This statement, may Allah have mercy on you, of accusation regarding the [Mu’an’an] chains is an invented one, produced without precedent, and there is no one who supports him from Ahl ul-Ilm in that. The widespread opinion, which is agreed upon between Ahl ul-Ilm, with reports and transmissions early and recent, is that each trustworthy narrator who transmits a Ḥadīth from his equal, with the feasible probability for [the transmitter] to meet [who he transmits from] and hear from him due to their being together in the same era, even if there never came a report that they met or spoke face to face, then the transmission is affirmed, and [using it as a] proof is appropriate, unless there is clear evidence that this transmitter did not meet who he transmits from or that he did not hear anything from him.

Then as for when the matter is ambiguous regarding the possibility which we explained previously, then the transmission is always [accepted ]as coming by way of ‘hearing’ until there is evidence [otherwise] which we pointed out. Thus it is said to the inventor of this opinion whose speaker is as we have described, or to his defender- you have provided in the sum total of your statement that the report of the single trustworthy narrator on authority of the single trustworthy narrator is a proof which is required to act upon, then you introduced into it the condition afterwards, and you said ‘until we know that [the transmitter] had met once or more and heard something from [the one he transmits from]’. So have you found this condition which you stipulated from anyone [of Ahl ul-Ilm] who also required it? And if not then bring me evidence of what you allege. Thus if he claims there is a statement from one of the scholars of the Salaf for what he alleged in introducing the condition in affirming reports, [then] confirm it; [however] neither he, nor others, will ever find a way to produce it, even though he claims about what he alleges there is evidence to rely on. It is said ‘What is that evidence?’

Thus if he said: ‘I said it since I found transmitters of reports, early and recent, transmitting Ḥadīth from each other, and [the transmitter] did not ever see or hear anything from [from the one he transmits from]. Thus when I saw them permitting the transmission of Ḥadīth between them like this, Irsāl, without hearing [between transmitters], while the Mursal from the transmissions, in the foundation of our view and that of Ahl ul-Ilm in reports, is that it is not a proof; on account of what I described from the weakness, I rely on researching the hearing of the transmitter in each report on authority of [who he transmits from]. Thus when I unexpectedly come upon his hearing from [the one he transmits from] due to the low amount of a thing [i.e. transmissions on his authority], all of what he transmits on his authority becomes fixed to me thereafter. And if knowledge of [his actually hearing from whom he transmits from] is too distant from me, I withhold from the report and according to me it does not have a position of proof due to the possibility of Irsāl in it.’

Thus it is said to him: Then if the reason for your weakening the [Mu’an’an] report and your abandoning relying on it is due to the possibility of Irsāl in it, it obligates you to not affirm a chain of Mu’an’an until you see it has hearing [Simā’] from its first [transmitter] to its last.

And according to us it is possible that the Ḥadīth [you described] which has come to us on authority of Hishām bin Urwah, on authority of his father, on authority of Ā’ishah- we know with certainty that Hishām heard from his father and that his father heard from Ā’ishah, just as we know that Ā’ishah heard from the Prophet, peace and blessings upon him- it is possible that when Hishām does not say in the transmission that he transmits on authority of his father the words ‘I heard’ or ‘He informed me’, that there could be between him and his father another person who informed [Hishām] of it on authority of his father in this transmission, and he did not hear it from his father when he preferred transmitting it Mursal, and it is not attributed to who he really heard it from.

Just as that is possible from Hishām, on authority of his father, then it is also possible for his father on authority of Ā’ishah, and like that all chains for Ḥadīth in which the ‘hearing’ [of each transmitter] from the other is not mentioned. And if it was known in some transmissions that every single one of them did hear from his companion a great deal, then it is still possible for each one of them to drop in some of the transmissions, such that he hears from someone else some of his Ḥadīth, then expedites on authority [of his most famous companion] occasionally, while not designating who he [actually] heard from. And at times he is afraid and designates who he [actually] related the Ḥadīth from and abandons Irsāl. What we mention from this is found in Ḥadīth, from the actions of trustworthy Muhaddithīn and A’immah of Ahl ul-Ilm; and we will mention several of their transmissions upon the pathway which we mentioned demonstrating through them the great amount of [the above], if Allah, exalted is He, wills. Thus from that [are the following]:

That Ayyūb as-Sakhtiyānī, Ibn al-Mubārak, Wakī’, Ibn Numayr, and a group of others transmitted on authority of Hishām bin Urwah, on authority of his father, on authority of Ā’ishah, may Allah be pleased with her, she said: ‘I applied scent to the Messenger of Allah, peace and blessings upon him, at the time of entering and leaving Ihrām, with the most pleasant [scent] I found’.

Thus Layth bin Sa’d, Dāwud al-Attār, Humayd bin al-Aswad, Wuhayb bin Khālid, and Abū Usāmah transmitted this transmission on authority of none other than Hishām, he said, Uthmān bin Urwah informed me, on authority of Urwah, on authority of Ā’ishah, on authority of the Prophet, peace and blessings upon him; and Hishām transmitted, on authority of his father, on authority of Ā’ishah, she said: ‘The Prophet, peace and blessings upon him, when he was in ‘Itikaf lowered his head towards me, then I combed [his hair] and I was menstruating’. Then Mālik bin Anas transmitted the exact narration, on authority of az-Zuhrī, on authority of Urwah, on authority of Amrah , on authority of Ā’ishah, on authority of the Prophet, peace and blessings upon him.

Az-Zuhrī and Sālih bin Abī Hassān transmitted on authority of Abī Salamah, on authority of Ā’ishah: ‘The Prophet, peace and blessings upon him, would kiss while fasting’.

Thus Yahyā bin Abī Kathīr said about this report regarding ‘kissing’, Abū Salamah bin Abd ar-Rahman informed me that Umar bin Abd al-Azīz informed him that Urwah informed him that Ā’ishah informed him that: ‘The Prophet, peace and blessings upon him, would kiss her while fasting’.

Ibn Uyaynah and others transmitted on authority of Amr bin Dīnār, on authority of Jābir, he said ‘The Messenger of Allah, peace and blessings upon him, [allowed us] to eat horse meat and prohibited us from donkey meat’. And Hammād bin Zayd transmitted it, on authority of Amr, on authority of Muhammad bin Alī, on authority of Jābir, on authority of the Prophet, peace and blessings upon him. And this manner of transmitting narrations is abundant, its enumeration being much, and what we mentioned is sufficient for those who possess understanding. Thus when the reason [for weakening these types of transmissions]- according to the one whose opinion we described before in terms of the invalidation of Ḥadīth and weakening them when it is not known that the transmitter heard anything through the one he transmits from- is that Irsāl is possible in them, his opinion leads to his being obligated to abandon relying on transmissions of those who are known to have heard through who they transmit from unless there is mention of ‘hearing’ in the report itself, due to what we clarified before of the A’immah who related reports that at times they would expedite the Ḥadīth as Irsāl, and not mention who they heard it from, and at times they would be so inclined, so they would provide the chain for the report in the form that they heard it- they would report [a narration] through ‘descent’ [from a peer or someone below them in age or status] if it was descended and with ‘elevation’ [with less narrators between them and the Prophet, peace and blessings upon him] if it was elevated, just as we explained about them. We are not aware of anyone from the A’immah of the Salaf who when he sought to act upon reports and investigate the soundness or weakness of the chains of transmission like [those of] Ayyūb as-Sakhtiyānī, Ibn Awn, Mālik bin Anas, Shu’bah bin al-Hajjāj, Yahyā bin Sa’īd al-Qattān, Abd ar-Rahman bin Mahdī and those after them from the people of Ḥadīth, he examined the situation regarding [the manner of] ‘hearing’ in the chains, like what is claimed in the opinion of the one we described previously.

Those who investigated among [the scholars of Ḥadīth] would only investigate the ‘hearing’ of the transmitters of Ḥadīth they transmitted from when the transmitter was among those who were known for Tadlīs in Ḥadīth and famous for it. Thus when they investigated [a transmitter’s manner of] ‘hearing’ in his transmissions and they would research that about him in order to distance themselves from the defect of Tadlīs. Thus to research that about the non-Mudallis, from the perspective of the one who alleged what he did in the opinion we related, then we have not heard of that from anyone we designated and do not designate from the A’immah.

Thus from that is Abd Allah bin Yazīd al-Ansārī , who saw the Prophet, peace and blessings upon him; he transmitted a Ḥadīth on authority of Hudhayfah and Abī Mas’ūd al-Ansārī attributing it to the Prophet, peace and blessings upon him, and there is no mention of ‘hearing’ in his transmission from either of them . Also, we have not preserved in any of the transmissions that Abd Allah bin Yazīd ever met Hudhayfah or Abū Mas’ūd face to face for Ḥadīth. We have not found mention in an actual transmission his seeing either of them and we have not heard from any of Ahl ul-Ilm who have passed or who we have met who charged with weakness these two reports who Abd Allah bin Yazīd transmitted on authority of Hudhayfah and Abū Mas’ūd. Rather according to those we met from Ahl ul-Ilm in Ḥadīth those two [reports] and whatever is similar to them are among the authentic and strong chains; they held the view of acting by what was related by them, and relied upon what came from the Sunan and Āthār [in that manner]. And it is weak and abandoned in the allegation of the one whose view we related before, until ‘hearing’ of the transmitter is obtained from whoever transmits [them]. And even if we took to enumerating the authentic reports according to Ahl ul-Ilm whereof they are weak in the allegation of this speaker and we counted them, truly we would not be able to fully examine its mention and enumerate all of them; rather we prefer to place several as a symbol for what we remain silent on.

Abū Uthmān an-Nahdī and Abū Rāfi’ as-Sā’igh both were from among those who witnessed the age of Jahiliyyah [the time before Islam in the Arabian Peninsula] and were among the Companions of the Messenger of Allah, peace and blessings upon him, who witnessed the battle of Badr, and so on and so forth. They both related reports on authority of [the Companions] until they [related Ḥadīth from younger Companions] the likes of Abū Hurayrah and Ibn Umar. Each of these two transmitted a single Ḥadīth on authority of Ubayy bin K’ab, on authority of the Prophet, peace and blessings upon him, and we did not hear in an actual transmission that they had seen Ubayy with their own eyes, or heard anything from him.

Abū Amr ash-Shaybānī witnessed al-Jahiliyyah and was an adult during the time of the Prophet, peace and blessings upon him, and Abū Ma’mar Abd Allah bin Sakhbarah each transmitted two reports on authority of Abū Mas’ūd al-Ansārī, on authority of the Prophet, peace and blessings upon him.

Ubayd bin Umayr transmitted a Ḥadīth on authority of Umm Salamah, wife of the Prophet, peace and blessings upon him, on authority of the Prophet, peace and blessings upon him, and Ubayd bin Umayr was born in the time of the Prophet, peace and blessings upon him.

Qays bin Abī Hāzim transmitted three reports on authority of Abū Mas’ūd al-Ansārī, on authority of the Prophet, peace and blessings upon him and he witnessed the time of the Prophet, peace and blessings upon him.

Abd ar-Rahman bin Abī Laylā transmitted a Ḥadīth on authority of Anas bin Mālik, on authority of the Prophet, peace and blessings upon him, and he heard from Umar bin al-Khattāb and accompanied Alī.

Rib’ī bin Hirāsh transmitted two Ḥadīth on authority of Imrān bin Husayn, on authority of the Prophet, peace and blessings upon him; and a Ḥadīth on authority of Abū Bakrah, on authority of the Prophet, peace and blessings upon him. Rib’ī heard from Alī bin Abī Tālib and transmitted on his authority.

Nāfi’ bin Jubayr bin Mut’im transmitted a Ḥadīth on authority of Abī Shurayh al-Khuzā’ī, on authority of the Prophet, peace and blessings upon him.

An-Nu’mān bin Abī Ayyāsh transmitted three Ahādīth on authority of Abū Sa’īd al-Khudrī, on authority of the Prophet, peace and blessings upon him.

Atā’ bin Yazīd al-Laythī transmitted a Ḥadīth on authority of Tamīm ad-Dārī, on authority of the Prophet, peace and blessings upon him.

Sulaymān bin Yasār transmitted a Ḥadīth on authority of Rāfi’ bin Khadīj, on authority of the Prophet, peace and blessings upon him.

Humayd bin Abd ar-Rahman al-Himyarī transmitted narrations on authority of Abū Hurayrah, on authority of the Prophet, peace and blessings upon him. Thus all of these Tabi’īn we named, whose transmissions are on authority of Companions, are not recorded in separate transmissions to have heard directly from them, to our knowledge, and are not recorded to have met them in the course of the actual report. They are sound chains of transmission according to those who possess knowledge of reports and transmissions; we do not know of them ever weakening anything of them or asking about whether they heard from each other, since the ‘hearing’ of each one of them from his companion is possible, without anyone rejecting [that], due to them all being together in the same time period.

This opinion that the speaker invented, which we related, regarding weakening the Ḥadīth, for the reason which he described, is too inferior to be relied upon or [too inferior] for its mention to be stirred up since it was an invented opinion and a backward discussion which no one from Ahl ul-Ilm stated before and those who came after them denounced it. Thus there is no need to for us to refute it with more than what we have already explained since the standing of the speech and its speaker is that which we described, and Allah is the one with whom aid is sought in repelling what differs from the school of the scholars and in Him alone complete trust is placed.

وهَذا القَوْلُ يَرْحَمُكَ اللهُ فِي الطَّعْنِ فِي الأسانِيدِ قَوْلٌ مُخْتَرَعٌ مُسْتَحْدَثٌ غَيْرُ مَسْبُوقٍ صاحِبِهِ إلَيْهِ ولا مُساعِدَ لَهُ مِن أهْلِ العِلْمِ عَلَيْهِ وذَلِكَ أنَّ القَوْلَ الشّائِعَ المُتَّفَقَ عَلَيْهِ بَيْنَ أهْلِ العِلْمِ بِالأخْبارِ والرِّواياتِ قَدِيمًا وحَدِيثًا أنَّ كُلَّ رَجُلٍ ثِقَةٍ رَوى عَنْ مِثْلِهِ حَدِيثًا وجائِزٌ مُمْكِنٌ لَهُ لِقاؤُهُ والسَّماعُ [٣٠] مِنهُ لِكَوْنِهِما جَمِيعًا كانا فِي عَصْرٍ واحِدٍ وإنْ لَمْ يَأْتِ فِي خَبَرٍ قَطُّ أنَّهُما اجْتَمَعا ولا تَشافَها بِكَلامٍ فالرِّوايَةُ ثابِتَةٌ والحُجَّةُ بِها لازِمَةٌ إلّا أنَّ يَكُونَ هُناكَ دَلالَةٌ بَيِّنَةٌ أنَّ هَذا الرّاوِي لَمْ يَلْقَ مَن رَوى عَنْهُ أوْ لَمْ يَسْمَعْ مِنهُ شَيْئًا۔

فَأمّا والأمْرُ مُبْهَمٌ عَلى الإمْكانِ الَّذِي فَسَّرْنا فالرِّوايَةُ عَلى السَّماعِ أبَدًا حَتّى تَكُونَ الدَّلالَةُ الَّتِي بَيَّنّا فَيُقالُ لِمُخْتَرِعِ هَذا القَوْلِ الَّذِي وصَفْنا مَقالَتَهُ أوْ لِلذّابِّ عَنْهُ قَدْ أعْطَيْتَ فِي جُمْلَةِ قَوْلِكَ أنَّ خَبَرَ الواحِدِ الثِّقَةِ عَنِ الواحِدِ الثِّقَةِ حُجَّةٌ يَلْزَمُ بِهِ العَمَلُ ثُمَّ أدْخَلْتَ فِيهِ الشَّرْطَ بَعْدُ فَقُلْتَ حَتّى نَعْلَمَ أنَّهُما قَدْ كانا التَقَيا مَرَّةً فَصاعِدًا أوْ سَمِعَ مِنهُ شَيْئًا فَهَلْ تَجِدُ هَذا الشَّرْطَ الَّذِي اشْتَرَطْتَهُ عَنْ أحَدٍ يَلْزَمُ قَوْلُهُ؟ وإلّا فَهَلُمَّ دَلِيلًا عَلى ما زَعَمْتَ فَإنِ ادَّعى قَوْلَ أحَدٍ مِن عُلَماءِ السَّلَفِ بِما زَعَمَ مِن إدْخالِ الشَّرِيطَةِ فِي تَثْبِيتِ الخَبَرِ طُولِبَ بِهِ ولَنْ يَجِدَ هُوَ ولا غَيْرُهُ إلى إيجادِهِ سَبِيلًا وإنْ هُوَ ادَّعى فِيما زَعَمَ دَلِيلًا يَحْتَجُّ بِهِ قِيلَ وما ذاكَ الدَّلِيلُ؟

فَإنْ قالَ قُلْتُهُ لِأنِّي وجَدْتُ رُواةَ الأخْبارِ قَدِيمًا وحَدِيثًا يَرْوِي أحَدُهُمْ عَنِ الآخَرِ الحَدِيثَ ولَمّا يُعايِنْهُ ولا سَمِعَ مِنهُ شَيْئًا قَطُّ فَلَمّا رَأيْتُهُمْ اسْتَجازُوا رِوايَةَ الحَدِيثِ بَيْنَهُمْ هَكَذا عَلى الإرْسالِ مِن غَيْرِ سَماعٍ والمُرْسَلُ مِنَ الرِّواياتِ فِي أصْلِ قَوْلِنا وقَوْلِ أهْلِ العِلْمِ بِالأخْبارِ لَيْسَ بِحُجَّةٍ احْتَجْتُ لِما وصَفْتُ مِنَ العِلَّةِ إلى البَحْثِ عَنْ سَماعِ راوِي كُلِّ خَبَرٍ عَنْ راوِيهِ فَإذا أنا هَجَمْتُ عَلى سَماعِهِ مِنهُ لِأدْنى شَيْءٍ ثَبَتَ عِنْدِي بِذَلِكَ جَمِيعُ ما يَرْوِي عَنْهُ بَعْدُ فَإنْ عَزَبَ عَنِّي مَعْرِفَةُ ذَلِكَ أوْقَفْتُ الخَبَرَ ولَمْ يَكُنْ عِنْدِي مَوْضِعَ حُجَّةٍ لِإمْكانِ الإرْسالِ فِيهِ فَيُقالُ لَهُ فَإنْ كانَتِ العِلَّةُ فِي تَضْعِيفِكَ الخَبَرَ وتَرْكِكَ الِاحْتِجاجَ بِهِ إمْكانَ الإرْسالِ فِيهِ۔

لَزِمَكَ أنْ لا تُثْبِتَ إسْنادًا مُعَنْعَنًا حَتّى تَرى فِيهِ السَّماعَ مِن أوَّلِهِ إلى آخِرِهِ۔

وذَلِكَ أنَّ الحَدِيثَ الوارِدَ عَلَيْنا بِإسْنادِ هِشامِ بْنِ عُرْوَةَ عَنْ أبِيهِ عَنْ عائِشَةَ فَبِيَقِينٍ نَعْلَمُ أنَّ هِشامًا قَدْ سَمِعَ مِن أبِيهِ وأنَّ أباهُ قَدْ سَمِعَ مِن عائِشَةَ كَما نَعْلَمُ أنَّ عائِشَةَ قَدْ سَمِعَتْ مِنَ النَّبِيِّ ﷺ وقَدْ يَجُوزُ إذا لَمْ يَقُلْ هِشامٌ فِي رِوايَةٍ يَرْوِيها عَنْ أبِيهِ سَمِعْتُ أوْ أخْبَرَنِي أنْ يَكُونَ بَيْنَهُ وبَيْنَ أبِيهِ فِي تِلْكَ الرِّوايَةِ إنْسانٌ آخَرُ أخْبَرَهُ بِها عَنْ أبِيهِ ولَمْ يَسْمَعْها هُوَ مِن أبِيهِ لَمّا أحَبَّ أنَّ يَرْوِيها مُرْسَلًا ولا يُسْنِدَها إلى مَن سَمِعَها مِنهُ۔

وكَما يُمْكِنُ ذَلِكَ فِي هِشامٍ عَنْ أبِيهِ فَهُوَ أيْضًا مُمْكِنٌ فِي أبِيهِ عَنْ عائِشَةَ وكَذَلِكَ كُلُّ إسْنادٍ لِحَدِيثٍ لَيْسَ فِيهِ ذِكْرُ سَماعِ بَعْضِهِمْ مِن بَعْضٍ وإنْ كانَ قَدْ عُرِفَ فِي الجُمْلَةِ أنَّ كُلَّ واحِدٍ مِنهُمْ قَدْ سَمِعَ مِن صاحِبِهِ سَماعًا كَثِيرًا فَجائِزٌ لِكُلِّ واحِدٍ مِنهُمْ أنَّ يَنْزِلَ فِي بَعْضِ الرِّوايَةِ فَيَسْمَعَ مِن غَيْرِهِ عَنْهُ بَعْضَ أحادِيثِهِ ثُمَّ يُرْسِلَهُ عَنْهُ أحْيانًا ولا يُسَمِّيَ مَن سَمِعَ مِنهُ ويَنْشَطَ أحْيانًا فَيُسَمِّيَ الَّذِي حَمَلَ عَنْهُ الحَدِيثَ ويَتْرُكَ الإرْسالَ وما قُلْنا مِن هَذا مَوْجُودٌ فِي الحَدِيثِ مُسْتَفِيضٌ مِن فِعْلِ ثِقاتِ المُحَدِّثِينَ وأئِمَّةِ أهْلِ العِلْمِ وسَنَذْكُرُ مِن رِواياتِهِمْ عَلى الجِهَةِ الَّتِي ذَكَرْنا عَدَدًا يُسْتَدَلُّ بِها عَلى أكْثَرَ مِنها إنْ شاءَ اللهُ تَعالى فَمِن ذَلِكَ۔

أنَّ أيُّوبَ السَّخْتِيانِيَّ وابْنَ المُبارَكِ ووَكِيعًا وابْنَ نُمَيْرٍ وجَماعَةً غَيْرَهُمْ رَوَوْا عَنْ هِشامِ بْنِ عُرْوَةَ عَنْ أبِيهِ عَنْ عائِشَةَ قالَتْ «كُنْتُ أُطَيِّبُ رَسُولَ اللهِ ﷺ لِحِلِّهِ ولِحِرْمِهِ بِأطْيَبِ ما أجِدُ۔

فَرَوَى هَذِهِ الرِّوَايَةَ بِعَيْنِهَا اللَّيْثُ بْنُ سَعْدٍ، وَدَاوُدُ الْعَطَّارُ، وَحُمَيْدُ بْنُ الْأَسْوَدِ، وَوُهَيْبُ بْنُ خَالِدٍ، وَأَبُو أُسَامَةَ، عَنْ هِشَامٍ قَالَ: أَخْبَرَنِي عُثْمَانُ بْنُ عُرْوَةَ، عَنْ عُرْوَةَ، عَنْ عَائِشَةَ، عَنِ النَّبِيِّ ﷺ، وَرَوَى هِشَامٌ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ قَالَتْ: كَانَ النَّبِيُّ ﷺ إِذَا اعْتَكَفَ يُدْنِي إِلَيَّ رَأْسَهُ، فَأُرَجِّلُهُ وَأَنَا حَائِضٌ، فَرَوَاهَا بِعَيْنِهَا مَالِكُ بْنُ أَنَسٍ، عَنِ الزُّهْرِيِّ، عَنْ عُرْوَةَ، عَنْ عَمْرَةَ، عَنْ عَائِشَةَ، عَنِ النَّبِيِّ ﷺ. وَرَوَى الزُّهْرِيُّ، وَصَالِحُ بْنُ أَبِي حَسَّانَ، عَنْ أَبِي سَلَمَةَ، عَنْ عَائِشَةَ، كَانَ النَّبِيُّ ﷺ يُقَبِّلُ وَهُوَ صَائِمٌ، فَقَالَ يَحْيَى بْنُ أَبِي كَثِيرٍ فِي هَذَا الْخَبَرِ فِي الْقُبْلَةِ: أَخْبَرَنِي أَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ أَنَّ عُمَرَ بْنَ عَبْدِ الْعَزِيزِ أَخْبَرَهُ أَنَّ عُرْوَةَ أَخْبَرَهُ أَنَّ عَائِشَةَ أَخْبَرَتْهُ أَنَّ النَّبِيَّ ﷺ كَانَ يُقَبِّلُهَا وَهُوَ صَائِمٌ. وَرَوَى ابْنُ عُيَيْنَةَ وَغَيْرُهُ عَنْ عَمْرِو بْنِ دِينَارٍ، عَنْ جَابِرٍ قَالَ: أَطْعَمَنَا رَسُولُ اللهِ ﷺ لُحُومَ الْخَيْلِ، وَنَهَانَا عَنْ لُحُومِ الْحُمُرِ، فَرَوَاهُ حَمَّادُ بْنُ زَيْدٍ، عَنْ عَمْرٍو، عَنْ مُحَمَّدِ بْنِ عَلِيٍّ، عَنْ جَابِرٍ، عَنِ النَّبِيِّ ﷺ. وَهَذَا النَّحْوُ فِي الرِّوَايَاتِ كَثِيرٌ يَكْثُرُ تَعْدَادُهُ، وَفِيمَا ذَكَرْنَا مِنْهَا كِفَايَةٌ لِذَوِي الْفَهْمِ۔

فَإِذَا كَانَتِ الْعِلَّةُ عِنْدَ مَنْ وَصَفْنَا قَوْلَهُ مِنْ قَبْلُ فِي فَسَادِ الْحَدِيثِ وَتَوْهِينِهِ إِذَا لَمْ يُعْلَمْ أَنَّ الرَّاوِيَ قَدْ سَمِعَ مِمَّنْ رَوَى عَنْهُ شَيْئًا إِمْكَانَ الْإِرْسَالِ فِيهِ لَزِمَهُ تَرْكُ الِاحْتِجَاجِ فِي قِيَادِ قَوْلِهِ بِرِوَايَةِ مَنْ يُعْلَمُ أَنَّهُ قَدْ سَمِعَ مِمَّنْ رَوَى عَنْهُ، إِلَّا فِي نَفْسِ الْخَبَرِ الَّذِي فِيهِ ذِكْرُ السَّمَاعِ لِمَا بَيَّنَّا مِنْ قَبْلُ عَنِ الْأَئِمَّةِ الَّذِينَ نَقَلُوا الْأَخْبَارَ أَنَّهُمْ كَانَتْ لَهُمْ تَارَاتٌ يُرْسِلُونَ فِيهَا الْحَدِيثَ إِرْسَالًا، وَلَا يَذْكُرُونَ مَنْ سَمِعُوهُ مِنْهُ، وَتَارَاتٌ يَنْشَطُونَ فِيهَا، فَيُسْنِدُونَ الْخَبَرَ عَلَى هَيْئَةِ مَا سَمِعُوا، فَيُخْبِرُونَ بِالنُّزُولِ فِيهِ إِنْ نَزَلُوا، وَبِالصُّعُودِ إِنْ صَعِدُوا، كَمَا شَرَحْنَا ذَلِكَ عَنْهُمْ، وَمَا عَلِمْنَا أَحَدًا مِنْ أَئِمَّةِ السَّلَفِ مِمَّنْ يَسْتَعْمِلُ الْأَخْبَارَ وَيَتَفَقَّدُ صِحَّةَ الْأَسَانِيدِ وَسَقَمَهَا مِثْلَ أَيُّوبَ السَّخْتِيَانِيِّ، وَابْنِ عَوْنٍ، وَمَالِكِ بْنِ أَنَسٍ، وَشُعْبَةَ بْنِ الْحَجَّاجِ، وَيَحْيَى بْنِ سَعِيدٍ الْقَطَّانِ، وَعَبْدِ الرَّحْمَنِ بْنِ مَهْدِيٍّ وَمَنْ بَعْدَهُمْ مِنْ أَهْلِ الْحَدِيثِ فَتَّشُوا عَنْ مَوْضِعِ السَّمَاعِ فِي الْأَسَانِيدِ كَمَا ادَّعَاهُ الَّذِي وَصَفْنَا قَوْلَهُ مِنْ قَبْلُ، وَإِنَّمَا كَانَ تَفَقُّدُ مَنْ تَفَقَّدَ مِنْهُمْ سَمَاعَ رُوَاةِ الْحَدِيثِ مِمَّنْ رَوَى عَنْهُمْ إِذَا كَانَ الرَّاوِي مِمَّنْ عُرِفَ بِالتَّدْلِيسِ فِي الْحَدِيثِ وَشُهِرَ بِهِ، فَحِينَئِذٍ يَبْحَثُونَ عَنْ سَمَاعِهِ فِي رِوَايَتِهِ، وَيَتَفَقَّدُونَ ذَلِكَ مِنْهُ كَيْ تَنْزَاحَ عَنْهُمْ عِلَّةُ التَّدْلِيسِ، فَمَنِ ابْتَغَى ذَلِكَ مِنْ غَيْرِ مُدَلِّسٍ عَلَى الْوَجْهِ الَّذِي زَعَمَ مَنْ حَكَيْنَا قَوْلَهُ، فَمَا سَمِعْنَا ذَلِكَ عَنْ أَحَدٍ مِمَّنْ سَمَّيْنَا وَلَمْ نُسَمِّ مِنَ الْأَئِمَّةِ۔

فَمِنْ ذَلِكَ أَنَّ عَبْدَ اللهِ بْنَ يَزِيدَ الْأَنْصَارِيَّ وَقَدْ رَأَى النَّبِيَّ ﷺ قَدْ رَوَى عَنْ حُذَيْفَةَ، وَعَنْ أَبِي مَسْعُودٍ الْأَنْصَارِيِّ، وَعَنْ كُلِّ وَاحِدٍ مِنْهُمَا حَدِيثًا يُسْنِدُهُ إِلَى النَّبِيِّ ﷺ، وَلَيْسَ فِي رِوَايَتِهِ عَنْهُمَا ذِكْرُ السَّمَاعِ مِنْهُمَا، وَلَا حَفِظْنَا فِي شَيْءٍ مِنَ الرِّوَايَاتِ أَنَّ عَبْدَ اللهِ بْنَ يَزِيدَ شَافَهَ حُذَيْفَةَ، وَأَبَا مَسْعُودٍ بِحَدِيثٍ قَطُّ، وَلَا وَجَدْنَا ذِكْرَ رُؤْيَتِهِ إِيَّاهُمَا فِي رِوَايَةٍ بِعَيْنِهَا، وَلَمْ نَسْمَعْ عَنْ أَحَدٍ مِنْ أَهْلِ الْعِلْمِ مِمَّنْ مَضَى وَلَا مِمَّنْ أَدْرَكْنَا أَنَّهُ طَعَنَ فِي هَذَيْنِ الْخَبَرَيْنِ اللَّذَيْنِ رَوَاهُمَا عَبْدُ اللهِ بْنُ يَزِيدَ، عَنْ حُذَيْفَةَ، وَأَبِي مَسْعُودٍ بِضَعْفٍ فِيهِمَا، بَلْ هُمَا وَمَا أَشْبَهَهُمَا عِنْدَ مَنْ لَاقَيْنَا مِنْ أَهْلِ الْعِلْمِ بِالْحَدِيثِ مِنْ صِحَاحِ الْأَسَانِيدِ وَقَوِيِّهَا يَرَوْنَ اسْتِعْمَالَ مَا نُقِلَ بِهَا وَالِاحْتِجَاجَ بِمَا أَتَتْ مِنْ سُنَنٍ وَآثَارٍ، وَهِيَ فِي زَعْمِ مَنْ حَكَيْنَا قَوْلَهُ مِنْ قَبْلُ وَاهِيَةٌ مُهْمَلَةٌ حَتَّى يُصِيبَ سَمَاعَ الرَّاوِي عَمَّنْ رَوَى، وَلَوْ ذَهَبْنَا نُعَدِّدُ الْأَخْبَارَ الصِّحَاحَ عِنْدَ أَهْلِ الْعِلْمِ مِمَّنْ يَهِنُ بِزَعْمِ هَذَا الْقَائِلِ وَنُحْصِيهَا لَعَجَزْنَا عَنْ تَقَصِّي ذِكْرِهَا وَإِحْصَائِهَا كُلِّهَا، وَلَكِنَّا أَحْبَبْنَا أَنْ نَنْصِبَ مِنْهَا عَدَدًا يَكُونُ سِمَةً لِمَا سَكَتْنَا عَنْهُ مِنْهَا۔

وَهَذَا أَبُو عُثْمَانَ النَّهْدِيُّ، وَأَبُو رَافِعٍ الصَّائِغُ، وَهُمَا مِمَّنْ أَدْرَكَ الْجَاهِلِيَّةَ وَصَحِبَا أَصْحَابَ رَسُولِ اللهِ ﷺ مِنَ الْبَدْرِيِّينَ هَلُمَّ جَرًّا، وَنَقَلَا عَنْهُمُ الْأَخْبَارَ حَتَّى نَزَلَا إِلَى مِثْلِ أَبِي هُرَيْرَةَ، وَابْنِ عُمَرَ وَذَوِيهِمَا. قَدْ أَسْنَدَ كُلُّ وَاحِدٍ مِنْهُمَا عَنْ أُبَيِّ بْنِ كَعْبٍ، عَنِ النَّبِيِّ ﷺ حَدِيثًا، وَلَمْ نَسْمَعْ فِي رِوَايَةٍ بِعَيْنِهَا أَنَّهُمَا عَايَنَا أُبَيًّا أَوْ سَمِعَا مِنْهُ شَيْئًا، وَأَسْنَدَ أَبُو عَمْرٍو الشَّيْبَانِيُّ وَهُوَ مِمَّنْ أَدْرَكَ الْجَاهِلِيَّةَ، وَكَانَ فِي زَمَنِ النَّبِيِّ ﷺ رَجُلًا، وَأَبُو مَعْمَرٍ عَبْدُ اللهِ بْنُ سَخْبَرَةَ، كُلُّ وَاحِدٍ مِنْهُمَا عَنْ أَبِي مَسْعُودٍ الْأَنْصَارِيِّ، عَنِ النَّبِيِّ ﷺ خَبَرَيْنِ، وَأَسْنَدَ عُبَيْدُ بْنُ عُمَيْرٍ، عَنْ أُمِّ سَلَمَةَ زَوْجِ النَّبِيِّ ﷺ، عَنِ النَّبِيِّ ﷺ حَدِيثًا، وَعُبَيْدُ بْنُ عُمَيْرٍ وُلِدَ فِي زَمَنِ النَّبِيِّ ﷺ، وَأَسْنَدَ قَيْسُ بْنُ أَبِي حَازِمٍ، وَقَدْ أَدْرَكَ زَمَنَ النَّبِيِّ ﷺ، عَنْ أَبِي مَسْعُودٍ الْأَنْصَارِيِّ، عَنِ النَّبِيِّ ﷺ ثَلَاثَةَ أَخْبَارٍ، وَأَسْنَدَ عَبْدُ الرَّحْمَنِ بْنُ أَبِي لَيْلَى، وَقَدْ حَفِظَ عَنْ عُمَرَ بْنِ الْخَطَّابِ، وَصَحِبَ عَلِيًّا، عَنْ أَنَسِ بْنِ مَالِكٍ، عَنِ النَّبِيِّ ﷺ حَدِيثًا، وَأَسْنَدَ رِبْعِيُّ بْنُ حِرَاشٍ، عَنْ عِمْرَانَ بْنِ حُصَيْنٍ، عَنِ النَّبِيِّ ﷺ حَدِيثَيْنِ، وَعَنْ أَبِي بَكْرَةَ، عَنِ النَّبِيِّ ﷺ حَدِيثًا، وَقَدْ سَمِعَ رِبْعِيٌّ مِنْ عَلِيِّ بْنِ أَبِي طَالِبٍ، وَرَوَى عَنْهُ. وَأَسْنَدَ نَافِعُ بْنُ جُبَيْرِ بْنِ مُطْعِمٍ، عَنْ أَبِي شُرَيْحٍ الْخُزَاعِيِّ، عَنِ النَّبِيِّ ﷺ حَدِيثًا، وَأَسْنَدَ النُّعْمَانُ بْنُ أَبِي عَيَّاشٍ، عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ثَلَاثَةَ أَحَادِيثَ عَنِ النَّبِيِّ ﷺ، وَأَسْنَدَ عَطَاءُ بْنُ يَزِيدَ اللَّيْثِيُّ، عَنْ تَمِيمٍ الدَّارِيِّ، عَنِ النَّبِيِّ ﷺ حَدِيثًا، وَأَسْنَدَ سُلَيْمَانُ بْنُ يَسَارٍ، عَنْ رَافِعِ بْنِ خَدِيجٍ، عَنِ النَّبِيِّ ﷺ حَدِيثًا، وَأَسْنَدَ حُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ الْحِمْيَرِيُّ، عَنْ أَبِي هُرَيْرَةَ، عَنِ النَّبِيِّ ﷺ أَحَادِيثَ، فَكُلُّ هَؤُلَاءِ التَّابِعِينَ الَّذِينَ نَصَبْنَا رِوَايَتَهُمْ عَنِ الصَّحَابَةِ الَّذِينَ سَمَّيْنَاهُمْ لَمْ يُحْفَظْ عَنْهُمْ سَمَاعٌ عَلِمْنَاهُ مِنْهُمْ فِي رِوَايَةٍ بِعَيْنِهَا، وَلَا أَنَّهُمْ لَقُوهُمْ فِي نَفْسِ خَبَرٍ بِعَيْنِهِ، وَهِيَ أَسَانِيدُ عِنْدَ ذَوِي الْمَعْرِفَةِ بِالْأَخْبَارِ وَالرِّوَايَاتِ مِنْ صِحَاحِ الْأَسَانِيدِ لَا نَعْلَمُهُمْ وَهَّنُوا مِنْهَا شَيْئًا قَطُّ، وَلَا الْتَمَسُوا فِيهَا سَمَاعَ بَعْضِهِمْ مِنْ بَعْضٍ إِذِ السَّمَاعُ لِكُلِّ وَاحِدٍ مِنْهُمْ مُمْكِنٌ مِنْ صَاحِبِهِ غَيْرُ مُسْتَنْكَرٍ لِكَوْنِهِمْ جَمِيعًا كَانُوا فِي الْعَصْرِ الَّذِي اتَّفَقُوا فِيهِ، وَكَانَ هَذَا الْقَوْلُ الَّذِي أَحْدَثَهُ الْقَائِلُ الَّذِي حَكَيْنَاهُ فِي تَوْهِينِ الْحَدِيثِ بِالْعِلَّةِ الَّتِي وَصَفَ أَقَلَّ مِنْ أَنْ يُعَرَّجَ عَلَيْهِ، وَيُثَارَ ذِكْرُهُ إِذْ كَانَ قَوْلًا مُحْدَثًا وَكَلَامًا خَلْفًا لَمْ يَقُلْهُ أَحَدٌ مِنْ أَهْلِ الْعِلْمِ سَلَفَ، وَيَسْتَنْكِرُهُ مَنْ بَعْدَهُمْ خَلَفَ، فَلَا حَاجَةَ بِنَا فِي رَدِّهِ بِأَكْثَرَ مِمَّا شَرَحْنَا، إِذْ كَانَ قَدْرُ الْمَقَالَةِ وَقَائِلِهَا الْقَدْرَ الَّذِي وَصَفْنَاهُ، وَاللهُ الْمُسْتَعَانُ عَلَى دَفْعِ مَا خَالَفَ مَذْهَبَ الْعُلَمَاءِ، وَعَلَيْهِ التُّكْلَانُ۔

"The first person to speak about Al-Qadar was Ma'bad Al-Juhani." He said: "Humaid bin Abdur-Rahman Al-Himyari and I went out until we reached Al-Madinah, and we said: 'If we could only meet someone among the companions of the Prophet ﷺ so we could ask him about what those people have innovated." [He said:] "So we met him - meaning Abdullah bin 'Umar - while he was leaving the Masjid." [He said:] "My companion and I were on either side of him." [He said:] I thought my companion was going to leave the speaking to me so I said: "O Abu Abdur-Rahman! There is a group of people who recite the Qur'an and seek knowledge, and they claim there is no Al-Qadar, and that the affair is left to chance.' He said: "Whenever you meet those people, then tell them that I am not of them and they are not of me. By the One Whom Abdullah swears by! If one of them were to spend gold the like of Uhud (mountain) in charity, it would not be accepted from him until he believes in Al-Qadar; the good of it and the bad of it.'" He said: "Then he began to narrate, he said: "'Umar bin Al-Khattab said: "We were with the Messenger of Allah when a man came with extremely white garments, and extremely black hair. He had no appearance of traveling visible on him, yet none of us recognized him. He came until he reached the Prophet ﷺ. He put his knees up against his knees, and then said: "O Muhammad! What is Iman?' He said 'To believe in Allah, His Angels, His, Books, His Messengers, the Day of Judgement, and Al-Qadar, the good of it and the bad of it.' He said: 'Then what is Islam?' He said: 'Testifying to La Ilaha Illallah, and that Muhammad is His servant and Messenger, establishing the Salat, giving the Zakat, performing Hajj to the House, and fasting (the month of) Ramadan.' He said: 'Then what is Ihsan?' He said 'That (is) you worship Allah as if you see Him, and although you do not see Him, He certainly sees you.' He said: 'For all of those he replied to him: 'You have told the truth.'" He said: "So we were amazed at him, he would ask, and then tell him that he is telling the truth. He said: 'Then when is the Hour?' He ﷺ said: 'The one being asked knows no more than the questioner.' He said: 'Then what are its signs?' He said: 'That the slave woman gives birth to her master, and that the naked, poor, and bare-footed shepherds rival each other in the height of the buildings.'" 'Umar said: 'Then the Prophet ﷺ met me three days after that and said: 'O 'Umar! Do you know who the questioner was? It was Jibril. He came to teach you about the matters of your religion.'"

