Sunan Ibn Majah
The Chapters on Pawning
كتاب الرهون
Chapter 18
النَّهْىِ عَنْ بَيْعِ الْمَاءِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Bakr ibn Abi Shaybah narrated to us: Sufyan ibn Uyaynah narrated to us, from Amr ibn Dinar, from Abu al-Minhal, who said: I heard Iyas ibn Abd al-Muzani say, when he saw people selling water, “Do not sell water, for I heard the Messenger of Allah ﷺ forbid the sale of water.”
Notes and open questions — unreviewed
The Arabic connects Iyas seeing people selling water with his prohibition and his report from the Messenger of Allah ﷺ.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ali ibn Muhammad and Ibrahim ibn Said al-Jawhari both narrated to us: Waki narrated to us: Ibn Jurayj narrated to us, from Abu al-Zubayr, from Jabir, who said: The Messenger of Allah ﷺ forbade selling surplus water.
Notes and open questions — unreviewed
The Arabic specifies surplus water (فضل الماء), rather than water without qualification.
Chapter 19
النَّهْىِ عَنْ مَنْعِ، فَضْلِ الْمَاءِ لِيَمْنَعَ بِهِ الْكَلأَ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Hisham ibn Ammar narrated to us: Sufyan narrated to us, from Abu al-Zinad, from al-Araj, from Abu Hurayrah, from the Prophet ﷺ, who said, “Let none of you withhold surplus water in order to prevent others from accessing pasture.”
Notes and open questions — unreviewed
The Arabic states the purpose of withholding: preventing access to pasture. This condition is explicit and retained.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abdullah ibn Said narrated to us: Abdah ibn Sulayman narrated to us, from Harithah, from Amrah, from Aishah, who said: The Messenger of Allah ﷺ said, “Surplus water must not be withheld, nor may the water collected in a well be withheld.”
Notes and open questions — unreviewed
The Arabic has two parallel terms: surplus water generally and نقع البئر, water collected or remaining in a well. The English witness glosses the latter as surplus well water.
Chapter 20
الشُّرْبِ مِنَ الأَوْدِيَةِ وَمِقْدَارِ حَبْسِ الْمَاءِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Rumh narrated to us: al-Layth ibn Sad informed us, from Ibn Shihab, from Urwah ibn al-Zubayr, from Abdullah ibn al-Zubayr, that a man from the Ansar disputed with al-Zubayr before the Messenger of Allah ﷺ over the water channels of al-Harrah used to irrigate the date palms. The Ansari said, “Let the water flow on.” Al-Zubayr refused, and they brought their dispute before the Messenger of Allah ﷺ. He said, “Irrigate, Zubayr, then send the water on to your neighbor.” The Ansari became angry and said, “Messenger of Allah, is it because he is your cousin?” The Messenger of Allah ﷺ face changed, and he said, “Irrigate, Zubayr, then hold the water until it reaches the embankment.” Al-Zubayr said that he thought this verse was revealed concerning that: But no, by your Lord, they will not believe until they make you judge concerning what they dispute among themselves, then find no discomfort within themselves about what you have decided, and submit fully.
Notes and open questions — unreviewed
The Arabic includes the full Quranic citation that the English witness translates and identifies as Quran 4:65. The Arabic also says the Prophet face changed after the accusation of favoritism. English editorial grading and reference markers are not part of the Arabic narration. الجدر is rendered as the irrigation embankment or field boundary.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ibrahim ibn al-Mundhir al-Hizami narrated to us: Zakariyya ibn Manzur ibn Thalabah ibn Abi Malik narrated to us: Muhammad ibn Uqbah ibn Abi Malik narrated to me, from his paternal uncle Thalabah ibn Abi Malik, who said: The Messenger of Allah ﷺ ruled concerning the flood channel of Mahzur: the upper land has priority over the lower. The upper land is irrigated until the water reaches the ankles, then it is released to whoever is below it.
Notes and open questions — unreviewed
The Arabic gives a specific irrigation order: upper fields first until water reaches the ankles, then release downstream. Mahzur is preserved as the channel name.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ahmad ibn Abdah informed us: al-Mughirah ibn Abd al-Rahman informed us: My father narrated to me, from Amr ibn Shuaib, from his father, from his grandfather, that the Messenger of Allah ﷺ ruled concerning the flood channel of Mahzur that the water be held until it reaches the ankles, then released.
Notes and open questions — unreviewed
This wording states the threshold and release of water but does not repeat the upstream/downstream priority found in another report.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu al-Mughallis narrated to us: Fudayl ibn Sulayman narrated to us: Musa ibn Uqbah narrated to us, from Ishaq ibn Yahya ibn al-Walid, from Ubadah ibn al-Samit, that the Messenger of Allah ﷺ ruled regarding irrigating date palms from a flood channel: the uppermost land takes water before the lower. The water is held until it reaches the ankles, then released to the next lower plot, and likewise from one to the next until the gardens have all been irrigated or the water runs out.
Notes and open questions — unreviewed
The Arabic explicitly describes sequential upstream-to-downstream irrigation, an ankle-depth threshold, and two stopping conditions: all gardens irrigated or the water exhausted.
