9. The Chapters (On Narrations Reported) On Marriage From The Messenger of Allāh ﷺ

English translation

1080. Abū Ayyūb narrated that the Messenger of Allāh ﷺ said: "Four are from the Sunan of the Messengers: Al-Hayā,[1] using ʿAṭar,[2] the Siwāk, and marriage." (Ḍaʿīf) (He said:) There are narrations on this topic from 'Uthmān, Thawbān, Ibn Mas'ūd, 'Āishah, 'Abdullāh bin 'Amr, (Abī Najīh), Jābir, and 'Akkāf. (Abū 'Eisā said:) The Ḥadīth of Abū Ayyūb is a Ḥasan Gharīb Ḥadīth. (Another chain) that is similar to the narration of Ḥafṣ. (a narrator in the chain of this Ḥadīth) (Abū 'Eisā said:) This Ḥadīth was reported by Hushaim, Muḥammad bin Yazīd Al-Wāsītī, Abū Mu'āwīyah, and others, from Al-Hajjāj, from Makḥūl, from Abū Ayyūb, and they did not mention "from Abū Ash-Shimāl" in it. (as Ḥafṣ bin Ghiyāth did). The narration of Ḥafṣ bin Ghiyāth and 'Abbād bin Al-'Awwām (the previous chain) is more correct.

Arabic text

١٠٨٠ - حَدَّثَنَا ‌سُفْيَانُ بْنُ وَكِيعٍ، قَالَ: حَدَّثَنَا ‌حَفْصُ بْنُ غِيَاثٍ ، عَنِ ‌الْحَجَّاجِ ، عَنْ ‌مَكْحُولٍ ، عَنْ ‌أَبِي الشِّمَالِ ، عَنْ ‌أَبِي أَيُّوبَ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «أَرْبَعٌ مِنْ سُنَنِ» الْمُرْسَلِينَ؛ الْحَيَاءُ، وَالتَّعَطُّرُ، وَالسِّوَاكُ، وَالنِّكَاحُ. وَفِي الْبَابِ عَنْ عُثْمَانَ، وَثَوْبَانَ، وَابْنِ مَسْعُودٍ، وَعَائِشَةَ، وَعَبْدِ اللهِ بْنِ عَمْرٍو، وَأَبِي نَجِيحٍ، وَجَابِرٍ، وَعَكَّافٍ. حَدِيثُ أَبِي أَيُّوبَ حَدِيثٌ حَسَنٌ غَرِيبٌ. ١٠٨٠ (م) - حَدَّثَنَا ‌مَحْمُودُ بْنُ خِدَاشٍ الْبَغْدَادِيُّ، قَالَ: حَدَّثَنَا ‌عَبَّادُ بْنُ الْعَوَّامِ ، عَنِ ‌الْحَجَّاجِ ، عَنْ ‌مَكْحُولٍ ، عَنْ ‌أَبِي الشِّمَالِ ، عَنْ ‌أَبِي أَيُّوبَ ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - نَحْوَ حَدِيثِ حَفْصٍ. وَرَوَى هَذَا الْحَدِيثَ هُشَيْمٌ وَمُحَمَّدُ بْنُ يَزِيدَ الْوَاسِطِيُّ وَأَبُو مُعَاوِيَةَ وَغَيْرُ وَاحِدٍ عَنِ الْحَجَّاجِ، عَنْ مَكْحُولٍ، عَنْ أَبِي أَيُّوبَ، وَلَمْ يَذْكُرُوا فِيهِ: عَنْ أَبِي الشِّمَالِ. وَحَدِيثُ حَفْصِ بْنِ غِيَاثٍ وَعَبَّادِ بْنِ الْعَوَّامِ أَصَحُّ.

English translation

1081. 'Abdullāh bin Mas'ūd narrated: "We went with Allāh's Messenger ﷺ, while we were young men who had nothing. He said: 'O young men! You should marry, for indeed it helps in lowering the gaze and protecting the private parts. Whoever among you is not able to marry, then let him fast, for indeed fasting will diminish his sexual desire." (Sahih) (Abū 'Eisā said:) This Hadīth is Hasan Sahih. (Another chain) with similar narration. (Abū 'Eisā said:) Others have reported this chain from Al- A'mash similarly. Abū Mu'āwiyah and Al-Muḥārībī reported similarly from Al-A'mash, from 'Alqamah, from 'Abdullāh, from the Prophet ﷺ. (Abū 'Eisā said: Both of them are Sahih).

Arabic text

١٠٨١ - حَدَّثَنَا ‌مَحْمُودُ بْنُ غَيْلَانَ، قَالَ: حَدَّثَنَا ‌أَبُو أَحْمَدَ الزُّبَيْرِيُّ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ ، عَنِ ‌الْأَعْمَشِ، عَنْ ‌عُمَارَةَ بْنِ عُمَيْرٍ ، عَنْ ‌عَبْدِ الرَّحْمَنِ بْنِ يَزِيدَ، عَنْ ‌عَبْدِ اللهِ بْنِ مَسْعُودٍ قَالَ: «خَرَجْنَا مَعَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَنَحْنُ شَبَابٌ لَا نَقْدِرُ عَلَى شَيْءٍ، فَقَالَ: يَا مَعْشَرَ الشَّبَابِ، عَلَيْكُمْ بِالْبَاءَةِ»؛ فَإِنَّهُ أَغَضُّ لِلْبَصَرِ، وَأَحْصَنُ لِلْفَرْجِ، فَمَنْ لَمْ يَسْتَطِعْ مِنْكُمُ الْبَاءَةَ فَعَلَيْهِ بِالصَّوْمِ، فَإِنَّ الصَّوْمَ لَهُ وِجَاءٌ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. ١٠٨١ (م) - حَدَّثَنَا ‌الْحَسَنُ بْنُ عَلِيٍّ الْخَلَّالُ، قَالَ: حَدَّثَنَا ‌عَبْدُ اللهِ بْنُ نُمَيْرٍ، قَالَ: حَدَّثَنَا ‌الْأَعْمَشُ ، عَنْ ‌عُمَارَةَ - نَحْوَهُ. وَقَدْ رَوَى غَيْرُ وَاحِدٍ عَنِ الْأَعْمَشِ بِهَذَا الْإِسْنَادِ مِثْلَ هَذَا، وَرَوَى أَبُو مُعَاوِيَةَ وَالْمُحَارِبِيُّ، عَنِ الْأَعْمَشِ، عَنْ إِبْرَاهِيمَ، عَنْ عَلْقَمَةَ، عَنْ عَبْدِ اللهِ؛ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - نَحْوَهُ. كِلَاهُمَا صَحِيحٌ.

English translation

1082. Qatādah narrated from Al-Ḥasan, from Samurah that the Prophet ﷺ prohibited celibacy. (Sahih) (Abū 'Eisā said:) Zaid bin Akhzam added in his narration: "And Qatādah recited: And indeed We sent Messengers before you, and made for them wives and offspring."[1] (He said:) There are narrations on this topic from Sa'd, Anas bin Mālik, 'Aishah and Ibn 'Abbās. (Abū 'Eisā said:) The Ḥadīth of Samurah is a Ḥasan Gharīb Ḥadīth. Al-Ash'ath bin 'Abdul-Mālik reported this Ḥadīth from Al-Ḥasan, from Sa'd bin Hishām, from 'Aishah, from the Prophet ﷺ and it is similar. And it is said that both narrations are Ṣaḥīh.

Arabic text

١٠٨٢ - حَدَّثَنَا ‌أَبُو هِشَامٍ الرِّفَاعِيُّ ‌وَزَيْدُ بْنُ أَخْزَمَ الطَّائِيُّ ‌وَإِسْحَاقُ بْنُ إِبْرَاهِيمَ الصَّوَّافُ الْبَصْرِيُّ ، قَالُوا: حَدَّثَنَا ‌مُعَاذُ بْنُ هِشَامٍ ، عَنْ ‌أَبِيهِ ، عَنْ ‌قَتَادَةَ ، عَنِ ‌الْحَسَنِ ، عَنْ ‌سَمُرَةَ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «نَهَى عَنِ التَّبَتُّلِ». وَزَادَ زَيْدُ بْنُ أَخْزَمَ فِي حَدِيثِهِ: وَقَرَأَ قَتَادَةُ: {وَلَقَدْ أَرْسَلْنَا رُسُلا مِنْ قَبْلِكَ وَجَعَلْنَا لَهُمْ أَزْوَاجًا وَذُرِّيَّةً}. وَفِي الْبَابِ عَنْ سَعْدٍ، وَأَنَسِ بْنِ مَالِكٍ، وَعَائِشَةَ، وَابْنِ عَبَّاسٍ. حَدِيثُ سَمُرَةَ حَدِيثٌ حَسَنٌ غَرِيبٌ. وَرَوَى الْأَشْعَثُ بْنُ عَبْدِ الْمَلِكِ هَذَا الْحَدِيثَ عَنِ الْحَسَنِ، عَنْ سَعْدِ بْنِ هِشَامٍ، عَنْ عَائِشَةَ؛ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - نَحْوَهُ. وَيُقَالُ: كِلَا الْحَدِيثَيْنِ صَحِيحٌ.

English translation

1083. Sa'eed bin Al-Musayyab narrated from Sa'd bin Abī Waqqās: "The Messenger of Allāh ﷺ refused 'Uthmān bin Ma'zūn (when he asked) regarding celibacy, and if he had permitted it for him, then we would have castrated ourselves." (Ṣaḥīh) (Abū 'Eisā said:) This Ḥadīth is Ḥasan Ṣaḥīh.

Arabic text

١٠٨٣ - حَدَّثَنَا ‌الْحَسَنُ بْنُ عَلِيٍّ الْخَلَّالُ وَغَيْرُ وَاحِدٍ، قَالُوا: أَخْبَرَنَا ‌عَبْدُ الرَّزَّاقِ، قَالَ: أَخْبَرَنَا ‌مَعْمَرٌ ، عَنِ ‌الزُّهْرِيِّ، عَنْ ‌سَعِيدِ بْنِ الْمُسَيِّبِ ، عَنْ ‌سَعْدِ بْنِ أَبِي وَقَّاصٍ ، قَالَ: «رَدَّ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى عُثْمَانَ بْنِ مَظْعُونٍ» التَّبَتُّلَ، وَلَوْ أَذِنَ لَهُ لَاخْتَصَيْنَا. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

1084. Abū Hurairah narrated that the Messenger of Allāh ﷺ said: "When someone whose religion and character you are pleased with proposes to (someone under the care) of one of you, then marry to him. If you do not do so, then there will be turmoil (Fitnah) in the land and abounding discord (Fasād)."[1] (Ḍa'if) (He said:) There are narrations on this topic from Abū Ḥātīm Al-Muzanī and 'Aishah. (Abū 'Eisā said:) As for the Hadīth of Abū Hurairah; 'Abdul-Ḥamīd bin Sulaimān has been contradicted in this narration. Al-Laith bin Sa'd reported it from Ibn 'Ajlān, from Abū Hurairah, from the Prophet ﷺ, as a Mursal narration. (Abū 'Eisā said:) Muḥammad said: "The narration of Al-Laith is more appropriate, and the narration of 'Abdul-Ḥamīd is not considered preserved."

Arabic text

١٠٨٤ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌عَبْدُ الْحَمِيدِ بْنُ سُلَيْمَانَ ، عَنِ ‌ابْنِ عَجْلَانَ ، عَنِ ‌ابْنِ وَثِيمَةَ النَّصْرِيِّ ، عَنْ ‌أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِذَا خَطَبَ إِلَيْكُمْ مَنْ تَرْضَوْنَ دِينَهُ وَخُلُقَهُ» فَزَوِّجُوهُ، إِلَّا تَفْعَلُوا تَكُنْ فِتْنَةٌ فِي الْأَرْضِ وَفَسَادٌ عَرِيضٌ. وَفِي الْبَابِ عَنْ أَبِي حَاتِمٍ الْمُزَنِيِّ وَعَائِشَةَ. حَدِيثُ أَبِي هُرَيْرَةَ قَدْ خُولِفَ عَبْدُ الْحَمِيدِ بْنُ سُلَيْمَانَ فِي هَذَا الْحَدِيثِ، وَرَوَاهُ اللَّيْثُ بْنُ سَعْدٍ عَنِ ابْنِ عَجْلَانَ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مُرْسَلًا. قَالَ مُحَمَّدٌ: وَحَدِيثُ اللَّيْثِ أَشْبَهُ - وَلَمْ يَعُدَّ حَدِيثَ عَبْدِ الْحَمِيدِ مَحْفُوظًا.

English translation

1085. Abū Ḥātim Al-Muzanī narrated that the Messenger of Allāh ﷺ said: “When someone whose religion and character you are pleased with comes to you then marry (her to) him. If you do not do so, then there will be turmoil (Fitnah) in the land and discord (Fasād). If you do not do so, then there will be turmoil (Fitnah) in the land and discord (Fasād).”[1] They said: “O Messenger of Allāh! What if there was something about him?”[2] He said: “When someone whose religion and character you are pleased with comes to you then marry him.” (And he ﷺ said this) three times. (Da'if) (Abū 'Eisā said:) This Hadīth is Ḥasan Gharīb. Abū Ḥātim Al-Muzanī was a Companion, and we do not know of a Hadīth that he narrated from the Prophet ﷺ other than this.

Arabic text

١٠٨٥ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ عَمْرٍو السَّوَّاقُ الْبَلْخِيُّ، قَالَ: حَدَّثَنَا ‌حَاتِمُ بْنُ إِسْمَاعِيلَ ، عَنْ ‌عَبْدِ اللهِ بْنِ هُرْمُزَ ، عَنْ ‌مُحَمَّدٍ ‌وَسَعِيدٍ ابْنَيْ عُبَيْدٍ ، عَنْ ‌أَبِي حَاتِمٍ الْمُزَنِيِّ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِذَا جَاءَكُمْ مَنْ تَرْضَوْنَ دِينَهُ وَخُلُقَهُ» فَأَنْكِحُوهُ، إِلَّا تَفْعَلُوا تَكُنْ فِتْنَةٌ فِي الْأَرْضِ وَفَسَادٌ، قَالُوا: يَا رَسُولَ اللهِ، وَإِنْ كَانَ فِيهِ؟ قَالَ: إِذَا جَاءَكُمْ مَنْ تَرْضَوْنَ دِينَهُ وَخُلُقَهُ فَأَنْكِحُوهُ - ثَلَاثَ مَرَّاتٍ. هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ، وَأَبُو حَاتِمٍ الْمُزَنِيُّ لَهُ صُحْبَةٌ، وَلَا نَعْرِفُ لَهُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ غَيْرَ هَذَا الْحَدِيثِ.

English translation

1086. Jābir narrated that the Prophet ﷺ said: “Indeed the woman is married for her religion, her wealth, and her beauty, so take the one with religion, and may your hands be dusty.” (Ṣaḥīḥ) (He said:) There are narrations on this topic from ‘Awf bin Mālik, ‘Aishah, ‘Abdullāh bin ‘Amr, and Abū Sa‘eed. (Abū ‘Eisā said:) The Ḥadīth of Jābir is a Ḥasan Ṣaḥīḥ Ḥadīth.

Arabic text

١٠٨٦ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مُحَمَّدِ بْنِ مُوسَى، قَالَ: أَخْبَرَنَا ‌إِسْحَاقُ بْنُ يُوسُفَ الْأَزْرَقُ، قَالَ: أَخْبَرَنَا ‌عَبْدُ الْمَلِكِ بْنُ أَبِي سُلَيْمَانَ ، عَنْ ‌عَطَاءٍ ، عَنْ ‌جَابِرٍ ؛ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِنَّ الْمَرْأَةَ تُنْكَحُ عَلَى دِينِهَا وَمَالِهَا وَجَمَالِهَا»، فَعَلَيْكَ بِذَاتِ الدِّينِ تَرِبَتْ يَدَاكَ. وَفِي الْبَابِ عَنْ عَوْفِ بْنِ مَالِكٍ، وَعَائِشَةَ، وَعَبْدِ اللهِ بْنِ عَمْرٍو، وَأَبِي سَعِيدٍ. حَدِيثُ جَابِرٍ حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

1087. Bakr bin ‘Abdullāh Al-Muzanī narrated that Al-Mughīrah bin Shu‘bah proposed to a woman, so the Prophet ﷺ said: “Look at her, for indeed that is more likely to make things better between the two of you.” (Ṣaḥīḥ) There are narrations on this topic from Muḥammad bin Maslamah, Jābir, Anas, Abū Ḥumaid, and Abū Hurairah. (Abū ‘Eisā said:) This Ḥadīth is Ḥasan. Some of the people of knowledge followed this Ḥadīth. They said that there is no harm in looking at her as long as he does not see anything unlawful from her. This is the saying of Aḥmad and Ishāq. And the meaning of his saying "More likely to make things better between the two of you" is; more likely to cause mutual love between the two of you.

Arabic text

١٠٨٧ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌ابْنُ أَبِي زَائِدَةَ قَالَ: حَدَّثَنِي ‌عَاصِمُ بْنُ سُلَيْمَانَ هُوَ الْأَحْوَلُ ، عَنْ ‌بَكْرِ بْنِ عَبْدِ اللهِ الْمُزَنِيِّ، عَنِ ‌الْمُغِيرَةِ بْنِ شُعْبَةَ «أَنَّهُ خَطَبَ امْرَأَةً، فَقَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: انْظُرْ إِلَيْهَا، فَإِنَّهُ أَحْرَى أَنْ يُؤْدَمَ» بَيْنَكُمَا. وَفِي الْبَابِ عَنْ مُحَمَّدِ بْنِ مَسْلَمَةَ، وَجَابِرٍ، وَأَبِي حُمَيْدٍ، وَأَبِي هُرَيْرَةَ، وَأَنَسٍ. هَذَا حَدِيثٌ حَسَنٌ. وَقَدْ ذَهَبَ بَعْضُ أَهْلِ الْعِلْمِ إِلَى هَذَا الْحَدِيثِ، وَقَالُوا: لَا بَأْسَ أَنْ يَنْظُرَ إِلَيْهَا مَا لَمْ يَرَ مِنْهَا مُحَرَّمًا. وَهُوَ قَوْلُ أَحْمَدَ وَإِسْحَاقَ. وَمَعْنَى قَوْلِهِ أَحْرَى أَنْ يُؤْدَمَ بَيْنَكُمَا، قَالَ: أَحْرَى أَنْ تَدُومَ الْمَوَدَّةُ بَيْنَكُمَا.

English translation

1088. Abū Al-Balj narrated from Muḥammad bin Hāṭib Al-Jumahī who said that the Messenger of Allāh ﷺ said: "The distinction between the lawful and the unlawful is the Duff and the voice." (Hasan) (He said:) There are narrations on this topic from 'Aishah, Jābir, Ar-Ruba' bint Mu'awwidh. (Abū 'Eisā said:) The Hadīth of Muḥammad bin Hāṭib is a Hasan Hadīth. Abū Balj's name is Yahya bin Abī Sulaim, and they say it is Ibn Sulaim as well. Muḥammad bin Hāṭib saw the Prophet ﷺ when he was a young boy.

Arabic text

١٠٨٨ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌هُشَيْمٌ، قَالَ: أَخْبَرَنَا ‌أَبُو بَلْجٍ ، عَنْ ‌مُحَمَّدِ بْنِ حَاطِبٍ الْجُمَحِيِّ ، قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «فَصْلُ مَا بَيْنَ الْحَرَامِ وَالْحَلَالِ الدُّفُّ وَالصَّوْتُ». وَفِي الْبَابِ عَنْ عَائِشَةَ، وَجَابِرٍ، وَالرُّبَيِّعِ بِنْتِ مُعَوِّذٍ. حَدِيثُ مُحَمَّدِ بْنِ حَاطِبٍ حَدِيثٌ حَسَنٌ. وَأَبُو بَلْجٍ اسْمُهُ يَحْيَى بْنُ أَبِي سُلَيْمٍ، وَيُقَالُ ابْنُ سُلَيْمٍ أَيْضًا، وَمُحَمَّدُ بْنُ حَاطِبٍ قَدْ رَأَى النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَهُوَ غُلَامٌ صَغِيرٌ.

English translation

1089. ‘Aishah narrated that the Messenger of Allāh ﷺ said: “Publicize this marriage, and hold it in the Masjid, and beat the Duff for it.” (Da’if) (Abū ‘Eisā said:) This Hadith, about this topic, is Hasan Gharīb. ‘Eisā bin Maimūn Al-Anṣārī was graded weak in Hadith. ‘Eisā bin Maimūn, the one that reports At-Tafsīr from Ibn Abī Najīḥ is trustworthy.

Arabic text

١٠٨٩ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌يَزِيدُ بْنُ هَارُونَ، قَالَ: أَخْبَرَنَا ‌عِيسَى بْنُ مَيْمُونٍ الْأَنْصَارِيُّ ، عَنِ ‌الْقَاسِمِ بْنِ مُحَمَّدٍ ، عَنْ ‌عَائِشَةَ قَالَتْ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «أَعْلِنُوا هَذَا النِّكَاحَ وَاجْعَلُوهُ فِي الْمَسَاجِدِ»، وَاضْرِبُوا عَلَيْهِ بِالدُّفُوفِ. هَذَا حَدِيثٌ غَرِيبٌ حَسَنٌ فِي هَذَا الْبَابِ، وَعِيسَى بْنُ مَيْمُونٍ الْأَنْصَارِيُّ يُضَعَّفُ فِي الْحَدِيثِ، وَعِيسَى بْنُ مَيْمُونٍ الَّذِي يَرْوِي عَنِ ابْنِ أَبِي نَجِيحٍ التَّفْسِيرَ هُوَ ثِقَةٌ.

English translation

1090. Ar-Ruba’ bint Mu’awwidh said: “The morning after the consummation of my marriage, the Prophet ﷺ came and sat on my bed as far from me as you are sitting now, and our little girls started beating the Duff and reciting verses mourning my fathers[1] who had been killed in the battle of Badr. One of them said: ‘Among us is a Prophet who knows what will happen tomorrow.’ On that the Prophet ﷺ said: 'Stop saying this, and keep on saying what you were saying before.'" Abū 'Eisā said: This Hadīth is Ḥasan Ṣaḥīḥ.

