Abu Sa'id al-Khudri told how a man came when God’s Messenger had already prayed, and he said, “Will no one give alms* to this man and pray along with him?” Thereupon a man got up and prayed along with him. * This is a literal translation. The idea is that by joining with him he increased the reward the man would receive for his prayer, as prayer in company has a much greater reward than prayer alone. Tirmidhi and Abu Dawud transmitted it.

Abud Darda’ reported God’s Messenger as saying, “Invoke many blessings on me on Friday for it is witnessed. The angels are present on it, and no one will invoke a blessing on me without his blessing being submitted to me till he stops." He said that he asked whether that applied also after his death, and he replied, “God has prohibited the earth from consuming the bodies of the prophets;" so God’s prophet is alive and given provision. Ibn Majah transmitted it.

Aus b. Aus reported God's Messenger as saying, “If anyone washes and bathes on Friday, goes out early* walking, not riding, goes near to the imam and listens without interrupting, he will have the reward of a year’s fasting and praying for every step he takes." *The text has bakkara wa 'btakara. Both words mean the same thing and are presumably both used to emphasise the idea of going out early. Tirmidhi, Abu Dawud, Nasa’i and Ibn Majah transmitted it.

Sahl b. al-Hanzaliya reported God’s messenger as saying, “He who begs when he has a sufficiency is simply asking for a great amount of hell.” An-Nufaili, who was one of its transmitters, said in another place that he was asked what was a sufficiency which made begging unfitting and replied that it was what would provide a morning and an evening meal. In another place he said it was when one had enough for a day, or for a night and a day. Abu Dawud transmitted it.

Hubshi b. Janada reported God’s messenger as saying, “Begging is not allowable to a rich man, or to one who has strength and is sound in limb, but only to one who is in grinding poverty or is seriously in debt. If anyone begs to increase thereby his property, it will appear as lacerations on his face on the day of resurrection and as heated stones which he will eat from jahannam. So let him who wishes ask little, and let him who wishes ask much.” Tirmidhi transmitted it.

‘A’isha reported God’s messenger as saying, “Everyone of the children of Adam has been created with three hundred and sixty joints, so he who declares God’s greatness, praises God, declares that He is the only God, glorifies God, asks forgiveness of God, removes a stone, a thorn, or a bone from people’s path, enjoins what is reputable, or forbids what is objectionable to the number of those three hundred and sixty, will walk that day having removed himself from hell.” Muslim transmitted it.

Anas said God’s messenger liked what was at the bottom of the pot.* *Mirqat, iv, 381 has quite a long discussion of the meaning of thufl. It means 'dregs', or 'what sinks to the bottom'. The preference for the meaning in the translation above is said to "be either because what is in the bottom of the pot is cooked longer and so is better than the rest, or because the Prophet liked others to be served first. It is also suggested that here thufl means tharid. Tirmidhi and Baihaqi, in Shu'ab al-iman, transmitted it.

Anas told that when God’s Messenger returned from the expedition to Tabuk and approached Medina he said, “In Medina there are people who did not fail to be with you wherever you went and whatever wadi you crossed.” A version has, “Who have not failed to share your reward.” On their expressing surprise that that should be true when they were still in Medina, he said, “While they are still in Medina, being kept back by a valid excuse.” Bukhari transmitted it, and Muslim transmitted it on Jabir’s authority.

While we were in the mosque the Prophet came out and said, “Come on to the Jews.” So we went out with him and came to the house where they read their Scriptures, and the Prophet stood up and said, “If you Jews accept Islam you will be safe. Know that the land belongs to God and His Messenger, and I intend to deport you from this land; so if any of you has property [he cannot take away] he must sell it.” (Bukhari and Muslim.)

Abu Sa'id al-Khudri reported God's messenger as saying. "How can I be at ease when the one who blows the trumpet has put it to his mouth, inclined his ears and bent his forehead, waiting to see when he will be ordered to blow it?" God's messenger was asked what command he had to give them and told them to say, "God is sufficient for us and an excellent guardian is He." * *Quran; 3:173 Tirmidhi transmitted it.

He reported God's messenger as saying, "I am the nearest of kin to Jesus, son of Mary in this world and the next. The prophets are brothers, sons of one father by co-wives. Their mothers are different, but their religion is one[*]. There has been no prophet between us." *This saying is explained as meaning that all prophets have the same religion, which is figuratively called their lather, but they differ in their law and in a number of regulations, these being figuratively called their mothers. Cf. Mirqat, 5:346. (Bukhari and Muslim.)

