While God's messenger was praying at the Ka'ba and the company of Quraish were in the places where they sat, someone said, "Which of you will go to the sacrificial camel of the family of so and so, make for the contents of its stomach, its blood and the skin over the foetus then wait and put it on his shoulders when he prostrates himself?" The most wretched one among them* then went off, and when he prostrated himself put it on his shoulders; and as the Prophet remained in prostration, they laughed to such an extent that they rolled against one another. Someone went to tell Fatima who came running, and the Prophet remained in prostration till she threw it off him, faced them and reviled them. Then when God's messenger finished the prayer, he said three times, "0 God, deal with Quraish (it being his practice when he made supplication to make it three times and when he made a request to make it three times); 0 God, deal with 'Amr b. Hisham, `Utba b. Rabi'a, Shaiba b. Rabi'a, al Walid b. `Utba, Umayya b. Khalaf, `Uqba b. Abu Mu'ait, and `Umara b. al-Walid." `Abdallah said: I swear by God that I have seen them prostrate at the battle of Badr, after which they were dragged to the well, the well of Badr; and God's messenger said, "Those thrown into the well have been followed with a curse." *Mirqat, 5:409, says this was either Abu Jahl, or `Uqba b. Abu Mu'ait, adding that Nawawi said it was the latter. (Bukhari and Muslim.)

“The Messenger of Allah (saw) said, when he was atop his camel with the clipped ears in ‘Arafat: ‘Do you know what day this is, what month this is and what land this is?’ They said: ‘This is a sacred land, a sacred month and a sacred day.’ He said: ‘Your wealth and your blood are sacred to you as this month of yours, in this land of yours, on this day of yours. I will reach the Cistern (Hawd) before you, and I will be proud of your great numbers before the nations, so do not blacken my face (i.e., cause me to be ashamed). I will rescue some people, and some people will be taken away from me. I will say: “O Lord, my companions!” and He will say: “You do not know what innovations they introduced after you were gone.’”

When you offer the prayer, and you are in doubt about the number of rak'ahs whether offered three or four, and you have prayed four rak'ahs in all probability in your opinion, you should recite tashahhud and make two prostrations while you are sitting before giving the salutation. afterwards you should recite the tashahhud and give the salutation again.

Abu Dawud said: This tradition has been narrated by 'Abd al-Wahid from Khusaif, but he did not report it as a statement of the Prophet (saws). The version of 'Abd al-Wahid has been corroborated by Sufyan, Sharik, and Isra'il. They differed amongst themselves about the text of the tradition and they did not narrate it with the continuous chain up to the Prophet (saws).

The Prophet (saws) used to supplicate Allah: "My Lord, help me and do not give help against me; grant me victory, and do not grant victory over me; plan on my behalf and do not plan against me; guide me, and made my right guidance easy for me; grant me victory over those who act wrongfully towards me; O Allah, make me grateful to Thee, mindful of Thee, full of fear towards Thee, devoted to Thy obedience, humble before Thee, or penitent. My Lord, accept my repentance, wash away my sin, answer my supplication, clearly establish my evidence, guide my heart, make true my tongue and draw out malice in my breast."

Yahya ibn Abdullah said: When the captives (of the battle of Badr) were brought, Sawdah daughter of Zam'ah was present with the children of Afra' at the halting place of their camels, that is, Awf and Mu'awwidh sons of Afra'.

This happened before the prescription of veil for them. Sawdah said: I swear by Allah, I was with them when I came (from there to the people) and I was told: These are captives recently brought (here). I returned to my house, and the Messenger of Allah (saws) was there, and AbuZayd Suhayl ibn Amr was in the corner of the apartment and his hands were tied up on his neck with a rope. He then narrated the rest of the tradition.

Abu Dawud said: They (the sons of 'Afra') killed Abu Jahl b. Hisham. They were deputed for him though they did not realize him: and they were killed in the battle of Badr.

The Prophet(may peace be upon him) liked the twigs of the date-palm, and he often had one of them in his hand. He entered the mosque and saw phlegm in the wall towards qiblah and he scraped it. He then turned towards people in anger and said: Is any one of you is pleased to spit in his face? When any of you faces qiblah, he indeed faces his Lord, the Majestic the Glorious: the angels are at right side. Therefore, he should not spit on his right side or before him towards qiblah. He should spit towards his left side or beneath his foot. If he is in a hurry, he should do so-and-so. Describing it Ibn ‘Ajlan said: He should spit in his cloth and fold a part of it over the other.

The Messenger of Allah (saws) lagged behind (in a journey). He then narrated this story saying : Then we came to people. ‘Abd al-Rahman was leading them in the dawn prayer. When he perceived the presence of the Prophet (saws), he intended to retire. The Prophet (saws) asked him to continue and I and the Prophet (saws)offered one rak’ah of prayer behind him. When he had pronounced the salutation, the Prophet(saws) got up and offered the rak’ah which had been finished before, and he made no addition to it.

