"I heard Umm Salamah say: 'A woman came to the Messenger of Allah and said: O Messenger of Allah, my daughter's husband has died and she has a problem in her eye; can I put kohl on her? The Messenger of Allah said: No. Then he said: It is four months and ten days. During the Jahiliyyah one of you would throw a piece of dung at the end of the year.'" Humaid said: "I said to Zainab: 'What is this throwing a piece of dung at the end of the year?' She said: 'If a woman's husband died, she would enter a small room (Hifsh) and wear her worst clothes, and she would not put on perfume or anything until a year. Then an animal would be brought, a donkey or sheep or bird, and she would end her 'Iddah with it (clean herself with it), and usually any animal used for that purpose would die. Then she would come out and would be given a piece of dung which she would throw, then she would go back to whatever she wanted of perfume, etc.'" In the narration of Muhammad (bin Salamah) Malik said: Hifsh means hut.

"Abdullah told us: 'The Messenger of Allah (PBUH) was praying at the House (the Ka'bah) and a group of the nobles of Quraish were sitting there. They had just slaughtered a camel and one of them said: "Which of you will take these stomach contents with the blood and wait until he prostrates, then put them on his back?" 'Abdullah said: 'The one who was most doomed got up and took the stomach contents, then went and waited until he prostrated himself, and put it on his back. Fatimah, the daughter of the Messenger of Allah (PBUH), who was a young girl, was told about that, and she came running and took it off his back. When he had finished praying he said: "O Allah! Punish the Quraish," three times, "O Allah, punish Abu Jahl bin Hisham, Shaibah bin Rabi'ah, 'Utbah bin Rabi'ah, 'Uqbah bin Abi Mu'ait" until he had listed seven men from Quraish.' 'Abdullah said: 'By the One Who revealed the Book to him, I saw them dead on the day of Badr (their corpses) in a single dry well.'"

"We heard Abu Umamah Al-Bahili say: 'I heard 'Amrah bin 'Abasah say: I said: 'O Messenger of Allah, is there any moment which brings one close to Allah than another, or any moment that should be sought out for remembering Allah? He said: 'Yes, the closest that the Lord is to His slave is in the last part of the night, so if you can be among those who remember Allah at that time, then do so. For prayer is attended and witnessed (by the angels) until the sun rises, then it rises between the two horns of the Shaitan, that is the time when the disbelievers pray, so do not pray until the sun had risen to the height of a spear and its rays have disappeared. Then prayer is attended and witness (by the angels) until the sun is directly overhead at midday, and that is the time when the gates of Hell are opened and it is stoked up. So do not pray until the shadows appear. Then prayer is attended and witnessed (by angels) until the sun sets, and it sets between the horns of a Shaitan, and that is the time when the disbelievers pray.'"

Yahya related to me from Malik from Nafi that Abdullah ibn Umar would guard against animals and camels which were young or had physical defects as sacrifices.

Malik said, "That is what I like best of what I have heard ."

Malik related to me that he heard that Umar ibn al-Khattab wanted to go to Iraq, and Kabal-Ahbar said to him, "Do not go there, amir al- muminin. There is nine-tenths of sorcery there and it is the place of the rebellious jinn and the disease which the doctors are unable to cure."

"You are in a time when whoever abandons a tenth of what he has been ordered, then he is ruined. Then, there will come a time in which whoever does a tenth of what he has been ordered shall be saved."

"There are three (characteristics) for which whomever has them,Allah will expose His side,and admit him to Paradise:Being courteous to the guest,kind to parents,and doing good for slaves."

"The Messenger of Allah (saws) slaughtered two horned male sheep which were mostly white. He slaughtered them with his hand and mentioned Allah's Name, and he said 'Allahu Akbar', and put his foot on their side."

