Jami' at-Tirmidhi
Chapters On Wala' And Gifts
كتاب الولاء والهبة عن رسول الله صلى الله عليه وسلم
Chapter 1
مَا جَاءَ أَنَّ الْوَلاَءَ لِمَنْ أَعْتَقَ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Bundar narrated to us; ‘Abd al-Rahman ibn Mahdi narrated to us; Sufyan narrated to us, from Mansur, from Ibrahim, from al-Aswad, from ‘A’ishah: She intended to purchase Barirah, but her owners stipulated that wala’ would belong to them. The Prophet (peace and blessings be upon him) said, ‘Wala’ belongs to the one who pays the price or grants the favor.’ Abu ‘Isa said: There are reports on this topic from Ibn ‘Umar and Abu Hurayrah. This is a hasan sahih hadith, and scholars act according to it.
Notes and open questions — unreviewed
Wala’ is retained as the technical relationship linked to emancipation, described here as belonging to the one who paid or granted the favor.
قَالَ أَبُو عِيسَى وَفِي الْبَابِ عَنِ ابْنِ عُمَرَ وَأَبِي هُرَيْرَةَ .
The report uses wala’ as a technical legal relationship and describes it as belonging to the payer or benefactor.
Should wala’ be retained with this contextual gloss? It is retained here.
Chapter 2
مَا جَاءَ فِي النَّهْىِ عَنْ بَيْعِ الْوَلاَءِ، وَعَنْ هِبَتِهِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ibn Abi ‘Umar narrated to us; Sufyan ibn ‘Uyaynah narrated to us; ‘Abd Allah ibn Dinar narrated to us; he heard ‘Abd Allah ibn ‘Umar: The Messenger of Allah (peace and blessings be upon him) forbade selling wala’ or giving it away. Abu ‘Isa said: This is a hasan sahih hadith. We know this report only through ‘Abd Allah ibn Dinar, from Ibn ‘Umar, from the Prophet. Shu‘bah, Sufyan al-Thawri, and Malik ibn Anas also narrated it from ‘Abd Allah ibn Dinar. It is reported that Shu‘bah said, ‘I wished that when ‘Abd Allah ibn Dinar narrated this hadith, he would permit me to stand and kiss his head.’ Yahya ibn Sulaym narrated it from ‘Ubayd Allah ibn ‘Umar, from Nafi‘, from Ibn ‘Umar, from the Prophet, but that is mistaken; Yahya ibn Sulaym erred. The correct version is from ‘Ubayd Allah ibn ‘Umar, from ‘Abd Allah ibn Dinar, from Ibn ‘Umar, from the Prophet. More than one transmitter narrated it this way from ‘Ubayd Allah ibn ‘Umar. Abu ‘Isa said: ‘Abd Allah ibn Dinar is alone in transmitting this hadith.’
Notes and open questions — unreviewed
Wala’ is retained as a technical inheritance relationship. The compiler praises ‘Abd Allah ibn Dinar’s transmission, corrects Yahya ibn Sulaym’s route, and ultimately says Ibn Dinar alone transmitted this hadith.
قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ لاَ نَعْرِفُهُ إِلاَّ مِنْ حَدِيثِ عَبْدِ اللَّهِ بْنِ دِينَارٍ عَنِ ابْنِ عُمَرَ عَنِ النَّبِيِّ صلى الله عليه وسلم أَنَّهُ نَهَى عَنْ بَيْعِ الْوَلاَءِ وَعَنْ هِبَتِهِ وَقَدْ رَوَاهُ شُعْبَةُ وَسُفْيَانُ الثَّوْرِيُّ وَمَالِكُ بْنُ أَنَسٍ عَنْ عَبْدِ اللَّهِ بْنِ دِينَارٍ .
The source distinguishes the sole known route through ‘Abd Allah ibn Dinar from additional transmitters of that route and later corrects Yahya ibn Sulaym’s mistaken chain.
Should the route distinction and correction remain explicit? They are preserved here.
