One day the Messenger of Allah (ﷺ) got up and prayed Fajr, then he sat until the forenoon, then the Messenger of Allah (ﷺ) smiled. Then he sat where he was until he had prayed Zuhr, 'Asr and Maghrib, and he did not speak until he had prayed 'isha'. Then he got up and went to his family. The people said to Abu Bakr: Why don't you ask the Messenger of Allah (ﷺ) what is the matter? He did something today that he never did before. So he asked him and he said: `Yes, I was shown what is to come of this world and the Hereafter. The earlier and later generations were gathered in one place and the people got terrified because of that. They went to Adam when the sweat was about to reach their mouths, and they said: O Adam, you are the father of mankind and Allah, may He be glorified and exalted, chose you. Intercede for us with your Lord, He said: I am in the same position as you. Go to your father after your father, to Nooh, “Allah chose Adam, Nooh (Noah), the family of Ibraheem (Abraham) and the family of 'Imran above the 'Alameen (mankind and jinn) (of their times)` (Al 'Imran 3:33}. Then they will go to Nooh and will say: Intercede with your Lord for us, for Allah chose you and answered your supplication, and He did not leave one of the disbelievers on the Earth (cf. 71:26). He will say: I am not the one you want; go to Ibraheem for Allah, may He be glorified and exalted, took him as a close friend (khaleel). So they will go to Ibraheem but he will say: I am not the one you want; go to Moosa, for Allah, may He be glorified and exalted, spoke directly to him (cf. 4:164). But Moosa will say: I am not the one you want; go to 'Eesa Ibn Maryam, for he healed those born blind and the lepers, and he brought forth the dead. But 'Eesa will say: I am not the one you want; go to the leader of the sons of Adam, for he is the first one for whom the earth is split on the Day of Resurrection. Go to Muhammad, for he will intercede for you with your Lord, may He be glorified and exalted. Then (the Prophet) will go and Jibreel will come to his Lord and Allah, may He be glorified and exalted, will say: Give him permission and give him the glad tidings of Paradise. Jibreel will take him and he will fall down in prostration for a week. Allah, may He be glorified and exalted, will say: Raise your head, O Muhammad; speak and you will be heard, intercede and your intercession will be accepted. So he will raise his head, and when he looks at his Lord, may He be glorified and exalted, he will fall down in prostration for another week. Allah, may He be glorified and exalted, will say: Raise your head, O Muhammad; speak and you will be heard, intercede and your intersession will be accepted. He will start to fall down in prostration again, but Jibreel (peace be upon him) will take hold of his upper arms and Allah, may he be glorified and exalted, will inspire him to offer a supplication such as no human being was ever inspired with. He will say: `O Lord, You created me as the leader of the sons of Adam, and no boast; the first one for whom the earth is split on the Day of Resurrection, and no boast; there will come to my Cistern more people than there can be between San‘a’ and Allah (Eilat).` Then it will be said: Call the Siddeeq's so that they might intercede. Then it will be said: Call the Prophets. So one Prophet will come with a group, and another Prophet will come with five or six people, and another Prophet will come with nobody. Then it will be said: Call the martyrs so that they might intercede for whoever they want. When the martyrs do that, Allah, may He be glorified and exalted, will say: I am the Most Merciful of those who show mercy; I admit to My Paradise anyone who does not associate anything with Me. So they will enter Paradise. Then Allah, may He be glorified and exalted, will say: Look in Hell; can you find anyone who ever did anything good? And they will find a man in Hell, and He will say to him: Did you ever do anything good? He will say: No, except that I was easy-going with people in buying and selling. And Allah, may He be glorified and exalted, will say: Be easy-going with My slave as he was easygoing with My slaves. Then they will bring a man out of Hell and He will say to him: Did you ever do anything good? He will say: No, except that l instructed my sons: When I die, burn me with fire, then grind me until I am like kohl powder. Then take me to the sea and scatter me in the wind, for by Allah the Lord of the Worlds will never be able to punish me. Allah, may He be glorified and exalted, will say: Why did you do that? He will say: For fear of You. And Allah, may He be glorified and exalted, will say: Look at the kingdom of the greatest king and you will have the like thereof and ten times as much. He will say: Are You making fun of me when You are the Sovereign? He (the Prophet (ﷺ) said: “That is what I was smiling at, at the time of the foremoon.`

“I asked ‘Aishah: ‘O Mother of the Believers! Tell me about the Witr of the Messenger of Allah (saw).’ She said: ‘We used to keep his tooth stick and water for ablution ready for him. Allah would wake him as He willed to during the night, and he would use the tooth stick and perform ablution, then he would pray nine Rak’ah, during which he would not sit until the eighth Rak’ah. Then he would call upon his Lord and remember Allah and praise Him and supplicate to Him. Then he would get up without saying the Salam. Then he would stand up and pray the ninth Rak’ah. Then he would sit and remember Allah and praise Him, and supplicate to his Lord and send blessing upon His Prophet. Then he would say Salam that we could hear. Then he would pray two Rak’ah after the Salam, while he was sitting down. That was eleven Rak’ah. When the Messenger of Allah (saw) grew older and had gained weight, he would pray Witr with seven Rak’ah and then pray two more Rak’ah after he had said the Salam.’”

“When the Messenger of Allah (saw) fell ill with the sickness that would be his last” – (One of the narrators) Abu Mu’awiyah said: “When he was overcome by sickness” – “Bilal came to tell him that it was time for prayer. He said, ‘Tell Abu Bakr to lead the people in prayer.’ We said: ‘O Messenger of Allah! Abu Bakr is a tender-hearted man, and when he takes your place he will weep and not be able to do it. Why do you not tell ‘Umar to lead the people in prayer?’ He said: ‘Tell Abu Bakr to lead the people in prayer; you are (like) the female companions of Yusuf.’” She said: “So we sent word to Abu Bakr, and he led the people in prayer. Then the Messenger of Allah (saw) began to feel a little better, so he came out to the prayer, supported by two men with his feet making lines along the ground. When Abu Bakr realized that he was there, he wanted to step back, but the Prophet (saw) gestured to him to stay where he was. Then (the two men) brought him to sit beside Abu Bakr, and Abu Bakr was following the lead of the Prophet (saw) and the people were following Abu Bakr.”

Anas bin Malik (RAA) narrated that A girl was found with her head crushed between two stones. They asked her, ‘Who did that to you? Is it so and so, or so and so? They mentioned some names to her until they mentioned the name of a Jew, whereupon she nodded her head. The Jew was captured and he confessed. The Messenger of Allah (P.B.U.H.) ordered that his head be crushed between two stones.’ Agreed upon and the wording is from Muslim.

'Amrah (RA) daughter al-Jaun sought refuge (in Allah) from Allah's Messenger (SAW) when she was brought in to him - meaning when he married her - and he said, "You have sought refuge in the One Worthy of seeking refuge in." Then he divorced her, and commanded Usama who gave her three garments as a gift (i.e. dowry). [Ibn Majah reported it, but there is a rejected narrator in its chain of narrators].

Yahya said that Malik spoke about an investor who made a qirad loan to a man, who used it and made a profit. Then the man bought with all the profit a slave-girl and he had intercourse with her and she became pregnant by him, and so the capital decreased. Malik said, "If he has money, the price of the slave-girl is taken from his property, and the capital is restored by it. If there is something left over after the money is paid, it is divided between them according to the first qirad. If he cannot pay it, the slave-girl is sold so that the capital is restored from her price."

Malik spoke about an investor who made a qirad loan to a man, and the agent spent more than the amount of the qirad loan when buying goods with it and paid the increase from his own money. Malik said, "The investor has a choice if the goods are sold for a profit or loss or if they are not sold. If he wishes to take the goods, he takes them and pays the agent back what he put in for them. If the agent refuses, the investor is a partner for his share of the price in increase and decrease according to what the agent paid extra for them from himself."

Malik spoke about an agent who took qirad money from a man and then gave it to another man to use as a qirad without the consent of the investor. He said, "The agent is responsible for the property. If it is decreased, he is responsible for the loss. If there is profit, the investor has his stipulation of the profit, and then the agent has his stipulation of what remains of the money."

Malik spoke about an agent who exceeded and borrowed some of what he had of qirad in money and he bought goods for himself with it. Malik said, "If he has a profit, the profit is divided according to the condition between them in the qirad. If he has a loss, he is responsible for the loss."

Malik said about an investor who paid qirad money to a man, and the agent borrowed some of the cash and bought goods for himself with it, "The investor of the capital has a choice. If he wishes, he shares with him in the goods according to the qirad, and if he wishes, he frees himself of them, and takes all of the principal back from the agent. That is what is done with some one who oversteps."

