Indexed OCR Text

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صلی الله عليه وسلم said that when the Prophet رضى الله عنه Sayyiduna Abu Waqid Laythi .4095
came to Madinah (on emigrating from Makkah), its people used to cut off humps of
camels and sever the fat tails of sheep. He said, "That which is cut off a living
animal is (forbidden like) dead. It must not be eaten."1
COMMENTARY: In pre Islamic days, of the many savage practices that belied common
sense, the people of Madinah cut off Humps of camels and fat tails of rams whenever they
wished to do so. They roasted them to eat. This was extremely cruel to the animal and a
very unnatural act. The Prophet صلى الله عليه وسلم told them that they were eating that which was
dead and hence unlawful.
SECTION III
الفَصلُ الثَّالِثُ
ESSENCE OF SLAUGHTER IS TO DRAIN OUT BLOOD
(٤٠٩٦) عَنْ عَطَاءِ بُنِ يَسَارٍ عَنْ رَجُلٍ مِنْ بَنِى حَارِثَةَ آَنَّ كَاَ يَرْغِى لِقُحَةً بِشِعْبٍ مِنْ شِعَابٍ أُحُدٍ فَرَأى
بِهَا الْمُؤْتَ فَلَمْ يَجِدْ مَا يَنْحَرُهَا بِهِ فَأَخَذَ وَتِدَّا فَوَجَأَبِهٍ فِيْ لَبَّتِهَا حَتَّى أَهْرَاقَ دَمَّهَا ثَُّ أَخْبَرَ رَسُوْلَ صَلَّى اللّهُ
عَلَيْهِ وَسَلَّمَ فَاَمَرَهُ بِأَكْلِهَا رَوَاهُ أَبُوْدَاوُدَ وَمَالِكُ- وَفِيْ رِوَايَتِهِ قَالَ فَذَكَّاهَا بِشِظَاظِ.
4096. Sayyiduna Ata ibn Yasar ucan+, narrated from a man of the tribe of the Banu
Harithah that he was pasturing a pregnant she camel in a pass of the several passes
of the Uhud (mountain). He observed that she was on the point of death but he
could not find anything with which to nahr (slaughter) her (as prescribed), so he
picked up a peg and (with its pointed end) he stabbed her near her breast bone till
he caused her blood to flow. Then he informed the Prophet صلى الله عليه وسلم who
instructed him to eat its meat.2
According to a version; he slaughtered it with a pointed piece of wood.3
COMMENTARY: It was a piece of wood (J)) (watid) that is pitched in the earth or a wall,
while (shizaz) (bts) is one with both its ends pointed. The latter is used to keep the bags on
the camel intacts.
OF SEA ANIMALS ONLY FISH IS LAWFUL
(٤٠٩٧) وَعَنُ جَابِرٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ مَا مِنْ دَابَةٍ فِي الْبَحْرِ الَّ وَقَدْ ذَكَّاهَا اللّهُ لِبَنِيْ
ادَمَ ـ (رواه الدار قطنى)
4097. Sayyiduna Jabir رضى اله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"There is no animal of the sea that Allah has not slaughtered for the children of
4" عليه السلام .Aadam
COMMENTARY: It is lawful to eat the creatures of the sea without slaughtering them. It is
enough to catch them and bring them out of water alive. That is their slaughter.
The hadith does not specify, But the ulama (Scholars) agree only on fish that it is lawful
1 Tirmidhi # 1480, Abu Dawud # 2858, Musnad Ahmad 5-218.
2 Abu Dawud # 2823.
3 Muwatta Maalik # 24. 2-3.
4 Daraqutni # 4 (Sayd - Dhaba'ih)
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whether it dies by itself or is killed. But there are differing opinions about other creatures of
the sea.
Imam Abu Hanifah als, says that none of the creatures of the sea other than fish is lawful.
And, that fish is not lawful too which dies its own death and comes to the surface of water
without the ordours of the climate. The fish that dies of the severity of the climate and
surfaces is lawful food.
SOME RULINGS ABOUT THE SACRIFICE: It is not allowed to eat the animals or birds
that hunt for themselves and eat their prey or feed merely on filth. Example are lion, wolf,
fox, cat, dog, monkey, hawk, falcon, etc.
Other animals or birds that are not like this are lawful to eat. Example are parrot, starling,
dove, sparrow, wild-duck, pigeon, deer, duck, rabbit, etc.
It is not allowed to eat the meat of hyena, iguana, tortoise, mule, ass, etc and to drink milk
of the she ass. While the horse is a lawful animal and its meat may be eaten yet it is better
not to eat it. Apart from fish and locust, it is not proper to eat any animal or bird without
slaughtering it.
Any animal that is otherwise lawful and dies a natural death is carrion and it is forbidden
to eat it.
If ants fall in some food and die then it is not proper to eat that food without removing the
ants, If anyone swallows even one and deliberately then it is a sin of eating carrion.
Slaughtering by a Muslim is correct always. A Muslim man or woman may slaughter. They
may be in a pure state or impure. It is lawful to eat the animal slaughtered by them in any
condition.
It is forbidden to eat an animal slaughtered by a disbeliever, an apostate, fire-worshiper,
idol - worshipper, etc.
If any disbeliever sells meat saying that he has had it sacrificed by a Muslim then he must
not be believed and his meat must not be bought nor eaten if a Muslim has slaughtered an
animal and another Muslim was present at the time and is constantly there himself or if he
goes then another Muslim takes his place, then that meat may be eaten.
If an animal that is not lawful to eat is slaughtered then its hide and meat become lawful
(so that it is proper without dislike to use them for anything but not as food to eat). This of
course, excludes a human being and a swine. The hide of a human being is impure because
of his dignity and of a swine is impure because it is filthy and no amount of exercise to
purify can purify it.
If a hen has been eating filthy things around then it must be enclosed for three days before
slaughtering it. It is makruh (disapproved) to eat its meat without placing it in an enclosure
for three days.
It is makruh (disapproved) and disallowed to slaughter an animal with a blunt knife
because it will cause the animal much pain.
It is makruh (disapproved) to begin to remove the hide break its limbs, continue to cut its
throat even after the four veins are cut, before the animal has cooled down.
It is allowed to eat locusts. It is not necessary to slaughter it just as fish is not slaughtered.
It is allowed to hunt all animals whether their meat is lawful or not. But, hunting should
not be merely in vain, to play and to amuse oneself. Rather, the aim should be to derive
some benefit from it. The greatest benefit from the lawful animal is its meat. As for the
unlawful animal, there is no harm if the hunter aims to use its hide.
In short, the lives of the animals must be valued. It is not good to kill them unnecessarily or

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to hunt them with no purpose.
The masnun method of slaughtering an animal is to turn its face, towards the qiblah, to take a
sharp knife, to recite Bismillah Allahu Akbar and cut at its throat till the four veins are severed.
CHAPTER - II
ABOUT DOGS
بَابُ ذِكْرِ الْكَلُبِ
. This chapter has ahadith concerning commands about dogs;
- for what purpose may dogs be kept,
-
what kind of dog is it allowed to keep,
-
what kind is disallowed,
-
what dog is it permitted to kill,
-
and, what may not be killed.
SECTION I
الفضلُ الآوَلْ
DO NOT KEEP DOG UNNECESSARILY
(٤٠٩٨) عَنِ ابْنِ عُمَّرَ قَالَ قَالَ رَسُولُ اللهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ مَنِ اقْتَنِى كَلْبًّا إِلَّ كَلْبَ مَاشِيَةٍ أَوْضَارٍ نُقِصَ
مِنْ عَمَلِهِ كُلَّ يَوْمٍ قِيْرَاطَانٍ - (متفق عليه)
4098. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"He who keeps a dog - other than a sheepdog or a trained hunting dog will have
two qirats deducted from (the reward of) his deeds, every day."1
COMMENTARY: Qirat is a measure of weight (.248 grams). However, the sense in the
hadith is known only to Allah. Some ahadith say that it is like Mount Uhud.
Dogs may be kept for protection of animals (houses, fields) and for hunting. They may not
be kept for any other purpose. If anyone does that he will lose two qirat of his deeds every
day and that night mean two shares from a large share of reward daily.
The ulama (Scholars) say that the reasons include: angels of mercy do not come to that
home where a dog is kept. He who keeps dogs hurts other people. Also, the dog may lick
vessels in the house unknown to the owners.
