📘 সুনানুন নাসাঈ - ত্বর রিসালাহ (আন-নাসায়ী - মৃত্যু 303 হিজরী)

That Umm Salamah narrated to her, saying: While I was lying with the Messenger of Allah ﷺ under a woolen cloak with fringes, I began menstruating, so I slipped away and took my menstrual clothes. The Messenger of Allah ﷺ said: "Have you started menstruating?" I said: "Yes." So he called me, and I lay down with him under the cloak.¹

284 — Muhammad ibn al-Muthannā informed us, saying: Yaḥyā ibn Saʿīd narrated to us, from Jābir ibn Ṣubḥ, who said: I heard Khilās narrating, from ʿĀʾishah, who said: The Messenger of Allah ﷺ and I used to sleep under a single cover while I was menstruating. If anything from me touched him, he would wash that spot and nothing more, then pray in it.

---

¹ Its chains of transmission are authentic. Khālid is Ibn al-Ḥārith, Hishām is Ibn Abī ʿAbdillāh al-Dastuwāʾī, Yaḥyā is Ibn Abī Kathīr, and Abū Salamah is Ibn ʿAbd al-Raḥmān. It appears in *al-Sunan al-Kubrā* (no. 271) via Isḥāq, and (no. 272) via Ismāʿīl and ʿUbaydullāh. Muslim (296) and Ibn Ḥibbān (1363, 3901) also transmitted it via Muḥammad ibn al-Muthannā, from Muʿādh ibn Hishām, with this chain, and Muslim includes the addition: "And she and the Messenger of Allah ﷺ used to bathe from a single vessel due to major ritual impurity." Aḥmad (26703) and al-Bukhārī (298, 323, 1929) transmitted it via various routes from Hishām, and in Aḥmad and al-Bukhārī (1929) the aforementioned addition appears, along with: "And he used to kiss her while fasting." Aḥmad (26566, 26567) and al-Bukhārī (322) transmitted it via various routes from Yaḥyā, with both additions. The ḥadīth will be repeated with its chain and text at no. 371, and see the ḥadīth in *al-Musnad* (26525). Al-Sindī said: "al-khamīlah" — with a fatḥah on the khāʾ and kasrah on the mīm — is a velvet cloak with fringes. "Thiyāb ḥīḍatī" — with kasrah on the ḥāʾ, which many preferred — meaning the garments she had prepared to wear during menstruation; fatḥah is also permitted, meaning menstruation itself, as occurs in one narration, with the sense requiring an implied noun, i.e., the garments she wears during the time of menstruation. "A-nafist?" — with fatḥah on the nūn and kasrah on the fāʾ — means: have you begun menstruating? For childbirth it is with ḍammah on the nūn, though some permitted ḍammah in both cases.

² The reading "ḥāʾiḍ" is confirmed in (Q) and (K), and likewise in its repetition (372), *al-Sunan al-Kubrā*, and the ḥadīth sources as will follow. Al-Sindī said: His statement "ḥāʾiḍ" (menstruating) is mentioned for emphasis. In (R), (M), and (H) it occurs as "aw ḥāʾiḍ" (or menstruating).

Then he would return, and if any of it touched him, he would do the same: wash that spot and not go beyond it, then pray in it.

180 - Chapter: Direct Contact with a Menstruating Woman

285 - Qutaybah informed us, saying: Abu al-Ahwas narrated to us, from Abu Ishaq, from 'Amr ibn Shurahbil, from 'A'ishah, who said: The Messenger of Allah, peace and blessings be upon him, would command one of us, when she was menstruating, to tie her waist-wrapper tightly, then he would have direct contact with her.

286 - Ishaq ibn Ibrahim informed us, Jarir informed us, from Mansur, from Ibrahim, from al-Aswad, from 'A'ishah, who said: When one of us was menstruating, the Messenger of Allah, peace and blessings be upon him, would command her to...

