| SunanAbuDawoud-017-001-24923 | | This tradition has also been transmitted by Aisha through a different chain of narrators from the Prophet ﷺ to the same effect. Abu Dawud said Jafar did not hear any tradition from AlZuhri. AlZuhri gave him his writing. | Chapter on Regarding The Guardian in Sunan Abu Dawoud |
| SunanAbuDawoud-017-001-25024 | | Abdulrahman Ibn Ayman; the client of Urwah; asked Ibn Umar and Abu AlZubair was was listening: What do you think if a man divorces his wife while she is menstruating? He said: Abdullah Ibn Umar divorced his wife while she was menstruating during the time of the Messenger of Allah ﷺ.So Umar asked the Messenger of Allah ﷺ saying: Abdullah Ibn Umar divorced his wife while she was menstruating. Abdullah said: He returned her to me and did not count it the pronouncement anything. He said: When she is purified; he may divorce her or keep her with him. Ibn Umar said: The Prophet ﷺ recited the Quranic verse: O Prophet; when you divorce women; divorce them in the beginning of their waiting period.Abu Dawud said: This tradition has been narrated by Yunus Bin Jubair; Anas Bin Seereen Bin Jubair; Zaid Bin Aslam; Abu AlZubair and Mansur from Abu Wail on the authority of Ibn Umar. They all agreed on the theme that the Prophet ﷺ commanded him to take her back and keep her till she was purified. Then if he desired; he might divorce her or keep her with him if he wanted to do so. The version narrated by AlZuhri from Salim from Nafi on the authority of Ibn Umar has: The Prophet ﷺ commanded him to take her back and keep her till she is purified; and then has menstrual discharge; and then she is purified. Then if he desires; he may divorce her and if he desires he may keep her.Abu Dawud said: A version like that of Nafi and AlZuhri has also been transmitted by Ata AlKhurasani from AlHasan on the authority of Ibn Umar. All the versions of this tradition contradict the one narrated by Abu AlZubair. | The Chapter on Menstruation And The State Of Impurity in HodHood Indexing, Chapter on Regarding The Divorce According To The Sunnah in Sunan Abu Dawoud |
| SunanAbuDawoud-017-001-25027 | | The aforesaid tradition No. 2182 has also been transmitted by Ali Ibn AlMubarak through a different chain of narrators to the same effect. This version adds: Ibn Abbas said: There remained one more pronouncement of divorce for you. The Messenger of Allah ﷺ took the same decision.Abu Dawud said: I heard Ahmad Bin Hanbal say: Abd AlRazzaq said that Ibn AlMubarak said to Mamar: Who is this Abu AlHasan ? He bore a big rock.Abu Dawud said: AlZuhri has narrated traditions on the authority of this Abu AlHasan. AlZuhri said: He was lawyer; and AlZuhri narrated many traditions from Abu AlHasan.Abu Dawud said: Abu AlHasan is well known narrator. This tradition is not practiced. | The Chapter on Adhan And Iqama Pronunciation in HodHood Indexing, Chapter on Regarding The Sunnah For Divorcing Slaves in Sunan Abu Dawoud |
| SunanAbuDawoud-017-001-25107 | | The tradition mentioned above has also been transmitted by Ibn Shihab through a different chain of narrators to the same effect. This version adds She said he entered upon me looking pleased with the lines of his face brightened. Abu Dawud said Ibn Uyainah did not remember the words the lines of his face.Abu Dawud said The words the lines of his face have been narrated by Ibn Uyainah himself. He did not hear AlZuhri say these words. He heard some person other than AlZuhri say these words. The words the lines of his face occur in the tradition narrated by AlLaith and others.Abu Dawud said I heard Ahmad Bin Salih say Usamah was very black like tar and Zaid was white like cotton. | The Chapter on Body Parts And Tashahhud in HodHood Indexing, Chapter on Regarding AlQafah in Sunan Abu Dawoud |
