Yahya related to me from Malik from Ibn Shihab from as-Sa'ib ibn Yazid that Abdullah ibn Amr ibn al-Hadrami brought a slave of his to Umar ibn al-Khattab and said to him, "Cut off the hand of this slave of mine. He has stolen." Umar said to him, "What did he steal?" He said, "He stole a mirror belonging to my wife. Its value was sixty dirhams." Umar said, "Let him go. His hand is not to be cut off. He is your servant who has stolen your belongings."

Yahya related to me from Malik from Ishaq ibn Abdullah ibn Abi Talha that Anas ibn Malik said, "I was serving wine to Abu Ubayda ibn al-Jarrah and Abu Talha al-Ansari and Umayy ibn Kab. The wine had been prepared from crushed ripe dates and dried dates. Someone came to them and said, 'Wine has been made haram.' Abu Talha ordered me to go and take the jugs and break them. I stood up and went to a mortar of ours and I struck them with the bottom of it until they broke."

Malik said that he had heard that Said ibn al-Musayyab and Sulayman ibn Yasar were asked, "Does one deal more harshly in taking the blood-money in the sacred month?" They said, "No. But it is increased in it because of violating the month." It was said to Said, "Does one increase for the wound as one increases for the life?" He said, "Yes."

Malik added, "I think that they meant the same as what Umar ibn al-Khattab did with respect to the blood-money of the Mudliji when he struck his son." (i.e. giving 120 camels instead of 100).

That he asked the Messenger of Allah (saws), "Which charity is most virtuous?" He said, "The service of a worshipper in the cause of Allah, or providing the shade of tent, or mount in the cause of Allah."

[Abu 'Eisa said:] This Hadith has been reported from Mu'awiyah bin Salih in Mursal form.And Zaid has been contradicted concerning part of its chain.

He said: And Al-Walim bin Jamil has reported this Hadith from Al-Qasim Abu 'Abdur-Rahman, from Abu Umamah, from the Prophet (saws).

That the Messenger of Allah (saws) said: "There are six things with Allah for the martyr. He is forgiven with the first flow of blood (he suffers), he is shown his place in Paradise, he is protected from punishment in the grave, secured from the greatest terror, the crown of dignity is placed upon his head - and its gems are better than the world and what is in it - he is married to seventy two wives along Al-Huril-'Ayn of Paradise, and he may intercede for seventy of his close relatives."

[Abu 'Eisa said:] This Hadith is Hasan Sahih.

"On the day of Khaibar, the Messenger of Allah (saws) prohibited every predator possessing canines, and the Mujath-thamah, and the domestic donkey."

He said: There are narrations on this topic from 'Ali, Jabir, Al-Bara', Ibn Abi Awfa, Anas, Al-'Irbad bin Sariyah, Abu Tha'labah, Ibn 'Umar and Abu Sa'eed.

[Abu 'Eisa said:] This Hadith is Hasan Sahih.

'Abdul-'Aziz bin Muhammad and others reported this Hadith from Muhammad bin 'Amr, and they only mentioned one phrase: "The Messenger of Allah (saws) prohibited every predator possessing canines."

"I heard Ibn Abi Laila narrating that Hudhaifah asked for water, so someone brought him a vessel made from silver. He threw it, and said: 'I have indeed forbade him, but he refused to stop! Indeed the Messenger of Allah (saws) prohibited drinking from silver and gold vessels, and from wearing silk and Dibaj, and he (saws) said: "If is for them in this world, and for you in the Hereafter."

He said: There are narrations on this topic from Umm Salamah, Al-Bara', and 'Aishah.

[Abu 'Eisa said:] This Hadith is Hasan Sahih.

“We were with the Messenger of Allah (saws) on a military expedition. When we returned, we overlooked Al-Madinah, and the people were pronouncing the Takbīr, and they raised their voices with it. The Messenger of Allah (saws) said: ‘Verily, your Lord is not deaf nor absent, He is between you and between the heads of your mounts.’ Then he said: ‘O `Abdullah bin Qais, should I not inform you of a treasure from the treasures of Paradise: Lā ḥawla wa lā quwwata illā billāh (There is no might or power except by Allah).’”

