Book 25
1,689 hadiths · no chapter divisions
It was narrated from Ziyad an-Numairi that Anas bin Malik (رضي الله عنه) said: When Rajab began, the Prophet (ﷺ) would say:
"O Allah, bless Rajab and Sha'ban for us, and bless Ramadan for us.” And he used to say: “The night before Friday is beautiful and its day is bright and shiny."
It was narrated from Abul 'Aliyah ar-Riyahi: The cousin of your Prophet (ﷺ) - meaning Ibn 'Abbas (رضي الله عنه) - narrated that the Prophet (ﷺ) said:
"On the night when I was taken on the Night Journey (al-Isra'), I saw Moosa (عليه السلام), a tall dark man with curly hair, as if he were one of the men of Shanoo'ah. And I saw 'Eesa Ibn Maryam (عليه السلام), a man of average height with a red and white complexion and lank hair."
It was narrated from Ibn 'Abbas (رضي الله عنه) that the Messenger of Allah (ﷺ) said to his companions:
"Make it ‘Umrah. If I had known before what I know now, I would have told you to do it ('Umrah). And let those who do not have sacrificial animals with them exit ihram.” The Messenger of Allah (ﷺ) had a sacrificial animal with him. And the Messenger of Allah (ﷺ) said: "’Umrah has been incorporated into Hajj until the Day of Resurrection.” And he interlaced his fingers.
It was narrated that Ibn 'Abbas (رضي الله عنه) said:
The Messenger of Allah (ﷺ) was on a journey, and he stopped at the end of the night and went to sleep, and he did not wake up until the sun woke him up. Then the Messenger of Allah (ﷺ) instructed Bilal to give the call to prayer, and he prayed two rak'ahs. And Ibn ‘Abbas said: I would not be pleased to have this world and everything in it - i.e., instead of this concession.
It was narrated that Ibn ‘Abbas (رضي الله عنه) said:
The Messenger of Allah (ﷺ) left Madinah, heading for Makkah, and he fasted until he reached ‘Usfan. Then he called for a vessel and took it in his hand so that the people could see him, then he broke his fast. And Ibn 'Abbas used to say: Whoever wants to may fast and whoever wants to may not fast.
It was narrated from Mansoor... And he mentioned the same isnad and a similar report.
The same isnad and a similar report.
It was narrated from Ibn ‘Abbas that the Prophet (ﷺ) came to them quickly, and we got worried because of his rushing. When he reached us he said:
“I came rushing to tell you about Lailatal-Qadr, but then I was caused to forget it whilst I was coming to you. However seek it in the last ten nights of Ramadan."
It was narrated that Ibn 'Abbas (ﷺ) said: The Messenger of Allah (ﷺ) said, on the day of the conquest of Makkah:
"This is a sacred land; Allah made it sacred on the day He created the heavens and the earth. It is sacred; Allah has made it sacred until the Day of Resurrection. It was not made permissible to anyone to fight in it apart from me, and it will not be permissible for anyone after me to fight in it until the Day of Resurrection. It was only made permissible for me for part of a day. It is a sanctuary made sacred by Allah, may He be glorified and exalted, until the Hour begins. Its thorns are not to be cut, its green grass is not to be uprooted, its game is not to be disturbed and its lost property is not to be picked up except by the one who will announce it.” al 'Abbas - who was one of the local people and knew what they could not do without - said: Except idhkhir, O Messenger of Allah, for they need it for their graves and houses. And the Messenger of Allah (ﷺ) said: “Except idhkhir."
It was narrated that Ibn 'Abbas (رضي الله عنه) said: Some ghee, dried yoghurt and a lizard were given to the Messenger of Allah (ﷺ), and he ate the ghee and dried yoghurt, then he said concerning the lizard:
“This is something that I have never eaten, but whoever would like to eat it, let him eat it.” And it was eaten at his table.
