Volume 4, Book 52, Number 270 :
Narrated by Jabir bin ‘Abdullah (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “Who is ready to kill Ka’b bin Al-Ashraf who has really hurt Allah and His Apostle?” Muhammad bin Maslama (radiallaahu `anhu) said, “O Allah’s Apostle! Do you like me to kill him?” He replied in the affirmative. So, Muhammad bin Maslama (radiallaahu `anhu) went to him (i.e. Ka’b) and said, “This person (i.e. the Prophet) has put us to task and asked us for charity.” Ka’b replied, “By Allah, you will get tired of him.” Muhammad (radiallaahu `anhu) said to him, “We have followed him, so we dislike to leave him till we see the end of his affair.” Muhammad bin Maslama (radiallaahu `anhu) went on talking to him in this way till he got the chance to kill him.
Volume 4, Book 52, Number 271 :
Narrated by Jabir (radiallaahu `anhu)
The Prophet (sallallaahu `alayhi wasallam) said, “Who is ready to kill Ka’b bin Ashraf (i.e. a Jew).” Muhammad bin Maslama (radiallaahu `anhu) replied, “Do you like me to kill him?” The Prophet (sallallaahu `alayhi wasallam) replied in the affirmative. Muhammad bin Maslama (radiallaahu `anhu) said, “Then allow me to say what I like.” The Prophet (sallallaahu `alayhi wasallam) replied, “I do (i.e. allow you).”
Safi-ur-Rahmna Mubarakpuri writes in The Sealed Nectar:
Ka‘b bin Al-Ashraf was the most resentful Jew at Islam and the Muslims, the keenest on inflicting harm on the Messenger of Allâh and the most zealous advocate of waging war against him. He belonged to Tai’ tribe but his mother to Banu Nadeer. He was a wealthy man known for his handsomeness, and a poet living in luxury in his fort south east of Madinah at the rear of Banu Nadeer’s habitations.
On hearing the news of Badr, he got terribly exasperated and swore that he would prefer death to life if the news was true. When this was confirmed he wrote poems satirizing Muhammad , eulogizing Quraish and enticing them against the Prophet . He then rode to Makkah where he started to trigger the fire of war, and kindle rancour against the Muslims in Madinah. When Abu Sufyan asked him which religion he was more inclined to, the religion of the Makkans or that of Muhammad and his companions, he replied that the pagans were better guided. With respect to this situation, Allâh revealed His Words:
“Have you not seen those who were given a portion of the Scripture? They believe in Jibt and Taghût, and say to the disbelievers that they are better guided as regards the way than the believers (Muslims).” [4:51]
He then returned to Madinah to start a fresh campaign of slanderous propaganda that took the form of obscene songs and amatory sonnets with a view to defaming the Muslim women.
At this stage, the situation became unbearable and could no longer be put up with. The Prophet gathered his men and said: “Who will kill Ka‘b bin Al-Ashraf? He had maligned Allâh, and His Messenger.” Thereupon, Muhammad bin Maslamah, ‘Abbad bin Bishr, Al-Harith bin Aws, Abu ‘Abs bin Hibr and Salkan bin Salamah, Ka‘b’s foster brother, volunteered to do the job.
