it from his father and said: The Messenger of God* gave us an extra (camel) besides our share of Khums; (and in this extra share) I got a Sharif (and a Sharif is a big old camel).
Ibn Shihab reported: It reached me through Ibn Umar that God's Messenger* gave a share of spoils to the troop. The rest of the hadith is the same.
It has been narrated on the authority of Abdullah b. 'Umar that the Messenger of God* used to give (from the spoils of war) to small troops seat on expeditions something more than the due share of each fighter in a large force. And Khums (one-fifth of the total spoils) was to be reserved (for God and His Apostle) in all cases.
Abu Muammad al-Ansari, who was the close companion of Abu Qatada. narrated the hadith (which follows).
Abu Muhammad, the freed slave of Abu Qatada reported on the authority of Abu Qatda and narrated the hadith.
Abu Qatada reported: We accompanied the Messenger of God* on an expedition in the year of the Battle of Hunain. When we encountered the enemy, (some of the Muslims turned back (in fear). I saw that a man from the polytheists overpowered one of the Muslims. I turned round and attacked him from behind giving a blow between his neck and shoulder. He turned towards me and grappled with me in such a way that I began to see death staring me in the face. Then death overtook him and left me alone. I joined 'Umar b. al-Khattab who was saying: What has happened to the people (that they are retreating)? I said: It is the Decree of God. Then the people returned. (The battle ended in a victory for the Muslims) and the Messenger of God* sat down (to distribute the spoils of war). He said: One who has killed an enemy and can bring evidence to prove it will get his belongings. So I stood up and said: Who will give evidence for me? Then I sat down. Then he (the Holy Prophet) said like this. I stood up (again) and said: Who will bear witness for me? He (the Holy Prophet) made the same observation the third time, and I stood up (once again). Now the Messenger of God* said: What has happened to you, O Abu Qatada? Then I related the (whole) story, to him. At this, one of the people said: He has told the truth. Messenger of God 1 The belongings of the enemy killed by him are with me. Persuade him to forgo his right (in my favour). (Objecting to this proposal) Abu Bakr said: BY God, this will not happen. The Messenger of God* will not like to deprive one of the lions from among the lions of God who fight in the cause of God and His Messenger and give thee his share of the booty. So the Messenger of God (may peace he upon him) said: He (Abu Bakr) has told the truth, and so give the belongings to him (Abu Qatada). So he gave them to me. I sold the armour (which was a part of my share of the booty) and bought with the sale proceeds a garden in the street of Banu Salama. This was the first property I acquired after embracing Islam.
In a version of the hadith narrated by Laith, the words uttered by Abu Bakr are: " No, never! He will not give it to a fox from the Quraish leaving aside a lion from the lions of God among...." And the hadith is closed with the words: " The first property I acquired."
It has been narrated on the authority of 'Abd al-Rahman b. Auf who said: While I was standing in the battle array on the Day of Badr, I looked towards my right and my left, and found myself between two boys from the Ansar quite young in age. I wished I were between stronger persons. One of them made a sign to me and. said: Uncle, do you recognise Abu Jahl? 1 said: Yes. What do you want to do with him, O my nephew? He said: I have been told that he abuses the Messenger of God*. By God, in Whose Hand is my life, if I see him (I will grapple with him) and will not leave him until one of us who is destined to die earlier is killed. The narrator said: I wondered at this. Then the other made a sign to me and said similar words. Soon after I saw Abu Jahl. He was moving about among men. I said to the two boys: Don't you see? He is the man you were inquiring about. (As soon as they heard this), they dashed towards him, struck him with their swords until he was killed. Then they returned to the Messenger of God* and informed him (to this effect). He asked: Which of you has killed him? Each one of them said: I have killed him. He said: Have you wiped your swords? They said: No. He examined their swords and said: Both of you have killed him. He then decided that the belongings of Abu Jahl he handed over to Mu'adh b. Amr b. al-Jamuh. And the two boys were Mu'adh b. Amr b. Jawth and Mu'adh b. Afra.
Auf b. Malik has narrated that a man from the Himyar tribe killed an enemy and wanted to take the booty. Khalid b. Walid, who was the commander over them, forbade, him. 'Auf b Malik (the narrator) came to the Messenger of God* and informed him (to this effect). The latter asked Khalid: What prevented you from giving the booty to him? Khalid said: I thought it was too much. He (the Holy Prophet) said: Hand it over to him. Now when Khalid by Auf, the latter pulled him by his cloak and said (by way of chafing him): Hasn't the same thing happened what I reported to you from the Messenger of God*? When the Messenger of God* heard it. he was angry (and said): Khalid, don't give him, Khalid, don't give him. Are you going to desert the commanders appointed by roe? Your similitude and theirs is like a person who took camels and sheep for grazing. He grazed them and when it was time for them to have a drink, he brought them to a pool. So they drank from it, drinking away its clear water and leaving the turbid water below So the clear water (i.e. the best reward) is for you and the turbid water (i e. blame) is for them.
It has been narrated on the authority of Auf b. Malik al-Ashja'i who said: I joined the expedition that marched under Zaid b. Haritha to Muta, and I received reinformcement from the Yemen. (After this introduction), the narrator narrated the tradition that had gone before except that in his version Auf was reported to have said (to Khalid): Khalid, didn't you know that the Messenger of God* had decided In favour of giving the booty (sized from an enemy) to one who killed him? He (Khalid) said: Yes. but I thought it was too much.
It has been reported by Salama b. al-Akwa': We fought the Battle of Hawazin along with the Messenger of God*. (One day) when we were having our breakfast with the Messenger of God*, a man came riding a red camel. He made it kneel down, extracted a strip of leather from its girth and tethered the camel with it. Then he began to take food with the people and look (curiously around). We were in a poor condition as some of us were on foot (being without any riding animals). All of a sudden, he left us hurriedy, came to his camel, untethered it, made it kneel down, mounted it and urged the beast which ran off with him. A man on a brown rhe-camel chased him (taking him for a spy). Salama (the narrator) said: I followed on foot. I ran on until I was near the thigh of the she-camel. I advanced further until I was near the haunches of the camel. I advanced still further until I caught hold of the nosestring of the camel. I made it kneel down. As soon as it placed its knee on the ground, I drew my sword and struck at the head, of the rider who fell down. I brought the camel driving it along with the man's baggage and weapons. The Messenger of God* came forward to meet me and the people were with him. He asked: Who has killed the man? The people said: Ibn Akwa'. He said: Everything of the man is for him (Ibn Akwa').
It has been narrated on the authority of Salama (b. al-Akwa') who said: We fought against the Fazara and Abu Bakr was the commander over us. He had been appointed by the Messenger oi God*. When we were onlv at an hour's distance from the water of the enemy, Abu Bakr ordered us to attack. We made a halt during the last part of the night tor rest and then we attacked from all sides and reached their watering-place where a battle was fought. Some of the enemies were killed and some were taken prisoners. I saw a group of persons that consisted of women and children. I was afraid lest they should reach the mountain before me, so I shot an arrow between them and the mountain. When they saw the arrow, they stopped. So I brought them, driving them along. Among them was a woman from Banu Fazara. She was wearing a leather coat. With her was her daughter who was one of the prettiest girls in Arabia. I drove them along until I brought them to Abu Bakr who bestowed that girl upon me as a prize. So we arrived in Medina. I had not yet disrobed her when the Messenger of God* met me in the street and said: Give me that girl, O Salama. I said: Messenger of God, she has fascinated me. I had not yet disrobed her. When on the next day. the Messenger of God* ag;tin met me in the street, he said: O Salama, give me that girl, may God bless your father. I said: She is for you. Messenger of God! By God. I have not yet disrobed her. The Messenger of God* sent her to the people of Mecca, and surrendered her as ransom for a number of Muslims who had been kept as prisoners at Mecca.
It has been narrated on the authority of Abu Huraira that the Messenger of God* said: If you come to a township (which has surrendered without a formal war) and stay therein, you have a share (that will be in the form of an award) in (the properties obtained from) it. If a township disobeys God and His Messenger (and actually fights against the Muslims) one-fifth of the booty seized therefrom is for God and His Apostle and the rest is for you.
It has been narrated on the authority of Umar, who said: The properties abandoned by Banu Nadir were the ones which God bestowed upon His Apostle for which no expedition was undertaken either with cavalry or camelry. These properties were particularly meant for the Holy Prophet*. He would meet the annual expenditure of his family from the income thereof, and would spend what remained for purchasing horses and weapons as preparation for Jihad.
This hadith has been narrated on the authority of Zuhri.
It is reported by Zuhri that this tradition was narrated to him by Malik b. Aus who said: Umar b. al-Khattab sent for me and I came to him when the day had advanced. I found him in his house sitting on his bare bed-stead, reclining on a leather pillow. He said (to me): Malik, some people of your tribe have hastened to me (with a request for help). I have ordered a little money for them. Take it and distribute it among them. I said: I wish you had ordered somebody else to do this job. He said: Malik, take it (and do what you have been told). At this moment (his man-servant) Yarfa' came in and said: Commander of the Faithful, what do you say about Uthman, Abd al-Rabman b. 'Auf, Zubair and Sa'd (who have come to seek an audience with you)? He said: Yes, and permitted them. so they entered. Then he (Yarfa') came again and said: What do you say about 'Ali and Abbas (who are present at the door)? He said: Yes, and permitted them to enter. Abbas said: Commander of the Faithful, decide (the dispute) between me and this sinful, treacherous, dishonest liar. The people (who were present) also said: Yes. Commander of the Faithful, do decide (the dispute) and have mercy on them. Malik b. Aus said: I could well imagine that they had sent them in advance for this purpose (by 'Ali and Abbas). 'Umar said: Wait and be patient. I adjure you by God by Whose order the heavens and the earth are sustained, don't you know that the Messenger of God* said: " We (prophets) do not have any heirs; what we leave behind is (to be given in) charity"? They said: Yes. Then he turned to Abbas and 'Ali and said: I adjure you both by God by Whose order the heavens and earth are sustained, don't you know that the Messenger of God* said: " We do not have any heirs; what we leave behind is (to be given in) charity"? They (too) said: Yes. (Then) Umar said: God, the Glorious and Exalted, had done to His Messenger* a special favour that He has not done to anyone else except him. He quoted the Qur'anic verse: " What God has bestowed upon His Apostle from (the properties) of the people of township is for God and His Messenger". The narrator said: I do not know whether he also recited the previous verse or not. Umar continued: The Messenger of God* distrbuted among you the properties abandoned by Banu Nadir. By God, he never preferred himself over you and never appropriated anything to your exclusion. (After a fair distribution in this way) this property was left over.
The Messenger of God* would meet from its income his annual expenditure, and what remained would be deposited in the Bait-ul-Mal. (Continuing further) he said: I adjure you by God by Whose order the heavens and the earth are sustained. Do you know this? They said: Yes. Then he adjured Abbas and 'All as he had adjured the other persons and asked: Do you both know this? They said: Yes. He said: When the Messenger of God* passed away, Abu Bakr said: " I am the successor of the Messenger of God*." Both of you came to demand your shares from the property (left behind by the Messenger of God). (Referring to Hadrat 'Abbas), he said: You demanded your share from the property of your nephew, and he (referring to 'Ali) demanded a share on behalf of his wife from the property of her father. Abu Bakr~ said: The Messenger of God* had said: " We do not have any heirs; what we leave behind is (to be given in) charity." So both of you thought him to be a liar, sinful, treacherous and dishonest. And God knows that he was true, virtuous, well-guided and a follower of truth. When Abu Bakr passed away and (I have become) the successor of the Messenger of God* and Abu Bakr~, you thought me to be a liar, sinful, treacherous and dishonest. And God knows that I am true, virtuous, well-guided and a follower of truth. I became the guardian of this property. Then you as well as he came to me. Both of you have come and your purpose is identical. You said: Entrust the property to us. I said: If you wish that I should entrust it to you, it will be on the condition that both of you will undertake to abide by a pledge made with God that you will use it in the same way as the Messenger of God* used it. So both of you got it. He said: Wasn't it like this? They said: Yes. He said: Then you have (again) come to me with the request that I should adjudge between you. No, by God. I will not give any other judgment except this until the arrival of the Doomsday. If you are unable to hold the property on this condition, return it to me.
The same hadith has been narrated by a different chain of transmitters with a slight variation in wording: 'Umar b. al-Khattab sent for me and said: Some families from your tribe have come to me (then follows the foregoing hadith) by Malik with the difference that the Messenger of God* would spend on his family for a year. And sometimes Ma'mar said: He would retain sustenance for his family for a year, and what was left of that he spent in the cause of God, the Majestic and Exalted.
It is narrated on the authority of 'A'isha who said: When the Messenger of God* passed away, his wives made up their minds to send 'Uthman b. 'Affan (as their spokesman) to Abu Bakr to demand from him their share from the legacy of the Holy Prophet*. (At this), A'isha said to them: Hasn't the Messenger of God* said: " We (Prophets) do not have any heirs; what we leave behind is (to be given in) charity"?