Arabic text

١٠٩٠ - حَدَّثَنَا ‌حُمَيْدُ بْنُ مَسْعَدَةَ الْبَصْرِيُّ، قَالَ: حَدَّثَنَا ‌بِشْرُ بْنُ الْمُفَضَّلِ، قَالَ: حَدَّثَنَا ‌خَالِدُ بْنُ ذَكْوَانَ، عَنِ ‌الرُّبَيِّعِ بِنْتِ مُعَوِّذٍ قَالَتْ: «جَاءَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَدَخَلَ عَلَيَّ غَدَاةَ بُنِيَ بِي، فَجَلَسَ عَلَى فِرَاشِي كَمَجْلِسِكَ مِنِّي، وَجُوَيْرِيَاتٌ لَنَا يَضْرِبْنَ بِدُفُوفِهِنَّ وَيَنْدُبْنَ مَنْ قُتِلَ مِنْ آبَائِي يَوْمَ بَدْرٍ»، إِلَى أَنْ قَالَتْ إِحْدَاهُنَّ: وَفِينَا نَبِيٌّ يَعْلَمُ مَا فِي غَدٍ ، فَقَالَ لَهَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: اسْكُتِي عَنْ هَذِهِ، وَقُولِي الَّتِي كُنْتِ تَقُولِينَ قَبْلَهَا. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

1091. Abū Hurairah narrated that when supplicating for the newlywed, the Prophet ﷺ would say: (Bārak Allāhu laka wa bāraka 'alaik, wa jama'a bainakumā fī khaīr.) "May Allāh bless you and send blessings upon you, and bring goodness between you." (Ṣaḥīḥ) (He said:) There is something about this from 'Aqīl bin Abī Ṭalīb. (Abū 'Eisā said:) The Hadīth of Abū Hurairah is a Ḥasan Ṣaḥīḥ Hadīth.

Arabic text

١٠٩١ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌عَبْدُ الْعَزِيزِ بْنُ مُحَمَّدٍ ، عَنْ ‌سُهَيْلِ بْنِ أَبِي صَالِحٍ ، عَنْ ‌أَبِيهِ ، عَنْ ‌أَبِي هُرَيْرَةَ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا رَفَّأَ» الْإِنْسَانَ إِذَا تَزَوَّجَ قَالَ: بَارَكَ اللهُ لَكَ وَبَارَكَ عَلَيْكَ، وَجَمَعَ بَيْنَكُمَا فِي الْخَيْرِ. وَفِي الْبَابِ عَنْ عَقِيلِ بْنِ أَبِي طَالِبٍ. حَدِيثُ أَبِي هُرَيْرَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

1092. Ibn 'Abbās narrated that the Messenger of Allāh ﷺ said: "If anyone of you, when having sexual intercourse with his wife, says: (Bismillāh, Allāhumma jannibnash-Shaitāna wa jannibish-Shaitāna mā razaqtanā) 'In the Name of Allāh. O Allāh! Protect me from Shaitān and protect what you bestow upon us from Shaitān' – then if Allāh decrees that they should have a child, Shaitān will not be able to harm him." (Ṣaḥīḥ) (Abū 'Eisā said:) This Ḥadīth is Ḥasan Ṣaḥīḥ.

Arabic text

١٠٩٢ - حَدَّثَنَا ‌ابْنُ أَبِي عُمَرَ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنْ ‌مَنْصُورٍ ، عَنْ ‌سَالِمِ بْنِ أَبِي الْجَعْدِ ، عَنْ ‌كُرَيْبٍ ، عَنِ ‌ابْنِ عَبَّاسٍ قَالَ: قَالَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَوْ أَنَّ أَحَدَكُمْ إِذَا أَتَى أَهْلَهُ قَالَ: بِسْمِ اللهِ، اللَّهُمَّ جَنِّبْنَا الشَّيْطَانَ وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا» - فَإِنْ قَضَى اللهُ بَيْنَهُمَا وَلَدًا لَمْ يَضُرَّهُ الشَّيْطَانُ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

1093. 'Āishah narrated: "The Messenger of Allāh ﷺ married me in Shawwāl, and he took up residence with me in Shawwāl." (Ṣaḥīḥ) And 'Āishah used to recommend her women folk to take up residence (with their husbands) during Shawwāl.[1] (Abū 'Eisā said:) This Hadīth is Hasan Ṣaḥīḥ, we do not know of it except from the narration of Ath-Thawrī from Ismā'īl (bin Umayyah).

Arabic text

١٠٩٣ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا ‌يَحْيَى بْنُ سَعِيدٍ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ ، عَنْ ‌إِسْمَاعِيلَ بْنِ أُمَيَّةَ ، عَنْ ‌عَبْدِ اللهِ بْنِ عُرْوَةَ ، عَنْ ‌عُرْوَةَ ، عَنْ ‌عَائِشَةَ قَالَتْ: «تَزَوَّجَنِي رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي شَوَّالٍ»، وَبَنَى بِي فِي شَوَّالٍ. وَكَانَتْ عَائِشَةُ تَسْتَحِبُّ أَنْ يُبْنَى بِنِسَائِهَا فِي شَوَّالٍ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ غَرِيبٌ، لَا نَعْرِفُهُ إِلَّا مِنْ حَدِيثِ الثَّوْرِيِّ عَنْ إِسْمَاعِيلَ بْنِ أُمَيَّةَ.

English translation

1094. Anas bin Mālik narrated: "The Messenger of Allāh ﷺ saw some traces of saffron on 'Abdur-Raḥmān bin 'Awf so he said: 'What is this?' He said: 'I married a woman for the amount of gold equal to a date stone.' So he said: 'May Allāh bless you. Have a banquet, even if with only one sheep.'" (Ṣaḥīḥ) (He said:) There are narrations on this topic from Ibn Mas'ūd, 'Āishah, Jābir, and Zuhair bin 'Uthmān. (Abū 'Eisā said:) The Hadīth of Anas is a Hasan Ṣaḥīḥ Hadīth. Aḥmad bin Ḥanbal said: "The amount of gold equal to a date stone is the weight of three and one third Dirham." Ishāq said: "It is the weight of five (and one third) Dirham."

Arabic text

١٠٩٤ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌حَمَّادُ بْنُ زَيْدٍ ، عَنْ ‌ثَابِتٍ ، عَنْ ‌أَنَسٍ ؛ «أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَأَى عَلَى عَبْدِ الرَّحْمَنِ بْنِ عَوْفٍ» أَثَرَ صُفْرَةٍ، فَقَالَ: مَا هَذَا؟ فَقَالَ: إِنِّي تَزَوَّجْتُ امْرَأَةً عَلَى وَزْنِ نَوَاةٍ مِنْ ذَهَبٍ، فَقَالَ: بَارَكَ اللهُ لَكَ، أَوْلِمْ وَلَوْ بِشَاةٍ. وَفِي الْبَابِ عَنِ ابْنِ مَسْعُودٍ، وَعَائِشَةَ، وَجَابِرٍ، وَزُهَيْرِ بْنِ عُثْمَانَ. حَدِيثُ أَنَسٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَقَالَ أَحْمَدُ بْنُ حَنْبَلٍ: وَزْنُ نَوَاةٍ مِنْ ذَهَبٍ وَزْنُ ثَلَاثَةِ دَرَاهِمَ وَثُلُثٍ. وَقَالَ إِسْحَاقُ: هُوَ وَزْنُ خَمْسَةِ دَرَاهِمَ وَثُلُثٍ.

English translation

1095. Anas bin Mālik narrated: "The Prophet ﷺ had a banquet for Ṣafīyyah bint Ḥuyayy with Sawīq[1] and dates." (Abū 'Eisā said:) This Ḥadīth is Ḥasan Gharīb.

Arabic text

١٠٩٥ - حَدَّثَنَا ‌ابْنُ أَبِي عُمَرَ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنْ ‌وَائِلِ بْنِ دَاوُدَ ، عَنِ ‌ابْنِهِ ، عَنِ ‌الزُّهْرِيِّ، عَنْ ‌أَنَسِ بْنِ مَالِكٍ ؛ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَوْلَمَ عَلَى صَفِيَّةَ بِنْتِ حُيَيٍّ» بِسَوِيقٍ وَتَمْرٍ. هَذَا حَدِيثٌ غَرِيبٌ.

English translation

1096. (Another chain similar to the narration as no. 1095). Others have reported this Ḥadīth from Ibn 'Uyainah, from Az-Zuhrī, from Anas, and they did not mention "from Wā'il, from his son Nawf" in it. (Ḥasan) (Abū 'Eisā said:) Sufyān bin 'Uyainah committed some Tadlis in this Hadīth. Sometimes he did not mention "from Wā'il, from his son Nawf" in it, and sometimes he did.

Arabic text

١٠٩٦ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ يَحْيَى، قَالَ: حَدَّثَنَا ‌الْحُمَيْدِيُّ ، عَنْ ‌سُفْيَانَ - نَحْوَ هَذَا. وَقَدْ رَوَى غَيْرُ وَاحِدٍ هَذَا الْحَدِيثَ عَنِ ابْنِ عُيَيْنَةَ، عَنِ الزُّهْرِيِّ، عَنْ أَنَسٍ. وَلَمْ يَذْكُرُوا فِيهِ: عَنْ وَائِلٍ عَنِ ابْنِهِ. وَكَانَ سُفْيَانُ بْنُ عُيَيْنَةَ يُدَلِّسُ فِي هَذَا الْحَدِيثِ، فَرُبَّمَا لَمْ يَذْكُرْ فِيهِ: عَنْ وَائِلٍ عَنِ ابْنِهِ، وَرُبَّمَا ذَكَرَهُ.

English translation

1097. Ibn Mas'ūd narrated that the Messenger of Allāh ﷺ said: "Having food on the first day is what is obligatory, and having food on the second day is Sunnah, and having food on the third day is to be heard of, and whoever wants to be heard of, Allāh will make him heard of." (Da'if) Abū 'Eisā said: We do not know of the Hadīth of Ibn Mas'ūd to be Marfū' except from the narration of Ziyād bin 'Abdullāh, and Ziyād bin 'Abdullāh narrates many strange and objectionable things. (He said:) I heard Muḥammad bin Ismā'il mentioning that Muḥammad bin 'Uqbah said: "Wakī' said: Ziyād bin 'Abdullāh, in spite of his nobility, lies in his narrations."

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١٠٩٧ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ مُوسَى الْبَصْرِيُّ، قَالَ: حَدَّثَنَا ‌زِيَادُ بْنُ عَبْدِ اللهِ، قَالَ: حَدَّثَنَا ‌عَطَاءُ بْنُ السَّائِبِ، عَنْ ‌أَبِي عَبْدِ الرَّحْمَنِ ، عَنِ ‌ابْنِ مَسْعُودٍ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «طَعَامُ أَوَّلِ يَوْمٍ حَقٌّ، وَطَعَامُ» يَوْمِ الثَّانِي سُنَّةٌ، وَطَعَامُ يَوْمِ الثَّالِثِ سُمْعَةٌ، وَمَنْ سَمَّعَ سَمَّعَ اللهُ بِهِ. حَدِيثُ ابْنِ مَسْعُودٍ لَا نَعْرِفُهُ مَرْفُوعًا إِلَّا مِنْ حَدِيثِ زِيَادِ بْنِ عَبْدِ اللهِ، وَزِيَادُ بْنُ عَبْدِ اللهِ كَثِيرُ الْغَرَائِبِ وَالْمَنَاكِيرِ. وَسَمِعْتُ مُحَمَّدَ بْنَ إِسْمَاعِيلَ يَذْكُرُ عَنْ مُحَمَّدِ بْنِ عُقْبَةَ قَالَ: قَالَ وَكِيعٌ: زِيَادُ بْنُ عَبْدِ اللهِ مَعَ شَرَفِهِ يَكْذِبُ فِي الْحَدِيثِ.

English translation

1098. Ibn 'Umar narrated that the Messenger of Allāh ﷺ said: "Accept the invitation when you are offered." (Sahih) He said: There are narrations on this topic from 'Ali, Abū Hurairah, Al-Barā', Anas, and Abū Ayyūb.

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١٠٩٨ - حَدَّثَنَا ‌أَبُو سَلَمَةَ يَحْيَى بْنُ خَلَفٍ، قَالَ: حَدَّثَنَا ‌بِشْرُ بْنُ الْمُفَضَّلِ ، عَنْ ‌إِسْمَاعِيلَ بْنِ أُمَيَّةَ، عَنْ ‌نَافِعٍ ، عَنِ ‌ابْنِ عُمَرَ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «ائْتُوا الدَّعْوَةَ إِذَا دُعِيتُمْ». وَفِي الْبَابِ عَنْ عَلِيٍّ، وَأَبِي هُرَيْرَةَ، وَالْبَرَاءِ، وَأَنَسٍ، وَأَبِي أَيُّوبَ. حَدِيثُ ابْنِ عُمَرَ حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

1099. Abū Mas'ūd narrated: "A man named Abū Shu'aib came to a slave of his, who was a butcher, and said: 'Prepare some food for me that will be sufficient for five, for I have seen hunger in the face of the Messenger of Allāh ﷺ.' So he prepared some food. Then he sent a message to the Prophet ﷺ inviting him and those who were sitting with him. When the Prophet ﷺ stood, he was followed by a man who was not with them when they were invited. When the Messenger of Allāh ﷺ arrived at the door he said to the owner of the house: 'A man who was not with us when you invited us followed us, if you permit him, he will enter.'" He said: We have permitted him, let him enter." (Sahih) (Abū 'Eisā said:) This Hadith is Hasan Sahih. (He said:) There are narrations on this topic from Ibn 'Umar.

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١٠٩٩ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌أَبُو مُعَاوِيَةَ ، عَنِ ‌الْأَعْمَشِ ، عَنْ ‌شَقِيقٍ ، عَنْ ‌أَبِي مَسْعُودٍ قَالَ: «جَاءَ رَجُلٌ يُقَالُ لَهُ أَبُو شُعَيْبٍ» إِلَى غُلَامٍ لَهُ لَحَّامٍ، فَقَالَ: اصْنَعْ لِي طَعَامًا يَكْفِي خَمْسَةً، فَإِنِّي رَأَيْتُ فِي وَجْهِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْجُوعَ، قَالَ: فَصَنَعَ طَعَامًا، ثُمَّ أَرْسَلَ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَدَعَاهُ وَجُلَسَاءَهُ الَّذِينَ مَعَهُ، فَلَمَّا قَامَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اتَّبَعَهُمْ رَجُلٌ لَمْ يَكُنْ مَعَهُمْ حِينَ دُعُوا، فَلَمَّا انْتَهَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِلَى الْبَابِ قَالَ لِصَاحِبِ الْمَنْزِلِ: إِنَّهُ اتَّبَعَنَا رَجُلٌ لَمْ يَكُنْ مَعَنَا حِينَ دَعَوْتَنَا، فَإِنْ أَذِنْتَ لَهُ دَخَلَ. قَالَ: فَقَدْ أَذِنَّا لَهُ، فَلْيَدْخُلْ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَفِي الْبَابِ عَنِ ابْنِ عُمَرَ.

English translation

1100. Jābir bin 'Abdullāh narrated: "I married a woman and went to the Prophet ﷺ, he said: 'O Jābir! Have you married?' I said: 'Yes.' He said: 'A virgin or a matron?' I said: 'A matron.' He said: 'Why didn't you marry a young girl, so that you may play with her and she with you?' I said: 'O Messenger of Allāh! 'Abdullāh (his father) died and left behind seven – or nine – daughters, so I have brought someone who can look after them.” (He said: “So he supplicated for me.”) (Ṣaḥīḥ) (He said:) There are narrations on this topic from Ubayy bin Ka'b and Ka'b bin 'Ujrah. (Abū 'Eisā said:) The Hadīth of Jābir (bin 'Abdullāh) is a Ḥasan Ṣaḥīḥ.

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١١٠٠ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌حَمَّادُ بْنُ زَيْدٍ ، عَنْ ‌عَمْرِو بْنِ دِينَارٍ، عَنْ ‌جَابِرِ بْنِ عَبْدِ اللهِ قَالَ: «تَزَوَّجْتُ امْرَأَةً»، فَأَتَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ: أَتَزَوَّجْتَ يَا جَابِرُ؟ فَقُلْتُ: نَعَمْ، فَقَالَ: بِكْرًا أَمْ ثَيِّبًا؟ فَقُلْتُ: لَا، بَلْ ثَيِّبًا. فَقَالَ: هَلَّا جَارِيَةً تُلَاعِبُهَا وَتُلَاعِبُكَ؟ فَقُلْتُ: يَا رَسُولَ اللهِ، إِنَّ عَبْدَ اللهِ مَاتَ وَتَرَكَ سَبْعَ بَنَاتٍ أَوْ تِسْعًا، فَجِئْتُ بِمَنْ يَقُومُ عَلَيْهِنَّ، قَالَ: فَدَعَا لِي. وَفِي الْبَابِ عَنْ أُبَيِّ بْنِ كَعْبٍ وَكَعْبِ بْنِ عُجْرَةَ. حَدِيثُ جَابِرِ بْنِ عَبْدِ اللهِ حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

1101. Abū Mūsā narrated that the Messenger of Allāh ﷺ said: “There is no marriage except with a Wali.” (Ṣaḥīḥ) (He said:) There are narrations on this topic from 'Aīshah, Ibn 'Abbās, Abū Hurairah, 'Imrān bin Ḥuṣain, and Anas.

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١١٠١ - حَدَّثَنَا ‌عَلِيُّ بْنُ حُجْرٍ، قَالَ: أَخْبَرَنَا ‌شَرِيكُ بْنُ عَبْدِ اللهِ ، عَنْ ‌أَبِي إِسْحَاقَ. (ح) وَحَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌أَبُو عَوَانَةَ ، عَنْ ‌أَبِي إِسْحَاقَ. (ح) وَحَدَّثَنَا ‌مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا ‌عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ ، عَنْ ‌إِسْرَائِيلَ، عَنْ ‌أَبِي إِسْحَاقَ. (ح) وَحَدَّثَنَا ‌عَبْدُ اللهِ بْنُ أَبِي زِيَادٍ، قَالَ: حَدَّثَنَا ‌زَيْدُ بْنُ حُبَابٍ ، عَنْ ‌يُونُسَ بْنِ أَبِي إِسْحَاقَ ، عَنْ ‌أَبِي إِسْحَاقَ، عَنْ ‌أَبِي بُرْدَةَ ، عَنْ ‌أَبِي مُوسَى قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَا نِكَاحَ إِلَّا بِوَلِيٍّ». وَفِي الْبَابِ عَنْ عَائِشَةَ، وَابْنِ عَبَّاسٍ، وَأَبِي هُرَيْرَةَ، وَعِمْرَانَ بْنِ حُصَيْنٍ، وَأَنَسٍ.

English translation

1102. 'Aishah narrated that the Messenger of Allāh ﷺ said: "Whichever woman marries without the permission of her Wali her marriage is invalid, her marriage is invalid, her marriage is invalid. If he entered into her, then the Mahr is for her in lieu of what he enjoyed from her private part. If they disagree, then the Sultān is the Wali for one who has no Wali." (Hasan) (Abū 'Eisā said:) This is a Hasan Hadīth. Yahya bin Sa'eed Al-Anṣārī, Yahya bin Ayyūb, Sufyān Ath-Thawrī and others among the Huffāẓ had reported similar from Ibn Jurāij. (Abū 'Eisā said:) There is some disagreement with regard to the (previous) Hadīth of Abū Mūsā. It was reported by Isrā'īl, Sharīk bin 'Abdullāh, Abū 'Awānah, Zuhair bin Mu'āwiyah, and Qais bin Ar-Rabī (all of them) from Abū Ishāq, from Abū Burdah, from Abū Mūsā, from the Prophet ﷺ. Asbāt bin Muḥammad and Zaid bin Ḥubāb reported it from Yūnus bin Abī Ishāq, from Abū Ishāq, from Abū Buradah, from Abū Mūsā, from the Prophet ﷺ. Abū 'Ubaidah Al-Ḥaddād reported it from Yūnus bin Abī Ishāq, from Abū Burdah, from Abū Mūsā, from the Prophet ﷺ and it is similar, but he did not mention “from Abū Ishāq” in it. It has also been reported from Yūnus bin Abī Ishāq, (from Abū Ishāq), from Abū Burdah, (from Abū Mūsā), from the Prophet ﷺ. Shu'bah and Ath-Thawrī reported from Abū Ishāq, (from Abū Mūsā), from the Prophet ﷺ: “There is no marriage except with a Wali.” Some of the companions of Sufyān mentioned it from Sufyān, from Abū Ishāq, from Abū Burdah, from Abū Mūsā, but that is not correct. These people who reported from Abū Ishāq, from Abū Burdah, from Abū Mūsā, from the Prophet ﷺ: “There is no marriage except with a Wali” – they heard from Abū Ishāq during different times, even though Shu'bah and Ath-Thawrī have better memories and are more reliable than all of these who reported this Hadīth from Abū Ishāq, even still, the narrations of these people are more appropriate and correct to me. This is because Shu'bah and Ath-Thawrī heard this Hadīth from Abū Ishāq in one sitting. What proves this is what has been narrated to us by Maḥmūd bin Ghailān: (He said:), “Abū Dāwūd narrated to us: (He said) ‘Shu'bah informed us, he said: “I heard Sufyān Ath-Thawrī ask Abū Ishāq: ‘Did you hear Abū Burdah saying: “The Messenger of Allāh ﷺ said: ‘There is no marriage except with a Wali’? He said: “Yes.” So this narration proves that Shu'bah and Ath-Thawri heard this Hadith (from Makhul) at the same time, while Isra'il is (trustworthy and) reliable in the case of Abu Ishaq. I heard Abu Musā Muhammad bin Al-Muthanna saying: "I heard 'Abdur-Rahmān bin Mahdi saying; 'I only left the (Hadith) of Sufyan Ath-Thawri from Abu Ishaq because I relied on Isra'il for it, since he narrated it in a more complete fashion." The Hadith on this topic from 'Aishah, from the Prophet ﷺ: "There is no marriage except with a Wali" is a Hasan Hadith to me, it was reported by Ibn Juraj from Sulaiman bin Musā, from Az-Zuhri, from 'Urwah, from 'Aishah, from the Prophet ﷺ. It was reported by Al-Hajjaj bin Artaḥ and Ja'far bin Rabi'ah from Az-Zuhri, from 'Urwah, from 'Aishah, from the Prophet ﷺ. And it was reported from Hisham bin 'Urwah from his father, from 'Aishah, from the Prophet ﷺ, similarly. Some of the people of Hadith have criticized the narration of Az-Zuhri from 'Urwah, from 'Aishah, from the Prophet ﷺ. Ibn Juraj said: "Then I met Az-Zuhri and asked him about it, and he rejected it." So they considered this Hadith weak because of this. It has been mentioned that Yahya bin Ma'in said: "This statement from Ibn Jurajj has not been mentioned by anyone but Ismā'il bin Ibrāhīm." Yahya bin Ma'in said: "The case of Ismā'il bin Ibrāhīm hearing from Ibn Jurajj is not well established; he only corrected his books according to the books of 'Abdul-Majīd bin 'Abdul-'Azīz bin Abī Rawwād, but he (Ismā'il) did not hear from Ibn Jurajj." So Yahya graded the narrations of Ismā'il from Ibn Jurajj weak. On this topic, the Hadīth of the Prophet ﷺ: "There is no marriage except with a Wali" is acted upon according to the people of knowledge among the Companions of the Prophet ﷺ. Among them are 'Umar bin Al-Khaṭṭāb, 'Alī bin Abī Tālib, 'Abdullāh bin 'Abbās, Abū Hurairah, and others. Similarly, it has been reported from some of the Fuqahā' among the Tabī'in saying: "There is no marriage except with a Wali." Among them were Sa'eed bin Al-Musayyab, Al-Ḥasan Al-Baṣri, Shuraih, Ibrāhīm An-Nakha'i, 'Umar bin 'Abdul-'Azīz, and others. This is the view of Sufyān Ath-Thawrī, Al-Awzā'i, Mālik, 'Abdullāh bin Al-Mubārak, Ash-Shāfi'i, Aḥmad, and Ishāq.