Abu Dawud said: Abu Sa’id al-Khudri, Ibn al-Zubair and Ibn ‘Umar hold the opinion that whoever gets an odd number of the rak’ahs of prayer, he should perform two prostrations on account of forgetfulness.

Muhairiz said “I entered the mosque and saw Abu Sa’id Al Khudri . I sat with him and asked about withdrawing the penis (while having intercourse). Abu Sa’id said We went out with the Apostle of Allaah(saws) on the expedition to Banu Al Mustaliq and took some Arab women captive and we desired the women for we were suffering from the absence of our wives and we wanted ransom, so we intended to withdraw the penis (while having intercourse with the slave women). But we asked ourselves “can we draw the penis when the Apostle of Allaah(saws) is among us before asking him about it? So we asked him about it. He said “it does not matter if you do not do it, for very soul that is to be born up to the Day of Resurrection will be born.”

"The Messenger of Allah said: 'When the last people of this Ummah curse the first, (at that time) whoever conceals a Hadith will be concealing what Allah has revealed.'" (Maudu')

”A believer should not be killed in retaliation for the murder of a disbeliever, and a person who has a treaty should not be killed during the time of the treaty.”

'Abdullah ibn Dinar said, "I went out with 'Abdullah ibn 'Umar to the market. He passed by a small slave-girl who singing and remarked, 'Shaytan. If he had left anyone, he would have left this girl.'"

Abu Umama reported that the Messenger of Allah, may Allah bless him and grant him peace, passed by a man in the mosque who was lying on his front. He kicked him with his foot and said, "Get up. It is the sleep of Jahannam."

Abu Hurairah (RAA) narrated that the Messenger of Allah (P.B.U.H.) said, “The young should salute the old, the one who is passing by should salute the one who is sitting, and the small group of people should salute the larger one.” Agreed upon.

Meat was one day brought to the Messenger of Allah (ﷺ) and a foreleg was offered to him, a part which he liked. He sliced with his teeth a piece out of it and said: I shall be the leader of mankind on the Day of Resurrection. Do you know why? Allah would gather in one plain the earlier and the later (of the human race) on the Day of Resurrection. Then the voice of the proclaimer would be heard by all of them and the eyesight would penetrate through all of them and the sun would come near. People would then experience a degree of anguish, anxiety and agony which they shall not be able to bear and they shall not be able to stand. Some people would say to the others: Don you see in which trouble you are? Don't you see what (misfortune) has overtaken you? Why don't you find one who should intercede for you with your Lord? Some would say to the others: Go to Adam. And they would go to Adam and say: O Adam, thou art the father of mankind. Allah created thee by His own Hand and breathed in thee of His spirit and ordered the angels to prostrate before thee. Intercede for us with thy Lord Don't you see in what (trouble) we are? Don't you see what (misfortune) has overtaken us? Adam would say: Verily, my Lord is angry, to an extent to which He had never been angry before nor would He be angry afterward. Verily, He forbade me (to go near) that tree and I disobeyed Him. I am concerned with my own self. Go to someone else; go to Noah. They would come to Noah and would say: O Noah, thou art the first of the Messengers (sent) on the earth (after Adam), and Allah named thee as a" Grateful Servant," intercede for us with thy Lord. Don't you see in what (trouble) we are? Don't you see what (misfortune) has overtaken us? He would say: Verily, my Lord is angry today as He had never been angry before, and would never be angry afterwards. There had emanated a curse from me with which I cursed my people. I am concerned with only myself, I am concerned only with myself; you better go to Ibrahim (peace be upon him). They would go to Ibrahim and say: Thou art the apostle of Allah and His Friend amongst the inhabitants of the earth; intercede for us with thy Lord. Don't you see in which (trouble) we are? Don't you see what (misfortune) has overtaken us? Ibrahim would say to them: Verily, my Lord is today angry as He had never been angry before and would never be angry afterwards. and (Ibrahim) would mention his lies (and then say): I am concerned only with myself, I am concerned only with myself. You better go to someone else: go to Moses. They would come to Moses (peace be upon him) and say: O Moses, thou art Allah's messenger, Allah blessed thee with His messengership and His conversation amongst people. Intercede for us with thy Lord. Don't you see in what (trouble) we are? Don't you see what (misfortune) has overtaken us? Moses (peace be upon him) would say to them: Verily. my Lord is angry as He had never been angry before and would never be angry afterwards. I, in fact, killed a person whom I had not been ordered to kill. I am concerned with myself, I am concerned with myself. You better go to Jesus (peace be upon him). They would come to Jesus and would say: O Jesus, thou art the messenger of Allah and thou conversed with people in the cradle, (thou art) His Word which I-Ie sent down upon Mary. and (thou art) the Spirit from Him; so intercede for us with thy Lord. Don't you see (the trouble) in which we are? Don't you see (the misfortune) that has overtaken us? Jesus (peace be upon him) would say: Verily, my Lord is angry today as He had never been angry before or would ever be angry afterwards. He mentioned no sin of his. (He simply said: ) I am concerned with myself, I am concerned with myself; you go to someone else: better go to Muhammad (ﷺ). They would come to me and say: O Mahammad, thou art the messenger of Allah and the last of the apostles. Allah has pardoned thee all thy previous and later sins. Intercede for us with thy Lord; don't you see in which (trouble) we are? Don't you see what (misfortune) has overtaken us? I shall then set off and come below the Throne and fall down prostrate before my Lord; then Allah would reveal to me and inspire me with some of His Praises and Glorifications which He had not revealed to anyone before me. He would then say: Muhammad, raise thy head; ask and it would be granted; intercede and intercession would be accepted I would then raise my head and say: O my Lord, my people, my people. It would be said: O Muhammad, bring in by the right gate of Paradise those of your people who would have no account to render. They would share with the people some other door besides this door. The Prophet then said: By Him in Whose Hand is the life of Muhammad, verify the distance between two door leaves of the Paradise is as great as between Mecca and Hajar, or as between Mecca and Busra. [Al-Bukhari and Muslim]