أَوَّلُ مَنْ تَكَلَّمَ فِي الْقَدَرِ مَعْبَدٌ الْجُهَنِيُّ قَالَ فَخَرَجْتُ أَنَا وَحُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ الْحِمْيَرِيُّ حَتَّى أَتَيْنَا الْمَدِينَةَ فَقُلْنَا لَوْ لَقِينَا رَجُلاً مِنْ أَصْحَابِ النَّبِيِّ ﷺ فَسَأَلْنَاهُ عَمَّا أَحْدَثَ هَؤُلاَءِ الْقَوْمُ قَالَ فَلَقِينَاهُ يَعْنِي عَبْدَ اللَّهِ بْنَ عُمَرَ وَهُوَ خَارِجٌ مِنَ الْمَسْجِدِ قَالَ فَاكْتَنَفْتُهُ أَنَا وَصَاحِبِي قَالَ فَظَنَنْتُ أَنَّ صَاحِبِي سَيَكِلُ الْكَلاَمَ إِلَىَّ فَقُلْتُ يَا أَبَا عَبْدِ الرَّحْمَنِ إِنَّ قَوْمًا يَقْرَءُونَ الْقُرْآنَ وَيَتَقَفَّرُونَ الْعِلْمَ وَيَزْعُمُونَ أَنْ لاَ قَدَرَ وَأَنَّ الأَمْرَ أُنُفٌ قَالَ فَإِذَا لَقِيتَ أُولَئِكَ فَأَخْبِرْهُمْ أَنِّي مِنْهُمْ بَرِيءٌ وَأَنَّهُمْ مِنِّي بُرَآءُ وَالَّذِي يَحْلِفُ بِهِ عَبْدُ اللَّهِ لَوْ أَنَّ أَحَدَهُمْ أَنْفَقَ مِثْلَ أُحُدٍ ذَهَبًا مَا قُبِلَ ذَلِكَ مِنْهُ حَتَّى يُؤْمِنَ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِ قَالَ ثُمَّ أَنْشَأَ يُحَدِّثُ فَقَالَ قَالَ عُمَرُ بْنُ الْخَطَّابِ كُنَّا عِنْدَ رَسُولِ اللَّهِ ﷺ فَجَاءَ رَجُلٌ شَدِيدُ بَيَاضِ الثِّيَابِ شَدِيدُ سَوَادِ الشَّعَرِ لاَ يُرَى عَلَيْهِ أَثَرُ السَّفَرِ وَلاَ يَعْرِفُهُ مِنَّا أَحَدٌ حَتَّى أَتَى النَّبِيَّ ﷺ فَأَلْزَقَ رُكْبَتَهُ بِرُكْبَتِهِ ثُمَّ قَالَ يَا مُحَمَّدُ مَا الإِيمَانُ قَالَ أَنْ تُؤْمِنَ بِاللَّهِ وَمَلاَئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الآخِرِ وَالْقَدَرِ خَيْرِهِ وَشَرِّهِ قَالَ فَمَا الإِسْلاَمُ قَالَ شَهَادَةُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ وَإِقَامُ الصَّلاَةِ وَإِيتَاءُ الزَّكَاةِ وَحَجُّ الْبَيْتِ وَصَوْمُ رَمَضَانَ قَالَ فَمَا الإِحْسَانُ قَالَ أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ فَإِنَّكَ إِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ قَالَ فِي كُلِّ ذَلِكَ يَقُولُ لَهُ صَدَقْتَ قَالَ فَتَعَجَّبْنَا مِنْهُ يَسْأَلُهُ وَيُصَدِّقُهُ قَالَ فَمَتَى السَّاعَةُ قَالَ مَا الْمَسْئُولُ عَنْهَا بِأَعْلَمَ مِنَ السَّائِلِ قَالَ فَمَا أَمَارَتُهَا قَالَ أَنْ تَلِدَ الأَمَةُ رَبَّتَهَا وَأَنْ تَرَى الْحُفَاةَ الْعُرَاةَ الْعَالَةَ أَصْحَابَ الشَّاءِ يَتَطَاوَلُونَ فِي الْبُنْيَانِ قَالَ عُمَرُ فَلَقِيَنِي النَّبِيُّ ﷺ بَعْدَ ذَلِكَ بِثَلاَثٍ فَقَالَ يَا عُمَرُ هَلْ تَدْرِي مَنِ السَّائِلُ ذَاكَ جِبْرِيلُ أَتَاكُمْ يُعَلِّمُكُمْ مَعَالِمَ دِينِكُمْ حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ أَخْبَرَنَا ابْنُ الْمُبَارَكِ أَخْبَرَنَا كَهْمَسُ بْنُ الْحَسَنِ بِهَذَا الإِسْنَادِ نَحْوَهُ حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى حَدَّثَنَا مُعَاذُ بْنُ مُعَاذٍ عَنْ كَهْمَسٍ بِهَذَا الإِسْنَادِ نَحْوَهُ بِمَعْنَاهُ وَفِي الْبَابِ عَنْ طَلْحَةَ بْنِ عُبَيْدِ اللَّهِ وَأَنَسِ بْنِ مَالِكٍ وَأَبِي هُرَيْرَةَ

Abu Bakr bought a saddle from ‘Azib for thirteen dirhams, then Abu Bakr said to 'Azib. Tell al-Bara to carry it to my house. He said: No, not until you tell us what happened when the Messenger of Allah ﷺ went out and you were with him. Abu Bakr said: We started our journey at the beginning of the night and we hastened for one day and one night, until it was midday. I looked into the distance to see whether there was anywhere to seek shade, and I saw a rock, so I went to it and it had a little shade. I smoothed the ground for the Messenger of Allah ﷺ and spread a garment of camel hair for him, and said: Lie down and rest, O Messenger of Allah. So he lay down, and I went out to see if I could spot anyone looking for us. Then I saw a shepherd and I said: Who do you belong to, O boy? He said: To a man of Quraish. He mentioned his name and I recognised it. I said: Is there any milk in your sheep? He said: Yes | said: Will you milk some for me? He said: Yes. I told him to do that, so he caught a sheep, then I told him to brush the dust from its teat, then to brush the dust off his hands. I had a small vessel with me on the neck of which was a cloth. He milked a little bit of milk for me and I poured it into the vessel until it cooled down. Then I came to the Messenger of Allah ﷺ. When I reached him, he had already woken up. I said: Drink, O Messenger of Allah. He drank until I was pleased, then I said: Is it time to move on? So we moved on and the people were coming after us but none of them caught up with us except Suraqah bin Malik bin Ju'shum, who was riding a horse of his, I said: O Messenger of Allah, someone has caught up with us. He said: ʿDo not be afraid, for Allah is with us.ʿ When he got close to us, and there was no more between us and him then the length of a spear or two or three spears, I said: O Messenger of Allah, this pursuer has caught up with us, and I wept. He said: ʿWhy are you weeping?ʿ I said: I am not weeping for myself; rather I am weeping for you. The Messenger of Allah ﷺ prayed against him [the pursuer] and said: “O Allah, protect us from him by whatever means You will.” Then his horse's legs sank into the solid ground up to its belly, and he fell off it. He said: O Muhammad, I know that this is because of you; pray to Allah to save me from my predicament, and by Allah I shall divert away from you any one who is behind me of those who are seeking you. Here is my quiver, take one arrow. You are going to pass by some camels and sheep of mine in such and such a place, take whatever you need from thern. The Messenger of Allah ﷺ said: ʿI have no need of it.“ The Messenger of Allah ﷺ prayed for him and he was released, and he went back to his companions. The Messenger of Allah ﷺ and I continued on our way until we came to Madinah, where the people met him. They came out on the road and on the roofs, and a lot of servants and children crowded the road saying: Allahu Akbar, the Messenger of Allah ﷺ has come, Muhammad has come. The people disputed as to who he would stay with. The Messenger of Allah ﷺ said: ʿTonight I will stay with Banun-Najjar, the maternal uncles of 'Abdul-Muttalib, to honour them thereby.” The next morning, he went where he was instructed. Al-Bara' bin 'Azib said: The first of the Muhajireen to come to us was Mus'ab bin 'Umair, the brother of Banu 'Abdud-Dar. Then Ibn Umm Maktoom, the blind man and brother of Banu Fihr, came to us. Then 'Umar bin al-Khattab, came to us with twenty riders and we said: What happened to the Messenger of Allah ﷺ? He said: He is behind me. Then the Messenger of Allah ﷺ came and Abu Bakr was with him. Al-Bara said: the Messenger of Allah ﷺ did not come until I had read some soorahs from al-Mufassal [Al-Mufassal is that portion of the Qur'an which goes from Qaf to an-Nas]. Isra'eel said: al-Bara' was one of the Ansar from Banu Harithah.

اشْتَرَى أَبُو بَكْرٍ مِنْ عَازِبٍ سَرْجًا بِثَلاثَةَ عَشَرَ دِرْهَمًا قَالَ فَقَالَ أَبُو بَكْرٍ لِعَازِبٍ مُرِ الْبَرَاءَ فَلْيَحْمِلْهُ إِلَى مَنْزِلِي فَقَالَ لَا حَتَّى تُحَدِّثَنَا كَيْفَ صَنَعْتَ حِينَ خَرَجَ رَسُولُ اللهِ ﷺ وَأَنْتَ مَعَهُ؟قَالَ فَقَالَ أَبُو بَكْرٍ خَرَجْنَا فَأَدْلَجْنَا فَأَحْثَثْنَا يَوْمَنَا وَلَيْلَتَنَا حَتَّى أَظْهَرْنَا وَقَامَ قَائِمُ الظَّهِيرَةِ فَضَرَبْتُ بِبَصَرِي هَلْ أَرَى ظِلًّا نَأْوِي إِلَيْهِ؟ فَإِذَا أَنَا بِصَخْرَةٍ فَأَهْوَيْتُ إِلَيْهَا فَإِذَا بَقِيَّةُ ظِلِّهَا فَسَوَّيْتُهُ لِرَسُولِ اللهِ ﷺ وَفَرَشْتُ لَهُ فَرْوَةً وَقُلْتُ اضْطَجِعْ يَا رَسُولَ اللهِ فَاضْطَجَعَ ثُمَّ خَرَجْتُ أَنْظُرُ هَلْ أَرَى أَحَدًا مِنَ الطَّلَبِ؟ فَإِذَا أَنَا بِرَاعِي غَنَمٍ فَقُلْتُ لِمَنْ أَنْتَ يَا غُلامُ؟ فَقَالَ لِرَجُلٍ مِنْ قُرَيْشٍ فَسَمَّاهُ فَعَرَفْتُهُ فَقُلْتُ هَلْ فِي غَنَمِكَ مِنْ لَبَنٍ؟ قَالَ نَعَمْ قَالَ قُلْتُ هَلْ أَنْتَ حَالِبٌ لِي؟ قَالَ نَعَمْ قَالَ فَأَمَرْتُهُ فَاعْتَقَلَ شَاةً مِنْهَا ثُمَّ أَمَرْتُهُ فَنَفَضَ ضَرْعَهَا مِنَ الْغُبَارِ ثُمَّ أَمَرْتُهُ فَنَفَضَ كَفَّيْهِ مِنَ الْغُبَارِ وَمَعِي إِدَاوَةٌ عَلَى فَمِهَا خِرْقَةٌ فَحَلَبَ لِي كُثْبَةً مِنَ اللَّبَنِ فَصَبَبْتُ عَلَى الْقَدَحِ حَتَّى بَرَدَ أَسْفَلُهُ ثُمَّ أَتَيْتُ رَسُولَ اللهِ ﷺفَوَافَيْتُهُ وَقَدِ اسْتَيْقَظَ فَقُلْتُ اشْرَبْ يَا رَسُولَ اللهِ فَشَرِبَ حَتَّى رَضِيتُ ثُمَّ قُلْتُ هَلْ أَنَى الرَّحِيلُ قَالَ فَارْتَحَلْنَا وَالْقَوْمُ يَطْلُبُونَا فَلَمْ يُدْرِكْنَا أَحَدٌ مِنْهُمْ إِلَّا سُرَاقَةُ بْنُ مَالِكِ بْنِ جُعْشُمٍ عَلَى فَرَسٍ لَهُ فَقُلْتُ يَا رَسُولَ اللهِ هَذَا الطَّلَبُ قَدْ لَحِقَنَا فَقَالَ لَا تَحْزَنْ إِنَّ اللهَ مَعَنَا حَتَّى إِذَا دَنَا مِنَّا فَكَانَ بَيْنَنَا وَبَيْنَهُ قَدْرُ رُمْحٍ أَوْ رُمْحَيْنِ أَوْ ثَلاثَةٍ قَالَ قُلْتُ يَا رَسُولَ اللهِ هَذَا الطَّلَبُ قَدْ لَحِقَنَا وَبَكَيْتُ قَالَ لِمَ تَبْكِي؟ قَالَ قُلْتُ أَمَا وَاللهِ مَا عَلَى نَفْسِي أَبْكِي وَلَكِنْ أَبْكِي عَلَيْكَ قَالَ فَدَعَا عَلَيْهِ رَسُولُ اللهِ ﷺ فَقَالَ اللهُمَّ اكْفِنَاهُ بِمَا شِئْتَ فَسَاخَتْ قَوَائِمُ فَرَسِهِ إِلَى بَطْنِهَا فِي أَرْضٍ صَلْدٍ وَوَثَبَ عَنْهَا وَقَالَ يَا مُحَمَّدُ قَدْ عَلِمْتُ أَنَّ هَذَا عَمَلُكَ فَادْعُ اللهَ أَنْ يُنْجِّيَنِي مِمَّا أَنَا فِيهِ فَوَاللهِ لَأُعَمِّيَنَّ عَلَى مَنْ وَرَائِي مِنَ الطَّلَبِ وَهَذِهِ كِنَانَتِي فَخُذْ مِنْهَا سَهْمًا فَإِنَّكَ سَتَمُرُّ بِإِبِلِي وَغَنَمِي فِي مَوْضِعِ كَذَا وَكَذَا فَخُذْ مِنْهَا حَاجَتَكَ قَالَ فَقَالَ رَسُولُ اللهِ ﷺ لَا حَاجَةَ لِي فِيهَا قَالَ وَدَعَا لَهُ رَسُولُ اللهِ ﷺ فَأُطْلِقَ فَرَجَعَ إِلَى أَصْحَابِهِوَمَضَى رَسُولُ اللهِ ﷺ وَأَنَا مَعَهُ حَتَّى قَدِمْنَا الْمَدِينَةَ فَتَلَقَّاهُ النَّاسُ فَخَرَجُوا فِي الطَّرِيقِ وَعَلَى الْأَجَاجِيرِ فَاشْتَدَّ الْخَدَمُ وَالصِّبْيَانُ فِي الطَّرِيقِ يَقُولُونَ اللهُ أَكْبَرُ جَاءَ رَسُولُ اللهِ ﷺ جَاءَ مُحَمَّدٌ قَالَ وَتَنَازَعَالْقَوْمُ أَيُّهُمْ يَنْزِلُ عَلَيْهِ قَالَ فَقَالَ رَسُولُ اللهِ ﷺ أَنْزِلُ اللَّيْلَةَ عَلَى بَنِي النَّجَّارِ أَخْوَالِ عَبْدِ الْمُطَّلِبِ لِأُكْرِمَهُمْ بِذَلِكَ فَلَمَّا أَصْبَحَ غَدَا حَيْثُ أُمِرَقَالَ الْبَرَاءُ بْنُ عَازِبٍ أَوَّلُ مَنْ كَانَ قَدِمَ عَلَيْنَا مِنَ الْمُهَاجِرِينَ مُصْعَبُ بْنُ عُمَيْرٍ أَخُو بَنِي عَبْدِ الدَّارِ ثُمَّ قَدِمَ عَلَيْنَا ابْنُ أُمِّ مَكْتُومٍ الْأَعْمَى أَخُو بَنِي فِهْرٍ ثُمَّ قَدِمَ عَلَيْنَا عُمَرُ بْنُ الْخَطَّابِ فِي عِشْرِينَ رَاكِبًا فَقُلْنَا مَا فَعَلَ رَسُولُ اللهِ ﷺ؟ فَقَالَ هُوَ عَلَى أَثَرِي ثُمَّ قَدِمَ رَسُولُ اللهِ ﷺ وَأَبُو بَكْرٍ مَعَهُقَالَ الْبَرَاءُ وَلَمْ يَقْدَمْ رَسُولُ اللهِ ﷺ حَتَّى قَرَأْتُ سُوَرًا مِنَ الْمُفَصَّلِ قَالَ إِسْرَائِيلُ وَكَانَ الْبَرَاءُ مِنَ الْأَنْصَارِ مِنْ بَنِي حَارِثَةَ

When we came to Madinah we ate from its fruits and did not feel comfortable in it, and we became ill. The Prophet ﷺ was trying to find out about the well of Badr, and when we heard that the mushrikeen had come, the Messenger of Allah ﷺ marched to Badr, and Badr was a well. We got there before the mushrikeen and we found two of their men, a man from Quraish and a freed slave of “Uqbah bin Abi Muʿait. As for the Qurashi, he managed to escape, but we caught the freed slave of ‘Uqbah and started asking him: How many are the people? He said: By Allah, they are great in number and powerful. When he said that, the Muslims began to beat him and they brought him to the Prophet ﷺ, who said: How many are the people? He said: By Allah, they are great in number and powerful. The Prophet ﷺ tried hard to make him tell him how many they were, but he refused. Then the Prophet ﷺ asked him: How many camels do they slaughter? He said: Ten each day. The Messenger of Allah ﷺ said: They are one thousand; each camel is for one hundred men. Then a shower of rain fell on us at night and we rushed to seek shelter beneath the trees and leather shields, sheltering from the rain. The Messenger of Allah ﷺ spent the night calling upon his Lord, may He be glorified and exalted, saying: “O Allah, if You cause this band to be destroyed, You will never be worshipped.” When dawn came, he called out: ʿPrayer, O slaves of Allah!” And the people came from beneath the trees and shields and the Messenger of Allah led us in prayer and encouraged us to fight. Then he said: ʿThe army of Quraish is beneath this red outcrop of the mountain.ʿ When the people drew close to us, and we stood in ranks facing one another, we saw one of their men, riding a red camel of his, going around among the people. The Messenger of Allah ﷺ said: ʿO ʿAli, call Hamzah for meʿ - as he was the closest of them to the mushrikeen - and said ʿWho is the one on the red camel and what is he saying to them?ʿ Then the Messenger of Allah ﷺ said: ʿIf there is anyone among the people who is enjoining good, then perhaps it is the one on the red camel.ʿ Hamzah came and said: He is ʿUtbah bin Rabeeʿah, and he is telling them not to fight; he is saying to them: O people, I can see people who are going to fight to the death and you will never be able to harm them, because it will cost you too dear to do so. O people, put the blame on me and say: ʿUtbah bin Rabeeʿah is a coward, although you know that I am not the most cowardly among you. Abu Jahl heard that and said: Are you saying this? By Allah, if anyone else said this I would have insulted him; you are filled with fear, ‘Utbah said: Do you mean me, O you with the whistling rear end (i.e., one who breaks wind a great deal because of fear)? Today you will know which of us is the coward. Then ‘Utbah and his brother Shaibah and his son al-Waleed stepped forward in a display of courage and said: Who will come out to fight in single combat? Six young men of the Ansar stepped forward, but ʿUtbah said: We do not want these; let some of our cousins of Banu ‘Abdul-Muttalib come out. The Messenger of Allah ﷺ said: ʿGet up, O Ali, get up, O Hamzah, get up, O ʿUbaidah bin al-Harith bin ‘Abdul-Muttalib.ʿ Allah caused ʿUtbah and Shaibah, the two sons of Rabeeʿah, and al-Waleed bin ‘Utbah to be killed and ‘Ubaidah was wounded. We killed seventy of them and captured seventy. A short Ansari man brought al-Abbas bin ʿAbdul-Muttalib as a captive, and al-ʿAbbas said: O Messenger of Allah ﷺ, by Allah, this is not the one who captured me; I was captured by a bold man who was one of the most handsome of people, who was riding a piebald horse, but I do not see him among the people. The Ansari said: I captured him, O Messenger of Allah ﷺ. He said: ʿBe quiet! Allah, may He be exalted, supported you with a noble angel.ʿ ʿAli ؓ said: We took prisoners, and from among Banu ʿAbdul-Muttalib, we captured al-ʿAbbas, ‘Aqeel and Nawfal bin al-Harith.

لَمَّا قَدِمْنَا الْمَدِينَةَ أَصَبْنَا مِنْ ثِمَارِهَا فَاجْتَوَيْنَاهَا وَأَصَابَنَا بِهَا وَعْكٌ وَكَانَ النَّبِيُّ ﷺ يَتَخَبَّرُ عَنْ بَدْرٍ فَلَمَّا بَلَغَنَا أَنَّ الْمُشْرِكِينَ قَدْ أَقْبَلُوا سَارَ رَسُولُ اللهِ ﷺ إِلَى بَدْرٍ وَبَدْرٌ بِئْرٌ فَسَبَقْنَا الْمُشْرِكِينَ إِلَيْهَا فَوَجَدْنَا فِيهَا رَجُلَيْنِ مِنْهُمْ رَجُلًا مِنْ قُرَيْشٍ وَمَوْلًى لِعُقْبَةَ بْنِ أَبِي مُعَيْطٍ فَأَمَّا الْقُرَشِيُّ فَانْفَلَتَ وَأَمَّا مَوْلَى عُقْبَةَ فَأَخَذْنَاهُ فَجَعَلْنَا نَقُولُ لَهُ كَمِ الْقَوْمُ؟ فَيَقُولُ هُمْ وَاللهِ كَثِيرٌ عَدَدُهُمْ شَدِيدٌ بَأْسُهُمْ فَجَعَلَ الْمُسْلِمُونَ إِذْ قَالَ ذَلِكَ ضَرَبُوهُ حَتَّى انْتَهَوْا بِهِ إِلَى النَّبِيِّ ﷺ فَقَالَ لَهُ كَمِ الْقَوْمُ؟ قَالَ هُمْ وَاللهِ كَثِيرٌ عَدَدُهُمْ شَدِيدٌ بَأْسُهُمْ فَجَهَدَ النَّبِيُّ ﷺ أَنْ يُخْبِرَهُ كَمْ هُمْ فَأَبَى ثُمَّ إِنَّ النَّبِيَّ ﷺ سَأَلَهُ كَمْ يَنْحَرُونَ مِنَ الْجُزُرِ؟ فَقَالَ عَشْرًا كُلَّ يَوْمٍ فَقَالَ رَسُولُ اللهِ ﷺ الْقَوْمُ أَلْفٌ كُلُّ جَزُورٍ لِمِائَةٍ وَتَبِعَهَا ثُمَّ إِنَّهُ أَصَابَنَا مِنَ اللَّيْلِ طَشٌّ مِنْ مَطَرٍ فَانْطَلَقْنَا تَحْتَ الشَّجَرِوَالْحَجَفِ نَسْتَظِلُّ تَحْتَهَا مِنَ الْمَطَرِ وَبَاتَ رَسُولُ اللهِ ﷺ يَدْعُو رَبَّهُ ﷻ وَيَقُولُ اللهُمَّ إِنَّكَ إِنْ تُهْلِكْ هَذِهِ الْفِئَةَ لَا تُعْبَدْ قَالَ فَلَمَّا طَلَعَ الْفَجْرُ نَادَى الصَّلاةَ عِبَادَ اللهِ فَجَاءَ النَّاسُ مِنْ تَحْتِ الشَّجَرِ وَالْحَجَفِ فَصَلَّى بِنَا رَسُولُ اللهِ ﷺ وَحَرَّضَ عَلَى الْقِتَالِ ثُمَّ قَالَ إِنَّ جَمْعَ قُرَيْشٍ تَحْتَ هَذِهِ الضِّلَعِ الْحَمْرَاءِ مِنَ الْجَبَلِ فَلَمَّا دَنَا الْقَوْمُ مِنَّا وَصَافَفْنَاهُمْ إِذَا رَجُلٌ مِنْهُمْ عَلَى جَمَلٍ لَهُ أَحْمَرَ يَسِيرُ فِي الْقَوْمِ فَقَالَ رَسُولُ اللهِ ﷺ يَا عَلِيُّ نَادِ لِي حَمْزَةَ وَكَانَ أَقْرَبَهُمْ مِنَ الْمُشْرِكِينَ مَنْ صَاحِبُ الْجَمَلِ الْأَحْمَرِ وَمَاذَا يَقُولُ لَهُمْ؟ ثُمَّ قَالَ رَسُولُ اللهِ ﷺ إِنْ يَكُنْ فِي الْقَوْمِ أَحَدٌ يَأْمُرُ بِخَيْرٍ فَعَسَى أَنْ يَكُونَ صَاحِبَ الْجَمَلِ الْأَحْمَرِ فَجَاءَ حَمْزَةُ فَقَالَ هُوَ عُتْبَةُ بْنُ رَبِيعَةَ وَهُوَ يَنْهَى عَنِ الْقِتَالِ وَيَقُولُ لَهُمْ يَا قَوْمُ إِنِّي أَرَى قَوْمًا مُسْتَمِيتِينَ لَا تَصِلُونَ إِلَيْهِمْ وَفِيكُمْ خَيْرٌ يَا قَوْمُ اعْصِبُوهَا الْيَوْمَ بِرَأْسِي وَقُولُوا جَبُنَ عُتْبَةُ بْنُ رَبِيعَةَ وَقَدْ عَلِمْتُمْ أَنِّي لَسْتُ بِأَجْبَنِكُمْ قَالَ فَسَمِعَ ذَلِكَ أَبُو جَهْلٍ فَقَالَ أَنْتَ تَقُولُ هَذَا؟ وَاللهِ لَوْ غَيْرُكَ يَقُولُ هَذَا لَأَعْضَضْتُهُ قَدْ مَلَأَتْ رِئَتُكَ جَوْفَكَ رُعْبًا فَقَالَ عُتْبَةُ إِيَّايَ تُعَيِّرُ يَا مُصَفِّرَ اسْتِهِ؟ سَتَعْلَمُ الْيَوْمَ أَيُّنَا الْجَبَانُ قَالَ فَبَرَزَ عُتْبَةُ وَأَخُوهُ شَيْبَةُ وَابْنُهُ الْوَلِيدُ حَمِيَّةً فَقَالُوا مَنْ يُبَارِزُ؟ فَخَرَجَ فِتْيَةٌ مِنَ الْأَنْصَارِ سِتَّةٌ فَقَالَ عُتْبَةُ لَا نُرِيدُ هَؤُلاءِ وَلَكِنْ يُبَارِزُنَا مِنْ بَنِي عَمِّنَا مِنْ بَنِي عَبْدِ الْمُطَّلِبِ فَقَالَ رَسُولُ اللهِ ﷺ قُمْ يَا عَلِيُّ وَقُمْ يَا حَمْزَةُ وَقُمْ يَا عُبَيْدَةُ بْنَ الْحَارِثِ بْنِ الْمُطَّلِبِ فَقَتَلَ اللهُ تَعَالَى عُتْبَةَ وَشَيْبَةَ ابْنَيْ رَبِيعَةَ وَالْوَلِيدَ بْنَ عُتْبَةَ وَجُرِحَ عُبَيْدَةُ فَقَتَلْنَا مِنْهُمْ سَبْعِينَ وَأَسَرْنَا سَبْعِينَ فَجَاءَ رَجُلٌ مِنَ الْأَنْصَارِ قَصِيرٌ بِالْعَبَّاسِ بْنِ عَبْدِالْمُطَّلِبِ أَسِيرًا فَقَالَ الْعَبَّاسُ يَا رَسُولَ اللهِ إِنَّ هَذَا وَاللهِ مَا أَسَرَنِي لَقَدْ أَسَرَنِي رَجُلٌ أَجْلَحُ مِنْ أَحْسَنِ النَّاسِ وَجْهًا عَلَى فَرَسٍ أَبْلَقَ مَا أُرَاهُ فِي الْقَوْمِ فَقَالَ الْأَنْصَارِيُّ أَنَا أَسَرْتُهُ يَا رَسُولَ اللهِ فَقَالَ اسْكُتْ فَقَدْ أَيَّدَكَ اللهُ تَعَالَى بِمَلَكٍ كَرِيمٍ فَقَالَ عَلِيٌّ فَأَسَرْنَا مِنْ بَنِي عَبْدِ الْمُطَّلِبِ الْعَبَّاسَ وعَقِيلًا وَنَوْفَلَ بْنَ الْحَارِثِ

Yaʿla bin Muslim and ʿAmr bin Dinar and some others narrated the narration of Saʿid bin Jubair. Narrated Saʿid: While we were at the house of Ibn ʿAbbas, Ibn ʿAbbas said, "Ask me (any question)" I said, "O Abu ʿAbbas! May Allah let me be sacrificed for you ! There is a man at Kufa who is a storyteller called Nauf; who claims that he (Al-Khadir's companion) is not Moses of Bani Israel." As for ʿAmr, he said to me, "Ibn ʿAbbas said, "(Nauf) the enemy of Allah told a lie." But Yaʿla said to me, "Ibn ʿAbbas said, Ubai bin Kaʿb said, Messenger of Allah ﷺ said, 'Once Moses, Messenger of Allah ﷺ, preached to the people till their eyes shed tears and their hearts became tender, whereupon he finished his sermon. Then a man came to Moses and asked, 'O Messenger of Allah ﷺ! Is there anyone on the earth who is more learned than you?' Moses replied, 'No.' So Allah admonished him (Moses), for he did not ascribe all knowledge to Allah. It was said, (on behalf of Allah), 'Yes, (there is a slave of ours who knows more than you ).' Moses said, 'O my Lord! Where is he?' Allah said, 'At the junction of the two seas.' Moses said, 'O my Lord ! Tell I me of a sign whereby I will recognize the place.' " ʿAmr said to me, Allah said, "That place will be where the fish will leave you." Yaʿla said to me, "Allah said (to Moses), 'Take a dead fish (and your goal will be) the place where it will become alive.' " So Moses took a fish and put it in a basket and said to his boy-servant "I don't want to trouble you, except that you should inform me as soon as this fish leaves you." He said (to Moses)." You have not demanded too much." And that is as mentioned by Allah: 'And (remember) when Moses said to his attendant .... ' (18.60) Yushaʿ bin Noon. (Saʿid did not state that). The Prophet ﷺ said, "While the attendant was in the shade of the rock at a wet place, the fish slipped out (alive) while Moses was sleeping. His attend an said (to himself), "I will not wake him, but when he woke up, he forgot to tell him The fish slipped out and entered the sea. Allah stopped the flow of the sea. where the fish was, so that its trace looked as if it was made on a rock. ʿAmr forming a hole with his two thumbs an index fingers, said to me, "Like this, as in its trace was made on a rock." Moses said "We have suffered much fatigue on this journey of ours." (This was not narrated by Saʿid). Then they returned back and found Al-Khadir. ʿUthman bin Abi Sulaiman said to me, (they found him) on a green carpet in the middle of the sea. Al-Khadir was covered with his garment with one end under his feet and the other end under his head. When Moses greeted, he uncovered his face and said astonishingly, 'Is there such a greeting in my land? Who are you?' Moses said, 'I am Moses.' Al- Khadir said, 'Are you the Moses of Bani Israel?' Moses said, 'Yes.' Al-Khadir said, "What do you want?' Moses said, ' I came to you so that you may teach me of the truth which you were taught.' Al- Khadir said, 'Is it not sufficient for you that the Torah is in your hands and the Divine Inspiration comes to you, O Moses? Verily, I have a knowledge that you ought not learn, and you have a knowledge which I ought not learn.' At that time a bird took with its beak (some water) from the sea: Al-Khadir then said, 'By Allah, my knowledge and your knowledge besides Allah's Knowledge is like what this bird has taken with its beak from the sea.' Until, when they went on board the boat (18.71). They found a small boat which used to carry the people from this sea-side to the other sea-side. The crew recognized Al-Khadir and said, 'The pious slave of Allah.' (We said to Saʿid "Was that Khadir?" He said, "Yes.") The boat men said, 'We will not get him on board with fare.' Al-Khadir scuttled the boat and then plugged the hole with a piece of wood. Moses said, 'Have you scuttled it in order to drown these people surely, you have done a dreadful thing. (18.71) (Mujahid said. "Moses said so protestingly.") Al-Khadir said, didn't I say that you can have no patience with me?' (18.72) The first inquiry of Moses was done because of forgetfulness, the second caused him to be bound with a stipulation, and the third was done intentionally. Moses said, 'Call me not to account for what I forgot and be not hard upon me for my affair (with you).' (18.73) (Then) they found a boy and Al-Khadir killed him. Yaʿla- said: Saʿid said 'They found boys playing and Al-Khadir got hold of a handsome infidel boy laid him down and then slew him with knife. Moses said, 'Have you killed a innocent soul who has killed nobody' (18.74) Then they proceeded and found a wall which was on the point of falling down, and Al-Khadir set it up straight. Saʿid moved his hand thus and said 'Al-Khadir raised his hand and the wall became straight. Yaʿla said, 'I think Saʿid said, 'Al-Khadir touched the wall with his hand and it became straight (Moses said to Al-Khadir), 'If you had wished, you could have taken wages for it.' Saʿid said, 'Wages that we might had eaten.' And there was a king in furor (ahead) of them" (18.79) And there was in front of them. Ibn ʿAbbas recited: 'In front of them (was) a king.' It is said on the authority of somebody other than Saʿid that the king was Hudad bin Budad. They say that the boy was called Haisur. 'A king who seized every ship by force. (18.79) So I wished that if that boat passed by him, he would leave it because of its defect and when they have passed they would repair it and get benefit from it. Some people said that they closed that hole with a bottle, and some said with tar. 'His parents were believers, and he (the boy) was a non-believer and we (Khadir) feared lest he would oppress them by obstinate rebellion and disbelief.' (18.80) (i.e. that their love for him would urge them to follow him in his religion, 'so we (Khadir) desired that their Lord should change him for them for one better in righteousness and near to mercy' (18:81). This was in reply to Moses' saying: Have you killed an innocent soul.'? (18.74). 'Near to mercy" means they will be more merciful to him than they were to the former whom Khadir had killed. Other than Saʿid, said that they were compensated with a girl. Dawud bin Abi ʿAsim said on the authority of more than one that this next child was a girl. (Using translation from Bukhārī 4726)

سَلُونِي فَقُلْتُ أَبَا عَبَّاسٍ جَعَلَنِي اللهُ فِدَاءَكَ بِالْكُوفَةِ رَجُلٌ قَاصٌّ يُقَالُ لَهُ نَوْفٌ يَزْعُمُ أَنَّهُ لَيْسَ مُوسَى بَنِي إِسْرَائِيلَ أَمَّا عَمْرُو بْنُ دِينَارٍفَقَالَ كَذَبَ عَدُوُّ اللهِ وَأَمَّا يَعْلَى بْنُ مُسْلِمٍ فَقَالَ قَالَ ابْنُ عَبَّاسٍ حَدَّثَنِي أُبَيُّ بْنُ كَعْبٍ قَالَ قَالَ رَسُولُ اللهِ ﷺ إِنَّ مُوسَى رَسُولَ اللهِ ذَكَّرَ النَّاسَ يَوْمًا حَتَّى إِذَا فَاضَتِ الْعُيُونُ وَرَقَّتِ الْقُلُوبُ وَلَّى فَأَدْرَكَهُ رَجُلٌ فَقَالَ يَا رَسُولَ اللهِ هَلْ فِي الْأَرْضِ أَحَدٌ أَعْلَمُ مِنْكَ؟ قَالَ لَا قَالَ فَعُتِبَ عَلَيْهِ إِذْ لَمْ يَرُدَّ الْعِلْمَ إِلَى اللهِ فَأَوْحَى اللهُ إِلَيْهِ إِنَّ لِي عَبْدًا أَعْلَمَ مِنْكَ قَالَ أَيْ رَبِّ وَأيْنَ؟ قَالَ مَجْمَعُ الْبَحْرَيْنِ قَالَ أَيْ رَبِّ اجْعَلْ لِي عَلَمًا أَعْلَمُ ذَلِكَ بِهِ قَالَ لِي عَمْرٌو وَقَالَ حَيْثُ يُفَارِقُكَ الْحُوتُ وَقَالَ يَعْلَى خُذْ حُوتًا مَيْتًا حَيْثُ يُنْفَخُ فِيهِ الرُّوحُ فَأَخَذَ حُوتًا فَجَعَلَهُ فِي مِكْتَلٍ قَالَ لِفَتَاهُ لَا أُكَلِّفُكَ إِلَّا أَنْ تُخْبِرَنِي حَيْثُ يُفَارِقُكَ الْحُوتُ قَالَ مَا كَلَّفْتَنِي كَثِيرًا فَذَلِكَ قَوْلُهُ تَبَارَكَ وَتَعَالَى {إِذْ قَالَ مُوسَى لِفَتَاهُ} [الكهف 60] يُوشَعَ بْنِ نُونَ لَيْسَتْ عَنْ سَعِيدِ بْنِ جُبَيْرٍ قَالَ فَبَيْنَا هُوَ فِي ظِلِّ صَخْرَةٍ فِي مَكَانٍ ثَرْيَانٍ إِذْ تَضَرَّبَ الْحُوتُ وَمُوسَى نَائِمٌ قَالَ فَتَاهُ لَا أُوقِظُهُ حَتَّى إِذَا اسْتَيْقَظَ نَسِيَ أَنْ يُخْبِرَهُ وَتَضَرَّبَ الْحَوْتُ حَتَّى دَخَلَ الْبَحْرَ فَأَمْسَكَ اللهُ عَلَيْهِ جِرْيَةَ الْبَحْرِ حَتَّى كَأَنَّ أَثَرَهُ فِي حَجَرٍ فَقَالَ لِي عَمْرٌو وَكَأَنَّ أَثَرَهُ فِي حَجَرٍ وَحَلَّقَ إِبْهَامَيْهِوَاللَّتَيْنِ تَلِيَانِهِمَا {لَقَدْ لَقِينَا مِنْ سَفَرِنَا هَذَا نَصَبًا} [الكهف 62] قَالَ قَدْ قَطَعَ اللهُ عَنْكَ النَّصَبَ لَيْسَتْ هَذِهِ عَنْ سَعِيدِ بْنِ جُبَيْرٍ فَأَخْبَرَهُ فَرَجَعَا فَوَجَدَا خَضِرًا فَقَالَ لِي عُثْمَانُ بْنُ أَبِي سُلَيْمَانَ عَلَى طِنْفِسَةٍ خَضْرَاءَ عَلَى كَبِدِ الْبَحْرِ قَالَ سَعِيدُ بْنُ جُبَيْرٍ مُسَجًّى ثَوْبَهُ قَدْ جَعَلَ طَرَفَهُ تَحْتَ رِجْلَيْهِ وَطَرَفَهُ تَحْتَ رَأْسِهِ فَسَلَّمَ عَلَيْهِ مُوسَى فَكَشَفَ عَنْ وَجْهِهِ وَقَالَ هَلْ بِأَرْضِكَ مِنْ سَلَامٍ؟ مَنْ أَنْتَ؟ قَالَ أَنَا مُوسَى قَالَ مُوسَى بَنِي إِسْرَائِيلَ؟ قَالَ نَعَمْ قَالَ فَمَا شَأْنُكَ؟ قَالَ جِئْتُ لِتُعَلِّمَنِي مِمَّا عُلِّمْتَ رُشْدًا قَالَ أَمَا يَكْفِيكَ أَنَّ أَنْبَاءَ التَّوْرَاةِ بِيَدِكَ وَأَنَّ الْوَحْيَ يَأْتِيكَ يَا مُوسَى إِنَّ لِي عِلْمًا لَا يَنْبَغِي أَنْ تَعْلَمَهُ وَإِنَّ لَكَ عِلْمًا لَا يَنْبَغِي أَنْ أَعْلَمَهُ فَجَاءَ طَائِرٌ فَأَخَذَ بِمِنْقَارِهِ فَقَالَ وَاللهِ مَا عِلْمِي وَعِلْمُكَ فِي عِلْمِ اللهِ إِلَّا كَمَا أَخَذَ هَذَا الطَّائِرُ بِمِنْقَارِهِ مِنَ الْبَحْرِ حَتَّى إِذَا رَكِبَا فِي السَّفِينَةِ وَجَدَا مَعَابِرَ صِغَارًا تَحْمِلُ أَهْلَ هَذَا السَّاحِلِ إِلَى هَذَا السَّاحِلِ عَرَفُوهُ فَقَالُوا عَبْدُ اللهِ الصَّالِحُ فَقُلْنَا لِسَعِيدٍ خَضِرٌ؟ قَالَ نَعَمْ لَا يَحْمِلُونَهُ بِأَجْرٍ فَخَرَقَهَا وَوَتَدَّفِيهَا وَتِدًا قَالَ مُوسَى {أَخَرَقْتَهَا لِتُغْرِقَ أَهْلَهَا لَقَدْ جِئْتَ شَيْئًا إِمْرًا} [الكهف 71] قَالَ مُجَاهِدٌ نُكْرًا قَالَ {أَلَمْ أَقُلْ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا} [الكهف 72] وَكَانَتِ الْأُولَى نِسْيَانًا وَالثَّانِيَةُ شَرْطًا وَالثَّالِثَةُ عَمْدًا قَالَ {لَا تُؤَاخِذْنِي بِمَا نَسِيتُ وَلَا تُرْهِقْنِي مِنْ أَمْرِي عُسْرًا} [الكهف 73] فَلَقِيَا غُلَامًا فَقَتَلَهُ قَالَ يَعْلَى بْنُ مُسْلِمٍ قَالَ سَعِيدُ بْنُ جُبَيْرٍ وَجَدَا غِلْمَانًا يَلْعَبُونَ فَأَخَذَ غُلَامًا كَافِرًا كَانَ ظَرِيفًا فَأَضْجَعَهُ ثُمَّ ذَبَحَهُ بِالسِّكِّينِ قَالَ {أَقَتَلْتَ نَفْسًا زَكِيَّةً} [الكهف 74] لَمْ تَعْمَلْ بِالْحِنْثِ فَانْطَلَقَا فَوَجَدَا جِدَارًا يُرِيدُ أَنْ يَنْقَضَّ فَأَقَامَهُ قَالَ سَعِيدٌ بِيَدِهِ هَكَذَا وَرَفَعَ يَدَهُ فَاسْتَقَامَ قَالَ يَعْلَى فَحَسِبْتُ أَنَّ سَعِيدًا قَالَ فَمَسَحَهُ بِيَدِهِ فَاسْتَقَامَ قَالَ {لَوْ شِئْتَ لَاتَّخَذْتَ عَلَيْهِ أَجْرًا} [الكهف 77] قَالَ سَعِيدٌ أَجْرًا نَأْكُلُهُ قَالَ وَكَانَ يَقْرَؤُهَا {وَكَانَ وَرَاءَهُمْ} [الكهف 79] وَكَانَ ابْنُ عَبَّاسٍ يَقْرَؤُهَا وَكَانَ أَمَامَهُمْ مَلِكٌ يَزْعُمُونَ عَنْ غَيْرِ سَعِيدٍ أَنَّهُ قَالَ هَذَا الْغُلَامُ الْمَقْتُولُ يَزْعُمُونَ أَنَّ اسْمَهُ جَيْسُورُ قَالَ يَأْخُذُ كُلَّ سَفِينَةٍ غَصْبًا وَأَرَادَ إِذَا مَرَّتْ بِهِ أَنْ يَدَعَهَالِعَيْبِهَا فَإِذَا جَاوَزُوا أَصْلَحُوهَا فَانْتَفَعُوا بِهَا بَعْدُ مِنْهُمْ مَنْ يَقُولُ سَدُّوهَا بِقَارُورَةٍ وَمِنْهُمْ مَنْ يَقُولُ بِالْقَارِ وَكَانَ أَبَوَاهُ مُؤْمِنَيْنِ وَكَانَ كَافِرًا فَخَشِينَا أَنْ يُرْهِقَهُمَا طُغْيَانًا وَكُفْرًا فَيَحْمِلُهُمَا حُبُّهُ عَلَى أَنْ يُتَابِعَاهُ عَلَى دِينِهِ فَأَرَدْنَا أَنْ يُبْدِلَهُمَا رَبُّهُمَا خَيْرًا مِنْهُ زَكَاةً وَأَقْرَبَ رُحْمًا هُمَا بِهِ أَرْحَمُ مِنْهُمَا بِالْأَوَّلِ الَّذِي قَتَلَهُ خَضِرٌ وَزَعَمَ غَيْرُ سَعِيدٍ أَنَّهُمَا أُبْدِلَا جَارِيَةٌ وَأَمَّا دَاوُدُ بْنُ أَبِي عَاصِمٍ فَقَالَ عَنْ غَيْرِ وَاحِدٍ إِنَّهَا جَارِيَةٌ وَبَلَغَنِي عَنْ سَعِيدِ بْنِ جُبَيْرٍ أَنَّهَا جَارِيَةٌ وَوَجَدْتُهُ فِي كِتَابِ أَبِي عَنْ يَحْيَى بْنِ مَعِينٍ عَنْ هِشَامِ بْنِ يُوسُفَ مِثْلَهُ

[AI] I went out on

خَرَجْتُ يَوْمَ الْخَنْدَقِ أَقْفُو آثَارَ النَّاسِ قَالَتْ فَسَمِعْتُ وَئِيدَ الْأَرْضِ وَرَائِي يَعْنِي حِسَّ الْأَرْضِ قَالَتْ فَالْتَفَتُّ فَإِذَا أَنَا بِسَعْدِ بْنِ مُعَاذٍ وَمَعَهُ ابْنُ أَخِيهِ الْحَارِثُ بْنُ أَوْسٍ يَحْمِلُ مِجَنَّهُ قَالَتْ فَجَلَسْتُ إِلَى الْأَرْضِ فَمَرَّ سَعْدٌ وَعَلَيْهِ دِرْعٌ مِنْ حَدِيدٍ قَدْ خَرَجَتْ مِنْهَا أَطْرَافُهُ فَأَنَا أَتَخَوَّفُ عَلَى أَطْرَافِ سَعْدٍ قَالَتْ وَكَانَ سَعْدٌ مِنْ أَعْظَمِ النَّاسِوَأَطْوَلِهِمْ قَالَتْ فَمَرَّ وَهُوَ يَرْتَجِزُ وَيَقُولُ[البحر الرجز]لَبَّثْ قَلِيلًا يُدْرِكُ الْهَيْجَا حَمَلْ مَا أَحْسَنَ الْمَوْتَ إِذَا حَانَ الْأَجَلْقَالَتْ فَقُمْتُ فَاقْتَحَمْتُ حَدِيقَةً فَإِذَا فِيهَا نَفَرٌ مِنَ الْمُسْلِمِينَ وَإِذَا فِيهِمْ عُمَرُ بْنُ الْخَطَّابِ وَفِيهِمْ رَجُلٌ عَلَيْهِ تَسْبِغَةٌ لَهُ يَعْنِي مِغْفَرًا فَقَالَ عُمَرُ مَا جَاءَ بِكِ؟ لَعَمْرِي وَاللهِ إِنَّكِ لَجَرِيئَةٌ وَمَا يُؤْمِنُكِ أَنْ يَكُونَ بَلَاءٌ أَوْ يَكُونَ تَحَوُّزٌ؟ قَالَتْ فَمَا زَالَ يَلُومُنِي حَتَّى تَمَنَّيْتُ أَنَّ الْأَرْضَ انْشَقَّتْ لِي سَاعَتَئِذٍ فَدَخَلْتُ فِيهَا قَالَتْ فَرَفَعَ الرَّجُلُ التَّسْبِغَةَ عَنْ وَجْهِهِ فَإِذَا طَلْحَةُ بْنُ عُبَيْدِ اللهِ فَقَالَ يَا عُمَرُ وَيْحَكَ إِنَّكَ قَدْ أَكْثَرْتَ مُنْذُ الْيَوْمَ وَأَيْنَ التَّحَوُّزُ أَوِ الْفِرَارُ إِلَّا إِلَى اللهِ ﷻ؟ قَالَتْ وَيَرْمِي سَعْدًا رَجُلٌ مِنَ الْمُشْرِكِينَ مِنْ قُرَيْشٍ يُقَالُ لَهُابْنُ الْعَرِقَةِ بِسَهْمٍ لَهُ فَقَالَ لَهُ خُذْهَا وَأَنَا ابْنُ الْعَرَقَةِ فَأَصَابَ أَكْحَلَهُ فَقَطَعَهُ فَدَعَا اللهَ ﷻ سَعْدٌ فَقَالَ اللهُمَّ لَا تُمِتْنِي حَتَّى تُقِرَّ عَيْنِي مِنْ قُرَيْظَةَ قَالَتْ وَكَانُوا حُلَفَاءَهُ وَمَوَالِيَهُ فِي الْجَاهِلِيَّةِ قَالَتْ فَرَقَأَ كَلْمُهُ وَبَعَثَ اللهُ ﷻ الرِّيحَ عَلَى الْمُشْرِكِينَ فَكَفَى الله ﷻ الْمُؤْمِنِينَ الْقِتَالَ وَكَانَ اللهُ قَوِيًّا عَزِيزًا فَلَحِقَ أَبُو سُفْيَانَ وَمَنْ مَعَهُ بِتِهَامَةَ وَلَحِقَ عُيَيْنَةُ بْنُ بَدْرٍ وَمَنْ مَعَهُ بِنَجْدٍ وَرَجَعَتْ بَنُو قُرَيْظَةَ فَتَحَصَّنُوا فِي صَيَاصِيهِمْ وَرَجَعَ رَسُولُ اللهِ ﷺ إِلَى الْمَدِينَةِ فَوَضَعَ السِّلَاحَ وَأَمَرَ بِقُبَّةٍ مِنْ أَدَمٍ فَضُرِبَتْ عَلَى سَعْدٍ فِي الْمَسْجِدِ قَالَتْ فَجَاءَهُ جِبْرِيلُ عَلَيْهِ السَّلَامُ وَإِنَّ عَلَى ثَنَايَاهُ لَنَقْعُ الْغُبَارِ فَقَالَ أَقَدْ وَضَعْتَ السِّلَاحَ؟ وَاللهِ مَا وَضَعَتِ الْمَلَائِكَةُ بَعْدُ السِّلَاحَ اخْرُجْ إِلَى بَنِي قُرَيْظَةَ فَقَاتِلْهُمْ قَالَتْ فَلَبِسَ رَسُولُ اللهِ ﷺ لَأْمَتَهُ وَأَذَّنَ فِي النَّاسِ بِالرَّحِيلِ أَنْ يَخْرُجُوا فَخَرَجَ رَسُولُ اللهِ ﷺ فَمَرَّ عَلَى بَنِي غَنْمٍ وَهُمْ جِيرَانُ الْمَسْجِدِ حَوْلَهُ فَقَالَ مَنْ مَرَّ بِكُمْ؟ فَقَالُوا مَرَّ بِنَا دِحْيَةُ الْكَلْبِيُّ وَكَانَ دِحْيَةُ الْكَلْبِيُّ تُشْبِهُ لِحْيَتُهُ وَسُنَّةُ وَجْهِهِ جِبْرِيلَ عَلَيْهِ السَّلَامُ فَقَالَتْ فَأَتَاهُمْ رَسُولُ اللهِ ﷺ فَحَاصَرَهُمْ خَمْسًا وَعِشْرِينَ لَيْلَةً فَلَمَّا اشْتَدَّ حَصْرُهُمْ وَاشْتَدَّ الْبَلَاءُ قِيلَ لَهُمْ انْزِلُوا عَلَى حُكْمِرَسُولِ اللهِ ﷺ فَاسْتَشَارُوا أَبَا لُبَابَةَ بْنَ عَبْدِ الْمُنْذِرِ فَأَشَارَ إِلَيْهِمْ أَنَّهُ الذَّبْحُ قَالُوا نَنْزِلُ عَلَى حُكْمِ سَعْدِ بْنِ مُعَاذٍ فَقَالَ رَسُولُ اللهِ ﷺ انْزِلُوا عَلَى حُكْمِ سَعْدِ بْنِ مُعَاذٍ فَنَزَلُوا وَبَعَثَ رَسُولُ اللهِ ﷺ إِلَى سَعْدِ بْنِ مُعَاذٍ فَأُتِيَ بِهِ عَلَى حِمَارٍ عَلَيْهِ إِكَافٌ مِنْ لِيفٍ قَدْ حُمِلَ عَلَيْهِ وَحَفَّ بِهِ قَوْمُهُ فَقَالُوا يَا أَبَا عَمْرٍو حُلَفَاؤُكَ وَمَوَالِيكَ وَأَهْلُ النِّكَايَةِ وَمَنْ قَدْ عَلِمْتَ قَالَتْ لَا يُرْجِعُ إِلَيْهِمْ شَيْئًا وَلَا يَلْتَفِتُ إِلَيْهِمْ حَتَّى إِذَا دَنَا مِنْ دُورِهِمْ الْتَفَتَ إِلَى قَوْمِهِ فَقَالَ قَدْ أَنَى لِي أَنْ لَا أُبَالِيَ فِي اللهِ لَوْمَةَ لَائِمٍ قَالَ قَالَ أَبُو سَعِيدٍ فَلَمَّا طَلَعَ عَلَى رَسُولِ اللهِ ﷺ قَالَ قُومُوا إِلَى سَيِّدِكُمْ فَأَنْزَلُوهُ فَقَالَ عُمَرُ سَيِّدُنَا اللهُ ﷻ قَالَ أَنْزِلُوهُ فَأَنْزَلُوهُ قَالَ رَسُولُ اللهِ ﷺ احْكُمْ فِيهِمْ قَالَ سَعْدٌ فَإِنِّي أَحْكُمُ فِيهِمْ أَنْ تُقْتَلَ مُقَاتِلَتُهُمْ وَتُسْبَى ذَرَارِيُّهُمْ وَتُقْسَمَ أَمْوَالُهُمْ وَقَالَ يَزِيدُ بِبَغْدَادَ وَيُقْسَمُ فَقَالَ رَسُولُ اللهِ ﷺ لَقَدْ حَكَمْتَ فِيهِمْ بِحُكْمِ اللهِ ﷻ وَحُكْمِ رَسُولِهِ قَالَتْ ثُمَّ دَعَا سَعْدٌ قَالَ اللهُمَّ إِنْ كُنْتَ أَبْقَيْتَ عَلَى نَبِيِّكَ ﷺ مِنْ حَرْبِ قُرَيْشٍ شَيْئًا فَأَبْقِنِي لَهَا وَإِنْ كُنْتَ قَطَعْتَ الْحَرْبَ بَيْنَهُ وَبَيْنَهُمْ فَاقْبِضْنِي إِلَيْكَ قَالَتْ فَانْفَجَرَ كَلْمُهُ وَكَانَ قَدْبَرِئَ حَتَّى مَا يُرَى مِنْهُ إِلَّا مِثْلُ الْخُرْصِ وَرَجَعَ إِلَى قُبَّتِهِ الَّتِي ضَرَبَ عَلَيْهِ رَسُولُ اللهِ ﷺ قَالَتْ عَائِشَةُ فَحَضَرَهُ رَسُولُ اللهِ ﷺ وَأَبُو بَكْرٍ وَعُمَرُ قَالَتْ فَوَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ إِنِّي لَأَعْرِفُ بُكَاءَ عُمَرَ مِنْ بُكَاءِ أَبِي بَكْرٍ وَأَنَا فِي حُجْرَتِي وَكَانُوا كَمَا قَالَ اللهُ ﷻ {رُحَمَاءُ بَيْنَهُمْ} [الفتح 29] قَالَ عَلْقَمَةُ قُلْتُ أَيْ أُمَّهْ فَكَيْفَ كَانَ رَسُولُ اللهِ ﷺ يَصْنَعُ؟ قَالَتْ كَانَتْ عَيْنُهُ لَا تَدْمَعُ عَلَى أَحَدٍ وَلَكِنَّهُ كَانَ إِذَا وَجِدَ فَإِنَّمَا هُوَ آخِذٌ بِلِحْيَتِهِ

Yahya related to me from Malik from Ibn Shihab from al-Araj that Abdullah ibn Buhayna said, "The Messenger of Allah ﷺ prayed two rakas with us and then stood without sitting and the people stood with him. When he had finished the prayerand we had seen him say the taslim, he said 'Allah is greater' and did two sajdas from the sitting position and then said the taslim again."

