Bilal b. Harith al-Muzani reported God’s messenger as saying, “Whoever revives a sunna of mine which has been neglected after my time will have a reward equal to the rewards of those who act upon it, without their rewards being diminished in any way. But whoever invents a misleading innovation with which God and His messenger are not pleased will be charged with a sin equal to the sins of those who act upon it without that diminishing their loads in any way.” Tirmidhi transmitted it, and Ibn Majah transmitted it from Kathir b. ‘Abdallah b. ‘Amr from his father from his grandfather.

Umm Salama said that a woman told her she had a long skirt and walked in filthy places, so she told her that God’s messenger had said, "What comes after it cleanses it." [i.e. cleaner roads after the filthy places have been passed.] Malik, Ahmad, Tirmidhi, Abu Dawud and Darimi transmitted it, the last two mentioning that the woman was an umm walad* belonging to Ibrahim b. ‘Abd ar-Rahman b. ‘Auf. *Lit. "mother of a boy". Used of a slavewoman who has borne a child to her master, and therefore gains her freedom when he dies.

Ibn Mas'ud told of the Prophet saying to his companions one day, “Show due respect towards God.” On their replying, “Prophet of God, we show due respect towards God, praise be to God,” he said, “That is not what I mean; but he who shows due respect to God must guard the head and what it retains, must guard the belly and what it contains, and keep death and decay in remembrance; and he who desires the next world must abandon the adornment of this world. He who does that has shown due respect towards God.” Ahmad and Tirmidhi transmitted it, the latter saying this is a gharib tradition.

‘Amr b. Shu’aib, on his father’s authority, said that his grandfather reported God’s Messenger as saying, “If any man marries a woman and cohabits with her it is not lawful for him to marry her daughter, but if he does not cohabit with her he may marry her daughter; and if any man marries a woman it is not lawful of him to marry her mother whether he has cohabited with her or not.” Tirmidhi transmitted it, saying this is a tradition which is not sound, with respect to its isnad. It is transmitted only by Ibn Lahi'a and al-Muthanna b. as-Sabbah on the authority of ‘Amr b. Shu’aib, and they are both declared to be weak in tradition.

God's Messenger sent me to the Yemen as qadi and I said, “Messenger of God, are you sending me when I am young and have no knowledge of the duties of qadi He replied, “God will guide your heart and keep your tongue true. When two men bring a case before you do not decide in favour of the first till you hear what the other has to say, for it is best that you should have a clear idea of the best decision." He said he had no doubts about a decision afterwards. Tirmidhi, Abu Dawud and Ibn Majah transmitted it.

Hudhaifa said that when the Prophet lay down on his bed at night he placed his hand under his cheek, and would then say, "O God, in Thy name I die and live." When he awoke he said, "Praise be to God who has given us life after causing us to die,* and to whom we shall be resurrected." *Behind this phrase probably lies the idea expressed in Qur’an, xxxix, 42 which says, "It is God who takes the souls at the time of their death, and those which do not die during their sleep." Bukhari transmitted it, Muslim transmitting from al-Bara’.

God’s messenger came on the fourth or fifth of Dhul Hijja and came to visit me in a state of anger. I said, “Who has angered you, messenger of God? May God send him to hell!” He replied, “Are you not aware that I gave the people a command, yet they are confused? If I had known beforehand about my affair what I have come to know later, I would not have brought the sacrificial animals with me, but would have waited to buy some, and then I could have put off the ihram as they have done.” Muslim transmitted it.

‘Abd ar-Rahman b. Ya'mur ad-Dili told that he heard the Prophet say, “The pilgrimage is ‘Arafa. He who gets to ‘Arafa on the night of Jam' (This would suggest that one is credited with taking part in the halt at ‘Arafa if he gets there at any time before dawn on the night when the pilgrims are at al-Muzdalifa) before dawn has attained the pilgrimage. The days at Mina are three, but if anyone hurries over matters in two days he is guilty of no sin, and if anyone is late he is guilty of no sin.” Tirmidhi, Abu Dawud, Nasa'i, Ibn Majah and Darimi transmitted it, Tirmidhi saying this is a hasan sahih tradition.

