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THE BOOK OF SACRIFICE
THE BOOK OF DRINKS
THE BOOK OF FOOD
THE BOOK OF CLOTHES AND ADORNMENT
THE BOOK OF GOOD MANNERS
TRANSLITERATION TABLE
Arabic Consonants
Initial, unexpressed medial and final: ء ’
With a shaddah, both medial and final consonants are doubled.
Vowels, diphthongs, etc.
Short:
Long:
Diphthongs:
In the name of God, the Most Compassionate, the Ever Merciful
PREFACE
We live in a time when people can spread their views around the globe at the touch of a button. Yet such views may come from people of little knowledge who can confuse and even misguide others. This is a concern that has become particularly acute with the widespread misrepresentation of Islam, both by those hostile towards it, and, unfortunately, even those who claim to profess it. Through their evil but eloquent schemes, such people can misrepresent the sacred teachings of this religion, and direct the ignorant and the ill-fated to perpetrate heinous crimes against both an innocent public and an innocent religion. Such deception and misinterpretation has sadly become all too common in our day, and among its causes is, undoubtedly, the relative inaccessibility of sound Islamic scholarship and literature in the English language. An additional cause is the suggestion that there is no difference between experts and non-experts. It is as though God never declared in His Book: ‘How can those who know be equal to those who do not know?’ (39: 9)
A plethora of problems can arise when non-experts begin to consider themselves experts on a subject matter. One can vividly illustrate with the example of a person who requires medical attention. A sensible individual would choose to be treated by a medical professional—an expert in the field—rather than risk their health by consenting to a medical procedure from someone who fancies themselves a doctor simply because they have read a medical textbook in their spare time. Indeed, there are serious legal consequences for those who claim to practice medicine without a recognized licence—one which is granted because they have been through rigorous training and examination. Such legal repercussions are entirely appropriate of course, for such frauds place people’s worldly lives at risk. Yet why is it that when it comes to our health we seek an expert opinion, but when it comes to our everlasting Hereafter so many of us prefer to follow someone who considers himself an expert after reading just a couple of books? Simply put: why do we risk our eternity by following those who are not qualified? Why do we not seek out recognized experts? As God the
BEFORE YOU READ
There are some important points that the reader, particularly a student of Hadith, needs to bear in mind when using this book. Although these have been explained in the Introduction to the first volume, it is considered worthwhile to remind readers of the editorial method followed in this work.
1. Numbering and references
It is surprising, but there has never been a full and serial numbering of hadiths in Sahih Muslim, and hence references to hadiths vary. A hadith is often referenced by book and chapter: ‘Related by Muslim, Book of Faith, Chapter so-and-so’, and so forth. This is a difficult method of referencing, particularly because the headings of some chapters run into two or three lines, or even longer. The fullest numbering of the hadiths in Sahih Muslim is that given in al-Mu[jam al-Mufahras li-Alfaz al-Hadith, but many hadiths are left without numbers. These are versions of the previous hadith, differing only in their chains of transmission, and it was probably felt that they should count with the earlier and often more complete version.
Al-Mu[jam al-Mufahras is a concordance of the words of the Prophet’s hadiths listed in the most important nine anthologies: al-Bukhari, Muslim, Abu Dawud, al-Tirmidhi, al-Nasa’i, Ibn Majah, as well as Malik’s al-Muwatta’, Ahmad’s al-Musnad and al-Darimi’s Sunan. It was prepared by a group of forty Western researchers of Islamic studies under the supervision of Arent Jan Wensinck (1882–1939) and edited by the Egyptian scholar Muhammad Fu’ad [Abd al-Baqi (1882–1967).i
i. Shaykh Muhammad Rashid Rida gave an English copy of A Manual of the Early Muhammadan Traditions by Arent Jan Wensinck, Professor of Arabic and Islam at the University of Leiden in Holland, to one of his regular students, Muhammad
However, al-Mu [ jam al-Mufahras gives a serial number to each ‘book’ in Muslim’s Sahih. Thus, it lists the numbers of the hadiths in the Book of Faith from 1 to 380, and then begins the numbering in the Book of Cleansing from 1. As such, it does not give a complete serial numbering to the entire anthology. I have therefore decided to provide serial numbering, giving every hadith its own numbered identification. In doing so, I follow the method adopted by the late hadith scholar Musa Shahin Lashin (1920–2009) in his 10-volume commentary, Fath al-Mun[im fi Sharh Sahih Muslim. This method does not assign a number for a hadith that differs from the one before it only in its chain of transmission, but that has exactly the same text.