أَنَّهُ قَالَ صَلَّى لَنَا رَسُولُ اللَّهِ ﷺ رَكْعَتَيْنِ ثُمَّ قَامَ فَلَمْ يَجْلِسْ فَقَامَ النَّاسُ مَعَهُ فَلَمَّا قَضَى صَلاَتَهُ وَنَظَرْنَا تَسْلِيمَهُ كَبَّرَ ثُمَّ سَجَدَ سَجْدَتَيْنِ وَهُوَ جَالِسٌ قَبْلَ التَّسْلِيمِ ثُمَّ سَلَّمَ

ʿAbdullah bin Shaddad came and entered upon ʿAʿishah ؓ when we were sitting with her, as he was returning from Iraq during the time when ‘Ali ؓ was murdered. She said to him: O ʿAbdullah bin Shaddad, will you tell me the truth about what I am going to ask you? Tell me about these people whom ‘Ali ؓ killed. He said: Why shouldnʿt I tell you the truth? She said: Tell me about them. He said: When ʿAli ؓ corresponded with Muʿawiyah and the two arbitrators gave their verdict, eight thousand of the pious rebelled against him and camped in a land called Harooraʿ, near Koofah. They criticised him and said: You have taken off a chemise that Allah caused you to wear and a title that Allah gave to you, then you went ahead and asked people to issue a decree concerning the religion of Allah. There is no ruling except the ruling of Allah, may He be exalted. When ʿAli ؓ heard about their criticism of him and the reason why they had split from him, he told his caller not to admit anyone but those who had memorised the Qurʿan. When the house was filled with people who had memorised the Qurʿan, he called for a large Mushaf and put it front of him, and he started tapping it with his hand, saying: O Mushaf, tell the people. The people called out: O Ameer al-Muʿmineen, how could you ask it? It is only ink and paper, but we could speak on the basis of what we understand from it. What do you want? He said: These companions of yours who rebelled, between me and them is the Book of Allah, and Allah says in His Book concerning a woman and a man: ʿIf you fear a breach between them twain (the man and his wife), appoint (two) arbitrators, one from his family and the other from hers; if they both wish for peace, Allah will cause their reconciliation.ʿ [an-Nisa 4:35]. The ummah of Muhammad is more important with regard to life and sanctity than a woman and a man. They got angry with me when I wrote a document between me and Muʿawiyah and wrote ʿAli bin Abi Talib [without adding the title Ameer al-Muʿmineen]. But Suhail bin ʿAmr came to us when we were with the Messenger of Allah ﷺ at al-Hudaibiyah, when he made a peace deal with Quraish, and the Messenger of Allah ﷺ wrote, ʿIn the Name of Allah, the Most Gracious, the Most Merciful.ʿ Suhail said: Do not write, In the Name of Allah, the Most Gracious, the Most Merciful. He said: What should we write? He said: Write: ʿIn Your Name, O Allah.” The Messenger of Allah ﷺ said: Write ʿMuhammad the Messenger of Allah ﷺ.ʿ He [Suhail] said: If I knew that you were the Messenger of Allah ﷺ, I would not have opposed you. So he wrote: This is what was agreed by Muhammad bin ʿAbdullah with Quraish. And Allah says in His Book: “Indeed in the Messenger of Allah ﷺ (Muhammad) you have a good example to follow for him who hopes for (the Meeting with) Allah and the Last Dayʿ [Al-Ahzab 33:21]. So ʿAli sent ʿAbdullah bin ʿAbbas ؓ to them and I went out with him until we reached the middle of their camp. Ibnul-Kawwaʿ stood up and addressed the people, saying: O bearers of the Qurʿan, this is ʿAbdullah bin ʿAbbas ؓ . Whoever does not know him, I know of the Book of Allah what can tell you about him, He is one of those concerning whom the words ʿthey are a quarrelsome peopleʿ [Az-Zukhruf 43:58] were revealed. Tell him to go back to the one who sent him and do not discuss the Book of Allah with him. Their spokesmen stood up and said: By Allah, we will discuss the Book of Allah. If he says something sound and true that we recognise we will follow him, and if he says something false we will reject his false argument. So they discussed the Book with ‘Abdullah for three days, and four thousand of them recanted and all of them repented, including Ibnul-Kawwaʿ. He took them to ʿAli in Koofah, and ʿAli sent word to the rest of them, saying: You know the turmoil between us and our opponents. Stay wherever you wish until the ummah of Muhammad ﷺ is united. The deal between us and you is that you should not shed any blood that it is forbidden to shed or commit acts of banditry on the roads or do wrong to any Non Muslim under Muslim protection. If you do that, we will declare war, for Allah does not love those who betray. ʿAʿishah ؓ said: O Ibn Shaddad, did he kill them? He said: By Allah, no sooner had he sent this message to them but they committed acts of banditry, shed blood and regarded it as permissible to harm Ahludh-Dhimmah (non-Muslims living under Muslim protection). She said: Do you swear by Allah? He said: I swear by Allah besides Whom there is no other god that this is what happened. She said: I have heard that the people of Iraq are talking and saying dhuth-thuda, dhuth-thuda [i.e., the one with a deformed arm that looks like a breast]. He said: I saw him and I was with ‘Ali ؓ when he was examining the slain. He called the people and said: Do you know this one? How many of them came and said: I saw him praying in the mosque of Banu So and so, and I saw him praying in the mosque of Banu So and so. And there was no proof of who he was except that. She said: What did ʿAli say when he stood over him, as the people of Iraq claim? He said: I heard him say: Allah and His Messenger spoke the truth. She said: Did you hear him say anything other than that? He said: No, by Allah. She said: Yes, Allah and His Messenger spoke the truth. May Allah have mercy on ʿAli ؓ : it was his habit, if he saw something he liked, to say: Allah and His Messenger spoke the truth. But the people of Iraq fabricated lies against him and added words to what he said. (Using translation from Aḥmad 656)

قَدِمْتُ عَلَى عَائِشَةَ فَبَيْنَمَا نَحْنُ عِنْدَهَا جُلُوسٌ مَرْجِعُهَا مِنَ الْعِرَاقِ لَيَالِي قُوتِلَ عَلِيٌّ إِذْ قَالَتْ يَا عَبْدَ اللَّهِ بْنَ شَدَّادٍ هَلْ أَنْتَ صَادِقِيَّ عَمَّا أَسْأَلُكَ عَنْهُ؟ حَدَّثَنِي عَنْ هَؤُلَاءِ الْقَوْمِ الَّذِينَ قَتَلَهُمْ عَلِيٌّ قُلْتُ وَمَالِي لَا أَصْدُقُكَ؟ قُلْتُ فَحَدِّثْنِي عَنْ قِصَّتِهِمْ قُلْتُ إِنَّ عَلِيًّا لَمَّا كَاتَبَ مُعَاوِيَةَ وَحَكَّمَ الْحَكَمَيْنِ خَرَجَ عَلَيْهِ ثَمَانِيَةُ آلَافٍ مِنْ قُرَّاءِ النَّاسِ فَنَزَلُوا أَرْضًا مِنْ جَانِبِ الْكُوفَةِ يُقَالُ لَهَا حَرُورَاءُ وَإِنَّهُمْ أَنْكَرُوا عَلَيْهِ فَقَالُوا انْسَلَخْتَ مِنْ قَمِيصٍ أَلْبَسَكَهُ اللَّهُ وَأَسْمَاكَ بِهِ ثُمَّ انْطَلَقْتَ فَحَكَّمْتَ فِي دَيْنِ اللَّهِ وَلَا حُكْمَ إِلَّا لِلَّهِ فَلَمَّا بَلَغَ عَلِيًّا مَا عَتَبُوا عَلَيْهِ وَفَارَقُوهُ أَمَرَ فَأَذَّنَ مُؤَذِّنٌ لَا يَدْخُلَنَّ عَلَى أَمِيرِ الْمُؤْمِنِينَ إِلَّا رَجُلٌ قَدْ حَمَلَ الْقُرْآنَ فَلَمَّا أَنِ امْتَلَأَ الدَّارُ مِنَ الْقُرَّاءِ دَعَا بِمُصْحَفٍ عَظِيمٍ فَوَضَعَهُ بَيْنَ يَدَيْهِ فَطَفِقَ يَصُكُّهُ بِيَدِهِ وَيَقُولُ أَيُّهَا الْمُصْحَفُ حَدِّثِ النَّاسَ فَنَادَاهُ النَّاسُ فَقَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ مَا تَسْأَلُهُ عَنْهُ إِنَّمَا هُوَ وَرَقٌ وَمِدَادٌ وَنَحْنُ نَتَكَلَّمُ بِمَا رَأَيْنَا مِنْهُ فَمَاذَا تُرِيدُ؟ قَالَ أَصْحَابُكُمُ الَّذِينَ خَرَجُوا بَيْنِي وَبَيْنَهُمْ كِتَابُ اللَّهِ يَقُولُ اللَّهُ ﷻ فِي امْرَأَةٍ وَرَجُلٍ وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمًا مِنْ أَهْلِهِ وَحَكَمًا مِنْ أَهْلِهَا فَأُمَّةُ مُحَمَّدٍ ﷺ أَعْظَمُ حُرْمَةً مِنِ امْرَأَةٍ وَرَجُلٍ وَنَقَمُوا عَلَيَّ أَنْ كَاتَبْتُ مُعَاوِيَةَ وَكَتَبَ عَلِيُّ بْنُ أَبِي طَالِبٍ وَقَدْ جَاءَ سُهَيْلُ بْنُ عَمْرٍو وَنَحْنُ مَعَ رَسُولِ اللَّهِ ﷺ بِالْحُدَيْبِيَةِ حِينَ صَالَحَ قَوْمُهُ قُرَيْشًا فَكَتَبَ رَسُولُ اللَّهِ ﷺ «بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ» فَقَالَ سُهَيْلٌ لَا تَكْتُبْ بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ قَالَ «فَكَيْفَ أَكْتُبُ؟» قَالَ اكْتُبْ بِاسْمِكَ اللَّهُمَّ فَقَالَ رَسُولُ اللَّهِ ﷺ «اكْتُبْ» ثُمَّ قَالَ اكْتُبْ مِنْ مُحَمَّدٍ رَسُولِ اللَّهِ قَالُوا لَوْ نَعْلَمُ أَنَّكَ رَسُولُ اللَّهِ لَمْ نُخَالِفْكَ فَكَتَبَ «هَذَا مَا صَالَحَ عَلَيْهِ مُحَمَّدُ بْنُ عَبْدِ اللَّهِ قُرَيْشًا» يَقُولُ اللَّهُ فِي كِتَابِهِ {لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللَّهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللَّهَ وَالْيَوْمَ الْآخِرَ} [الأحزاب 21] فَبَعَثَهُ إِلَيْهِمْ عَلِيُّ بْنُ أَبِي طَالِبٍ فَخَرَجْتُ مَعَهُمْ حَتَّى إِذَا تَوَسَّطْنَا عَسْكَرَهُمْ قَامَ ابْنُ الْكَوَّاءِ فَخَطَبَ النَّاسَ فَقَالَ يَا حَمَلَةَ الْقُرْآنِ إِنَّ هَذَا عَبْدُ اللَّهِ بْنُ عَبَّاسٍ فَمَنْ لَمْ يَكُنْ يَعْرِفُهُ فَأَنَا أَعْرِفُهُ مِنْ كِتَابِ اللَّهِ هَذَا مَنْ نَزَلَ فِي قَوْمِهِ {بَلْ هُمْ قَوْمٌ خَصِمُونَ} [الزخرف 58] فَرُدُّوهُ إِلَى صَاحِبِهِ وَلَا تُوَاضِعُوهُ كِتَابَ اللَّهِ قَالَ فَقَامَ خُطَبَاؤُهُمْ فَقَالُوا لَا وَاللَّهِ لَنُوَاضِعَنَّهُ كِتَابَ اللَّهِ فَإِذَا جَاءَ بِالْحَقِّ نَعْرِفُهُ اسْتَطَعْنَاهُ وَلَئِنْ جَاءَ بِالْبَاطِلِ لَنُبَكِّتَنَّهُ بِبَاطِلِهِ وَلَنَرُدَّنَّهُ إِلَى صَاحِبِهِ فَوَاضَعُوهُ عَلَى كِتَابِ اللَّهِ ثَلَاثَةَ أَيَّامٍ فَرَجَعَ مِنْهُمْ أَرْبَعَةُ آلَافٍ كُلُّهُمْ تَائِبٌ بَيْنَهُمُ ابْنُ الْكَوَّاءِ حَتَّى أَدْخَلَهُمْ عَلَى عَلِيٍّ فَبَعَثَ عَلِيٌّ إِلَى بَقِيَّتِهِمْ فَقَالَ قَدْ كَانَ مِنْ أَمْرِنَا وَأَمْرِ النَّاسِ مَا قَدْ رَأَيْتُمْ فَقِفُوا حَيْثُ شِئْتُمْ حَتَّى تَجْتَمِعَ أُمَّةُ مُحَمَّدٍ ﷺ وَتَنْزِلُوا حَيْثُ شِئْتُمْ بَيْنَنَا وَبَيْنَكُمْ أَنْ نَقِيَكُمْ رِمَاحَنَا مَا لَمْ تَقْطَعُوا سَبِيلًا أَوْ تُطِيلُوا دَمًا فَإِنَّكُمْ إِنْ فَعَلْتُمْ ذَلِكَ فَقَدْ نَبَذْنَا إِلَيْكُمُ الْحَرْبَ عَلَى سَوَاءٍ إِنَّ اللَّهَ لَا يُحِبُّ الْخَائِنِينَ فَقَالَتْ لَهُ عَائِشَةُ يَا ابْنَ شَدَّادٍ فَقَدْ قَتَلَهُمْ؟ فَقَالَ وَاللَّهِ مَا بَعَثَ إِلَيْهِمْ حَتَّى قَطَعُوا السَّبِيلَ وَسَفَكُوا الدِّمَاءَ بِغَيْرِ حَقِّ اللَّهِ وَقَتَلُوا ابْنَ خَبَّابٍ وَاسْتَحَلُّوا أَهْلَ الذِّمَّةِ فَقَالَتْ آللَّهِ؟ قُلْتُ آللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ قَالَتْ فَمَا شَيْءٌ بَلَغَنِي عَنْ أَهْلِ الْعِرَاقِ يَتَحَدَّثُونَ بِهِ يَقُولُونَ ذُو الثُّدَيِّ ذُو الثُّدَيِّ فَقُلْتُ قَدْ رَأَيْتُهُ وَوَقَفْتُ عَلَيْهِ مَعَ عَلِيٍّ فِي الْقَتْلَى فَدَعَا النَّاسَ فَقَالَ هَلْ تَعْرِفُونَ هَذَا؟ فَكَانَ أَكْثَرُ مَنْ جَاءَ يَقُولُ قَدْ رَأَيْتُهُ فِي مَسْجِدِ بَنِي فُلَانٍ يُصَلِّي وَرَأَيْتُهُ فِي مَسْجِدِ بَنِي فُلَانٍ يُصَلِّي فَلَمْ يَأْتِ بِثَبْتٍ يُعْرَفُ إِلَّا ذَلِكَ قَالَتْ فَمَا قَوْلُ عَلِيٍّ حِينَ قَامَ عَلَيْهِ كَمَا يَزْعُمُ أَهْلُ الْعِرَاقِ؟ قُلْتُ سَمِعْتُهُ يَقُولُ صَدَقَ اللَّهُ وَرَسُولُهُ قَالَتْ وَهَلْ سَمِعْتَهُ أَنْتَ مِنْهُ قَالَ غَيْرَ ذَلِكَ؟ قُلْتُ اللَّهُمَّ لَا قَالَتْ أَجَلْ صَدَقَ اللَّهُ وَرَسُولُهُ

[AI] From his father Hisham ibn Hubaysh ibn Khuwaylid, the companion of the Messenger of Allah ﷺ, that the Messenger of Allah ﷺ left Makkah as an emigrant to Madinah, and Abu Bakr and the slave of Abu Bakr, 'Amir ibn Fuhayrah, and their guide, Laysiyyu 'Abdullah ibn Urayqit, passed by the tent of Umm Ma'bad Al-Khuzaiyyah. She was a widow who lived in a dilapidated tent, and she would milk and feed the people, but when they asked her for meat and dates to buy from her, they found nothing with her. And the people were stingy and miserly. The Messenger of Allah ﷺ saw a sheep in the corner of the tent and asked, "What is this sheep, O Umm Ma'bad?" She said, "It is a sheep that has been left behind by the flock." He asked, "Does it produce any milk?" She said, "It is weaker than that." He said, "May I milk it?

عَنْ أَبِيهِ هِشَامِ بْنِ حُبَيْشِ بْنِ خُوَيْلِدٍ صَاحِبِ رَسُولِ اللَّهِ ﷺ أَنَّ رَسُولَ اللَّهِ ﷺ خَرَجَ مِنْ مَكَّةَ مُهَاجِرًا إِلَى الْمَدِينَةِ وَأَبُو بَكْرٍ وَمَوْلَى أَبِي بَكْرٍ عَامِرُ بْنُ فُهَيْرَةَ وَدَلِيلُهُمَا اللَّيْثِيُّ عَبْدُ اللَّهِ بْنُ أُرَيْقِطٍ مَرُّوا عَلَى خَيْمَتِيْ أُمِّ مَعْبَدٍ الْخُزَاعِيَّةِ وَكَانَتِ امْرَأَةً بَرْزَةً جَلْدَةً تَحْتَبِي بِفِنَاءِ الْخَيْمَةِ ثُمَّ تَسْقِي وَتُطْعِمُ فَسَأَلُوهَا لَحْمًا وَتَمْرًا لِيَشْتَرُوا مِنْهَا فَلَمْ يُصِيبُوا عِنْدَهَا شَيْئًا مِنْ ذَلِكَ وَكَانَ الْقَوْمُ مُرْمِلِينَ مُسْنِتِينَ فَنَظَرَ رَسُولُ اللَّهِ ﷺ إِلَى شَاةٍ فِي كَسْرِ الْخَيْمَةِ فَقَالَ «مَا هَذِهِ الشَّاةُ يَا أُمَّ مَعْبَدٍ؟» قَالَتْ شَاةٌ خَلَّفَهَا الْجَهْدُ عَنِ الْغَنَمِ قَالَ «هَلْ بِهَا مِنْ لَبَنٍ؟» قَالَتْ هِيَ أَجْهَدُ مِنْ ذَلِكَ قَالَ «أَتَأْذَنِينَ لِي أَنْ أَحْلُبَهَا؟» قَالَتْ بِأَبِي أَنْتَ وَأُمِّي إِنْ رَأَيْتَ بِهَا حَلْبًا فَاحْلُبْهَا فَدَعَا بِهَا رَسُولُ اللَّهِ ﷺ فَمَسَحَ بِيَدِهِ ضَرْعَهَا وَسَمَّى اللَّهُ تَعَالَى وَدَعَا لَهَا فِي شَاتِهَا فَتَفَاجَّتْ عَلَيْهِ وَدَرَّتْ فَاجْتَرَّتْ فَدَعَا بِإِنَاءٍ يَرْبِضُ الرَّهْطُ فَحَلَبَ فِيهِ ثَجًّا حَتَّى عَلَاهُ الْبَهَاءُ ثُمَّ سَقَاهَا حَتَّى رَوِيَتْ وَسَقَى أَصْحَابَهُ حَتَّى رَوَوْا وَشَرِبَ آخِرَهُمْ حَتَّى أَرَاضُوا ثُمَّ حَلَبَ فِيهِ الثَّانِيَةَ عَلَى هَدَّةٍ حَتَّى مَلَأَ الْإِنَاءَ ثُمَّ غَادَرَهُ عِنْدَهَا ثُمَّ بَايَعَهَا وَارْتَحَلُوا عَنْهَا فَقَلَّ مَا لَبِثَتْ حَتَّى جَاءَهَا زَوْجُهَا أَبُو مَعْبَدٍ لِيَسُوقَ أَعْنُزًا عِجَافًا يَتَسَاوَكْنَ هُزَالًا مُخُّهُنَّ قَلِيلٌ فَلَمَّا رَأَى أَبُو مَعْبَدٍ اللَّبَنَ أَعْجَبَهُ قَالَ مِنْ أَيْنَ لَكِ هَذَا يَا أُمَّ مَعْبَدٍ وَالشَّاءُ عَازِبٌ حَائِلٌ وَلَا حلوبَ فِي الْبَيْتِ؟ قَالَتْ لَا وَاللَّهِ إِلَّا أَنَّهُ مَرَّ بِنَا رَجُلٌ مُبَارَكٌ مِنْ حَالِهِ كَذَا وَكَذَا قَالَ صِفِيهِ لِي يَا أُمَّ مَعْبَدٍ قَالَتْ رَأَيْتُ رَجُلًا ظَاهِرَ الْوَضَاءَةِ أَبْلَجَ الْوَجْهِ حَسَنَ الْخَلْقِ لَمْ تَعِبْهُ ثَجْلَةٌ وَلَمْ تُزْرِيهِ صَعْلَةٌ وَسِيمٌ قَسِيمٌ فِي عَيْنَيْهِ دَعِجٌ وَفِي أَشْفَارِهِ وَطَفٌ وَفِي صَوْتِهِ صَهَلٌ وَفِي عُنُقِهِ سَطَعٌ وَفِي لِحْيَتِهِ كَثَاثَةٌ أَزَجُّ أَقْرَنُ إِنْ صَمَتَ فَعَلَيْهِ الْوَقَارُ وَإِنْ تَكَلَّمَ سَمَاهُ وَعَلَاهُ الْبَهَاءُ أَجْمَلُ النَّاسِ وَأَبْهَاهُ مِنْ بَعِيدٍ وَأَحْسَنُهُ وَأَجْمَلُهُ مِنْ قَرِيبٍ حُلْوُ الْمَنْطِقِ فَصْلًا لَا نَزْرٌ وَلَا هَذْرٌ كَأَنَّ مَنْطِقَهُ خَرَزَاتُ نَظْمٍ يَتَحَدَّرْنَ رَبْعَةٌ لَا تَشْنَأَهُ مِنْ طُولٍ وَلَا تَقْتَحِمُهُ عَيْنٌ مِنْ قِصَرٍ غُصْنٌ بَيْنَ غُصْنَيْنِ فَهُوَ أَنْضَرُ الثَّلَاثَةِ مَنْظَرًا وَأَحْسَنُهُمْ قَدْرًا لَهُ رُفَقَاءُ يَحُفُّونَ بِهِ إِنْ قَالَ سَمِعُوا لِقَوْلِهِ وَإِنْ أَمَرَ تَبَادَرُوا إِلَى أَمْرِهِ مَحْفُودٌ مَحْشُودٌ لَا عَابِسٌ وَلَا مُفَنَّدٌ قَالَ أَبُو مَعْبَدٍ هَذَا وَاللَّهِ صَاحِبُ قُرَيْشٍ الَّذِي ذُكِرَ لَنَا مِنْ أَمْرِهِ مَا ذُكِرَ وَلَقَدْ هَمَمْتُ أَنْ أَصْحَبَهُ وَلَأَفْعَلَنَّ إِنْ وَجَدْتُ إِلَى ذَلِكَ سَبِيلًا وَأَصْبَحَ صَوْتٌ بِمَكَّةَ عَالِيًا يَسْمَعُونَ الصَّوْتَ وَلَا يَدْرُونَ مَنْ صَاحِبُهُ وَهُوَ يَقُولُ [البحر الطويل] جَزَى اللَّهُ رَبُّ النَّاسِ خَيْرَ جَزَائِهِ رَفِيقَيْنِ حَلَّا خَيْمَتَيْ أُمِّ مَعْبَدِ هُمَا نَزَلَاهَا بِالْهُدَى وَاهْتَدَتْ بِهِ فَقَدْ فَازَ مَنْ أَمْسَى رَفِيقَ مُحَمَّدِ فَيَا لَقُصَيٍّ مَا زَوَى اللَّهُ عَنْكُمُ بِهِ مِنْ فَعَالٍ لَا تُجَازَى وَسُؤْدُدِ لِيَهْنِ أَبَا بَكْرٍ سَعَادَةُ جَدِّهِ بِصُحْبَتِهِ مَنْ يُسْعِدُ اللَّهُ يَسْعَدِ لِيَهْنِ بَنِي كَعْبٍ مَقَامُ فَتَاتِهِمْ وَمَقْعَدُهَا لِلْمُؤْمِنِينَ بِمَرْصَدِ سَلُوا أُخْتَكُمْ عَنْ شَاتِهَا وَإِنَائِهَا فَإِنَّكُمُ إِنْ تَسْأَلُوا الشَّاةَ تَشْهَدِ دَعَاهَا بِشَاةٍ حَائِلٍ فَتَحَلَّبَتْ عَلَيْهِ صَرِيحًا ضَرَّةَ الشَّاةِ مَزْبَدِ فَغَادَرَهُ رَهْنًا لَدَيْهَا لِحَالِبٍ يُرَدِّدُهَا فِي مَصْدَرٍ بَعْدَ مَوْرِدِ فَلَمَّا سَمِعَ حَسَّانٌ الْهَاتِفَ بِذَلِكَ شَبَّبَ يُجَاوِبُ الْهَاتِفَ فَقَالَ [البحر الطويل] لَقَدْ خَابَ قَوْمٌ زَالَ عَنْهُمْ نَبِيُّهُمْ وَقُدِّسَ مَنْ يَسْرِي إِلَيْهِمْ وَيَغْتَدِي تَرَحَّلَ عَنْ قَوْمٍ فَضَلَّتْ عُقُولُهُمْ وَحَلَّ عَلَى قَوْمٍ بِنُورٍ مُجَدَّدِ هَدَاهُمْ بِهِ بَعْدَ الضَّلَالَةِ رَبُّهُمْ فَأَرْشَدَهُمْ مَنْ يَتْبَعِ الْحَقَّ يَرْشُدِ وَهَلْ يَسْتَوِي ضُلَّالُ قَوْمٍ تَسَفَّهُوا عَمًى وَهُدَاةٌ يَهْتَدُونَ بِمُهْتَدِ وَقَدْ نَزَلَتْ مِنْهُ عَلَى أَهْلِ يَثْرِبٍ رِكَابُ هُدًى حَلَّتْ عَلَيْهِمْ بِأَسْعَدِ نَبِيٌّ يَرَى مَا لَا يَرَى النَّاسُ حَوْلَهُ وَيَتْلُو كِتَابَ اللَّهِ فِي كُلِّ مَشْهَدِ وَإِنْ قَالَ فِي يَوْمٍ مَقَالَةَ غَائِبٍ فَتَصْدِيقُهَا فِي الْيَوْمِ أَوْ فِي ضُحَى الْغَدِ «

Abu Bakr bought a saddle from ‘Azib for thirteen dirhams, then Abu Bakr said to 'Azib. Tell al-Bara to carry it to my house. He said: No, not until you tell us what happened when the Messenger of Allah ﷺ went out and you were with him. Abu Bakr said: We started our journey at the beginning of the night and we hastened for one day and one night, until it was midday. I looked into the distance to see whether there was anywhere to seek shade, and I saw a rock, so I went to it and it had a little shade. I smoothed the ground for the Messenger of Allah ﷺ and spread a garment of camel hair for him, and said: Lie down and rest, O Messenger of Allah. So he lay down, and I went out to see if I could spot anyone looking for us. Then I saw a shepherd and I said: Who do you belong to, O boy? He said: To a man of Quraish. He mentioned his name and I recognised it. I said: Is there any milk in your sheep? He said: Yes | said: Will you milk some for me? He said: Yes. I told him to do that, so he caught a sheep, then I told him to brush the dust from its teat, then to brush the dust off his hands. I had a small vessel with me on the neck of which was a cloth. He milked a little bit of milk for me and I poured it into the vessel until it cooled down. Then I came to the Messenger of Allah ﷺ. When I reached him, he had already woken up. I said: Drink, O Messenger of Allah. He drank until I was pleased, then I said: Is it time to move on? So we moved on and the people were coming after us but none of them caught up with us except Suraqah bin Malik bin Ju'shum, who was riding a horse of his, I said: O Messenger of Allah, someone has caught up with us. He said: ʿDo not be afraid, for Allah is with us.ʿ When he got close to us, and there was no more between us and him then the length of a spear or two or three spears, I said: O Messenger of Allah, this pursuer has caught up with us, and I wept. He said: ʿWhy are you weeping?ʿ I said: I am not weeping for myself; rather I am weeping for you. The Messenger of Allah ﷺ prayed against him [the pursuer] and said: “O Allah, protect us from him by whatever means You will.” Then his horse's legs sank into the solid ground up to its belly, and he fell off it. He said: O Muhammad, I know that this is because of you; pray to Allah to save me from my predicament, and by Allah I shall divert away from you any one who is behind me of those who are seeking you. Here is my quiver, take one arrow. You are going to pass by some camels and sheep of mine in such and such a place, take whatever you need from thern. The Messenger of Allah ﷺ said: ʿI have no need of it.“ The Messenger of Allah ﷺ prayed for him and he was released, and he went back to his companions. The Messenger of Allah ﷺ and I continued on our way until we came to Madinah, where the people met him. They came out on the road and on the roofs, and a lot of servants and children crowded the road saying: Allahu Akbar, the Messenger of Allah ﷺ has come, Muhammad has come. The people disputed as to who he would stay with. The Messenger of Allah ﷺ said: ʿTonight I will stay with Banun-Najjar, the maternal uncles of 'Abdul-Muttalib, to honour them thereby.” The next morning, he went where he was instructed. Al-Bara' bin 'Azib said: The first of the Muhajireen to come to us was Mus'ab bin 'Umair, the brother of Banu 'Abdud-Dar. Then Ibn Umm Maktoom, the blind man and brother of Banu Fihr, came to us. Then 'Umar bin al-Khattab, came to us with twenty riders and we said: What happened to the Messenger of Allah ﷺ? He said: He is behind me. Then the Messenger of Allah ﷺ came and Abu Bakr was with him. Al-Bara said: the Messenger of Allah ﷺ did not come until I had read some soorahs from al-Mufassal [Al-Mufassal is that portion of the Qur'an which goes from Qaf to an-Nas]. Isra'eel said: al-Bara' was one of the Ansar from Banu Harithah. (Using translation from Aḥmad 3)

اشْتَرَى أَبُو بَكْرٍ ؓ مِنْ عَازِبٍ رَحْلًا بِثَلَاثَةَ عَشَرَ دِرْهَمًا فَقَالَ أَبُو بَكْرٍ لِعَازِبٍ مُرِ الْبَرَاءَ فَلْيَحْمِلْهُ إِلَى أَهْلِي فَقَالَ لَهُ عَازِبٌ لَا حَتَّى تُحَدِّثُنِي كَيْفَ صَنَعْتَ أَنْتَ وَرَسُولُ اللَّهِ ﷺ حِينَ خَرَجْتُمَا مِنْ مَكَّةَ وَالْمُشْرِكُونَ يَطْلُبُونَكُمْ؟ فَقَالَ ارْتَحَلْنَا مِنْ مَكَّةَ فَأَحْيَيْنَا لَيْلَتَنَا حَتَّى أَظْهَرْنَا وَقَامَ قَائِمُ الظَّهِيرَةِ فَرَمَيْتُ بِبَصَرِي هَلْ نَرَى ظِلًّا نَأْوِي إِلَيْهِ؟ فَإِذَا أَنَا بِصَخْرَةٍ فَانْتَهَيْتُ إِلَيْهَا فَإِذَا بَقِيَّةُ ظِلِّهَا فَسَوَّيْتُهُ ثُمَّ فَرَشْتُ لِرَسُولِ اللَّهِ ﷺ ثُمَّ قُلْتُ اضْطَجِعْ يَا رَسُولَ اللَّهِ فَاضْطَجَعَ ثُمَّ ذَهَبْتُ أَنْظُرُ هَلْ أَرَى مِنَ الطَّلَبِ أَحَدًا؟ فَإِذَا أَنَا بِرَاعِي غَنَمٍ يَسُوقُ غَنَمَهُ إِلَى الصَّخْرَةِ يُرِيدُ مِنْهَا مِثْلَ الَّذِي أُرِيدُ يَعْنِي الظِّلَّ فَسَأَلْتُهُ فَقُلْتُ لِمَنْ أَنْتَ يَا غُلَامُ؟ قَالَ الْغُلَامُ لِفُلَانِ رَجُلٍ مِنْ قُرَيْشٍ فَعَرَفْتُهُ فَقُلْتُ هَلْ فِي غَنَمِكَ مِنْ لَبَنٍ؟ قَالَ نَعَمْ قُلْتُ هَلْ أَنْتَ حَالِبٌ لِي؟ قَالَ نَعَمْ فَأَمَرْتُهُ فَاعْتَقَلَ شَاةً مِنْ غَنَمِهِ وَأَمَرْتُهُ أَنْ يَنْفُضَ ضَرْعَهَا مِنَ الْغُبَارِ ثُمَّ أَمَرْتُهُ أَنْ يَنْفُضَ كَفَّيْهِ فَقَالَ هَكَذَا وَضَرَبَ إِحْدَى يَدَيْهِ عَلَى الْأُخْرَى فَحَلَبَ لِي كُثْبَةً مِنْ لَبَنٍ وَقَدْ رَوَيْتُ مَعِي لِرَسُولِ اللَّهِ ﷺ إِدَاوَةً عَلَى فَمِهَا خِرْقَةٌ فَصَبَبْتُ عَلَى اللَّبَنِ حَتَّى بَرُدَ أَسْفَلُهُ فَانْتَهَيْتُ إِلَى رَسُولِ اللَّهِ ﷺ فَوَافَقْتُهُ قَدِ اسْتَيْقَظَ فَقُلْتُ اشْرَبْ يَا رَسُولَ اللَّهِ فَشَرِبَ فَقُلْتُ قَدْ آنَ الرَّحِيلُ يَا رَسُولَ اللَّهِ فَارْتَحَلْنَا وَالْقَوْمُ يَطْلُبُونَنَا فَلَمْ يُدْرِكْنَا أَحَدٌ مِنْهُمْ غَيْرُ سُرَاقَةِ بْنِ مَالِكِ بْنِ جُعْشُمٍ عَلَى فَرَسٍ لَهُ فَقُلْتُ هَذَا الطَّلَبُ قَدْ لَحِقَنَا يَا رَسُولَ اللَّهِ قَالَ فَبَكَيْتُ فَقَالَ «لَا تَحْزَنْ إِنَّ اللَّهَ مَعَنَا» فَلَمَّا دَنَا مِنَّا وَكَانَ بَيْنَنَا وَبَيْنَهُ قِيدُ رُمْحَيْنِ أَوْ ثَلَاثٍ قُلْتُ هَذَا الطَّلَبُ يَا رَسُولَ اللَّهِ قَدْ لَحِقَنَا فَبَكَيْتُ قَالَ «مَا يُبْكِيكَ؟ » قُلْتُ أَمَا وَاللَّهِ مَا عَلَى نَفْسِي أَبْكِي وَلَكِنْ أَبْكِي عَلَيْكَ فَدَعَا عَلَيْهِ رَسُولُ اللَّهِ ﷺ فَقَالَ «اللَّهُمَّ اكْفِنَاهُ بِمَا شِئْتَ» قَالَ فَسَاخَتْ بِهِ فَرَسُهُ فِي الْأَرْضِ إِلَى بَطْنِهَا فَوَثَبَ عَنْهَا ثُمَّ قَالَ يَا مُحَمَّدُ قَدْ عَلِمْتُ أَنَّ هَذَا عَمَلُكَ فَادْعُ اللَّهَ أَنْ يُنَجِّينِي مِمَّا أَنَا فِيهِ فَوَاللَّهِ لَأُعَمِّيَنَّ عَلَى مَنْ وَرَائِي مِنَ الطَّلَبِ وَهَذِهِ كِنَانَتِي فَخُذْ مِنْهَا سَهْمًا فَإِنَّكَ سَتَمُرُّ عَلَى إِبِلِي وَغَنَمِي فِي مَكَانِ كَذَا وَكَذَا فَخُذْ مِنْهَا حَاجَتَكَ فَقَالَ رَسُولُ اللَّهِ ﷺ «لَا حَاجَةَ لَنَا فِي إِبِلِكَ» وَدَعَا لَهُ رَسُولُ اللَّهِ ﷺ فَانْطَلَقَ رَاجِعًا إِلَى أَصْحَابِهِ وَمَضَى رَسُولُ اللَّهِ ﷺ حَتَّى أَتَيْنَا الْمَدِينَةَ لَيْلًا فَتَنَازَعَهُ الْقَوْمُ أَيُّهُمْ يَنْزِلُ عَلَيْهِ رَسُولُ اللَّهِ ﷺ فَقَالَ رَسُولُ اللَّهِ ﷺ «إِنِّي أَنْزِلُ اللَّيْلَةَ عَلَى بَنِي النَّجَّارِ أَخْوَالِ عَبْدِ الْمُطَّلِبِ أُكْرِمُهُمْ بِذَلِكَ» فَخَرَجَ النَّاسُ حِينَ قَدِمْنَا الْمَدِينَةَ فِي الطُّرُقِ وَعَلَى الْبُيُوتِ مِنَ الْغِلْمَانِ وَالْخَدَمِ يَقُولُونَ جَاءَ مُحَمَّدٌ جَاءَ رَسُولُ اللَّهِ ﷺ فَلَمَّا أَصْبَحَ انْطَلَقَ فَنَزَلَ حَيْثُ أُمِرَ وَكَانَ رَسُولُ اللَّهِ ﷺ قَدْ صَلَّى نَحْوَ بَيْتِ الْمَقْدِسِ سِتَّةَ عَشَرَ شَهْرًا أَوْ سَبْعَةَ عَشَرَ شَهْرًا وَكَانَ رَسُولُ اللَّهِ ﷺ يُحِبُّ أَنْ يُوَجَّهَ نَحْوَ الْكَعْبَةِ فَأَنْزَلَ اللَّهُ جَلَّ وَعَلَا {قَدْ نَرَى تَقَلُّبَ وَجْهِكَ فِي السَّمَاءِ فَلَنُوَلِّيَنَّكَ قِبْلَةً تَرْضَاهَا فَوَلِّ وَجْهَكَ شَطْرَ الْمَسْجِدِ الْحَرَامِ} قَالَ وَقَالَ السُّفَهَاءُ مِنَ النَّاسِ وَهُمُ الْيَهُودُ {مَا وَلَّاهُمْ عَنْ قِبْلَتِهِمِ الَّتِي كَانُوا عَلَيْهَا} فَأَنْزَلَ اللَّهُ جَلَّ وَعَلَا {قُلْ لِلَّهِ الْمَشْرِقُ وَالْمَغْرِبُ يَهْدِي مَنْ يَشَاءُ إِلَى صِرَاطٍ مُسْتَقِيمٍ} قَالَ وَصَلَّى مَعَ رَسُولِ اللَّهِ ﷺ رَجُلٌ فَخَرَجَ بَعْدَمَا صَلَّى فَمَرَّ عَلَى قَوْمٍ مِنَ الْأَنْصَارِ وَهُمْ رُكُوعٌ فِي صَلَاةِ الْعَصْرِ نَحْوَ بَيْتِ الْمَقْدِسِ فَقَالَ هُوَ يَشْهَدُ أَنَّهُ صَلَّى مَعَ رَسُولِ اللَّهِ ﷺ وَأَنَّهُ قَدْ وُجِّهَ نَحْوَ الْكَعْبَةِ فَانْحَرَفَ الْقَوْمُ حَتَّى تَوَجَّهُوا إِلَى الْكَعْبَةِ قَالَ الْبَرَاءُ وَكَانَ أَوَّلُ مَنْ قَدِمَ عَلَيْنَا مِنَ الْمُهَاجِرِينَ مُصْعَبُ بْنُ عُمَيْرٍ أَخُو بَنِي عَبْدِ الدَّارِ بْنِ قُصَيٍّ فَقُلْنَا لَهُ مَا فَعَلَ رَسُولُ اللَّهِ ﷺ؟ قَالَ هُوَ مَكَانَهُ وَأَصْحَابُهُ عَلَى أَثَرِي ثُمَّ أَتَى بَعْدَهُ عَمْرُو بْنُ أُمِّ مَكْتُومٍ الْأَعْمَى أَخُو بَنِي فِهْرٍ فَقُلْنَا مَا فَعَلَ مَنْ وَرَاءَكَ رَسُولُ اللَّهِ ﷺ وَأَصْحَابُهُ؟ قَالَ هُمُ الْآنَ عَلَى أَثَرِي ثُمَّ أَتَانَا بَعْدَهُ عَمَّارُ بْنُ يَاسِرٍ وَسَعْدُ بْنُ أَبِي وَقَّاصٍ وَعَبْدُ اللَّهِ بْنُ مَسْعُودٍ وَبِلَالٌ ثُمَّ أَتَانَا عُمَرُ بْنُ الْخَطَّابِ ؓ فِي عِشْرِينَ مِنْ أَصْحَابِهِ رَاكِبًا ثُمَّ أَتَانَا رَسُولُ اللَّهِ ﷺ بَعْدَهُمْ وَأَبُو بَكْرٍ مَعَهُ قَالَ الْبَرَاءُ فَلَمْ يَقْدَمْ عَلَيْنَا رَسُولُ اللَّهِ ﷺ حَتَّى قَرَأْتُ سُوَرًا مِنَ الْمُفَصَّلِ ثُمَّ خَرَجْنَا نَلْقَى الْعِيرَ فَوَجَدْنَاهُمْ قَدْ حَذِرُوا