Abu Huraira reported God’s Messenger as saying, “By Him in whose hand my soul is, I have thought about giving orders for fuel and having it gathered, then giving orders for prayer and having the adhan called for it, then ordering a man to lead the people, then going off to some people (who are not present at the prayer, as it says in a version) and burning down their houses over them. By Him in whose hand my soul is, if one of them knew he would find a fat meaty bone or two fine sheep’s hoofs, he would attend the evening prayer.” Bukhari transmitted it and Muslim has something similar.

'Abdallah b. Busr told that the Prophet had a dish called al-gharra' 1 which was carried by four men, and when they had offered the forenoon prayer that dish in which tharid had been prepared was brought and the people gathered round it. When they were numerous God's messenger knelt down, and when a nomadic Arab asked what kind of sitting that was, God’s messenger replied, "God has made me a kindly servant and not a refractory tyrant." He then said, "If you eat from its sides and leave the top a blessing will be conferred on it." 1. Meaning the white one. Abu Dawud transmitted it.

Jabir told of hearing God’s messenger say, “When you hear the barking of dogs and the braying of asses at night seek refuge in God from the accursed devil, for they see what you do not see. Do not go out much when there are few people about, for God who is great and glorious scatters abroad such of His creatures as He wishes at night* Shut the doors, making mention of God's name, for the devil does not open a door which has been shut accompanied by mention of God’s name. Cover up jars, invert vessels and tie up buckets.” It is transmitted in Sharh as-sunna.

Mu'awiya b. al-Hakam told that he said, “Messenger of God, there were things we used to do in the pre-Islamic period. We used to visit kahins.” He replied, “Do not visit kdhins” He said, “We used to take omens.” He replied, “That is an idea a man has, but it must not turn you aside from your purposes.” He said, “Among us there were men who practised divination by drawing lines on the ground.” He replied, “There was a prophet who drew lines, so if anyone does it in the same way as he did, that is allowable.” Muslim transmitted it.

“One night it seemed to me in a dream that I was in the house of ‘Uqba b. Rafi' and was brought some of the fresh dates of Ibn Tab*. I interpreted it as meaning that to us is granted eminence (rif’a) in this world, a blessed hereafter (al- ‘aqiba) in the next, and that our religion has been good (tab)."** Muslim transmitted it. * While some suggest that Ibn Tab was a man who lived either in the desert or in Medina who had dates, the correct explanation is more likely that this is the name of a type of Medina dates and not a man’s name. ** A good omen is taken from the basic meanings of the parts of these names.

Abu Najih as-Sulami told that he heard God’s Messenger say, “He who causes an arrow to hit its mark in God’s path will have it count as a degree for him in paradise, if anyone shoots an arrow in God’s path it is equivalent to his setting someone free, and if anyone develops a grey hair on behalf of Islam it will be a light for him on the day of resurrection." Baihaqi transmitted it in Shu'ab al-iman. Abu Dawud transmitted the first section, Nasa’i the first and second, and Tirmidhi the second and third. The version of Nasa’i and Tirmidhi has, “If anyone develops a grey hair in God’s path,” instead of “on behalf of Islam."

Anas told that Gabriel came to God's messenger when he was playing with some other boys, seized him, threw him down, split open his heart and took out of it a clot of blood, saying, "This is the devil's portion in you." He then washed it with Zamzam water in a gold dish, repaired it, and put it back in its place. The boys went running to his mother, i.e., his foster-mother, saying, "Muhammad has been killed," so they went to him and found him looking upset. Anas said he used to see the mark of the sewing in his breast. Muslim transmitted it.