She wraps herself in a waist-wrapper, then he has intimate contact with her.(1)

287. Al-Harith ibn Miskin informed us, it being read to him while I was listening, from Ibn Wahb, from Yunus and al-Layth, from Ibn Shihab, from Habib, the freed slave of 'Urwah, from Budayyah — and al-Layth used to say: Nudbah — the freed slave-girl of Maymunah,

from Maymunah, who said: The Messenger of Allah, peace and blessings be upon him, used to have intimate contact with a woman among his wives while she was menstruating, if she was wearing a waist-wrapper that reached the middle of the thighs and the knees. In the hadith of al-Layth: she was wrapped in it.(2)

--------------------------------------------
(1) Its chain of transmission is sound. Jarir: he is Ibn 'Abd al-Hamid, and Mansur: he is Ibn al-Mu'tamir, and Ibrahim: he is Ibn Yazid al-Nakha'i, and al-Aswad: he is Ibn Yazid al-Nakha'i. It is in "al-Sunan al-Kubra" under number (274).

Muslim also transmitted it (293): (1) from Ishaq ibn Ibrahim, with this chain, and he paired with him Abu Bakr ibn Abi Shaybah and Zuhayr ibn Harb.
Ibn Majah transmitted it (636) from Abu Bakr ibn Abi Shaybah, from Jarir, with it.
Ahmad transmitted it (24280), (25021), (25410), (25563), and (25750), al-Bukhari (300), Abu Dawud (268), al-Tirmidhi (132), and Ibn Hibban (1364) and (1367) through various paths, from Mansur, with its like. In Ahmad's version (24280) there is an addition: "And I used to wash his head while he was in i'tikaf and I was menstruating," and likewise it is in the narration (25563) with its like, and also an addition: "And the Messenger of Allah, peace and blessings be upon him, and I used to bathe from a single vessel while we were in a state of major ritual impurity."
Ahmad also transmitted it (24046), (25104), and (25980), al-Bukhari (302), Muslim (293) (2), Abu Dawud (273), and Ibn Majah (635) from the path of 'Abd al-Rahman ibn al-Aswad, from his father, with it. In Ahmad's versions (25104) and (25980) there is an addition: "And when he wanted to sleep while in a state of major ritual impurity, he would perform ablution like his ablution for prayer." In al-Bukhari, Muslim, Abu Dawud, and Ibn Majah there is an addition: "And which of you can control his desire as the Prophet, peace and blessings be upon him, used to control his desire?" The hadith will be repeated under number (374), and see what precedes it.
Note: After it in the margin of (Q) comes the following hadith under number (375).

(2) A sound hadith except for his statement: "that reached the middle of the thighs and the knees," and this chain is weak; Budayyah — only Habib, the freed slave of 'Urwah, transmitted from her, and he is acceptable, and the rest of its narrators are trustworthy. Ibn Wahb: he is 'Abdullah, and Yunus: he is Ibn Yazid al-Ayli, and al-Layth: he is Ibn Sa'd. It is in "al-Kubra" (276), and in it: al-Harith =

181 - Chapter on the interpretation of the saying of God, Mighty and Majestic: {And they ask you about menstruation} [Al-Baqarah: 222]

288 - Ishaq ibn Ibrahim informed us, saying: Sulayman ibn Harb narrated to us, saying: Hammad ibn Salamah narrated to us, from Thabit, from Anas, who said:

The Jews, when a woman among them menstruated, would not eat with her, nor drink with her, nor be with her in the houses. So they asked the Prophet of God, peace and blessings be upon him, about that, and God, Mighty and Majestic, revealed: {And they ask you about menstruation. Say: It is harm} [Al-Baqarah: 222]. So the Messenger of God, peace and blessings be upon him, commanded them to eat with them, drink with them, and be with them in the houses, and to do everything with them except sexual intercourse. The Jews said: "The Messenger of God leaves nothing of our affairs except that he opposes us in it." So Usayd ibn Hudayr and Abbad ibn Bishr stood up and informed the Messenger of God, peace and blessings be upon him, and said: "Shall we have intercourse with them during menstruation?" The face of the Messenger of God, peace and blessings be upon him, changed with intense displeasure, until we thought that he had become angry with them. So they stood up, and the Messenger of God, peace and blessings be upon him, received a gift of milk. He sent after them and brought them back, and gave them to drink. Then they knew that he had not become angry with them.