Muhammad bin Maslamah said: “O Messenger of Allâh, do you wish that I should kill him?” He said: “Yes.” He said: “Permit me to talk (to him in the way I deem fit).” He said: “Talk (as you like).” So, Muhammad bin Maslamah came to Ka‘b and talked to him, saying: “This man (i.e. the Prophet ) has made up his mind to collect charity (from us) and this has put us to a great hardship.” When he heard this, Ka‘b said: “By Allâh you will be put to more trouble by him.” Muhammad bin Maslamah answered: “No doubt, now we have become his followers and we do not like to forsake him until we see what turn his affairs will take. I want that you should give me a loan.” He said: “What will you mortgage?” Muhammad answered: “What do you want?” The immoral and heartless Jew demanded women and children as articles of security against the debt. Muhammad said: “Should we pledge our women whereas you are the most handsome of the Arabs; and the son of one of us may be abused by saying that he was pledged for two wasq (measurement unit of weight) of dates but we can pledge you (our) weapons.” Ka‘b agreed. Salkan bin Salamah, Abu Na’ilah, at another time, went to see Ka‘b for the same purpose and there were more or less the same subjects, only that Abu Na’ilah would bring him some companions. The plan was successful and provided for the presence of both men and weapons. On Rabi‘ Al-Awwal 14th, at night, the year 3 A.H. the people said good bye to the Prophet and set out in the Name of Allâh to implement the carefully drawn plan. The Prophet stayed back praying for them and supplicating Allâh to render them success. The men went and called upon him at night. He came down although his wife warned him not to meet them alleging that: “I hear a voice which sounds like the voice of murder.” He said: “It is only Muhammad bin Maslamah and my foster brother Abu Na’ilah. When a gentleman is called at night even if he be pierced with a spear, he should respond to the call.” Abu Na’ilah said to his companions: “As he comes down, I will extend my hand towards his head to smell and when I hold him fast, you should do your job.” So when he came down, they talked together for about an hour. They then invited him to go out and spend a nice time in the moonlight. On the way out, Abu Na’ilah remarked: “I smell the nicest perfume from you.” Ka‘b said: “Yes, I have with me a mistress who is the most scented of the women of Arabia.” Abu Na’ilah again said: “Allow me to smell (the scent on your head)”. He said: “Yes, you may smell.” So he caught it and smelt. Then he said: “Allow me to do so(once again).” He then held his head fast and said to his companions: “Do your job.” And they killed him. The group of men came back after fulfilling their mission. One of them Al-Harith bin Aws was wounded by mistake with the swords of his men, and was bleeding badly. When they reached Baqee‘ Al-Gharqad, they shouted, “Allâh is Great”. The Prophet heard them and realized that they had killed the enemy of Allâh. As they saw him, he said: “Cheerful faces are yours.” In reply, they said: “And yours O Messenger of Allâh.” They handed the head of the tyrant over to him. He entertained Allâh’s praise for their success. He then applied his saliva to Al-Harith’s wound and it healed on the spot.
When the Jews learned about the death of their tyrant, Ka‘b bin Al-Ashraf, they were scared and even their stonelike hearts were in the grip of inexpressible panic. They realized that the Messenger of Allâh would thenceforth never hesitate to use force when good words and admonition failed. They remained silent and resigned, and faked adherence to covenants.
Now the Prophet was free to collect his thoughts and give himself up to resolving foreign affairs, and facing dangers that could be carried with hostile wind blowing again from Makkah.
Watch this video for a detailed analysis of this incident by Yasir Qadhi:
Volume 4, Book 52, Number 264 :
Narrated by Al-Bara bin Azib (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) sent a group of Ansari men to kill Abu-Rafi. One of them set out and entered their (i.e. the enemies) fort. That man said, “I hid myself in a stable for their animals. They closed the fort gate. Later they lost a donkey of theirs, so they went out in its search. I, too, went out along with them, pretending to look for it. They found the donkey and entered their fort. And I, too, entered along with them. They closed the gate of the fort at night, and kept its keys in a small window where I could see them. When those people slept, I took the keys and opened the gate of the fort and came upon Abu Rafi and said, ‘O Abu Rafi. When he replied me, I proceeded towards the voice and hit him. He shouted and I came out to come back, pretending to be a helper. I said, ‘O Abu Rafi, changing the tone of my voice. He asked me, ‘What do you want; woe to your mother?’ I asked him, ‘What has happened to you?’ He said, ‘I don’t know who came to me and hit me.’ Then I drove my sword into his belly and pushed it forcibly till it touched the bone. Then I came out, filled with puzzlement and went towards a ladder of theirs in order to get down but I fell down and sprained my foot. I came to my companions and said, ‘I will not leave till I hear the wailing of the women.’ So, I did not leave till I heard the women bewailing Abu Rafi, the merchant pf Hijaz. Then I got up, feeling no ailment, (and we proceeded) till we came upon the Prophet (sallallaahu `alayhi wasallam) and informed him.”
