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Muwatta’ Malik

Na. 922

Na. 922Kitabu cha 20, na. 218
وَحَدَّثَنِي عَنْ مَالِكٍ، عَنْ يَحْيَى بْنِ سَعِيدٍ، عَنْ عَطَاءِ بْنِ أَبِي رَبَاحٍ، أَنَّهُ سَمِعَهُ يَذْكُرُ، أَنَّهُ أُرْخِصَ لِلرِّعَاءِ أَنْ يَرْمُوا، بِاللَّيْلِ يَقُولُ فِي الزَّمَانِ الأَوَّلِ ‏.‏ قَالَ مَالِكٌ تَفْسِيرُ الْحَدِيثِ الَّذِي أَرْخَصَ فِيهِ رَسُولُ اللَّهِ صلى الله عليه وسلم لِرِعَاءِ الإِبِلِ فِي تَأْخِيرِ رَمْىِ الْجِمَارِ فِيمَا نُرَى - وَاللَّهُ أَعْلَمُ - أَنَّهُمْ يَرْمُونَ يَوْمَ النَّحْرِ فَإِذَا مَضَى الْيَوْمُ الَّذِي يَلِي يَوْمَ النَّحْرِ رَمَوْا مِنَ الْغَدِ وَذَلِكَ يَوْمُ النَّفْرِ الأَوَّلِ فَيَرْمُونَ لِلْيَوْمِ الَّذِي مَضَى ثُمَّ يَرْمُونَ لِيَوْمِهِمْ ذَلِكَ لأَنَّهُ لاَ يَقْضِي أَحَدٌ شَيْئًا حَتَّى يَجِبَ عَلَيْهِ فَإِذَا وَجَبَ عَلَيْهِ وَمَضَى كَانَ الْقَضَاءُ بَعْدَ ذَلِكَ فَإِنْ بَدَا لَهُمُ النَّفْرُ فَقَدْ فَرَغُوا وَإِنْ أَقَامُوا إِلَى الْغَدِ رَمَوْا مَعَ النَّاسِ يَوْمَ النَّفْرِ الآخِرِ وَنَفَرُوا ‏.‏
Yahya related to me from Malik that Yahya ibn Said heard Ata ibn Abi Rabah mentioning that the camel-herders were allowed to throw the stones at night, and saying that this was in the early period (of Islam). Malik said, "The explanation of the hadith where the Messenger of Allah, may Allah bless him and grant him peace, allowed the camel-herders to delay the stoning of the jamras is, in our view, and Allah knows best, that they threw stones on the day of sacrifice, and then threw again two days later, which was the first possible day for leaving, and this throwing was for the day which had passed. They then threw again for the day itself, because it is only possible for someone to make up for something which is obligatory for him, and when something obligatory passes someone by (without him doing it) he must necessarily make it up afterwards (and not beforehand). So (in the case of the camel-herders), if it seemed appropriate for them to leave that day, they would have done all that they were supposed to do, and if they were to stay until the following day, they would throw stones with everybody else on the second and last day for leaving, and then leave
Madaraja katika chanzo
  • SahihSalim al-Hilali

Chini ya kila hadithi kuna tafsiri ya seti ya data yenyewe, ikionyeshwa kama ilivyo. Haitaji mfasiri, haki zake hazijathibitishwa, na hakuna aliyeilinganisha na Kiarabu; baadhi ya hadithi hazina tafsiri. Kiarabu ndiyo maandishi yenyewe. Seti ya data haina tafsiri ya kitabu hiki katika lugha hii, hivyo Kiingereza kinaonyeshwa.

Kitabu cha 20 · Hajj

Maandishi ya Kiarabu, namba, majina ya vitabu na madaraja vinaonyeshwa sawasawa na vilivyo katika seti ya data iliyo wazi (hadith-api). Sabīl bado haijathibitisha usahihi wake wala haki zake, na uhakiki wake wa wanazuoni haujaanza. Hadi hapo, linganisha hadithi na toleo lililochapishwa kabla ya kuitegemea.