Sunan al-Shafi'i

Yahya bin Ja'dah (may Allah have mercy on him) says that when the Messenger of Allah (peace and blessings be upon him) arrived in Madinah and allotted houses to the people, the tribe of Banu Zuhrah, who are called Banu Abd bin Zuhrah, said to the Messenger of Allah (peace and blessings be upon him) that they wanted Abdullah bin Mas'ud (may Allah be pleased with him) to be kept away from them (i.e., his house should not be in their neighborhood). The Messenger of Allah (peace and blessings be upon him) said: "Then why was I sent by Allah the Exalted? Surely, Allah does not purify that nation from which the right of the weak is not taken."

It is narrated from Sayyiduna Urwah bin Zubair (may Allah have mercy on him) that the Messenger of Allah (peace and blessings be upon him) granted Zubair (may Allah be pleased with him) a piece of land, and Umar (may Allah be pleased with him) granted him ‘Aqiq (land) during his era.

Alqamah bin Nazlah (may Allah have mercy on him) says that Abu Sufyan bin Harb struck my door with his foot and said, “The peak of the land is its peak for him. Ibn Farqad Salmi thinks that I cannot recognize the boundary of my land from his boundary. The black part of the Marwah mountain is mine, the white part is his.” Imam Shafi’i (may Allah have mercy on him) doubted or said, “The white part of the Marwah mountain is mine, the black part is his. From where I am standing, from here to there is mine.” So when this claim was reported to Umar (may Allah be pleased with him) (the Caliph of the time), he issued an order that, “He is lying; everyone’s share is within his own walls.” Imam Muzani (may Allah have mercy on him) says that Imam Shafi’i (may Allah have mercy on him) said that the one who claims pre-emption must file the claim within three days after knowledge; after three days, his request will not be considered. This is my ijtihad (personal reasoning) and istihsan (preference), not a hadith.

It is narrated from Urwah bin Zubair, may Allah have mercy on him, that the caretaker of the camels of the Messenger of Allah, peace and blessings be upon him, asked: O Messenger of Allah, peace and blessings be upon him, what should be done with an animal that becomes exhausted on the way (to the House of Allah)? The Messenger of Allah, peace and blessings be upon him, said: "Slaughter it, then dip its collar in its blood, then leave it for the people so that they may eat it."

It is narrated from Urwah (may Allah be pleased with him) that the caretaker of the camels of the Messenger of Allah (peace and blessings be upon him), Najiyah (may Allah have mercy on him), asked: "What should be done with the sacrificial animal for Hajj that becomes exhausted while walking?" The Prophet (peace and blessings be upon him) said: "Slaughter it, stain its collar well with blood, strike its side, and then leave it for the people."

It is narrated from Sayyiduna Abdullah bin Abbas (may Allah be pleased with them both) that the Messenger of Allah (ﷺ) sent eighteen sacrificial animals with a man and issued some instructions regarding them. That man went and then returned and asked, "What is the ruling if any of them starts dragging its foot?" The Prophet (ﷺ) said: "Slaughter it, and after its (necklace) is stained with blood, place it by its side as a sign, and neither you nor any of your companions should eat from it."

It is narrated from Sayyiduna Anas bin Malik (may Allah be pleased with him) that when the Prophet (ﷺ) stoned the Jamrah (Aqabah) and sacrificed the animal, he turned the right side of his head towards the barber, who shaved it. The Prophet (ﷺ) gave those hairs to Abu Talhah (may Allah be pleased with him). Then he turned the left side of his head towards the barber, who also shaved it, and the Messenger of Allah (ﷺ) again gave those hairs to Abu Talhah (may Allah be pleased with him) and said: "Distribute them among the people on the left side."

It is narrated from Sayyiduna Rifa’ah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) announced: “O people! The Quraysh are trustworthy. Whoever humiliates them or denies their virtues, Allah will cast him down on his face (into Hell).” He said this three times. The narrator says that “’Awafir” means “‘Awathir” (the meaning of ‘Awathir is the trait of downfall and humiliation).

