Ja'far, on his father's authority, told that his grandfather[*] reported God's messenger as saying, "Rejoice and rejoice again. My people are just like the rain, it not being known whether the last or the first of it is better; or it is like a garden from which a troop can be fed for a year, then another troop can be fed for a year, and perhaps the last troop which comes may be the broadest, deepest and finest. How can a people perish of which I am the first, the Mahdi the middle and the Messiah the last? But in the course of that there will be a crooked party which does not belong to me and to which I do not belong." *i.e., Ja'far as-Sadiq, whose father was Muhammad al-Baqir and whose grandfather was `Ali b. al-Husain Zain al-'Abidin. Razin transmitted it.

Allāhumma innī aṣbaḥtu ush-hiduka wa ush-hidu ḥamalata `arshik, wa malā'ikataka wajamī`a khalqik, annaka antallāhu lā ilāha illā ant, waḥdaka lā sharīka lak, wa anna Muḥammadan `abduka wa rasūluk. O Allah, I have entered a new morning 1 and call upon You and upon the bearers of Your Throne, upon Your angels and all creation to bear witness that surely You are Allah, there is none worthy of worship but You alone, You have no partners, and that Muhammad is Your slave and Your Messenger. (Recite four times in Arabic.) 2 Reference: 1 When you say this in the evening you should say, Allāhumma innī amsaytu. . . .: "O Allah, I have ended another day..." 2 "Allah will spare whoever says this four times in the morning or evening from the fire of Hell." Abu Dawud 4/317. It was also reported by Al-Bukhari in Al-'Adab Al-Mufrad, An-Nasa'i in 'Amalul-Yawm wal-Laylah and Ibn As-Sunni. Nasa'i's and Abu Dawud's chains of transmission are good (Hasan), Ibn Baz, p. 23.

The Messenger of Allah (saws), and he is the truthful, the believed, narrated to us, “Verily the creation of each one of you is brought together in his mother’s womb for forty days in the form of a nutfah (a drop), then he becomes an alaqah (clot of blood) for a like period, then a mudghah (morsel of flesh) for a like period, then there is sent to him the angel who blows his soul into him and who is commanded with four matters: to write down his rizq (sustenance), his life span, his actions, and whether he will be happy or unhappy (i.e., whether or not he will enter Paradise). By the One, other than Whom there is no deity, verily one of you performs the actions of the people of Paradise until there is but an arms length between him and it, and that which has been written overtakes him, and so he acts with the actions of the people of the Hellfire and thus enters it; and verily one of you performs the actions of the people of the Hellfire, until there is but an arms length between him and it, and that which has been written overtakes him and so he acts with the actions of the people of Paradise and thus he enters it.” [Bukhari & Muslim]

"This is the obligation of Sadaqah which the Messenger of Allah enjoined upon the Muslims, as Allah commanded the Messenger of Allah Whoever is asked for it in the manner explained (in the letter of Abu Bakar), let him give it, and whoever is asked for more than that, let him not give it. When there are less than twenty-five camels, for every five camels, one sheep (is to be given). If the number reaches twenty-five, then a Bint Makhad (a one-year-old she-camel) is due, up to thirty-five. If a Bint Makhad (a one-year-old male camel). If the number reaches thirty-six, then a Bint Labun (a two-year-old she-camel) is due, up to forty five. If the number reaches forty-six, then a Hiqqah (a three year old she-camel) that was bred by a stallion camel is due, up to sixty. If the number reaches sixty-one, then a Jadh'ah (a four-year-old she-camel) is due, up to seventy-five. If the number reaches seventy-six, then two Bint Labun are due, up to ninety. If the number reaches ninety-one, then two Hiqqahs that have been bred by stallion camels are due, up to one hundred and twenty. If there are more than one hundred and twenty, then for every forty a Bint Labun and for every fifty a Hiqqah. In the event that a person does not have a camel of the age specified according to the Sadaqah regulation, then if a person owes a Jadh'ah but he has a Hiqqah, then the Hiqqah should be accepted from him and he should give two sheep along with it if they are available, or twenty Dirhams. If a person owes a Hiqqah as Sadaqah but he only has a Jadh'ah, then it shold be accepted from him, and the Zakah collector should give him twenty Dirhams or two sheep. If a person owes a Hiqqah and does not have one but he has a Bint Labun, it should be accepted from him, and he should give two sheep along with it, if they are available, or twenty Dirhams. If a person owes a Bint Labun as Sadaqah but he only has a Hiqqah, it should be accepted from him, and the Zakah collector should give him twenty Dirhams or two sheep. If a person owes a Bint Labun as Sadaqah and he does not have a Bint Labun, but he has a Bint Makhad. It should be accepted from him, and he should give two sheep along with it, if they are available, or twenty Dirhams. If a person owes a Bint Makhad as Sadaqah but he only has a Bint Labun, a male, it shold be accepted from him and nothing else (need be given) with it. If a person has only four camels, then nothing is due on them, unless their owner wishes (to give something). With regard to the Sadaqah of grazing sheep, if there are forty then one sheep is due, up to one hundred and twenty. If there is one more than that, then two sheep are due, up to two hundred. If there is one more than that, then three sheep are due, up to three hundred. If there is one more than that, then for every hundred one sheep is due, and no decrepit or defecting sheep or male sheep should be taken as Sadaqah unless the Zakah collector wishes. Do not combine separate flocks or separate combined flocks for fear of Sadaqah, Each partner (who has a share in a combined flock) shold pay Sadaqah in proportion to his shares. If a man's flock is one less than forty sheep, then nothing is due from them unless their owner wishes. With regard to silver, one-quarter of one-tenth, and if there are only one hundred and ninety, nothing is due unless the owner wishes."

