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سرية كرز بن جابر لقتل البجليين الذين قتلوا يساراً
تقریباً 627 عیسوی · تقریباً 6 ھIbn Hisham tells it from a scholar, from Muhammad ibn Talha, from Uthman ibn Abd al-Rahman: in the raid on Muharib and Banu Tha'laba the Prophet acquired a slave named Yasar and put him in charge of his milch-camels grazing near al-Jamma'; a party of Qays Kubba of Bajila came to Medina, fell sick and their spleens swelled, so the Prophet told them to go out to the camels and drink their milk and urine; when they recovered they attacked Yasar, slaughtered him, drove thorns into his eyes and drove off the camels. The Prophet sent Kurz ibn Jabir after them; he caught them and brought them to the Prophet on his return from the Dhu Qarad raid, and he cut off their hands and feet and put out their eyes.غزوة ابن أبي حدرد بطن إضم ومقتل عامر بن الأضبط
تقریباً 629 عیسوی · تقریباً 8 ھA detachment the Prophet sent before the conquest of Mecca to Idam, with Abu Qatada and Muhallim ibn Jaththama among its men; Amir ibn al-Adbat al-Ashja'i passed them and gave the greeting of Islam, but Muhallim attacked and killed him over an old grudge and took his camel and goods; Ibn Abi Hadrad says Qur'an 4:94 was revealed about them. At Hunayn Uyayna ibn Hisn and al-Aqra' ibn Habis disputed the blood before the Prophet until blood-money was accepted, and the Prophet prayed three times: 'O God, do not forgive Muhallim'.خطبة عمر الجمعة في آية الرجم وبيعة أبي بكر
تقریباً 12 جون 632 عیسوی · تقریباً ربیع الاول 11 ھOn the first Friday after the death Umar recalled a verse of stoning, which he said had been in God's book and had been recited, memorised and applied, and feared that someone might say there is no stoning in God's book; he then called the pledge to Abu Bakr a sudden act that God had averted the harm of, and said whoever pledges to a man without consultation has no pledge, nor has the one he pledged to.
تصنیف
عهد النبي إلى عمرو بن حزم حين بعثه إلى اليمن
A written charge the Prophet gave Amr ibn Hazm when sending him to Banu al-Harith ibn Ka'b: fear God, take what is right, give good tidings, teach the Qur'an which none may touch but the pure, be gentle in right and severe against wrong, teach the rites of the greater hajj and the lesser (the umra), forbid praying in one small garment, sitting wrapped with the private parts exposed, braiding the hair at the nape, and tribal rallying-cries in strife; order full ablution, the five prayers at their times, Friday and its bath, the fifth of booty and the sadaqa rates on crops, camels, cattle and sheep, with the rule for Jews and Christians who convert and for those who keep their faith and owe a full dinar per adult or its value in cloth.حديث الخصال الخمس
Words of the Prophet to the Muhajirun transmitted by Abdullah ibn Umar in the account of Abd al-Rahman ibn Awf's dispatch: five things he sought refuge from befalling them: open indecency bringing plague, short measure bringing famine and tyranny, withheld zakat bringing drought, broken covenants bringing an outside enemy, and rulers not judging by God's book bringing internal strife.
شخصیت
عبد الرحمن بن زياد بن أنعم
694 عیسوی · 75 ھThe scholar, traditionist and judge Abu Khalid Abd al-Rahman ibn Ziyad ibn An'am al-Mu'afiri al-Sha'bani, known in the African East; he transmitted hadith and held judicial office.أبو محمد عبد الله الأصيلي
936 عیسوی · 324 ھThe Maliki traditionist, jurist and judge Abu Muhammad Abd Allah ibn Ibrahim al-Asili of al-Andalus, one of the leading transmitters and jurists of his time; he grew up at Asila near Tangier before returning to al-Andalus.أبو الأصبغ عيسى بن سهل
1022 عیسوی · 413 ھThe Maliki jurist and judge Abu al-Asbagh Isa ibn Sahl al-Asadi of Cordoba, known for his responsa on new cases; early biographers praised the breadth of his learning.موسى بن إسحاق الأنصاري
An Ansari judge. Al-Mas'udi reports that he died in al-Muqtadir's reign in 297 AH, was buried on the east bank, and was among the scholars of hadith and senior transmitters.