It was narrated that Ibn ‘Abbas (رضي الله عنه) said:
The Messenger of Allah (ﷺ) was treated with cupping when he was in ihram, in his head, for a headache or something in his head, at an oasis called Lahyu Jamal.
It was narrated that Ibn 'Abbas (رضي الله عنه) said: The Messenger of Allah (ﷺ) said:
“With regard to a mukatab [a slave who has drawn up a contract of manumission with his master and is buying his freedom in instalments], a portion of the diyah of a free man should be paid, commensurate with how much he had paid towards his manumission, and a portion of the diyah of a slave should be paid, commensurate with the extent to which he was still a slave.”
It was narrated that Ibn 'Abbas (رضي الله عنه) said:
When the people gathered to wash the Messenger of Allah (ﷺ), there was no one in the house apart from his family: his paternal uncle al-'Abbas bin ‘Abdul-Muttalib, ‘Ali bin Abi Talib, al-Fadl bin al-'Abbas, Qutham bin al-'Abbas, Usamah bin Zaid bin Harithah and Salih, his freed slave. When they decided to start washing him, Aws bin Khawli al-Ansari called out from behind the door, then one of Banu 'Awf bin al-Khazraj, who had been present at Badr, called out to 'Ali bin Abi Talib, saying to him: O 'Ali, I adjure you by Allah, we have the right to be present at the washing of the Messenger of Allah (ﷺ). 'Ali said to him: Come in. So he came in and was present at the washing of the Messenger of Allah (ﷺ), but he was not involved in the washing itself. 'Ali made him [the Prophet (ﷺ)] lean against his chest, and he was wearing his chemise, and al-'Abbas, al-Fadl and Qutham turned him over with 'Ali bin Abi Talib (رضي الله عنه), whilst Usamah bin Zaid and Salih, their freed slaves, poured the water, and ‘Ali started washing him. Nothing was seen of the Messenger of Allah (ﷺ) of that which is usually seen in a dead person, and ‘Ali kept saying: May my father and mother be sacrificed for you; how good you are in life and in death! When they finished washing the Messenger of Allah (ﷺ), who was washed with water and lotus leaves, they dried him and they did what is usually done for the deceased, then he was wrapped in three pieces of cloth: two white pieces of cloth and a striped cloak. Then al-'Abbas called two men and said: Let one of you go to Abu 'Ubaidah bin al-Jarrah - as Abu ‘Ubaidah used to dig graves for the people of Makkah - and let the other go to Abu Talhah bin Sahl al-Ansari. Abu Talhah used to make the niche [in the grave] for the people of Madinah. Then al-'Abbas, said after he sent these two people. O Allah, choose for Your Messenger, So they went, but the one who was sent to Abu 'Ubaidah did not find Abu ‘Ubaidah, but the one who was sent to Abu Talhah found him and brought him, and he dug a grave with a niche (lahd) for the Messenger of Allah (ﷺ).
It was narrated that Sa'eed bin Jubair said: I said to 'Abdullah bin 'Abbas: O Abul-'Abbas, I am amazed how the Companions of the Messenger of Allah (ﷺ) differed concerning when he entered the state of ihram. He said:
I am the most knowledgeable of the people regarding this. The Messenger of Allah (ﷺ) only did Hajj once, and this is why they differed: the Messenger of Allah (ﷺ) set out for Hajj, and when he had prayed two rak'ahs in his mosque in Dhul-Hulaifah, he entered ihram where he was sitting (after prayer) and recited the Talbiyah for Hajj after completing his two rak'ahs. Some people heard that and remembered it. Then he mounted his camel, and when it stood up with him, he recited the Talbiyah and some people heard that. The people used to come to him in groups, and they heard him recite the Talbiyah when his camel stood up with him, so they said: The Messenger of Allah (ﷺ) recited the Talbiyah when his camel stood up with him. Then the Messenger of Allah (ﷺ) continued onwards, and when he reached the peak of al-Baida’, he recited the Talbiyah. Some people heard that, so they said: The Messenger of Allah (ﷺ) recited the Talbiyah when he reached the peak of al-Baida'. By Allah, he entered ihram at the place where he had prayed, and he recited the Talbiyah when his camel stood up with him, and he recited the Talbiyah when he reached the peak of al-Baida'. Whoever follows the view of 'Abdullah bin ‘Abbas would enter ihram from the place where he prays when he finishes the two rak'ahs.