"This is the obligation of Sadaqah which the Messenger of Allah enjoined upon the Muslims, as Allah , the Mighty and Sublime, commanded the Messenger of Allah .Whoever is asked for it in the manner explained (in the letter of Abu Bakar), let him give it, and whoever is asked for more than that, let him not give it. When there are less than twenty-five camels, for every five camels, one sheep (is to be given). If the number reaches twenty five, then a Bint Makhad (a one-year old she-camel) is due, up to thirty-five. If a Bint Makhad is not available, then a Bin Labun (a two-year old male camel). If the number reaches thirty-six, then a Bint Labun (a two-yer-old she-camel) is due, up to forty-five. If the number reaches forty-six, then a Hiqqqah (a three-year-old she-camel) that has been bred from a stallion camel is due, up to sixty. If the number reaches sixty-one, then a Jadhah (a four-year-old she-camel) is due, up to seventy-six, then two Bint Labuns (two-year-old she-camels0 are due, up to ninety. If the number reaches ninety-one, then two Hiqqahs (three-year-old she-camels) that have been bred from stallion camels are due, up to one hundred and twenty. If there are more than one hundred and twenty, then for every forty a Bint Labun, and for every fifty a Hiqqah. In the event that a person does not have a camel of the age specified according to the Hiaqah regulations, then if a person owes a Jadhah as Sadaqah but he does not have a Jadhah, then a Hiqqah should be accepted from him, and he should give two sheep along with it if they are available, or twenty Dirhams, If he owes a Hiqqah as Sadaqah and he does not have Hiqqah but he has a Jadhah, then if should be accepted from him, and the Zakah collector should give him twenty Dirhams, or two sheep if they are available. If a person owes a Hiqqah as Sadaqah and he does not have one, but he has a Bint Labun, it should be accepted from him, and he should give two sheep along with it if they are available, or twenty Dirhams. If a person owes a Bint Labun as Sadaqah but he only has a Hiqaah, then it should be accepted from him and the Zakah collector should give him twenty Dirhams, or two sheep. If a person owes a Bint Labun as Sadaqah but he only has a Bint Makhad, then it should be accepted from him, and he should be accepted from him, and he should give two sheep along with it if they are available, or twenty Dirhams. If a person owes a Bint Makhad as Sadaqah but he only has a Bint Labun, a male; it should be accepted from him, and he does not have to give anything else along with it. If a person has only four camels he does not have to give anything unless their owner wants to. With regard to the Sadaqah on grazing sheep, if there are forty, then one sheep is due upon them, up to one hundred and twenty. If there is one more, then two sheep are due, up to two hundred. If there is one more, then three sheep are due, up to three hundred. If there are more than that, then for every hundred, one sheep is due. No feeble, defective or male sheep should be taken as Sadaqah unless the Zakah collector wishes. Do not combine separate flocks or separate combined flocks for fear of Sadaqah. Each partner (who has a share in a combined flock) should pay the Sadaqah in proportion to his shares. If a man's flock is one less than forty sheep, then nothing is due from them, unless their owner wishes. With regard to silver, one-quarter of one-tenth, and if there are only one hundred and ninety Dirhams, no Zakah is due unless the owner wishes."

The Messenger of Allah (SAW) said:" Do not prevent the female slaves of Allah from praying in the mosque." A son of his said: We will indeed prevent them!" He got very angry and said: "I tell you a Hadith from the Messenger of Allah (SAW) and you say, we will indeed prevent them?!"

"The Messenger of Allah said: 'May Allah cause to flourish a slave (of His) who hears my words and understands them, then he conveys them from me. There are those who have knowledge but no understanding, and there may be those who convey knowledge to those who may have more understanding of it than they do.'"

"People say: 'When you sit to relieve yourself, do not face the Qiblah.' But one day I climbed up onto the roof of our house, and I saw the Messenger of Allah sitting on two bricks (to relieve himself), facing the direction of Baitul-Maqdis (Jerusalem)." This is a Hadith narrated by Yazid bin Harun.

He asked Umm Habibah, the wife of the Prophet: "What did you used to do with the Messenger of Allah when you were menstruating?" She said: "If it was at the beginning of the period when the bleeding is heavy, we would tie the waist-wrapper tightly around our thighs, then lie down with the Messenger of Allah."

The Jews would not sit with a menstruating woman in a house, nor eat with her, nor drink with her. That was mentioned to the Messenger of Allah, then Allah revealed the words: "They ask you concerning menstruation. Say: that is a harmful thing, therefore keep away from women during menses." The Messenger of Allah said: "Do everything except sexual intercourse."

the Messenger of Allah said: “Marriage is part of my sunnah, and whoever does not follow my sunnah has nothing to do with me. Get married, for I will boast of your great numbers before the nations. Whoever has the means, let him get married, and whoever does not, then he should fast for it will diminish his desire.”

“What is this noise?” They said: “Palm trees that are being pollinated.” He said: “If they did not do that it would be better.” So they did not pollinate them that year, and the dates did not mature properly. they mentioned that to the Prophet (SAW) and he said: “If it is one of the matters of your religion, then refer to me.”

“We were with the Prophet (saw) on a journey, and I said: ‘O Messenger of Allah, we are (sometimes) on military campaigns, and we have no knife with us.’ He said: ‘(Use) whatever causes the blood to flow, mention the Name of Allah and eat, but (do not use) teeth or nails, for the tooth is a bone and the nail is the knife of the Ethiopians.”

“O Messenger of Allah, we eat and do not feel full.” He said: “Perhaps you eat separately?” They said: “Yes.” He said: “Gather to eat together, and mention the Name of Allah over it, then it will be blessed for you.”

“I saw a man asking my father about a man who goes out to fight and buys and sells and trades during his campaign. My father said to him: ‘We were with the Messenger of Allah (saw) in Tabuk, and we bought and sold, and he saw us and did not forbid us (to do that).’”

“The Messenger of Allah (saw) entered upon me when I was unwell. He said: ‘Do you intend to perform Hajj this year?’ I said: ‘I am sick, O Messenger of Allah.’ He said: ‘Go for Hajj and say: “I will exit Ihram from the point where I am prevented.’”

