Ghadir Declaration Hadith 4&5

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“Barā’ bin ‘Āzib ((رضئ اللہ تعالی عنہ)
) narrates: We performed ha jj with

Allāh’s Messenger (صلى-الله-عليه-و-آله-وسلم
). On the way h e stayed at a p lace

an d commanded us (to establish) the prayer in
congregation . After this, he held ‘Alī’s hand, and said:
Am I not nearer than the lives of the believers? They
replied: Why not! He said: Am I not nearer than the life of
every believer ? They rep lied: Why not! He said: On e who
has me as h is master has this (‘Alī) as his guardian. O
Allāh! Befriend the one who befriends him and be the
enemy of one who is his enemy.”

Ibn Mājah narrated this sound hadīth (tradition) in preface (almuqaddimah) to his Sunan (1:88 # 116); Ibn Kathīr, al-Bidāyah
wan-nihāyah (4:168); Hindī, Kanz-ul-‘ummāl (11:602 # 32904);
Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:167, 168); and Ibn ‘Abī ‘Āsim briefly mentioned in as-Sunnah (p.603 # 1362).

“It is narrated by Bar ā’ bin ‘Āzib (): We were on a
journey with Allāh’s Messenger (صلى-الله-عليه-و-آله-وسلم
). (On the way) we

stayed at Ghadīr Khum. There it was announced that the
prayer was about to be offered. The space un der t wo trees
was cleaned for Allāh’s Messenger (صلى-الله-عليه-و-آله-وسلم
). Then he offered

the zuhr (noon) prayer, and, holding ‘Alī’s h and, he said:
Don ’t you know that I am even nearer than the lives of the
believers? They said: Why not! He said: Don ’t yo u know
that I am even nearer than the life of every believer? They
said: Why not! The narrator say s that he said while
holdin g ‘Alī’s hand: One who has me as his master has
‘Alī as his master. O Allāh! Befriend the one who
befriends him (‘Alī) an d be the enemy of one who is his
enemy. The narrator say s that after this ‘Umar (bin al Khattāb ((رضئ اللہ تعالی عنہ)
)) met ‘Alī () an d said to him: O Ibn Abī Tālib! Congratulation s, you have become the master of every male an d female believer, morn in g an d evening (for

ever).”

1. Ahmad bin Hambal related it from Barā’ bin ‘Āzib through two
different chains of transmission in al-Musnad (4:281); Ibn Abī Shaybah, al-Musannaf (12:78 # 12167); Muhib Tabarī, Dhakhā’irul-‘uqbā fī manāqib dhawī al-qurbā (p.125), ar-Riyād-un-nadrah
fī manāqib-il-‘ashrah (3:126, 127); Hindī, Kanz-ul-‘ummāl (13:133, 134 # 36420); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr
(5:167, 168); Ibn Athīr, Asad-ul-ghābah (4:103); and Ibn Kathīr in
al-Bidāyah wan-nihāyah (4:169; 5:464).
Ahmad bin Hambal in his book Fadā’il-us-sahābah (2:610 #
1042) has added the following words in the tradition related to
‘Umar bin al-Khattāb (). The Prophet () said:
وعاد من عاداه, وانصر من نصره, وأحب مـن
أحبه.
قال شعبة: أو قال: و ابغض من أبغضه.
(O Allāh!) Be the enemy of one who is his
(‘Alī’s) enemy, and help him who helps him, and love
him who loves him.
Shu‘bah says that the Prophet () said in its
place, “Bear malice towards him who bears malice
towards (‘Alī).”
Manāwī has written in Fayd-ul-qadīr (6:217) that when Abū Bakr () and ‘Umar () had heard the Prophet’s saying — One
who has me as his master has ‘Alī as his master — they said to
‘Alī () : O son of Abū Tālib! You have become the master of
every male and female believer, morning and evening (for ever).”
Dhahabī has said in Siyar a‘lām-in-nubalā’ (2:623, 624) that
‘Umar () uttered the words:
هنيئا لك يا علي!
O ‘Alī! Congratulations.

