Al-Adab Al-Mufrad
Supervision
كتاب الرعاية
Chapter 108
بَابُ الرَّجُلِ رَاعٍ فِي أَهْلِهِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Arim narrated to us. He said: Hammad ibn Zayd narrated to us, from Ayyub, from Nafi‘, from Ibn Umar, who said: The Prophet, peace and blessings be upon him, said: ‘Each of you is a shepherd, and each of you is responsible for his flock. The governor is a shepherd and is responsible. A man is a shepherd over his household and is responsible. A woman is a shepherd over her husband’s home and is responsible. Indeed, each of you is a shepherd, and each of you is responsible for his flock.’
Notes and open questions — unreviewed
The Arabic repeats the general statement of responsibility at the end after identifying the governor, man, and woman in their respective domains; the repetition is retained.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Musaddad narrated to us. He said: Isma‘il narrated to us. He said: Ayyub narrated to us, from Abu Qilaba, from Abu Sulayman Malik ibn al-Huwayrith, who said: We came to the Prophet, peace and blessings be upon him, as young men close in age, and stayed with him for twenty nights. He thought that we were longing for our families, so he asked us about those we had left with our families, and we told him. He was kind and compassionate, and said: ‘Return to your families, teach them and instruct them, and pray as you have seen me pray. When the time for prayer comes, let one of you call the adhan for you, and let the oldest of you lead you in prayer.’
Notes and open questions — unreviewed
The source Arabic is complete. The English witness has a malformed ending after its reference to leading the prayer; the translation follows the full Arabic wording.
وَلْيَؤُمَّكُمْ أَكْبَرُكُمْ.
The English witness ends with apparent typographical debris after this instruction; the Arabic source is complete and clear.
Should the malformed witness ending be corrected in a separate editorial process?
Chapter 109
بَابُ الْمَرْأَةُ رَاعِيَةٌ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu al-Yaman narrated to us. He said: Shu‘ayb ibn Abi Hamza informed us, from al-Zuhri. He said: Salim informed us, from Ibn Umar, that he heard the Messenger of Allah, peace and blessings be upon him, say: ‘Each of you is a shepherd, and each of you is responsible for his flock. The imam is a shepherd and is responsible for his flock. A man is a shepherd within his household; a woman is a shepherd within her husband’s home; and a servant is responsible for his master’s property.’ He said: ‘I heard these words from the Prophet, peace and blessings be upon him, and I think the Prophet also said: “And a man regarding his father’s property.”’
Notes and open questions — unreviewed
The final clause is elliptical in the Arabic: ‘and the man in his father’s property.’ It follows an explicit expression of uncertainty, ‘I think the Prophet said,’ so no predicate has been supplied.
وَأَحْسَبُ النَّبِيَّ صلى الله عليه وسلم قَالَ: وَالرَّجُلُ فِي مَالِ أَبِيهِ.
The narrator explicitly expresses uncertainty about the additional phrase, which itself is elliptical and lacks an expressed predicate.
Should this fragment remain literal, or should a later editor supply an understood relation in a separate note?
Chapter 110
بَابُ مَنْ صُنِعَ إِلَيْهِ مَعْرُوفٌ فَلْيُكَافِئْهُ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Sa‘id ibn Ufayr narrated to us. He said: Yahya ibn Ayyub narrated to me, from Umara ibn Ghaziya, from Shurahbil, the client of the Ansar, from Jabir ibn Abd Allah al-Ansari, who said: The Prophet, peace and blessings be upon him, said: ‘Whoever is shown a kindness should repay it. If he cannot find anything with which to repay it, let him praise the one who did it; when he praises him, he has thanked him. If he conceals it, he has been ungrateful for it. Whoever adorns himself with what he has not been given is like someone wearing two garments of falsehood.’
Notes and open questions — unreviewed
The final image literally refers to ‘two garments of falsehood’; the plural is preserved rather than reduced to the singular in the English witness.
وَإِنْ كَتَمَهُ فَقَدْ كَفَرَهُ،
The verb can convey concealing or denying the kindness; in context the English witness interprets it as ingratitude.
Should ‘conceals’ or ‘denies’ be preferred in a later lexical review?
فَكَأَنَّمَا لَبِسَ ثَوْبَيْ زُورٍ.
The source uses a two-garment image, which is unusual in English and may be idiomatic.