تصور
بيع المحرمات
The prohibition of selling the prohibited in the forty-fifth hadith of Ibn Rajab's additions: 'God and His Messenger forbade the sale of wine, carrion, swine and idols' — so what is forbidden to eat or benefit from is forbidden to sell, the extension of the prohibition to its price being drawn from the question over carrion fat sought for caulking, oiling and lighting — answered 'no, it is forbidden' — and from the saying 'God fight the Jews: God had forbidden them the fat, so they melted it, sold it and ate its price' — the rule being that whatever's substance is forbidden, its price is forbidden too, and altering its form does not make it lawful (Jami' al-Ulum wal-Hikam p. 871).البينة واليمين في الخصومات
The rule of litigation founded by Ibn Abbas's hadith — the thirty-third of the Forty — 'proof lies on the claimant and the oath on the one who denies': were people given by mere claims, some would claim others' blood and wealth, so the claimant must produce evidence for what he alleges and the denier swear to the negation of what is imputed to him; the two Sahihs word it 'but the oath is on the one against whom claim is made', the Prophet so ruling in Nafi' ibn Umar al-Jumahi's route, and al-Isma'ili's wording has 'proof on the seeker and the oath on the one sought from' — the root of the Islamic evidentiary order in judgment (Jami' al-Ulum wal-Hikam p. 684).حرم المدينة
The Prophet's declaration of Medina as a sanctuary, as Abraham sanctified Mecca, with defined bounds — 'between 'Ayr and Thawr' or, in the reading preferred by al-Hazimi and Abu 'Ubayd, 'to Uhud', and 'between its two lava fields' east and west; within it hunting and tree-cutting are forbidden save specified exceptions, the bloodwit for unintended killing is made heavier, and innovation or harbouring an innovator is proscribed. Samhudi credits the sanctity of the boundary with diverting the fire of 654 as it reached the haram.الحِمى
A reserved pasture closed to all but those for whom it is set aside; in Ibn Hisham the Prophet set a hima around the village of Jurash with marked boundaries for the horse, the riding camel and the plough-ox, declaring the property of any outsider who grazed it forfeit, and wrote to Hamdan that the heights and lowlands of their land were theirs to graze while they prayed and paid zakat. Al-Hamdani's gazetteer still maps the tribal himas by name two centuries on — the hima of Dariyya, of the Qutayf and of the Nuta among them.حرمة دم المسلم
The inviolability of the blood of one who testifies that there is no god but God and that Muhammad is His messenger, lifted in only three cases as in Ibn Masud's hadith in the two Sahihs — 'the previously-married adulterer, a life for a life, and the one who abandons his religion, leaving the community' — Uthman's version in al-Tirmidhi, al-Nasa'i and Ibn Majah running 'disbelieves after his Islam, commits adultery after being chaste, or kills a soul without due cause', with one of al-Nasa'i's routes spelling out the ruling in each; Ibn Rajab calls these three the claim of Islam by which blood may lawfully be shed, transmits that killing for each is agreed among Muslims, that Muslims agree the previously-married adulterer's hadd is stoning until death — the Prophet having stoned Ma'iz and the Ghamidiyya woman — that stoning stood among what was abrogated from the Quran's wording, and that Ibn Abbas derived it from al-Ma'ida's 'you used to hide of the scripture'; Umar's version adds his fear that a time would come when people, not finding stoning in God's book, would stray by abandoning an obligation God sent down.الإكراه
Compulsion in Ibn Abbas's hadith — the thirty-ninth of the Forty — is the third thing God lifted from the community: 'and what they were coerced into' — another's forcing one, by credible threat, into a deed or utterance; its rulings in the commentary differ by subject: in the word of unbelief it was excepted by His saying 'except one compelled while his heart is at rest in faith', and in transactions and utterances it affects validity and bindingness, the unifying principle being that compulsion removes deliberate assent so the ruling does not settle upon its subject as it settles on the willing actor (Jami' al-Ulum wal-Hikam p. 796).علم الفرائض
The science of inheritance shares, anchored in the forty-third hadith — the first of Ibn Rajab's additions — as the text that gathers the rulings of succession: 'give the fixed shares to their people; whatever the shares leave over goes to the nearest male' — so those named for fixed portions in the Book take them first, then the nearest male agnate claims the residue, on the view of a group of imams including Ahmad and Ishaq; upon it turns the dispute of the sister alongside the daughter — Ibn Abbas's and the Zahiris' position that she inherits the residue by agnation versus the majority of Umar, Ali, A'isha, Zayd, Ibn Masud and Mu'adh that she is residuayer with her — and to the hadith attach further the controversy over the distant kindred's share and the sense of 'a male man' (Jami' al-Ulum wal-Hikam pp. 846–847).الخطأ والنسيان