Quran and Modern Science:: CREATION IN THREE DARKNESSES

6- …He creates you, in the wombs of your mothers, in
stages, one after the other, in three darkness.
39-The Throngs, 6
The fetus in the mother’s womb is a fragile thing. If it were not protected well, heat, cold, temperature variations, impacts or even the
mother’s sudden movement might kill it or cause it irreparable damage. The three zones within the mother’s womb protect the fetus
against all sorts of dangers. These are:
1- The abdominal wall,
2- The uterine wall, and
3- The amniotic sac.
With the level of knowledge at the time, this information could not
have been available. The fetus continues to develop in the dark of these
three regions. The amniotic sac contains a fluid that fills the amnion to
protect the embryo from desiccation and shock. This substance is a
kind of cushion that absorbs shocks, balances exerted pressures, prevents the amniotic membrane from adhering to the embryo and
enables the fetus to change position in the uterus. If the fetus could
not easily move in the said fluid, it would remain idle as a mass of flesh
and would likely suffer injuries leading to various complications. Equal
distribution of heat enables the fetus to be at a constant temperature:
31°C. We observe that our Creator has designed everything perfectly
in its minutest detail, satisfying all the requirements of our body and
protecting it against the dangers lurking in the outside world. FROM ONE STAGE TO ANOTHER
It was also said that verse pointed to the fact that during the stages of
creation we passed through three different phases of development.
According to this view the three veils of darkness refer to:
1- The fallopian tubes: Either of the paired oviducts that extend
from ovary to uterus for conduction of the ovum in mammals. The
sperm, having fertilized the egg, proceeds on along the fallopian tubes.
The zygote during this journey begins to divide and reproduce itself.
2- The uterine wall: The stage during which the embryo hangs on
the wall.
3- Amniotic sac: The sac fills with a fluid that surrounds the fetus.
The next step of evolution calls for a longer period of development.
A glance at the outward aspect presents a uniformity of sight. But
were we to dwindle to the size of a tiny cell and explore the environment, we would see how different these chambers were. The first dark
space is reminiscent of a monumental tunnel with respect to the cell.
The second compartment is a dark forest where no light penetrates,
and the third compartment reflects the dark depths of the sea.
There are three interconnected layers or three spaces through
which the fetus passes. God knows whether the reference is to one or
to the other. And there are three stages through which the embryo
evolves.
The three stages in question are:
1- The pre-embryonic stage: This stage is called the “first
trimester.” As the cells multiply, they get organized in three layers;
this process takes two weeks.
2- The embryonic stage: Basic organs begin to emerge from the
cell layers. This stage is referred to as the “second trimester” extending from the second week to the eighth week.
3- The fetus stage: The face, hands and feet appear and the human
figure is formed. This is the “third trimester” that extends from the
8th week until birth.
Our shaping up takes place in stages, in each of which new evidences emerge. Data relative to embryology have been acquired only
in the recent past. Neither before the descent of the Quran, nor in the course of the millennium succeeding it can you find such information
available. The Quran indicated the composition of the semen, from a
drop of which man was created. The Quran coined names that
describe the development stages of the embryo; namely hanging to
the wall of the uterus (alaq), succeeded by the chewed lump of flesh
(mudga). Thus the Quran uses terminology based on the positions
the fetus assumes. There was no source before the Quran which
asserted that the muscles were made after the formation of bones.
To assert a scientific fact, a scientific background is a must. It is on
such a foundation that other data can rest, which, in turn, calls for
advanced microscopes and micro cameras. At the descent of the
Quran, there was no such scientific background or such instruments.
Nobody of sound mind can come forward and say that the information in the Quran was a result of fortunate coincidences.
4- We created the human being in the best design
5- Then turned him into the lowliest of the lowly.
95-The Fig, 4-5
35- Were they created of nothing or were they themselves
the creators?
52-The Mount, 35

