Abu Darda’ told how God’s messenger, on an occasion when they were with him, turned his eyes to the sky and said, "This is a time when knowledge will be snatched away from men, so that they will be unable to acquire any.” Tirmidhi transmitted it.

‘Abdallah b. ‘Umar reported God’s Messenger as saying, “An estate which was divided in the pre-Islamic period following the division in force then, but any estate in Islamic times must follow the division appointed by Islam.” Ibn Majah transmitted it.

In the time of God’s Messenger and of Abu Bakr we sold slave women who had borne children, but when ‘Umar was in power he forbade us to do so and we stopped. Abu Dawud transmitted it.

Nafi' said that Ibn ‘Umar used to stand for a long time at the first two jamras, saying "God is most great; glory be to God ; praise be to God ;” and making supplication to Him, but did not stand at the jamra of the ‘Aqaba. Malik transmitted it.

Anas reported God’s Messenger as saying, “If anyone prays to God for forty days in congregation being present in time for the first takbira, two immunities will be recorded for him, one from hell and one from hypocrisy,” Tirmidhi transmitted it.

He told that when Sa'id b. Mu'adh was shot in the median vein of his arm the Prophet with his own hand cauterized it with a broad arrow head. Afterwards it swelled up and he cauterized it a second time. Muslim transmitted it.

Abu Huraira reported the Prophet as saying, "The dajjal will come forth on a white ass with a space seventy times as wide as one can stretch between its ears." Baihaqi transmitted it in Kitab al-ba`th wan nushur

Al-Mustaurid b. Shaddad reported the Prophet as saying, "I have been commissioned when the end of time is near and I have preceded it as this has preceded that," indicating his forefinger and his middle finger. Tirmidhi transmitted it.

Ibn Mas'ud said that in the time of God's messenger the moon was split in two portions, one above the mountain and one below it, and God's messenger said, "Testify." [*] *A call to the people to testify to his prophetic office, or to the miracle. (Bukhari and Muslim.)

How would the Messenger of Allah (saws) pray during the night ? He replied: I spent a night with him when he was with Maimunah. He slept and awoke when half the night or one-third of it had passed. He stood up and went to a leather bad containing water. He performed ablution and I also performed ablution with him. He then stood up and I also stood at his left side. He made me stand at his right side. He then put his hand upon my head, as he was touching my ear and awakening me. He then prayed two light rak'ahs and recited Surah al-Fatihah in each of them, and uttered the salutation. He then prayed eleven rak'ahs observing the witr and slept. Then Bilal came to him and said: Prayer, Messenger of Allah. He got up and prayed two rak'ahs, and then led the people in the prayer.

Accompanied by 'Abd Allah b. 'Umar, I went to Ibn 'Abbas for a certain work. He (Ibn 'Abbas) narrated a tradition saying: A man passed by the Messenger of Allah (saws) in a street, while he returned from the toilet or just urinated. He (the man) saluted him, but the Prophet did not return the salutation. When the man was about to disappear (from sight) in the street he struck the wall with both his hands and wiped his face with them. He then struck another stroke and wipes his arms. He then returned the man's salutation. Then he said: I did not return the salutation to you because I was not purified.

Abu Dawud said: I heard Ahmad b. Hanbal say: Muhammad b. Thabit reported a rejected tradition.

Ibn Dasah said: Abu Dawud said: No one supported Muhammad b. Thabit in respect of narrating this tradition as to striking the wall twice (for wiping) from the Prophet (saws), but reported it as an action of Ibn 'Umar.

"The Messenger of Allah forbade facing the Qiblah when urinating. But I saw him, one year before he died, facing the Qiblah (while urinating)."

"'Ali called for water, and he washed his hands before putting them in the vessel, then he said: 'This is what I saw the Messenger of Allah doing.'"

"The Messenger of Allah used to have a bath to cleanse himself from sexual impurity, then he would warm himself with me before I had the bath."

“The best of witnesses is the one who gives his testimony before he is asked for it.”

“If this world were to be destroyed, that would be less significant before Allah (SWT) than the unlawful killing of a believer.”

