I will certainly have intercourse with seventy wives during the night, and every wife amongst them will give birth to a child, who will fight in the cause of Allah. It was said to him: Say:" Insha' Allah" (God willing), but he did not say so and forgot it. He went round them but none of them give birth to a child except one woman and that too was an incomplete person. Upon this Allah's Messenger (may peace be upon him) said: If he had said" Insha' Allah." he would not have failed, and his desire must have been fulfilled.

Ibn ‘Abbas reported the Prophet (May peace be upon him) as saying; when a man has intercourse with his wife while she is menstruating, he must give half a dinar in alms.

Abu Dawud said; ‘Ali b. Budhaimah reported similarly on the authority of Miqsam from the Prophet (May peace be upon him). Al-Awza’I narrated from Yazid b. Abi Malik, from ‘Abd al-Hamid b. ‘Abd al-Rahman from the Prophet (May peace be upon him); He ordered him to give two fifth of a dinar in alms. But this is a chain where two narrators (Miqsam and Ibn ‘Abbas) are missing.

I said: Messenger of Allah, I know the severest verse in the Qur'an. He asked: What is that verse. A'ishah? She replied: Allah's words: "If anyone does evil, he will be requited for it." He said: Do you know A'ishah, that when a believer is afflicted with a calamity or a thorn, it serves as an atonement for his evil deed. He who is called to account will be punished. She said: Does Allah not say: "He truly will recieve an easy reckoning." He said: This is the presentation, A'ishah. If anyone criticized in reckoning, he will be punished.

Abu Dawud said: This is the version of Ibn Bashshar. He said: Ibn Abi Mulaikah narrated to us.

Nafi' bun Ujair bin Abd Yazid bin Ruknah reported Ruknah bin ‘Abd Yazid divorced his wife Suhaimah absolutely. The Prophet (saws) was informed about this matter. He said to him (the Prophet) I swear by Allaah that I meant it to be only a single utterance of divorce. The Apostle of Allaah(saws) said “I swear by Allaah that I meant it to be only a single divorce. The Apostle of Allaah(saws) restored her to him, Then he divorced her the second time in the time of ‘Umar and the third time of ‘Uthman.

Abu Dawud said “This tradition contains the words of Ibrahim in its beginning and the words of Ibn Al Sarh in the end.

The Messenger of Allah (saws) used to observe the witr prayer with nine rak'ahs. Then he used to pray seven rak'ahs (of witr prayer). He would pray two rak'ahs sitting after the witr in which he would recite the Qur'an (sitting). When he wished to bow, he stood up and bowed and prostrated.

Abu Dawud said: These two traditions have been transmitted by Khalid b. 'Abd Allah al-Wasiti. In his version he said: 'Alqamah b. Waqqas said: O mother, how did he pray the two rak'ahs ? He narrated the rest of the tradition to the same effect.

O Allah, bless Muhammad and Muhammad’s family as didst bless Abraham. Thou art indeed praiseworthy and glorious. O Allah grant favours of Muhammad and Muhammad’s family as Thou didst grant favour to Abraham’s family. Thou art indeed praiseworthy and glorious.

Abu Dawud said: This tradition has been narrated by al-Zubair b. ‘Adi as narrated by Mis’ar , except that his version goes: As Thou didst bless Abraham’s family. Thou art indeed praiseworthy and glorious. And grant favours to Muhammad. He then narrated the tradition in full.

Fadala b. 'Ubaid said a thief was brought to God’s Messenger, and when his hand was cut off he gave command that it should be hung on his neck. Tirmidhi, Aba Dawud, Nasa’i and Ibn Majah transmitted it.

The Messenger of Allah said: "The most virtuous fast is the fast of my brother Dawud. He would fast a day, and not fast (the next) day. He would not flee at the time of engagement (with the enemy)."

My husband, Aws ibn as-Samit, pronounced the words: You are like my mother. So I came to the Messenger of Allah (saws), complaining to him about my husband.

The Messenger of Allah (saws) disputed with me and said: Remain dutiful to Allah; he is your cousin.