In the Pre-Islamic Period of Ignorance, I used to think that people who used to worship idols, were deviated and did not adhere to the true religion. Then I heard of a man in Makkah who was preaching a message. So I mounted my camel and went to him. I found that (this man who was) Messenger of Allah (PBUH) remained hidden because of the persecution by his people. I had entered Makkah stealthily and when I met him I asked him, "Who are you?" He (PBUH) said, "I am a Prophet." I asked; "What is a Prophet?" He said, "Allah has sent me (with a message)". I asked, "With what has He sent you?" He said, "He sent me to strengthen the ties of kinship, to destroy idols so that Allah alone should be worshipped and nothing should be associated with Him". I asked, "Who has followed you in this?" He said, "A freeman and a slave". (At that time only Abu Bakr and Bilal (May Allah be pleased with her) were with him). I said, "I shall follow you". He said, "You can not do that now. Do you not see my situation and that of the people? Go to your people, and when you hear that my cause has prevailed, come to me". So I went back to my people, and while I was with my people, Messenger of Allah (PBUH) emigrated to Al-Madinah. I continued to ask people about him till some of my people visited Al- Madinah. On their return, I asked them, "How is that man who has arrived in Al-Madinah faring?" They said, "People are hastening to him. His own people had planned to kill him but did not succeed." Then I went to Al-Madinah and came to him and said, "O Messenger of Allah, do you recognize me?" He (PBUH) said, "Yes, you are the one who met me in Makkah." I said, "O Messenger of Allah, tell me of that which Allah has taught you and of which I am unaware. Tell me about Salat first." He (PBUH) replied, "Perform the Fajr (morning) Salat, then stop Salat until the sun has risen up to the height of a lance, for when it rises, it rises up between the horns of the devil, and the infidels prostrate themselves before it at that time. Then perform Salat, for Salat is witnessed and angels attend it, until the shadow becomes equal to the length of its object; then stop Salat, for at that time Jahannam (Hell) is heated up. Then pray when the shadow becomes longer, for the prayer is witnessed and angels attend it, until you perform 'Asr prayer; then stop Salat till sun sets, for it sets between the horns of a devil. At that time the infidels prostrate themselves before it." I then asked the Messenger of Allah to tell me about Wudu', and he (PBUH) said, "When a person begins the Wudu' and washes his mouth and nose, the sins committed by his face, mouth and nostrils are washed out. Then when he washes his face as commanded by Allah, the sins of his face are washed out with the water from the sides of his beard. Then when he washes his hands up to elbows, the sins of his hands are washed out through his fingers with water. Then he passes his wet hands over his head and the sins of the head are washed out through the ends of his hair with water. Then he washes his feet up to the ankles, the sins of his feet are washed out through his toes with water. Then, if he stands up for Salat and praises Allah, glorifies Him, proclaims His Greatness as He deserves and devotes his heart wholly to Allah, he emerges sin free as the day he was born".

When 'Amr bin 'Abasah (May Allah be pleased with him) narrated this Hadith to Abu Umamah (May Allah be pleased with him) a Companion of the Prophet (PBUH), the latter said to him, "Watch what you are saying. O 'Amr bin 'Abasah, a man will be getting all of this in one shot?" 'Amr (May Allah be pleased with him) replied, "O Abu Umamah, I have attained old age, my bones have become dry, my death is approaching and there is no need for me to tell lies concerning Allah and His Messenger (PBUH). Had I not heard this from the Messenger of Allah only once, twice, thrice (and he counted up to seven) I would never have reported it. Indeed I have heard this frequently".

[Muslim].

Usama ibn Zayd reported that a child of one of the daughters of the Messenger of Allah, may Allah bless him and grant him peace, was very ill. His mother sent word to the Prophet, may Allah bless him and grant him peace, to say that her child was dying. He told the messenger, "Go and tell her that to Allah belongs what He takes and what He gives. Everything is with Him until a stated term. She should be patient and leave him to Allah." The messenger went back and told her. She sent to him again to plead with him to come. The Prophet, may Allah bless him and grant him peace, got up with a group of his Companions, including Sa'd ibn 'Ubada. The Prophet, may Allah bless him and grant him peace, took the child and put him on his breast. The child was shaking like a leaf against his chest. The Messenger of Allah, may Allah bless him and grant him peace, wept and Sa'd said, "Do you weep, Messenger of Allah?" He replied, "I weep out of compassion for the child. Allah only shows mercy to those of His slaves who are merciful."

A woman had accepted Islam and then re-married, so her (previous) husband came and said, "O Allah's Messenger, I had accepted Islam and she knew that I had done so." So Allah's Messenger (SAW) took her away from her second husband and returned her to her first one. [Reported by Ahmad, Abu Dawud and Ibn Majah. Ibn Hibban and al-Hakim graded it Sahih (authentic)].

Aflah (her foster suckling uncle), brother of Abul-Qais, came and asked her permission to enter after the Hijab (was instituted for women). She said, "I refused to allow him in and when Allah's Messenger (SAW) came, I told him about what I had done, so he commanded me to give him permission to enter where I am and said, 'He is your paternal uncle.'" [Agreed upon].

"I came to the Messenger of Allah (SAW) with a group of Asharites and asked him to give us animals to ride. He said: 'By Allah, I cannot give you anything to ride, and I have nothing to give you to ride.' We stayed as long as Allah willed, then some camels were brought to him. He ordered that we be given three she-camels with fine humps. When we left, we said to one another: 'We came to the Messenger of Allah (SAW) to ask him for animals to ride, and he swore by Allah that he would not give us anything to ride, then he gave us something. Let us go back.' So we went to him and we said: 'O Messenger of Allah! We came to you seeking mounts, and you took an oath that you would not give us mounts, then you gave us some mounts.' He said: 'By Allah, I did not give you animals to ride, rather Allah gave you them to ride. I, by Allah, if Allah wills, do not swear and then see something better than it, but I offer expiation for what I swore about, and do that which is better.' Or he said: 'I do that which is better and offer expiation for what I swore about.'"

“There is no Muslim who is stricken with a calamity and reacts by saying as Allah has commanded: ‘Inna lillahi, wa inna ilayhi raji’un. Allahumma indaka ahtasabtu musibati, fajurni fiha, wa ‘awwidni minha (Truly, to Allah we belong and truly, to Him we shall return. O Allah, with You I seek reward for my calamity, so reward me for it and compensate me),’ but Allah will reward him for that and compensate him with something better than it.” She said: “When Abu Salamah died, I remembered what he had told me from the Messenger of Allah (SAW) and I said: ‘Inna lillahi, wa inna ilayhi raji’un. Allahumma indaka ahtasabtu musibati, fajurni alaiha (Truly, to Allah we belong and truly, to Him we shall return. O Allah, with You I seek reward for my calamity, so reward me for it).’ But when I wanted to say wa ‘awwidni minha (and compensate me with better), I said to myself: ‘How can I be compensated with something better than Abu Salamah?’ Then I said it, and Allah compensated me with Muhammad (SAW) and rewarded me for my calamity.”

Yahya related to me from Malik from Sumayy, the mawla of Abu Bakr ibn Abd ar-Rahman ibn al-Harith ibn Hisham that he heard Abu Bakr ibn Abd ar-Rahman ibn al-Harith ibn Hisham say, "My father and I were with Marwan ibn al Hakam at the time when he was amir of Madina, and someone mentioned to him that Abu Hurayra used to say, 'If someone begins the morning junub, he has broken the fast for that day.' Marwan said, 'I swear to you, Abdar-Rahman, you must go to the two umm al muminin, A'isha and Umm Salama, and ask them about it.'

''Abd ar-Rahman went to visit A'isha and I accompanied him. He greeted her and then said, 'Umm al-muminin, we were with Marwan ibn al Hakam and someone mentioned to him that Abu Hurayra used to say that if some one had begun the morning junub, he had broken the fast for that day.' A'isha said, 'It is not as Abu Hurayra says Abd ar-Rahman. Do you dislike what the Messenger of Allah, may Allah bless him and grant him peace, used to do?', and Abd ar-Rahman said, 'No, by Allah.' A'isha said, 'I bear witness that the Messenger of Allah, may Allah bless him and grant him peace, used to get up in the morning junub from intercourse, not a dream, and would then fast for that day.' "

He continued, "Then we went and visited Umm Salama, and Abd ar- Rahman asked her about the same matter and she said the same as A'isha had said. Then we went off until we came to Marwan ibn al-Hakam Abd ar-Rahman told him what they had both said and Marwan said, 'I swear to you, Abu Muhammad, you must use the mount which is at the door, and go to Abu Hurayra, who is on his land at al Aqiq, and tell him this.' So Abd ar-Rahman rode off, and I went with him, until we came to Abu Hurayra. Abd ar-Rahman talked with him for a while, and then mentioned the matter to him, and Abu Hurayra said, 'I don't know anything about it. I was just told that by someone.'"