182 - Chapter: What is obligatory upon one who has intercourse with his wife during her menses after knowing Allah's prohibition against it

289 - 'Amr ibn 'Ali informed us, saying: Yahya narrated to us, from Shu'bah, from al-Hakam, from 'Abd al-Hamid, from Miqsam, from Ibn 'Abbas, from the Prophet ﷺ regarding a man who has intercourse with his wife while she is menstruating: he is to give in charity a dinar or half a dinar.

============================================
Also recorded by al-Tirmidhi (2977) from 'Abd ibn Humayd, from Sulayman ibn Harb, with this chain of transmission.

Also recorded by Ahmad (12354) and (13576), Muslim (302), Abu Dawud (258) and (2165), al-Tirmidhi (2978), Ibn Majah (644 - without the story of Usayd and 'Abbad), and Ibn Hibban (1362) through various paths, from Hammad ibn Salamah with it. 'Abdullah ibn Ahmad ibn Hanbal mentioned following the hadith (12354) from his father his saying: Hammad ibn Salamah would not praise or commend anything of his hadith except this one, due to its excellence.

The hadith will be repeated under number (369).

(1) After it in the margin of (K) and above it in (M): "he said."

(2) Its narrators are trustworthy except Miqsam - and he is Ibn Bujrah, the freed slave of Ibn 'Abbas - for he is truthful, good in hadith. It has been narrated both as raised (marfu') and as stopped (mawquf), and the stopped version is more correct. Yahya: he is Ibn Sa'id al-Qattan, and al-Hakam: he is Ibn 'Utaybah, and 'Abd al-Hamid is Ibn 'Abd al-Rahman ibn Zayd ibn al-Khattab. It is in "al-Sunan al-Kubra" under number (278), and the compiler has recorded it therein through other paths (9050) - (9067). It is transmitted in the margins of (K) and (YH) from al-Nawawi that this hadith is weak by consensus of the hadith scholars.

Also recorded by Ahmad (2032), Abu Dawud (264) and (2168), and Ibn Majah (640) from the path of Yahya al-Qattan, with this chain of transmission. Ahmad said following it: 'Abd al-Rahman and Bahz did not raise it. Abu Dawud said: Shu'bah sometimes did not raise it.

Also recorded by Ahmad (2032) and (2595), the compiler in "al-Sunan al-Kubra" (9050) and (9051), and Ibn Majah (640) through various paths from Shu'bah with it. The compiler transmitted from Shu'bah his saying: As for my memorization, it is raised. And so-and-so and so-and-so said: he would not raise it. Some of the people said: O Abu Bastam, narrate to us according to your memorization and leave us from so-and-so. He said: By Allah, I would not love that I had narrated this and remained silent about that, even if I had lived in the world the lifespan of Noah among his people.

183 - Chapter: What a woman in ihrām (ritual state of pilgrimage) should do if she menstruates

290 - Isḥāq ibn Ibrāhīm informed us, saying: Sufyān informed us, from ʿAbd al-Raḥmān ibn al-Qāsim, from his father, from ʿĀʾishah, who said: We set out with the Messenger of Allah ﷺ, and we intended nothing but the Hajj. When we reached Sarif, I menstruated. The Messenger of Allah ﷺ came in to me while I was weeping and said: "What is the matter with you? Have you menstruated?" I said: Yes. He said: "This is a matter that Allah, Mighty and Majestic, has decreed upon the daughters of Adam. So perform what the pilgrim performs, except that you should not circumambulate the House." And the Messenger of Allah ﷺ sacrificed cows on behalf of his wives.

====================================================
This hadith has many chains of transmission and differences among its narrators; see the detailed discussion in the commentary on the hadith in al-Musnad (2032) and Sunan Ibn Mājah (640). The hadith will be repeated with its chain and text at number (370).