It is narrated on the authority of Urwa b. Zubair who narrated from A'isha that she informed him that Fatima, daughter of the Messenger of God*, sent someone to Abu Bakr to demand from him her share of the legacy left by the Messenger of God* from what God had bestowed upon him at Medina and Fadak and what was left from one-filth of the income (annually received) from Khaibar. Abu Bakr said: The Messenger of God* said: " We (prophets) do not have any heirs; what we leave behind is (to be given in) charity." The household of the Messenger of God* will live on the income from these properties, but, by God, I will not change the charity of the Messenger of God* from the condition in which it was in his own time. I will do the same with it as the Messenger of God (may peace be upun him) himself used to do. So Abu Bakr refused to hand over anything from it to Fatima who got angry with Abu Bakr for this reason. She forsook him and did not talk to him until the end of her life. She lived for six months after the death of the Messenger of God*. When she died, her husband. 'Ali b. Abu Talib, buried her at night. He did not inform Abu Bakr about her death and offered the funeral prayer over her himself. During the lifetime of Fatima, 'All received (special) regard from the people. After she had died, he felt estrangement in the faces of the people towards him. So he sought to make peace with Abu Bakr and offer his allegiance to him. He had not yet owed allegiance to him as Caliph during these months. He sent a person to Abu Bakr requesting him to visit him unaccompanied by anyone (disapproving the presence of Umar). 'Umar said to Abu Bakr: BY God, you will not visit them alone. Abu Bakr said: What will they do to me? By God, I will visit them. And he did pay them a visit alone. 'All recited Tashahhud (as it is done in the beginning of a religious sermon) ; then said: We recognise your moral excellence and what God has bestowed upon you. We do not envy the favour (i.e. the Catiphate) which God nas conferred upon you; but you have done it (assumed the position of Caliph) alone (without consulting us), and we thought we had a right (to be consulted) on account of our kinship with the Messenger of God*. He continued to talk to Abu Bakr (in this vein) until the latter's eyes welled up with tears. Then Abd Bakr spoke and said: By God, in Whose Hand is my life, the kinship of the Messenger of God* is dearer to me than the kinship of my own people. As regards the dispute that has arisen between you and me about these properties, I have not deviated from the right course and I have not given up doing about them what the Messenger of God* used to do. So 'Ali said to Abu Bakr: This aftetnoon is (fixed) for (swearing) allegiance (to you). So when Abu Bakr had finished his Zuhr prayer, he ascended the pulpit and recited Tashahhud, and described the status of 'Ali, his delay in swearing allegiance and the excuse which lie had offered to him (for this delay). (After this) he asked for God's forgiveness. Then 'Ali b. Abu Talib recited the Tashahhud. extolled the merits of Abu Bakr and (said that) his action was nott prompted by any jealousy of Abu Bakr on his part or his refusal to accept the high position which God had conferred upon him, (adding: ) But we were of the opinion that we should have a share in the government, but the matter had been decided without taking us into confidence, and this displeased us. (Hence the delay in offering allegiance. The Muslims were pleased with this (explanation) and they said: You have done the right thing. The Muslims were (again) favourably inclined to 'Ali since he adopted the proper course of action.
It has been narrated on the authority of 'A'isha that Fatima and 'Abbas approached Abu Bakr, soliciting transfer of the legacy of the Messenger of God* to them. At that time, they were demanding his (Holy Prophet's) lands at Fadak and his share from Khaibar. Abu Bakr said to them: I have heard from the Messenger of God*. Then he quoted the hadith having nearly the same meaning as the one which has been narrated by Uqail on the authority of al-Zuhri (and which his gone before) except that in his version he said: Then 'Ali stood up, extolled the merits of Abu Bakr mentioned his superiority, and his earlier acceptance of Islam. Then he walked to Abu Bakr and swore allegiance to him. (At this) people turned towards 'Ali and said: you have done the right thing. And they became favourably inclined to 'Ali after he had adopted the proper course of action.
It has been narrated by 'Urwa b Zubair on the authority of 'A'isha, wife of the Holy Prophet*, that Fatima, daughter of the Messenger of God*, requested Abu Bakr, after the death of the Messenger of God*, that he should set apart her share from what the Messenger of God* had left from the properties that God had bestowed upon him. Abu Bakr said to her: The Messenger of God (may peace be npon him) said: " We do not have any heirs; what we leave behind is Sadaqa (charity)." The narrator said: She (Fatima) lived six months after the death of the Messenger of God* and she used to demand from Abu Bakr her share from the legacy of the Messenger of God* from Khaibar, Fadak and his charitable endowments at Medina. Abu Bakr refused to give her this, and said: I am not going to give up doing anything which the Messenger of God* used to do. I am afraid that it I go against his instructions in any matter I shall deviate from the right course. So far as the charitable endowments at Medina were concerned, 'Umar handed them over to 'All and Abbas, but 'Ali got the better of him (and kept the property under his exclusive possession). And as far as Khaibar and Fadak were concerned 'Umar kept them with him, and said: These are the endowments of the Messenger of God* (to the Umma). Their income was spent on the discharge of the responsibilities that devolved upon him on the emergencies he had to meet. And their management was to be in the hands of one who managed the affairs (of the Islamic State). The narrator said: They have been managed as such up to this day.
It has been narrated on the authority of Abu Huraira that the Messenger of God* said: My heirs cannot share even a dinar (from my legacy) ; what I leave behind after paving mtintenance allowance to my wives and remuneration to my manager is (to go in) charity.
A similar hadith has been narrated on the authority of Abu Zinad through a different chain of transmitters.
It his been narrated on the authority of Abu Huraira that the Messenger of God* said: " We do not have any heirs; what we leave behind is a charitable endowment."
It has been narrated on the authority of Ibn Umar that the Messenger of God* allowed two shares from the spoils to the horseman and one share to the footman.
The same tradition has been narrated on the authority of Ubaidullah by a different chain of transmitters who do not mention the words: " from the booty".
It has been narrated on the authority of 'Umar b. al-Khattab who said: When it was the day on which the Battle of Badr was fought, the Messenger of God* cast a glance at the infidels, and they were one thousand while his own Companions were three hundred and nineteen. The Holy Prophet* turned (his face) towards the Qibla Then he stretched his hands and began his supplication to his Lord: " O God, accomplish for me what Thou hast promised to me. O God, bring about what Thou hast promised to me. O God, if this small band of Muslims is destroyed. Thou will not be worshipped on this earth." He continued his supplication to his Lord, stretching his hands, facing the Qibla, until his mantle slipped down from his shoulders. So Abu Bakr came to him, picked up his mantle and put it on his shoulders. Then he embraced him from behind and said:. Prophet of God, this prayer of yours to your Lord will suffice you, and He will fulfil for you what He has promised you. So God, the Glorious and Exalted, revealed (the Qur'anic verse): " When ye appealed to your Lord for help, He responded to your call (saying): I will help you with one thousand angels coming in succession." So God helped him with angels.
Abu Zumail said that the badith was narrated to him by Ibn 'Abbas who said: While on that day a Muslim was chasing a disbeliever who was going ahead of him, he heard over him' the swishing of the whip and the voice of the rider saying: Go ahead, Haizi'm! He glanced at the polytheist who had (now) fallen down on his back. When he looked at him (carefully he found that) there was a scar on his nose and his face was torn as if it had been lashed with a whip, and had turned green with its poison. An Ansari came to the Messenger of God* and related this (event) to him. He said: You have told the truth. This was the help from the third heaven. The Muslims that day (i.e. the day of the Battle of Badr) killed seventy persons and captured seventy. The Messenger of God* said to Abu Bakr and 'Umar~: What is your opinion about these captives? Abu Bakr said: They are our kith and kin. I think you should release them after getting from them a ransom. This will be a source of strength to us against the infidels. It is quite possible that God may guide them to Islam. Then the Messenger of God* said: What is your opinion. Ibn Khattab? He said: Messenger of God. I do not hold the same opinion as Abu Bakr. I am of the opinion that you should hand them over to us so that we may cut off their heads. Hand over 'Aqil to 'Ali that he may cut off his head, and hand over such and such relative to me that I may but off his head. They are leaders of the disbelievers and veterans among them. The Messenger of God* approved the opinion of Abu Bakr and did not approve what I said The next day when I came to the Messenger of God*, I found that both he and Abu Bakr were sitting shedding tears. I said: Messenger of God, why are you and your Companion shedding tears? Tell me the reason. For I will weep ate, if not, I will at least pretend to weep in sympathy with you. The Messenger of God* said: I weep for what has happened to your companions for taking ransom (from the prisoners). I was shown the torture to which they were subjected. It was brought to me as close as this tree. (He pointed to a tree close to him.) Then God revealed the verse: " It is not befitting for a prophet that he should take prisoners until the force of the disbelievers has been crushed..." to the end of the verse: " so eat ye the spoils of war, (it is) lawful and pure. So God made booty lawful for them."
It has been narrated on the authority of Abu Huraira who said: The Messenger of God* sent some horsemen to Najd. They captured a man. He was from the tribe of Banu Hanifa and was called Thumama b. Uthal. He was the chief of the people of Yamama. People bound him with one of the pillars of the mosque. The Messenger of God* came out to (see) him. He said: O Thumama, what do you think? He replied: Muhammad, I have good opinion of you. If you kill me, you will kill a person who has spilt blood. If you do me a favour, you will do a favour to a grateful person. If you want wealth, ask and you will get what you will demand. The Messenger of God (may peace be pon him) lefthim (in this condition) for two days, (and came to him again) and said: What do you think, O Thumama? He replied: What I have already told you. If you do a favour, you will do a favour to a grateful person. If you kill me, you will kill a person who has spilt blood. If you want wealth, ask and you will get what you will demand. The Messenger of God* left him until the next day when he (came to him again) and said: What do you think, O Thumama? He replied: What I have already told you. If you do me a favour, you will do a favour to a grateful person. If you kill me, you will kill a person who has spilt blood. If you want wealth ask and you will get what you will demand. The Messenger of God* said: Set Thumama free. He went to a palm-grove near the mosque and took a bath. Then he entered the mosque and said: I bear testimony (to the truth) that there is no god but God and I testify that Muhammad is His bondman and His messenger. O Muhammad, by God, there was no face on the earth more hateful to me than your face, but (now) your face has become to me the dearest of all faces. By God, there was no religion more hateful to me than your religion, but (now) your religion has become the dearest of all religions to me. By God, there was no city more hateful to me than your city, but (now) your city has become the dearest of all cities to me. Your horsemen captured me when I intended going for Umra. Now what is your opinion (in the matter)? The Messenger of God* announced good tidings to him and told him to go on 'Umra. When he reached Mecca, somebody said to him: Have you changed your religion? He said: No! I have rather embraced Islam with the Messenger of God*. By God, you will not get a single grain of wheat from Yamama until it is permitted by the Messenger of God*.
The same tradition has been narrated by a different chain of transmitters with a slight difference in the wording.
It has been narrated on the authority of Abu Huraira who said: We were (sitting) in the mosque when the Messenger of God* came to us and said: (Let us) go to the Jews. We went out with him until we came to them. The Messenger of God* stood up and called out to them (saying): O ye assembly of Jews, accept Islam (and) you will be safe. They said: Abu'l-Qasim, you have communicated (God's Message to us). The Messenger of God* said: I want this (i.e. you should admit that God's Message has been communicated to you), accept Islam and you would be safe. They said: Abu'l-Qisim, you have communicated (God's Message). The Messenger of God* said: I want this... - He said to them (the same words) the third time (and on getting the same reply) he added: You should know that the earth belongs to God and His Apostle, and I wish that I should expel you from this land Those of you who have any property with them should sell it, otherwise they should know that the earth belongs to God and His Apostle (and they may have to go away leaving everything behind).
It has been narrated on the authority of Ibn Umar that the Jews of Banu Nadir and Banu Quraizi fought against the Messenger of God* who expelled Banu Nadir, and allowed Quraiza to stay on, and granted favour to them until they too fought against him Then he killed their men, and distributed their women, children and properties among the Muslims, except that some of them had joined the Messenger of God* who granted them security. They embraced Islam. The Messenger of God* turned out all the Jews of Medlina. Banu Qainuqa' (the tribe of 'Abdullah b. Salim) and the Jews of Banu Haritha and every other Jew who was in Medina.
A similar hadith has been transmitted by a different chain of narrators, but the hadith narrated by Ibn Juraij is more detailed and complete.
It has been narrated by 'Umar b. al-Khattib that he heard the Messenger of God* say: I will expel the Jews and Christians from the Arabian Peninsula and will not leave any but Muslim.
This hadith has been narrated on the authority of Zubair with the same chain of transmitters.
It has been narrated on the authority of Abu Sa'id al-Khudri who said: The people of Quraiza surrendered accepting the decision of Sa'd b. Mu'adh about them. Accordingly, the Messenger of God* sent for Sa'd who came to him riding a donkey. When he approached the mosque, the Messenger of God* said to the Ansar: Stand up to receive your chieftain. Then he said (to Sa'd): These people have surrendered accepting your decision. He (Sa'd) said: You will kill their fighters and capture their women and children. (Hearing this), the Propbot (may peace he tpon him) said: You have adjudged by the command of God. The narrator is reported to have said: Perhaps he said: You have adjuged by the decision of a king.
Ibn Muthanna (in his version of the tradition) has not mentioned the alternative words.
Through the same chain of transmitters Shu'ba has narrated the same tradition in which he says that the Messenger of God* said (to Sa'd): You have adjudged according to the command of God. And once he said: you have adjudged by the decision of a king.