CHAPTER 16 ON THE TURBAN OF SAYYIDINA RASOOLULLAH SALLALLAHU ALAIHE WASALLAM

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The length of the turban of Rasoolullah sallallahu alaihe wasallam has not been given in the well known ahaadith. In a narration from Tabrani seven dhira’ have been mentioned. Bayjuri has related from Ibn Hajar that this hadith has no origin.
Allamah Jazri says, “I studied the books on seerah (the history of the Rasoolullah sallallahu alaihe wasallam), but I found no mention of any length.”
It is related from Imam Nawawi that Rasoolullah sallallahu alaihe wasallam had two turbans, one was a small one, the length of which was six dhira’ (cubits, hands) according to Munaawi, and seven dhira’ according to Mulla Ali Qari. The long one was twelve dhira’. The author of ‘Madkhal’ mentions that the length of the turban of Rasoolullah sallallahu alaihe wasallam was seven dhira’. He has not mentioned any other size.
It was a continuous sunnah to wear the turban. It has been related that Rasoolullah sallallahu alaihe wasallam ordered the wearing of the turban. He said, “Wear an amaamah (turban) regularly, for it increases one’s hilm (gentleness)”. (Fathul Baari)
Someone enquired from Abdullah bin Umar radiyallahu anhuma, “Is it sunnah to wear an amaamah (turban)?”
He replied, “Yes it is sunnah.” (Ainy)
In one hadith it is stated that a turban should be worn regularly for it is a sign of Islam, and it distinguishes between a Muslim and Kafir. (Ainy)
The author has mentioned five ahaadith in this chapter.

(107) Hadith 1
Hazrat Jabir radiyallahu anhu reports that when Makkah was conquered, Rasoolullah sallallahu alaihe wasallam entered the city wearing a black turban.

Commentary
This hadith seems to contradict the previous ahaadith (mentioned in the previous chapter on the helmet of Sayyidina Rasoolullah sallallahu alaihe wasallam, wherein it is stated that Sayyidina Rasoolullah sallallahu alaihe wassallam wore a helmet and entered Makkah. In reality there is no difference. It is not impossible to wear a turban on a helmet. Both hadith can be summed up easily. Some Ulama say that when he entered Makkah he wore a helmet. As soon as he removed the helmet, he wore a turban. Therefore in that narration, the time of entry is mentioned since the time was appropriate. Some Ulama are of the opinion that because a metal head cover may have been troublesome, he may have worn a turban beneath it.
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(108) Hadith 2
Hazrat Amr bin Huraith radiyallahu anhu says, “I had seen Rasoolullah sallallahu alaihe wasallam wear a black turban.”

Commentary
In Muslim and Nasai, Hazrat Amr bin Huraith radiyallahu anhu says, “That scene is still before my eyes, when Sayyidina Rasoolullah sallallahu alaihe wasallam was delivering the sermon on the mimbar. He wore a black turban on his aauspicious head, and its shamlah (the end portion of the turban) was between his shoulders.
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(109) Hadith 3
Hazrat Amr bin Huraith radiyallahu anhu relates that Sayyidina Rasoolullah sallallahu alaihe wasallam was once delivering the sermon, and there was a black turban on his auspicious head.”

Commentary
According to well known sayings, this sermon was at the time when Makkah Mukarramah was conquered. It was given from the threshold of the Ka’bah’s door, as has been mentioned in the previous ahaadith by Hazrat Jabir radiyallahu anhu. In some ahaadith relating to this incident, it has been mentioned that the sermon was delivered from a mimbar (pulpit), whereas the sermon at the time when Makkah Mukarramah was conquered was not given from a mimbar. Some say that this incident did not take place in Makkah Mukarramah, but at Madinah Munawwarah on a Friday. In some ahaadith it is also mentioned that this was a Friday sermon. Mulla Ali Qari has written on the commentary of Mishkat from Meerak Shah that this sermon was delivered before Sayyidina Rasoolullah sallallahu alihe wasallam passed away, and Allah knows best.
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(110) Hadith 4
Hazrat Ibn Umar radiyallahu anhuma reports, “When Rasoolullah sallallahu alaihe wasallam fastened an amaamah (turban), he used to put the shamlah between his shoulers (i.e. he used to put it on the back).”
Nafi says, “I had seen Abdullah bin Umar radiyallahu anhuma do it in the same manner.”
Ubaidullah, who is the student of Nafi, says, “In my time the grandson of Abu Bakr radiyallahu anhu, Qasim bin Muhammad and the grandson of Umar radiyallah anhu, Saalim bin Abdullah did the same.”