(٤٠٩٩) وَعَنْ أَبِيْ مُرَيْرَةً قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مَنِ الَّخَذَّ كَلْبًا إِلَّ كَلْبَ مَاشِيَةٍ أَوْصَيْدٍ
أَوْزَرُعٍ إِنْتَقَّصَ مِنْ أَجْرِهِ كُلَّ يَوْمٍ قِيْرَاظ . (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4099
said, "He, who keeps a dog - others than a sheep dog, a hunting dog or a farm dog,
will have one qirat deducted from his reward every day."2
COMMENTARY: the measure of qirat is as known to Allah so, deduction is rewara may be
one qirat or two.
1 Bukhari # 5400, Muslim # 50. 1574, Tirmidhi # 1487.
2 Bukhari # 2322, Muslim # 58-1575.
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KILLING.DOGS
(٤١٠٠) وَعَنْ جَابِرٍ قَالَ آَمَرَنَا رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِقَتْلِ الْكِلَابٍ حَتَّى إِّ الْمَرْأَةَ تَقْدَهُ مِنَّ
الْبَادِيَةِ بِكَلْبِهَا فَتَقْتُلُهُ ثُؤَّ ◌َهَى رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ قَتْلِهَا وَقَالَ عَلَيْكُمُ بِاْلََّسْوَدِ الْبَهِيُِّ ذِى
الثُّقْطَيْنَّ فَإِنَّه شَيْطَار !- (رواه مسلم)
صلى الله عليه وسلم: narrated that Allah's Messenger رضى الله عنه Sayyiduna Jabir .4100
commanded them to kill dogs, (so they killed dog in Madinah and its surrounding
areas) they killed even the dog that any woman brought with her from the desert.
Thereafter, Allah's Messenger صلى الله عليه وسلم forbade them to kill dogs telling hem,
"You must only kill the pure black with two spots on it, for it is the devil."1
COMMENTARY: The ulama (Scholars) say that the command to kill dogs was restricted to
Madinah only. The city was sacred. The prophet صلى الله عليه وسلم lived there. Revelation
descended on him there. And angels also came to him there.
Women who cared for sheep had a dog with them.
Beside, they are mentioned in passing otherwise dogs carried by anyone were killed.
The dog with two spots is very naughty and harmful. So it is called a devil such a dog it not
useful to look after sheep and to hunt. Imam Ahmad als, and Ishaq andes, said that game
caught by this kind of a dog is not lawful.
Nawawi at , said that the ulama (Scholars) are unanimous about the dog that bites
whether it is black coloured or otherwise.
Imam of the Harmayn said that eventually the Prophet صلى الله عليه وسلم forbade killing of dogs,
even the black dogs, unless a dog is harmful and bites.
(٤٠٠١) وَعَنْ ابْنِ عُمَرَأَّ النَّيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آَمَرَ بِقَتْلِ الْكِلَابٍ إِلَّ كَلْبَ صَيْدٍ أَوْكَلْبَ غَنَمٍ
آوماشِیةٍ۔ (متفقعليه)
4101. Sayyiduna Ibn Umar رضى الله عنه narrated that the Prophet صلى اللهعليه وسلم commanded
them to kill dogs except hunting dogs or sheep dogs, or dogs to look after animals.2
COMMENTARY: The specified command to spare sheep dogs is followed by the general
command to spare dogs that watch over all animals. This could also be the narrator's doubt
whether the prophet صلى اللهعليه وسلم said sheep dogs or dogs looking after animals.
SECTION II
الفضل الثانى
REASON WHY ALL DOGS MAY NOT BE KILLED
(٤١٠٢) عَنْ عَبْدِ اللَّهِ بْنِ مُغَفَّلٍ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَوْلَا إِّ الْكِلَابَ أُمّةُ مِنَ الْأُمَمِ لَآَمَرْتُ
بِقَتْلِهَا كُلِّهَا فَاقْتُلُوا مِنْهَا كُلَّ أَسْوَدَ بَهِيٍُّ رَوَاهُ أَبُوْدَاؤدَ وَالدَّارِيُّ ورَوَاهُ التِّرْمِذِىُّ وَالنَّسَائِىُّ وَمَا مِنْ أَهْلِ بَيْتٍ
يَرْتَبِطُوْنَ كَلْبًّا إِلَّا نُقِضَ مِنْ عَمَلِهِمْ كُلَّ يَوْمٍ قِيْرَاْ إِلَّ كَلْبَ صَيْدٍ آَوْكَلْبَ حَرْثٍ اَوْكَلْبَ غَنِ۔۔
1 Muslim # 47. 1572, Tirmidhi # 1486.
2 Bukhari # 3323, Muslim # 16. 157.

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، صلى اللهعليه وسلم narrated that the Prophet رضى الله عنه Sayyiduna Abdullah ibn Mughaffal .4102
said, "Were dogs not among the communities (of creatures of Allah).I would have
commanded that they should be exterminated. But kill the black dogs among them."
"And, there are no people in a house who have a dog other than a hunting dog, a
farm dog, or a sheep dog, but a qirat of their good deeds is deducted every dog."1
COMMENTARY: The prophet صلى الله عليه وسلم refers to this verse of the Quran when he says
about the dogs being one community of creatures:
وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ وَلَا طَائٍِ يَّطِيْرُ بِحِنَا حَيْهِ إِلَّ أُمَمْ أَمْقَالَكُمْ
{And there is not an animal in the earth, not a bird that flies on its two wings, but
they are communities like yourselves) (6: 38)
Like human beings, animals and birds too are different ummahs (or, communities). They too
get their provision, and their lives are also worthy. They must not be killed unnecessarily.
The Prophet صلى الله عليه وسلم went by this verse and said that not all dogs must be eliminated.
Only the black dogs who cause damage everywhere and hurt people must be killed.
STAGING ANIMAL FIGHTS DISALLOWED
(٤١٠٣) وَعَنِ ابْنِ عَبَّاسٍ قَالَ تَّى رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ الشَّحُرِئِشِ بَيْنَ الْبَّهَائِ- (رواه
الترمذى وابوداؤد)
4103. Sayyiduna Ibn Abbas رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم forbade
putting animals to fight one another.2
COMMENTARY: People must not get animal to fight one another. They should not stage
camel fights, elephant fights, etc. or cock fights and other birds fights.
CHAPTER - III
ANIMALS THAT ARE LAWFUL TO EAT &
ANIMALS THAT ARE UNLAWFUL
بَابُ مَا يَحِلُّ أَكْلُوَمَا تَحْرُمُ
Those things that are knows to be forbidden and unlawful from the Quran - the Book of
Allah are:
(i)
Carrion or dead creature.
(ii)
Blood that flows.
(iii)
Park, or flesh of swine.
(iv)
Meat of animal that is slaughtered in the name of other than Allah.
This is established from this verse too:
قُلُ لَّا أَجِدُ فِيْ مَآ أُوحِىَ إِلَىَّ مُحَزَّماً عَلى طَاعِمٍ تَّْعَمُهُ إِلَّ اَنْ يَكُوْنَ مَيْتَةً أَوْدَمًا تَسْفُوحًا آَوْلَهُمَ خِلْزِئُرٍ
فَإِنَّهُ رِجُسْ أَوْ فِسْقًّا أُمِلَّ لِغَيْرِ اللّهِيهِط (سورة الانعام)
(Say: I find not that which is revealed to me anything forbidden to an eater who
eats thereof, except it be carrion, or blood poured forth, or the flesh of swine - for
1 Abu Dawud # 2845, Darimi (only the first part) Tirmidhi # 1489, 1495 (both parts).
2 Tirmidhi # 1708, Abu Dawud # 2562.
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that surely is foul, or the profaned (flesh of an animal) which has been immolated
to the name of other than Allah.) (6: 145)
The Prophet's Just lean do sunnah (Holy Prophet's practice) then included some other things in
the list of the forbidden or unlawful things. Examples are dhu naab with (canine teeth) and
dhu makhlab (with claws), domesticated donkey, and so on. Therefore, where the ahadith
are categorical about certain animals being forbidden, the ulama (Scholars) are unanimous
about their being unlawful. But, the ulama (Scholars) differ about the unlawfulness of
certain animals because the ahadith do not declare them forbidden categorically. Further,
the ulama (Scholars) differ about certain animals because of this verse:
وَيُحِلُّ لَهُمُ الَّيِّبَاتُ وَيُحَرِّمُ عَلَيْهِمُ الْحُبَائِثُ-
{and make lawful for them the good things, and prohibits for them the corrupt
things} (7: 157)
On the basis of this verse, the Hanafis declare every creature of the sea unlawful except the
fish, because they think that everything of the sea, apart from the fish, is corrupt. Sound
nature is repulsed by them and regards them as filthy.
