"In the market of Al-Madinah, a Jew said 'No! By the One who chose Musa above all humans.'" He said: "A man from the Ansar raised his hand and struck him in his face. He said 'You say this while Allah's Prophet (SAW) is among us?' So the Messenger of Allah (SAW) said 'And the Trumpet will be blown, and all who are in the heavens and all who are on the earth will swoon away, except him whom Allah wills. Then it will blown another time and behold, they will be standing, looking on (39:68). So I shall be the first to raise his head and there will be Musa holding on to one of the supports of the Throne. So I will not know if he raised his head before me, or if he was one of those whom Allah made the exception for. And whoever says: 'I am better than Yunus bin Matta, then he has indeed lied.'"

The Messenger of Allah (PBUH) said, "He who spends a pair in the way of Allah will be called from the gates of Jannah: 'O slave of Allah! This gate is better for you' and one who is constant in Salat (prayer), will be called from the Gate of Salat; and whoever is eager in fighting in the Cause of Allah, will be called from the Gate of Jihad; and who is regular in observing Saum will be called from Ar-Raiyan Gate. The one who is generous in charity will be called from the Gate of Charity." Abu Bakr (May Allah be pleased with him) said: "O Messenger of Allah (PBUH)! May my mother and father be sacrificed for you! Those who are called from these gates will stand in need of nothing. Will anybody be called from all of those gates?" He replied, "Yes, and I hope that you will be one of them."

[Al-Bukhari and Muslim].

that the Prophet (ﷺ) sent him with Soorat Bara'ah (at-Taubah) to the people of Makkah, to say that no mushrik should perform Hajj after this year and no one should circumambulate the Ka'bah naked, and no one would enter Paradise except a Muslim, whoever had a covenant with the Messenger of Allah (ﷺ) for a specific time, it would last until the stated time, and Allah is free from (all) obligations to the Mushrikoon and so is His Messenger (cf. 9:3). He went around doing that for three days, then [the Prophet (ﷺ) said to ‘Ali; “Go and catch up with him; send Abu Bakr back to me and you convey it.” So he did that. And when Abu Bakr carme to the Prophet (ﷺ) , he wept and said: O Messenger of Allah, is there something the matter with me? He said: `There is nothing but good, but I was instructed that no one should convey it except me or a man from my family.”

l heard 'Umar bin al-Khattab say: When the Revelation came down to the Messenger of Allah (ﷺ), a sound could be heard near his face like the buzzing of bees. We waited a while, then he turned to face the qiblah and raised his hands, then he said: “O Allah, give us more (blessing) and do not give us less; honour us and do not humiliate us, give to us and do not deprive us, give precedence to us and do not give others precedence over us; be pleased with us and make us pleased.” Then he said: “Ten verses have been revealed to me; whoever adheres to thern will enter Paradise.” Then he recited to us: “Successful indeed are the believers” [al-Mu'minoon 23:1] until he completed the ten verses.

When the Messenger of Allah (ﷺ) died and some people apostatised, ‘Umar bin al-Khattab said: O Abu Bakr, how can you fight the people, when the Messenger of Allah (ﷺ) said: “I have been commanded to fight the people until they say La ilaha illallah (There is no god but Allah), and whoever says La ilaha illallah, his wealth and his life are protected from me, and his reckoning will be with Allah`? Abu Bakr said: I will most certainly fight those who separate prayer and zakah, for zakah is what is due on wealth. By Allah, if they withhold from me a small she-goat that they used to give to the Messenger of Allah (ﷺ), I will certainly fight them for withholding it. ʻUmar said: By Allah, as soon as I saw that Allah had opened Abu Bakr`s heart to the idea of fighting I knew that he was right.

I wanted to tell you a hadeeth that I heard from the Messenger of Allah (ﷺ). Then I decided not to tell it to you, al-Hakam bin al-`As said: O Ameer al-Mu`mineen, if it is enjoining us to do good we will do it and if it is warning us of a bad thing we will avoid it. He said: I will tell it to you the Messenger of Allah (ﷺ) did wudoo in this manner, then he said: `Whoever does wudoo’ in this manner and does it well, then goes and prays, bowing and prostrating properly, it (the prayer) will expiate his sins between that - prayer and the next, unless he does or something serious` i.e., major sin.