Abu Huraira reported God's messenger as saying, "The way in which I may be compared with the prophets is by a castle which was beautifully constructed, but in which the place of one brick was left incomplete. Sightseers went round admiring the beauty of its construction with the exception of the place for that brick. Now I have filled up the place of that brick, in me the building is completed and in me the messengers are complete." A version has "I am the brick and I am the seal of the prophets." (Bukhari and Muslim.)

I have been given words which are concise but comprehensive in meaning; I have been helped by terror [in the hearts of enemies] ; spoils have been made lawful to me; the earth has been made for me a place of worship and ceremonially pure; I have been sent to all mankind; and the line of prophets is closed with me." Muslim transmitted it.

Abu Huraira told that God's messenger recited this verse, "If you turn back He will substitute other people for you and they will not be like you[*]," and the people asked, "Messenger of God, who are these people of whom God has mentioned that they will be substituted for us if we turn back and will not be like us?" He struck Salman al-Farisi on the thigh and said, "This man and his people. If the religion were in the Pleiades men from among the Persians would attain to it." *Quran 47:38 Tirmidhi transmitted it.

I heard that the people asked the Prophet of Allah (saws): Water is brought for you from the well of Buda'ah. It is a well in which dead dogs, menstrual clothes and excrement of people are thrown. The Messenger of Allah (saws) replied: Verily water is pure and is not defiled by anything.

Abu Dawud said I heard Qutaibah b. Sa'id say: I asked the person in charge of the well of Bud'ah about the depth of the well. He replied: At most the water reaches pubes. Then I asked: Where does it reach when its level goes down ? He replied: Below the private part of the body.

Abu Dawud said: I measured the breadth of the well of Buda'ah with my sheet which I stretched over it. I them measured it with the hand. It measured six cubits in breadth. I then asked the man who opened the door of garden for me and admitted me to it: Has the condition of this well changed from what it had originally been in the past ? He replied: No. I saw the color of water in this well had changed.

Anas ibn Hakim ad-Dabbi said that he feared Ziyad or Ibn Ziyad; so he came to Medina and met AbuHurayrah. He attributed his lineage to me and I became a member of his lineage.

AbuHurayrah said (to me): O youth, should I not narrate a tradition to you? I said: Why not, may Allah have mercy on you?

(Yunus (a narrator) said: I think he narrated it (the tradition) from the Prophet (saws):) The first thing about which the people will be called to account out of their actions on the Day of Judgment is prayer. Our Lord, the Exalted, will say to the angels - though He knows better: Look into the prayer of My servant and see whether he has offered it perfectly or imperfectly. If it is perfect, that will be recorded perfect.

If it is defective, He will say: See there are some optional prayers offered by My servant. If there are optional prayer to his credit, He will say: Compensate the obligatory prayer by the optional prayer for My servant. Then all the actions will be considered similarly.

When the Messenger of Allah (saws) sat on his camel to go out on a journey, he said: "Allah is Most Great" three times. Then he said: "Glory be to Him Who has made subservient to us, for we had not the strength for it, and to our Lord do we return. O Allah, we ask Thee in this journey of ours, uprightness, piety and such deeds as are pleasing to Thee. O Allah, make easy for us this journey of ours and make its length short for us. O Allah, Thou art the Companion in the journey, and the One Who looks after the family and property in our absence." When he returned, he said these words adding: "Returning, repentant, serving and praising our Lord." The Prophet (saws) and his armies said: "Allah is Most Great" when they went up to high ground; and when armies said: "Allah is most Great" when they went up to high ground; and when they descended, they said: "Glory be to Allah." So the prayer was patterned on that.

Ali ibn Rabi'ah said: I was present with Ali while a beast was brought to him to ride. When he put his foot in the stirrup, he said: "In the name of Allah." Then when he sat on its back, he said: "Praise be to Allah." He then said: "Glory be to Him Who has made this subservient to us, for we had not the strength, and to our Lord do we return." He then said: "Praise be to Allah (thrice); Allah is Most Great (thrice): glory be to Thee, I have wronged myself, so forgive me, for only Thou forgivest sins." He then laughed. He was asked: At what did you laugh? He replied: I saw the Messenger of Allah (saws) do as I have done, and laugh after that. I asked: Messenger of Allah , at what are you laughing? He replied: Your Lord, Most High, is pleased with His servant when he says: "Forgive me my sins." He know that no one forgives sins except Him.