I continued (complaining) until the Qur'anic verse came down: "Certainly has Allah heard the speech of the one who argues with you, [O Muhammad], concerning her husband..." [58:1] till the prescription of expiation.

He then said: He should set free a slave. She said: He cannot afford it. He said: He should fast for two consecutive months. She said: Messenger of Allah, he is an old man; he cannot keep fasts. He said: He should feed sixty poor people. She said: He has nothing which he may give in alms. At that moment an araq (i.e. date-basket holding fifteen or sixteen sa's) was brought to him.

I said: I shall help him with another date-basked ('araq). He said: You have done well. Go and feed sixty poor people on his behalf, and return to your cousin. The narrator said: An araq holds sixty sa's of dates.

Abu Dawud said: She atoned on his behalf without seeking his permission.

Abu Dawud said: This man (Aws b. al-Samit) is the brother of 'Ubadah b. al-Samit.

No spell is to be used except for the evil eye, or sting of poisonous insects, or bleeding. The narrator al-‘Abhas did mention the words “evil eye”. The is the version of Sulaiman b. Dawud.

Abu Hurairah reported the Prophet(saws) as saying Abraham(peace be upon him) never told a lie except on three occasions twice for the sake of Allaah. Allaah quoted his words (in the Qur’an) “I am indeed sick” and “Nay, this was done by - this is their biggest one”. Once he was passing through the land of a tyrant (king). He stayed there in a place. People went to the tyrant and informed him saying “A man has come down here; he has a most beautiful woman with him.” So he sent for him (Abraham) and asked about her. He said she is my sister. When he returned to her, he said “he asked me about you and I informed him that you were my sister. Today there is no believer except me and you. You are my sister in the Book of Allaah (i.e., sister in faith). So do not belie me before him. The narrator then narrated the rest of the tradition.

Abu Dawud said “A similar tradition has also been narrated by Shu’aib bin Abi Hamza from Abi Al Zinad from Al A’raj on the authority of Abu Hurairah from the Prophet (saws).

The Prophet (saws) said: Seek it (laylat al-Qadr) in the last ten days of Ramadan. Seek it on the ninth, seventh and fifth night. I (AbuNadrah) said: You know counting better than us, AbuSa'id. He said: Yes. I asked: What do you mean by the ninth, seventh and fifth night? He said: When the twenty-first night passes, the night which follows it is the night; when the twenty-third night passes, the night which follows it is the seventh; when the twenty-fifth passes, the night which follows it is the fifth.

Abu Dawud said: I do not know whether anything remained hidden from me or not.

The Messenger of Allah (saws) said something similar as mentioned in the preceding tradition. This version adds: But the poor man (miskin) who abstains from begging from the people is one (according to the version of Musaddad who does not get enough so that he may not beg from the people, nor is his need known to the people, so that alms be given to him. This is the one who has been deprived. Musaddad did not mention the words "one who avoids begging from the people."

Abu Dawud said: This tradition has been transmitted by Muhammad bin Thawr and 'Abd al-Razzaq on the authority of Ma'mar. They mentioned that the word "deprived" is the statement of al-Zuhri, and this is more sound.

I said: Messenger of Allah, how should we approach our wives and how should we leave them? He replied: Approach your tilth when or how you will, give her (your wife) food when you take food, clothe when you clothe yourself, do not revile her face, and do not beat her.

Abu Dawud said: The version of Shu'bah has: That you give her food when you have food yourself, and that you clothe her when you clothe yourself.

Sulaym ibn Mutayr reported on the authority of his father that Mutayr went away to perform hajj.

When he reached as-Suwaida', a man suddenly came searching for medicine and ammonium anthorhizum extract, and he said: A man who heard the Messenger of Allah (saws) addressing the people commanding and prohibiting them, told me that he said: O people, accept presents so long as they remain presents; but when the Quraysh quarrel about the rule, and the presents are given for the religion of one of you, then leave them alone.

