Granting land and water rights

Sayyiduna Abu Tha'labah al-Khushani (may Allah be pleased with him) narrates: I came to the Prophet (peace and blessings be upon him) and said: O Messenger of Allah! Have a document written for me for such-and-such a place. This was a place in Syria over which the Prophet (peace and blessings be upon him) had not yet gained control. The Prophet (peace and blessings be upon him) said: Do you not hear what this man is saying? Sayyiduna Abu Tha'labah (may Allah be pleased with him) said: By the One in whose hand my soul is, (the Muslims) will certainly prevail over it. The narrator says: So the Prophet (peace and blessings be upon him) had a document written for me about it. After that the narrator mentioned the full hadith.
This narration has been recorded by Imam Ahmad, and its narrators are the narrators of the Sahih.

Sayyiduna Tamim al-Dari (may Allah be pleased with him) narrates: Before Syria was conquered, I asked the Prophet (peace and blessings be upon him) for a piece of land in Syria as a fief, and he granted it to me. That land was conquered during the caliphate of Sayyiduna Umar (may Allah be pleased with him). I came to him and said: The Messenger of Allah (peace and blessings be upon him) granted me the land from such-and-such a place to such-and-such a place. So Sayyiduna Umar (may Allah be pleased with him) allotted one third of it for the wayfarer, one third for those who work it, and one third for us.
This narration has been recorded by Imam al-Tabarani, and its narrators are thiqat (trustworthy).

Sayyiduna Amr bin Awf (may Allah be pleased with him) narrates: The Prophet (peace and blessings be upon him) granted Sayyiduna Bilal bin al-Harith al-Muzani (may Allah be pleased with him) the mines of "al-Qabaliyyah" as a fief, together with their upland and lowland, and also wherever cultivation is possible in the land of Quds (that is, the upper part).
This narration has been recorded by Imam al-Bazzar. Its chain contains a narrator, Kathir bin Abdullah, and he is extremely da'if (weak). Imam al-Tirmidhi declared his hadith hasan (good).

Sayyiduna Bilal bin al-Harith (may Allah be pleased with him) narrates that the Prophet (peace and blessings be upon him) granted him this plot of land as a fief and had this document written for him: "Seeking blessing through the name of Allah Almighty, the Most Gracious, the Most Merciful. The Messenger of Allah (peace and blessings be upon him) has given this place to Bilal bin al-Harith: the mines of 'al-Qabaliyyah' (a place), with its upland and lowland parts, its pasture, and also the upland where cultivation is possible, if he is truthful." This document was written by Sayyiduna Mu'awiyah (may Allah be pleased with him).
This narration has been recorded by Imam al-Tabarani. Its chain contains a narrator, Muhammad bin al-Hasan bin Zabalah, and he is matruk (abandoned).

Sayyiduna Bilal bin al-Harith (may Allah be pleased with him) narrates that the Prophet (peace and blessings be upon him) granted him the place called al-Aqiq, the whole of it, as a fief.
This narration has been recorded by Imam al-Tabarani. Its chain contains a narrator, Muhammad bin al-Hasan bin Zabalah, and he is matruk (abandoned).

Sayyiduna Abu Hind al-Dari (may Allah be pleased with him) narrates that they came to the Prophet (peace and blessings be upon him), and they were six men: Aws bin Kharijah bin Sawadan bin Judhaymah bin Dhirra' bin Adi bin al-Dar; his brother Tamim bin Aws; Yazid bin Qays; Abu Hind bin Abdullah; his brother al-Tayyib bin Abdullah, whom the Prophet (peace and blessings be upon him) named Abd al-Rahman; and Fakih bin al-Nu'man. They accepted Islam and asked the Prophet (peace and blessings be upon him) to grant them a piece of land in Syria. The Prophet (peace and blessings be upon him) said: Ask for whichever place you like. They got up and left the Prophet (peace and blessings be upon him) and began consulting one another about the place they would ask him for. Sayyiduna Tamim (may Allah be pleased with him) said: I think we should ask the Prophet (peace and blessings be upon him) for Bayt al-Maqdis (Jerusalem) and the area around it. Sayyiduna Abu Hind (may Allah be pleased with him) said: What do you think, is the rule of the non-Arabs not in Bayt al-Maqdis today? Sayyiduna Tamim (may Allah be pleased with him) replied: Yes.
This narration has been recorded by Imam al-Tabarani. Its chain contains a narrator, Ziyad bin Sa'id, and he is matruk (abandoned).