According to the Hidayah, Imam Maalik al , and some ulama (Scholars) hold that all
living creatures of the sea are lawful to eat. But, some of these ulama (Scholars) make an
exception of the sea hog. Sea hound1 [and (perhaps) mermaid. (and merman)}2
Imam Shafi'I holds that all sea creatures are lawful food. He cites this verse:
أُحِلَّ لَكُمْ صَيْدُ الْبَحْرِ وَطَعَامُه.
{Lawful to you is the game of the sea and the eating thereof.} (5: 96)
He also cites the Prophet's صلى اللهعليه وسلم words about the sea;
هو الطهور ماؤه والحل ميتته۔
'Its water is pure (and purifies) and its dead (creatures) are lawful." (Tirmidhi # 69)
SECTION I
الفَضل الاول
DHU NAAB BEAST IS FORBIDDEN
(٤١٠٤) عَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ كُلُّ ذِى نَابٍ مِنَ التِّبَاءِ فَأَكُلُهُ جَرَامٌ.
(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4104
said, "Every dhunaab (fanged) beast of prey is forbidden (to eat)."3
DHU MUKHLAB BIRD IS FORBIDDEN
(٤١٠٥) وَعَنِ ابْنِ عَبَّاسٍ قَالَ تَّى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ كُلِّ ذِيْ نَابٍ مِنَ السِّبَاءِ وَكُلِّ ذِى
مِخُلَبٍ مِنَ الطَّيْرِ- (رواه مسلم)
4105. Sayyiduna Ibn Abbas رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم forbade
·
' fabled natures
2 Narman (after from funk 2 Wagnall's new standard Buttoning of the English Language Vos LP.
3 Muslim # 15-1933 Tirmidhi # 1476.
....
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every beast of prey with a fang and every bird with a talon (or claw, dhu makhlab).1
DOMESTIC ASS IS FORBIDDEN
(٤١٠٦) وَعَنْ أَبِيْ ثَعْلَبَةً قَالَ حَرَّمَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ لُوْمَ الْحُمُرِ الْأَهْلِيَّةِ - (متفق عليه)
صلى الله عليه وسلم said that Allah's Messenger رضى الله عنه Sayyiduna Abu Tha'labah .4106
forbade the flesh of domestic asses.2
COMMENTARY: However, he allowed the flesh of wild asses, All the ulama (Scholars) are
unanimous about it.
HORSE'S MEAT IS PERMITTED
(٤١٠٧) وَعَنْ جَابِرٍ أَثَّ رَسُولَ اللهُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ تَى يَوْمَ خَيْبَرَ عَنْ أُوْمِ الْحُمُرِ الْأَهْلِيَّةِ وَآَذِنَّ
فِي ◌ُؤْمِ الْقُيْلٍ - (متفق عليه)
4107. Sayyiduna Jabir à+, narrated that, on the day of Khaybar, Allah's Messenger
3.forbade the flesh of domestic asses, but he permitted horseflesh صلى الله عليه وسلم
COMMENTARY: While other imams say that it is permitted to eat horseflesh, Imam Abu
hanifah als, and Imam Maalik alus, say that it is makruh (disapproved) to eat horseflesh.
According to Kifayah ul Muntaha, some ulama (Scholars) assert that three days before his
death, Imam Abu Hanifah al, had reversed his first opinion to say that it is allowed to
eat horseflesh. The Hanafis go by this verdict. The Durr Mukhtar also confirms that Imam
Abu Hanifah al , had reversed his precious verdict and confirmed that horse meat is
permitted. Imam Shafi'I al ), and of the Hanafis Imam Abu Yusuf al , and Imam
Muhammad als), had already said that horse flesh is permitted and is lawful. Mawlana
Shah Muhammad Ishaq al-, also confirmed that Imam Abu Hanifah als, had revised his
verdict to say that horseflesh is lawful.
WILD ASS IS PERMITTED
(٤١٠٨) وَعَنْ آبيٍ قَتَادَةً أَنَّهُ رَأْىُ حِمَارًا وَحْشِيًّا فَعَقَّرَهُ فَقَالَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ هَلْ مَعَكُّمٌ مِنْ لَخَمِمُ
شَىِّ قَالَ مَعَنَا رِجُلُهُ فَأَخَذَهَا فَاكلها۔ (متفق عليه)
4108. Sayyiduna Abu Qatadah sài+, narrated that he saw a wild ass and killed it
(They asked Allah's Messenger صلى الله عليه وسلم about eating its flesh whether it was
lawful.) So, the Prophet صلى الله عليه وسلم asked them, "Do you have some flesh of it?" He
(Abu Qatadah) «cal +, said, "We have a leg piece." So, he took it and ate it.4
RABBIT IS LAWFUL FOOD
(٤١٠٩) وَعَنْ آَنَسٍ قَالَ أَنْفَجْنَا أَزْنَبًّا بِمَرِّ التَّهْرَانِ فَأَخَذْتُهَا فَأَتَيْثُ بِهَا آبَا طَلُّحَةً فَذَتَجَهَا وَبَعَثَ إِلَى
رَسُولِ اللَّهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ بِوَرَكِهَا وَذَخِذَيْهَا فَقَبِلَه- (متفق عليه)
1 Muslim # 16. 1934, Abu Dawud # 3603.
2 Bukhari # 5527, Muslim # 23. 1936.
3 Bukhari # 5524, Muslim # 1941, Abu Dawud # 3808.
4 Bukhari # 1921, 5490, Muslim # 63-1196.

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4109. Sayyiduna Anas us an (+) said that at Mar az-Zahran (a valley near Makkah)
they chased a hare and he caught it and took it to Abu Tahah was +, He slaughtered
it and sent its hipbone and two hind legs to Allah's Messenger صلى الله عليه وسلم who
accepted that.1
COMMENTARY: The Prophet صلى الله عليه وسلم accepted the flesh of hare. Hence, it is clear that
this flesh is lawful to eat.
FLESH OF LIZARD
(٤١١٠) وَعَنِ ابْنِ عُمَّرَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الضَّبُ لَسْتُ أكُلُّهُ وَلَّا أُحَرِّمُه (متفق عليه)
4110. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Neither do I eat lizards nor forbid eating them."2
COMMENTARY: It is said that the lizard lives for seven hundred years. It does not drink
water and subsist s on air. It passes only one drop of urine in forty days and it never loses
its teeth.
The Prophet صلى الله عليه وسلم did not eat it because he did not like it and he did not forbid it
because till then he had not received revelation prohibiting it. Another hadith (# 4119,
4120) which we shall narrate later disallows the eating of lizards. So, Imam Abu Hanifah
altas, goes by it and says t hat lizards are forbidden.
Imam Ahmad ales, and Imam Shafi'I alter, say that there is no harm in eating lizards. They
go by this hadith.
(٤١١١) وَعَنِ ابْنِ عَبَّاسٍ آثَّ خَالِدَ بُنَّ الْوَلِيْدِ آَخْبَرَهُ أَنَّهُ دَخَلَ مَعَ رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلى
مَيْمُوْنَةً وَهِىَ خَالَّتُهُ وَخَالَةُ ابْنِ عَبَّاسِ فَوَجَدَ عِنْدَهَا ضَبَّا مَكْتُوُذًا فَقَدَّمَتِ الضَّبَّ لِرَسُوْلِ اللّهِ صَلَّى اللهُ
عَلَيْهِ وَسَلَّمَ فَرَفَةَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ يَدَهُ عَنِ الضَّتٍ فَقَالَ خَالِدْ أَحَرَامْ الضَّبُّ يَارَسُولَ اللهِ
قَالَ لَّا وَلَكِنُّ لَمْ يَكُنْ بِأَرْضٍ قَوْمِيْ فَأَجِدُ نِ آَعَاقُهُ قَالَ خَالِدْ فَاجْتََّرْتُهُ فَاكَلْتُهُ وَرَسُولُ اللَّهِ صَلَى اللَّهُ عَلَيْهِ
وَسَلَّمَ يَنْظُرُ إِلَىَّ- (متفق عليه)
4111. Sayyiduna Ibn Abbas رضى الله عنه reported that Khalid bin Walid رضى الله عنه informed
.صلى الله عليه وسلم with Allah's Messenger رضى الله عنه him that he visited Sayyidah Maymunah
She was his maternal aunt and also of Ibn Abbas us an +). He found that she had a
roasted lizard. She presented the lizard to Allah's Messenger صلى الله عليه وسلم, but the
withdraw his hand from it. So, Khalid us an >, asked, "Are lizards forbidden, O
Messenger of Allah? He said. "No! but there were not any in the land of my people
(the Hijaz), so I find a repulsion within myself for it." Khalid usd +, said, "I drew it
nearer to myself and ate it Allah's Messenger صلى اللهعليه وسلم looked at me."3
COMMENTARY: A hadith (# 4119 &4127) following prohibits eating of lizards. The
present hadith, there fore, stands abrogated.