When we were on a journey with the Prophet a nomadic Arab approached, and when he came near God's messenger said to him, "Do you testify that there is no god but God alone who has no partner and that Muhammad is His servant and messenger?" He asked, "Who will testify to what you say?" Replying, "This mimosa tree," he called it. It was at the side of the wadi, and it came forward furrowing the ground till it stood in front of him. He asked it to testify three times, and when it had testified three time that it was as he had said, it returned to its said. Darimi transmitted it.

Anas told that when the Prophet's illness became heavy, he began to be overwhelmed by anxiety, and Fatima said, "Alas for the anxiety, father!" He replied to her, "Your father will have no anxiety after to-day." Then when he died, she said, "0 my father! He has responded to a Lord who summoned him. 0 my father! In the garden of Firdaus is his destination. 0 my father[*] To Gabriel we shall announce his death!" Then when he was buried Fatima said, "Anas, have you people found it an easy task to scatter earth over God's messenger?" Bukhari transmitted it.

He reported God's messenger as saying, "God show mercy to Aba Bakr! He gave me his daughter as wife, he conveyed me to the abode of the emigration, he accompanied me in the cave, and he manumitted Bilal out of his property. God show mercy to `Umar! He speaks the truth even if it is bitter, and the truth has left him without a friend. God show mercy to `Uthman! The angels display bashfulness before him. God show mercy to 'Ali! 0 God, cause the truth to accompany him wherever he goes!'' Tirmidhi transmitted it, saying this is a gharib tradition.

Anas told that when Safiya heard Hafsa had called her a Jew's daughter she wept. God's messenger came in where she was while she was weeping and asked her what was making her weep, and when she told him Hafsa had called her a Jew's daughter the Prophet said, "You are a prophet's daughter, your paternal uncle[*] was a prophet, and you are married to a prophet, so what has she to boast of over you?" He then said, "Fear God, Hafsa." *Mirqat, 5:615, indicates that there is a difference of opinion as to whether this means Ishmael or Moses. Tirmidhi and Nasa'i transmitted it.

"The Messenger of Allah said: 'Allah has His own people among mankind.' They said: 'O Messenger of Allah, who are they?' He said: 'The people of the Qur'an, the people of Allah and those who are closest to Him.'"

“Whoever kills a Mu'ahid who has the protection of Allah and the protection of his Messenger, will not smell the fragrance of Paradise, even though its fragrance may be detected from a distance of Seventy years.”

“A woman came to the Prophet (saw) and said: ‘O Messenger of Allah, my mother has died and she owed a fast. Should I fast on her behalf?’ He said: ‘Yes.’”

“We were with ‘Ammar on the day concerning which there was some doubt. A (roasted) sheep was brought and some of the people moved away. ‘Ammar said: ‘Whoever is fasting on this day has disobeyed Abu Qasim (saw).’”

“The Messenger of Allah (saw) said: ‘A man has no one to blame but himself, if he goes to bed with a smell emanating from his hand.’”

“(Once) the Prophet (saw) prayed Zuhr with five Rak’ah, and it was said to him: ‘Has something been added to the prayer?’ He said: ‘What is that?’ They told him, and he turned back towards the Qiblah and performed two prostrations.”

“When anyone of you has finished his prayer, let him give his house a share of that, for Allah will put something good in his house because of that prayer.”

“When news of the death of Ja’far was brought, the Messenger of Allah (SAW) said: ‘Prepare food for the family of Ja’far, for there has come to them that which is keeping them busy or something which is keeping them busy.”

I went myself or someone who accompanied the collector of the Prophet (saws) told me: It was recorded in the document written by the Messenger of Allah (saws) not to accept a milking goat or she-camel or a (suckling) baby (as zakat on animals); and those which are in separate flocks are not to be brought together, and those which are in one flock are not to be separated.

The collector used to visit the water-hole when the sheep went there and say: Pay the sadaqah (zakat) on your property. The narrator said: A man wanted to give him his high-humped camel (kawma'). The narrator (Hilal) asked: What is kawma', AbuSalih? He said: A camel a high hump.