كَانَتْ فَاطِمَةُ تُذْكَرُ لِرَسُولِ اللهِ ﷺ فَلَا يَذْكُرُهَا أَحَدٌ إِلَّا صَدَّ عَنْهُ حَتَّى يَئِسُوا مِنْهَا فَلَقِي سَعْدُ بْنُ مُعَاذٍ عَلِيًّا فَقَالَ إِنِّي وَاللهِ مَا أَرَى رَسُولَ اللهِ ﷺ يَحْبِسُهَا إِلَّا عَلَيْكَ فَقَالَ لَهُ عَلِيٌّ فَلِمَ تَرَ ذَلِكَ؟ فَوَاللهِ مَا أَنَا بِوَاحِدِ الرَّجُلَيْنِ مَا أَنَا بِصَاحِبِ دُنْيَا يَلْتَمِسُ مَا عِنْدِي وَقَدْ عَلِمَ مَا لِي صَفْرَاءَ وَلَا بَيْضَاءَ وَمَا أَنَا بِالْكَافِرِ الَّذِي يَتَرَقَّقُ بِهَا عَنْ دِينِهِ يَعْنِي يَتَأَلَّفَهُ بِهَا إِنِّي لَأَوَّلُ مَنْ أَسْلَمَ فَقَالَ سَعْدٌ فَإِنِّي أَعْزِمُ عَلَيْكَ لَتَفْرِجَنَّهَا عَنِّي فَإِنَّ لِي فِي ذَلِكَ فَرَجًا فَقَالَ أَقُولُ مَاذَا؟ فَقَالَ تَقُولُ جِئْتُ خَاطِبًا إِلَى اللهِ وَرَسُولِهِ فَاطِمَةَ بِنْتَ مُحَمَّدٍ فَانْطَلَقَ عَلِيٌّ فَعَرَضَ لِلنَّبِيِّ ﷺ وَهُوَ ثَقِيلٌ حَصِرٌ فَقَالَ لَهُ النَّبِيُّ ﷺ «كَأَنَّ لَكَ حَاجَةً يَا عَلِيُّ؟» قَالَ أَجَلْ جِئْتُكَ خَاطِبًا إِلَى اللهِ وَرَسُولِهِ فَاطِمَةَ بِنْتَ مُحَمَّدٍ ﷺ فَقَالَ النَّبِيُّ ﷺ «مَرْحَبًا» كَلِمَةً ضَعِيفَةً فَرَجَعَ عَلِيٌّ إِلَى سَعْدِ بْنِ مُعَاذٍ فَقَالَ قَدْ فَعَلْتُ الَّذِي أَمَرْتَنِي بِهِ فَلَمْ يَزِدْ أَنْ رَحَّبَ بِي بِكَلِمَةٍ ضَعِيفَةٍ فَقَالَ سَعْدٌ أَنْكَحَكَ وَالَّذِي بَعَثَهُ بِالْحَقِّ إِنَّهُ لَا خُلْفَ الْآنَ وَلَا كَذِبَ أَعْزِمُ عَلَيْكَ لَمَّا أَتَيْتُهُ غَدًا فَلَتَقُولَنَّ يَا رَسُولَ اللهِ مَتَى تُبْنِينِي؟ فَقَالَ عَلِيٌّ هَذِهِ أَشَدُّ عَلَيَّ مِنَ الْأُولَى أَوَلَا أَقُولُ حَاجَتِي؟ قَالَ قُلْ كَمَا أَمَرْتُكَ فَانْطَلَقَ عَلِيٌّ فَقَالَ يَا رَسُولَ اللهِ مَتَى تُبْنِينِي؟ قَالَ غَدًا إِنْ شَاءَ اللهُ ثُمَّ دَعَا بِلَالًا فَقَالَ «يَا بِلَالُ قَدْ زَوَّجْتُ ابْنَتِي ابْنَ عَمِّي وَأَنَا أُحِبُّ أَنْ يَكُونَ مِنْ سَنَةِ أُمَّتِي الطَّعَامُ عِنْدَ النِّكَاحِ فَائْتِ الْغَنَمَ فَخُذْ شَاةً وَأَرْبَعَةَ أَمْدَادٍ أَوْ خَمْسَةٍ فَاجْعَلْ لِي قَصِيعَةً لَعَلِّي أَجْمَعُ الْمُهَاجِرِينَ وَالْأَنْصَارَ فَإِذَا فَرَغْتَ مِنْهَا فَائْذِنِّي بِهَا» فَانْطَلَقَ فَفَعَلَ مَا أَمَرَهُ ثُمَّ جَاءَ بِقَصْعَةٍ فَوَضَعَهَا بَيْنَ يَدَيْهِ فَطَعَنَ رَسُولُ اللهِ ﷺ فِي رَأْسِهَا ثُمَّ قَالَ ادْخِلْ عَلِيَّ النَّاسَ زُفَّةً زُفَّةً وَلَا تُغَادِرَنَّ زُفَّةً إِلَى غَيْرِهَا يَعْنِي إِذَا فَرَغْتَ مِنْ زُفَّةٍ لَمْ تَعُدْ ثَانِيَةً فَجَعَلَ النَّاسَ يَرِدُونَ كُلَّمَا فَرَغَتْ زُفَّةً وَرَدَتْ أُخْرَى حَتَّى فَرَغَ النَّاسُ ثُمَّ عَمَدَ النَّبِيُّ ﷺ إِلَى فَضْلٍ مِنْهَا فَثَفَلَ فِيهَا وَبَارَكَ وَقَالَ يَا بِلَالُ احْمِلْهَا إِلَى أُمَّهَاتِكَ وَقُلْ لَهُنَّ كُلْنَ وَأَطْعِمْنَ مَنْ غَشِيَكُنَّ ثُمَّ إِنَّ النَّبِيَّ ﷺ قَامَ حَتَّى دَخَلَ عَلَى النِّسَاءِ فَقَالَ «إِنِّي زَوَّجْتُ ابْنَتِي ابْنَ عَمِّي وَقَدْ عَلِمْتُنَّ مَنْزِلَتَهَا مِنِّي وَأَنَا دَافِعُهَا إِلَيْهِ فَدُونَكُنَّ ابْنَتُكُنَّ» فَقُمْنَ النِّسَاءُ إِلَيْهَا فَغَلَّفْنَهَا مِنْ طِيبِهِنَّ وَأَلْبَسْنَهَا مِنْ ثِيَابِهِنَّ وَحَلَّيْنَهَا مِنْ حُلِيِّهِنَّ ثُمَّ إِنَّ النَّبِيَّ ﷺ دَخَلَ فَلَمَّا رَآهُ النِّسَاءُ وَثَبْنَ وَبَيْنَهُنَّ وَبَيْنَ النَّبِيِّ ﷺ سُتْرَةً وَتَخَلَّفَتْ أَسْمَاءُ بِنْتُ عُمَيْسٍ فَقَالَ لَهَا النَّبِيُّ ﷺ «كَمَا أَنْتِ عَلَى رِسْلِكِ مَنْ أَنْتِ؟» قَالَتْ أَنَا الَّتِي أَحْرُسُ ابْنَتَكَ إِنَّ الْفَتَاةَ لَيْلَةَ يُبْنَى بِهَا لَا بُدَّ لَهَا مِنِ امْرَأَةٍ تَكُونُ قَرِيبًا مِنْهَا إِنْ عُرِضَتْ لَهَا حَاجَةٌ أَوْ أَرَادَتْ شَيْئًا أَفَضَتْ بِذَلِكَ إِلَيْهَا قَالَ «فَإِنِّي أَسْأَلُ إِلَهِي أَنْ يَحْرُسَكِ مِنْ بَيْنِ يَدَيْكِ وَمِنْ خَلْفَكِ وَعَنْ يَمِينِكِ وَعَنْ شِمَالِكِ مِنَ الشَّيْطَانِ الرَّجِيمِ» ثُمَّ صَرَخَ بِفَاطِمَةَ فَأَقْبَلَتْ فَلَمَّا رَأَتْ عَلِيًّا جَالِسًا إِلَى جَنْبِ النَّبِيِّ ﷺ حَصِرَتْ وَبَكَتْ فَأَشْفَقَ النَّبِيُّ ﷺ أَنْ يَكُونَ بُكَاؤُهَا لِأَنَّ عَلِيًّا لَا مَالَ لَهُ فَقَالَ النَّبِيُّ ﷺ «مَا يُبْكِيكِ فَمَا أَلَوْتُكِ فِي نَفْسِي وَقَدْ أَصَبْتُ لَكِ خَيْرَ أَهْلٍ وَايْمُ الَّذِي نَفْسِي بِيَدِهِ لَقَدْ زَوَّجْتُكِ سَعِيدًا فِي الدُّنْيَا وَإِنَّهُ فِي الْآخِرَةِ لَمِنَ الصَّالِحِينَ» فُلَانٌ مِنْهَا فَقَالَ النَّبِيُّ ﷺ «يَا أَسْمَاءُ ائْتِينِي بِالْمِخْضَبِ وَامْلَئِيهِ مَاءً» فَأَتَتْهُ أَسْمَاءُ بِالْمِخْضَبِ فَمَلَأَتْهُ مَاءً ثُمَّ تَمَسَّحَ النَّبِيُّ ﷺ فِيهِ وَغَسَلَ قَدَمَيْهِ وَوَجْهَهُ ثُمَّ دَعَا فَاطِمَةَ فَأَخَذَ كَفًّا مِنْ مَاءٍ فَضَرَبَ بِهِ عَلَى رَأْسِهَا وَكَفًّا بَيْنَ يَدَيْهَا ثُمَّ رَشَّ جِلْدَهُ وَجِلْدَهَا ثُمَّ الْتَزَمَهُمَا فَقَالَ «اللهُمَّ إِنَّهُمَا مِنِّي وَأَنَا مِنْهُمَا اللهُمَّ كَمَا أَذْهَبْتَ عَنَّا الرِّجْسَ وَطَهَّرْتَنِي فَطَهِّرْهُمَا» ثُمَّ دَعَا بِمِخْضَبٍ آخَرَ ثُمَّ دَعَا عَلِيًّا فَصَنَعَ بِهِ كَمَا صَنَعَ بِهَا ثُمَّ دَعَا لَهُ كَمَا دَعَا لَهَا ثُمَّ قَالَ «قُومَا إِلَى بَيْتِكُمَا جَمَعَ اللهُ بَيْنَكُمَا وَبَارَكَ فِي سَيْرِكُمَا وَأَصْلَحَ بَالَكُمَا» ثُمَّ قَامَ فَأَغْلَقَ عَلَيْهِمَا بَابَهُ بِيَدِهِ قَالَ ابْنُ عَبَّاسٍ فَأَخْبَرَتْنِي أَسْمَاءُ بِنْتُ عُمَيْسٍ أَنَّهَا رَمَقَتْ رَسُولَ اللهِ ﷺ يَدْعُو لَهُمَا خَاصَّةً لَا يُشْرِكُهُمَا فِي دُعَائِهِ أَحَدًا حَتَّى تَتَوَارَى فِي حُجَرِهِ

[AI] The Messenger of Allah ﷺ came to us and said, "I have been commanded to recite to your brothers from the jinn, so let one of you stand with me who does not have in his heart the weight of a mustard seed of arrogance." He said, "So I stood with him, and I had with me a pot of water." He said, "When we emerged, I drew a line around me, and he said, 'Do not leave it, for if you leave it, you will not see me and I will not see you until the Day of Resurrection.'" He said, "So I stood there until dawn came, and he said, 'Why do I see you standing?' I said, 'I did not sit for fear that I would leave it.' He said, 'If you had left it, you would not have seen me and I would not have seen you until the Day of Resurrection. Do you have any light with you?' I said, 'No.' He said, 'What is in the pot?' I said, 'Dates, sweet and pure water.' Then he performed ablution and established the prayer. When he finished the prayer, two jinn men came to him and asked him for provisions. He said, 'Did I not command both of you and your people with what is good for you?' They said, 'Yes, but we wanted some of us to attend the prayer with you.' He said, 'Who are you both?' They said, 'We are from the people of Nasib.' He said, 'Both of them have succeeded, and their people have also succeeded. I have commanded them with bones and dung as food and fodder, and I have prohibited them from performing istinja with bones or dung.'" Abu Sa'd Ahmad bin Muhammad al-Malini narrated this hadith on the authority of Abu Ahmad bin 'Adiy al-Hafith, who said, "I heard Muhammad bin Ahmad bin Hammad say that Muhammad bin Ismail al-Bukhari said, 'May Allah have mercy on Abu Zaid who narrated the hadith of Ibn Mas'ud that the Prophet ﷺ said, 'Dates are good and water is pure. A man of unknown origin who was not known to be in the company of 'Abdullah narrated this hadith, as narrated by 'Alqamah from 'Abdullah. Shu'bah narrated from 'Amr bin Murrah, who said, 'I asked Abu 'Ubaidah, 'Was 'Abdullah with the Messenger of Allah ﷺ on the night of the jinn?' He said, 'No.' Abu Sa'd al-Malini reported that Abu Ahmad bin 'Adiy narrated this hadith on the authority of Abu Sa'd al-Malini, who said, "This hadith was narrated by Abu Ahmad bin 'Adiy from Abu 'Abdullah al-Daraqutni, who weakened the chains of this narration. 'Ali bin Zaid has been deemed weak, and this hadith is not included in Hammaad bin Salamah's collections. The trustworthy narrator from Ta'if, whose name is Rashed bin Kaysan, is unknown, and nothing from this narration can be proven. Abu Bakr bin al-Harith al-Faqih said, 'Abu al-Hasan al-Daraqutni, the Hafiz, has deemed this narration weak.'"

أَتَانَا رَسُولُ اللهِ ﷺ فَقَالَ إِنِّي قَدْ أُمِرْتُ أَنْ أَقْرَأَ عَلَى إِخْوَانِكُمْ مِنَ الْجِنِّ لِيَقُمْ مَعِي رَجُلٌ مِنْكُمْ وَلَا يَقُمْ مَعِي رَجُلٌ فِي قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنْ كِبْرٍ قَالَ فَقُمْتُ مَعَهُ وَمَعِي إِدَاوَةٌ مِنْ مَاءِ كَذَا قَالَ حَتَّى إِذَا بَرَزْنَا خَطَّ حَوْلِي خِطَّةً ثُمَّ قَالَ لَا تَخْرُجَنَّ مِنْهَا فَإِنْكَ إِنْ خَرَجْتَ مِنْهَا لَمْ تَرَنِي وَلَمْ أَرَكَ إِلَى يَوْمِ الْقِيَامَةِ قَالَ ثُمَّ انْطَلَقَ حَتَّى تَوَارَى عَنِّي قَالَ فَثَبَتُّ قَائِمًا حَتَّى إِذَا طَلَعَ الْفَجْرُ أَقْبَلَ قَالَ مَا لِي أَرَاكَ قَائِمًا؟ قَالَ قُلْتُ مَا قَعَدْتُ خَشْيَةَ أَنْ أَخْرُجَ مِنْهَا قَالَ أَمَا إِنَّكَ لَوْ خَرَجْتَ مِنْهَا لَمْ تَرَنِي وَلَمْ أَرَكَ إِلَى يَوْمِ الْقِيَامَةِ هَلْ مَعَكَ مِنْ وَضُوءٍ؟ قُلْتُ لَا قَالَ فَمَاذَا فِي الْإِدَاوَةِ؟ قُلْتُ نَبِيذٌ قَالَ تَمْرَةٌ حُلْوَةٌ وَمَاءٌ طَيِّبٌ ثُمَّ تَوَضَّأَ وَأَقَامَ الصَّلَاةَ فَلَمَّا أَنْ قَضَى الصَّلَاةَ قَامَ إِلَيْهِ رَجُلَانِ مِنَ الْجِنِّ فَسَأَلَاهُ الْمَتَاعَ فَقَالَ أَوَلَمْ آمُرْ لَكُمَا وَلِقَوْمِكُمَا مَا يُصْلِحُكُمَا قَالَ بَلَى وَلَكِنَّا أَحْبَبْنَا أَنْ يَحْضُرَ بَعْضُنَا مَعَكَ الصَّلَاةَ قَالَ مِمَّنْ أَنْتُمَا؟ قَالَ مِنْ أَهْلِ نَصِيبِينَ فَقَالَ قَدْ أَفْلَحَ هَذَانِ وَأَفْلَحَ قَوْمُهُمَا وَأَمَرَ لَهُمَا بِالْعِظَامِ وَالرَّجِيعِ طَعَامًا وَعَلَفًا وَنَهَانَا أَنْ نَسْتَنْجِيَ بِعَظْمٍ أَوْ رَوْثٍ وَأنبأ أَبُو سَعْدٍ أَحْمَدُ بْنُ مُحَمَّدٍ الْمَالِينِيُّ ثنا أَبُو أَحْمَدَ بْنُ عَدِيٍّ الْحَافِظُ قَالَ سَمِعْتُ مُحَمَّدَ بْنَ أَحْمَدَ بْنِ حَمَّادٍ يَقُولُ قَالَ مُحَمَّدُ بْنُ إِسْمَاعِيلَ الْبُخَارِيُّ رَحِمَهُ اللهُ أَبُو زَيْدٍ الَّذِي رَوَى حَدِيثَ ابْنِ مَسْعُودٍ أَنَّ النَّبِيَّ ﷺ قَالَ تَمْرَةٌ طَيِّبَةٌ وَمَاءٌ طَهُورٌ رَجُلٌ مَجْهُولٌ لَا يُعْرَفُ بِصُحْبَةِ عَبْدِ اللهِ وَرَوَى عَلْقَمَةُ عَنْ عَبْدِ اللهِ أَنَّهُ قَالَ لَمْ أَكُنْ لَيْلَةَ الْجِنِّ مَعَ رَسُولِ اللهِ ﷺ وَرَوَى شُعْبَةُ عَنْ عَمْرِو بْنِ مُرَّةَ قَالَ سَأَلْتُ أَبَا عُبَيْدَةَ أَكَانَ عَبْدُ اللهِ مَعَ رَسُولِ اللهِ ﷺ لَيْلَةَ الْجِنِّ؟ قَالَ لَا وَأَخْبَرَنَا أَبُو سَعْدٍ الْمَالِينِيُّ قَالَ قَالَ أَبُو أَحْمَدَ بْنُ عَدِيٍّ هَذَا الْحَدِيثُ مَدَارُهُ عَلَى أَبِي فَزَارَةَ عَنْ أَبِي زَيْدٍ مَوْلَى عَمْرِو بْنِ حُرَيْثٍ عَنِ ابْنِ مَسْعُودٍ وَأَبُو فَزَارَةَ مَشْهُورٌ وَاسْمُهُ رَاشِدُ بْنُ كَيْسَانَ وَأَبُو زَيْدٍ مَوْلَى عَمْرِو بْنِ حُرَيْثٍ مَجْهُولٌ وَلَا يَصِحُّ هَذَا الْحَدِيثُ عَنِ النَّبِيِّ ﷺ وَهُوَ خِلَافُ الْقُرْآنِ قَالَ الشَّيْخُ أَحْمَدُ رَحِمَهُ اللهُ تَعَالَى وَقَدْ رُوِيَ هَذَا الْحَدِيثُ عَنْ حَمَّادِ بْنِ سَلَمَةَ عَنْ عَلِيِّ بْنِ زَيْدِ بْنِ جُدْعَانَ عَنْ أَبِي رَافِعٍ عَنِ ابْنِ مَسْعُودٍ وَعَنْ أَبِي سَلَّامٍ عَنْ فُلَانِ بْنِ غَيْلَانَ الثَّقَفِيِّ عَنِ ابْنِ مَسْعُودٍ وَعَنِ ابْنِ لَهِيعَةَ عَنْ قَيْسِ بْنِ الْحَجَّاجِ عَنْ حَنَشٍ عَنِ ابْنِ عَبَّاسٍ عَنِ ابْنِ مَسْعُودٍ وَرَوَاهُ مُحَمَّدُ بْنُ عِيسَى بْنِ حِبَّانَ عَنِ الْحَسَنِ بْنِ قُتَيْبَةَ بِإِسْنَادٍ لَهُ إِلَى ابْنِ مَسْعُودٍ وَرَوَاهُ الْحُسَيْنُ بْنُ عُبَيْدِ اللهِ الْعِجْلِيُّ بِإِسْنَادٍ لَهُ عَنِ ابْنِ مَسْعُودٍ وَلَا يَصِحُّ شَيْءٌ مِنْ ذَلِكَ أَخْبَرَنَا أَبُو بَكْرِ بْنُ الْحَارِثِ الْفَقِيهُ قَالَ قَالَ أَبُو الْحَسَنِ الدَّارَقُطْنِيُّ الْحَافِظُ فِي تَضْعِيفِ هَذِهِ الْأَسَانِيدِ عَلِيُّ بْنُ زَيْدٍ ضَعِيفٌ وَلَيْسَ هَذَا الْحَدِيثُ مِنْ مُصَنَّفَاتِ حَمَّادِ بْنِ سَلَمَةَ وَالرَّجُلُ الثَّقَفِيُّ الَّذِي

[AI] The Messenger of Allah ﷺ commanded a man who laughed during prayer to repeat his ablution and prayer. Al-Shafi'i said, "We did not accept this because it is a mursal narration." Al-Shafi'i then informed us that Al-Thaqafi reported from Ma'mar, from Ibn Shihab, from Sulaiman ibn Arqam, from Al-Hasan, from the Prophet ﷺ with this narration. The Sheikh said, "All of these narrations trace back to Abu Al-A'la Al-Riyahi, and what indicates that is what Abu Saad Al-Malini informed us." I am Abu Ahmad bin Addi Al-Hafiz, Ibn Sa'id said, Ismail bin Ishaq narrated to me, he said, "I heard Ali bin Al-Madinah saying, 'Abd Al-Rahman bin Mahdi told me about the hadith of laughing in prayer, that the Prophet ﷺ ordered him to repeat his ablution and prayer.' It keeps going back to Abu Al-A'la." Ali said, "So I said, 'Indeed, this hadith is widely known among us.'"

أَنَّ رَسُولَ اللهِ ﷺ أَمَرَ رَجُلًا ضَحِكَ فِي الصَّلَاةِ أَنْ يُعِيدَ الْوُضُوءَ وَالصَّلَاةَ قَالَ الشَّافِعِيُّ فَلَمْ نَقْبَلْ هَذَا لِأَنَّهُ مُرْسَلٌ قَالَ الشَّافِعِيُّ ثُمَّ أَخْبَرَنَا الثِّقَةُ عَنْ مَعْمَرٍ عَنِ ابْنِ شِهَابٍ عَنْ سُلَيْمَانَ بْنِ أَرْقَمَ عَنِ الْحَسَنِ عَنِ النَّبِيِّ ﷺ بِهَذَا الْحَدِيثِ قَالَ الشَّيْخُ وَهَذِهِ الرِّوَايَاتُ كُلُّهَا رَاجِعَةٌ إِلَى أَبِي الْعَالِيَةِ الرِّيَاحِيِّ وَالَّذِي يَدُلُّ عَلَى ذَلِكَ مَا أَخْبَرَنَا أَبُو سَعْدٍ الْمَالِينِيُّ أَنَا أَبُو أَحْمَدَ بْنُ عَدِيٍّ الْحَافِظُ ثنا ابْنُ صَاعِدٍ نا إِسْمَاعِيلُ بْنُ إِسْحَاقَ قَالَ سَمِعْتُ عَلِيَّ بْنَ الْمَدِينِيِّ يَقُولُ قَالَ لِي عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ حَدِيثُ الضَّحِكِ فِي الصَّلَاةِ أَنَّ النَّبِيَّ ﷺ أَمَرَهُ أَنْ يُعِيدَ الْوُضُوءَ وَالصَّلَاةَ كُلُّهُ يَدُورُ عَلَى أَبِي الْعَالِيَةِ قَالَ عَلِيٌّ فَقُلْتُ قَدْ

[AI] The Prophet ﷺ wiped over his socks and sandals. Abu Sa'id Uthman ibn Abdus, the jurist from Janzaroodi, informed us that Abu Muhammad Yahya ibn Mansur, who was informed by Muhammad ibn Ahmad ibn Anas, who was informed by Abu Asim, mentioned it in this way.

Abu Muhammad said, "I saw Muslim ibn al-Hajjaj weaken this hadith, and Abu Qays al-Awdi and Huzaifa ibn Shurahbil cannot accept it because they contradict them. Those who narrated this hadith from Mugheerah said that he wiped over both socks and said, 'We do not leave the literal meaning of the Quran for the likes of Abu Qays and Huzaifa.'"

I mentioned this incident to Muslim ibn Abdal-Rahman al-Daghuli through Abu Abbas Muhammad ibn Abdul Rahman al-Daghuli, and I heard him say that Ali ibn Shayban said, "I heard Abu Qudamah al-Sarakhsi say that Abd al-Rahman ibn Mahdi said to Sufyan al-Thawri, 'If you narrated to me a hadith from Abu Qays about Huzaifa, I would not accept it from you.' Sufyan said, 'The hadith is weak or fabricated, or a similar word.' Abu Abdullah al-Hafiz and Abu Sa'id Muhammad ibn Musa informed us that Abu al-Abbas Muhammad ibn Ya'qub said, 'I heard Abdullah ibn Ahmad ibn Hanbal say, 'I narrated this hadith to my father, and he said, 'This hadith is not narrated except from the hadith of Abu Qays.' My father said that Abdullah ibn Ahmad ibn Hanbal said, 'Abd al-Rahman ibn Mahdi used to criticise it.' Abu Abdullah al-Hafiz said that al-Hasan ibn Muhammad al-Isfara'ini informed us. I am Muhammad ibn Ahmad ibn al-Bara' and I say that Ali ibn al-Madini narrated the hadith of Mugheerah ibn Shu'bah in regards to wiping."

أَنَّ النَّبِيَّ ﷺ مَسَحَ عَلَى جَوْرَبَيْهِ وَنَعْلَيْهِ 1350 أَخْبَرَنَا أَبُو سَعِيدٍ عُثْمَانُ بْنُ عَبْدُوسِ بْنِ مَحْفُوظٍ الْفَقِيهُ الْجَنْزَرُودِيُّ ثنا أَبُو مُحَمَّدٍ يَحْيَى بْنُ مَنْصُورٍ ثنا مُحَمَّدُ بْنُ أَحْمَدَ بْنِ أَنَسٍ ثنا أَبُو عَاصِمٍ فَذَكَرَهُ بِنَحْوِهِ قَالَ أَبُو مُحَمَّدٍ رَأَيْتُ مُسْلِمَ بْنَ الْحَجَّاجِ ضَعَّفَ هَذَا الْخَبَرَ وَقَالَ أَبُو قَيْسٍ الْأَوْدِيُّ وَهُزَيْلُ بْنُ شُرَحْبِيلَ لَا يَحْتَمِلَانِ هَذَا مَعَ مُخَالَفَتِهِمَا الْأَجِلَّةُ الَّذِينَ رَوَوْا هَذَا الْخَبَرَ عَنِ الْمُغِيرَةِ فَقَالُوا مَسَحَ عَلَى الْخُفَّيْنِ وَقَالَ لَا نَتْرُكُ ظَاهِرَ الْقُرْآنِ بِمِثْلِ أَبِي قَيْسٍ وَهُزَيْلٍ فَذَكَرْتُ هَذِهِ الْحِكَايَةَ عَنْ مُسْلِمٍ لِأَبِي الْعَبَّاسِ مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ الدَّغُولِيِّ فَسَمِعْتُهُ يَقُولُ عَلِيُّ بْنُ شَيْبَانَ يَقُولُ سَمِعْتُ أَبَا قُدَامَةَ السَّرَخْسِيَّ يَقُولُ قَالَ عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ قُلْتُ لِسُفْيَانَ الثَّوْرِيِّ لَوْ حَدَّثْتَنِي بِحَدِيثِ أَبِي قَيْسٍ عَنْ هُزَيْلٍ مَا قَبِلْتُهُ مِنْكَ فَقَالَ سُفْيَانُ الْحَدِيثُ ضَعِيفٌ أَوْ وَاهٍ أَوْ كَلِمَةً نَحْوَهَا أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ وَأَبُو سَعِيدٍ مُحَمَّدُ بْنُ مُوسَى قَالَا ثنا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ قَالَ سَمِعْتُ عَبْدَ اللهِ بْنَ أَحْمَدَ بْنِ حَنْبَلٍ يَقُولُ حَدَّثْتُ أَبِي بِهَذَا الْحَدِيثِ فَقَالَ أَبِي لَيْسَ يُرْوَى هَذَا إِلَّا مِنْ حَدِيثِ أَبِي قَيْسٍ قَالَ أَبِي إِنَّ عَبْدَ الرَّحْمَنِ بْنَ مَهْدِيٍّ كَانَ يُحَدِّثُ بِهِ يَقُولُ هُوَ مُنْكَرٌ أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ ثنا الْحَسَنُ بْنُ مُحَمَّدٍ الْإِسْفَرَايِينِيُّ أَنَا مُحَمَّدُ بْنُ أَحْمَدَ بْنِ الْبَرَاءِ قَالَ قَالَ عَلِيُّ بْنُ الْمَدِينِيِّ حَدِيثُ الْمُغِيرَةِ بْنِ شُعْبَةَ فِي الْمَسْحِ

[AI] About the Prophet ﷺ regarding a man who approaches his wife while she is menstruating, he said, "He should give charity with a full dinar or half a dinar, and likewise…"

عَنِ النَّبِيِّ ﷺ فِي الَّذِي يَأْتِي امْرَأَتَهُ وَهِيَ حَائِضٌ قَالَ يَتَصَدَّقُ بِدِينَارٍ أَوْ بِنِصْفِ دِينَارٍ وَكَذَلِكَ

[AI] I had a long and heavy menstrual cycle, so I went to the Messenger of Allah ﷺ to seek his advice and inform him about it. I found him at the house of my sister Zainab bint Jahsh, so I said, "O Messenger of Allah, I am a woman who has heavy and lengthy menstrual cycles. What do you think should I do regarding prayers and fasting?" He replied, "Use a piece of cotton, for it will remove the blood." She said, "It is more than that." He said, "Then take a cloth." She said, "It is more than that. I only get drops." The Messenger of Allah ﷺ said, "I will give you two options, whichever of them you do, will suffice you from the other. If your blood is strong, then count six or seven days according to the knowledge of Allah. Then, when you see that you have become pure and have stopped bleeding, perform ghusl (ritual bath) and offer prayer for twenty-three days or four and twenty nights, and that will suffice you. Do the same for every month as women do. If you are able to delay the Thuhr (noon) prayer and hasten the Asr (afternoon) prayer, then do ghusl and pray between the two prayers. Delay the Maghrib (sunset) prayer and hasten the Isha (night) prayer, then do ghusl and combine the two prayers. Fast if you are able to do so. The Messenger of Allah ﷺ said, "And this is the more preferred of the two options." 1604. Abu Ali Al-Roudbari reported to us, from Abu Bakr ibn Dasaah, from Abu Dawood, from Zuhair ibn Harb, from Abdul Malik ibn Amr, that he mentioned the same Hadith except that he said twenty-four nights and days. The Prophet ﷺ asked her which of the two options she followed and he excused her from the other. If she was unable to delay the Thuhr prayer and hasten the Asr prayer, then she should do ghusl and offer the two prayers separately. If she was unable to delay the Maghrib prayer and hasten the Isha prayer, then she should do ghusl and combine the two prayers. Then she should do ghusl and combine the two prayers. Do the same for fasting if she was able to do so. The Prophet ﷺ said, "And this is the more preferred of the two options." Abu Dawood reported this from Amr ibn Thabit who reported it from ibn Aqeel. Hamnah said, I told him, "This is the more preferred of the two options, but it was not the statement of the Prophet ( ﷺ

كُنْتُ أُسْتَحَاضُ حَيْضَةً كَثِيرَةً شَدِيدَةً فَأَتَيْتُ رَسُولَ اللهِ ﷺ أَسْتَفْتِيهِ وَأُخْبِرُهُ فَوَجَدْتُهُ فِي بَيْتِ أُخْتِي زَيْنَبَ بِنْتِ جَحْشٍ فَقُلْتُ يَا رَسُولَ اللهِ إِنِّي امْرَأَةٍ أُسْتَحَاضُ حَيْضَةً كَثِيرَةً شَدِيدَةً فَمَا تَرَى فِيهَا قَدْ مَنَعَتْنِي الصَّلَاةَ وَالصَّوْمَ قَالَ أَنْعَتُ لَكِ الْكُرْسُفَ فَإِنَّهُ يُذْهِبُ الدَّمَ قَالَتْ هُوَ أَكْثَرُ مِنْ ذَلِكَ قَالَ فَاتَّخِذِي ثَوْبًا قَالَتْ هُوَ أَكْثَرُ مِنْ ذَلِكَ إِنَّمَا أَثُجُّ ثَجًّا قَالَ رَسُولُ اللهِ ﷺ سَآمُرُكِ بِأَمْرَيْنِ أَيَّهُمَا فَعَلْتِ أَجْزَأَ عَنْكِ مِنَ الْآخَرِ فَإِنْ قَوِيتِ عَلَيْهِمَا فَأَنْتِ أَعْلَمُ فَقَالَ رَسُولُ اللهِ ﷺ إِنَّمَا هَذِهِ رَكْضَةٌ مِنْ رَكَضَاتِ الشَّيْطَانِ فَتَحَيَّضِي سِتَّةَ أَوْ سَبْعَةَ أَيَّامٍ فِي عِلْمِ اللهِ ﷻ ثُمَّ اغْتَسِلِي حَتَّى إِذَا رَأَيْتِ أَنَّكِ قَدْ طَهُرْتِ وَاسْتَنْقَأْتِ فَصَلِّي ثَلَاثًا وَعِشْرِينَ لَيْلَةً أَوْ أَرْبَعًا وَعِشْرِينَ لَيْلَةً وَأَيَّامَهَا فَإِنَّ ذَلِكَ يُجْزِئُكِ وَكَذَلِكَ فَافْعَلِي كُلَّ شَهْرٍ كَمَا تَحِيضُ النِّسَاءُ وَكَمَا يَطْهُرْنَ مِيقَاتُ حَيْضِهِنَّ وَطُهْرِهِنَّ وَإِنْ قَوِيتِ عَلَى أَنْ تُؤَخِّرِي الظُّهْرَ وَتُعَجِّلِي الْعَصْرَ فَتَغْتَسِلِينَ فَتَجْمَعِينَ بَيْنَ الصَّلَاتَيْنِ الظُّهْرِ وَالْعَصْرِ وَتُؤَخِّرِينَ الْمَغْرِبَ وَتُعَجِّلِينَ الْعِشَاءَ ثُمَّ تَغْتَسِلِينَ وَتَجْمَعِينَ بَيْنَ الصَّلَاتَيْنِ فَافْعَلِي وَصُومِي إِنْ قَدَرْتِ عَلَى ذَلِكَ قَالَ رَسُولُ اللهِ ﷺ وَهَذَا أَعْجَبُ الْأَمْرَيْنِ إِلِيَّ 1604 وَأَخْبَرَنَا أَبُو عَلِيٍّ الرُّوذْبَارِيُّ أنا أَبُو بَكْرِ بْنُ دَاسَةَ ثنا أَبُو دَاوُدَ ثنا زُهَيْرُ بْنُ حَرْبٍ ثنا عَبْدُ الْمَلِكِ بْنُ عَمْرٍو فَذَكَرَهُ بِإِسْنَادِهِ مِثْلَهُ إِلَّا أَنَّهُ زَادَ عِنْدَ قَوْلِهِ أَوْ أَرْبَعًا وَعِشْرِينَ لَيْلَةً وَأَيَّامَهَا وَصُومِي وَزَادَ أَيْضًا وَتَغْتَسِلِينَ مَعَ الْفَجْرِ فَافْعَلِي وَصُومِي إِنْ قَدَرْتِ عَلَى ذَلِكَ قَالَ أَبُو دَاوُدَ وَرَوَاهُ عَمْرُو بْنُ ثَابِتٍ عَنِ ابْنِ عَقِيلٍ قَالَ قَالَتْ حَمْنَةُ فَقُلْتُ هَذَا أَعْجَبُ الْأَمْرَيْنِ إِلِيَّ لَمْ يَجْعَلْهُ كَلَامُ النَّبِيِّ ﷺ وَجَعَلَهُ كَلَامَ حَمْنَةَ قَالَ الشَّيْخُ وَعَمْرُو بْنُ ثَابِتٍ هَذَا غَيْرُ مُحْتَجٍّ بِهِ وَبَلَغَنِي عَنْ أَبِي عِيسَى التِّرْمِذِيِّ أَنَّهُ سَمِعَ مُحَمَّدَ بْنَ إِسْمَاعِيلَ الْبُخَارِيَّ يَقُولُ حَدِيثُ حَمْنَةَ بِنْتِ جَحْشٍ فِي الْمُسْتَحَاضَةِ هُوَ حَدِيثٌ حَسَنٌ إِلَّا أَنَّ إِبْرَاهِيَمَ بْنَ مُحَمَّدِ بْنِ طَلْحَةَ هُوَ قَدِيمٌ لَا أَدْرِي سَمِعَ مِنْهُ عَبْدُ اللهِ بْنُ مُحَمَّدِ بْنِ عَقِيلٍ أَمْ لَا وَكَانَ أَحْمَدُ بْنُ حَنْبَلٍ يَقُولُ هُوَ حَدِيثٌ صَحِيحٌ قَالَ الشَّيْخُ وَأَمَّا حَمْنَةُ بِنْتُ جَحْشٍ فَقَدْ قَالَ عَلِيُّ بْنُ الْمَدِينِيِّ هِيَ أُمُّ حَبِيبَةَ كَانَتْ تُكْنَى بِأُمِّ حَبِيبَةَ وَهِيَ حَمْنَةُ بِنْتُ جَحْشٍ أَخْبَرَنَا بِذَلِكَ أَبُو عَبْدِ اللهِ الْحَافِظُ أَخْبَرَنِي أَبُو الْحَسَنِ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عَبْدُوسٍ ثنا عُثْمَانُ بْنُ سَعِيدٍ الدَّارِمِيُّ قَالَ سَمِعْتُ عَلِيًّا يَقُولُهُ وَخَالَفَهُ يَحْيَى بْنُ مَعِينٍ فَزَعَمَ أَنَّ الْمُسْتَحَاضَةَ أُمُّ حَبِيبَةَ بِنْتِ جَحْشٍ تَحْتَ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ لَيْسَتْ بِحَمْنَةَ أَخْبَرَنَا بِذَلِكَ أَبُو مُحَمَّدٍ السُّكَّرِيُّ بِبَغْدَادَ ثنا أَبُو بَكْرٍ الشَّافِعِيُّ ثنا جَعْفَرُ بْنُ مُحَمَّدٍ الْأَزْهَرُ ثنا الْمُفَضَّلُ بْنُ غَسَّانَ عَنْ يَحْيَى بْنِ مَعِينٍ فَذَكَرَهُ قَالَ الشَّيْخُ وَحَدِيثُ ابْنِ عَقِيلٍ يَدُلُّ عَلَى أَنَّهَا غَيْرَ أُمِّ حَبِيبَةَ وَكَانَ ابْنُ عُيَيْنَةَ رُبَّمَا قَالَ فِي حَدِيثِ عَائِشَةَ حَبِيبَةَ بِنْتِ جَحْشٍ وَهُوَ خَطَأٌ إِنَّمَا هِيَ أُمُّ حَبِيبَةَ كَذَلِكَ قَالَهُ أَصْحَابُ الزُّهْرِيِّ سَوَاءٌ وَحَدِيثُ ابْنِ عَقِيلٍ يَحْتَمِلُ أَنْ يَكُونَ فِي الْمُعْتَادَةِ إِلَّا أَنَّهَا شَكَّتْ فَأَمَرَهَا إِنْ كَانَ سِتًّا أَنْ يَتْرُكَهَا سِتًّا وَإِنْ كَانَ سَبْعًا أَنْ يَتْرُكَهَا سَبْعًا وَالْمُبْتَدِئَةُ تَرْجِعُ إِلَى أَقَلِّ الْحَيْضِ وَيُحْتَمَلُ أَنْ يَكُونَ فِي الْمُبْتَدِئَةِ تَرْجِعُ إِلَى الْأَغْلَبِ مِنْ حِيَضِ النِّسَاءِ وَاللهُ تَعَالَى أَعْلَمُ وَقَدْ قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ تَعَالَى وَيُذْكَرُ عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ أَنَّهُ قَالَ فِي الْبِكْرِ يَسْتَمِرُّ بِهَا الدَّمُ تَقْعُدُ كَمَا تَقْعُدُ نِسَاؤُهَا

[AI] Fatimah bint Abi Hubaysh came to the Messenger of Allah ﷺ and said, "O Messenger of Allah, I am a woman who gets menstruation. Should I abandon the prayer?" He said, "No, that is only a vein and it is not menstruation. Abstain from prayer during the days of your menstruation, then wash and perform ablution for every prayer. If blood drops onto the mat, it is the narration of Abu Bakr ibn al-Harith."

جَاءَتْ فَاطِمَةُ بِنْتُ أَبِي حُبَيْشٍ إِلَى رَسُولِ اللهِ ﷺ فَقَالَتْ يَا رَسُولَ اللهِ إِنِّي امْرَأَةٌ أُسْتَحَاضُ فَلَا أَطْهُرُ أَفَأَدَعُ الصَّلَاةَ؟ قَالَ لَا إِنَّمَا ذَاكَ عِرْقٌ وَلَيْسَتْ بِالْحَيْضَةِ اجْتَنِبِي الصَّلَاةَ أَيَّامَ مَحِيضِكِ ثُمَّ اغْتَسِلِي وَتَوَضَّئِي لِكُلِّ صَلَاةٍ وَإِنْ قَطَرَ الدَّمُ عَلَى الْحَصِيرِ لَفْظُ حَدِيثِ أَبِي بَكْرِ بْنِ الْحَارِثِ وَهَكَذَا

[AI] From the Prophet's ﷺ narration about his vision, it is like this.

عَنِ النَّبِيِّ ﷺ بِحَدِيثِهِ فِي رُؤْيَا هُوَ كَذَلِكَ

[AI] A man came to Umar ibn al-Khattab while he was at Arafah and said, "O Commander of the Faithful, I have come from Kufa and left a man there who recites the Quran by heart." Umar became angry and his face turned red. He said, "Who is he?" The man replied, "Abdullah ibn Mas'ud." Umar's anger subsided and he returned to his normal state. Then he said, "By Allah, I do not know of anyone more deserving of this than him. Let me tell you a story. The Messenger of Allah, ﷺ , used to consult Abu Bakr in the matters concerning the Muslims. One night, the Prophet, ﷺ , stayed up late with Abu Bakr and I was with them. The Prophet, ﷺ , then left and we went with him. We saw a man standing and praying in the mosque. The Prophet, ﷺ , stood and listened to his recitation. When we could not recognize the man, the Prophet, ﷺ , said, "Whoever wants to recite the Quran with the same melody it was revealed with, let him read it in the recitation of Ibn Umm Abd, then the man started supplicating and the Prophet, ﷺ , said to him, 'Ask, and you shall be given.'" Umar then said, "I said to myself, I will go to the man tomorrow and give him the glad tidings." So I went to him to give him the news, but I found that Abu Bakr had already preceded me and informed him. By Allah, I have never been able to surpass Abu Bakr in goodness, except that he always precedes me in it."