1 Bukhari # 2572, Muslim # 53. 1953, Tirmidhi # 1789.
2 Bukhari # 5536, Musim # 40. 1943, Tirmidhi # 1790.
3 Bukahri # 7735, Muslim # 44. 1946.
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HEN MAY BE EATEN
(٤١١٢) وَعَنْ أَبِئْ مُؤْسِى قَالَ رَأَيْتُ رَسُوْلَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَأْكُلُ لَحْمَ اللَّجَاجِ - (متفق عليه)
صلى الله عليه narrated that he saw Allah's Messenger رضى الله عنه Sayyiduna Abu Musa .4112
1.eat fowl وسلم
LOCUSTS MAY BE EATEN
(٤١١٣) وَعَنِ ابْنِ أَبٍ أَوْلى قَالَ غَزَوْنَا مَعَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَبْعَ غَزَّوَاتٍ كُنَّا تَأْكُلُ مَعَهُ
اُجُرَادَ - (متفق عليه)
4113. Sayyiduna Ibn Abu Awfa As an +, narrated, "We participated in seven battles
along with Allah's Messenger صلى الله عليه وسلم.We used to eat locusts along with him."2'
COMMENTARY: The words (w) (with him) are not found in Muslim and Tirmidhi and in
most narrations. Hence, wherever they are found (we used to eat locusts along with him),
they mean that while they were in his company, they ate locusts in his knowledge. He did
not eat them and did not forbid them to eat.
EATING A DEAD WHALE
(٤١١٤) وَعَنْ جَابِرٍ قَالَ غَرَوْتُ جَيْشَ الْخُبَطِ وَ آَمَّرَ أُبُوْ عُبَيْدَةً فَجُمْنَا جُوْمًا شَدِيْدًافَاَ لْقَى الْبَحُرُ حُوْتًّا مَبِّنَّالَهُ
نَرَ مِثْلَهُ يُقَالُ لَهُ الْعَنْبَرُ فَاكَلْنَا مِنْهُ نِصْفَ شَهْرٍ فَأَخَذَ ابُوْ عُبَيْدَةً عَظْلُمَّا مِنْ عِظَامِهِ فَمَرَّ الرَّاكِبُ تَحْتَّهُ فَلَكَّا
قَدِتْنَا ذَكَّرْنَا لِلنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ كُلُوْا رِزْقًّا أَخْرَجَهُ اللَّهُ إِلَيْكُمْ وَأَطْعِمُوْنَا إِنْ كَانَ مَعَكُّمُ
قَالَ فَأَرْسَلْنَا إِلَى رَسُولِ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْهُ فَاكَلَهُ (متفق عليه)
4114. Sayyiduna Jabir « a», narrated that he had participated in a battle with the
jaysh al-khabt (who beat leaves off trees to eat) which was under the command of
Abu Ubaydah 4c &s+). They faced severe hunger till the sea threw out a dead fish.
They had never seen such a large fish. It was called Anbar („alt) or spermaceti whale.
They ate from it for half a month (very lavishly). Abu Ubaydah usd +, then took one
of its bones (and put it up) so that a camel rider passed under it (without difficulty).
When returned (to Madinah) they mentioned the experience to the Prophet 4,le ane
j. He said, "Eat from the sustenance that Allah brought out for you. (you did well
and if you find such, eat it). If you have (saved) any (of it), let us have some of it." (He
meant to please them and to let them know that the fish was definitely lawful, lest
they presumed that it was permitted only because of there peculiar necessity.)
صلى الله عليه وسلم said that they sent some of the fish to Allah's Messenger رضى الله عنه Jabir
and he ate it.3
COMMENTARY: This took place in 6 AH before the Peace treaty of Hudaybiyah. These
people had exhausted all provision and were driven to beat leaves off trees. Their lips were
1 Bukhari # 5517, Muslim # 9-1649, Tirmidhi # 1827.
2 Bukhari # 5595, Muslim # 52. 1952, Tirmidhi # 1822, Abu Dawud # 3812, Musnad Ahmad 4. 380.
3 Bukhari # 4363, Muslim # 1735, Musnad Ahmad 3. 378.

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bruised because of their eating.
Anbar (ambergris) - according to the Qamus (and the lexicon of lane's) in an odoriferous
substance; also, an excrement in the belly of a great fish (the spermaceti whale); also, a
vegetable found in the bottom of the sea and driven to the shores by the waves .. (there are
other opinions). Shields are made of the skin of the fish.
They ate the fish for half a month. But, some versions have 'one month' and some 'eighteen
days.' The fact is that different men of the army ate it for different periods of time.
WHEN A FLY LANDS IN SOMEONE'S FOOD OR DRINK
(٤١١٥) وَعَنْ أَبِيْ هُرَيْرَةَ آَكَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا وَقَّعَ الذُّبَابُ فِي إِنَاءِ أَحَدِكُمْ
فَلْيَخْمِسْهُ كُلَّهُ ثُوَّ لْيُطْرَحُهُ فَإِّ فِى أَحَدَجَنَا حَيْهِ شِفَاءٌ وَفِي الآخِرِدَاء- (رواه البخارى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4115
said, "When a fly lands in the vessel (containing food or drink) of any of you, let
him immerse all of it inside before throwing it away, for, in one of its wings is cure
and in the other disease."1
COMMENTARY: See also hadith # 4143. It is said there that the fly lands on the wing tha
carries disease. So, if all of it is immersed, the adverse effects of the wing will be offset b.
the other wing. (See hadith # 4143)
MOUSE FALLING IN GHEE (CLARIFIED BUTTER)
(٤١١٦) وَعَنْ مَيْمُوْنَةَ أَتَّ فَأْرَةٌ وَقَعَتُ فِي سَمْنٍ فَمَاتَتْ فَسُئِلَ رَسُولُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْهَا فَقَالَ
الْقُوهَا وَمَاحَولَهَا وَكُلُؤُهُ-(رواه البخارى)
4116. Sayyidah Maymunah y & +, narrated that a mouse landed in some clarified
butter and died. Allah's Messenger , the à . was asked about it and he said.
"Throw it and (throw) the clarified butter around it. You may eat (the rest of) it."2
COMMENTARY: This applies to the thick frozen clarified butter. If it is thin and liquefied
and melted then all of it will become impure and it will be disallowed to eat it or to sell it
too. Imam Abu Hanifah &m, however, said, that it is allowed to sell it.
While most authorities assert that such an impure clarified butter must not be used for any
purpose whatsoever, some say that it might be used to burn in lanterns, to rub on boats, or
to do some other such things. This is what Imam Abu Hanifah ales, said and Imam Shafi'l
antes, in one of his verdicts. But, this permission is with dislike. Imam Maalik al des, and
Imam Ahmad al-, have also two opinions and the former has also said that it cannot be
used to burn the lanterns of a mosque.
KILLING THE SNAKES KILLING SNAKES
(٤١١٧) وَعَنِ ابْنِ حُمَرَأَنَّهُ سَمِعَ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُوْلُ اقْتُلُوا الْحَيَّاتِ وَاقْتُلُواذَا الْتُفْيَتَيْنِ وَالْآَبْتََّ
فَإُِّمَا يَطْمِسَانٍ الْبَصَرَ وَيَسْتَسْقِظَانِ الْحَبْلَ قَالَ عَبْدُ اللَّهِ فَبَيْنَا أَنَا أُطَارِهُ حَيَّةً أَقْتُلُهَانَا دَانِي أَبُولُبَابَةً
1 Bukahri # 5782, Musnad Ahmad 2-229.
2 Bukhari # 5538, Tirmidhi # 1805.
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لَا تَقْتُلُهَا فَقُلْتُ إِّ رَسُوْلَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَمَرَ بِقَتْلِ الْحَيَّاتِ فَقَّالَ إِنَّهِ تَّى بَعْدَ ذَلِكَ عَنْ ذَوَاتِ
الْبُيُوتِ وَهُنَّ العَوَامِرُ - (متفق عليه)
4117. Sayyidunda Ibn Umar رضى الله عنه narrated that he heard the Prophet صلى اللهعليه وسلم say,
"kill snakes. And kill (particularly) those that have two black stripes (on their
backs) and the abtar (that have a short tail), for, they impair the eyesight and cause
miscarriage." (One who sees them turns blind and a pregnant woman who sees
them suffers miscarriage.)