| SunanAbuDawoud-017-001-25129 | | Ubaid Allah said Marwan sent someone Qabisah to Fatimah and asked her about the case. She said that she was the wife of Abu Hafs. The Prophet ﷺ appointed Ali as governor in a certain part of Yemen. Her husband also proceeded with him. From there he sent a message to her pronouncing one divorce that had yet remained. He commanded Ayash Bin Abi Rabiah and AlHarith Bin Hisham to provide maintenance to her. They said By Allah there is no sustenance for her except in case she is pregnant. She came to the Prophet ﷺ who said There is no sustenance for you except in case you are pregnant. She then asked permission to shift from her house and he gave her permission. She asked Where should I shift. Apostle of Allaah ﷺ ? The Apostle of Allaah ﷺ said to Ibn Umm Maktum. He was blind. She would undress herself and he could not see her. She lived there till her waiting period passed. The Prophet ﷺ married her to Usamah. Qabisah then returned to Marwan and narrated that to him. Marwan said We did not hear this tradition except from a woman; so we shall follow the reliable practice on which we found the people. When this reached Fatimah she said between me and you is the Book of Allah. Allaah the exalted said Divorce them for their waiting period... Thou knowest not it may be that Allaah will afterward bring some new thing to pass. She said What a new thing will emerge after triple divorce.Abu Dawud said A similar tradition has been narrated by Yunus on the authority of AlZuhri. As for AlZubaidi he narrated both traditions; the tradition of Ubaid Allah in the version of Mamar and the tradition of Abu Salamah in the version of Aqil.Abu Dawud said Muhammad Bin Ishaq narrated on the authority of AlZuhri that Qabisah Bin Dhuwaib transmitted to him the version which was narrated by Ubaid Allah Bin Abd Allaah which has Qabisah then returned to Marwan and informed him about that. | The Chapter on Marriage And Iddah in HodHood Indexing, Chapter on Regarding The Maintenance Of One Who Has Been Irrevocably Divorced in Sunan Abu Dawoud |
| SunanAbuDawoud-017-001-25152 | | Abu Huraira said When the Messenger of Allah ﷺ died and Abu Bakr was made his successor after him and certain Arab clans apostatized. Umar Bin AlKhattab said to Abu Bakr How can you fight with the people until they say There is no God but Allah so whoever says There is no God but Allah; he has protected his property and his person from me except for what is due from him; and his reckoning is left to allah. Abu Bak replied I swear by Allah that I will certainly fight with those who make a distinction between prayer and zakat; for zakat is what is due from property. I swear by Allah that if they were to refuse me a rope of camel or a female kid; according to another version which they used to pay the Messenger of Allah; I will fight with them over the refusal of it. Umar Bin AlKhattab said I swear by Allah; I clearly saw Allah had made Abu Bakr feel justified in tighting and I recognized that it was right.Abu Dawud said This tradition has been transmitted by Rabah Bin Zaid from Mamar and AlZaubaidi from AlZuhri has If they were to refuse me a female kid. The version transmitted by Anbasah from Yunus on the authority of AlZuhri has a female kid. | The Chapter on Contracts And Disputes And Alquran in HodHood Indexing, Chapter on Zakat in Sunan Abu Dawoud |
| SunanAbuDawoud-017-001-25164 | | Narrated Abdullah Ibn Umar: The Messenger of Allah ﷺ wrote a letter about sadaqah zakat but he died before he could send it to his governors. He had kept it with his sword. So Abu Bakr acted upon it till he died; and then Umar acted upon it till he died. It contained: For five camels one goat is to be given; for ten camels two goats are to be given; for fifteen camels three goats are to be given; for twenty camels four goats are to be given; for twenty-five to thirty-five camels a camel in her second year is to be given. If the number exceeds by one up to seventy camels; a camel in her fourth year is to be given; if they exceed by one up to seventy-five camels; a camel in her fifth year is to be given; if they exceed by one up to ninety camels; two camels in their third year are to be given; if they exceed by one up to one hundred and twenty; two camels in their fourth year are to be given. If the camels are more than this; a camel in her fourth year is to be given for every fifty camels; and a camel in her third year is to be given for every forty camels. For forty to one hundred and twenty goats one goat is to be given; if they exceed by one up to two hundred; two goats are to be given. If they exceed by one up to three hundred; three goats are to be given; if the goats are more than this; one goat for every hundred goats is to be given. Nothing is payable until they reach one hundred. Those which are in one flock are not to be separated; and those which are in separate flocks are not be brought together from fear of sadaqah zakat. Regarding that which belongs to two partners; they can make claims for restitution from each other with equity. An old goat and a defective one are not to be accepted as sadaqah zakat. AlZuhri said: When the collector comes; the goats will be apportioned into three flocks: one containing bad; the second good; and the third moderate. The collector will take zakat from the moderate. AlZuhri did not mention the cows to be apportioned in three flocks. | The Chapter on Live Stock And Charity in HodHood Indexing, Chapter on Zakat On Pasturing Animals in Sunan Abu Dawoud |