“We were with the Messenger of Allah (saws) on a military expedition. When we returned, we overlooked Al-Madinah, and the people were pronouncing the Takbir, and they raised their voices with it. The Messenger of Allah (saws) said: ‘Verily, your Lord is not deaf nor absent, [and] He is between you and between the heads of your mounts.’ Then he said: ‘O `Abdullah bin Qais, should I not inform you of a treasure from the treasures of Paradise: Lā ḥawla wa lā quwwata illā billāh (There is no might or power except by Allah).’”

that the Messenger of Allah (SAW) said: "The Prophets were presented to me, and Musa was a thin man, it was as if he was from the men of Shanu'ah. And I saw 'Eisa bin Mariam, and the closest of the people in resemblance to him. from those I have seen, is 'Urwah bin Mas'ud. And I saw Ibrahim, and the closest of the people in resemblance to him, from those I have seen, is your companion" - meaning himself - "And I saw Jibril, and the closest of the people in resemblance to him, from those I have seen, is Dihyah." [And he is Ibn Khalifah Al-Kalbi.]

"The Messenger of Allah (SAW) was delivering a Khutbah to us when Al-Hasan and Al-Husain [peace be upon them] came, wearing red shirts, walking and falling down. So the Messenger of Allah (SAW) descended from the Minbar and carried them, and placed them in front of him. Then he said: 'Allah spoke the Truth: Indeed, your wealth and your children are a trial (64:15). I looked at these two children walking and falling down, and I could not bear patiently anymore until I interrupted my talk and picked them up."

"A man among the Jews said to 'Umar bin Al-Khattab: 'O Commander of the Believers! If we were the ones unto whom this Ayah was revealed, 'This day, I have perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion (5:3).' - then we would have taken that day as a day of celebration.' So 'Umar bin Al-Khattab said to him: 'Indeed I do know which day this Ayah was revealed upon. It was revealed on the Day of 'Arafah, on Friday.'"

It has been narrated that Maimuna bint Al-Harith (May Allah be pleased with her) had set free a slave-girl without the Prophet's permission. When her turn came (the Prophet (PBUH) used to visit his wives in turns), she made mention of that to him saying, "Did you know I have set slave-girl free?" He said, "Have you, indeed?" She replied, "Yes". He (PBUH) then remarked, "Had you given her to your maternal uncles, you would have your reward increased".

[Al-Bukhari and Muslim].

I heard the Prophet (PBUH) saying, "When one of you sees a dream that he likes, then it is from Allah. He should praise Allah for it and relate it to (others)."

Another narration adds: Messenger of Allah(PBUH) said, "He should not report it except to those whom he loves. And if he sees one which he dislikes, then it is from the Satan. He should seek refuge in Allah against its evil and should not mention it to anyone. Then it will not harm him."

[Al- Bukhari and Muslim].

Messenger of Allah (PBUH) said, "I met Ibrahim (PBUH) on the Night of Ascension (Al-Asra), and he said to me: 'O Muhammad, convey my greetings to your Ummah, and tell them that Jannah has a vast plain of pure soil and sweet water. It is a plain levelled land. The plants grow there by uttering: Subhan-Allah, Al-hamdu lillah, La ilaha illallah and Allahu Akbar (Allah is free from imperfection; praise be to Allah; there is no true god except Allah; and Allah is Greatest)."

[At- Tirmidhi].

The Messenger of Allah (PBUH) said to me and to Fatimah (May Allah be pleased with her) (Ali's wife and the Prophet's daughter), "When you go to bed, recite: Takbir (Allahu Akbar) thirty-three times and Tasbih (Subhan-Allah) thirty-three times and Tahmid (Al-hamdu lillah) thirty-three times."

Another narration is: The Messenger of Allah (PBUH) said, "Recite Tasbih thirty-four times."

Another narration is: The Messenger of Allah(PBUH) said, "Recite Takbir thirty-four times."