Arabic text

١١٠٢ - حَدَّثَنَا ‌ابْنُ أَبِي عُمَرَ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنِ ‌ابْنِ جُرَيْجٍ ، عَنْ ‌سُلَيْمَانَ بْنِ مُوسَى ، عَنِ ‌الزُّهْرِيِّ ، عَنْ ‌عُرْوَةَ ، عَنْ ‌عَائِشَةَ : أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «أَيُّمَا امْرَأَةٍ نُكِحَتْ بِغَيْرِ إِذْنِ وَلِيِّهَا فَنِكَاحُهَا بَاطِلٌ»، فَنِكَاحُهَا بَاطِلٌ، فَنِكَاحُهَا بَاطِلٌ، فَإِنْ دَخَلَ بِهَا فَلَهَا الْمَهْرُ بِمَا اسْتَحَلَّ مِنْ فَرْجِهَا، فَإِنِ اشْتَجَرُوا فَالسُّلْطَانُ وَلِيُّ مَنْ لَا وَلِيَّ لَهُ. هَذَا حَدِيثٌ حَسَنٌ، وَقَدْ رَوَى يَحْيَى بْنُ سَعِيدٍ الْأَنْصَارِيُّ وَيَحْيَى بْنُ أَيُّوبَ وَسُفْيَانُ الثَّوْرِيُّ وَغَيْرُ وَاحِدٍ مِنَ الْحُفَّاظِ عَنِ ابْنِ جُرَيْجٍ نَحْوَ هَذَا. وَحَدِيثُ أَبِي مُوسَى حَدِيثٌ فِيهِ اخْتِلَافٌ: رَوَاهُ إِسْرَائِيلُ وَشَرِيكُ بْنُ عَبْدِ اللهِ وَأَبُو عَوَانَةَ وَزُهَيْرُ بْنُ مُعَاوِيَةَ وَقَيْسُ بْنُ الرَّبِيعِ عَنْ أَبِي إِسْحَاقَ عَنْ أَبِي بُرْدَةَ عَنْ أَبِي مُوسَى عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. وَرَوَى أَسْبَاطُ بْنُ مُحَمَّدٍ وَزَيْدُ بْنُ حُبَابٍ عَنْ يُونُسَ بْنِ أَبِي إِسْحَاقَ، عَنْ أَبِي إِسْحَاقَ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. وَرَوَى أَبُو عُبَيْدَةَ الْحَدَّادُ، عَنْ يُونُسَ بْنِ أَبِي إِسْحَاقَ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - نَحْوَهُ، وَلَمْ يَذْكُرْ فِيهِ: عَنْ أَبِي إِسْحَاقَ. وَقَدْ رُوِيَ عَنْ يُونُسَ بْنِ أَبِي إِسْحَاقَ، عَنْ أَبِي بُرْدَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَيْضًا. وَرَوَى شُعْبَةُ وَالثَّوْرِيُّ عَنْ أَبِي إِسْحَاقَ، عَنْ أَبِي بُرْدَةَ، عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: لَا نِكَاحَ إِلَّا بِوَلِيٍّ. وَقَدْ ذَكَرَ بَعْضُ أَصْحَابِ سُفْيَانَ عَنْ سُفْيَانَ، عَنْ أَبِي إِسْحَاقَ، عَنْ أَبِي بُرْدَةَ، عَنْ أَبِي مُوسَى - وَلَا يَصِحُّ. وَرِوَايَةُ هَؤُلَاءِ الَّذِينَ رَوَوْا عَنْ أَبِي إِسْحَاقَ عَنْ أَبِي بُرْدَةَ عَنْ أَبِي مُوسَى عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا نِكَاحَ إِلَّا بِوَلِيٍّ عِنْدِي أَصَحُّ؛ لِأَنَّ سَمَاعَهُمْ مِنْ أَبِي إِسْحَاقَ فِي أَوْقَاتٍ مُخْتَلِفَةٍ، وَإِنْ كَانَ شُعْبَةُ وَالثَّوْرِيُّ أَحْفَظَ وَأَثْبَتَ مِنْ جَمِيعِ هَؤُلَاءِ الَّذِينَ رَوَوْا عَنْ أَبِي إِسْحَاقَ هَذَا الْحَدِيثَ، فَإِنَّ رِوَايَةَ هَؤُلَاءِ عِنْدِي أَشْبَهُ؛ لِأَنَّ شُعْبَةَ وَالثَّوْرِيَّ سَمِعَا هَذَا الْحَدِيثَ مِنْ أَبِي إِسْحَاقَ فِي مَجْلِسٍ وَاحِدٍ، وَمِمَّا يَدُلُّ عَلَى ذَلِكَ. ١١٠٢ (م) - حَدَّثَنَا ‌مَحْمُودُ بْنُ غَيْلَانَ قَالَ: حَدَّثَنَا ‌أَبُو دَاوُدَ قَالَ: أَنْبَأَنَا ‌شُعْبَةُ قَالَ: سَمِعْتُ ‌سُفْيَانَ الثَّوْرِيَّ يَسْأَلُ ‌أَبَا إِسْحَاقَ: أَسَمِعْتَ ‌أَبَا بُرْدَةَ يَقُولُ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَا نِكَاحَ إِلَّا بِوَلِيٍّ»؟ فَقَالَ: نَعَمْ. فَدَلَّ هَذَا الْحَدِيثُ عَلَى أَنَّ سَمَاعَ شُعْبَةَ وَالثَّوْرِيِّ هَذَا الْحَدِيثَ فِي وَقْتٍ وَاحِدٍ، وَإِسْرَائِيلُ هُوَ ثَبْتٌ فِي أَبِي إِسْحَاقَ. سَمِعْتُ مُحَمَّدَ بْنَ الْمُثَنَّى يَقُولُ: سَمِعْتُ عَبْدَ الرَّحْمَنِ بْنَ مَهْدِيٍّ يَقُولُ: مَا فَاتَنِي مِنْ حَدِيثِ الثَّوْرِيِّ عَنْ أَبِي إِسْحَاقَ الَّذِي فَاتَنِي إِلَّا لَمَّا اتَّكَلْتُ بِهِ عَلَى إِسْرَائِيلَ، لِأَنَّهُ كَانَ يَأْتِي بِهِ أَتَمَّ. وَحَدِيثُ عَائِشَةَ فِي هَذَا الْبَابِ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: لَا نِكَاحَ إِلَّا بِوَلِيٍّ حَدِيثٌ عِنْدِي حَسَنٌ، رَوَاهُ ابْنُ جُرَيْجٍ عَنْ سُلَيْمَانَ بْنِ مُوسَى عَنِ الزُّهْرِيِّ عَنْ عُرْوَةَ عَنْ عَائِشَةَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. وَرَوَاهُ الْحَجَّاجُ بْنُ أَرْطَاةَ وَجَعْفَرُ بْنُ رَبِيعَةَ عَنِ الزُّهْرِيِّ عَنْ عُرْوَةَ عَنْ عَائِشَةَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. وَرُوِيَ عَنْ هِشَامِ بْنِ عُرْوَةَ، عَنْ أَبِيهِ، عَنْ عَائِشَةَ؛ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - مِثْلَهُ. وَقَدْ تَكَلَّمَ بَعْضُ أَصْحَابِ الْحَدِيثِ فِي حَدِيثِ الزُّهْرِيِّ عَنْ عُرْوَةَ عَنْ عَائِشَةَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. قَالَ ابْنُ جُرَيْجٍ: ثُمَّ لَقِيتُ الزُّهْرِيَّ فَسَأَلْتُهُ فَأَنْكَرَهُ، فَضَعَّفُوا هَذَا الْحَدِيثَ مِنْ أَجْلِ هَذَا. وَذُكِرَ عَنْ يَحْيَى بْنِ مَعِينٍ أَنَّهُ قَالَ: لَمْ يَذْكُرْ هَذَا الْحَرْفَ عَنِ ابْنِ جُرَيْجٍ إِلَّا إِسْمَاعِيلُ بْنُ إِبْرَاهِيمَ. قَالَ يَحْيَى بْنُ مَعِينٍ: وَسَمَاعُ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ عَنِ ابْنِ جُرَيْجٍ لَيْسَ بِذَاكَ، إِنَّمَا صَحَّحَ كُتُبَهُ عَلَى كُتُبِ عَبْدِ الْمَجِيدِ بْنِ عَبْدِ الْعَزِيزِ بْنِ أَبِي رَوَّادٍ مَا سَمِعَ مِنِ ابْنِ جُرَيْجٍ، وَضَعَّفَ يَحْيَى رِوَايَةَ إِسْمَاعِيلَ بْنِ إِبْرَاهِيمَ عَنِ ابْنِ جُرَيْجٍ. وَالْعَمَلُ فِي هَذَا الْبَابِ عَلَى حَدِيثِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا نِكَاحَ إِلَّا بِوَلِيٍّ عِنْدَ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ؛ مِنْهُمْ: عُمَرُ بْنُ الْخَطَّابِ، وَعَلِيُّ بْنُ أَبِي طَالِبٍ، وَعَبْدُ اللهِ بْنُ عَبَّاسٍ، وَأَبُو هُرَيْرَةَ، وَغَيْرُهُمْ. وَهَكَذَا رُوِيَ عَنْ بَعْضِ فُقَهَاءِ التَّابِعِينَ أَنَّهُمْ قَالُوا: لَا نِكَاحَ إِلَّا بِوَلِيٍّ - مِنْهُمْ: سَعِيدُ بْنُ الْمُسَيِّبِ، وَالْحَسَنُ الْبَصْرِيُّ، وَشُرَيْحٌ، وَإِبْرَاهِيمُ النَّخَعِيُّ، وَعُمَرُ بْنُ عَبْدِ الْعَزِيزِ، وَغَيْرُهُمْ. وَبِهَذَا يَقُولُ سُفْيَانُ الثَّوْرِيُّ، وَالْأَوْزَاعِيُّ، وَعَبْدُ اللهِ بْنُ الْمُبَارَكِ، وَمَالِكٌ، وَالشَّافِعِيُّ، وَأَحْمَدُ، وَإِسْحَاقُ.

English translation

1103. Ibn ‘Abbās narrated that the Prophet ﷺ said: “The adulteresses are the ones who marry themselves without Bayyinah (proof).” (Da’if) Yūsuf bin Ḥammād (one of the narrators) said: “‘Abdul-A’lā (one of the narrators) reported this Hadīth in Marfū’ form in At-Tafsīr, and in Kitāb At-Talāq he reported it in Mawqūf not Marfū’ form.”

Arabic text

١١٠٣ - حَدَّثَنَا ‌يُوسُفُ بْنُ حَمَّادٍ الْبَصْرِيُّ، قَالَ: حَدَّثَنَا ‌عَبْدُ الْأَعْلَى ، عَنْ ‌سَعِيدٍ ، عَنْ ‌قَتَادَةَ ، عَنْ ‌جَابِرِ بْنِ زَيْدٍ ، عَنِ ‌ابْنِ عَبَّاسٍ ؛ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «الْبَغَايَا اللَّاتِي يُنْكِحْنَ أَنْفُسَهُنَّ بِغَيْرِ بَيِّنَةٍ». قَالَ يُوسُفُ بْنُ حَمَّادٍ: رَفَعَ عَبْدُ الْأَعْلَى هَذَا الْحَدِيثَ فِي التَّفْسِيرِ، وَأَوْقَفَهُ فِي كِتَابِ الطَّلَاقِ وَلَمْ يَرْفَعْهُ.

English translation

1104. (Another chain) from Sa’eed bin Abī ‘Arūbah, with similar (narration), and he did not narrate it in Marfū’ form, and this is more correct. (Da’if) (Abū ‘Eisā said:) This Hadīth is not preserved. We do not know of anyone who narrated it in Marfū’ form except for what has been reported from ‘Abdul-A’lā, from Sa’eed, from Qatādah which is Marfū’. This Hadīth has also been reported from ‘Abdul-A’lā, from Sa’eed in Mawqūf form. What is Saḥīḥ is what is reported from Ibn ‘Abbās, as his saying: “There is no marriage except with Bayyinah.” This is how it has been reported by more than one (narrator) from Sa'eed bin Abī 'Arūbah, and it is similar, in Mawqūf form. There are narrations on this topic from 'Imrān bin Huṣain, Anas, and Abū Hurairah. This is acted upon according to the people of knowledge among the Companions of the Prophet ﷺ and those after them from the Tābi'īn and others. They say that there is no marriage except with witnesses. There is no disagreement over that – according to what we know, from those who were among them – except for those among the latter people of knowledge. And the only disagreement among the people of knowledge on this topic is when it is witnessed by one person, and another one afterwards. So most of the people of knowledge among the people of Al-Kūfah and others said: A marriage is not acceptable until it is witnessed by two witnesses together, at the time the marriage is contracted. Some of the people of Al-Madīnah held the view that when it is witnessed by one person, and then another afterwards, then it is permissible, as long as that is publicized. This is the view of Mālik bin Anas [and others]. This is what was said by Ishāq bin Ibrāhīm regarding what has been quoted from the people of Al-Madīnah. Some of the people of knowledge said that it is allowed for a man and two women to witness the marriage, and this is the view of Aḥmad and Ishāq.

Arabic text

١١٠٤ - حَدَّثَنَا ‌قُتَيْبَةُ ، قَالَ: حَدَّثَنَا ‌غُنْدَرٌ مُحَمَّدُ بْنُ جَعْفَرٍ ، عَنْ ‌سَعِيدِ بْنِ أَبِي عَرُوبَةَ - نَحْوَهُ وَلَمْ يَرْفَعْهُ، وَهَذَا أَصَحُّ. هَذَا حَدِيثٌ غَيْرُ مَحْفُوظٍ، لَا نَعْلَمُ أَحَدًا رَفَعَهُ إِلَّا مَا رُوِيَ عَنْ عَبْدِ الْأَعْلَى عَنْ سَعِيدٍ عَنْ قَتَادَةَ مَرْفُوعًا. وَرُوِيَ عَنْ عَبْدِ الْأَعْلَى عَنْ سَعِيدٍ هَذَا الْحَدِيثُ مَوْقُوفًا. وَالصَّحِيحُ مَا رُوِيَ عَنِ ابْنِ عَبَّاسٍ قَوْلُهُ: لَا نِكَاحَ إِلَّا بِبَيِّنَةٍ - هَكَذَا رَوَى أَصْحَابُ قَتَادَةَ عَنْ قَتَادَةَ عَنْ جَابِرِ بْنِ زَيْدٍ عَنِ ابْنِ عَبَّاسٍ: لَا نِكَاحَ إِلَّا بِبَيِّنَةٍ. وَهَكَذَا رَوَى غَيْرُ وَاحِدٍ عَنْ سَعِيدِ بْنِ أَبِي عَرُوبَةَ نَحْوَ هَذَا مَوْقُوفًا. وَفِي هَذَا الْبَابِ عَنْ عِمْرَانَ بْنِ حُصَيْنٍ وَأَنَسٍ وَأَبِي هُرَيْرَةَ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَمَنْ بَعْدَهُمْ مِنَ التَّابِعِينَ وَغَيْرِهِمْ؛ قَالُوا: لَا نِكَاحَ إِلَّا بِشُهُودٍ - لَمْ يَخْتَلِفُوا فِي ذَلِكَ مَنْ مَضَى مِنْهُمْ إِلَّا قَوْمًا مِنَ الْمُتَأَخِّرِينَ مِنْ أَهْلِ الْعِلْمِ، وَإِنَّمَا اخْتَلَفَ أَهْلُ الْعِلْمِ فِي هَذَا إِذَا شَهِدَ وَاحِدٌ بَعْدَ وَاحِدٍ، فَقَالَ أَكْثَرُ أَهْلِ الْعِلْمِ مِنْ أَهْلِ الْكُوفَةِ وَغَيْرِهِمْ: لَا يَجُوزُ النِّكَاحُ حَتَّى يَشْهَدَ الشَّاهِدَانِ مَعًا عِنْدَ عُقْدَةِ النِّكَاحِ، وَقَدْ رَأَى بَعْضُ أَهْلِ الْمَدِينَةِ إِذَا أُشْهِدَ وَاحِدٌ بَعْدَ وَاحِدٍ فَإِنَّهُ جَائِزٌ إِذَا أَعْلَنُوا ذَلِكَ، وَهُوَ قَوْلُ مَالِكِ بْنِ أَنَسٍ وَغَيْرِهِ، هَكَذَا قَالَ إِسْحَاقُ فِيمَا حَكَى عَنْ أَهْلِ الْمَدِينَةِ. وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ: يَجُوزُ شَهَادَةُ رَجُلٍ وَامْرَأَتَيْنِ فِي النِّكَاحِ، وَهُوَ قَوْلُ أَحْمَدَ وَإِسْحَاقَ.

English translation

1105. 'Abdullāh bin Mas'ūd narrated: "The Messenger of Allāh ﷺ taught us the Tashah-hud for Ṣalāt and the Tashah-hud for Al-Ḥājjah."[1] He said: "The Tashah-hud for Ṣalāt is: (At-Tahiyyātullāh, waṣ-walawātu waṭ-tayyibātu. As-Salāmu 'alaika ayyuhan-Nabiyyu wa raḥmatullāhi wa barakātuhu, As-Salāmu 'alainā wa 'alā 'ibādillāhiṣ-ṣāliḥīn. Ashḥadu an lā ilāha illallāh, wa ashḥadu anna Muḥammadan 'abduhu wa Rasūluh.) 'All greetings, prayers, and pure words are for Allāh. Peace be upon you O Prophet, and Allāh's mercy and His blessings. Peace be upon us and all of the righteous worshippers of Allāh. I testify that none has the right to be worshipped but Allāh, and I testify that Muḥammad is His slave and His Messenger." And the Tashah-hud for Al-Ḥājjah is: 'Indeed all praise is due to Allāh, we seek His aid, and we seek His forgiveness, and we seek refuge with Allāh from the evils of our souls and the mischief of our deeds. (Innal-Ḥamdalillāhi nasta'inuhu, wa nastaghfiruhu, wa na'ūdhu billāhi min shurūri anfusinā, wa sayy'iāti a'malinā, man yahdīhi, falā muḍilla lahu, wa manyuḍlil, falā hādiya lahu, wa ashḥadu an lā Ilāha illallāh wa ashḥadu anna Muḥammadan 'abduhu wa Rasūluh) 'Whomever He guides – meaning Allāh – then there is none to lead him astray, and whomever He misleads, then there is no guide for him. I testify that none has the right to be worshipped but Allāh, and I testify that Muḥammad is His worshipper and Messenger." He said: "And he recited three Āyāt." (Da'īf)[1] 'Abthar (one of the narrators) said: "Sufyān Ath-Thawrī explained that to us: Have Taqwa of Allāh, with the Taqwa that He is due, and do not die except while you are Muslims."[2] And have Taqwa of Allāh from whom you demand your mutual rights and revere the ties of kinship. Indeed Allāh is Ever Watching over you.[3] Have Taqwa of Allāh, and speak (always) the truth."[4] (He said:) There is something on this topic from 'Adī bin Ḥātīm. (Abū 'Eisā said:) The Ḥadīth of ‘Abdullāh is a Hasan Hadīth. It was reported by Al-A’mash, from Abū Ishāq, from Abū Al-Aḥwaṣ, from ‘Abdullāh, from the Prophet ﷺ. Shu’bah also reported it from Abū Ishāq, from Abū ‘Ubaidah, from ‘Abdullāh from the Prophet ﷺ. Both of the narrations are Saḥīh because Isrā’īl combined them both saying: “From Abū Ishāq, from Abū Al-Aḥwaṣ, and Abū ‘Ubaidah, from ‘Abdullāh bin Mas’ūd from the Prophet ﷺ.” The people of knowledge have said that a marriage without a Khutbah is acceptable. This is the view of Sufyān Ath-Thawrī and others among the people of knowledge.