Abu Dawud said: This tradition has been transmitted by Ibn al-Mubarak from Muhammad b. Yasar from Sulaim b. Mutair.

The Messenger of Allah (saws) concluded peace with the people of Najran on condition that they would pay to Muslims two thousand suits of garments, half of Safar, and the rest in Rajab, and they would lend (Muslims) thirty coats of mail, thirty horses, thirty camels, and thirty weapons of each type used in battle. Muslims will stand surely for them until they return them in case there is any plot or treachery in the Yemen. No church of theirs will be demolished and no clergyman of theirs will be turned out. There will be no interruption in their religion until they bring something new or take usury. Isma'il said: They took usury.

Abu Dawud said: If they violate any provision of the treaty, they will be deemed as bringing something new.

The Messenger of Allah (saws) married me when I was seven or six. When we came to Medina, some women came. according to Bishr's version: Umm Ruman came to me when I was swinging. They took me, made me prepared and decorated me. I was then brought to the Messenger of Allah (saws), and he took up cohabitation with me when I was nine. She halted me at the door, and I burst into laughter.

Abu Dawud said: That is to say: I menstruated, and I was brought in a house, and there were some women of the Ansari in it. They said: With good luck and blessing. The tradition of one of them has been included in the other.

I said: Messenger of Allah! to whom should I show kindness? He replied: Your mother, next your mother, next your mother, and then comes your father, and then your relatives in order of relationship. The Messenger of Allah (saws) said: If a man asks his slave whom he freed for giving him property which is surplus with him and he refuses to give it to him, the surplus property which he refused to give will be called on the Day of resurrection as a large bald snake.

Abu Dawud said: Aqra' means a snake whose hair of the head were removed on account of poison.

When I was leading God’s Messenger’s she-camel for him on a journey he said to me, “Shall I not teach you, ‘Uqba, the best two suras to recite?” Then he taught me “Say, I seek refuge in the Lord of the dawn” and “Say, I seek refuge in the Lord of men” (Al-Qur’an; 113-114). He saw that I was not greatly pleased with them, so when he alighted for the Morning Prayer he used them in leading the people in the Morning Prayer, and when he had finished he turned to me and said, “How do you find them now, ‘Uqba?” Ahmad, Abu Dawud and Nasa’i transmitted it.

Aus b. Aus reported God’s Messenger as saying, “Among the most excellent of your days is Friday; on it Adam was created, on it he died, on it the last trump will be blown, and on it the shout will be made, so invoke many blessings on me that day, for your blessing will be submitted to me." He was asked how that could be when his body had decayed* and replied, "God has prohibited the earth from consuming the bodies of prophets.” *The text here gives two alternative words, both with the same meaning, the first being aramta, and the second balita, the latter being the more common. Abu Dawud, Nasa’i, Ibn Majah, Darimi and Baihaqi, in [Kitab] ad-Da‘awat al-kabir, transmitted it.

Buraida reported the Prophet as saying to a man who was wearing a signet-ring of yellow copper, “How is it that I notice the odour of idols in you ?” So he threw it away and came wearing an iron signet- ring, and when he said, “How is it that I see you wearing the adornment of the inhabitants of hell ?” he threw it away and asked God’s messenger what material he should use. He replied, “Silver, but do not let it weigh as much as a mithqal.” Tirmidhi, Abu Dawud and Nasa’i transmitted it. Muhyi as-Sunna said there is a sound tradition on the authority of Sahl b. Sa'd about the dower that the Prophet said to a man, “Seek something, even though it should be an iron signet-ring.”

Abul Malih told that some women who belonged to Hims came to ‘A’isha and she asked where they were from. On their replying that they came from Syria she said, “Perhaps you come from the region whose women enter the baths.” They replied that that was so, and then she told them she had heard God’s messenger say, “A woman does not remoye her clothes elsewhere than in her husband’s house without tearing down the veil between her and her Lord.” A version has, "elsewhere than in her house without tearing down her veil between her and God who is great and glorious.” Tirmidhi and Abu Dawud transmitted it.