(1) Its chain is authentic. Sufyān is Ibn ʿUyaynah. It is in al-Sunan al-Kubrā, number (279).
Ibn Ḥibbān (3834) also narrated it via Isḥāq ibn Ibrāhīm, with this chain.
Aḥmad (24109), al-Bukhārī (294), (5548), and (5559), Muslim (1211): (119), and Ibn Mājah (2963) narrated it via Sufyān ibn ʿUyaynah, with it.
It was also narrated in extended and abridged forms by Aḥmad (25838), (26344), and (26345), al-Bukhārī (305) and (1650), Abū Dāwūd (1782), and Ibn Ḥibbān (3835) and (4005) via multiple routes from ʿAbd al-Raḥmān ibn al-Qāsim, with it.
It was also narrated in extended form by al-Bukhārī (1560) and (1788), Muslim (1211): (123), and the author in al-Sunan al-Kubrā (4228) via Aflaḥ ibn Ḥumayd, from al-Qāsim ibn Muḥammad, with it.
It will come later at numbers (348) and (2741), and see hadith (242).

His saying: "we intended nothing" — al-Sindī transmitted from al-Suyūṭī his statement: with a ḍammah on the nūn, meaning: we did not think. This is with consideration that most of them intended nothing but the Hajj, or that their original purpose was the Hajj; otherwise, among them were those who performed ʿUmrah first, including ʿĀʾishah, as mentioned previously [242].

His saying: "at Sarif" — al-Sindī said: with a fatḥah on the first letter and kasrah on the rāʾ: a place near Makkah. It is diptote, and may also be treated as triptote. "Have you menstruated?" — with a fatḥah then kasrah, or ḍammah then kasrah — as mentioned previously [283] — meaning: have you menstruated?

184 - Chapter: What a Postpartum Woman Should Do When Entering the State of Ihram

291 - 'Amr ibn 'Ali, Muhammad ibn al-Muthanna, and Ya'qub ibn Ibrahim informed us — the wording is his — saying: Yahya ibn Sa'id informed us, saying: Ja'far ibn Muhammad narrated to us, saying: My father narrated to me:
We came to Jabir ibn 'Abdullah and asked him about the Prophet's Hajj, may Allah bless him and grant him peace. He told us that the Messenger of Allah, may Allah bless him and grant him peace, set out with five days remaining of Dhu al-Qa'dah, and we set out with him. When he reached Dhu al-Hulayfah, Asma' bint 'Umays gave birth to Muhammad ibn Abi Bakr. She sent a message to the Messenger of Allah, may Allah bless him and grant him peace, asking: "What should I do?" He said: "Perform ghusl, bind yourself with a cloth (istathfiri), then enter into ihram."

185 - Chapter: Menstrual Blood Staining a Garment

292 - 'Ubaydullah ibn Sa'id informed us, saying: Yahya ibn Sa'id narrated to us, from Sufyan, saying: Abu al-Miqdam Thabit al-Haddad narrated to me, from 'Adi ibn Dinar, saying:
I heard Umm Qays bint Mihsan that she asked the Messenger of Allah, may Allah bless him and grant him peace, about menstrual blood staining a garment. He said: "Scrub it with a rib bone, and wash it with water and lotus leaves (sidr)."

293 — Yahya ibn Habib ibn Arabi informed us, from Hammad ibn Zayd, from Hisham ibn Urwa, from Fatima bint al-Mundhir, from Asma bint Abi Bakr — and she used to be in her care(1) — that a woman asked the Prophet, peace be upon him, for a legal ruling about menstrual blood that gets on a garment. He said: "Scrape it off, then rub it with water, then sprinkle it, and pray in it."(3)

============================================

It was also recorded by Ahmad (27002) from Abd al-Rahman ibn Mahdi, from Sufyan al-Thawri, with the same chain.

Ibn Hibban said: The Prophet's, peace be upon him, statement "wash it with water" is a command of obligation, while the mention of sidr (lotus leaves) and rubbing with a rib are commands of recommendation and guidance.

The hadith will be repeated with its chain and text at number (395).

His statement: "with a rib" (bi-diliʿ) — with a kasra on the muʿjama letter and a fatha on the lam, meaning "with a stick." It is originally one of the ribs of an animal; the stick is meant by it due to its resemblance to it, and the lam may be given sukun for lightening. Al-Sindi said this, and he quoted from al-Khattabi his statement: "He only commanded rubbing it so that the congealed part adhering to the garment would be removed, then water is applied afterward to remove the trace. The addition of sidr is for emphasis; otherwise, water suffices."