Commentary
The practice of Sayyidina Rasoolullah sallallahu alaihe wasallam in putting the shamlah (back-end portion of the turban) varied. He usuallay left a shamlah on the turban. Some Ulama have gone so far as to say that he never wore a turban without a shamlah. The Muhaqqiqeen (research scholars) say that he sometimes did not leave a shamlah. When wearing a turban he observed different practices with the shamlah. He sometimes left it in front on the right shoulder; sometimes on the back between the shoulders. Sometimes the two ends of the turban were left as a shamlah. Allamah Munaawi says, “Although all methods are mentioned, the best and most correct is to leave it between the shoulders on the back.”
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(111) Hadith 5
Hazrat Ibn Abbas radiyallahu anhuma reports, “Sayyidina Rasoolullah sallallahu alaihe wasallam was once delivering a sermon. He was wearing a black turban, or an oily strip of cloth.”

Commentary
This was before Sayyidina Rasoolullah sallallahu alaihe wasallam passed away. It was his last sermon. After this Sayyidina Rasoolullah sallallahu alaihe wasallam did not ascend the mimbar, nor deliver a sermon. In this sermon, Sayyidina Rasoolullah sallallahu alaihe wasallam especially stressed the privileges of and consideration for the Ansaar. He counted their virtues and kind favours and also requested that the one who was chosen as an amir should give special attention to the needs of the Ansaar. At that time Sayyidina Rasoolullah sallallahu alaihe wasallam had a severe headache, for which reason he might have fastened a strip of cloth. Also since the hair of Sayyidina Rasoolullah sallallahu alaihe wasallam used to be oiled regularly, which is mentioned in the ensuing chapters, the strip may have been oily for this reason.
His habit of wearing a black turban is well known. The Ulama have two meanings of a ‘black turban’. Some have translated it as a black coloured turban and some say it is an oily strip of cloth. Both are correct as it can have both meanings.
One narrator of this hadith is Ibnul Gaseel, who is from the progeny of Hazrat Hanzalah radiyallahu anhu who was bathed by the malaaikah (angels). Hazrat Hanzalah radiyallahu anhu was nicknamed ‘Gaseelul Malaaikah’, which means the one bathed by the angels. There is a thought provoking incident regarding this. When the call for the Battle of Uhud was announced and the army was beginning to leave, he was having relations with his wife. In this state he heard the call for war, and heard the army leaving for the battlefield. He left everything at that moment and joined the army. He did not have a chance to do gusl (bath). He was martyred in the battlefield and because a ‘shaheed’ (martyr) is not given a gusl, he too was not given. Sayyidina Rasoolullah sallallahu alaihe wasallam saw the angels bathing him. He made inquiries and, on returning to Madinah Munawwarah, was informed by his wife of his condition. Truly, these people gave their lives for the sake of deen, as willingly as we would, today, fulfil our passions in which we are so heavily engrossed.

Hadith Translation of Sahih Bukhari::Partnership

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Partnership


Volume 3, Book 44, Number 663:

Narrated Jabir bin ‘Abdullah:

“Allah’s Apostle sent an army towards the east coast and appointed Abu ‘Ubaida bin Al-Jarrah as their chief, and the army consisted of three-hundred men including myself. We marched on till we reached a place where our food was about to finish. Abu- ‘Ubaida ordered us to collect all the journey food and it was collected. My (our) journey food was dates. Abu ‘Ubaida kept on giving us our daily ration in small amounts from it, till it was exhausted. The share of everyone of us used to be one date only.” I said, “How could one date benefit you?” Jabir replied, “We came to know its value when even that too finished.” Jabir added, “When we reached the sea-shore, we saw a huge fish which was like a small mountain. The army ate from it for eighteen days. Then Abu ‘Ubaida ordered that two of its ribs be fixed and they were fixed in the ground. Then he ordered that a she-camel be ridden and it passed under the two ribs (forming an arch) without touching them.”