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."

"Aishah said: 'Shall I not tell you about me and about the Prophet?' We said: 'Yes.' She said: 'When it was my night when he was with me' - meaning the Prophet -'He came back (from 'Isha' prayer), put his sandals by his feet and spread the edge of his Izar on his bed. He stayed until he thought that I had gone to sleep. Then he put his sandals on slowly, picked up his cloak slowly, then opened the door slowly and went out slowly. I covered my head, put on my vie and tightened my waist wrapper, then I followed his steps until he came to Al-Baqi'. He raised his hands three times, and stood there for a long time, then he left and I left. He hastened and I also hastened; he ran and I also ran. He came (to the house) and I also came, but I got there first and entered, and as I lay down he came in. He said: "Tell me, or the Subtle, the All-Aware will tell me.' I said: 'O Messenger of Allah, may my father and mother be ransomed for you,' and I told him (the whole story). He said: 'So you were the black shape that I saw in front of me?' I said, 'Yes.' He gave me a nudge on the chest which I felt, then he said: 'Did you think that Allah and His Messenger would deal unjustly with you?' I said: 'Whatever the people conceal, Allah knows it.' He said: Jibril came to me when I saw you, but he did not enter upon me because you where not fully dressed. He called me but he concealed that from you, and I answered him, but I concealed that from you too. I thought that you had gone to sleep and I did not want to wake you up, and I was afraid that you would be frightened. He told me to go to Al-Baqi' and pray for forgiveness for them.' I said: 'What should I say, O Messenger of Allah?' He said: 'Say" Peace be upon the inhabitants of this place among the believers and Muslims. May Allah have mercy upon those who have gone on ahead of us and those who come later on, and we will join you, if Allah wills."'

a woman came to the Messenger of Allah (SAW) and said: "My mother has died, and she had made a vow to fast, but she died before she could fulfill it. The Messenger of Allah (SAW) said: 'Let her guardian fast on her behalf ."

“There is no day on which Allah ransoms more slaves from the Fire than the Day of ‘Arafah. He draws closer and closer, then He boasts about them before the angels and says: ‘What do these people want?’”

“The Prophet (saw) sent me on an errand, then I caught up with him while he was performing prayer, and I greeted him. He gestured to me, then when he finished, he called me and said: ‘You greeted me before, but I was performing prayer.’”

"While we were in the masjid on Friday and the Messenger of Allah (SAW) was addressing the people, a man stood up and said: 'O Messenger of Allah, the routes have been cut off, our wealth has been destroyed and prices have gone up. Pray to Allah (SWT) to give us rain.' So the Messenger of Allah (SAW) raised his hands in level with his face and said: 'O Allah, give us rain.' By Allah (SWT), the Messenger of Allah (SAW) had not come down from the minbar before it started to pour with rain, and it rained from that day until the following Friday. Then a man stood up- I do not know if he was the same man who had asked the Messenger of Allah (SAW) to pray for rain for us or not- and said: 'O Messenger of Allah, the routes have been cut off, and our wealth has been destroyed because there is too much water. Pray to Allah (SWT ) to stop the rain for us.' The Messenger of Allah (SAW) said: 'O Allah, around us and not on us, rather on the mountains and places where trees grow.' By Allah, hardly had the Messenger of Allah (SAW) spoken these words than the clouds split apart (and vanished) until we could not see anything of them.'"

"I heard Mujahid narrating from Abu Ayyash Az-Zuraqi"- Shu'bah said: "He had written it for me, and I read it before him, and I heard him narrating it; rather, I even memorized it." Ibn Bashshar said: "I memorized it from the book"- "The Prophet (SAW) was drawing up ranks facing the enemy in 'Usfan when the idolaters were led by Khalid bin Al-Walid. The Prophet (SAW) led them in praying Zuhr. The idolaters said: 'They have a prayer after this that is dearer to them than their wealth and sons.' Then the Messenger of Allah (SAW) led them in praying 'Asr. He divided them into two rows, behind him. He led them all in bowing, then when they raised their heads he led the row that was closest to him in prostrating, while the others remained standing. When they raised their heads from prostration, the second row prostrated, as they had already bowed with the Messenger of Allah (SAW). Then the front row moved forward, so each of them took the place of his companion. Then the Messenger of Allah (SAW) led them all in bowing, then when they raised their heads from bowing, the row that was closest to him prostrated while the others remained standing, then when they had finished prostrating, the others prostrated, then the Prophet (SAW) said the taslim for all of them together.