Should a separate note explain this image without altering the translation?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Musaddad narrated to us. He said: Abu Awana narrated to us, from al-A‘mash, from Mujahid, from Ibn Umar, who said: The Messenger of Allah, peace and blessings be upon him, said: ‘Give refuge to whoever seeks refuge in Allah. Give to whoever asks you by Allah. Whoever shows you a kindness, repay him. If you cannot find anything with which to repay him, then pray for him until he knows that you have repaid him.’
Notes and open questions — unreviewed
The phrase ‘asks you by Allah’ refers to asking someone by invoking Allah’s name, not asking Allah directly.
وَمَنْ سَأَلَ بِاللَّهِ فَأَعْطُوهُ،
The English witness renders this as asking from Allah, while the Arabic wording says ‘asks by Allah.’
Should a later editor preserve the Arabic distinction with a note on the idiom?
Chapter 111
بَابُ مَنْ لَمْ يَجِدِ الْمُكَافَأَةَ فَلْيَدْعُ لَهُ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Musa ibn Isma‘il narrated to us. He said: Hammad ibn Salama narrated to us, from Thabit, from Anas, that the Emigrants said: ‘Messenger of Allah, the Helpers have taken all the reward!’ He replied: ‘No, not as long as you pray to Allah for them and praise them for it.’
Notes and open questions — unreviewed
The source’s ‘for it’ refers contextually to the good the Helpers did; the wording is kept concise.
Chapter 112
بَابُ مَنْ لَمْ يَشْكُرِ النَّاسَ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Musa ibn Isma‘il narrated to us. He said: al-Rabi‘ ibn Muslim narrated to us. He said: Muhammad ibn Ziyad narrated to us, from Abu Hurayra, from the Prophet, peace and blessings be upon him, who said: ‘One who does not thank people does not thank Allah.’
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Musa ibn Isma‘il narrated to us. He said: al-Rabi‘ ibn Muslim narrated to us. He said: Muhammad ibn Ziyad narrated to us, from Abu Hurayra, from the Prophet, peace and blessings be upon him, who said: ‘Allah, Exalted is He, said to the soul, “Come out!” It said, “I will not come out except reluctantly.”’
Notes and open questions — unreviewed
The Arabic uses al-nafs, ‘the soul/self’; the passage gives no further description of the scene or circumstances.
عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ: قَالَ اللَّهُ تَعَالَى لِلنَّفَسِ: اخْرُجِي،
The source provides this brief exchange without specifying the circumstances or identifying the soul further.
Should a separately sourced contextual note accompany the translation, while leaving the exchange as stated?
Chapter 113
بَابُ مَعُونَةِ الرَّجُلِ أَخَاهُ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Isma‘il ibn Uways narrated to us. He said: Abd al-Rahman ibn Abi al-Zinad narrated to me, from his father, from Urwa, from Abu Murawih, from Abu Dharr, from the Prophet, peace and blessings be upon him, who was asked: ‘Which deeds are best?’ He replied: ‘Faith in Allah and striving in His path.’ He was asked: ‘Which enslaved people are best [to free]?’ He replied: ‘Those with the highest price and most valued by their owners.’ He was asked: ‘What if I cannot do some of these deeds?’ He replied: ‘Then help someone who is lost or in need, or make something for someone who is unskilled.’ He was asked: ‘What if I am too weak?’ He replied: ‘Then keep people safe from your harm, for that is charity you give to yourself.’
Notes and open questions — unreviewed
The Arabic asks which ‘necks’ (a metonym for enslaved people) are best; ‘to free’ is understood from context but not stated in that question itself.
The words describing whom to help (da'i‘) and for whom to make something (akhraq) are uncommon and rendered contextually without specifying a particular task.
فَتُعِينُ ضَائِعًا، أَوْ تَصْنَعُ لأَخْرَقَ،
The two uncommon terms may refer to a person who is helpless/neglected and someone lacking skill; the Arabic does not specify the assistance or item.
Should these terms receive a specialist lexical note in a later review?
أَغْلاَهَا ثَمَنًا، وَأَنْفَسُهَا عِنْدَ أَهْلِهَا،
The phrase ‘most valued by their people’ does not explicitly identify those people beyond context.
Should ‘their owners’ remain as the contextual interpretation, or should the wording be kept more literal?