Jami' at-Tirmidhi
The Book on Drinks
كتاب الأشربة عن رسول الله صلى الله عليه وسلم
Chapter 1
مَا جَاءَ فِي شَارِبِ الْخَمْرِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Zakariyya Yahya ibn Durust al-Basri narrated to us: Hammad ibn Zayd narrated to us, from Ayyub, from Nafi‘, from Ibn ‘Umar, who said: The Messenger of Allah (peace and blessings be upon him) said, “Every intoxicant is wine, and every intoxicant is forbidden. Whoever drinks wine in this world and dies persisting in it will not drink it in the Hereafter.”
He said: Reports on this topic are also related from Abu Hurayrah, Abu Sa‘id, ‘Abd Allah ibn ‘Amr, Ibn ‘Abbas, ‘Ubadah, and Abu Malik al-Ash‘ari. Abu ‘Isa said: The hadith of Ibn ‘Umar is hasan sahih. It has been transmitted through other routes from Nafi‘, from Ibn ‘Umar, from the Prophet. Malik ibn Anas transmitted it from Nafi‘, from Ibn ‘Umar, as mawquf—he did not attribute it to the Prophet.
Notes and open questions — unreviewed
The witness omits the source isnad. It gives the same list of parallel-report Companions in a different order. The Arabic describes someone who dies while persisting in drinking wine/intoxicants; this condition is retained.
حَدَّثَنَا أَبُو زَكَرِيَّا،
The English witness starts with Ibn Umar and omits the source chain before him.
Please review the isnad translated from Arabic.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Qutaybah narrated to us: Jarir ibn ‘Abd al-Hamid narrated to us, from ‘Ata’ ibn al-Sa’ib, from ‘Abd Allah ibn ‘Ubayd ibn ‘Umayr, from his father, who said: ‘Abd Allah ibn ‘Umar said: The Messenger of Allah (peace and blessings be upon him) said, “Whoever drinks wine, Allah will not accept his prayer for forty mornings. If he repents, Allah will accept his repentance. If he returns to it, Allah will not accept his prayer for forty mornings; if he repents, Allah will accept his repentance. If he returns to it, Allah will not accept his prayer for forty mornings; if he repents, Allah will accept his repentance. If he returns to it a fourth time, Allah will not accept his prayer for forty mornings. If he repents, Allah will not accept his repentance, and He will give him to drink from the River of al-Khabal.” They asked, “Abu ‘Abd al-Rahman, what is the River of al-Khabal?” He replied, “A river of the pus of the people of the Fire.”
Abu ‘Isa said: This hadith is hasan. A similar report has been transmitted from ‘Abd Allah ibn ‘Amr and Ibn ‘Abbas, from the Prophet (peace and blessings be upon him).
Notes and open questions — unreviewed
The source states that after the fourth return to drinking, even if the person repents, Allah will not accept that repentance and he will be given to drink from the River of al-Khabal. The English witness contains typographical errors in this repeated passage; the sequence and conditions are translated from Arabic.
حَدَّثَنَا قُتَيْبَةُ،
The English witness omits the chain preceding Ibn Umar.
Please review the full isnad supplied from Arabic.
قَالَ قَالَ عَبْدُ اللَّهِ بْنُ عُمَرَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " مَنْ شَرِبَ الْخَمْرَ لَمْ يَقْبَلِ اللَّهُ لَهُ صَلاَةً أَرْبَعِينَ صَبَاحًا فَإِنْ تَابَ تَابَ اللَّهُ عَلَيْهِ فَإِنْ عَادَ لَمْ يَقْبَلِ اللَّهُ لَهُ صَلاَةً أَرْبَعِينَ صَبَاحًا فَإِنْ تَابَ تَابَ اللَّهُ عَلَيْهِ فَإِنْ عَادَ لَمْ يَقْبَلِ اللَّهُ لَهُ صَلاَةً أَرْبَعِينَ صَبَاحًا فَإِنْ تَابَ تَابَ اللَّهُ عَلَيْهِ فَإِنْ عَادَ الرَّابِعَةَ لَمْ يَقْبَلِ اللَّهُ لَهُ صَلاَةً أَرْبَعِينَ صَبَاحًا فَإِنْ تَابَ لَمْ يَتُبِ اللَّهُ عَلَيْهِ وَسَقَاهُ مِنْ نَهْرِ الْخَبَالِ " .
