Yahya said that he heard Malik speak about someone who pledged goods as security for a loan, and they perished with the broker. The one who took out the loan confirmed its specification. They agreed on the amount of the loan, but challenged each other about the value of the pledge, the pledger saying that it had been worth twenty dinars, whilst the broker said that it had been worth only ten, and that the amount loaned on security was twenty dinars. Malik said, "It is said to the one in whose hand the pledge is, 'describe it.' If he describes it he is made to take an oath on it and then the people of experience evaluate that description. If the value is more than what was loaned on security for it, it is said to the broker, 'Return the rest of his due to the pledger.' If the value is less than what was loaned on security for it, the broker takes the rest of his due from the pledger. If the value is the exact amount of the loan, the pledge is compensated for by the loan."

Yahya said that he heard Malik say, "What is done in our community about two men who have a dispute about an amount of money loaned on the security of a pledge - the pledger claiming that he pledged it for ten dinars and the broker insisting that he took the pledge as security for twenty dinars, and the pledge is clearly in the possession of the broker - is that the broker is made to take an oath when the value of the pledge is fully known. If the value of the pledge is exactly what he swore that he had loaned on security for it, the broker takes the pledge as his right. He is more entitled to take precedence with an oath since he has possession of the pledge. If the owner of the pledge wants to give him the amount which he swore that he was owed, he can take the pledge back. If the pledge is worth less than the twenty dinars he loaned, then it is said to the pledger, 'Either you give him what he has sworn to and take your pledge back, or you swear to what you said you pledged it for.' If the pledger takes the oath, then what the broker has increased over the value of the pledge will become invalid. If the pledger does not take an oath, he must pay what the broker swore to."

Malik said, "If a pledge given on security for a loan perishes, and both parties deny each other's rights, with the broker who is owed the loan saying that he gave twenty dinars, and the pledger who owes the loan saying that he was given only ten, and with the broker who is owed the loan saying the pledge was worth ten dinars, and the broker who owes the loan saying it was worth twenty, then the broker who is owed the loan is asked to describe the pledge. If he describes it, he must take an oath on its description. Then people with experience of it evaluate that description. If the value of the pledge is estimated to be more than what the broker claims it was, he takes an oath as to what he claimed, and the pledger is given what is over from the value of the pledge. If its value is less than what the broker claims of it, he is made to take an oath as to what he claims is his. Then he demands settlement according to the actual value of the pledge. The one who owes the loan is then made to take an oath on the extra amount which remains owing against him to the claimant after the price of the pledge is reached. That is because the broker becomes a claimant against the pledger. If he takes an oath, the rest of what the broker swore to of what he claimed above the value of the pledge is invalidated. If he draws back, he is bound to pay what remains due to the broker after the value of the pledge."

When God’s Messenger stood up to pray he raised his hands so as to bring them opposite his shoulders and said the takbir; then he recited some verses; then said the takbir, raising his hands so as to bring them opposite his shoulders; then he bowed, placing the palms of his hands on his knees and keeping himself straight neither raising nor lowering his head; then raised his head saying, “God listens to him who praises Him”; then raised his hands placing them exactly opposite his shoulders; then said the takbir; then lowered himself to the ground in prostration, keeping his arms away from his sides and bending his toes; then raised his head, bent his left foot and sat on it; then he adopted a natural position so that every bone returned properly to its place; then he prostrated himself; then he said the takbir, raised himself and bent his left foot and sat on it: then he adopted a natural position so that every bone returned to its place; then he got up, and did the same as that in the second rak'a. At the end of two rak'as he stood up and said the takbir, raising his hands so as to bring them opposite his shoulders in the way he had said the takbir on beginning to pray; then he did that in the remainder of his prayer, and after the sajda* which is followed by the taslim he put out his left foot and sat on his left hip; then he uttered the taslim. They said, “You have spoken the truth. This is how he used to pray.” *i.e. prostration Abu Dawud and Darimi transmitted it. And Tirmidhi and Ibn Majah transmitted something to the same effect. Tirmidhi saying that this is a hasan sahih tradition. Then he bowed and placed his hands on his knees as though he were clutching them, and he bent his arms and kept them away from his sides. He (i.e. the narrator) said that he then prostrated himself placing his nose and his forehead on the ground, keeping his arms away from his sides, placing the palms of his hands [on the ground] opposite his shoulders, keeping his thighs separate and not letting his stomach press on any part of his thighs till he finished; then he sat up and spread out his left foot, putting forward the front of his right foot towards his qibla, placing the palm of his right hand on his right knee and the palm of his left hand on his left knee, and he pointed with his finger, i.e., his forefinger. In another version by him [it says]: When he sat at the end of two rak'as he sat on the sole of his left foot and raised the right, and after the fourth he placed his left hip on the ground and put out both feet on one side. A version by Abu Dawud of the tradition of Abu Humaid.