Volume 3, Book 44, Number 664:

Narrated Salama:

Once the journey food diminished and the people were reduced to poverty. They went to the Prophet and asked his permission to slaughter their camels, and he agreed. ‘Umar met them and they told him about it, and he said, “How would you survive after slaughtering your camels?” Then he went to the Prophet and said, “O Allah’s Apostle! How would they survive after slaughtering their camels?” Allah’s Apostle ordered ‘Umar, “Call upon the people to bring what has remained of their food.” A leather sheet was spread and al I the journey food was collected and heaped over it. Allah’s Apostle stood up and invoked Allah to bless it, and then directed all the people to come with their utensils, and they started taking from it till all of them got what was sufficient for them. Allah’s Apostle then said, “I testify that None has the right to be worshipped but Allah, and I am His Apostle. “


Volume 3, Book 44, Number 665:

Narrated Rafi bin Khadij:

We used to offer the ‘Asr prayer with the Prophet and slaughter a camel, the meat of which would be divided in ten parts. We would eat the cooked meat before sunset.


Volume 3, Book 44, Number 666:

Narrated Abu Musa:

The Prophet said, “When the people of Ash’ari tribe ran short of food during the holy battles, or the food of their families in Medina ran short, they would collect all their remaining food in one sheet and then distribute it among themselves equally by measuring it with a bowl. So, these people are from me, and I am from them.”


Volume 3, Book 44, Number 667:

Narrated Anas:

that Abu Bakr As-Siddiq wrote to him the law of Zakat which was made obligatory by Allah’s Apostle. He wrote: ‘Partners possessing joint property (sheep) have to pay its Zakat equally.


Volume 3, Book 44, Number 668:

Narrated ‘Abaya bin Rafa’a bin Raft’ bin Khadij:

My grandfather said, “We were in the company of the Prophet at Dhul-Hulaifa. The people felt hungry and captured some camels and sheep (as booty). The Prophet was behind the people. They hurried and slaughtered the animals and put their meat in pots and started cooking it. (When the Prophet came) he ordered the pots to be upset and then he distributed the animals (of the booty), regarding ten sheep as equal to one camel. One of the camels fled and the people ran after it till they were exhausted. At that time there were few horses. A man threw an arrow at the camel, and Allah stopped the camel with it. The Prophet said, “Some of these animals are like wild animals, so if you lose control over one of these animals, treat it in this way (i.e. shoot it with an arrow).” Before distributing them among the soldiers my grandfather said, “We may meet the enemies in the future and have no knives; can we slaughter the animals with reeds?” The Prophet said, “Use whatever causes blood to flow, and eat the animals if the name of Allah has been mentioned on slaughtering them. Do not slaughter with teeth or fingernails and I will tell you why: It is because teeth are bones (i.e. cannot cut properly) and fingernails are the tools used by the Ethiopians (whom we should not imitate for they are infidels).”


Volume 3, Book 44, Number 669:

Narrated Ibn ‘Umar:

The Prophet decreed that one should not eat two dates together at a time unless he gets the permission from his companions (sharing the meal with him).


Volume 3, Book 44, Number 670:

Narrated Jabala:

“While at Medina we were struck with famine. Ibn Az-Zubair used to provide us with dates as our food. Ibn ‘Umar used to pass by us and say, “Don’t eat two dates together at a time as the Prophet has forbidden eating two dates together at a time (in a gathering) unless one takes the permission of one’s companion brother.”


Volume 3, Book 44, Number 671:

Narrated Nafi:

Ibn ‘Umar said, “Allah’s Apostle said, ‘If one manumits his share of a jointly possessed slave, and can afford the price of the other shares according to the adequate price of the slave, the slave will be completely manumitted; otherwise he will be partially manumitted.’ ” (Aiyub, a sub-narrator is not sure whether the saying ” … otherwise he will be partially manumitted” was said by Nafi’ or the Prophet.)