"The Messenger of Allah (saws) prohibited that an animal with a A'dab (stump) horn or ear should be slaughtered as a sacrifice." Qatadah (one of the narrators) said: "So I mentioned this to Sa'eed bin Al-Musayyab and he said: 'The A'dab is that which equals or more than that.'"

that the Messenger of Allah (SAW) said: "Indeed the people of the higher levels, will be seen by those who are beneath them like the stars which appear far off in the sky. And indeed Abu Bakr and 'Umar are among them, and they have done well."

I said, "O Messenger of Allah, tell me something of Islam which I will not ask anyone else about it." He (PBUH) said, "Say, 'I believe in Allah' and then be steadfast".

[Muslim].

Messenger of Allah (PBUH) said, "On the Resurrection Day, the rights will be paid to those to whom they are due so much so that a hornless sheep will be retaliated for by punishing the horned sheep which broke its horns".

[Muslim].

I said, "O Messenger of Allah (PBUH), I have two neighbours, to which of them should I send a present?" He (PBUH) replied, "To the one whose door is nearer to you".

[Al-Bukhari]

I asked Messenger of Allah (PBUH) about virtue and sin, and he said, "Virtue is noble behaviour, and sin is that which creates doubt and you do not like people to know about it."

[Muslim].

The Prophet (PBUH) said, "One of the admonitions of the previous Prophets which has been conveyed to people is that if you have no modesty, you can do whatever you like."

[Al- Bukhari].

Abu Huraira said that God’s messenger forbade uninterrupted fasting, and when a man said, “You fast uninterruptedly, messenger of God,” he replied, “Which of you is like me? During the night my Lord gives me food and drink.” (Bukhari and Muslim.)

He reported God’s Messenger as saying, “If anyone has property [[given him for the use of himself and his descendants it belongs to the one to whom it is given and does not return to the one who gave it because he gave a gift which may be inherited.” (Bukhari and Muslim.)

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

He reported God’s messenger as saying, “When one of you makes supplication he must not say, ‘O God, forgive me if Thou wilt, but must be definite and cherish a great desire, for nothing which God gives is burdensome to Him.” Muslim transmitted it.

Ibn ‘Umar said that al-‘Abbas b. ‘Abd al-Muttalib asked permission from God’s messenger to spend in Mecca the nights which were spent at Mina on account of his office of supplying water, and he gave him permission. Bukhari and Muslim.

Ibn ‘Umar reported God’s Messenger as saying, “Prayer during the night should consist of pairs of rak'as, but if one of you fears the morning is near he should pray one rak'a which will make his prayer an odd number for him.” (Bukhari and Muslim.)

Ibn ‘Abbas reported the Prophet as saying, “If anyone neglects the Friday prayer except in case of necessity, he will be inscribed as a hypocrite in a book which will not be obliterated or changed.” Some versions have “three times."* *Meaning that the Prophet said these words three times. Shafi‘i transmitted it.

Thauban reported God’s messenger as saying, “The most excellent dinar a man spends is one he spends on his family, one which he spends on his animal in God’s path, and one he spends on his companions in God’s path.” Muslim transmitted it.

Nafi' said that when Ibn ‘Umar perfumed himself he used aloes-wood mixed with no other perfume, and also used camphor which he mixed in with the aloes-wood. Then he said that God’s messenger had perfumed himself thus. Muslim transmitted it.

He reported God’s messenger as saying that when a prophet was stung by an ant he ordered a colony of ants to be burned, and God most high revealed to him, "Because an ant stung you you have burned a community which glorifies me." (Bukhari and Muslim.)

Abu Huraira reported God’s messenger as saying, "When a mouse falls into clarified butter which, is solid throw the mouse and what is around it away; but if it is in a liquid state do not go near it." Ahmad and Abu Dawud transmitted it, and Darimi transmitted it on the authority of Ibn ‘Abbas.

We used to steep dates for God’s messenger in a skin which was tied at the top and had a mouth. What we steeped in the morning he would drink in the evening, and what we steeped in the evening he would drink in the morning. Muslim transmitted it.

Abu Huraira reported God’s messenger as saying, “If anyone spends the night with grease on his hand which he has not washed away, he can blame only himself if some trouble comes to him.” Tirmidhi, Abu Dawud and Ibn Majah transmitted it.