“Why do you not pray over there?” And I pointed to some corner of the mosque. He said: “I saw the Messenger of Allah (saw) seeking out this place.”

“The first signs to appear will be at the rising of the sun from the west and the emergence of the Beast to the people, at forenoon.’” 'Abdullah said: "Whichever of them appears first, the other will come soon after." 'Abdullah said: "I do not think it will be anything other than the sun rising from the west."

“A man came to the Prophet (saw) and said: ‘O Messenger of Allah, show me a deed which, if I do it, Allah will love me and people will love me. The Messenger of Allah (saw) said: “Be indifferent towards this world, and Allah will love you. Be indifferent to what is in people’s hands, and they will love you.”

Anas ibn Malik heard the Messenger of Allah, may Allah bless him and grant him peace, say, "I have nothing to do with diversions and diversions have nothing to do with me." He meant that he does not do anything worthless."

"We make no distinction between any of His Messengers," and they say: "We hear, and we obey. (We seek) Your Forgiveness, our Lord, and to You is the return." Allah burdens not a person beyond what he can bear. He gets rewarded for that (good) which he has earned, and he is punished for that (evil) which he has earned. Our Lord! Punish us not if we forget or fall into error. Our Lord! Lay not on us a burden like that which You did lay on those before us. Our Lord! Put not on us a burden greater than we have the strength to bear. Pardon us and grant us forgiveness. Have mercy on us. You are our Protector, and help us against the disbelieving people. Reference: Al-Baqarah 2:285-6. These two Verses will be sufficient for anyone who recites them at night before sleeping. Al-Bukhari, cf. Al-Asqalani, Fathul-Bari.9/94, Muslim 1/554.

Yahya related to me from Malik from Yahya ibn Said from Salim ibn Abdullah that Abdullah ibn Umar sold one of his slaves for eight hundred dirhams with the stipulation that he was not responsible for defects. The person who bought the slave complained to Abdullah ibn Umar that the slave had a disease which he had not told him about. They argued and went to Uthman ibn Affan for a decision . The man said, "He sold me a slave with a disease which he did not tell me about." Abdullah said, "I sold to him with the stipulation that I was not responsible." Uthman ibn Affan decided that Abdullah ibn Umar should take an oath that he had sold the slave without knowing that he had any disease. Abdullah ibn Umar refused to take the oath, so the slave was returned to him and recovered his health in his possession. Abdullah sold him afterwards for 1500 dirhams.

Malik said, "The generally agreed upon way of doing things among us about a man who buys a female slave and she becomes pregnant, or who buys a slave and then frees him, or if there is any other such matter which has already happened so that he cannot return his purchase, and a clear proof is established that there was a fault in that purchase when it was in the hands of the seller or the fault is admitted by the seller or someone else, is that the slave or slave-girl is assessed for its value with the fault it is found to have had on the day of purchase and the buyer is refunded,from what he paid,the difference between the price of a slave who is sound and a slave with such a defect.

Malik said, "The generally agreed upon way of doing things among us regarding a man who buys a slave and then finds out that the slave has a defect for which he can be returned and meanwhile another defect has happened to the slave whilst in his possession, is that if the defect which occurred to the slave in his possession has harmed him, like loss of a limb, loss of an eye, or something similar, then he has a choice. If he wants, he can have the price of the slave reduced commensurate with the defect (he bought him with ) according to the prices on the day he bought him, or if he likes, he can pay compensation for the defect which the slave has suffered in his possession and return him. The choice is up to him. If the slave dies in his possession, the slave is valued with the defect which he had on the day of his purchase. It is seen what his price would really have been. If the price of the slave on the day of purchase without fault was 100 dinars, and his price on the day of purchase with fault would have been 80 dinars, the price is reduced by the difference. These prices are assessed according to the market value on the day the slave was purchased . "

Malik said, "The generally agreed upon way of doing things among us is that if a man returns a slave girl in whom he has found a defect and he has already had intercourse with her, he must pay what he has reduced of her price if she was a virgin. If she was not a virgin, there is nothing against his having had intercourse with her because he had charge of her."

Malik said, "The generally agreed upon way of doing things among us regarding a person, whether he is an inheritor or not, who sells a slave, slave-girl, or animal without a liability agreement is that he is not responsible for any defect in what he sold unless he knew about the fault and concealed it. If he knew that there was a fault and concealed it, his declaration that he was free of responsibility does not absolve him, and what he sold is returned to him."

Malik spoke about a situation where a slave-girl was bartered for two other slave-girls and then one of the slave-girls was found to have a defect for which she could be returned. He said, "The slave-girl worth two other slave- girls is valued for her price. Then the other two slave-girls are valued, ignoring the defect which the one of them has. Then the price of the slave-girl sold for two slave-girls is divided between them according to their prices so that the proportion of each of them in her price is arrived at - to the higher priced one according to her higher price, and to the other according to her value. Then one looks at the one with the defect, and the buyer is refunded according to the amount her share is affected by the defect, be it little or great. The price of the two slave-girls is based on their market value on the day that they were bought."

Malik spoke about a man who bought a slave and hired him out on a long-term or short-term basis and then found out that the slave had a defect which necessitated his return. He said that if the man returned the slave because of the defect, he kept the hire and revenue. "This is the way in which things are done in our city. That is because, had the man bought a slave who then built a house for him, and the value of the house was many times the price of the slave, and he then found that the slave had a defect for which he could be returned, and he was returned, he would not have to make payment for the work the slave had done for him. Similarly, he would keep any revenue from hiring him out, because he had charge of him. This is the way of doing things among us."

Malik said, "The way of doing things among us when someone buys several slaves in one lot and then finds that one of them has been stolen, or has a defect, is that he looks at the one he finds has been stolen or the one in which he finds a defect. If he is the pick of those slaves, or the most expensive, or it was for his sake that he bought them, or he is the one in whom people see the most excellence, then the whole sale is returned. If the one who is found to be stolen or to have a defect is not the pick of the slaves, and he did not buy them for his sake, and there is no special virtue which people see in him, the one who is found to have a defect or to have been stolen is returned as he is, and the buyer is refunded his portion of the total price."