"I entered upon 'Abdullah bin 'Amr and said: O uncle, tell me what the Messenger of Allah said to you. He said: O son of my brother, I had resolved to strive very hard until I said: I will fast for the rest of my life and I will read the whole Quran every day and night. The Messenger of Allah heard about that, and came in to me in my house, and said: I have heard that you said, I will fast for a lifetime and will read the Quran. I said: I did say that, O Messenger of Allah. He said; Do not do that. Fast three days of each month. I said: I am able to do more than that. He said: fast two days of each week, Monday and Thursday. I said: I am able to do more than that. He said; Observe the fast of Dawud, peace be upon him, for it is the best kind of fasting before Allah; one day fasting, and one day not fasting. And when he made a promise he did not break it, and when he met (the enemy in battle) he did not flee." 'Ata said: "someone who heard him told me that Ibn 'Umar (said) that the Prophet said: 'Whoever fasts every day of his life, then he has not fasted."

"Uwaimir, a man from Banu 'Ajlan, came and said: 'O 'Asim, what do you think if a man sees another man with his wife, should he kill him and be killed in retaliation, or what should he do? O 'Asim, ask the Messenger of Allah about that for me.'" So 'Asim asked the Messenger of Allah about that, and the Messenger of Allah disapproved of the question and criticized the asking of too many questions. Then 'Uwaimir came to him and said: "What happened, O 'Asim?" 'Asim said to 'Uwaimir: "What happened?! You have not brought me any good. The Messenger of Allah disapproved of the question I asked." 'Uwaimir said: "By Allah, I will go and ask the Messenger of Allah." So he went to the Messenger of Allah and asked him. The Messenger of Allah said: "Allah the Mighty and Sublime has revealed (something) concerning you and your wife, so bring her here." Sahl said: "I was among the people in the presence of the Messenger of Allah and he brought her and they engaged in the procedure of Li'an. He said: 'O Messenger of Allah, by Allah! If I keep her I would have been telling lies about her.' So he parted from her before the Messenger of Allah told him to separate from her, and that became the way of Li'an."

and from Rafi bin Khadij, the two of them said - :"Abdullah bin Sahl bin Zaid and Muhayysah bin Mas'ud went out until when they reached Khaibar, they went their separate ways. Then Muhayysah found 'Abdullah bin Sahl slain, so he buried him. Then he came to the Mesenger of Allah, along with Huwayysah bin Mas'ud and 'Abdur-Rahman bin Sahl, who was the youngest of them, 'Abdur-Rahman started to speak before his two companions, but the Messenger of Allah said to him: "Let the clear speak first." So he fell silent and his two companions spoke, then he spoke with them. They told the Messenger of Allah about the killing of 'Abdullah bin Sahl, and he said to them: "Will you swear fifty oaths, then you will receive compensation, or be entitled to retaliate?" They said: "How can we swear an oath when we did not witness what happened?" he said: "Then can the Jews swear fifty oaths declaring their innocence?" They said: "How can we accept the oath of a disbelieving people?" When the Messenger of Allah saw that, he paid the blood money (himself).

He disputed with a man among Ansar who had been present at Badr with the Messenger of Allah [SAW], concerning a stream in Al-Harrah from which they both used to water their date palm trees. The Ansari said: "Let the water flow." But he (Az-Zubair) refused. The Messenger of Allah [SAW] said: "Irrigate (your land), O Zubair! Then let the water flow to your neighbor." The Ansari became angry and said, "O Messenger of Allah, is it because he is your cousin?" The face of the Messenger of Allah [SAW] changed color (because of anger) and he said: "O Zubair! Irrigate (your land) then block the water, until it flows back to the walls." So the Messenger of Allah [SAW] allowed Az-Zubair to take his rights in full, although before that he had suggested to Az-Zubair a middle way that benefited both him and the Ansari. But when the Ansari made the Messenger of Allah [SAW] angry, he gave Az-Zubair his rights in full, as stated clearly in his ruling. Az-Zubair said: "I think that this Verse was revealed concerning this matter: 'But no, by your Lord, they can have no faith, until they make you (O Muhammad) judge in all disputes between them.'"

Malik said, "The generally agreed-on way of doing things in our community is that any setting-free which a man makes in a bequest that he wills in health or illness can be rescinded by him when he likes and changed when he likes as long as it is not a tadbir. There is no way to rescind a tadbir once he has made it.