جَاءَ رَجُلٌ إِلَى عُمَرَ ؓ وَهُوَ بِعَرَفَةَ فَقَالَ يَا أَمِيرَ الْمُؤْمِنِينَ جِئْتُ مِنَ الْكُوفَةِ وَتَرَكْتُ بِهَا رَجُلًا يُمْلِي الْمَصَاحِفَ عَنْ ظَهْرِ قَلْبِهِ قَالَ فَغَضِبَ عُمَرُ وَانْتَفَخَ حَتَّى كَادَ يَمْلَأُ مَا بَيْنَ شُعْبَتَيِ الرَّجُلِ ثُمَّ قَالَ وَيْحَكَ مَنْ هُوَ؟ قَالَ عَبْدُ اللهِ بْنُ مَسْعُودٍ فَمَا زَالَ يُطْفَأُ وَيَسِيرُ الْغَضَبُ حَتَّى عَادَ إِلَى حَالِهِ الَّتِي كَانَ عَلَيْهَا ثُمَّ قَالَ وَيْحَكَ وَاللهِ مَا أَعْلَمُ بَقِيَ أَحَدٌ مِنَ الْمُسْلِمِينَ هُوَ أَحَقُّ بِذَلِكَ مِنْهُ سَأُحَدِّثُكَ عَنْ ذَلِكَ كَانَ رَسُولُ اللهِ ﷺ لَا يَزَالُ يَسْمُرُ فِي الْأَمْرِ مِنْ أَمْرِ الْمُسْلِمِينَ عِنْدَ أَبِي بَكْرٍ وَأَنَّهُ سَمَرَ عِنْدَهُ ذَاتَ لَيْلَةٍ وَأَنَا مَعَهُ ثُمَّ خَرَجَ رَسُولُ اللهِ ﷺ وَخَرَجْنَا نَمْشِي مَعَهُ فَإِذَا رَجُلٌ قَائِمٌ يُصَلِّي فِي الْمَسْجِدِ فَقَامَ رَسُولُ اللهِ ﷺ يَسْتَمِعُ قِرَاءَتَهُ فَلَمَّا أَعْيَانَا أَنْ نَعْرِفَ مَنِ الرَّجُلُ قَالَ رَسُولُ اللهِ ﷺ مَنْ سَرَّهُ أَنْ يَقْرَأَ الْقُرْآنَ غَضًّا كَمَا أُنْزِلَ فَلْيَقْرَأْهُ عَلَى قِرَاءَةِ ابْنِ أُمِّ عَبْدٍ ثُمَّ جَلَسَ الرَّجُلُ يَدْعُو فَجَعَلَ رَسُولُ اللهِ ﷺ يَقُولُ لَهُ سَلَ تُعْطَهْ قَالَ فَقَالَ عُمَرُ فَقُلْتُ لَأَغْدُوَنَّ إِلَيْهِ فَلَأُبَشِّرَنَّهُ قَالَ فَغَدَوْتُ إِلَيْهِ لِأُبَشِّرَهُ فَوَجَدْتُ أَبَا بَكْرٍ قَدْ سَبَقَنِي إِلَيْهِ فَبَشَّرَهُ فَوَاللهِ مَا سَابَقْتُهُ إِلَى خَيْرِ قَطُّ إِلَّا سَبَقَنِي إِلَيْهِ هَكَذَا

[AI] "For the one who writes, when you come across the mention of prayer, leave its place until I teach you what I have heard from the Messenger of Allah ﷺ recite. So he did and wrote: 'Safeguard the prayers, the middle prayer, and the afternoon prayer.' Nafi' said, 'I saw the letter "waw" hanging, and this is connected except that it has sending from Nafi'.' Then he confirmed it with what he had been informed, and the hadith of Zaid bin Aslam from Amr al-Katib is connected, and even if it is suspended, it is a witness to the authenticity of the narration of Ubaydullah bin Umar from Nafi' and indeed."

لِلَّذِي يَكْتُبُ إِذَا أَتَيْتَ عَلَى ذِكْرِ الصَّلَاةِ فَذَرْ مَوْضِعَهَا حَتَّى أُعَلِّمَكَ مَا سَمِعْتُ مِنْ رَسُولِ اللهْ ﷺ يَقْرَأُ فَفَعَلَ فَكَتَبَ حَافِظُوا عَلَى الصَّلَوَاتِ وَالصَّلَاةِ الْوُسْطَى وَصَلَاةِ الْعَصْرِ قَالَ نَافِعٌ فَرَأَيْتُ الْوَاوَ مُعَلَّقَةَ وَهَذَا مُسْنَدٌ إِلَّا أَنَّ فِيهِ إِرْسَالًا مِنْ جِهَةِ نَافِعٍ ثُمَّ أَكَّدَهُ بِمَا أَخْبَرَ عَنْ رُؤْيَتِهِ وَحَدِيثِ زَيْدِ بْنِ أَسْلَمَ عَنْ عَمْرٍو الْكَاتِبِ مَوْصُولٌ وَإِنْ كَانَ مَوْقُوفًا فَهُوَ شَاهِدٌ لِصِحَّةِ رِوَايَةِ عُبَيْدِ اللهِ بْنِ عُمَرَ عَنْ نَافِعٍ وَقَدْ

[AI] The Messenger of Allah ﷺ said: "When one of you prayer, let him place something in front of him. If he cannot find anything, then let him draw a line, and nothing that passes in front of him will harm him." And it was narrated by Humaid bin al-Aswad, from Ismail bin Umayyah, from Abu Amr bin Muhammad bin Huraith bin Sulaim, from his father, from Abu Hurairah, from the Prophet ﷺ regarding the words of Bashr. Abu Hassan al-Muqri' informed us that Abu al-Hassan Ahmad bin Muhammad bin Abdus read to him. Yusuf bin Ya'qub informed us that Muhammad bin Abi Bakr informed him. Humaid bin al-Aswad mentioned and narrated it. Wahib and Abd al-Warith narrated it from Ismail, from Abu Amr bin Huraith, from his grandfather Huraith. Abdur-Razzaq narrated from Ibn Juraij, who heard it from Ismail, from Huraith bin Ammar, from Abu Hurairah, in a shortened form. And Ibn Uyaynah narrated it in the narration of ash-Shafi'i, may Allah have mercy on him, and Humaidi, and a group of others. From Ismail bin Umayyah, from Abu Muhammad bin Amr bin Huraith, from his grandfather Huraith al-Udhri, from Abu Hurairah. Then it was narrated from him that he doubted it. Abu Abdullah al-Hafiz informed us that Abu al-Hassan Ahmad bin Muhammad bin Abdus informed me about reciting it. He said: "I heard Uthman bin Said ad-Darimi saying: 'I heard Ali bin Abdullah bin al-Madini saying: 'Sufyan said in the hadith of Ismail bin Umayyah, from Abu Muhammad bin Amr bin Huraith, from his grandfather Huraith, from Abu Hurairah, that the Prophet ﷺ said: 'if one of you prays on uneven ground, let him place a staff in front of him.' Ali said: 'I said to Sufyan: 'They differ in this matter, some say Abu Amr bin Muhammad, and some say Abu Muhammad bin Amr.' Sufyan pondered for a while, then said: 'I only memorized it from Abu Muhammad bin Amr.' I said to Sufyan: 'But Ibn Juraij says Abu Amr bin Muhammad.' Sufyan remained silent for a while, then said: 'Abu Muhammad bin Amr or Abu Amr bin Muhammad.' Then Sufyan said: 'I considered him to be a brother of Amr bin Huraith, while Murrat al-Udhri said: 'Ali said: 'Sufyan said: 'A man from Basra, perhaps it is Abu Mu'adh.' He said: 'I met this man who narrated from Ismail.' Ali said: 'That was after the death of Ismail bin Umayyah.' So this sheikh sought him until he found him. Uthba said: 'I asked him about it, and he mixed it for me.' Sufyan said: 'We did not find anything that supports this Hadith, and nothing that we narrated from it contradicts it.' And there is nothing wrong with it in such a ruling if Allah wills and with His guidance."

قَالَ رَسُولُ اللهِ ﷺ إِذَا صَلَّى أَحَدُكُمْ فَلْيَجْعَلْ بَيْنَ يَدَيْهِ شَيْئًا فَإِنْ لَمْ يَجِدْ فَلْيَخُطَّ خَطًّا ثُمَّ لَا يَضُرُّ مَا مَرَّ أَمَامَهُ 3468 وَرَوَاهُ حُمَيْدُ بْنُ الْأَسْوَدِ عَنْ إِسْمَاعِيلَ بْنِ أُمَيَّةَ عَنْ أَبِي عَمْرٍو بْنِ مُحَمَّدِ بْنِ حُرَيْثِ بْنِ سُلَيْمٍ عَنْ أَبِيهِ عَنْ أَبِي هُرَيْرَةَ ؓ عَنِ النَّبِيِّ ﷺ عَلَى لَفْظِ حَدِيثِ بِشْرٍ أَخْبَرَنَاهُ أَبُو الْحَسَنِ الْمُقْرِئُ أنبأ الْحَسَنُ بْنُ مُحَمَّدٍ ثنا يُوسُفُ بْنُ يَعْقُوبَ ثنا مُحَمَّدُ بْنُ أَبِي بَكْرٍ ثنا حُمَيْدُ بْنُ الْأَسْوَدِ فَذَكَرَهُ وَرَوَاهُ وُهَيْبٌ وَعَبْدُ الْوَارِثِ عَنْ إِسْمَاعِيلَ عَنْ أَبِي عَمْرِو بْنِ حُرَيْثٍ عَنْ جَدِّهِ حُرَيْثٍ وَقَالَ عَبْدُ الرَّزَّاقِ عَنِ ابْنِ جُرَيْجٍ سَمِعَ إِسْمَاعِيلَ عَنْ حُرَيْثِ بْنِ عَمَّارٍ عَنْ أَبِي هُرَيْرَةَ مُخْتَصَرًا وَرَوَاهُ ابْنُ عُيَيْنَةَ فِي رِوَايَةِ الشَّافِعِيِّ رَحِمَهُ اللهُ وَالْحُمَيْدِيِّ وَجَمَاعَةٍ عَنْهُ عَنْ إِسْمَاعِيلَ بْنِ أُمَيَّةَ عَنْ أَبِي مُحَمَّدِ بْنِ عَمْرِو بْنِ حُرَيْثٍ عَنْ جَدِّهِ حُرَيْثٍ الْعُذْرِيِّ عَنْ أَبِي هُرَيْرَةَ ؓ ثُمَّ رُوِيَ عَنْهُ أَنَّهُ شَكَّ فِيهِ أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ أَخْبَرَنِي أَبُو الْحَسَنِ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عَبْدُوسٍ قِرَاءَةً عَلَيْهِ قَالَ سَمِعْتُ عُثْمَانَ بْنَ سَعِيدٍ الدَّارِمِيَّ يَقُولُ سَمِعْتُ عَلِيًّا يَعْنِي ابْنَ عَبْدِ اللهِ بْنِ الْمَدِينِيِّ يَقُولُ قَالَ سُفْيَانُ فِي حَدِيثِ إِسْمَاعِيلَ بْنِ أُمَيَّةَ عَنْ أَبِي مُحَمَّدِ بْنِ عَمْرِو بْنِ حُرَيْثٍ عَنْ جَدِّهِ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ ﷺ إِذَا صَلَّى أَحَدُكُمْ بِأَرْضٍ فَلَاةٍ فَلْيَنْصِبْ عَصًا قَالَ عَلِيٌّ قُلْتُ لِسُفْيَانَ إِنَّهُمْ يَخْتَلِفُونَ فِيهِ بَعْضُهُمْ يَقُولُ أَبُو عَمْرِو بْنُ مُحَمَّدٍ وَبَعْضُهُمْ يَقُولُ أَبُو مُحَمَّدِ بْنُ عَمْرٍو فَتَفَكَّرَ سَاعَةً ثُمَّ قَالَ مَا أَحْفَظُهُ إِلَّا أَبَا مُحَمَّدِ بْنَ عَمْرٍو قُلْتُ لِسُفْيَانَ فَابْنُ جُرَيْجٍ يَقُولُ أَبُو عَمْرِو بْنُ مُحَمَّدٍ فَسَكَتَ سُفْيَانُ سَاعَةً ثُمَّ قَالَ أَبُو مُحَمَّدِ بْنُ عَمْرٍو أَوْ أَبُو عَمْرِو بْنُ مُحَمَّدٍ ثُمَّ قَالَ سُفْيَانُ كُنْتُ أُرَاهُ أَخًا لِعَمْرِو بْنِ حُرَيْثٍ وَقَالَ مُرَّةُ الْعُذْرِيُّ قَالَ عَلِيٌّ قَالَ سُفْيَانُ كَانَ جَاءَنَا إِنْسَانٌ بَصْرِيٌّ لَكُمْ عُتْبَةُ ذَاكَ أَبُو مُعَاذٍ فَقَالَ إِنِّي لَقِيتُ هَذَا الرَّجُلَ الَّذِي رَوَى عَنْهُ إِسْمَاعِيلُ قَالَ عَلِيٌّ ذَلِكَ بَعْدَ مَا مَاتَ إِسْمَاعِيلُ بْنُ أُمَيَّةَ فَطَلَبَ هَذَا الشَّيْخَ حَتَّى وَجَدَهُ قَالَ عُتْبَةُ فَسَأَلْتُهُ عَنْهُ فَخَلَّطَهُ عَلَيَّ قَالَ سُفْيَانُ وَلَمْ نَجِدْ شَيْئًا يَشُدُّ هَذَا الْحَدِيثَ وَلَمْ يَجِئْ إِلَّا مِنْ هَذَا الْوَجْهِ قَالَ سُفْيَانُ وَكَانَ إِسْمَاعِيلُ إِذَا حَدَّثَ بِهَذَا الْحَدِيثِ يَقُولُ عِنْدَكُمْ شَيْءٌ تَشُدُّونَهُ بِهِ؟ قَالَ الشَّيْخُ وَاحْتَجَّ الشَّافِعِيُّ رَحِمَهُ اللهُ بِهَذَا الْحَدِيثِ فِي الْقَدِيمِ ثُمَّ تَوَقَّفَ فِيهِ فِي الْجَدِيدِ فَقَالَ فِي كِتَابِ الْبُوَيْطِيِّ وَلَا يَخُطَّ الْمُصَلِّي بَيْنَ يَدَيْهِ خَطًّا إِلَّا أَنْ يَكُونَ فِي ذَلِكَ حَدِيثٌ ثَابِتٌ فَلْيُتَّبَعْ وَكَأَنَّهُ عَثَرَ عَلَى مَا نَقَلْنَاهُ مِنَ الِاخْتِلَافِ فِي إِسْنَادِهِ وَلَا بَأْسَ بِهِ فِي مِثْلِ هَذَا الْحُكْمِ إِنْ شَاءَ اللهُ تَعَالَى وَبِهِ التَّوْفِيقُ

[AI] Abdullah, the Messenger of Allah, ﷺ , said: Ibrahim said, "I do not know if it increased or decreased?" When he finished, it was said to him, "O Messenger of Allah, did anything new occur in the prayer?" He asked, "What is that?" They said, "You prayed in such and such a manner." He then folded his leg and faced the qibla and performed two prostrations with them, then he said the salaam. When he stood up, he faced us and said, "If anything new were to occur in the prayer, I would inform you of it. However, I am only a human being and I forget just as you forget. So if I forget, remind me, and if any of you has doubts in their prayer, let them choose the more correct option and complete their prayer accordingly. Then let them perform the salaam, and then let them prostrate for two prostrations."

قَالَ عَبْدُ اللهِ صَلَّى رَسُولُ اللهِ ﷺ قَالَ إِبْرَاهِيمُ فَلَا أَدْرِي أَزَادَ أَمْ نَقَصَ؟ فَلَمَّا سَلَّمَ قِيلَ لَهُ يَا رَسُولَ اللهِ أَحَدَثَ فِي الصَّلَاةِ شَيْءٌ؟ قَالَ وَمَا ذَاكَ؟ قَالُوا صَلَّيْتَ كَذَا وَكَذَا قَالَ فَثَنَى رِجْلَهُ وَاسْتَقْبَلَ الْقِبْلَةَ فَسَجَدَ بِهِمْ سَجْدَتَيْنِ ثُمَّ سَلَّمَ فَلَمَّا انْفَتَلَ أَقْبَلَ عَلَيْنَا بِوَجْهِهِ فَقَالَ إِنَّهُ لَوْ حَدَثَ فِي الصَّلَاةِ شَيْءٌ أَنْبَأْتُكُمْ بِهِ وَلَكِنْ إِنَّمَا أَنَا بَشَرٌ أَنْسَى كَمَا تَنْسَوْنَ فَإِذَا نَسِيتُ فَذَكِّرُونِي وَإِذَا شَكَّ أَحَدُكُمْ فِي صَلَاتِهِ فَلْيَتَحَرَّ الصَّوَابَ فَلْيُتِمَّ عَلَيْهِ ثُمَّ لِيُسَلِّمْ ثُمَّ لِيَسْجُدْ سَجْدَتَيْنِ

[AI] The Prophet ﷺ prayed with us, then he stood for the first two units of prayer before sitting. He continued with his prayer, and when he finished, he waited for the people to finish their salutations. Then he said the takbeer and prostrated before saying the salutation. Then he raised his head, said the takbeer, prostrated again, and raised his head and said the salutation.

صَلَّى بِنَا رَسُولُ اللهِ ﷺ فَقَامَ فِي الرَّكْعَتَيْنِ الْأُولَيَيْنِ قَبْلَ أَنْ يَجْلِسَ فَمَضَى فِي صَلَاتِهِ فَلَمَّا قَضَى صَلَاتَهُ وَانْتَظَرَ النَّاسُ تَسْلِيمَهُ كَبَّرَ فَسَجَدَ قَبْلَ أَنْ يُسَلِّمَ ثُمَّ رَفَعَ رَأْسَهُ ثُمَّ كَبَّرَ فَسَجَدَ ثُمَّ رَفَعَ رَأْسَهُ وَسَلَّمَ

[AI] The sheikh and Al-Shafi'i mentioned the hadith of Abu Sa'eed and Ibn Umar in their old opinions, then they retracted in their new opinions and said that repeating the prayer is recommended. Al-Hasan Al-Basri and Abu Qilabah also had similar opinions. Al-Shafi'i, on the other hand, moved away from the hadith of Abu Sa'eed due to the preference of Hammad ibn Salamah's narration from Abu Na'amah Al-Sa'di from Abu Nadrah. Each one of them differed in their reliability, and this is why Al-Bukhari did not use any of them as evidence in his Sahih, nor did Muslim mention them in his book except in other narrations. It is possible that Al-Bukhari moved away from it because he considered it an indication of the initiation of a new legislation or the burden mentioned in it, which is disliked in matters of purity. Allah knows best. This hadith was narrated from Bakr ibn Abdullah Al-Muzani from the Prophet ﷺ through a mursal chain, and it was also narrated from Ibn Mas'ud, Ibn Abbas, and Abu Hurairah through a musalsal chain, except for the hadith of Ibn Mas'ud, which is only...

الشَّيْخُ وَإِلَى هَذَا ذَهَبَ الشَّافِعِيُّ فِي الْقَدِيمِ رَحِمَهُ اللهُ وَاحْتَجَّ بِحَدِيثِ أَبِي سَعِيدٍ وَابْنِ عُمَرَ فِي مَعْنَى مَا رُوِّينَا ثُمَّ رَجَعَ عَنْهُ فِي الْجَدِيدِ وَقَالَ أَعَادَ الصَّلَاةَ وَكَانَ عَالِمًا بِمَا كَانَ فِي ثَوْبِهِ أَوْ لَمْ يَكُنْ عَالِمًا كَهَيْئَتِهِ فِي الْوُضُوءِ قَالَ الشَّيْخُ رَحِمَهُ اللهُ وَهَذَا قَوْلُ الْحَسَنِ الْبَصْرِيِّ وَأَبِي قِلَابَةَ وَكَانَ الشَّافِعِيُّ رَحِمَهُ اللهُ رَغِبَ عَنْ حَدِيثِ أَبِي سَعِيدٍ لِاشْتِهَارِهِ بَحَمَّادِ بْنِ سَلَمَةَ عَنْ أَبِي نَعَامَةَ السَّعْدِيِّ عَنْ أَبِي نَضْرَةَ وَكُلُّ وَاحِدٍ مِنْهُمْ مُخْتَلَفٌ فِي عَدَالَتِهِ وَكَذَلِكَ لَمْ يَحْتَجَّ الْبُخَارِيُّ فِي الصَّحِيحِ بِوَاحِدٍ مِنْهُمْ وَلَمْ يُخْرِجُهُ مُسْلِمٌ فِي كِتَابِهِ مَعَ احْتِجَاجِهِ بِهِمْ فِي غَيْرِ هَذِهِ الرِّوَايَةِ وَيُحْتَمَلُ أَنْ يَكُونَ رَغِبَ عَنْهُ؛ لِأَنَّهُ جَعَلَ إِعْلَامَ جَبْرَائِيلَ عَلَيْهِ السَّلَامُ إِيَّاهُ بِذَلِكَ ابْتِدَاءَ شَرْعٍ أَوْ حَمَلَ الْأَذَى الْمَذْكُورَ عَنْهُ عَلَى مَا يُسْتَقْذَرُ مِنَ الطَّهَارَاتِ وَاللهُ أَعْلَمُ وَقَدْ رُوِيَ هَذَا الْحَدِيثُ عَنْ بَكْرِ بْنِ عَبْدِ اللهِ الْمُزَنِيِّ عَنِ النَّبِيِّ ﷺ مُرْسَلًا وَمِنْ حَدِيثِ ابْنِ مَسْعُودٍ وَابْنِ عَبَّاسٍ وَأَبِي هُرَيْرَةَ مَوْصُولًا إِلَّا أَنَّ حَدِيثَ ابْنِ مَسْعُودٍ إِنَّمَا

[AI] The Messenger of Allah ﷺ led us in the Fajr prayer and said, "Do you bear witness to so-and-so?" They said, "No." He said, "Do you bear witness to so-and-so?" They said, "No." He said, "Indeed, these two prayers, meaning the 'Isha and Fajr prayers, are the heaviest prayers on the hypocrites. If they knew their virtues, they would come to them even if they had to crawl. And the first row is like the row of angels, and if you knew its virtue, you would compete to be in it. And the prayer of a man with another man is purer than his prayer alone, and his prayer with two men is purer than his prayer with one man. And the more it increases, the more beloved it is to Allah." Like this.

صَلَّى بِنَا رَسُولُ اللهِ ﷺ صَلَاةَ الصُّبْحِ فَقَالَ أَشَاهِدٌ فُلَانٌ؟ قَالُوا لَا قَالَ أَشَاهِدٌ فُلَانٌ؟ قَالُوا لَا قَالَ إِنَّ هَاتَيْنِ الصَّلَاتَيْنِ يَعْنِي الْعِشَاءَ وَالصُّبْحَ مِنْ أَثْقَلِ الصَّلَاةِ عَلَى الْمُنَافِقِينَ وَلَوْ يَعْلَمُونَ مَا فِيهِمَا لَأَتَوْهُمَا وَلَوْ حَبْوًا وَالصَّفُّ الْأَوَّلُ عَلَى مِثْلِ صَفِّ الْمَلَائِكَةِ وَلَوْ تَعْلَمُونَ فَضِيلَتَهُ لَابْتَدَرْتُمُوهُ وَصَلَاةُ الرَّجُلِ مَعَ الرَّجُلِ أَزْكَى مِنْ صَلَاتِهِ وَحْدَهُ وَصَلَاتُهُ مَعَ الرَّجُلَيْنِ أَزْكَى مِنْ صَلَاتِهِ مَعَ الرَّجُلِ وَمَا كَثُرَ فَهُوَ أَحَبُّ إِلَى اللهِ ﷻ هَكَذَا

[AI] The Messenger of Allah ﷺ said: "Whichever man finds his goods with someone who has gone bankrupt, he has more right to them than anyone else." Abu Sahl Muhammad bin Nasrawayh al-Kushmiyahni informed us, Abu Bakr Muhammad bin Ahmad bin Khanb narrated to us, Abu Muhammad Ubayd bin Abdul Wahid narrated to us, Sa'id ibn Abi Maryam meant Nafi' bin Yazid narrated to me, Ibn al-Had narrated to me, Abu Bakr ibn Hazm mentioned it, and so on.

قَالَ رَسُولُ اللهِ ﷺ أَيُّمَا رَجُلٍ أَدْرَكَ سِلْعَتَهُ بِعَيْنِهَا عِنْدَ رَجُلٍ قَدْ أَفْلَسَ فَهُوَ أَحَقُّ بِهَا مِنْ غَيْرِهِ أَخْبَرَنَاهُ أَبُو سَهْلٍ مُحَمَّدُ بْنُ نَصْرَوَيْهِ الْكُشْمِيهَنِيُّ أنبأ أَبُو بَكْرٍ مُحَمَّدُ بْنُ أَحْمَدَ بْنِ خَنْبٍ ثنا أَبُو مُحَمَّدٍ عُبَيْدُ بْنُ عَبْدِ الْوَاحِدِ ثنا سَعِيدٌ يَعْنِي ابْنَ أَبِي مَرْيَمَ أنبأ نَافِعُ بْنُ يَزِيدَ حَدَّثَنِي ابْنُ الْهَادِ حَدَّثَنِي أَبُو بَكْرِ بْنُ حَزْمٍ فَذَكَرَهُ وَكَذَلِكَ

[AI] Abu Al-Walid Al-Faqih, Abu Abdullah Al-Hafidh, Ali Ibn Isa Al-Hairi, Muhammad Ibn Ishaq Ibn Khuza'imah, Muhammad Ibn Bashar, Abdul Samad Ibn Abdul Warith, Abdul Rahman Ibn Abdullah Ibn Dinar, Zaid Ibn Aslam said: "I saw a sheikh in Alexandria called Surraq. I asked him what this name meant. He said it was a name given to him by the Messenger of Allah ﷺ and that he would not change it. I asked him why they called him that, and he said, 'I came to Madinah and informed them that I had money to invest, so they pledged their allegiance to me. I consumed their wealth, and they brought me to the Prophet ﷺ who said, 'You are a thief.' He sold me for four camels. The Ghurama' said to the one who bought me, 'What will you do with him?' He said, 'I will set him free.' They said, 'We are not more righteous than you in reward, so set him free among us.' And so, my name remained, as did its meaning."

ثنا أَبُو الْوَلِيدِ الْفَقِيهُ ح وَأنبأ أَبُو عَبْدِ اللهِ الْحَافِظُ ثنا عَلِيُّ بْنُ عِيسَى الْحِيرِيُّ قَالَا ثنا مُحَمَّدُ بْنُ إِسْحَاقَ بْنِ خُزَيْمَةَ ثنا مُحَمَّدُ بْنُ بَشَّارٍ ثنا عَبْدُ الصَّمَدِ بْنُ عَبْدِ الْوَارِثِ ثنا عَبْدُ الرَّحْمَنِ بْنُ عَبْدِ اللهِ بْنِ دِينَارٍ ثنا زَيْدُ بْنُ أَسْلَمَ قَالَ رَأَيْتُ شَيْخًا بِالْإِسْكَنْدَرِيَّةِ يُقَالُ لَهُ سُرَّقٌ فَقُلْتُ لَهُ مَا هَذَا الِاسْمُ؟ فَقَالَ اسْمٌ سَمَّانِيهِ رَسُولُ اللهِ ﷺ وَلَنْ أَدَعَهُ قُلْتُ وَلِمَ سَمَّاكَ؟ قَالَ قَدِمْتُ الْمَدِينَةَ فَأَخْبَرْتُهُمْ أَنَّ مَالِي يَقْدَمُ فَبَايَعُونِي فَاسْتَهْلَكْتُ أَمْوَالَهُمْ فَأَتَوْا بِيَ النَّبِيَّ ﷺ فَقَالَ أَنْتَ سُرَّقٌ فَبَاعَنِي بِأَرْبَعَةِ أَبْعِرَةٍ فَقَالَ الْغُرَمَاءُ لِلَّذِي اشْتَرَانِي مَا تَصْنَعُ بِهِ؟ قَالَ أُعْتِقُهُ قَالُوا فَلَسْنَا بِأَزْهَدَ فِي الْأَجْرِ مِنْكَ فَأَعْتَقُونِي بَيْنَهُمْ وَبَقِيَ اسْمِي وَبِمَعْنَاهُ

[AI] Ali, was he on the side of Ali? He said, "He followed the path of Abu Bakr and Umar." He said, "I asked, how and why do you say what you say?" He said, "By Allah, they did not speak except based on their own opinions. But Ali disliked being opposed to Abu Bakr and Umar." And in the narration of Ahmad ibn Khalid al-Wahbi, he said, "By Allah, the people of his household did not speak except based on their own opinions. But he disliked being accused of opposing Abu Bakr and Umar." And likewise...

عَلِيٌّ ؓ فِي سَهْمِ ذِي الْقُرْبَى؟ قَالَ سَلَكَ بِهِ طَرِيقَ أَبِي بَكْرٍ وَعُمَرَ ؓ قَالَ قُلْتُ وَكَيْفَ وَأَنْتُمْ تَقُولُونَ مَا تَقُولُونَ؟ قَالَ أَمَا وَاللهِ مَا كَانُوا يَصْدُرُونَ إِلَّا عَنْ رَأْيِهِ وَلَكِنَّهُ كَرِهَ أَنْ يَتَعَلَّقَ عَلَيْهِ خِلَافُ أَبِي بَكْرِ وَعُمَرَ ؓ وَفِي رِوَايَةِ أَحْمَدَ بْنِ خَالِدٍ الْوَهْبِيِّ قَالَ أَمَا وَاللهِ مَا كَانَ أَهْلُ بَيْتِهِ يَصْدُرُونَ إِلَّا عَنْ رَأْيِهِ وَلَكِنْ كَانَ يَكْرَهُ أَنْ يُدَّعَى عَلَيْهِ خِلَافُ أَبِي بَكْرٍ وَعُمَرَ ؓ وَكَذَلِكَ

[AI] Indeed, the Prophet ﷺ said, "Any woman who marries without the permission of her guardian, her marriage is invalid." The term "guardian" here refers to the walī (the legal guardian of the woman). Allah, exalted is He, said, "On the Day when no guardian can avail another in any way" (Quran 44:41). It was specifically narrated about the son of al-'Amma, specifically in his lineage and not the rest of his family. Abu 'Abdullah al-Hafiz informed us, narrating from Abu 'Abdullah Muhammad ibn Ya'qub, who narrated from Abu Bakr ibn Rajaa, who narrated from Muhammad ibn al-Musaffa, who narrated from baqiya, who narrated from Shu'ayb ibn Abi Hamzah, who said, "Al-Zuhri told me that Makhul would come to us, and Solomon ibn Musa would swear by Allah that he would preserve the two men.' Abu 'Abdullah al-Hafiz and Abu 'Abdullah al-Rahman al-Sulami and Abu Bakr Ahmad ibn Muhammad ibn Ibrahim al-Ashnani informed us, and they said, "Abu al-Hassan Ahmad ibn Muhammad ibn 'Abdos related to us, saying, 'I heard 'Uthman ibn Sa'id al-Darimi say, 'I asked Yahya ibn Ma'in about Solomon ibn Musa's attitude towards Al-Zuhri, and he said, "He is reliable." Abu 'Abdullah al-Hafiz related to us that al-Husayn ibn al-Hasan ibn Ayyub al-Tusi informed him, narrating from Abu Hatim Muhammad ibn Idris al-Razi, who said, "I heard Ahmad ibn Hanbal say, and it was mentioned to him that Ibn 'Ulayyah mentioned the hadeeth of Ibn Juraij about marriage not being valid except with a guardian. Ibn Juraij said, 'So I met al-Zuhri and asked him about it, and he did not know it and praised Solomon ibn Musa.' Ahmad ibn Hanbal said, 'Indeed, Juraij has written books, and this is not in his books, meaning the narration of Ibn 'Ulayyah about Ibn Juraij.' Abu 'Abdullah al-Hafiz informed us, narrating from Abu al-'Abbas Muhammad ibn Ya'qub, who said, 'I heard al-'Abbas ibn Muhammad say, "I heard Yahya ibn Ma'in say, 'Regarding the hadeeth that marriage is not valid except with a guardian, which Ibn Juraij narrated, Ibn 'Ulayyah said, 'I have no knowledge of it.' Yahya ibn Ma'in said, 'Only Ibn 'Ulayyah says this, and indeed, Ibn 'Ulayyah heard it from Ibn Juraij, a hearing that is not with certainty.' However, Yahya ibn Ma'in weakened the narration of Isma'il from Ibn Juraij.'" Abu Sa'd al-Malini informed us, narrating from Abu Ahmad ibn 'Adi al-Hafiz, who said, "I heard Ahmad ibn Hanbal say when he was asked about al-Zuhri's narration about marriage without a guardian, 'Rawh al-Kirabis al-Zuhri has forgotten this, and he presented a narration that he heard from 'Amr ibn Dinar about washing the armpits that contains a mistake in it.' The Sheikh, may Allah have mercy on him, said, 'This is also narrated from two other sources in a different manner from al-Zuhri, but relying on Solomon ibn Musa's narration.'"

أَنَّ الْمَوْلَى كُلُّ وَلِيٍّ فِي حَدِيثِ النَّبِيِّ ﷺ أَيُّمَا امْرَأَةٍ نَكَحَتْ بِغَيْرِ إِذْنِ مَوْلَاهَا فَنِكَاحُهَا بَاطِلٌ أَرَادَ بِالْمَوْلَى الْوَلِيَّ وَقَالَ اللهُ تَعَالَى {يَوْمَ لَا يُغْنِي مَوْلًى عَنْ مَوْلًى شَيْئًا} [الدخان 41] أَفَتَرَى إِنَّمَا عُنِيَ ابْنُ الْعَمِّ خَاصَّةً دُونَ سَائِرِ أَهْلِ بَيْتِهِ 13601 أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ ثنا أَبُو عَبْدِ اللهِ مُحَمَّدُ بْنُ يَعْقُوبَ ثنا أَبُو بَكْرِ بْنُ رَجَاءٍ ثنا مُحَمَّدُ بْنُ الْمُصَفَّى ثنا بَقِيَّةُ ثنا شُعَيْبُ بْنُ أَبِي حَمْزَةَ قَالَ قَالَ لِيَ الزُّهْرِيُّ إِنَّ مَكْحُولًا يَأْتِينَا وَسُلَيْمَانَ بْنَ مُوسَى وَايْمُ اللهِ إِنَّ سُلَيْمَانَ بْنَ مُوسَى لَأَحْفَظُ الرَّجُلَيْنِ 13602 وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ وَأَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ وَأَبُو بَكْرٍ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ إِبْرَاهِيمَ الْأُشْنَانِيُّ قَالُوا أَنْبَأَ أَبُو الْحَسَنِ أَحْمَدُ بْنُ مُحَمَّدِ بْنِ عَبْدُوسٍ قَالَ سَمِعْتُ عُثْمَانَ بْنَ سَعِيدٍ الدَّارِمِيَّ يَقُولُ قُلْتُ لِيَحْيَى بْنِ مَعِينٍ فَمَا حَالُ سُلَيْمَانَ بْنِ مُوسَى فِي الزُّهْرِيِّ فَقَالَ ثِقَةٌ 13603 وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ أَنْبَأَ الْحُسَيْنُ بْنُ الْحَسَنِ بْنِ أَيُّوبَ الطُّوسِيُّ ثنا أَبُو حَاتِمٍ مُحَمَّدُ بْنُ إِدْرِيسَ الرَّازِيُّ قَالَ سَمِعْتُ أَحْمَدَ بْنَ حَنْبَلٍ يَقُولُ وَذُكِرَ عِنْدَهُ أَنَّ ابْنَ عُلَيَّةَ يَذْكُرُ حَدِيثَ ابْنِ جُرَيْجٍ لَا نِكَاحَ إِلَّا بِوَلِيٍّ قَالَ ابْنُ جُرَيْجٍ فَلَقِيتُ الزُّهْرِيَّ فَسَأَلْتُهُ عَنْهُ فَلَمْ يَعْرِفْهُ وَأَثْنَى عَلَى سُلَيْمَانَ بْنِ مُوسَى فَقَالَ أَحْمَدُ بْنُ حَنْبَلٍ إِنَّ جُرَيْجًا لَهُ كُتُبٌ مُدَوَّنَةٌ وَلَيْسَ هَذَا فِي كُتُبِهِ يَعْنِي حِكَايَةَ ابْنِ عُلَيَّةَ عَنِ ابْنِ جُرَيْجٍ 13604 وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ ثنا أَبُو الْعَبَّاسِ مُحَمَّدُ بْنُ يَعْقُوبَ قَالَ سَمِعْتُ الْعَبَّاسَ بْنَ مُحَمَّدٍ يَقُولُ سَمِعْتُ يَحْيَى بْنَ مَعِينٍ يَقُولُ فِي حَدِيثِ لَا نِكَاحَ إِلَّا بِوَلِيٍّ الَّذِي يَرْوِيهِ ابْنُ جُرَيْجٍ قُلْتُ لَهُ ابْنُ عُلَيَّةَ يَقُولُ قَالَ ابْنُ جُرَيْجٍ فَسَأَلْتُ عَنْهُ الزُّهْرِيَّ فَقَالَ لَسْتُ أَحْفَظُهُ فَقَالَ يَحْيَى بْنُ مَعِينٍ لَيْسَ يَقُولُ هَذَا إِلَّا ابْنُ عُلَيَّةَ وَإِنَّمَا عَرَضَ ابْنُ عُلَيَّةَ كُتُبَ ابْنِ جُرَيْجٍ عَلَى عَبْدِ الْمَجِيدِ بْنِ عَبْدِ الْعَزِيزِ بْنِ أَبِي رَوَّادٍ فَأَصْلَحَهَا فَقُلْتُ لِيَحْيَى مَا كُنْتُ أَظُنُّ أَنَّ عَبْدَ الْمَجِيدِ هَكَذَا فَقَالَ كَانَ أَعْلَمَ النَّاسِ بِحَدِيثِ ابْنِ جُرَيْجٍ وَلَكِنَّهُ لَمْ يَبْذُلْ نَفْسَهُ لِلْحَدِيثِ 13605 وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ قَالَ سَمِعْتُ أَبَا إِسْحَاقَ الْمُزَكِّي يَقُولُ سَمِعْتُ أَبَا سَعِيدٍ مُحَمَّدَ بْنَ هَارُونَ يَقُولُ سَمِعْتُ جَعْفَرَ الطَّيَالِسِيَّ يَقُولُ سَمِعْتُ يَحْيَى بْنَ مَعِينٍ يُوهِنُ رِوَايَةَ ابْنِ عُلَيَّةَ عَنِ ابْنِ جُرَيْجٍ أَنَّهُ أَنْكَرَ مَعْرِفَةَ حَدِيثِ سُلَيْمَانَ بْنِ مُوسَى وَقَالَ لَمْ يَذْكُرْهُ عَنِ ابْنِ جُرَيْجٍ غَيْرُ ابْنِ عُلَيَّةَ وَإِنَّمَا سَمِعَ ابْنُ عُلَيَّةَ مِنِ ابْنِ جُرَيْجٍ سَمَاعًا لَيْسَ بِذَاكَ إِنَّمَا صَحَّحَ كُتُبَهُ عَلَى كُتُبِ عَبْدِ الْمَجِيدِ بْنِ عَبْدِ الْعَزِيزِ وَضَعَّفَ يَحْيَى بْنُ مَعِينٍ رِوَايَةَ إِسْمَاعِيلَ عَنِ ابْنِ جُرَيْجٍ جِدًّا 13606 وَقَدْ أَخْبَرَنَا أَبُو سَعْدٍ الْمَالِينِيُّ أَنْبَأَ أَبُو أَحْمَدَ بْنُ عَدِيٍّ الْحَافِظُ قَالَ سَمِعْتُ أَحْمَدَ بْنَ حَفْصٍ السَّعْدِيَّ يَقُولُ سُئِلَ أَحْمَدُ بْنُ حَنْبَلٍ رَحِمَهُ اللهُ يَعْنِي وَهُوَ حَاضِرٌ عَنْ حَدِيثِ الزُّهْرِيِّ فِي النِّكَاحِ بِلَا وَلِيٍّ فَقَالَ رَوْحٌ الْكَرَابِيسِيُّ الزُّهْرِيُّ قَدْ نَسِيَ هَذَا وَاحْتَجَّ بِحَدِيثٍ سَمِعَهُ ابْنُ عُيَيْنَةَ مِنْ عَمْرِو بْنِ دِينَارٍ ثُمَّ لَقِيَ الزُّهْرِيَّ فَقَالَ لَا أَعْلَمُهُ قَالَ فَقُلْتُ لِعَمْرِو بْنِ دِينَارٍ فَقَالَ حَدَّثَنِي بِهِ فِي مَسِّ الْإِبْطِ أَنَّ فِيهِ وُضُوءًا قَالَ الشَّيْخُ رَحِمَهُ اللهُ وَقَدْ رُوِيَ ذَلِكَ مِنْ وَجْهَيْنِ آخَرَيْنِ عَنِ الزُّهْرِيِّ وَإِنْ كَانَ الِاعْتِمَادُ عَلَى رِوَايَةِ سُلَيْمَانَ بْنِ مُوسَى

[AI] The Messenger of Allah ﷺ said, "There is no divorce except after marriage, and there is no emancipation except after ownership."

رَسُولَ اللهِ ﷺ قَالَ لَا طَلَاقَ إِلَّا بَعْدَ نِكَاحٍ وَلَا عِتْقَ إِلَّا بَعْدَ مِلْكٍ

[AI] I was a man who had been given something from the other women that no one else had been given. When Ramadan came, I appeared from my wife fearful that I would be affected by her during the night. I continued in this state and couldn't release until dawn caught up with me. While she was with me one night, something was exposed to me from her and I jumped on her. When I woke up in the morning, I went to my people and told them my news. I said, "Come with me to the Messenger of Allah ﷺ." They said, "No, by Allah, we will not go with you for fear that something from the Qur'an will be revealed in us and the Messenger of Allah ﷺ would say something about us that would remain our disgrace." So you go and do what seems right for you." So I went to the Messenger of Allah ﷺ and told him my news. He said, "You are that person?" I said, "Yes, I am that person, so decide in my matter according to the judgment of Allah, for I am patient and hoping. So I have freed a slave." I struck my neck with my hand and said, "By the One who sent you with the truth, I do not possess anything else besides it." He said, "Fast for two consecutive months." I said, "O Messenger of Allah, have I only been afflicted with what I have been afflicted with in fasting?" He said, "Then feed sixty poor people." I said, "O Messenger of Allah, by the One who sent you with the truth, we spent this night of ours in a terrible condition, and we couldn't find anything for dinner." He said, "Go to the person who gave charity from the Banu Zurayq and let him give you something from his dates, so you may feed sixty poor people with it and seek his assistance for your family." So I went to my people and said, "I found difficulty with you. It was narrated to me from this source from Sulayman bin Yasir. And Abu Abdullah Rahman As-Salami allowed me to narrate it with a chain that is similar to this one. He told us that Abu Hassan bin Subayh informed them that I am Abdullah bin Muhammad bin Shirawayh, I am Ishaq al-Hanzali, I am Abdullah bin Idris, I am Muhammad bin Ishaq. He mentioned his chain of narration like this and said at the end, "Go to the person who gave charity from the Banu Zurayq and let him give you something from his dates so you may feed sixty poor people with it, and eat the rest, meaning the leftover dates." This narration indicates that he gives sixty poor people from the dates, and then he eats the rest of the dates. It also indicates what was narrated to us by Abu Ali Ar-Rudbahri, that Abu Bakr bin Dasa told them, Abu Dawood told them, Ibn As-Sarh told them, Ibn Wahb told them, Ibn Lahiah told them, and Amr bin Al-Harith told them, from Bukayr bin Al-Ashajj, from Sulayman bin Yasir, with this narration, who said, "The Prophet ﷺ was given dates, about fifteen Sa's. So he said, 'Give charity with this.' So he said, 'O Messenger of Allah, is there anyone poorer than me and my family?' The Messenger of Allah ﷺ said, 'You and your family eat from it.' This narration agrees with the narration of Abu Salamah bin Abdur Rahman and Ibn Thawban in the story of Salamah bin Sakhr, and it is stronger. As for the Hadith of Aus bin As-Samit, the narrations differ regarding it.