Thabit al-Bunani told on the authority of Anas that God's messenger said, "I was brought al-Buraq which was an animal white and long, larger than a donkey but smaller than a mule, whose hoof touched the ground at a distance equal to the range of its vision. I mounted it and came to Jerusalem, then tied It to the ring used by the prophets. Then after entering the mosque and praying two rak'as in it I came out and Gabriel brought me a vessel of wine and a vessel of milk. I chose the milk, and Gabriel said, `You have chosen the true religion.' We were then taken up to heaven ..." and he went on with something to the same effect as has been mentioned already. He said, "I found Adam who welcomed me and prayed for my wellbeing." Regarding the third heaven he said, "I found Joseph who had been given half of beauty[*], and he welcomed me and prayed for my wellbeing." But he did not mention the weeping of Moses. Regarding the seventh heaven he said, "I found Abraham supporting his back against the frequented house which is entered daily by seventy thousand angels who do not return to it. He then took me to the lote-tree of the boundary whose leaves are like elephants' ears and whose fruits are like earthenware vessels. When what God commands overshadows it, it changes, and none of God's creatures can describe it because of its beauty. God revealed to me what He revealed and made obligatory for-me fifty prayers every day and night. I came down to Moses who asked what my Lord had made obligatory for my people, and when I told him He had prescribed fifty prayers every day and night he said, `Go back to your Lord and ask Him to make things lighter, for your people are not capable of that. I have tested and had experience of the B. Isra'il.' I went back to my Lord and said, `0 my Lord, make things lighter for my people,' so He relieved me of five. When I returned to Moses and told him He had relieved me of five he said, `Your people are not capable of that, so go back to your Lord and ask Him to make things lighter.' I then kept going back and forth between my Lord and Moses till He said, `They are five prayers every day and night, Muhammad, each being credited as ten, so that makes fifty times of prayer. He who intends to do a good deed and does not do it will have a good deed recorded for him, and if he does it, it will be recorded for him as ten; whereas he who intends to do an evil deed and does not do it will have nothing recorded for him, and if he does it one evil deed will be recorded for him.' I then came down, and when I came to Moses and told him he said, `Go back to your Lord and ask Him to make things lighter'." God's messenger said that he replied, "I have gone back to my Lord till I am ashamed to face Him." *Mirqat, 5:432, says this may either mean half of the whole category of beauty, or half of the beauty of all his contemporaries. Muslim transmitted it.

AbdurRahman ibn Ka'b ibn Malik reported on the authority of a man from among the companions of the Prophet (saws): The infidels of the Quraysh wrote (a letter) to Ibn Ubayy and to those who worshipped idols from al-Aws and al-Khazraj, while the Messenger of Allah (saws) was at that time at Medina before the battle of Badr.

(They wrote): You gave protection to our companion. We swear by Allah, you should fight him or expel him, or we shall come to you in full force, until we kill your fighters and appropriate your women.

When this (news) reached Abdullah ibn Ubayy and those who were worshippers of idols, with him they gathered together to fight the Messenger of Allah (saws).

When this news reached the Messenger of Allah (saws), he visited them and said: The threat of the Quraysh to you has reached its end. They cannot contrive a plot against you, greater than what you yourselves intended to harm you. Are you willing to fight your sons and brethren? When they heard this from the Prophet (saws), they scattered. This reached the infidels of the Quraysh.

The infidels of the Quraysh again wrote (a letter) to the Jews after the battle of Badr: You are men of weapons and fortresses. You should fight our companion or we shall deal with you in a certain way. And nothing will come between us and the anklets of your women. When their letter reached the Prophet (saws), they gathered Banu an-Nadir to violate the treaty.

They sent a message to the Prophet (saws): Come out to us with thirty men from your companions, and thirty rabbis will come out from us till we meet at a central place where they will hear you. If they testify to you and believe in you, we shall believe in you. The narrator then narrated the whole story.

When the next day came, the Messenger of Allah (saws) went out in the morning with an army, and surrounded them.

He told them: I swear by Allah, you will have no peace from me until you conclude a treaty with me. But they refused to conclude a treaty with him. He therefore fought them the same day.

Next he attacked Banu Quraysh with an army in the morning, and left Banu an-Nadir. He asked them to sign a treaty and they signed it.

He turned away from them and attacked Banu an-Nadir with an army. He fought with them until they agreed to expulsion. Banu an-Nadir were deported, and they took with them whatever their camels could carry, that is, their property, the doors of their houses, and their wood. Palm-trees were exclusively reserved for the Messenger of Allah (saws). Allah bestowed them upon him and gave them him as a special portion.

He (Allah), the Exalted, said: What Allah has bestowed on His Apostle (and taken away) from them, for this ye made no expedition with either camel corps or cavalry." He said: "Without fighting." So the Prophet (saws) gave most of it to the emigrants and divided it among them; and he divided some of it between two men from the helpers, who were needy, and he did not divide it among any of the helpers except those two. The rest of it survived as the sadaqah of the Messenger of Allah (saws) which is in the hands of the descendants of Fatimah (Allah be pleased with her).

A similar report from Abu Hurayra in which he said, "The Lord of everything and its Master." He said, "The evil of shaytan and his encouragement to associate."

"Allah’s Messenger (Allah bless him and give him peace) entered my presence, and there was a woman with me, so he said: “Who is this?” I said: “So-and-so, who does not sleep at night.” Allah’s Messenger (Allah bless him and give him peace) then said: 'Incumbent upon you are the works of which you are capable, for, by Allah, Allah will not become weary until you become weary!” The work dearest to Allah’s Messenger (Allah bless him and give him peace) was that in which his Companion would persevere.'"

Ashajj 'Abdu'l-Qays said, "The Prophet, may Allah bless him and grant him peace, said to me, 'You have two qualities which Allah loves.' I asked, 'What are they, may Allah bless him and grant him peace,?' He said, 'Forbearance and modesty.' I asked, 'Have I had them for a long time or are they new?' He replied, 'You have had them for a long time.' I said, 'Praise be to Allah who fashioned me with two qualities which Allah loves!'"

Ibn 'Umar (RAA)narrated that he was asked about a hedgehog and he recited, "Say (O Muhammad (PBUH) I find not in that which has been inspired to me anything forbidden." (6:145) An old man who was present said, 'I heard Abu Hurairah say, 'It was mentioned in the presence of the Prophet (PBUH) and he said, "It is an abomination from those things which are abominable." Ibn 'Umar then said, 'If the Messenger of Allah (PBUH) had said that, then it is as he said.' Related by Ahmad and Abu Dawud with a weak chain of narrators.