| SunanAbuDawoud-017-001-25168 | | AlHarith AlAwar reported from Ali. Zuhayr said: I think; the Prophet ﷺ said: Pay a fortieth. A dirham is payable on every forty; but you are not liable for payment until you have accumulated two hundred dirhams. When you have two hundred dirhams; five dirhams are payable; and that proportion is applicable to larger amounts. Regarding sheep; for every forty sheep up to one hundred and twenty; one sheep is due. But if you possess only thirty-nine; nothing is payable on them. He further narrated the tradition about the sadaqah zakat on sheep like that of AlZuhri. Regarding cattle; a yearling bull calf is payable for every thirty; and a cow in her third year for forty; and nothing is payable on working animals. Regarding the zakat on camels; he mentioned the rates that AlZuhri mentioned in his tradition. He said: For twenty-five camels; five sheep are to be paid. If they exceed by one; a camel in her second year is to be given. If there is no camel in her second year; a male camel in its third year is to be given; up to thirty-five. If they exceed by one a camel in her third year is to be given; up to forty-five. If they exceed by one; a camel in her fourth year which is ready to be covered by a bull-camel is to be given. He then transmitted the rest of the tradition like that of AlZuhri. He continued: If they exceed by one; i.e. they are ninety-one to hundred and twenty; two camels in their fourth year; which are ready to be covered by a bull-camel; are to be given. If there are more camels than that; a camel in her fourth year is to be given for every fifty. Those which are in one flock are not to be separated; and those which are separate are not to be brought together. An old sheep; one with a defect in the eye; or a billy goat is not to be accepted as a sadaqah unless the collector is willing. As regards agricultural produce; a tenth is payable on that which is watered by rivers or rain; and a twentieth on that which is watered by draught camels. The version of Aasi m and AlHarith says: Sadaqah zakat is payable every year. Zuhayr said: I think he said Once a year. The version of Aasi m has the words: If a camel in her second year is not available among the camels; nor is there a bull-camel in its third year; ten dirhams or two goats are to be given. | The Chapter on Live Stock And Charity in HodHood Indexing, Chapter on Zakat On Pasturing Animals in Sunan Abu Dawoud |
| SunanAbuDawoud-017-001-25203 | | Abu Umamah Bin Sahl reported on the authority of his father: The Messenger of Allah ﷺ prohibited to accept jarur and habiq dates as zakat. AlZuhri said: These are two kinds of the dates of Medina.Abu Dawud said: This has also been transmited by Abu AlWalid from Sulaiman Bin Kathir from AlZuhri. | The Chapter on Knowledge And Mujahid in HodHood Indexing, Chapter on Which Fruits Are Not To be Accepted As Zakat in Sunan Abu Dawoud |
| SunanAbuDawoud-017-001-25730 | | Narrated Ibn Kaab Bin Malik: On the authority of his father: Umm Mubashshir said to the Prophet ﷺ during the sickness of which he died: What do you think about your illness; Messenger of Allah ﷺ ? I do not think about the illness of my son except the poisoned sheep of which he had eaten with you at Khaybar. The Prophet ﷺ said: And I do not think about my illness except that. This is the time when it cut off my aorta.Abu Dawud said: Sometime Abd AlRazzaq transmitted this tradition; omitting the link of the Companion; from Mamar; from AlZuhri; from the Prophet ﷺ ; and sometimes he transmitted it from AlZuhri from Abdulrahman Bin Kaab Bin Malik; Abdulrahman mentioned that Mamar sometimes transmitted the tradition in a mursal form omitting the link of the Companion ; and they recorded it. And all this is correct with us. Abd AlRazzaq said: When Ibn AlMubarak came to Mamar; he transmitted the traditions in a musnad form with a perfect chain which he transmitted as mauquf traditions statements of the Companions and not of the Prophet. | The Chapter on Fragrances And The Heart in HodHood Indexing, Chapter on If A Person Gives A Man Poison To Drink Or Eat And He Dies Is He Subject To Retaliation in Sunan Abu Dawoud |