“If the Messenger of Allah (saw) missed the four Rak’ah before the Zuhr, he would perform them after the two Rak’ah which come after the Zuhr.”

Abu Huraira reported God’s messenger as saying, “If any owner of gold or silver does not pay what is due on it, when the day of resurrection comes plates of fire will be beaten out for him, they will be heated in the fire of jahannam, and his side, forehead and back will be cauterised with them. Every time they are put back in the fire they will be returned to him during a day whose extent will be fifty thousand years, until judgment is pronounced among mankind and he sees whether his path is to take him to paradise or to hell." He was asked about camels and replied, “If any owner of camels does not pay what is due on them, one thing which is due being to milk them on the day they come down to water,* when the day of resurrection comes a soft sandy plain will be spread out for them, as extensive as possible, he will find that not a single young one is missing, and they will trample him with their hoofs and bite him with their mouths. As often as the first of them pass him the last of them will be brought back to him during a day whose extent will be fifty thousand years, until judgment is pronounced among mankind and he sees whether his path is to take him to paradise or to hell." He was asked about cattle and sheep and said, “If any owner of cattle or sheep does not pay what is due on them, when the day of resurrection comes a soft sandy plain will be spread out for them, he will find none of them missing, with twisted horns, without horns, or with a broken horn, and they will gore him with their horns and trample him with their hoofs. As often as the first of them pass him the last of them will be brought back to him during a day whose extent will be fifty thousand years, until judgment is pronounced among mankind and he sees whether his path is to take him to paradise or to hell”. He was asked about horses and said, “Horses are of three types; to one man they are a load, to another a covering, and to another a reward. The first class is exemplified when a man keeps them in hypocrisy, vainglory and opposition to the people of Islam, so they are a load to him. The second class is exemplified when a man keeps them to be used in God's path and is not forgetful of God’s right concerning their backs and necks, so they are a covering to him. The third class is exemplified when a man keeps them to be used in God's path by the people of Islam and puts them in a meadow and field. The amount of what they eat in that meadow or field will be recorded on his behalf as good deeds, as will also the amount of their dung and urine. If they break their halter and prance a course or two God will record the amount of their hoofmarks and their dung on his behalf as good deeds. If their master brings them past a river from which they drink, although he did not intend to water them, God will record the amount of what they drink on his behalf as good deeds.” He was asked about asses and said, "I have had no revelation about asses except this solitary verse of a composite nature, ‘He who does an atom’s weight of good will see it, and he who does an atom’s weight of evil will see it'.”** Muslim transmitted it. * This is said to be in order that he may be able to give a drink to passers-by and the poor. ** Qur’an 99: 7.