It has been narrated on the authority of A'isha who said: Sa'd was wounded on the day of the Battle of the Ditch. A man from the Quraish called Ibn al-Ariqah shot at him an arrow which pierced the artery in the middle of his forearm. The Messenger of God (may peacce be upon him) pitched a tent for him in the mosque and would inquire after him being in close proximity. When he returned from the Ditch and laid down his arms and took a bath, the angel Gabriel appeared to him and he was removing dust from his hair (as if he had just returned from the battle). The latter said: You have laid down arms. By God, we haven't (yet) laid them down. So march against them. The Messenger of God* asked: Where? He poirftad to Banu Quraiza. So the Messenger of God* fought against them. They surrendered at the command of the Messenger of God*, but he referred the decision about them to Sa'd who said: I decide about them that those of them who can fight be killed, their women and children taken prisoners and their properties distributed (among the Muslims).
It has been narrated on the authority of Hisham (who learnt it from his father) that the Messenger of God* said (to Sa'd): You have adjudged their case with the judgment of God. the Exalted and Glorified.
It has been narrated on the authority of 'A'isha that Sa'd's wound became dry and was going to heal when he prayed: O God, surely Thou knowest that nothing is dearer to me than that I should fight for Thy cause against the people who disbeliever Your Messenger* and turned him out (from his native place). If anything yet remains to be decided from the war against the Quraish, spare my life so that I may fight against them in Thy cause. O Lord, I think Thou hast ended the war between us and them. If Thou hast done so, open my wound (so that it may discharge) and cause my death thereby. So the wound begin to bleed from the front part of his neck. The people were not scared except when the blood flowed towards them, and in the mosque along with Sa'd's tent was the tent of Banu Ghifar. They said: O people of the tent, what is it that is coming to us from you? Lo! it was Sa'd's wound that was bleeding and he died thereof.
This tradition has been narrated by Hishim through the same chain of transmitters with a little difference in the wording. He said: (His wound) began to bleed that very night and it continued to bleed until he died. He has made the addition that it was then that (a non-believing) poet said:
Hark, O Sa'd, Sa'd of Banu Mu'adh,
What have the Quraiaa and Nadir done?
By thy life! Sa'd b. Mu'adh>br> Was steadfast on the morn they departed.
You have left your cooking-pot empty,
While the cooking-pot of the people is hot and boiling.
Abu Hubab the nobleman has said,
O Qainuqa', do not depart.
They were weighty in their country
just aa rocks are weighty in Maitan.
It has been narrated on the authority of Abdullah who said: On the day he returned from the Battle of Ahzab, the Messenger of God* made for us an announcement that nobody would say his Zuhr prayer but in the quarters of Banu Quraiza (Some) people, being afraid that the time for prayer would expire, said their prayers before reaching the street of Banu Quraiza. The others said: We will not say our prayer except where the Messenger of God* has ordered us to say it even if the time expires. (When he learned of the difference in the view of the two groups of the people, the Messenger of God (may peace be tipon him) did not blame anyone from the two groups.
It has been narrated on the authority of Anas b. Malik who said: When the Muhajirs migrated from Mecca to Medina; they came (in a state that) they had not anything (i.e. money) in theirhands, while the Ansar possessed lands and date palms. They divided their properties with the Muhajirs. The Ansar divided and gave them on the condition that they would give half the fruit from the orchards every year, and the Muhajirs would recompense them by working with them and putting in labour. The mother of Anas b. Malik was called Umm Sulaim and she was also the mother of 'Abdullah b. Talha who was a brother of Anas from his mother's side. The mother of Anas had given the Messenger of God* her date-palms. He bestowed them upon Umm Aiman, the slave-girl who had been freed by him and was the mother of Usama b. Zaid. When the Messenger of God* had finished the war with the people of Khaibar and returned to Medina, the Muhajirs returned to the Ansar all the gifts which they had given them out of the fruits. (Anas b. Malik said: ) The Messenger of. God* returned to my mother her date-palms and gave to Umm Aiman instead of them date-palms from his orchard. Ibn Shihab says that Umm Aiman was the mother of Usama b. Zaid who was the slave-girl of 'Abdullah b. 'Abd-ul-Muttalib and hailed from Abyssinia. When Amina gave birth to the Messenger of God* after the death of his father, Umm Aiman used to nurse him until he grew up. He (later on) freed her and married her to Zaid b. Haritha. She died five months after the death of the Messenger of God (may peace be upon him).
It has been narrated by Anas that (after his migration to Medina) a person placed at the Prophet's* disposal some date-palms growing on his land until the lands of Quraiza and Nadir were conquered. Then he began to return to him whatever he had received. (In this connection) my people told me to approach the Messenger of God* and ask from him what his people had given him or a portion thereof, but the Messenger of God* had bestowed those trees upon Umm Aiman. So I came to the Prophet* and he gave hem (back) to me. Umm Aiman (also) came (at this time). She put the cloth round my neck and said: No, by God, we will not give to, you what he has granted to me. The Holy Prophet* said: Umm Aiman, let him have them and for you are such and such trees instead. But she said: By God, there is no god besides Him. No, never! The Holy Prophet* continued saying: (You will get) such and such. until he had granted her ten times or nearly ten times more (than the original gift).
It has been narrated on the authority of Abdullah b. Mughaffal who said I found a bag containing fat on the day of the Battle of Khaibar. I caught hold of it and said: I will not give anything today from it to anybody. Then I turned round and saw that the Messenger of God* was smiling (at my words).
This tradition has been transmitted by a different chain of narrators with a different wording, the last in the chain being the same narrator, (i.e. 'Abdullah b. Mughaffal), who said: A bag containing food and fat was thrown to us. I lept forward to catch it. Then I turned round and saw (to my surprise) the Messenger of God* and I felt ashamed of my act in his presence.
This hadith has been transmitted on the authority of Shu'ba with a slight variation of words.
It has been narrated on the authority of Ibn Abbas who learnt the tradition personally from Abu Safyan. The latter said: I went out (on a mercantile venture) during the period (of truce) between me and the Messenger of God* . While I was in Syria, the letter of the Messenger of God* was handed over to Hiraql (Ceasar), the Emperor of Rome (who was on a visit to Jerusalem at that time). The letter was brought by Dihya Kalbi who delivered it to the governor of Busra The governor passed it on to Hiraql, (On receiving the letter), he said: Is there anyone from the people of this man who thinks that he is a prophet. People said: Yes. So, I was called along with a few others from the Quraish. We were admitted to Hiraql and he seated usbefore him. He asked: Which of you has closer kinship with the man who thinks that he is a prophet? Abu Sufyan said: I. So they seated me in front of him and stated my companions behind me. Then, he called his interpreter and said to him: Tell them that I am going to ask this fellow (i.e. Abu Sufyan) about the man who thinks that he is a prophet. It he tells me a lie, then refute him.
Abu Sufyan told (the narrator): By God, if there was not the fear that falsehood would be imputed to me I would have lied. (Then) Hiraqi said to his interpreter: Inquire from him about his ancestry, I said: He is of good ancestry among us. He asked: Has there been a king among his ancestors? I said: No. He asked: Did you accuse him of falsehood before he proclaimed his prophethood? I said: No. He asked: Who are his follower people of high status or low status? I said: (They are) of low status. He asked: Are they increasing in number or decreasing? I said. No. they are rather increasing. He asked: Does anyone give up his religion, being dissatisfied with it, after having embraced it? I said: No. He asked: Have you been at war with him? I said: Yes. He asked: How did you fare in that war? I said: The war between us and him has been wavering like a bucket, up at one turn and down at the other (i.e. the victory has been shared between us and him by turns). Sometimes he suffered loss at our hands and sometimes we suffered loss at his (hand). He asked: Has he (ever) violated his covenant? I said: No. but we have recently concluded a peace treaty with him for a petiod and we do not know what he is going to do about it. (Abu Sufyin said on oath that he could not interpolate in this dialogue anything from himself more than these words ) He asked: Did anyone make the proclamation (Of prophethood) before him? I said: No. He (now) said to his interpreter: Tell him, I asked him about his ancestry and he had replied that he had the best ancestry. This is the case with Prophets; they are the descendants of the noblest among their people (Addressing Abu Sufyan), he continued: I asked you if there had been a king among his ancestors. You said that there had been none. If there had been a king among his ancestors, I would have said that he was a man demanding his ancestral kingdom. I asked you about his followers whether they were people of high or low status, and you said that they were of rather low status. Such are the followers of the Prophets. I asked you whether you used to accuse him of falsehood before he proclaimed his prophethood, and you said that you did not.
So I have understood that when he did not allow himself to tell a lie about the poeple, he would never go to the length of forging a falsehood about God. I asked you whether anyone renounced his religion being dissatisfied with it after he had embraced it, and you replied in the negative. Faith is like this when it enters the depth of the heart (it perpetuates them). I asked you whether his followers were increasing or decreasing. You said they were increasing. Faith is like this until it reaches its consummation. I asked you whether you had been at war with him, and you replied that you had been and that the victory between you and him had been shared by turns, sometimes he suffering loss at your hand and sometimes you suffering lost at his. This is how the Prophets are tried before the final victory its theirs. I asked you whether he (ever) violated his covenant, and you said that he did not. This is how the Prophets behave. They never violate (their covenants). I asked you whether anyone before him had proclaimed the same thing, and you replied in the negative. I said: If anyone had made the same proclamation before, I would have thought that he was a man following what had been proclaimed before. (Then) he asked: What does he enjoin upon you? I said: He exhorts us to offer Salat, to pay Zakat, to show due regard to kinship and to practise chastity. He said: It what you have told about him is true, he is certainly a Prophet. I knew that he was to appear but I did not think that he would be from among you. If I knew that I would be able to reach him. I would love to meet him; and it I had been with him. I would have washed his feet (out of reverence). His dominion would certainly extend to this place which is under my feet. Then he called for the letter of the Messenger of God (may pface be upon him) and read it. The letter ran as follows: " In the name of God, Most Gracious and Most Merciful. From Muhammad, the Messenger of God, to Hiraql, the Emperor of the Romans. Peace be upon him who follows the guidance. After this, I extend to you the invitation to accept Islam. Embrace Islam and you will be safe. Accept Islam, God will give you double the reward. And if you turn away, upon you will be the sin of your subjects." O People of the Book, come to the word that is common between us that we should worship none other than God, should not ascribe any partner to Him and some of us should not take their fellows as Lords other than God. If they turn away, you should say that we testify to our being Muslims [iii. 64]."
When he hid finished the reading of the letter, noise and confused clamour was raise around him, and he ordered us to leave. Accordingly, we left. (Addressing my companions) while we were coming out (of the place). I said: Ibn Abu Kabsha (referring sarcastically to the Holy Prophet) has come to wield a great power. Lo! (even) the king of the Romans is afraid of him. I continued to believe that the authority of the Messenger of God* would triumph until God imbued me with (the spirit of) Islam.
This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters but with the addition: " When God inflicted defeat on the armies of Persia, Caesar moved from Hims to Aelia (Bait al-Maqdis) for thanking God as He granted him victory." In this hadith these words occur: " From Muhammad, servant of God and His Messenger," and said: " The sin of your followers," and also said the words: " to the call of Islam".
It has been narrated on the authority of Anas that the Prophet of God* wrote to Chosroes (King of Persia), Caesar (Emperor of Rome), Negus (King of Abyssinia) and every (other) despot inviting them to God, the Exalted. And this Negus was not the one for whom the Messenger of God* had said the funeral prayers.
The tradition has been narrated on the authority of Anas b. Malik (the same narrator) through a different chain of transmitters, but this version does not mention: " And he was not the Negus for whom the Prophet* had said the funeral prayers."
It has been narrated on the authority of the same narrator through another chain of transmitters with the same difference in the wording.
It has been narrated on the authority of 'Abbas who said: I was in the company of the Messenger of God* on the Day of Hunain. I and Abd Sufyan b. Harith b. 'Abd al-Muttalib stuck to the Messenaer of God* and we did not separate from him. And the Messenger of God (may place be upon him) was riding on his white mule which had been presented to him by Farwa b. Nufitha al-Judhami. When the Muslims had an encounter with the disbelievers, the Muslims fled, falling back, but the Messenger of God* began to spur his mule towards the disbelievers. I was holding the bridle of the mule of the Messenger of God* checking it from going very fast, and Abu Sufyan was holding the stirrup of the (mule of the) Messenger of God*, who said: Abbas, call out to the people of al-Samura. Abbas (who was a man with a loud voice) called out at the top of the voice: Where are the people of Samura? (Abbas said: ) And by God, when they heard my voice, they came back (to us) as cows come back to their calves, and said: We are present, we are present! 'Abbas said: They began to fight the infidels. Then there was a call to The Ansar. Those (who called out to them) shouted: O ye party of the Ansar! O party of the Ansar! Banu al-Harith b. al-Khazraj were the last to be called. Those (who called out to them) shouted: O Banu Al-Harith b. al-Khazraj! O BanU Harith b. al-Khazraj! And the Messenger of God* who was riding on his mule looked at their fight with his neck stretched forward and he said: This is the time when the fight is raging hot. Then the Messenger of God* took (some) pebbles and threw them in the face of the infidels. Then he said: By the Lord of Muhammad, the infidels are defeated. 'Abbas said: I went round and saw that the battle was in the same condition in which I had seen it. By God, it remained in the same condition until he threw the pebbles. I continued to watch until I found that their force had been spent out and they began to retreat.