"The Messenger of Allah (saw) mentioned Dajjal, one morning, as something despised but also alarming, until we thought that he was in the stand of date-palm trees. When we came to the Messenger of Allah (saw) in the evening, he saw that (fear) in us, and said: 'What is the matter with you?' We said: 'O Messenger of Allah, you mentioned Dajjal this morning, and you spoke of him as something despised but also alarming, until we thought that he was in the stand of date-palm trees.' He said: 'There are things that I fear more for you than the Dajjal. If he appears while I am among you, I will contend with him on your behalf, and if he appears when I am not among you, then each man must fend for himself, and Allah will take care of every Muslim on my behalf. He (Dajjal) will be a young man with curly hair and a protuberant eye; I liken him to 'Abdul-'Uzza bin Qatan. Whoever among you sees him, let him recite the first Verses of Surat Al-Kahf over him. He will emerge from Khallah, between Sham and Iraq, and will wreak havoc right and left. O slaves of Allah, remain steadfast.' We said: 'O Messenger of Allah, how long will he stay on earth?' He said: 'Forty days, one day like a year, one day like a month, one day like a week, and the rest of his days like your days.' We said: 'O Messenger of Allah, on that day which is like a year, will the prayers of one day suffice us?' He said: 'Make an estimate of time (and then observe prayer).' We said: 'How fast will he move through the earth?' He said: 'Like a rain cloud driving by the wind.' He said: 'He will come to some people and call them, and they will respond and believe in him. Then he will command the sky to rain and it will rain, and he will command the earth to produce vegetation and it will do so, and their flocks will come back in the evening with their humps taller, their udders fuller and their flanks fatter than they have ever been. Then he will come to some (other) people and call them, and they will reject him, so he will turn away from them and they will suffer drought and be left with nothing. Then he will pass through the wasteland and will say: "Bring forth your treasures," then go away, and its treasures will follow him like a swarm of bees. Then he will call a man brimming with youth and will strike him with a sword and cut him in two. He will put the two pieces as far apart as the distance between an archer and his target. Then he will call him and he will come with his face shining, laughing. While they are like that, Allah will send 'Eisa bin Maryam, who will come down at the white minaret in the east of Damascus, wearing two Mahrud[garment dyed with Wars and then Saffron], resting his hands on the wings of two angels. When he lowers his head, beads of perspiration will fall from it. Every disbeliever who smells the fragrance of his breath will die, and his breath will reach as far as his eye can see. Then he will set out and catch up with him (the Dajjal) at the gate of Ludd, and will kill him. Then the Prophet of Allah 'Eisa will come to some people whom Allah has protected, and he will wipe their faces and tell them of their status in Paradise. While they are like that, Allah will reveal to him: "O 'Eisa, I have brought forth some of My slaves whom no one will be able to kill, so take My slaves to Tur in safety." Then Gog and Magog will emerge and they will, as Allah describes, "swoop down from every mound."[21:96] The first of them will pass by lake Tiberias and drink from it, then the last of them will pass by it and will say: "There was water here once." The Prophet of Allah, 'Eisa and his companions will be besieged there until the head of an ox would be dearer to any one of them than one hundred Dinar are to any one of you today. Then, the Prophet of Allah, 'Eisa and his companions will supplicate Allah. Then Allah will send a worm in their necks and the next morning they will all die as one. The Prophet of Allah 'Eisa and his companions will come down and they will not find even the space of a hand span that is free of their stink, stench and blood. They will pray to Allah, and He will send birds with necks like the necks of Bactrian camels, which will pick them up and throw them wherever Allah wills. Then Allah will send rain which will not leave any house of clay or hair, and it will wash the earth until it leaves it like a mirror (or a smooth rock). Then it will be said to the earth: "Bring forth your fruits and bring back your blessing." On that day a group of people will eat from a (single) pomegranate and it will suffice them, and they will seek shelter beneath its skin. Allah will bless a milch- camel so that it will be sufficient for a large number of people, and a milch-cow will be sufficient for a whole tribe and a milch-ewe will be sufficient for a whole clan. While they are like that, Allah will send a pleasant wind which will seize them beneath their armpits and will take the soul of every Muslim, leaving the rest of the people fornicating like donkeys, and upon them will come the Hour.'"

"I saw the Prophet (Allah bless him and give him peace) on his she-camel on the Day of Victory, and he was reciting: “We have surely given you a clear victory, so that Allah may forgive you your former and your latter sins [innafatahna la-kafat'han mubina li-yaghfira la-ka ’llahu ma taqaddama min dhanbi-ka wa ma ta’akhkhara].” (Al Qur'an 48:1-2) He recited in a quivering voice.”

Shahr ibn Hawshab said, "Me and my maternal aunt visited 'A'isha and said, 'Sometimes something occurs to one of us such that, if he had spoken about it, that would have been the end of his hopes for the Next World. If it were to be revealed, he would be killed for it.' She said the takbir three times and then said, 'The Messenger of Allah, may Allah bless him and grant him peace, was asked about that and said, "If that happens to one of you, he should say the takbir three times. Only a believer feels that.'"

Ibn ’Abbas (RAA) narrated, ‘A woman from the tribe of Juhainah came to the Prophet (P.B.U.H.) and said, ‘My mother had vowed to perform Hajj, but she died before fulfilling her vow. Should I perform Hajj on her behalf? The Prophet (P.B.U.H.) said, "Yes perform Hajj on her behalf. Had there been a debt on your mother, would you have paid it or not? So, pay off her debt to Allah, for He is most deserving of settlement of His debt." Related by Al-Bukhari.

“I was a man who had an issue with intercourse with a women that none other than me had. When (the month of) Ramadan entered, I pronounced Zihar upon my wife (to last) until the end of Ramadan, fearing that I might have an encounter with her during the night, and I would continue doing that until daylight came upon me, and I would not be able to stop. One night while she was serving me, something of her became exposed for me, so I rushed myself upon her. When the morning came I went to my people to inform them about what happened to me. I said: ‘Accompany me to the Messenger of Allah to inform him about my case.’ They said: ‘No by Allah! We shall not do that, we feat that something will be revealed about us in the Qur’an, or the Messenger of Allah might say something about us, the disgrace of which will remain upon us. But you do and do whatever you want.’” He said: “So I left and I went to the Messenger of Allah, and informed him of my case. He said: ‘You are the one who did that?” I said: ‘I am the one.’ He said: ‘You are the one who did that?” I said: ‘I am the one.’ He said: ‘You are the one who did that?” I said: ‘I am the one, it is before you, so give me Allah’s judgment, for I shall be patient with that.’ He said: ‘Free a slave.’” He said: “I struck the sides of my neck with me hands, and said: ‘No by the One Who sent you with the Truth! I possess nothing besides it.’ He said: ‘Then fast for two months’ I said: ‘O Messenger of Allah! Did this occur to me other than when I was fasting?’ He said: ‘Then feed sixty poor people.’ I said: ‘By the One Who sent you with the Truth! We have spent these nights of ours hungry without an evening meal.’ He said: ‘Go to the one with the charity from Banu Ruzaiq, tell him to give it to you, then feed a Wasq of it, on your behalf, to sixty poor people. Then help yourself and your dependants with the remainder of it.’” He said: “I returned to my people and said: ‘I found dejection and bad ideas with you, and I found liberalness and blessing with the Messenger of Allah. He ordered me to take your charity, so give it to me.’ So they gave it to me.”

We went in to visit Abu Sa'id al-Khudri, and while we were sitting we heard a movement under his couch. When we had looked and found a snake in it I jumped up to kill it, but Abu Sa'id who was engaged in prayer made a gesture to me indicating that I should sit down, so I sat down. When he finished he pointed to a room in the house and asked if I saw it, and when I said I did he told me that a servant of theirs who had recently been married had occupied it. They went out with God’s messenger to the Trench, and that young man was asking permission from God’s messenger to leave after staying half the day and would return to his wife. One day when he asked God's messenger’s permission he told him to carry his weapons with him as he feared Quraiza might do him harm. The man took his weapons and returned, and finding his wife standing between the two doors he was smitten with jealousy and made to pierce her with his lance, but she told him to put away his lance and enter the house to see what had made her come out. He entered and found a huge snake coiled on the bedding, so he made for it with the lance and pierced it with it and then went out and fixed it in the ground in the house, but the snake quivered and attacked him, and no one knew which of them died first, the snake or the young man. They went to God's messenger and mentioned that incident to him, asking him to supplicate God to restore him to life for them, but he replied, "Ask forgiveness for your friend." Then he said, "These houses have resident jinn, so when you see one of them give it a warning three times. 1 If it goes away, well and good; otherwise kill it, for it is an infidel.'' He then told them to go and bury their friend. A version reports him as saying, ''In Medina there are jinn who have accepted Islam, so when you see one of them pronounce a warning to it for three days and if it appears to you after that kill it, for it is only a devil." 1. Hiarrijiu ‘alaiha thalithan. The verb means to make things difficult. This phrase is explained as meaning that one should tell the snake three times that it will be in difficulties if it returns, and that it must not blame one if, after this warning, it is driven away and killed. Muslim transmitted it.

that his sister Furai'ah bint Malik said: "My husband went out to pursue some slaves of his. He caught up with them at the edge of Qadumttl and they killed him. News of his death reached me when I was in one of the houses of the Ansar, far away from the house of my family and my brothers. I went to the Prophet (SAW) and said: 'O Messenger of Allah (SAW), there has come to me news of my husband's death and I am in a house far away from the house of my people and the house of my brothers. He did not leave any money that could be spent on me, or any inheritance, or any house I may take possession of. If you think that you could give me permission to join my family and my brothers, then that is what I prefer and is better for me in some ways.' He said: 'Do that if you wish.' Then I went out, feeling happy with the ruling of Allah given upon the lips of the Messenger of Allah (SAW), until, when I was in the mosque, or, in one of the apartments, he called me and said: 'What did you say?' I told him the story, and he said: 'Stay in the house in which the news of your husband's death came to you, until your waiting period is ever."' She said: "So I observed the waiting period there for four months and ten (days)."