“When the woman stole the Qatifah from the house of the Messenger of Allah (SAW), we regarded that as a serious matter. She was a woman from Quraish. So we came to the Prophet (SAW) and spoke to him, and said: 'We will ransom her for forty Uqiyyah.' The Messenger of Allah (SAW) said: 'Purification is better for her.” When we heard the Messenger of Allah (SAW) speak so kindly, we went to Usamah and said: 'Speak to the Messenger of Allah (SAW) .' When the Messenger of Allah (SAW) saw that, he stood up to speak and said: 'How much do you intercede with me concerning one of the legal punishments of Allah (SWT) that has befallen one of the female slaves of Allah (SWT)! By the One in Whose Hand is the soul of Muhammad, if Fatimah the daughter of the Messenger of Allah (SAW) were to do what she has done, Muhammad would cut off her hand.”

“When the Verse of legal punishments was revealed, it was said to Abu Thabit Sa'd bin Ubadah, who was a jealous man: ‘If you found another man with your wife, what would you do?’ He said: “I would strike them both wife the sword; do you think I should wait until I bring four (witness) and he has satisfied himself and gone away? Or should I say I saw such and such, and you will carry out the legal punishment punishment on me (for slander) and never accept my testimony thereafter?' Mention of that was made to the prophet (SAW) and he said: “The sword is sufficient as a witness.' Then he said: 'No (on second thought) I am afraid that the drunkard and the jealous would pursue that.” (Da'if) Abu Abdullah - meaning Ibn Majah - said: “I heard Abu Zurah saying: “This is a Hadith of Ali bin Muhammad At-Tanafisi, I did not hear it from him.”

Yahya said that Malik said, "The person who puts up the principal must not stipulate that he has something of the profit alone without the agent sharing in it, nor must the agent stipulate that he has something of the profit alone without the investor sharing. In qirad, there is no sale, no rent, no work, no advance, and no convenience which one party specifies to himself without the other party sharing unless one party allows it to the other unconditionally as a favour and that is alright to both. Neither of the parties should make a condition over the other which increases him in gold or silver or food over the other party."

He said, "If any of that enters the qirad, it becomes hire, and hire is only good with known and fixed terms. The agent should not stipulate when he takes the principal that he repay or commission anyone with the goods, nor that he take any of them for himself. When there is a profit, and it is time to separate the capital, then they divide the profit according to the terms of the contract. If the principal does not increase or there is a loss, the agent does not have to make up for what he spent on himself or for the loss. That falls to the investor from the principal. Qirad is permitted upon whatever terms the investor and the agent make a mutual agreement, of half the profit, or a third or a fourth or whatever."

Malik said, "It is not permitted for the agent to stipulate that he use the qirad money for a certain number of years and that it not be taken from him during that time."

He said, "It is not good for the investor to stipulate that the qirad money should not be returned for a certain number of years which are specified, because the qirad is not for a term. The investor loans it to an agent to use for him. If it seems proper to either of them to abandon the project and the money is coin, and nothing has been bought with it, it can be abandoned, and the investor takes his money back. If it seems proper to the investor to take the qirad loan back after goods have been purchased with it, he cannot do so until the buyer has sold the goods and they have become money. If it seems proper to the agent to return the loan, and it has been turned to goods he cannot do so until he has sold them. He returns the loan in cash as he took it."

Malik said, "It is not good for the investor to stipulate that the agent pay any zakat due from his portion of the profit in particular, because the investor by stipulating that, stipulates fixed increase for himself from the profit because the portion of zakat he would be liable for by his portion of the profit, is removed from him.

"It is not permitted for the investor to stipulate to the agent to only buy from so-and-so, referring to a specific man. That is not permitted because by doing so he would become his hireling for a wage."

Malik spoke about an investor in qirad who stipulated a guarantee for an amount of money from the agent, "The investor is not permitted to stipulate conditions about his principal other than the conditions on which qirad is based or according to the precedent of the sunna of the Muslims. If the principal is increased by the condition of guarantee, the investor has increased his share of the profit because of the position of the guarantee. But the profit is only to be divided according to what it would have been had the loan been given without the guarantee. If the principal is destroyed, I do not think that the agent has a guarantee held against him because the stipulation of guarantees in qirad is null and void."

Malik spoke about an investor who gave qirad money to a man and the man stipulated that he would only buy palms or animals with it because he sought to eat the dates or the offspring of the animals and he kept them for some time to use for himself. He said, "That is not permitted. It is not the sunna of the Muslims in qirad unless he buys it and then sells it as other goods are sold."

Malik said, "There is no harm in the agent stipulating on the investor a slave to help him provided that the slave stands to gain along with him out of the investment, and when the slave only helps him with the investment, not with anything else."