Once when I was with the Prophet in Mecca and we went out into one of its districts in the neighbourhood, not a mountain or tree which confronted him failed to say, "Peace be upon you, messenger of God." Tirmidhi and Darimi transmitted it.

The Messenger of Allah (saws) taught me and what he taught me is this: Observe the five prayers regularly. He said: I told (him): I have many works at these times; so give me a comprehensive advice which, if I follow, should be enough for me. He said: Observe the two afternoon prayers (al-asrayn). But the term al-asrayn (two afternoon prayers) was not used in our language. Hence I said: What is al-asrayn? He said: A prayer before the sunrise and a prayer before the sunset (i.e. the dawn and the afternoon prayers).

The Messenger of Allah (saws) recited - Yahya (sub narrator) said: Sometimes al-Miswar said: I prayed along with the Messenger of Allah (saws) and witnessed that he recited - the Qur'an during the prayer and omitted something (i.e. some verses inadvertently) which he did not recite.

A man said to him: Messenger of Allah, you omitted such-and-such verse. The Messenger of Allah (saws) said: Why did you not remind me of it?

The narrator Sulayman said in his version: He (the man) said: I thought that it (the verse) was repealed.

The Prophet (saws) said: There are forty characteristics; the highest of them is to give a goat on loan (for benefiting from its milk). If any man carries out any of those characteristics with the hope of getting a reward and testifying to the promise for it, Allah will admit him to Paradise for it.

Abu Dawud said: In the version of Musaddad, Hassan said: So we counted other characteristics than lending the goat: to return the greeting, to respond to sneezing, and remove things which cause annoyance to the people from their path, and similar other things. We could not reach fifteen characteristics.

On the days of the conquest of Mecca, when Mecca was captured, Fatimah came and sat on the left side of the Messenger of Allah (saws), and Umm Hani was on his right side. A slave-girl brought a vessel which contained some drink; she gave it to him and he drank of it. He then gave it to Umm Hani who drank of it. She said: Messenger of Allah, I have broken my fast; I was fasting. He said to her: Were you making atonement for something? She replied: No. He said: Then it does not harm you if it was voluntary (fast).

A man belonging to Usbadhiyin of the people of Bahrayn, who were the Magians of Hajar, came to the Messenger of Allah (saws) and remained with him (for some time), and then came out. I asked him: What have Allah and His Messenger of Allah decided for you? He replied: Evil. I said: Silent. He said: Islam or killing. AbdurRahman ibn Awf said: He accepted jizyah from them. Ibn Abbas said: The people followed the statement of AbdurRahman ibn Awf, and they left that which I heard from the Usbadhi.

The Prophet (saws) was brought a necklace in which there were gold and pearls.

(The narrators AbuBakr and (Ahmad) Ibn Mani' said: The pearls were set with gold in it, and a man bought it for nine or seven dinars.)

The Prophet (saws) said: (It must not be sold) till the contents are considered separately. The narrator said: He returned it till the contents were considered separately. The narrator Ibn Asa said: By this I intended trade.

Abu Dawud said: The word hijarah (stone) was recorded in his note-book before, but he changed it and narrated tijarah (trade).

We were sitting waiting for Abdullah ibn Umar who came out to us and sat. He then said: I heard the Messenger of Allah (saws) as saying: If anyone's intercession intervenes as an obstacle to one of the punishments prescribed by Allah, he has opposed Allah; if anyone disputes knowingly about something which is false, he remains in the displeasure of Allah till he desists, and if anyone makes an untruthful accusation against a Muslim, he will be made by Allah to dwell in the corrupt fluid flowing from the inhabitants of Hell till he retracts his statement.

I used to write everything which I heard from the Messenger of Allah (saws). I intended (by it) to memorise it. The Quraysh prohibited me saying: Do you write everything that you hear from him while the Messenger of Allah (saws) is a human being: he speaks in anger and pleasure? So I stopped writing, and mentioned it to the Messenger of Allah (saws). He signalled with his finger to him mouth and said: Write, by Him in Whose hand my soul lies, only right comes out from it.