We were with the Messenger of Allah (ﷺ) at a funeral, and he said: `Who will go to Madinah and not leave any grave without levelling it, or any image without smearing it, or any idol without breaking it?` A man stood up and said: I will. Then he felt afraid of the people of Madinah, so he sat down. `Ali (رضي الله عنه) said: So I went, then I came back and said: O Messenger of Allah (ﷺ), I did not leave any grave in Madinah but I levelled it, or any image but I smeared it, or any idol but I broke it. He said: `Whoever goes back to doing any of that has disbelieved in what Allah revealed to Muhammad. O Ali, do not be a cause of division - or he said: a show-off - or a merchant, except a good merchant, for they are the ones who procrastinate in doing good deeds.”

I heard the Messenger of Allah(ﷺ) say: “Whoever does wudoo` as I have done wudoo’, then prays two rak`ahs in which he does not let his mind wander, will be forgiven his previous sins.

It was narrated from Humran, the freed slave of ‘Uthman, that he saw `Uthman (رضي الله عنه) call for a vessel,... and he mentioned a similar report.

‘Uthman b. Abul ‘As said that the last command God’s messenger gave him was, “When you act as imam for people, make the prayer short." Muslim transmitted it. In a version by him it says that God's messenger said to him, “Act as imam for your people” to which he said he replied, “Messenger of God, I find a defect in myself.” Telling him to come near and making him sit down in front of him, he placed his hand on his breast between his nipples; then telling him to turn round, he placed it on his back between his shoulders. He then said, “Act as imam for your people. Whoever acts as imam for people must be brief, for among them are the aged, among them are the sick, among them are the weak, and among them are people who have busi­ness to do. But when any of you prays alone he may pray as he likes.”

Abu Hurairah (RAA) narrated that The Messenger of Allah (P.B.U.H.) said, ‘Whoever forgets that he is fasting, and eats or drinks is to complete his fast, as it was Allah who fed him and gave him something to drink." Agreed upon.

Abu Aiyub Al-Ansari (RAA) narrated that The Messenger of Allah (P.B.U.H.) said, "Whoever fasts during the month of Ramadan and then follows it with six days of Shawwal will be (rewarded) as if he had fasted the entire year." Related by Muslim.

Abu Dāwūd mentioned that it was reported with a variation through Qatādah, “…whoever memorizes the concluding verses of Sūrat al-Kahf,” and from Shu’bah via Qatādah, “from the end of Al-Kahf…” Reference: Sunan ad-Darimi 4323

It was reported that the Messenger of Allah ﷺ said, “Whoever reads Sūrat al-Kahf on the day of Jumu’ah, a light will shine for him between the two Fridays.” Reference: Mustadrak al-Hakim; Sahih at-Targhib wa at-Tarhib 736

Do not kill women or children or an aged, infirm person. Do not cut down fruit-bearing trees. Do not destroy an inhabited place. Do not slaughter sheep or camels except for food. Do not burn bees and do not scatter them. Do not steal from the booty, and do not be cowardly."

"There are three whom Allah loves and three whom Allah hates. As for those whom Allah loves: Then a man who came to a people and asked them by Allah, and he did not ask them due to any relation between him and them, but they did not give him. So a man stayed behind them and gave him secretly, none knew about what he gave except Allah and the one he gave. And, a group of people who traveled the night until when sleep became more beloved to them than all the things that equal it and they lay their heads down, but a man stoop up humbling himself to Me and reciting My Ayat. And a man who was in a small expedition and met the enemy and they were vanquished, yet he faced them until he was killed or victory was granted to him. And the three whom Allah hates are, the old man who commits adultery, the arrogant poor man, and the oppressive rich man."

Another chain reports a similar narration.