(1) That is, in the care of Asma, as she was her maternal grandmother.

(2) In (M) and the margin of (K): "and" (wa).

(3) Its chain is sound. Fatima bint al-Mundhir: she is the daughter of al-Zubayr ibn al-Awwam, and she was the wife of Hisham ibn Urwa. The hadith is in "al-Sunan al-Kubra" at number (281).

It was also recorded by Abu Dawud (362) from Musaddad, from Hammad ibn Zayd, with this chain.

It was also recorded by Ahmad (26920) and (26932), al-Bukhari (227) and (307), Muslim (291), Abu Dawud (361) and (362), al-Tirmidhi (138), Ibn Majah (629), and Ibn Hibban (1396), (1397), and (1398) through multiple paths, from Hisham ibn Urwa, with it.

It was also recorded by Abu Dawud (360) via the path of Muhammad ibn Ishaq, from Fatima bint al-Mundhir, with similar wording.

It will be repeated at number (394).

Al-Sindi said: His statement "scrape it off" (huttīhi) — with a tāʾ — meaning "rub it off." "Then rub it" (iqruṣīhi) — al-qarṣ, with an unpointed ṣād: rubbing with the tips of the fingers and nails while pouring water until its trace disappears. "Then sprinkle it" (inḍaḥīhi) — that is, the rest of the garment, on the basis that it is doubtful, as Malik holds, or the first spot itself for additional cleaning, which is the apparent view.

186 - Chapter: Regarding Semen Staining the Garment

294 - 'Isa ibn Hammad informed us, saying: Al-Layth narrated to us, from Yazid ibn Abi Habib, from Suwayd ibn Qays, from Mu'awiyah ibn Hudayj, from Mu'awiyah ibn Abi Sufyan, that he asked Umm Habibah, the wife of the Prophet, peace and blessings be upon him: "Did the Messenger of Allah, peace and blessings be upon him, pray in the garment in which he had sexual intercourse?" She said: "Yes, if he did not see any impurity in it."

187 - Chapter: Washing Semen from the Garment

295 - Suwayd ibn Nasr informed us, saying: 'Abdullah informed us, from 'Amr ibn Maymun al-Jazari, from Sulayman ibn Yasar, from 'A'ishah, who said: "I used to wash the traces of janabah (ritual impurity) from the garment of the Messenger of Allah, peace and blessings be upon him, and he would go out to prayer while traces of water were still on his garment."

188 - Chapter: Rubbing Off Semen from Clothing

296 - Qutaybah ibn Sa'id informed us, saying: Hammad narrated to us, from Abu Hashim, from Abu Mijlaz, from al-Harith ibn Nawfal, from 'A'ishah, who said: "I used to rub off the janabah" — and on another occasion she said: "the semen" — "from the garment of the Messenger of Allah, peace be upon him."

297 - 'Amr ibn Yazid informed us, saying: Bahz narrated to us, saying: Shu'bah narrated to us, saying: al-Hakam informed me, from Ibrahim, from Hammam ibn al-Harith, that 'A'ishah said: "I recall myself doing nothing more than rubbing it off from the garment of the Messenger of Allah, peace be upon him."

298 - Al-Husayn ibn Hurayth informed us: Sufyan informed us, from Mansur, from Ibrahim, from Hammam, from 'A'ishah, who said: "I used to rub it off from the garment of the Prophet, peace be upon him."

299 - Shu'ayb ibn Yusuf informed us, from Yahya ibn Sa'id, from al-A'mash, from Ibrahim, from Hammam, from 'A'ishah, who said: "I used to see it on the garment of the Messenger of Allah, may Allah bless him and grant him peace, and I would scrape it off."

300 - Qutaybah informed us, saying: Hammad ibn Zayd narrated to us, from Hisham ibn Hassan, from Abu Ma'shar, from Ibrahim, from al-Aswad, from 'A'ishah, who said: "I recall myself rubbing the janabah from the garment of the Messenger of Allah, may Allah bless him and grant him peace."