Volume 4, Book 52, Number 265 :
Narrated by Al-Bara bin Azib (radiallaahu `anhu)
Allah’s Apostle (sallallaahu `alayhi wasallam) sent a group of the Ansar to Abu Rafi. Abdullah bin Atik entered his house at night and killed him while he was sleeping.
See similar narrations (list of) here.
The Expedition of ‘Abdullah ibn ‘Atik (Arabic: عبد الله بن عتيك) also known as the Assassination of Abu Rafi’ ibn Abi Al-Huqaiq (Arabic: أبو رافع بن أبي الحُقَيْق), took place in December, 624AD.
Sallam ibn Abu al-Huqayq (Abu Rafi) was a Jew, who aided and abetted the Pagan enemies of the Muslims by provisioning and financing them, and denigrating Muhammad with his poetry (hija’). When the Muslims had settled their affair with Banu Quraiza’s betrayal of the Muslims in Medina; the Al-Khazraj tribe, a rival of Al-Aws, asked for Muhammad’s permission to kill him in order to merit a virtue equal to that of Al-Aws who had killed Ka’b ibn al-Ashraf.
According to the Sealed Nectar, a group of 5 men from the Banu Khazraj tribe with ‘Abdullah bin ‘Ateeq at their head, headed for Khaybar where ‘Abu Rafi‘’s fort was situated. When they approached the fortress, ‘Abdullah advised his men to stay a little behind, then went ahead disguised in his cloak, as if he had been relieving himself. When the people of the fort went in, the gate-keeper called him to enter thinking he was one of them. ‘Abdullah went in and lurked inside. He then began to unbolt the doors leading to Salam’s room. There it was absolutely dark but he managed to put him to the sword, and then leave in safety. On his way back, his leg broke so he wrapped it up in a band, and hid in a secret place until morning when someone stood on the wall and announced the death of Salam bin Abi Al-Huqaiq officially. On hearing this news he left and went to see Muhammad, who listened to the whole story, and then asked ‘Abdullah to stretch his leg, which he wiped and the fracture healed on the spot according to Muslim scholar “Saifur Rahman al Mubarakpuri”. In another version, all five of the group participated in killing that enemy of Islam. This incident took place in Dhul Qa‘dah or Dhul Hijjah in the year five Hijri.
Hassan b. Thabit mentioning the killing of Ka`b bin Ashraf and Sallam (Abu Rafi) said:
God, what a fine band you met,
O Ibnu’l-Huqayq and Ibnu’l-Ashraf!
They went to you with sharp swords,
Brisk as lions in a tangled thicket,
Until they came on you in your dwelling
And made you drink death with their swift-slaying swords,
Despising every risk of hurt.
Volume 3, Book 49, Number 866 :
Narrated by Anas (radiallaahu `anhu)
Ar-Rabi, the daughter of An-Nadr broke the tooth of a girl, and the relatives of Ar-Rabi’ requested the girl’s relatives to accept the Arsh (الأَرْشَ) (compensation for wounds etc.) and forgive (the offender), but they refused. So, they went to the Prophet (sallallaahu `alayhi wasallam) who ordered them to bring about retaliation. Anas bin An-Nadr (radiallaahu `anhu) asked, “O Allah’s Apostle! Will the tooth of Ar-Rabi’ be broken? No, by Him Who has sent you with the Truth, her tooth will not be broken.” The Prophet (sallallaahu `alayhi wasallam) said, “O Anas! Allah’s law ordains retaliation.” Later the relatives of the girl agreed and forgave her. The Prophet (sallallaahu `alayhi wasallam) said, “There are some of Allah’s slaves who, if they take an oath by Allah, are responded to by Allah i.e. their oath is fulfilled). Anas (radiallaahu `anhu) added, “The people agreed and accepted the Arsh.”