A version of the tradition has been transmitted through another chain of narrators. In this version the words uttered by the Holy Prophet* (after he had thrown the pebbles in the face of the enemy) are reported as: " By the Lord of the Ka'ba, they have been defeated." And there is at the end the addition of the words: " Until God defeated them" (and I imagine) as if I saw the Prophet of God* chasing them on his mule.
'Abbas reported: I was with God's Apostle* on the Day of Hunain. The rest of the hadith is the same but with this variation that the hadith transmitted by Yonus and Ma'mar is more detailed and complete.
It has been narratedon the authority of Abu Ishaq who said: A man asked Bara' (b. 'Azib): Did you run away on the Day of Hunain. O, Abu Umira? He said: No, by God, The Messenger of God* did not turn his back; (what actually happened was that) some young men from among his companions, who were hasty and who were either without any arms or did not have abundant arms, advanced and met a party of archers (who were so good shots) that their arrows never missed the mark. This party (of archers) belonged to Banu Hawazin and Banu Nadir. They shot at the advancing young men and their arrows were not likely to miss their targets. So these young men turned to the Messenger of God* while he was riding on his white mule and Abu Sufyan b. al-Harith b. 'Abd al-Muttalib was leading him. (At this) he got down from his mule, invoked God's help, and called out: I am the Prophet. This is no untruth. I am the son of 'Abd al-Muttalib. Then he deplnved his men into battle array.
It has been narrated (through a different chain of transmitters) by Abu Ishiq that a person said to Bara' (b. 'Azib): Abu Umara, did you flee on the Day of Hunain? He replied: The Messenger of God* did not retreat. (What actually happened was that some hasty young men who were either inadequately armed or were unarmed met a group of men from Banu Hawazin and Banu Nadir who happened to be (excellent) archers. The latter shot at them a volley of arrows that did not miss. The people turned to the Messenger of God*. Abu Sufyan b. Harith was leading his mule. So he got down, prayed and invoked God's help. He said: I am the Prophet. This is no untruth. I am the son of Abd al-Muttalib. O God, descend Thy help. Bara' continued: When the battle grew fierce. we, by God. would seek protection by his side, and the bravest among us was he who confronted the onslaught and it was the Holy Prophet*.
It has been narrated through a still different chain of transmitters by the same narrator (i.e. Abu Ishaq) who said: I heard from Bara' who was asked by a man from the Qais tribe: Did you run away from the Messenger of God* on the Day of Hunain? Bara' said: But the Messenger of God* did not run away. On that day Banu Hawzzin took part in the battle as archers (on the side of the disbelievers). When we attacked them, they retreated and we fell upon the booty; (they rallied) and advanced towards us with arrows. (At that time) I saw the Messenger of God* riding on his white mule and Abu Sufyan b. al-Harith was holding its bridle. He (the Messenger of God was saying: I am the Prophet. This is no untruth. I am a descendant of 'Abd al-Muttalib.
This hadith has been narrated on the authority of Bara' with another chain of transmitters, but this hadith is short as compared with other ahadith which are more detailed.
This tradition has been narrated on the authority of Salama who said: We fought by the side of the Messenger of God* at Hunain. When we encountered the enemy, I advanced and ascended a hillock. A man from the enemy side turned towards me and I shot him with an arrow. He (ducked and) hid himself from me. I could not understand what he did, but (all of a sudden) I saw that a group of people appeared from the other hillock. They and the Companions of the Prophet* met in combat, but the Companions of the Prophet turned back and I too turned back defeated. I had two mantles, one of which I was wrapping round the waist (covering the lower part of my body) and the other I was putting around my shoulders. My waist-wrapper got loose and I held the two mantles together. (In this downcast condition) I passed by the Messenger of God* who was riding on his white mule. He said: The son of Akwa' finds himself to be utterly perplexed. Wher. the Companions gathered round him from all sides. the Messenger of God* got down from his mule. picked up a handful of dust from the ground, threw it into their (enemy) faces and said: May these faces be deformed 1 There was no one among the enemy whose eyes were not filled with the dust from this handful. So they turned back fleeing. and God the Exalted and Glorious defeated them, and the Messenger of God* distributed their booty among the Muslims.
It has been narrated on the authority of Ibn 'Amr who said: The Messenger of God* besieged the people of Ta'if, but did get victory over them. He said: God willing, we shall return. His Companions said: Shall we depart without having conquered it? The Messenger of God* said: (All right) make a raid in the morning. They did so. and were wounded (with the arrows showered upon them). So the Messenger of God* said: We shall depart tomorrow. (The narrator says): (Now) this (announcement) pleased them, and the Messenger of God* laughed at (their waywardness).
It has been narrated on the authority of Anas that when (the news of) the advance of Abu Sufyan (at the head of a force) reached him. the Messenger of God* held consultations with his Companions. The narrator said: Abu Bakr spoke (expressing his own views), but he (the Holy Prophet) did not pay heed to him. Then spoke 'Umar (expressing his views), but he (the Holy Prophet) did not pay heed to him (too). Then Sa'd b. 'Ubada stood up and said: Messenger of God, you want us (to speak). By God in Whose control is my life, if you order us to plunge our horses into the sea, we would do so. If you order us to goad our horses to the most distant place like Bark al-Ghimad, we would do so. The narrator said: Now the Messenger of God* called upon the people (for the encounter). So they set out and encamped at Badr. (Soon) the water-carriers of the Quraish arrived. Among them was a black slave belonging to Banu al-Hajjaj. The Companions of the Messenger of God* caught him and interrogated him about Abu Sufyan and his companions. He said: I know nothing about Abu Sufyan, but Abu Jahl, Utba, Shaiba and Umayya b. Khalaf are there. When he said this, they beat him. Then he said: All right, I will tell you about Abu Sufyan. They would stop beating him and then ask him (again) about Abu Sufyan. He would again say', I know nothing about Abu Sufyan, but Abu Jahl. 'Utba, Shaiba and Umayya b. Khalaf are there. When he said this, they beat him likewise. The Messenger of God* was standing in prayer. When he saw this he finished his prayer and said: By God in Whose control is my life, you beat him when he is telling you the truth, and you let him go when he tells you a lie. The narrator said: Then the Messenger of God* said: This is the place where so and so would be killed. He placed his hand on the earth (saying) here and here; (and) none of them fell away from the place which the Messenger of God* had indicated by placing his hand on the earth.
It has been narrated by 'Abdullah b. Rabah from Abu Huraira, who said: Many deputations came to Mu'awiya. This was in the month of Ramadan. We would prepare food for one another. Abu Huraira was one of those who frequently invited us to his house. I said: Should I not prepare food and invite them to my place? So I ordered meals to be prepared Then I met Abu Huraira in the evening and said: (You will have) your meals with me tonight. He said: You have forestalled me. I said: Yes, and invited them. (When they had finished with the meals) Abu Huraira said: Should I not tell yon a tradition from your traditions, O ye assembly of the Ansar? He then gave an account of the Conquest of Mecca and said: The Messenger of God* advanced until he reached Mecca. He deputed Zubair on his right flank and Khalid on the left, and he despatched Abu Ubaida with the force that had no armour. They advanced to the interior of the valley. The Messenger of God* was in the midst of a large contingent of fighters. He saw me and said: Abu Huraira. I said: I am here at your call, Messenger of God I He said: Let no one come to me except the Ansar, so call to me the Ansar (only). Abu Huraira continued: So they gathered round him. The Quraish also gathered their ruffians and their (lowly) followers, and said: We send these forward. If they get anything, we shall be with them (to share it), and if misfortune befalls them, we shall pay (as compensation) whatever we are asked for. The Messenger of God* said (to the Ansar): You see the ruffians and the (lowly) followers of the Quraish. And he indicated by (striking) one of his hands over the other that they should be killed and said: Meet me at as-Safa. Then we went on (and) if any one of us wanted that a certain person should be killed, he was killed, and none could offer any resistance. Abu Huraira continued: Then came Abu Sufyan and said: Messenger of God, the blood of the Quraish has become very cheap. There will be no Quraish from this day on.
Then he (the Holy Prophet) said: Who enters the house of Abu Sufyan, he will be safe. Some of the Ansar whispered among themselves: (After all), love for his city and tenderness towards his relations have overpowered him. Abu Huraira said: (At this moment) revelation came to the Holy Prophet* and when he was going to receive the Revelation, we understood it, and when he was (actually) receiving it, none of us would dare raise his eyes to the Messenger of God* until the revelation came to an end. When the revelation came to an end, the Messenger of God* said: O ye Assembly of the Ansar! They said: Here we are at your disposal, Messenger of God. He said: You were saying that love for his city and tenderness towards his people have overpowered this man. They said: So it was. He said: No, never. I am a bondman of God and His Messenger. I migrated towards God and towards you. I will live with you and will die with you. So, they (the Ansar) turned towards him in tears and they were saying: By God, we said what we said because of our tenacious attachment to God and His Messenger. The Messenger of God* said: Surely, God and His Messenger testify to your assertions and accept your apology. The narrator continued: People turned to the house of Abu Sufyan and people locked their doors. The Messenger of God* proceeded until he approached the (Black) Stone. He kissed it and circumambulated the Ka'ba. He reached near an idol by the side of the Ka'ba which was worshipped by the people. The Messenger of God* had a bow in his hand, and he was holding it from a corner. When he came near the idol, he began to pierce its eyes with the bow and (while doing so) was saying: Truth has been established and falsehood has perished. When he had finished the circumambulation, he came to Safa', ascended it to a height from where he could see the Ka'ba, raised his hands (in prayer) and began to praise God and prayed what he wanted to pray.
The tradition has been narrated by a different chain of transmitters with the following additions: (i) Then be (the Messenger of God) said with his hands one upon the other: Kill them (who stand in your way).... (ii) They (the Ansar) replied: We said so, Messenger of God! He said: What is my name? I am but God's bondman and His Messenger.
It has been narrated on the authority of Abdullah b. Rabah who said: We came to Mu'awiya b. Abu Sufyan as a deputation and Abu Huraira was among us. Each of us would prepare food for his companions turn by turn for a day. (Accordingly) when it was my turn I said: Abu Huraira, it is my turn today. So they came to my place. The food was not yet ready, so I said to Abu Huraira: I wish you could narrate to us a tradition from the Messenger of God* until the food was ready. (Complying with my request) Abu Huraira said: We were with the Messenger of God* on the day of the Conquest of Mecca. He appointed Khalid b. Walid as commander of the right flank, Zubair as commander of the left flank, and Abu 'Ubaida as commander of the foot-soldiers (who were to advance) to the interior of the valley. He (then) said: Abu Huraira, call the Ansar to me. So I called out to them and they came hurriedly. He said: O ye Assembly of the Ansaar, do you see the ruffians of the Quraish? They said: Yes. He said: See, when you meet them tomorrow, wipe them out. He hinted at this with his hand, placing his right hand on his left and said: You will meet us at as-Safa'. (Abu Huraira continued): Whoever was seen by them that day was put to death. The Messenger of God* ascended the mount of as-Safa'. The Ansar also came there and surrounded the mount. Then came Abu Sufyan and said: Messenger ot God, the Quraish have perished. No member of the Quraish tribe will survive this day. The Messenger of God* said: Who enters the house of Abu Safyin will be safe, who lays down arms will be safe, who locks his door will be safe. (some of) the Ansar said: (After all) the man has been swayed by tenderness towards his family and love for his city. At this, Divine inspiration descended upon the Messenger of God*. He said: You were saying that the man has been swayed by tenderness towards his family and love for his city. Do you know what my name is? I am Muhammad, the bondman of God and His Messenger. (He repeated this thrice.) I left my native place for the take of God and joined you. So I will live with you and die with you. Now the Ansar said: By God, we said (that) only out of our greed for God and His Messenger. He said: God and His Apostle testify to you and accept your apology.
It has been narrated by Ibn Abdullah who said: The Holy Prophet* entered Mecca. There were three hundred and sixty idols around the Ka'ba. He began to thrust them with the stick that was in his hand saying: " Truth has come and falsehood has vanished. Lo! falsehood was destined to vanish" (xvii. 8). Truth has arrived, and falsehood can neither create anything from the beginning nor can It restore to life
This tradition has been narrated by Ibn Abu Najah through a different chain of transmitters up to the word: Zahaqa, (This version) does not contain the second verse and substitutes Sanam for Nusub (both the words mean" idol" or" image" that is worshipped).
It has been narrated on the authority of Abdullah b. Muti' who heard from his father and said: I heard the Holy Prophet* say on the day of the Conquest of Mecca: No Quraishite will be killed hound hand and foot from this day until the Day of judgment.
The same tradition has been narrated on the authority of Zakriyya through the same chain of transmitters with the following addition: " No rebellious Quraishite with al-Asi as his name embraced Islam that day except Muti. His name-was al-Asi, but the Messenger of God* changed his name to Muti.