--------------------------------------------
= Ibn Yazid al-Nakha'i, and Hammam: he is Ibn al-Harith.
Also narrated by Ahmad (25035), and Muslim (288): (107) via the chain of Sufyan ibn 'Uyaynah, with this chain of transmission.
Also narrated by Ahmad (25034) via the chain of Sufyan al-Thawri, from Mansur, with similar wording.
(1) Its chain is authentic. Yahya ibn Sa'id: he is al-Qattan, and al-A'mash: he is Sulayman ibn Mihran. It is in "al-Sunan al-Kubra" under number (286).
Also narrated by Ahmad (25612) from Yahya al-Qattan, with this chain of transmission.
Also narrated by Ahmad (24158), al-Tirmidhi (116), and Ibn Majah (537) and (538) via the chain of Abu Mu'awiyah, and Muslim (288): (106) via the chain of Hafs ibn Ghiyath, and Ibn Majah (537) via the chain of 'Abdah ibn Sulayman — all three of them from al-A'mash, with it, and Muslim paired with Hammam [also] al-Aswad ibn Yazid. See what follows.
(2) Its chain is authentic. Qutaybah: he is Ibn Sa'id, and Abu Ma'shar: he is Ziyad ibn Kulayb, and Ibrahim: he is Ibn Yazid al-Nakha'i, and al-Aswad: he is Ibn Yazid al-Nakha'i.
Also narrated by Muslim (288): (107) from Qutaybah ibn Sa'id, with this chain of transmission.
Also narrated by Ahmad (26024), and Ibn Hibban (1380) via two chains from Hisham ibn Hassan, with it.
Also narrated by Ahmad (24064) and (24659), and Muslim (288): (105), and Ibn Hibban (1379) via two chains, from Abu Ma'shar, with similar wording, and al-Aswad was paired with 'Alqamah in Muslim and Ibn Hibban.
Al-Tirmidhi said following the hadith (116): "The hadith of al-A'mash is more authentic." End quote. Meaning more authentic than the hadith of Abu Ma'shar (and the hadith of al-A'mash has preceded it), but al-Daraqutni said in "al-'Ilal" 8/352: "It is authentic from the hadith of Ibrahim, from al-Aswad and Hammam, from 'A'ishah, because Hafs ibn Ghiyath combined both of them from al-A'mash, and because al-Ashja'i combined both of them from al-Thawri, from Mansur." End of his statement, and the mention of Hafs ibn Ghiyath's narration has preceded in the commentary on the hadith before it. =

301 - Muhammad ibn Kamil al-Marwazi informed us, saying: Hushaym narrated to us, from Mughirah, from Ibrahim, from al-Aswad, from 'A'ishah, who said: I would find it on the garment of the Messenger of Allah, peace and blessings be upon him, and I would scrape it off.

189 - Chapter: The urine of a boy who has not eaten food

302 - Qutaybah ibn Sa'id narrated to us, from Malik, from Ibn Shihab, from 'Ubayd Allah ibn 'Abd Allah ibn 'Utbah, from Umm Qays bint Mihsan, that she came to the Messenger of Allah, peace and blessings be upon him, with a young son of hers who had not eaten food. The Messenger of Allah, peace and blessings be upon him, sat him in his lap, and the boy urinated on his garment. He called for water and sprinkled it over it, but did not wash it.

303 — Qutaybah informed us, from Mālik, from Hishām ibn ʿUrwah, from his father, from ʿĀ’ishah, who said: A baby boy was brought to the Messenger of Allah ﷺ, and he urinated on him. He called for water and poured it over the place.

Chapter 190: On the urine of a baby girl

304 — Mujāhid ibn Mūsā informed us, saying: ʿAbd al-Raḥmān ibn Mahdī narrated to us, Yaḥyā ibn al-Walīd narrated to us, saying: Muḥill ibn Khalīfah narrated to me, saying: Abū al-Samḥ narrated to me, saying: The Prophet ﷺ said: "The urine of a baby girl is washed off, and the urine of a baby boy is sprinkled over."