The narrator continued: He (the collector) refused to accept it. He said: I wish you could take the best of my camels. He refused to accept it. He then brought another camel lower in quality than the previous one. He refused to accept it too. He then brought another camel lower in quality than the previous one. He accepted it, saying: I shall take it, but I am afraid the Messenger of Allah (saws) might be angry with me, saying to me: You have purposely taken from a man a camel of your choice.

Abu Dawud said: This tradition has also been narrated by Hushaim from Hilal bin Khabbab to the same effect. But he said: Those which are in one flock are not to be separated.

I was with Ali (may Allah be pleased with him) when the Messenger of Allah (saws) appointed him to be the governor of the Yemen. I collected some ounces of gold during my stay with him.

When Ali returned from the Yemen to the Messenger of Allah (saws) he said: I found that Fatimah had put on coloured clothes and the smell of the perfume she had used was pervading the house. (He expressed his amazement at the use of coloured clothes and perfume.)

She said: What is wrong with you? The Messenger of Allah (saws) has ordered his companions to put off their ihram and they did so.

Ali said: I said to her: I raised my voice in talbiyah for which the Prophet (saws) raised his voice (i.e. I wore ihram for qiran). Then I came to the Prophet (saws).

He asked (me): How did you do? I replied: I raised my voice in talbiyah, for which the Prophet (saws) raised his voice. He said: I have brought the sacrificial animals with me and combined umrah and hajj. He said to me: Sacrifice sixty-seven or sixty-six camels (for me) and withhold for yourself thirty-three or thirty-four, and withhold a piece (of flesh) for me from every camel.

The Prophet (saws) said to a man: Would you like me to marry you to so-and-so?

He said: Yes. He also said to the woman: Would you like me to marry you to so-and-so?

She said: Yes. He then married one to the other. The man had sexual intercourse with her, but he did not fix any dower for her, nor did he give anything to her. He was one of those who participated in the expedition to al-Hudaybiyyah. One part of the expedition to al-Hudaybiyyah had a share in Khaybar.

When he was nearing his death, he said: The Messenger of Allah (saws) married me to so-and-so, and I did not fix a dower for her, nor did I give anything to her. I call upon you as witness that I have given my share in Khaybar as her dower. So she took the share and sold it for one lakh (of dirhams).

Abu Dawud said: The version of 'Umar b. al-Khattab added in the beginning of this tradition, and his version is more perfect. He reported the Messenger of Allah (saws) as saying: The best marriage is the one that is most easy. The Messenger of Allah (saws) said to the man. The narrator then transmitted the rest of the tradition to the same effect.

Abu Dawud said: I am afraid this tradition has been added later on, for the matter is otherwise.

The father or Uncle of Mujibah al-Bahiliyyah visited the Messenger of Allah (saws). He then went away and came to him (again) after one year when his condition and appearance had changed.

He said: Messenger of Allah, do you not recognize me? He asked: Who are you? He replied: I am al-Bahili who came to you last year. He said: What has changed you? You were looking well, then you were good in appearance? He said: I have only food at night since I departed from you.

Thereupon the Messenger of Allah (saws) said: Why did you torment yourself? Fast during Ramadan (the month of patience) and fast for one day every month. He said: Increase it for me, for I have (more) strength. He said: Fast two days. He again said: Increase it for me. He said: Fast three days. He again said: Increase it for me. He said: Fast during the inviolable months and then stop; fast during the inviolable months and then stop; fast during the inviolable months and then stop. He indicated by his three fingers, and joined them and then opened them.

A blind man had a slave-mother who used to abuse the Prophet (saws) and disparage him. He forbade her but she did not stop. He rebuked her but she did not give up her habit. One night she began to slander the Prophet (saws) and abuse him. So he took a dagger, placed it on her belly, pressed it, and killed her. A child who came between her legs was smeared with the blood that was there. When the morning came, the Prophet (saws) was informed about it.