Sayyiduna Qatadah bin Nu’man (may Allah be pleased with him) said something bad about the Quraysh, so the Messenger of Allah (peace and blessings be upon him) said: “Qatadah, restrain yourself regarding the Quraysh and do not insult them. Perhaps you will see that your deeds and actions are insignificant compared to those of a Qurayshi, and you will envy them when you see them. If it were not for the fear of the Quraysh’s arrogance, I would have told them what their status is with Allah.”

Imam Shafi’i (may Allah have mercy on him) forgot a chain of narration; from the wording of the hadith, what he remembered is this: The Messenger of Allah (ﷺ) said: “The righteous people of Quraysh are the best of all people, and the wicked people of Quraysh are better than all other wicked people.”

It is narrated from Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "You will find people like mines (in some mines good ore is found and in some bad). Those who possessed good qualities in the time of ignorance will also possess good and better qualities after accepting Islam, provided they gain understanding of the religion."

It is narrated from Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "People from Yemen are coming to you who are gentle in temperament and soft-hearted. Faith is of the Yemenis, and wisdom is also Yemeni."

Hasan bin Qasim Azraqi, may Allah have mercy on him, says that the Messenger of Allah ﷺ stood on a hillock in Tabuk and said: "What is on this side is the region of Sham," and he pointed towards Sham, "and what is on the other side of the hillock is the region of Yemen," and he pointed towards Madinah.

Sayyiduna Abu Hurairah (may Allah be pleased with him) narrates that Sayyiduna Tufail bin Amr Dausi (may Allah be pleased with him) came to the Messenger of Allah (peace and blessings be upon him) and said: O Messenger of Allah! The tribe of Daus has rejected the call to monotheism and disobeyed Allah; so supplicate against them. The Messenger of Allah (peace and blessings be upon him) turned towards the Qiblah and raised his hands, so the people said: Daus is destroyed. But the Messenger of Allah (peace and blessings be upon him) supplicated: “O Allah! Guide Daus and bring them to me, O Allah! Guide Daus and bring them to me.”

It is narrated from Sayyiduna Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said: "If there had been no migration, I would have been an Ansari. If people were to walk in a valley or a mountain pass and the Ansar took another valley or pass, I would prefer to walk in the valley and path of the Ansar."

It is narrated from Sayyiduna Anas bin Malik, may Allah be pleased with him, that the Messenger of Allah ﷺ delivered a sermon during his (last) illness. After praising and glorifying Allah, he said: "The Ansar have fulfilled their duty; now their debt remains upon you. Accept the good deeds of their virtuous ones and overlook the mistakes of their wrongdoers."

It is narrated from Sayyiduna Hasan (may Allah have mercy on him) that the Messenger of Allah (ﷺ) said: "Overlook (cases) concerning the Ansar except for the prescribed punishments (hudud)."

In the narration of Jurjani, may Allah have mercy on him, the Messenger of Allah ﷺ said: "O Allah! Forgive the Ansar and their sons and their grandsons."

In the hadith of Jurjani, may Allah have mercy on him, it is also stated that when the Prophet ﷺ came out to the noble companions, may Allah be pleased with them, during his final illness, the women and children of the Ansar became so distressed that they began to weep. The Messenger of Allah ﷺ then consoled them, delivered a sermon, and then spoke the aforementioned words.

Imam Shafi’i, may Allah have mercy on him, says that some people of knowledge informed me that Sayyiduna Abu Bakr al-Siddiq, may Allah be pleased with him, said: Our example and that of the Ansar is like the verses of the poet Tufail Ghannawi: “May Allah reward Ja’far with goodness; when we were wandering in a foreign land, our steps faltering, he bore so much of our burden that even our mother would have tired if she had carried as much. He considered us as his own and sheltered us in his warm tents and shaded canopies.”