Arabic text

١١٠٥ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌عَبْثَرُ بْنُ الْقَاسِمِ ، عَنِ ‌الْأَعْمَشِ ، عَنْ ‌أَبِي إِسْحَاقَ، عَنْ ‌أَبِي الْأَحْوَصِ ، عَنْ ‌عَبْدِ اللهِ قَالَ: «عَلَّمَنَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ التَّشَهُّدَ» فِي الصَّلَاةِ وَالتَّشَهُّدَ فِي الْحَاجَةِ، قَالَ: التَّشَهُّدُ فِي الصَّلَاةِ: التَّحِيَّاتُ لِلهِ، وَالصَّلَوَاتُ وَالطَّيِّبَاتُ، السَّلَامُ عَلَيْكَ أَيُّهَا النَّبِيُّ وَرَحْمَةُ اللهِ وَبَرَكَاتُهُ، السَّلَامُ عَلَيْنَا وَعَلَى عِبَادِ اللهِ الصَّالِحِينَ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ. وَالتَّشَهُّدُ فِي الْحَاجَةِ: إِنَّ الْحَمْدَ لِلهِ، نَسْتَعِينُهُ وَنَسْتَغْفِرُهُ، وَنَعُوذُ بِاللهِ مِنْ شُرُورِ أَنْفُسِنَا وَسَيِّئَاتِ أَعْمَالِنَا، فَمَنْ يَهْدِهِ اللهُ فَلَا مُضِلَّ لَهُ، وَمَنْ يُضْلِلْ فَلَا هَادِيَ لَهُ، وَأَشْهَدُ أَنْ لَا إِلَهَ إِلَّا اللهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ - وَيَقْرَأُ ثَلَاثَ آيَاتٍ. قَالَ عَبْثَرٌ: فَفَسَّرَهُ لَنَا سُفْيَانُ الثَّوْرِيُّ: {اتَّقُوا اللهَ حَقَّ تُقَاتِهِ وَلا تَمُوتُنَّ إِلا وَأَنْتُمْ مُسْلِمُونَ}، {وَاتَّقُوا اللهَ الَّذِي تَسَاءَلُونَ بِهِ وَالأَرْحَامَ إِنَّ اللهَ كَانَ عَلَيْكُمْ رَقِيبًا}، {اتَّقُوا اللهَ وَقُولُوا قَوْلا سَدِيدًا}. وَفِي الْبَابِ عَنْ عَدِيِّ بْنِ حَاتِمٍ. حَدِيثُ عَبْدِ اللهِ حَدِيثٌ حَسَنٌ رَوَاهُ الْأَعْمَشُ عَنْ أَبِي إِسْحَاقَ عَنْ أَبِي الْأَحْوَصِ عَنْ عَبْدِ اللهِ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. وَرَوَاهُ شُعْبَةُ عَنْ أَبِي إِسْحَاقَ عَنْ أَبِي عُبَيْدَةَ عَنْ عَبْدِ اللهِ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. وَكِلَا الْحَدِيثَيْنِ صَحِيحٌ؛ لِأَنَّ إِسْرَائِيلَ جَمَعَهُمَا فَقَالَ: عَنْ أَبِي إِسْحَاقَ، عَنْ أَبِي الْأَحْوَصِ وَأَبِي عُبَيْدَةَ، عَنْ عَبْدِ اللهِ بْنِ مَسْعُودٍ؛ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. وَقَدْ قَالَ أَهْلُ الْعِلْمِ: إِنَّ النِّكَاحَ جَائِزٌ بِغَيْرِ خُطْبَةٍ، وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَغَيْرِهِ مِنْ أَهْلِ الْعِلْمِ.

English translation

1106. Abū Hurairah narrated that the Messenger of Allāh ﷺ said: “Every Khutbah that does not have the Tashah-hud in it, then it is like a severed hand.” (Saḥīh) (Abū ‘Eisā said:) this Hadīth is Hasan (Saḥīh) Gharīb.

Arabic text

١١٠٦ - حَدَّثَنَا ‌أَبُو هِشَامٍ الرِّفَاعِيُّ، قَالَ: حَدَّثَنَا ‌مُحَمَّدُ بْنُ فُضَيْلٍ ، عَنْ ‌عَاصِمِ بْنِ كُلَيْبٍ ، عَنْ ‌أَبِيهِ ، عَنْ ‌أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «كُلُّ خُطْبَةٍ لَيْسَ فِيهَا تَشَهُّدٌ» فَهِيَ كَالْيَدِ الْجَذْمَاءِ. هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ.

English translation

1107. Abū Hurairah narrated that the Prophet ﷺ said: "A matron should not be given in marriage until she is consulted, and a virgin should not be given in marriage until her permission is sought, and her silence is her permission." (Sahih) (He said:) There are narrations on this topic from 'Umar, Ibn 'Abbās, 'Aishah, and Al-'Urs bin 'Amīrah. (Abū 'Eisā said:) The Hadīth of Abū Hurairah is a Hasan Sahih Hadīth, and this is acted upon according to the people of knowledge. The matron is not to be married until she is consulted, and if her father were to give her in marriage without having consulted her, and she dislikes it, then the marriage is annulled according to the people of knowledge in general. The people of knowledge differ over virgins when they are given in marriage by their fathers. Most of the people of knowledge from the people of Al-Kūfah, and others, held the view that if the father gives the virgin in marriage, and she has attained the age of responsibility, and he did so without consulting her, if she does not accept the marriage arranged by her father, then the marriage is annulled. Some of the people of Al-Madīnah said: The father's giving the virgin in marriage is allowed, even if she dislikes it. This is the saying of Mālik bin Anas, Ash-Shāfi'i, Ahmad and Ishāq.

Arabic text

١١٠٧ - حَدَّثَنَا ‌إِسْحَاقُ بْنُ مَنْصُورٍ، قَالَ: أَخْبَرَنَا ‌مُحَمَّدُ بْنُ يُوسُفَ، قَالَ: حَدَّثَنَا ‌الْأَوْزَاعِيُّ ، عَنْ ‌يَحْيَى بْنِ أَبِي كَثِيرٍ ، عَنْ ‌أَبِي سَلَمَةَ ، عَنْ ‌أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَا تُنْكَحُ الثَّيِّبُ» حَتَّى تُسْتَأْمَرَ، وَلَا تُنْكَحُ الْبِكْرُ حَتَّى تُسْتَأْذَنَ، وَإِذْنُهَا الصُّمُوتُ. وَفِي الْبَابِ عَنْ عُمَرَ، وَابْنِ عَبَّاسٍ، وَعَائِشَةَ، وَالْعُرْسِ بْنِ عَمِيرَةَ. حَدِيثُ أَبِي هُرَيْرَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ؛ أَنَّ الثَّيِّبَ لَا تُزَوَّجُ حَتَّى تُسْتَأْمَرَ، وَإِنْ زَوَّجَهَا الْأَبُ مِنْ غَيْرِ أَنْ يَسْتَأْمِرَهَا فَكَرِهَتْ ذَلِكَ فَالنِّكَاحُ مَفْسُوخٌ عِنْدَ عَامَّةِ أَهْلِ الْعِلْمِ. وَاخْتَلَفَ أَهْلُ الْعِلْمِ فِي تَزْوِيجِ الْأَبْكَارِ إِذَا زَوَّجَهُنَّ الْآبَاءُ، فَرَأَى أَكْثَرُ أَهْلِ الْعِلْمِ مِنْ أَهْلِ الْكُوفَةِ وَغَيْرِهِمْ أَنَّ الْأَبَ إِذَا زَوَّجَ الْبِكْرَ وَهِيَ بَالِغَةٌ بِغَيْرِ أَمْرِهَا فَلَمْ تَرْضَ بِتَزْوِيجِ الْأَبِ فَالنِّكَاحُ مَفْسُوخٌ. وَقَالَ بَعْضُ أَهْلِ الْمَدِينَةِ: تَزْوِيجُ الْأَبِ عَلَى الْبِكْرِ جَائِزٌ، وَإِنْ كَرِهَتْ ذَلِكَ. وَهُوَ قَوْلُ مَالِكِ بْنِ أَنَسٍ وَالشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ.

English translation

1108. Ibn 'Abbās narrated that the Messenger of Allāh ﷺ said: "The matron has more right to herself than her Wali, and the virgin is to give permission for herself, and her silence is her permission." (Sahih) This Hadith is Hasan Sahih. Shu'bah and Sufyān Ath-Thawrī have reported this Hadith from Mālik bin Anas. Some people argued for the validity of marriages without the Wali's permission based upon this Hadith. But there is nothing in this Hadith to support what they argued, because it has been reported from other routes, from Ibn 'Abbās, that the Prophet ﷺ said: "There is no marriage except with a Wali.” And Ibn ‘Abbās gave a verdict accordingly, after the Prophet ﷺ; he said: “There is no marriage except with a Wali.” So the saying of the Prophet ﷺ: “The matron has more right to herself than her Wali” only means – according to most of the people of knowledge – that her Wali may not give her in marriage except with her acceptance and her approval, and if he were to give her in marriage then the marriage would be annulled. This is based upon the Hadith of Khansā’ bint Khidām, in which her father married her while she was a matron, and she did not like that, so the Prophet ﷺ rejected her marriage.

Arabic text

١١٠٨ - حَدَّثَنَا ‌قُتَيْبَةُ بْنُ سَعِيدٍ، قَالَ: حَدَّثَنَا ‌مَالِكُ بْنُ أَنَسٍ ، عَنْ ‌عَبْدِ اللهِ بْنِ الْفَضْلِ ، عَنْ ‌نَافِعِ بْنِ جُبَيْرِ بْنِ مُطْعِمٍ، عَنِ ‌ابْنِ عَبَّاسٍ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «الْأَيِّمُ» أَحَقُّ بِنَفْسِهَا مِنْ وَلِيِّهَا، وَالْبِكْرُ تُسْتَأْذَنُ فِي نَفْسِهَا وَإِذْنُهَا صُمَاتُهَا. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ، رَوَاهُ شُعْبَةُ وَالثَّوْرِيُّ عَنْ مَالِكِ بْنِ أَنَسٍ. وَقَدِ احْتَجَّ بَعْضُ النَّاسِ فِي إِجَازَةِ النِّكَاحِ بِغَيْرِ وَلِيٍّ بِهَذَا الْحَدِيثِ، وَلَيْسَ فِي هَذَا الْحَدِيثِ مَا احْتَجُّوا بِهِ، لِأَنَّهُ قَدْ رُوِيَ مِنْ غَيْرِ وَجْهٍ عَنِ ابْنِ عَبَّاسٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: لَا نِكَاحَ إِلَّا بِوَلِيٍّ - وَهَكَذَا أَفْتَى بِهِ ابْنُ عَبَّاسٍ بَعْدَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: لَا نِكَاحَ إِلَّا بِوَلِيٍّ، وَإِنَّمَا مَعْنَى قَوْلِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: الْأَيِّمُ أَحَقُّ بِنَفْسِهَا مِنْ وَلِيِّهَا عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ أَنَّ الْوَلِيَّ لَا يُزَوِّجُهَا إِلَّا بِرِضَاهَا وَأَمْرِهَا، فَإِنْ زَوَّجَهَا فَالنِّكَاحُ مَفْسُوخٌ عَلَى حَدِيثِ خَنْسَاءَ بِنْتِ خِذَامٍ؛ حَيْثُ زَوَّجَهَا أَبُوهَا وَهِيَ ثَيِّبٌ فَكَرِهَتْ ذَلِكَ، فَرَدَّ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نِكَاحَهُ.

English translation

1109. Abū Hurairah narrated that the Messenger of Allāh ﷺ said: “An orphan is to be consulted about herself, then if she is silent that is her permission, and if she refuses, then do not authorize it (the marriage) for her” (meaning: when she attains the age of puberty and refuses it.) (Ḥasan) (He said:) There are narrations on this topic from Abū Mūsā, Ibn ‘Umar (and ‘Āishah). Abū ‘Āisā said: The Ḥadīth of Abū Hurairah is a Ḥasan Ḥadīth. The people of knowledge differ over (the rules governing about) giving the orphan girl in marriage. Some of the people of knowledge held the view that when the orphan girl is given in marriage, the consummation is postponed until she attains the age of responsibility. Then, when she attains the age of responsibility, it is up to her to permit the wedding or annul it. This is the saying of some of the Tābi‘in and others. Some of them said: It is not allowed to give the orphan girl in marriage until she attains the age of responsibility, and she is not allowed a choice about the wedding. This is the view of Sufyān Ath-Thawrī Ash-Shāfi‘ī, and others among the people of knowledge. Ahmad and Ishāq said that when the orphan girl reaches nine years of age, and she is given in marriage and she approves, then the marriage is allowed, and she does not have a choice to permit or to annul it when she reaches puberty. They argued using the Ḥadīth of ‘Āishah that the Prophet ﷺ consummated his marriage with her when she was nine years of age,[1] and ‘Āishah has said: “When a girl reaches nine years of age then she is a woman.”[2]

Arabic text

١١٠٩ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌عَبْدُ الْعَزِيزِ بْنُ مُحَمَّدٍ ، عَنْ ‌مُحَمَّدِ بْنِ عَمْرٍو، عَنْ ‌أَبِي سَلَمَةَ ، عَنْ ‌أَبِي هُرَيْرَةَ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «الْيَتِيمَةُ» تُسْتَأْمَرُ فِي نَفْسِهَا، فَإِنْ صَمَتَتْ فَهُوَ إِذْنُهَا، وَإِنْ أَبَتْ فَلَا جَوَازَ عَلَيْهَا - يَعْنِي: إِذَا أَدْرَكَتْ فَرَدَّتْ. وَفِي الْبَابِ عَنْ أَبِي مُوسَى، وَابْنِ عُمَرَ، وَعَائِشَةَ. حَدِيثُ أَبِي هُرَيْرَةَ حَدِيثٌ حَسَنٌ. وَاخْتَلَفَ أَهْلُ الْعِلْمِ فِي تَزْوِيجِ الْيَتِيمَةِ، فَرَأَى بَعْضُ أَهْلِ الْعِلْمِ أَنَّ الْيَتِيمَةَ إِذَا زُوِّجَتْ فَالنِّكَاحُ مَوْقُوفٌ حَتَّى تَبْلُغَ، فَإِذَا بَلَغَتْ فَلَهَا الْخِيَارُ فِي إِجَازَةِ النِّكَاحِ أَوْ فَسْخِهِ، وَهُوَ قَوْلُ بَعْضِ التَّابِعِينَ وَغَيْرِهِمْ. وَقَالَ بَعْضُهُمْ: لَا يَجُوزُ نِكَاحُ الْيَتِيمَةِ حَتَّى تَبْلُغَ، وَلَا يَجُوزُ الْخِيَارُ فِي النِّكَاحِ، وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَالشَّافِعِيِّ وَغَيْرِهِمَا مِنْ أَهْلِ الْعِلْمِ. وَقَالَ أَحْمَدُ وَإِسْحَاقُ: إِذَا بَلَغَتِ الْيَتِيمَةُ تِسْعَ سِنِينَ فَزُوِّجَتْ فَرَضِيَتْ فَالنِّكَاحُ جَائِزٌ، وَلَا خِيَارَ لَهَا إِذَا أَدْرَكَتْ. وَاحْتَجَّا بِحَدِيثِ عَائِشَةَ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بَنَى بِهَا وَهِيَ بِنْتُ تِسْعِ سِنِينَ، وَقَدْ قَالَتْ عَائِشَةُ: إِذَا بَلَغَتِ الْجَارِيَةُ تِسْعَ سِنِينَ فَهِيَ امْرَأَةٌ.

English translation

1110. Samurah bin Jundab narrated that the Messenger of Allāh ﷺ said: "Whichever woman is given in marriage by two Wali, then her case is in accordance with the first of them, and whoever sells something to two men, then it is for the first of them." (Hasan) (Abū 'Eisā said:) This Hadīth is Hasan, and this is acted upon according to the people of knowledge. We do not know of any disagreement among them regarding that. When one of two Wali gives her in marriage before the other, then the marriage of the first is accepted, and the marriage of the other is annulled, and if they both gave her in marriage together (meaning; at the same time) then both of them are annulled. This is the view of Ath-Thawrī, Ahmad, and Ishāq.

Arabic text

١١١٠ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌غُنْدَرٌ، قَالَ: حَدَّثَنَا ‌سَعِيدُ بْنُ أَبِي عَرُوبَةَ ، عَنْ ‌قَتَادَةَ ، عَنِ ‌الْحَسَنِ ، عَنْ ‌سَمُرَةَ بْنِ جُنْدُبٍ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «أَيُّمَا امْرَأَةٍ زَوَّجَهَا وَلِيَّانِ فَهِيَ لِلْأَوَّلِ مِنْهُمَا»، وَمَنْ بَاعَ بَيْعًا مِنْ رَجُلَيْنِ فَهُوَ لِلْأَوَّلِ مِنْهُمَا. هَذَا حَدِيثٌ حَسَنٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ، لَا نَعْلَمُ بَيْنَهُمْ فِي ذَلِكَ اخْتِلَافًا؛ إِذَا زَوَّجَ أَحَدُ الْوَلِيَّيْنِ قَبْلَ الْآخَرِ فَنِكَاحُ الْأَوَّلِ جَائِزٌ وَنِكَاحُ الْآخَرِ مَفْسُوخٌ، وَإِذَا زَوَّجَا جَمِيعًا فَنِكَاحُهُمَا جَمِيعًا مَفْسُوخٌ، وَهُوَ قَوْلُ الثَّوْرِيِّ وَأَحْمَدَ وَإِسْحَاقَ.

English translation

1111. Jābir bin ‘Abdullāh narrated that the Prophet ﷺ said: “Whichever slave gets married without the permission of his owner, then he is a fornicator.” (Ḍa’if) (He said:) There is something on this topic from Ibn ‘Umar. (Abū ‘Eisā said:) The Ḥadīth of Jābir is a Ḥasan Ḥadīth. Some of them reported this Ḥadīth from ‘Abdullāh bin Muḥammad bin ‘Aqīl, from Ibn ‘Umar, from the Prophet ﷺ but it is not correct. What is Ṣaḥīḥ is from ‘Abdullāh bin Muḥammad bin ‘Aqīl, from Jābir bin ‘Abdullāh. This is acted upon according to the people of knowledge among the Companions of the Prophet ﷺ and others. The marriage of a slave without the permission of his owner is not allowed. This is the view of Aḥmad, Iṣḥāq and others (without any disagreement).

Arabic text

١١١١ - حَدَّثَنَا ‌عَلِيُّ بْنُ حُجْرٍ، قَالَ: أَخْبَرَنَا ‌الْوَلِيدُ بْنُ مُسْلِمٍ ، عَنْ ‌زُهَيْرِ بْنِ مُحَمَّدٍ، عَنْ ‌عَبْدِ اللهِ بْنِ مُحَمَّدِ بْنِ عَقِيلٍ ، عَنْ ‌جَابِرِ بْنِ عَبْدِ اللهِ ؛ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «أَيُّمَا عَبْدٍ تَزَوَّجَ بِغَيْرِ إِذْنِ سَيِّدِهِ» فَهُوَ عَاهِرٌ. وَفِي الْبَابِ عَنِ ابْنِ عُمَرَ. حَدِيثُ جَابِرٍ حَدِيثٌ حَسَنٌ. وَرَوَى بَعْضُهُمْ هَذَا الْحَدِيثَ عَنْ عَبْدِ اللهِ بْنِ مُحَمَّدِ بْنِ عَقِيلٍ عَنِ ابْنِ عُمَرَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَلَا يَصِحُّ، وَالصَّحِيحُ عَنْ عَبْدِ اللهِ بْنِ مُحَمَّدِ بْنِ عَقِيلٍ عَنْ جَابِرٍ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ أَنَّ نِكَاحَ الْعَبْدِ بِغَيْرِ إِذْنِ سَيِّدِهِ لَا يَجُوزُ، وَهُوَ قَوْلُ أَحْمَدَ وَإِسْحَاقَ وَغَيْرِهِمَا بِلَا اخْتِلَافٍ.

English translation

1112. (Another chain) Jābir bin ‘Abdullāh narrated that the Prophet ﷺ said: “Whichever slave gets married without the permission of his owner, then he is a fornicator.” (Da’if) This Hadīth is Hasan Ṣaḥīḥ.

Arabic text

١١١٢ - حَدَّثَنَا ‌سَعِيدُ بْنُ يَحْيَى بْنِ سَعِيدٍ الْأُمَوِيُّ ، قَالَ: حَدَّثَنَا ‌أَبِي ، قَالَ: حَدَّثَنَا ‌ابْنُ جُرَيْجٍ ، عَنْ ‌عَبْدِ اللهِ بْنِ مُحَمَّدِ بْنِ عَقِيلٍ، عَنْ ‌جَابِرٍ ؛ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «أَيُّمَا عَبْدٍ تَزَوَّجَ بِغَيْرِ إِذْنِ سَيِّدِهِ» فَهُوَ عَاهِرٌ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

1113. ‘Abdullāh bin ‘Āmr bin Rabī‘ah narrated from his father: “A woman from Banū Fazārah was married for (the dowry of) two sandals. So the Messenger of Allāh ﷺ said to her: ‘Do you approve of (exchanging) yourself and your wealth for two sandals?’ She said: ‘Yes.’” He said: “So he permitted it.” (Da’if) (He said:) There are narrations on this topic from ‘Umar, Abū Hurairah, Suhail bin Sa’d, Abū Sa’eed, Anas, ‘Āishah, Jābir, and Abū Ḥadrad Al-Aslami. (Abū ‘Eisā said:) The Hadīth of ‘Āmir bin Rabī‘ah is a Hasan Ṣaḥīḥ Hadīth. The people of knowledge disagreed over the dowry. Some of them said that the dowry is whatever (meaning the two parties in the marriage contract) agreed to. This is the saying of Sufyān Ath-Thawrī, Ash-Shāfi'i, Aḥmad, and Ishāq. Mālik bin Anas said: "The dowry is not to be less than four Dīnār." Some of the people of Al-Kūfah said that the dowry is not to be less than ten Dirham.

Arabic text

١١١٣ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا ‌يَحْيَى بْنُ سَعِيدٍ ‌وَعَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ ‌وَمُحَمَّدُ بْنُ جَعْفَرٍ، قَالُوا: حَدَّثَنَا ‌شُعْبَةُ ، عَنْ ‌عَاصِمِ بْنِ عُبَيْدِ اللهِ قَالَ: سَمِعْتُ ‌عَبْدَ اللهِ بْنَ عَامِرِ بْنِ رَبِيعَةَ ، عَنْ ‌أَبِيهِ «أَنَّ امْرَأَةً مِنْ بَنِي فَزَارَةَ» تَزَوَّجَتْ عَلَى نَعْلَيْنِ، فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: أَرَضِيتِ مِنْ نَفْسِكِ وَمَالِكِ بِنَعْلَيْنِ؟ قَالَتْ: نَعَمْ، قَالَ: فَأَجَازَهُ. وَفِي الْبَابِ عَنْ عُمَرَ، وَأَبِي هُرَيْرَةَ، وَسَهْلِ بْنِ سَعْدٍ، وَأَبِي سَعِيدٍ، وَأَنَسٍ، وَعَائِشَةَ، وَجَابِرٍ، وَأَبِي حَدْرَدٍ الْأَسْلَمِيِّ. حَدِيثُ عَامِرِ بْنِ رَبِيعَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَاخْتَلَفَ أَهْلُ الْعِلْمِ فِي الْمَهْرِ، فَقَالَ بَعْضُ أَهْلِ الْعِلْمِ: الْمَهْرُ عَلَى مَا تَرَاضَوْا عَلَيْهِ، وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَالشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ. وَقَالَ مَالِكُ بْنُ أَنَسٍ: لَا يَكُونُ الْمَهْرُ أَقَلَّ مِنْ رُبُعِ دِينَارٍ. وَقَالَ بَعْضُ أَهْلِ الْكُوفَةِ: لَا يَكُونُ الْمَهْرُ أَقَلَّ مِنْ عَشَرَةِ دَرَاهِمَ.