The English witness contains typographical errors in the repetitions; the Arabic has three repentance responses before the fourth return and a distinct consequence after that fourth return.
Please review the sequence and repeated conditions against the Arabic.
Chapter 2
مَا جَاءَ كُلُّ مُسْكِرٍ حَرَامٌ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ishaq ibn Musa al-Ansari narrated to us: Ma‘n narrated to us: Malik ibn Anas narrated to us, from Ibn Shihab, from Abu Salamah, from ‘A’ishah, that the Prophet (peace and blessings be upon him) was asked about bit‘. He said, “Every drink that intoxicates is forbidden.”
Abu ‘Isa said: This hadith is hasan sahih.
Notes and open questions — unreviewed
Bit‘ is a named drink; it is retained in transliteration because the witness provides no explanation and the source passage does not define it.
حَدَّثَنَا إِسْحَاقُ بْنُ مُوسَى الأَنْصَارِيُّ،
The English witness omits the full chain of transmission.
Please review the isnad supplied from Arabic.
أَنَّ النَّبِيَّ صلى الله عليه وسلم سُئِلَ عَنِ الْبِتْعِ فَقَالَ " كُلُّ شَرَابٍ أَسْكَرَ فَهُوَ حَرَامٌ " .
The drink bit‘ is named but not defined in this passage.
Should bit‘ remain transliterated here without adding an identification not given in the source?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
‘Ubayd ibn Asbat ibn Muhammad al-Qurashi al-Kufi and Abu Sa‘id al-Ashajj narrated to us: ‘Abd Allah ibn Idris narrated to us, from Muhammad ibn ‘Amr, from Abu Salamah, from Ibn ‘Umar, who said: I heard the Prophet (peace and blessings be upon him) say, “Every intoxicant is forbidden.”
He said: Reports on this topic are also related from ‘Umar, ‘Ali, Ibn Mas‘ud, Anas, Abu Sa‘id, Abu Musa, al-Ashajj al-‘Asari, Daylam, Maymunah, Ibn ‘Abbas, Qays ibn Sa‘d, al-Nu‘man ibn Bashir, Mu‘awiyah, Wa’il ibn Hujr, Qurrah al-Muzani, ‘Abd Allah ibn Mughaffal, Umm Salamah, Buraydah, Abu Hurayrah, and ‘A’ishah. Abu ‘Isa said: This hadith is hasan. A similar report has been transmitted from Abu Salamah, from Abu Hurayrah, from the Prophet, and both reports are sahih. More than one narrator transmitted a similar report from Muhammad ibn ‘Amr, from Abu Salamah, from Abu Hurayrah, from the Prophet, and from Abu Salamah, from Ibn ‘Umar, from the Prophet (peace and blessings be upon him).
Notes and open questions — unreviewed
The English witness splits al-Ashajj al-‘Asari into what appears to be two names (“Al-Ashajj, Al-Asri'”); the Arabic presents it as one designation. Its witness also orders some parallel authorities differently; the Arabic order is followed here.
حَدَّثَنَا عُبَيْدُ بْنُ أَسْبَاطِ بْنِ مُحَمَّدٍ الْقُرَشِيُّ الْكُوفِيُّ،
The English witness omits the source chain before Ibn Umar.
Please review the full chain translated from Arabic.