"As for every child born to him by a slave-girl who he wills to be set free but he does not make mudabbara, her children are not freed with her when she is freed. That is because her master can change his will when he likes and rescind it when he likes, and being set free is not confirmed for her. She is in the position of a slave-girl whose master says, 'If so- and-so remains with me until I die, she is free.' " (i.e. he does not make a definite contract.)

Malik said, "If she fulfils that, that is hers. If he wishes, before that, he can sell her and her child because he has not entered her child into any condition he has made for her.

"The bequest in setting free is different from the tadbir. The precedent of the sunna makes a distinction between them. Had a bequest been in the position of a tadbir, no testator would be able to change his will and what he mentioned in it of setting free. His property would be tied up and he would not be able to use it."

Malik said about a man who made all his slaves mudabbar while he was well and they were his only property, "If he made some of them mudabbar before the others, one begins with the first until the third of his property is reached. (i.e. their value is matched against the third, and those whose value is covered are free.) If he makes the mall mudabbar in his illness, and says in one statement, 'So-and-so is free. So-and-so is free. So-and-so is free if my death occurs in this illness,' or he makes them all mudabbar in one statement, they are matched against the third and one does not begin with any of them before the others. It is a bequest and they have a third of his property divided between them in shares. Then the third of his property frees each of them according to the extent of his share.

"No single one of them is given preference when that all occurs in his illness."

Malik spoke about a master who made his slave a mudabbar and then he died and the only property he had was the mudabbar slave and the slave had property. He said, "A third of the mudabbar is freed and his property remains in his possession."

Malik said about a mudabbar whose master gave him a kitaba and then the master died and did not leave any property other than him, "A third of him is freed and a third of his kitaba is reduced, and he owes two-thirds."

Malik spoke about a man who freed half of his slave while he was ill and made irrevocable his freeing half of him or all of him, and he had made another slave of his mudabbar before that. He said, "One begins with the slave he made mudabbar before the one he freed while he was ill. That is because the man cannot revoke what he has made mudabbar and cannot follow it with a matter which will rescind it. When this mudabbar is freed, then what remains of the third goes to the one who had half of him freed so as to complete his setting-free entirely in the third of the property of the deceased. If what is left of the third does not cover that, whatever is covered by what is left of the third is freed after the first mudabbar is freed . "

'Abdullah bin SAahi and Nubayysah bin Mas'ud bin Zaid went o Khaibar, and at that time there was peace treaty. They went their separate ways to about their business, then Muhayysah came upon 'Abdullah in Sahl lying dead in a pool of blood. He buried him, then he came to AL-Madinah. 'Abdur-Rahman bin Sahi. Huwayysah, and Muhayysah came to the Messenger of Allah, and 'Abdur-Rehman started to speak, but he was the youngest of them, so the Messenger of Allah said: "Let the elders speak first." So he fell silent and they (the other two) spoke. The Messenger of Allah said: "Will you swear fifty oaths, then you will receive compensation or be entitled to retaliate?" They said: "O Messenger of Allah, how can we swear an oath when we did not witness, and did not see (what happened)?" He said: "The n can the Jews swear fifty oaths declaring their innocence?" They said: "O Messenger of Allah, how can we accept the oath of a disbelieving people?" So the Messenger of Allah paid the blood money himself.

"Abdullah bin Sahl and Muhayysah bin Mas'ud bin Zaid went to Khaibar, and at that time there was a peace treaty. They went their separatea ways to go about their business, then Muhayysah came upon 'Abdullah bin Sahl lying dead in a pool of blood. He buried him, then he camae to Al-Madinah. 'Abdur-Rahman bin Sahl and Huwhayysah, and Muhayysah, the tow sons of Nas'ud, came to the Messenger of Allah, and "Abdur-Rahman started to speak, but the Messenger of Allah said: "Let the elders speak first," for he was the youngest of them. So he fell silent and they (the other two) spoke. The Messenger of Allah said: "Will you sear fifty oaths, then you will receive compensation or be entitled to retaliate?" They said: "O Messenger of Allah, how can we a wear and oath when we did not witness and did not see (what happened)" He said: "Then can the Jews swear fifty oaths declaring their innocence?" They said: "O Messenger of Allah, how can we accept the oath of a disbelieving people?" So the Messenger of Allah paid the blood money himself.

"I said: 'O Messenger of Allah! How is Wudu' done?' He said: 'As for Wudu', when you perform Wudu', and you wash your hands to clean them, your sins come out from between your fingers and fingertips. When you rinse your mouth and nostrils, and wash your face and hands up to the elbows, and wipe your head, and wash your feet up to the ankles, you are cleansed of all your sins. When you prostrate your face to Allah, may He be exalted, you emerge from your sins like the day your mother bore you.'" Abu Umamah said: "I said: 'O 'Amr bin 'Abasah! Look at what you are saying! Was all of that given in one sitting? He said: 'By Allah, I have grown old, my appointed time is near and I am not so poor that I should tell lies about the Messenger of Allah (PBUH). I heard it with my own ears and understood it in my heart from the Messenger of Allah.'"

"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.'"