English translation

1114. Sahl bin Sa'd As-Sā'idī narrated that a woman came to the Messenger of Allāh ﷺ and said: "I present myself to you (for marriage)." So she stood for a long time. Then a man said: "O Messenger of Allāh! Marry her to me if you have no need of her." So he said: "Do you have anything to give her as a dowry?" He said: "I have nothing except this Izār." So the Messenger of Allāh ﷺ said: "If you give her your Izār then you will have no Izār, so search for something." He said: "I did not find anything." He said: "Search for something, even if it is just an iron ring.” He said: So he searched but he did not find anything. The Messenger of Allāh ﷺ said: “Do you have any Qur’ān (memorized)?” He said: “Yes. This Sūrat and that Sūrat” and he named the Sūrat. So the Messenger of Allāh ﷺ said: “I marry her to you for what you have (memorized) of the Qur’ān.” (Ṣaḥīḥ) (Abū ‘Eisā said:) This Hadīth is Ḥasan Ṣaḥīḥ. Ash-Shāfi‘ī followed this Hadīth, he said: “If he does not have anything to give to her, and he marries her for a Sūrat of the Qur’ān, then the marriage is acceptable and he is to teach her the Sūrat of the Qur’ān.” Some of the people of knowledge said that the marriage is allowed if he gives her a dowry of its like. This is the saying of the people of Al-Kūfah, Aḥmad, and Ishāq.

Arabic text

١١١٤ - حَدَّثَنَا ‌الْحَسَنُ بْنُ عَلِيٍّ الْخَلَّالُ، قَالَ: حَدَّثَنَا ‌إِسْحَاقُ بْنُ عِيسَى ، ‌وَعَبْدُ اللهِ بْنُ نَافِعٍ الصَّائِغُ، قَالَا: أَخْبَرَنَا ‌مَالِكُ بْنُ أَنَسٍ، عَنْ ‌أَبِي حَازِمِ بْنِ دِينَارٍ ، عَنْ ‌سَهْلِ بْنِ سَعْدٍ السَّاعِدِيِّ ؛ «أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ جَاءَتْهُ امْرَأَةٌ» فَقَالَتْ: إِنِّي وَهَبْتُ نَفْسِي لَكَ، فَقَامَتْ طَوِيلًا، فَقَالَ رَجُلٌ: يَا رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَزَوِّجْنِيهَا إِنْ لَمْ تَكُنْ لَكَ بِهَا حَاجَةٌ، فَقَالَ: هَلْ عِنْدَكَ مِنْ شَيْءٍ تُصْدِقُهَا؟ فَقَالَ: مَا عِنْدِي إِلَّا إِزَارِي هَذَا، فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: إِزَارَكَ! إِنْ أَعْطَيْتَهَا جَلَسْتَ وَلَا إِزَارَ لَكَ، فَالْتَمِسْ شَيْئًا، قَالَ: مَا أَجِدُ، قَالَ: فَالْتَمِسْ وَلَوْ خَاتَمًا مِنْ حَدِيدٍ، قَالَ: فَالْتَمَسَ فَلَمْ يَجِدْ شَيْئًا، فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: هَلْ مَعَكَ مِنَ الْقُرْآنِ شَيْءٌ؟ قَالَ: نَعَمْ، سُورَةُ كَذَا، وَسُورَةُ كَذَا - لِسُوَرٍ سَمَّاهَا، فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: زَوَّجْتُكَهَا بِمَا مَعَكَ مِنَ الْقُرْآنِ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَقَدْ ذَهَبَ الشَّافِعِيُّ إِلَى هَذَا الْحَدِيثِ فَقَالَ: إِنْ لَمْ يَكُنْ لَهُ شَيْءٌ يُصْدِقُهَا فَتَزَوَّجَهَا عَلَى سُورَةٍ مِنَ الْقُرْآنِ فَالنِّكَاحُ جَائِزٌ، وَيُعَلِّمُهَا سُورَةً مِنَ الْقُرْآنِ. وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ: النِّكَاحُ جَائِزٌ، وَيَجْعَلُ لَهَا صَدَاقَ مِثْلِهَا، وَهُوَ قَوْلُ أَهْلِ الْكُوفَةِ وَأَحْمَدَ وَإِسْحَاقَ.

English translation

1114. B. Abū Al-‘Ajfā’ (As-Sulamī) said: “Umar bin Al-Khaṭṭāb said: ‘Do not exaggerate in the dowries of women. If doing so was honorable in the world or Taqwā before Allāh then Allāh’s Prophet ﷺ would have been the first of you to do it. I do not know of the Messenger of Allāh ﷺ marrying any of his women, nor giving any of his daughters in marriage, for more than twelve Uqīyah.’” (Ḥasan) (Abū 'Eisā said:) This Hadīth is Ḥasan Ṣaḥīḥ. Abū Al-'Ajfā' As-Sulamī's name is Haram, and a Uqīyah – according to the people of knowledge – is forty Dirham, so twelve Uqīyah is four hundred and eighty Dirham.

Arabic text

١١١٤ (م) - حَدَّثَنَا ‌ابْنُ أَبِي عُمَرَ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنْ ‌أَيُّوبَ ، عَنِ ‌ابْنِ سِيرِينَ، عَنْ ‌أَبِي الْعَجْفَاءِ السُّلَمِيِّ قَالَ: قَالَ ‌عُمَرُ بْنُ الْخَطَّابِ : «أَلَا لَا تُغَالُوا» صَدُقَةَ النِّسَاءِ، فَإِنَّهَا لَوْ كَانَتْ مَكْرُمَةً فِي الدُّنْيَا أَوْ تَقْوَى عِنْدَ اللهِ لَكَانَ أَوْلَاكُمْ بِهَا نَبِيُّ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، مَا عَلِمْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَكَحَ شَيْئًا مِنْ نِسَائِهِ وَلَا أَنْكَحَ شَيْئًا مِنْ بَنَاتِهِ عَلَى أَكْثَرَ مِنْ ثِنْتَيْ عَشْرَةَ أُوقِيَّةً. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَأَبُو الْعَجْفَاءِ السُّلَمِيُّ اسْمُهُ هَرِمٌ. وَالْأُوقِيَّةُ عِنْدَ أَهْلِ الْعِلْمِ أَرْبَعُونَ دِرْهَمًا، وَثِنْتَا عَشْرَةَ أُوقِيَّةً أَرْبَعُ مِئَةٍ وَثَمَانُونَ دِرْهَمًا.

English translation

1115. Anas bin Mālik narrated: "The Messenger of Allāh ﷺ emancipated Ṣafīyyah and he made her emancipation her dowry." (Ṣaḥīḥ) (He said:) There is something on this topic from Ṣafīyyah. (Abū 'Eisā said:) The Hadīth of Anas is a Ḥasan Ṣaḥīḥ Hadīth. This is acted upon according to some of the people of knowledge among the Companions of the Prophet ﷺ and others. It is the view of Ash-Shafī'i, Aḥmad, and Ishāq. Some of the people of knowledge disliked considering her emancipation to be her dowry, to the extent that he should give her a dowry besides freeing her. The first view is more correct.

Arabic text

١١١٥ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌أَبُو عَوَانَةَ ، عَنْ ‌قَتَادَةَ ‌وَعَبْدِ الْعَزِيزِ بْنِ صُهَيْبٍ ، عَنْ ‌أَنَسِ بْنِ مَالِكٍ «أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَعْتَقَ صَفِيَّةَ» وَجَعَلَ عِتْقَهَا صَدَاقَهَا. وَفِي الْبَابِ عَنْ صَفِيَّةَ. حَدِيثُ أَنَسٍ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ، وَهُوَ قَوْلُ الشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ. وَكَرِهَ بَعْضُ أَهْلِ الْعِلْمِ أَنْ يُجْعَلَ عِتْقُهَا صَدَاقَهَا، حَتَّى يَجْعَلَ لَهَا مَهْرًا سِوَى الْعِتْقِ. وَالْقَوْلُ الْأَوَّلُ أَصَحُّ.

English translation

1116. Abū Burdah bin Abī Mūsā narrated from his father that the Messenger of Allāh ﷺ said: "Three will receive their reward twice: A slave who fulfills the rights of Allāh and the rights of his owners, then he will be given his reward twice. And a man who has a beautiful slave girl, so he teaches her good manners, then he frees her, then he marries her seeking the Face of Allāh by that; then he will be given his reward twice. And a man who believed in an earlier Book, then another Book came to him and he believed in it; then he will be given his reward twice." (Ṣaḥīḥ) (Another chain) from Abū Mūsā, from the Prophet ﷺ and it is similar in meaning. (Abū 'Eisā said:) The Ḥadīth of Abū Mūsā is a Ḥasan Ṣaḥīḥ Ḥadīth. Abū Burdah bin Abī Mūsā's name is 'Āmir bin 'Abdullāh bin Qais. Shu'bah and Sufyān Ath-Thawrī reported this Ḥadīth from Ṣāliḥ bin Ṣāliḥ bin Ḥayy. (And Ṣāliḥ bin Ṣāliḥ bin Ḥayy is the father of Al-Ḥasan bin Ṣāliḥ bin Ḥayy).

Arabic text

١١١٦ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌عَلِيُّ بْنُ مُسْهِرٍ ، عَنِ ‌الْفَضْلِ بْنِ يَزِيدَ، عَنِ ‌الشَّعْبِيِّ ، عَنْ ‌أَبِي بُرْدَةَ بْنِ أَبِي مُوسَى ، عَنْ ‌أَبِيهِ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «ثَلَاثَةٌ يُؤْتَوْنَ أَجْرَهُمْ مَرَّتَيْنِ»؛ عَبْدٌ أَدَّى حَقَّ اللهِ وَحَقَّ مَوَالِيهِ فَذَاكَ يُؤْتَى أَجْرَهُ مَرَّتَيْنِ، وَرَجُلٌ كَانَتْ عِنْدَهُ جَارِيَةٌ وَضِيئَةٌ فَأَدَّبَهَا فَأَحْسَنَ أَدَبَهَا ثُمَّ أَعْتَقَهَا ثُمَّ تَزَوَّجَهَا يَبْتَغِي بِذَلِكَ وَجْهَ اللهِ فَذَلِكَ يُؤْتَى أَجْرَهُ مَرَّتَيْنِ، وَرَجُلٌ آمَنَ بِالْكِتَابِ الْأَوَّلِ ثُمَّ جَاءَ الْكِتَابُ الْآخِرُ فَآمَنَ بِهِ فَذَلِكَ يُؤْتَى أَجْرَهُ مَرَّتَيْنِ. ١١١٦ (م) - حَدَّثَنَا ‌ابْنُ أَبِي عُمَرَ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ، عَنْ ‌صَالِحِ بْنِ صَالِحٍ - وَهُوَ ابْنُ حَيٍّ - عَنِ ‌الشَّعْبِيِّ ، عَنْ ‌أَبِي بُرْدَةَ ، عَنْ ‌أَبِي مُوسَى ؛ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - نَحْوَهُ بِمَعْنَاهُ. حَدِيثُ أَبِي مُوسَى حَدِيثٌ حَسَنٌ صَحِيحٌ. وَأَبُو بُرْدَةَ بْنُ أَبِي مُوسَى اسْمُهُ عَامِرُ بْنُ عَبْدِ اللهِ بْنِ قَيْسٍ، وَرَوَى شُعْبَةُ وَسُفْيَانُ الثَّوْرِيُّ هَذَا الْحَدِيثَ عَنْ صَالِحِ بْنِ صَالِحِ بْنِ حَيٍّ، وَصَالِحُ بْنُ صَالِحِ بْنِ حَيٍّ هُوَ وَالِدُ الْحَسَنِ بْنِ صَالِحِ بْنِ حَيٍّ.

English translation

1117. 'Amr bin Shu'āib narrated from his father, from his grandfather that the Prophet ﷺ said: "Whichever man married a woman and entered into her, then it is not lawful for him to marry her daughter. If he did not enter into her then he may marry her daughter. And whichever man married a woman and he entered into her, or he did not enter into her, then it is not lawful for him to marry her mother." (Da'if) Abū 'Eisā said: This Hadīth is not correct considering of its chain. It has only been reported by Ibn Lahī'ah and Al-Muthannā bin Aṣ-Ṣabbāh from 'Amr bin Shu'aib, and Al-Muthanā bin Aṣ-Ṣabbāh and Ibn Lahī'ah are both weak in Hadīth. This is acted upon according to most of the people of knowledge, they said that when a man marries a woman and then he divorces her before having entered into her, then marrying her daughter is lawful for him. And when a man marries a daughter and he divorces her before having entered into her, then it is not lawful for him to marry her mother due to Allāh, Most High's Saying: Your wives' mothers.[1] And this is the view of Ash-Shāfi'i, Aḥmad and Iṣhāq.

Arabic text

١١١٧ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌ابْنُ لَهِيعَةَ ، عَنْ ‌عَمْرِو بْنِ شُعَيْبٍ ، عَنْ ‌أَبِيهِ ، عَنْ ‌جَدِّهِ ؛ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «أَيُّمَا رَجُلٍ نَكَحَ امْرَأَةً فَدَخَلَ بِهَا فَلَا يَحِلُّ لَهُ نِكَاحُ ابْنَتِهَا»، وَإِنْ لَمْ يَكُنْ دَخَلَ بِهَا فَلْيَنْكِحِ ابْنَتَهَا، وَأَيُّمَا رَجُلٍ نَكَحَ امْرَأَةً فَدَخَلَ بِهَا أَوْ لَمْ يَدْخُلْ بِهَا فَلَا يَحِلُّ لَهُ نِكَاحُ أُمِّهَا. هَذَا حَدِيثٌ لَا يَصِحُّ مِنْ قِبَلِ إِسْنَادِهِ، وَإِنَّمَا رَوَاهُ ابْنُ لَهِيعَةَ وَالْمُثَنَّى بْنُ الصَّبَّاحِ عَنْ عَمْرِو بْنِ شُعَيْبٍ، وَالْمُثَنَّى بْنُ الصَّبَّاحِ وَابْنُ لَهِيعَةَ يُضَعَّفَانِ فِي الْحَدِيثِ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَكْثَرِ أَهْلِ الْعِلْمِ؛ قَالُوا: إِذَا تَزَوَّجَ الرَّجُلُ امْرَأَةً ثُمَّ طَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا حَلَّ لَهُ أَنْ يَنْكِحَ ابْنَتَهَا، وَإِذَا تَزَوَّجَ الرَّجُلُ الِابْنَةَ فَطَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا لَمْ يَحِلَّ لَهُ نِكَاحُ أُمِّهَا، لِقَوْلِ اللهِ تَعَالَى: {وَأُمَّهَاتُ نِسَائِكُمْ}، وَهُوَ قَوْلُ الشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ.

English translation

1118. 'Aīshah narrated: "The wife of Rifā'ah Al-Qurzī came to the Messenger of Allāh ﷺ and said: 'I was with Rifā'ah and he divorced me irrevocably. Then I married 'Abdur-Raḥmān bin Az-Zubair, but he only has the likes of the fringe of a garment.'[1] So he said: 'Perhaps you want to return to Rifā'ah? No, not until you taste his sweetness and he tastes your sweetness.'[2] (Sahih) (He said:) There are narrations on this topic from Ibn 'Umar, Anas, Ar-Rumaiṣā' or Al-Ghumaiṣā', and Abū Hurairah. (Abū 'Eisā said:) The Hadīth of 'Aishah is a Hasan Ṣahih Hadīth. This is acted upon according to the people of knowledge in general among the Companions of the Prophet ﷺ and others. When a man divorces his wife three times then she marries a different husband and he divorces her before having entered into her, then she is not lawful to the first husband to marry while she has not had intercourse with the second one.

Arabic text

١١١٨ - حَدَّثَنَا ‌ابْنُ أَبِي عُمَرَ ‌وَإِسْحَاقُ بْنُ مَنْصُورٍ قَالَا: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنِ ‌الزُّهْرِيِّ ، عَنْ ‌عُرْوَةَ ، عَنْ ‌عَائِشَةَ قَالَتْ: «جَاءَتِ امْرَأَةُ رِفَاعَةَ الْقُرَظِيِّ» إِلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَتْ: إِنِّي كُنْتُ عِنْدَ رِفَاعَةَ فَطَلَّقَنِي فَبَتَّ طَلَاقِي، فَتَزَوَّجْتُ عَبْدَ الرَّحْمَنِ بْنَ الزَّبِيرِ وَمَا مَعَهُ إِلَّا مِثْلُ هُدْبَةِ الثَّوْبِ، فَقَالَ: أَتُرِيدِينَ أَنْ تَرْجِعِي إِلَى رِفَاعَةَ؟ لَا، حَتَّى تَذُوقِي عُسَيْلَتَهُ وَيَذُوقَ عُسَيْلَتَكِ. وَفِي الْبَابِ عَنِ ابْنِ عُمَرَ، وَأَنَسٍ، وَالرُّمَيْصَاءِ أَوِ الْغُمَيْصَاءِ، وَأَبِي هُرَيْرَةَ. حَدِيثُ عَائِشَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ عَامَّةِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ؛ أَنَّ الرَّجُلَ إِذَا طَلَّقَ امْرَأَتَهُ ثَلَاثًا، فَتَزَوَّجَتْ زَوْجًا غَيْرَهُ فَطَلَّقَهَا قَبْلَ أَنْ يَدْخُلَ بِهَا أَنَّهَا لَا تَحِلُّ لِلزَّوْجِ الْأَوَّلِ إِذَا لَمْ يَكُنْ جَامَعَ الزَّوْجُ الْآخَرُ.

English translation

1119. Jābir bin ‘Abdullāh and ‘Alī narrated: “The Messenger of Allāh ﷺ cursed the Muhill and the one the Muhallal was done for.” (Da’if)[2] (He said:) There are narrations on this topic from Ibn Mas’ūd, Abū Hurairah, ‘Uqbah bin ‘Āmir, and Ibn ‘Abbās. Abū ‘Eisā said: The Hadīth of ‘Alī and Jābir is defective. This is how Ash’ath bin ‘Abdur-Rahmān reported it from Mujālid from ‘Āmir (Ash-Sha’bī), from Al-Hārīth, from ‘Alī. And, from ‘Āmir, from Jābir bin ‘Abdullāh, from the Prophet ﷺ. The chain for this Hadīth is not supported because Mujālid bin Sa’eed was graded weak by some of the people of knowledge, among them Ahmad bin Ḥanbal. And ‘Abdullāh bin Numair reported this Hadīth from Mujālid, from ‘Āmir, from Jābir bin ‘Abdullāh, from ‘Alī. In this Ibn Numair was confused, the first narration is more correct. Mughīrah and Ibn Abī Khālīd and others, reported it from Ash-Sha’bī, from Al-Hārīth, from ‘Alī.

Arabic text

١١١٩ - حَدَّثَنَا ‌أَبُو سَعِيدٍ الْأَشَجُّ، قَالَ: حَدَّثَنَا ‌أَشْعَثُ بْنُ عَبْدِ الرَّحْمَنِ بْنِ زُبَيْدٍ الْأَيَامِيُّ، قَالَ: حَدَّثَنَا ‌مُجَالِدٌ ، عَنِ ‌الشَّعْبِيِّ، عَنْ ‌جَابِرِ بْنِ عَبْدِ اللهِ وَعَنِ ‌الْحَارِثِ ، عَنْ ‌عَلِيٍّ، قَالَا: «إِنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَعَنَ الْمُحِلَّ» وَالْمُحَلَّلَ لَهُ. وَفِي الْبَابِ عَنِ ابْنِ مَسْعُودٍ، وَأَبِي هُرَيْرَةَ، وَعُقْبَةَ بْنِ عَامِرٍ، وَابْنِ عَبَّاسٍ. حَدِيثُ عَلِيٍّ وَجَابِرٍ حَدِيثٌ مَعْلُولٌ، وَهَكَذَا رَوَى أَشْعَثُ بْنُ عَبْدِ الرَّحْمَنِ، عَنْ مُجَالِدٍ، عَنْ عَامِرٍ - هُوَ الشَّعْبِيُّ - عَنِ الْحَارِثِ، عَنْ عَلِيٍّ. وَعَامِرٌ عَنْ جَابِرِ بْنِ عَبْدِ اللهِ؛ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. وَهَذَا حَدِيثٌ لَيْسَ إِسْنَادُهُ بِالْقَائِمِ؛ لِأَنَّ مُجَالِدَ بْنَ سَعِيدٍ قَدْ ضَعَّفَهُ بَعْضُ أَهْلِ الْعِلْمِ، مِنْهُمْ أَحْمَدُ بْنُ حَنْبَلٍ. وَرَوَى عَبْدُ اللهِ بْنُ نُمَيْرٍ هَذَا الْحَدِيثَ عَنْ مُجَالِدٍ عَنْ عَامِرٍ عَنْ جَابِرِ بْنِ عَبْدِ اللهِ عَنْ عَلِيٍّ، وَهَذَا قَدْ وَهِمَ فِيهِ ابْنُ نُمَيْرٍ، وَالْحَدِيثُ الْأَوَّلُ أَصَحُّ، وَقَدْ رَوَاهُ مُغِيرَةُ وَابْنُ أَبِي خَالِدٍ وَغَيْرُ وَاحِدٍ عَنِ الشَّعْبِيِّ عَنِ الْحَارِثِ عَنْ عَلِيٍّ.