During the period of peace between God's messenger and me I went off, and while I was in Syria a letter was brought from the Prophet to Hiraql. Dihya al-Kalbi brought it and handed it to the governor of Busra who handed it to Hiraql. Hiraql asked whether there was anyone there belonging to the people of that man who asserted `that he was a prophet, and when he was told that there was, I was summoned along with some members of Quraish. We entered the presence of Hiraql who made us sit in front of him and then asked, "Which of you is most closely related to this man who asserts that he is a prophet?" When I said that I was, they made me sit in front of him and made my companions sit behind me. He then called for his interpreter and said, "Tell them I am asking this man about this one who asserts he is a prophet, and that if he lies to me, they must accuse him of falsehood." (Abd Sufyan swore by God that if he had not been afraid of his falsehood being reported, he would have lied to him.) He said to his interpreter, "Ask him about the-nature of his lineage among them," and I replied, "He is a man of high lineage among us." He asked, "Has there been any king among his ancestors?" and I replied that there had not been any. He asked whether we had suspected him of falsehood before he said what he had said, and I replied that we had not. He asked whether he was followed by the nobles among the people or by the weak ones, and I replied that he was followed by the weak ones. He asked whether their numbers were increasing or diminishing, and I replied that they were increasing. He asked whether any apostatised from his religion after accepting it through displeasure with him, and I replied that they did not. He asked if we had fought with him, and I replied that we had. He asked the nature of our fighting with him, and I replied that it had its ups and downs, he neither getting the better of us nor we getting the better of him. He asked if he employed treachery, and I replied that he did not, but added that during that period we did not know what he was doing. I swear by God that he did not give me an opportunity of inserting a word except on this occasion. He asked if anyone had said what he was saying before him, and I replied that no one had. He then told his interpreter to say to me, "I asked you about his lineage among you and you asserted that he had a high lineage among you; and messengers are commissioned thus from the high families of their people. I asked you whether any of his ancestors had been a king and you asserted that none had, for if any of his ancestors had been a king, I would have considered him to be a man who was seeking the kingdom of his ancestors. I asked you about his followers whether they were weak people or nobles, to which you replied that they were their weak ones, and such are the followers of the messengers. I asked you whether you suspected him of falsehood before he said what he has said, and you replied that you did not, so I recognised that he was not one to avoid falsehood about men and then go and lie about God. I asked you whether any of them apostatised from his religion after accepting it through displeasure with him, to which you replied that none had, and thus is faith when its cheerfulness mingles with hearts. I asked you whether they were increasing or diminishing, to which you replied that they were increasing, and thus is faith till it is complete. I asked you whether you fought with him, and you asserted that the war between you and him had its ups; and downs, he sometimes getting the better of you and you sometimes getting the better of him; now thus messengers are tested, after which the issue turns out in their favour. I asked you if he employed treachery and you asserted that he did not; now that is how the messengers are, not employing treachery. I asked you whether anyone had said what he was saying before him, and you asserted ta t no one had done so, for if someone had said this before him, I would have said he was a man who copied something said before his time." He then asked what he commanded us and we replied, "He commands us to observe prayer, zakat, ties of relationship, and chastity." He then said, "If what you say is true, he is a prophet. I knew he would come forth but did not think it would be from among you. If I knew I could get to him I would like to meet him, and if I were with him, I would wash his feet. His kingdom will certainly reach to what is under my feet." He then called for God's messenger's letter and read it. (Bukhari and Muslim.) The completion of the tradition has already been given in the chapter on writing to infidels.

Hizam b. Hisham, on his father's authority, said that his grandfather, Hubaish b. Khalid brother of Umm Ma'bad, told that when God's messenger was put out of Mecca he went as an emigrant to Medina, he, Abu Bakr and `Amir b. Fuhaira, Abu Bakr's client, with `Abdallah al-Laithi as their guide. They passed the two tents of Umm Ma'bad and asked her for some meat and dates meaning to buy them from her, but found she had nothing of that nature, for the provisions were exhausted as the tribe had been afflicted with famine. God's messenger looked at a sheep at the side of the tent and said, "What is this sheep, Umm Ma'bad?" She replied, "It is a sheep too emaciated to follow the flock." He asked if it had any milk, and when she replied that it was too exhausted for that, he asked if she would let him milk it. She said, "You for whom I would give my father and mother as ransom, if you see anything to milk in it, milk it." God's messenger asked it to be brought, and wiping its udder with his hand and mentioning the name of God most high, he prayed that she might have a blessing in her sheep. It then opened its legs for him, gave a flow of milk and ruminated. He called for a vessel which could hold enough for the people and milked an abundant supply into it till the froth appeared on the top. He gave her a drink till she was satisfied and gave his companions a drink till they were satisfied, then drank himself last of all. Immediately afterwards he milked it a second time, and when he had filled the vessel, he left it with her. He contracted with her [to accept Islam] and they departed from her. It is transmitted in Sharh as-sunna, by Ibn `Abd al-Barr in al-Isti'ab, and by Ibn al-Jauzi Kitab al-wafa'. In the tradition a story follows.

It was narrated from Ibn ‘Abbas that the Prophet (SAW) said Takbir four times.

'A'isha said, "A man suffering from an affliction passed by some women and they laughed together, mocking him, and so one of them got that same affliction."