| SunanAbuDawoud-017-001-26379 | | This Tradition has been narrated on the Authority of AlZuhri through a different chain. It adds : If he intends to eat while he is defiled; he should wash both his hands.Abu Dawud said: Ibn Wahb narrated this tradition on the authority of Yunus. He described the fact of eating as the statement of Aisha not the saying of the prophet. It has also been narrated it from Urwah or Abu Salamah. AlAwzaI narrated it from Yunus on the Authority of AlZuhri from the prophet ﷺ as narrated by Ibn AlMubarak. | The Chapter on Menstruation And Discharge in HodHood Indexing, Chapter on The Sexually Impure Person Eating in Sunan Abu Dawoud |
| SunanAbuDawoud-017-001-26393 | | Aisha reported on the authority of Umm Sulaim AlAnsariyah; who was the mother of Anas Bin Malik; said: Messenger of Allah. Allah is not ashamed of truth what do you think; if a woman sees what a man sees in dream; should she take a bath or not? The prophet ﷺ replied: Yes; she should take a bath if she finds the liquid vaginal secretion Aisha said : Then I came upon her and said her : Woe to you! Does a woman see that sexual dream ? In the meantime; the Messenger of Allah ﷺ came upon me and said: May your right hand be covered with dust! How can there be the resemblance i.e.; between the child and the mother ?Abu Dawud said: A similar version has been narrated by Zubaid; Uqail; Yunus; cousin of AlZuhri; Ibn Abi Wazir; on the authority of AlZuhr; Mousan; AlHajabi; like AlZuhri; narrated on the authority of Urwah from Aisha; but Hisham Bin Urwah narrated from Urwah on the authority of Zainab daughter of Abu Salamah from Umm Salamah saying. Umm Sulaim came to the Messenger of Allah ﷺ. | The Chapter on Menstruation And Discharge in HodHood Indexing, Chapter on A Woman Has Dreams Like A Man Has Dreams in Sunan Abu Dawoud |
| SunanAbuDawoud-017-001-26441 | | Aisha said: Umm Habibah; daughter of Jahsh and sister-in-law of Messenger of Allah ﷺ m and wife of Abdulrahman Bin Awuf ; had a prolonged flow of blood for seven years. She inquired from the Messenger of Allah ﷺ about it. The Messenger of Allah ﷺ said: This is not menstruation; but this due to a vein. Therefore; wash yourself and pray.Abu Dawud said: In this tradition which is transmitted by AlZuhri from Urwah and Urwah on the authority of Aisha; AlAwzai added: She Aisha said: Umm Habibah daughter of Jahsh and wife of Abdulrahman Bin Awuf had a prolonged flow of blood for seven years. The Prophet ﷺ commander her saying: When the menstruation begins; abandon prayer; when it is finished; take a bath and pray.Abu Dawud said: None of the disciple of AlZuhri mentioned these words except AlAwzai; from AlZuhri it has been narrated by Amr Bin AlHarith; AlLaith; Yunus; Ibn Abi Dhib; Mamar; Ibrahim Bin Sad; Sulaiman Bin Kathir; Ibn Ishaq and Sufyan Bin Uyainah; they did not narrate these words.Abu Dawud said: These are the words of the version reported by Hisham Bin Urwah from this father on the authority of Aishah. Abu Dawud said: In this tradition Ibn Uyainah also added the words: He commander her to abandon prayer during her menstrual period. This is a misunderstanding on the part of Ibn Uyainah. The version of this tradition narrated by Muhammad Bin Amr from AlZuhri has the addition similar to that made by AlAwzai in his version. | The Chapter on Prolonged Menstruation in HodHood Indexing, Chapter on When The Menstruation Starts She Should Leave The Prayer in Sunan Abu Dawoud |
| SunanAbuDawoud-017-001-26446 | | This has bee n narrated though a different chain of narrators by Aishah. This version has the words: She used to take a bath for every prayer.Abu Dawud said: AlQasim Bin Mabrur reported from Yunus from Ibn Shihab from Amrah from Aisha from Umm Habibah daughter of Jahsh. Similarly; it was reported by Mamar from AlZuhri from Amrah from Aishah. Mamar sometimes reported from Amrah on the authority of Umm Habibah to the same effect. Similarly; it was reported by Ibrahim Bin Saad and Ibn Uyainah from AlZuhri from Amrah from Aishah. Ibn Uyainah said in his version: He AlZuhri did not say that the Prophet ﷺ commanded her to take bath.It has also been transmitted by AlAwzai in a similar way. In this version he said: Aisha said: She used to take bath for very prayer. | The Chapter on Prolonged Menstruation in HodHood Indexing, Chapter on The Narrations That State The Woman With Istihadah Should Perform Ghusl For Every Prayer in Sunan Abu Dawoud |