Be patient, Abu `Abdullah; be patient, Abu ‘Abdullah, on the banks of the Euphrates. I said: what did he say? He said: I entered upon the Prophet (ﷺ) one day and his eyes were flowing with tears. I said: O Prophet (ﷺ) of Allah, has someone upset you? Why are your eyes flowing with tears? He said: `No, but Jibreel left me a while ago. He told me that al-Husain would be killed on the banks of the Euphrates, And he said: `Would you like to smell his dust (the dust of the land where he will fall)?` I said: Yes. He stretched out his hand and picked up a handful of dust and gave it to me, and I could not help but weep.`

a man who, when one came and begged from some people in God’s name, not because of any relationship between him and them, and was refused by them, withdrew from them and gave him something secretly, no one knowing of the gift but God and the one who gave it; a man who travelled all night with people till sleep was more desirable to them than anything which could be compared with it, and when they laid down their heads got up and engaged in his devotions and recited verses of the Qur’an; and a man who was in a detachment which met the enemy and was routed, yet went straight forward till he was killed or given victory. The three whom God hates are an old man who commits fornication, a poor man who is proud, and a rich man who is oppressive.” Tirmidhi and Nasa’i transmitted it but Nasa'i did not mention the three whom God hates.

I went to God’s Messenger in the year of the Conquest and found him bathing while his daughter Fatima was screening him with a garment. I gave a salutation and he asked who was there, then when I told him I was Umm Hani’ daughter of Abu Talib he said, “Welcome, Umm Hani’.” After he finished his bathing he got up and prayed eight rak'as wrapped in a garment, and when he was done I said, “Messenger of God, my mother’s son ‘Ali has asserted that he is going to kill a man to whom I have given protection, so and so the son of Hubaira.” He replied, “We have given protection to those to whom you have granted it, Umm Hani'.” She said that that was in the forenoon. (Bukhari and Muslim.) In a version by Tirmidhi she said, “I have given protection to two of my husband’s male relatives,” and God’s Messenger replied, “We have given security to those to whom you have given it.”

‘Abdullah Ibn Ja’far (RAA) narrated, ‘When we received the news of Ja’far’s death; when he was killed (in the Battle of Mu’tah), the Prophet(P.B.U.H.) said, “Prepare some food for the family of Ja’far, for what has befallen them is keeping them preoccupied.” Related by the five lmams except for An-Nasa’i.

Bismillāhi ‘l-ladhī lā yaḍurru ma`a-smihi shay'un fil-'arḍi wa lā fis-samā' wa huwas-Samī `ul-`Alīm. In the Name of Allah, Who with His Name nothing can cause harm in the earth nor in the heavens, and He is the All-Hearing, the All-Knowing. (Recite three times in Arabic). Reference: "Whoever recites it three times in the morning will not be afflicted by any calamity before evening, and whoever recites it three times in the evening will not be overtaken by any calamity before morning." Abu Dawud 4/323, At-Tirmidhi 5/465, Ibn Majah 2/332, Ahmad. Ibn Majah's chain of transmission is good (Hasan), Ibn Baz, p. 39.

Whoever says: Lā ilāha illallāh waḥdahu lā sharīka lah, lahu ‘l-mulku wa lahu ‘l-ḥamd wa huwa `alā kulli shay'in Qadīr. ten times, will have the reward for freeing four slaves from the Children of Isma'il. Allah's Messenger (SAW) said: Whoever says: None has the right to be worshipped but Allah alone, Who has no partner. His is the dominion and His is the praise, and He is Able to do all things. ten times, will have the reward for freeing four slaves from the Children of Isma'il. Reference: Al-Bukhari 7/67, Muslim 4/2071, see also invocation no. 93 of this book.

“When ‘Uthman bin ‘Affan stood beside a grave, he would weep until his beard became wet. It was said to him: ‘You remember Paradise and Hell, and you do not weep, but you weep for this?’ He said: ‘The Messenger of Allah (saw) said: “The grave is the first stage of the Hereafter. Whoever is delivered from it, what comes after it is easier. If he is not delivered from it, then what comes after it is harder.’” He said that the Messenger of Allah (saw) said: “I have never seen any horrible scene but the grave is more horrible.”

A man of the Ansar came to the Prophet (saws) and begged from him.

He (the Prophet) asked: Have you nothing in your house? He replied: Yes, a piece of cloth, a part of which we wear and a part of which we spread (on the ground), and a wooden bowl from which we drink water.

He said: Bring them to me. He then brought these articles to him and he (the Prophet) took them in his hands and asked: Who will buy these? A man said: I shall buy them for one dirham. He said twice or thrice: Who will offer more than one dirham? A man said: I shall buy them for two dirhams.