It was narrated that Ibn 'Abbas (رضي الله عنه) said: During the Farewell Pilgrimage, the Messenger of Allah (ﷺ) sacrificed one hundred camels. He slaughtered thirty of them with his own hand, then he ordered ‘Ali to slaughter those that were left. And he said:
"Share out their meat, blankets and skins among the people, but do not give any of it to the butcher. Take a little meat from each camel for us and put it in a pot, so that we may eat its meat and drink its broth. And he did that.
It was narrated from Kuraib, the freed slave of 'Abdullah bin 'Abbas, from 'Abdullah bin 'Abbas (رضي الله عنه): I [Kuraib] said to him:
O Abul-'Abbas, what about what you said, that there is no man who performed Hajj and who did not bring his sacrificial animal with him, then he circumambulated the House, but he should exit ihram and regard what he has done as 'Umrah, and there is no pilgrim who brought his sacrificial animal with him and circumambulated the House, but he should combine 'Umrah and Hajj - but the people do not say this? He said: Woe to you! The Messenger of Allah (ﷺ) and those of his Companions who were with him set out, not thinking of anything except Hajj, then the Messenger of Allah (ﷺ) instructed those who did not have a sacrificial animal with them to circumambulate the House and exit ihram on the basis that what they had done was ‘Umrah. One of them said: O Messenger of Allah, rather it is Hajj. The Messenger of Allah (ﷺ) said: "It is not Hajj; rather it is 'Umrah."
It was narrated that Ibn ‘Abbas (رضي الله عنه) said:
The Messenger of Allah (ﷺ) did not allow ‘A’ishah to do 'Umrah on the night of al-Hasbah [when the pilgrims come to Muhassab after leaving Mina on Yaumut-Tarwiyah (8th Dhul-Hijjah)] in order to put an end to the custom of the mushrikeen, because they used to say: When the backs of the camels have healed, the tracks of the pilgrims have been erased and the month of Safar has begun, then it becomes permissible to do ‘Umrah for anyone who wants to do it.
It was narrated from Ibn ‘Abbas (رضي الله عنه) that
In the year of al Hudaibiyah, the Messenger of Allah (ﷺ) took as a sacrificial animal the camel of Abu Jahl which had been captured as booty on the day of Badr and which had a ring of silver in its nose. Elsewhere he said: to annoy the mushrikeen thereby.
It was narrated that 'Abdullah bin 'Abbas (رضي الله عنه) said:
The Messenger of Allah (ﷺ) set out in the year of the conquest in Ramadan. He fasted Ramadan and the Muslims fasted with him until, when he was in al-Kadeed, he called for a vessel of water. He was on his mount, and he drank whilst the people were looking on, to show them that he had broken the fast, and the Muslims broke the fast.
It was narrated from Ibn 'Abbas (رضي الله عنه) that he said:
The people of the Book used to let their hair down and the mushrikeen used to part their hair. The Messenger of Allah (ﷺ) liked to do some of what the people of the Book did in some matters concerning which he had not received any commands, so the Messenger of Allah (ﷺ) let his forelock down, Then later on he parted his hair.
It was narrated from Ibn ‘Abbas (رضي الله عنه) that the Messenger of Allah (ﷺ) said:
“The previously married woman has more right to decide (concerning her marriage) and the female orphan should be consulted, and her permission is her silence."