قَالَ وَفِي الْبَابِ عَنْ عُمَرَ وَعَلِيٍّ وَابْنِ مَسْعُودٍ وَأَنَسٍ وَأَبِي سَعِيدٍ وَأَبِي مُوسَى وَالأَشَجِّ الْعَصَرِيِّ وَدَيْلَمَ وَمَيْمُونَةَ وَابْنِ عَبَّاسٍ وَقَيْسِ بْنِ سَعْدٍ وَالنُّعْمَانِ بْنِ بَشِيرٍ وَمُعَاوِيَةَ وَوَائِلِ بْنِ حُجْرٍ وَقُرَّةَ الْمُزَنِيِّ وَعَبْدِ اللَّهِ بْنِ مُغَفَّلٍ وَأُمِّ سَلَمَةَ وَبُرَيْدَةَ وَأَبِي هُرَيْرَةَ وَعَائِشَةَ .
The Arabic phrase al-Ashajj al-Asari appears to be a single person’s designation, but the English list separates Al-Ashajj and Al-Asri'.
Should this be read as one name rather than two parallel narrators?
Chapter 3
مَا جَاءَ مَا أَسْكَرَ كَثِيرُهُ فَقَلِيلُهُ حَرَامٌ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Qutaybah and ‘Ali ibn Hujr narrated to us—Qutaybah saying that Isma‘il ibn Ja‘far narrated to him, and ‘Ali saying that Isma‘il informed him—from Dawud ibn Bakr ibn Abi al-Furat, from Ibn al-Munkadir, from Jabir ibn ‘Abd Allah, that the Messenger of Allah (peace and blessings be upon him) said: “Whatever intoxicates in a large amount, a small amount of it is forbidden.”
He said: Reports on this topic are also related from Sa‘d, ‘A’ishah, ‘Abd Allah ibn ‘Amr, Ibn ‘Umar, and Khawwat ibn Jubayr. Abu ‘Isa said: This hadith is hasan gharīb as a report of Jabir.
Notes and open questions — unreviewed
The Arabic gives two transmission paths that meet at Isma‘il ibn Ja‘far, using different transmission verbs (haddathana and akhbarana); both are shown. The witness preserves the matn but omits the chain.
حَدَّثَنَا قُتَيْبَةُ،
The English witness omits both source paths through Isma'il ibn Ja'far.
Please review the two merged transmission paths translated from Arabic.
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: ‘Abd al-A‘la ibn ‘Abd al-A‘la narrated to us, from Hisham ibn Hassan, from Mahdi ibn Maymun. (A second chain:) ‘Abd Allah ibn Mu‘awiyah al-Jumahi narrated to us: Mahdi ibn Maymun narrated to us—the meaning is the same—from Abu ‘Uthman al-Ansari, from al-Qasim ibn Muhammad, from ‘A’ishah, who said: The Messenger of Allah (peace and blessings be upon him) said, “Every intoxicant is forbidden. If a Faraq measure of a drink intoxicates, then a palmful of it is forbidden.”
Abu ‘Isa said: One of the two narrators said in his version, “A sip of it is forbidden.” He said: This hadith is hasan. Layth ibn Abi Sulaym and al-Rabi‘ ibn Sabih also transmitted it from Abu ‘Uthman al-Ansari, with wording similar to Mahdi ibn Maymun’s report. Abu ‘Uthman al-Ansari was named ‘Amr ibn Salim; it is also said that he was ‘Umar ibn Salim.
Notes and open questions — unreviewed
The Arabic provides two paths, both converging through Mahdi ibn Maymun before Abu ‘Uthman. Faraq is retained as the name of a measure; its quantity is not specified in this passage. The compiler notes a variant reading of ‘a sip’ in one of the two versions.
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ،
The English witness omits both source chains preceding Aisha.
Please review the two paths translated from Arabic.
قَالَتْ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم " كُلُّ مُسْكِرٍ حَرَامٌ مَا أَسْكَرَ الْفَرَقُ مِنْهُ فَمِلْءُ الْكَفِّ مِنْهُ حَرَامٌ " .