| SunanAbuDawoud-017-001-26476 | | Narrated Ammar Ibn Yasir: The Messenger of Allah ﷺ encamped at Ulat AlJaysh and Aisha was in his company. Her necklace of onyx of Zifar was broken and fell somewhere. The people were detained to make a search for that necklace until the dawn broke. There was no water with the people. Therefore Abu Bakr became angry with her and said: You detained the people and they have no water with them. Thereupon Allah; the Exalted; sent down revelation about it to His Apostle ﷺ granting concession to purify themselves with pure earth. Then the Muslims stood up with the Messenger of Allah ﷺ and struck the ground with their hands and then they raised their hands; and did not take any earth in their hands. Then they wiped with them their faces and hands up to the shoulders; and from their palms up to the armpits Ibn Yahya added in his version: Ibn Shihab said in his tradition: The people do not take this tradition into account.Abu Dawud said: Ibn Ishaq also reported it in a similar way. In this version he said on the authority of Ibn Abbas. He mentioned the words two strikes i.e. striking the earth twice as mentioned by Yunus. And Mamar also narrated on the authority of AlZuhri two strikes. And Malik said: From AlZuhri from Ubaid Allah Bin Abdullah from his father on the authority of Ammar. Abu Uwais also reported it in a similar way on the authority of AlZuhri. But Ibn Uyainah doubted it; he sometimes said: from his father; and sometimes he said: from Ibn Abbas. Ibn Uyainah was confused in it and in his hearing from AlZuhri. No one has mentioned two strikes in this tradition except those whose names I have mentioned. | The Chapter on Parents And Worship in HodHood Indexing, Chapter on The Tayammum in Sunan Abu Dawoud |
| SunanAbuDawoud-017-001-27476 | | Abdullah Bin Zaid reported : when the Messenger of Allah ﷺ ordered a bell to be made so that it might be struck to gather the people for prayer; a man carrying a bell in his hand appeared to me while I was asleep; and I said; servant of Abdullah will you sell the bell? He asked; what will you do with it? I replied; we shall use it to call the people to prayer. He said; should I not suggest you something better than that. I replied: certainly. Then he told me to say: Allah is most great; Allah is most great; Allah is most great; Allah is most great. I testify that there is no god but Allah; I testify that Muhammad is the Messenger of Allah. Come to pray; come to pray; come to salvation; come to salvation. Allah is most great; Allah is most great. I testify that there is no god but Allah. He then moved backward a few steps and said: when you utter the IQAMAH; you should say: Allah is most great; Allah is most great. I testify that there is no god but Allah; I testify that Muhammad is the Messenger of Allah. Come to prayer; come to salvation. The time for prayer has come; the time for prayer has come: Allah is most great; Allah is most great. There is no god but Allah. When the morning came; I came to the Messenger of Allah ﷺ and informed him of what I had seen in the dream. He said: it is a genuine vision; and he then should use it to call people to prayer; for he has a louder voice than you have. So I got up along with Bilal and began to teach it to him and he used it in making the call to prayer. Umar Bin Alkhattab Allah be pleased with him heard it while he was in his house and came out trailing his cloak and said: Messenger of Allah. By him who has sent you with the truth; I have also seen the kind of thing as has been shown to him. The Messenger of Allah ﷺ said: To Allah be the praise.Abu Dawud said; AlZuhri narrated this tradition in a similar way from Said Bin AlMusayib on the authority of Abdullah Bin Zaid. In this version Ibn Ishaq narrated from AlZuhri: Allah is most great. Allah is most great; Allah is most great; Allah is most great. Ma;mar and yunus narrated from AlZuhri; Allah is most great; Allah is most great. They did not report it twice again. | The Chapter on in HodHood Indexing, Chapter on How The Adhan Is Performed in Sunan Abu Dawoud |