Sayyiduna Husayn bin Mushammit (may Allah be pleased with him) narrates that they came to the Prophet (peace and blessings be upon him) as a delegation and accepted Islam at the blessed hand of the Prophet (peace and blessings be upon him). He presented the zakah of his wealth to the Prophet (peace and blessings be upon him), and the Prophet (peace and blessings be upon him) granted him various waters as a fief, which were at "al-Marwath" and at Isnad Hirad. Among them was "Usayhib", among them was "al-Ma'izah", among them was "Ahwad", among them was "al-Mihad", and among them was "al-Sadirah". Regarding the fief granted to Sayyiduna Husayn bin Mushammit (may Allah be pleased with him), the Prophet (peace and blessings be upon him) imposed on him the condition that he would not destroy its pasture, would not sell its water, and would not withhold its surplus. Then Zuhayr bin Asim bin Husayn composed these verses: My land is not one where there is no grass; about these (lands) lines have been drawn with the pen (that is, a document has been written), which is from the Prophet (peace and blessings be upon him); when he gave grants to people, he left no confusion or ambiguity.
This narration has been recorded by Imam al-Tabarani, and its chain contains narrators whom I do not know.

Sayyiduna Awfa bin Mawalah (may Allah be pleased with him) narrates: I came to the Prophet (peace and blessings be upon him), and he granted me al-Amim (a place) as a fief and imposed on me the condition that the wayfarer must be the first to be given water to drink. He granted a man from among us, Sa'idah, a well in a barren wilderness as a fief, called al-Ja'ubiyyah; it was a well in which wealth was hidden, and it was not a well of sweet water. He granted some people Mu'adat al-Ura as a fief, which lies before al-Yamamah. We all came there, and he had the order written on leather for each one of us.
This narration has been recorded by Imam al-Tabarani. Its chain contains narrators whom I do not know.

Sayyiduna Razin bin Anas (may Allah be pleased with him) narrates: When Islam prevailed, we had a well at al-Daninah, and we feared that the people around us would seize it. The narrator says: So I came to the Prophet (peace and blessings be upon him), and he had this document written for us: "From Muhammad, the Messenger of Allah (peace and blessings be upon him). To proceed: this is the well of these people, if they are truthful." The narrator says: After that, whichever judge of Madinah our case concerning it was brought before, he ruled in our favour on the basis of this document, because the document of the Prophet (peace and blessings be upon him) existed, and they said that it was the document of the Prophet (peace and blessings be upon him).
This narration has been recorded by Imam al-Tabarani. Its chain contains a narrator, Fahd bin Awf Abu Rabi'ah, and he is a kadhdhab (liar).

Abu al-Sa'ib reports from his grandmother, who was one of the Muhajirun: The Prophet (peace and blessings be upon him) granted her a well at al-Aqiq as a fief.
This narration has been recorded by Imam al-Tabarani. Its chain contains a narrator, Abu al-Sa'ib. Imam al-Dhahabi says: He is majhul (unknown).

It is reported about Sayyiduna Utayr al-Udhri (may Allah be pleased with him) that he asked the Prophet (peace and blessings be upon him) for a piece of land in Wadi al-Qura as a fief; today it is called Buwayrat Utayr. The narrator says: I saw the Prophet (peace and blessings be upon him), when he had camped at Tabuk, offer prayer in Wadi al-Qura.
This narration has been recorded by Imam al-Tabarani. Its chain contains a narrator, Sulaym bin Mutayr. Imam Abu Hatim and Ibn Hibban declared him da'if (weak).

Sayyiduna Mujja'ah (may Allah be pleased with him) narrates: The Prophet (peace and blessings be upon him) gave Sayyiduna Mujja'ah bin Mararah (may Allah be pleased with him), who belonged to Banu Sulma, a piece of land in al-Yamamah called al-Awzah. The narrator says: The Prophet (peace and blessings be upon him) had a document written about it: "This is from Muhammad, the Messenger of Allah (peace and blessings be upon him), to Mujja'ah bin Mararah, who belongs to Banu Sulma: I am giving you al-Awzah; whoever goes against my order regarding it will have the Fire." This document was written by (someone named) Yazid.
This narration has been recorded by Imam al-Tabarani in al-Mu'jam al-Awsat, and its narrators are thiqat (trustworthy).