There was another post about breaking someone’s teeth a while ago in which Prophet (sallallaahu `alayhi wasallam) ruled in favor of the defender since he broke the other’s tooth while fending for himself.
In this case, however, the defender was given the choice to either forgive Rabi` (offender), accept Arsh (compensation) or to get qisaas (retaliation). Prophet (sallallaahu `alayhi wasallam) would have made sure that qisaas took place had they not forgiven Rabi`. Allah’s laws are just and perfectly fit to be implemented.
Abu Shurayh al-Khuzaa’i said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever is killed or is wounded, has the choice of three things, and if he wants the fourth then restrain him. He may kill (the killer), or forgive him, or take the diyah (blood money).” Narrated by Abu Dawood.
Volume 3, Book 49, Number 865 :
Narrated by Sahl bin Abu Hathma (radiallaahu `anhu)
Abdullah bin Sahl and Muhaiyisa bin Mas’ud bin Zaid (radiallaahu `anhumaa) went to Khaibar when it had a peace treaty (with the Muslims).
Here’s the complete story (narrations found elsewhere in Bukhari):
Volume 4, Book 53, Number 398 :
Narrated by Sahl bin Abi Hathma (radiallaahu `anhu)
‘Abdullah bin Sahl and Muhaiyisa bin Mas’ud bin Zaid (radiallaahu `anhumaa) set out to Khaibar, the inhabitants of which had a peace treaty with the Muslims at that time. They parted and later on Muhaiyisa came upon ‘Abdullah bin Sahl (radiallaahu `anhu) and found him murdered agitating in his blood. He buried him and returned to Medina. ‘Abdur Rahman bin Sahl, Muhaiyisa and Huwaiuisa (radiallaahu `anhum), the sons of Mas’ud came to the Prophet (sallallaahu `alayhi wasallam) and ‘Abdur Rahman (radiallaahu `anhu) intended to talk, but the Prophet (sallallaahu `alayhi wasallam) said (to him), “Let the eldest of you speak.” as ‘Abdur-Rahman was the youngest:. ‘Abdur-Rahman kept silent and the other two spoke. The Prophet said, “If you swear as to who has committed the murder, you will have the right to take your right from the murderer.” They said, “How should we swear if we did not witness the murder or see the murderer?” The Prophet (sallallaahu `alayhi wasallam) said, “Then the Jews can clear themselves from the charge by taking Alaska (an oath taken by men that it was not they who committed the murder).” The!y said, “How should we believe in the oaths of infidels?” So, the Prophet (sallallaahu `alayhi wasallam) himself paid the blood money (of ‘Abdullah).
Volume 9, Book 83, Number 36:
Narrated by Sahl bin Abi Hathma (radiallaahu `anhu)
(a man from the Ansar) That a number of people from his tribe went to Khaibar and dispersed, and then they found one of them murdered. They said to the people with whom the corpse had been found, “You have killed our companion!” Those people said, “Neither have we killed him, nor do we know his killer.” The bereaved group went to the Prophet (sallallaahu `alayhi wasallam) and said, “O Allah’s Apostle! We went to Khaibar and found one of us murdered.” The Prophet (sallallaahu `alayhi wasallam) said, “Let the older among you come forward and speak.” Then the Prophet (sallallaahu `alayhi wasallam) said, to them, “Bring your proof against the killer.” They said “We have no proof.” The Prophet (sallallaahu `alayhi wasallam) said, “Then they (the defendants) will take an oath.” They said, “We do not accept the oaths of the Jews.” Allah’s Apostle (sallallaahu `alayhi wasallam) did not like that the Blood-money of the killed one be lost without compensation, so he paid one-hundred camels out of the camels of Zakat (to the relatives of the deceased) as Diya (Blood-money).