وَرَوَى يَحْيَى بْنُ سُلَيْمٍ هَذَا الْحَدِيثَ عَنْ عُبَيْدِ اللَّهِ بْنِ عُمَرَ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ عَنِ النَّبِيِّ صلى الله عليه وسلم وَهُوَ وَهَمٌ وَهِمَ فِيهِ يَحْيَى بْنُ سُلَيْمٍ وَالصَّحِيحُ عَنْ عُبَيْدِ اللَّهِ بْنِ عُمَرَ عَنْ عَبْدِ اللَّهِ بْنِ دِينَارٍ عَنِ ابْنِ عُمَرَ عَنِ النَّبِيِّ صلى الله عليه وسلم .
The English witness includes most route criticism but omits some distinctions in the source’s final assessment and the report that Ibn Dinar alone transmitted it.
Should the final sole-transmitter note remain after the chain correction? It is translated from the Arabic.
Chapter 3
مَا جَاءَ فِيمَنْ تَوَلَّى غَيْرَ مَوَالِيهِ أَوِ ادَّعَى إِلَى غَيْرِ أَبِيهِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Hannad narrated to us; Abu Mu‘awiyah narrated to us, from al-A‘mash, from Ibrahim al-Taymi, from his father, who said: ‘Ali addressed us, saying: ‘Whoever claims that we possess a book we read besides the Book of Allah and this document has lied.’ It was a document containing the ages of camels and rulings about injuries. It also stated that the Messenger of Allah (peace and blessings be upon him) said: ‘Madinah is a sanctuary from ‘Ayr to Thawr. Whoever commits an offense there or shelters an offender, upon him is Allah’s, the angels’, and all people’s curse. On the Day of Resurrection Allah will accept from him neither compensation nor substitute. Whoever claims descent from someone other than his father, or affiliates himself with people other than his patrons, upon him is Allah’s, the angels’, and all people’s curse; no compensation or substitute will be accepted from him. The Muslims’ protection is one, and the least of them may extend it.’
Abu ‘Isa said: This is a hasan sahih hadith, narrated through other routes from ‘Ali from the Prophet. Some narrators related it from al-A‘mash, from Ibrahim al-Taymi, from al-Harith ibn Suwayd, from ‘Ali, with similar wording. Abu ‘Isa again said: This is a hasan sahih hadith, narrated through other routes from ‘Ali from the Prophet.
Notes and open questions — unreviewed
The source mentions a document listing camel ages and rulings on injuries. It also preserves two related routes and repeats the grading. ‘Ayr and Thawr are retained as the boundary names in the Arabic.
قَالَ خَطَبَنَا عَلِيٌّ فَقَالَ مَنْ زَعَمَ أَنَّ عِنْدَنَا شَيْئًا نَقْرَؤُهُ إِلاَّ كِتَابَ اللَّهِ وَهَذِهِ الصَّحِيفَةَ صَحِيفَةٌ فِيهَا أَسْنَانُ الإِبِلِ وَأَشْيَاءُ مِنَ الْجِرَاحَاتِ فَقَدْ كَذَبَ وَقَالَ فِيهَا قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " الْمَدِينَةُ حَرَامٌ مَا بَيْنَ عَيْرٍ إِلَى ثَوْرٍ فَمَنْ أَحْدَثَ فِيهَا حَدَثًا أَوْ آوَى مُحْدِثًا فَعَلَيْهِ لَعْنَةُ اللَّهِ وَالْمَلاَئِكَةِ وَالنَّاسِ أَجْمَعِينَ لاَ يَقْبَلُ اللَّهُ مِنْهُ يَوْمَ الْقِيَامَةِ صَرْفًا وَلاَ عَدْلاً وَمَنِ ادَّعَى إِلَى غَيْرِ أَبِيهِ أَوْ تَوَلَّى غَيْرَ مَوَالِيهِ فَعَلَيْهِ لَعْنَةُ اللَّهِ وَالْمَلاَئِكَةِ وَالنَّاسِ أَجْمَعِينَ لاَ يُقْبَلُ مِنْهُ صَرْفٌ وَلاَ عَدْلٌ وَذِمَّةُ الْمُسْلِمِينَ وَاحِدَةٌ يَسْعَى بِهَا أَدْنَاهُمْ " .
The geographic boundary is named as ‘Ayr to Thawr without further identification in the source block.
Should the place names be transliterated without imposing modern identifications? They are retained as named.