191 - Chapter on the urine of animals whose meat is eaten

305 - Muhammad ibn 'Abd al-A'la informed us, saying: Yazid ibn Zuray' narrated to us, saying: Sa'id narrated to us, saying: Qatada narrated to us

that Anas ibn Malik narrated to them that some people—or men—from 'Ukl came to the Messenger of Allah, may Allah bless him and grant him peace, and they spoke about Islam and said: "O Messenger of Allah, we are people of livestock, and we were not people of cultivated land." They found Medina disagreeable to their health. So the Messenger of Allah, may Allah bless him and grant him peace, ordered for them some camels and a shepherd, and ordered them to go out with them and drink from their milk and urine. When they recovered—and they were in the area of al-Harra—they disbelieved after their Islam, killed the shepherd of the Messenger of Allah, may Allah bless him and grant him peace, and drove away the camels. This reached the Prophet, may Allah bless him and grant him peace, so he sent pursuers after them. They were brought back, and their eyes were branded with heated irons, and their hands and feet were cut off, then they were left in al-Harra in that state until they died.

306 — Muhammad ibn Wahb informed us, saying: Muhammad ibn Salamah narrated to us, from Abu Abd al-Rahim, who said: Zayd ibn Abi Unaysah narrated to me, from Talhah ibn Musarrif, from Yahya ibn Sa'id, from Anas ibn Malik, who said:

A group of Bedouins from the tribe of Uraynah came to the Prophet, peace be upon him, and embraced Islam. But they found the climate of Medina disagreeable, until their complexions turned yellow and their bellies swelled. So the Messenger of Allah, peace be upon him, sent them to his milch camels and ordered them to drink from their milk and urine until they recovered. Then they killed the camel-herder and drove away the camels. The Prophet of Allah, peace be upon him, sent men in pursuit of them, and they were brought back. He had their hands and feet cut off, and their eyes branded with heated nails.

Amir al-Mu'minin Abd al-Malik said to Anas while he was relating this hadith to him: "For unbelief or for sin?" He said: "For unbelief."

Abu Abd al-Rahman said: We know of no one who said "from Yahya, from Anas" in this hadith other than Talhah. The correct view in my opinion — and Allah knows best — is: Yahya, from Sa'id ibn al-Musayyab.

Al-Musayyab; mursal (1)

192 - Chapter: On the afterbirth (farth) of an animal whose meat is eaten touching one's garment

307 - Ahmad ibn 'Uthman ibn Hakim informed us, saying: Khalid — meaning Ibn Makhlad — narrated to us, saying: 'Ali — and he is Ibn Salih — narrated to us, from Abu Ishaq, from 'Amr ibn Maymun, who said:

'Abdullah narrated to us in the Bayt al-Mal (treasury house), saying: The Messenger of Allah, peace and blessings be upon him, was praying at the Ka'bah while a group of Quraysh were sitting, and they had slaughtered a camel (2). Some of them said: "Which of you will take this afterbirth with its blood, then wait until he places his face in prostration, and then place it?" — meaning on his back (3). 'Abdullah said: The most wretched of them sprang up, took the afterbirth, and went off with it. Then he waited, and when he fell into prostration, he placed it on his back (4). Fatimah, the daughter of the Messenger of Allah, peace and blessings be upon him — and she was a young girl — was informed, so she came running, and removed it from his back. When he finished his prayer, he said: "O Allah, upon You (let it be) with Quraysh" — three times — "O Allah, upon You (let it be) with Abu Jahl ibn Hisham, and Shaybah ibn Rabi'ah, and 'Utbah ibn Rabi'ah, and 'Uqbah ibn Abi Mu'ayt" — until he counted seven of Quraysh. 'Abdullah said: By the One who sent down the Book upon him, I indeed saw them fallen dead on the Day of Badr in a single pit (5).