Chapter 21
قِسْمَةِ الْمَاءِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ibrahim ibn al-Mundhir al-Hizami narrated to us: Abu al-Jad Abd al-Rahman ibn Abdullah informed us, from Kathir ibn Abdullah ibn Amr ibn Awf al-Muzani, from his father, from his grandfather, who said: The Messenger of Allah ﷺ said, “Begin with the horses on the day they come to drink.”
Notes and open questions — unreviewed
The Arabic refers to the horses day of coming to a watering place; the concise imperative is preserved.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Al-Abbas ibn Jafar narrated to us: Musa ibn Dawud narrated to us: Muhammad ibn Muslim al-Taifi narrated to us, from Amr ibn Dinar, from Abu al-Shatha, from Ibn Abbas, who said: The Messenger of Allah ﷺ said, “Every apportionment made in the pre-Islamic period remains as it was apportioned; every apportionment reached by Islam follows the apportionment of Islam.”
Notes and open questions — unreviewed
The surrounding chapter concerns division of water, so apportionment is rendered with that context. The Arabic contrasts divisions made before Islam with those governed by Islamic apportionment.
Chapter 22
حَرِيمِ الْبِئْرِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Al-Walid ibn Amr ibn Sukayn narrated to us: Muhammad ibn Abdullah ibn al-Muthanna narrated to us. Al-Hasan ibn Muhammad ibn al-Sabbah also narrated to us: Abd al-Wahhab ibn Ata narrated to us. Both said: Ismail al-Makki narrated to us, from al-Hasan, from Abdullah ibn Mughaffal, that the Prophet ﷺ said, “Whoever digs a well is entitled to forty cubits around it as a watering place for his livestock.”
Notes and open questions — unreviewed
The Arabic gives two opening routes that converge at Ismail al-Makki and an entitlement of forty cubits as an atan, a watering/resting place for livestock. The unit is retained without conversion.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Sahl ibn Abi al-Sughdi narrated to us: Mansur ibn Suqayr narrated to us: Thabit ibn Muhammad narrated to us, from Nafi, Abu Ghalib, from Abu Said al-Khudri, who said: The Messenger of Allah ﷺ said, “The protected area of a well extends by the length of its rope.”
Notes and open questions — unreviewed
The Arabic uses حريم البئر, the protected or reserved area around a well, and measures it as مد رشائها, the length or reach of its rope.
Chapter 23
حَرِيمِ الشَّجَرِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abd Rabbihi ibn Khalid al-Numayri, Abu al-Mughallis, narrated to us: al-Fudayl ibn Sulayman narrated to us: Musa ibn Uqbah narrated to us: Ishaq ibn Yahya ibn al-Walid informed me, from Ubadah ibn al-Samit, that the Messenger of Allah ﷺ ruled concerning one, two, or three date palms belonging to a man among other palms, when they disputed the rights to the surrounding land. He ruled that for each such palm, the land extending as far as its fronds reach is a protected area for it.
Notes and open questions — unreviewed
The Arabic addresses the protected land around individual palms in a grove and measures it by the reach of each palm frond. The English witness adds a measurement from the base of the tree, which is not explicit in the Arabic wording.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Sahl ibn Abi al-Sughdi narrated to us: Mansur ibn Suqayr narrated to us: Thabit ibn Muhammad al-Abdi narrated to us, from Ibn Umar, who said: The Messenger of Allah ﷺ said, “The protected area of a date palm extends as far as its fronds reach.”
Notes and open questions — unreviewed
The Arabic states the extent of the harim around the palm; the English witness explains this as land belonging to the tree owner, which is implicit rather than explicit in this wording.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Bakr ibn Abi Shaybah narrated to us: Waki narrated to us: Ismail ibn Ibrahim ibn Muhajir narrated to us, from Abd al-Malik ibn Umayr, from Said ibn Hurayth, who said: I heard the Messenger of Allah ﷺ say, “Whoever sells a house or property and does not put its price toward something similar is unlikely to be blessed in it.”
Notes and open questions — unreviewed
The Arabic says the seller is apt or likely not to receive blessing if the proceeds are not put toward something similar. The object of “similar” is not specified more narrowly in this wording.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Bashshar narrated to us: Ubaydullah ibn Abd al-Majid narrated to us: Ismail ibn Ibrahim ibn Muhajir narrated to me, from Abd al-Malik ibn Umayr, from Amr ibn Hurayth, from his brother Said ibn Hurayth, from the Prophet ﷺ, with a report like the preceding one.
Notes and open questions — unreviewed
The Arabic supplies a second chain, specifying Amr ibn Hurayth and his brother Said; both are included, while the matn is summarized by the source as similar to the preceding report.
Chapter 24
مَنْ بَاعَ عَقَارًا وَلَمْ يَجْعَلْ ثَمَنَهُ فِي مِثْلِهِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Hisham ibn Ammar and Amr ibn Rafi both narrated to us: Marwan ibn Muawiyah narrated to us: Abu Malik al-Nakhai narrated to us, from Yusuf ibn Maymun, from Abu Ubaydah ibn Hudhayfah, from his father, Hudhayfah ibn al-Yaman, who said: The Messenger of Allah ﷺ said, “Whoever sells a house and does not put its price toward something similar will not be blessed in it.”
Notes and open questions — unreviewed
This report gives a parallel chain and the house-only wording; it states directly that blessing will not be granted if the proceeds are not used for something similar.