[Al-Bukhari and Muslim].

The Messenger of Allah (PBUH) said, "The believer who recites the Qur'an is like a citron whose fragrance is sweet and whose taste is delicious. A believer who does not recite the Qur'an is like a date-fruit which has no fragrance but has a sweet taste. The hypocrite who recites the Qur'an is like basil whose fragrance is so sweet, but its taste is bitter. The hypocrite who does not recite the Qur'an is like a colocynth which has no fragrance and its taste is bitter."

[Al-Bukhari and Muslim].

The Messenger of Allah (PBUH) said, "He who says: 'Astaghfir ullah-alladhi la ilaha illa Huwal-Haiyul-Qayyumu, wa atubu ilaihi (I seek the forgiveness of Allah, there is no true god except Allah, the Ever-Living, the Self- Subsisting, and I turn to Him in repentance),' his sins will be forgiven even if he should have run away from the battlefield (while he was engaged in fighting for the Cause of Allah)."

[Abu Dawud, At-Tirmidhi and Al-Hakim (on conditions of Al-Bukhari and Muslim for accepting Hadith)].

The Prophet (PBUH) said, "The dwellers of Jannah will look at those in the upper abodes above them as you look at a shining star which remains in the eastern or western horizon; such will be the difference in superiority which some of them have over others." The Messenger of Allah (PBUH) was asked: "Will those be the dwellings of the Prophets which no one else will be able to reach?" He (PBUH) replied, "Yes, but by Him in Whose Hand my soul is! men who believed in Allah and acknowledged the truthfulness of the Messengers will reach them."

[Al-Bukhari and Muslim].

Whenever the Messenger of Allah (PBUH) went to bed, he would supplicate: "Bismika-Allahumma amut wa ahya (With Your Name, O Allah, I die and return to life)"; and when he woke up, he would supplicate thus: "Al-hamdu lillahilladhi ahyana ba'da ma amatana, wa ilaihin-nushur (All praise belongs to Allah Who has restored us back to life after causing us to die; and to Him shall we return)." [Al-Bukhari]

Ameer al-Mu`mineen, `Uthman felt sleepy and had a brief nap. When he woke up, he said: The people will certainly kill me. I said: No, in sha Allah it will not go that far: your people will only ask you for an explanation. He said: I saw the Messenger of Allah (ﷺ) in my dream, and Abu Bakr and `Umar, (رضي الله عنهما) and they said: You will break your fast with us tonight.

Al-Barā said that when a man was reciting sūra al-Kahf (Qur’ān,18) with a horse tied with two ropes at his side a cloud overshadowed him, and as it began to come nearer and nearer his horse began to take fright. He went and mentioned that to the Prophet in the morning and he said, “That was the Shechina* which came down by reason of the Qur’ān.” *The word in Arabic is as-sakīna which may be translated calmness; but here it has the article which indicates something more precise. It may therefore here refer to the Jewish idea of the Shechina which indicates a divine visitation, (Bukhārī and Muslim.)

Sa'īd b. al-Musayyib reported in mursal form that the Prophet said, “If anyone recites ten times ‘Say, He is God, One’, a palace will be built for him in paradise because of it; if anyone recites twenty times two palaces will be built for him in paradise because of it; and if anyone recites it thirty times three palaces will be built for him in paradise be­cause of it.” ‘Umar b. al-Khattāb said, “I swear by God, messenger of God, that we shall then produce many palaces for ourselves;” to which he replied, “God's abundant grace is even more comprehensive than that.” Dārimī transmitted it.

Buraida said that a man of Khuza'a died and his estate was brought to the Prophet who gave instructions to look for an heir of his or some relative, but they found neither, so God’s Messenger said, “Give it to the leading man* of Khuza'a’ (al-kubr. This may mean the greatest in rank or in age, or, more probably, the nearest in kin to the man's oldest ancestor, the one with fewest intermediate links. Abu Dawud transmitted it. In a version by him he said, “Look for the greatest (akbar. This might mean greatest or oldest, but it is most probably used here in the same sense as al-kubr) man of Khuza'a.'’