Abdullah (ibn Umar us à(+) said that (once) he chased a snake to kill it, but Abu
صلى الله عليه وسلم called him, "Do not kill it." He said, "Allah's Messenger رضى الله عنه Lubabah
has commanded that snakes should be killed." He said, "After that, he had
disallowed killing of house snakes. For they inhabit homes."1
COMMENTARY: These snakes have a long life and inhabit homes for a long time - all their lives.
Turpushti ales, said that the word translated 'live long' (awamir) applies to the jinns. The
snakes found to the jinns. The snakes found in homes are actually jinns in the form of
snakes. So snakes in the house are not allowed to be killed for the night really be jinns.
.
.رضى اله عنه has transmitted a marfu hadith from Ibn Abbas رحمه الله Tabarani
أُقْتُلُؤْ الْحِيَّةَّ وَالْعَقْرَبَ وَإِنْ كَنْتُمُ فِي السَّلَوةِ-
(kill the snake and the scorpion even if you are engaged in salah (prayer)).
Abu Dawud and Nasa'l have transmitted from Ibn Mas'ud a +, and Tabarani from Jamir
:in a marfu form رضى اللهعنه who from Uthman ibn Abu Aas رضى الله عنه
اقتلوا الحیات کلهن فمنخاف ثارهنفلیسمنی۔
(kill all snakes. He who fears their retaliation - so does not kill them - does not
belong to me.)
However, these traditions that call for killing snakes exclude the snakes in the houses. This
is clear from the hadith of Ibn Umar wealso, and from the ahadith to follow.
(٤١١٨) وَعَنْ أَبيِ السَّائِبِ قَالَ دَخَلْنَا عَلَى أَبٍ سَعِيدٍ الْخُدْرِيِّ فَبَيْتَمَا تَحُنُّ جُلُوُسْ إِذَا سَمِعْنَا تَحْتَ سَرِيْرِهِ حَرَّكَةً
فَتَظُرُنَا فَإِذَا فِيْهِ حَيَّةٌ فَوَثَبْتُ لِاَ قْتُلَهَا وَأَبُوُ سَعِيْدٍ يُصَلّى فَأَشَارَ إِلَىَ آَنْ أَجْلِسَ فَجَلَسْتُ فَلَنَّا انْصَرَفَ آَشَأَر إِلى
بَيْتٍ فِي الدَّارِ فَقَالَ أَتَّزى هذَا الْبَيْتَ فَقُلْتُ نَعَمْ فَقَالَ كَانَ فِيْهِ فَتَّى مِنَّ حَدِيْثُ عَهْدٍ بِعُرْسٍ قَالَ
فَخَّرَ جُنَامَعَ رَسُوْلِ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ إِلَى الْخُنْدَقِ فَكَانَ ذَلِكَ الْقَّتِى يَسْتَأْذِنْ رَسُوْلَ اللَّهِ صَلَّى اللَّهُ
عَلَيْهِ وَسَلَّمَ بِأَنْصَافِ النَّهَارِ فَيَرْجِعُ إِلَى أَهْلِهِ فَاسْتَأْذَنَّهُ يَوْمًّا فَقَالَ لَهُ رَسُولُ اللهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ خُذُ عَلَيْكَ
سَلَّاحَكَ فَإِنِّي أَخْتَى عَلَيَّتَ قُرَيْظَةٌ فَأَخَذَّ الرَّجُلُ سَلَّاحَةُ ثُؤَّ رَجَعَ فَإِذَا اهْرَأَتُّهُ بَيْنَّ الْبَائِيْنِ قَائِمَةٌ فَأَهْزِى
إِلَيْهَا بِالرُّمْحِ لِيَطْعَنَهَا بِهِ وَأَصَابَتُهُ غَيْرَةٌ فَقَالَتْ لَهُ أُكُفُّفْ عَلَيْكَ رُمُحَكَ وَادْخُلِ الْبَيْتَ حَتَّى تَنْظُرَ مَا الَّذِى
1 Bukhari # 3297, Muslim # 128. 233, Tirmidhi # 1483.
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آَخْرَجَنِى فَدَخَلَ فَإِذَا بِحِيَّةٍ عَظِيْمَةٍ مُنْطَوِيَةٍ عَلَى الفِرَاش فَأَهْوَى إِلَيْهَا بِالُّمُحِ فَانْتَفَلَمَهَا بِهِثُؤَّ خَرَ﴾فَرَگزَهُفی
الدَّارِ فَاصْطَرَ بَتْ عَلَيْهِ فَمَا يُدْرِى أَيُّهُمَا كَانَ آَسْرَهُ مَوْتَّاُ الحَيَّةُ أَمِ الْقَتِى قَالَ فَجِلْنَا رَسُوْلَ اللَّهِ صَلَّى اللّهُ
عَلَيْهِ وَسَلَّمَ وَذَّكَرُنَا ذَلِكَ لَهُ وَقُلْنَا أُمُ اللَّهَ يُحْيْءٍ لَنَا فَقَالَ اسْتَغْفِرُوْا لِصَاحِبِكُمُ ثُمَّ قَالَ إِثَّ ◌ِلهذِهِ الْبُتِ
غَوَّامِرَ فَإِذَا رَأَيْتُمْ مِنْهُمُ شَيْئًا فَحَرِّجُوْا عَلَيْهَا ثَلَاثًا فَإِنْ ذَهَبَ وَإلَّا فَقْتُلُهُ فَإِنَّهُ كَافِرْ وَقَالَ لَهُمُ اذْهَبُوا
فَادُفِئُوا صَاحِبَكُمُ وَفِ رِوَايَةٍ قَالَ إِثَّ بِالْتَدِيْنَةِ جِئَّا قَدْ أَسْلَمُوا فَإِذَا رَأَيْتُمْ مِنْهُمُ شَيَأْ قَاذِنُؤْهُ ثَلَائَةُ آيَاءِ
فَإِكْ بَدَالَكُمُ بَعْدَ ذَلِكَ فَاقْتُلُؤُه فَإِنَّمَا هُوَ شَيْطَارٌ-(رواه مسلم)
4118. Sayyiduna Abu Sa'ib رحمه الله (the freedman of Hisham ibn Zahrah) رضى الله عنه said
that they visited Abu Sa'eed usan>). While they were sitting, they detected something
stir under his couch. They looked and found a snake under it. He (Abu Sa'ib) got up
to kill it but Abu Sa'eed as à», who was engaged in salah (prayer) gestured to him
that he should sit down. So, he sat down. On finishing (his salah (prayer)), he pointed
to a room there and asked, "Have you seen the room?" He said, "Yes!" He said, "A
young man of ours who had married recently lived in it we set out along with Allah's
Messenger ,Lytica Lo to the Battle of the Trenches (the young man, also). Everyday in
the noon (after half the day), he got permission from Allah's Messenger ,,loan Lo to
go and remain with his wife. One day, when he asked permission of Allah's.
Messenger yleà Lo, he instructed him to carry with him his weapons lest the Banu
Qurayzah hurt him. He took his weapons and went home only to find his wife
standing between the two doors. He was filled with jealousy and prepared to stab her
with his lance. However, she asked him to put it down, come in and see (for himself)
why she was outside. He went in and saw a huge snake coiled on the bed. He
attacked it with his lance and pierced it with the lance. Then, he came out and fixed
the lance in the ground (of the courtyard) of the house. The (dying) snake trembled
and attacked him. But, no one could say who died first, the snake or the young man."
Abu Sa'eed said that they went to Allah's Messenger صلى الله عليه وسلم and reported to
him what had happened. They requested him to pray to Allah to restore the young
man to life for them. He said, "Seek forgiveness for your man." Then, he said,
"There are in these houses (of Madinah) the awamir (the jinns who reside in them).
When you see one of them, main him three times. If he goes away, that is good. If
not, then kill him, for, he is an infidel." (Actually, make if difficult for him.)
Then, he said, "Go and bury your companion."
According to another version, he said: There are jinns in Madinah, who have
accepted Islam. When you see any of them, warn him for three days. If he comes to
you after that, then kill him, for, it is nothing but a devil."1
COMMENTARY: The ulama (Scholars) say that the sahabah (Prophet's Companions) ano,
were not of such mind as to request the prophet , a to pray for his revival.
Rather, they were under the impression that he was preconscious because of the poisoning.
So they asked him to pray.
1 Muslim # 140. 2236.
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This is why he instruct ed them to seek forgiveness for him, for , he was dead.
According to one version, on seeing a snake, you must say:
أُنْشِدُكُمْ بِالْعَهْدِ الَّذِى أَخَذَ عَلَيْكُمُ سُلَيْمَانُ بْنُّ دَاؤُدَ عَلَيْهِمَا السَّلامَ لَا تَأْذُوْنَا وَلَّا تَظْهَرُ والَنَا-
(We adjure you by the covenant that Sulayman ibn Dawud (WJule had got from
you, do not hurt us and do not come before us).