"A man came to the Prophet (SAW) and said: 'I fondled a woman who lives on the edge of Al-Madinah, and I did with her what is less than intercourse, and here I am, so judge in my case as you will.' So 'Umar said to him: 'Allah covered you, so you should have covered yourself.' The Messenger of Allah (SAW) did not give him any reply. The man left but the Messenger of Allah (SAW) sent a man after him to call him. He recited to him: 'And perform Salat, at the two ends of the day and in some hours of the night. Verily, the good deeds remove the evil deeds. That is a reminder for the mindful (11:114) until the end of the Ayah. A man among the people said: 'Is this specific for him?' He (SAW) said: 'No. Rather for all of the people.'"

[Abu 'Eisa said:] This Hadith is Hasan Sahih. This is how it was reported by Isra'Il from Simãk, from Ibrahim, from 'Alqamah and Al-Aswad, from 'Abdullãh from the Prophet , and it is similar. Shu'bah reported it from Simãk [bin Harb], from Ibrahim, from AlAswad, from 'Abdullãh from the Prophet similarly. Sufyan AthThawri reported the same from Simãk, from Ibrahim, 'AbdurRahman bin Yazld, from 'Abdulläh from the Prophet (SAW). And the narrations of these people are more correct than the narration of Ath-Thawri.
(Another chain) from 'Abdullãh from the Prophet with similar.

(Another chain) from 'Abdulläh bin Mas'üd from the Prophet (SAW) with similar in meaning, but he did not mention "from Al-A'mash" in it. And Sulaimãn At-Taimi reported this Hadith from Abu 'Uthmãn An-Nahdi, from Ibn Mas'ud from the Prophet .