Muslim’s Sahih has been translated into English by Abd al-Hamid Siddiqui. The translation is well circulated and its better known edition, published by Dar al-Salam, is available online. After looking carefully at this translation, I have decided to provide my own. However, the translation gives a full serial numbering of the hadiths listed by Muslim, bringing the total to 7,190 hadiths. This is different from Lashin’s method of numbering, which brings the total to 6,571 hadiths. To make it easier for readers who wish to refer to Dar al-Salam’s translation, I give the number in that translation in brackets before the chain of transmission.
Fu’ad [Abd al-Baqi, and asked him to translate it into Arabic. [Abd al-Baqi, who was working as a translator at the Agricultural Bank in Cairo at the time, complied and translated the book, but first he wrote to Wensinck for his permission. Wensinck expressed delight at the idea and also sent [Abd al-Baqi a copy of the first part of a concordance of the Prophet’s hadiths that he and other researchers were working on.[Abd al-Baqi reviewed the work and found many mistakes. He made a list of these and sent it to Wensinck, who was delighted with the input and recruited [Abd al-Baqi as editor of the entire al-Mu[jam al-Mufahras concordance. Al-Mu[jam al-Mufahras is published in Arabic in eight volumes and is indispensable for any researcher in Islamic Studies. Words are listed alphabetically, and a short sentence or phrase in which the word occurs is given. Then the hadith which includes the sentence or phrase is referenced to any of the nine anthologies. [Abd al-Baqi’s role is acknowledged by Wensinck in the Introduction, and working on this concordance enabled Muhammad Fu’ad [Abd al-Baqi to subsequently undertake his own highly acclaimed concordance of the Qur’an.
Sahih Muslim, v 11 xiv
BOOK OF GOVERNMENT
KEEPING WATCH FOR GOD’S CAUSE
[4308–163]. (Dar al-Salam 4703-4704) [Abdullah ibn [Abd alRahman ibn Bahram al-Darimi narrated:i Abu al-Walid alTayalisi narrated; Layth (meaning Ibn Sa[d) narrated; from Ayyub ibn Musa; from Makhul; from Shurahbil ibn al-Simt; from Salman. He said: ‘I heard God’s Messenger (peace be upon him) say: “Keeping watch for a day and night is better than fasting and night worship for a whole month. If one dies, his good action will continue to be credited to him and he will still be given his provisions. He will be safe from tempters”.’
Abu al-Tahir narrated to me: Ibn Wahb reported; from [Abd al-Rahman ibn Shurayh; from [Abd al-Karim ibn al-Harith; from Abu [Ubaydah ibn [Uqbah; from Shurahbil ibn al-Simt; from Salaman al-Khayr; from God’s Messenger (peace be upon him): the same meaning as the narration by al-Layth from Ayyub ibn Musa
i. Related by al-Nasa’i, 3168.
TYPES OF MARTYRS
[4309–164]. (Dar al-Salam 4705) Yahya ibn Yahya narrated:i he said: I read out to Malik; from Sumay; from Abu Salih; from Abu Hurayrah; that ‘God’s Messenger (peace be upon him) said: “As a man was walking along a road, he saw a thorny branch on the road and he removed it. God appreciated his deed and forgave him his sins”. He also said: “Martyrs are five categories: the one who dies by the plague, the one who dies by an abdominal disease, the one who is drowned, the one who dies under a collapsed building and the one killed fighting for the cause of God, Mighty and Exalted”.’
[4310–165]. (Dar al-Salam 4706) Zuhayr ibn Harb narrated to me: Jarir narrated; from Suhayl; from his father; from Abu Hurayrah. He said: ‘God’s Messenger (peace be upon him) said: “Whom do you consider a martyr?” People said: “Messenger of God, the one who is killed striving for God’s cause is a martyr”. He said: “Martyrs in my community will i. Related by al-Bukhari, 652, 2472; al-Tirmidhi, 1958.
TAKING CARE OF MOUNTS WHEN TRAVELLING
[4325–178]. (Dar al-Salam 4723) Zuhayr ibn Harb narrated to me: Jarir narrated; from Suhayl; from his father; from Abu Hurayrah. He said: ‘God’s Messenger (peace be upon him) said: “If you travel in fertile land, give your camels their need of the land, but when you travel in barren areas, move on with speed. If you are taking rest at night, move away from the road, as it attracts all types of noxious crawlers at night”.’
[4326–000]. (Dar al-Salam 4724) Qutaybah ibn Sa[id narrated:i [Abd al-[Aziz (meaning Ibn Muhammad) narrated; from Suhayl; from his father; from Abu Hurayrah; that ‘God’s Messenger (peace be upon him) said: “If you travel in fertile land, give your camels their share of the land, but when you travel in barren areas, move on with speed to keep your mounts in good condition. If you are taking rest, move away
i. Related by al-Tirmidhi, 2858.