Since there was no proof, Prophet (sallallaahu `alayhi wasallam) could not take an action against the Jews without getting an oath from them. But the bereaved ones were not going to accept the oath of Jews assuming they’d repeat the same story: “Neither have we killed him, nor do we know his killer”. So Prophet (sallallaahu `alayhi wasallam) arranged for the blood money to close the case.
Allaah, may He be exalted, says (interpretation of the meaning):
“O you who believe! Al-Qisaas (the Law of Equality in punishment) is prescribed for you in case of murder: the free for the free, the slave for the slave, and the female for the female. But if the killer is forgiven by the brother (or the relatives) of the killed against blood money, then adhering to it with fairness and payment of the blood money to the heir should be made in fairness. This is an alleviation and a mercy from your Lord. So after this whoever transgresses the limits (i.e. kills the killer after taking the blood money), he shall have a painful torment”
The great scholar ‘Abd al-Rahmaan al-Sa’di said in his Tafseer: Allaah reminds His believing slaves that He has enjoined qisaas upon them in the case of murder, i.e., there should be equal recompense in that, and that the killer should be killed in the way in which he killed his victim, so as to establish justice and fairness among people. End quote.
Qisaas by killing the killer can only be in cases of deliberate killing, according to scholarly consensus. Ibn Qudaamah said in al-Mughni (8/214): The scholars are unanimously agreed that qisaas is not required except in the case of deliberate killing, and we do not know of any difference of opinion with regard to qisaas being required for deliberate killing if all conditions are met. This is indicated by the general meaning of the verses and reports. Allaah says (interpretation of the meaning):
“And whoever is killed wrongfully (Mazlooman intentionally with hostility and oppression and not by mistake), We have given his heir the authority [to demand Qisaas, __Law of Equality in punishment __or to forgive, or to take Diyah (blood money)]. But let him not exceed limits in the matter of taking life (i.e. he should not kill except the killer)” [al-Isra’ 17:33]
“Al-Qisaas (the Law of Equality in punishment) is prescribed for you in case of murder”
“And there is (a saving of) life for you in Al-Qisaas”
What is meant – and Allaah knows best – is that the requirement of qisaas deters the one who wants to kill from doing do, out of compassion towards himself so that he will not killed, and so that the one whom he wanted to kill will remain alive. And it was said that the killer would generate enmity between himself and the tribe of the one whom he killed, so he wants to kill them for fear of them and they want to kill him and his tribe in revenge. If he is executed as a punishment according to sharee’ah, that will prevent the reason for fighting between the two tribes. And Allaah says (interpretation of the meaning):
“And We ordained therein for them: Life for life, eye for eye”
The Prophet (peace and blessings of Allaah be upon him) said: “If a person’s relative is killed, he has the choice of two options: either (the killer) may be killed or the fidyah (ransom, blood money) may be paid.” Agreed upon. Abu Shurayh al-Khuzaa’i said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever is killed or is wounded, has the choice of three things, and if he wants the fourth then restrain him. He may kill (the killer), or forgive him, or take the diyah (blood money). Narrated by Abu Dawood. According to another version: “Whoever has a relative killed after what I have said, his family has two options: to accept the diyah or kill (the killer).” And he (peace and blessings of Allaah be upon him) said: “There is qisaas for deliberate killing, unless the heir of the slain lets him off.” End quote.
There was no difference of opinion among the scholars that it is valid for the heirs of the victim to forego qisaas and accept the diyah. This is what is indicated by the ahaadeeth quoted above.
In that case, the killer may be set free and he should be obliged to pay the diyah.
Taken from IslamQA
Ahadith 2178 – 2183 (below) are repeats. See linked text for related posts.
Volume 3, Book 44, Number 681:
Narrated Ibn ‘Umar (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, “Whoever manumits his share of a jointly possessed slave, it is imperative on him to manumit the slave completely if he has sufficient money to pay the rest of its price which is to be estimated justly. He should pay his partners their shares and release him (the freed one).
Volume 3, Book 44, Number 682:
Narrated Abu Huraira (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, “Whoever manumits his share of a jointly possessed slave, it is essential for him to manumit the slave completely if he has sufficient money. Otherwise he should look for some work for the slave (to earn what would enable him to emancipate himself), without overburdening him with work.”