It has been narrated on the authority of al-Bara' b. 'Azib who said: 'Ali b. Abu Talib penned the treaty between the Holy Prophet* and the polytheists on the Day of Hudaibiya. He wrote: This is what Muhammad, the Messenger of God, has settled. They (the polytheists) said: Do not write words" the Messenger of God". If we knew that you were the Messenger of God, we would not fight against you. The Prophet* said to 'Ali: Strike out these words. He (Ali) said: I am not going to strike them out. So the Prophet* struck them out with his own hand. The narrator said that the conditions upon which the two sides had agreed included that the Muslims would enter Mecca (next year) and would stay there for three days, and that they would not enter bearing arms except in their sheaths or bolsters.
It has been narrated on the authority of Abu Ishaq, who heard Bars' b. Azib say: When the Messenger of God* made peace with the people of Hudaibiya, 'Ali drew up the agreement between them, and so he wrote: Muhammad, the Messenger of God. (This is followed by the same wording as we have in the previous tradition except the omission of the words: This is what he has settled.)
It has been narrated on the authority of Bara' who said: When the Prophet* was checked from going to the Ka'ba, the people of Mecca made peace with him'on the condition that he would (be allowed to) enter Mecca (next year) and stay there for three days, that he would not enter (the city) except with swords in their sheaths and arms encased in their covers, that he would not take eway with him anyone from its dwellers, nor would he prevent anyone from those with him to stay on in Mecca (if he so desired). He said to 'Ali: Write down the terms settled between us. (So 'Ali wrote): In the name of God, most Gracious and most Merciful. This is what Muhammad, the Messenger of God, has settled (with the Meccans), The polytheists said to him: If we knew that thou art the Messenger of of God, we would follow you. But write: Muhammad b. 'Abdullah. So he told 'Ali to strike out these words. 'Ali said: No, by God, I will not strike them out. The Messenger of God* said: Show me their place (on the parchment). So he ('Ali) showed him their place and he (the Holy Prophet) struck them out; and 'Ali wrote: Ibn 'Abdullah. (According to the terms of the treaty, next year) the Holy Prophet* stayed there for three days When it was the third day, they said to 'Ali: This is the last day according to the terms of your companion. So tell him to leave. 'Ali informed the Prophet* accordingly. He said: Yes, and left (the city). Ibn Janab in his version of the tradition used: " we would swear allegiance to you" instead of" we would follow you".
It has been narrated on the authority of Anas that the Quraish made peace with the Prophet*. Among them was Suhail b. Amr. The Prophet* said to 'Ali: Write" In the name of God, most Gracious and most Merciful." Suhail said: As for" Bismillah," we do not know what is meant by" Bismillah-ir-Rahman-ir-Rahim" (In the name of God most Gracious and most Merciful). But write what we understand, i. e. Bi ismika allahumma (in thy name. O God). Then, the Prophet* said: Write: " From Muhammad, the Messenger of God." They said: If we knew that thou welt the Messenger of God, we would follow you. Therefore, write your name and the name of your father. So the Holy Prophet* said: Write" From Muhammad b. 'Abdullah." They laid the condition on the Prophet* that anyone who joined them from the Muslims, the Meccans would not return him, and anyone who joined you (the Muslims) from them, you would send him back to them. The Companions said: Messenger of God, should we write this? He said: Yes. One who goes away from us to join them-may God keep him away! and one who comes to join us from them (and is sent back) God will provide him relief and a way of escape.
It has been narrated on the authority of Abu Wa'il who said: Sahal b. Hunaif stood up on the Day of Siffin and said: O ye people, blame yourselves (for want of discretion) ; we were with the Messenger of God* on the Day of Hudaibiya. If we had thought it fit to fight, we could fight. This was in the truce between the Messenger of God* and the polytheists. Umar b. Khattab came, approached the Messenger of God* and said: Messenger of God, aren't we fighting for truth and they for falsehood? He replied: By all means. He asked: Are not those killed from our side in Paradise and those killed. from their side in the Fire? He replied: Yes. He said: Then why should we put a blot upon our religion and return, while God has not decided the issue between them and ourselves? He said: Son of Khattab, I am the Messenger of God. God will never ruin me. (The narrator said): Umar went away, but he could not contain himself with rage. So he approached Abu Bakr and said: 'Abu Bakr, aren't we fighting for truth and they for falsehood? He replied: Yes. He asked: Aren't those killed from our side in Paradise and those killed from their side in the Fire? He replied: Why not? He (then) said: Why should we then disgrace our religion and return while God has not yet decided the issue between them and ourselves? Abu Bakr said: Son of Khattab, verily, he is the Messenger of God, and God will never ruin him. (The narrator continued): At this (a Sura of) the Qur'an (giving glad tidings of the victory) was revealed to the Messenger of God*. He sent for Umar and made him read it. He asked: Is (this truce) a victory? He (the Messenger of God) replied: Yes. At this Umar was pleased, and returned.
It has been narrated on the authority of Shaqiq who said: I heard Sahl b. Hunaif say at Siffin: O ye people, find fault with your (own) discretion. By God, on the Day of Abu Jandal (i.e. the day of Hudaibiya), I thought to myself that, if I could, I would reverse the order of the Messenger of God* (the terms of the truce being unpalatable). By God, we have never hung our swords on our shoulders in any situation whatsoever except when they made easy for us to realise the goal envisaged by us, but this battle of yours (seems to be an exception). Ibn Numair (in his version) did not mention the words: " In any situatina whatsoever"
The same tradition has been narrated through a different chain of transmitters on the authority of A'mash. This version contains the words: Ila amrin yofzi'una instead of Ila amrin na'rifuhu.
It has been narrated through a different chain of transmitters on the authority of Abu Wa'il who said: I heard Sahl b. Hunaif say at Siffin: Blame (the hollowness) of your views about your religion. I thought to myself on the day of Abu Jandal that if I could turn down the order of the Messenger of God*, I would. The situation was so difficult that if we mended it at one place, it was rent at another.
It has been narrated on the authority of Anas b. Malik who said: When they (Companions of the Holy Prophet) were overwhelmed with grief and distress on his return from Hudaibiya where he had slaughtered his sacrificial beasts (not being allowed to proceed to Mecca), the Qur'anic verse: Inna fatahna... laka fathan mobinan to fauzan 'aziman, was revealed to him. (At this) he said: On me has descended a verse that is dearer to me than the whole world.
This tradition has been narrated through a different chain of transmitters.
It has been reported on the authority of Hudbaifa b. al-Yaman who said: Nothing prevented me from being present at! he Battle of Badr except this incident. I came out with my father Husail (to participate in the Battle), but we were caught by the disbelievers of Quraish. They said: (Do) you intend to go to Muhammad? We said: We do not intend to go to him, but we wish to go (back) to Medina. So they took from us a covenant in the name of God that we would turn back to Medina and would not fight on the side of Muhammad*. So, we came to the Messenger of God* and related the incident to him. He said: Both, of you proceed (to Medina) ; we will fulfil the covenant made with them and seek God's help against them.
It has been narrated by Ibrahim al-Taimi on the authority of his father who said: We were sitting in the company of Hudhaifa. A man said: If I were in the time of the Messenger of God*, I would have fought by his side and would have striven hard for his causes. Hudhaifa said: You might have done that, (but you should not make a flourish of your enthusiasm). I was with the Messenger of God* on the night of the Battle of Abzib and we were gripped by a violent wind and severe cold. The Messenger of God (may peace be him) said: Hark, the man who (goes reconnoitering and) brings me the news of the enemy shall be ranked with me on the Day of Judgment by God (the Glorious and Exalted). We all kept quiet and none of us responed to him. (Again) he said: Hark, a man who (goes reconnoitring and) brings me the news of the enemy shall be ranked with me on the Day of Judgment by God (the Glorious and Exalted). We kept quiet and none of us responded to him. He again said: Hark, a man who (goes reconnoitring and) brings me the news of the enemy shall be ranked with me on the Day of Judgtuent by God (the Glorious and Exalted) Then he said: Get up Hudhaifa, bring me the news of the enemy. When he called me by name I had no alternative but to get up. He said: Go and bring me information about the enemy, and do nothing that may provoke them against me. When I left him, I felt warm as if I were walking in a heated bath untill I reached them. I saw Abu Sufyan warming his back against fire I put an arrow in the middle of the bow. intending to shoot at him, when I recalled the words of the Messenger of God*" Do not provoke them against me." Had I shot at him, I would have hit him. But I returned and (felt warm as if) I were walking in a heated bath (hammam). Presenting myself before him, I gave him information about the enemy. When I had done so, I began to feel cold, so the Messenger of God* wrapped me in a blanket that he had in excess to his own requirement and with which he used to cover himself while saying his prayers. So I continued to sleep until it was morning. When it was morning he said: Get up, O heavy sleeper.
It has been reported on the authority of Anas b. Malik that (when the enemy got the upper hand) on the day of the Battle of Uhud, the Messenger of God* was left with only seven men from the ansar and two men from the Quraish. When the enemy advanced towards him and overwhelmed him, he said: Whoso turns them away from us will attain Paradise or will be my Companion in Paradise. A man from the Ansar came forward and fought (the enemy) until he was killed. The enemy advanced and overwhelmed him again and he repeated the words: Whoso turns them away, from us will attain Paradise or will be my Companion in Paradise. A man from the Arsar came forward and fought until he was killed. This state continued until the seven Ansar were killed (one after the other). Now, the Messenger of God* said to his two Companions: We have not done justice to our Companions.
It has been narrated on the authority of Abd-ul-'Aziz b. Abu Hazim, who learnt from his father (Abu Hazim). The latter heard it from Sahl b. Sa'd who was asked about the injury which the Messenger of God* got on the day of the Battle of Uhud. He said: The face of the Messenger of God* was injured, his front teeth were damaged and his helmet was crushed. Fatima, the daughter of the Messenger of God*, was washing the blood (from his head), and 'Ali b. Abu Talib was pouring water on it from a shield. When Fatima saw that the bleeding had increased on account of (pouring) water (on the wound), she took a piece of mat and burnt it until it was reduced to ashes. She put the ashes on the wound and the bleeding stopped.
It has been reported on the authority of Abu Hazim who heard from Sahl b. Sa'd. The latter was asked about the injury of the Messenger of God*. He said: By God, I know the person who washed the wound of the Messenger of God*, who poured water on it and with what the wound was treated. Then Sahl narrated the same tradition as has been narrated by 'Abd al-'Azlz except that he added the words: " And his face was injured" and replaced the word" Hushimat" by" Kusirat" (i.e. it was broken).
The same tradition has been narrated on the authority of Sahl b. Sa'd through a different chain of transmitters with a slight difference in the wording.
It has been narrated on the authority of Anas that the Messenger of God* had his front teeth damaged on the day of the Battle of Uhud, and got a wound on his head. He was wiping the blood (from his face) and was saying: How will these people attain salvation who have wounded their Prophet and broken his tooth while he called them towards God? At this time, God, the Exalted and Glorious, revealed the Verse: " Thou hast no authority" (iii. 127).
It has been narrated on the authority of 'Abdullah who said: It appeared to me as if I saw the Messenger of God* (and heard him) relate the story of a Prophet who had been beaten by his people, was wiping the blood from his face and was saying. My Lord, forgive my people, for they do not know.
A version of the tradition with a slightly different wording has been narrated by another chain of transmitters.
It has been narrated by Hammam b. Munabbih who said: This is what has been related to us by Abu Huraira from the Messenger of God*. (With this introduction) he narrated a number of traditions. One of these was that the Messenger of God* said: Great is the wrath of God upon a people who have done this to the Messenger of God* , and he was at that time pointing to his front teeth. The Messenger of God* also said: Great is the wrath of God upon a person who has been killed by the Messenger of God* in the way of God, the Exalted and Glorious.
It has been narrated on the authority of Ibn Mas'ud who said: While the Messenger of God* was saying his prayer near the Ka'ba and Abu Jahl with his companions was sitting (near by), Abu Jahl said, referring to the she-camel that had been slaughtered the previous day: Who will rise to fetch the foetus of the she-camel of so and so, and place it between the shoulders of Muhammad when he goes down in prostration (a posture in prayer). The one most accursed among the people got up, brought the foetus and, when the Prophet* went down in prostration, placed it between his shoulders. Then they laughed at him and some of them leaned upon the others with laughter. And I stood looking. If I had the power, I would have thrown it away from the back of the Messenger of God*. The Prophet* had bent down his head in prostration and did not raise it, until a man went (to his house) and informed (his daughter) Fatima, who was a young girl (at that time) (about this ugly incident). She came and removed (the filthy thing) from him. Then she turned towards them rebuking them (the mischief-mongers). When the Prophet* had finished his prayer, he invoked God's imprecations upon them in a loud voice. When he prayed, he prayed thrice, and when he asked for God's blessings, he asked thrice. Then he said thrice: O God, it is for Thee to deal with the Quraish. When they heard his voice, laughter vanished from them and they feared his malediction. Then he said: O God, it is for Thee to deal with Abu Jahl b. Hisham, 'Utba b. Rabi'a, Shaiba b. Rabi'a. Walid b. Uqba, Umayya b. Khalaf, Uqba b. Abu Mu'ait (and he mentioned the name of the seventh person. which I did not remember). By One Who sent Muhammad with truth, I saw (all) those he had named lying slain on the Day of Badr. Their dead bodies were dragged to be thrown into a pit near the battlefield.
Abu Ishiq had said that the name of Walid b. 'Uqba has been wrongly mentioned in this tradition.