The named measure faraq is not defined in this passage.
Should the measure remain transliterated without adding a value?
قَالَ أَبُو عِيسَى قَالَ أَحَدُهُمَا فِي حَدِيثِهِ " الْحُسْوَةُ مِنْهُ حَرَامٌ " .
The source attributes the alternative ‘a sip’ wording to one of the two transmitters, without identifying which one.
Is the attribution of this wording variant preserved adequately?
Chapter 4
مَا جَاءَ فِي نَبِيذِ الْجَرِّ
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: Ibn ‘Ulayyah and Yazid ibn Harun narrated to us; both said: Sulayman al-Taymi informed us, from Tawus, that a man came to Ibn ‘Umar and said, “The Messenger of Allah (peace and blessings be upon him) forbade nabidh prepared in earthenware jars.” Ibn ‘Umar replied, “Yes.” Tawus then said, “By Allah, I heard that from him.”
He said: Reports on this topic are also related from Ibn Abi Awfa, Abu Sa‘id, Suwayd, ‘A’ishah, Ibn al-Zubayr, and Ibn ‘Abbas. Abu ‘Isa said: This hadith is hasan sahih.
Notes and open questions — unreviewed
The Arabic phrase nabidh al-jarr refers to date or raisin infusion prepared in earthenware jars; ‘earthenware jars’ follows the witness’s rendering. Tawus’s ‘I heard that from him’ refers to Ibn ‘Umar in the immediate exchange.
حَدَّثَنَا أَحْمَدُ بْنُ مَنِيعٍ،
The English witness omits the chain from Ahmad ibn Mani‘ through the two teachers to Sulayman al-Taymi.
Please review the dual chain translated from Arabic.
Chapter 5
مَا جَاءَ فِي كَرَاهِيَةِ أَنْ يُنْبَذَ فِي الدُّبَّاءِ وَالْحَنْتَمِ وَالنَّقِيرِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu Musa Muhammad ibn al-Muthanna narrated to us: Abu Dawud al-Tayalisi narrated to us: Shu‘bah narrated to us, from ‘Amr ibn Murrah, who said: I heard Zadhan say: I asked Ibn ‘Umar about the vessels that the Messenger of Allah (peace and blessings be upon him) had forbidden and said, “Tell us in your language and explain it to us in our language.” He replied: The Messenger of Allah forbade the hantamah, which is a jar; the dubba’, which is a gourd; the naqir, which is a date-palm trunk that is hollowed out or scraped; and the muzaffat, which is coated with pitch. He ordered that nabidh be prepared in waterskins.
He said: Reports on this topic are also related from ‘Umar, ‘Ali, Ibn ‘Abbas, Abu Sa‘id, Abu Hurayrah, ‘Abd al-Rahman ibn Ya‘mur, Samurah, Anas, ‘A’ishah, ‘Imran ibn Husayn, ‘A’idh ibn ‘Amr, al-Hakam al-Ghifari, and Maymunah. Abu ‘Isa said: This hadith is hasan sahih.
Notes and open questions — unreviewed
The English witness renders the language phrase as a report about how Ibn ‘Umar explained the names. The Arabic may instead be read as a request to tell the names in one language and explain them in the other; the rendering above follows that direct-request sense, but the speech boundary and pronouns are not explicit. Vessel names are transliterated alongside the source's own explanations.
حَدَّثَنَا أَبُو مُوسَى،
The English witness omits the full source isnad.
Please review the chain supplied from Arabic.
يَقُولُ سَأَلْتُ ابْنَ عُمَرَ عَمَّا نَهَى عَنْهُ رَسُولُ اللَّهِ صلى الله عليه وسلم مِنَ الأَوْعِيَةِ أَخْبِرْنَاهُ بِلُغَتِكُمْ وَفَسِّرْهُ لَنَا بِلُغَتِنَا .