It was narrated from Ibn 'Abbas (رضي الله عنه) that
The Messenger of Allah (ﷺ) returned his daughter Zainab to Abul-'As bin ar-Rabee', although she became Muslim six years before him, on the basis of the previous marriage contract, and he did not repeat the marriage contract with witnesses and a dowry.
It was narrated that Ibn 'Abbas (رضي الله عنه) said:
A man married an Ansari woman from (the tribe of) Bal’ajlan; he entered upon her and spent the night with her, then the next morning he said: I did not find her to be a virgin. The matter was referred to the Messenger of Allah (ﷺ). The Messenger of Allah (ﷺ) summoned the girl and asked her, and she said: Yes, I was a virgin. So the Messenger of Allah (ﷺ) instructed them to engage in li'an and he gave her her dowry.
It was narrated that Ibn 'Abbas (رضي الله عنه) said:
The Messenger of Allah (ﷺ) ordered that the Jewish man and the Jewish woman be stoned at the door of his mosque. When the Jewish man felt the stone hit him, he stood over the woman and tried to shield her from the stones, until they were both killed. And that was a sign from Allah to His Messenger that they had indeed committed zina.
Ibn Shihab narrated that ‘Ubaidullah bin 'Abdullah told him that Ibn 'Abbas told him: The Messenger of Allah (ﷺ) passed by a dead sheep and said:
“Why don't you try to make use of its skin?" They said: O Messenger of Allah, it is dead [i.e., it died of natural causes and was not slaughtered properly]. He said: “It is only forbidden to eat it."
Abdullah bin ‘Abbas (رضي الله عنه) narrated that the Messenger of Allah (ﷺ) wrote to Caesar, calling him to Islam. He sent his letter with Dihyah al-Kalbi, and the Messenger of Allah (ﷺ) instructed him to give it to the ruler of Busra so that he could give it to Caesar. And the ruler of Busra gave it to Caesar. When Allah caused him to defeat the Persian troops, Caesar walked from Homs to Jerusalem on carpets that were spread out for him. 'Abdullah bin ‘Abbas (رضي الله عنه) said:
When the letter of the Messenger of Allah (ﷺ) came to Caesar, he said when he read it: Find me one of his people so that I can ask him about the Messenger of Allah (ﷺ). Ibn 'Abbas (رضي الله عنه) said: Abu Sufyan bin Harb told me that he was in Syria with some men of Quraish who had come for trade, and that was at a time when there was a truce between the Messenger of Allah (ﷺ) and the disbelievers of Quraish. Abu Sufyan said: The messenger of Caesar came to me and took me and my companions to Jerusalem, where we were admitted into his [Caesar's] presence. He was sitting in his royal court, wearing a crown and with the Byzantine leaders around him. He said to his interpreter: Ask them which of them is closest in lineage to this man who claims to be a Prophet. Abu Sufyan said: I am the closest in lineage to him. He said: What is your relationship to him? I said: He is my cousin (the son of my paternal uncle). Abu Sufyan said: On that occasion, there was no one else of Banu 'Abd Manaf in the caravan except me. Caesar said: Let him come close to me. Then he instructed that my companions should be made to stand behind me, at my shoulder. Then he said to his interpreter: Tell his companions that I am going to ask this one about this man who claims to be a Prophet, and if he lies they should say that he is lying. Abu Sufyan said: By Allah, were it not that it would have been shameful at that time for my companions to describe me as a liar, I would have lied when he asked me. But I felt that it was shameful to be described as a liar, so I told the truth about him. Then Caesar said to his interpreter: Say to him: What kind of lineage does this man have among you? I said: He is of a noble lineage among us. He said: Did anyone among you say the same thing before him? I said: No. He said: Did you ever blame him for telling lies before he said what he said? I said: No. He said: Was anyone among his forebears a king? I said: No. He said: Do the nobles of the people follow him, or the poor and weak? I said: The poor and weak (follow him). He said: Are they increasing or decreasing in number? I said: They are increasing. He said: Does anyone leave his religion because he is displeased with it after entering it? I said: No. He said: Does he break his promises? I said: No, but now we have a truce with him and we are afraid that he may break the truce. Abu Sufyan said: Other than that, I could not find anything to say against him to undermine him, and