He gave these to him and took the two dirhams and, giving them to the Ansari, he said: Buy food with one of them and hand it to your family, and buy an axe and bring it to me. He then brought it to him. The Messenger of Allah (saws) fixed a handle on it with his own hands and said: Go, gather firewood and sell it, and do not let me see you for a fortnight. The man went away and gathered firewood and sold it. When he had earned ten dirhams, he came to him and bought a garment with some of them and food with the others.

The Messenger of Allah (saws) then said: This is better for you than that begging should come as a spot on your face on the Day of Judgment. Begging is right only for three people: one who is in grinding poverty, one who is seriously in debt, or one who is responsible for compensation and finds it difficult to pay.

The Messenger of Allah(may peace be upon him) entered the garden of the palm trees of Banu al-Najjar. He heard a voice and was terrified. He asked: Who are the people buried in these graves? The people replied: Messenger of Allah! These are some people who died in the pre-Islamic times. He said: Seek refuge in Allah from the punishment of the fire, and the trail of Antichrist. They asked: Why is it that, Messenger of Allah? He said: When a man is placed in his grave, an angel comes to him and says to him: Whom did you worship? Allah then guides him and he says: I worshiped Allah. He is then asked: What was your opinion of this man? He replies: He is Allah’s servant and His Apostle. He will not then be asked about anything else. He will then be taken to his abode in Hell and will be told: This was your abode in Hell, but Allah protected you and had mercy on you substituted for you an abode in Paradise for it. He will say: Leave me so that I may go and give glad tidings to my family. He will be told: Dwell. When an infidel is placed in his grave, an angel comes to him, reprimands him and asks him: Whom did you worship? He replies: I do not know. He will be told: You neither knew nor did you follow(the believers). He is then asked: What was your opinion on this man? He replies: I held the opinion that the other people held. He will then give him a blow between his ears with an iron hammer and will utter a shout which will be heard by all the creatures(near him) with the exception of men and jinn.

Abu Dawud said “The opinion of Ibn ‘Abbas has been mentioned in the following tradition. “Ahmad bin Salih and Muhammad bin Yahya narrated this is the version of Ahmad (bin Salih)” from ‘Abd Ar Razzaq from Ma’mar from Al Zuhri from Abu Salamah din Abd Al Rahman bin ‘Awf and Muhammad bin ‘Abd Al Rahman bin Thawban from Muhammad bin Iyas that Ibn ‘Abbas, Abu Hurairah and ‘Abd Alah bin ‘Amr bin Al ‘As were asked about a virgin who is divorced three times by her husband. They all said “She is not lawful for him until she marries a man other than her former husband.” Abu Dawud said “Malik narrated from Yahya bin Sa’id from Bukair bin Al Ashajj from Mu’awiyah bin Abi ‘Ayyash who was present on this occasion when Muhammad bin Iyas bin Al Bukair came to Ibn Al Zubair and Asim in ‘Umar. He asked them about this matter. They replied “Go to Ibn ‘Abbas and Abu Hurairah, I have left them with A’ishah (may Allaah be pleased with her). He then narrated the rest of the tradition.”

Abu Dawud said “The statement of Ibn ‘Abbas goes “The divorce by three pronouncements separates the wife from husband whether the marriage has been consummated or not, the previous husband is not lawful for her until she marries a man other than her husband”. This statement is like the tradition which deals with the exchange of money. In this tradition the narrator said “Ibn ‘Abbas withdrew his opinion.”"

If anyone observes a prayer in which he does not recite Umm al-Qur’an, it is incomplete, it is incomplete, it is incomplete, and deficient. (The narrator said) I said: Abu Hurairah, sometime I pray behind the imam(then what should I do)? Pressing my hand he replied: O Persian, recite it inwardly, for I heard the Messenger of Allah (may peace be upon him) as saying that Allah, Most High, has said: I have Me and the Half for my servant and My servant will receive what he asks. The Messenger of Allah(may peace be upon him) said: Recite. When the servant says: “praise be to Allah, the Lord of the Universe,” Allah, Most High says: “My servant has praised me.” When the servant says: “ The Compassionate, the merciful, “Allah Most High says: “My servant has lauded me.” When the servant says: “Owner of the Day of Judgment,” Allah, Most High, says: “My servant has glorified Me” When the servant says: “ Thee do we worship and of thee we ask help. “ (Allah says) “This is between Me and My servant, and My servant will receive what he asks.” When the servant says: “ Guide us to the Straight Path, the path of those whom thou hast favoured, not ( the path) of those who earn thine anger nor of those who go astray,”(Allah says: ) “This is for My servant, and My servant will receive what he asks.”