I used to recite to ‘AbdurRahman bin ‘Awf, and he found me waiting for him. That was in Mina during the last Hajj performed by `Umar bin al-Khattab (رضي الله عنه) Abdur-Rahman bin `Awf said: A man came to `Umar bin al-Khattab and said: So and so is saying: If `Umar (رضي الله عنه) dies, I will swear allegiance to So and so. ʼUmar (رضي الله عنه) said: I will stand before the people today and warn them against these people who want to deprive them of their rights, `Abdur-Rahman said: I said: O Ameer al-Mu`mineen, do not do that, for the Hajj season brings together the riffraff and rabble among the people, and most of the people who gather around and listen to you will be of that type. Is you stand before the people, I am afraid that you will say something that they will spread and not understand it properly or interpret it properly. Rather wait until you come to Madinah, for it is the land of Hijrah and the Sunnah, and you will meet the most knowledgeable and noble people there, and you can say what you want to say with confidence; they wilt understand what you say and will interpret it correctly, `Umar (رضي الله عنه) said: If I reach Madinah safe and sound, I shall certainly talk to the people there in the first speech I deliver. When we came to Madinah at the end of Dhul-I-Iijah, it was a Friday. I set out early, ‘Umar did not care at what time he went out, because he did not pay attention to heat and cold and so on. I found Sa`eed bin Zaid at the right-hand corner of the minbar, he had got there before me. I sat down next to him, with my knee touching his knee, and it was not long before `Umar (رضي الله عنه)came. When I saw him, I said: He will certainly speak today on this minbar and say something that no one ever heard before. Sa`eed bin Zaid objected to that and said: What do you think he will say that no one said before? `Umar (رضي الله عنه)sat on the minbar, and when the mu`dhdhin fell silent, he stood up and praised and glorified Allah as He deserves, then he said: To proceed o people, I am going to tell you something that it has been decreed I should say. I do not know, perhaps it may signal my death. So whoever understands it and remembers it, let him narrate it to others wherever his mount takes him; whoever does not understand il, it is not permissible for him to tell lies about me. Allah, may He be blessed and exalted, sent Muhammad (ﷺ) with the truth and revealed the Book to him; among the things that were revealed to him was the verse of stoning [adulterers). We read it and understood it; the Messenger of Allah (ﷺ) stoned [adulterers] and we stoned adulterers] after him. But I fear that with the passage of time, some people will say: We do not find the verse of stoning in the Book of Allah, thus they will go astray by forsaking an obligation that Allah revealed. Stoning is the due punishment in the Book of Allah for those who commit zina, both men and women, if they have been married and if proof is established, or there is a pregnancy or a confession, And we used to recite: Do not claim to be the offspring of anyone other than your fathers, as it is disbelief (or ingratitude) on your part to claim to be the offspring of anyone other than your fathers, Verily the Messenger of Allah (ﷺ) said: `Do not praise me excessively as `Eesa, the son of Maryam, was praised; rather I am the slave of Allah, so say, the slave of Allah and His Messenger.` I have heard that some among you are saying. If `Umar (رضي الله عنه) dies, I shall swear allegiance to So and so. No man should deceive himself by saying that the oath of allegiance to Abu Bakr was given suddenly and it was is successful. There is no doubt that this is the case, but Allah, may He be glorified and exalted, saved the to 2 people from its bad consequences and there is no one among you today who has the qualities of Abu Bakr (رضي الله عنه) What happened to us when the Messenger of Allah (ﷺ) died was that ‘Ali, az-Zubair and those who were with them stayed behind in the house of Fatimah, the daughter of the Messenger of Allah (ﷺ), and all the Ansar stayed behind and gathered in Saqeefat Banu Sa`idah, whilst the Muhajireen gathered around Abu Bakr (رضي الله عنه) I said to him; O Abu Bakr, let us go to our brothers, the Ansar. So we set out, looking for them, then we were met by two righteous men who told us what the people had done, and said: where are you going, O Muhajireen? I said: We are looking for these brothers of ours, the Ansar, They said. You should not go near them; do whatever you have already decided, O Muhajireen. I said: By Allah, we will go to them. So we carried on until we came to them in Saqeefat Banu Sa`idah, where we found them gathered and among them was a man wrapped up [in a garment. I said: Who is this? They said: Sa`d bin `Ubadah. ! said: What is the matter with him? They said: He is sick. After we sat down, their spokesman stood up and praised and glorified Allah, may He glorified and exalted, as He deserves, then he said: To proceed. We are the supporters (Ansar) of Allah and the majority of the Muslim army. You, O Muhajireen, are a small group among us. Some of you came to us, wanting to deny who we are and prevent us from attaining a position of authority. When he fell silent, I wanted to present a speech that I had prepared and that I liked in front of Abu Bakr (رضي الله عنه) I used to avoid provoking him and he was more forbearing and more dignified than me. But Abu Bakr (رضي الله عنه) said: Wait a while. I did not like to make him angry, and he was more knowledgeable and more dignified than me. By Allah, he did not omit any word that I liked in the speech I had prepared but he said something like it or better, speaking spontaneously, until he finished speaking. Then he said: To proceed. Whatever you have mentioned about your achievements and virtues, is correct. The Arabs would not acknowledge the leadership of anyone except someone from this tribe of Quraish, for they are the best of the Arabs in lineage and location. I am pleased to suggest to you one of these two men, whichever of them you want. Then he took hold of my hand and the hand of Abu `Ubaidah bin al-Jarrah, and I disliked nothing of what he had said apart from this, for by Allah, I would rather have my neck struck for no sin on my part than to become the leader of people among whom was Abu Bakr (رضي الله عنه) unless my own self suggested something at the time of death. One of the Ansar said: I am the post on which the camel with a skin disease scratches itself and I am like a high class palm tree [i.e., a noble]. [I suggest] a ruler from among us and a ruler from among you, O Quraish. - I the narrator said to Malik; What does ‘I am the post on which the cainc! with a skin disease scratches itself and I am like a high class palm tree` mean? He said:It is as if he is saying, I am the smart one who has the answer. - Then there was a great deal of clamour and raised voices, to such an extent that I feared there would be a conflict, so I said: Hold out your hand, O Abu Bakr. So he held out his hand and I swore allegiance to him, and the Muhajireen swore allegiance to him, then the Ansar swore allegiance to him. Thus we surrounded Sa`d bin ‘Ubadah. One of them said: You have killed Sa`d i said: May Allah kill Sa’d! And `Umar (رضي الله عنه) said: By Allah, we never encountered any problem greater than the swearing of allegiance to Abu Bakr (رضي الله عنه) . We were afraid that if we left the people without having sworn allegiance to anyone, they might swear allegiance after we were gone, so we would either follow in their footsteps and swear allegiance to someone we were not pleased with, or we would disagree with them and that would cause trouble. If anyone swears allegiance to a leader without consulting the Muslims, there is no allegiance for him and no allegiance to the one who swore allegiance to him, lest both of them be killed. Malik said: Ibn Shihab told me, from `Urwah bin az-Zubair, that the men whom they met were `Uwaim bin Sa`idah and Ma`n bin `Adiyy. Ibn Shihab said. Sa`eed bin al-Musayyab told me that the one who said, I am the post on which the camel with a skin disease scratches itself and I am like a high class palm tree, was al-lubab bin al-Mundhir.

Mu'awiyah (RAA) narrated that the Messenger of Allah (PBUH) said regarding the one who drinks alcohol, 'If he drinks (for the first time) flog him, then if he drinks for the second time flog him, then if he drinks for the third time flog him then if he drinks for the fourth time you should kill him." Related by Ahmad and the wording is his. It is also transmitted by the four Imams.

Yahya related to me from Malik from Yahya ibn Said and Rabia ibn Abi Abd arRahman from al-Qasim ibn Muhammad that al Furafisa ibn Umayral-Hanafi said, "I only learnt Sura Yusuf (Sura 12) from the recitation of it by Uthman ibn Affan in the subh prayer because of the great number of times he repeated it to us."

Yahya related to me from Malik from Jafar ibn Muhammad from his father that Jabir ibn Abdullah said, "I saw the Messenger of Allah, may Allah bless him and grant him peace, hastening from the Black Stone until he reached it again, three times."