Error and forgetfulness in Ibn Abbas's hadith — the thirty-ninth of the Forty — are among what God lifted from this community: 'God has pardoned for my sake on behalf of my community error, forgetfulness, and what they were coerced into' — error being the doing of the prohibited without intent, and forgetfulness the omitting of a command or doing of a prohibition through the heart's heedlessness, both lifting accountability on the commentators' prevailing reading since culpable intent is absent, while worldly consequences may still attach to error, such as the blood-money and expiation rulings for accidental killing (Jami' al-Ulum wal-Hikam pp. 796–797).قاعدة لا ضرر ولا ضرار
The maxim 'no harm and no reciprocating harm' is among the great foundations of jurisprudence, taken from Abu Sa'id al-Khudri's hadith — the thirty-second of the Forty — which al-Darawardi's route in al-Daraqutni, al-Hakim and al-Bayhaqi extends as 'whoever harms, God harms him, and whoever makes things difficult, God makes things difficult for him'; Malik transmitted it mursal in the Muwatta' with no divergence reported by Ibn Abd al-Barr, who found no sound full chain for it, Khalid ibn Sa'd al-Andalusi declaring it never established with one, while al-Hakim graded its reported chain sahih on Muslim's condition and al-Nawawi notes it has routes that strengthen one another; its meaning negates harm both initiatory and retaliatory — one may not harm oneself or another, nor answer harm with harm save through lawful retribution — and the maxim serves to lift hardship from legal impositions and to ward off corruption (Jami' al-Ulum wal-Hikam pp. 667–668).المسكرات
Intoxicants in the forty-sixth hadith of Ibn Rajab's additions are a genus not confined to wine: 'every intoxicant is forbidden' — asked about Yemen's al-Bit', a honey-wine, and al-Mizr, a barley-wine, the Prophet generalised the ruling to every intoxicant, Muslim's wording adding 'everything that intoxicates away from the prayer is forbidden'; Ibn Rajab calls this hadith the foundation of the prohibition of all substances that veil the intellect, tracing its staging: wine was first forbidden at the approach of prayer through the verse 'do not approach the prayer while intoxicated' — after an Emigrant fumbled his recitation — and only later forbidden absolutely (Jami' al-Ulum wal-Hikam p. 881).محرمية الرضاع
The prohibition effected by suckling in the forty-fourth hadith of Ibn Rajab's additions: 'suckling prohibits what birth prohibits', or in another wording 'what lineage prohibits is prohibited by suckling' — the scholars agreed on acting upon it in sum, as Ibn Rajab reports, so that suckling establishes in marriage the very prohibited degree that birth establishes: whatever would be forbidden to the nursling were he a son is forbidden through the nursing woman, her kin and the milk-father, and the commentary's division of the prohibited degrees — the everlasting individual prohibition and the rest — applies to milk as it applies to lineage (Jami' al-Ulum wal-Hikam p. 864).الظلم
Injustice (zulm) for many scholars is placing things outside their place; others defined it as disposing of another's property without permission — a sense transmitted from Iyas ibn Mu'awiya — which makes it impossible for God since all He does is disposal within His own dominion, in the manner of Abu al-Aswad al-Du'ali's answer to Imran ibn al-Husayn on the divine decree; commenting on 'I have forbidden injustice to Myself' in the sacred hadith, Ibn Rajab explains it as His restraining injustice from His servants, noting that on the first definition the hadith shows God is able to commit injustice but does not, out of grace, bounty, generosity and beneficence, and that His creating His servants' deeds — injustice among them — does not attribute injustice to Him, since He is described only by His own acts; he transmits a report halted at Ubayy ibn Ka'b and similarly from Ibn Masud and Zayd ibn Thabit — 'were God to punish the people of His heavens and His earth He would do so without injustice to them' — while flagging its chain; the injustice forbidden between servants is of two kinds: injustice to one's own soul, whose greatest form is association — 'association is indeed a tremendous injustice' (Luqman 13) — then sins great and small, and injustice to others, the subject of 'I have made it forbidden among you', witnessed by the Farewell Pilgrimage sermon declaring blood, property and honour sacred, by Ibn Umar's 'injustice will be darknesses on the Day of Resurrection' and by Abu Musa's 'God grants respite to the wrongdoer until, when He seizes him, He does not let him escape'.
کیا چیز غائب ہے؟ ہمیں بتائیں · موضوع اس وقت کھلتا ہے جب اس کی جائزہ شدہ رہنمائی، 10 سوالات، 5 اقسام میں 25 اندراجات، اور کئی روایات اور خطوں کی آوازیں ہوں۔