There was a bedouin called AbuTha'labah. He said: Messenger of Allah, I have trained dogs, so tell me your opinion about (eating) the animal they hunt. The Prophet (saws) said: If you have trained dogs, then eat what they catch for you. He asked: Whether it is slaughtered or not? He replied: Yes. He asked: Does it apply even if it eats any of it? He replied: Even if it eats any of it. He again asked: Messenger of Allah, tell me your opinion about my bow (i.e. the game hunted by arrow). He said: Eat what your bow returns to you, whether it is slaughtered or not. He asked: If it goes out of my sight? He replied: Even if it goes out of your sight, provided it has no stench, or you find a mark on it other than the mark of your arrow.

He asked: Tell me about the use of the vessels of the Magians when we are forced to use them. He replied: Wash them and eat in them.

A grandmother came to AbuBakr asking him for her share of inheritance. He said: There is nothing prescribed for you in Allah's Book, nor do I know anything for you in the Sunnah of the Prophet of Allah (saws) Go home till I question the people. He then questioned the people, and al-Mughirah ibn Shu'bah said: I had been present with the Messenger of Allah (saws) when he gave grandmother a sixth. AbuBakr said: Is there anyone with you? Muhammad ibn Maslamah stood and said the same as al-Mughirah ibn Shu'bah had said. So AbuBakr made it apply to her. Another grandmother came to Umar ibn al-Khattab asking him for her share of inheritance. He said: Nothing has been prescribed for you in Allah's Book. The decision made before you was made for a grandmother other than you. I am not going to add in the shares of inheritance; but it is that sixth. If there are two of you, it is shared between you, but whichever of you is the only one left gets it all.

The Prophet (saws) assigned as a fief to Bilal ibn Harith al-Muzani the mines of al-Qabaliyyah, both those which lay on the upper side those and which lay on the lower side. The narrator, Ibn an-Nadr, added: "also Jars and Dhat an-Nusub." The agreed version reads: "and (the land) which is suitable for cultivation at Quds". He did not assign to Bilal ibn al-Harith the right of any Muslim. The Prophet (saws) wrote a document to him:

"This is what the Messenger of Allah (saws) assigned to Bilal ibn al-Harith al-Muzani. He gave him the mines of al-Qabaliyyah both those which lay on the upper and lower side, and that which is fit for cultivation at Quds. He did not give him the right of any Muslim."

The narrator AbuUways said: A similar tradition has been transmitted to me by Thawr ibn Zayd from Ikrimah on the authority of Ibn Abbas from the Prophet (saws). Ibn an-Nadr added: Ubayy ibn Ka'b wrote it.

The tradition mentioned above (No. 4243) has also been transmitted by Ibn Mas'ud through a different chain of narrators.

Ibn Mas'ud said: I heard the Prophet (saws) say: He then mentioned a portion of the tradition narrated by AbuBakrah (No. 4243).

This version adds: He (the Prophet) said: All their slain will go to Hell. I (Wabisah) asked: When will this happen Ibn Mas'ud?

He replied: This is the period of turmoil (harj) when a man will not be safe from his associates.

I asked: What do you command me (to do) if I happen to live during that period? He replied: You should restrain your tongue and hand and stay at home.

When Uthman was slain, I recollected this tradition. I then rode (on a camel) and came to Damascus. There I met Khuraym ibn Fatik and mentioned this tradition to him. He swore by Allah, there was no god but He, he had heard it from the Messenger of Allah (saws), as Ibn Mas'ud transmitted it to me (Wabisah).

AbuBarzah said: I was with AbuBakr. He became angry at a man and uttered hot words. I said: Do you permit me, Caliph of the Messenger of Allah (saws), that I cut off his neck? These words of mine removed his anger; he stood and went in. He then sent for me and said: What did you say just now? I said: (I had said:) Permit me that I cut off his neck. He said: Would you do it if I ordered you? I said: Yes. He said: No, I swear by Allah, this is not allowed for any man after Muhammad (saws).