The Arabic does not mark the speech boundary clearly in this clause; the English witness treats it as an explanation by Ibn Umar, while it can be read as a request by Zadhan.
Should this clause be punctuated as Zadhan asking Ibn Umar to explain the vessels using the two languages?
Chapter 6
مَا جَاءَ فِي الرُّخْصَةِ أَنْ يُنْبَذَ فِي الظُّرُوفِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Bashshar, al-Hasan ibn ‘Ali, and Mahmud ibn Ghaylan narrated to us: Abu ‘Asim narrated to us, from Sufyan, from ‘Alqamah ibn Marthad, from Sulayman ibn Buraydah, from his father, who said: The Messenger of Allah (peace and blessings be upon him) said, “I had indeed forbidden you from using vessels. But no vessel makes anything lawful or unlawful, and every intoxicant is forbidden.”
Abu ‘Isa said: This hadith is hasan sahih.
Notes and open questions — unreviewed
The Arabic’s opening ‘I had indeed forbidden you’ is retained along with the clarification that the vessel itself does not determine what is lawful or unlawful.
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ،
The English witness omits the source chain before Sulayman ibn Buraydah.
Please review the chain translated from Arabic.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Mahmud ibn Ghaylan narrated to us: Abu Dawud al-Hafari narrated to us, from Sufyan, from Mansur, from Salim ibn Abi al-Ja‘d, from Jabir ibn ‘Abd Allah, who said: The Messenger of Allah (peace and blessings be upon him) prohibited the use of vessels. The Ansar complained to him, saying, “We have no container.” He replied, “Then, in that case, [use them].”
He said: Reports on this topic are also related from Ibn Mas‘ud, Abu Sa‘id, Abu Hurayrah, and ‘Abd Allah ibn ‘Amr. Abu ‘Isa said: This hadith is hasan sahih.
Notes and open questions — unreviewed
The short reply فَلاَ إِذًا is elliptical in Arabic; ‘use them’ is supplied in brackets to reflect the contextual sense given by the English witness.
حَدَّثَنَا مَحْمُودُ بْنُ غَيْلاَنَ،
The English witness omits the complete transmission chain.
Please review the isnad translated from Arabic.
قَالَ " فَلاَ إِذًا " .
The Arabic reply is elliptical and contains no explicit verb meaning ‘use.’
Does ‘Then, in that case, [use them]’ best preserve the implied response without presenting the supplied verb as explicit?
Chapter 7
مَا جَاءَ فِي الاِنْتِبَاذِ فِي السِّقَاءِ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn al-Muthanna narrated to us: ‘Abd al-Wahhab al-Thaqafi narrated to us, from Yunus ibn ‘Ubayd, from al-Hasan al-Basri, from his mother, from ‘A’ishah, who said: We used to prepare nabidh for the Messenger of Allah (peace and blessings be upon him) in a waterskin that was stoppered at the top and had a small opening. We would prepare it in the morning and he would drink it in the evening, or prepare it in the evening and he would drink it in the morning.
He said: Reports on this topic are also related from Jabir, Abu Sa‘id, and Ibn ‘Abbas. Abu ‘Isa said: This hadith is hasan gharīb. We know it as a report of Yunus ibn ‘Ubayd only by this route, though the hadith has also been transmitted from ‘A’ishah by other routes.
Notes and open questions — unreviewed
The witness omits the chain from Muhammad ibn al-Muthanna through al-Hasan al-Basri and his mother. The small opening in the waterskin is mentioned in Arabic; the witness likewise describes it as a small hole.
حَدَّثَنَا مُحَمَّدُ بْنُ الْمُثَنَّى،
The English witness omits the full isnad.
Please review the chain translated from Arabic.
قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ لاَ نَعْرِفُهُ مِنْ حَدِيثِ يُونُسَ بْنِ عُبَيْدٍ إِلاَّ مِنْ هَذَا الْوَجْهِ وَقَدْ رُوِيَ هَذَا الْحَدِيثُ مِنْ غَيْرِ هَذَا الْوَجْهِ عَنْ عَائِشَةَ أَيْضًا .