Sayyidah Qaylah bint Makhramah (may Allah be pleased with her) was the wife of Sayyiduna Habib bin Azhar (may Allah be pleased with him), who belonged to Banu Khabbab. Daughters were born to them, and then he passed away. The girls' paternal uncle, Ayyub bin Azhar, took the woman's daughters away from her. So she set out to go to the Prophet (peace and blessings be upon him); this was in the early days of Islam. One of her daughters, a little girl named Hudayba', began to cry; a shivering had come over her, and she was the youngest of them. She was wearing a woollen garment. The woman picked her up and took the girl with her on her mount. While the two of them were riding along on the camel, a hare darted out, and Hudayba' said: No, by Allah! In this matter your heel will always be higher than Ayyub's heel. Then a fox appeared in front of them, and she used a different name for it, which the narrator Abdullah bin Hassan forgot; then she said about it the same thing she had said about the hare. While the two of them were going along, the camel knelt down and a shivering came over it. Hudayba' said: By Allah, the grip of Ayyub has caught up (with us)! I said: This (camel) is in distress; what shall I do now? Woe to you! She said: Turn your clothes inside out, the inside to the outside, and the back to the front; turn over the saddle-cloth of your camel. Then she took off her own outer garment and turned it inside out, the inside to the outside. When I did what she told me, the camel recovered, stood up and moved on. Then Hudayba' said: Put your gear back on. I did as she told me. Then we set off, and Ayyub was running behind us with his sword drawn. We took refuge in a large encampment, which I had in view, until I drove the camel, a weak camel, into the middle tent, and I went inside it with the girl. He caught up with me with the sword, and its tip struck some of the locks of my hair, and he said: Hand my niece over to me, O foul-smelling woman! So I threw her to him; he put her on his shoulder and went off with her. I knew him better than all the household. Then I went to my sister, who was married among Banu Shayban, looking for a companion to travel with to the Prophet (peace and blessings be upon him); this was in the early days of Islam. One night I was sitting with my sister, and she thought that I was asleep. Her husband had come from Syria, and he said: By your father, I have found a companion for Qaylah, a truthful companion. My sister asked: Who is he? He replied: Hurayth bin Hassan al-Shaybani, who has gone this morning as the envoy of Bakr bin Wa'il to the Prophet (peace and blessings be upon him). My sister said: Woe to me! Do not let my sister hear this; would that she might set out with the man of Bakr bin Wa'il, since there is no man of her own people with her. He said: Do not mention it to her, and I will not mention it either. But the woman named Qaylah had heard what the two of them said. She says: The next morning I rose, fastened the saddle on my camel and caught up with that man, who had not gone far. I asked to travel with him, and he said: Very well, it is an honour. Then I set out with him, and he was a truthful companion, until we came to the Prophet (peace and blessings be upon him). The Prophet (peace and blessings be upon him) was leading the people in the morning prayer, whose iqamah had been called when true dawn had broken, while the stars were still shining in the sky; because of the darkness of the night people could hardly be recognised. I was a woman recently out of the time of ignorance, and I went and stood in the row of men. The man standing next to me in the row asked me: Are you a woman or a man? I said: A woman. He said: You almost put me to trial; offer your prayer in the women's row behind you. The women's row was near the chambers; I had not seen it when I came in. I joined it, until when the sun rose I came closer. I saw a man of distinguished appearance, and my gaze fixed on him so that I might see the Prophet (peace and blessings be upon him) above the people. After the sun had risen, a man came and said: Peace be upon you, O Messenger of Allah. The Prophet (peace and blessings be upon him) said: And upon you be peace and the mercy of Allah. The Prophet (peace and blessings be upon him) was wearing two worn-out wrappers that had been dyed with saffron but had faded. In his blessed hand was a peeled palm stick with only two leaves left at its top, and he was sitting with his knees drawn up. When I saw the Prophet (peace and blessings be upon him) sitting in such humility, I trembled with awe. His companion said to him: O Messenger of Allah! This poor woman is trembling. The Prophet (peace and blessings be upon him) said to me, though he had not looked at me, for I was behind his back: O poor woman, be at peace. When the Prophet (peace and blessings be upon him) said this, Allah Almighty removed the awe that had entered