Subḥānallāh. Walḥamdu lillāh. Wa lā ilāha illallāh Wallāhu Akbar Wa lā ḥawla wa lā quwwata illā billāh. The good deeds which endure are: Glorified is Allah, and The praise is for Allah, and There is none worthy of worship but Allah, and Allah is the Most Great, and There is no power and no might except by Allah. Reference: Ahmad (no. 513) (Ahmad Shakir, ed.) and its chain of narration is authentic. See Majma'uz-Zawa'id 1/297. Ibn Hajar mentions it in Bulughul-Maram saying that Ibn Hibban and Al-Hakim considered it authentic.

“I came to Al-Madinah and sat with some old men in the mosque of the Prophet (saw). Then an old man came, leaning on his stick, and the people said: ‘Whoever would like to look at a man from among the people of Paradise, let him look at this man.’ He stood behind a pillar and prayed two Rak’ah. I got up and went to him, and said to him: ‘Some of the people said such and such.’ He said: ‘Praise is to Allah. Paradise belongs to Allah and He admits whomsoever He wills to it. At the time of the Messenger of Allah (saw) I saw a dream in which a man came to me and said: “Let’s go.” So I went with him and he took me along a great road. A road was shown to me on the left and I wanted to follow it, but he said: “You are not one of its people.” Then a road was shown to me on the right, and I followed him until I reached a slippery mountain. He took me by the hand and helped me up. When I reached the top I could not stand firm. There was an iron pillar there with a golden ring at the top. He took my hand and helped me up until I reached the handhold, then he said: “Have you gotten a firm hold?” I said: “Yes.” Then he struck the pillar with his foot and I held tight to the pillar. I told this to the Prophet (SAW) and he said: "You have seen something good. The great road is the plain of gathering (on the Day of Resurrection). The road that you were shown on your left is the way of the people of Hell, and you are not one of its people. The road which you were shown on your right is the way of the people of Paradise. The slippery mountain is the place of the martyrs, and the handhold that you held on tight to is the handhold of Islam. Hold on tight to it until you die." I hope to be one of the people of Paradise,' and he was 'Abdullah bin Salam."

The Prophet said: "When Allah decrees a matter in heaven, the angels beat their wings in submission to his decree (with a sound) like a chain beating a rock. Then "When fear is banished from their hearts, they say: 'What is it that your Lord has said?' They say: 'The truth. And He is The Most High, The Most Great." He said: 'Then the eavesdroppers (from among the jinn) listen out for that, one above the other, so (one of them) hears the words and passes it on to the one beneath him. The Shihab (shooting star) may strike him before he can pass it on to the one beneath him and the latter can pass it on to the soothsayer or sorcerer, or it may not strike him until he has passed it on. And he ads one hundred lies to it, and only that word which was overheard from the heavens is true."

his mother Su'da Al-Murriyyah said: "Umar bin Khattab passed by Talhah, after the Messenger of Allah(SAW) had died, and said: 'Why do you look so sad? Are you upset because your cousin has been appointed leader?' He said: 'No, but I heard the Messenger of Allah(SAW) say: "I know a word which no one says at the time of death but it will be light in his record of deeds, and his body and soul will find comfort in it at the time of death," -but I did not ask him about it before he died.' He ('Umar) said: ' I know what it is. It is what he wanted his uncle (Abu Talib) to say, and if he had known anything that would be more effective in saving him, he would have told him to say it.'"

"On the Day of Resurrection, people will be lined up in rows, (one of the narrators) Ibn NUmair said: i.e., the people of Paradise, and a man from among the people of Hell will pass by a man (from the people of Paradise) and say: 'O so and so! Do you not remember the day when you asked for water and I gave you water to drink?" So he will intercede for him. And another man will come and say: " Do you not remember the day when I gave you water with which to purify yourself?" and he will intercede for him." (In his narration, one of the narrators) Ibn NUmair said: "And he will remember the day when you sent me to do such and such for you, and I went and did it for you?' and he will intercede for him." "

Abdullah bin Mas'ud sold one of the slaves from the state[1] to Ash'ath bin Qais, and they differed concerning the price. Ibn Mas'ud said: "I sold him to you for twenty thousand,' but Ash'ath bin Qais said: "I bought him from you for ten thousand." 'Abdullah said: "If you want, I will tell you a Hadith which I heard from the Messenger of Allah (SAW)" He said: "Tell me it." He said: "I heard the Messenger of Allah (SAW) say: 'If two parties to a transaction differ, and they have no proof, and the sale item remains (unredeemed), then what the seller says is valid. Or they may cancel the transaction." He said: "I want to cancel the transaction." And he cancelled it.

“We were with the Messenger of Allah (saw) between Makkah and Al-Madinah, and we passed through a valley. He said: ‘What valley is this?’ They said: ‘Azraq Valley.’ He said: ‘It is as if I can see Musa (as) – and he mentioned something about the length of his hair, which Dawud (one of the narrators) did not remember – ‘putting his fingers in his ears and raising his voice to Allah reciting the Talbiyah, passing through this valley.’ Then we traveled on until we came to a narrow pass, and he said: ‘What pass is this?’ They said: ‘Thaniyyat Harsha’ or ‘Laft.’ He said: ‘It is as if I can see Yunus, on a red she-camel, wearing a woollen cloak and holding the reins of his she-camel, woven from palm fibres, passing through this valley, reciting the Talbiyah.’”

“Zaid bin Thabit departed from Marwan at mid-day. I said: ‘He has not sent him out at this time of the day except for something he asked.’ So I asked him, and he said: ‘He asked me about some things we heard from the Messenger of Allah (saw) say: “Whoever is focused only on this world, Allah will confound his affairs and make him fear poverty constantly, and he will not get anything of this world except that which has been decreed for him. Whoever is focused on the Hereafter, Allah will settle his affairs for him and make him feel content with his lot, and his provision and worldly gains will undoubtedly come to him.”

