This hadith has been transmitted on the authority of Abu Usama with the same chain of narrators.

A hadith like this has been narrated through another chain of transmitters.

This hadith has been narrated on the authority of Zuhri.

This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters.

Yahya related the same as that to me from Malik from Zayd ibn Aslam from his father from Umar ibn al-Khattab.

Yahya related to me from Malik from Thawr ibn Zayd ad-Dili from Abdullah ibn Abbas the same as that.

A hadith like this has been transmitted on the authority of Ibn Shihab.

This hadith has been narrated by Shu'ba with the same chain of transmitters.

A hadith like this has been transmitted on the authority of Amr b. Dinar

A hadith like this has been narrated on the authority of Ibn Humaid.

This hadith has been narrated on the authority of Qatada with the same chain of transmitters.

This tradition has been handed down through another chain of transmitters.

This hadith has been narrated on the authority of Mis'ar with the same chain of transmitters.

Abu Dawud said: It has been transmitted by Yunus and Shu’aib, but they did not mention ‘Amr b. Aban.

Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to say the tashahhud saying, "In the name of Allah. Greetings belong to Allah. Prayers belong to Allah. Pure actions belong to Allah. Peace be on the Prophet and the mercy of Allah and His blessings. Peace be on us and on the slaves of Allah who are salihun. I testify that there is no god except Allah. I testify that Muhammad is the Messenger of Allah."

"Bismillah, at-tahiyatu lillah, as-salawatu lillah, az-zakiyatu lillah. As-salamu ala'n-nabiyyi wa rahmatullahi wa barakatuhu. As-salamu alayna wa ala ibadi'llahi's-salihin. Shahidtu an la ilaha illallah. Shahidtu anna Muhammadu'r-rasulu'llah."

He used to say this after the first two rakas and he would make supplication with whatever seemed fit to him when the tashahhud was completed. When he sat at the end of the prayer, he did the tashahhud in a similar manner, except that after the tashahhud he made supplication with whatever seemed fit to him. When he had completed the tashahhud and intended to say the taslim, he said, "Peace be on the Prophet and His mercy and blessings. Peace be upon us and on the slaves of Allah who are salihun."

"As- salamu ala'n-nabiyyi wa rahmatu'llahi wa barakatuhu. As-salamu alayna wa ala ibadi'llahi'ssalihin ."

He then said, "Peace be upon you" to his right, and would return the greeting to the imam, and if anyone said "Peace be upon you" from his left he would return the greeting to him.

I did not offer behind anyone after the Messenger of Allah (saws) a prayer like the prayer offered by the Messenger of Allah (saws) than this youth, i.e. Umar ibn AbdulAziz. We estimated reciting glorification ten times in his bowing, and in his prostration ten times.

Abu Dawud said: Ahmad b. Salih said: I asked him ('Abd Allah) whether the name Manus is correct of Mabus. He replied: 'Abd al-Razzaq used to say Mabus, but I remember Manus (i.e. the narrator Wahb b. Manus). These are the words of Ibn Rafi'. It has also been narrated by Ahmad from Sa'id b. Jubair on the authority of Anas b. Malik.

This hadith has been transmitted on the authority of Musa b. 'Uqba but with a slight variation of wording.

Whenever the Prophet returned from the Hajj or the `Umra or a Ghazwa, he would say Takbir thrice. Whenever he came upon a mountain path or wasteland, and then he would say, "None has the right to be worshipped but Allah, Alone Who has no partner. All the Kingdom belongs to Him and all the praises are for Him and He is Omnipotent. We are returning with repentance, worshipping, prostrating ourselves and praising our Lord. Allah fulfilled His Promise, granted victory to His slave and He Alone defeated all the clans."

Abu Dawud said: ‘Uthman did not transmit the following words from Abu Mu’awiyah: “if anyone makes easy for an impoverished man”.

That he heard the Prophet delivering a sermon, and he mentioned the shecamel and the one who hamstrung it. Allah's Apostle recited:-- 'When, the most wicked man among them went forth (to hamstrung the she-camel).' (91.12.) Then he said, "A tough man whose equal was rare and who enjoyed the protection of his people, like Abi Zama went forth to (hamstrung) it." The Prophet then mentioned about the women (in his sermon). "It is not wise for anyone of you to lash his wife like a slave, for he might sleep with her the same evening." Then he advised them not to laugh when somebody breaks wind and said, "Why should anybody laugh at what he himself does?"

Allah's Apostle said, "Inform me of a tree which resembles a Muslim, giving its fruits at every season by the permission of its Lord, and the leaves of which do not fall." I thought of the date-palm tree, but I disliked to speak because Abu Bakr and `Umar were present there. When nobody spoke, the Prophet said, "It is the date-palm tree" When I came out with my father, I said, "O father! It came to my mind that it was the date-palm tree." He said, "What prevented you from saying it?" Had you said it, it would have been more dearer to me than such-and-such a thing (fortune)." I said, "Nothing prevented me but the fact that neither you nor Abu Bakr spoke, so I disliked to speak (in your presence).