If he does not disappear even after that then he is not a Muslim. He is either an infidel jinn or a
real snake. Or, he may be an offspring of Iblis. In any of these cases, he must be killed forthwith.
He was called a devil because of his disobedience and unruly behaviour. Such conduct is
called devilish.
KILL THE GECKOS
(٤١١٩) وَعَنْ أُمِ شَرِيْتٍ أَبَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ آَمَرَ بِقَتْلِ الوَزَءِ وَقَالَ كَاتَ يَنْفَخُ عَلَى
إِبراهِیم- (متفق عليه)
صلى الله عليه وسلم said that Allah's Messenger رضى الله عنه Sayyidah Umm Sharik .4119
commanded them to kill the geckos. He said "It had blown on Ibrahim." palate 1
COMMENTARY: When Prophet Ibrahim pxwide was thrown in to the fire by Nimrud, the
gecko blow on it to stir it up.
This creature is very poisonous. It can poison eatable and cause great damage to people.
(٤١٢٠) وَعَنُ سَعْدِ بْنِ آَبٍ وَقَّاصِ آَكَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَمَرَ بِقَتْلِ الوَزَّهِ وَسُمَّاهُ فُوَ يُسِقًّا-
(رواه مسلم)
صلى الله عليه said that Allah's Messenger رضى الله عنه Sayyiduna Sa'd ibn Abu Waqqas .4120
,` Commanded that geckos should be killed. He called them fuwaysiqah
(mischievous creature).2
COMMENTARY: The gecko is called fuwaysiqah (small fasiq) because it is one of the five
evil animals and reptiles. They should be killed under any circumstances, even within the
limits of the Haram.
Actually, fisq (from which this word is derived) is to 'go out.' In Shari'ah (divine law) it is
'to go out of obedience.'
(٤١٢١) وَعَنْ أَبِي هُرَيْرَةَ آَكَّ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ مَنْ قَتَلَ وَزَّا فِي آَوَّلِ ضَرُبَةٍ كُتِبَتُ لَه
مِائَةُ حَسَنَّةٍ وَفِي الثَّانِيَّةِ دُوْنَ ذَلِكَ وَفِي الثَّالِئَةِ دُوْنَ ذَلِكَ- (رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4121
said, "He who kills the gecko with the first blow, one hundred good deeds are
recorded for him. If he kills at the second blow then fewer (are recorded), and at the
third blow fewer than that."
COMMENTARY: In other words, one is encouraged to kill it as quickly as possible.
1 Bukhari # 3359, Muslim # 142-2237.
2 Muslim # 144. 2238.
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KILLING ANTS
(٤١٢٢) وَعَنْهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَرَضَتْ أَمْلَةُ نَبِيًّا مِنَ الْأَنْبِيَاءِ فَأَمَرَ بِقَرْيَةِ الثَّمُلِ
فَأُحْرِقَتُ فَأَوْ حَى اللَّهُ تَعَالِى إِلَيْهِ أَنْ قَرَصَنَّكَ أَمْلَةٌ أَحْرَ قْتَ أُمَّةٌ مِنَ الْأُمَمِ تُسَبُِّ - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4122
said, "A Prophet of the Prophets (who have gone by) was stung by an ant. So, he
ordered that the (entire) colony of the ants should be burned. That was done. So,
Allah, the exalted, revealed to him: One ant bit you, but you burned an ummah
community that glorifies me."1
COMMENTARY: The ulama (Scholars) say that the Prophet ,> Jule had got the tree burned
in which the ants resided. This particular Prophet (.Jule had prayed to Allah, "O Allah,
you eliminate a whole community of people because of their sin, but among them there are
pious people too ... " Allah made him rest in the shade of a tree when it was very hot. He
fell asleep there and ant stung him. So, he got all the ants burned because he could not
locate the one that had stung him. He thought perhaps that all the ants were harmful so he
eliminated them all.
Allah then sent him a revelation to reprimand him. In the Shari'ah (divine law) of Islam, it
is not allowed to burn any animal or insect, any living creature, not even lice and bed bugs.
Ibn Abbas رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم forbade that any living creature
should be burned unless it causes harm and hurts.
Muhammad ibn Muslim au, wrote in Mutalib ul Muminin that if an ant has hurt you
then you may kill it. But, if it has not hurt you, then do not kill it. The jurists have issued an
edict accordingly in this manner.
It is makruh (disapproved) to put ants in water. Moreover, if one ant has hurt you, you
must not take revenge from all by burning them or destroying them.
SECTION II
الفضلُ الثَّانِى
RAT LANDING IN GHEE
(٤١٢٣) وَعَنْ أَبٍ هُرَيْرَةً قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا وَقَّعَتِ الْفَارَةُ فِي السَّمْنِ فَإِنْ
كَاتَ جَامِدًا فَأَ لْقُوْهَا وَمَا حَوْلَهَا وَإِنْ كَانَ مَائِمًا فَلَا تَقْرَبُوْهُ (رَوَاهُ أَحْمَدُ وَأَبُو دَاوُدَ)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4123
said, "When a mouse falls into ghee (which is clarified butter) when it is in a solid
state, throw away the mouse and the portion that is around it. But, if it is in a liquid
state then do not go near it."2
(٤١٢٤) وَ رَوَاءُ الدَّارَمِيُّ عَنْ إِبْنِ عَبَّاسٍ.
4124. Sayyiduna Ibn Abbas رضى اللهعنه also narrated it.3
1 Bukhari # 3019, Muslim # 148-2241, Musnad Ahmad 2-402.
2 Abu Dawud # 842, Musnad Ahmad 2-32.
3 Darimi # 2085.
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BUSTARD IS LAWFUL
(٤١٢٥) وَعَنُ سَفِيْنَةً قَالَ أَكَلْتُ مَعَ رَسُوْلِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَمَ حُبَازى-(رواه ابوداود)
4125. Sayyiduna Safinah رضى الله عنه said, "I and the messenger of Allah صلى اللهعليه وسلم ate
the flesh of a bustard."1
COMMENTARY: The bustard (Hubara) is the most foolish of all birds.
FLESH OF JALALAH IS FORBIDDEN
(٤١٢٦) وَعَنِ ابْنِ حُمَرَ قَالَ تَّى رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنْ آَكْلِ الْجَلَّالَةِ وَاَلْبَائِهَا رَوَاهُ التِّزْمِذِىُّ وَفِى
رِوَايَةٍ آَبِ دَاوُدَ قَالَ تَى عَنْ رَكُوْبِ الْجُلَّالَةِ-
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Umar .4126
forbade eating al-jalalah (the animal that feeds on filth) and drinking its milk.
According to a version: he forbade riding al-jalalah.2
COMMENTARY: Jalalah is the animal whose flesh may be lawful to eat, but it is
accustomed to eat filth. So, if it eats filth rarely then it is not called jalalah and its flesh is
- not forbidden. Examples are hen. But, if this animal eats filth always and its meat and milk
have the stench, then it is not allowed to eat its meat, unless it.is enclosed and given good
things to eat till its flesh and milk become pure, in which case it is lawful to eat it. Imam
Abu Hanifah &t ;. Imam Shafi'I a>, and Imam Ahmad au, have given this opinion.
Imam Maalik av-, said that even after keeping it enclosed, its meat should be washed to
the point of exaggeration.
Fatawa Kubra has the edict that it is allowed to eat flesh of enclosure for three days and the
jalalah for ten days. It is disallowed to ride a jalalah because its perspiration too has a bad
odour. The rider will get on him.
LIZARDS ARE DISALLOWED
(٤١٢٧) وَعَنْ عَبْدِ الرَّحُمْنِ ابْنِ شِبْلٍ أَثّ النَِّيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمْ تَهَى عَنْ أَكْلٍ لَخْمِ الضَّبِّ (رواه ابوداؤد)
صلى الله عليه وسلم said that the prophet رضى الله عنه Sayyiduna Abdur Rahman ibn Shabl .4127
- forbade the eating of the flesh of lizards.3
COMMENTARY: Perhaps it was allowed to eat lizards (see hadith # 4111). Later the
permission was revoked. Imam Abu Hanifah ale, abides by this hadith.
CAT IS FORBIDDEN
(٤١٢٨) وَعَنُّ جَابِرٍ أَّ النَِّيَّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ تَّى عَنْ أَكْلِ الْهِرَّةِ وَأَكْلٍ ثَمَنْهَا(رواه ابوداود والترمذى)
4128. Sayyiduna Jabir رضى الله عنه narrated that the prophet صلى الله عليه وسلم forbade eating
cats and consuming its price.4
COMMENTARY: While it is forbidden to eat flesh of cat, it is makruh (disapproved), to'
spend its price on eatables and drinks.