The Messenger of Allah (saws) said: Before the Last Hour there will be commotions like pieces of a dark night in which a man will be a believer in the morning and an infidel in the evening, or a believer in the evening and infidel in the morning. He who sits during them will be better than he who gets up and he who walks during them is better than he who runs. So break your bows, cut your bowstrings and strike your swords on stones. If people then come in to one of you, let him be like the better of Adam's two sons.

The Messenger of Allah (saws) threw pebbles at the last jamrah (Jamrat al-'Aqabah) on the day of sacrifice. He then returned to his lodging at Mina. He called for a sacrificial animal which he slaughtered. He then called for a barber. He held the right side of his head and shaved it. He then began to distribute among those who were around him one or two hair each. He then held the left side of his head and shaved it. Again he said: Is Abu Talhah here ? He then gave it (the hair shaved off) to Abu Talhah.

The Messenger of Allah (saws) performed four 'Umrahs all in Dhu al-Qa'dah except the one which he performed along with Hajj.

Abu Dawud said: From here the narrator Hudbah (b. Khalid) became certain. I heard it from Abu al-Walid , but I did nor retain: An 'Umrah, during the treaty of al-Hudaibiyyah, or from al-Hudaibiyyah ; and 'Umrat al-Qada' in Dhu al-Qa'dah, and an 'Umrah from al-Ji'ranah where he (the Prophet) distributed the booty of Hunain in Dhu al-Qa'dah, and an 'Umrah along with his Hajj.

‘Abd Allah bin Umar said that he divorced his wife while she was menstruating during the time of the Apostle of Allaah(saws). So ‘Umar bin Al Khattab asked the Apostle of Allaah(saws) about this matter. The Apostle of Allaah(saws) said “Order him, he must take her back and keep her back till she is purified, then has another menstrual period and is purified. Thereafter if he desires he may divorce her before having intercourse with her, for that is the period of waiting which Allaah the Glorified has commanded for the divorce of women.”

The Messenger of Allah (saws) as saying: The summons (adhan) of Bilal should not restrain one of you from taking a meal shortly before dawn, for he utters adhan or calls (for prayer) so that the man at prayer may return, and the man asleep may get up. Dawn is not (the whiteness) which indicates thus (in perpendicular) - the narrator Musaddad said: Yahya joined his palms (indicating the spread of whiteness vertically - until it indicates thus - and Yahya spread out two ring-fingers of his (demonstrating the spread of whiteness horizontally)l

Zaid b. Thabit asked me: Why do you recite short surahs in the sunset prayer? I saw the Messenger of Allah (May peace be upon him) reciting two long surahs at the sunset prayers. I asked him: which are those two long surahs? He replied: Al-A’raf(surah vii) and al-an’am(surah vi). I ( the narrator Ibn Juraij) asked Ibn Mulaikah (about these surahs): He said on his own accord: Al-ma’idah (surah v.) and al-A’raf(furah vii.)

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."

I met Bilal, the Mu'adhdhin of the Messenger of Allah (saws) at Aleppo, and said: Bilal, tell me, what was the financial position of the Messenger of Allah (saws)?

He said: He had nothing. It was I who managed it on his behalf since the day Allah made him Prophet of Allah (saws) until he died. When a Muslim man came to him and he found him naked, he ordered me (to clothe him). I would go, borrow (some money), and purchase a cloak for him. I would then clothe him and feed him.

A man from the polytheists met me and said: I am well off, Bilal. Do not borrow money from anyone except me. So I did accordingly. One day when I performed ablution and stood up to make call to prayer, the same polytheist came along with a body of merchants.