Allah's Apostle, the true and truly inspired said, "(The matter of the Creation of) a human being is put together in the womb of the mother in forty days, and then he becomes a clot of thick blood for a similar period, and then a piece of flesh for a similar period. Then Allah sends an angel who is ordered to write four things. He is ordered to write down his (i.e. the new creature's) deeds, his livelihood, his (date of) death, and whether he will be blessed or wretched (in religion). Then the soul is breathed into him. So, a man amongst you may do (good deeds till there is only a cubit between him and Paradise and then what has been written for him decides his behavior and he starts doing (evil) deeds characteristic of the people of the (Hell) Fire. And similarly a man amongst you may do (evil) deeds till there is only a cubit between him and the (Hell) Fire, and then what has been written for him decides his behavior, and he starts doing deeds characteristic of the people of Paradise."

I heard the Messenger of Allah (saws) say: If any of you can become like the man who had a faraq of rice, he should become like him. They (the people) asked: Who is the man who had a faraq of rice with him, Messenger of Allah ? Thereupon he narrated the story of the cave when a hillock fell on them (three persons), each of them said: Mention any best work of yours. The narrator said: The third of them said: O Allah, you know that I took a hireling for a faraq of rice. When the evening came, I presented to him his due (i.e. his wages). But he refused to take it and went away. I then cultivated it until I amassed cows and their herdsmen for him. He then met me and said: Give me my dues. I said (to him): Go to those cows and their herdsmen and take them all. He went and drove them away.

This hadith has been transmitted by another chain of transmitters in which there is no mention of" throwing away".

A hadith like this has been narrated by A'mash with the same chain of transmitters.

A hadith like this has been narrated on the authority of 'Ubaidullah with the same chain of transmitters.

This hadith has been narrated on the authority of Shu'ba through another chain of transmitters.

This hadith is narrated on the authority of Abi Maslama with the same chain of transmitters.

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters.

This hadith has been narrated through another chain of transmitters but with a slight variation of wording.

This hadith has been reported on the authority of Sulaiman Taimi through other chains of transmitters.

A hadith like this has been narrated by Sufyan with the same chain of transmitters.

A hadith like this has been narrated by A'mash with the same chain of transmitters.

This hadith has been reported on the authority of Yahya b. Abu Kathir with the same chain of transmitters.

This hadith has been narrated on the authority of 'Amr b. Abu 'Amr with the same chain of transmitters.

This hadith has been narrated on the authority of Shu'ba through a different chain of transmitters.

This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters.

This hadith has been reported on the authority of Ayyub with a slight variation of wording.

This hadith has been narrated on the authority of Hisham with the same chain of transmitters.

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters but there is no mention of the word" Haqq"" (fact).

Yahya related to me from Malik that Yahya ibn Said said that Abu Bakr ibn Muhammad ibn Amr ibn Hazm informed him that he had taken a Nabatean who had stolen some iron rings and jailed him in order to cut off his hand. Amra bint Abd ar-Rahman sent a girl mawla to him called Umayya. Abu Bakr said that she had come to him while he was among the people and said that his aunt Amra sent word to him saying, "Son of my brother! You have taken a Nabatean for something insignificant which was mentioned to me. Do you want to cut off his hand?" He had said, "Yes." She said, ''Amra says to you not to cut off the hand except for a quarter of a dinar and upwards."

Abu Bakr added, "So I let the Nabatean go."

Malik said, "The generally agreed on way of doing things among us about the confession of slaves is that if a slave confesses something against himself, the hadd and punishment for it is inflicted on his body. His confession is accepted from him and one does not suspect that he would inflict something on himself."

Malik said, "As for the one of them who confesses to a matter which will incur damages agains this master, his confession is not accepted against his master."

Malik said, "One does not cut off the hand of a hireling or a man who is with some people to serve them, if he robs them, because his state is not the state of a thief. His state is the state of a treacherous one. The treacherous one does not have his hand cut off."

Malik said about a person who borrows something and then denies it, "His hand is not cut off. He is like a man who owes a debt to another man and denies it. He does not have his hand cut off for what he has denied."

Malik said, "The generally agreed-on way of dealing among us, with the thief who is found in a house and has gathered up goods and has not taken them out, is that his hand is not cut off. That is like the man who places wine before him to drink it and does not do it. The hadd is not imposed on him. That is like a man who sits with a woman and desires to have haram intercourse with her and does not do it and he does not reach her. There is no hadd against that either."

Malik said, "The generally agreed-on way of doing things among us is that there is no cutting off the hand for what is taken by chance, openly and in haste, whether or not its price reaches that for which the hand is cut off."

This hadith has been narrated on the authority of the brother of Zuhri with the same chain of transmitters, but no mention has been made of the word" muz'a" (piece).

A hadith like this has been narrated by Yahya b. Abu Kathir with the same chain of transmitters.

A hadith like this has been narrated on the authority of Nafi' with the same chain of transmitters.

This hadith has been narrated on the authority of Ayyub with the same chain of transmitters.

This hadith has been transmitted on the authority of Juraij with a slight variation of words.

This hadith has been narrated on the authority of Qatada with the same chain of transmitters.

A similar Hadith (i e. No. 762) with this addition: And if he (i.e. the Prophet) disliked something, the sign of aversion would appear on his face.