The Arabic grades the report hasan gharīb, while the English witness mentions only gharīb.
Should the omitted hasan component of the grade be included?
Chapter 8
مَا جَاءَ فِي الْحُبُوبِ الَّتِي يُتَّخَذُ مِنْهَا الْخَمْرُ
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Muhammad ibn Yahya narrated to us: Muhammad ibn Yusuf narrated to us: Isra’il narrated to us: Ibrahim ibn Muhajir narrated to us, from ‘Amir al-Sha‘bi, from al-Nu‘man ibn Bashir, who said: The Messenger of Allah (peace and blessings be upon him) said, “Indeed, khamr is made from wheat, khamr is made from barley, khamr is made from dates, khamr is made from raisins, and khamr is made from honey.”
He said: A report on this topic is also related from Abu Hurayrah. Abu ‘Isa said: This hadith is hasan gharīb.
Notes and open questions — unreviewed
The English witness begins with al-Nu‘man ibn Bashir and omits the preceding chain. It also omits hasan from the compiler's grade and contains apparent spelling errors (barely, rasins). The term khamr is retained; the Arabic lists substances from which it is made.
حَدَّثَنَا مُحَمَّدُ بْنُ يَحْيَى،
The English witness omits the chain preceding al-Nu'man ibn Bashir.
Please review the source chain translated from Arabic.
قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ .
The Arabic grade has two descriptors, hasan and gharib; the English witness includes only gharib.
Should the omitted hasan descriptor be restored?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Al-Hasan ibn ‘Ali al-Khallal narrated to us: Yahya ibn Adam narrated to us, from Isra’il, with a similar report. Abu Hayyan al-Taymi transmitted this hadith from al-Sha‘bi, from Ibn ‘Umar, from ‘Umar, who said, “Indeed, khamr is made from wheat.” He then mentioned this hadith.
Notes and open questions — unreviewed
This is a continuation of the preceding report and supplies two additional transmission forms: a similar report through Isra’il, and Abu Hayyan al-Taymi’s route through al-Sha‘bi, Ibn ‘Umar, and ‘Umar. The English witness compresses these to ‘Umar’ and one sentence.
حَدَّثَنَا الْحَسَنُ بْنُ عَلِيٍّ الْخَلاَّلُ،
The English witness omits the first variant chain and the route through Abu Hayyan, al-Sha‘bi, and Ibn Umar.
Please review the additional transmission routes supplied from Arabic.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
We narrated this report through Ahmad ibn Mani‘: ‘Abd Allah ibn Idris narrated to us, from Abu Hayyan al-Taymi, from al-Sha‘bi, from Ibn ‘Umar, from ‘Umar ibn al-Khattab, who said: “Indeed, khamr is made from wheat,” in similar wording.
This is more sound than the report of Ibrahim ibn Muhajir. ‘Ali ibn al-Madini said: Yahya ibn Sa‘id said, “Ibrahim ibn Muhajir was not strong in hadith.” It has also been transmitted by other routes from al-Sha‘bi, from al-Nu‘man ibn Bashir.
Notes and open questions — unreviewed
The English witness adds the parenthetical reference “no. 1872,” which is not present in this Arabic block and is not carried into the translation. It also compresses the route through Ibn ‘Umar and the narrator criticism.
أَحْمَدُ بْنُ مَنِيعٍ حَدَّثَنَا عَبْدُ اللَّهِ بْنُ إِدْرِيسَ،
The English witness omits the route through Ahmad ibn Mani‘, Abd Allah ibn Idris, Abu Hayyan, al-Sha‘bi, and Ibn Umar.
Please review the full chain translated from Arabic.
وَهَذَا أَصَحُّ مِنْ حَدِيثِ إِبْرَاهِيمَ بْنِ مُهَاجِرٍ .
