Abu Huraira told that he heard Abul Qasim (i.e. the Prophet) say, “If any one reviles his slave when he is innocent of what he said, he will be beaten on the day of resurrection, unless it is as he said.” (Bukhari and Muslim.)

Ibn ‘Umar told that he heard God’s Messenger say, “If anyone beats a servant for an offence he did not commit, or slaps him, the atonement due from him is to set him free.” Muslim transmitted it.

When I was beatinig a servant of mine I heard a voice behind me saying, “Know, Abu Mas'ud, that God has more power over you than you have over him.” On turning round and seeing that it was God’s Messenger, I said, “Messenger of God, he is free for God’s sake.” He replied, “If you had not done it the fire would have burned you,” or, “the fire would have touched you.” Muslim transmitted it.

‘Amr b. Shu'aib, on his father’s authority, said his grandfather told of a man coming to the Prophet and saying, “I have property and my father is in need of my property.” He replied, “You and your property belong to your father. Your children are among the finest things you acquire. Eat of what your children acquire.” Abu Dawud and Ibn Majah transmitted it.

On his father’s authority he said his grandfather told of a man coming to the Prophet and saying, “I am poor with no possessions and I have an orphan to care for.” He replied, “Eat from your orphan’s property, provided you are not extravagant, or take anything before you need it, or store up any of it.” Abu Dawud, Nasa’i and Ibn Majah transmitted it.

Umm Salama told that the Prophet was saying during his illness, “Maintain the prayer and care for your slaves.” Baihaqi transmitted it in Shu'ab al-iman, and Ahmad and Abu Dawud transmitted something similar on the authority of ‘Ali.

Abu Bakr as-Siddiq reported the Prophet as saying, “One who treats badly those under his authority will not enter paradise.” Tirmidhi and Ibn Majah transmitted it.

Rafi‘ b. Makith reported the Prophet as saying, “Treating those under one’s authority well produces prosperity, but an evil nature produces evil fortune.” Abu Dawud transmitted it, but only in al-Masabih have I seen the additional words, “Sadaqa guards against an evil type of death and kindness lengthens life.”

Abu Sa'id reported God’s Messenger as saying, “When one of you beats his servant and he makes mention of God, you must stop beating him.” Tirmidhi and Baihaqi, in Shu'ab al-iman, transmitted it, but the latter has, “he should stop” instead of “you must stop beating him.”

Abu Ayyub told of hearing God’s Messenger say, “If anyone separates a mother from her child, God will separate him from his friends on the day of resurrection.” Tirmidhi and Darimi transmitted it.

God’s Messenger presented me with two youths who were brothers, and when I sold one of them God’s Messenger asked me, “What has happened to your young man, ‘Ali?” When I told him he said, “Get him back, get him back.” Tirmidhi and Ibn Majah transmitted it.

He said he separated a slave girl from her child, but when the Prophet forbade him to do that he cancelled the transaction. Abu Dawud transmitted it with a break in the isnad.

gentleness towards the weak, affection towards parents, and kindness to slaves.” Tirmidhi transmitted it, saying this is a gharib tradition.

Abu Umama told that God’s Messenger gave ‘Ali a youth and said, “Do not beat him, for I have been prohibited from beating people who observe the prayer, and I have seen him praying.” This is the wording in al-Masabih.

In al-Mujtaba by Daraqutni ‘Umar b. al-Khattab is reported as saying, “God’s Messenger forbade us to beat people who observe the prayers.”

‘Abdallah b. ‘Umar told that a man came to the Prophet and said, “Messenger of God, how often shall I forgive a servant?” He gave no reply, so the man repeated what he had said, but he still kept silence. When he asked a third time he replied, “Forgive him (The verb is in the plural) seventy times daily.” Abu Dawud transmitted it, but Tirmidhi transmitted it from 'Abdallah b. ‘Amr.

Abu Dharr reported God’s Messenger as saying, “Feed those of your slaves who please you from what you eat and clothe them from what you clothe yourselves, but sell those who do not please you and do not punish God’s creatures.” Ahmad and Abu Dawud transmitted it.

Sahl b. al-Hanzaliya told of God’s Messenger coming upon an emaciated camel and saying, “Fear God regarding these dumb animals. Ride them when they are in good condition and let them free when they are in good condition.” Abu Dawud transmitted it.