It has been narrated by Abdullah (b. Mas'ud) who said: When the Messenger of God* was lying postrate in prayer and around him were some people from the Quraish, 'Uqba b. Abu Mu'ait brought the foetus of a she-camel and threw it on the back of the Messenger of God*. He did not raise his head until Fatima arrived, removed it from his back and cured him who had done that (ugly act). He said: O God, it is for Thee to deal with the chiefs of the Quraish. Abu Jahl b. Hisham, 'Utba b. Rabi'a. Uqba b. Abu Mu'ait, Shaiba b. Rabi'a, Umayya b. Khalaf or Ubayy b. Khalaf (Shu'ba, one of the narrator of this tradition is in doubt about the exact person). I saw that all were slain in the Battle of Badr and their dead bodies were thrown into a well, except that of Umayya or Ubayy which was cut into pieces and was thrown into the well.
Abu Ishiq has narrated a similar tradition through a different chain of transmitters and has added: He (the Messenger of God) loved to repeat the supplication thrice. He was saying: O God, it is for Thee to deal with the Quraish (repeating these words thrice). And among the Quraish, he mentioned (the names of) al-Walid b. 'Utba and Umayya b. Khalaf. (The narrator says there is no doubt about the names of these persons but he has forgotten the name of the seventh man).
It has been narrated on the authority of 'Abdullah that, the Messenger of God* turned his face towards the Ka'ba and invoked God's imprecations upon six men of the Quraish, amorig whom were Abu Jahl. Umayya b. Khalaf, Utba b. Rabi'a, Shaiba b. Rabi'a and 'Uqba b. Abu Mu'ait I swear by God that I saw them lying slain in the battlefield of Badr. It being a hot day, their complexion had changed (showing signs of decay).
It has been narrated on the authority of 'A'isha, the wife of the Prophet* , who said to the Messenger of God (may peace he upon him): Messenger of God, has there come upon you a day more terrible than the day of Ubud. He said: I have experienced from thy people and the hardest treatment I met from them was what I received from them on the day of 'Aqaba. I betook myself to Ibn Abd Yalil b. Abd Kulal with the purpose of inviting him to Islam, but he did not respond to me as I desired. So I departed with signs of (deep) distress on my face. I did not recover until I reached Qarn al-Tha'alib. Where I raised my head, lo! near me was a cloud which had cast its shadow on me. I looked and lo! there was in it the angel Jibril who called out to me and said.: God. the Honoured and Glorious, has heard what thy people have said to thee, and how they have reacted to thy call. And He has sent to thee the angel in charge of the mountains so that thou mayest order him what thou wishest (him to do) with, regard to them. The angel in charge of the mountains (then) called out to me, greeted me and said: Muhammad, God has listened to what thy people have said to thee. I am the angel in charge of the mountains. and thy Lord has sent me to thee so that thou mayest order me what thou wishest. If thou wishest that I should bring together the two mountains that stand opposite to each other at the extremities of Mecca to crush them in between, (I would do that). But the Messenger of God* said to him: I rather hope that God will produce from their descendants such persons as will worship God, the One, and will not ascribe partners to Him.
It has been narrated on the authority of Jundub b. Sufyan who said: A finger of the Messenger of God* was wounded in one of the encounters He said: Thou art just a little finger which has bled, and what thou hast experienced is in the cause of God.
It has been narrated on the authority of Aswad b. Qais who said: The Messenger of God* was in a cave (or raid) when his finger was hurt.
It has been narrated on the authority of Aswad b. Qais who heard Jundub saying that Gabriel delayed his visit to the Messenger of God* The polytheists began to say that Muhammad has been forsaken. At this God, the Glorious and Exalted, revealed: " Wa'dd hd wa'l-laili iza saja, ma wadda'ka Rabbuka wa' ma qala" [By the glorious morning light, and by the night when it is still: thy Lord has not forsaken thee, nor is He displeased].
It has been narrated on the authority of Aswad b. Qais who said: I heard Jundub b. Sufyan say: The Messenger of God* fell ill and did not wake up for two or three nights (for prayers) A woman came to him and said: Muhammad, I hope that your satan has left you. I haven't seen him approach you for two or three nights. The narrator says: At this, God, the Glorious and Exalted, revealed: " By the Glorious......"
This hadith has been narrated on the authority of Aswad b. Qais with the same chain of transmitters.
It has been narrated on the authority of Usama b. Zaid that the Prophet* rode a donkey. It had on it a saddle under which was a mattress made at Fadak (a place near Medina). Behind him he seated Usama. He was going to the street of Banu Harith al-Khazraj to inquire after the health of Sa'd b. Ubada This happened before the Battle of Badr. (He proceeded) until he passed by a mixed company of people in which were Muslims, polytheists, idol worshippers and the Jews and among them were 'Abdullah b. Ubayy and 'Abdullah b. Rawaha. When the dust raised by the hoofs of the animal spread over the company, 'Abdullah b. Ubayy covered his nose with his mantle and said: Do not scatter the dust over us (Not minding this remark), the Holy Prophet* greeted them, stopped, got down from his animal, invited them to God, and recited to them the Qur'an. 'Abdullah b. Ubayy said: O man, if what you say is the truth, the best thing for you would be not to bother us with it in our assemblies. Get back to your place. Whoso comes to you from us, tell him (all) this. Abdullah b. Rawaha said: Come to us in our gatherings, for we love (to hear) it. The narrator says: (At this), the Muslims, the polytheists and the Jews began to rebuke one another until they were determined to come to blows. The Holy Prophet* continued to pacify them. (When they were pacified), he rode his animal and came to Sa'd b. 'Ubida. He said: Sa'd, haven't you heard what Abu Hubab (meaning 'Abdullah b. Ubayy) has said? He has said so and so. Sa'd said: Messenger of God, forgive and pardon. God has granted you a sublime position, (but so far as he is concerned) the people of this settlement had-decided to make him their king by making him wear a crown and a turban (in token thereof), but God has circumvented this by the truth He has granted you. This has made him jealous and his jealousy (must have) prompted the behaviour that you have witnessed. So, the Holy Prophet* forgave him.
A similar tradition has been narrated through a different chain of transmitters by Ibn Shihab with the addition of the words: " Before Abdullah (b. Ubayy) became a Muslim."
It has been narrated on the authority of Anas b. Malik that it was said to the Holy Prophet*: Would that you approached Abdullah b. Ubayy (to persuade him to accept Islam). The Holy Prophet* (accordingly) went to him, riding a donkey, and (a party of) Muslims also went (with him). On the way they had to walk over a piece of land affected with salinity. When the Holy Prophet* approached him, he said: Do not come near me. By God, the obnoxious smell of your donkey has offended me. (As a rejoinder to this remark), a man from the Ansar said: By God, the smell of the donkey of the Messenger of God* is better than your smell. (At this), a man from the tribe of 'Abdullah got furious. Then people from both sides got furious and exchanged blows with sticks, hands and shoes. (The narrator says) that (after this scuffle) we learnt that (the Qur'anic verse): " It two parties of the Believers have a quarrel, make ye peace between them" (xlix. 9) was revealed about these fighting parties.
It has been narrated on the authority of Anas b. Malik that the Messenger of God* said (after the encounter at Badr): Who will ascertain for us what has happened to Abu Jahl? Ibn Mas'ud went (to gather this information). He found that the two sons of 'Afra' had struck him and he lay cold at the point of death. He caught him by his beard and said: Art thou Abu Jahl? He said: is there anybody superior to the person you have killed, or (he said) his people have killed him. Ibn Mas'ud says that, according to Abu Mijlaz, Abu Jahl said: Alas! a person other than a farmer would have killed me.
A similar tradition has been transmitted by a different chain of narrators, on the same authority with a slight difference In the wording.
It has been narrated on the authority of Jabir that the Messenger of God* said: Who will kill Ka'b b. Ashraf? He has maligned God, the Exalted, and His Messenger. Muhammad b. Maslama said: Messenger of God, do you wish that I should kill him? He said: Yes. He said: Permit me to talk (to him in the way I deem fit). He said: Talk (as you like). So, Muhammad b. Maslama came to Ka'b and talked to him, referred to the old friendship between them and said: This man (i.e. the Holy Prophet) has made up his mind to collect charity (from us) and this has put us to a great hardship. When be heard this, Ka'b said: By God, you will be put to more trouble by him. Muhammad b. Maslama said: No doubt, now we have become his followers and we do not like to forsake him until we see what turn his affairs will take. I want that you should give me a loan. He said: What will you mortgage? He said: What do you want? He said: Pledge me your women. He said: You are the most handsome of the Arabs; should we pledge our women to you? He said: Pledge me your children. He said: The son of one of us may abuse us saying that he was pledged for two wasqs of dates, but we can pledge you (cur) weapons. He said: All right. Then Muhammad b. Maslama promised that he would come to him with Harith, Abu 'Abs b. Jabr and Abbad b. Bishr. So they came and called upon him at night. He came down to them. Sufyan says that all the narrators except 'Amr have stated that his wife said: I hear a voice which sounds like the voice of murder. He said: It is only Muhammad b. Maslama and his foster-brother, Abu Na'ila. When a gentleman is called at night even it to be pierced with a spear, he should respond to the call. Muhammad said to his companions: As he comes down, I will extend my hands towards his head and when I hold him fast, you should do your job. So when he came down and he was holding his cloak under his arm, they said to him: We sense from you a very fine smell. He said: Yes, I have with me a mistress who is the most scented of the women of Arabia. He said: Allow me to smell (the scent on your head). He said: Yes, you may smell. So he caught it and smelt. Then he said: Allow me to do so (once again). He then held his head fast and said to his companions: Do your job. And they killed him.
It has been narrated on the authority of Anas that the Messenger of God* raided Khaibar. One morning we offered prayers in the darkness of early dawn (near Khaibar). Then the Messenger of God* mounted (his horse). Abu Talha mounted his and I mounted behind Abu Talha on the same horse. The Prophet of God* rode through the streets of Khaibar and (I rode so close to him) that my knee touched the thigh of the Prophet of God*. The wrapper got aside from his thigh, and I could see its whiteness. When he entered the town, he said: God is Great. Khaibar shall face destruction. When we descend in the city-square of a people, it is a bad day for them who have been warned (and have not taken heed). He said these words thrice. The people of the town had just come out from (their houses) to go about their jobs. They said (in surprise): Muhammad has come. We captured Khaibar by force.
It has been narrated (through another chain of transmitters) on the authority of the same narrator (i.e. Anas) who said: I was riding behind Abu Talha on the day of the Battle of Khaibar (and we were riding so close to the Holy Prophet that) my foot would touch his We encountered the people at sunrise when they had come out with their axes, spades and strings driving their cattle along. They shouted (in surprise): Muhammad has come along with his force! The Messenger of God* said: Khaibar shall face destruction. Behold! when we descend in the city-square of a people, it is a bad day for those who have been warned (but have not taken heed). God, the Glorious and Majestic, inflicted defeat upon them.
This hadith has been transmitted on the authority of Anas b. Malik with a slight variation of words.
It has been narrated on the authority of Salama b. al-Akwa' who said: We marched upon Khaibar with the Messenger of God*. We journeyed during the night. One of the people said to (my brother) 'Amir b. al-Akwa': Won't you recite to us some of your verses? Amir was a poet. So he began to chant his verses to urge the camels, reciting:
O God, if Thou hadst not guided us
We would have neither been guided rightly nor practised charity,
Nor offered prayers.
We wish to lay down our lives for Thee; so forgive Thou our lapses,
And keep us steadfast when we encounter (our enemies).
Bestow upon us peace and tranquillity.
Behold, when with a cry they called upon us to help.
The Messenger of God* said: Who is this driver (of the camels)? They said: It is 'Amir. He said: God will show mercy to him. A man said: Martyrdom is reserved for him. Messenger of God, would that you had allowed us to benefit ourselves from his life. (The narrator says): We reached Khaibar and besieged them, and (we continued the siege) until extreme hunger afflicted us. Then the Messenger of God* said: Behold, God has conquered it for you. When it was evening of the day on which the city was conquered. the Muslims lit many fires. The Messenger of God* said: What are these fires? And what are they cooking? They said: They are cooking meat. He asked. Which meat? They said: That of domestic asses. He said: Let them throw it away and break the pots (in which it is being cooked). A man said: Or should they throw it away and wash the pots? He said: They may do that. When the people drew themselves up in battle array 'Amir caught hold of his sword that was rather short He drove a Jew before him to strike him with it. (As he struck him), his sword recoiled and struck his own knee, and 'Amir died of the wound. When the people returned (after the conquest of Kliaibar) and he (Salama) had caught hold of my hand, and said: The Messenger of God* saw that I was silent (and dejected) ; he said: What's the matter with thee? I said to him: My father and my mother be thy ransom, people presume that 'Amir's sacrifice has been in vain. He asked: Who has said that? I said: So and so and Usaid b. Hudair al-Ansari. He said: Who has said that has lied. For him (for 'Amir) there is a double reward. (He indicated this by putting two of his fingers together.) He was a devotee of God and a warrior fighting for His cause. There will be hardly any Arab who can fight as bravely as he did. Qutaiba has differed in a few words.