The Arabic says this report is more sound than Ibrahim ibn Muhajir's report, without a hadith number.
Should the English witness's parenthetical “no. 1872” be excluded as absent from this source block?
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Ahmad ibn Muhammad narrated to us: ‘Abd Allah ibn al-Mubarak informed us: al-Awza‘i and ‘Ikrimah ibn ‘Ammar narrated to us—both said: Abu Kathir al-Suhaymi narrated to us, saying: I heard Abu Hurayrah say that the Messenger of Allah (peace and blessings be upon him) said, “Khamr comes from these two plants: the date palm and the grapevine.”
Abu ‘Isa said: This hadith is hasan sahih. Abu Kathir al-Suhaymi is also known as al-Ghubari; his name was Yazid ibn ‘Abd al-Rahman ibn Ghufaylah. Shu‘bah also transmitted this hadith from ‘Ikrimah ibn ‘Ammar.
Notes and open questions — unreviewed
The English witness begins with Abu Kathir and omits the preceding chain through Ahmad ibn Muhammad, ‘Abd Allah ibn al-Mubarak, al-Awza‘i, and ‘Ikrimah ibn ‘Ammar. The Arabic says the two plants are the date palm and grapevine.
حَدَّثَنَا أَحْمَدُ بْنُ مُحَمَّدٍ،
The English witness omits the transmitters preceding Abu Kathir.
Please review the chain, including the two transmitters from Abu Kathir, as given in Arabic.
Chapter 9
مَا جَاءَ فِي خَلِيطِ الْبُسْرِ وَالتَّمْرِ
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 ibn Sa‘d narrated to us, from ‘Ata’ ibn Abi Rabah, from Jabir ibn ‘Abd Allah, that the Messenger of Allah (peace and blessings be upon him) forbade making nabidh from unripe dates and fresh ripe dates together.
Abu ‘Isa said: This hadith is hasan sahih.
Notes and open questions — unreviewed
The witness gives the matn but omits the source isnad. The Arabic distinguishes busr (unripe dates) from rutab (fresh, ripe dates); both are preserved.
حَدَّثَنَا قُتَيْبَةُ،
The English witness omits the chain preceding Jabir ibn Abd Allah.
Please review the isnad supplied from Arabic.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Sufyan ibn Waki‘ narrated to us: Jarir narrated to us, from Sulayman al-Taymi, from Abu Nadhrah, from Abu Sa‘id, that the Prophet (peace and blessings be upon him) forbade mixing unripe dates with dates, mixing raisins with dates, and using jars for preparing nabidh.
He said: Reports on this topic are also related from Jabir, Anas, Abu Qatadah, Ibn ‘Abbas, Umm Salamah, and Ma‘bad ibn Ka‘b, from his mother. Abu ‘Isa said: This hadith is hasan sahih.
Notes and open questions — unreviewed
The witness includes the matn and parallel authorities but omits the isnad before Abu Sa‘id. The Arabic distinguishes busr (unripe dates) from tamr (dried dates) and forbids combining them in nabidh.
حَدَّثَنَا سُفْيَانُ بْنُ وَكِيعٍ،
The English witness omits the transmitters before Abu Sa'id.
Please review the source isnad supplied from Arabic.
Chapter 10
مَا جَاءَ فِي كَرَاهِيَةِ الشُّرْبِ فِي آنِيَةِ الذَّهَبِ وَالْفِضَّةِ
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: Muhammad ibn Ja‘far narrated to us: Shu‘bah narrated to us, from al-Hakam, who said: I heard Ibn Abi Layla relate that Hudhayfah asked for water. Someone brought him a silver vessel, so he threw it away and said, “I had already forbidden him, but he refused to stop.” The Messenger of Allah (peace and blessings be upon him) forbade drinking from vessels of silver and gold, and wearing silk and dibaj. He said, “These are for them in this world, and for you in the Hereafter.”