English translation

1120. 'Abdullāh bin Mas'ūd narrated: "The Messenger of Allāh ﷺ cursed the Muhill and the one the Muhallal was done for." (Ḍa'if) (Abū 'Eisā said:) This Hadīth is Hasan Ṣaḥīḥ. Abū Qais Al-Awdī's name is 'Abdur-Raḥmān bin Tharwān, and this Hadīth has been reported from the Prophet ﷺ through other routes. This (Hadīth) is acted upon according to the scholars among the Companions of the Prophet ﷺ, among them are 'Umar bin Al-Khaṭṭāb, 'Uthmān bin 'Affān, 'Abdullāh bin 'Amr, and others. This is the view of the Fuqahā' among the Tābi'īn and it is the view of Sufyān Ath-Thawrī, Ibn Al-Mubārak, Ash-Shāfi'ī, Aḥmad, and Ishāq. (He said:) I heard Al-Jārūd (bin Mu'ādḥ) mentioning that Waki' held this view, and he said: "The view of the people of opinion on this topic must be cast aside."[1] (Al-Jārūd said:) "Waki' said: 'Sufyān said: "When (a man) marries a woman to make her lawful (for the previous husband) then it occurs to him to keep her, then it is not lawful for him to keep her until he has a new marriage with her."

Arabic text

١١٢٠ - حَدَّثَنَا ‌مَحْمُودُ بْنُ غَيْلَانَ، قَالَ: حَدَّثَنَا ‌أَبُو أَحْمَدَ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ ، عَنْ ‌أَبِي قَيْسٍ، عَنْ ‌هُزَيْلِ بْنِ شُرَحْبِيلَ ، عَنْ ‌عَبْدِ اللهِ بْنِ مَسْعُودٍ قَالَ: «لَعَنَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الْمُحِلَّ» وَالْمُحَلَّلَ لَهُ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَأَبُو قَيْسٍ الْأَوْدِيُّ اسْمُهُ عَبْدُ الرَّحْمَنِ بْنُ ثَرْوَانَ، وَقَدْ رُوِيَ هَذَا الْحَدِيثُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْ غَيْرِ وَجْهٍ. وَالْعَمَلُ عَلَى هَذَا الْحَدِيثِ عِنْدَ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، مِنْهُمْ: عُمَرُ بْنُ الْخَطَّابِ، وَعُثْمَانُ بْنُ عَفَّانَ، وَعَبْدُ اللهِ بْنُ عَمْرٍو، وَغَيْرُهُمْ، وَهُوَ قَوْلُ الْفُقَهَاءِ مِنَ التَّابِعِينَ، وَبِهِ يَقُولُ سُفْيَانُ الثَّوْرِيُّ وَابْنُ الْمُبَارَكِ وَالشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ. وَسَمِعْتُ الْجَارُودَ يَذْكُرُ عَنْ وَكِيعٍ أَنَّهُ قَالَ بِهَذَا، وَقَالَ: يَنْبَغِي أَنْ يُرْمَى بِهَذَا الْبَابِ مِنْ قَوْلِ أَصْحَابِ الرَّأْيِ. قَالَ جَارُودٌ: قَالَ وَكِيعٌ: وَقَالَ سُفْيَانُ: إِذَا تَزَوَّجَ الرَّجُلُ الْمَرْأَةَ لِيُحَلِّلَهَا ثُمَّ بَدَا لَهُ أَنْ يُمْسِكَهَا فَلَا يَحِلُّ لَهُ أَنْ يُمْسِكَهَا حَتَّى يَتَزَوَّجَهَا بِنِكَاحٍ جَدِيدٍ.

English translation

1121. 'Ali bin Abī Tālib narrated: "The Prophet ﷺ prohibited Mut'ah with women, and the meat of domestic donkeys during (the campaign of) Khaibar." (Sahih) (He said:) There are narrations on this topic from Sabrah Al-Juhni and Abū Hurairah. (Abū 'Eisā said:) The Hadīth of 'Ali is a Hasan Sahih Hadīth. This is acted upon according to the people of knowledge among the Companions of the Prophet ﷺ and others. It is only from Ibn 'Abbās that something about permitting Mut'ah has been narrated, then he reverted from his opinion when he was informed of this from the Prophet ﷺ. Most of the people of knowledge ordered the prohibition of Mut'ah, and it is the view of Ath-Thawri, Ibn Al-Mubārak, Ash-Shāfi'i, Aḥmad, and Ishāq.

Arabic text

١١٢١ - حَدَّثَنَا ‌ابْنُ أَبِي عُمَرَ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ، عَنِ ‌الزُّهْرِيِّ ، عَنْ ‌عَبْدِ اللهِ ‌وَالْحَسَنِ ابْنَيْ مُحَمَّدِ بْنِ عَلِيٍّ ، عَنْ ‌أَبِيهِمَا ، عَنْ ‌عَلِيِّ بْنِ أَبِي طَالِبٍ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «نَهَى عَنْ مُتْعَةِ النِّسَاءِ» وَعَنْ لُحُومِ الْحُمُرِ الْأَهْلِيَّةِ زَمَنَ خَيْبَرَ. وَفِي الْبَابِ عَنْ سَبْرَةَ الْجُهَنِيِّ وَأَبِي هُرَيْرَةَ. حَدِيثُ عَلِيٍّ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ، وَإِنَّمَا رُوِيَ عَنِ ابْنِ عَبَّاسٍ شَيْءٌ مِنَ الرُّخْصَةِ فِي الْمُتْعَةِ، ثُمَّ رَجَعَ عَنْ قَوْلِهِ حَيْثُ أُخْبِرَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. وَأَمْرُ أَكْثَرِ أَهْلِ الْعِلْمِ عَلَى تَحْرِيمِ الْمُتْعَةِ، وَهُوَ قَوْلُ الثَّوْرِيِّ وَابْنِ الْمُبَارَكِ وَالشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ.

English translation

1122. Muḥammad bin Ka'b narrated that Ibn 'Abbās said: "Mut'ah was only during the beginning of Islām. A man would arrive in a land that he was not familiar with so he would marry a woman for the extent of time that he thought he would remain there. So his Mut'ah was upheld and his case was fine until the (following) Āyah was revealed: Except their wives or what their right hands possess.[1] Then every private part other than those became unlawful." (Da'if)

Arabic text

١١٢٢ - حَدَّثَنَا ‌مَحْمُودُ بْنُ غَيْلَانَ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُقْبَةَ أَخُو قَبِيصَةَ بْنِ عُقْبَةَ ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ الثَّوْرِيُّ، عَنْ ‌مُوسَى بْنِ عُبَيْدَةَ ، عَنْ ‌مُحَمَّدِ بْنِ كَعْبٍ ، عَنِ ‌ابْنِ عَبَّاسٍ قَالَ: «إِنَّمَا كَانَتِ الْمُتْعَةُ» فِي أَوَّلِ الْإِسْلَامِ، كَانَ الرَّجُلُ يَقْدَمُ الْبَلْدَةَ لَيْسَ لَهُ بِهَا مَعْرِفَةٌ، فَيَتَزَوَّجُ الْمَرْأَةَ بِقَدْرِ مَا يَرَى أَنَّهُ يُقِيمُ، فَتَحْفَظُ لَهُ مَتَاعَهُ وَتُصْلِحُ لَهُ شَيْئَهُ، حَتَّى إِذَا نَزَلَتِ الْآيَةُ {إِلا عَلَى أَزْوَاجِهِمْ أوْ مَا مَلَكَتْ أَيْمَانُهُمْ} قَالَ ابْنُ عَبَّاسٍ: فَكُلُّ فَرْجٍ سِوَى هَذَيْنِ فَهُوَ حَرَامٌ.

English translation

1123. 'Imrān bin Ḥuṣain narrated that the Prophet ﷺ said: "There is no Jalab, no Janab,[2] and no Shighār in Islām. And whoever takes some property by force, then he is not from us.” (Sahīh) (Abū ‘Eisā said:) This Hadīth is Hasan Sahīh. (He said:) There are narrations on this topic from Anas, Abū Raihānah, Ibn ‘Umar, Jābir, Mu‘āwiyah, Abū Hurairah, and Wā’il bin Hujr.

Arabic text

١١٢٣ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ عَبْدِ الْمَلِكِ بْنِ أَبِي الشَّوَارِبِ، قَالَ: حَدَّثَنَا ‌بِشْرُ بْنُ الْمُفَضَّلِ، قَالَ: حَدَّثَنَا ‌حُمَيْدٌ - وَهُوَ الطَّوِيلُ - قَالَ: حَدَّثَ ‌الْحَسَنُ، عَنْ ‌عِمْرَانَ بْنِ حُصَيْنٍ ؛ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «لَا جَلَبَ» وَلَا جَنَبَ وَلَا شِغَارَ فِي الْإِسْلَامِ، وَمَنِ انْتَهَبَ نُهْبَةً فَلَيْسَ مِنَّا. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَفِي الْبَابِ عَنْ أَنَسٍ، وَأَبِي رَيْحَانَةَ، وَابْنِ عُمَرَ، وَجَابِرٍ، وَمُعَاوِيَةَ، وَأَبِي هُرَيْرَةَ، وَوَائِلِ بْنِ حُجْرٍ.

English translation

1124. Ibn ‘Umar narrated: “The Prophet ﷺ prohibited Shighār.” (Sahīh) (Abū ‘Eisā said:) This Hadīth is Hasan Sahīh. This is acted upon according to this people of knowledge in general. They do not allow the Shighār marriage. Shighār is when a man gives his daughter in marriage in exchange for marrying the other man’s daughter or sister and no dowry is exchanged between them. Some of the people of knowledge said that the Shighār marriage is annulled and it is not lawful even if they gave them a dowry. This is the view of Ash-Shāfi'i, Ahmad and Ishāq. It has been reported that 'Aṭā' bin Abī Rabāḥ said: "They marry them simultaneously, and they set the same dowry." This is the view of the people of Al-Kūfah.

Arabic text

١١٢٤ - حَدَّثَنَا ‌إِسْحَاقُ بْنُ مُوسَى الْأَنْصَارِيُّ، قَالَ: حَدَّثَنَا ‌مَعْنٌ، قَالَ: حَدَّثَنَا ‌مَالِكٌ ، عَنْ ‌نَافِعٍ ، عَنِ ‌ابْنِ عُمَرَ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «نَهَى عَنِ الشِّغَارِ». هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ عَامَّةِ أَهْلِ الْعِلْمِ؛ لَا يَرَوْنَ نِكَاحَ الشِّغَارِ، وَالشِّغَارُ أَنْ يُزَوِّجَ الرَّجُلُ ابْنَتَهُ عَلَى أَنْ يُزَوِّجَهُ الْآخَرُ ابْنَتَهُ أَوْ أُخْتَهُ وَلَا صَدَاقَ بَيْنَهُمَا. وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ: نِكَاحُ الشِّغَارِ مَفْسُوخٌ وَلَا يَحِلُّ، وَإِنْ جُعِلَ لَهُمَا صَدَاقٌ، وَهُوَ قَوْلُ الشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ. وَرُوِيَ عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ أَنَّهُ قَالَ: يُقَرَّانِ عَلَى نِكَاحِهِمَا، وَيُجْعَلُ لَهُمَا صَدَاقُ الْمِثْلِ، وَهُوَ قَوْلُ أَهْلِ الْكُوفَةِ.

English translation

1125. Ibn 'Abbās narrated: "The Prophet ﷺ prohibited marrying a woman along with her paternal aunt or along with her maternal aunt." (Ṣaḥīḥ) Abū Harīz's (a narrator in the chain of this Hadīth) name is 'Abdullāh bin Ḥusain. (Another chain) from Abū Hurairah, and it is similar. (He said:) There are narrations on this topic from 'Ali, Ibn 'Umar, 'Abdullāh bin 'Amr, Abū Sa'eed, Abū Umāmah, Jābir, 'Aīshah, Abū Mūsā, and Samurah bin Jundab.

Arabic text

١١٢٥ - حَدَّثَنَا ‌نَصْرُ بْنُ عَلِيٍّ، قَالَ: حَدَّثَنَا ‌عَبْدُ الْأَعْلَى بْنُ عَبْدِ الْأَعْلَى، قَالَ: حَدَّثَنَا ‌سَعِيدُ بْنُ أَبِي عَرُوبَةَ ، عَنْ ‌أَبِي حَرِيزٍ، عَنْ ‌عِكْرِمَةَ ، عَنِ ‌ابْنِ عَبَّاسٍ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «نَهَى أَنْ تُزَوَّجَ الْمَرْأَةُ عَلَى عَمَّتِهَا» أَوْ عَلَى خَالَتِهَا. وَأَبُو حَرِيزٍ اسْمُهُ عَبْدُ اللهِ بْنُ حُسَيْنٍ. ١١٢٥ (م) - حَدَّثَنَا ‌نَصْرُ بْنُ عَلِيٍّ، قَالَ: حَدَّثَنَا ‌عَبْدُ الْأَعْلَى ، عَنْ ‌هِشَامِ بْنِ حَسَّانَ، عَنِ ‌ابْنِ سِيرِينَ ، عَنْ ‌أَبِي هُرَيْرَةَ ؛ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ - بِمِثْلِهِ. وَفِي الْبَابِ عَنْ عَلِيٍّ، وَابْنِ عُمَرَ، وَعَبْدِ اللهِ بْنِ عَمْرٍو، وَأَبِي سَعِيدٍ، وَأَبِي أُمَامَةَ، وَجَابِرٍ، وَعَائِشَةَ، وَأَبِي مُوسَى، وَسَمُرَةَ بْنِ جُنْدُبٍ.

English translation

1126. Abū Hurairah narrated: "The Messenger of Allāh ﷺ prohibited that a woman be married along with her paternal aunt, or the paternal aunt along with her brother's daughter, or a woman with her maternal aunt, or the maternal aunt along with her sister's daughter, and the younger[1] is not to be married with the older,[2] nor the older with the younger." (Sahih) (Abū 'Eisā said:) The Hadīth of Ibn 'Abbās and Abū Hurairah is a Hasan Ṣaḥīḥ Hadīth. This is acted upon according to the people of knowledge in general. We do not know of any disagreement among them. It is not lawful for a man to be married to a woman and her paternal or maternal aunt at the same time. If he marries a woman along with her paternal or maternal aunt, or, a paternal aunt along with her brother's daughter, then the second of the two marriage is annulled. This is the view of the people of knowledge in general. [1] "That is the sister's daughter or the brother's daughter (i.e., the niece), and she is called 'the younger' because she holds the status like that of the daughter." (Tuhfat Al-Ahwadhi). [2] "Meaning the paternal or maternal aunt." (Tuhfat Al-Ahwadhi). Abū 'Eisā said: Ash-Sha'bī saw Abū Hurairah and he reported from him. I asked Muḥammad about this and he said: "Correct." Abū 'Eisā said: Ash-Sha'bī (also) reported from a man, from Abū Hurairah.

Arabic text

١١٢٦ - حَدَّثَنَا ‌الْحَسَنُ بْنُ عَلِيٍّ الْخَلَّالُ، قَالَ: حَدَّثَنَا ‌يَزِيدُ بْنُ هَارُونَ، قَالَ: أَنْبَأَنَا ‌دَاوُدُ بْنُ أَبِي هِنْدٍ، قَالَ: حَدَّثَنَا ‌عَامِرٌ، عَنْ ‌أَبِي هُرَيْرَةَ ؛ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ «نَهَى أَنْ تُنْكَحَ الْمَرْأَةُ عَلَى عَمَّتِهَا» أَوِ الْعَمَّةُ عَلَى ابْنَةِ أَخِيهَا أَوِ الْمَرْأَةُ عَلَى خَالَتِهَا، أَوِ الْخَالَةُ عَلَى بِنْتِ أُخْتِهَا، وَلَا تُنْكَحُ الصُّغْرَى عَلَى الْكُبْرَى، وَلَا الْكُبْرَى عَلَى الصُّغْرَى. حَدِيثُ ابْنِ عَبَّاسٍ وَأَبِي هُرَيْرَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ عَامَّةِ أَهْلِ الْعِلْمِ، لَا نَعْلَمُ بَيْنَهُمُ اخْتِلَافًا؛ أَنَّهُ لَا يَحِلُّ لِلرَّجُلِ أَنْ يَجْمَعَ بَيْنَ الْمَرْأَةِ وَعَمَّتِهَا أَوْ خَالَتِهَا، فَإِنْ نَكَحَ امْرَأَةً عَلَى عَمَّتِهَا أَوْ خَالَتِهَا أَوِ الْعَمَّةَ عَلَى بِنْتِ أَخِيهَا فَنِكَاحُ الْأُخْرَى مِنْهُمَا مَفْسُوخٌ، وَبِهِ يَقُولُ عَامَّةُ أَهْلِ الْعِلْمِ. أَدْرَكَ الشَّعْبِيُّ أَبَا هُرَيْرَةَ وَرَوَى عَنْهُ. وَسَأَلْتُ مُحَمَّدًا عَنْ هَذَا فَقَالَ: صَحِيحٌ. وَرَوَى الشَّعْبِيُّ عَنْ رَجُلٍ عَنْ أَبِي هُرَيْرَةَ.

English translation

1127. 'Uqbah bin 'Āmir Al-Juhani narrated that the Messenger of Allāh ﷺ said: "Indeed the conditions most deserving to be fulfilled are those that make the private parts lawful among you." (Sahih) (Another chain with similar narration) (Abū 'Eisā said:) This Hadīth is Hasan Sahih. This is acted upon according to some of the people of knowledge among the Companions of the Prophet ﷺ. Among them is 'Umar bin Al-Khaṭṭāb: When a man marries a woman, and he makes the condition for her that he will not take her out of her land, then he is not to take her out. This is the saying of some of the people of knowledge. It is the view of Ash-Shāfi'i, Aḥmad, and Ishāq. It has been related that 'Ali bin Abī Tālib said: "Allāh's conditions take precedence over her conditions." It is as if he held the view that the husband could take the woman even if she had made the condition on her husband that he could not take her out (of her land). And some of the people of knowledge followed this. This is the view of Sufyān Ath-Thawrī and some of the people of Al-Kūfah.

Arabic text

١١٢٧ - حَدَّثَنَا ‌يُوسُفُ بْنُ عِيسَى، قَالَ: حَدَّثَنَا ‌وَكِيعٌ، قَالَ: حَدَّثَنَا ‌عَبْدُ الْحَمِيدِ بْنُ جَعْفَرٍ ، عَنْ ‌يَزِيدَ بْنِ أَبِي حَبِيبٍ ، عَنْ ‌مَرْثَدِ بْنِ عَبْدِ اللهِ الْيَزَنِيِّ أَبِي الْخَيْرِ، عَنْ ‌عُقْبَةَ بْنِ عَامِرٍ الْجُهَنِيِّ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «إِنَّ أَحَقَّ الشُّرُوطِ أَنْ يُوفَى بِهَا» مَا اسْتَحْلَلْتُمْ بِهِ الْفُرُوجَ. ١١٢٧ (م) - حَدَّثَنَا ‌أَبُو مُوسَى مُحَمَّدُ بْنُ الْمُثَنَّى، قَالَ: حَدَّثَنَا ‌يَحْيَى بْنُ سَعِيدٍ ، عَنْ ‌عَبْدِ الْحَمِيدِ بْنِ جَعْفَرٍ - نَحْوَهُ. هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، مِنْهُمْ: عُمَرُ بْنُ الْخَطَّابِ؛ قَالَ: إِذَا تَزَوَّجَ رَجُلٌ امْرَأَةً وَشَرَطَ لَهَا أَنْ لَا يُخْرِجَهَا مِنْ مِصْرِهَا فَلَيْسَ لَهُ أَنْ يُخْرِجَهَا، وَهُوَ قَوْلُ بَعْضِ أَهْلِ الْعِلْمِ، وَبِهِ يَقُولُ الشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ. وَرُوِيَ عَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ أَنَّهُ قَالَ: شَرْطُ اللهِ قَبْلَ شَرْطِهَا - كَأَنَّهُ رَأَى لِلزَّوْجِ أَنْ يُخْرِجَهَا وَإِنْ كَانَتِ اشْتَرَطَتْ عَلَى زَوْجِهَا أَنْ لَا يُخْرِجَهَا، وَذَهَبَ بَعْضُ أَهْلِ الْعِلْمِ إِلَى هَذَا، وَهُوَ قَوْلُ سُفْيَانَ الثَّوْرِيِّ وَبَعْضِ أَهْلِ الْكُوفَةِ.

English translation

1128. Ibn 'Umar narrated: "Ghīlān bin Salamah Ath-Thaqafī accepted Islām and he had ten wives in Jahiliyyah who accepted Islām along with him. So the Prophet ﷺ ordered (him) to chose four (of them)." (Ḍa'if) (Abū 'Eisā said:) This is how Ma'mar reported this Hadīth from Az-Zuhri: "From Sālim, from his father." (He said:) I heard Muḥammad bin Ismā'il saying: "This Hadīth is not preserved. What is correct is what Shu'aib bin Abī Ḥamzah and others reported from Az-Zuhri (and Ḥamzah), he said: "He narrated to me from Muḥammad bin Suwaid Ath- Thaqafi that Ghilān bin Salamah accepted Islām and he had ten wives.” Muḥammad said: “The Hadīth of Az-Zuhri from Sālim, from his father, was only: “A man from Thaqif divorced his wives. So ‘Umar said to him: ‘Return to your wives or they will stone your grave just as the grave of Abū Righāl is stoned.” (Abū ‘Eisā said:) The Hadīth of Ghilān bin Salamah is acted upon according to our companions, among them Ash-Shāfi‘ī, Aḥmad, and Ishāq.