When he saw me, he said: O Abyssinian. I said: I am at your service. He met me with unpleasant looks and said harsh words to me. He asked me: Do you know how many days remain in the completion of this month? I replied: The time is near. He said: Only four days remain in the completion of this month. I shall then take that which is due from you (i.e. loan), and then shall return you to tend the sheep as you did before. I began to think in my mind what people think in their minds (on such occasions). When I offered the night prayer, the Messenger of Allah (saws) returned to his family. I sought permission from him and he gave me permission.

I said: Messenger of Allah, may my parents be sacrificed for you, the polytheist from whom I used to borrow money said to me such-and-such. Neither you nor I have anything to pay him for me, and he will disgrace me. So give me permission to run away to some of those tribes who have recently embraced Islam until Allah gives His Apostle (saws) something with which he can pay (the debt) for me. So I came out and reached my house. I placed my sword, waterskin (or sheath), shoes and shield near my head. When dawn broke, I intended to be on my way.

All of a sudden I saw a man running towards me and calling: Bilal, return to the Messenger of Allah (saws). So I went till I reached him. I found four mounts kneeling on the ground with loads on them. I sought permission.

The Messenger of Allah (saws) said to me: Be glad, Allah has made arrangements for the payment (of your debt). He then asked: Have you not seen the four mounts kneeling on the ground?

I replied: Yes. He said: You may have these mounts and what they have on them. There are clothes and food on them, presented to me by the ruler of Fadak. Take them away and pay off your debt. I did so.

He then mentioned the rest of the tradition. I then went to the mosque and found that the Messenger of Allah (saws) was sitting there. I greeted him.

He asked: What benefit did you have from your property? I replied: Allah Most High paid everything which was due from the Messenger of Allah (saws). Nothing remains now.

He asked: Did anything remain (from that property)? I said: Yes. He said: Look, if you can give me some comfort from it, for I shall not visit any member of my family until you give me some comfort from it. When the Messenger of Allah (saws) offered the night prayer, he called me and said: What is the position of that which you had with you (i.e. property)?

I said: I still have it, no one came to me. The Messenger of Allah (saws) passed the night in the mosque.

He then narrated the rest of the tradition. Next day when he offered the night prayer, he called me and asked: What is the position of that which you had (i.e. the rest of the property)?

I replied: Allah has given you comfort from it, Messenger of Allah. He said: Allah is Most Great, and praised Allah, fearing lest he should die while it was with him. I then followed him until he came to his wives and greeted each one of them and finally he came to his place where he had to pass the night. This is all for which you asked me.

"The Messenger of Allah said: 'Learn the Qur'an, recite it and go to bed, for the likeness of the Qur'an and the one who learns it and acts upon it is that of a sack filled with musk, which spreads its fragrance everywhere. And the likeness of one who learns it then goes to bed with it in his heart is that of a sack that is tied up from which no fragrance comes out.'"

"It was said: 'O Messenger of Allah, how will you recognize those whom you have not seen of your Ummah?' He said: 'From the blazes of their foreheads and feet, like horses with black and white traces (which make them distinct from others) which are the traces of ablution.'" (Hasan) Another chain with similar wording.

' "'On the night in which I was taken on the Night Journey (Al-Isra'), I came to people whose stomachs were like houses, in which there were snakes that could be seen from outside their stomachs. I said: 'Who are these, O Jibra’il?’ He said: 'They are the ones who consumed usury."'

“I met Abu Salamah bin ‘Abdur-Rahman and said: ‘Tell me a Hadith that you heard from your father, in which mention is made of the month of Ramadan.’ He said: ‘Yes, my father narrated to me that the Messenger of Allah (saw) mentioned the month of Ramadan and said: “A month which Allah has enjoined upon you to fast, and in which I have established Qiyam (prayers at night) as Sunnah for you. So whoever fasts it and spends its nights in prayer out of faith and in hope of reward; he will emerge from his sins as on the day his mother bore him.”

Yahya related to me from Malik from Ibn Shihab that Said ibn al- Musayyab said, "Which prayer is it when you remain in the sitting position in every raka?'' Said said, "It is maghrib when you miss one raka, and that is the sunna in all the prayers."