The Prophet (saws) used to say on the day of the breaking of the fast seven takbirs in the first rak'ah and then recite the Qur'an, and utter the takbir (Allah is most great). Then he would stand, and utter the takbir four times. Thereafter he would recite the Qur'an and bow.

Abu Dawud said: This has been narrated by Waki' and Ibn al-Mubarak. Their version goes: "Seven (in the first rak'ah) and five (in the second)."

A man got up and said: Messenger of Allah, so-and-so is my son; I had illicit intercourse with his mother in the pre-Islamic period. The Messenger of Allah (saws) said: There is no unlawful claiming of paternity in Islam. What was done in pre-Islamic times has been annulled. The child is attributed to the one on whose bed it is born, and the fornicator is deprived of any right.

The Prophet (saws) said: Fighting is of two kinds: The one who seeks Allah's favour, obeys the leader, gives the property he values, treats his associates gently and avoids doing mischief, will have the reward for all the time whether he is asleep or awake; but the one who fights in a boasting spirit, for the sake of display and to gain a reputation, who disobeys the leader and does mischief in the earth will not return credit or without blame.

That a bedouin told him that he brought a milch she-camel in the time of the Messenger of Allah (saws). He alighted with Talhah ibn Ubaydullah (and wanted to sell his milch animal to him). He said: The Prophet (saws) forbade a townsman to sell for a man from the desert. But go to the market and see who buys from you. consult me thereafter, and then I shall ask you (to sell) or forbid you.

A man of Bakr ibn Layth came to the Prophet (saws) and made confession four times that he had committed fornication with a woman, so he had a hundred lashes administered to him. The man had not been married. He then asked him to produce proof against the woman, and she said: I swear by Allah, Messenger of Allah, that he has lied. Then he was given the punishment of eighty lashes of falsehood.

The Messenger of Allah (saws) asked Ma’iz b. Malik : Is what I have heard about you is true? He said: What have you heard about me? He said: I have heard that you have had intercourse with a girl belonging to the family of so and so. He said: Yes. He then testified four times. He (The prophet) then gave order regarding him and he was stoned to death.

Anas said “Eighty Meccans came down from the mountain of Al Tan’im against the Prophet(saws) and his Companions at the (time of the) dawn prayer to kill them. The Apostle of Allaah(saws) took them captive without fighting and the Apostle of Allaah(saws) set them free. Thereupon Allaah Most High sent down “He it is Who averted their hands from you and your hands from them in the valley of Makkah,” till the end of the verse.

It was narrated from 'Ubaidullah bin 'Abdullah bin 'Utbah that during the reign of Marwan, 'Abdullah bin 'Amr bin 'Uthman, who was a young man, issued a final divorce to the daughter of Sa'eed bin Zaid, whose mother was Bint Qais. Her maternal aunt, Fatimah bint Qais, sent word to her telling her to move from the house of 'Abdullah bin 'Amr. Marwan heard of that and he sent word to the daughter of Sa'eed, telling her to go back to her home, and asking her why she had moved from her home before her 'Iddah was over? She sent word to him telling him that her maternal aunt had told her to do that. Fatimah bint Qais said that she had been married to Abu 'Amr bin Hafs, and when the Messenger of Allah appointed 'Ali bin Abi Talib as governor of Yemen, he went out with him and sent word to her that she was divorced with the third Talaq. He told Al-Harith bin Hisham and 'Ayyash bin Abi Rai'ah to spend on her. She sent word to Al-Harith and 'Ayyash asking them what her husband had told them to spend on her, and they said: 'By Allah, she has no right to any maintenance from us, unless she is pregnant, and she cannot come into our home without our permission.' She said that she came to the Messenger of Allah and told him about that, and he stated that they were correct. Fatimah said: 'Where should I move to, O Messenger of Allah?' He said: 'Move to the home of Ibn Umm Maktum, the blind man whom Allah, the Mighty and Sublime, named in His Book.' Fatimah said: 'So I observed my 'Iddah there. He was a man who has lost his sight, so I used to take off my garments in his house, until the Messenger of Allah married me to Usamah bin Zaid.' Marwan criticized her for that and said: 'I have never heard this Hadith from anyone before you. I will continue to follow the ruling that the people have been following.'"