Arabic text

١١٢٨ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌عَبْدَةُ، عَنْ ‌سَعِيدِ بْنِ أَبِي عَرُوبَةَ، عَنْ ‌مَعْمَرٍ ، عَنِ ‌الزُّهْرِيِّ، عَنْ ‌سَالِمِ بْنِ عَبْدِ اللهِ ، عَنِ ‌ابْنِ عُمَرَ «أَنَّ غَيْلَانَ بْنَ سَلَمَةَ الثَّقَفِيَّ» أَسْلَمَ وَلَهُ عَشْرُ نِسْوَةٍ فِي الْجَاهِلِيَّةِ، فَأَسْلَمْنَ مَعَهُ، فَأَمَرَهُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنْ يَتَخَيَّرَ أَرْبَعًا مِنْهُنَّ. هَكَذَا رَوَاهُ مَعْمَرٌ، عَنِ الزُّهْرِيِّ، عَنْ سَالِمٍ، عَنْ أَبِيهِ. وَسَمِعْتُ مُحَمَّدَ بْنَ إِسْمَاعِيلَ يَقُولُ: هَذَا حَدِيثٌ غَيْرُ مَحْفُوظٍ، وَالصَّحِيحُ مَا رَوَى شُعَيْبُ بْنُ أَبِي حَمْزَةَ وَغَيْرُهُ عَنِ الزُّهْرِيِّ قَالَ: حُدِّثْتُ عَنْ مُحَمَّدِ بْنِ سُوَيْدٍ الثَّقَفِيِّ أَنَّ غَيْلَانَ بْنَ سَلَمَةَ أَسْلَمَ وَعِنْدَهُ عَشْرُ نِسْوَةٍ. قَالَ مُحَمَّدٌ: وَإِنَّمَا حَدِيثُ الزُّهْرِيِّ عَنْ سَالِمٍ عَنْ أَبِيهِ أَنَّ رَجُلًا مِنْ ثَقِيفٍ طَلَّقَ نِسَاءَهُ، فَقَالَ لَهُ عُمَرُ: لَتُرَاجِعَنَّ نِسَاءَكَ أَوْ لَأَرْجُمَنَّ قَبْرَكَ كَمَا رُجِمَ قَبْرُ أَبِي رِغَالٍ. وَالْعَمَلُ عَلَى حَدِيثِ غَيْلَانَ بْنِ سَلَمَةَ عِنْدَ أَصْحَابِنَا، مِنْهُمُ الشَّافِعِيُّ وَأَحْمَدُ وَإِسْحَاقُ.

English translation

1129. Abū Wahb Al-Jaishānī narrated that he heard Ibn Fairūz Ad-Dailamī narrating from his father: “I went to the Prophet ﷺ and said: ‘O Messenger of Allāh! I accepted Islām and I had two sisters (as wives).’ So the Messenger of Allāh ﷺ said: ‘Chose whichever of them you will.’” (Hasan)

Arabic text

١١٢٩ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌ابْنُ لَهِيعَةَ ، عَنْ ‌أَبِي وَهْبٍ الْجَيْشَانِيِّ أَنَّهُ سَمِعَ ‌ابْنَ فَيْرُوزَ الدَّيْلَمِيَّ يُحَدِّثُ عَنْ ‌أَبِيهِ قَالَ: «أَتَيْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقُلْتُ: يَا رَسُولَ اللهِ، إِنِّي أَسْلَمْتُ وَتَحْتِي أُخْتَانِ! فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: اخْتَرْ أَيَّتَهُمَا شِئْتَ».

English translation

1130. [Abū Wahb Al-Jaishānī narrated from Aḍ-Ḍaḥḥāk bin Fairūz Ad-Dailamī from his father: "I said: 'O Messenger of Allāh! I accepted Islām and I had two sisters (as wives).' So Messenger of Allāh ﷺ said: 'Chose whichever of them you will.'"] (Hasan) This Hadīth is Hasan Gharīb. Abū Wahb Al-Jaishānī's name is Ad-Dailam bin Hawsha'.

Arabic text

١١٣٠ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا ‌وَهْبُ بْنُ جَرِيرٍ ، قَالَ: حَدَّثَنَا ‌أَبِي قَالَ: سَمِعْتُ ‌يَحْيَى بْنَ أَيُّوبَ يُحَدِّثُ عَنْ ‌يَزِيدَ بْنِ أَبِي حَبِيبٍ ، عَنْ ‌أَبِي وَهْبٍ الْجَيْشَانِيِّ ، عَنِ ‌الضَّحَّاكِ بْنِ فَيْرُوزَ الدَّيْلَمِيِّ ، عَنْ ‌أَبِيهِ قَالَ: «قُلْتُ: يَا رَسُولَ اللهِ، أَسْلَمْتُ وَتَحْتِي أُخْتَانِ! قَالَ: اخْتَرْ أَيَّتَهُمَا شِئْتَ». هَذَا حَدِيثٌ حَسَنٌ. وَأَبُو وَهْبٍ الْجَيْشَانِيُّ اسْمُهُ الدَّيْلَمُ بْنُ هُوشَعٍ.

English translation

1131. Ruwaifī' bin Thābit narrated that the Prophet ﷺ said: "Whoever believes in Allāh and the Last Day, then he does not levy his water on someone else's child."[1] (Hasan) (Abū 'Eisā said:) This Hadīth is Hasan. It has been reported through more than one route from Ruwaifī' bin Thābit. This is acted upon according to the people of knowledge. They do not think that if a man buys a slave girl and she is pregnant, that he can have sexual relations with her until she delivers. There are narrations on this topic from Ibn 'Abbās, Abū Ad-Dardā', Al-'Irbāq bin Sāriyah, and Abū Sa'eed.

Arabic text

١١٣١ - حَدَّثَنَا ‌عُمَرُ بْنُ حَفْصٍ الشَّيْبَانِيُّ الْبَصْرِيُّ، قَالَ: حَدَّثَنَا ‌عَبْدُ اللهِ بْنُ وَهْبٍ، قَالَ: حَدَّثَنَا ‌يَحْيَى بْنُ أَيُّوبَ، عَنْ ‌رَبِيعَةَ بْنِ سُلَيْمٍ ، عَنْ ‌بُسْرِ بْنِ عُبَيْدِ اللهِ ، عَنْ ‌رُوَيْفِعِ بْنِ ثَابِتٍ ؛ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «مَنْ كَانَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الْآخِرِ فَلَا يَسْقِ مَاءَهُ وَلَدَ غَيْرِهِ». هَذَا حَدِيثٌ حَسَنٌ. وَقَدْ رُوِيَ مِنْ غَيْرِ وَجْهٍ عَنْ رُوَيْفِعِ بْنِ ثَابِتٍ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ أَهْلِ الْعِلْمِ؛ لَا يَرَوْنَ لِلرَّجُلِ، إِذَا اشْتَرَى جَارِيَةً وَهِيَ حَامِلٌ أَنْ يَطَأَهَا حَتَّى تَضَعَ. وَفِي الْبَابِ عَنْ أَبِي الدَّرْدَاءِ، وَابْنِ عَبَّاسٍ، وَالْعِرْبَاضِ بْنِ سَارِيَةَ، وَأَبِي سَعِيدٍ.

English translation

1132. Abū Sa'eed Al-Khudrī narrated: "We got some captives on the day of Awtās, and they had husbands among their people. They mentioned that to the Messenger of Allāh ﷺ, so the following was revealed: And women who are already married, except those whom your right hands possess.[1] (Hasan) (Abū 'Eisā said:) This Hadīth is Hasan. This is how Ath-Thawrī reported it: "From 'Uthmān Al-Battī, from Abū Al-Khalīl, from Abū Sa'eed." Abū Al-Khalīl's name is Šālih bin Abī Maryam. And Hammām reported this Ḥadīth from Qatādah, from Ṣāliḥ Abū Al-Khalīl, from Abū ‘Alqamah Al-Ḥāshimī, from Abū Sa‘eed, from the Prophet ﷺ. That was narrated to us by ‘Abd bin Ḥumaid (he said): “Ḥabbān bin Hilāl narrated to us (he said): Hammām narrated to us.”

Arabic text

١١٣٢ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ، قَالَ: حَدَّثَنَا ‌هُشَيْمٌ، قَالَ: حَدَّثَنَا ‌عُثْمَانُ الْبَتِّيُّ، عَنْ ‌أَبِي الْخَلِيلِ ، عَنْ ‌أَبِي سَعِيدٍ الْخُدْرِيِّ قَالَ: «أَصَبْنَا سَبَايَا يَوْمَ أَوْطَاسٍ» وَلَهُنَّ أَزْوَاجٌ فِي قَوْمِهِنَّ، فَذَكَرُوا ذَلِكَ لِرَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَنَزَلَتْ: {وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ إِلا مَا مَلَكَتْ أَيْمَانُكُمْ} هَذَا حَدِيثٌ حَسَنٌ. وَهَكَذَا رَوَاهُ الثَّوْرِيُّ عَنْ عُثْمَانَ الْبَتِّيِّ عَنْ أَبِي الْخَلِيلِ عَنْ أَبِي سَعِيدٍ، وَأَبُو الْخَلِيلِ اسْمُهُ صَالِحُ بْنُ أَبِي مَرْيَمَ. ١١٣٢ (م) - وَرَوَى ‌هَمَّامٌ هَذَا الْحَدِيثَ عَنْ ‌قَتَادَةَ، عَنْ ‌صَالِحٍ أَبِي الْخَلِيلِ ، عَنْ ‌أَبِي عَلْقَمَةَ الْهَاشِمِيِّ ، عَنْ ‌أَبِي سَعِيدٍ ؛ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. حَدَّثَنَا بِذَلِكَ ‌عَبْدُ بْنُ حُمَيْدٍ، قَالَ: حَدَّثَنَا ‌حَبَّانُ بْنُ هِلَالٍ، قَالَ: حَدَّثَنَا ‌هَمَّامٌ .

English translation

1133. Abū Mas‘ūd Al-Anṣārī narrated: “The Messenger of Allāh ﷺ prohibited the price of a dog, the dowry of a fornicator, and the payment made to the fortune-teller.” (Ṣaḥīḥ) He said: There are narrations on this topic from Rāfi‘ bin Khadīj, Abū Juhaifah, Abū Hurairah, and Ibn ‘Abbās. (Abū ‘Eisā said:) The Ḥadīth of Abū Mas‘ūd is a Ḥasan Ṣaḥīḥ Ḥadīth.

Arabic text

١١٣٣ - حَدَّثَنَا ‌قُتَيْبَةُ، قَالَ: حَدَّثَنَا ‌اللَّيْثُ، عَنِ ‌ابْنِ شِهَابٍ ، عَنْ ‌أَبِي بَكْرِ بْنِ عَبْدِ الرَّحْمَنِ ، عَنْ ‌أَبِي مَسْعُودٍ الْأَنْصَارِيِّ قَالَ: «نَهَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ ثَمَنِ الْكَلْبِ» وَمَهْرِ الْبَغِيِّ وَحُلْوَانِ الْكَاهِنِ. وَفِي الْبَابِ عَنْ رَافِعِ بْنِ خَدِيجٍ، وَأَبِي جُحَيْفَةَ، وَأَبِي هُرَيْرَةَ، وَابْنِ عَبَّاسٍ. حَدِيثُ أَبِي مَسْعُودٍ حَدِيثٌ حَسَنٌ صَحِيحٌ.

English translation

1134. Abū Hurairah narrated that the Messenger of Allāh ﷺ said: "A man is not to sell over his brother's sale, nor is he to propose to whom his brother has proposed." (Saḥīḥ) (He said:) There are narrations on this topic from Samurah and Ibn ‘Umar. Abū ‘Eisā said: The Hadīth of Abū Hurairah is a Hasan Saḥīḥ Hadīth. Mālik bin Anas said: "The meaning of it being disliked to propose to a woman that his brother has proposed to, is when the man proposed to the woman and she accepted it, then no one is to make a proposal over his proposal." Ash-Shāfi‘ī said: "This Hadīth: 'A man is not to propose to whom his brother has proposed' - means, according to us, when a man proposes to a woman and she accepts and agrees to it. Then no one is to make a proposal over his proposal. If it is before he knows that she accepted or agreed with him, then there is no harm in him proposing to her. The proof for that is the Hadīth of Fāṭimah bint Qais, in which she came to the Prophet ﷺ and she mentioned to him that Abū Jahm bin Hudhaifah and Mu'āwiyah bin Abī Sufyān had both proposed to her. So he said: 'As for Abū Jahm, he is a man who does not give women a rest from his stick. As for Mu'āwiyah he is a destitute person with no wealth. But marry Usāmah.' So the meaning of this Hadīth, to us, and Allāh knows best, is that Fātimah had not informed him of her acceptance of either one of them. If she had told him that, then he would not have directed her to someone other than whom she had mentioned."

Arabic text

١١٣٤ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ ‌وَقُتَيْبَةُ ، قَالَا: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنِ ‌الزُّهْرِيِّ ، عَنْ ‌سَعِيدِ بْنِ الْمُسَيِّبِ ، عَنْ ‌أَبِي هُرَيْرَةَ - قَالَ قُتَيْبَةُ: يَبْلُغُ بِهِ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ. وَقَالَ أَحْمَدُ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: «لَا يَبِيعُ الرَّجُلُ عَلَى بَيْعِ أَخِيهِ»، وَلَا يَخْطُبُ عَلَى خِطْبَةِ أَخِيهِ. وَفِي الْبَابِ عَنْ سَمُرَةَ وَابْنِ عُمَرَ. حَدِيثُ أَبِي هُرَيْرَةَ حَدِيثٌ حَسَنٌ صَحِيحٌ. قَالَ مَالِكُ بْنُ أَنَسٍ: إِنَّمَا مَعْنَى كَرَاهِيَةِ أَنْ يَخْطُبَ الرَّجُلُ عَلَى خِطْبَةِ أَخِيهِ إِذَا خَطَبَ الرَّجُلُ الْمَرْأَةَ فَرَضِيَتْ بِهِ، فَلَيْسَ لِأَحَدٍ أَنْ يَخْطُبَ عَلَى خِطْبَتِهِ. وَقَالَ الشَّافِعِيُّ: مَعْنَى هَذَا الْحَدِيثِ لَا يَخْطُبُ الرَّجُلُ عَلَى خِطْبَةِ أَخِيهِ، هَذَا عِنْدَنَا إِذَا خَطَبَ الرَّجُلُ الْمَرْأَةَ فَرَضِيَتْ بِهِ وَرَكَنَتْ إِلَيْهِ، فَلَيْسَ لِأَحَدٍ أَنْ يَخْطُبَ عَلَى خِطْبَتِهِ، فَأَمَّا قَبْلَ أَنْ يَعْلَمَ رِضَاهَا أَوْ رُكُونَهَا إِلَيْهِ فَلَا بَأْسَ أَنْ يَخْطُبَهَا، وَالْحُجَّةُ فِي ذَلِكَ حَدِيثُ فَاطِمَةَ بِنْتِ قَيْسٍ، حَيْثُ جَاءَتِ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَذَكَرَتْ لَهُ أَنَّ أَبَا جَهْمِ بْنَ حُذَيْفَةَ وَمُعَاوِيَةَ بْنَ أَبِي سُفْيَانَ خَطَبَاهَا، فَقَالَ: أَمَّا أَبُو جَهْمٍ فَرَجُلٌ لَا يَرْفَعُ عَصَاهُ عَنِ النِّسَاءِ، وَأَمَّا مُعَاوِيَةُ فَصُعْلُوكٌ لَا مَالَ لَهُ، وَلَكِنِ انْكِحِي أُسَامَةَ. فَمَعْنَى هَذَا الْحَدِيثِ عِنْدَنَا - وَاللهُ أَعْلَمُ - أَنَّ فَاطِمَةَ لَمْ تُخْبِرْهُ بِرِضَاهَا بِوَاحِدٍ مِنْهُمَا، وَلَوْ أَخْبَرَتْهُ لَمْ يُشِرْ عَلَيْهَا بِغَيْرِ الَّذِي ذَكَرَتْ.

English translation

1135. Abū Bakr bin Al-Jahm narrated: "Abū Salamah bin 'Abdur-Raḥmān and I visited Fātimah bint Qais. She narrated to us that her husband had divorced her three times, and he did not leave her with anywhere to live nor any wealth. She said: 'He left ten Aqfīzah[1] for me with the son of his uncle: five were of barely, and five of wheat.' She said: 'I went to the Messenger of Allāh ﷺ and mentioned that to him.' She said: 'He said: "He is correct."[1] (She said:) 'So he ordered me to complete my 'Iddah in the home of Umm Sharīk. But then the Messenger of Allāh ﷺ said to me: "Umm Sharīk's home is visited by the Muhājirūn, so spend your 'Iddah in the home of Ibn Umm Maktūm, for there you can remove your garments and he will not see you. Then when your 'Iddah is completed and someone proposes to you come to me." 'So when my 'Iddah completed Abū Jahm and Mu'āwiayh proposed to me.' She said: 'I went to the Messenger of Allāh ﷺ and mentioned that to him, and he said: "As for Mu'āwiayh, he is a man with no wealth, and as for Abū Jahm he is a man who is harsh with women." She said: 'Then Usāmah bin Zaid proposed to me, and he married me. So Allāh blessed me with Usāmah."(Ṣaḥīḥ) This Hadīth is Ṣaḥīḥ, Sufyān Ath-Thawrī reported a Hadīth similar to this from Abū Bakr bin Al-Jahm, but he added in it: "So the Messenger of Allāh ﷺ said to me: 'Marry Usāmah."(And he mentioned the chain of narration for that.)

Arabic text

١١٣٥ - حَدَّثَنَا ‌مَحْمُودُ بْنُ غَيْلَانَ، قَالَ: حَدَّثَنَا ‌أَبُو دَاوُدَ قَالَ: أَخْبَرَنَا ‌شُعْبَةُ قَالَ: أَخْبَرَنِي ‌أَبُو بَكْرِ بْنُ أَبِي الْجَهْمِ قَالَ: «دَخَلْتُ أَنَا وَأَبُو سَلَمَةَ بْنُ عَبْدِ الرَّحْمَنِ» عَلَى ‌فَاطِمَةَ بِنْتِ قَيْسٍ ، فَحَدَّثَتْنَا أَنَّ زَوْجَهَا طَلَّقَهَا ثَلَاثًا وَلَمْ يَجْعَلْ لَهَا سُكْنَى وَلَا نَفَقَةً، قَالَتْ: وَوَضَعَ لِي عَشَرَةَ أَقْفِزَةٍ عِنْدَ ابْنِ عَمٍّ لَهُ: خَمْسَةً شَعِيرًا، وَخَمْسَةً بُرًّا. قَالَتْ: فَأَتَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَذَكَرْتُ ذَلِكَ لَهُ. قَالَتْ: فَقَالَ: صَدَقَ، قَالَتْ: فَأَمَرَنِي أَنْ أَعْتَدَّ فِي بَيْتِ أُمِّ شَرِيكٍ، ثُمَّ قَالَ لِي رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: إِنَّ بَيْتَ أُمِّ شَرِيكٍ بَيْتٌ يَغْشَاهُ الْمُهَاجِرُونَ، وَلَكِنِ اعْتَدِّي فِي بَيْتِ ابْنِ أُمِّ مَكْتُومٍ، فَعَسَى أَنْ تُلْقِي ثِيَابَكِ وَلَا يَرَاكِ، فَإِذَا انْقَضَتْ عِدَّتُكِ فَجَاءَ أَحَدٌ يَخْطُبُكِ فَآذِنِينِي. فَلَمَّا انْقَضَتْ عِدَّتِي خَطَبَنِي أَبُو جَهْمٍ وَمُعَاوِيَةُ، قَالَتْ: فَأَتَيْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَذَكَرْتُ ذَلِكَ لَهُ، فَقَالَ: أَمَّا مُعَاوِيَةُ فَرَجُلٌ لَا مَالَ لَهُ، وَأَمَّا أَبُو جَهْمٍ فَرَجُلٌ شَدِيدٌ عَلَى النِّسَاءِ. قَالَتْ: فَخَطَبَنِي أُسَامَةُ بْنُ زَيْدٍ فَتَزَوَّجَنِي، فَبَارَكَ اللهُ لِي فِي أُسَامَةَ. هَذَا حَدِيثٌ صَحِيحٌ. وَقَدْ رَوَاهُ سُفْيَانُ الثَّوْرِيُّ عَنْ أَبِي بَكْرِ بْنِ أَبِي الْجَهْمِ نَحْوَ هَذَا الْحَدِيثِ، وَزَادَ فِيهِ: فَقَالَ لِيَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: انْكِحِي أُسَامَةَ. ١١٣٥ (م) - حَدَّثَنَا ‌مَحْمُودٌ ، قَالَ: حَدَّثَنَا ‌وَكِيعٌ، عَنْ ‌سُفْيَانَ ، عَنْ ‌أَبِي بَكْرِ بْنِ أَبِي الْجَهْمِ - بِهَذَا.

English translation

1136. Jābir narrated: "We said: 'O Messenger of Allāh! We practice 'Azl, but the Jews claim that it is minor infanticide.' So he said: 'The Jews lie: When Allāh wants to create it, nothing can prevent Him.'" (Da'if)[2] He said: There are narrations on this topic from 'Umar, Al-Barā', Abū Hurairah, and Abū Sa'eed.

Arabic text

١١٣٦ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ عَبْدِ الْمَلِكِ بْنِ أَبِي الشَّوَارِبِ، قَالَ: حَدَّثَنَا ‌يَزِيدُ بْنُ زُرَيْعٍ، قَالَ: حَدَّثَنَا ‌مَعْمَرٌ ، عَنْ ‌يَحْيَى بْنِ أَبِي كَثِيرٍ ، عَنْ ‌مُحَمَّدِ بْنِ عَبْدِ الرَّحْمَنِ بْنِ ثَوْبَانَ ، عَنْ ‌جَابِرٍ قَالَ: «قُلْنَا يَا رَسُولَ اللهِ إِنَّا كُنَّا نَعْزِلُ»، فَزَعَمَتِ الْيَهُودُ أَنَّهَا الْمَوْءُودَةُ الصُّغْرَى! فَقَالَ: كَذَبَتِ الْيَهُودُ، إِنَّ اللهَ إِذَا أَرَادَ أَنْ يَخْلُقَهُ فَلَمْ يَمْنَعْهُ. وَفِي الْبَابِ عَنْ عُمَرَ، وَالْبَرَاءِ، وَأَبِي هُرَيْرَةَ، وَأَبِي سَعِيدٍ.

English translation

1137. Jābir bin 'Abdullāh narrated: "We practiced 'Azl while the Qur'ān was being revealed." (Ṣaḥīḥ) (Abū 'Eisā said:) The Hadīth of Jābir is a Ḥasan Ṣaḥīḥ Hadīth. It has been reported from him through other routes. There are those among the people of knowledge, among the Companions of the Prophet ﷺ and others, who permitted 'Azl. Mālik bin Anas said: "The permission of the free woman is to be requested for 'Azl, while the slave woman's permission need not be requested."

Arabic text

١١٣٧ - حَدَّثَنَا ‌قُتَيْبَةُ ‌وَابْنُ أَبِي عُمَرَ قَالَا: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنْ ‌عَمْرِو بْنِ دِينَارٍ، عَنْ ‌عَطَاءٍ ، عَنْ ‌جَابِرِ بْنِ عَبْدِ اللهِ قَالَ: «كُنَّا نَعْزِلُ» وَالْقُرْآنُ يَنْزِلُ. حَدِيثُ جَابِرٍ حَدِيثٌ حَسَنٌ صَحِيحٌ، وَقَدْ رُوِيَ عَنْهُ مِنْ غَيْرِ وَجْهٍ. وَقَدْ رَخَّصَ قَوْمٌ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ فِي الْعَزْلِ، وَقَالَ مَالِكُ بْنُ أَنَسٍ: تُسْتَأْمَرُ الْحُرَّةُ فِي الْعَزْلِ، وَلَا تُسْتَأْمَرُ الْأَمَةُ.