He assembled the people and said: I adjure by Allah the man who has done this action and I adjure him by my right to him that he should stand up. Jumping over the necks of the people and trembling the man stood up.

He sat before the Prophet (saws) and said: Messenger of Allah! I am her master; she used to abuse you and disparage you. I forbade her, but she did not stop, and I rebuked her, but she did not abandon her habit. I have two sons like pearls from her, and she was my companion. Last night she began to abuse and disparage you. So I took a dagger, put it on her belly and pressed it till I killed her.

Thereupon the Prophet (saws) said: Oh be witness, no retaliation is payable for her blood.

Pour water. He poured water on his head and Abu Ayyub moved his head with his hands. He carried his hands forward and backward. He then said I saw him doing similarly.

'Abd al-Hamid b. Abd 'Allah b. 'Abd Allah b. 'Umar b. al-Khattab copied to me a document about the religious endowment (waqf) made by 'Umar b. al-Khattab : In the name of Allah, the Compassionate, the Merciful. This is what Allah's servant 'Umar has written about Thamgh. He narrated the tradition like the one transmitted by Nafi'. He added: "provided he is not storing up goods (for himself)". The surplus fruit will be devoted to the beggar and the deprived. He then went on with the tradition, saying: If the man in charge of Thamgh wishes to buy a slave for his work for its fruits (by selling them), he may do so. Mu'iqib penned it and 'Abd Allah b. al-Arqam witnessed it : In the name of Allah, the Compassionate, the Merciful. This is what Allah's servant 'Umar , Commander of Faithful, directed, in case of some incident happens to him (i.e. he dies), that Thamg, Sirmah b. al-Akwa', the servant who is there, the hundred shares in (the land of) Khaibr, the servant who is there and the hundred sahres which Muhammad (saws) had donated to me in the valley (nearly) will remain in the custody of Hafsah during her life, then the men of opinion from her family will be in charge of these (endowments), that these will neither be sold not purchased, spending (its produce) where they think (necessary on the beggar, deprived and relatives). There is no harm to the one in charge (of this endowment) if he eats himself, or feeds, or buys slaves with it.

The Messenger of Allah (May peace be upon him) used to take bath with from a vessel (which contained seven to eight seers, i.e., fifteen to sixteen pounds) because of sexual intercourse.

Abu Dawud said: The version narrated by Mu’ammar on the authority of al-Zuhri has: She (‘A’ishah) said: I and the Messenger of Allah (May peace be upon him) took a bath from a vessel which was equal to al-faraq in measurement (i.e., containing water about seven or eight seers).

Abu Dawud said: Ibn ‘Uyainah also narrated like the version of Malik.

Abu Dawud said; I heard Ahmad b. Hanbal say: Al-Faraq contains sixteen rotls (of water). I also heard him say: The sa’of of Ibn Abi Dhi’b contained 5 rotls (of water). The view that a sa’ contains eight rotls (of water) is not safe.

Abu Dawud said: I heard Ahmad (b. Hanbal) say: Whoever gave 5 1/3 rotls (measuring) with our rotl alms of fitr (sadaqat al-fitr), he gave in full, Thereupon he was questioned: Are the dates called al-saihani heavier (can one sa’ of them be given as alms of fitr)? He replied: The dates called al-saihani are good. But I do not know (whether water is heavier or the dates).

I was a small boy and I did not understand the prayer of my father. So Wa’Il b. ‘Alqamah reported Wa’il b. Hujr as saying: I offered prayer along with the Messenger of Allah (saws). He used to raise his hands when he pronounced the takbir (Allah is most great), then pulled his garment around him, then placed his right hand on his left, and entered his hands in his garment. When he was about to bow he took his hands out of his garment, and then raised them. And when he raised his head after bowing, he raised his hands. He then prostrated himself and placed his face (forehead on the ground) between his hands. And when he raised his head after prostration, he also raised his hands until he finished his prayer. Muhammad (a narrator) said: I mentioned it to al-Hasan b. Abu al-Hasan who said: This is how the Messenger of Allah(saws) offered prayer; some did it and others abandoned it.