When the words of God most high came down, “Do not come near an orphan’s property except to improve it,” (Al-Qur’an 6:152) and “Those who devour unjustly the property of orphans. . .” (Al-Qur’an 4:10) those who were in charge of an orphan went and separated their food and drink from his, and if any of the orphan’s food or drink was left over they kept it for him until he ate it or it went bad. Finding that a burden, they mentioned the matter to God’s Messenger, and God most high sent down, “And they ask you about orphans. Say, to set things right for them is good, and if you intermix with them they are your brethren” (Al-Qur’an 2:220). They then mixed their food and their drink with theirs. Abu Dawud and Nasa'i transmitted it.

Abu Musa said that God's Messenger cursed those who separated a parent from his child and a brother from his brother. Ibn Majah and Daraqutni transmitted it.

‘Abdallah b. Mas'ud said that when captives were brought to the Prophet he gave families together through dislike of separating them. Ibn Majah transmitted it.

Abu Huraira reported God’s Messenger as saying, “Let me tell you who your evil ones are. They are those who eat alone, beat their slaves, and withhold their help.” Razin transmitted it.

Abu Bakr as-Siddiq reported God’s Messenger as saying, “One who treats badly those under his authority will not enter paradise.” He was asked whether he had not told them that this people had more slaves and orphans than any other, and replied, “Yes, so treat them as generously as you treat your children and give them food out of what you eat.” They then asked what benefit they got out of the world, and he replied, “A horse which you equip to fight on it in God’s path, and a slave who serves you sufficiently; and when he prays he is your brother.” Ibn Majah transmittted it.

I was brought before God’s Messenger in the year of Uhud when I was fourteen and he sent me back. Then I was brought before him in the year of the Trench when I was fifteen and he gave me permission to fight.* ‘Umar b. ‘Abd al-‘Aziz said this represents the difference between fighting men and children. * Ajazani. It may be translated as above or it may mean “he gave me a fighting man's permission”. (Bukhari and Muslim.)

a runaway slave, till he returns to his patrons and puts his hand in theirs; a woman with whom her husband is displeased; and a drunkard, till he becomes sober.” Baihaqi transmitted it in Shu'ab al-iman.

that if any of the polytheists came to him he should send them back to them; that if any of the Muslims went to them they should not send them back; and that he should be allowed to enter [Mecca] the following year and stay in it for three days. When he entered it and the period had passed he went out, and Hamza’s daughter followed him calling, “Uncle, uncle.” ‘Ali took her and held her by the hand, and ‘Ali, Zaid and Ja'far disputed about her. ‘Ali said, “I have taken her, and she is the daughter of my paternal uncle.” Ja'far said, “She is the daughter of my paternal uncle and her maternal aunt is my wife.” Zaid said, “She is my brother’s daughter.” The Prophet then gave decision about her in favour of her maternal aunt, saying, “The maternal aunt is in the position of the mother.” To ‘Ali he said, “You pertain to me and I pertain to you;” to Ja'far, “You resemble my form and nature;” and to Zaid, “You are our brother and client.” (Bukhari and Muslim.)

‘Amr b. Shu'aib, on his father’s authority, said his grandfather,‘Abdallah b. ‘Amr, told of a woman who said, “Messenger of God, my womb was a vessel to this son of mine, my breasts a water-skin for him, and my lap a guard for him, yet his father has divorced me and wants to take him away from me.” God’s Messenger replied, “You have more right to him as long as you do not marry.” Ahmad and Abu Dawud transmitted it.

Abu Huraira said God’s Messenger gave a boy a choice between his father and his mother. Tirmidhi transmitted it.

He told of a woman who came to God's Messenger and said, “My husband wants to take away my son, and he has provided drink and other benefits for me.” The Prophet said, “This is your father and this is your mother, so take whichever of them you wish by the hand.” He took his mother’s hand and she went off with him. Abu Dawud, Nasa'i and Darimi transmitted.it.