كُنْتُ امْرَأً قَدْ أُوتِيتُ مِنْ جِمَاعِ النِّسَاءِ مَا لَمْ يُؤْتَ غَيْرِي فَلَمَّا دَخَلَ رَمَضَانُ ظَاهَرْتُ مِنِ امْرَأَتِي مَخَافَةَ أَنْ أُصِيبَ مِنْهَا شَيْئًا فِي بَعْضِ اللَّيْلِ وَأَتَتَابَعُ فِي ذَلِكَ وَلَا أَسْتَطِيعُ أَنْ أَنْزِلَ حَتَّى يُدْرِكَنِيَ الصُّبْحُ فَبَيْنَمَا هِيَ ذَاتَ لَيْلَةٍ بِحِيَالٍ مِنِّي إِذَا انْكَشَفَ لِي مِنْهَا شَيْءٌ فَوَثَبْتُ عَلَيْهَا فَلَمَّا أَصْبَحْتُ غَدَوْتُ عَلَى قَوْمِي فَأَخْبَرْتُهُمْ خَبَرِي فَقُلْتُ انْطَلِقُوا مَعِي إِلَى رَسُولِ اللهِ ﷺ فَقَالُوا لَا وَاللهِ لَا نَذْهَبُ مَعَكَ نَخَافُ أَنْ يَنْزِلَ فِينَا شَيْءٌ مِنَ الْقُرْآنِ وَيَقُولُ فِينَا رَسُولُ اللهِ ﷺ مَقَالَةً يَبْقَى عَلَيْنَا عَارُهَا فَاذْهَبْ أَنْتَ فَاصْنَعْ مَا بَدَا لَكَ فَأَتَيْتُ رَسُولَ اللهِ ﷺ فَأَخْبَرْتُهُ خَبَرِي فَقَالَ أَنْتَ ذَاكَ؟ فَقُلْتُ أَنَا ذَاكَ فَاقْضِ فِيَّ حُكْمَ اللهِ فَإِنِّي صَابِرٌ مُحْتَسِبٌ قَالَ أَعْتِقْ رَقَبَةً فَضَرَبْتُ صَفْحَ عُنُقِ رَقَبَتِي بِيَدِي فَقُلْتُ وَالَّذِي بَعَثَكَ بِالْحَقِّ مَا أَصْبَحْتُ أَمْلِكُ غَيْرَهَا قَالَ صُمْ شَهْرَيْنِ مُتَتَابِعَيْنِ فَقُلْتُ يَا رَسُولَ اللهِ وَهَلْ أَصَابَنِي مَا أَصَابَنِي إِلَّا فِي الصِّيَامِ؟ قَالَ فَأَطْعِمْ سِتِّينَ مِسْكِينًا قُلْتُ يَا رَسُولَ اللهِ وَالَّذِي بَعَثَكَ بِالْحَقِّ لَقَدْ بِتْنَا لَيْلَتَنَا هَذِهِ وَحْشًا مَا نَجِدُ عَشَاءً قَالَ انْطَلِقْ إِلَى صَاحِبِ الصَّدَقَةِ صَدَقَةِ بَنِي زُرَيْقٍ فَلْيَدْفَعْهَا إِلَيْكَ فَأَطْعِمْ مِنْهَا وَسْقًا سِتِّينَ مِسْكِينًا وَتَسْتَعِينُ بِسَائِرِهَا عَلَى عِيَالِكَ فَأَتَيْتُ قَوْمِي فَقُلْتُ وَجَدْتُ عِنْدَكُمُ الضِّيقَ كَذَا رُوِيَ مِنْ هَذَا الْوَجْهِ عَنْ سُلَيْمَانَ بْنِ يَسَارٍ 15282 وَقَدْ أَخْبَرَنِيهِ أَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ إِجَازَةً أَنَّ أَبَا الْحَسَنِ بْنَ صُبَيْحٍ أَخْبَرَهُمْ أنا عَبْدُ اللهِ بْنُ مُحَمَّدِ بْنِ شِيرَوَيْهِ أنا إِسْحَاقُ الْحَنْظَلِيُّ أنا عَبْدُ اللهِ بْنُ إِدْرِيسَ نا مُحَمَّدُ بْنُ إِسْحَاقَ فَذَكَرَهُ بِإِسْنَادِهِ نَحْوَهُ وَقَالَ فِي آخِرِهِ فَاذْهَبْ إِلَى صَاحِبِ صَدَقَةِ بَنِي زُرَيْقٍ فَلْيَدْفَعْ إِلَيْكَ وَسْقًا مِنْ تَمْرٍ فَأَطْعِمْ سِتِّينَ مِسْكِينًا وَكُلْ بَقِيَّتَهُ أَنْتَ وَأَهْلُكَ وَهَذَا يَدُلُّ عَلَى أَنَّهُ يُعْطِي مِنَ الْوَسْقِ سِتِّينَ مِسْكِينًا ثُمَّ يَأْكُلُ بَقِيَّتَهُ يَعْنِي بَقِيَّةَ الْوَسْقِ 15283 وَيَدُلُّ عَلَيْهِ أَيْضًا مَا أَخْبَرَنَا أَبُو عَلِيٍّ الرُّوذْبَارِيُّ أنا أَبُو بَكْرِ بْنُ دَاسَةَ نا أَبُو دَاوُدَ نا ابْنُ السَّرْحِ نا ابْنُ وَهْبٍ أَخْبَرَنِي ابْنُ لَهِيعَةَ وَعَمْرُو بْنُ الْحَارِثِ عَنْ بُكَيْرِ بْنِ الْأَشَجِّ عَنْ سُلَيْمَانَ بْنِ يَسَارٍ بِهَذَا الْخَبَرِ قَالَ فَأُتِيَ النَّبِيُّ ﷺ بِتَمْرٍ فَأَعْطَاهُ إِيَّاهُ وَهُوَ قَرِيبٌ مِنْ خَمْسَةَ عَشَرَ صَاعًا فَقَالَ تَصَدَّقْ بِهَذَا فَقَالَ يَا رَسُولَ اللهِ عَلَى أَفْقَرَ مِنِّي وَمِنْ أَهْلِي؟ فَقَالَ رَسُولُ اللهِ ﷺ كُلْ أَنْتَ وَأَهْلُكَ فَهَذِهِ الرِّوَايَةُ عَنْ سُلَيْمَانَ مُوَافِقَةٌ لِرِوَايَةِ أَبِي سَلَمَةَ بْنِ عَبْدِ الرَّحْمَنِ وَابْنِ ثَوْبَانَ فِي قِصَّةِ سَلَمَةَ بْنِ صَخْرٍ فَهِيَ أَوْلَى وَأَمَّا حَدِيثُ أَوْسِ بْنِ الصَّامِتِ فَقَدِ اخْتَلَفَتِ الرِّوَايَةُ فِيهِ

[AI] How do you say about a man who finds another man with his wife, should he kill him and you kill him or what should he do? He said, ask the Messenger of Allah ﷺ about that. So Asim came to the Prophet ﷺ and said, "O Messenger of Allah, a man finds another man with his wife, should he kill him and you kill him or what should he do?" So the Messenger of Allah ﷺ disliked the questions and criticized them. So Uwaimir said, "By Allah, I will not stop until I ask the Messenger of Allah ﷺ about that." So Uwaimir came and said, "O Messenger of Allah, a man finds another man with his wife, should he kill him and you kill him or what should he do?" So the Messenger of Allah ﷺ said, "Allah has revealed the Quran concerning you and your companion. So the Messenger of Allah ﷺ commanded both of them to curse each other with what Allah mentioned in His Book." So he said, "So she cursed him." Then he said, "O Messenger of Allah, if I divorce her, I have wronged her." He said, "So he divorced her, and it was a Sunnah for those who came after them from among the cursing parties." Then the Messenger of Allah ﷺ said, "Be cautious, for if she comes with a child called As'ham, it should be attributed to her. It will darken the two eyes, make the legs skinny, and I do not think Uwaimir except that he will be speaking the truth about her. And if she comes with a child called Uhaymir, it will be as if he is a free-roaming bull and I do not think Uwaimir except that he will be lying about her." He said, "She came with him with a description similar to the one the Messenger of Allah ﷺ attributed to him due to Uwaimir's testimony." He said, "After that, he was traced back to his mother."

كَيْفَ تَقُولُ فِي رَجُلٍ وَجَدَ مَعَ امْرَأَتِهِ رَجُلًا أَيَقْتُلُهُ فَتَقْتُلُونَهُ أَمْ كَيْفَ يَصْنَعُ؟ قَالَ سَلْ لي رَسُولَ اللهِ ﷺ عَنْ ذَلِكَ قَالَ فَأَتَى عَاصِمٌ النَّبِيَّ ﷺ فَقَالَ يَا رَسُولَ اللهِ رَجُلٌ وَجَدَ مَعَ امْرَأَتِهِ رَجُلًا أَيَقْتُلُهُ فَتَقْتُلُونَهُ أَمْ كَيْفَ يَصْنَعُ؟ فَكَرِهَ رَسُولُ اللهِ ﷺ الْمَسَائِلَ فَسَأَلَهُ عُوَيْمِرٌ فَقَالَ إِنَّ رَسُولَ اللهِ ﷺ قَدْ كَرِهَ الْمَسَائِلَ وَعَابَهَا فَقَالَ عُوَيْمِرٌ وَاللهِ لَا أَنْتَهِي حَتَّى أَسْأَلَ رَسُولَ اللهِ ﷺ عَنْ ذَلِكَ قَالَ فَجَاءَ عُوَيْمِرٌ فَقَالَ يَا رَسُولَ اللهِ رَجُلٌ وَجَدَ مَعَ امْرَأَتِهِ رَجُلًا أَيَقْتُلُهُ فَتَقْتُلُونَهُ أَمْ كَيْفَ يَصْنَعُ؟ فَقَالَ رَسُولُ اللهِ ﷺ قَدْ أَنْزَلَ اللهُ الْقُرْآنَ فِيكَ وَفِي صَاحِبَتِكَ فَأَمَرَهُمَا رَسُولُ اللهِ ﷺ بِالْمُلَاعَنَةِ بِمَا سَمَّى اللهُ فِي كِتَابِهِ قَالَ فَلَاعَنَهَا ثُمَّ قَالَ يَا رَسُولَ اللهِ إِنْ حَبَسْتُهَا فَقَدْ ظَلَمْتُهَا قَالَ فَطَلَّقَهَا وَكَانَتْ بَعْدُ سُنَّةً لِمَنْ كَانَ بَعْدَهُمَا مِنَ الْمُتَلَاعِنَيْنِ ثُمَّ قَالَ رَسُولُ اللهِ ﷺ أَبْصِرُوا فَإِنْ جَاءَتْ بِهِ أَسْحَمَ أَدْعَجَ الْعَيْنَيْنِ عَظِيمَ الْأَلْيَتَيْنِ خَدَلَّجَ السَّاقَيْنِ فَلَا أَحْسَبُ عُوَيْمِرًا إِلَّا وقَدْ صَدَقَ عَلَيْهَا وَإِنْ جَاءَتْ بِهِ أُحَيْمِرَ كَأَنَّهُ وَحَرَةٌ فَلَا أَحْسَبُ عُوَيْمِرًا إِلَّا وَقَدْ كَذَبَ عَلَيْهَا قَالَ فَجَاءَتْ بِهِ عَلَى النَّعْتِ الَّذِي نَعَتَ رَسُولُ اللهِ ﷺ مِنْ تَصْدِيقِ عُوَيْمِرٍ قَالَ فَكَانَ يُنْسَبُ بَعْدَ ذَلِكَ لِأُمِّهِ

[AI] "A Bedouin man from the tribe of Banu Fazara came to the Prophet ﷺ and said, 'Indeed, my wife has given birth to a dark-skinned boy.' The Prophet ﷺ said to him, 'Do you have any camels?' He replied, 'Yes.' The Prophet ﷺ asked, 'What are their colors?' He answered, 'Red.' The Prophet ﷺ then asked, 'Do any of them have white markings?' He replied, 'Yes, some of them have white markings.' The Prophet ﷺ said, 'Perhaps it is from the genes of one of them that the child inherited this.' The phrase 'perhaps it is from the genes of one of them' is a narration from Imam Shafi'i, and in the narration of Qutaiba, it mentions that a man from the tribe of Banu Fazara came to the Prophet ﷺ and said, 'Perhaps it is from the genes of one of them.'"

أَنَّ أَعْرَابِيًّا مِنْ بَنِي فَزَارَةَ أَتَى النَّبِيَّ ﷺ فَقَالَ إِنَّ امْرَأَتِي وَلَدَتْ غُلَامًا أَسْوَدَ فَقَالَ لَهُ النَّبِيُّ ﷺ هَلْ لَكَ مِنْ إِبِلٍ؟ قَالَ نَعَمْ قَالَ فَمَا أَلْوَانُهَا؟ قَالَ حُمْرٌ قَالَ هَلْ فِيهَا مِنْ أَوْرَقَ؟ قَالَ إِنَّ فِيهَا لَوُرْقًا قَالَ فَأَنَّى أَصَابَهَا ذَلِكَ؟ قَالَ لَعَلَّهُ عِرْقٌ نَزَعَهُ فَقَالَ النَّبِيُّ ﷺ وَهَذَا لَعَلَّهُ نَزَعَهُ عِرْقٌ لَفْظُ حَدِيثِ الشَّافِعِيِّ وَفِي رِوَايَةِ قُتَيْبَةَ جَاءَ رَجُلٌ مِنْ بَنِي فَزَارَةَ إِلَى النَّبِيِّ ﷺ وَقَالَ عَسَى أَنْ يَكُونَ نَزَعَهُ عِرْقٌ

[AI] He spent four years waiting, and when the four years passed, she came to him and informed him. So, he asked her people, and they said yes. So, he ordered her to get married, and she got married. Then her husband came to argue about it with Umar ibn al-Khattab. Umar ibn al-Khattab said to him, "One of you disappears for a long time, and his family does not know if he is alive or not." He said, "I have an excuse, O Commander of the Faithful." Umar asked, "What is your excuse?" He said, "I went out to pray Isha prayer, and the jinn harmed me, and I stayed with them for a long time. Then a group of believing jinn or Muslim jinn fought against them, and Sa'id doubted them, so they fought against them, and they captured some of them as captives. They captured me along with them. They said, "We see that you are a Muslim man, and it is not permissible for us to capture you as a captive." So, they gave me the choice to stay with them or return to my family. I chose to return to my family, and they accompanied me. At night, they do not speak to me, and during the day, I follow the scent of the wind." Umar asked, "What did you eat with them?" He said, "Fava beans, and the name of Allah was not mentioned upon it." Umar asked, "What did you drink with them?" He said, "Fermented barley." Qatadah said, "Fermented barley is what is not made into alcohol." Umar gave him the choice between divorce and keeping her. Sa'id chose divorce, and Umar gave him the dowry from the treasury. Abu Hurayrah reported from Abu Sa'id that Umar said, "If her husband comes after she has been married in her dowry and in the dowry of the other woman, then if he chooses the dowry, the first husband has no way to her. And if he chooses his wife, she should observe her iddah until it has ended, then return to her first husband, and her dowry from the first husband is what he made lawful for her from his private parts." Ibn Shihab said, "Uthman decided this after Umar, and Malik ibn Anas disapproved of narrating from someone who narrated from Umar about the choice. Abu Ahmad al-Mihrajani reported from Abu Bakr ibn Ja'far from Muhammad ibn

أَنْ تَرَبَّصَ أَرْبَعَ سِنِينَ فَلَمَّا مَضَتِ الْأَرْبَعُ سِنِينَ أَتَتْهُ فَأَخْبَرَتْهُ فَسَأَلَ قَوْمَهَا فَقَالُوا نَعَمْ فَأَمَرَهَا أَنْ تَتَزَوَّجَ فَتَزَوَّجَتْ فَجَاءَ زَوْجُهَا يُخَاصِمُ فِي ذَلِكَ إِلَى عُمَرَ بْنِ الْخَطَّابِ ؓ فَقَالَ عُمَرُ بْنُ الْخَطَّابِ ؓ يَغِيبُ أَحَدُكُمُ الزَّمَانَ الطَّوِيلَ لَا يَعْلَمُ أَهْلُهُ حَيَاتَهُ فَقَالَ لَهُ إِنَّ لِي عُذْرًا يَا أَمِيرَ الْمُؤْمِنِينَ قَالَ وَمَا عُذْرُكَ؟ قَالَ خَرَجْتُ أُصَلِّي الْعِشَاءَ فَسَبَتْنِي الْجِنُّ فَلَبِثْتُ فِيهِمْ زَمَانًا طَوِيلًا فَغَزَاهُمْ جِنٌّ مُؤْمِنُونَ أَوْ قَالَ مُسْلِمُونَ شَكَّ سَعِيدٌ فَقَاتَلُوهُمْ فَظَهَرُوا عَلَيْهِمْ فَسَبَوْا مِنْهُمْ سَبَايَا فَسَبَوْنِي فِيمَا سَبَوْا مِنْهُمْ فَقَالُوا نَرَاكَ رَجُلًا مُسْلِمًا وَلَا يَحِلُّ لَنَا سَبْيُكَ فَخَيَّرُونِي بَيْنَ الْمُقَامِ وَبَيْنَ الْقُفُولِ إِلَى أَهْلِي فَاخْتَرْتُ الْقُفُولَ إِلَى أَهْلِي فَأَقْبَلُوا مَعِي أَمَّا بِاللَّيْلِ فَلَيْسَ يُحَدِّثُونِي وَأَمَّا بِالنَّهَارِ فَعِصَارُ رِيحٍ أَتْبَعُهَا فَقَالَ لَهُ عُمَرُ ؓ فَمَا كَانَ طَعَامُكَ فِيهِمْ؟ قَالَ الْفُولُ وَمَا لَمْ يُذْكَرِ اسْمُ اللهِ عَلَيْهِ قَالَ فَمَا كَانَ شَرَابُكَ فِيهِمْ؟ قَالَ الْجَدَفُ قَالَ قَتَادَةُ وَالْجَدَفُ مَا لَا يُخَمَّرُ مِنَ الشَّرَابِ قَالَ فَخَيَّرَهُ عُمَرُ ؓ بَيْنَ الصَّدَاقِ وَبَيْنَ امْرَأَتِهِ قَالَ سَعِيدٌ وَحَدَّثَنِي مَطَرٌ عَنْ أَبِي نَضْرَةَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى عَنْ عُمَرَ ؓ مِثْلَ حَدِيثِ قَتَادَةَ إِلَّا أَنَّ مَطَرًا زَادَ فِيهِ قَالَ أَمَرَهَا أَنْ تَعْتَدَّ أَرْبَعَ سِنِينَ وَأَرْبَعَةَ أَشْهُرٍ وَعَشْرًا 15571 قَالَ وَأنا عَبْدُ الْوَهَّابِ أنا أَبُو مَسْعُودٍ الْجُرَيْرِيُّ عَنْ أَبِي نَضْرَةَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى عَنْ عُمَرَ ؓ مِثْلَ مَا رَوَى قَتَادَةُ عَنْ أَبِي نَضْرَةَ وَرَوَاهُ ثَابِتٌ الْبُنَانِيُّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى مُخْتَصَرًا وَزَادَ فِيهِ قَالَ فَخَيَّرَهُ عُمَرُ ؓ بَيْنَ الصَّدَاقِ وَبَيْنَ امْرَأَتِهِ فَاخْتَارَ الصَّدَاقَ قَالَ حَمَّادٌ وَأَحْسَبُهُ قَالَ فَأَعْطَاهُ الصَّدَاقَ مِنْ بَيْتِ الْمَالِ أَخْبَرَنَاه أَبُو الْحُسَيْنِ بْنُ الْفَضْلِ الْقَطَّانُ أنا أَبُو سَهْلِ بْنُ زِيَادٍ الْقَطَّانُ نا إِسْحَاقُ بْنُ الْحَسَنِ الْحَرْبِيُّ نا عَفَّانُ نا حَمَّادُ بْنُ سَلَمَةَ أنا ثَابِتٌ فَذَكَرَهُ وَرَوَاهُ مُجَاهِدٌ عَنِ الْفَقِيدِ الَّذِي اسْتَهْوَتْهُ الْجِنُّ عَنْ عُمَرَ ؓ وَفِي رِوَايَةِ يُونُسَ بْنِ يَزِيدَ عَنِ ابْنِ شِهَابٍ الزُّهْرِيِّ عَنْ سَعِيدِ بْنِ الْمُسَيِّبِ عَنْ عُمَرَ ؓ فِي امْرَأَةِ الْمَفْقُودِ قَالَ إِنْ جَاءَ زَوْجُهَا وَقَدْ تَزَوَّجَتْ خُيِّرَ بَيْنَ امْرَأَتِهِ وَبَيْنَ صَدَاقِهَا فَإِنِ اخْتَارَ الصَّدَاقَ كَانَ عَلَى زَوْجِهَا الْآخَرِ وَإِنِ اخْتَارَ امْرَأَتَهُ اعْتَدَّتْ حَتَّى تَحِلَّ ثُمَّ تَرْجِعَ إِلَى زَوْجِهَا الْأَوَّلِ وَكَانَ لَهَا مِنْ زَوْجِهَا الْآخَرِ مَهْرُهَا بِمَا اسْتَحَلَّ مِنْ فَرْجِهَا قَالَ ابْنُ شِهَابٍ وَقَضَى بِذَلِكَ عُثْمَانُ بَعْدَ عُمَرَ رَضِيَ اللهُ تعالى عَنْهُمَا وَكَانَ مَالِكُ بْنُ أَنَسٍ يُنْكِرُ رِوَايَةَ مَنْ رَوَى عَنْ عُمَرَ فِي التَّخْيِيرِ 15572 أَخْبَرَنَا أَبُو أَحْمَدَ الْمِهْرَجَانِيُّ أَنَا أَبُو بَكْرِ بْنُ جَعْفَرٍ نا مُحَمَّدُ بْنُ إِبْرَاهِيمَ نا ابْنُ بُكَيْرٍ نا مَالِكٌ قَالَ أَدْرَكْتُ النَّاسَ وَهُمْ يُنْكِرُونَ الَّذِي قَالَ بَعْضُ النَّاسِ عَنْ عُمَرَ بْنِ الْخَطَّابِ ؓ أَنَّهُ قَالَ يُخَيَّرُ زَوْجُهَا إِذَا جَاءَ وَقَدْ نُكِحَتْ فِي صَدَاقِهَا وَفِي الْمَرْأَةِ قَالَ مَالِكٌ إِذَا تَزَوَّجَتْ بَعْدَ انْقِضَاءِ الْعِدَّةِ فَإِنْ دَخَلَ بِهَا أَوْ لَمْ يَدْخُلْ بِهَا فَلَا سَبِيلَ لِزَوْجِهَا الْأَوَّلِ إِلَيْهَا وَذَلِكَ الْأَمْرُ عِنْدَنَا قَالَ مَالِكٌ رَحِمَهُ اللهُ إِنْ جَاءَ زَوْجُهَا قَبْلَ أَنْ تَنْقَضِيَ عِدَّتُهَا فَهُوَ أَحَقُّ بِهَا 15573 وَأَخْبَرَنَا أَبُو سَعِيدِ بْنُ أَبِي عَمْرٍو نا أَبُو الْعَبَّاسِ الْأَصَمُّ أَنَا الرَّبِيعُ قَالَ قُلْتُ لِلشَّافِعِيِّ ؓ فَإِنَّ صَاحِبَنَا قَالَ أَدْرَكْتُ مَنْ يُنْكِرُ مَا قَالَ بَعْضُ النَّاسِ عَنْ عُمَرَ ؓ قَالَ الشَّافِعِيُّ فَقَدْ رَأَيْنَا مَنْ يُنْكِرُ قَضِيَّةَ عُمَرَ ؓ كُلَّهَا فِي الْمَفْقُودِ وَيَقُولُ هَذَا لَا يُشْبِهُ أَنْ يَكُونَ مِنْ قَضَاءِ عُمَرَ ؓ فَهَلْ كَانَتِ الْحُجَّةُ عَلَيْهِ إِلَّا أَنَّ الثِّقَاتِ إِذَا حَمَلُوا ذَلِكَ عَنْ عُمَرَ ؓ لَمْ يُتَّهَمُوا فَكَذَلِكَ الْحُجَّةُ عَلَيْكَ وَكَيْفَ جَازَ أَنْ يَرْوِيَ الثِّقَاتُ عَنْ عُمَرَ حَدِيثًا وَاحِدًا فَنَأْخُذُ بِِبَعْضِهِ وَنَدَعُ بَعْضًا

[AI] I saw Umar ibn Al-Khattab before he was struck by the days in Medina. He stood with Hudhaifah ibn Al-Yaman and Uthman ibn Hunayf and said, "How have you two managed to bear the burden of the earth that it cannot bear?" They said, "We have carried it by a command that it can bear." Hudhaifah said, "If I were to carry it, it would be weakened." Uthman ibn Hunayf said, "I have carried it by a command that it can bear, without any great favor." Umar then said, "See that you have not carried the burden of the earth that it cannot bear." They said, "No." Umar said, "If Allah grants me safety, I will leave the widows of Iraq without needing any man after me." He said, "Only four things came upon him until he was struck." He said, "And between me and him, there is no one except Abdullah ibn Abbas in the morning." He said, "And he used to stand between the rows. If he saw any disorder among them, he would say, 'Stand still until there is no disorder among them.' Then he would proceed and say the takbir." He said, "And perhaps he would recite Surah Yusuf or An-Nahl or something similar in the first raka'a until the people gathered." He said, "And it was only that he would say the takbir." He said, "I heard him say, 'The dog has killed me or the dog has eaten me,' when he was stabbed. Then he flew out of the wound with a double-edged knife that would not pass by anyone to the right or left except that it would stab him, until he stabbed thirteen men and nine of them died. When he saw that, a Muslim man threw a cloak on him. When the assassin thought that he had taken hold of him, he slit his own throat." He said, "And Umar held the hand of Abdullah ibn Awf and brought him forward." He said, "Who will take care of Umar? He has seen what he has seen." He said, "Regarding the surroundings of the mosque, they did not know anything except that they had lost the voice of Umar while they were saying, 'Subhan Allah, Subhan Allah.' Abdul-Rahman ibn Awf led them in a light prayer. When they finished, Umar said, 'O Ibn Abbas, see who killed me.' He went for a while and then came back and said, 'The slave of Al-Mughirah killed him.' He said, 'Really?' After they all spoke with their tongues and prayed towards their qibla and performed the Hajj according to their rites, he was brought to his house. We then left with him." He said, "And it was as if the people had not been affected by any calamity before that day. Some were saying, 'There is no harm,' while others were saying, 'We fear for him.' So they brought some wine and he drank it, and it came out of his wound. Then they brought some milk and he drank it, and it came out of his wound. They recognized that he was dead, and he mentioned this incident in his will and in the command to consult each other."

رَأَيْتُ عُمَرَ بْنَ الْخَطَّابِ ؓ قَبْلَ أَنْ يُصَابَ بِأَيَّامٍ بِالْمَدِينَةِ وَقَفَ عَلَى حُذَيْفَةَ بْنِ الْيَمَانِ وَعُثْمَانَ بْنِ حُنَيْفٍ فَقَالَ كَيْفَ فَعَلْتُمَا تَخَافَانِ أَنْ تَكُونَا قَدْ حَمَّلْتُمَا الْأَرْضَ مَا لَا تُطِيقُ؟ قَالَا حَمَّلْنَاهَا أَمْرًا هِيَ لَهُ مُطِيقَةٌ وَقَالَ حُذَيْفَةُ لَوْ حَمَّلْتُ عَلَيْهَا أُضْعِفَتْ وَقَالَ عُثْمَانُ بْنُ حُنَيْفٍ حَمَّلْتُهَا أَمْرًا هِيَ لَهُ مُطِيقَةٌ مَا فِيهَا كَبِيرُ فَضْلٍ قَالَ انْظُرْ أَلَّا تَكُونَا حَمَّلْتُمَا الْأَرْضَ مَا لَا تُطِيقُ قَالَا لَا فَقَالَ عُمَرُ ؓ لَئِنْ سَلَّمَنِي اللهُ لَأَدَعَنَّ أَرَامِلَ الْعِرَاقِ لَا يَحْتَجْنَ إِلَى رَجُلٍ بَعْدِي قَالَ فَمَا أَتَتْ عَلَيْهِ إِلَّا أَرْبَعَةٌ حَتَّى أُصِيبَ قَالَ وَإِنِّي لَقَائِمٌ مَا بَيْنِي وَبَيْنَهُ إِلَّا عَبْدُ اللهِ بْنُ عَبَّاسٍ غَدَاةَ أُصِيبَ قَالَ وَكَانَ إِذَا مَرَّ بَيْنَ الصَّفَّيْنِ قَامَ فَإِنْ رَأَى خَلَلًا قَالَ اسْتَوُوا حَتَّى إِذَا لَمْ يَرَ فِيهِمْ خَلَلًا تَقَدَّمَ فَكَبَّرَ قَالَ وَرُبَّمَا قَرَأَ بِسُورَةِ يُوسُفَ أَوِ النَّحْلِ أَوْ نَحْوِ ذَلِكَ فِي الرَّكْعَةِ الْأُولَى حَتَّى يَجْتَمِعَ النَّاسُ قَالَ فَمَا هُوَ إِلَّا أَنْ كَبَّرَ قَالَ فَسَمِعْتُهُ يَقُولُ قَتَلَنِي الْكَلْبُ أَوْ أَكَلَنِي الْكَلْبُ حِينَ طَعَنَهُ فَطَارَ الْعِلْجُ بِالسِّكِّينِ ذَاتِ طَرَفَيْنِ لَا يَمُرُّ عَلَى أَحَدٍ يَمِينًا وَلَا شِمَالًا إِلَّا طَعَنَهُ حَتَّى طَعَنَ ثَلَاثَةَ عَشَرَ رَجُلًا فَمَاتَ مِنْهُمْ تِسْعَةٌ فَلَمَّا رَأَى ذَلِكَ رَجُلٌ مِنَ الْمُسْلِمِينَ طَرَحَ عَلَيْهِ بُرْنُسًا فَلَمَّا ظَنَّ الْعِلْجُ أَنَّهُ مَأْخُوذٌ نَحَرَ نَفْسَهُ قَالَ وَتَنَاوَلَ عُمَرُ يَدَ عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ ؓ ا فَقَدَّمَهُ قَالَ فَمَنْ يلِي عُمَرَ ؓ فَقَدْ رَأَى الَّذِي رَأَى وَأَمَّا نَوَاحِي الْمَسْجِدِ فَإِنَّهُمْ لَا يَدْرُونَ غَيْرَ أَنَّهُمْ فَقَدُوا صَوْتَ عُمَرَ ؓ وَهُمْ يَقُولُونَ سُبْحَانَ اللهِ سُبْحَانَ اللهِ قَالَ فَصَلَّى بِهِمْ عَبْدُ الرَّحْمَنِ بْنُ عَوْفٍ ؓ صَلَاةً خَفِيفَةً فَلَمَّا انْصَرَفُوا قَالَ يَا ابْنَ عَبَّاسٍ انْظُرْ مَنْ قَتَلَنِي فَجَالَ سَاعَةً ثُمَّ جَاءَ فَقَالَ غُلَامُ الْمُغِيرَةِ فَقَالَ الصَّنِعُ؟ قَالَ نَعَمْ قَالَ قَاتَلَهُ اللهُ لَقَدْ كُنْتُ أَمَرْتُ بِهِ مَعْرُوفًا فَالْحَمْدُ لِلَّهِ الَّذِي لَمْ يجْعَلْ مِيتَتِي بِيَدِ رَجُلٍ يَدَّعِي الْإِسْلَامَ وَقَالَ قَدْ كُنْتَ أَنْتَ وَأَبُوكَ تُحِبَّانِ أَنْ تَكْثُرَ الْعُلُوجُ بِالْمَدِينَةِ قَالَ وَكَانَ الْعَبَّاسُ ؓ أَكْثَرَهُمْ رَقِيقًا فَقَالَ إِنْ شِئْتَ فَعَلْنَا أَيْ إِنْ شِئْتَ قَتَلْنَا قَالَ كَذَبْتَ بَعْدَمَا تَكَلَّمُوا بِلِسَانِكُمْ وَصَلَّوْا قِبْلَتَكُمْ وَحَجُّوا حَجَّكُمْ فَاحْتُمِلَ إِلَى بَيْتِهِ فَانْطَلَقْنَا مَعَهُ قَالَ وَكَأَنَّ النَّاسَ لَمْ تُصِبْهُمْ مُصِيبَةٌ قَبْلَ يَوْمَئِذٍ فَقَائِلٌ يَقُولُ لَا بَأْسَ وَقَائِلٌ يَقُولُ نَخَافُ عَلَيْهِ فَأُتِيَ بِنَبِيذٍ فَشَرِبَهُ فَخَرَجَ مِنْ جُرْحِهِ ثُمَّ أُتِيَ بِلَبَنٍ فَشَرِبَهُ فَخَرَجَ مِنْ جُرْحِهِ فَعَرَفُوا أَنَّهُ مَيِّتٌ وَذَكَرَ الْحَدِيثَ فِي وَصَايَاهُ وَأَمْرِ الشُّورَى

[AI] The Messenger of Allah ﷺ said concerning the blood money for accidental killing, "Twenty she-camels, twenty she-goats, twenty female camels that have given birth, twenty female sheep, and twenty she-camels that have given birth." Abu Dawood said that this is the statement of Abdullah, meaning that it was narrated from him as a statement that is attributed to him but not directly attributed to the Prophet ﷺ. Abu Abdur-Rahman As-Sulami and Abu Bakr ibn Al-Harith Al-Faqeeh reported that Abu Al-Hasan Ad-Daraqutni, the Hafiz, stated in explaining this hadith, "We do not know."

قَالَ رَسُولُ اللهِ ﷺ فِي دِيَةِ الْخَطَأِ عِشْرُونَ حِقَّةً وَعِشْرُونَ جَذَعَةً وَعِشْرُونَ ابْنَةَ مَخَاضٍ وَعِشْرُونَ ابْنَةَ لَبُونٍ وَعِشْرُونَ ابْنَ مَخَاضٍ ذُكُرٌ قَالَ أَبُو دَاوُدَ وَهُوَ قَوْلُ عَبْدِ اللهِ يَعْنِي إِنَّمَا رُوِيَ مِنْ قَوْلِ عَبْدِ اللهِ مَوْقُوفًا غَيْرَ مَرْفُوعٍ 16161 أَخْبَرَنَا أَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ وَأَبُو بَكْرِ بْنُ الْحَارِثِ الْفَقِيهُ قَالَا قَالَ أَبُو الْحَسَنِ الدَّارَقُطْنِيُّ الْحَافِظُ فِي تَعْلِيلِ هَذَا الْحَدِيثِ لَا نَعْلَمُ

ʿAbdullah bin Shaddad came and entered upon ʿAʿishah ؓ when we were sitting with her, as he was returning from Iraq during the time when ‘Ali ؓ was murdered. She said to him: O ʿAbdullah bin Shaddad, will you tell me the truth about what I am going to ask you? Tell me about these people whom ‘Ali ؓ killed. He said: Why shouldnʿt I tell you the truth? She said: Tell me about them. He said: When ʿAli ؓ corresponded with Muʿawiyah and the two arbitrators gave their verdict, eight thousand of the pious rebelled against him and camped in a land called Harooraʿ, near Koofah. They criticised him and said: You have taken off a chemise that Allah caused you to wear and a title that Allah gave to you, then you went ahead and asked people to issue a decree concerning the religion of Allah. There is no ruling except the ruling of Allah, may He be exalted. When ʿAli ؓ heard about their criticism of him and the reason why they had split from him, he told his caller not to admit anyone but those who had memorised the Qurʿan. When the house was filled with people who had memorised the Qurʿan, he called for a large Mushaf and put it front of him, and he started tapping it with his hand, saying: O Mushaf, tell the people. The people called out: O Ameer al-Muʿmineen, how could you ask it? It is only ink and paper, but we could speak on the basis of what we understand from it. What do you want? He said: These companions of yours who rebelled, between me and them is the Book of Allah, and Allah says in His Book concerning a woman and a man: ʿIf you fear a breach between them twain (the man and his wife), appoint (two) arbitrators, one from his family and the other from hers; if they both wish for peace, Allah will cause their reconciliation.ʿ [an-Nisa 4:35]. The ummah of Muhammad is more important with regard to life and sanctity than a woman and a man. They got angry with me when I wrote a document between me and Muʿawiyah and wrote ʿAli bin Abi Talib [without adding the title Ameer al-Muʿmineen]. But Suhail bin ʿAmr came to us when we were with the Messenger of Allah ﷺ at al-Hudaibiyah, when he made a peace deal with Quraish, and the Messenger of Allah ﷺ wrote, ʿIn the Name of Allah, the Most Gracious, the Most Merciful.ʿ Suhail said: Do not write, In the Name of Allah, the Most Gracious, the Most Merciful. He said: What should we write? He said: Write: ʿIn Your Name, O Allah.” The Messenger of Allah ﷺ said: Write ʿMuhammad the Messenger of Allah ﷺ.ʿ He [Suhail] said: If I knew that you were the Messenger of Allah ﷺ, I would not have opposed you. So he wrote: This is what was agreed by Muhammad bin ʿAbdullah with Quraish. And Allah says in His Book: “Indeed in the Messenger of Allah ﷺ (Muhammad) you have a good example to follow for him who hopes for (the Meeting with) Allah and the Last Dayʿ [Al-Ahzab 33:21]. So ʿAli sent ʿAbdullah bin ʿAbbas ؓ to them and I went out with him until we reached the middle of their camp. Ibnul-Kawwaʿ stood up and addressed the people, saying: O bearers of the Qurʿan, this is ʿAbdullah bin ʿAbbas ؓ . Whoever does not know him, I know of the Book of Allah what can tell you about him, He is one of those concerning whom the words ʿthey are a quarrelsome peopleʿ [Az-Zukhruf 43:58] were revealed. Tell him to go back to the one who sent him and do not discuss the Book of Allah with him. Their spokesmen stood up and said: By Allah, we will discuss the Book of Allah. If he says something sound and true that we recognise we will follow him, and if he says something false we will reject his false argument. So they discussed the Book with ‘Abdullah for three days, and four thousand of them recanted and all of them repented, including Ibnul-Kawwaʿ. He took them to ʿAli in Koofah, and ʿAli sent word to the rest of them, saying: You know the turmoil between us and our opponents. Stay wherever you wish until the ummah of Muhammad ﷺ is united. The deal between us and you is that you should not shed any blood that it is forbidden to shed or commit acts of banditry on the roads or do wrong to any Non Muslim under Muslim protection. If you do that, we will declare war, for Allah does not love those who betray. ʿAʿishah ؓ said: O Ibn Shaddad, did he kill them? He said: By Allah, no sooner had he sent this message to them but they committed acts of banditry, shed blood and regarded it as permissible to harm Ahludh-Dhimmah (non-Muslims living under Muslim protection). She said: Do you swear by Allah? He said: I swear by Allah besides Whom there is no other god that this is what happened. She said: I have heard that the people of Iraq are talking and saying dhuth-thuda, dhuth-thuda [i.e., the one with a deformed arm that looks like a breast]. He said: I saw him and I was with ‘Ali ؓ when he was examining the slain. He called the people and said: Do you know this one? How many of them came and said: I saw him praying in the mosque of Banu So and so, and I saw him praying in the mosque of Banu So and so. And there was no proof of who he was except that. She said: What did ʿAli say when he stood over him, as the people of Iraq claim? He said: I heard him say: Allah and His Messenger spoke the truth. She said: Did you hear him say anything other than that? He said: No, by Allah. She said: Yes, Allah and His Messenger spoke the truth. May Allah have mercy on ʿAli ؓ : it was his habit, if he saw something he liked, to say: Allah and His Messenger spoke the truth. But the people of Iraq fabricated lies against him and added words to what he said. (Using translation from Aḥmad 656)

عَائِشَةَ ؓ فَبَيْنَا نَحْنُ جُلُوسٌ عِنْدَهَا مَرْجِعَهُا مِنَ الْعِرَاقِ لَيَالِيَ قُوتِلَ عَلِيٌّ ؓ إِذْ قَالَتْ لِي يَا عَبْدَ اللهِ بْنَ شَدَّادٍ هَلْ أَنْتَ صَادِقِي عَمَّا أَسْأَلُكَ عَنْهُ؟ حَدِّثْنِي عَنْ هَؤُلَاءِ الْقَوْمِ الَّذِينَ قَتَلَهُمْ عَلِيٌّ قُلْتُ وَمَا لِي لَا أَصْدُقُكِ؟ قَالَتْ فَحَدِّثْنِي عَنْ قِصَّتِهِمْ قُلْتُ إِنَّ عَلِيًّا لَمَّا أَنْ كَاتَبَ مُعَاوِيَةَ وَحَكَّمَ الْحَكَمَيْنِ خَرَجَ عَلَيْهِ ثَمَانِيَةُ آلَافٍ مِنْ قُرَّاءِ النَّاسِ فَنَزَلُوا أَرْضًا مِنْ جَانِبِ الْكُوفَةِ يُقَالُ لَهَا حَرُورَاءُ وَإِنَّهُمْ أَنْكَرُوا عَلَيْهِ فَقَالُوا انْسَلَخْتَ مِنْ قَمِيصٍ أَلْبَسَكَهُ اللهُ وَأَسْمَاكَ بِهِ ثُمَّ انْطَلَقْتَ فَحَكَمْتَ فِي دِينِ اللهِ وَلَا حُكْمَ إِلَّا لِلَّهِ فَلَمَّا أَنْ بَلَغَ عَلِيًّا مَا عَتَبُوا عَلَيْهِ وَفَارَقُوهُ أَمَرَ فَأَذَّنَ مُؤَذِّنٌ لَا يَدْخُلَنَّ عَلَى أَمِيرِ الْمُؤْمِنِينَ إِلَّا رَجُلٌ قَدْ حَمَلَ الْقُرْآنَ فَلَمَّا أَنِ امْتَلَأَ مِنْ قُرَّاءِ النَّاسِ الدَّارُ دَعَا بِمُصْحَفٍ عَظِيمٍ فَوَضَعَهُ عَلِيٌّ ؓ بَيْنَ يَدَيْهِ فَطَفِقَ يَصُكُّهُ بِيَدِهِ وَيَقُولُ أَيُّهَا الْمُصْحَفُ حَدِّثِ النَّاسَ فَنَادَاهُ النَّاسُ فَقَالُوا يَا أَمِيرَ الْمُؤْمِنِينَ مَا تَسْأَلُهُ عَنْهُ إِنَّمَا هُوَ وَرَقٌ وَمِدَادٌ وَنَحْنُ نَتَكَلَّمُ بِمَا رَوَيْنَا مِنْهُ فَمَاذَا تُرِيدُ؟ قَالَ أَصْحَابُكُمْ الَّذِينَ خَرَجُوا بَيْنِي وَبَيْنَهُمْ كِتَابُ اللهِ تَعَالَى يَقُولُ اللهُ ﷻ فِي امْرَأَةٍ وَرَجُلٍ {وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمًا مِنْ أَهْلِهِ} [النساء 35] فَأُمَّةُ مُحَمَّدٍ ﷺ أَعْظَمُ حُرْمَةً مِنَ امْرَأَةٍ وَرَجُلٍ وَنَقَمُوا عَلَيَّ أَنِّي كَاتَبْتُ مُعَاوِيَةَ وَكَتَبْتُ عَلِيَّ بْنَ أَبِي طَالِبٍ وَقَدْ جَاءَ سُهَيْلُ بْنُ عَمْرٍو وَنَحْنُ مَعَ رَسُولِ اللهِ ﷺ بِالْحُدَيْبِيَةِ حِينَ صَالَحَ قَوْمَهُ قُرَيْشًا فَكَتَبَ رَسُولُ اللهِ ﷺ بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ فَقَالَ سُهَيْلٌ لَا تَكْتُبْ بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيمِ قُلْتُ فَكَيْفَ أَكْتُبُ؟ قَالَ اكْتُبْ بِاسْمِكَ اللهُمَّ فَقَالَ رَسُولُ اللهِ ﷺ اكْتُبْهُ ثُمَّ قَالَ اكْتُبْ مِنْ مُحَمَّدٍ رَسُولِ اللهِ فَقَالَ لَوْ نَعْلَمُ أَنَّكَ رَسُولُ اللهِ لَمْ نُخَالِفُكَ فَكَتَبَ هَذَا مَا صَالَحَ عَلَيْهِ مُحَمَّدُ بْنُ عَبْدِ اللهِ قُرَيْشًا يَقُولُ اللهُ فِي كِتَابِهِ {لَقَدْ كَانَ لَكُمْ فِي رَسُولِ اللهِ أُسْوَةٌ حَسَنَةٌ لِمَنْ كَانَ يَرْجُو اللهَ وَالْيَوْمَ الْآخَرَ} [الأحزاب 21] فَبَعَثَ إِلَيْهِمْ عَلِيُّ بْنُ أَبِي طَالِبٍ ؓ عَبْدَ اللهِ بْنَ عَبَّاسٍ فَخَرَجْتُ مَعَهُ حَتَّى إِذَا تَوَسَّطْنَا عَسْكَرَهُمْ قَامَ ابْنُ الْكَوَّاءِ فَخَطَبَ النَّاسَ فَقَالَ يَا حَمَلَةَ الْقُرْآنِ إِنَّ هَذَا عَبْدَ اللهِ بْنَ عَبَّاسٍ فَمَنْ لَمْ يَكُنْ يَعْرِفُهُ فَأَنَا أَعْرِفُهُ مِنْ كِتَابِ اللهِ هَذَا مَنْ نَزَلَ فِيهِ وَفِي قَوْمِهِ {بَلْ هُمْ قَوْمٌ خَصِمُونَ} [الزخرف 58] فَرُدُّوهُ إِلَى صَاحِبِهِ وَلَا تُوَاضِعُوهُ كِتَابَ اللهِ ﷻ قَالَ فَقَامَ خُطَبَاؤُهُمْ فَقَالُوا وَاللهِ لَنُوَاضِعَنَّهُ كِتَابَ اللهِ فَإِذَا جَاءَنَا بِحَقٍّ نَعْرِفُهُ اتَّبَعْنَاهُ وَلَئِنْ جَاءَنَا بِالْبَاطِلِ لَنُبَكِّتَنَّهُ بِبَاطِلِهِ وَلَنَرُدَّنَّهُ إِلَى صَاحِبِهِ فَوَاضَعُوهُ عَلَى كِتَابِ اللهِ ثَلَاثَةَ أَيَّامٍ فَرَجَعَ مِنْهُمْ أَرْبَعَةُ آلَافٍ كُلُّهُمْ تَائِبٌ فَأَقْبَلَ بِهِمُ ابْنُ الْكَوَّاءِ حَتَّى أَدْخَلَهُمْ عَلَى عَلِيٍّ ؓ فَبَعَثَ عَلِيٌّ إِلَى بَقِيَّتِهِمْ فَقَالَ قَدْ كَانَ مِنْ أَمْرِنَا وَأَمْرِ النَّاسِ مَا قَدْ رَأَيْتُمْ قِفُوا حَيْثُ شِئْتُمْ حَتَّى تَجْتَمِعَ أُمَّةُ مُحَمَّدٍ ﷺ وَتَنَزَّلُوا فِيهَا حَيْثُ شِئْتُمْ بَيْنَنَا وَبَيْنَكُمْ أَنْ نَقِيَكُمْ رِمَاحَنَا مَا لَمْ تَقْطَعُوا سَبِيلًا وَتَطْلُبُوا دَمًا فَإِنَّكُمْ إِنْ فَعَلْتُمْ ذَلِكَ فَقَدْ نَبَذْنَا إِلَيْكُمُ الْحَرْبَ عَلَى سَوَاءٍ إِنَّ اللهَ لَا يُحِبُّ الْخَائِنِينَ فَقَالَتْ عَائِشَةُ ؓ يَا ابْنَ شَدَّادٍ فَقَدْ قَتَلَهُمْ؟ فَقَالَ وَاللهِ مَا بَعَثَ إِلَيْهِمْ حَتَّى قَطَعُوا السَّبِيلَ وَسَفَكُوا الدِّمَاءَ وَقَتَلُوا ابْنَ خَبَّابٍ وَاسْتَحَلُّوا أَهْلَ الذِّمَّةِ فَقَالَتْ آللَّهِ؟ قُلْتُ آللَّهِ الَّذِي لَا إِلَهَ إِلَّا هُوَ لَقَدْ كَانَ قَالَتْ فَمَا شَيْءٌ بَلَغَنِي عَنْ أَهْلِ الْعِرَاقِ يَتَحَدَّثُونَ بِهِ يَقُولُونَ ذُو الثَّدْيِ ذُو الثَّدْيِ قُلْتُ قَدْ رَأَيْتُمُوهُ وَقَفْتُ عَلَيْهِ مَعَ عَلِيٍّ ؓ فِي الْقَتْلَى فَدَعَا النَّاسَ فَقَالَ هَلْ تَعْرِفُونَ هَذَا؟ فَمَا أَكْثَرُ مَنْ جَاءَ يَقُولُ قَدْ رَأَيْتُهُ فِي مَسْجِدِ بَنِي فُلَانٍ يُصَلِّي وَرَأَيْتُهُ فِي مَسْجِدِ بَنِي فُلَانٍ يُصَلِّي فَلَمْ يَأْتُوا بِثَبْتٍ يُعْرَفُ إِلَّا ذَلِكَ قَالَتْ فَمَا قَوْلُ عَلِيٍّ حِينَ قَامَ عَلَيْهِ كَمَا يَزْعُمُ أَهْلُ الْعِرَاقِ؟ قُلْتُ سَمِعْتُهُ يَقُولُ صَدَقَ اللهُ وَرَسُولُهُ قَالَتْ فَهَلْ سَمِعْتَ أَنْتَ مِنْهُ قَالَ غَيْرَ ذَلِكَ؟ قُلْتُ اللهُمَّ لَا قَالَتْ أَجَلْ صَدَقَ اللهُ وَرَسُولُهُ يَرْحَمُ اللهُ عَلِيًّا إِنَّهُ مِنْ كَلَامِهِ كَانَ لَا يَرَى شَيْئًا يُعْجِبُهُ إِلَّا قَالَ صَدَقَ اللهُ وَرَسُولُهُ

[AI] The Messenger of Allah ﷺ was asked about a female slave who commits adultery but is not married. He said, "If she commits adultery, flog her. If she commits adultery again, flog her. Then, sell her even if it is for a rope." Ibn Shihab said, "I do not know if the third or fourth time was meant." Abu Ali Ar-Rawzbary informed us that Abu Bakr ibn Dasa narrated to us from Abu Dawud, who narrated from Abdullah ibn Muslimah from Malik, who mentioned it with a similar chain of narration except that he said it was narrated from Abu Hurairah and Zaid ibn Khalid Al-Juhani. He added, "If she commits adultery again, sell her even if it is for a rope." Ibn Shihab said, "I do not know if it was meant for the third or fourth time. The rope refers to a piece of string."