'Glory be to Allah'; 'Praise be to Allah'; and 'There is no god but Allah' a hundred times."

'A'isha said, "The Prophet, may Allah bless him and grant him peace, was asked, 'Which type of worship is best?' He replied, 'A man's supplication for himself.'"

Abu Hurayra said, "When someone comes in and does not say, 'Peace be upon you,' then say, 'No,' until he brings the key which is the greeting (salam)."

Allah's Messenger (SAW) forbade a transaction determined by throwing stones, and the transaction which involves some uncertainty (or cheating). [Reported by Muslim].

Allah's Messenger (SAW) said, "The most worthy thing for which you receive payment is Allah's Book." [Reported by al-Bukhari].

The Prophet (SAW) said, "The one who repossesses a gift is like a dog which vomits and then returns to its vomit." [Agreed upon].

"An evil example does not apply to us, one who repossesses a gift is like a dog which vomits and then returns to its vomit."

Allah's Messenger (SAW) said, "The most excellent prayer after that which is obligatory is the (voluntary) late night prayer." [Reported by Muslim].

Yahya related to me from Malik from Makhrama ibn Sulayman from Kurayb, the mawla of Ibn Abbas, that Abdullah ibn Abbas told him that he had spent a night at the house of Maimuna, the wife of the Prophet, may Allah bless him and grant him peace, who was also Ibn Abbas' mother's sister. Ibn Abbas said, "I lay down with my head on the breadth of the cushion, and the Messenger of Allah, may Allah bless him and grant him peace, and his wife lay down with their heads on its length. The Messenger of Allah, may Allah bless him and grant him peace, slept, until, halfway through the night or a little before or after it, he awoke and sat up and wiped the sleep away from his face with his hand. Then he recited the last ten ayats of sura Ali Imran (Sura3). Then he got up and went over to a water-skin which was hanging up and did wudu from it, doing his wudu thoroughly, and then he stood in prayer."

Ibn Abbas continued, "I stood up and did the same and then went and stood by his side. The Messenger of Allah, may Allah bless him and grant him peace, put his right hand on my head and took my right ear and tweaked it. He prayed two rakas, then two rakas, then two rakas, then two rakas, then two rakas, then two rakas, and then prayed an odd raka. Then he lay down until the muadhdhin came to him, and then prayed two quick rakas, and went out and prayed subh ."

Yahya related to me from Malik from Said ibn Abi Said al-Maqburi that Ubayd ibn Jurayj once said to Abdullah ibn Umar, "Abu Abd ar- Rahman, I have seen you doing four things which I have never seen any of your companions doing." He said, "What are they, Ibn Jurayj?" and he replied, "I have seen you touching only the twoYamani corners, I have seen you wearing hairless sandals, I have seen you using yellow dye, and, when you were at Makka and everybody had started doing talbiya after seeing the new moon, I saw that you did not do so until the eighth of Dhu'l-Hijja."

Abdullah ibn Umar replied, "As for the corners, I only ever saw the Messenger of Allah, may Allah bless him and grant him peace, touching the two Yamani corners. As for the sandals, I saw the Messenger of Allah, may Allah bless him and grant him peace, wearing hairless sandals and doing wudu in them, and I like wearing them. As for using yellow dye, I saw the Messenger of Allah, may Allah bless him and grant him peace, using it, and I also like to use it for dyeing things with. As for doing talbiya, I never saw the Messenger of Allah, may Allah bless him and grant him peace, begin doing so until he had set out on the animal he was riding on (i.e. for Mina and Arafa)."

Malik said, "Another example of that is that the Messenger of Allah, may Allah bless him and grant him peace, forbade the sale called muzabana and granted an indulgence in the ariya for computing the equivalent in dates. It was distinguished between them that the muzabana-sale was based on shrewdness and trade, and the ariya sale was based on a favour rendered, and there was no shrewdness in it."

Malik said, "A man must not buy food for a fourth, a third, or a fraction of a dirham on the basis that he be given that food on credit. There is no harm in a man buying food for a fraction of a dirham on credit and then he gives a dirham and takes goods with what remains of his dirham because he gave the fraction he owed as silver, and took goods to make up the rest of his dirham. There is no harm in that transaction."

Malik said, "There is no harm in a man placing a dirham with another man and then taking from him known goods for a fourth, third, or a known fraction. If there was not a known price on the goods and the man said, 'I will take them from you for the price of each day,' this is not halal because there is uncertainty. It might be less one time, and more another time, and they would not part with a known sale."

Malik said, "If someone sells some food without measuring precisely and does not exclude any of it from the sale and then it occurs to him to buy some of it, it is not good for him to buy any of it except what it would be permitted for him to exclude from it. That is a third or less. If it is more than a third, it becomes muzabana and is disapproved. He must only purchase from what he would be permitted to exclude, and he is only permitted to exclude a third or less than that. This is the way of doing things in which there is no dispute with us."

Malik related to me from Nafi from Abdullah ibn Umar that the Messenger of Allah, may Allah bless him and grant him peace, said, "It is the duty of a muslim man who has something to be given as a bequest not to spend two nights without writing a will about it."

Malik said, "The generally agreed-on way of doing things in our community is that when the testator writes something in health or illness as a bequest, and it has freeing slaves or things other than that in it, he can alter it in any way he chooses, until he is on his deathbed. If he prefers to abandon a bequest or change it, he can do so unless he has made a slave mudabbar (to be freed after his death). If he has made him mudabbar, there is no way to change what he has made mudabbar. He is allowed to change his testament because the Messenger of Allah, may Allah bless him and grant him peace, said, "It is the duty of a muslim man who has something to be given as a bequest not to spend two nights without writing a will about it."