While I was sitting with Abu Huraira a Persian woman came, to him along with a son of hers. She had been divorced by her husband and they both claimed him. She addressed him in foreign speech telling him that her husband wished to take her son away, and Abu Huraira told them to cast lots for him, saying that to her in foreign speech. Then her husband came and asked who was disputing with him about his son, and Abu Huraira assured him in God's name that the only reason why he said what he had said was because once when he was sitting with God’s Messenger a woman came to him and said, “Messenger of God, my husband wants to take away my son, and he had benefited me and drawn water for me from the well of Abu ‘Inaba.” (Nasa’i has “from sweet water.”) God’s Messenger replied, “Cast lots for him.” Her husband asked, “Who is disputing with me about my son?” and God’s Messenger said, “This is your father and this is your mother, so take whichever of them you wish by the hand,” and he took his mother’s hand. * Mirqat, iii, 536 says that while Sulaiman appears in all texts of the Mishkat, the correct form is Salman. Abu Dawud, Talaq, 35 (in the 2-vol. edn. Cairo, 1348 A.H.) has Salma (or Sulma). See further Ibn Hajar, Tahdhib, xii, 253. Abu Dawud and Nasa’i transmitted it, but Nasa’i mentioned the version which was traced back to the Prophet. Darimi transmitted it on the authority of Hilal b. Usama.

Ibn 'Umar reported God's Messenger as saying, "Both parties in a business transaction have a right to annul it so long as they have not separated, except in transactions which have been made subject to the right of the parties to annul them.” The version by Bukhari and Muslim has "or one of them tells the other to exercise his right” instead of "or exercise the right.” (Bukhari and Muslim.) A version by Muslim says, "Both parties in a business transaction have a right to annul the bargain so long as they have not separated, or when their bargain has attached to it the right to annul it, for when such a condition has been made it remains valid.” A version by Tirmidhi says, "The two parties in a business transaction have a right to annul it so long as they have not separated, or exercise the right.”

‘Abdallah, son of Hanzala who was washed by the angels*, reported God's Messenger as saying, "A dirham which a man knowingly receives in usury is more serious than thirty-six acts of fornication”. Ahmad and Daraqutni transmitted it. * Hanzala was killed at the battle of Uhud. The dead were buried without being washed, and as Hanzala is reputed to have been in a state of ceremonial impurity at the time, his family were anxious; so the Prophet told them he had been washed by the angels. He is commonly called al-ghasil. In the text above the phrase used is ghasil al-mala’ika. Baihaqi transmitted in Shu'ab al-iman on the authority of Ibn ‘Abbas with the addition that he said, "Hell is more fitting for him whose flesh is nourished by what is unlawful.”

‘Abdallah b. ‘Umar said that God's Messenger forbade the sale of fruits till they were clearly in good condition, forbidding it both to the seller and to the buyer. A version by Muslim says he forbade selling palm-trees (i.e. their fruit) till the dates began to ripen, and ears of corn till they were white and were safe from blight. (Bukhari and Muslim.)

when God keeps back the fruit, why should any of you take his brother’s property?” (Bukhari and Muslim.)

Hakim b. Hizam said God's Messenger forbade him to sell anything which was not in his possession. Tirmidhi transmitted it. In a version by Abu Dawud and Nasa’i, he had said, “Messenger of God, a man comes to me and wants me to sell him something, but I do not have it and so I buy it for him from the market.” He replied, “Do not sell what you do not possess.”

‘Abdallah b. Mas'ud reported God’s Messenger as saying, “When two people who are arranging a business transaction disagree the decision rests with the seller, but the buyer has the right to choose whether he will confirm this*.” Tirmidhi transmitted it. In the version of Ibn Majah and Darimi he said, “When two people who are arranging a business transaction disagree, the commodity being present and is neither being able to prove his case, the decision rests with the seller, or they may both reject the transaction.” * The seller swears an oath to the effect that he is right. The buyer may either agree or swear in an oath that he is right. In the latter instance the qadi cancels the deal.

Ibn ‘Umar reported the Prophet as saying, “The measure of capacity is that used by the people of Medina and the measure of weight is that used by the people of Mecca.” Abu Dawud and Nasa’i transmitted it.

Ibn ‘Abbas reported God’s Messenger as saying to those who measured commodities by capacity and those who measured by weight, “You have been put in charge of two matters because of which peoples of the past before your time perished.” Tirmidhi transmitted it.

‘Umar b. al-Khattab and Anas b. Malik reported God’s Messenger as saying that it is written in the Torah, “If anyone does not give his daughter in marriage when she reaches twelve and she commits sin, the guilt of that rests on him." Baihaqi transmitted in Shu'ab al-iman.