| SunanAbuDawoud-017-001-27549 | | Abu Huraira said: I heard the Messenger of Allah ﷺ say: When the iqamah is pronounced for prayer; do not come to it running; but come walking slowly. You should observe tranquility. The part of the prayer you get along with the imam offer it; and the part you miss complete it afterwards.Abu Dawud said: The version narrated by AlZubaidi; Ibn Abi Dhib; Ibrahim Bin Sad; Mamar; Shuaib Bin Abi Hamzah on the authority of AlZuhri has the words: the part you miss then complete it. Ibn Uyainah alone narrated from AlZuhri the words then offer it afterwards. And Muhammad Bin Amr narrated from Abu Salamah on the authority of Abu Huraira; and Jafar Bin Rabiah narrated from AlAraj on the authority of Abu Huraira the words then complete it. And Ibn Masud narrated from the Prophet ﷺ and Abu Qatadah and Anas reported from the Prophet ﷺ the words then complete it. | The Chapter on Mischief Fasting Alhajj Bowing And Prostration in HodHood Indexing, Chapter on Rushing To The Prayer in Sunan Abu Dawoud |
| SunanAbuDawoud-017-001-27804 | | Abu Huraira said: The Messenger of Allah ﷺ led us in prayer; that was; we think; the dawn prayer; He further narrated this tradition up to the words what is the matter with me that I have been contended with in the recitation of the Quran.Abu Dawud said: Mousaddad in his tradition said that Mamar said: The people ceased to recit the Quran at the prayer in which the Messenger of Allah ﷺ recited aloud. Ibn AlSarh said in his version that Mamar reported from AlZuhrl on the authority of Abu Huraira. Then the people ceased to recite behind the imam.Another version says: Sufyan said: AlZuhrl spoke a word that I could not hear. Then Mamar said; He said: Then people ceased to recite the Quran Abu Dawud said: This tradition has been narrated by Abd AlRaman Bin Ishaq on the authority of AlZuhrl. This version ends at the words: What is the matter with me that I am contended with in the recitation of the Quran. AlAwza I also narrated it on the authority of AlZuhri. This version has: AlZuhrl said: The Muslims took lesson from that and thenceforth they did not recite the Quran at the prayer in which he the Prophet recited a loud.Abu Dawud said: I heard Muhammad Bin Yaya Bin Faris say: The words the people ceased to recite the Quran is a statement of Alzuhri. | The Chapter on Loud Recitation Of Alquran in HodHood Indexing, Chapter on Those Who Held That One Should Not Recite AlFatihah In Other Than The Aloud Prayers in Sunan Abu Dawoud |
| SunanAbuDawoud-017-001-27813 | | Abu bakr Bin Abdulrahman and abu Salamah said: Abu Huraira would utter the takbir in every prayer; whether obligatory or non-obligatory; He would utter the takbir when he stood; and he would utter the takbir when he bowed; then he would say: Allah listens to him who praises Him; he then would say before prostrating himself; Our Lord; to Thee be praise; then he would say while falling in prostration: Allah is most great; he then would utter the takbir when he raised his head after prostration; and then utter the takbir when he prostrated; and then utter takbir the takbir when he stood up at the end of two rakahs after sitting down. He used to do so in every rakah until he finished his prayer. Then he would say at the end of the prayer: By Him in Whose hands lies my life; I am closer to the Messenger of Allah ﷺ in respect of his prayer. Such was the prayer he used to offer until he departed from the world.Abu Dawud said: Malik; AlZubaidi and others have narrated so that they form the last words from AlZuhri on the authority of Ali b; Husain. And this is supported by the version reported by Abd AlAla from Mamar and SHuaib Bin Abi Hamzah on the authority of AlZuhri. | The Chapter on Tashahhud Raising From Prostration in HodHood Indexing, Chapter on The Completion Of The Takbir in Sunan Abu Dawoud |
| SunanAbuDawoud-017-001-28198 | | Narrated Ibn AlMusayab: The Prophet ﷺ ; Abu Bakr; Umar and Uthman used to read maliki yawmid-din master of the Day of Judgment. The first to read maliki yawmid-din was Marwan.Abu Dawud said: This is sounder that the tradition which transmitted by AlZuhri from Anas; and AlZuhri from Salim; from his father Ibn Umar. | The Chapter on Day Of Resurraction in HodHood Indexing, The Book of Dialects and Readings of the Quran Kitab AlHuruf Wa AlQiraat in Sunan Abu Dawoud |