Ja’far bin Muhammad reported on the authority of his father “We entered upon Jabir bin ‘Abd Allaah. When we reached him, he asked about the people (who had come to visit him). When my turn came I said “I am Muhammad bin Ali bin Hussain. He patted my head with his hand and undid my upper then lower buttons. He then placed his hand between my nipples and in those days I was a young boy.” He then said “welcome to you my nephew, ask what you like. I questioned him he was blind. The time of prayer came and he stood wrapped in a mantle. Whenever he placed it on his shoulders its ends fell due to its shortness. He led us in prayer while his mantle was placed on a rack by his side. I said “tell me about the Hajj of the Apostle of Allaah(saws).”He signed with his hand and folded his fingers indicating nine. He then said Apostle of Allaah(saws) remained nine years (at Madeenah ) during which he did not perform Hajj, then made a public announcement in the tenth year to the effect that the Apostle of Allaah(saws) was about to (go to) perform Hajj. A large number of people came to Madeenah everyone desiring to follow him and act like him. The Apostle of Allaah(saws) went out and we too went out with him till we reached Dhu Al Hulaifah. Asma’ daughter of ‘Umais gave birth to Muhammad bin Abi Bakr. She sent message to Apostle of Allaah(saws) asking him What should I do?He replied “take a bath, bandage your private parts with a cloth and put on ihram.” The Apostle of Allaah(saws) then prayed (in the masjid) and mounted Al Qaswa’ and his she Camel stood erect with him on its back. Jabir said “I saw (a large number of) people on mounts and on foot in front of him and a similar number on his right side and a similar number on his left side and a similar number behind him. The Apostle of Allaah(saws) was among us, the Qur’an was being revealed to him and he knew its interpretation. Whatever he did, we did it. The Apostle of Allaah(saws) then raised his voice declaring Allaah’s unity and saying “Labbaik ( I am at thy service), O Allaah, labbaik, labbaik, Thou hast no partner praise and grace are Thine and the Dominion. Thou hast no partner. The people too raised their voices in talbiyah which they used to utter. But the Apostle of Allaah(saws) did not forbid them anything. The Apostle of Allaah(saws) continued his talbiyah. Jabir said “We did not express our intention of performing anything but Hajj, being unaware of ‘Umrah (at that season), but when we came with him to the House (the Ka’bah), he touched the corner (and made seven circuits) walking quickly with pride in three of them and walking ordinarily in four. Then going forward to the station of Abraham he recited “And take the station of Abraham as a place of prayer.” (While praying two rak’ahs) he kept the station between him and the House. The narrator said My father said that Ibn Nufail and ‘Uthman said I do not know that he (Jabir) narrated it from anyone except the Prophet (saws). The narrator Sulaiman said I do not know but he (Jabir) said “The Apostle of Allaah(saws) used to recite in the two rak’ahs “Say, He is Allaah, one” and “Say O infidels”. He then returned to the House (the ka’bah) and touched the corner after which he went out by the gate to Al Safa’. When he reached near Al Safa’ he recited “Al Safa’ and Al Marwah are among the indications of Allaah” and he added “We begin with what Allaah began with”. He then began with Al Safa’ and mounting it till he could see the House (the Ka’bah) he declared the greatness of Allaah and proclaimed his Unity. He then said “there is no god but Allaah alone, Who alone has fulfilled His promise, helped His servant and routed the confederates. He then made supplication in the course of that saying such words three times. He then descended and walked towards Al Marwah and when his feet came down into the bottom of the valley, he ran, and when he began to ascend he walked till he reached Al Marwah. He did at al Marwah as he had done at Al Safa’ and when he came to Al Marwah for the last time, he said “If I had known before what I have come to know afterwards regarding this matter of mine, I would not have brought sacrificial animals but made it an ‘Umrah, so if any of you has no sacrificial animals, he may take off ihram and treat it as an ‘Umrah. All the people then took off ihram and clipped their hair except the Prophet (saws) and those who had brought sacrificial animals. Suraqah (bin Malik) bin Ju’sham then got up and asked Apostle of Allaah(saws)does this apply to the present year or does it apply for ever? The Apostle of Allaah(saws) interwined his fingers and said “The ‘Umarh has been incorporated in Hajj. Adding ‘No’, but forever and ever. ‘Ali came from Yemen with the sacrificial animals of the Apostle of Allaah(saws) and found Fathima among one of those who had taken off their ihram. She said put on colored clothes and stained her eyes with collyrium. ‘Ali disliked (this action of her) and asked Who commanded you for this? She said “My father”. Jabir said ‘Ali said at Iraq I went to Apostle of Allaah(saws) to complain against Fathima for what she had done and to ask the opinion of Apostle of Allaah(saws) about which she mentioned to me. I informed him that I disliked her action and that thereupon she said to me “My father commanded me to do this.” He said “She spoke the truth, she spoke the truth.” What did you say when you put on ihram for Hajj? I said O Allaah, I put on ihram for the same purpose for which Apostle of Allaah(saws) has put it on. He said I have sacrificial animals with me, so do not take off ihram. He (Jabir) said “The total of those sacrificial animals brought by ‘Ali from Yemen and of those brought by the Prophet (saws) from Madeenah was one hundred.” Then all the people except the Prophet (saws) and those who had with them the sacrificial animals took off ihram and clipped their hair. When the 8th of Dhu Al Hijjah (Yaum Al Tarwiyah) came, they went towards Mina having pit on ihram for Hajj and the Apostle of Allaah(saws) rode and prayed at Mina the noon, afternoon, sunset, night and dawn prayers. After that he waited a little till the sun rose and gave orders for a tent of hair to be set up at Namrah. The Apostle of Allaah(saws) then sent out and the Quraish did not doubt that he would halt at Al Mash ‘ar Al Haram at Al Muzdalifah, as the Quraish used to do in the pre Islamic period but he passed on till he came to ‘Arafah and found that the tent had been setup at Namrah. There he dismounted and when the sun had passed the meridian he ordered Al Qaswa’ to be brought and when it was saddled for him, he went down to the bottom of the valley and addressed the people saying “Your lives and your property must be respected by one another like the sacredness of this day of yours in the month of yours in this town of yours. Lo! Everything pertaining to the pre Islamic period has been put under my feet and claims for blood vengeance belonging to the pre Islamic period have been abolished. The first of those murdered among us whose blood vengeance I permit is the blood vengeance of ours (according to the version of the narrator ‘Uthman, the blood vengeance of the son of Rabi’ah and according to the version of the narrator Sulaiman the blood vengeance of the son of Rabi’ah bin Al Harith bin ‘Abd Al Muttalib). Some (scholars) said “he was suckled among Banu Sa’d(i.e., he was brought up among Bani Sa’d) and then killed by Hudhail. The usury of the pre Islamic period is abolished and the first of usury I abolish is our usury, the usury of ‘Abbas bin ‘Abd Al Muttalib for it is all abolished. Fear Allaah regarding women for you have got them under Allah’s security and have the right to intercourse with them by Allaah’s word. It is a duty from you on them not to allow anyone whom you dislike to lie on your beds but if they do beat them, but not severely. You are responsible for providing them with food and clothing in a fitting manner. I have left among you something by which if you hold to it you will never again go astray, that is Allaah’s Book. You will be asked about me, so what will you say? They replied “We testify that you have conveyed and fulfilled the message and given counsel. Then raising his forefinger towards the sky and pointing it at the people, he said “O Allaah! Be witness, O Allaah! Be witness, O Allaah! Be witness! Bilal then uttered the call to prayer and the iqamah and he prayed the noon prayer, he then uttered the iqamah and he prayed the afternoon prayer, engaging in no prayer between the two. He then mounted (his she Camel) al Qaswa’ and came to the place of standing , making his she Camel Al Qaswa‘ turn its back to the rocks and having the path taken by those who went on foot in front of him and he faced the qiblah. He remained standing till sunset when the yellow light had somewhat gone and the disc of the sun had disappeared. He took Usamah up behind him and picked the reins of Al Qaswa’ severely so much so that its head was touching the front part of the saddle. Pointing with is right hand he was saying “Calmness, O People! Calmness, O people. Whenever he came over a mound (of sand) he let loose its reins a little so that it could ascend. He then came to Al Muzdalifah where he combined the sunset and night prayers, with one adhan and two iqamahs. The narrator ‘Uthamn said He did not offer supererogatory prayers between them. The narrators are then agreed upon the version He then lay down till dawn and prayed the dawn prayer when the morning light was clear. The narrator Sulaiman said with one adhan and one iqamah. The narrators are then agreed upon the version He then mounted Al Qaswa’ and came to Al Mash’ar Al Haram and ascended it. The narrators ‘Uthaman and Sulaiman said He faced the qiblah praised Allaah, declared His greatness, His uniqueness. ‘Uthamn added in his version and His Unity and kept standing till the day was very clear. The Apostle of Allaah(saws) then went quickly before the sun rose , taking Al Fadl bin ‘Abbas behind him. He was a man having beautiful hair, white and handsome color. When the Apostle of Allaah(saws) went quickly, the women in the howdas also began to pass him quickly. Al Fadl began to look at them. The Apostle of Allaah(saws) placed his hand on the face of Al Fadl , but Al fadl turned his face towards the other side. The Apostle of Allaah(saws) also turned away his hand to the other side. Al Fadl also turned his face to the other side looking at them till he came to (the Valley of) Muhassir. He urged the Camel a little and following a middle road which comes out at the greatest jamrah, he came to the jamrah which is beside the tree and he threw seven small pebbles at this (jamrah) saying “Allah is most great” each time he threw a pebble like bean seeds. He threw them from the bottom of the valley. The Apostle of Allaah(saws) then went to the place of the sacrifice and sacrificed sixty three Camels with his own hand. He then commanded ‘Ali who sacrificed the remainder and he shared him and his sacrificial animals. After that he ordered that a piece of flesh from each Camel should be put in a pot and when it was cooked the two of them ate some of it and drank some of its broth. The narrator Sulaiman said the he mounted afterwards the Apostle of Allaah(saws) went quickly to the House (the Ka’bah) and prayed the noon prayer at Makkah. He came to Banu ‘Abd Al Muttalib who were supplying water at Zamzam and said draw water Banu ‘Abd Al Muttalib were it not that people would take from you the right to draw water, I would draw it along with you. So they handed him a bucket and he drank from it.