1 Tirmidhi # 1828, Abu Dawud # 3797.
2 Tirmidhi (first portion) 1823, Abu Dawud # 3785.
3 Abu Dawud # 3796, Tirmidhi # 1824.
4 Abu Dawud # 3796, Tirmidhi.
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WHAT WAS FORBIDDEN ON THE DAY OF KHAYBAR
(٤١٢٩) وَعَنْهُ قَالَ حَرَّمْ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمْ يَعْنِى يَوْمٌ خَيْبَرَ الْحُمُرَ الْإِنْسِيَّةَ وَلُوْمَ الْبِغَالِ وَكُلَّ
1
ذِئْ نَابٍ مِنَ السِّبَاءِ وَكُلّ ◌ِى مِخْلَبٍ مِنَ الطَّيْرِ رَوَاهُ التِّرِمِذِىُّ وَقَالَ لهَذَا حَدِيْثُ غَرِيُبْـ
صلى said that on the day of Khaybar, Allah's Messenger رضى الله عنه Sayyiduna Jabir .4129
che à forbade domestic asses, the flesh of mules, every beast of prey having a
fang and every bird of prey having a talon.1
(Their meat is unlawful to eat.)
HORSE FLESH DISALLOWED
(٤١٣٠) وَعَنْ خَالِدِبْنِ الوَلِيْدِ آَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثَى عَنْ أَكْلِ لُوْمِ الْخَيْلِ وَ الْبِغَالِ
وَاُمِئْرِ-(رواهابوداود والنسائى)
صلى الله عليه وسلم said that Allah's Messenger رضى الله عنه Sayyiduna Khalid ibn Walid .4130
forbade the eating of the meat of horses, mules and asses.2
COMMENTARY: This hadith is da'if. It cannot contradict the hadith of Jabir s &>> (#
4107). See the comments against it. Most ulama (Scholars) say that the hadith of Jabir
uc às overrides this hadith.
PROPERTY OF THOSE UNDER COVENANT
(٤١٣١) وَعَنْهُ قَالَ غَزَوْتُ مََّ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمْ يَوْمَ خَبْبَرَ فَأَّكَتِ الْتُهُوْدُ فَشَكِّوْا آَرقّ النَّاسَ قَدْ
أَسْرَ عُوا إِلى خَفَائِ هِمْ فَقَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اَلَاَ لَا يَحِلُّ أَهْوَالُ الْمُعَاهِدِيْنَ إِلََّ جِّهَا.
(رواه ابوداؤد)
صلى الله عليه said that he went with the Prophet رضى الله عنه Sayyiduna Khalid ibn Walid .4131
to fight on the day of Khaybar. The Jews came (to him) with the complaint that
the people had hastened to pick up their dates (from the trees against the covenant).
So, Allah's Messenger صلى الله عليه وسلم said, "Beware! The Property of those with whom a
covenant is concluded is not lawful, except for the right on the property (towards
any kind of levy on it)."3
COMMENTARY: The right on the property can be the jizyah (tribute) on dhimmis or the
ushr on trade merchandise of one given protection.
FISH, LOCUST, LIVER & SPLEEN
(٤١٣٢) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللّهِصَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أُحِلَّتْ لَنَا مَيْتَتَانٍ وَدَمَانٍ الْمَيْنَتَانِ
الْحُوْثُ وَالْجُرَادُ وَالدَّمَانِ الْكَبِدُ وَالطِّكَالُ - (رواه أحمد وابن ماجة والدار قطنى)
4132. Sayyiduna Ibn Umar رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم said,
1 Tirmidhi # 1478.
2 Abu Dawud # 3790.
3 Abu Dawud # 3806.

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"Two kinds of animals that have died (without being slaughtered) and two kinds of
blood are made lawful for us. The two kinds of unslaughtered dead animals are the
fish and the locust. The two kinds of blood are the liver and the spleen."1
FISH THAT DIES IN WATER DIES IN WATER & SURFACES
(٤١٣٣) وَعَنْ أَبيِ الزُّبَيْرِ عَنْ جَابِرٍ قَالَ قَالَ رَسُولُ اللهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ مَا الْقَاءُ الْبَحْرُ وَجَزَرَ عَنْهُ الْمَاءِ
فَكُلُوُهُ وَمَا مَاتَ فِيْهِ وَطَفَا فَلَا تَأْكُوُهُ رَوَاهُ أَبُوْدَاؤدَ وَابْنُ مَاجَةً وَقَالَ مُحْىُ السُّنَّةِ الْأَكْفَرُوْنَ عَلَى أَنَّهُ
مَوْقُوُقْ عَلی جاپٍِ۔
4133. Sayyiduna Abu Zubayr us & +) reported that (Sayyiduna) Jabir narrated that
Allah's Messenger صلى الله عليه وسلم said, "That (fish) which the sea throws (at the shore)
or is left without water (when it dries up or changes course), you may eat (that fish).
But that (fish which dies in the sea and surfaces, do not eat it."
Muhyi us sunnah (Holy Prophet's practice) says that many (scholars) have
contended that this hadith is mawqit at Jabir ac dn >, (meaning, these are not words
2 صلى اللهعليه وسلم of the Prophet
COMMENTARY: Imam Abu Hanifah als, abides by this hadith and rules that the fish that
dies in water (and surfaces) is unlawful. But, Imam Maalik anda>, and Imam Shafi'I al das,
contend that this fish may be eat en because of the categorical statement (without making
صلیاللهعليهوسلم an exception) of the Prophet
أُحِلَّ لَكُمُ الْمَيْتَتَانٍ
(Two dead animals that have died without being slaughtered are lawful to you -
previous hadith).
The Hanafis contend that these words mean the fish that the sea throws and they die
because of that. Those that die a natural death in the water are not included in the
Prophet's صلى اله عليه وسلم saying.
ABOUT LOCUSTS
(٤١٣٤) وَعَنْ سَلْمَانَ قَالَ سُئِلَ النَّبِىُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَنِ الْجُرَادِ فَقَالَ أَكْثَرَ جُنُوْدِ اللَّهِ لَا اكُّهُ وَلَّا
أُحَرِّمُهُ رَوَاهُ أَبُوْ دَاوُدَ وَقَالَ مُحْىُ السُّنَّةِ ضَمِيْفٌ.
4134. Sayyiduna Salman رضى الله عنه narrated that the Prophet صلى الله عليه وسلم was asked
about the locusts (whether they may be eaten). He said, "They are the largest of
Allah's hosts (among birds). Neither do I eat them (for personal tastes) not do I
declare them to be unlawful." (For Allah has made them lawful in the light of the
hadith # 4132).3
COMMENTARY: Locusts are Allah's hosts because when He is angry at any people, He
sends swarms of locusts on them. They devour their fields and trees bringing in their wake
famine and drought. Entire habitations have been wiped out previously.
1 Ibn Majah # 3815, Musnad Ahmad.
2 Abu Dawud # 3813.
3 Abu Dawud # 3813.

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As for eating them, all the four imams rule that it is allowed to eat locusts. They go by most
ahadith. The locust may have died a natural death, or may been slaughtered, or died
during hunting by Muslims or the Majusis. Also, something may or may not have been cut
off from them.
COCK MAY NOT BE REVILED
(٤١٣٥) وَعَنُ زَيْدِ بُنِ خَالِدٍ قَالَ تَّى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَنْ سَبِّ الذِّيْكِ وَقَالَ إِنَّهِ يُؤَذِّبُ
لِلَّلوةِ - (رواه فى شرح السنة)
4135. Sayyiduna Zayd ibn Khalid رضى اللهعنه said that Allah's Messenger صلى الله عليه وسلم forbade
that the cock should be reviled. He said, "Certainly, it calls (men) for the salah
(prayer)."1
COMMENTARY: This refers to the salah (prayer) of taHajj (pilgrimage)ud (super erogatory
prayer). The Prophet صلى الله عليه وسلم woke up for taHajj (pilgrimage)ud (super erogatory
prayer) when the cock crowed.
But this might also refer to the salah (prayer) of fajr.
We may ponder how bad it is to revile a human being when a good quality in a bird or
animal precludes one from reviling it.