Malik explained, "Had the testator not been able to change his will nor what was mentioned in it about freeing slaves, each testator might withhold making bequests from his property, whether in freeing slaves or other than it. A man gives a bequest in his health and in his travelling." (i.e. he does not wait till his death bed ) .

Malik summed up, "The way of doing things in our community about which there is no dispute is that he can change whatever he likes of that except for the mudabbar."

Malik related to me from Yahya ibn Said from Said ibn al-Musayyab that a man from the Aslam tribe came to Abu Bakr as-Siddiq and said to him, "I have committed adultery." Abu Bakr said to him, "Have you mentioned this to anyone else?" He said, "No." Abu Bakr said to him, "Then cover it up with the veil of Allah. Allah accepts tawba from his slaves." His self was still unsettled, so he went to Umar ibn al- Khattab. He told him the same as he had said to Abu Bakr, and Umar told him the same as Abu Bakr had said to him. His self was still not settled so he went to the Messenger of Allah, may Allah bless him and grant him peace, and said to him, "I have committed adultery," insistently. The Messenger of Allah, may Allah bless him and grant him peace, turned away from him three times. Each time the Messenger of Allah, may Allah bless him and grant him peace, turned away from him until it became too much. The Messenger of Allah, may Allah bless him and grant him peace, questioned his family, "Does he have an illness which affects his mind, or is he mad?" They said, "Messenger of Allah, by Allah, he is well." The Messenger of Allah, may Allah bless him and grant him peace, said, "Unmarried or married?" They said, "Married, Messenger of Allah." The Messenger of Allah, may Allah bless him and grant him peace, gave the order and he was stoned.

Yahya related to me from Malik that Yahya ibn Said said, "When the Messenger of Allah, may Allah bless him and grant him peace, was taken on the Night Journey, he saw an evil jinn seeking him with a torch of fire. Whenever the Messenger of Allah, may Allah bless him and grant him peace, turned, he saw him. Jibril said to him, 'Shall I teach you some words to say? When you say them, his torch will be put out and will fall from him.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'Yes, indeed.' Jibril said, 'Say, 'I seek refuge with the Noble Face of Allah and with the complete words of Allah which neither the good person nor the corrupt can exceed, from the evil of what descends from the sky and the evil of what ascends in it, and from the evil of what is created in the earth and the evil of what comes out of it, and from the trials of the night and day, and from the visitations of the night and day, except for one that knocks with good, O Merciful!" "'

Audhu bi wajhi'llahi' l-karim wa bi kalimati'llahi't-tammati. Allati la yujawazu hunna barra wa la fajir, min sharri ma yanzil min as-sama, wa sharri ma yaruju fiha, wa sham ma dhara' fi'l-ard, wa sharri ma yakhruju minha, wa min fitani'l-layli wa'n-nahar, wa min tawariqi'l-layli wa'n-nahar illa tariqan yatruq bikhayr ya Rahman!

Yahya related to me from Malik that Rabia ibn Abi Abd ar-Rahman said, "The slave of fair complexion and excellence is estimated at fifty dinars or six hundred dirhams. The blood-money of a free muslim woman is five hundred dinars or six thousand dirhams."

Malik said, "The blood-money of the foetus of a free woman is a tenth of her blood-money. The tenth is fifty dinars or six hundred dirhams."

Malik said, "I have not heard anyone dispute that there is no slave in compensation for the foetus until it leaves its mother's womb and falls still-born from her womb . "

Malik said, "I heard that if the foetus comes out of its mother's womb alive and then dies, the full blood-money is due for it."

Malik said, "The foetus is not alive unless it cries at birth. If it comes out of its mother's womb and cries out and then dies, the complete blood-money is due for it. We think that the slave- girl's foetus has a tenth of the price of the slave-girl."

Malik said, "When a woman murders a man or woman, and the murderess is pregnant, retaliation is not taken against her until she has given birth. If a woman who is pregnant is killed intentionally or unintentionally, the one who killed her is not obliged to pay anything for her foetus. If she is murdered, then the one who killed her is killed and there is no blood-money for her foetus. If she is killed accidentally, the tribe obliged to pay on behalf of her killer pays her blood-money, and there is no blood-money for the foetus."

Yahya related to me, "Malik was asked about the foetus of the christian or jewish woman which was aborted. He said, 'I think that there is a tenth of the blood-money of the mother for it.' "

"Verily, Tamim Ad-Dari narrated a story to me, and it made me happy, so I wanted to narrate it to you[what he narrated to me]. Some people among the inhabitants of Palestine traveled by boat in the sea, taking them here and there, until it cast them on an island among the islands at sea. There they found a beast, clothed with its hair flowing out. They said: 'What are you?' It said: 'I am Al-Jassasah.' They said: 'Give us some news.' It said: 'I shall not give you any news, nor do I want any of your news. But go to the furthest village, for there is someone who will give you news and seek your news.' So we went to the furthest village, and there was a man fettered with chains. He said: 'Inform me about the spring of Zughar.' We said: ' It is full and flowing.' He said: 'Inform me about Al-Buhairah.' We said,'It is full and flowing.' He said: 'Inform me about the date groves of Baysan which is between Jordan and Palestine, do they produce food?' We said: 'Yes.' He said: 'Inform me about the Prophet, has he been sent?' We said: 'Yes.' He said: 'Inform me how the people came to him.' We said: 'Quickly.' He leaped up to try and escape.' We said: 'What are you?' He said: 'I am the Dajjal.'" (The Prophet(s.a.w) said) "He will enter all of the lands except At-Taibah, and At-Taibah is Al-Madinah."