"On the night on which the Messenger of Allah (saw) was taken on the Night Journey (Isra'), he met Ibrahim, Musa and 'Eisa, and they discussed the Hour. They started with Ibrahim, and asked him about it, but he did not have any knowledge of it. Then they asked Musa, and he did not have any knowledge of it. Then they asked 'Eisa bin Maryam, and he said: 'I have been assigned to some tasks before it happens.' As for as when it will take place, no one knows that except Allah. Then he mentioned Dajjal and said: 'I will descend and kill him, then the people will return to their own lands and will be confronted with Gog and Magog people, who will: "swoop down from every mound."[21:96] They will not pass by any water but they will drink it, (and they will not pass) by anything but they will spoil it. They (the people) will beseech Allah, and I will pray to Allah to kill them. The earth will be filled with their stench and (the people) will beseech Allah and I will pray to Allah, then the sky will send down rain that will carry them and throw them in the sea. Then the mountains will turn to dust and the earth will be stretched out like a hide. I have been promised that when that happens, the Hour will come upon the people, like a pregnant woman whose family does not know when she will suddenly give birth.'" (One of the narrators) 'Awwam said: "Confirmation of that is found in the Book of Allah, where Allah says: "Until, when Gog and Magog people are let loose (from their barrier), and they swoop down from every mound (21:96)."

“I asked 'A’isha (may Allah be well pleased with her) about the voluntary ritual prayers of Allah’s Messenger (Allah bless him and give him peace), and she said: ‘He used to spend a long night performing the ritual prayer while standing, and a long night while sitting, so if he recited the Qur’an while standing, he would bow and prostrate from a standing position, and if he recited while sitting, he would bow and prostrate from a sitting position.”

Muslim has also reported on the authority of 'Aishah (RAA), "Allah's Messenger (PBUH) ordered a horned ram with black legs, a black belly and black around its eyes, and it was brought for him to sacrifice and he said to 'Aishah (RAA), "Aishah, get the knife." Then he said, "Sharpen it with a stone." When she had done so he took it, then taking it (the ram) he placed it on the ground and slaughtered it. He then said, "Bismillah (In the name of Allah), O Allah, accept it from Muhammad, Muhammad's family and from Muhammad's Ummah (followers)." (Then he sacrificed it.'

A woman said, "O Allah's Messenger, my husband wants to take away my son, while he has benefited me and provided me with drinking water from the well of Abu 'Inabah." Then her husband came and the Prophet (SAW) said, "Young man, this is your father and this is your mother, so take whoever of them you wish by the hand." He took his mother's hand and she went off with him. [Reported by Ahmad and al-Arba'a. at-Tirmidhi graded it Sahih (authentic)].

When delegations from Yemen came to the help of (the Muslim army at the time of Jihad) 'Umar (May Allah be pleased with him) would ask them, "Is there Owais bin 'Amir amongst you?" (He continued searching him) until he met Owais (May Allah be pleased with him). He said, "Are you Owais bin 'Amir?" He said, "Yes". 'Umar asked, "Are you from the Qaran branch of the tribe of Murad?" He said, "Yes". He 'Umar (May Allah be pleased with him) again said, "Did you suffer from leucoderma and then you were cured from it but for the space of a dirham?" He said, "Yes". He 'Umar (May Allah be pleased with him) said, "Is your mother still alive?" He said, "Yes". He 'Umar (May Allah be pleased with him) said, "I heard Messenger of Allah (PBUH) saying, 'There would come to you Owais bin 'Amir with the reinforcement from the people of Yemen. He would be from Qaran (the branch) of Murad. He had been suffering from leucoderma from which he was cured but for a spot of a dirham. He has a mother to whom he is very dutiful. If he were to take an oath in the Name of Allah, Allah would fulfill his oath. And if it is possible for you, ask him to ask forgiveness for you.' So, ask forgiveness for me". He Owais (May Allah be pleased with him) did so. 'Umar (May Allah be pleased with him) then said, "Where do you intend to go?" He said, "To Kufah." He 'Umar (May Allah be pleased with him) said, "Let me write a letter for you to its governor," whereupon he Owais (May Allah be pleased with him) said, "I love to live amongst the poor people". The following year, a person from among the elite (of Kufah) performed Hajj and he met 'Umar (May Allah be pleased with him). 'Umar (May Allah be pleased with him) asked him about Owais (May Allah be pleased with him). He said, "I left him in a state with meagre means of sustenance in a decayed house." (Thereupon) 'Umar (May Allah be pleased with him) said, "I heard Messenger of Allah (PBUH) saying, 'There would come to you Owais bin 'Amir of Qaran, a branch (of the tribe) of Murad, along with the reinforcement of the people of Yemen. He had been suffering from leucoderma which would have been cured but for the space of a dirham. He has a mother to whom he is very dutiful. Were he to swear, trusting Allah, for something, Allah would fulfill his oath. If you can ask him to pray for forgiveness for you, do so". This man went to Owais (May Allah be pleased with him) and asked him to pray for forgiveness for him. Owais (May Allah be pleased with him) said to him, "You have just returned from a blessed journey, it is you who should pray for forgiveness for me; and did you meet 'Umar?" The man said, "Yes". 'Owais (May Allah be pleased with him) then prayed for forgiveness for him. People became aware of the high status of Owais (May Allah be pleased with him) and he set out following his course.

[Muslim].

Another narration is: A delegation from Kufah came to 'Umar (May Allah be pleased with him). Among them was one who used to make fun of Owais (May Allah be pleased with him). 'Umar (May Allah be pleased with him) enquired, "Is there anyone among you who is from Qaran?" So this man stepped forward. Then 'Umar (May Allah be pleased with him) said, "I heard Messenger of Allah (PBUH) saying, 'A man will come to you from Yemen named Owais. He will have left in the Yemen only his mother. He was suffering from leucoderma and prayed to Allah to be cured of it. So he was cured except for a space of the size of a dinar or a dirham. Whoever of you should meet him should ask him to pray for forgiveness for him."'

Another narration is: 'Umar (May Allah be pleased with him) said: "I heard Messenger of Allah (PBUH) saying, 'The best one of the next generation (At-Tabi'un) is a man called Owais, he will have a mother and he will be suffering from leucoderma. Go to him and ask him to pray for forgiveness for you".

[Muslim].