أَنَّ رَسُولَ اللهِ ﷺ سُئِلَ عَنِ الْأَمَةِ إِذَا زَنَتْ وَلَمْ تُحْصَنْ قَالَ إِنْ زَنَتْ فَاجْلِدُوهَا ثُمَّ إِنْ زَنَتْ فَاجْلِدُوهَا ثُمَّ بِيعُوهَا وَلَوْ بِضَفِيرٍ قَالَ ابْنُ شِهَابٍ لَا أَدْرِي أبَعْدَ الثَّالِثَةِ أَوِ الرَّابِعَةِ 17099 وَأَخْبَرَنَا أَبُو عَلِيٍّ الرُّوذْبَارِيُّ أنبأ أَبُو بَكْرِ بْنُ دَاسَةَ ثنا أَبُو دَاوُدَ ثنا عَبْدُ اللهِ بْنُ مَسْلَمَةَ عَنْ مَالِكٍ فَذَكَرَهُ بِإِسْنَادِهِ مِثْلَهُ إِلَّا أَنَّهُ قَالَ عَنْ أَبِي هُرَيْرَةَ وَزَيْدِ بْنِ خَالِدٍ الْجُهَنِيِّ زَادَ قَالَ ثُمَّ إِنْ زَنَتْ فَبِيعُوهَا وَلَوْ بِضَفِيرٍ قَالَ ابْنُ شِهَابٍ لَا أَدْرِي فِي الثَّالِثَةِ أَوِ الرَّابِعَةِ وَالضَّفِيرُ الْحَبْلُ

[AI] That the Jewish scholars gathered in the house of the school when the Messenger of Allah ﷺ arrived in the city, and one of them committed adultery with a woman from the Jews who had been chaste. They said, "Take this man and this woman to Muhammad and ask him how to judge them." So, they brought him to the Messenger of Allah ﷺ and said, "O Muhammad, this man has committed adultery with a woman whom you have declared chaste, so judge between them, as we have entrusted the judgment to you." The Messenger of Allah ﷺ went until he reached their Jewish scholars in the house of the school, and he said, "O Jewish people, bring forth your most knowledgeable person to me." They brought Abdullah ibn Suriyah al-Awar and some of the Banu Quraizah claimed that they also brought Abu Yasir ibn Akhtab and Wahb ibn Yahuda. They said, "These are our scholars." The Messenger of Allah ﷺ said to them when he found out about their deceptive intentions, "O Ibn Suriyah, I ask you by Allah and remind you of the days of Bani Israel, do you know that Allah has prescribed stoning as a punishment for those who commit adultery after being chaste according to the Torah?" Ibn Suriyah replied, "Yes, by Allah, O Aba Al-Qasim, they know that you are a sent prophet, but they envy you." So, the Messenger of Allah ﷺ ordered that they be stoned to death at the gate of his mosque in the house of Banu Ghannam bin Malik. After that, Ibn Suriyah apostatized. Then Allah revealed the verse, "O Messenger, let not those who hurry to disbelief grieve you - of those who say, 'We believe' with their mouths, but their hearts believe not, and from among the Jews. [They are] avid listeners to falsehood, listening to another people who have not come to you. They distort words beyond their [proper] usages, saying, 'If you are given this, take it; but if you are not given it, then beware.' And he for whom Allah intends fitnah - never will you possess [power to do] for him a thing against Allah. Those are the ones for whom Allah does not intend to purify their hearts. For them in this world is disgrace, and for them in the Hereafter is a great punishment." (Quran 5:41)

أَنَّ أَحْبَارَ يَهُودَ اجْتَمَعُوا فِي بَيْتِ الْمِدْرَاسِ حِينَ قَدِمَ رَسُولُ اللهِ ﷺ الْمَدِينَةَ وَقَدْ زَنَى مِنْهُمْ رَجُلٌ بَعْدَ إِحْصَانِهِ بِامْرَأَةٍ مِنَ الْيَهُودِ قَدْ أَحْصَنَتْ فَقَالَ انْطَلِقُوا بِهَذَا الرَّجُلِ وَبِهَذِهِ الْمَرْأَةِ إِلَى مُحَمَّدٍ فَسَلُوهُ كَيْفَ الْحَكَمُ فِيهِمَا؟ وَوَلُّوهُ الْحُكْمَ عَلَيْهِمَا فَإِنْ عَمِلَ بِعَمَلِكُمْ فِيهِمَا مِنَ التَّجْبِيَةِ وَهُوَ الْجَلْدُ بِحَبْلٍ مِنْ لِيفٍ مَطْلِيٍّ بِقَارٍ ثُمَّ يُسَوَّدُ وُجُوهُهُمَا ثُمَّ يُحْمَلَانِ عَلَى حِمَارَيْنِ وَيُحَوَّلُ وُجُوهُهُمَا مِنْ قُبُلٍ إِلَى دُبُرِ الْحِمَارِ فَاتَّبِعُوهُ وَصَدِّقُوهُ فَإِنَّمَا هُوَ مَلِكٌ وَإِنْ هُوَ حَكَمَ فِيهِمَا بِالرَّجْمِ فَاحْذَرُوا عَلَى مَا فِي أَيْدِيكُمْ أَنْ يَسْلُبَكُمُوهُ فَأَتَوْهُ فَقَالُوا يَا مُحَمَّدُ هَذَا الرَّجُلُ قَدْ زَنَى بَعْدَ إِحْصَانِهِ بِامْرَأَةٍ قَدْ أَحْصَنْتَ فَاحْكُمْ فِيهِمَا فَقَدْ وَلَّيْنَاكَ الْحُكْمَ فِيهِمَا فَمَشَى رَسُولُ اللهِ ﷺ حَتَّى أَتَى أَحْبَارَهُمْ فِي بَيْتِ الْمِدْرَاسِ فَقَالَ يَا مَعْشَرَ يَهُودَ أَخْرِجُوا إِلِيَّ أَعْلَمَكُمْ فَأَخْرَجُوا إِلَيْهِ عَبْدَ اللهِ بْنَ صُورِيَا الْأَعْوَرَ وَقَدْ رَوَى بَعْضُ بَنِي قُرَيْظَةَ أَنَّهُمْ أَخْرَجُوا إِلَيْهِ يَوْمَئِذٍ مَعَ ابْنِ صُورِيَا أَبَا يَاسِرِ بْنَ أَخْطَبَ وَوَهْبَ بْنَ يَهُوذَا فَقَالُوا هَؤُلَاءِ عُلَمَاؤُنَا فَقَالَ لَهُمْ رَسُولُ اللهِ ﷺ حِينَ خَطِلَ أَمْرُهُمْ إِلَى أَنْ قَالُوا لِابْنِ صُورِيَا هَذَا أَعْلَمُ مَنْ بَقِيَ بِالتَّوْرَاةِ فَخَلَا بِهِ رَسُولُ اللهِ ﷺ وَكَانَ غُلَامًا شَابًّا مِنْ أَحْدَثِهِمْ سِنًّا فَأَلَظَّ بِهِ الْمَسْأَلَةَ رَسُولُ اللهِ ﷺ يَقُولُ لَهُ يَا ابْنَ صُورِيَا أَنْشُدُكَ اللهَ وَأُذَكِّرُكَ أَيَّامَهُ عِنْدَ بَنِي إِسْرَائِيلَ هَلْ تَعْلَمُ أَنَّ اللهَ حَكَمَ فِيمَنْ زَنَى بَعْدَ إِحْصَانِهِ بِالرَّجْمِ فِي التَّوْرَاةِ؟ فَقَالَ اللهُمَّ نَعَمْ أَمَا وَاللهِ يَا أَبَا الْقَاسِمِ إِنَّهُمْ لَيَعْرِفُونَ أَنَّكَ نَبِيُّ مُرْسَلٌ وَلَكِنَّهُمْ يَحْسِدُونَكَ فَخَرَجَ رَسُولُ اللهِ ﷺ فَأَمَرَ بِهِمَا فَرُجِمَا عِنْدَ بَابِ مَسْجِدِهِ فِي بَنِي غَنْمِ بْنِ مَالِكِ بْنِ النَّجَّارِ ثُمَّ كَفَرَ بَعْدَ ذَلِكَ ابْنُ صُورِيَا فَأَنْزَلَ اللهُ ﷻ {يَا أَيُّهَا الرَّسُولُ لَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ} [المائدة 41] إِلَى قَوْلِهِ {سَمَّاعُونَ لِقَوْمٍ آخَرِينَ لَمْ يَأْتُوكَ} [المائدة 41] يَعْنِي الَّذِينَ لَمْ يَأْتُوهُ وَبَعَثُوا وَتَخَلَّفُوا وَأَمَرُوهُمْ بِمَا أَمَرُوهُمْ بِهِ مِنْ تَحْرِيفِ الْحُكْمِ عَنْ مَوَاضِعِهِ قَالَ {يُحَرِّفُونَ الْكَلِمَ مِنْ بَعْدِ مَوَاضِعِهِ يَقُولُونَ إِنْ أُوتِيتُمْ هَذَا فَخُذُوهُ} [المائدة 41] لِلتَّجْبِيَةِ {وَإِنْ لَمْ تُؤْتَوْهُ} [المائدة 41] أَيِ الرَّجْمِ {فَاحْذَرُوا} [المائدة 41] إِلَى آخِرِ الْقِصَّةِ 17120 وَأَخْبَرَنَا أَبُو عَلِيٍّ الرُّوذْبَارِيُّ أنبأ أَبُو بَكْرِ بْنُ دَاسَةَ ثنا أَبُو دَاوُدَ ثنا عَبْدُ الْعَزِيزِ بْنُ يَحْيَى أَبُو الْأَصْبَغِ الْحَرَّانِيُّ حَدَّثَنِي مُحَمَّدُ بْنُ سَلَمَةَ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ عَنِ الزُّهْرِيِّ قَالَ سَمِعْتُ رَجُلًا مِنْ مُزَيْنَةَ يُحَدِّثُ سَعِيدَ بْنَ الْمُسَيِّبِ عَنْ أَبِي هُرَيْرَةَ قَالَ زَنَى رَجُلٌ وَامْرَأَةٌ مِنَ الْيَهُودِ وَقَدْ أُحْصِنَا حِينَ قَدِمَ رَسُولُ اللهِ ﷺ الْمَدِينَةَ وَقَدْ كَانَ الرَّجْمُ مَكْتُوبًا عَلَيْهِمْ فِي التَّوْرَاةِ فَتَرَكُوهُ وَأَخَذُوا بِالتَّجْبِيَةِ يُضْرَبُ مِائَةً بِحَبْلٍ مَطْلِيٍّ بِقَارٍ يُحْمَلُ عَلَى حِمَارٍ وَوَجْهُهُ مِمَّا يَلِي دُبُرَ الْحِمَارِ فَاجْتَمَعَ أَحْبَارٌ مِنْ أَحْبَارِهِمْ فَبَعَثُوا قَوْمًا آخَرِينَ إِلَى رَسُولِ اللهِ ﷺ فَقَالُوا سَلُوهُ عَنْ حَدِّ الزَّانِي قَالَ وَسَاقَ الْحَدِيثَ قَالَ فِيهِ قَالَ وَلَمْ يَكُونُوا مِنْ أَهْلِ دِينِهِ فَيَحْكُمَ بَيْنَهُمْ فَخُيِّرَ فِي ذَلِكَ قَالَ {فَإِنْ جَاءُوكَ فَاحْكُمْ بَيْنَهُمْ أَوْ أَعْرِضْ عَنْهُمْ}

[AI] A woman from the Bani Makhzum tribe stole something, so she was brought to the Prophet ﷺ. She sought refuge with Umm Salama, the wife of the Prophet ﷺ. The Prophet ﷺ said, "By Allah, if Fatimah had done this, I would have cut off her hand." Abu Abdullah Al-Hafidh informed us, Abu Ja'far Muhammad bin Salih bin Hane' informed us, Ibrahim bin Muhammad As-Saydalani informed us, Salamah bin Shabib informed us, Al-Hasan bin Muhammad bin A'yan informed us, Ma'qu'il narrated it to us from Abu Zubair from Jabir, and he mentioned it.

أَنَّ امْرَأَةً مِنْ بَنِي مَخْزُومٍ سَرَقَتْ فَأُتِيَ بِهَا النَّبِيُّ ﷺ فَعَاذَتْ بِأُمِّ سَلَمَةَ زَوْجِ النَّبِيِّ ﷺ فَقَالَ النَّبِيُّ ﷺ وَاللهِ لَوْ كَانَتْ فَاطِمَةُ لَقَطَعْتُ يَدَهَا فَقُطِعَتْ أَخْبَرَنَاهُ أَبُو عَبْدِ اللهِ الْحَافِظُ ثنا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ صَالِحِ بْنِ هَانِئٍ ثنا إِبْرَاهِيمُ بْنُ مُحَمَّدٍ الصَّيْدَلَانِيُّ ثنا سَلَمَةُ بْنُ شَبِيبٍ ثنا الْحَسَنُ بْنُ مُحَمَّدِ بْنِ أَعْيَنَ ثنا مَعْقِلٌ عَنْ أَبِي الزُّبَيْرِ عَنْ جَابِرٍ فَذَكَرَهُ

Messenger of Allah ﷺ sent a Sariya of ten men as spies under the leadership of ʿAsim bin Thabit al-Ansari, the grandfather of ʿAsim bin ʿUmar Al-Khattab. They proceeded till they reached Hadaa, a place between 'Usfan, and Mecca, and their news reached a branch of the tribe of Hudhail called Bani Lihyan. About two-hundred men, who were all archers, hurried to follow their tracks till they found the place where they had eaten dates they had brought with them from Medina. They said, "These are the dates of Yathrib (i.e. Medina), "and continued following their tracks When ʿAsim and his companions saw their pursuers, they went up a high place and the infidels circled them. The infidels said to them, "Come down and surrender, and we promise and guarantee you that we will not kill any one of you" ʿAsim bin Thabit; the leader of the Sariya said, "By Allah! I will not come down to be under the protection of infidels. O Allah! Convey our news to Your Prophet. Then the infidels threw arrows at them till they martyred ʿAsim along with six other men, and three men came down accepting their promise and convention, and they were Khubaib-al-Ansari and Ibn Dathina and another man So, when the infidels captured them, they undid the strings of their bows and tied them. Then the third (of the captives) said, "This is the first betrayal. By Allah! I will not go with you. No doubt these, namely the martyred, have set a good example to us." So, they dragged him and tried to compel him to accompany them, but as he refused, they killed him. They took Khubaid and Ibn Dathina with them and sold them (as slaves) in Mecca (and all that took place) after the battle of Badr. Khubaib was bought by the sons of Al-Harith bin 'Amir bin Naufal bin ʿAbd Manaf. It was Khubaib who had killed Al-Harith bin 'Amir on the day (of the battle of) Badr. So, Khubaib remained a prisoner with those people. Narrated Az-Zuhri: 'Ubaidullah bin 'Iyyad said that the daughter of Al-Harith had told him, "When those people gathered (to kill Khubaib) he borrowed a razor from me to shave his pubes and I gave it to him. Then he took a son of mine while I was unaware when he came upon him. I saw him placing my son on his thigh and the razor was in his hand. I got scared so much that Khubaib noticed the agitation on my face and said, 'Are you afraid that I will kill him? No, I will never do so.' By Allah, I never saw a prisoner better than Khubaib. By Allah, one day I saw him eating of a bunch of grapes in his hand while he was chained in irons, and there was no fruit at that time in Mecca." The daughter of Al-Harith used to say, "It was a boon Allah bestowed upon Khubaib." When they took him out of the Sanctuary (of Mecca) to kill him outside its boundaries, Khubaib requested them to let him offer two rakʿat (prayer). They allowed him and he offered Two rakʿat and then said, "Hadn't I been afraid that you would think that I was afraid (of being killed), I would have prolonged the prayer. O Allah, kill them all with no exception." (He then recited the poetic verse):-- "I being martyred as a Muslim, Do not mind how I am killed in Allah's Cause, For my killing is for Allah's Sake, And if Allah wishes, He will bless the amputated parts of a torn body" Then the son of Al Harith killed him. So, it was Khubaib who set the tradition for any Muslim sentenced to death in captivity, to offer a two-rakʿat prayer (before being killed). Allah fulfilled the invocation of ʿAsim bin Thabit on that very day on which he was martyred. The Prophet ﷺ informed his companions of their news and what had happened to them. Later on when some infidels from Quraish were informed that ʿAsim had been killed, they sent some people to fetch a part of his body (i.e. his head) by which he would be recognized. (That was because) ʿAsim had killed one of their chiefs on the day (of the battle) of Badr. So, a swarm of wasps, resembling a shady cloud, were sent to hover over ʿAsim and protect him from their messenger and thus they could not cut off anything from his flesh. (Using translation from Bukhārī 3045)

رَسُولُ اللهِ ﷺ عَشَرَةَ رَهْطٍ عَلَيْنَا وَأَمَّرَ عَلَيْهِمْ عَاصِمَ بْنَ ثَابِتِ بْنِ أَبِي الْأَقْلَحِ وَهُوَ جَدُّ عَاصِمٍ يَعْنِي ابْنَ عُمَرَ بْنِ الْخَطَّابِ ؓ فَانْطَلَقُوا حَتَّى إِذَا كَانُوا بِالْهَدَةِ بَيْنَ عُسْفَانَ وَمَكَّةَ ذُكِرُوا لِحَيٍّ مِنْ هُذَيْلٍ يُقَالُ لَهُمْ بَنُو لِحْيَانَ فَنَفَرُوا لَهُمْ بِمِائَةِ رَجُلٍ رَامٍ فَاتَّبَعُوا آثَارَهُمْ حَتَّى وَجَدُوا مَأْكَلَهُمُ التَّمْرَ فَقَالُوا هَذَا تَمْرُ يَثْرِبَ فَلَمَّا أَحَسَّ بِهِمْ عَاصِمٌ وَأَصْحَابُهُ ؓ لَجَؤُوا إِلَى قَرْدَدٍ يَعْنِي فَأَحَاطَ بِهِمُ الْقَوْمُ فَقَالُوا انْزِلُوا وَلَكُمُ الْعَهْدُ وَالْمِيثَاقُ أَنْ لَا يُقْتَلَ مِنْكُمْ أَحَدٌ فَقَالَ عَاصِمٌ أَمَّا أَنَا فَوَاللهِ لَا أَنْزِلُ فِي ذِمَّةِ كَافِرٍ الْيَوْمَ اللهُمَّ بَلِّغْ عَنَّا نَبِيِّكَ السَّلَامَ فَقَاتَلُوهُمْ فَقُتِلَ مِنْهُمْ سَبْعَةٌ وَنَزَلَ ثَلَاثَةٌ عَلَى الْعَهْدِ وَالْمِيثَاقِ فَلَمَّا اسْتَمْكَنُوا مِنْهُمْ حَلُّوا أَوْتَارَ قِسِيِّهِمْ وَكَتَّفُوهُمْ فَلَمَّا رَأَى ذَلِكَ مِنْهُمْ أَحَدُ الثَّلَاثَةِ قَالَ هُوَ وَاللهِ أَوَّلُ الْغَدْرِ فَعَالَجُوهُ فَقَتَلُوهُ وَانْطَلَقُوا بِخُبَيْبِ بْنِ عَدِيٍّ وَزَيْدِ بْنِ الدَّثِنَةِ فَانْطَلَقُوا بِهِمَا إِلَى مَكَّةَ فَبَاعُوهُمَا وَذَلِكَ بَعْدَ وَقْعَةِ بَدْرٍ فَاشْتَرَى بَنُو الْحَارِثِ خُبَيْبًا وَكَانَ قَتَلَ الْحَارِثَ يَوْمَ بَدْرٍ قَالَتِ ابْنَةُ الْحَارِثِ وَكَانَ خُبَيْبٌ أَسِيرًا عِنْدَنَا فَوَاللهِ إِنْ رَأَيْتُ أَسِيرًا قَطُّ كَانَ خَيْرًا مِنْ خُبَيْبٍ وَاللهِ لَقَدْ رَأَيْتُهُ يَأْكُلُ قِطْفًا مِنْ عِنَبٍ وَمَا بِمَكَّةَ يَوْمَئِذٍ مِنْ ثَمَرَةٍ وَإِنْ هُوَ إِلَّا رِزْقٌ رَزَقَهُ اللهُ خُبَيْبًا قَالَتْ فَاسْتَعَارَ مِنِّي مُوسًى يَسْتَحِدُّ بِهِ لِلْقَتْلِ قَالَتْ فَأَعَرْتُهُ إِيَّاهُ وَدَرَجَ بُنَيٌّ لِي وَأَنَا غَافِلَةٌ فَرَأَيْتُهُ مُجْلِسَهُ عَلَى صَدْرِهِ قَالَتْ فَفَزِعْتُ فَزْعَةً عَرَفَهَا خُبَيْبٌ قَالَتْ فَفَطِنَ بِي فَقَالَ أَتَحْسَبِينَنِي أَنِّي قَاتِلُهُ؟ مَا كُنْتُ لِأَفْعَلَهُ قَالَتْ فَلَمَّا أَجْمَعُوا عَلَى قَتْلِهِ قَالَ لَهُمْ دَعُونِي أُصَلِّي رَكْعَتَيْنِ قَالَتْ فَصَلَّى رَكْعَتَيْنِ فَقَالَ لَوْلَا أَنْ تَحْسَبُوا أَنَّ بِي جَزَعًا لَزِدْتُ قَالَ فَكَانَ خُبَيْبٌ أَوَّلَ مَنْ سَنَّ الصَّلَاةَ لِمَنْ قُتِلَ صَبْرًا ثُمَّ قَالَ اللهُمَّ أَحْصِهِمْ عَدَدًا وَاقْتُلْهُمْ بَدَدًا وَلَا تُبْقِ مِنْهُمْ أَحَدًا وَأَنْشَأَ يَقُولُ [البحر الطويل] فَلَسْتُ أُبَالِي حِينَ أُقْتَلُ مُسْلِمًا عَلَى أِيِّ حَالٍ كَانَ فِي اللهِ مَصْرَعِي وَذَلِكَ فِي جَنْبِ الْإِلَهِ وَإِنْ يَشَأْ يُبَارِكْ عَلَى أَوْصَالِ شِلْوٍ مُمَزَّعِ قَالَ وَبَعَثَ الْمُشْرِكُونَ إِلَى عَاصِمِ بْنِ ثَابِتٍ لِيُؤْتَوْا مِنْ لَحْمِهِ بِشَيْءٍ وَكَانَ قَتَلَ رَجُلًا مِنْ عُظَمَائِهِمْ فَبَعَثَ اللهُ مِثْلَ الظُّلَّةِ مِنَ الدَّبْرِ فَحَمَتْهُ مِنْ رُسُلِهِمْ فَلَمْ يَسْتَطِيعُوا أَنْ يَأْخُذُوا مِنْ لَحْمِهِ شَيْئًا 18433 أَخْبَرَنَا أَبُو عَلِيٍّ الرُّوذْبَارِيُّ أنبأ مُحَمَّدُ بْنُ بَكْرٍ ثنا أَبُو دَاوُدَ ثنا مُوسَى بْنُ إِسْمَاعِيلَ ثنا إِبْرَاهِيمُ يَعْنِي ابْنَ سَعْدٍ أنبأ ابْنُ شِهَابٍ أَخْبَرَنِي عَمْرُو بْنُ جَارِيَةَ الثَّقَفِيُّ حَلِيفُ بَنِي زُهْرَةَ عَنْ أَبِي هُرَيْرَةَ ؓ فَذَكَرَهُ بِمَعْنَاهُ مُخْتَصَرًا دُونَ الشِّعْرِ وَدُونَ قِصَّةِ عَاصِمٍ فِي آخِرِهِ

[AI] About Marwan and Al-Miswar ibn Makhrama in the story of Al-Hudaybiyah, and the departure of Suhail ibn Amr to the Prophet ﷺ . When he reached the Messenger of Allah ﷺ , they had a discussion until they agreed to a truce that would last for ten years, during which the people would be safe from each other. It was agreed that the following year, they would be able to perform Umrah in Makkah. Suhail came as a representative of the Makkans, and the terms of the treaty were written down. Then Abu Jandal ibn Suhail bin Amr came, bound in chains, and his father had imprisoned him. When Suhail saw him, he approached him and slapped him on the face, even though he had come seeking refuge with the Prophet ﷺ . Abu Jandal mentioned this incident in his writings. Abu Jandal's chains were removed, and he planned to travel to Makkah. When the Prophet ﷺ entered Madinah, Abu Basir ibn Utbah came to him, seeking reassurance and protection. He had brought a letter from the people of Makkah, which included a message from Akhnas ibn Shurayq and Azhar ibn Abd Awf. They sent the letter with their slave and a man from the Banu Amr ibn Luay tribe to relay their response. They met with the Prophet ﷺ and he called Abu Bas

عَنْ مَرْوَانَ وَالْمِسْوَرِ بْنِ مَخْرَمَةَ فِي قِصَّةِ الْحُدَيْبِيَةِ وَخُرُوجِ سُهَيْلِ بْنِ عَمْرٍو إِلَى النَّبِيِّ ﷺ وَأَنَّهُ لَمَّا انْتَهَى إِلَى رَسُولِ اللهِ ﷺ جَرَى بَيْنَهُمَا الْقَوْلُ حَتَّى وَقَعَ الصُّلْحُ عَلَى أَنْ تُوضَعَ الْحَرْبُ بَيْنَهُمَا عَشْرَ سِنِينَ وَأَنْ يَأْمَنَ النَّاسُ بَعْضُهُمْ مِنْ بَعْضٍ وَأَنْ يَرْجِعَ عَنْهُمْ عَامَهُمْ ذَلِكَ حَتَّى إِذَا كَانَ الْعَامُ الْمُقْبِلُ قَدِمَهَا خَلَّوْا بَيْنَهُ وَبَيْنَ مَكَّةَ فَأَقَامَ بِهَا ثَلَاثًا وَأَنْ لَا يَدْخُلُهَا إِلَّا بِسِلَاحِ الرَّاكِبِ وَالسُّيُوفِ فِي الْقُرُبِ وَأَنَّهُ مَنْ أَتَانَا مِنْ أَصْحَابِكَ بِغَيْرِ إِذْنِ وَلِيِّهِ لَمْ نَرُدَّهُ عَلَيْكُمْ وَأَنَّهُ مَنْ أَتَاكُمْ مِنَّا بِغَيْرِ إِذْنِ وَلِيِّهِ رَدَدْتَهُ عَلَيْنَا وَذَكَرَ الْحَدِيثَ فِي كَتَبَةِ الصَّحِيفَةِ قَالَ فَإِنَّ الصَّحِيفَةَ لَتُكْتَبُ إِذْ طَلَعَ أَبُو جَنْدَلِ بْنُ سُهَيْلِ بْنِ عَمْرٍو يَرْسُفُ فِي الْحَدِيدِ وَقَدْ كَانَ أَبُوهُ حَبَسَهُ فَأَفْلَتَ فَلَمَّا رَآهُ سُهَيْلٌ قَامَ إِلَيْهِ فَضَرَبَ وَجْهَهُ وَأَخَذَ بِلُبَّتِهِ فَتَلَّهُ وَقَالَ يَا مُحَمَّدُ قَدْ وَلِجَتِ الْقَضِيَّةُ بَيْنِي وَبَيْنَكَ قَبْلَ أَنْ يَأْتِيَكَ هَذَا قَالَ صَدَقْتَ وَصَاحَ أَبُو جَنْدَلٍ بِأَعْلَى صَوْتِهِ يَا مَعْشَرَ الْمُسْلِمِينَ أَأُرَدُّ إِلَى الْمُشْرِكِينَ يَفْتِنُونَنِي فِي دِينِي؟ فَقَالَ رَسُولُ اللهِ ﷺ لِأَبِي جَنْدَلٍ أَبَا جَنْدَلٍ اصْبِرْ وَاحْتَسِبْ فَإِنَّ اللهَ جَاعِلٌ لَكَ وَلِمَنْ مَعَكَ مِنَ الْمُسْتَضْعَفِينَ فَرَجًا وَمَخْرَجًا إِنَّا قَدْ صَالَحْنَا هَؤُلَاءِ الْقَوْمَ وَجَرَى بَيْنَنَا وَبَيْنَهُمُ الْعَهْدُ وَإِنَّا لَا نَغْدِرُ فَقَامَ عُمَرُ بْنُ الْخَطَّابِ ؓ يَمْشِي إِلَى جَنْبِ أَبِي جَنْدَلٍ وَأَبُوهُ يَتُلُّهُ وَهُوَ يَقُولُ أَبَا جَنْدَلٍ اصْبِرْ وَاحْتَسِبْ فَإِنَّمَا هُمُ الْمُشْرِكُونَ وَإِنَّمَا دَمُ أَحَدِهِمْ دَمُ كَلْبٍ وَجَعَلَ عُمَرُ ؓ يُدْنِي مِنْهُ قَائِمَ السَّيْفِ فَقَالَ عُمَرُ ؓ رَجَوْتُ أَنْ يَأْخُذَهُ فَيَضْرِبَ بِهِ أَبَاهُ فَضَنَّ بِأَبِيهِ ثُمَّ ذَكَرَ الْحَدِيثَ فِي التَّحَلُّلِ مِنَ الْعُمْرَةِ وَالرُّجُوعِ قَالَا وَلَمَّا قَدِمَ رَسُولُ اللهِ ﷺ الْمَدِينَةَ وَاطْمَأَنَّ بِهَا أَفْلَتَ إِلَيْهِ أَبُو بَصِيرٍ عُتْبَةُ بْنُ أَسِيدِ بْنِ جَارِيَةَ الثَّقَفِيُّ حَلِيفُ بَنِي زُهْرَةَ فَكَتَبَ إِلَى رَسُولِ اللهِ ﷺ فِيهِ الْأَخْنَسُ بْنُ شَرِيقٍ وَالْأَزْهَرُ بْنُ عَبْدِ عَوْفٍ وَبَعَثَا بِكِتَابِهِمَا مَعَ مَوْلًى لَهُمَا وَرَجُلٍ مِنْ بَنِي عَامِرِ بْنِ لُؤَيٍّ اسْتَأْجَرَاهُ لِيَرُدَّ عَلَيْهِمَا صَاحِبَهُمَا أَبَا بَصِيرٍ فَقَدِمَا عَلَى رَسُولِ اللهِ ﷺ فَدَفَعَا إِلَيْهِ كِتَابَهُمَا فَدَعَا رَسُولُ اللهِ ﷺ أَبَا بَصِيرٍ فَقَالَ لَهُ يَا أَبَا بَصِيرٍ إِنَّ هَؤُلَاءِ الْقَوْمَ قَدْ صَالَحُونَا عَلَى مَا قَدْ عَلِمْتَ وَإِنَّا لَا نَغْدِرُ فَالْحَقْ بِقَوْمِكَ فَقَالَ يَا رَسُولَ اللهِ تَرُدُّنِي إِلَى الْمُشْرِكِينَ يَفْتِنُونَنِي فِي دِينِي وَيَعْبَثُونَ بِي؟ فَقَالَ رَسُولُ اللهِ ﷺ اصْبِرْ يَا أَبَا بَصِيرٍ وَاحْتَسِبْ فَإِنَّ اللهَ جَاعِلٌ لَكَ وَلِمَنْ مَعَكَ مِنَ الْمُسْتَضْعَفِينَ مِنَ الْمُؤْمِنِينَ فَرَجًا وَمَخْرَجًا قَالَ فَخَرَجَ أَبُو بَصِيرٍ وَخَرَجَا حَتَّى إِذَا كَانُوا بِذِي الْحُلَيْفَةِ جَلَسُوا إِلَى سُورِ جِدَارٍ فَقَالَ أَبُو بَصِيرٍ لِلْعَامِرِيِّ أَصَارِمٌ سَيْفُكَ هَذَا يَا أَخَا بَنِي عَامِرٍ؟ قَالَ نَعَمْ قَالَ أَنْظُرُ إِلَيْهِ؟ قَالَ إِنْ شِئْتَ فَاسْتَلَّهُ فَضَرَبَ بِهِ عُنُقَهُ وَخَرَجَ الْمَوْلَى يَشْتَدُّ فَطَلَعَ عَلَى رَسُولِ اللهِ ﷺ وَهُوَ جَالِسٌ فِي الْمَسْجِدِ فَلَمَّا رَآهُ رَسُولُ اللهِ ﷺ قَالَ هَذَا رَجُلٌ قَدْ رَأَى فَزَعًا فَلَمَّا انْتَهَى إِلَيْهِ قَالَ وَيْحَكَ مَا لَكَ ؟ قَالَ قَتَلَ صَاحِبُكُمْ صَاحِبِي فَمَا بَرِحَ حَتَّى طَلَعَ أَبُو بَصِيرٍ مُتَوَشِّحًا السَّيْفَ فَوَقَفَ عَلَى رَسُولِ اللهِ ﷺ فَقَالَ يَا رَسُولَ اللهِ وَفَتْ ذِمَّتُكَ وَأَدَّى الله عَنْكَ وَقَدِ امْتَنَعْتُ بِنَفْسِي عَنِ الْمُشْرِكِينَ أَنْ يَفْتِنُونِي فِي دِينِي وَأَنْ يَعْبَثُوا بِي فَقَالَ رَسُولُ اللهِ ﷺ وَيْلُ امِّهِ مِحَشَّ حَرْبٍ لَوْ كَانَ مَعَهُ رِجَالٌ فَخَرَجَ أَبُو بَصِيرٍ حَتَّى نَزَلَ بِالْعِيصِ وَكَانَ طَرِيقَ أَهْلِ مَكَّةَ إِلَى الشَّامِ فَسَمِعَ بِهِ مَنْ كَانَ بِمَكَّةَ مِنَ الْمُسْلِمِينَ وَبِمَا قَالَ رَسُولُ اللهِ ﷺ فِيهِ فَلَحِقُوا بِهِ حَتَّى كَانَ فِي عُصْبَةٍ مِنَ الْمُسْلِمِينَ قَرِيبٍ مِنَ السِّتِّينَ أَوِ السَّبْعِينَ فَكَانُوا لَا يَظْفَرُونَ بِرَجُلٍ مِنْ قُرَيْشٍ إِلَّا قَتَلُوهُ وَلَا تَمُرُّ عَلَيْهِمْ عِيرٌ إِلَّا اقْتَطَعُوهَا حَتَّى كَتَبَتْ فِيهَا قُرَيْشٌ إِلَى رَسُولِ اللهِ ﷺ يَسْأَلُونَهُ بِأَرْحَامِهِمْ لَمَا آوَاهُمْ فَلَا حَاجَةَ لَنَا بِهِمْ فَفَعَلَ رَسُولُ اللهِ ﷺ فَقَدِمُوا عَلَيْهِ الْمَدِينَةَ

[AI] From men of his people, they said: Those who formed the coalition were a group from the Bani Nadir and a group from the Bani Wa'il. From the Bani Nadir were Huwayy bin Akhtab and Kinanah bin al-Rabi' bin Abu al-Huqayq, and Abu Ammar. From the Bani Wa'il was Hayy from the Ansar of the Aws, and Hawh bin 'Amr, and men from among them set out until they arrived in the vicinity of the Quraysh. They invited them to go to war against the Messenger of Allah ﷺ and they eagerly agreed to that. Then the story is mentioned about the departure of Abu Sufyan bin Harb and the coalition. He said: Hayy bin Akhtab set out until he reached Ka'b bin Asad, a leader of the Bani Qurayzah, with his covenant and confirmed the agreement. When Ka'b heard of him, he closed his fortress to him. Hayy said to him: O Ka'b, open for me so that I may come to you. Ka'b said to him: Woe to you, O Hayy. You are a man who brings bad luck. I have no need for you or what you have come to me with. I have not seen anything from Muhammad except truthfulness and loyalty, and he has treated me with honor. So leave me alone and go away from me. Hayy said: By Allah, if you close your fortress to me, it is only out of fear that I will eat with you from it. So keep it safe and he opened it for him. When he entered upon him, Hayy said to him: Woe to you, O Ka'b. I have come to you with the might of fate, with the Quraysh and their leaders and I put it down until I brought it down to Rawma. And I have come to you with Ghatafan and their leaders until I brought them down beside Uhud. And I have come to you with a vast sea that nothing can return. Ka'b said to him: You have come to me by Allah in humiliation. Leave me alone, for I have no need for you or what you invite me to. Hayy bin Akhtab did not stop enticing him, both in word and action, until Ka'b finally succumbed to him and gave him his covenant and agreement, saying: If the Quraysh and Ghatafan retreat before they inflict harm upon Muhammad, I will enter with you into your fortress until I suffer what has befallen you. So Ka'b broke his covenant and publicly declared his innocence from the Messenger of Allah ﷺ , even though there was no enmity between them. Ibn Ishaq said: Asim bin 'Umar bin Qatadah narrated to me, saying: When the news of Ka'b's actions and the breaking of the Bani Qurayzah's covenant reached the Messenger of Allah ﷺ , he sent Sa'd bin 'Ubada, Sa'd bin Mu'adh, Khawwat bin Jubayr, and 'Abdullah bin Rawaha to find out about their news. When they arrived, they found them in the worst state possible. Ibn Ishaq said: Asim bin 'Umar bin Qatadah narrated to me from a sheikh of the Bani Qurayzah, who mentioned the story of the reason for the Islam of Tha'laba and Usaid bin Saeed and Asad bin 'Ubayd and their descent from the fortress of the Bani Qurayzah and their Islam. 'Amru bin Su'adah al-Qurazi came out that night, as Ibn Ishaq claimed. He passed by the guards of the Messenger of Allah ﷺ and upon him was Muhammad bin Maslamah that night. When the guards saw him, they asked: Who is this? He said: I am 'Amru bin Su'adah. 'Amru had refused to enter with the Bani Qurayzah in their treachery and had said: I will never betray Muhammad. Muhammad bin Maslamah said: When Allah made him known to me, I said: O Allah, do not deprive me of the stumble of the noble ones. Then he let him go and he went until he spent the night in the mosque of the Messenger of Allah ﷺ . Then he left and no one knew where he had gone from the earth. Then his affair was mentioned to the Messenger of Allah ﷺ and he said: This is a man whom Allah saved by his faithfulness. And Musa bin 'Uqbah mentioned him in this story, that Hayy did not stop enticing them until they agreed to engage in treachery against a man other than Asad, Usayd and Tha'laba. And they went out to the Messenger of Allah ﷺ .