English translation

1138. Abū Sa'eed narrated: "‘Azl was mentioned before the Messenger of Allāh ﷺ and he said: 'Why would one of you do that?'" (Saḥīḥ) (Abū 'Eisā said:) In his narration, Ibn Abī 'Umar added: "And he did not say: 'None of you should do that.'" In both narrations they said: "For there is no soul to be created except that Allāh will create it."[1] (He said:) There is something on this from Jābir. (Abū 'Eisā said:) The Hadīth of Abū Sa'eed is a Hasan Saḥīḥ Hadīth. It has been reported through other routes from Abū Sa'eed. There are those among the people of knowledge, from the Companions of the Prophet ﷺ and others, who disliked 'Azl.

Arabic text

١١٣٨ - حَدَّثَنَا ‌ابْنُ أَبِي عُمَرَ ‌وَقُتَيْبَةُ، قَالَا: حَدَّثَنَا ‌سُفْيَانُ بْنُ عُيَيْنَةَ ، عَنِ ‌ابْنِ أَبِي نَجِيحٍ، عَنْ ‌مُجَاهِدٍ ، عَنْ ‌قَزَعَةَ ، عَنْ ‌أَبِي سَعِيدٍ ، قَالَ: «ذُكِرَ الْعَزْلُ» عِنْدَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَقَالَ: لِمَ يَفْعَلُ ذَلِكَ أَحَدُكُمْ؟ زَادَ ابْنُ أَبِي عُمَرَ فِي حَدِيثِهِ: وَلَمْ يَقُلْ لَا يَفْعَلْ ذَاكَ أَحَدُكُمْ. قَالَا فِي حَدِيثِهِمَا: فَإِنَّهَا لَيْسَتْ نَفْسٌ مَخْلُوقَةٌ إِلَّا اللهُ خَالِقُهَا. وَفِي الْبَابِ عَنْ جَابِرٍ. حَدِيثُ أَبِي سَعِيدٍ حَدِيثٌ حَسَنٌ صَحِيحٌ، وَقَدْ رُوِيَ مِنْ غَيْرِ وَجْهٍ عَنْ أَبِي سَعِيدٍ. وَقَدْ كَرِهَ الْعَزْلَ قَوْمٌ مِنْ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ.

English translation

1139. Abū Qilābah narrated from Anas bin Mālik, he (Abū Qilābah) said: "If I wish, I could say: 'The Messenger of Allāh ﷺ said'" but he said: "The Sunnah when a man marries a virgin after he already has a wife, is that he stays with her seven (nights). And when he marries a matron when he already has a wife, he stays with her three (nights)." (Sahih) (He said:) There is a narration on this topic from Umm Salamah. (Abū 'Eisā said:) The Hadith of Anas is a Hasan Sahih Hadith. Muḥammad bin Ishāq reported it in Marfū' form from Ayyūb, from Abū Qilābah, from Anas. While some of them did not narrate it in Marfū' form. (He said:) This is acted upon according to some of the people of knowledge, they said that when a man marries a virgin woman along with his (current) wife, then he stays with her for seven (nights). Then he divides equally between them afterwards. When he marries a matron along with his wife, he stays with her for three (nights). (This is the view of Mālik, Ash-Shāfi'i, Aḥmad, and Ishāq.) [Some of the people of knowledge among the Tābi'in said: "When he marries a virgin along with his wife, then he stays with her for three (nights). And when he marries a matron he stays with her for two nights.” But the first view is more correct].

Arabic text

١١٣٩ - حَدَّثَنَا ‌أَبُو سَلَمَةَ يَحْيَى بْنُ خَلَفٍ، قَالَ: حَدَّثَنَا ‌بِشْرُ بْنُ الْمُفَضَّلِ ، عَنْ ‌خَالِدٍ الْحَذَّاءِ، عَنْ ‌أَبِي قِلَابَةَ ، عَنْ ‌أَنَسِ بْنِ مَالِكٍ قَالَ: لَوْ شِئْتُ أَنْ أَقُولَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَلَكِنَّهُ قَالَ: «السُّنَّةُ إِذَا تَزَوَّجَ الرَّجُلُ الْبِكْرَ عَلَى امْرَأَتِهِ أَقَامَ عِنْدَهَا سَبْعًا»، وَإِذَا تَزَوَّجَ الثَّيِّبَ عَلَى امْرَأَتِهِ أَقَامَ عِنْدَهَا ثَلَاثًا. وَفِي الْبَابِ عَنْ أُمِّ سَلَمَةَ. حَدِيثُ أَنَسٍ حَدِيثٌ حَسَنٌ صَحِيحٌ، وَقَدْ رَفَعَهُ مُحَمَّدُ بْنُ إِسْحَاقَ عَنْ أَيُّوبَ عَنْ أَبِي قِلَابَةَ عَنْ أَنَسٍ، وَلَمْ يَرْفَعْهُ بَعْضُهُمْ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ، قَالُوا: إِذَا تَزَوَّجَ الرَّجُلُ امْرَأَةً بِكْرًا عَلَى امْرَأَتِهِ أَقَامَ عِنْدَهَا سَبْعًا ثُمَّ قَسَمَ بَيْنَهُمَا بَعْدُ بِالْعَدْلِ، وَإِذَا تَزَوَّجَ الثَّيِّبَ عَلَى امْرَأَتِهِ أَقَامَ عِنْدَهَا ثَلَاثًا، وَهُوَ قَوْلُ مَالِكٍ وَالشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ. وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ مِنَ التَّابِعِينَ: إِذَا تَزَوَّجَ الْبِكْرَ عَلَى امْرَأَتِهِ أَقَامَ عِنْدَهَا ثَلَاثًا، وَإِذَا تَزَوَّجَ الثَّيِّبَ أَقَامَ عِنْدَهَا لَيْلَتَيْنِ، وَالْقَوْلُ الْأَوَّلُ أَصَحُّ.

English translation

1140. Aishah narrated that the Prophet ﷺ would divide (his time) equally between his wives and say: "O Allāh! This is my division in what I have control over, so do not punish me for what You have control over which I do not have control over." (Sahih) (Abū 'Eisā said:) This Hadīth of Aishah has been reported by more than one, from Hammād bin Salamah, from Ayyūb, from Abū Qilābah, from Aishah: "The Prophet ﷺ would divide" while Hammād bin Zaid and others reported it from Ayyūb, from Abū Qilābah in Mursal form: "The Prophet ﷺ would divide" and this is more correct than the narration of Hammād bin Salamah. (a narrator in the chain of Hadīth no. 1140) As for his saying: "Do not punish me for what you have control over which I do not have control over" – he meant love and affection, this is how it was explained by some of the people of knowledge.

Arabic text

١١٤٠ - حَدَّثَنَا ‌ابْنُ أَبِي عُمَرَ، قَالَ: حَدَّثَنَا ‌بِشْرُ بْنُ السَّرِيِّ، قَالَ: حَدَّثَنَا ‌حَمَّادُ بْنُ سَلَمَةَ، عَنْ ‌أَيُّوبَ ، عَنْ ‌أَبِي قِلَابَةَ، عَنْ ‌عَبْدِ اللهِ بْنِ يَزِيدَ ، عَنْ ‌عَائِشَةَ ؛ «أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقْسِمُ بَيْنَ نِسَائِهِ فَيَعْدِلُ وَيَقُولُ: اللَّهُمَّ هَذِهِ قِسْمَتِي فِيمَا أَمْلِكُ»، فَلَا تَلُمْنِي فِيمَا تَمْلِكُ وَلَا أَمْلِكُ. حَدِيثُ عَائِشَةَ هَكَذَا، رَوَاهُ غَيْرُ وَاحِدٍ عَنْ حَمَّادِ بْنِ سَلَمَةَ عَنْ أَيُّوبَ عَنْ أَبِي قِلَابَةَ عَنْ عَبْدِ اللهِ بْنِ يَزِيدَ عَنْ عَائِشَةَ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقْسِمُ، وَرَوَاهُ حَمَّادُ بْنُ زَيْدٍ وَغَيْرُ وَاحِدٍ عَنْ أَيُّوبَ عَنْ أَبِي قِلَابَةَ مُرْسَلًا أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقْسِمُ، وَهَذَا أَصَحُّ مِنْ حَدِيثِ حَمَّادِ بْنِ سَلَمَةَ.

English translation

1141. Abū Hurairah narrated that the Messenger of Allāh ﷺ said: "When a man has two wives and he is not just between them, he will come on the Day of Judgement with one side drooping." (Da'if) (Abū Eīsā said:) This Hadīth was only narrated (like this) by Hammām bin Yaḥya from Qatādah. Hiṣhām Ad-Dastawā'ī narrated it from Qatādah who said: "It was said." And we do not know of this Hadīth to be Marfū' except from the narration of Hammām, and Hammām is a trustworthy Hāfiz.

Arabic text

١١٤١ - حَدَّثَنَا ‌مُحَمَّدُ بْنُ بَشَّارٍ، قَالَ: حَدَّثَنَا ‌عَبْدُ الرَّحْمَنِ بْنُ مَهْدِيٍّ، قَالَ: حَدَّثَنَا ‌هَمَّامٌ ، عَنْ ‌قَتَادَةَ ، عَنِ ‌النَّضْرِ بْنِ أَنَسٍ ، عَنْ ‌بَشِيرِ بْنِ نَهِيكٍ ، عَنْ ‌أَبِي هُرَيْرَةَ ؛ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: «إِذَا كَانَ عِنْدَ الرَّجُلِ امْرَأَتَانِ فَلَمْ يَعْدِلْ بَيْنَهُمَا» جَاءَ يَوْمَ الْقِيَامَةِ وَشِقُّهُ سَاقِطٌ. وَإِنَّمَا أَسْنَدَ هَذَا الْحَدِيثَ هَمَّامُ بْنُ يَحْيَى، عَنْ قَتَادَةَ، وَرَوَاهُ هِشَامٌ الدَّسْتُوَائِيُّ عَنْ قَتَادَةَ قَالَ: كَانَ يُقَالُ. وَلَا نَعْرِفُ هَذَا الْحَدِيثَ مَرْفُوعًا إِلَّا مِنْ حَدِيثِ هَمَّامٍ، وَهَمَّامٌ ثِقَةٌ حَافِظٌ.

English translation

1142. ‘Amr bin Shu‘aib narrated from his father, from his grandfather: “The Messenger of Allāh ﷺ returned his daughter Zainab to Abul-‘Ās bin Ar-Rabī‘ with a new dowry and a new wedding.” (Da‘if) (Abū ‘Eisā said:) There is some criticism regarding the chain of this Hadīth (and there is some criticism regarding the other Hadīth as well). And this is acted upon according to the people of knowledge; when the woman accepts Islām before her husband, then if her husband accepts Islām while she is in her Iddah, then her husband has more right to her while she is in her Iddah. This is the view of Mālik bin Anas, Al-Awzā‘ī, Ash-Shāfi‘ī, Ahmad, and Ishāq.

Arabic text

١١٤٢ - حَدَّثَنَا ‌أَحْمَدُ بْنُ مَنِيعٍ ‌وَهَنَّادٌ قَالَا: حَدَّثَنَا ‌أَبُو مُعَاوِيَةَ ، عَنِ ‌الْحَجَّاجِ ، عَنْ ‌عَمْرِو بْنِ شُعَيْبٍ ، عَنْ ‌أَبِيهِ ، عَنْ ‌جَدِّهِ «أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَدَّ ابْنَتَهُ زَيْنَبَ» عَلَى أَبِي الْعَاصِي بْنِ الرَّبِيعِ بِمَهْرٍ جَدِيدٍ وَنِكَاحٍ جَدِيدٍ. هَذَا حَدِيثٌ فِي إِسْنَادِهِ مَقَالٌ. وَالْعَمَلُ عَلَى هَذَا الْحَدِيثِ عِنْدَ أَهْلِ الْعِلْمِ؛ أَنَّ الْمَرْأَةَ إِذَا أَسْلَمَتْ قَبْلَ زَوْجِهَا ثُمَّ أَسْلَمَ زَوْجُهَا وَهِيَ فِي الْعِدَّةِ أَنَّ زَوْجَهَا أَحَقُّ بِهَا مَا كَانَتْ فِي الْعِدَّةِ. وَهُوَ قَوْلُ مَالِكِ بْنِ أَنَسٍ وَالْأَوْزَاعِيِّ وَالشَّافِعِيِّ وَأَحْمَدَ وَإِسْحَاقَ.

English translation

1143. Ibn ‘Abbās narrated: “The Prophet ﷺ returned his daughter Zainab to Abul-‘Ās bin Ar-Rabī‘ after six years in the first marriage without renewing the marriage.” (Da'if) (Abū 'Eisā said:) There is no harm in the chain of this Hadīth, but we are not aware of the point in this Hadīth. Perhaps this Hadīth ensues from Dāwūd bin Ḥuṣain (one of the narrators); due to his (bad) memory.

Arabic text

١١٤٣ - حَدَّثَنَا ‌هَنَّادٌ، قَالَ: حَدَّثَنَا ‌يُونُسُ بْنُ بُكَيْرٍ ، عَنْ ‌مُحَمَّدِ بْنِ إِسْحَاقَ قَالَ: حَدَّثَنِي ‌دَاوُدُ بْنُ الْحُصَيْنِ ، عَنْ ‌عِكْرِمَةَ ، عَنِ ‌ابْنِ عَبَّاسٍ قَالَ: «رَدَّ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ابْنَتَهُ زَيْنَبَ» عَلَى أَبِي الْعَاصِي بْنِ الرَّبِيعِ بَعْدَ سِتِّ سِنِينَ بِالنِّكَاحِ الْأَوَّلِ، وَلَمْ يُحْدِثْ نِكَاحًا. هَذَا حَدِيثٌ لَيْسَ بِإِسْنَادِهِ بَأْسٌ، وَلَكِنْ لَا نَعْرِفُ وَجْهَ هَذَا الْحَدِيثِ، وَلَعَلَّهُ قَدْ جَاءَ هَذَا مِنْ قِبَلِ دَاوُدَ بْنِ حُصَيْنٍ مِنْ قِبَلِ حِفْظِهِ.

English translation

1144. Ibn 'Abbās narrated: "A man became a Muslim during the time of the Prophet ﷺ, then his wife became a Muslim, so he said: 'O Messenger of Allāh! She accepted Islām along with me, so return her to me.' So he returned her to him." (Da'if) This Hadīth is Ṣaḥīḥ. I heard 'Abd bin Ḥumaid saying: "I heard Yazīd bin Hārūn mentioning this Hadīth from Muḥammad bin Ishāq." As for the narration of Al-Hajjāj, from 'Amr bin Shu'aib, from his father, from his grandfather: "The Prophet ﷺ returned his daughter Zainab to Abul-'Aṣ with a new dowry and a new wedding" – Yazīd bin Hārūn said: "The Hadīth of Ibn 'Abbās has a better chain." While the Hadīth of 'Amr bin Shu'aib is acted upon.

Arabic text

١١٤٤ - حَدَّثَنَا ‌يُوسُفُ بْنُ عِيسَى قَالَ: حَدَّثَنَا ‌وَكِيعٌ قَالَ: حَدَّثَنَا ‌إِسْرَائِيلُ ، عَنْ ‌سِمَاكِ بْنِ حَرْبٍ ، عَنْ ‌عِكْرِمَةَ ، عَنِ ‌ابْنِ عَبَّاسٍ «أَنَّ رَجُلًا» جَاءَ مُسْلِمًا عَلَى عَهْدِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، ثُمَّ جَاءَتِ امْرَأَتُهُ مُسْلِمَةً، فَقَالَ: يَا رَسُولَ اللهِ، إِنَّهَا كَانَتْ أَسْلَمَتْ مَعِي، فَرُدَّهَا عَلَيَّ - فَرَدَّهَا عَلَيْهِ. هَذَا حَدِيثٌ صَحِيحٌ. سَمِعْتُ عَبْدَ بْنَ حُمَيْدٍ يَقُولُ: سَمِعْتُ يَزِيدَ بْنَ هَارُونَ يَذْكُرُ عَنْ مُحَمَّدِ بْنِ إِسْحَاقَ هَذَا الْحَدِيثَ. وَحَدِيثُ الْحَجَّاجِ عَنْ عَمْرِو بْنِ شُعَيْبٍ، عَنْ أَبِيهِ، عَنْ جَدِّهِ؛ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَدَّ ابْنَتَهُ زَيْنَبَ عَلَى أَبِي الْعَاصِ بِمَهْرٍ جَدِيدٍ وَنِكَاحٍ جَدِيدٍ؛ قَالَ يَزِيدُ بْنُ هَارُونَ: حَدِيثُ ابْنِ عَبَّاسٍ أَجْوَدُ إِسْنَادًا. وَالْعَمَلُ عَلَى حَدِيثِ عَمْرِو بْنِ شُعَيْبٍ.

English translation

1145. 'Alqamah narrated that Ibn Mas'ud was asked about a man who married a woman and he did not stipulate the dowry for her, and he did not enter into her until he died. So Ibn Mas'ud said: "She gets the same dowry as other women, no less and no more, she has to observe the Iddah, and she gets inheritance." So Ma'qil bin Sinan Al-Ashja'i stood and said: "The Messenger of Allāh ﷺ judged the same as you have judged regarding Birwa' bint Wāshiq, a woman of ours." So Ibn Mas'ud was happy about that. (Sahih) (He said:) There is something on this topic from Al-Jarrāh. (Another chain for the same) (Abū 'Eisā said:) The Hadith of Ibn Mas'ud is a Hasan Sahih Hadith, and it has been reported from him through other routes. This is acted upon according to some of the people of knowledge among the Companions of the Prophet ﷺ and others, it is the view of Ath-Thawrī, Aḥmad, and Ishāq. Some of the people of knowledge among the Companions of the Prophet ﷺ, among them 'Ali bin Abī Ṭālib, Zaid bin Thābit, Ibn 'Abbās, and Ibn 'Umar said that when a man marries a woman and he does not enter into her, and he does not stipulate a dowry for her until he dies, then she inherits but there is no dowry for her, and she observes the Iddah. This is the view of Ash-Shāfi'i. He said: "If the narration about Birwa' bint Wāshiq is reliable then it is a proof reported from the Prophet ﷺ." It has been related that in Egypt, Ash-Shāfi'i changed this view and his new rulings were in accord with the Hadīth about Birwa' bint Wāshiq.

Arabic text

١١٤٥ - حَدَّثَنَا ‌مَحْمُودُ بْنُ غَيْلَانَ، قَالَ: حَدَّثَنَا ‌زَيْدُ بْنُ الْحُبَابِ، قَالَ: حَدَّثَنَا ‌سُفْيَانُ ، عَنْ ‌مَنْصُورٍ ، عَنْ ‌إِبْرَاهِيمَ ، عَنْ ‌عَلْقَمَةَ ، عَنِ ‌ابْنِ مَسْعُودٍ «أَنَّهُ سُئِلَ عَنْ رَجُلٍ تَزَوَّجَ امْرَأَةً وَلَمْ يَفْرِضْ لَهَا صَدَاقًا وَلَمْ يَدْخُلْ بِهَا حَتَّى مَاتَ، فَقَالَ ابْنُ مَسْعُودٍ:» لَهَا مِثْلُ صَدَاقِ نِسَائِهَا، لَا وَكْسَ وَلَا شَطَطَ، وَعَلَيْهَا الْعِدَّةُ، وَلَهَا الْمِيرَاثُ. فَقَامَ ‌مَعْقِلُ بْنُ سِنَانٍ الْأَشْجَعِيُّ فَقَالَ: قَضَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي بَرْوَعَ بِنْتِ وَاشِقٍ امْرَأَةٍ مِنَّا مِثْلَ الَّذِي قَضَيْتَ - فَفَرِحَ بِهَا ابْنُ مَسْعُودٍ. وَفِي الْبَابِ عَنِ الْجَرَّاحِ. ١١٤٥ (م) - حَدَّثَنَا ‌الْحَسَنُ بْنُ عَلِيٍّ الْخَلَّالُ، قَالَ: حَدَّثَنَا ‌يَزِيدُ بْنُ هَارُونَ ‌وَعَبْدُ الرَّزَّاقِ، كِلَاهُمَا عَنْ ‌سُفْيَانَ ، عَنْ ‌مَنْصُورٍ - نَحْوَهُ. حَدِيثُ ابْنِ مَسْعُودٍ حَدِيثٌ حَسَنٌ صَحِيحٌ، وَقَدْ رُوِيَ عَنْهُ مِنْ غَيْرِ وَجْهٍ. وَالْعَمَلُ عَلَى هَذَا عِنْدَ بَعْضِ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِمْ، وَبِهِ يَقُولُ الثَّوْرِيُّ وَأَحْمَدُ وَإِسْحَاقُ. وَقَالَ بَعْضُ أَهْلِ الْعِلْمِ مِنْ أَصْحَابِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مِنْهُمْ عَلِيُّ بْنُ أَبِي طَالِبٍ وَزَيْدُ بْنُ ثَابِتٍ وَابْنُ عَبَّاسٍ وَابْنُ عُمَرَ: إِذَا تَزَوَّجَ الرَّجُلُ الْمَرْأَةَ وَلَمْ يَدْخُلْ بِهَا وَلَمْ يَفْرِضْ لَهَا صَدَاقًا حَتَّى مَاتَ، قَالُوا: لَهَا الْمِيرَاثُ، وَلَا صَدَاقَ لَهَا، وَعَلَيْهَا الْعِدَّةُ - وَهُوَ قَوْلُ الشَّافِعِيِّ، قَالَ: لَوْ ثَبَتَ حَدِيثُ بَرْوَعَ بِنْتِ وَاشِقٍ لَكَانَتِ الْحُجَّةُ فِيمَا رُوِيَ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَرُوِيَ عَنِ الشَّافِعِيِّ أَنَّهُ رَجَعَ بِمِصْرَ بَعْدُ عَنْ هَذَا الْقَوْلِ وَقَالَ بِحَدِيثِ بَرْوَعَ بِنْتِ وَاشِقٍ.