Volume 3, Book 44, Number 672:

Narrated Abu Huraira:

The Prophet said, “Whoever manumits his share of a jointly possessed slave, it is imperative for him to get that slave manumitted completely by paying the remaining price, and if he does not have sufficient money to manumit him, then the price of the slave should be estimated justly, and he is to be allowed to work and earn the amount that will manumit him (without overburdening him)”.


Volume 3, Book 44, Number 673:

Narrated An-Nu’man bin Bashir:

The Prophet said, “The example of the person abiding by Allah’s order and restrictions in comparison to those who violate them is like the example of those persons who drew lots for their seats in a boat. Some of them got seats in the upper part, and the others in the lower. When the latter needed water, they had to go up to bring water (and that troubled the others), so they said, ‘Let us make a hole in our share of the ship (and get water) saving those who are above us from troubling them. So, if the people in the upper part left the others do what they had suggested, all the people of the ship would be destroyed, but if they prevented them, both parties would be safe.”


Volume 3, Book 44, Number 674:

Narrated ‘Urwa bin Az-Zubair:

That he had asked ‘Aisha about the meaning of the Statement of Allah: “If you fear that you shall not Be able to deal justly With the orphan girls, then Marry (Other) women of your choice Two or three or four.” (4.3)

She said, “O my nephew! This is about the orphan girl who lives with her guardian and shares his property. Her wealth and beauty may tempt him to marry her without giving her an adequate Mahr (bridal-money) which might have been given by another suitor. So, such guardians were forbidden to marry such orphan girls unless they treated them justly and gave them the most suitable Mahr; otherwise they were ordered to marry any other woman.” ‘Aisha further said, “After that verse the people again asked the Prophet (about the marriage with orphan ‘girls), so Allah revealed the following verses:– ‘They ask your instruction Concerning the women. Say: Allah Instructs you about them And about what is Recited unto you In the Book, concerning The orphan girls to whom You give not the prescribed portions and yet whom you Desire to marry…” (4.127)

What is meant by Allah’s Saying:– ‘And about what is Recited unto you is the former verse which goes:– ‘If you fear that you shall not Be able to deal justly With the orphan girls, then Marry (other) women of your choice.’ (4.3) ‘Aisha said, “Allah’s saying in the other verse:–‘Yet whom you desire to marry’ (4.127) means the desire of the guardian to marry an orphan girl under his supervision when she has not much property or beauty (in which case he should treat her justly). The guardians were forbidden to marry their orphan girls possessing property and beauty without being just to them, as they generally refrain from marrying them (when they are neither beautiful nor wealthy).”


Volume 3, Book 44, Number 675:

Narrated Jabir bin ‘Abdullah:

The Prophet established the right of Shu’fa (i.e. Pre-emption) in joint properties; but when the land is divided and the ways are demarcated, then there is no pre-emption.


Volume 3, Book 44, Number 676:

Narrated Jabir bin ‘Abdullah:

The Prophet said, “The right of pre-emption is valid in every joint property, but when the land is divided and the way is demarcated, then there is no right of pre-emption.”


Volume 3, Book 44, Number 677:

Narrated Sulaiman bin Abu Muslim:

I asked Abu Minhal about money exchange from hand to hand. He said, “I and a partner of mine bought something partly in cash and partly on credit.” Al-Bara’ bin ‘Azib passed by us and we asked about it. He replied, “I and my partner Zaid bin Al-Arqam did the same and then went to the Prophet and asked him about it. He said, ‘Take what was from hand to hand and leave what was on credit.’ “


Volume 3, Book 44, Number 678:

Narrated Abdullah:

Allah’s Apostle rented the land of Khaibar to the Jews on the condition that they would work on it and cultivate it and take half of its yield.