--------------------------------------------
(1) This narration will come again as number (4036), and it is in al-Sunan al-Kubra as number (3485).
(2) In the margins of (K), (M), (H), and (YH): "a camel was slaughtered."
(3) In (R) and (M): "goes" instead of the wording "with its blood, then waits."
(4) From his saying: "with its blood, then waits..." to this point, an alternative wording appears in (Q), (K), and the margin of (H) as follows: "goes until he places his face in prostration, and he placed it on his back." The above wording appears in the margin of (K).
(5) A sound hadith except for his saying "the afterbirth," for what is correct is that what that wretched one threw onto the back of the Messenger of Allah, peace and blessings be upon him, while he was praying was the placenta (sala) of a camel, as will come later. Khalid ibn Makhlad is closer to weakness, and he has rejected narrations (manakir), while the rest of his narrators are trustworthy. 'Ali ibn Salih: he is Ibn Hayy, and Abu Ishaq: he is 'Amr =

193 - Chapter: On Spittle Staining One's Garment

308 - 'Ali ibn Hujr informed us, saying: Isma'il narrated to us, from Humayd, from Anas, that the Prophet, peace and blessings be upon him, took the edge of his cloak and spat into it, then folded one part of it over another.

309 - Muhammad ibn Bashshar informed us, from Muhammad, saying: Shu'bah narrated to us, saying: I heard al-Qasim ibn Mihran narrating, from Abu Rafi'...

On the authority of Abu Hurayrah, from the Prophet, peace and blessings be upon him, who said: "When one of you prays, let him not spit in front of him, nor to his right, but rather to his left, or beneath his foot." Otherwise, the Prophet, peace and blessings be upon him, spat like this into his garment and rubbed it.

194 - Chapter: The Beginning of Tayammum

310 - Qutaybah ibn Sa'id informed us, from Malik, from 'Abd al-Rahman ibn al-Qasim, from his father, from 'A'ishah, who said: We set out with the Messenger of Allah, peace and blessings be upon him, on one of his journeys. When we reached al-Bayda' — or Dhat al-Jaysh — my necklace was broken, so the Messenger of Allah, peace and blessings be upon him, stopped to look for it, and the people stopped with him. They were not near water, and they had no water with them. The people came to Abu Bakr, may Allah be pleased with him, and said: "Do you not see what 'A'ishah has done? She has detained the Messenger of Allah, peace and blessings be upon him, and the people—"

They were not upon water, and they had no water with them. Then Abu Bakr, may Allah be pleased with him, came while the Messenger of Allah, peace and blessings be upon him, had placed his head on my thigh and had fallen asleep. He said: "You have detained the Messenger of Allah, peace and blessings be upon him, and the people, and they are not upon water, and they have no water with them!" 'A'ishah said: So Abu Bakr rebuked me and said whatever Allah willed for him to say, and he began to poke me with his hand in my side, and nothing prevented me from moving except that the Messenger of Allah, peace and blessings be upon him, was on my thigh. The Messenger of Allah, peace and blessings be upon him, slept until morning without water, then Allah, Mighty and Majestic, revealed the verse of tayammum. Usayd ibn Hudayr said: "This is not the first of your blessings, O family of Abu Bakr." She said: Then we roused the camel I had been riding, and we found the necklace beneath it.

195 - Chapter: Tayammum while at home (in settled areas)

311 - Al-Rabi' ibn Sulayman informed us, saying: Shu'ayb ibn al-Layth narrated to us, from his father, from Ja'far ibn Rabi'ah, from 'Abd al-Rahman ibn Hurmuz, from 'Umayr, the freed slave of Ibn 'Abbas, that he heard him say:

I came, I and 'Abdullah ibn Yasar, the freed slave of Maymunah, until we entered upon Abu Jahm...

Ibn al-Harith ibn al-Ṣimmah al-Anṣārī. Abū Juhaym said: The Messenger of Allah (peace and blessings of Allah be upon him) came from the direction of Biʾr al-Jamal, and a man met him and greeted him with salām, but the Messenger of Allah (peace and blessings of Allah be upon him) did not return the greeting to him, until he turned to the wall, wiped his face and hands [with dust], then returned the greeting to him.

196 – Tayammum while in settled residence (ḥaḍar)

312 – Muḥammad ibn Bashshār informed us, saying: Muḥammad narrated to us, saying: Shuʿbah narrated to us, from Salamah, from Dharr, from Ibn ʿAbd al-Raḥmān ibn Abzā, from his father:

That a man came to ʿUmar and said: "I have become junub (in a state of major ritual impurity) and I could not find water." ʿUmar said: "Do not..."