“(Good) dreams come from Allah and (bad) dreams come from Satan, so if anyone of you sees something that he dislikes, let him spit dryly to his left three times, and seek refuge with Allah from the accursed Satan three times, and turn over onto his other side.”

in the year of Hudaybiya, in the year of al-Qadiyya, and in the year of al-Jiirrana.

she saw the Prophet performing Wudu. She said: "He wiped his head, and what is in the front of it and what is in its rear, and his temples and his ears one time."

"Indeed there is magic in eloquence'-or- 'Indeed some eloquence is magic.'"

A man asked the Prophet (PBUH) for an advice and he (PBUH) said, "Do not get angry". The man repeated that several times and he replied, "Do not get angry".

[Al-Bukhari].

You indulge in (bad) actions which are more insignificant to you than a hair while we considered them at the time of Messenger of Allah (PBUH) to be great destroying sins".

[Al-Bukhari].

When Messenger of Allah (PBUH) missed the optional night Salat (Tahajjud) due to pain or any other reason, he would perform twelve Rak'ah during the day time.

[Muslim].

I heard the Messenger of Allah (PBUH) saying: "Whoever supplicates Allah to exalt my mention, Allah will exalt his mention ten times."

[Muslim].

`Ali (رضي الله عنه) came out to us and said: The Prophet (ﷺ) has enjoined Witr, and this is the time to pray Witr. O Ibnun-Nabbah, give the call to prayer.

He said the Prophet gave the people news of the death of the Negus on the day on which he died, took them out to the place of prayer, drew them up in rows and said “God is most great” four times. (Bukhari and Muslim.)

‘Abdallah b. Mas'ud reported God’s Messenger as saying, “Let those of you who are sedate and prudent be near me, then those who are next to them (saying it three times), and beware of haphazardness* such as is found in markets.” * Or “tumult”. Muslim transmitted it.

We went on an expedition with Abu Bakr in the time of the Prophet. We attacked the enemy by night and killed them, and our war-cry that night was “Put to death; put to death.” Abu Dawud transmitted it.

Anas reported God's messenger as saying, "Abu Bakr and `Umar will be the chiefs of the middle-aged inhabitants of paradise, of those who belonged to earliest and latest times, except the prophets and messengers." Tirmidhi transmitted it, and Ibn Majah transmitted it on `Ali's authority.

"O Commander! Permit me to tell you of a statement that the Messenger of Allah said the day after the Conquest of Makkah, which my ears heard, my hear understood, and my eyes saw, when he said it. He (the Prophet) praised Allah, then he said: 'Makkah has been made sacred by Allah, not by the people. It is not permissible for any man who believes in Allah and the Last Day to shed blood in it, or to cut its trees. If any one seeks permission to fight in it because the Messenger of Allah fought in it, say to him: Allah allowed his Messenger (to fight therein) but He did not allow you. Rather permission was given to me (to fight therein) for a short period one day, and now its sanctity has been restored as it as before. Let those who are present convey (this mews) to those who are absent.'"

"When the Messenger of Allah (PBUH) died, some of the 'Arabs apostatized. 'Umar said: 'O Abu Bakr, how can you fight the 'Arabs? Abu Bakr said: 'The Messenger of Allah (PBUH) said: I have been commanded to fight the people until they testify that La ilaha illallah (there is none worthy of worship except Allah) and that I am the Messenger of Allah, and establish prayer and pay Zakah?' By Allah, if they withhold from me a small she-goat that they used to give to the Messenger of Allah (PBUH) I will fight them for withholding it.' ('Umar siad) 'By Allah, when I realized that (Abu) Bakr was confident about this idea, then I knew that this was teh truth.'" Abu 'Abdur-Rahman (An-Nasa'i) said: 'Imran Al Qattan is not strong in Hadith, and this narration is a mistake. The one that is before it is the correct narration of Az-Zuhri, from 'Ubaidullah bin 'Abdullah bin 'Utbah, from Abu Hurairah.