(٤١٣٦) وَعَنْهُ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا تَسْبُّو الدِّيْتَ فَإِنَّه يُوقِظُ لِلشَّلوةِ (رواه ابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Zayd ibn Khalid .4136
said, "Do not revile the cock, for, it wakens (us) for salah (prayer)."2
ON FINDING SNAKE IN THE HOUSE
(٤١٣٧) وَعَنْ عَبْدِ الرَّحُمُنِ ابْنِ آَبٍ لَيْلِى قَالَ قَالَ أَبُوْ لَيْلِى قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا ظَهَرَتِ
الْخِيَّةُّ فِ الْمَسْكِّنِ فَتُوْ لُوا لَهَا إِنَّا تَسْئَلُكَ بِعَهْدِ نُوٍْ قَ بِعَهْدٍ سُلَيْمَانَ ابْنِ دَاوُدَ اْ لَا تُؤَّذِيْنَا فَإِجْ
عَادَتْ فَاقْتُلُوهَا-(رواه الترمذى وابوداؤد)
4137. Sayyiduna Abdur Rahman ibn Abu Layla aus, reported that (Sayyiduna) Aby
Layla رضى الله عنه said that Allah's Messenger صلى الله عليه وسلم said, "when a snake is seen in
the house, say to it, 'we ask you by the covenant made with Nuh (>JiLle and the
covenant made with Sulayman عليه السلام son of Dawud عليه السلام, do not harm us.' If it
comes back then kill it."3
COMMENTARY: Prophet Nuh pile had got an assurance from the snakes, when he had
taken them on his ship, that they would not hurt anyone.
WARNING AGAINST SPARING SNAKE FOR FEAR OF REPRISAL
(٤١٣٨) وَعَنْ عِكْرَمَةَ عَنِ ابْنٍ عَبَّاسِ قَالَ لَّا أَعْلَمُهُ إِلَّ رَفَعَ الْحَدِيْثَ أَنَّ كَاَ يَأْمُرُ بِقَتْلِ الْخِيَّاتِ وَقَالَ مَنْ
1 Baghawi in Sharh us sunnah (Holy Prophet's practice) # 327, Musnad Ahmad 5-192.
2 Abu Dawud # 1510, Musnad Ahmad 5-192.
3 Abu Dawud # 5260, Tirmidni # 1485.

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تَرَكَّهُنَّ خَشْيَةَ ثَائِرٍ فَلَيْسَ مِنَّا- (رواه فى شرح السنة)
:
4138. Sayyiduna Ikrimah رحمه الله reported from Sayyiduna Ibn Abbas رضى الله عنه saying.
."I do not know but he traced it back to the Prophet صلى اللهعليه وسلم that he commanded
that snakes should be killed and he would say, "If anyone spares them fearing a
reprisal, then he does not belong to us." (He does not eliminate a harmful animal
and does not rely on Allah.)1
COMMENTARY: Fearing a reprisal means one may be afraid lest other snakes seize
revenge for killing their mate. During the jahiliyah (ignorance period), the Arabs believed
that if they killed a snake, its mate would sting the killer. So they refrained from killing
snakes.
(٤١٣٩) وَعَنْ أَبي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَا سَالَّيْنَا هُمْ مُنْذَ حَارَ بْنَا هُمْ وَمَنُ تَرَكَ
شَيُّأَ قِنْهُمْ خِيفَةً فَلَيْسَ مِنَّا-(رواه ابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4139
said, 'We have not made peace with them (snakes) ever since we began to fight with
them. Hence, if any one spares any of them because of fear (of reprisal by itself or
its mate) then he does not belong to us."2
COMMENTARY: The words in another version are: 'ever since the snakes and we have
antagonized one another.' Their antagonism is natural. Each tries to hurt the other. The
ulama (Scholars) say that this fight and enimity dates back to the hostility between
Sayyiduna Aadam (> Jinle and the snake. When the accursed Iblis decided to enter paradise
to entice Sayyiduna Aadam, (Jule, he was prevented to go in by the gate keeper. So, the
snake come to the aid of Iblis. It took him in its mouth and conveyed him into paradise. .
There, Iblis trapped both Sayyiduna Aadam عليه السلام and Sayyidah Hawwa عليها السلام in his
net. He lured them into eating from the tree to approach which they were forbidden.
Consequently, they were expelled from paradise. Allah told them -meaning Sayyiduna
Aadam عليه السلام , Sayyidah Hawwa عليها السلام and Iblis and the snake:
إِهْبِطُوْا بَعْضُكُمْلِبَعْضٍ عَدُوٌ
{Get you down, all with enmity between yourselves ... } (2: 36)
It is said that the snake used to be good looking. When he became a tool in the hands of
Iblis, his appearance was transformed. So, the snake deserves to be despised and
antagonized.
The pronominal suffix used for snakes is the one reserved for intelligent beings. This is
because peace is ascribed to them: 'we have not made peace with them.'
(٤١٤٠) وَعَنِ ابْنِ مَسْعُوٍُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أُقْتُلُوا الْحِيَّاتِ كُلَّهُنَّ فَمَنْ خَافَ ثَارَهُنَّ
فَلَیُسمِێ۔(رواهابوداود والنسائى)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه . Sayyiduna Ibn. Mas'ud .4140
1 Musnad Ahmad 1-348.
2 Abu Dawud # 5248.

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said, "kill the snakes - all of them! He who apprehends their retribution does not
.
belongs to me."1
COMMENTARY: While this hadith calls for killing all snakes, the awamir must be spared.
The awamir are they who live in homes. Or, we may say that this hadith calls for killing them
after first sounding a warning as stated in a previous hadith of Abu Sa'ib a+, (# 4118)
(٤١٤١) وَنِ الْعَبَّاسِ قَالَ يَا رَسُولَ اللُّهِإِنَّانُرِيدُ أَنْ تَكْنَسَ زَهْزَمٌ وَاِّ فِيْهَا مِنْ هَذِهِ الْمِنَان يَغْنِى
الْحَيَّاتِ الصِّغَارِ فَأَمَرَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِقَتْلِهِنَّ - (رواه أبوداؤد)
4141. Sayyiduna Abbas as a >, is reported to have said (one day), "O Messenger of
Allah, we intend to clean the (well of) zamzam, but there are in it the jinan,
meaning the small snakes. So, Allah's Messenger صلى الله عليه وسلم commanded that the
snakes should be killed.2
COMMENTARY: Since the well could be cleaned only when all the snakes were
eliminated, the Prophet صلى الله عليه وسلم had that done. When it was possible to make an
exception of some, he mentioned that as we shall see in the next hadith.
DO NOT KILL THE WHITE SMALL SNAKES
(٤١٤٢) وَعَنِ ابْنِ مَسْعُودٍ أَكَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ أُقْتُلُوا الْخِيَّاتَ كُلَّهَا إِلَّ الْجَارَ
الاَنِيَضَ الَّذِى كَانَّهُ قَضِيبُ فِنَّةٍ-(رواهابوداۇد).
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Ibn Mas'ud .4142
, said, 'Kill all the snakes but not white jaan, meaning the small that looks
like a silver wand."3
COMMENTARY: Perhaps this snake was made an exception because they did not hurt
anyonė.
WHEN A FLY DROP IN FOOD & DRINK
(٤١٤٣) وَعَنْ أَبٍ هُرَيْرَةَ قَالَ قَالَ بَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمْ إِذَا وَقََّ الذُّبَابُ فِى إِنَآءٍ أَحَدِكُمْ فَامْقُلُوهُ
· فَإِنَّ فِى أَحَدِ جَنَا حَيْهِدَآءُ وَفِى الْأُخِرِ شِفَاءٌ فَإِنَّهِ يَتَّقَى حَتَّاحِهِ الَّذِىُ فِيْهِ الدَّاءُفَلْيَغْمِسْئُ كُلَّه(رواهابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4143
said, "If a fly lands in the vessel of one of you, immense it in it (completely), for, in
one of its wings is disease and in the other healing. Since it lands on the diseased
wing, put all of it in."4 (See hadith # 4115)
(٤١٤٤) وَعَنْ أَبِ سَعِيُّدٍ الْخُدْرِيِّ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ إِذَا وَقََّ الذُّجَابُ فِى الَّعَامِ فَامْقُلُؤْهُ
فَإِنَّ فِي أَحَدِجَنَا حَيْهِ سَنَّا قَفِى الْأُخِرِ شِفَاءً فَإِنَّه يُقَدِّمُ السَّرَّ وَيُؤَخِّرُ الشِّفَاءَ - (رواه فى شرح السنة)
صلی الله عليه وسلم narrated that the Prophet رضى الله عنه Sayyiduna Abu Sa'eed Khudri .4144
1 Abu Dawud # 5249.
2 Abu Dawud # 5251.
3 Abu Dawud # 5261.
4 Abu Dawud # 3844.