Prayer passed through three stages and fasting also passed through three stages. The narrator Nasr reported the rest of the tradition completely. The narrator, Ibn al-Muthanna, narrated the story of saying prayer facing in the direction of Jerusalem.

He said: The third stage is that the Messenger of Allah (saws) came to Medina and prayed, i.e. facing Jerusalem, for thirteen months.

Then Allah, the Exalted, revealed the verse: "We have seen thee turning thy face to Heaven (for guidance, O Muhammad). And now verily We shall make thee turn (in prayer) toward a qiblah which is dear to thee. So turn thy face toward the Inviolable Place of Worship, and ye (O Muslims), wherever ye may be, turn your face (when ye pray) toward it" (ii.144). And Allah, the Reverend and the Majestic, turned (them) towards the Ka'bah. He (the narrator) completed his tradition.

The narrator, Nasr, mentioned the name of the person who had the dream, saying: And Abdullah ibn Zayd, a man from the Ansar, came. The same version reads: And he turned his face towards the qiblah and said: Allah is most great, Allah is most great; I testify that there is no god but Allah, I testify that there is no god but Allah; I testify that Muhammad is the Messenger of Allah, I testify that Muhammad is the Messenger of Allah; come to prayer (he pronounced it twice), come to salvation (he pronounced it twice); Allah is Most Great, Allah is most great. He then paused for a while, and then got up and pronounced in a similar way, except that after the phrase "Come to salvation" he added. "The time for prayer has come, the time for prayer has come."

The Messenger of Allah (saws) said: Teach it to Bilal, then pronounce the adhan (call to prayer) with the same words. As regards fasting, he said: The Messenger of Allah (saws) used to fast for three days every month, and would fast on the tenth of Muharram. Then Allah, the Exalted, revealed the verse: ".......Fasting was prescribed for those before you, that ye may ward off (evil)......and for those who can afford it there is a ransom: the feeding of a man in need (ii.183-84). If someone wished to keep the fast, he would keep the fast; if someone wished to abandon the fast, he would feed an indigent every day; it would do for him. But this was changed. Allah, the Exalted, revealed: "The month of Ramadan in which was revealed the Qur'an ..........(let him fast the same) number of other days" (ii.185).

Hence the fast was prescribed for the one who was present in the month (of Ramadan) and the traveller was required to atone (for them); feeding (the indigent) was prescribed for the old man and woman who were unable to fast. (The narrator, Nasr, further reported): The companion Sirmah, came after finishing his day's work......and he narrated the rest of the tradition.

‘Umar b. al-Khattab reported, God's messenger as saying, “If anyone performs the ablution completely*, then says, ‘I testify that there in no god but God and that Muhammad is His servant and messenger’ (a version giving, ‘I testify that there is no god but God alone who has no partner, and I testify that Muhammad is His servant and messenger’), the eight gates of paradise will be opened for him and he may enter by whichever of them he wishes." *The text has alternative words here, fa-yublighu au fa-yusbighu. Thus Muslim transmitted it in his Sahih, and al-Humaidi among the traditions given by Muslim but not by Bukhari, as also did Ibn al-Athir in Jami' al-usul. The Shaikh Muhyi ad-Din an-Nawawi mentioned it at the end of Muslim’s traditions as we have transmitted it. Tirmidhi added, “O God, put me among the penitent, and put me among those who are purified." The tradition, “He who performs ablution and does it well" which Muhyi as-Sunna transmitted among the sound ones is transmitted identically by Tirmidhi in his Jami' except for “I testify" before the words "that Muhammad."

‘Abdallah b. ‘Umar said that when Sa'd b. ‘Ubada complained of a trouble, the Prophet came to visit him accompanied by ‘Abd ar-Rahman b. ‘Auf, Sa'd b. Abu Waqqas and ‘Abdallah b. Mas'ud. On entering and finding him in a bad way (Or, in a faint) he suggested that his end was near, but was assured that that was not so. The Prophet wept, and when the people saw him weeping they wept also. He then said, "Listen; God does not punish for the tears the eye sheds or the grief the heart experiences, but He punishes for this (pointing to his tongue), or He shows compassion; and the dead is punished because of his family’s weeping for him."( Cf. the second tradition in section III where 'A’isha says Ibn ‘Umar has forgotten or made a mistake. This has given rise to much discussion and efforts have been made to show that the tradition of Ibn ‘Umar refers particularly to excessive weeping and wailing, or to the desire of pre-Islamic Arabs that people should lament them to an excessive extent when they died. The reference to the tongue indicates loud lamentation in contrast to silent weeping) (Bukharl and Muslim.)