It has been reported on the authority of Salama b. Akwa' who said: On the day of the Battle of Khaibar my brother fought a fierce fight by the side of the Messenger of God*. His sword rebounded and killed him. The Companions of the Messenger of God (may peace be upon hill) talked about his death and doubted (whether it was martyrdom). (They said): (He is) a man killed by his own weapon, and expressed doubt about his affair. Salama said: When the Messenger of God* returned from Khaibar, I said: Messenger of God, permit me that I may recite to you some rajaz verses. The Messenger of God* permitted him. 'Umar b. Khattab said: I know what you will recite. I recited:
By God, if God had guided us not,
We would hive neither been guided aright nor practised charity,
Nor offered prayers.
The Messenger of God* said: What you have said is true, 'I (continued):
And descend on us peace and tranquillity
And keep us steadfast if we encounter (with our enemies)
And the polytheists have rebelled against us.
When I finished my rajaz, the Messenger of God* said: Who composed these verses? I said: They were composed by my brother. The Messenger of God* said: May God show mercy to him! I said: By God, some people are reluctant to invoke God's mercy on him (because) they say he is a man who died by his own sword. (Hearing this) the Messenger of God* said: He died as God's devotee and warrior. Ibn Shihab has said: I asked one of the sons of Salama (b. Akwa') about (the death of 'Amir). He related to me a similar tradition except that he said: When I said some people were reluctant invoke God's blessings on him, the Messenger of God (may peace be, upon him said: They lied. ('Amir) died as God's devotee and warrior (in the cause of God). For him there is a double reward, and he pointed out this by putting his two fingers together.
It has been reported on the authority of Barra' who said: The Messenger of God* was carrying the earth with us on the Day of Ahzab and the whiteness of his belly had been covered with earth. (While engaged in this toil) he was reciting:
By God, if Thou hadst not guided us
We would have neither been guided aright nor practised charity,
Nor offered prayers.
Descend on us peace and tranquillity.
Behold I these people (the Meccans) refused to follow us.
According to another version, he recited:
The chieftains (of the tribes) refused to follow us
When they contemplated mischief, we rejected it.
And with this (verse) he would raise his voice.
It has been narrated on the authority of Abu Ishaq who said: I heard from Bara' a similar tradition except that he said: " These people (the Meccans) rebelled against us."
It has been reported on the authority of Sahl b. Sa'd who said: The Messenger of God* came to us while we were digging the ditch and were carrying the earth on our shoulders. (Seeing our condition), he said:
O God, there is no life but the life of the Hereafter.
So forgive Thou the Muhajirs and the Ansar.
It has been narrated on the authority of Anas b. Malik that the Messenger of God* said:
O God, there is no life, but the life of the Hereafter,
So forgive Thou the Ansar and the Muhajirs.
According to another version of the tradition, reported on the authority of Anas b. Malik, the Messenger of God* is reported to have said:
O God, there is no life but the life of the Hereafter,
So grant honour to the Ansar and the Muhajirs.
According to still another version of the tradition narrated by the same authority, and handed down through a different chain of transmitters, it has been reported that they (the Companions of the Holy Prophet) were reciting rajaz verses and the Messenger of God* was (reciting) with them. And they were chanting:
O God, there is no good but the good of the Hereafter.
So help Thou the Ansar and the Muhajirs.
Shaiban substituted" So forgive Thou" for" So help Thou".
It has been narrated (through a still difterent chain of transmitters) by Anas that the Companions of Muhammad* were chanting on the day of the Battle of the Ditch:
We are those who have sworn allegiance to Muhammad
(And made a covenant with him) to follow Islam as long as we live.
Hammad is not sure whether Anas said: " Ala'l-Islam" or," Ala'l-Jihad". And the Holy Prophet* was chanting:
O God, the real good is the good of the Hereafter,
So forgive Thou the Ansar and the Muhajirs.
It has been narrated on the authority of Yazid b. Abu 'Ubaid who said that he heard Salama b. al-Akwa' say: I went out before the Adhan for the morning prayer had been delivered. The milch she-camels of the Messenger of God* were grazing at Dhu Qarad. 'Abd al-Rahman b. Auf's slave met me and said: The milch she-camels of the Messenger of God* had been taken away. I said: Who has taken them away? He said: (the people belonging to the tribe of) Ghatafan. I cried thrice: Help! I made the whole city between the two lavas hear my cry. Then I ran straight in their pursuit until I overtook them at Dhu Qarad where they were just going to water their animals. I, being an archer, began to shoot them with my arrows and was saying: I am the son of al-Akwa'. And today is the day when the cowards will meet their doom. I continued to chant until I rescued the milch she-camels from them, and snatched from them thirty mantles. Now, the Messenger of God* and some other people came along. I said: Prophet of God, I have prevented them from water while they were thirsty. So you should send a force (to punish them). He (the Holy Prophet) said: Ibn al-Akwa', you have taken (what, you have taken). Now let them go. Then we returned and the Messenger of God* made me mount behind him on his she-camel until we entered Medina.
It has been narrated on the authority of Ibn Salama. He heard the tradition from his father who said: We arrived at Hudaibiya with the Messenger of God* and we were fourteen hundred in number. There were fifty goats for them which could not be watered (by the small quantity of water in the local well). So, the Messenger of God* sat on the brink of the well. Either he prayed or spat into the well The water welled up. We drank and watered (the beasts as well). Then the Messenger of God* called us to take the vow of allegiance, as he was sitting at the base of a tree. I was the first man to take the vow. Then other people took the vow. When half the number of people had done so, he said to me: You take the vow, Salama. I said: I was one of those who took the vow in the first instance. He said: (You may do) again. Then the Messenger. of God* saw that I was without weapons. He gave me a big or a small shield. Then he continued to administer vows to the people until it was the last batch of them. He said (to me): Won't you swear allegiance, Salama? I said: Messenger of God, I took the oath with the first batch of the people and then again when you were in the middle of the people. He said: (Doesn't matter), you may (do so) again. So I took the oath of allegiance thrice. Then he said to me: Salama, where is the shield which I gave to thee? I said: Messenger of God, my uncle 'Amir met me and he was without any weapons. So I gave the shield to him. The Messenger of God* laughed and said: You are like a person of the days gone by who said: O God. I seek a friend who is dearer to me than myself. (When all Companions had sworn allegiance to the Holy Prophet), the polytheists sent messages of peace, until people could move from our camp to that of the Meccans and vice versa. Finally, the peace treaty was concluded.
I was a dependant of Talha b. Ubaidullah. I watered his horse, rubbed its back. I served Talha (doing odd jobs for him) and partook from his food. I had left my family and my property as an emigrant in the cause of God and His Messenger*. When we and the people of Mecca had concluded a peace treaty and the people of one side began to mix with those of the other, I came to a tree, swept away its thorns and lay down (for rest) at its base; (while I lay there), four of the polytheists from the Meccans came to me and began to talk ill of the Messenger of God*. I got enraged with them and moved to another tree. They hung their weapons (to the branches of the tree) and lay down (for rest). (While they lay there), somebody from the lower part of the valley cried out: Run up, O Muhajirs! Ibn Zunaim has been murdered. I drew my sword and attacked these four while they were asleep. I seized their arms and collected them up in my hand, and said: By the Being Who has conferred honour upon Muhammad, none of you shall raise his head, else I will smite his face. (Then) I came driving them along to the Holy Prophet*. (At the same time). my uncle Amir came (to him) with a man from" Abalat called Mikraz. Amir was dragging him on a horse with a thick covering on its back along with seventy polytheists. The Messenger of God* cast a glance at them and said: Let them go (so that) they may prove guilty of breach of trust more than once (before we take action against them). So the Messenger of God* forgave them. On this occasion. God revealed the Qur'anic verse: " It is He Who restrained their hands from you and your hands from them in the valley of Mecca after He had granted you a victory over them" (xlviii. 24). Then we moved returning to Medina, and halted at a place where there was a mountain between us and Banu Lihyan who were polytheists. The Messenaer of God* asked God's forgiveness for one who ascended the mountain at night to act as a scout for the Messenger of God* and his Compinions. I ascended (that mountain) twice or thrice that night. (At last) we reached Medina. The Messenger of God* sent his camels with his slave, Rabah, and I was with him. I (also) went to the pasture with the horse of Talha along with the camels.
When the day dawned, Abd al-Rahman al-Fazari made a raid and drove away all the camels of the Messenger of God*, and killed the man who looked after them. I said: Rabah, ride this horse, take it to Talha b. 'Ubaidullah and Inform the Messenger of God* that the polytheists have made away with his camels. Then I stood upon a hillock and turning my face to Medina, shouted thrice: Come to our help I Then I set out in pursuit of the raiders, shooting at them with arrows and chanting a (self-eulogatory) verse in the Iambic metre:
I am the son of al-Akwa'
And today is the day of defeat for the mean.
I would overtake a man from them, shoot at him an arrow which, piercing through the saddle, would reach his shoulder. and I would say: Take it, chanting at the same time the verse
And I am the son of al-Akwa'
And tody is the day of defeat for the mean.
By God, I continued shooting at them and hamstringing their animals. Whenever a horseman turned upon me, I would come to a tree and (hid myself) sitting at its base. Then I would shoot at him and hamstring his horse. (At last) they entered a narrow mountain gorge. I ascended that mountain and held them at bay throwing stones at them. I continued to chase them in this way until I got all the camels of the Messenger of God* released and no camel was left with them. They left me; then I followed them shooting at them (continually) until they dropped more than thirty mantles and thirty lances. lightening their burden. On everything they dropped, I put a mark with the help of (a piece of) stone so that the Messenger of God* and his Companions might recognise them (that it was booty left by the enemy). (They went on) until They came to a narrow valley when so and so, son of Badr al-Fazari joined them. They (now) sat down to take their breakfast and I sat on the top of a tapering rock. Al-Fazari said: Who is that fellow I am seeing? They said: This fellow has harassed us. By God, he has not left us since dusk and has been (continually) shooting at us until he has snatched everything from our hands. He said: Four of you should make a dash at him (and kill him). (Accordingly), four of them ascended the mountain coming towards me. When it became possible for me to talk to them, I said: Do you recognise me? They said: No. Who are thou? I said: I am Salama, son of al-Akwa'. By the Being Who has honoured the countenance of Muhammad* I can kill any of you I like but none of you will be able to kill me. One of them said: I think (he is right). So they returned. I did not move from my place until I saw the horsemen of the Messenger of God*, who came riding through the trees. Lo! the foremost among them was Akhram al-Asadi.
Behind him was Abu Qatada al-Ansari and behind him was al-Miqdad b. al-Aswad al-Kindi. I caught hold of the rein of Akhram's horse (Seeing this). they (the raiders) fled. I said (to Akhram): Akhram, guard yourself against them until God's Messenger* and his Companions join you. He said: ) Salama, if you believe In God and the Day of Judgment and (if) you kaow that Paradise is a reality and Hell is a reality, you should not stand between me and martyrdom. so I let him go. Akhram and Abd al-Rahman (Fazari) met in combat. Akhram hamstrung Abd al-Rahman's horse and the latter struck him with his lance and killed him. Abd al-Rabman turned about riding Akhram's horse. Abu Qatada, a horse-man of the Messenger of God*, met 'Abd al-Rahman (in combat), smote him with his lance and killed him. By the Being Who honoured the countenance of Muhammad (may peace oe upon him), I followed them running on my feet (so fast) that I couldn't see behind me the Companions of Muhammad*, nor any dust raised by their horses. (I followed them) until before sunset they reached a valley which had a spring of water, which was called Dhu Qarad, so that they could have a drink, for they were thirsty. They saw me running towards them. I turned them out of the valley before they could drink a drop of its water. They left the valley and ran down a slope. I ran (behind them), overtook a man from them, shot him with an arrow through the shoulder blade and said: Take this. I am the son of al-Akwa'; and today is the day of annihilation for the people who are mean. The fellow (who was wounded) said: May his mother weep over him! Are you the Akwa' who has been chasing us since morning? I said: Yes, O enemy of thyself, the same Akwa'. They left two horses dead tired on the hillock and I came dragging them along to the Messenger of God*. I met 'Amir who had with him a container having milk diluted with water and a container having water. I performed ablution with the water and drank the milk. Then I came to the Messenger of God* while he was at (the spring of) water from which I had driven them away. The Messenger of God* had captured those camels and everything else I had captured and all the lances and mantles I had snatched from the polytheists and Bilal had slaughtered a she-camel from the camels I had seized from the people, and was roasting its liver and hump for the Messenger of God*. I said: Messenger of God, let me select from our people one hundred men and I will follow the marauders and I will finish them all so that nobody is left to convey the news (of their destruction to their people). (At these words of mine), the Messenger of God* laughed so much that his molar teeth could be seen in the light of the fire, and he said: Salama, do you think you can do this? I said: Yes, by the Being Who has honoured you. He said: Now they have reached the land of Ghatafan where they are being feted. (At this time) a man from the Ghatafan came along and said: So and so slaughtered a camel for them. When they were exposing its skin, they saw dust (being raised far off). They said: They (Akwa' and his companions) have come. So. they went away fleeing.