I saw the Messenger of Allah (saws) on the morning of the conquest of Mecca when I was a young boy. He was walking among the people, seeking the camp of Khalid ibn al-Walid. A man who had drunk wine was brought (before him) and he ordered them (to beat him). So they beat him with what they had in their hands. Some struck him with whips, some with sticks and some with sandals. The Messenger of Allah (saws) threw some dust on his face.

When a man who had drunk wine was brought before AbuBakr, he asked them (i.e. the people) about the number of beatings which they gave him. They numbered it forty. So AbuBakr gave him forty lashes.

When Umar came to power, Khalid ibn al-Walid wrote to him: The people have become addicted to drinking wine and they look down upon the prescribed punishment and its penalty.

He said: They are with you, ask them. The immigrants who embraced Islam in the beginning were with him. He asked them and they agreed on the fact that (a drunkard) should be given eighty lashes.

Ali said: When a man drinks wine, he tells lies. I, therefore, think that he should be prescribed punishment that is prescribed for telling lies..

Abu Dawud said: 'Uqail b. Khalid included in the chain of this tradition: "Abd Allah b. Abd al-Rahman b. al-Azhar from his father" between al-Zuhri and Ibn al-Azhar.

I was in the company of the Messenger of Allah (saws) in the expedition of Tabuk. He abandoned the main road before the dawn prayer, and I also did the same along with him. The Prophet (saws) made his camel kneel down and (went to ) relieve himself. He then came back and I poured water upon his hands from the skin-vessel. He then washed his hands and face. He tried to get his forearms out (of the gown), but the sleeves of the gown were too narrow, so he entered back both his hands, and brought them out from beneath the gown. He washed his forearms up to the elbows and wiped his head and wiped over his socks.80 He then mounted (his camel) and we began to proceed until we found people offering the prayer. They brought forward ‘Abd al-Rahman b. ‘Awf who was leading them in prayer. The Prophet(saws) stood in the row side by side with other Muslims. He performed the second rak’ah of the prayer behind ‘Abd al-Rahman b. ‘Awf. Then ‘Abd al-Rahman uttered salutation. The Prophet(saws) stood to perform the remaining rak’ah of the prayer. The Muslims were alarmed. They began to utter tasbih (Subhan Allah) presuming that they had offered prayer before the Prophet (saws) had done. When he uttered the salutation (i.e. finished his prayer), he said: You were right, or (he said) you did well.

We were sitting around the Messenger of Allah (may peace and blessings be upon him). Abu Bakr and Umar were also there among the audience. In the meanwhile the Messenger of Allah got up and left us, He delayed in coming back to us, which caused anxiety that he might be attacked by some enemy when we were not with him; so being alarmed we got up. I was the first to be alarmed. I, therefore, went out to look for the Messenger of Allah (may peace and blessings be upon him) and came to a garden belonging to the Banu an-Najjar, a section of the Ansar went round it looking for a gate but failed to find one. Seeing a rabi' (i. e. streamlet) flowing into the garden from a well outside, drew myself together, like a fox, and slinked into (the place) where God's Messenger was. He (the Holy Prophet) said: Is it Abu Huraira? I (Abu Huraira) replied: Yes, Messenger of Allah. He (the Holy Prophet) said: What is the matter with you? replied: You were amongst us but got up and went away and delayed for a time, so fearing that you might be attacked by some enemy when we were not with you, we became alarmed. I was the first to be alarmed. So when I came to this garden, I drew myself together as a fox does, and these people are following me. He addressed me as Abu Huraira and gave me his sandals and said: Take away these sandals of mine, and when you meet anyone outside this garden who testifies that there is no god but Allah, being assured of it in his heart, gladden him by announcing that he shall go to Paradise. Now the first one I met was Umar. He asked: What are these sandals, Abu Huraira? I replied: These are the sandals of the Messenger of Allah with which he has sent me to gladden anyone I meet who testifies that there is no god but Allah, being assured of it in his heart, with the announcement that he would go to Paradise. Thereupon 'Umar struck me on the breast and I fell on my back. He then said: Go back, Abu Huraira, So I returned to the Messenger of Allah (may peace be upon him), and was about to break into tears. 'Umar followed me closely and there he was behind me. The Messenger of Allah (may peace and blessings be on him) said: What is the matter with you, Abu Huraira? I said: I happened to meet 'Umar and conveyed to him the message with which you sent me. He struck me on my breast which made me fall down upon my back and ordered me to go back. Upon this the Messenger of Allah (may peace be upon him) said: What prompted you to do this, 'Umar? He said: Messenger of Allah, my mother and father be sacrificed to thee, did you send Abu Huraira with your sandals to gladden anyone he met and who testified that there is no god but Allah, and being assured of it in his heart, with the tidings that he would go to Paradise? He said: Yes. Umar said: Please do it not, for I am afraid that people will trust in it alone; let them go on doing (good) deeds. The Messenger of Allah (may peace be upon him) said: Well, let them.