"I had a dream of a cloud with shade dripping butter and honey. I saw the people scooping it up with their hands, some taking much and some taking little. I saw a rope extending from the sky to the earth. Then I saw you O Messenger of Allah ! You took hold of it and went up, then a man took hold of it after you do so, then a man took hold of it after him to do so. Then a man took hold of it and it was severed, and then connected for him, and he did so (i.e. , went up)." Abu Bakr said: "May my father and mother be ransomed for you O Messenger of Allah! Allow me to interpret it." He said: "Interpret it." so he said: "As for the cloud with its shade, it is Islam. As for what the butter and honey that dropped from it, this is the Quran and its delicateness and sweetness. It means some of them gathered much of the Quran and some of them a little. As for the rope extending from the sky to the earth, it is the truth which you are upon, you clug to it and Allah exalted you. Then another man will take hold of it after you and ascend on it, then after him, another man will take hold of it and ascend on it. Then another [man] will take hold of it but it will break, then be connected so he will ascend on it. Inform me O Messenger of Allah! Am I correct or am I mistaken?" The Prophet (s.a.w) said: "You are correct in some of it and mistaken in some of it." He (i.e., Abu Bakr) said: "I swear to you by my father and my mother O Messenger of Allah! Inform me in what I was mistaken?" The Prophet(s.a.w) said: "Do not swear."

"The inhabitants of the Fire will suffer from a hunger equal to the punishment they experience, so they will seek relief, and be given to eat of Dari; which will neither nourish nor avail against hunger. So they will (again) seek food to relieve (their hunger), and they will be given to eat of a food that causes one to choke. Then they will remember that they used remedy for choking in the world by drinking something. So they will seek relief from drink. Then they will be given Hamim with meat hooks, so when it comes toward their faces it melts their faces, and when it enters their insides it cuts up what is inside of them. So (some of them) say: 'Call the keepers of Hell' so they say: Did there not come to you your Messengers with clear signs? They say: 'Yes!' They say: 'Then call as you like.' And the invocation of the disbelievers is nothing but in vain." He said: "They will say: 'Call Malik.' So they say: O Malik! Let your Lord make an end of us!'" He said: "So he answers them: Verily you shall abide forever. Al-A'mash said: "I was informed that there is a thousand years between their calling him, and Malik's answering them." He said: "They say: 'Call your Lord, for there is none better than your Lord.' So they will say: Our Lord! Our wretchedness over came us, and we were (an) erring people. Our Lord! Bring us out of this. If we ever return (to evil), indeed we shall be wrong doers."He said: "So the reply to them is: You remain in it in ignominy! And do not speak to Me." He said: "So with that, they loose hope of any good, and with that they are taken to moaning, despair and severe ruin."

"Banu Murrah bin 'Ubaid sent me to bring the Sadaqah from their wealth of the Messenger of Allah (saws). I arrived with him in Al-Madinah and found him sitting between the Muhajirin and the Ansar." He said: "Then he took my hand and brought me to the home of Umm Salamah and he said: 'Do you have any food?' So a bowl containing a lot of Tharid with pieces of meat was brought to us, and presented for us to eat from it. So I began wandering my around it while the Messenger of Allah (saws) ate from what was in front of him. He grabbed my right hand with his left hand, then he said: 'O 'Ikrash! Eat from one spot, for indeed the food is one.' Then a plate containing various dried dates" - or fresh dates - 'Ubaidullah (a narrator) was not sure. He said: "I began eating what was in front of me, while the hand of the Messenger of Allah (saws) roamed about the plate. He said: 'O 'Ikrash! Eat from wherever you like, for indeed it is not all from the same variety.' Then water was brought, so the Messenger of Allah (saws) washed his hands, and with the wetness of his hands he wiped his face, his forearms, and his head, and he said: 'O Ikrash! This is the Wudu' for that which has been altered by fire.'"

[Abu 'Eisa said:] This Hadith is Gharib, we do not know of it except through the narration of Al-'Ala' bin Al-Fadl, and Al-Ala'was alone with this narration, and there is more in the story in the Hadith. And we do not know a Hadith from the Prophet (saws) by 'Ikrash except this.

that Abu Ayyub Al-Ansari had a store house in which he kept dates. A ghoul would come and take from it, so he complained about that to the Prophet (SAW). So he said: "Go, and when you see her say: 'In the Name of Allah, answer to the Messenger of Allah (SAW).'" He said: "So I caught her, and she swore that she would not return, so I released her." He went to the Prophet (SAW) and he said: "What did your captive do?" He said: "She swore not to return." He said: "She has lied, and she will come again to lie." He said: "I caught her another time and she swore that she would not return, so I released her, and went to the Prophet (SAW)." He said: "What did your captive do?" He said: "She swore that she would not return." So he said: "She lied and she will come again to lie." So he caught her and said: "I shall not let you go until you accompany me to the Prophet (SAW)." She said: "I shall tell you something: If you recite Ayat Al-Kursi in your home, then no Shaitan, nor any other shall come near you." So he went to the Prophet (SAW) and he said: "What did your captive do?" He said: "I informed him of what she said, and he said: 'She told the truth and she is a continuous liar.'"

that 'Urqah said: "I said to 'Aishah: 'I do not see anything wrong if someone does not go between As-Safa and Al-Marwah, nor any harm if I do not go between them.' She said: 'How horrible is what you have said O my nephew! The Messenger of Allah (SAW) would go between them, and the Muslims go between them. It was only that the people who assumed Ihram in the name of the false deity Mannah, which was in Al-Mushallal, would not go between As-Safa and Al-Marwah. So, Allah Blessed and Most High revealed: So it is not a sin for those who perform Hajj or go 'Umrah to the House to go between them (2:158). And if it were as you say, then it would be: "Then there is no harm on him if he does not go between them." Az-Zuhri said: "I mentioned that to Abu Bakr bin 'Abdur-Rahman bin Al-Harith bin Hisham. He was surprised at that and he said: 'Indeed this is knowledge. I had heard some men among the people of knowledge saying that those Arabs who would not go between As-Safa and Al-Marwah said, that going between these two rocks is a matter from Jahiliyyah. And others among the Ansar said: "We have only been ordered with going around the House, we were not ordered to do so with As-Safa and Al-Marwah." So Allah Most High revealed: Indeed As-Safa and Al-Marwah are of the symbols of Allah...' (2.158) Abu Bakr bin 'Abdur-Rahman said: 'So I thought that it was revealed about these people, and those people.'"