The Messenger of Allah (saws) encamped at Ulat al-Jaysh and Aisha was in his company. Her necklace of onyx of Zifar was broken (and fell somewhere). The people were detained to make a search for that necklace until the dawn broke. There was no water with the people. Therefore AbuBakr became angry with her and said: You detained the people and they have no water with them.

Thereupon Allah, the Exalted, sent down revelation about it to His Apostle (saws) granting concession to purify themselves with pure earth. Then the Muslims stood up with the Messenger of Allah (saws) and struck the ground with their hands and then they raised their hands, and did not take any earth (in their hands). Then they wiped with them their faces and hands up to the shoulders, and from their palms up to the armpits.

Ibn Yahya added in his version: Ibn Shihab said in his tradition: The people do not take this (tradition) into account.

Abu Dawud said: Ibn Ishaq also reported it in a similar way. In this (version) he said on the authority of Ibn 'Abbas. He mentioned the words "two strikes" (i.e. striking the earth twice) as mentioned by Yunus. And Ma'mar also narrated on the authority of al-Zuhri "two strikes". And Malik said: From al-Zuhri from 'Ubaid Allah b. 'Abd Allah from his father on the authority of 'Ammar. Abu Uwais also reported it in a similar way on the authority of al-Zuhri. But Ibn 'Uyainah doubted it, he sometimes said: from his father, and sometimes he said: from Ibn 'Abbas. Ibn 'Uyainah was confused in it and in his hearing from al-Zuhri. No one has mentioned "two strikes" in this tradition except those whose names I have mentioned.

We came upon the Messenger of Allah (saws) in a deputation of Thaqif. The signatories of the pact came to al-Mughirah ibn Shu'bah as his guests. The Messenger of Allah (saws) made Banu-Malik stay in a tent of his.

Musaddad's version says: He was in the deputation of Thaqif which came to the Messenger of Allah (saws). He used to visit and have a talk with us every day after the night prayer.

The version of AbuSa'id says: He remained standing for such a long time (talking to us) that he put his weight sometimes on one leg and sometimes on the other due to his long stay. He mostly told us how his people, the Quraysh, behaved with him.

He would say: We were not equal; we were weak and degraded at Mecca (according to Musaddad's version). When we came over to Medina the fighting began between us; sometimes we overcome them and at other times they overcome us. One night he came late and did not come at the time he used to come.

We asked him: You came late tonight? He said: I could not recite the fixed part of the Qur'an that I used to recite every day. I disliked to come till I had completed it.