Mu'adh b. Jabal told of his hearing God’s Messenger say, “If anyone fights in God’s path as long as the time between two milkings of a she- camel* paradise will be assured for him; if anyone is wounded in God’s path or suffers a misfortune, it will come on the day of resurrection as copious as possible, its colour saffron and its odour musk; and if anyone suffers from ulcers while in God's path, he will have on him the stamp of the martyrs." * This refers particularly to the practice of milking a camel, then leaving it for a little to suckle its young, after which it is milked again. The period between the two milkings therefore indicates a very short time. Tirmidhi, Abu Dawud and Nasa’i transmitted it.

`A'isha told that she thought of hell and wept, and when God's messenger asked what was making her weep she replied, "I thought of hell and wept. Will you remember your family on the day of resurrection?" God's messenger said, "There are three places where no one will remember anyone, at the scale until one knows whether his weight is light or heavy; at [the examination of] the book when command is given to take and read God's record until he knows whether his book will come into his right hand, or into his left behind his back; * and at the Path when it is placed across Jahannam." *Cf. Quran; 84:7, 10. Abu Dawud transmitted it.

The previous tradition was also transmitted by Ahmad, An-Nasa’i and Abu Dawud on the authority of 'Ali with a different chain of narrators where he said, ‘The blood of one Muslim (his life) is equivalent to the blood of another Muslim (i.e. equal in Qisas and blood money), the protection of Allah is one (and is equally) extended to the most humble of the believers (i.e. if a Muslim gives protection to a man or to a group of men, they should all help him even is he was the most humble of them). Believers are all like one hand against their enemies. No believer is to be killed for a disbeliever (i.e. in Qisas), nor should one who has a covenant with the Muslims be killed while his covenant holds.’ Al-Hakim graded it as Sahih.

Jabir (RAA) narrated, 'A thief was brought to the Prophet (PBUH) and he said to them, "Kill him." The people said, 'He has just stolen O Messenger of Allah!' He then said, "Cut off his hand." He was brought to him the second time and the Messenger of Allah (PBUH) also said, "Kill him." They said the same and the Messenger of Allah (PBUH) said to them, 'Cut off his hand." The same man was brought a third time and a fourth time and same was said. When they brought him the fifth time, the Messenger of Allah (PBUH) said, "Kill him." Related by Abu Dawud and An-Nasa'i who regarded it as Munkar (a type of weak hadith).

A man among the Companions of Allah's Messenger (SAW) said, "Two men brought a dispute before Allah's Messenger (SAW) concerning a land in which one of them had planted palm trees and the land belonged to the other. So, Allah's Messenger (SAW) ruled that the land belongs to its owner, and commanded the owner of the palm trees to uproot his palm trees. He said, "The labor of an unjust person has no right." [Reported by Abu Dawud and its chain of narrators is Hasan (good). The last (quoted) part of the aforesaid Hadith is found in the books of the collections of as-Sunan, from 'Urwa's narration on the authority of Sa'id bin Zaid.

Allāhumma innī as'aluka bi'annī ash-hadu annaka ant-Allāh lā 'ilāha 'illā ant, Al-Aḥaduṣ-ṣamad alladhī lam yalid wa lam yūlad wa lam yakun lahu kufuwan aḥad. O Allah, I ask You, by the fact that I bear witness that You are Allah. There is none worthy of worship but You, the Only God, Independent of creation, Who was not begotten and begets not, and none is equal to Him. Reference: Abu Dawud 2/62, Ibn Majah 2/1267, At-Tirmidhi 5/515, Ahmad 5/360. See also Al-Albani, Sahih Ibn Majah 2/329 and Sahih At-Tirmidhi 3/163.

Bismillāhi ‘l-ladhī lā yaḍurru ma`a-smihi shay'un fil-'arḍi wa lā fis-samā' wa huwas-Samī `ul-`Alīm. In the Name of Allah, Who with His Name nothing can cause harm in the earth nor in the heavens, and He is the All-Hearing, the All-Knowing. (Recite three times in Arabic). Reference: "Whoever recites it three times in the morning will not be afflicted by any calamity before evening, and whoever recites it three times in the evening will not be overtaken by any calamity before morning." Abu Dawud 4/323, At-Tirmidhi 5/465, Ibn Majah 2/332, Ahmad. Ibn Majah's chain of transmission is good (Hasan), Ibn Baz, p. 39.