"One of the earlier Prophets who was out on an expedition proclaimed among his people that no man should follow him who had married a woman with whom he wished to cohabit but had not yet done so, or who had built houses on which he had not yet put the roofs, or who had bought sheep or pregnant she-camels and was expecting them to produce young. He, then, went on the expedition and approached the town at the time of the 'Asr prayer or little before it. He then told the sun that both it and he were under command and prayed Allah to hold it back for them, so it was held back till Allah gave him victory. He collected the spoils and it (meaning fire) came to devour these, but did not. He said that among the people there was a man who stole from the booty. He told them that a man from every tribe must swear allegiance to him, and when a man's hand stuck to his, he said: "There is thief among you and every individual of your tribe must swear allegiance to me". (In course of swearing of allegiance,) hands of two or three persons stuck to his hand. He said: "The thief is among you". They brought him a head of gold like a cow's head and when he laid it down, the fire came and devoured the spoils. Spoils were not allowed to anyone before us, then Allah allowed spoils to us as He saw our weakness and incapacity and allowed them to us".

[Al-Bukhari and Muslim].

I offered Salat (Tahajjud - optional night prayer) with the Prophet (PBUH) one night, and he started reciting (Surat) Al-Baqarah. I thought that he would bow at the end of one hundred Verses, but he continued reciting; I, then, thought that he would perhaps recite the whole (Surah) in a Rak'ah, but he proceeded on, and I thought he would perhaps bow on completing (this Surah); he then started (reciting Surat) An-Nisa'; he then started (Surat) Al-'Imran and his recitation was unhurried. And when he recited the Verses which referred to the Glory of Allah, he glorified Him (by saying Subhan Allah - My Rubb, the Supreme is far removed from every imperfection), the Great, and when he recited the Verses that mention supplication, he supplicated, and when he recited the Verses that mention seeking Refuge of the Rubb, he sought (His) Refuge. Then he bowed and said: "My Rubb, the Supreme is far removed from every imperfection (Subhana Rabbiyal-Azim);" his bowing lasted about the same length of time as his standing (and then on returning to the standing posture after Ruku') he said: "Allah listened to him who praised Him (Sami' Allahu liman hamidah, Rabbana wa lakal hamd)." Then he stood about the same length of time as he had spent in bowing. He then prostrated himself and said: "My Rubb, the Supreme is far removed from every imperfection (Subhana Rabbiyal-A'la)," and his prostration lasted nearly the same length of time as his standing.

[Muslim].

When Messenger of Allah (PBUH) told the women that they should give Sadaqah (charity), even if it should be some of their jewellery, I returned to 'Abdullah bin Mas'ud and said, "You are a man who does not possess much, and Messenger of Allah (PBUH) has commanded us to give Sadaqah. So go and ask him if giving to you will serve the purpose; otherwise, I shall give it to someone else." He asked me that I should better go myself. I went and found a woman of the Ansar at the door of Messenger of Allah (PBUH), waiting to ask a similar question as mine. The Prophet (PBUH) was endowed with dignity, and so we could not go in. When Bilal (May Allah be pleased with him) came out to us, we said to him: "Go to Messenger of Allah (PBUH) and tell him that there are two women at the door who have come to ask him whether it will serve them to give Sadaqah to their husbands and to orphans who are in their charge, but do not tell him who we are. Bilal (May Allah be pleased with him) went in and asked him, and Messenger of Allah (PBUH) asked him who the women were. When he told him that they were a woman of the Ansar and Zainab, he asked him which Zainab it was, and when he was told it was the wife of 'Abdullah bin Mas'ud, he (PBUH) said, "They will have a double reward, one for maintaining the ties of kinship and another for Sadaqah".

[Al-Bukhari and Muslim].

The Messenger of Allah (PBUH) said, "Verily, Allah, the Exalted, and Glorious will say on the Day of Resurrection: 'O son of Adam, I was ill but you did not visit Me.' He would say: 'O my Rubb, how could I visit you and You are the Rubb of the worlds?' Thereupon He would say: 'Did you not know that such and such a slave of Mine was ill but you did not visit him? Did you not realize that if you had visited him (you would have known that I was aware of your visit to him, for which I would reward you) you would have found Me with him? O son of Adam, I asked food from you but you did not feed Me.' He would submit: 'My Rubb, how could I feed You and You are the Rubb of the worlds?' He would say: 'Did you not know that such and such a slave of Mine asked you for food but you did not feed him? Did you not realize that if you had fed him, you would certainly have found (its reward) with Me? O son of Adam, I asked water from you but you did not give it to Me.' He would say: 'My Rubb, how could I give You (water) and You are the Rubb of the worlds?' Thereupon He would say: 'Such and such a slave of Mine asked you for water to drink but you did not give it to him. Did you not realize that if you had given him to drink you would have found (its reward) with Me?"'

[Muslim].