Volume 3, Book 44, Number 683:
Narrated Ibn ‘Abbas (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) (along with his companions) reached Mecca in the morning of the fourth of Dhul-Hijja assuming Ihram for Hajj only. So when we arrived at Mecca, the Prophet (sallallaahu `alayhi wasallam) ordered us to change our intentions of the Ihram for ‘Umra and that we could finish our Ihram after performing the ‘Umra and could go to our wives (for sexual intercourse). The people began talking about that. Jabir (radiallaahu `anhu) said surprisingly, “Shall we go to Mina while semen is dribbling from our male organs?” Jabir (radiallaahu `anhu) moved his hand while saying so. When this news reached the Prophet (sallallaahu `alayhi wasallam) he delivered a sermon and said, “I have been informed that some peoples were saying so and so; By Allah I fear Allah more than you do, and am more obedient to Him than you. If I had known what I know now, I would not have brought the Hadi (sacrifice) with me and had the Hadi not been with me, I would have finished the Ihram.” At that Suraqa bin Malik (radiallaahu `anhu) stood up and asked “O Allah’s Apostle (sallallaahu `alayhi wasallam)! Is this permission for us only or is it forever?” The Prophet (sallallaahu `alayhi wasallam) replied, “It is forever.” In the meantime ‘Ali bin Abu Talib (radiallaahu `anhu) came from Yemen and was saying Labbaik for what the Prophet (sallallaahu `alayhi wasallam) has intended. (According to another man, ‘Ali was saying Labbaik for Hajj similar to Allah’s Apostle’s). The Prophet (sallallaahu `alayhi wasallam) told him to keep on the Ihram and let him share the Hadi with him.
See number 13 in this post.
Volume 3, Book 44, Number 684:
Narrated Abaya bin Rifaa:
My grandfather, Rafi bin Khadij (radiallaahu `anhu) said, “We were in the valley of Dhul-Hulaifa of Tuhama in the company of the Prophet and had some camels and sheep (of the booty). The people hurried (in slaughtering the animals) and put their meat in the pots and started cooking. Allah’s Apostle (sallallaahu `alayhi wasallam) came and ordered them to upset the pots, and distributed the booty considering one camel as equal to ten sheep. One of the camels fled and the people had only a few horses, so they got worried. (The camel was chased and) a man slopped the camel by throwing an arrow at it. Allah’s Apostle (sallallaahu `alayhi wasallam) said, ‘Some of these animals are untamed like wild animals, so if anyone of them went out of your control, then you should treat it as you have done now.’ ” My grandfather said, “O Allah’s Apostle (sallallaahu `alayhi wasallam)! We fear that we may meet our enemy tomorrow and we have no knives, could we slaughter the animals with reeds?” The Prophet (sallallaahu `alayhi wasallam) said, “Yes, or you can use what would make blood flow (slaughter) and you can eat what is slaughtered and the Name of Allah is mentioned at the time of slaughtering. But don’t use teeth or fingernails (in slaughtering). I will tell you why, as for teeth, they are bones, and fingernails are used by Ethiopians for slaughtering. (See Hadith 668)
Kitaab-ush-Sharikah [Book of Partnership] ends here.
Kitaab-ur-Rahn [Book of Mortgaging] starts today..
Volume 3, Book 45, Number 685:
Narrated Anas (radiallaahu `anhu):
No doubt, the Prophet (sallallaahu `alayhi wasallam) mortgaged his armor for barley grains. Once I took barley bread with some dissolved fat on it to the Prophet (sallallaahu `alayhi wasallam) and I heard him saying, “The household of Muhammad did not possess except a Sa (of food grain, barley, etc.) for both the morning and the evening meals although they were nine houses.”
Volume 3, Book 45, Number 686:
Narrated ‘Aisha (radiallaahu `anhaa):
The Prophet (sallallaahu `alayhi wasallam) bought some foodstuff on credit for a limited period and mortgaged his armor for it.