Abu Dawud said: This is Yazid's version. Ahmad bin Hanbal said: That is, Abu Bakr has no powers to slay a man except for three reasons which the Messenger of Allah (saws) had mentioned: disbelief after belief, fornication after marriage, or killing a man without (murdering) any man by him. The Prophet (saws) had powers to kill.

The Prophet (saws) said: If anyone drinks wine, flog him; if he repeats it, flog him, and if he repeats it, flog him. If he does it again a third or a fourth time, kill him. A man who had drunk wine was brought (to him) and he gave him lashes. He was again brought to him, and he flogged him. He was again brought to him and he flogged him. He was again brought to him and he flogged him. The punishment of killing (for drinking) was repealed, and a concession was allowed.

Sufyan said: Al-Zuhri transmitted this tradition when Mansur b. al-Mu'tamir amd Mukhawwal b. Rashid were present with him. He said to them: Take this tradition as a present to the people of Iraq.

Abu Dawud said: This tradition has been transmitted by al-Sharid b. Suwaid, Sharahbil b. Aws, 'Abd Allah b. 'Amr, 'Abd Allah b. 'Umar, Abu Ghutaif al-Kindi, and Abu Salamah b. 'Abd al-Rahman from Abu Hurairah.

Return to your people ; if you like that I make payment for the purchase of your freedom on your behalf and I shall have the right to inherit from you, I shall do so. Barirah mentioned it to her people, but they refused and said: If she wants to purchase your freedom for reward from Allah, she may do so, but the right to inherit from her shall be ours. She mentioned it to the Messenger of Allah (saws). The Messenger of Allah (saws) said: Purchase her (freedom) and set her free, for the right of inheritance belongs to only to the one who set a person free. The Messenger of Allah (saw) then stood up and said: If anyone makes a condition which is not in Allah's Book, he has no right to it, even if he stipulates it hundred times. Allah's condition is more valid and binding.

On the Authority of his father: A man from Hadramawt and a man of Kindah came to the Messenger of Allah (saws). Al-Hadrami said: Messenger of Allah, this (man) took away forcibly from me the land which belongs to my father. Al-Kindi said: It is my land in my possession, and I cultivate it, he has no right to it. The Prophet (saws) then said to al-Hadrami: Have you any proof ? He said: No. He then said: So for you is his oath. He said: Messenger of Allah, he is liar, he does not care for which he is taking the oath. He does not refrain himself from anything. The Prophet (saws) said: You will have nothing from him except that. He went to take an oath for him. When he turned his back, the Messenger of Allah (saws) said: If he takes an oath on the property to take it away by unfair means, he will meet Allah while He is unmindful of him.

I said to Ubayy b. Ka'b: Tell me about lailat al-qadr, O Abu al-Mundhir, for our companion (Ibn Mas'ud) was questioned about it, and he said: Anyone who gets up for prayer every night all the year round will hit upon it (i.e. lailat al-qadr). He replied: May Allah have mercy on Abu 'Abd al-Rahman. By Allah, he knew that it was in Ramadan, (Musaddad's version goes) but he disliked that the people should content themselves (with that night alone); or he liked that the people should not content themselves (with the night alone). According to the agreed version: By Allah, it is the twenty-seventh night of Ramadan, without any reservation. I said: How did you know that, Abu al-Mundhir? He replied: By the indication (or sign) of which the Messenger of Allah (saws) informed us. I asked Zirr: What is the sign ? He replied: The sun rises like a vessel of water in the morning following that night; it has no rays until it rises high up.