When my vindication came down (Al-Qur’an, 24:11 ff) the Prophet mounted the pulpit and mentioned that. Then when he came down from the pulpit he ordered that the two men and the woman* should be given the prescribed beating. Abu Dawud transmitted it. *The men are said to have been Mistah b. Uthatha and Hassan b. Thabit, and the woman Hamna daughter of Jahsh. Ibn 'Abd al-Barr, Istiab. p. 285, says Mistah was beaten, but he does not commit himself on p. 127 about Hassan, or on p. 714 about Hamna.

A Jew and I shared some land and he denied my right, so I took him to the Prophet who asked me whether I had any proof. When I replied that I had none and he told the Jew to swear an oath, I said, “Messenger of God, he will swear an oath and go off with my property.” Then God most high sent down, “Those who barter for a small price God’s covenant and their oaths . . .” (Al-Qur’an, 3:77) Abu Dawud and Ibn Majah transmitted it.

‘Umar said that he heard God’s Messenger say, “Four rak'as before the noon prayer after the sun has passed tne meridian are reckoned equivalent to a similar number at the dawn prayer.1 There is nothing which does not glorify God at that hour.” Then he recited, “Their shadows turn round from the right and the left prostrating themselves to God, and they are abject.”2 1. This is the literal translation, but commentators usually explain it as referring to night prayers at some time between midnight and dawn. 2. Al-Qur’an; 16:48 Tirmidhi and Baihaqi, in Shu'ab al- iman, transmitted it.

I went in to visit ‘A’isha, and she was wearing a Qitri (A coarse kind of material. The name is said to be connected with a place, but there is a difference of opinion as to whether it was in Egypt or in the neighbourhood of al-Bahrain) shift which had cost five dirhams. She said, “Lift up your eyes to my slavegirl and look at her, for she is too proud to wear it in the house, yet I had a shift of this type in the time of God’s messenger, and there was not a woman in Medina who was being adorned who did not send to me to borrow it.” Bukhari transmitted it.

`A'isha told that the Prophet went out one morning wearing a striped[1] cloak of black goat's hair. Al-Hasan b. `Ali came and he took him under it, then al-Husain came and went under it along with him, then Fatima came and he took her under it, then `Ali came and he took him under it. He then said, "God only desires to remove abomination from you, members of the family, and purify you[2]." It literally means one decorated with representations of camels' saddles. Quran, 33:33. Muslim transmitted it.