قَالَ أَبُو عِيسَى وَرَوَى بَعْضُهُمْ عَنِ الأَعْمَشِ عَنْ إِبْرَاهِيمَ التَّيْمِيِّ عَنِ الْحَارِثِ بْنِ سُوَيْدٍ عَنْ عَلِيٍّ نَحْوَهُ .
The Arabic includes a route via al-Harith ibn Suwayd and repeats Abu ‘Isa’s grading; the witness gives a shorter route note.
Should this alternate route and repeated grading be preserved? They are included from the Arabic.
Chapter 4
مَا جَاءَ فِي الرَّجُلِ يَنْتَفِي مِنْ وَلَدِهِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Abd al-Jabbar ibn al-‘Ala’ ibn ‘Abd al-Jabbar al-‘Attar and Sa‘id ibn ‘Abd al-Rahman al-Makhzumi narrated to us; they said: Sufyan narrated to us, from al-Zuhri, from Sa‘id ibn al-Musayyab, from Abu Hurayrah, who said: A man from Banu Fazara came to the Prophet (peace and blessings be upon him) and said, ‘Messenger of Allah, my wife has given birth to a dark-skinned boy.’ The Prophet asked, ‘Do you have camels?’ He said, ‘Yes.’ He asked, ‘What colors are they?’ He replied, ‘Red.’ He asked, ‘Are there any grayish ones among them?’ He said, ‘Yes, there are grayish ones.’ He asked, ‘How did that happen?’ He said, ‘Perhaps a lineage trait drew it out.’ He replied, ‘Then perhaps this child inherited a lineage trait as well.’ Abu ‘Isa said: This is a hasan sahih hadith.
Notes and open questions — unreviewed
The comparison uses the Arabic phrase ‘a lineage trait drew it out’ for the camel’s coloring and applies the analogy to the child; it is translated as reported without adding a modern genetic explanation.
قَالَ " أَنَّى أَتَاهَا ذَلِكَ " .
The report uses an analogy involving ancestry/lineage without elaborating on its mechanism.
Should the analogy be translated without introducing modern terminology? It is kept close to the source wording.
Chapter 5
مَا جَاءَ فِي الْقَافَةِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Qutaybah narrated to us; al-Layth narrated to us, from Ibn Shihab, from ‘Urwah, from ‘A’ishah: The Prophet (peace and blessings be upon him) came to her delighted, his face beaming, and said, ‘Did you see how Mujazziz looked just now at Zayd ibn Harithah and Usamah ibn Zayd and said, “These feet belong to the same lineage”?’ Abu ‘Isa said: This is a hasan sahih hadith.
Notes and open questions — unreviewed
The report concerns Mujazziz’s observation about the resemblance of Zayd and Usamah’s feet and the shared lineage it suggested.
قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ صَحِيحٌ .
The Arabic includes Abu ‘Isa’s grade, omitted by the English witness.
Should the grading be included? It is translated from the source.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ibn ‘Uyaynah narrated this hadith from al-Zuhri, from ‘Urwah, from ‘A’ishah, adding: ‘Did you see how Mujazziz passed by Zayd ibn Harithah and Usamah ibn Zayd while their heads were covered and their feet were visible? He said, “These feet are of one lineage.”’ Sa‘id ibn ‘Abd al-Rahman and others also narrated this hadith from Sufyan ibn ‘Uyaynah, from al-Zuhri, from ‘Urwah, from ‘A’ishah. This is a hasan sahih hadith. Some scholars used this hadith as evidence for accepting the judgment of a qā’if, an expert who identifies lineage from physical resemblance.
Notes and open questions — unreviewed
The source gives the additional detail that the men’s heads were covered and their feet exposed, and says some scholars cited it in support of qiyafah, identification of lineage by physical traits.
فِيهِ " أَلَمْ تَرَىْ أَنَّ مُجَزِّزًا مَرَّ عَلَى زَيْدِ بْنِ حَارِثَةَ وَأُسَامَةَ بْنِ زَيْدٍ قَدْ غَطَّيَا رُءُوسَهُمَا وَبَدَتْ أَقْدَامُهُمَا فَقَالَ إِنَّ هَذِهِ الأَقْدَامَ بَعْضُهَا مِنْ بَعْضٍ " .
The source gives the head-covering detail; the English witness has it as well. The key legal context is the compiler’s note about qiyafah.