On the day of Badr, the Messenger of Allah (ﷺ) looked at his companions and they were three hundred and some, then he looked at the mushrikeen and saw that they were one thousand or more. The Prophet of Allah(ﷺ) turned to face the qiblah, then he stretched forth his hands, wearing his upper and lower garment, and he said: “O Allah, where is Your promise to me? O Allah, accomplish for me what You have promised me! O Allah, if this small band of Muslims is destroyed, You will never be worshipped on earth.” He kept beseeching his Lord, calling out to Him, until his upper garment fell from his shoulders. Abu Bakr came to him, picked up his upper garment and put it on him. Then he embraced him from behind and said: O Prophet of Allah, this prayer of yours to your Lord will suffice, for He will accomplish for you what He has promised to you. Then Allah revealed the words: `(Remember) when you sought help of your Lord and He answered you (saying): ‘I will help you with a thousand of the angels each behind the other (following one another) in succession` [al Anfal 8:9). On that day when the armies met (in battle), Allah, may He be glorified and exalted, defeated the mushrikeen; seventy of their men were killed and seventy were taken captive. The Messenger of Allah (ﷺ) consulted Abu Bakr, 'Ali and 'Umar رضي الله عنهم (concerning the prisoners). Abu Bakr said: O Prophet of Allah, they are our cousins, kinsmen and brothers, I think that you should accept a ransom for them, which will strengthen us against the kuffar, and perhaps Allah will guide them to Islam and they will become a support to us. The Messenger of Allah (ﷺ) said: “What do you think, O son of al-Khattab?` I said: No, by Allah. I do not think as Abu Bakr thinks. I think that you should hand. So and so ­ a relative of ʼUmar's- ­ over to me so that I may strike his neck. You should hand ‘Aqeel over to ‘Ali so that he may strike his neck, and you should hand over So and so to Hamzah (his brother) so that he may strike his neck, so that Allah will know that we have no mercy in our hearts towards the mushrikeen; these are their prominent figures and leaders. But the Messenger of Allah (ﷺ) inclined towards the view of Abu Bakr, and he did not incline towards what I said, and accepted ransoms from them. The next day, I came to the Prophet (ﷺ) and found him with Abu Bakr, and they were both weeping I said: O Messenger of Allah , tell me why you and your companion are weeping. If I find it is a cause for weeping, I will weep too, and is it is not, then I will make myself weep with you. The Messenger of Allah (ﷺ) said: `I am weeping because of what your companions suggested about accepting a ransom for the prisoners. I have been shown your punishment as close as this tree` ­ a tree that was close to the Prophet of Allah (ﷺ) Then Allah revealed the words:`It is not for a Prophet that he should have prisoners of war (and free them with ransom) until he had made a great slaughter (among his enemies) in the land. You desire the good of this world (i.e. the money of ransom for freeing the captives), but Allah desires (for you) the Hereafter. And Allah is Almighty, All Wise. Were it not a previous ordainment from Allah, a severe torment would have touched you for what you took `[al Anfal 8:67­-68] ­ i.e., referring to the ransom. Then booty was permitted to them, and when the day of Uhud came the following year, they were punished for what they had done of taking the ransom on the day of Badr. Seventy of them were killed and the Companions of the Prophet deserted him, his front tooth was broken and the helmet on his head was broken, and blood flowed down his face, and Allah revealed the words: “When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: 'From where does this come to us?`Say (to them), ‘It is from yourselves (because of your evil deeds).' And Allah has power over all things” [Al 'Imran 3:165]

On the day of Badr, the Messenger of Allah (ﷺ) looked at his companions and they were three hundred and some, then he looked at the mushrikeen and saw that they were one thousand or more. The Prophet of Allah (ﷺ) turned to face the qiblah, then he stretched forth his hands, wearing his upper and lower garment, and he said: “O Allah, where is Your promise to me? O Allah, accomplish for me what You have promised me! O Allah, if this small band of Muslims is destroyed, You will never be worshiped on earth.” He kept beseeching his Lord, calling out to Him, until his upper garment fell from his shoulders. Abu Bakr came to him, picked up his upper garment and put it back on him. Then he embraced him from behind and said, “O Prophet of Allah, this prayer of yours to your Lord will suffice, for He will accomplish for you what He has promised to you.” Then Allah revealed the words: “(Remember) when you sought help of your Lord and He answered you (saying): ‘I will help you with a thousand of the angels each behind the other (following one another) in succession’” (al-Anfal 8:9). On that day when the armies met (in battle), Allah, may He be glorified and exalted, caused the mushrikeen to be defeated, seventy of their men were killed and seventy were taken captive. The Messenger of Allah (ﷺ) consulted Abu Bakr, ‘Ali and ʼUmar (concerning the prisoners). Abu Bakr said, “O Prophet of Allah, they are our cousins, kinsmen and brothers. I think that you should accept a ransom for them, which will strengthen us against the kuffar, and perhaps Allah will guide them to Islam and they will become a support to us.” The Messenger of Allah (ﷺ) said, “What do you think, O son of al-Khattab?” I said: No, by Allah. I do not think as Abu Bakr thinks. I think that you should hand so and so—a relative of ‘Umar's—to me so that I may strike his neck, You should hand ‘Aqeel over to ‘Ali so that he may strike his neck, and you should hand over so and so to Hamzah (his brother) so that he may strike his neck, so that Allah will know that we have no mercy in our hearts towards the mushrikeen; these are their prominent figures and leaders. But the Messenger of Allah (ﷺ) inclined towards the view of Abu Bakr, and he did not incline towards what I said, and accepted ransoms from them. The next day. I came to the Prophet (ﷺ) and found him with Abu Bakr, and they were both weeping. I said, “O Messenger of Allah, tell me why you and your companion are weeping. If I find it is a cause for weeping. I will weep too, and if it is not, then I will make myself weep with you.” The Messenger of Allah (ﷺ) said, “I am weeping because of what your companions suggested about accepting a ransom for the prisoners. I have been shown your punishment as close as this tree”—a tree that was close to the Prophet of Allah (ﷺ). Then Allah revealed the words: “It is not for a Prophet that he should have prisoners of war (and free them with ransom) until he had made a great slaughter (among his enemies) in the land. You desire the good of this world (i.e. the money of ransom for freeing the captives), but Allah desires (for you) the Hereafter, And Allah is All-Mighty, All-Wise. Were it not a previous ordainment from Allah, a severe torment would have touched you for what you took.” [al-Anfal 8:67-68] i.e., referring to the ransom. Then booty was permitted to them, and when the day of Uhud came the following year, they were punished for what they had done for taking the ransom on the day of Badr. Seventy of them were killed and the Companions of the Prophet deserted him; his front tooth was broken and the helmet on his head was broken, and blood flowed down his face, and Allah revealed the words: “When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: ‘From where does this come to us?’ Say (to them), ‘It is from yourselves (because of your evil deeds).’ And Allah has power over all things” [Al ‘Imran 3:165]

from Anas bin Malik: "The Messenger of Allah (SAW) got married, and he went in with his wife." He said: "So my mother, Umm Sulaim prepared some Hais in a Tawr (a vessel made of brass and stone) and said: 'O Anas! Take this to the Prophet (SAW).' I said to him: 'My mother sent this to you, and she conveys her Salam, and says: 'This is a little something from us for you.'" He said: 'Put it down.' Then he said: 'Go and invite so-and-so, so-and-so, and so-and-so for me, and whomever you meet.'" He named some people, and said: "I invited those he named, and whomever I met." - He (Al-Ja'd) said: "I said to Anas: 'How many of you were there?' He said: 'Roughly about three-hundred.'" - He (Anas) said: "The Messenger of Allah (SAW) said to me: 'O Anas! Bring me the Tawr.'" He said: "They entered until the Suffah (a shaded part of the Masjid in Al-Madinah) and the apartment were full. The Messenger of Allah (SAW) said: 'Let groups of ten in, and let each person eat what is near him.'" He said: "They ate until they were full." He said: "A group exited, and another group entered, until all of them ate.'" He said: "He said to me: 'O Anas! Remove it.'" He said: "So I took it. I could not tell if there was more when I first put it down, or when I picked it up." He said: "Groups of them sat talking in the house of the Messenger of Allah (SAW), while the Messenger of Allah (SAW) and his wife sat facing the wall. They began to be burdensome on the Messenger of Allah (SAW), so the Messenger of Allah (SAW) went out to greet his women folk, then he returned, they realized that they had overburdened him, so they hastened for the gate and all of them exited. The Messenger of Allah (SAW) came until he lowered the curtain, and entered while I was sitting in the apartment. He did not remain there long before he left me, and these Ayat were revealed. So the Messenger of Allah (SAW) went out to recite them to the people: 'O you who believe! Do not enter the Prophet's house unless permission is given to you for a meal, not to wait for its preparation. But when you are invited, enter, and when you have taken your meals, dispense without sitting for a talk. Verily, such annoys the Prophet...' till the end of the Ayah (33:53)' Al-Ja'd said: "Anas said: 'I am the earliest of the people to encounter these Ayat, and to be screened from the wives of the Prophet (SAW)."

‘My maternal aunt took me to the Prophet (Allah bless him and give him peace), and she said; “O Messenger of Allah, my sister's son is in pain!” He therefore stroked my head (Allah bless him and give him peace) and supplicated blessing for my sake. He performed the minor ritual ablution. I drank from his ablution water and stood behind his back, whereupon I observed the Seal between his shoulders, and lo and behold, it was like the button of the bridal canopy!”’

'A'isha reported that some Jews came to the Prophet, may Allah bless him and grant him peace, and said, "Poison ('sam' instead of 'salam') be upon you." 'A'isha said, "And upon you and may the curse of Allah and the anger of Allah be upon you!" The Prophet said, "Easy, 'A'isha, you must be gentle. Beware of harshness and coarseness." She asked, "Didn't you hear what they said?" He said, "Didn't you hear what I said? I repeated it to them and what I said about them will be accepted and what they said about me will not be accepted."