Abu Dawud said: This tradition has been narrated by Hammam from ibn Juhadah, but he did not mention the raising of hands after he raised his head at the end of the prostration.

Abu Salamah bin ‘Abd Al Rahman reported on the authority of Fatimah daughter of Qais Abu ‘Amr bin Hafs divorced her (Fatimah daughter of Qais) absolutely when he was away from home and his agent sent her home barley. She was displeased with it. He said “I swear by Allah, you have no claim on us. She then came to Apostle of Allah (saws) and mentioned that to him. He said to her “No maintenance is due to you from him. He ordered her to spend the waiting period in the house of Umm Sharik but he said afterwards “that is a woman whom my Companions visit. Spend the waiting period in the house of Ibn Umm Maktum for he is blind and you can undress. Then when you are in a position of being remarried, tell me.” She said “When I was in a position to remarry, I mentioned to him that Mu’awiyah bin Abi Sufyan and Abu Jahm had asked me in marriage. The Apostle of Allah (saws)said “As for Abu Jahm, he does not put down his stick from his shoulder, and as for Mu’awiyah he is a poor man who has no property; marry Usamah bin Zaid. I disliked him but he said “Marry Usamah bin Zaid. So, I married him. And Allah prospered him very much and I was envied.”

"In the creation of the heavens and earth" [3:190] to the end of the surah. Then he stood up and prayed two rak'ahs in which he prolonged the standing, bowing, and prostrations. He then uttered turned away and slept till he bagan to snore. This he did three times. This made six rak'ahs in all. He would use tooth-stick, then perform ablution, and recite those verses. He then observed the witr prayer. The version of 'Uthman has: with three rak'ahs. The mu'adhdhin then came to him and he went out for prayer. The version of Ibn 'Isa adds: He then observed witr prayer ; then Bilal came to him and called him for prayer when the dawn broke. He then prayed the two rak'ahs of the dawn prayer. He then went out for prayer. Then both the narrators were agreed: He beagan to supplicate saying: O Allah, place light in my heart, light in my tongue, light in my hearing, light in my eyesight, light on my right hand, light on my left hand, light in front of me, light behing me, light below me, O Allah, give me abundant light.

The Prophet met 'Uthman at the door of the mosque and said: "O 'Uthman! Jibril has told me that Allah married you to Umm Kulthum for a dowry like that of Ruqayyah, provided that you treat her as you treated Ruqayyah."

"Whenever the Prophet exited the toilet, he would say: 'Al-hamdu lillahilladhi adhhaba 'annial-adha wa 'afani (Praise is to Allah Who has relieved me of impurity and given me good health).'"

“Whoever has land, let him cultivate it (himself) or let him give it to his brother (for free, to cultivate it), and if he does not want to do that, let him keep his land.”

“We were with the Prophet (saw) on a journey, and a camel ran away. A man shot an arrow at it and the Prophet (saw) said: ‘It has the inclination to run away like a wild animal. If this happens to any of you, do likewise.’”

“I asked the Messenger of Allah (saw) about hunting with Mi’rad. He said: ‘Whatever it struck with its sharp edge, then eat it, but what is struck with its side is something that has been killed by a violent blow.’”

It was narrated from Abu ‘Inabah Al-Khawlani that the Prophet (saw) used to recite “Glorify the Name of your Lord the Most High” and “Has there come to you the narration of the overwhelming (i.e., the Day of Resurrection)? [Al-A’la (87) and Al-Ghashiyah (88)] on Friday.

“One day some hot food was brought to the Messenger of Allah (saw), and he ate. Then when he had finished he said: ‘Praise is to Allah, no hot food has entered my stomach since such and such a time.’”