It is narrated from Sayyida Umm Habibah (may Allah be pleased with her) that during the time of the Messenger of Allah (ﷺ), we used to travel from Muzdalifah to Mina in the darkness of the night.

It is narrated from Sayyiduna Abdullah bin Umar (may Allah be pleased with them both) that the Messenger of Allah (peace and blessings be upon him) combined the Maghrib and Isha prayers at Muzdalifah without an adhan, but an iqamah was said for each. And no sunnah or nafl prayer was performed between or after the two prayers.

It is narrated from Sayyiduna Abu Ayyub Ansari (may Allah be pleased with him) that he performed the Maghrib and Isha prayers together at Muzdalifah with the Prophet (peace and blessings of Allah be upon him) on the occasion of the Farewell Pilgrimage.

It is narrated from Sayyiduna Abdullah bin Umar (may Allah be pleased with them) that the Messenger of Allah (ﷺ) combined the Maghrib and Isha prayers at Muzdalifah.

It is narrated from Sayyiduna Usama bin Zaid (may Allah be pleased with them both) that the Messenger of Allah ﷺ returned from Arafat. When he passed through the valley, he dismounted from his ride, relieved himself, then performed ablution but did not do it thoroughly. So I said: "O Messenger of Allah ﷺ! Is there to be prayer?" He ﷺ replied: "The prayer is ahead of you at Muzdalifah." Then he mounted again. When he reached Muzdalifah, he dismounted, then performed ablution thoroughly. Then the iqamah was given and he led the Maghrib prayer. Then every person made his camel kneel at his place. Then the congregation for the ‘Isha prayer was established and he ﷺ led the prayer, and between these two prayers he did not perform any (sunnah or nafl) prayers.

Sayyiduna Abu Ayyub Ansari (may Allah be pleased with him) said: "I offered Maghrib and Isha prayers together at Muzdalifah with the Prophet (ﷺ)."

It is narrated from Sayyiduna Jabir bin Abdullah (may Allah be pleased with him) that the Messenger of Allah (ﷺ) and the Companions (may Allah be pleased with them) assumed the Ihram for Hajj. No one except the Prophet (ﷺ) and Sayyiduna Talha (may Allah be pleased with him) had a sacrificial animal with them, and Sayyiduna Ali (may Allah be pleased with him) came from Yemen and he also had a sacrificial animal with him. So he made the intention that his Ihram would be with the same intention as the Messenger of Allah (ﷺ). The Prophet (ﷺ) ordered the Companions to convert their Hajj into Umrah, perform Tawaf of the Ka'bah, then cut their hair and exit Ihram, except for those who had brought sacrificial animals with them (because their Hajj was Qiran, and in Qiran, after Umrah, Ihram is not exited; in this Ihram, one must go to Mina). So they said, "Will we go to Mina in such a state that our private parts are dripping with semen?" This reached the Messenger of Allah (ﷺ), so he said: "If what has now become clear had been known earlier, I would not have brought the sacrificial animal with me, and if I did not have the Hadi with me, I would have performed Umrah and exited Ihram." Sayyidah Aisha (may Allah be pleased with her) became menstruating; she performed all the rites except for the Tawaf of the House of Allah. When she became pure, she performed Tawaf and said, "O Messenger of Allah (ﷺ), all the people will return having performed both Hajj and Umrah, and I will return with only Hajj?" Upon this, the Prophet (ﷺ) told Abdur Rahman bin Abu Bakr (may Allah be pleased with them both) to take her to Tan'eem (from there, with the intention of Umrah) to perform Umrah. So Umm al-Mu'mineen Sayyidah Aisha (may Allah be pleased with her) performed Umrah in Dhul-Hijjah after Hajj. Suraqah bin Malik bin Ju'sham (may Allah be pleased with him) met the Messenger of Allah (ﷺ) when he was stoning the Jamrah Aqabah. He asked, "O Messenger of Allah (ﷺ), is this (exiting Ihram between Umrah and Hajj) specific to you people?" The Prophet (ﷺ) replied: "No, it is forever."