God’s messenger remained in Medina nine years, during which he had not performed the hajj, then made a public announcement in the tenth year to the effect that God’s messenger was about to perform the hajj. Large numbers came to Medina, and we went out with him. When we reached Dhul Hulaifa, Asma’ daughter of ‘Umais, gave birth to Muhammad b. Abu Bakr and sent to God’s messenger asking what she was to do. He replied, “Bathe, bandage your private parts with a cloth, and put on the ihram.” God’s messenger then prayed in the mosque, and after he had mounted al-Qaswa' and his she-camel stood erect with him on its back at al-Baida’, he raised his voice declaring God’s unity and saying, “Labbaik, O God, labbaik labbaik; Thou hast no partner; labbaik; praise and grace are Thine and the dominion; Thou hast no partner.” Jabir said : We did not express our intention of performing anything but the hajj, being unaware of the ‘umra [at that season], but when we came with him to the House he touched the corner and made seven circuits, running three of them and walking four. Then going forward to the station of Abraham, he recited, “And take the station of Abraham as a place of prayer.” (Qur’an 2:125)He then prayed two 'rak'as, having the station between him and the House. A version says that he recited in the two rak'as,. “Say, He is God, One,” and, “Say, O infidels.” (Qur’an 112, and 109) He then returned to the corner and touched it, after which he went out by the gate to as-Safa, on coming near to which he recited. “As-Safa and al-Marwa are among the signs appointed by God,” (Qur’an 2:158) adding, “I begin with what God began with.” So he went first to as-Safa, and mounting it till he could see the House, he faced the qibla, declared God's unity, proclaimed His greatness, and said, “There is no god but God alone who has no partner; to Him belongs the dominion, to Him praise is due, and He is omnipotent; there is no god but God 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 next descended and walked towards al-Marwa, 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-Marwa. There he did as he had done at as-Safa, and when he came to al-Marwa for the last time, he called out, he being on al-Marwa and the people below him, saying, “If I had known before what I have come to know afterwards regarding my religion, I would not have brought sacrificial animals but made it an 'umra ; so if any of you has no sacrificial animals he,may take off the ihram and treat it as an ‘umra. Suraqa b. Malik b.Jush'um then got up and asked, “Messenger of God, does this apply to the present year, or does it apply for ever?" God’s messenger intertwined his fingers and said twice, “The ‘umra has become incorporated in the hajj," adding “No, but for ever and ever." ‘Ali came from the Yemen with the Prophet’s sacrificial animals and he asked him what he had said when he undertook the duty of performing the hajj. He replied that he had said, “0 God, I am putting on the ihram for the same purpose as Thy messenger has put it on." He said, “I have with me the sacrificial animals, so do not put off the ihram.” [Jabir] said: The total of those sacrificial animals brought by ‘Ali from the Yemen and of those brought by the Prophet was a hundred. Then all the people, except the Prophet and those who had with them sacrificial animals, removed the ihram and clipped their hair. When yaum at-tarwiya (The 8th of Dhul Hijja, the day when pilgrims leave Mecca and go to Mina. The name is commonly explained as meaning that this was the day when the pilgrims provided themselves with a supply of water for the arid journey before them) came they went towards Mina having put on the ihram for the hajj, and the Prophet rode and prayed there the noon, afternoon, sunset, evening 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 for him at Namira (A place or a hill near ‘Arafa). God’s messenger then set out, and Quraish did not doubt that he would observe a halt at the sacred site (At al-Muzdalifa, al-Mash'ar al-haram, a hill sacred to the god Ouzah in pre-lslamic times), as Quraish used to do in the pre-Islamic period ; but he passed on till he came to ‘Arafa and found that the tent had been set up for him at Namira. 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 into 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 this month of yours in this town of yours. Everything pertaining to the pre-Islamic period has been put under my feet, and claims for blood-vengeance belonging to the pre-lslamic period have been abolished. The first of those murdered among us whose blood-vengeance I remit is the son of Rabi'a b. al-Harith (Rabi’a was a grandson of 'Abd al-Muttalib. The name of the child who had been killed is variously given as Adam, Tammam and Iyas. Ibn ‘Abd al-Barr says Adam is a mistake, but does not commit himself to either of the other two names) who was suckled among the B. Sa'd and killed by Hudhail. The usury of the pre-Islamic period is abolished, and the first of our usury I abolish is that of ‘Abbas b. ‘Abd al-Muttalib, for it is all abolished. Show fear towards God regarding women, for you have got them under God’s security, and have the right to intercourse with them by God's word. They must not bring into your houses anyone whom you dislike, but if they do that beat them, though not severely. You are responsible for providing them with their food and clothing in a fitting manner. I have left among you something, i.e. God’s Book, by which, if you hold to it, you will never again go astray. 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 God, be witness ; O God, be witness,” saying it three times. Bilal then uttered the call to prayer, and the iqama, and he prayed the noon prayer; he then uttered the iqama and he prayed the afternoon prayer, engaging in no prayer between the two. He then mounted his camel 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 (The Arabic is Habl al-mushat, which is variously explained as above, or as ‘the concourse of horse on foot', or as the name of a place.) in front of him. He faced the qibla and remained standing till sunset when the yellow light had somewhat gone and the disc of the sun had disappeared. He took Usama up behind him and went quickly till he came to al-Muzdalifa, where he prayed the sunset and the evening prayer with one adhan and two iqamas without saying ‘Glory be to God' between them. He then lay down till dawn and prayed the dawn prayer with an adhan and an iqama when the morning light was clear. He then mounted al-Qaswa’ and when he came to the sacred site he faced the qibla, supplicated God, declared His greatness, His uniqueness and His unity, and kept standing till the daylight was very clear. He then went quickly before the sun rose, taking al-Fadl b. ‘Abbas behind him, and came to the valley of Muhassir (Between al-Muzdalifa and Mini). He urged the camel a little and following the middle road which comes out at the greatest jamra (Jamra, originally a pebble, is applied to a heap of stones, of which there are three in the valley of Mina. One of the rites of the hajj is to throw small stones at them), he came to the jamra which is beside the tree. At this he threw seven small pebbles (Literally, 'pebbles that are thrown’: used to indicate small pebbles about the size of a date-stone), saying “God is most great” each time he threw a pebble. He threw them from the bottom of the valley, then went to the place of sacrifice and sacrificed sixty-three victims with his own hand. Then he gave some to ‘Ali who sacrificed the remainder, and he shared with him in his sacrificial animals. After that he ordered that a piece of flesh from each victim 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. Then God’s messenger mounted, and going quickly to the House, prayed the noon prayer in Mecca. He came to the B. ‘Abd al-Muttalib who were supplying water at Zamzam and said, “Draw water, B. ‘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. Muslim transmitted it.