| SunanAbuDawoud-017-001-28281 | | Narrated Abu Huraira: The Messenger of Allah ﷺ as saying : There is no infection; no evil; omen or serpent; in a hungry belly and no hamah. A nomadic Arab asked: How is it that when camels are in the sand as if they were gazelles and a mangy camel comes among them and it gives them mange ? He replied: Who infected the first one ? Mamar; quoting AlZuhri said: A man told me that Abu Huraira narrated to him saying that he heard the Prophet ﷺ say: A diseased camel should not be brought with a healthy camel to drink water. He said: The man then consulted him and said: Did you not tell us that Prophet ﷺ had said: There is no infection; no serpent in a hungry belly and no hamah? He replied: I did not transmit it to you. AlZuhri said: Abu Salamah said: He had narrated it and I did not hear that Abu Huraira had ever forgotten any tradition except this one. | The Chapter on Camels And Herdsmen Control And Managing in HodHood Indexing, Chapter on AtTiyarah in Sunan Abu Dawoud |
| SunanAbuDawoud-017-001-28556 | | The tradition mentioned above has also been transmitted by AlZuhri through a different chain of narrators to the same effect.Abu Dawud said: I heard Ahmad Bin Shabbuyah say: Ibn AlMubarak said about this tradition that Abu Salamah had transmitted it. This indicates that AlZuhri did not hear it from Abu Salamah. Ahmad Bin Muhammad said: This is verified by what Ayoub Bin Sulaiman narrated to us.Abu Dawud said: I heard Ahmad Bin Hanbal say: I have corrupted this tradition for us. He was asked: Do you think that it is correct that this tradition has been corrupted? Has any person other than Ibn Abi Uwais transmitted it ? He replied: Ayoub was similar to him in respect of reliability; and Ayoub transmitted it. | The Chapter on Mischief Dreams in HodHood Indexing, Chapter on The View That Atonement Is Necessary If A Man Vows To Disobey Allah in Sunan Abu Dawoud |
| SunanAbuDawoud-017-001-29242 | | AlZuhri; explaining the verse For this you made no expedition with either cavalry or camelry said: The Prophet ﷺ concluded the treaty of peace with the people of Fadak and townships which he named which I could not remember ; he blockaded some other people who sent a message to him for capitulation. He said: For this you made no expedition with either cavalry or camelry means without fighting. AlZuhri said: The Banu AlNadir property was exclusively kept for the Prophet ﷺ ; they did not conquer it by fighting; but conquered it by capitulation. To Prophet ﷺ divided it among the Emigrants. He did not give anything to the Helpers except two men were needy. | The Chapter on Camels And Herdsmen And Holiness in HodHood Indexing, Chapter on Regarding Allocating A Special Portion For The Messenger Of Allah From Wealth in Sunan Abu Dawoud |
| SunanAbuDawoud-017-001-29438 | | This tradition has also been transmitted by AlZuhri through a different chain of narrators to the same effect. AlZuhri added in his version: This was a special concession for him. If a man commits this act today; the expiation is necessary for him.Abu Dawud said: AlLaith Bin Sad; AlAwzai; Mansur Bin AlMutamir and Irak Bin Malik have narrated this tradition like the one narrated by Ibn Uyainah. AlAwzai narrated in his version the words: Beg pardon of Allah. | The Chapter on Fornication And Adultery Legal Punishment in HodHood Indexing, Chapter on Expiation For A Man Who Has Sexual Intercourse With His Wife During Ramadan in Sunan Abu Dawoud |
| SunanAbuDawoud-017-001-29515 | | A similar tradition has been transmitted by Aisha from the Prophet ﷺ through a different chain of narrators.Abu Dawud said: And Yunus also narrated in a similar way from AlZuhri; and no one supported Malik in his narration from Urwah from Umrah ; and Mamar; Ziyad Bin Sad and others have also narrated it from AlZuhri from Urwah on the authority of Aishah. | Chapter on The Person Observing Itikaf Entering His House For A Need in Sunan Abu Dawoud |
| SunanAbuDawoud-017-001-29627 | | The tradition mentioned above has also been transmitted by AlZuhri with the chain of Abbad and to the same affect.Abu Dawud said This tradition has also been narrated by Mamar; Shuaib and Aqil on the authority of AlZuhri from a number of scholars and this is the soundest one in our opinion. | The Chapter on Arab Tribes Treaty In Makkah in HodHood Indexing, Chapter on Regarding AlMuhallil Entering A Third Horse In A Race With Two Other Horses For A Stake in Sunan Abu Dawoud |