my heart. My companion stepped forward; he was the first man, and his name was Hurayth bin Hassan. He pledged allegiance at the blessed hand of the Prophet (peace and blessings be upon him) on his own behalf. Then he said: O Messenger of Allah! Make al-Dahna' the boundary between us and Banu Tamim, so that none of them comes over to us except as a traveller or a passer-by. The Prophet (peace and blessings be upon him) said: Boy! Write a document for him concerning al-Dahna'. The narrating woman says: When I saw this, it struck me that this was my homeland and my territory. I said: O Messenger of Allah! This man has not asked for what is fair. This place called al-Dahna' is a resting place for camels and a pasture for goats, and the women and children of Banu Tamim live beyond it. The Prophet (peace and blessings be upon him) said: Boy, hold back! The poor woman has spoken the truth. A Muslim is the brother of a Muslim; water and trees are for both of them, and they help one another against the devils. When the man named Hurayth saw that his document was not being written because of me, he struck one hand against the other and said: You and I are like the goat that digs the ground with its hooves, brings out a knife and gets itself slaughtered. The woman said: By Allah! I know that you are a guide in the darkness, a helpful companion on the journey, and well-behaved towards your female travelling companion, until we came to the Prophet (peace and blessings be upon him). But do not blame me for asking for my share as you asked for yours. He said: How do you have a share in al-Dahna'? May you have no father! I said: It is the resting place of my camels, which you are asking for your wife's camel. He said: No doubt about it; I take the Messenger of Allah (peace and blessings be upon him) as witness that as long as I live I will remain your brother and companion. The Prophet (peace and blessings be upon him) said: Is this woman's son to be blamed for settling the matter clearly and giving help from behind the chamber? She says: I began to weep and said: By Allah! O Messenger of Allah! I bore him; he fought alongside you at al-Rabadhah, then he went to Khaybar, where he caught a fever and died, and he has left the women in my care. The Prophet (peace and blessings be upon him) said: By the One in whose hand my soul is, had you not been a poor woman, we would have dragged you on your face. Can none of you women keep good company in this world with her little companion, and, when someone who has more right to him than she does comes between her and him, recite Inna lillahi wa inna ilayhi raji'un (We belong to Allah and to Him we return), and then say: My Lord! Make what has passed a consolation for me, and help me with what remains? By the One in whose hand is the soul of Muhammad (peace and blessings be upon him), one of you weeps, and her little companion (the deceased) is made to weep on her account. O servants of Allah, do not torment your dead! Then the Prophet (peace and blessings be upon him) had a document written for this woman on red leather: "This is for Qaylah and the other women among Qaylah's daughters: no wrong will be done to them in their rights, they will not be forced into marriage, and every believer and every Muslim will be their helper. You are to treat them well and not badly." The narrator Muhammad bin Hisham says: Ibn A'ishah explained the difficult words of this narration to us. He said: Fursah means something raised; "fursah" also means a piece of musk; fursah also means turn (dawlah): the expression "intahiz fursatak" means "your turn". Sabij means a worn-out cloak. "Ratakan" means a kind of gait. "Intifaj" means running. The word "shanah" means that it turned its right side towards you; some Arabs use it for the left side; they take a good omen from one side and a bad omen from the other. The word "tafajj" means to open up. The word "fa-wa'alna" means we took refuge. "Ya dafar" means O foul-smelling woman! That is why the Arabs call the world "Umm Dafr", because of its stench. "Thumma saddat 'anhu" means she asked for news of him. The word "maqshuw" means maqshur (that is, peeled). "Fattan" means devils; its singular is "fatin". The phrase "hatfuha tahmilu da'nun bi-azlafiha" is an Arab proverb about a goat that scrapes the ground with its hooves, a knife turns up from it, and the goat is slaughtered with it; so it became a proverb (meaning: bringing harm upon oneself). "Qadiyyah" means the ending of matters. "Shakhasa" means I raised my gaze. "Fa-kasran" means in order to dismiss what she had heard. "Asinni" means make for me a consolation in that with which You admonish me. Mutammim bin Nuwayrah said: "When she asked me (how I was), I said to her: Long grief, and the burning of sorrow has left the face blackened." The word "asfa'" means black.
This narration has been recorded by Imam al-Tabarani, and its narrators are thiqat (trustworthy).