كَانَ الَّذِينَ حَزَّبُوا الْأَحْزَابَ نَفَرٌ مِنْ بَنِي النَّضِيرِ وَنَفَرٌ مِنْ بَنِي وَائِلٍ وَكَانَ مِنْ بَنِي النَّضِيرِ حُيِيُّ بْنُ أَخْطَبَ وَكِنَانَةُ بْنُ الرَّبِيعِ بْنِ أَبِي الْحُقَيْقِ وَأَبُو عَمَّارٍ وَمِنْ بَنِي وَائِلٍ حَيٌّ مِنَ الْأَنْصَارِ مِنْ أَوْسِ اللهِ وَحْوَحُ بْنُ عَمْرٍو وَرِجَالٌ مِنْهُمْ خَرَجُوا حَتَّى قَدِمُوا عَلَى قُرَيْشٍ فَدَعَوْهُمْ إِلَى حَرْبِ رَسُولِ اللهِ ﷺ فَنَشِطُوا لِذَلِكَ ثُمَّ ذَكَرَ الْقِصَّةَ فِي خُرُوجِ أَبِي سُفْيَانَ بْنِ حَرْبٍ وَالْأَحْزَابُ قَالَ وَخَرَجَ حُيِيُّ بْنُ أَخْطَبَ حَتَّى أَتَى كَعْبَ بْنَ أَسَدٍ صَاحِبَ عَقْدِ بَنِي قُرَيْظَةَ وَعَهْدِهِمْ فَلَمَّا سَمِعَ بِهِ كَعْبٌ أَغْلَقَ حِصْنَهُ دُونَهُ فَقَالَ وَيْحَكَ يَا كَعْبُ افْتَحْ لِي حَتَّى أَدْخُلَ عَلَيْكَ فَقَالَ وَيْحَكَ يَا حُيِيُّ إِنَّكَ امْرُؤٌ مَشْئَومٌ وَإِنَّهُ لَا حَاجَةَ لِي بِكَ وَلَا بِمَا جِئْتَنِي بِهِ إِنِّي لَمْ أَرَ مِنْ مُحَمَّدٍ إِلَّا صِدْقًا وَوَفَاءً وَقَدْ وَادَعَنِي مُوَادَعَةً فَدَعْنِي وَارْجِعْ عَنِّي فَقَالَ وَاللهِ إِنْ غَلَّقْتَ دُونِي إِلَّا عَنْ خَشْيَتِكَ أَنْ آكُلَ مَعَكَ مِنْهَا فَاحْفَظْهُ فَفَتَحَ لَهُ فَلَمَّا دَخَلَ عَلَيْهِ قَالَ لَهُ وَيْحَكَ يَا كَعْبُ جِئْتُكَ بِعِزِّ الدَّهْرِ بِقُرَيْشٍ مَعَهَا قَادَتُهَا حَتَّى أَنْزَلْتُهَا بِرَوْمَةَ وَجِئْتُكَ بِغَطَفَانَ عَلَى قَادَتِهَا وَسَادَتِهَا حَتَّى أَنْزَلْتُهَا إِلَى جَانِبِ أُحُدٍ جِئْتُكَ بِبَحْرٍ طَامٍّ لَا يَرُدُّهُ شَيْءٌ فَقَالَ جِئْتَنِي وَاللهِ بِالذُّلِّ وَيْلَكَ فَدَعْنِي وَمَا أَنَا عَلَيْهِ فَإِنَّهُ لَا حَاجَةَ لِي بِكَ وَلَا بِمَا تَدْعُونِي إِلَيْهِ فَلَمْ يَزَلْ حُيِيُّ بْنُ أَخْطَبَ يَفْتِلُهُ فِي الذِّرْوَةِ وَالْغَارِبِ حَتَّى أَطَاعَ لَهُ وَأَعْطَاهُ حُيَيٌّ الْعَهْدَ وَالْمِيثَاقَ لَئِنْ رَجَعَتْ قُرَيْشٌ وَغَطَفَانُ قَبْلَ أَنْ يُصِيبُوا مُحَمَّدًا لَأَدْخُلَنَّ مَعَكَ فِي حِصْنِكَ حَتَّى يُصِيبَنِي مَا أَصَابَكَ فَنَقَضَ كَعْبٌ الْعَهْدَ وَأَظْهَرَ الْبَرَاءَةَ مِنْ رَسُولِ اللهِ ﷺ وَمَا كَانَ بَيْنَهُ وَبَيْنَهُ قَالَ ابْنُ إِسْحَاقَ حَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ قَالَ لَمَّا بَلَغَ رَسُولَ اللهِ ﷺ خَبَرُ كَعْبٍ وَنَقْضُ بَنِي قُرَيْظَةَ بَعَثَ إِلَيْهمِ سَعْدَ بْنَ عُبَادَةَ وَسَعْدَ بْنَ مُعَاذٍ وَخَوَّاتَ بْنَ جُبَيْرٍ وَعَبْدَ اللهِ بْنَ رَوَاحَةَ لِيَعْلَمُوا خَبَرَهُمْ فَلَمَّا انْتَهَوْا إِلَيْهِمْ وَجَدُوهُمْ عَلَى أَخْبَثِ مَا بَلَغَهُمْ قَالَ ابْنُ إِسْحَاقَ حَدَّثَنِي عَاصِمُ بْنُ عُمَرَ بْنِ قَتَادَةَ عَنْ شَيْخٍ مِنْ بَنِي قُرَيْظَةَ فَذَكَرَ قِصَّةَ سَبَبِ إِسْلَامِ ثَعْلَبَةَ وَأُسَيْدٍ ابْنَيْ سَعْيَةَ وَأَسَدِ بْنِ عُبَيْدٍ وَنُزُولِهِمْ عَنْ حِصْنِ بَنِي قُرَيْظَةَ وَإِسْلَامِهِمْ وَخَرَجَ فِي تِلْكَ اللَّيْلَةِ فِيمَا زَعَمَ ابْنُ إِسْحَاقَ عَمْرُو بْنُ سُعْدَى الْقُرَظِيُّ فَمَرَّ بِحَرَسِ رَسُولِ اللهِ ﷺ وَعَلَيْهِ مُحَمَّدُ بْنُ مَسْلَمَةَ تِلْكَ اللَّيْلَةَ فَلَمَّا رَآهُ قَالَ مَنْ هَذَا؟ قَالَ أَنَا عَمْرُو بْنُ سُعْدَى وَكَانَ عَمْرٌو قَدْ أَبَى أَنْ يَدْخُلَ مَعَ بَنِي قُرَيْظَةَ فِي غَدْرِهِمْ وَقَالَ لَا أَغْدِرُ بِمُحَمَّدٍ أَبَدًا فَقَالَ مُحَمَّدُ بْنُ مَسْلَمَةَ حِينَ عَرَفَهُ اللهُمَّ لَا تَحْرِمْنِي عَثَرَاتِ الْكِرَامِ ثُمَّ خَلَّى سَبِيلَهُ فَخَرَجَ حَتَّى بَاتَ فِي مَسْجِدِ رَسُولِ اللهِ ﷺ تِلْكَ اللَّيْلَةَ ثُمَّ ذَهَبَ فَلَمْ يَدْرِ أَيْنَ ذَهَبَ مِنَ الْأَرْضِ فَذُكِرَ شَأْنُهُ لِرَسُولِ اللهِ ﷺ فَقَالَ ذَلِكَ رَجُلٌ نَجَّاهُ اللهُ بِوَفَائِهِ وَذَكَرَ مُوسَى بْنُ عُقْبَةَ فِي هَذِهِ الْقِصَّةِ أَنَّ حُيَيًّا لَمْ يَزَلْ بِهِمْ حَتَّى شَأَمَهُمْ فَاجْتَمَعَ مَلَؤُهُمْ عَلَى الْغَدْرِ عَلَى أَمْرِ رَجُلٍ وَاحِدٍ غَيْرَ أَسَدٍ وَأُسَيْدٍ وَثَعْلَبَةَ خَرَجُوا إِلَى رَسُولِ اللهِ ﷺ

[AI] Sa'id al-Khudri said, "It is not permissible for anyone to milk a she-camel without the permission of its owner. If the owner puts his seal on it, then it was asked, 'Should it be lifted?' He said, 'Yes.' The sheikh said, 'And this corresponds to the proven hadith from Nafi' from Ibn 'Umar from the Prophet Muhammad ﷺ regarding the prohibition of that. And it has already been mentioned in the previous chapter, number 19657. Abu 'Abd al-Rahman al-Sulami informed us that Abu al-Hasan al-Karizi informed us that 'Ali ibn 'Abd al-'Aziz said, 'Abu 'Ubaid said, 'And this hadith is only directed at the hadith of 'Umar ibn al-Khattab, and then the hadith of 'Amr ibn Shu'aib regarding permission, that he permitted it for the hungry and needy person who has nothing to buy with except it, and this is explained in another hadith that was narrated to us by al-Ansari Muhammad ibn 'Abdullah from ibn Jurayj from 'Ata' who said, 'The Messenger of Allah ﷺ permitted the hungry and needy person who has nothing to eat to eat from the wall without taking a large amount.' Abu 'Ubaid said, 'And from what clarifies this is the hadith of 'Umar regarding the Ansar who passed by a live Arab village. They asked them for food, but they refused. They asked them for information, but they refused. They were captured and so they were injured. They came to 'Umar and informed him of this, so he understood the situation of the Bedouins. And Ibn al-Sabil is more deserving of the water than the camels that are milked. Abu 'Ubaid said, 'Hajjaj informed us from Shu'bah from Muhammad ibn 'Ubaid al-Makki from Muhammad ibn Sulaiman al-Makhzumi who said, 'I heard al-Qasim ibn Muhawwal al-Bahzi say, 'I heard my father say, 'I asked, 'O Messenger of Allah, we find the camels and we are in need and they are lactating.' He said, 'Call out, 'O owner of the camels,' three times. If he answers, then you may milk. If not, then leave it and let the milk settle. Then milk it and leave a portion of the milk for the owner.'"

سَعِيدٍ الْخُدْرِيَّ ؓ يَقُولُ لَا يَحِلُّ لِأَحَدٍ أَنْ يَحُلَّ صِرَارَ نَاقَةٍ إِلَّا بِإِذْنِ أَهْلِهَا فَإِنَّ خَاتَمَ أَهْلِهَا عَلَيْهَا فَقِيلَ لِشَرِيكٍ أَرَفَعَهُ؟ قَالَ نَعَمْ قَالَ الشَّيْخُ وَهَذَا يوَافِقُ الْحَدِيثَ الثَّابِتَ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ ؓ عَنِ النَّبِيِّ ﷺ فِي النَّهْيِ عَنْ ذَلِكَ وَقَدْ مَضَى فِي الْبَابِ قَبْلَهُ 19657 أَخْبَرَنَا أَبُو عَبْدِ الرَّحْمَنِ السُّلَمِيُّ أَنْبَأَ أَبُو الْحَسَنِ الْكَارِزِيُّ أَنْبَأَ عَلِيُّ بْنُ عَبْدِ الْعَزِيزِ قَالَ قَالَ أَبُو عُبَيْدٍ وَإِنَّمَا يُوَجَّهُ هَذَا الْحَدِيثُ يَعْنِي حَدِيثَ عُمَرَ بْنِ الْخَطَّابِ ؓ ثُمَّ حَدِيثَ عَمْرِو بْنِ شُعَيْبٍ فِي الرُّخْصَةِ أَنَّهُ رَخَّصَ فِيهِ لِلْجَائِعِ الْمُضْطَرِّ الَّذِي لَا شَيْءَ مَعَهُ يَشْتَرِي بِهِ وَهُوَ مُفَسَّرٌ فِي حَدِيثٍ آخَرَ حَدَّثَنَاهُ الْأَنْصَارِيُّ مُحَمَّدُ بْنُ عَبْدِ اللهِ عَنِ ابْنِ جُرَيْجٍ عَنْ عَطَاءٍ قَالَ رَخَّصَ رَسُولُ اللهِ ﷺ لِلْجَائِعِ الْمُضْطَرِّ إِذَا مَرَّ بِالْحَائِطِ أَنْ يَأْكُلَ مِنْهُ وَلَا يَتَّخِذَ خُبْنَةً قَالَ أَبُو عُبَيْدٍ وَمِمَّا يبَيِّنُ ذَلِكَ حَدِيثُ عُمَرَ ؓ فِي الْأَنْصَارِ الَّذِينَ مَرُّوا بِحَيٍّ مِنَ الْعَرَبِ فَسَأَلُوهُمُ الْقِرَى فَأَبَوْا فَسَأَلُوهُمُ الشِّرَى فَأَبَوْا فَضَبَطُوهُمْ فَأَصَابُوا مِنْهُمْ فَأَتَوْا عُمَرَ ؓ فَذَكَرُوا ذَلِكَ لَهُ فَهَمَّ بِالْأَعْرَابِ وَقَالَ ابْنُ السَّبِيلِ أَحَقُّ بِالْمَاءِ مِنَ التَّانِئِ عَلَيْهِ قَالَ أَبُو عُبَيْدٍ حَدَّثَنَاهُ حَجَّاجٌ عَنْ شُعْبَةَ عَنْ مُحَمَّدِ بْنِ عُبَيْدِ اللهِ الثَّقَفِيِّ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي لَيْلَى عَنْ عُمَرَ قَالَ أَبُو عُبَيْدٍ فَهَذَا مُفَسَّرٌ إِنَّمَا هُوَ لِمَنْ لَمْ يَقْدِرْ عَلَى قِرًى وَلَا شِرًى وَكَذَلِكَ قَالَ فِي الْحَدِيثِ الْأَوَّلِ لِيُصَوِّتْ يَا رَاعِيَ الْإِبِلِ ثَلَاثًا؛ لِيَكُونَ طَلَبُ الْقِرَى قَبْلُ قَالَ الشَّيْخُ وَفِي مِثْلِ هَذَا مَا أَخْبَرَنَا عَلِيُّ بْنُ أَحْمَدَ بْنِ عَبْدَانَ أَنْبَأَ أَحْمَدُ بْنُ عُبَيْدٍ ثنا تَمْتَامٌ ثنا مُحَمَّدُ بْنُ عَبَّادٍ الْمَكِّيُّ ثنا مُحَمَّدُ بْنُ سُلَيْمَانَ الْمَخْزُومِيُّ قَالَ سَمِعْتُ الْقَاسِمَ بْنَ مُخَوَّلٍ الْبَهْزِيَّ يَقُولُ سَمِعْتُ أَبِي يَقُولُ قُلْتُ يَا رَسُولَ اللهِ الْإِبِلُ نَلْقَاهَا وَنَحْنُ مُحْتَاجُونَ وَهِيَ مُصَرَّاةٌ قَالَ تُنَادِي يَا صَاحِبَ الْإِبِلِ ثَلَاثًا فَإِنْ أَجَابَكَ وَإِلَّا فَاحْلُبْ ثُمَّ دَعْ لِلَّبَنِ دَوَاعِيَهُ زَادَ فِيهِ غَيْرُهُ وَاحْلُبْ ثُمَّ صُرَّ وَبَقِّ لِلَّبَنِ دَوَاعِيَهُ

[AI] The Messenger of Allah ﷺ said to me, "O Abdullah bin Samurah, do not ask for leadership, for if you are given it because of asking, you will be held accountable for it. And if you are given it without asking, you will be aided in it. And if you are sworn in an oath and then see something better than it, expiate for your oath and go to what is better."

قَالَ لِي رَسُولُ اللهِ ﷺ يَا عَبْدَ الرَّحْمَنِ بْنَ سَمُرَةَ لَا تَسْأَلِ الْإِمَارَةَ فَإِنَّكَ إِنْ أُعْطِيتَهَا عَنْ مَسْأَلَةٍ وُكِلْتَ إِلَيْهَا وَإِنْ أُعْطِيتَهَا مِنْ غَيْرِ مَسْأَلَةٍ أُعِنْتَ عَلَيْهَا وَإِذَا حَلَفْتَ عَلَى يَمِينٍ فَرَأَيْتَ غَيْرَهَا خَيْرًا مِنْهَا فَكَفِّرْ عَنْ يَمِينِكَ وَائْتِ الَّذِي هُوَ خَيْرٌ

[AI] "In His statement, 'O you who have believed, take testimony between you when death approaches one of you at the time of bequest - two just men from among you' [Surah Al-Ma'idah 5:106] He says, 'The testimony of two just witnesses among you from the people of your religion or two others from outside of your religion' - he says, 'Jewish or Christian witnesses.' His statement, 'If you are traveling throughout the land' [Surah Al-Ma'idah 5:106] And that is because two Christian men from the people of Darien, one of them is named Tamim and the other is Adi, who accompanied them was a servant of the Quraysh in trade and they boarded the boat with the Quraysh, there was a known amount of wealth that his supporters from among the ships and trade knew, so the Quraysh became sick and he made a will to the two men from Darien so they inherited the money. When they returned from their journey, they brought the money and the will and they gave it to the heirs of the deceased. They also brought some of his own money. The people criticized the small amount of money and said to the two men, 'Our friend left with a large sum of money that is more than what you have brought. Did he sell anything or buy anything or did he spend it on himself?' They said, 'No.' They said to them, 'You have cheated us.' So they took the money and brought their case to the Prophet, so Allah revealed 'O you who have believed, take testimony between you when death approaches one of you' [Surah Al-Ma'idah 5:106] until the end of the Ayah. When it was revealed that they should be detained after prayer, their affair was presented to the Prophet, so they stood after prayer and they swore by Allah, the Lord of the heavens and the earth, that your friend did not leave anything from his wealth except for what we have brought you and we do not buy worldly gains with our oaths even if they were a relative, nor do we conceal the testimony of Allah, for then indeed we would be of the sinful. So when they had sworn by Allah, their way was clear. Then afterwards they found a vessel from the possessions of the deceased and they took both of the men and they said, 'We purchased it from him during his lifetime,' but they were lying, so they were charged with providing evidence. They were not able to do so, so they raised the matter to the Prophet and Allah revealed, 'And if it is found that they were two witnesses and accepted bribes' [Surah Al-Ma'idah 5:107] He says, 'If it is known that they concealed anything' i.e. the two men from the heirs of the deceased. He says, 'They shall stand in the place of the two predecessors and they must swear by Allah.' He says, 'So they made an oath to Allah that the wealth of our friend was this and this and indeed what we are requesting from the two predecessors is true.' He says, 'And we did not transgress

فِي قَوْلِهِ {يَا أَيُّهَا الَّذِينَ آمَنُوا شَهَادَةُ بَيْنِكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ حِينَ الْوَصِيَّةِ اثْنَانِ ذَوَا عَدْلٍ مِنْكُمْ} [المائدة 106] يَقُولُ شَاهِدَانِ ذَوَا عَدْلٍ مِنْكُمْ مِنْ أَهْلِ دِينِكُمْ أَوْ آخَرَانِ مِنْ غَيْرِكُمْ يَقُولُ يَهُودِيَّيْنِ أَوْ نَصْرَانِيَّيْنِ قَوْلُهُ {إِنْ أَنْتُمْ ضَرَبْتُمْ فِي الْأَرْضِ} [المائدة 106] وَذَلِكَ أَنَّ رَجُلَيْنِ نَصْرَانِيَّيْنِ مِنْ أَهْلِ دَارِينَ أَحَدُهُمَا تَمِيمٌ وَالْآخَرُ عَدِيٌّ صَحِبَهُمَا مَوْلًى لِقُرَيْشٍ فِي تِجَارَةٍ وَرَكِبُوا الْبَحْرَ وَمَعَ الْقُرَشِيِّ مَالٌ مَعْلُومٌ قَدْ عَلِمَهُ أَوْلِيَاؤُهُ مِنْ بَيْنِ آنِيَةٍ وَبِزَوْرَقَةٍ فَمَرِضَ الْقُرَشِيُّ فَجَعَلَ الْوَصِيَّةَ إِلَى الدَّارِيَّيْنِ فَمَاتَ فَقَبَضَ الدَّارِيَّانِ الْمَالَ فَلَمَّا رَجَعَا مِنْ تِجَارَتِهِمِا جَاءَا بِالْمَالِ وَالْوَصِيَّةِ فَدَفَعَاهُ إِلَى أَوْلِيَاءِ الْمَيِّتِ وَجَاءَا بِبَعْضِ مَالِهِ فَاسْتَنْكَرَ الْقَوْمُ قِلَّةَ الْمَالِ فَقَالُوا لِلدَّارِيَّيْنِ إِنَّ صَاحِبَنَا قَدْ خَرَجَ مَعَهُ بِمَالٍ كَثِيرٍ مِمَّا أَتَيْتُمَا بِهِ فَهَلْ بَاعَ شَيْئًا أَوِ اشْتَرَى شَيْئًا فَوَضَعَ فِيهِ أَمْ هَلْ طَالَ مَرَضُهُ فَأَنْفَقَ عَلَى نَفْسِهِ؟ قَالَا لَا قَالُوا إِنَّكُمَا قَدْ خُنْتُمَا لَنَا فَقَبَضُوا الْمَالَ وَرَفَعُوا أَمْرَهُمْ إِلَى النَّبِيِّ ﷺ فَأَنْزَلَ اللهُ ﷻ {يَا أَيُّهَا الَّذِينَ آمَنُوا شَهَادَةُ بَيْنِكُمْ إِذَا حَضَرَ أَحَدَكُمُ الْمَوْتُ} [المائدة 106] إِلَى آخِرِ الْآيَةِ فَلَمَّا نَزَلَتْ أَنْ يُحْبَسَا بَعْدَ الصَّلَاةِ أَمْرُهُمَا النَّبِيُّ ﷺ فَقَامَا بَعْدَ الصَّلَاةِ فَحَلَفَا بِاللهِ رَبِّ السَّمَاوَاتِ وَرَبِّ الْأَرْضِ مَا تَرَكَ مَوْلَاكُمْ مِنْ مَالٍ إِلَّا مَا أَتَيْنَاكُمْ بِهِ وَإِنَّا لَا نَشْتَرِي بِأَيْمَانِنَا ثَمَنًا مِنَ الدُّنْيَا وَلَوْ كَانَ ذَا قُرْبَى وَلَا نَكْتُمُ شَهَادَةَ اللهِ إِنَّا إِذًا لَمِنَ الْآثِمِينَ فَلَمَّا حلَفَا خُلِّيَ سَبِيلُهُمَا ثُمَّ إِنَّهُمْ وَجَدُوا بَعْدَ ذَلِكَ إِنَاءً مِنْ آنِيَةِ الْمَيِّتِ وَأَخَذُوا الدَّارِيَّيْنِ فَقَالَا اشْتَرَيْنَاهُ مِنْهُ فِي حَيَاتِهِ وَكَذِبَا فَكُلِّفَا الْبَيِّنَةَ فَلَمْ يَقْدِرَا عَلَيْهَا فَرَفَعُوا ذَلِكَ إِلَى النَّبِيِّ ﷺ فَأَنْزَلَ اللهُ تَبَارَكَ وَتَعَالَى {فَإِنْ عُثِرَ} [المائدة 107] يَقُولُ فَإِنِ اطُّلِعَ {عَلَى أَنَّهُمَا اسْتَحَقَّا إِثْمًا} [المائدة 107] يَعْنِي الدَّارِيَّيْنِ يَقُولُ إِنْ كَانَا كَتَمَا حَقًّا {فَآخَرَانِ} [المائدة 107] مِنْ أَوْلِيَاءِ الْمَيِّتِ {يَقُومَانِ مَقَامَهُمَا مِنَ الَّذِينَ اسْتَحَقَّ عَلَيْهِمُ الْأَوْلَيَانِ فَيُقْسِمَانِ بِاللهِ} [المائدة 107] يَقُولُ فَيَحْلِفَانِ بِاللهِ إِنَّ مَالَ صَاحِبِنَا كَانَ كَذَا وَكَذَا وَإِنَّ الَّذِي نَطْلُبُ قِبَلَ الدَّارِيَّيْنِ لَحَقٌّ {وَمَا اعْتَدَيْنَا إِنَّا إِذًا لَمِنَ الظَّالِمِينَ} [المائدة 107] فَهَذَا قَوْلُ الشَّاهِدَيْنَ أَوْلِيَاءِ الْمَيِّتِ حِينَ اطُّلِعَ عَلَى خِيَانَةِ الدَّارِيَّيْنِ يَقُولُ اللهُ تَعَالَى {ذَلِكَ أَدْنَى أَنْ يَأْتُوا بِالشَّهَادَةِ عَلَى وَجْهِهَا} [المائدة 108] يَعْنِي االدَّارِيَّيْنِ وَالنَّاسَ أَنْ يَعُودُوا لِمِثْلِ ذَلِكَ 20624 وَأَخْبَرَنَا أَبُو سَعِيدِ بْنُ أَبِي عَمْرٍو ثنا أَبُو الْعَبَّاسِ الْأَصَمُّ ثنا الرَّبِيعُ بْنُ سُلَيْمَانَ أنبأ الشَّافِعِيُّ أنبأ أَبُو سَعِيدٍ مُعَاذُ بْنُ مُوسَى الْجَعْفَرِيُّ عَنْ بُكَيْرِ بْنِ مَعْرُوفٍ عَنْ مُقَاتِلِ بْنِ حَيَّانَ قَالَ بُكَيْرٌ قَالَ مُقَاتِلٌ أَخَذْتُ هَذَا التَّفْسِيرَ عَنْ مُجَاهِدٍ وَالْحَسَنِ وَالضَّحَّاكِ فِي قَوْلِ اللهِ تَبَارَكَ وَتَعَالَى {اثْنَانِ ذَوَا عَدْلٍ مِنْكُمْ أَوْ آخَرَانِ مِنْ غَيْرِكُمْ} [المائدة 106] الْآيَةَ إِنَّ رَجُلَيْنِ نَصْرَانِيَّيْنِ مِنْ أَهْلِ دَارِينَ أَحَدُهُمَا تَمِيمِيٌّ وَالْآخَرُ يَمَانِيٌّ صَحِبَهُمَا مَوْلًى لِقُرَيْشٍ فِي تِجَارَةٍ فَرَكِبُوا الْبَحْرَ وَمَعَ الْقُرَشِيِّ مَالٌ مَعْلُومٌ فَذَكَرَ مَعْنَى مَا رُوِّينَا قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ وَإِنَّمَا مَعْنَى {شَهَادَةُ بَيْنِكُمْ} [المائدة 106] إِيمَانٌ بَيْنَكُمْ إِذَا كَانَ هَذَا الْمَعْنَى وَاللهُ أَعْلَمُ قَالَ الشَّيْخُ رَحِمَهُ اللهُ وَقَدْ ثَبَتَ مَعْنَى مَا ذَكَرَهُ مُقَاتِلُ بْنُ حَيَّانَ عَنْ أَهْلِ التَّفْسِيرِ بِإِسْنَادٍ صَحِيحٍ عَنِ ابْنِ عَبَّاسٍ ؓ إِلَّا أَنَّهُ لَمْ يُحْفَظْ فِيهِ دَعْوَى تَمِيمٍ وَعَدِيٍّ أَنَّهُمَا اشْتَرَيَاهُ وَحَفِظَهُ مُقَاتِلٌ

The first to speak on Divine decree in al-Basrah was Maʿbad al Juhani. I and Humaid b. ʿAbd al-Rahman al-Himyari proceeded to perform Hajj or ʿUmrah. We said : would that we meet any of the Companions of the Messenger of Allah ﷺ so that we could ask him about what they say with regard to divine decree. So Allah helped us to meet ʿAbd Allah b. ʿUmar who was entering the mosque. So I and my companion surrounded him, and I thought that my companion would entrust me the task of speaking to him. Then I said : Abu ‘Abd al-Rahman, there appeared on our side some people who recite the Qur'an and are engaged in the hair-splitting of knowledge. They conceive that there is no Divine decree and everything happens freely without predestination. He said : When you meet those people, tell them that I am free from them, and they are free from me. By Him by Whom swears ‘Abd Allah b. ‘Umar, if one of them has gold equivalent to Uhud and he spends it, Allah will not accept it from him until he believes in Divine decree. He then said : ‘Umar b. Khattab transmitted to me a tradition, saying : One day when we were with the Messenger of Allah ﷺ a man with very white clothing and very black hair came up to us. No mark of travel was visible on him, and we did not recognize him. Sitting down beside the Messenger of Allah ﷺ, leaning his knees against his and placing his hands on his thighs, he said : tell me, Muhammad, about Islam. The Messenger of Allah ﷺ said : Islam means that you should testify that there is no god but Allah, and Muhammad is Allah’s Apostle, that you should observe prayer, pay Zakat, fast during Ramadan, and perform Hajj to the house (i.e., Kaʿbah), If you have the means to go. He said : You have spoken the truth. We were surprised at his questioning him and then declaring that he spoke the truth. He said : Now tell me about faith. He replied : It means that you should believe in Allah, his angels, his Books, his Apostles and the last day, and that you should believe in the decreeing both of good and evil. He said : You have spoken the truth. He said : now tell me about doing good (ihsan). He replied: It means that you should worship Allah as though you are seeing him; if you are not seeing him, he is seeing you. He said: Now tell me about the hour. He replied : The one who is asked about it is no better informed than the one who is asking. He said : Then tell me about its signs. He replied : That a maidservant should beget her mistress, and that you should see barefooted, naked, poor men and shepherds exalting themselves in buildings. ‘Umar said : He then went away, and I waited for three days, then he said : Do you know who the questioner was, ʿUmar? I replied : Allah and his Apostle know best. He said : He was Gabriel who came to you to teach you your religion. (Using translation from Abū Dāʾūd 4695)

فِي الْقَدَرِ فِي الْبَصْرَةِ مَعْبَدٌ الْجُهَنِيُّ فَانْطَلَقْنَا حُجَّاجًا أَنَا وَحُمَيْدُ بْنُ عَبْدِ الرَّحْمَنِ فَلَمَّا قَدِمْنَا قُلْنَا لَوْ لَقِينَا بَعْضَ أَصْحَابِ رَسُولِ اللهِ ﷺ فَسَأَلْنَاهُ عَمَّا يَقُولُ هَؤُلَاءِ الْقَوْمُ فِي الْقَدَرِ قَالَ فَوَافَقْنَا عَبْدَ اللهِ بْنَ عُمَرَ فِي الْمَسْجِدِ فَاكْتَنَفْتُهُ أَنَا وَصَاحِبِي أَحَدُنَا عَنْ يَمِينِهِ وَالْآخَرُ عَنْ شِمَالِهِ قَالَ يَحْيَى فَظَنَنْتُ أَنَّ صَاحِبِي يَكِلُ الْكَلَامَ إِلِيَّ فَقُلْتُ يَا أَبَا عَبْدِ الرَّحْمَنِ إِنَّهُ ظَهَرَ قِبَلَنَا نَاسٌ يَقْرَءُونَ الْقُرْآنَ وَيَعْرِفُونَ الْعِلْمَ يَزْعُمُونَ أَنْ لَا قَدَرَ إِنَّمَا الْأَمْرُ أُنُفٌ قَالَ عَبْدُ اللهِ فَإِذَا لَقِيتُمْ أُولَئِكَ فَأَخْبِرُوهُمْ أَنِّي بَرِيءٌ مِنْهُمْ وَأَنَّهُمْ مِنِّي بَرَاءٌ وَالَّذِي يَحْلِفُ بِهِ عَبْدُ اللهِ بْنُ عُمَرَ لَوْ أَنَّ لِأَحَدِهِمْ مِثْلَ أُحُدٍ ذَهَبًا فَأَنْفَقَهُ مَا قَبِلَهُ اللهُ ﷻ مِنْهُ حَتَّى يُؤْمِنَ بِالْقَدَرِ كُلِّهِ خَيْرِهِ وَشَرِّهِ ثُمَّ قَالَ حَدَّثَنِي عُمَرُ بْنُ الْخَطَّابِ ؓ قَالَ بَيْنَمَا نَحْنُ عِنْدَ رَسُولِ اللهِ ﷺ ذَاتَ يَوْمٍ إِذْ طَلَعَ رَجُلٌ شَدِيدُ بَيَاضِ الثِّيَابِ شَدِيدُ سَوَادِ الشَّعْرِ لَا يُرَى عَلَيْهِ أَثَرُ السَّفَرِ وَلَا نَعْرِفُهُ حَتَّى جَلَسَ إِلَى رَسُولِ اللهِ ﷺ فَأَسْنَدَ رُكْبَتَهُ إِلَى رُكْبَتِهِ وَوَضَعَ كَفَّيْهِ عَلَى فَخِذَيْهِ ثُمَّ قَالَ يَا مُحَمَّدُ أَخْبِرْنِي عَنِ الْإِسْلَامِ مَا الْإِسْلَامُ؟ قَالَ رَسُولُ اللهِ ﷺ الْإِسْلَامُ أَنَ تَشْهَدَ أَنْ لَا إِلَهَ إِلَّا اللهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ وَتُقِيمَ الصَّلَاةَ وَتُؤْتِيَ الزَّكَاةَ وَتَصُومَ رَمَضَانَ وَتَحُجَّ الْبَيْتَ إِنِ اسْتَطَعْتَ السَّبِيلَ فَقَالَ الرَّجُلُ صَدَقْتَ قَالَ عُمَرُ عَجِبْنَا لَهُ يَسْأَلُهُ وَيُصَدِّقُهُ؟ ثُمَّ قَالَ يَا مُحَمَّدُ أَخْبِرْنِي عَنِ الْإِيمَانِ مَا الْإِيمَانُ؟ فَقَالَ الْإِيمَانُ أَنْ تُؤْمِنَ بِاللهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ وَالْقَدَرِ كُلِّهِ خَيْرِهِ وَشَرِّهِ فَقَالَ صَدَقْتَ فَقَالَ أَخْبِرْنِي عَنِ الْإِحْسَانِ فَقَالَ الْإِحْسَانُ أَنْ تَعْبُدَ اللهَ كَأَنَّكَ تَرَاهُ فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ قَالَ فَحَدِّثْنِي عَنِ السَّاعَةِ مَتَى السَّاعَةُ؟ قَالَ مَا الْمَسْئُولُ بِأَعْلَمَ بِهَا مِنَ السَّائِلِ قَالَ فَأَخْبِرْنِي عَنْ أَمَارَتِهَا قَالَ أَنْ تَلِدَ الْأَمَةُ رَبَّتَهَا وَأَنْ تَرَى الْحُفَاةَ الْعُرَاةَ الْعَالَةَ رِعَاءَ الشَّاءِ يَتَطَاوَلُونَ فِي الْبِنَاءِ ثُمَّ انْطَلَقَ فَقَالَ عُمَرُ ؓ فَلَبِثْتُ ثَلَاثًا ثُمَّ قَالَ لِي رَسُولُ اللهِ ﷺ يَا عُمَرُ مَا تَدْرِي مَنِ السَّائِلُ ؟ قُلْتُ اللهُ وَرَسُولُهُ أَعْلَمُ قَالَ ذَاكَ جِبْرَئِيلُ عَلَيْهِ السَّلَامُ أَتَاكُمْ يُعَلِّمُكُمْ دِينَكُمْ 20872 وَأَخْبَرَنَا أَبُو الْحُسَيْنِ أنبأ أَبُو جَعْفَرٍ ثنا مُحَمَّدُ بْنُ عُبَيْدِ اللهِ بْنِ يَزِيدَ ثنا عَبْدُ الْوَهَّابِ بْنُ عَطَاءٍ أنبأ كَهْمَسٌ عَنْ عَبْدِ اللهِ بْنِ بُرَيْدَةَ فَذَكَرَ مَعْنَاهُ

[AI] The Messenger of Allah, ﷺ , said, "Whoever frees a portion of a slave or a share in a partnership, then he will have from that slave or partnership an amount of wealth equal to the value of justice. He will be considered a free person." He said, "I do not know if this is a hadith from the Prophet, ﷺ , or something that Nafi' said. If it is not something that Nafi' said, then he has freed what he has freed." They have reported it in Sahih like this, and it contains an apparent indication that he was unsure about it. Malik ibn Anas, may Allah have mercy on him, confirmed it as a hadith from the Prophet, ﷺ , so the ruling is in accordance with his view. As for the preference of Malik's memorization, it is with the majority of the people of hadith, as Ash-Shafi'i, may Allah have mercy on him, said. 21355 Abu 'Abdullah Al-Hafiz informed us, Abu Bakr ibn Ishaq informed us, Isma'il ibn Ishaq informed us, 'Ali ibn Al-Madinri said, "Abdur-Rahman ibn Mahdi would not give precedence to anyone over Malik." 21356 Abu 'Abdullah Al-Hafiz informed us, I heard Abu Al-Hasan Al-'Anazi say, I heard 'Uthman ibn Sa'id Ad-Darimi say, "I asked Yahya ibn Ma'in, 'Is Malik more beloved to you than Nafi' or 'Ubaidullah ibn 'Umar?' He said, 'Malik.' I said, 'And what about Ayub As-Sakhtiani?' He said, 'Malik.'" 21357 Abu 'Abdullah Al-Hafiz informed us, Abu Muhammad ibn 'Ukht ibn Abu 'Awana informed us, my maternal uncle informed me, Al-Maimuni said, "I heard Yahya ibn Ma'in and Ahmad ibn Hanbal, both of them, say, 'Malik was one of the most trustworthy people in his hadith.'" Ahmad ibn Hanbal said, "O Abu Al-Hasan, it does not matter if you do not ask about a man who narrates from Malik, especially if he is from Madinah." 21358 Abu 'Abdullah Al-Hafiz informed us, I heard Abu Bakr Muhammad ibn Ahmad Al-Hairi say, I heard Al-Husayn ibn Muhammad Al-Qabani say, I heard 'Ubaidullah ibn 'Umar Al-Qawariri say, 'I heard Hammad ibn Zaid say, 'I heard Ayyub As-Sakhtiani say, "Malik had a special chain with Nafi' during his lifetime.'" 21359 Abu Al-Husayn Ibn Al-Fadl Al-Qattan informed us in Baghdad, 'Abdullah ibn Ja'far told us, Ya'qub ibn Sufyan informed me, Muhammad ibn Abi Ruqayn informed me, Ibn Wahb informed me, Malik said, "Yahya ibn Sa'id asked me to compile one hundred hadiths from the hadiths of Ibn Shihab and select them for him, so I wrote those hadiths for him until I filled the book and explained them to him." Malik said, "And a man said, 'I used to learn from him until the day he died. He would come to me and ask me questions.' As for the concurrence of the ones who agreed with Malik on this addition..."

قَالَ رَسُولُ اللهِ ﷺ مَنْ أَعْتَقَ نَصِيبًا مِنْ عَبْدٍ أَوْ شِرْكًا كَانَ لَهُ فِي عَبْدٍ فَكَانَ لَهُ مِنَ الْمَالِ مَا يَبْلُغُ ثَمَنَهُ بِقِيمَةِ الْعَدْلِ فَهُوَ عَتِيقٌ قَالَ فَلَا أَدْرِي أَهُوَ فِي الْحَدِيثِ عَنِ النَّبِيِّ ﷺ؟ أَوْ شَيْءٌ قَالَهُ نَافِعٌ وَإِلَّا فَقَدْ عَتَقَ مِنْهُ مَا عَتَقَ ؟ أَخْرَجَاهُ فِي الصَّحِيحِ هَكَذَا وَفِيهِ دَلَالَةٌ ظَاهِرَةٌ عَلَى أَنَّهُ كَانَ يَشُكُّ فِيهِ وَمَالِكُ بْنُ أَنَسٍ رَحِمَهُ اللهُ أَثْبَتَهُ عَنِ الْحَدِيثِ عَنِ النَّبِيِّ ﷺ فَالْحُكْمُ لَهُ دُونَهُ وَأَمَّا فَضْلُ حِفْظِ مَالِكٍ فَهُوَ عِنْدَ جَمَاعَةِ أَهْلِ الْحَدِيثِ كَمَا قَالَ الشَّافِعِيُّ رَحِمَهُ اللهُ 21355 أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ أَنْبَأَ أَبُو بَكْرِ بْنُ إِسْحَاقَ أَنْبَأَ إِسْمَاعِيلُ بْنُ إِسْحَاقَ ثنا عَلِيُّ بْنُ الْمَدِينِيِّ قَالَ كَانَ عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ لَا يُقَدِّمُ عَلَى مَالِكٍ أَحَدًا 21356 أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ قَالَ سَمِعْتُ أَبَا الْحَسَنِ الْعَنَزِيَّ يَقُولُ سَمِعْتُ عُثْمَانَ بْنَ سَعِيدٍ الدَّارِمِيَّ يَقُولُ قُلْتُ لِيَحْيَى بْنِ مَعِينٍ مَالِكٌ أَحَبُّ إِلَيْكَ فِي نَافِعٍ أَوْ عُبَيْدُ اللهِ بْنُ عُمَرَ؟ قَالَ مَالِكٌ قُلْتُ فَأَيُّوبُ السَّخْتِيَانِيُّ؟ قَالَ مَالِكٌ 21357 وَأَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ أَنْبَأَ أَبُو مُحَمَّدٍ ابْنُ أُخْتِ أَبِي عَوَانَةَ حَدَّثَنِي خَالِي ثنا الْمَيْمُونِيُّ قَالَ سَمِعْتُ يَحْيَى بْنَ مَعِينٍ وَأَحْمَدَ بْنَ حَنْبَلٍ جَمِيعًا يَقُولَانِ كَانَ مَالِكٌ مِنْ أَثْبَتِ النَّاسِ فِي حَدِيثِهِ قَالَ أَحْمَدُ بْنُ حَنْبَلٍ يَا أَبَا الْحَسَنِ لَا تُبَالِ أَنْ لَا تَسْأَلَ عَنْ رَجُلٍ حَدَّثَ عَنْهُ مَالِكٌ وَلَا سِيَّمَا مَدَنِيٌّ 21358 أَخْبَرَنَا أَبُو عَبْدِ اللهِ قَالَ سَمِعْتُ أَبَا بَكْرٍ مُحَمَّدَ بْنَ أَحْمَدَ الْحِيرِيَّ يَقُولُ سَمِعْتُ الْحُسَيْنَ بْنَ مُحَمَّدٍ الْقَبَّانِيَّ يَقُولُ سَمِعْتُ عُبَيْدَ اللهِ بْنَ عُمَرَ الْقَوَارِيرِيَّ يَقُولُ سَمِعْتُ حَمَّادَ بْنَ زَيْدٍ يَقُولُ سَمِعْتُ أَيُّوبَ السَّخْتِيَانِيَّ يَقُولُ لَقَدْ كَانَتْ لِمَالِكٍ حَلْقَةٌ فِي حَيَاةِ نَافِعٍ 21359 أَخْبَرَنَا أَبُو الْحُسَيْنِ بْنُ الْفَضْلِ الْقَطَّانُ بِبَغْدَادَ أَنْبَأَ عَبْدُ اللهِ بْنُ جَعْفَرٍ ثنا يَعْقُوبُ بْنُ سُفْيَانَ حَدَّثَنِي مُحَمَّدُ بْنُ أَبِي رُكَيْنٍ أَنْبَأَ ابْنُ وَهْبٍ حَدَّثَنِي مَالِكٌ قَالَ قَالَ لِي يَحْيَى بْنُ سَعِيدٍ اكْتُبْ لِي مِائَةَ حَدِيثٍ مِنْ حَدِيثِ ابْنِ شِهَابٍ انْتَقِهَا لِي وَأَعْطَانِي رَقًّا قَدِيمًا قَدِ اصْفَرَّ قَالَ فَكَتَبْتُ لَهُ تِلْكَ الْأَحَادِيثَ حَتَّى مَلَأْتُهُ وَبَيَّنْتُهُ لَهُ قَالَ مَالِكٌ وَقَالَ رَجُلٌ كُنْتُ أَتَعَلَّمُ مِنْهُ مَا مَاتَ حَتَّى كَانَ يَجِيئُنِي فَيَسْتَفْتِينِي وَأَمَّا مُوَافَقَةُ مَنْ وَافَقَ مَالِكًا عَلَى هَذِهِ الزِّيَادَةِ

[AI] A man emancipated a slave and the Prophet ﷺ approved his emancipation and imposed a fine equal to the remaining price. Qatadah said: "If he does not have money, the slave should be asked for compensation other than his damaged part." 21376 Abu Bakr informed us that Ali reported: "I heard Naysaboori say: 'How good is what'"

أَنَّ رَجُلًا أَعْتَقَ شِقْصًا مِنْ مَمْلُوكٍ فَأَجَازَ النَّبِيُّ ﷺ عِتْقَهُ وَغَرَّمَهُ بَقِيَّةَ ثَمَنِهِ قَالَ قَتَادَةُ إِنْ لَمْ يَكُنْ لَهُ مَالٌ اسْتَسْعَى الْعَبْدُ غَيْرَ مَشْقُوقٍ عَلَيْهِ 21376 أَخْبَرَنَا أَبُو بَكْرٍ ثنا عَلِيٌّ قَالَ سَمِعْتُ النَّيْسَابُورِيَّ يَقُولُ مَا أَحْسَنَ مَا

[AI] There were thirty companions of the Messenger of Allah ﷺ who would say: When a man frees a slave between himself and another man, he is the guarantor; whether he is wealthy or in debt, the owner of the slave will seek half of his value from him, without any harm or splitting upon him. This is also weak, Hajjaj bin Arta'ah is not reliable and it is narrated from Hajjaj bin Arta'ah from Nafi' from ibn Umar about Saiyaa and it is rejected by Marrah in a group. 21386 Abu Abdullah al-Hafiz told us Ahmad bin Ya'qub ath-Thaqafi narrated to us Abu Jafar Muhammad bin Ahmad at-Tirmidhi narrated to us Abu Khaythama, Zuhair bin Harb, who said: Khalaf bin Hisham and I mentioned to Abdur-Rahman bin Mahdi about al-Hajjaj bin Arta'ah and his likes from trustworthy and reliable narrators. So we mentioned many hadiths of this nature to Abdur-Rahman bin Mahdi. He then mentioned the hadith of al-Hajjaj from Nafi' from ibn Umar that the Messenger of Allah ﷺ ruled that if a slave is between two people and one of them frees the slave, his share is that the one who did not free him, if he wishes, guarantees his value. If he does not have it, the slave will seek it from him without it being split upon him. Abdur-Rahman bin Mahdi said, and this is also one of the greatest of freedom. How can this be according to the teachings of the Quran?

كَانَ ثَلَاثُونَ مِنْ أَصْحَابِ رَسُولِ اللهِ ﷺ يَقُولُونَ إِذَا أَعْتَقَ الرَّجُلُ الْعَبْدَ بَيْنَهُ وَبَيْنَ الرَّجُلِ فَهُوَ ضَامِنٌ إِنْ كَانَ مُوسِرًا وَإِنْ كَانَ مُعْسِرًا سَعَى بِالْعَبْدِ صَاحِبُهُ فِي نِصْفِ قِيمَتِهِ غَيْرَ مَشْقُوقٍ عَلَيْهِ وَهَذَا أَيْضًا ضَعِيفٌ الْحَجَّاجُ بْنُ أَرْطَأَةَ لَا يُحْتَجُّ بِهِ وَرُوِيَ عَنِ الْحَجَّاجِ بْنِ أَرْطَاةَ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ فِي السِّعَايَةِ وَهُوَ مُنْكَرٌ بِمَرَّةٍ 21386 أَخْبَرَنَا أَبُو عَبْدِ اللهِ الْحَافِظُ أَخْبَرَنِي أَحْمَدُ بْنُ يَعْقُوبَ الثَّقَفِيُّ ثنا أَبُو جَعْفَرٍ مُحَمَّدُ بْنُ أَحْمَدَ التِّرْمِذِيُّ ثنا أَبُو خَيْثَمَةَ زُهَيْرُ بْنُ حَرْبٍ قَالَ ذَكَرْتُ أَنَا وَخَلَفُ بْنُ هِشَامٍ لِعَبْدِ الرَّحْمَنِ بْنِ مَهْدِيٍّ الْحَجَّاجَ بْنَ أَرْطَاةَ وَخِلَافَهُ عَنِ الثِّقَاتِ وَالْحُفَّاظِ فَتَذَاكَرْنَا مِنْ هَذَا النَّحْوِ أَحَادِيثَ كَثِيرَةً قَالَ فَذَكَرْنَا لِعَبْدِ الرَّحْمَنِ بْنِ مَهْدِيٍّ حَدِيثَ الْحَجَّاجِ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ أَنَّ النَّبِيَّ ﷺ قَضَى أَنَّ الْعَبْدَ إِذَا كَانَ بَيْنَ اثْنَيْنِ فَأَعْتَقَ أَحَدُهُمَا نَصِيبَهُ أَنَّ الَّذِي لَمْ يُعْتِقْ إِنْ شَاءَ ضَمِنَ الْمُعْتِقَ الْقِيمَةَ فَإِنْ لَمْ يَكُنْ عِنْدَهُ اسْتَسْعَى الْعَبْدُ غَيْرَ مَشْقُوقٍ عَلَيْهِ فَقَالَ عَبْدُ الرَّحْمَنِ وَهَذَا أَيْضًا مِنْ أَعْظَمِ الْفِرْيَةِ كَيْفَ يَكُونُ هَذَا عَلَى مَا

[AI] The Prophet ﷺ said, "The compensatory gift should be paid according to the value of the slave being freed, and also according to the value of the slave who has been killed unjustly." Abu Dawud added in his narration, "Ali and Marwan both said the same thing." Abu Ali At-Tughlabi said, "So I asked Ahmad Ibn Hanbal about this hadith, and he said, 'I refer to the hadith of Barirah, that the Messenger of Allah ﷺ ordered her to remain under the ruling of slavery until he ordered her freedom. And likewise..."

أَنَّ النَّبِيَّ ﷺ قَالَ يُؤَدِّي الْمُكَاتَبُ بِقَدْرِ مَا عَتَقَ مِنْهُ دِيَةَ الْحُرِّ وَبِقَدْرِ مَا رَقَّ مِنْهُ دِيَةَ الْعَبْدِ زَادَ أَبُو دَاوُدَ فِي رِوَايَتِهِ قَالَ وَكَانَ عَلِيٌّ ؓ وَمَرْوَانُ يَقُولَانِ ذَلِكَ قَالَ أَبُو عَلِيٍّ التَّغْلِبِيُّ فَسَأَلْتُ أَحْمَدَ بْنَ حَنْبَلٍ عَنْ هَذَا الْحَدِيثِ فَقَالَ أَنَا أَذْهَبُ إِلَى حَدِيثِ بَرِيرَةَ أَنَّ رَسُولَ اللهِ ﷺ أَمَرَ بِشِرَائِهَا يَعْنِي أَنَّهَا بَقِيَتْ عَلَى حُكْمِ الرِّقِّ حَتَّى أَمَرَ بِشِرَائِهَا وَكَذَلِكَ