TRAVEL IS A PIECE OF SUFFERING
[4327–179]. (Dar al-Salam 4725) [Abdullah ibn Maslamah ibn Qa[nab, Isma[il ibn Abi Uways, Abu Mu[ab al-Zuhri, Mansur ibn Abi Muzahim and Qutaybah ibn Sa[id narrated:i they said: Malik narrated [H]. Also, Yahya ibn Yahya al-Tamimi narrated (his text); he said: I said to Malik: Did Sumay narrate to you from Abu Salih; from Abu Hurayrah; that ‘God’s Messenger (peace be upon him) said: “Travel is a piece of suffering. It denies any of you his sleep, food and drink. When you have finished your business at your destination, you better return home quickly”.’ He said: ‘Yes’.
i. Related by al-Bukhari, 1804, 3001 and 5429; Ibn Majah, 2882.
THE BOOK OF SACRIFICE
THE BOOK OF DRINKS
THE PROHIBITION OF INTOXICATING DRINKS
[4462–1]. (Dar al-Salam 4879-4880) Yahya ibn Yahya al-Tamimi narrated:i Hajjaj ibn Muhammad reported; from Ibn Jurayj; Ibn Shihab narrated to me; from [Ali ibn Husayn ibn [Ali, from his father Husayn ibn [Ali, from [Ali ibn Abi Talib. He said: ‘I had an old camel as a war gain in a [battle] with God’s Messenger (peace be upon him), and God’s Messenger gave me another old camel. One day, I sat both of them by the door of a man from the Ansar. I wanted to carry a load of idhkhar to sell. I had with me a jeweller from the [Jewish tribe of] Qaynuqa[. I was doing this to earn some money for my wedding dinner to Fatimah. Hamzah ibn [Abd al-Muttalib was inside that house, drinking and a woman was there singing. She said: “Hamzah, here are fat old camels”. Hamzah went up to them with sword in hand. He cut off their humps and cut their haunches, then took some of their livers’. I said to Ibn Shihab: ‘And from the humps?’ He said: ‘He cut off their humps. He carried it away’. Ibn Shihab said that [Ali said: ‘I looked at a sight that filled me with horror. I went to the Prophet and found Zayd ibn Harithah with him, and told him what happened. He came out with Zayd and I went with him. He entered where Hamzah was and told him off. Hamzah looked up to him and said: “Are you not but my ancestors’ slaves?” God’s Messenger retreated backwards and left them’.
i. Related by al-Bukhari, 2089, 2375, 3091, 4003 and 5793; Abu Dawud, 2986.
[Abd ibn Humayd narrated; [Abd al-Razzaq reported to me; Ibn Jurayj reported to me; with the same chain of transmission: the same text.
[4463–2]. (Dar al-Salam 4881) Abu Bakr ibn Ishaq narrated to me: Sa[id ibn Kathir ibn Ghufayr Abu [Uthman al-Misri reported; [Abdullah ibn Wahb narrated; Yunus ibn Yazid narrated to me; from Ibn Shihab; [Ali ibn Husayn ibn [Ali reported to me; that Husayn ibn [Ali reported to him; that [Ali said: ‘I had an old camel which was my share of the war gains in the
THE BOOK OF FOOD i
i. This is mentioned as a separate book in Tuhfat al-Ashraf, but not in al-Mu[jam al-Mufahras. Hence the first chapter is given the number 18, as though it belongs to the Book of Drinks.
LICKING FINGERS AND PLATES, EATING DROPPED MORSELS
[4615–129]. (Dar al-Salam 5037) Abu Bakr ibn Abi Shaybah, [Amr al-Naqid, Ishaq ibn Ibrahim and Ibn Abi [Umar narrated:i Sufyan (Ishaq said: ‘reported’ and the others said: ‘narrated’); from [Amr; from [Ata’; from Ibn [Abbas. He said: ‘God’s Messenger (peace be upon him) said: “When any of you eats some food, he should not wipe his hand until he has licked it or has it licked”.’
[4616–130]. (Dar al-Salam 5038) Harun ibn [Abdullah narrated to me:ii Hajjaj ibn Muhammad narrated [H]. Also, [Abd ibn Humayd narrated; Abu [Asim reported to me; both from Ibn Jurayj [H]. And, Zuhayr ibn Harb narrated (his text); Rawh ibn [Ubadah narrated; Ibn Jurayj narrated. He said: ‘I heard [Ata’ say: “I heard Ibn [Abbas say: ‘God’s Messenger (peace be upon him) said: “If any of you eats some food, let him not wipe his hand until he has licked it or has it licked”.’”’
i. Related by al-Bukhari, 5456; Ibn Majah, 3269. ii. Related by Abu Dawud, 3847.
THE BOOK OF CLOTHES AND ADORNMENT
WHAT IS FORBIDDEN OF GOLD, SILVER, SILK, ETC?