'Allah's Messenger (SAW) married al-'Aaliyah of Banu Ghifar. When she entered in his presence and he removed her clothes, he saw whiteness (of leprosy) around her waist area and the Prophet (SAW) said, "Put on your clothes and return to your family." He ordered her dowry to be given to her. [Reported by al-Hakim]. In its chain of narrators, is Jamil bin Zaid, who is Majhul (an unaccredited narrator). There is also a great difference of opinion as to who was his Shaykh.

The wife of Thabit bin Qais came to the Prophet (SAW) and said, "O Allah's Messenger, I do not find fault with Thabit bin Qais (RA) in respect of character or religion, but I dislike (and fear) that I might commit an act of Kufr fil-Islam (that which is contradictory to Islamic behavior)." Allah's Messenger (SAW) asked her, "Will you give him back his garden?" And she replied, "Yes," so Allah's Messenger (SAW) said to him, "Accept the garden and divorce her, with one pronouncement (of divorce)." [Reported by al-Bukhari].

“Rabab bin Hudhaifah (bin Sa’eed) bin Sahm married Umm Wa’il bint Ma’mar Al-Jumahiyyah, and she bore him three sons. Their mother died and her sons inherited her houses and the Wala’ of her freed slaves. ‘Amr bin ‘As took them out to Sham, and they died of the plague of ‘Amwas. ‘Amr inherited from them, and he was their ‘Asabah.* When ‘Amr came back, Banu Ma’mar came to him and they referred their dispute with him concerning the Wala’ of their sister to ‘Umar. ‘Umar said: ‘I will judge between you according to what I heard from the Messenger of Allah (saw). I heard him say: “What the son or father acquires goes to his. ‘Asabah, no matter who they are.’” So he ruled in our favour and wrote a document to that effect, in which was the testimony of ‘Abdur-Rahman bin ‘Awf, Zaid bin Thabit and someone else. Then when ‘Abdul-Malik bin Marwan was appointed caliph, a freed slave of hers (Umm Wa’il’s) died, leaving behind two thousand Dinar. I heard that that ruling had been changed, so they referred the dispute to Hisham bin Isma’il. We referred the matter to ‘Abdul-Malik, and brought him the document of ‘Umar. He said: ‘I thought that this was a ruling concerning which there was no doubt. I never thought that the people of Al-Madinah would reach such a state that they would doubt this ruling. So he ruled in our favour, and it remained like that afterwards.”

A woman came to Allah's Messenger (SAW) and said, "O Allah's Messenger, I came to offer myself to you (in marriage)." Allah's Messenger (SAW) looked her up and down (carefully), and then Allah's Messenger (SAW) lowed his head. When the woman saw that he had not made any decision regarding her she sat down. A man of his companions then stood up and said, "O Allah's Messenger, if you have no need for her, marry her to me." He asked, "Do you have anything (to give her as dowry)?" He replied, "No, I swear by Allah, O Allah's Messenger." He thereupon said, "Go to your family and see if you can find something." He went and then returned and said, "No, I swear by Allah I found nothing." Allah's Messenger (SAW) then said, "Look for something, even if it should be an iron ring." He went and then returned and said, "No, I swear by Allah, O Allah's Messenger, not even an iron ring; but I have onl this lower garment of mine - [Sahl said, 'He had no upper garment'] - and I shall give her half of it." Allah's Messenger (SAW) then said, "What will she do with your lower garment? For if you wear it, there would be nothing of it on her, and if she wears it, there would be nothing of it on you." The man then sat down and when he had sit for a long time he stood up and Allah's Messenger (SAW) saw him departing, so he commanded him and he was called back. When he came back, he said, "What do you have (i.e. memorized) from the Qur'an?" He replied, "I have Surat such and such and Surat such and such," he counted them. He then asked "Can you recited them by heart?" He replied, "Yes." He said, "Go, for I have given her to you in marriage for the part of the Qur'an which you know." [Agreed upon; the wording is Muslim's]. Another narration has: "Go for I have given her to you in marriage, so teach her some of Qur'an." A narration by al-Bukhari has: "I have married her to you for the part of the Qur'an which you know."

'A'isha bint Talha said, "I spoke to 'A'isha when I was under her protection. people used to visit her from all places. Shaykhs used visit me because of my place with her. Young men used to treat me as a sister and give me presents and write to me from their cities. I said to 'A'isha, 'Aunt, this is a letter from so-and-so and his gift.' 'A'isha told me, 'My girl, answer him and reward him. If you do not have anything to give, I will give you something.' She told her to give it to her."

Abu Hurayra said, "The Prophet, may Allah bless him and grant him peace, went out in the heat of the day. He did not speak to me nor did I speak to him until he came to the market of Qaynuqa'. He sat in the courtyard of Fatima's house and asked, 'Is the little one here? Is the little one here?' Fatima held her son back for a short time. I think that she was putting a necklace on him or washing him. Then he came running and he hugged him and kissed him. He said, 'O Allah, love him and love those who love him.'"

A man said, "O Allah's Messenger, I have a slave-girl and I withdraw the penis while having intercourse with her ('Azl). I dislike that she become pregnant, but I want (from her) what a man wants (from a woman). And the Jews say - withdrawing the penis to avoid conception is the minor (form of) burying alive." He replied, "The Jews told a lie, for if Allah intended to create it you would not be able to turn it away." [Reported by Ahmad and Abu Dawud, the wording is Abu Dawud's. an-Nasa'i and at-Tahawi also reported it. Its narrators are reliable].

Aṣbaḥnā wa aṣbaḥal-mulku lillāh, walḥamdu lillāh, lā ilāha illallāhu waḥdahu lā sharīka lah, lahul-mulku wa lahul-ḥamd, wa huwa `alā kulli shay'in Qadīr. Rabbi as'aluka khayra mā fī hādha ‘l-yawmi wa khayra mā ba`dahu wa a`ūdhu bika min sharri mā fī hātha ‘l-yawmi wa sharri mā ba`dahu, Rabbi a`ūdhu bika minal-kasali, wa sū'il-kibar, Rabbi a`ūdhu bika min `adhābin fin-nāri wa `adhābin fil-qabr. We have entered a new day 1 and with it all dominion is Allah's. Praise is to Allah. None has the right to be worshipped but Allah alone, Who has no partner. To Allah belongs the dominion, and to Him is the praise and He is Able to do all things. My Lord, I ask You for the goodness of this day and of the days that come after it, and I seek refuge in You from the evil of this day and of the days that come after it.2 My Lord, I seek refuge in You from laziness and helpless old age. My Lord, I seek refuge in You from the punishment of Hell-fire, and from the punishment of the grave.3 Reference: 1 When you say this in the evening you should say Amsaynā wa amsal-mulku lillāh: "We have ended another day and with it, all dominion is Allah's. 2 When you say this in the evening you should say: Rabbi as'aluka khayra mā fī hāthihil-laylati, wa khayra mā ba`dahā, wa a`ūthu bika min sharri mā fī hāthihil-laylati wa sharri mā ba`dahā: "I ask You for the good things of this night and of the nights that come after it and I seek refuge in You from the evil of this night and of the nights that come after it." 3 Muslim 4/2088.

Yahya related to me from Malik from Abu Hazim ibn Dinar from Said ibn al-Musayyab that the Messenger of Allah, may Allah bless him and grant him peace, forbade the sale with uncertainty in it.

Malik said, "An example of one type of uncertain transaction and risk is that a man intends the price of a stray animal or escaped slave to be fifty dinars. A man says, 'I will take him from you for twenty dinars.' If the buyer finds him, thirty dinars goes from the seller, and if he does not find him, the seller takes twenty dinars from the buyer."

Malik said, "There is another fault in that. If that stray is found, it is not known whether it will have increased or decreased in value or what defects may have befallen it. This transaction is greatly uncertain and risky."

Malik said, "According to our way of doing things, one kind of uncertain transaction and risk is selling what is in the wombs of females - women and animals - because it is not known whether or not it will come out, and if it does come out, it is not known whether it will be beautiful or ugly, normal or disabled, male or female. All that is disparate. If it has that, its price is such-and-such, and if it has this, its price is such-and-such."

Malik said, "Females must not be sold with what is in their wombs excluded. That is that, for instance, a man says to another, 'The price of my sheep which has much milk is three dinars. She is yours for two dinars while I will have her future offspring.' This is disapproved because it is an uncertain transaction and a risk."

Malik said, "It is not halal to sell olives for olive oil or sesame for sesame oil, or butter for ghee because muzabana comes into that, because the person who buys the raw product for something specified which comes from it, does not know whether more or less will come out of that, so it is an uncertain transaction and a risk."

Malik said, "A similar case is the selling of ben-nuts for ben-nut oil. This is an uncertain transaction because what comes from the ben-nut is ben-oil. There is no harm in selling ben-nuts for perfumed ben because perfumed ben has been perfumed, mixed and changed from the state of raw ben-nut oil."