Should qā’if be retained with an explanation of the practice? It is explained in the translation.
Chapter 6
فِي حَثِّ النَّبِيِّ صلى الله عليه وسلم عَلَى التَّهَادِي
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Azhar ibn Marwan al-Basri narrated to us; Muhammad ibn Sawwa’ narrated to us; Abu Ma‘shar narrated to us, from Sa‘id, from Abu Hurayrah, from the Prophet (peace and blessings be upon him), who said, ‘Give one another gifts, for a gift removes rancor from the heart. Let no female neighbor disdain a gift from her neighbor, even if it is only a sheep’s lower leg.’ Abu ‘Isa said: This is a gharib hadith through this route. Abu Ma‘shar’s name is Najih, a client of Banu Hashim; some scholars criticized his memory.
Notes and open questions — unreviewed
The source says not to look down on a neighbor’s gift, even if small; it does not specify the value of the sheep’s lower leg. Abu ‘Isa’s assessment of Abu Ma‘shar’s memory is translated as his commentary.
وَأَبُو مَعْشَرٍ اسْمُهُ نَجِيحٌ مَوْلَى بَنِي هَاشِمٍ وَقَدْ تَكَلَّمَ فِيهِ بَعْضُ أَهْلِ الْعِلْمِ مِنْ قِبَلِ حِفْظِهِ .
The Arabic includes Abu ‘Isa’s route grading and identifies Abu Ma‘shar as Najih, a client of Banu Hashim, with a note that some scholars criticized his memory.
Should these compiler details be retained? They are translated here.
Chapter 7
مَا جَاءَ فِي كَرَاهِيَةِ الرُّجُوعِ فِي الْهِبَةِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ahmad ibn Mani‘ narrated to us; Ishaq ibn Yusuf al-Azraq narrated to us; Husayn al-Maktab narrated to us, from ‘Amr ibn Shu‘ayb, from Tawus, from Ibn ‘Umar: The Messenger of Allah (peace and blessings be upon him) said, ‘The one who gives a gift and then takes it back is like a dog that eats until full, vomits, then returns to its vomit.’ Abu ‘Isa said: There are reports on this topic from Ibn ‘Abbas and ‘Abd Allah ibn ‘Amr.
Notes and open questions — unreviewed
The text presents the dog comparison as a simile. Abu ‘Isa’s related reports are kept distinct from the chain of this narration.
قَالَ أَبُو عِيسَى وَفِي الْبَابِ عَنِ ابْنِ عَبَّاسٍ وَعَبْدِ اللَّهِ بْنِ عَمْرٍو .
The Arabic adds reports on this topic from Ibn ‘Abbas and ‘Abd Allah ibn ‘Amr; the English witness includes this compiler note.
Should those reports remain identified as related reports rather than additional chain transmitters? They are presented as reports on the topic.
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: Ibn Abi ‘Adi narrated to us, from Husayn al-Mu‘allim, from ‘Amr ibn Shu‘ayb, who said: Tawus related to me, from Ibn ‘Umar and Ibn ‘Abbas, who attributed the hadith to the Prophet (peace and blessings be upon him): ‘It is not lawful for a man to give a gift and then take it back, except a father regarding what he has given his child. The likeness of one who gives a gift and then takes it back is that of a dog that eats until it is full, vomits, and then returns to its vomit.’ Abu ‘Isa said: This is a hasan sahih hadith. Al-Shafi‘i said, ‘It is not lawful for someone who gives a gift to take it back, except a father; he may take back what he gave his child.’ He cited this hadith as evidence.
Notes and open questions — unreviewed
The report attributes the ruling and its use as evidence to al-Shafi‘i; the exception specified is a father taking back what he gave his child.
قَالَ الشَّافِعِيُّ لاَ يَحِلُّ لِمَنْ وَهَبَ هِبَةً أَنْ يَرْجِعَ فِيهَا إِلاَّ الْوَالِدَ فَلَهُ أَنْ يَرْجِعَ فِيمَا أَعْطَى وَلَدَهُ .
The English witness preserves the substance, but the Arabic explicitly attributes the legal statement to al-Shafi‘i and then separately says he cited the hadith as evidence.
Preserve both the attribution to al-Shafi‘i and the explicit evidentiary attribution.