[4693–3]. (Dar al-Salam 5129) Yahya ibn Yahya al-Tamimi narrated:i Abu Khaythamah reported; from Ash[ath ibn Abi alSha[tha’ [H]. Also, Ahmad ibn [Abdullah ibn Yunus narrated; Zuhayr narrated; Ash[ath narrated; Mu[awiyah ibn Suwayd ibn Muqarrin narrated to me. He said: ‘I visited al-Bara’ ibn [Azib and I heard him say: “God’s Messenger urged us to do seven things and forbade us seven things: he urged us to visit the sick, follow funerals, bless the one who sneezes, honour an oath or the one who says an oath, support the sufferer of injustice, accept invitation and spread the greeting of peace. He forbade us to wear gold rings, drink in silver cups, use silk saddle cloth, wear Qassi garments and garments made of silk, brocade or silk cloth”.’
i. Related by al-Bukhari, 1239, 5175, 5635, 5838, 5863, 6222, 6235, 6654, and in shorter versions, 2445 and 5849, and in similar wording, 5650; al-Tirmidhi, 1760 and 2809; al-Nasa’i, 1938, 3787 and 5324; Ibn Majah, 2115 and 3589.
WEARING A RING ON THE LITTLE FINGER
[4777–63]. (Dar al-Salam 5225) Abu Bakr ibn Khallad al-Bahili narrated to me: [Abd al-Rahman ibn Mahdi narrated; Hammad ibn Salamah narrated; from Thabit; from Anas. He said: ‘The Prophet (peace be upon him) wore his ring on this’, pointing to the little finger of his left hand.
Text Explanation
Hadith No. 4775 mentions that the Prophet’s ring had an Abyssinian stone. Scholars said that this means a stone of onyx or a semiprecious stone, both of which are brought from Abyssinia and Yemen. It is also said that the stone was black. A hadith in al-Bukhari’s Sahih, also narrated by Anas, mentions that the top of the Prophet’s ring was of the same material as the ring itself. Ibn [Abd al-Barr said that this is more correct, while other scholars said that both versions are correct, which means that at times the Prophet wore a ring with an Abyssinian stone while at others, he wore a ring with a stone of the same material. A different hadith mentions that the stone was of [Aqiq, which is a semi-precious stone.
THE BOOK OF GOOD MANNERS
LAWFUL AND UNLAWFUL NAMES AND APPELLATIONS
[4855–1]. (Dar al-Salam 5314) Abu Kurayb Muhammad ibn al-[Ala’ and Ibn [Umar narrated to me: Marwan, meaning alFazari (Abu Kurayb said: ‘reported’ and Ibn Abi [Umar said: ‘narrated’ his text); from Humayd; from Anas. He said: ‘One man called another at al-Baqi[, saying “Abu al-Qasim!” God’s Messenger (peace be upon him) turned to him. The man said: “Messenger of God, I did not mean you. I am calling so-and-so”. God’s Messenger said: “Call yourselves by my name, but not by my appellation, [i.e., kunyah]”.’
[4856–2]. (Dar al-Salam 5315) Ibrahim ibn Ziyad (who is nicknamed Sabalan) narrated to me:i [Abbad ibn [Abbad ibn [Ubaydullah ibn [Umar and his brother [Abdullah reported; he heard it from both in Year 144 AH, narrating from Nafi[ ; i. Related by Abu Dawud, 4949; al-Tirmidhi, 2834; Ibn Majah, 3728.
ince its compilation over a thousand years ago, S . ah . ıh . Muslim has been recognised by scholars as an authentic collection of Prophetic teachings second only to that of Imam Bukh¯a r¯ı (d. 256/870). The hadith collection of Imam Muslim (d. 261/875) has had innumerable commentaries written on it down to modern times. However, there is no doubt that one commentary stands out as the most authoritative, namely that of the great Damascene scholar, Imam al–Nawawı (d. 676/1277), which in Arabic is entitled al – Minhaj Sharh Sah ıh Muslim ibn al –H · ajjaj. This multidisciplinary commentary brings forth rich insights into the Arabic language, Qur’anic studies, Islamic law and jurisprudence, Islamic theology, Islamic spirituality and Islamic history.
The present translation by Dr Adil Salahi is the first time al–Nawawı ’s rich and authoritative commentary on S . ah . ıh . Muslim is being made available in English. This ground –breaking project marks a significant moment for Islam in the English language. Readers can now gain access to the timeless wisdom of the Prophet with the explanations of the ulama summarised by one of the ummah’s finest scholars.
This volume includes The Book of Government Chapter 50 onwards, The Book of Game and Slaughtered Animals, The Book of Sacrifice, The Book of Drinks, The Book of Food, The Book of Clothes and Adornment, The Book of Good Manners.
Kube Publishing and Islamic Community Milli Gorus (ICMG) Australia are proud to present this new and complete translation of Sah ıh Muslim together with Imam al–Nawawı ’s comprehensive commentary.