"The Khumus that is for Allah and His Messenger was for the Prophet and His relatives; they did not take anything from the Sadaqah. The Prophet was allocated one-fifth of the Khumus; his relatives were allocated one-fifth of the Khumus; the same was allocated to orphans, the poor and they wayfarers." (Da 'if) Abu Abdur-Rahman (An-Nasi) said: Allah, the Majestic is he and Praised, said: "And know that whatever of spoils of war that you may gain, verily, one-fifth of it is assigned to Allah, and to the Messenger, and to the near relatives ( of the Messenger (Muhammad)), (and also) the orphans, Al-Masakin (the Poor) and the wayfarer." His, the Mighty and Sublime, saying to Allah starts the speech since everything is of Allah, the Mighty and Sublime, saying to Allah starts the speech since everything is of Allah, the Mighty and Sublime. And perhaps He only oened His speech about the Fay and the Khumus, mentioning Himself, because that is the noblest of earnings. And He did not attribute Sadaqah to Himself, the Mighty and Sublime, because that is the dirt of people. And Allah knows best. It was said that something should be taken form the spoils of war and placed inside the Kabah, and this is the share that is for Allah, the Mighty and Sublime. The share of the Messenger is to be given to the imam to buy horses and weapons, and to give to whomever he thinks will benefit the people of Islam, and to the people of Hadith, Knowledge, Fiqh and the Quran. The share that is for near relatives should be given to Banu Hashim and Banu Al-Muttablib, rich and poor alike, or it was said that it should be given to the poor among them and not to the rich, such as orphans and wayfarers. This is the view that is more appropriate in my view, and Allah knows best. And the young and the old, male and female, are equal in that, because Allah, the mighty and sublime, has allocated it to them and the Messenger of Allah distributed it among them, and there is nothing in the Hadith to indicate that he preferred some of them over others. And there is no scholarly dispute, as far as we know, to suggest that if a man bequeaths one-third of his wealth to such a tribe, to be distributed out among them equally, that it should be done otherwise, unless the giver stipulated otherwise. And Allah is the source of strength. And (there is) a share for the orphans among the Muslims, and a share for the poor among the Muslims, and a share for the wayfarers among the Muslims. No one should be given both a share for the poor and a share for the wayfarer; it is to be said to him: "Take whichever of them you want." And the other four-fifths are to be divided by the imam among those adult Muslims who were present in the battle. (Daif)

"The Messenger of Allah (SAW) said: 'Whoever is given a Fatwa (verdict) that has no basis, then his sin will be upon the one who issued that Fatwa.'"

"The Messenger of Allah said: 'If anyone of you has intercourse with his wife, then he wants to do it again, let him perform ablution.'"

The Messenger of Allah said: "When a man sits between the four parts (arms and legs of his wife) and has intercourse, then bath is obligatory."

He said: "If it has been watered several times, then perform prayer there," and he attributed that to the Prophet.

"When one of you gets up from his spot, then comes back, he has more right to it."

Allah has forgiven for me my nation their mistakes and forgetfulness, and what they are forced to do."

“At every breaking of the fast Allah has people whom He frees (from the Fire), and that happens every night.”

“Once the Iqamah has been called, there should be no prayer but the obligatory one.” Another chain with similar wording.

“Allah loves His believing slave who is poor, does not beg and has many children.”

“A wise word is the lost property of the believer, so wherever he finds it, he has more right to it.”

"We were sitting in a gathering, and the Prophet (SAW) came with traces of water on his head. One of us said to him: 'We see that you are of good cheer today.' He said: 'Yes, praise is to Allah.' Then he spoke to the people about being rich. He said: 'There is nothing wrong with being rich for one who has piety, but good health for one who has piety is better than riches, and being of good cheer is a blessing."

‘O Messenger of Allah, has the prayer been shortened or did you forget?’ He said: ‘It has not been shortened and I did not forget.’ He said: ‘But you prayed two Rak’ah.’ He said: ‘Is what Dhul-Yadain says true?’ They said: ‘Yes.’ So he went forward and performed two Rak’ah and said the Salam, then he prostrated twice for prostrations of forgetfulness.

Malik related to me that he heard that Umm Salama, the wife of the Prophet, may Allah bless him and grant him peace, made a settlement with her mukatab for an agreed amount of gold and silver.

Malik said, "The generally agreed on way of doing things among us in the case of a mukatab who is shared by two partners, is that one of them cannot make a settlement with him for an agreed price according to his portion without the consent of his partner. That is because the slave and his property are owned by both of them, and so one of them is not permitted to take any of the property except with the consent of his partner. If one of them settled with the mukatab and his partner did not, and he took the agreed price, and then the mukatab died while he had property or was unable to pay, the one who settled would not have anything of the mukatab's property and he could not return that for which he made settlement so that his right to the slave's person would return to him. However, when someone settles with a mukatab with the permission of his partner and then the mukatab is unable to pay, it is preferable that the one who broke with him return what he has taken from the mukatab for the severance and he can have back his portion of the mukatab. He can do that. If the mukatab dies and leaves property, the partner who has kept hold of the kitaba is paid in full the amount of the kitaba which remains to him against the mukatab from the mukatab's property. Then what remains of property of the mukatab is between the partner who broke with him and his partner, according to their shares in the mukatab. If one of the partners breaks off with him and the other keeps the kitaba, and the mukatab is unable to pay, it is said to the partner who settled with him, 'If you wish to give your partner half of what you took so the slave is divided between you, then do so. If you refuse, then all of the slave belongs to the one who held on to possession of the slave.' "