We went out with the Prophet at the Farewell Pilgrimage, some of us raising our voices in the talbiya for an ‘umra and others for a hajj. When we came to Mecca God s messenger said, “Those who have raised their voices in the talbiya for an ‘umra and have not brought sacrificial animals may put off the ihram, but those who have put on the ihram for an 'umra and brought sacrificial animals must raise their voices in the talbiya for the hajj along with the ’umra, and not put it off till they do so after performing them both ; (a version has “and not put it off till they do so after sacrificing their animals”) and those who have raised their voices in the talbiya for a hajj must complete their hajj." She said: I menstruated, and did not go round the House or run between as-Safa and al-Marwa, and I continued in my courses till the day of ‘Arafa. I had raised my voice in the talbiya only for an ’umra, but the Prophet ordered me to undo my hair, comb it, raise my voice in the talbiya for the hajj, and let the ‘umra go, which I did, and performed my hajj. He sent ‘Abd ar-Rahman b. Abu Bakr along with me and ordered me to make an ‘umra in place of the one I had missed from at-Tan‘im. She said: Those who had raised their voices in the talbiya for the ‘umra put off the ihram after making the circuit of the House and running between as-Safa and al-Marwa, then made a circuit after they returned from Mina, but those who combined the hajj and the ‘umra made only one circuit. (Bukharl and Muslim.)

When God’s Messenger ordered a bell to be made so that it might be struck to gather the people for prayer, a man carrying a bell in his hand appeared to me while I was asleep, and I said, “Servant of God, will you sell the bell ?” When he asked what I would do with it and I replied that we would use it to call people to prayer, he said, “Shall I not guide you to something better than that?" I replied, “Certainly”; so he told me to say, “God is most great ...” and similarly in the iqama. When I told God’s Messenger in the morning what I had seen he said, “It is a genuine vision, if God will; so get up along with Bilal, and when you have taught him what you have seen let him use it in making the call to prayer, for he has a stronger voice than you have. So I got up along with Bilal and began to teach it to him, and he used it in making the call to prayer. ‘Umar b, al-Khattab heard that when he was in his house, and he came out trailing his cloak and said, “Messenger of God, by Him who has sent you with the truth, I have seen the same kind of thing as has been revealed," to which God’s Messenger replied, “To God be the praise!” Abu Dawud, Darimi and Ibn Majah transmitted it, but Ibn Majah did not mention the iqama. Tirmidhi said that this is a sahih, tradition, but that it did not make the story of the bell explicit.

One day I was riding behind God's messenger on a donkey, and when we had got beyond the houses of Medina he asked, "How will you do, Abu Dharr, when there is famine in Medina and you get up from your bed but do not reach your mosque before being overcome by hunger?" When I replied that God and His messenger knew best, he said, "Restrain yourself, Abu Dharr." He then asked, "How will you do, Abu Dharr, when there will be death in Medina and a house[1] will reach the value of a slave so that a grave will be sold for a slave?" When I replied that God and His messenger knew best he said, "You must show endurance, Abu Dharr." He then asked, "How will you do, Abu Dharr, when there is slaughter in Medina and. Ahjar az Zait[2] will be covered with blood?" When I replied that God and His messenger knew best he said, "You must go to those who are like-minded with you." I asked whether I should arm myself and replied, "You would then associate yourself with the people." So I asked God's messenger how I should act and he replied, "If you are afraid the gleam of the sword may dazzle you put the end of your garment over your face in order that [the one who kills you may bear the punishment of your sin and his." Used figuratively for a grave, the meaning being made more explicit in the words which follow. Ahjar Az-Zait, an area outside of Al Madinah. Abu Dawud transmitted it.

Ibn `Abbas told that Dimad, a man of Azd Shanu'a who applied spells to avert the jinn[*], came to Mecca, and heard the foolish ones among the inhabitants of Mecca saying Muhammad was jinn-possessed. So, he said, "If I could only see this man, perhaps God might heal him at my hand." He met him and said, "I apply spells to avert the jinn, Muhammad. Would you like me do so?" God's messenger replied, "Praise is due to God whom we praise and from whom we seek help. No one can lead astray one whom God guides, and no one can guide one whom God leads astray. I testify that there is no god but God alone who has no partner, and I testify that Muhammad is His servant and messenger. To proceed." Here he interrupted by saying, "Repeat these words to me," so God's messenger repeated them three times. He then said, "I have heard what the kahinssay, what the sorcerers say and what the poets say, but I have never heard anything like these words of yours which have reached a depth like that of the sea (balaghna qamus al-bahr). If you give me your hand, I will swear allegiance to you by accepting Islam." He said that he swore allegiance to him. *Literally, "applied spells against this wind." The word rih(wind) is sometimes used of the jinn, the reason given being that they are invisible like the wind. Muslim transmitted it. Some text of al-Masabih have balaghna na'us al-bahr, but it is a corruption.

this is the messenger of the Lord of the universe whom God is commissioning as a mercy to the universe." Some shaikhs of Quraish asked him how he knew, and he replied, "When you came over the hill not a tree or a stone failed to bow in prostration, and they prostrate themselves only before a prophet. I recognise him by the seal of prophecy, like an apple, below the end of his shoulder-blade." He then went and prepared food for them, and when he brought it to them the Prophet was looking after the camels, so he told them to send for him. He came with a cloud above him shading him, and when he approached the people, he found they had gone before him into the shade of a tree. Then when he sat down the shade of the tree inclined over him, and the monk said, "Look how the shade of the tree has inclined over him. I adjure you by God to tell me which of you is his guardian." On being told that it was Abu Talib he kept adjuring him to send him back until he did so. Abu Bakr sent Bilal along with him and the monk gave him provision of coarse bread and olive-oil. Tirmidhi transmitted it.

Ibn al-Kawwa' asked 'Ali about the Milky Way. He said, "It is the water-trough (or loop of the bag) from which the heaven opens up flowing water."

Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "The name which hates the most is that a man be called the King of Kings."

He said: “Guard against the three things which cause curse (i.e.) defecating at the watering places, on the roadbeds and in the shades.” [Reported by Abu Dawud]

Allah's Messenger (SAW) said, "The only suckling (to be considered) is that which gives life to the bones and causes flesh to grow." [Abu Dawud reported it].