Is there amongst you Uwais b. 'Amir? (He continued finding him out) until he met Uwais. He said: Are you Uwais b., Amir? He said: Yes. He said: Are you from the tribe of Qaran? He said: Yes. He (Hadrat) 'Umar (again) said: Did you suffer from leprosy and then you were cured from it but for the space of a dirham? He said: Yes. He ('Umar) said: Is your mother (living)? He said: Yes. He ('Umar) said: I heard Allah's Messenger (may peace be upon him) say: There would come to you Uwais b. Amir with the reinforcement from the people of Yemen. (He would be) from Qaran, (the branch) of Murid. He had been suffering from leprosy from which he was cured but for a spot of a dirham. His treatment with his mother would have been excellent. If he were to take an oath in the name of Allah, He would honour that. And if it is possible for you, then do ask him to beg forgiveness for you (from your Lord). So he (Uwais) begged forgiveness for him. Umar said: Where do you intend to go? He said: To Kufa. He ('Umar) said: Let me write a letter for you to its governor, whereupon he (Uwais) said: I love to live amongst the poor people. When it was the next year, a person from among the elite (of Kufa) performed Hajj and he met Umar. He asked him about Uwais. He said: I left him in a state with meagre means of sustenance. (Thereupon) Umar said: I heard Allah's Messenger (may peace be upon him) as saying: There would come to you Uwais b. 'Amir, of Qaran, a branch (of the tribe) of Murid, along with the reinforcement of the people of Yemen. He had been suffering from leprosy which would have been cured but for the space of a dirham. His treatment with his mother would have been very kind. If he would take an oath in the name of Allah (for something) He would honour it. Ask him to beg forgiveness for you (from Allah) in case it is possible for you. So he came to Uwais and said.: Beg forgiveness (from Allah) for me. He (Uwais) said: You have just come from a sacred journey (Hajj) ; you, therefore, ask forgiveness for me. He (the person who had performed Hajj) said: Ask forgiveness for me (from Allah). He (Uwais again) said: You have just come from the sacred journey, so you ask forgiveness for me. (Uwais further) said: Did you meet Umar? He said: Yes. He (Uwais) then begged forgiveness for him (from Allah). So the people came to know about (the status of religious piety) of Uwais. He went away (from that place). Usair said: His clothing consisted of a mantle, and whosoever saw him said: From where did Uwais get this mantle?

"Al-Aqra' bin Habis arrived to meet the Prophet (SAW)" - he said - "so Abu Bakr said: 'O Messenger of Allah! Appoint him over his people.' 'Umar said: 'Do not appoint him O Messenger of Allah!' They continued talking before the Prophet (SAW) until they raised their voices. Abu Bakr said to 'Umar: 'You only wanted to contradict me.' So ['Umar] said: 'I did not want to contradict you.'" He said: "So this Ayah was revealed: 'O you who believe! Do not raise your voices above the voice of the Prophet (49:2).'" He said: "After that, when 'Umar spoke before the Prophet (SAW), his speech could not be heard until he told him he could not understand him." He (one of the narrators) said: "And Ibn Az-Zubair did not mention his grandfather" meaning Abu Bakr.