“While we were sitting in the mosque, a man entered riding a camel; he made it kneel in the mosque, then he hobbled it and said to them: ‘Which of you is Muhammad?’ The Messenger of Allah (saw) was reclining among them, so they said: ‘This fair- skinned man who is reclining.’ The man said to him: ‘O son of ‘Abdul- Muttalib!’ The Prophet (saw) said: ‘I am listening to you.’ The man said: O Muhammad! I am asking you and will be stern in asking, so do not bear any ill-feelings towards me.’ He said: ‘Ask whatever you think.’ The man said: ‘I adjure you by your Lord and the Lord of those who came before you, has Allah sent you to all of mankind?’ The Messenger of Allah (saw) said: ‘By Allah, yes.; He said: ‘I adjure you by Allah, has Allah commanded you to pray the five prayers each day and night?’ The Messenger of Allah (saw) said: ‘By Allah, yes.’ He said: ‘I adjure you by Allah, has Allah commanded you to fast this month of each year?’ The Messenger of Allah (saw) said: ‘By Allah, yes.’ He said: ‘I adjure you by Allah, has Allah commanded you to take this charity from our rich and distribute it among our poor?’ The Messenger of Allah (saw) said: ‘By Allah, yes.’ The man said: ‘I believe in what you have brought, and I am the envoy of my people who are behind me. I am Dimam bin Tha’labah, the brother of Banu Sa’d bin Bakr.’”

“O Abu Ayyub, we have missed out on Jihad this year, and we were told that whoever prays in the four mosques will be forgiven his sins.” He said: “O son of my brother, shall I not tell you of something easier than that? I heard the Messenger of Allah (saw) say: ‘Whoever performs ablution as he has been commanded, and prays as he has been commanded, will be forgiven his previous (bad) deeds.’” He said: “(Did he not say it) like that, O ‘Uqbah?” He said: “Yes.”

Yahya related to me, that Malik said, "The generally agreed on way of doing things among us about a man buying cloth in one city, and then taking it to another city to sell as a murabaha, is that he is not reckoned to have the wage of an agent, or any allowance for ironing, folding, straightening, expenses, or the rent of a house. As for the cost of transporting the drapery, it is included in the basic price, and no share of the profit is allocated to it unless the agent tells all of that to the investor. If they agree to share the profits accordingly after knowledge of it, there is no harm in that."

Malik said, "As for bleaching, tailoring, dyeing, and such things, they are treated in the same way as drapery. The profit is reckoned in them as it is reckoned in drapery goods. So if he sells the drapery goods without clarifying the things we named as not getting profit, and if the drapery has already gone, the transport is to be reckoned, but no profit is given. If the drapery goods have not gone the transaction between them is null and void unless they make a new mutual agreement on what is to be permitted between them ."

Malik spoke about an agent who bought goods for gold or silver, and the exchange rate on the day of purchase was ten dirhams to the dinar. He took them to a city to sell murabaha, or sold them where he purchased them according to the exchange rate of the day on which he sold them. If he bought them for dirhams and he sold them for dinars, or he bought them for dinars and he sold them for dirhams, and the goods had not gone then he had a choice. If he wished, he accepted to sell the goods and if he wished, he left them. If the goods had been sold, he had the price for which the salesman bought them, and the salesman was reckoned to have the profit on what they were bought for, over what the investor gained as profit.

Malik said, "If a man sells goods worth one hundred dinars for one hundred and ten, and he hears after that they are worth ninety dinars, and the goods have gone, the seller has a choice. If he likes, he has the price of the goods on the day they were taken from him unless the price is more than the price for which he was obliged to sell them in the first place, and he does not have more than that - and it is one hundred and ten dinars. If he likes, it is counted as profit against ninety unless the price his goods reached was less than the value. He is given the choice between what his goods fetch and the capital plus the profit, which is ninety-nine dinars."