He reported God’s Messenger as saying, “A woman must not ask to have her sister* divorced in order to deprive her of what belongs to her, but she must marry, because she will have what has been decreed for her." (Bukhari and Muslim.) * The word ‘sister’ is here used in a general sense. The tradition has been explained as referring to one of a man’s wives trying to get him to divorce another, but it probably refers to a woman whom the man has asked in marriage wanting him to divorce his wife before she marries him.

Ibn ‘Umar said God’s Messenger prohibited shighar, which means that a man gives his daughter in marriage on condition that the other gives his daughter to him in marriage without any dower being paid by either. In a version by Muslim he said, “There is no shighar in Islam." (Bukhari and Muslim.)

‘Ali said that at the battle for Khaibar God’s Messenger forbade the temporary marriage (mut’a) of women, and eating the flesh of domestic asses. (Bukhari and Muslim.)

Abu Huraira told that when God’s Messenger was asked which woman was best he replied, “The one who pleases [her husband] when he looks at her, obeys him when he gives a command, and does not go against his wishes regarding her person or property by doing anything of which he disapproves.” Nasa’i and Baihaqi, in Shu'ab al-iman, transmitted it.

a thankful heart, a tongue which makes mention of God, a body which shows endurance in trial, and a wife who does not seek to be unfaithful to [her husband] in her person or his property.” Baihaqi transmitted it in Shu'ab al-iman.

Malik told of hearing that a man said to ‘Abdallah b. ‘Abbas, “I have divorced my wife, uttering the divorce a hundred times, so what do you think I have made myself liable for?” Ibn ‘Abbas replied, “She was divorced from you by three utterances, and by ninety-seven you have made a mockery of God’s verses.” He transmitted it in al- Muwatta’.

Mu'adh b. Jabal told that God’s Messenger said to him, “Mu'adh, God has created nothing on the face of the earth dearer to Him than emancipation, and God has created nothing on the face of the earth more hateful to Him than divorce.” Daraqutni transmitted it.

Abu Dawud, Ibn Majah and Darimi transmitted something similar on the authority of Sulaiman b. Yasar quoting Salama b. Sakhr who said, “I was a man who was more given than others to sexual intercourse.” Abu Dawud, Ibn Majah and Darimi transmitted. The version of Abu Dawud and Darimi has, “Feed sixty poor people with a camel-load of dates.

Mu'awiya b. al-Hakam told that he went to God’s Messenger and said, “Messenger of God, I have a slave girl who was herding sheep of mine. I went to her, having missed a sheep from the flock, and asked her about it, and she told me it had been eaten by a wolf. I was annoyed with her, and being human, I struck her on the face. As it is my duty to set free a slave, should I set her free?” God’s Messenger asked her where God was and she replied that he was in heaven. He asked her who he was and she replied that he was God's Messenger. He then told him to set her free. Malik transmitted it. In Muslim’s version he said, “I had a slave girl who was herding sheep of mine in the direction of Uhud and al-Jawwaniya. One day I looked and saw that a wolf had gone off with one of our sheep. Now I am a man who becomes annoyed just as others do, but I gave her a blow and then went to God’s Messenger. He treated my offence as serious, and so I asked him whether I should set her free. He told me to bring her and when I did so he asked her where God was and she replied that He was in heaven. He asked her who he was and she replied that he was God’s Messenger. He then told me to set her free, for she was a believer.”* *This chapter has only one section.

Abu Huraira reported God's Messenger as saying, "If anyone emancipates a Muslim slave, God will set free from hell a member of the body for every member of his, even his private parts for his." (Bukhari and Muslim.)

Abu Dharr said he asked the Prophet what action was most excellent, and he replied, "Faith in God and jihad in His path." He then asked which slaves were most excellent ¹ and he replied. “Those whose price is highest and who are held in most esteem by their people." He asked what he should do if unable to act accordingly ² and he replied, "You should assist a workman, or work for one who is unskilled." He asked what he should do if unable to act accordingly and he replied, "Do no harm to others ³ for that is sadaqa you bestow on yourself." Bukhari and Muslim. 1. i.e. for the purpose of emancipating them. 2. The Arabic is fa-in lam af'al which is somewhat vague. It most probably means he is asking what he should do if unable to emancipate a slave of such quality. 3. This is an accepted meaning of the Arabic tada'u ‘un-nas min ash-sharr. Another possible meaning is to leave people alone because of their evil.