Aws said: I asked the companions of the Messenger of Allah (saws): How do you divide the Qur'an for daily recitation? They said: Three surahs, five surahs, eleven surahs, thirteen surahs' mufassal surahs.

Abu Dawud said: The version of Abu Sa'id is complete.

A man of the Ansar came to the Prophet (saws) and begged from him.

He (the Prophet) asked: Have you nothing in your house? He replied: Yes, a piece of cloth, a part of which we wear and a part of which we spread (on the ground), and a wooden bowl from which we drink water.

He said: Bring them to me. He then brought these articles to him and he (the Prophet) took them in his hands and asked: Who will buy these? A man said: I shall buy them for one dirham. He said twice or thrice: Who will offer more than one dirham? A man said: I shall buy them for two dirhams.

He gave these to him and took the two dirhams and, giving them to the Ansari, he said: Buy food with one of them and hand it to your family, and buy an axe and bring it to me. He then brought it to him. The Messenger of Allah (saws) fixed a handle on it with his own hands and said: Go, gather firewood and sell it, and do not let me see you for a fortnight. The man went away and gathered firewood and sold it. When he had earned ten dirhams, he came to him and bought a garment with some of them and food with the others.

The Messenger of Allah (saws) then said: This is better for you than that begging should come as a spot on your face on the Day of Judgment. Begging is right only for three people: one who is in grinding poverty, one who is seriously in debt, or one who is responsible for compensation and finds it difficult to pay.

Abd Yazid, the father of Rukanah and his brothers, divorced Umm Rukanah and married a woman of the tribe of Muzaynah. She went to the Prophet (saws) and said: He is of no use to me except that he is as useful to me as a hair; and she took a hair from her head. So separate me from him. The Prophet (saws) became furious. He called on Rukanah and his brothers. He then said to those who were sitting beside him. Do you see so-and-so who resembles Abdu Yazid in respect of so-and-so; and so-and-so who resembles him in respect of so-and-so? They replied: Yes. The Prophet (saws) said to Abdu Yazid: Divorce her. Then he did so. He said: Take your wife, the mother of Rukanah and his brothers, back in marriage. He said: I have divorced her by three pronouncements, Messenger of Allah. He said: I know: take her back. He then recited the verse: "O Prophet, when you divorce women, divorce them at their appointed periods."

Abu Dawud said: The tradition narrated by Nafi' b. 'Ujair and 'Abd Allah b. Yazid b. Rukanah from his father on the authority of his grandfather reads: Rukanah divorced his wife absolutely (i.e. irrevocable divorce). The Prophet (saws) restored her to him. This version is sounder (than other versions), for they (i.e. these narrators) are the children of his man, and the members of the family are more aware of his case. Rukanah divorced his wife absolutely (i.e. three divorces in one pronouncement) and the Prophet (saws) made it a single divorce.

I embraced Islam and my (ignorance of the) religion made me anxious (to learn the essentials). I came to Abu Dharr. Abu Dharr said: The climate of Medina did not suit me. The Messenger of Allah (saws) ordered me to have a few camels and goats. He said to me: Drink their milk. (The narrator Hammad said): I doubt whether he (the Prophet) said: "their urine." Abu Dharr said: I was away from the watering place and I had my family with me. I would have sexual defilement and pray without purification. I came to the Messenger of Allah (saws) at noon. He was resting in the shade of the mosque along with a group of Companions. He (the Prophet) said: Abu Dharr. I said: Yes, I am ruined, Messenger of Allah. He said: What ruined you ? I said: I was away from the watering place and I had family with me. I used to be sexually defiled and pray without purification. He commanded (to bring) water for me. Then a black slave-girl brought a vessel of water that was shaking as the vessel was not full. I concealed myself behind a camel and took bath and them came (to the Prophet). The Messenger of Allah (saws) said: Abu Dharr, clean earth is a means of ablution, even if you do not find water for ten years. When you find water, you should make it touch your skin.

Abu Dawud said: This is transmitted by Hammad b. Zaid from Ayyub. This version does not mention the words "their urine." This is not correct. The words "their urine" occur only in the version reported by Anas and transmitted only by the people of Basrah.

"The Messenger of Allah (SAW) said: 'By the One in whose Hand is my soul! You will not enter Paradise until you believe, and you will not (truly) believe until you love one another. Shall I not tell you of something which, if you do it, you will love one another? Spread the greetings of Salam amongst yourselves.'"

On the night of the Jinn the Messenger of Allah said to Ibn Mas'ud: "Do you have water?" He said: "No, only some Nabidh in a large water skin." The Messenger of Allah said: "Good dates and pure water." (i.e. there is no harm from the mixing of the two.) Pour it for me." He said: "So I performed ablution with it."

"I entered upon 'Ali bin Abu Talib and he said: 'The Messenger of Allah used to go to the lavatory and relieve himself, then come out, and he would eat bread and meat with us and recite Qur'an, nothing stopped him' or perhaps he said: 'prevented him from doing so except sexual impurity.'"

She went to the Messenger of Allah and complained to him about bleeding. The Messenger of Allah said: "Rather that is a vein, so look and see when your period comes, then do not perform the prayer. When the period is over, then purify yourself and perform the prayer between one period to the next."

"By the One in Whose Hand is my soul, you will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not tell you of something which, if you do it, you will love one another? Spread (the greeting of) peace among yourselves.'"

“Abu Usaid As-Sa'idi invited the Messenger of Allah to his wedding, and the bride herself served them. She said: 'Do you know what I gave the Messenger of Allah to drink? I had soaked some dates the night before, then in the morning I strained them and gave him that water to drink.' ”

that he married a woman from Banu Jusham, and they said: “May you live in harmony and have many sons.” He said: “Do not say that, rather say what the Messenger of Allah said: 'Allahumma barik lahum wa barik `alaihim (O Allah, bless them and bestow blessings upon them).' ”

his father said: “A girl came to the Prophet and said: 'My father married me to his brother's son so that he might raise his status thereby.' The Prophet gave her the choice, and she said: 'I approve of what my father did, but I wanted women to know that their fathers have no right to do that.' ”

she heard the Messenger of Allah say: "Do not kill your children secretly, for by the One in Whose Hand is my soul, intercourse with a breastfeeding woman catches up with people when they are riding their horses (in battle) and wrestles them to the ground."