I was afraid that that would be held against me. He said: Did you fight him or did he fight you? I said: Yes. He said: What was the outcome of your battles with him? I said: It varied; sometimes he was victorious and sometimes we were. He said: What does he enjoin you to do? I said: He enjoins us to worship Allah alone and not to associate anything with Him; he tells us not to worship what our fathers worshipped; and he enjoins us to pray, give charity, be chaste, keep promises and render back trusts. He said to his interpreter when I said that to him: Tell him: I asked about his lineage and you said that he has a noble lineage among you; this is how all the Messengers are, they are the nobles of their people. I asked you whether anyone among you had said this before, and you said no. I thought that if anyone among you had said this before, I would have said that he was a man who was following the example of someone who had said something similar before. I asked you whether you had accused him of lying before he said what he said, and you said no. Then I realised that the one who did not tell lies about people would never tell a lie about Allah. I asked you whether any of his forebears had been a king and you said no. I thought that if any of his forebears had been a king. I would have said that he was a man who was seeking his father's kingdom. I asked you whether the nobles among the people follow him or the weak and poor, and you said that the weak and poor follow him; they are always the followers of the Messengers. I asked you whether they were increasing or decreasing in number, and you said that they are increasing. This is how true faith is until it is complete. I asked you whether anyone leaves his religion because he is displeased with it after entering it, and you said no. This is how true faith is when its cheerfulness enters the heart and mixes with it: no one becomes displeased with it. I asked you whether he broke his promises and you said no; this is how the Messengers are. I asked you whether you had fought him or he had fought you and you said that this had happened, and that the outcome of the battles between you and him varied: sometimes he was victorious and sometimes you were. This is how the Messengers are; they are put to trial but the final victory is always theirs. I asked you what he enjoins you to do, and you said that he enjoins you to worship Allah alone and not to associate anything with Him; he tells you not to worship what your forefathers worshipped; and he enjoins you to give in charity, pray, be chaste, fulfill promises and render back trusts. This is the character of a Prophet who I knew would appear, but I did not think that he would be from among you. If what you have said to me is true, he will soon take possession of the land beneath my feet. By Allah, if I knew that I would definitely reach him, I would immediately go to meet him, and if I were with him I would wash his feet. Abu Sufyan said: Then he called for the letter of the Messenger of Allah (ﷺ) and ordered that it be read out loud. In the letter he said: "In the Name of Allah, the Most Gracious, the Most Merciful. From Muhammad, the slave of Allah and His Messenger, to Heraclius the ruler of Byzantium. Peace be upon those who follow true guidance. I am calling you to Islam: become Muslim and you will be safe. Become Muslim and Allah will bestow upon you a double reward, but if you turn away, the sins of the peasants will be upon you. "O people of the Scripture (Jews and Christians): Come to a word that is just between us and you, that we worship none but Allah (Alone), and that we associate no partners with Him, and that none of us shall take others as lords besides Allah. Then, if they turn away, say: "Bear witness that we are Muslims" [Al ‘Imran 3:64]." Abu Sufyan said: When he finished his speech, the voices of the Byzantine leaders who were around him were raised, and there was so much noise that I could not understand what they said, Then he ordered that we be sent away. When I left with my companions and was alone with them, I said to them. The affair of Ibn Abi Kabshah[1] has gained power: this king of Banul-Asfar [the Byzantines] fears him. Abu Sufyan said: By Allah, I became humble after that and was certain that he would be victorious, until Allah instilled Islam in my heart even though I was reluctant. [1]A derogatory nickname by the Quraish to refer to the Messenger of Allah (ﷺ).