Ahmad 5654

Its isnad is sahih. In H, "Ubaydullah bin Umar, from Nafi," and in K, "Abdullah bin Umar" is clear and vocalized with the pronoun, and it is a version confirmed in the margin of M, so we have preferred it. Whichever it is, the isnad is sahih. The prohibition of shighar has already been mentioned several times, the last being 5289. Muslim narrated in 1:399, 401, through the route of Abdul-Razzaq, from Mamar, from Ayub, from Nafi, from Ibn Umar, as a raised hadith, "There is no shighar in Islam," only that much.I did not find "no jalab and no janab" from the hadith of Ibn Umar in any place other than this one, except in Muntaqa 4511, where he attributed it to Musnad only. But it is confirmed from the hadith of Imran bin Husayn, Anas, and Abdullah bin Amr, see what will come at 2692, 7012, 12685, 13064. Further documentation of the two hadiths of Imran and Anas will follow.Al-jalab, with fatha on the jim and the lam, Ibn Athir said, occurs in two things. The first is in zakat, and it is that the tax collector arrives among the people liable for zakat and stops at a location, then sends someone to bring the livestock to him from their places so he can take their zakat, so this was prohibited, and it was commanded that their zakat be taken at their watering places and their locations. The second is that it occurs in racing, and it is that a man follows his horse and drives it and urges it on and shouts, to make it run, so this was prohibited.As for al-janab, also with two fathas, Ibn Athir said, in racing it means that a man leads a horse alongside the horse he is racing on, so that when the mount he is riding tires, he switches to the one led alongside. In zakat, it means that the agent stops at the farthest points where zakat is collected, then orders that the livestock be driven to him, that is, brought there, so this was prohibited. And it was said, it means that the owner of the property moves his property away, that is, distances it from its place, so that the agent needs to go far in pursuing and seeking it.It is clear that the first explanation of janab in the context of zakat carries the same meaning as, or something close to, what was given as the explanation of jalab in that context, so the preferred view is the second explanation.It appears that Abu Dawud held that jalab and janab occur both in zakat and in racing. So he narrated in the book of zakat, 2:20-21, the hadith of Abdullah bin Amr bin As, as a raised hadith, "No jalab and no janab, and their zakat is not to be taken except at their homes." Then he narrated with his chain from Muhammad bin Ishaq, who said, meaning that livestock should have their zakat taken at their own locations, and not be driven to the tax collector. And janab applies to this same obligation as well, meaning that its owners should not be made to move it away, he says, and the man should not be at the farthest points from the zakat collectors so that it has to be driven to him, but rather it should be taken at its own location.Then he narrated in the book of jihad, 2:335, with two chains, from Hasan (meaning Basri), from Imran bin Husayn, as a raised hadith, "No jalab and no janab." Yahya added (meaning Ibn Khalaf, one of his two teachers in the two chains) in his version, "in wagered racing." Then he narrated with another chain, from Qatada, who said, jalab and janab occur in wagered racing. See also Tirmidhi 2:188, Nasai 2:85, 86, 122, and Munziri 1528, 2470.