Yahya related to me from Malik from Nafi that Abdullah ibn Umar ibn al-Khattab used to say, "If the ruku has passed you by, so has the sajda."

Yahya related to me from Malik from Zayd ibn Aslam that Umar ibn al-Khattab said, "You should not pray while you are holding your bowels."

Yahya related to me from Malik from Hisham ibn Urwa from his father that he used to eat on the day of the id al-Fitr before going out.

Yahya related to me from Malik that he had heard that Said ibn al-Musayyab used to go to the place of prayer after praying subh, and before the sun rose.

Yahya related to me from Malik that he had heard that al-Qasim ibn Muhammad disapproved of eating game that had been killed with throwing sticks and by clay pellets.

marriage, divorce, and setting free."

Yahya related to me from Malik that he had heard that Umar ibn al-Khattab and Ali ibn Abi Talib and Uthman ibn Affan drank while standing.

the Prophet said: When one of you comes to his wife, then he wants to repeat (it), let him perform Wudu between them."

Isma'il ibn Ulayyah narrated to him from Ibn Juraij. This latter chain is more correct.

"Indeed, amount the last (of orders) Allah's Messenger ordered me with was to employ a Mu'adh-dhin who would not take a wage for his Adhan."

from Salih bin Khawwat, from someone who prayed Salat Al-Khawf with the Prophet, and he mentioned a similar narration.

The Messenger of Allah was asked: "Which Hajj is the most virtuous?" He said: "That with raised voices (Al-Ajj) and the flow of blood (of the sacrifice) (Ath-Thajj)."

"I heard Zaid bin Arqam say: 'The Messenger of Allah (S.A.W) ordered us to use Qust Al-Bahri and oil to treat Pleurisy.'"

"Black standards will come from Khurasan, nothing shall turn them back until they are planted in Jerusalem."

"The Messenger of Allah (saws) prohibited wearing Al-Qassi and what was dyed with 'Usfur."

[Abu 'Eisa said:] There are narrations on this topic from Anas and 'Abdullah bin 'Amr.

that the Messenger of Allah (SAW) said: "No two Muslims meet each other and shake hands, except that Allah forgives them before they part."

that the Prophet (SAW) said to 'Ali bin Abi Talib: "You are from me, and I am from you." And there is a story along with this Hadith.

that concerning Al-'Abbas, the Prophet (SAW) said to 'Umar: "Indeed, the uncle of a man is the Sinw of his father." And 'Umar had spoken to him concerning his charity.

that the Prophet (SAW) said: "Al-'Abbas is the uncle of the Messenger of Allah (SAW), and indeed, the uncle of a man is the Sinw of his father or from the Sinw of his father."

"The Messenger of Allah (SAW) supplicated for me that Allah should give me Al-Hukm (knowledge, understanding, judging justly, or understanding of the Qur'an) two times."