Malik said, "This is what is still done by the people of knowledge in our city."

Yahya related to me from Malik from Rabia ibn Abd ar-Rahman that al-Qasim ibn Muhammad and Urwa ibn az-Zubayr gave the same judgement to al-Walid ibn Abd al-Malik in the year of his arrival in Madina except that al-Qasim ibn Muhammad said that he divorced his wife on various occasions. (i.e. not at one time).

Yahya related to me from Malik that he had heard that a man said to Abdullah ibn Abbas, "I have divorced my wife by saying I divorce you a hundred times. What do you think my situation is?" Ibn Abbas said to him, "She was divorced from you by three pronouncements, and by the ninety-seven, you have mocked the ayat of Allah."

"During the time of the Messenger of Allah, a man suffered a loss on fruits that he had sold, resulting in more debt. The Messenger of Allah said: 'Give him charity.' So the people gave him charity but it did not cover his debt. So the Messenger of Allah said to his debtors: 'Take what you have and there is nothing for you but that.'"

I asked the Prophet (PBUH) , "Which of the deeds is loved most by Allah?" Messenger of Allah (PBUH) said, "Salat at its proper time." I asked, ''What next?" He (PBUH) replied, ''Kindness to parents." I asked, ''What next?" He replied, ''Jihad in the way of Allah."

[Al-Bukhari and Muslim].

'Aishah (May Allah be pleased with her) was asked: "What did Messenger of Allah (PBUH) used to do inside his house?" She answered: "He used to keep himself busy helping members of his family, and when it was the time for Salat (the prayer), he would get up for prayer."

[Al-Bukhari].

The Messenger of Allah (PBUH) said, "There will be no land which will not be trampled by Dajjal (the Antichrist) but Makkah and Al-Madinah; and there will be no passage leading to them which will not be guarded by the angels, arranged in rows. Dajjal will appear in a barren place adjacent to Al- Madinah and the city will be shaken three times. Allah will expel from it every disbeliever and hypocrite."

[Muslim].

I heard `Uthman bin `Affan (رضي الله عنه) say: The Messenger of Allah (ﷺ) said: `Whoever says at the beginning of the day or the beginning of the night, ‘In the Name of Allah with Whose name nothing on earth or in heaven can cause harm, and he is the All-Hearing. All-Knowing.` three times, nothing will harm him during that day or that night.”

`Whoever says, `In the Name of Allah with Whose name nothing on earth or in heaven can cause harm, and he is the All-Hearing, All-Knowing.` three times, will not be struck unawares by calamity until night comes, and whoever says it in the evening will not be struck unawares by calamity until morning comes, in sha` Allah.”

Ruwaifi' b. Thabit told that God’s messenger said to him, “You may live for a long time after I am gone, Ruwaifi', so tell people that if anyone ties his beard, or wears round his neck a string to ward off the evil eye, or cleanses himself with animal dung or bone, Muhammad has nothing to do with him. Abu Dawud transmitted it.

Ibn 'Umar reported God's Messenger as saying, "God has cursed* wine, its drinker, its server, its seller, its buyer, its presser, the one for whom it is pressed, the one who conveys it and the one to whom it is conveyed." Abu Dawud and Ibn Majah transmitted it. * This might equally well be translated "God curse ...” as the perfect expresses both past time and a wish.

Sa'id b. al-Musayyib reported God’s Messenger as saying, “A pledge does not become lost to its owner when he does not redeem it in time. Any increase in its value goes to him and any loss must be borne by him.” Shafi'i transmitted it in mursal form, and something similar or something with a similar meaning with no discrepancy is transmitted on the authority of Abu Huraira with a fully connected isnad.

Abu Sa'id said that in the time of the Prophet a man suffered loss affecting fruits he had bought and owed a large debt, so God’s messenger told the people to give him sadaqa and they did so, but as that was not enough to pay the debt in full God’s Messenger said to his creditors, “Take what you can find, but that is all you may have.” Muslim transmitted it.

Rabi'a b. Ka‘b al-Aslami said he used to spend the night near the Prophet’s inner chamber and hear him say when he got up during the night, “Glory be to the Lord of the universe" for a long time. Then he would say, “Glory be to God and praise be to Him" for a longtime. Nasa’i transmitted it, and Tirmidhi who has something similar says that this is a hasan sahih tradition.

Salim b. Abul Ja'd told of a man of Khuza'a saying, “I wish I had prayed and been at rest.” When the people seemed to disapprove of his saying that, he replied that he had heard God’s Messenger say, “Declare that the time for prayer has come, Bilal, and give us rest by it.”* * This probably means that prayer brings peace of mind. Abu Dawud transmitted it.

Ubayy b. Ka'b, Mu'adh b. Jabal, Zaid b. Thabit and Abu Zaid. Anas was asked who Abu Zaid was and replied that he was one of his paternal uncles[*]. *Ibn `Abd al-Barr, Isti'ab, p. 650, says he was Qais b. as-Sakan. Bukhari and Muslim.