When it was morning, the Messenger of God* said: Our best horseman today is Abu Qatada and our best footman today is Salama. Then he gave me two shares of the booty-the share meant for the horseman and the share meant for the footman, and combined both of them for me. Intending to return to Medina, he made me mount behind him on his she-camel named al-Adba'. While we were travelling, a man from the Ansar who could not be beaten in a race said: Is there anyone who could compete (with me) in race to Medina? Is there any competitor? He continued repeating this. When I heard his talk, I said: Don't you show consideration to a dignified person and don't you have awe for a noble man? He said: No, unless he be the Messenger of God* . I said: Messenger of God, may my father and mother be thy ransom, let me get down so that I may beat this man (in the race). He said: It you wish, (you may). I said (to the man): I am coming to thee, I then turned my feet. sprang up and tan and gasped (for a while) when one or two elevated places were left and again followed his heel and again gasped (for a while) when one or two elevated places were left and again dashed until I joined him and gave a blow between his shoulders. I said: You have been overtaken, by God. He said: I think so. Thus, I reached Medina ahead of him. By God, we had stayed there only three nights when we set out to Khaibar with the Messenger of God*. (On the way) my uncle, Amir, began to recite the following rajaz verses for the people:
By God, if Thou hadst not guided us aright,
We would have neither practised charity nor offered prayers.
(O God! ) We cannot do without Thy favours;
Keep us steadfast when we encounter the enemy,
And descend tranquillity upon us.
The Messenger of God* said: Who is this? 'Amir said: it is 'Amir. He said: May thy God forgive thee! The narrator said: Whenever the Messenger of God* asked forgiveness for a particular person, he was sure to embrace martyrdom. Umar b. Khattab who was riding on his camel called out: Prophet of God, I wish you had allowed us to benefit from Amir. Salama continued: When we reached Khaibar, its king named Marhab advanced brandishing his sword and chanting:
Khaibar knows that I am Marhab (who behaves like)
A fully armed, and well-tried warrior.
When the war comes spreading its flames.
My uncle, Amir, came out to combat with him, saying:
Khaibar certainly knows that I am 'Amir,
A fully armed veteran who plunges into battles.
They exchanged blows. Marbab's sword struck the shield of 'Amir who bent forward to attack his opponent from below, but his sword recoiled upon him and cut the main artery: in his forearm which caused his death. Salama said: I came out and beard some people among the Companions of the Holy Prophet* as saying: Amir's deed has gone waste; he has killed himself. So I came to the Holy Prophet* weeping and I said: Messenger of God. Amir's deed has gone waste. The Messenger* said: Who passed this remark? I said: Some of your Companions. He said: He who has passed that remark has told a lie, for 'Amir there is a double reward. Then he sent me to 'Ali who had tore eyes, and said: I will give the banner to a man who loves God and His Messenger or whom God and His Messenger love. So I went to 'Ali, brought him beading him along and he had sore eyes, and I took him to the Messenger of God*, who applied his saliva to his eyes and he got well. The Messenger of God* gave him the banner (and 'Ali went to meet Marhab in a single combat). The latter advanced chanting:
Khaibar knows certainly that I am Marhab,
A fully armed and well-tried valorous warrior (hero)
When war comes spreading its flames.
'Ali chanted in reply:
I am the one whose mother named him Haidar, (And am) like a lion of the forest with a terror-striking countenance. I give my opponents the measure of sandara in exchange for sa' (i.e. return thir attack with one that is much more fierce).
The narrator said: 'Ali struck at the head of Mirhab and killed him, so the victory (capture of Khaibar) was due to him. This long tradition has also been handed down Through a different chain of transmitters.
This hadith has been transmitted on the authority of 'Ikrama b. Ammar.
It has been narrated on the authority of Anas b. Malik that eighty Persons from the inhabitants of Mecca swooped down upon the Messenger of God* from the mountain of Tan'im. They were armed and wanted to attack the Holy Prophet* and his Companions unawares. He (the Holy Prophet) captured them but spared their lives. So, God, the Exalted and Glorious, revealed the verses: " It is He Who restrained your hands from them and their hands from you in the valley of Mecca after He had given you a victory over them."
It has been narrated on the authority of Anas that, on the Day of Hunain. Umm Sulaim took out a dagger she had in her possession. Abiu Talha saw her and said: Messenger of God, this is Umm Sulaim. She is holding a dagger. The Messenger of God* asked (her): What for are you holding this dagger? She said: I took it up so that I may tear open the belly of a polytheist who comes near me. The Messenger of God* began to smile (at these words). She said: Messenger of God, kill all those people-other than us-whom thou hast declared to be free (on the day of the Conquest of Mecca). (They embraced Islam because) they were defeated at your hands (and as such their Islam is not dependable). The Messenger of God* said: Umm Sulaim. God is sufficient (against the mischief of the polytheists) and He will be kind to us (so you need not carry this dagger).
It has been narrated on the authority of Anas b. Malik who said that the Messenger of God* allowed Umm Sulaim and some other women of the Ansar to accompany him when he went to war; they would give water (to the soldiers) and would treat the wounded.
It has been narrated on the authority of Anas b. Malik who said: On the Day of Ubud some of the people, being defeated, left the Holy Prophet (may peace he upon him), but Abu Talha stood before him covering him with a shield. Abu Talha was a powerful archer who broke two or three bows that day. When a man would pass by carrying a quiver containing arrows, he would say: Spare them for Abu Talha. Whenever the Holy Prophet* raised his head to look at the people, Abd Talba would say: Prophet of God, may my father and my mother be thy ransom, do not raise your head lest you be struck by an arrow shot by the enemy. My neck is before your neck. The narrator said: I saw A'isha bint Abu Bakr and Umm Sulaim. Both of them had tucked up their garments, so I could me the anklets on their feet. They were carrying water-skins on their backs and would pour water into the mouths of the people. They would then go back (to the well), would fill them again and would return to pour water into the mouths of the soldiers. (On this day). Abu Talha's sword dropped down from his hands twice or thrice because of drowsiness.
It has been narrated on the authority of Yazid b. Hurmuz that Najda wrote to Ibn Abbas inquiring of him five things. Ibn Abbas said: If I had not the fear of committing (sin) for concealing the knowledge I would not have written to him. Najda wrote to him saying (after praising the Almighty and invoking blessings on the Prophet): Tell me whether the Messenger of God* took women to participate with him in Jihad; (if he did), whether he allotted them a regular share from the booty; whether he killed the children of (the enemy in the war how long an orphan would be entitled to consideration as such and for whom the Kbums (fifth part of the booty) was booty. Ibn Abbas wrote to him: You have written asking me whether the Messenger of God* took women with him to participate in Jihad. He did take them to the battle and sometimes he fought along with them. They would treat the wounded and were given a reward from the booty, but he did not assign any regular share for them. And the of God* did not kill the children of the enemy, so thou shouldst not kill the children. Also you have written to me asking me when the orphanhood of an orphan comes to an end. By my life, if a man has become bearded but is still incapable of getting his due from others as well u meeting his obligation towards them, (he is yet an orphan to be treated you such), but when he can look after his interests like grown-up people, he is no longer an orphan. And you have written to me inquiring about Khums as to whom it is meant for. (In this connection) we (the kinsmen of the Messenger of God) used to say: It is for us, but those people (i.e. Banu Umayya) have denied it to us.
This tradition has been narrated by the game authority (Yazid b. Hurmus) through a different chain of transmitters with the following difference in the elucidation of one of the points raised by Najda in his letter to Ibn Abas: The Messenger of God* used not to kill the children, so thou shouldst not kill them unless you could know what Khadir had known about the child he killed, or you could distinguish between a child who would grow up to he a believer (and a child who would grow up to be a non-believer), so that you killed the (prospective) non-believer and left the (prospective) believer aside.
It has been narrated on the authority of Yazid b. Hurmuz who said: Najda b. 'Amir al-Haruri wrote to Ibn Abbas asking him about the slave and the woman as to whether they would get a share from the booty (it they participated in Jihad) ; about the killing of (enemy) children (in war) ; about the orphan as to when his orphanhood comes to an end; about kinsmen (of the Holy Prophet) as to who they are. He said to Yazid: Write to him. (If he were not likely to fall into folly, I would not have written to him.) Write: You have written asking about the woman and the slave whether they would get a share of the booty if they participated in Jihad. (You should know that) there is nothing of the sort for them except that they will be given a prize. And you have written asking me about the killing of the enemy children in war. (You should understand that) the Messenger of God (may peare be upon him) did not kill them. and thou shouldst not kill them unless thou knew what the companion of Moses (i.e. Khadir) knew about the boy he had killed. And you have written asking me about the orphan as to when the period of his orphanhood comes to an end, so that the sobriquet of" orphan" is dropped from him. (In this regard, you should know that) the sobriquet" orphan" will not be dropped from him until he attains maturity of body and mind. And you have written asking me about the close relatives (of the Holy Prophet) as to who they are. We think that it is we, but our people have denied us this (position and its concomitant privileges).
This hadith has been narrated on the authority of Yazid b. Hurmuz through another chain of transmitters.
It has been narrated on the anthority of Yazid b. Hurmuz who said: Najda wrote to Ibn Abbas. I was sitting in the company of Ibn 'Abbas when he read his letter and wrote its reply. Ibn Abbas said: Were it not for preventing him from falling into wickedness. I would not have replied to his letter, may he never be joyful. He wrote in reply to him referring to the share of the close relatives (of the Holy Prophet) (from the booty) whom God has mentioned. (I have to tell you that) we thought we were the close relatives of the Messenger of God*, but our people have refused to recognise us as such. You have asked about the orphan as to when his orphanhood comes to an end. (I have to say that) when he reaches the age of marriage, attains maturity of mind, and his property is returned to him, then he is no longer an orphan. You have inquired whether the Messenger of God (may peace be upo him) used to kill anyone from the children of the polytheists in the war. (You should know that) the Messenger of God* used not to kill any one of their children, and you (too) should not kill any one of them, except when you knew about them what Khadir had known about the boy whom he killed. And you have inquired whether there is a fixed share of the booty for women and slaves when they participate in a battle. (I have to tell you that) there is no fixed share for them except that they will be given some reward from the spoils of war.
This hadith has been transmitted on the authority of Yazid b. Hurmuz. but not complete (as we find in the above mentioned ahadith).
It has been narrated on the authority of Umm 'Atiyya, the Ansarite, who said: I took part with the Messenger of God* in seven battles. I would stay behind in the camp of men, cook their food, treat the wounded and nurse the aick.
A similar tradition has been narrated on the authority of Hisham b. Hassan through a different chain of transmitters.
It has been narrated on the authority of Abu Ishaq that 'Abdullah b. Yazid went (out of the city) with people for offering" Istisqa" ' prayer (for rainfall). He offered two rak'ahs. Then he prayed for rain. That day I met Zaid b. Arqam. There was only one man between me and him (at that time). I asked him: How many military expeditions did the Messenger of God* undertake? He said: Nineteen expeditions. I asked him: On how many expeditions did you accompany him? He said: On seventeen expeditions. I asked: Which was the first expedition he led? He answered: Dhat-ul-, Usair or 'Ushair.
It has been narrated on the authority of Zaid b. Arqam that the Messenger of God* fought nineteen battles and after the Migration performed only one Pilgrimage called Hajjat-ul-Wada'.
It has been reported on the authority of Abu Zubair who heard Jabir b. Abdullah say: I fought in the company of the Messenger of God* nineteen battles. Jabir said: I did not participate in the Battle of Badr and the Battle of Uhud. My father prevented me (from participating in these battles as my age was tender). After 'Abdullah (my father) was killed on the Day of Ubud, I never lagged behind the Messenger of God* and joined every battle (he fought).
It has been narrated on the authority of Buraida (who heard the tradition from his father) that the Messenger of God* conducted nineteen military campaigns and he (actually) fought in eight of them.
It has been narrated by Buraida who heard it from his father that he joined the Messenger of God* in sixteen military campaigns
It has been narrated on the authority of Salama who said: I joined seven military expeditions led by the Messenger of God himself*, and nine expeditions which he sent out once under Abu Bakr and once under Usama b. Zaid.
The (foregoing) tradition has also been narrated on the authority of Hatim through the same chain of transmitters with the difference that according to this version both these types of expeditions were seven in number.
It has been narrated on the authority of Abu Musa (Ash'ari) who said: We set out on an expedition with the Messenger of God*. We were six in number and had (with us) only one camel which we rode turn by turn Our feet were injured. My feet were so badly injured that my nails dropped off. We covered our feet with rags. so this expedition was called Dhat-ur-Riqa' (i.e. the expedition of rags) because we bandaged our feet with rags (on that day). Abu Burda said: Abu Musa narrated this tradition, and then disliked repeating it as he did not want to give any publicity to what he did in a noble cause Abu Usama said: Narrators other than Abu Buraida have added to the version of the words: " God will reward it."
It has been narrated on the authority of A'isha, wife of the Holy Prophet* , who said: The Messenger of God* set out for Badr. When he reached Harrat-ul-Wabara (a place four miles from Medina) a man met him who was known for his valour and courage. The Companions of the Messenger of God* were pleased to see him. He said: I have come so that I may follow you and get a share from the booty. The Messenger of God* said to him: Do you believe in God and His Apostle? He said: No. The Messenger of God* said: Go back, I will not seek help from a Mushrik (polytheist). He went on until we reached Shajara, where the man met him again. He asked him the same question again and the man gave him the same answer. He said: Go back. Im will not seek help from a Mushrik. The man returned and overtook him at Baida'? He asked him as he had asked previously: Do you believe in God and His Apostle? The man said: Yes. The Messenger of God* said to him: Then come along with us.
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