"My maternal aunt was divorced, and she wanted to collect the harvest from her date-palm trees. A man rebuked her for going out to the trees. She went to the Prophet (SAW), who said: 'No, go and collect the harvest from your trees, for perhaps you will give some in charity or do a good deed with it.'"

the Mother of the Believers Maimunah used to take out loans frequently, and some of her family said: “Do not that,” and they denounced her for that. She said: “No. I heard my Prophet (SAW) and my close friend say: ‘There is no Muslim who takes out a loan and Allah(SWT) knows that he intends to pay it back, but Allah(SWT) will pay it back for him in this world.'”

“A woman came to the Prophet (saw) and said: ‘O Messenger of Allah, my sister has died and she owed a fast of two consecutive months.’ He said: ‘Do you not think that if your sister owed a debt, you would pay it off for her?’ She said: ‘Of course.’ He said: ‘The right of Allah is greater.’”

“O Messenger of Allah, what should I do with these? Shall I wear them?” He said: “No, rather make them into head-cloths and give them to the Fatimahs.”**

“The Messenger of Allah (saw) departed during the Farewell Pilgrimage in a tranquil manner, and he urged them to be tranquil. He told them to throw small pebbles. He hastened through Muhassir Valley, and said: ‘Let my nation learn its rites (of Hajj), for I do not know, perhaps I will not meet them again after this year.’”

“The Messenger of Allah (saws) said: ‘The night prayers are (to be offered) two by two. Say the Tashah-hud after each two Rak`ah, and raise your hands in all humility like one who is poor and needy and say: ‘Allāhummaghfir lī (O Allah, forgive me).’ And whoever does not do that, it is imperfect.’”

“What do you long for?” He said: “I long for wheat bread.” The Prophet (SAW) said: “Whoever has any wheat bread, let him send it to his brother.” Then the Prophet (SAW) said: “If any sick person among you longs for something, then feed him.”

He met Ibn 'Abbas and asked him about Witr. He said: "Shall I not lead you to one who knows best among the people of the world about the witr of the Messenger of Allah (SAW)?" He said: "Yes." (Ibn Abbas) said: "It is 'Aishah. So go to her and ask her (about witr) and then come back to me and tell me the answer that she gives you." So I went to Hakim bin Aflah and asked him to go accompany me to her. He said: "I shall not go to her, for I told her not to say anything about these two (conflicting) groups, but she refused (to accept my advice) and went on (to participate in the conflict)." I swore an oath, beseeching him (to take me to her). So he came with me and went unto her. She said to Hakim: "Who is this with you?" He said: "He is Sa'd bin Hisham." She said: "Which Hisham?" He said: "Ibn Amir." She supplicated for mercy for him and said: "What a good man Amir was." He said: "O Mother of the Believers, tell me about the character of the Messenger of Allah." She said: "Don't you read the Qur'an?" I said: "Yes." She said "The character of the Messenger of Allah (SAW) was the Qur'an." He said: "I wanted to get up (and leave), then I thought of the Qiyam (night prayer) of the Messenger of Allah (SAW) and said: "Tell me about the Qiyam of the Messenger of Allah (SAW)." She said: "Do you not recite this surah: "O you wrapped in garments?" I said: "Yes." She said: "Allah, the Mighty and Sublime, made Qiyam Al-Lail obligatory at the beginning of this surah, so the Messenger of Allah (SAW) and his companions prayed Qiyam Al-Lail for one year. Allah (SWT) withheld the latter part of this surah for twelve months, then he revealed the lessening (of this duty) at the end of this surah, so Qiyam Al-Lail became voluntary after it had been obligatory." I felt inclined to stand up (and not ask anything further), then I thought of the witr of the Messenger of Allah (SAW). I said: "O Mother of the Believers, tell me about the witr of the Messenger of Allah (SAW)." She said: "We used to prepare his siwak and water for his ablution, and Allah (SWT) would wake him when He wished during the night. He would use the siwak, perform ablution, and then pray eight rak'ahs in which he would not sit until he reached the eighth one. Then he would sit and remember Allah (SWT) and supplicate, then he would say the taslim that we could hear. Then he would pray two rak'as sitting after uttering the taslim, then he would pray one rak'ah, and that made eleven rak'ahs, O my son! When the Messenger of Allah (SAW) grew older and put on weight, he prayed witr with seven rak'ahs, then he prayed two rak'ahs sitting down after saying the taslim, and that made nine rak'ahs. O my son, when the Messenger of Allah (SAW)offered a prayer, he liked to continue to offer it, and when sleep, sickness, or pain distracted him from praying Qiyam Al-Lail, he would pray twelve rak'ahs during the day. I am not aware of the Prophet of Allah (SAW) having recited the whole Qur'an during a single night, or praying through the whole night until morning, or fasting a complete month, except Ramadan." I went to Ibn 'Abbas and told him what she had said, and he said: "She has spoken the truth. If I could go to her (and meet her face to face) I would so that she could tell me all of that verbally."

"That (which we were doing) reached the Prophet (SAW) and he did not forbid us from doing it."

'Do not associate anything with Allah, even if you are cut to pieces or burned. Do not abandon a prescribed prayer deliberately. Anyone who abandons it will forfeit Allah's protection. Do not drink wine - it is the key to every evil. Obey your parents. If they command you to abandon your worldly possessions, then leave them for them. Do not contend with those in power, even if you think that you are in the right. Do not run away from the army when it advances, even if you are killed while your companions run away. Spend on your wife out of your means. Do not raise a stick against your wife. Cause your family to fear Allah, the Almighty and Exalted.'"