Abu Salama told that Sulaiman b. Sakhr, also called Salama b. Sakhr al-Bayadi, made his wife like his mother’s back* to him till the end of Ramadan, but when only half the month had gone he had inter-course with her during the night and went to God’s Messenger and mentioned that to him. He told him to set free a slave, but he replied that he could not get one; so he told him to fast two consecutive months, but he replied that he was unable to do that; he then told him to feed sixty poor people, but he replied that he did not possess the means, God’s Messenger then said to Farwa b. ‘Amr, “Give him that ‘araq (i.e., a date-basket holding fifteen or sixteen sa’s) (Cf. page 426) in order that he may feed sixty poor people.” Tirmidhi transmitted it. *I have retained the Arabic idiom in the translation. The phrase is said to have been used as a kind of divorce in pre-Islamic times, meaning that intercourse with the woman is being considered as intercourse with one’s mother.

The Prophet decided regarding one who is treated as a member of a family after the death of his father to whom he is attributed when the heirs say he is one of them, that if he is the child of a slave woman whom the father owned when he had intercourse with her he is included among those who seek his inclusion, but gets none of the inheritance which was previously divided;* he however gets his portion of the inheritance which has not already been divided, but if the father to whom he is attributed had disowned him he is not joined to the heirs. If he is the child of a slave woman whom the father did not possess or of a freewoman with whom he had illicit intercourse, he is not joined to the heirs and does not inherit even if the one to whom he is attributed is the one who claims paternity, for he is a child of fornication whether his mother was free or a slave. Abu Dawud transmitted it. *Mirqat 3:506 explains this as a reference to what had happened in the pre-Islamic period.

Ibn ‘Abbas told how the Prophet said when he got up during the night to pray, “O God, to Thee be the praise; Thou art supreme over the heavens and the earth and their inhabitants. To Thee be the praise; Thou art the Light of the heavens and the earth and their inhabitants. To Thee be the praise; Thou art the King of the heavens and the earth and their inhabitants. To Thee be the praise; Thou art the Truth, Thy promise is truth, the meeting with Thee is true, Thy word is true, paradise is true, hell is true, the prophets are true, Muhammad is true, the last hour is true. O God, to Thee I submit, in Thee I believe upon Thee I trust, to Thee I repent, by Thy help I have disputed, and to Thee I have come for decision, so forgive me my former and my latter sins, my secret and my open sins, and what Thou knowest better than I. Thou art He who brings forward, and Thou art He who defers. There is no god but Thee, and there is no other god than Thee.” (Bukhari and Muslim.)

“When God decrees a matter in heaven the angels move their wings in submission to His word which is like a chain on a smooth stone. Then when their hearts are delivered from fear they say, ‘What did your Lord say?’ and receive the reply, ‘That which He said is the truth and He is the Most High and the Most Great.’ Then those who listen by stealth hear it, and they are thus, some above others (Sufyan* illustrating it with the palm of his hand, turning it and separating the fingers). Then one hears the word and passes it on to the one who is below him and the other passes it on to the one who is below him, and so on till one passes it on the tongue of the magician or the kahin. Often a flame catches him before he passes it on,** but often he passes it on before it catches him, and he tells a hundred lies along with it. People ask whether he did not say such and such on such and such a day, and he is believed because of that word which was heard from heaven." Bukhari transmitted it. * i.e, Sufyan b. ‘Uyaina through whom the tradition was transmitted. ** Cf. Qur’an, 15: 18

A man of the Ansar who was a companion of the Prophet told me that while they were sitting one night along with God’s messenger, a star was thrown and shone brightly. He asked them what they used to say in the pre-Islamic period when something of that nature was thrown, and they replied, “God and His messenger know best. We used to say that a great man had been born that night, or that a great man had died." Then God’s messenger said, “It is not thrown because of anyone’s death or life; but when our Lord whose name is blessed decrees a matter the bearers of the Throne extol Him, then the inhabitants of heaven who are next to them extol Him till the extolling reaches the inhabitants of this lowest heaven. Then those who are near the bearers of the Throne ask them what their Lord has said and they tell them what He said. Then the inhabitants of the heavens ask one another till it reaches this lowest heaven. The jinn then snatch a hearing and pass it on to their friends and have [flames] thrown at them. Now what they bring as it came is true, but they mix things with it and make additions." Muslim transmitted it.