Malik, speaking about a man who sold goods to a man on the provision that there was to be no loss for the buyer, (i.e. if the buyer could not re-sell the goods they could go back to the seller), said, "This transaction is not permitted and it is part of risk. The explanation of why it is so, is that it is as if the seller hired the buyer for the profit if the goods make a profit. If he sells the stock at a loss, he has nothing, and his efforts are not compensated. This is not good. In such a transaction, the buyer should have a wage according to the work that he has contributed. Whatever there is of loss or profit in those goods is for and against the seller. This is only when the goods are gone and sold. If they do not go, the transaction between them is null and void."

Malik said, "As for a man who buys goods from a man and he concludes the sale and then the buyer regrets and asks to have the price reduced and the seller refuses and says, 'Sell it and I will compensate you for any loss.' There is no harm in this because there is no risk. It is something he proposes to him, and their transaction was not based on that. That is what is done among us."

Malik related to me from Yahya ibn Said from Abu Bakr ibn Muhammad ibn Amr ibn Hazm from Umar ibn Abdal-Aziz from Abu Bakr ibn Abd ar-Rahman ibn al-Harith ibn Hisham from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "If anyone goes bankrupt, and a man finds his own property intact with him, he is more entitled to it than anyone else."

Malik spoke about a man who sold a man wares, and the buyer went bankrupt. He said, "The seller takes whatever of his goods he finds. If the buyer has sold some of them and distributed them, the seller of the wares is more entitled to them than the creditors. What the buyer has distributed does not prevent the seller from taking whatever of it he finds. It is the seller's right if he has received any of the price from the buyer and he wants to return it to take what he finds of his wares, and in what he does not find, he is like the creditors."

Malik spoke about some one who bought spun wool or a plot of land, and then did some work on it, like building a house on the plot of land or weaving the spun wool into cloth. Then he went bankrupt after he had bought it, and the original owner of the plot said, "I will take the plot and whatever structure is on it." Malik said, "That structure is not his. However, the plot and what is in it that the buyer has improved is appraised. Then one sees what the price of the plot is and how much of that value is the price of the structure. They are partners in that. The owner of the plot has as much as his portion, and the creditors have the amount of the portion of the structure."

Malik said, "The explanation of that is that the value of it all is fifteen hundred dirhams. The value of the plot is five hundred dirhams, and the value of the building is one thousand dirhams. The owner of the plot has a third, and the creditors have two-thirds."

Malik said, "It is like that with spinning and other things of the same nature in these circumstances and the buyer has a debt which he cannot pay. This is the behaviour in such cases."

Malik said, "As for goods which have been sold and which the buyer does not improve, but those goods sell well and have gone up in price, so their owner wants them and the creditors also want to seize them, then the creditors choose between giving the owner of the goods the price for which he sold them and not giving him any loss and surrendering his goods to him.

"If the price of the goods has gone down, the one who sold them has a choice. If he likes, he can take his goods and he has no claim to any of his debtor's property, and that is his right. If he likes, he can be one of the creditors and take a portion of his due and not take his goods. That is up to him."

Malik said about someone who bought a slave-girl or animal and she gave birth in his possession and the buyer went bankrupt, "The slave-girl or the animal and the offspring belong to the seller unless the creditors desire it. In that case they give him his complete due and they take it."

`Abdallah b. `Umar told that `Umar b. al-Khattab went with God's messenger and some of his companions to Ibn Sayyad and found him playing with the boys in the fortress of the B. Maghala, Ibn Sayyid at that time being near the age of puberty. Before he was aware God's messenger gave him a clap on the back and said, "Do you testify that I am God's messenger?" He looked at him and said, "I testify that you are the messenger of the Gentiles," after which Ibn Sayyad said, "Do you testify that I am God's messenger?" The Prophet squeezed him and said, "I believe in God and His messengers." He then asked Ibn Sayyad what visions he had, and when he replied, "One who speaks the truth and one who lies comes to me," God's messenger said, "You are confused." He then said, "I have concealed something in my mind which I would like you to tell me" (referring to "the day when the sky will bring forth smoke (dukhan) clearly visible").[1] On his replying, "It is smoke (dukhkh)," he said, "Away with you! You cannot get farther than your rank."[2] `Umar then asked God's messenger if he would permit him to cut off his head, but he replied, "If he is the one[3] you will not be given power over him, and if he is not, you will not do well in killing him." Ibn `Umar told that sometime afterwards God's messenger and Ubayy b. Ka'b went towards the palm trees where Ibn Sayyid was, and God's messenger hid behind the palm trunks seeking stealthily to hear something from Ibn Sayyid before he could see him. Ibn Sayyid was lying on his bed in a wrapper from which a murmur issued, and when his mother saw the Prophet hiding behind the palm trunks she said, "Saf '(that being his name), here is Muhammad," whereupon Ibn Sayyad stopped the murmuring, and God's messenger said, "If you had left him alone, he would have made things clear." `Abdallah b. `Umar told that God's messenger stood up among the people, and when he had extolled God - in a fitting manner he mentioned the dajjal and said, "I warn you of him, and there is no prophet who has not warned his people. Noah warned his people, but I shall tell you something about him which no prophet has told his people. You must know that he is one-eyed, whereas God is not one-eyed." 1. Quran, 44:10. 2. The idea is that Ibn Sayyid was being tested to see whether he had any supernatural knowledge of what the Prophet had in mind. His use of a different form of the word for smoke put him on the level of a kahin with a defective source of information. 3. i.e., the dajjal. (Bukhari and Muslim.)

"I was a man who had a lot of desire for women, and I do not think there was any man who had as great a share of that as me. When Ramadan began, I declared Zihar upon my wife (to last) until Ramadan ended. While she was talking to me one night, part of her body became uncovered. I jumped on her and had intercourse with her. The next morning I went to my people and told them, and said to them: 'Ask the Messenger of Allah (SAW) for me.' They said: 'We will not do that, lest Allah reveal Quran concerning us or the Messenger of Allah (SAW) says, something about us, and it will be a lasting source of disgrace for us. Rather we will leave you to deal with it yourself. Go yourself and tell the Messenger of Allah (SAW) about your problem.' So I went out and when I came to him, I told him what happened. The Messenger of Allah (SAW) said: 'Did you really do that?' I said: 'I really did that, and here I am, O Messenger of Allah. (SAW) I will bear Allah’s ruling on me with patience.' He said: 'Free a slave.' I said: 'By the One Who sent you with the truth, I do not own anything but myself.' He said: 'Fast for two consecutive months.' I said: 'O Messenger of Allah, the thing that happened to me was only because of fasting.' He said: 'Then give charity, or feed sixty poor persons.' I said: 'By the One Who sent you with the truttu we spent last night with no dinner.' He said: 'Then go to the collector of charity of Banu Zuraiq, and tell him to give you something, then feed sixty poor persons, and benefit from the rest.'"

“Fatima came to Abu Bakr and said: ‘Who will inherit from you?’ He said: ‘My wives and my offspring,’ so she said: ‘Why should I not inherit from my father?’ Abu Bakr said: ‘I heard Allah’s Messenger say (Allah bless him and give him peace): “We will not be inherited from,” but I support those whom Allah’s Messenger (Allah bless him and give him peace) used to support, and I provide for those for whom Allah’s Messenger (Allah bless him and give him peace) used to provide.’”

Mu'awiya ibn Muqarrin said, "I slapped a mawla of mine and he fled. Then my father called me and said, 'I will tell you a story. We, the sons of Muqarrin, were seven, and we had one servant. Then one of us slapped her and that was mentioned to the Messenger of Allah, may Allah bless him and grant him peace. He said, 'Order them to set her free.' The Prophet, may Allah bless him and grant him peace, was told. 'She is the only servant they have.' He said, 'Then let them hire her and when they no longer need her, let her go on her way.'"