He said: Reports on this topic are also related from Umm Salamah, al-Bara’, and ‘A’ishah. Abu ‘Isa said: This hadith is hasan sahih.
Notes and open questions — unreviewed
The English witness fuses Shu‘bah and al-Hakam into the apparent name “Shu'bah bin Al-Hakam”; the Arabic gives Shu‘bah, from al-Hakam as separate transmitters. The pronoun in ‘he threw it’ refers to the silver vessel; the report does not clarify whether he cast it aside or at the person.
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ،
The English witness omits the source chain and begins with a fused transmitter name.
Please review the full chain and distinguish Shu'bah from al-Hakam.
اسْتَسْقَى فَأَتَاهُ إِنْسَانٌ بِإِنَاءٍ مِنْ فِضَّةٍ فَرَمَاهُ بِهِ وَقَالَ إِنِّي كُنْتُ قَدْ نَهَيْتُهُ فَأَبَى أَنْ يَنْتَهِيَ إِنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم نَهَى عَنِ الشُّرْبِ فِي آنِيَةِ الْفِضَّةِ وَالذَّهَبِ وَلُبْسِ الْحَرِيرِ وَالدِّيبَاجِ وَقَالَ " هِيَ لَهُمْ فِي الدُّنْيَا وَلَكُمْ فِي الآخِرَةِ " .
The Arabic says Hudhayfah threw the silver vessel (with an object pronoun); it does not make explicit whether he cast it away or threw it at the person.
Does ‘threw it away’ preserve the ambiguity of the action adequately?
Chapter 11
مَا جَاءَ فِي النَّهْىِ عَنِ الشُّرْبِ، قَائِمًا
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 Sa‘id ibn Abi ‘Arubah, from Qatadah, from Anas, that the Prophet (peace and blessings be upon him) forbade a man to drink while standing. Someone asked, “And eating?” He replied, “That is worse.”
Abu ‘Isa said: This hadith is hasan sahih.
Notes and open questions — unreviewed
The English witness begins with Qatadah and omits the first three transmitters. The Arabic leaves the speaker of the question ‘And eating?’ impersonal; this is preserved as ‘Someone asked.’
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ،
The English witness omits Muhammad ibn Bashshar, Ibn Abi Adi, and Sa'id ibn Abi Arubah.
Please review the source isnad translated from Arabic.
Unreviewed translation. All hadiths in this collection are available in five languages. Titles and introductions may remain in Arabic.
Abu al-Sa’ib Salm ibn Junadah al-Kufi narrated to us: Hafs ibn Ghiyath narrated to us, from ‘Ubayd Allah ibn ‘Umar, from Nafi‘, from Ibn ‘Umar, who said: In the time of the Messenger of Allah (peace and blessings be upon him), we would eat while walking and drink while standing.
Abu ‘Isa said: This hadith is sahih gharīb through the report of ‘Ubayd Allah ibn ‘Umar, from Nafi‘, from Ibn ‘Umar. ‘Imran ibn Hudayr also transmitted this hadith from Abu al-Bazari, from Ibn ‘Umar. Abu al-Bazari was named Yazid ibn ‘Utarid.
Notes and open questions — unreviewed
The English witness omits the chain preceding Ibn ‘Umar. It describes the report as hasan sahih gharīb, while the Arabic compiler grades it sahih gharīb without hasan.
حَدَّثَنَا أَبُو السَّائِبِ،
The English witness omits the source chain from Abu al-Sa'ib through Hafs ibn Ghiyath.
Please review the full isnad translated from Arabic.
قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ صَحِيحٌ غَرِيبٌ مِنْ حَدِيثِ عُبَيْدِ اللَّهِ بْنِ عُمَرَ عَنْ نَافِعٍ عَنِ ابْنِ عُمَرَ .
The Arabic grade is sahih gharīb; the English witness adds hasan.
Should hasan be removed to match the Arabic grade?