Volume 3, Book 45, Number 687:
Narrated Jabir bin ‘Abdullah (radiallaahu `anhu):
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “Who would kill Ka’b bin Al-Ashraf as he has harmed Allah and His Apostle (sallallaahu `alayhi wasallam)?” Muhammad bin Maslama (radiallaahu `anhu) (got up and) said, “I will kill him.” So, Muhammad bin Maslama (radiallaahu `anhu) went to Ka’b and said, “I want a loan of one or two Wasqs of food grains.” Ka’b said, “Mortgage your women to me.” Muhammad bin Maslama (radiallaahu `anhu) said, “How can we mortgage our women, and you are the most handsome among the Arabs?” He said, “Then mortgage your sons to me.” Muhammad (radiallaahu `anhu) said, “How can we mortgage our sons, as the people will abuse them for being mortgaged for one or two Wasqs of food grains? It is shameful for us. But we will mortgage our arms to you.” So, Muhammad bin Maslama (radiallaahu `anhu) promised him that he would come to him next time. They (Muhammad bin Maslama (radiallaahu `anhu) and his companions) came to him as promised and murdered him. Then they went to the Prophet (sallallaahu `alayhi wasallam) and told him about it.
Volume 3, Book 45, Number 688:
Narrated Abu Huraira (radiallaahu `anhu):
The Prophet (sallallaahu `alayhi wasallam) said, “One can ride the mortgaged animal because of what one spends on it, and one can drink the milk of a milch animal as long as it is mortgaged. “
Volume 3, Book 45, Number 689:
Narrated Abu Huraira (radiallaahu `anhu):
Allah’s Apostle (sallallaahu `alayhi wasallam) said, “The mortgaged animal can be used for riding as long as it is fed and the milk of the milch animal can be drunk according to what one spend on it. The one who rides the animal or drinks its milk should provide the expenditures.”
Volume 3, Book 45, Number 690:
Narrated ‘Aisha (radiallaahu `anhaa):
Allah’s Apostle (sallallaahu `alayhi wasallam) bought some foodstuff from a Jew and mortgaged his armor to him.
Volume 3, Book 45, Number 691:
Narrated Ibn Abu Mulaika:
I wrote a letter to Ibn ‘Abbas (radiallaahu `anhu) and he wrote to me that the Prophet (sallallaahu `alayhi wasallam) had given the verdict that the defendant had to take an oath.
Volume 3, Book 45, Number 692:
Narrated Abu Wail:
Abdullah (bin Mas’ud) (radiallaahu `anhu) said, “Whoever took a false oath in order to grab somebody’s property will meet Allah while Allah will be angry with him.” Allah revealed the following verse to confirm that:- “Verily! Those who purchase a small gain at the cost of Allah’s covenant And their oaths…a painful torment.” (3.77)
Al-Ash’ath bin Qais (radiallaahu `anhu) came to us and asked as to what Abu Abdur-Rehman (i.e. Ibn Mas’ud) (radiallaahu `anhu) was telling you.” We related the story to him. On that he said, “He has told the truth. This verse was revealed about me. I had some dispute with another man regarding a well and we took the case before Allah’s Apostle (sallallaahu `alayhi wasallam). Allah’s Apostle (sallallaahu `alayhi wasallam) said (to me), “Produce two witnesses (to support your claim); otherwise the defendant has the right to take an oath (to refute your claim).’ I said, ‘The defendant would not mind to take a false oath.” Allah’s Apostle (sallallaahu `alayhi wasallam) then said, ‘Whoever took a false oath in order to grab someone else’s property will meet Allah, Allah will be angry with him.’ Allah then revealed what Confirmed it.” Al-Ash’ath then recited the following Verse:- “Verily! Those who purchase a small gain at the cost of Allah’s covenant, And their oaths . . . (to) . . . they shall have a painful torment!’ (3.77) (See Hadith No. 546)