Malik spoke about a mukatab who was shared between two men and one of them made a settlement with him with the permission of his partner. Then the one who retained possession of the slave demanded the like of that for which his partner had settled or more than that and the mukatab could not pay it. He said, "The mukatab is shared between them because the man has only demanded what is owed to him. If he demands less than what the one who settled with him took and the mukatab can not manage that, and the one who settled with him prefers to return to his partner half of what he took so the slave is divided in halves between them, he can do that. If he refuses then all of the slave belongs to the one who did not settle with him. If the mukatab dies and leaves property, and the one who settled with him prefers to return to his companion half of what he has taken so the inheritance is divided between them, he can do that. If the one who has kept the kitaba takes the like of what the one who has settled with him took, or more, the inheritance is between them according to their shares in the slave because he is only taking his right."

Malik spoke about a mukatab who was shared between two men and one of them made a settlement with him for half of what was due to him with the permission of his partner, and then the one who retained possession of the slave took less than what his partner settled with him for and the mukatab was unable to pay. He said, "If the one who made a settlement with the slave prefers to return half of what he was awarded to his partner, the slave is divided between them. If he refuses to return it, the one who retained possession has the portion of the share for which his partner made a settlement with the mukatab."

Malik said, "The explanation of that is that the slave is divided in two halves between them. They write him a kitaba together and then one of them makes a settlement with the mukatab for half his due with the permission of his partner. That is a fourth of all the slave. Then the mukatab is unable to continue, so it is said to the one who settled with him, 'If you wish, return to your partner half of what you were awarded and the slave is divided equally between you.' If he refuses, the one who held to the kitaba takes in full the fourth of his partner for which he made settlement with the mukatab. He had half the slave, so that now gives him three-fourths of the slave. The one who broke off has a fourth of the slave because he refused to return the equivalent of the fourth share for which he settled."

Malik spoke about a mukatab whose master made a settlement with him and set him free and what remained of his severance was written against him as debt, then the mukatab died and people had debts against him. He said, "His master does not share with the creditors because of what he is owed from the severance. The creditors begin first."

Malik said, "A mukatab cannot break with his master when he owes debts to people. He would be set free and have nothing because the people who hold the debts are more entitled to his property than his master. That is not permitted for him."

Malik said, "According to the way things are done among us, there is no harm if a man gives a kitaba to his slave and settles with him for gold and reduces what he is owed of the kitaba provided that only the gold is paid immediately. Whoever disapproves of that does so because he puts it in the category of a debt which a man has against another man for a set term. He gives him a reduction and he pays it immediately. This is not like that debt. The breaking of the mukatab with his master is dependent on his giving money to speed up the setting free. Inheritance, testimony and the hudud are obliged for him and the inviolability of being set free is established for him. He is not buying dirhams for dirhams or gold for gold. Rather it is like a man who having said to his slave, 'Bring me such-and-such an amount of dinars and you are free', then reduces that for him, saying, 'If you bring me less than that, you are free.' That is not a fixed debt. Had it been a fixed debt, the master would have shared with the creditors of the mukatab when he died or went bankrupt. His claim on the property of the mukatab would join theirs."

“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."