Ibn 'Abbas said, "Whoever listens to people's conversations when they do not want him to do so will have molten lead poured into his ears. Anyone who lies about a dram will be obliged to string a barley bead."

Ibn 'Abbas reported that the Prophet, may Allah bless him and grant him peace, said, "Whoever goes to sleep with grease on his hand before washing it off and is afflicted by something should not blame anyone except himself."

Ibn 'Umar (RAA) narrated that the Messenger of Allah (P.B.U.H.) said, “Whoever exalts himself and walks proudly; Allah will be angry with him when he meets Him (on the Day of Resurrection).” Related Al-Hakim with a reliable chain of narrators.

Abu Hurairah (RAA) narrated that the Messenger of Allah (P.B.U.H.) said, “Whoever says a hundred times, ‘How perfect Allah is and I praise Him,’ his sins will be forgiven though they may be as much as the foam of the sea.” Agreed upon.

Abu Hurairah narrated that The Messenger of Allah (P.B.U.H.) said, “Whoever prays during the night in Ramadan out of sincere faith and seeking its reward from Allah, will have all of his previous sins forgiven." Agreed upon.

"Allah's Messenger (SAW) said, "Whoever swears an oath, and then says: "If Allah Wills", he is not held accountable if he breaks it." [Ahmad and al-Arba'a reported it, and Ibn Hibban graded it Sahih (authentic)].

The Prophet (SAW), "Whoever digs a well, shall have forty cubits (of land) as resting place for his animals near the water." [Reported by Ibn Majah through a weak chain of narrators].

Malik said, "When a mukatab sets his own slaves free, it is only permitted for a mukatab to set his own slaves free with the consent of his master. If his master gives his consent and the mukatab sets his slave free, his wala' goes to the mukatab . If the mukatab then dies before he has been set free himself, the wala' of the freed slave goes to the master of the mukatab. If the freed one dies before the mukatab has been set free, the master of the mukatab inherits from him."

Malik said, "It is like that also when a mukatab gives his slave a kitaba and his mukatab is set free before he is himself. The wala' goes to the master of the mukatab as long as he is not free. If this one who wrote the kitaba is set free, then the wala' of his mukatab who was freed before him reverts to him. If the first mukatab dies before he pays, or he cannot pay his kitaba and he has free children, they do not inherit the wala' of their father's mukatab because the wala' has not been established for their father and he does not have the wala' until he is free."

Malik spoke about a mukatab who was shared between two men and one of them forewent what the mukatab owed him and the other insisted on his due. Then the mukatab died and left property.

Malik said, "The one who did not abandon any of what he was owed, is paid in full. Then the property is divided between them both just as if a slave had died because what the first one did was not setting him free. He only abandoned a debt that was owed to him ."

Malik said, "One clarification of that is that when a man dies and leaves a mukatab and he also leaves male and female children and one of the children frees his portion of the mukatab, that does not establish any of the wala' for him. Had it been a true setting free, the wala' would have been established for whichever men and women freed him."

Malik said, "Another clarification of that is that if one of them freed his portion and then the mukatab could not pay, the value of what was left of the mukatab would be altered because of the one who freed his portion. Had it been a true setting-free, his estimated value would have been taken from the property of the one who set free until he had been set completely free as the Messenger of Allah, may Allah bless him and grant him peace, said, 'Whoever frees his share in a slave and has money to cover the full price of the slave, justly evaluated for him, gives his partners their shares. If not, he frees of him what he frees.' " (See Book 37 hadith 1).