Malik said, "If someone sells goods in murabaha and he says, 'It was valued at one hundred dinars to me.' Then he hears later on, that it was worth one hundred and twenty dinars, the customer is given the choice. If he wishes, he gives the salesman the value of the goods on the day he took them, and if he wishes, he gives the price for which he bought them according to the reckoning of what profit he gives him, as far as it goes, unless that is less than the price for which he bought them, for he should not give the owner of the goods a loss from the price for which he bought them because he was satisfied with that. The owner of the goods came to seek extra, so the buyer has no argument against the salesman in that to make a reduction from the first price for which he bought it according to the list of contents."

"When the Messenger of Allah (S.A.W) left Hunain, I was the tenth of a group of ten of the people of Makkah who were trying to catch up with them. We heard them calling the Adhan for the prayer and we started to repeat the Adhan, mocking them. The Messenger of Allah (S.A.W) said, 'I heard among these people the Adhan of one who has a beautiful voice.' He sent for us, and we recited the Adhan one by one, and I was the last of them. When I said the Adhan, he said: 'Come here.' He sat me down in front of him and rubbed my forelock and blessed me three times, then he said, 'Go and give the Adhan at the sacred House.' I said: 'How, O Messenger of Allah?' He taught me as you say the Adhan now: 'Allahu Akbar, Allahu akbar, Allahu Akbar, Allahu Akbar; Ashhadu an la ilaha illallah, Ashhadu an la ilaha illallah; Ashhadu anna Muhammadan Rasulallah, Ashhadu anna Muhammadan Rasulallah, Ashhadu an la ilaha illallah, Ashhadu an la ilaha illallah; Ashhadu anna Muhammadan Rasulallah, Ashhadu anna Muhammadan Rasulallah; Hayya 'alas-salah, Hayya 'ala-salah; Hayya 'alal-falah Hayya 'alal-falah; as-salatu khairun min an-nawm;as-salatu khairun min an-nawm; (Allah is the Greatest, Allah is the Greatest, Allah is the Greatest, Allah is the Greatest; I bear witness that there is none worthy of worship except Allah, I bear witness that there is none worthy of worship except Allah; I bear witness that Muhammad is the Messenger Allah, I bear witness that Muhammad is the Messenger Allah; I bear witness that there is none worthy of worship except Allah, I bear witness that there is none worthy of worship except Allah; I bear witness that Muhammad is the Messenger of Allah, I bear witness that Muhammad is the Messenger of Allah; Come to prayer, come to prayer; come to prosperity, come to prosperity; prayer is better than sleep, prayer is better than sleep)' - in the first (Adhan) for As-Subh (Fajr). And he taught me the Iqamah saying each phrase twice: 'Allahu Akbar, Allahu Akbar, (Allahu Akbar, Allahu Akbar), Ashhadu an la ilaha illallah, Ashhadu an la ilaha illallah; Ashhadu anna Muhammadan Rasulallah, Ashhadu anna Muhammadan Rasulallah; Hayya 'alas-salah, Hayya 'alas-salah; Hayya 'alal-falah, Hayya 'alal-falah; qad qamatis-salah, qad qamati-salah, Allahu Akbar, Allahu Akbar La ilaha illallah (Allah is the Greatest, Allah is the Greatest, (Allah is the Greatest, Allah is the Greatest); I bear witness that there is none worthy of worship except Allah, I bear witness that there is none worthy of worship except Allah ; I bear witness that Muhammad is the Messenger of Allah, I bear witness that Muhammad is the Messenger of Allah; Come to prayer, come to prayer; come to prosperity, come to prosperity; the prayer is about to begin, the prayer is about to begin, Allah is the Greatest, Allah is the Greatest; there is none worthy of worship except Allah)." (One of the narrators) Ibn Juraij said: ''Uthman narrated this whole report to me from his father and from Umm 'Abdul-Malik bin Abi Mahdhurah, and (said that) they heard that from Abu Mahdhurah.

"The Messenger of Allah said: 'The wealth of none of you has benefited me as much as the wealth of Abu Bakr.'" Abu Bakr wept and said: 'O Messenger of Allah, I and my wealth are only for you, O Messenger of Allah.'"