An-Nawwas b. Sam`a.n told that God's messenger mentioned the dajjal saying, "If he comes forth while I am among you I shall be the one who will dispute with him on your behalf, but if he comes forth when I am not among you a man must dispute on his own behalf, and God will take my place in looking after every Muslim. He will be a youth with curly hair and a floating eye whom I might compare to `Abd al- `Uzza b. Qatan. Those of you who live till his time should recite over him the opening verses of sura al-Kahf[1] (a version having `should recite over him the opening verses of sura al-Kahf, for they are your protection from his trial'). He will come forth on a road between Syria and al- `Iraq and do mischief right and left. Stand firm, servants of God." God's messenger was asked how long he would remain in the earth and replied, "Forty days, one like a year, one like a month, one like a week, and the rest of his days like yours." God's messenger was then asked if one day's prayer would suffice them in that day which would be like a year and replied, "No, you must make an estimate of its extent." He was asked how quickly he would go in the earth and replied, "Like rain driven along by the wind. He will come to people and summon them and they will believe in him. He will then give command to the sky and it will give rain and to the earth and it will produce crops. Then in the evening their pasturing animals will come to them with their humps as high as possible; their udders full of milk, and their flanks distended. He will then come to people and summon them, but they will reject what he says, so he will leave them. In the morning they will be destitute, possessing none of their property. He will pass the waste land and tell it to bring forth its treasures, and its treasures will follow him like swarms of bees. He will then summon a man in the prime of youth, strike him with a sword and cut him in two like a shot at a target, after which he will call him and he will come forward laughing with his face shining. But at that very moment God will send the Messiah son of Mary who will descend at the white minaret in the east of Damascus wearing two garments dyed with saffron and placing his hands on the wings of two angels. When he lowers his head, it will drip and when he raises it beads like pearls will scatter from it. Every infidel who feels the odour of his breath will die, and his breath will reach as far as he can see. He will then seek him till he catches up with him at the gate of Ludd and kills him. People whom God has protected from him will then come to Jesus who will wipe their faces and tell them of the ranks they will have in paradise. While this is happening God will reveal to Jesus that He has brought forth servants of His with whom no one will be able to fight and tell him to collect His servants at at-Tur. God will then release Gog and Magog and they will swarm down from every slope.' [2] The first of them will pass the lake of Tiberias and drink its contents and when the last[3] of them passes he will say there was once water there. They will then journey till they come to the mountain of thickets which is the mountain of Jerusalem and will say, `We have killed those who are in the earth come and let us kill those who are in heaven.' They will then shoot their arrows into the sky and God will send their arrows back to them dyed with blood; and God's prophet and his companions will be restrained till an ox-head seems better to one of them than a hundred dinars do to you to-day. God's prophet Jesus and his companions will then beseech God who will send to them insects in their necks and in the morning, they will have perished as if they were one person. God's prophet Jesus and his companions will then come down to the earth and will not find in the earth as much space as a span which is not filled with their putrefaction and stench. God's prophet Jesus and his companions will then beseech God who will send birds with necks like those of Bactrian camels and they will carry them and throw them where God wills. (A version says they will throw them in an-Nahbal[4] and the Muslims will burn their bows, arrows, and quivers for seven years.) God will then send a rain which no house of clay or camel's wool will keep out and it will wash the earth till it leaves it like a mirror. The earth will then be told to bring forth its fruit and restore its blessing, and on that day a company of people will eat a pomegranate and seek shelter in its skin, and the milk will be blessed so that a milch-camel will be sufficient for a number of people, a cow in milk will be sufficient for a tribe of men and a ewe will be sufficient for a clan of men. At that time God will send a pleasant wind which will take them under their arm pits and the spirit of every believer and every Muslim will be taken, but the wicked people will remain in the earth and will be disorderly like asses. Then the last hour will come to them." 1-Quran, 18. 2-Quran, 21:96. 3-In the Arabic of this sentence the plural is used for 'first' and the singular for `last.' 4-This appears as a proper name in the tradition, but Taj al-arus in the article hbl says this is an error for al-mahbal which means a great pit. Cf also Ibn al-Athir, Nihaya, 4:252. Muslim transmitted it, except for the second version which is "They will throw them into an-Nahbal... seven years." That is transmitted by Tirmidhi.

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

The Prophet said concerning one who has intercourse with a woman when she is menstruating: "Let him give a Dinar or half a Dinar in charity."

the Messenger of Allah (saas) said: "Allah has ninety-nine Names, one hundred less one. Whoever counts them will enter Paradise."

“The worst of food is food of a wedding feast to which the rich are invited and the poor are not. Whoever does not accept an invitation has disobeyed Allah and His Messenger.' ”

the Messenger of Allah (SAW) said: "Allah has forgiven my nation for what they think of to themselves, so long as they do not act upon it or speak of it."

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

“I heard the Messenger of Allah (saw) say: ‘Whoever learns how to shoot (arrows) then abandons it, has disobeyed me.’”