He said, "Another clarification of that is that part of the sunna of the muslims in which there is no dispute, is that whoever frees his share of a mukatab, the mukatab is not set fully free using his property. Had he been truly set free, the wala' would have been his alone rather than his partners. Part of what will clarify that also is that part of the sunna of the muslims is that the wala' belongs to whoever writes the contract of kitaba. The women who inherit from the master of the mukatab do not have any of the wala' of the mukatab. If they free any of their share, the wala' belongs to the male children of the master of the mukatab or his male paternal relations."

Samurah bin Jundub (RAA) narrated that The Messenger of Allah (P.B.U.H.) said, “Whoever obtains possession of a relative, who is next of kin, that person becomes free.” Related by Ahmad and the four Imams. Some scholars are of the opinion that it is Mawquf (not connected to the Prophet.)

'A’isha (RAA) narrated that The Messenger of Allah (P.B.U.H.) said, "Whoever dies while he still has some fasts to make up (of the days of Ramadan), then his heir (any of them) should fast on his behalf.” Agreed upon.

Allah's Messenger (SAW) said, "Whoever oversleeps and misses the Witr, or forgets it, should pray (when he awakens) in the moming or when he remembers." [Reported by al-Khamsah except an-Nasa'i].

"There is none worthy of worship but Allah" will enter Paradise. Reference: Abu Dawud 3/190. See also Al-Albani, Sahihul-Jami' As-Saghir 5/432.

“Whoever reads the last two verses from Sūrat al-Baqarah at night, they will be sufficient for him.” Reference: Sahih al-Bukhari 5009

Regarding the word ‘sufficient’ in the hadith, Imam al-Nawawi (RA) says: It was said (by scholars) that it means it will suffice him from the night prayer, and others said it means as a protection against the devils, and yet others said it means protection against harmful animals, and it is likely encompassing of all these things (and more).”

Ibn Ḥajar states: “[It] was explicitly reported by ʿĀsim from ʿAlqamah from Ibn Masʿūd, “Whoever recites (the two verses at) the end of Sūrat al-Baqarah, it will be sufficient for him instead of standing in prayer for one night.”

Yahya related to me from Malik from Yahya ibn Said from Muhammad ibn Yahya ibn Habban from Ibn Muhayriz that a man from the Kinana tribe called al-Mukhdaji heard a man in Syria known as Abu Muhammad saying, "The witr is obligatory (fard)." Al-Mukhdaji said, "I went to Ubada ibn as-Samit and presented myself to him as he was going to the mosque, and told him what Abu Muhammad had said. Ubada said that Abu Muhammad had lied and that he had heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Allah the Majestic and Mighty has written five prayers for mankind, and whoever does them and does not waste anything of them by making light of what is due to them, there is a pact for him with Allah that He will admit him into the Garden.Whoever does not do them, there is no pact for him with Allah. If He wishes, He punishes him, and if He wishes, He admits him into the Garden.' "

Malik related to me from Nafi from Sulayman ibn Yasar that Habbar ibn al-Aswad arrived on the day of sacrifice while Umar ibn al-Khattab was sacrificing his animal and said, "Amir al-muminin, we made a mistake in our reckoning and we thought that today was the day of Arafa." Umar said, "Go to Makka, you and whoever else is with you, and do tawaf and sacrifice your animal if you have one with you. Then shave or cut your hair and return home. Then, in another year, do hajj and sacrifice an animal, and if you cannot find one, fast three days on hajj and seven when you return home."

Malik said, "Someone who intends to do hajj and umra together and then misses the hajj must do hajj again in another year, doing hajj with umra, and offer two sacrificial animals, one for doing the hajj with umra, and one for the hajj that he has missed."

Yahya related to me from Malik from Ibn Shihab from Safwan ibn Abdullah ibn Safwan that it was said to Safwan ibn Umayya, "Whoever does not do hijra is ruined." So Safwan ibn Umayya went to Madina and slept in the mosque with his cloak as a pillow. A thief came and took his cloak and Safwan grabbed hold of the thief and brought him to the Messenger of Allah, may Allah bless him and grant him peace. The Messenger of Allah, may Allah bless him and grant him peace, said to him, "Did you steal this cloak?" He said, "Yes." So the Messenger of Allah, may Allah bless him and grant him peace, ordered that his hand be cut off. Safwan said to him, "I did not intend this. It is his as sadaqa." The Messenger of Allah, may Allah bless him and grant him peace, said, "Why didn't you do it before bringing him to me?"