Abu Hurairah (RAA) narrated regarding the story of the black woman who used to clean the mosque. The Messenger of Allah asked about her, and he was told that she had died. He said to them, “Why didn’t you inform me of her death?" It seems that they regarded her as an insignificant person. The Messenger of Allah (P.B.U.H.) said, “Show me her grave." They showed him her grave and he offered the funeral prayer for her.’ Agreed upon. Muslim added in his narration, ‘Verily, those graves are full of darkness for those buried in them. Allah, the Almighty, will illuminate them for their dwellers by my prayer over them"

"The Prophet (s.a.w) went out during an hour in which he would normally not go out, nor meet with anyone. Then Abu Bakr came to him. So he said:"What brought you O Abu Bakr?" He said: "I came to meet the Messenger of Allah (s.a.w) and to look at his face, and to make sure he was safe. It was not long before 'Umar came. He said: "What has brought you O 'Umar ?" He said: "Hunger O Messenger of Allah!"He said: "I also experienced some of that" So they went to the home of Abu Al-Haitham At-Taiyyihan Al-Ansari. He was a man with many date-palms and sheep, but he had no servants so they did not find him there. They said to his wife: "Where is your companion?" She said: "He has gone to fetch us some good water." It was not long before Abu Al-Haitham came along hauling to a large water-skin which he put down. Then he came to hug the Prophet (s.a.w) and uttered that his father and mother should be ransomed for him. Then he went to grove of his and he spread out a mat for them. Then he went to a date-palm and returned with a cluster of dates which he put down. The prophet (s.a.w) said: "Why don't you select some ripe dates for us?" He said: "O Messenger of Allah(s.a.w)! I wanted you to select from the ripe dates and the unripe dates." So they ate and they drank from that water. The Messenger of Allah(s.a.w) said: "By the One in Whose Hand is my soul! This is among the favors which you shall be asked about on the Day of Judgement. Cool shade, tasty ripe dates, and cool water." Abu Al-Haitham left to prepare some food for them. The Prophet (s.a.w) said: "Do not slaughter one with milk." So he Slaughtered a small female or male goat and brought it to them so they could eat it. The Prophet (s.a.w) said: "Do you have any servants?" He said: "No." So he said: "Then if we get some captives we shall bring them for you." So (later) the Prophet (s.a.w) came with 2 males, there was no third among them and he brought them to Abu Al-Haitham. The Prophet (s.a.w) said: "Choose from them." He said: "O Prophet of Allah! Choose for me." So the Prophet (s.a.w) said: "Indeed the one consulted is entrusted. Take this one for I have seen him praying, and encourage him to do well." So Abu Al-Haitham went to his wife and informed her of what the Messenger of Allah (s.a.w) said. So his wife said: "You will not fulfill what the Prophet (s.a.w) said until you have freed him." So he said: "He is free." So the Prophet (s.a.w) said: "Indeed Allah has not send a Prophet nor made a Khalifah except that he has two groups of supporters, group ordering him to do good, and prohibiting him from evil and a group that never ceases spoiling his affairs. So whoever protected."

Barirah came to her and said, "I had arranged to buy my freedom for nine Uqiya; one Uqiyah to be paid annually, so help me." 'Aishah (RA) replied, "If your people are pleased that I should pay (the amount) to them, and I shall have the right to inherit from you, I shall do so." Barira went to her people and told them about it, but they refused the offer. When she came back Allah's Messenger (SAW) was sitting (in the house). She said, "I offered that to them, but they insisted that the right to inherit from me should be theirs." The Prophet (SAW) heard that and 'Aishah (RA) told him about it. So, he said to 'Aishah (RA), "Take her and stipulate that the right to inherit from her will be yours, for the right of inheritance from her will be yours, for the right of inheritance belongs only to the one who has set a slave free." 'Aishah (RA) did so. Allah's Messenger (SAW) then stood up among the people to address them. So, after praising and extolling Allah, he said, "To proceed; what is the matter with some men who make conditions which are not in the Book of Allah, the Might, the Majestic? Any condition which is not in Allah's Book is invalid. Even if there are a hundred conditions, Allah's Decision is more valid and Allah's Condition is more binding. The right of inheritance belongs only to the one who has set a slave free." [Agreed upon and the wording is al-Bukhari's]. Muslim has: "Buy her, set her free and make the stipulation that the right to inherit from her will be yours."

Asma' was heard to say that the Prophet, may Allah bless him and grant him peace, passed by a group of women sitting down in the mosque. He said to the salam with his hand and said, "Beware of the ingratitude of those with blessings. Beware of the ingratitude of those with blessings." One of them said, "We seek refuge with Prophet, Prophet of Allah, from ingratitude for the blessings of Allah." He said, "Yes. One of you women might have been without a husband for a long time (and then Allah provides her with one) and she becomes angry and says, 'By Allah, I have never seen a hour of good from you. That is ingratitude for the blessings of Allah. That is the ingratitude of those with blessings.'"

Asma', the daughter of Yazid al-Ansari, said, "The Prophet, may Allah bless him and grant him peace, passed by me while I was with some young slavegirls belonging to me. He greeted us and said, 'Beware of the ingratitude of those with blessings.' I was the boldest of them in coming forward to question him and I said, 'Messenger of Allah, what is the ingratitude of those with blessings?' He replied, 'Perhaps one of them with remain unmarried for a long time with her parents and then Allah provides her with a husband and provides her with children from him and then she gets angry and is ungrateful and says, "I have never seen any good at all from you."'"

Malik said, "There is no harm in buying dates from specified trees or a specified orchard or buying milk from specified sheep when the buyer starts to take them as soon as he has payed the price. That is like buying oil from a container. A man buys some of it for a dinar or two and gives his gold and stipulates that it be measured out for him. There is no harm in that. If the container breaks and the oil is wasted, the buyer has his gold back and there is no transaction between them."

Malik said, "There is no harm in everything which is taken right away as it is, like fresh milk and fresh picked dates which the buyer can take on a day-to-day basis. If the supply runs out before the buyer has what he has paid for in full, the seller gives him back the portion of the gold that is owed to him, or else the buyer takes other goods from him to the value of what he is owed and which they mutually agree about. The buyer should stay with the seller until he has taken it. It is disapproved of for the seller to leave because the transaction would then come into the forbidden category of a debt for a debt. If a stated time period for payment or delivery enters into the transaction, it is also disapproved. Delay and deferment are not permitted in it, and are only acceptable when it is standard practice on definite terms by which the seller guarantees it to the buyer, but this is not to be from one specific orchard or from any specific ewes."

Malik was asked about a man who bought an orchard from another man in which there were various types of palm-trees - excellent ajwa palms, good kabis palms, adhq palms and othertypes. The seller kept aside from the sale the produce of a certain palm of his choice. Malik said, "That is not good because if he does that, and keeps aside, for instance, dates of the ajwa variety whose yield would be 15 sa, and he picks the dates of the kabis in their place, and the yield of their dates is 10 sa or he picks the ajwa which yield 15 sa and leaves the kabis which yield 10 sa, it is as if he bought the ajwa for the kabis making allowances for their difference of quality. This is the same as if a man dealing with a man who has heaps of dates before him - a heap of 15 sa of ajwa, a heap of 10 sa of kabis, and a heap of 12 sa of cadhq, gives the owner of the dates a dinar to let him choose and take whichever of the heaps he likes." Malik said, "That is not good."

Malik was asked what a man who bought fresh dates from the owner of an orchard and advanced him a dinar was entitled to if the crop was spoilt. Malik said, "The buyer makes a reckoning with the owner of the orchard and takes what is due to him of the dinar. If the buyer has taken two-thirds of a dinar's worth of dates, he gets back the third of a dinar which is owed him. If the buyer has taken three-quarters of a dinar's worth of dates, then he gets back the quarter which is owed to him, or they come to a mutual agreement, and the buyer takes what is owed him from his dinar from the owner of the orchard in something else of his choosing. If, for instance, he prefers to take dry dates or some other goods, he takes them according to what is due. If he takes dry dates or some other goods, he should stay with him until he has been paid in full."

Malik said, "This is the same situation as hiring out a specified riding-camel or hiring out a slave tailor, carpenter or some other kind of worker or letting a house and taking payment in advance for the hire of the slave or the rent of the house or camel. Then an accident happens to what has been hired resulting in death or something else. The owner of the camel, slave or house returns what remains of the rent of the camel, the hire of the slave or the rent of the house to the one who advanced him the money, and the owner reckons what will settle that up in full. If, for instance, he has provided half of what the man paid for, he returns the remaining half of what he advanced, or according to whatever amount is due." Malik said, "Paying in advance for something which is on hand is only good when the buyer takes possession of what he has paid for as soon as he hands over the gold, whether it be slave, camel, or house, or in the case of dates, he starts to pick them as soon as he has paid the money."

It is not good that there be any deferment or credit in such a transaction.

Malik said, "An example illustrating what is disapproved of in this situation is that, for instance, a man may say that he will pay someone in advance for the use of his camel to ride in the hajj, and the hajj is still some time off, or he may say something similar to that about a slave or a house. When he does that, he only pays the money in advance on the understanding that if he finds the camel to be sound at the time the hire is due to begin, he will take it by virtue of what he has already paid. If an accident, or death, or something happens to the camel, then he will get his money back and the money he paid in advance will be considered as a loan."

Malik said, "This is distinct from someone who takes immediate possession of what he rents or hires, so that it does not fall into the category of 'uncertainty,' or disapproved payment in advance. That is following a common practice. An example of that is that a man buys a slave, or slave-girl, and takes possession of them and pays their price. If something happens to them within the period of the year indemnification contract, he takes his gold back from the one from whom he bought it. There is no harm in that. This is the precedent of the sunna in the matter of selling slaves."

Malik said, "Someone who rents a specified slave, or hires a specified camel, for a future date, at which time he will take possession of the camel or slave, has not acted properly because he did not take possession of what he rented or hired, nor is he advancing a loan which the person is responsible to pay back."