Volume 3, Book 44, Number 679:

Narrated ‘Uqba bin ‘Amir:

that Allah’s Apostle gave him some sheep to distribute among his companions in order to sacrifice them and a kid was left. He told the Prophet about it and the Prophet said to him, “Sacrifice it on your behalf.”


Volume 3, Book 44, Number 680:

Narrated ‘Abdullah bin Hisham:

that his mother Zainab bint Humaid took him to the Prophet and said, “O Allah’s Apostle! Take the pledge of allegiance from him.” But he said, “He is still too young for the pledge,” and passed his hand on his (i.e. ‘Abdullah’s) head and invoked for Allah’s blessing for him. Zuhra bin Ma’bad stated that he used to go with his grandfather, ‘Abdullah bin Hisham, to the market to buy foodstuff. Ibn ‘Umar and Ibn Az-Zubair would meet him and say to him, “Be our partner, as the Prophet invoked Allah to bless you.” So, he would be their partner, and very often he would win a camel’s load and send it home.


Volume 3, Book 44, Number 681:

Narrated Ibn ‘Umar:

The Prophet said, “Whoever manumits his share o a jointly possessed slave, it is imperative on him to manumit the slave completely if he has sufficient money to pay the rest of its price which is to be estimated justly. He should pay his partners their shares and release him (the freed one).


Volume 3, Book 44, Number 682:

Narrated Abu Huraira:

The Prophet said, “Whoever manumits his share of a jointly possessed slave, it is essential for him to manumit the slave completely if he has sufficient money. Otherwise he should look for some work for the slave (to earn what would enable him to emancipate himself), without overburdening him with work.”


Volume 3, Book 44, Number 683:

Narrated Ibn ‘Abbas:

The Prophet (along with his companions) reached Mecca in the morning of the fourth of Dhul-Hijja assuming Ihram for Hajj only. So when we arrived at Mecca, the Prophet ordered us to change our intentions of the Ihram for’Umra and that we could finish our Ihram after performing the ‘Umra and could go to our wives (for sexual intercourse). The people began talking about that. Jabir said surprisingly, “Shall we go to Mina while semen is dribbling from our male organs?” Jabir moved his hand while saying so. When this news reached the Prophet he delivered a sermon and said, “I have been informed that some peoples were saying so and so; By Allah I fear Allah more than you do, and am more obedient to Him than you. If I had known what I know now, I would not have brought the Hadi (sacrifice) with me and had the Hadi not been with me, I would have finished the Ihram.” At that Suraqa bin Malik stood up and asked “O Allah’s Apostle! Is this permission for us only or is it forever?” The Prophet replied, “It is forever.” In the meantime ‘Ali bin Abu Talib came from Yemen and was saying Labbaik for what the Prophet has intended. (According to another man, ‘Ali was saying Labbaik for Hajj similar to Allah’s Apostle’s). The Prophet told him to keep on the Ihram and let him share the Hadi with him.


Volume 3, Book 44, Number 684:

Narrated Abaya bin Rifaa:

My grandfather, Rafi bin Khadij said, “We were in the valley of Dhul-Hulaifa of Tuhama in the company of the Prophet and had some camels and sheep (of the booty). The people hurried (in slaughtering the animals) and put their meat in the pots and started cooking. Allah’s Apostle came and ordered them to upset the pots, and distributed the booty considering one camel as equal to ten sheep. One of the camels fled and the people had only a few horses, so they got worried. (The camel was chased and) a man slopped the camel by throwing an arrow at it. Allah’s Apostle said, ‘Some of these animals are untamed like wild animals, so if anyone of them went out of your control, then you should treat it as you have done now.’ ” My grandfather said, “O Allah’s Apostle! We fear that we may meet our enemy tomorrow and we have no knives, could we slaughter the animals with reeds?” The Prophet said, “Yes, or you can use what would make blood flow (slaughter) and you can eat what is slaughtered and the Name of Allah is mentioned at the time of slaughtering. But don’t use teeth or fingernails (in slaughtering). I will tell you why, as for teeth, they are bones, and fingernails are used by Ethiopians for slaughtering. (See Hadith 668)