Allāhumma innī a`ūdhu biriḍāka min sakhaṭik, wa bimu`āfātika min `uqūbatik, wa a`ūdhu bika mink, lā uḥṣī thanā'an `alayk, Anta kamā athnayta `alā nafsik. O Allah, I seek refuge with Your Pleasure from Your anger. I seek refuge in Your forgiveness from Your punishment. I seek refuge in You from You. I cannot count Your praises, You are as You have praised Yourself. Reference: Abu Dawud, Ibn Majah, An-Nasa'i, At-Tirmidhi, Ahmad. See Al-Albani, Sahih At-Tirmidhi 3/180, Sahih Ibn Majah 1/194, and 'Irwa'ul-Ghalil. 2/ 175.

I accompanied Ibn ‘Umar who wanted to relieve himself. After doing so, in the course of his talk that day he said that a man going along a street met God’s messenger when he came out of the privy, or had passed water, and saluted him without receiving any response. Then when the man was almost going out of sight in the street God’s messenger struck his hands on a wall, wiped his face with them, struck once more and wiped his forearms, then responded to the man’s salutation, saying, “The only thing which prevented me from responding to your salutation was that I was not in a state of purity.” Abu Dawud transmitted it.

‘Amir ar-Ram told that God’s messenger mentioned illnesses and said, "When a believer is afflicted by illness and God who is great and glorious cures him of it, it serves as an atonement for his previous sins and a warning to him for the future; but when a hypocrite becomes ill and then is cured he is like a camel which has been tethered and then let loose by its owners, but does not know why they tethered it and why they let it loose.” When a man asked God’s messenger what illnesses were, adding that he swore by God he had never been ill, he said, "Get up and leave us ; you do not belong to our number.” Abu Dawud transmitted it.

‘Alqama quoted Ibn Mas'ud as saying he was asked about a man who had married a woman without fixing any settlement on her or cohabiting with her till he died. Ibn Mas'ud said she should receive the type of dower given to women of her class with so diminution or excess, observe the ‘idda period and have her share of the inheritance. Ma'qil b. Sinan al-Ashja‘i then got up and said, "God’s Messenger gave a decision regarding Birwa’ daughter of Washiq, a woman of our tribe, to the same effect as the decision you have given; and Ibn Mas'ud was pleased about the decision. Tirmidhi, Abu Dawud, Nasa'i and Darimi transmitted it.

He said that a woman went out in the time of the Prophet to go to prayer, and a man who met her attacked her and got his desire of her. She shouted and he went off, and when a company of the Emigrants came by she said, “That man did such and such to me.” They seized the man and brought him to God’s Messenger who said to the woman, “Go away, for God has forgiven you,” but of the man who had had intercourse with her he said, “Stone him to death.” He also said, “He has repented to such an extent that if the people of Medina had repented similarly it would have been accepted from them.” Tirmidhi and Abu Dawud transmitted it.

‘Amr b. Shu'aib, on his father’s authority, said that his grandfather told of a woman who said, “Messenger of God, I have taken a vow to play the tambourine over you,” to which he replied, “Fulfil your vow.” Abu Dawud transmitted it. Razin added that she said, “And I have taken a vow to perform a sacrifice in such and such a place,” a place in which people had performed sacrifices in pre-Islamic times. He asked whether that place contained any idol worshipped in pre-Islamic times, and she replied that it did not. He asked whether any pre-Islamic festival was observed there, and she replied that none was. He then said, “Fulfil your vow.” Razin

'Amr b. Shu'aib, on his father’s authority, said his grandfather told how the Prophet said that when anyone of them married a woman, or bought a servant he should say, “O God, I ask Thee for the good in her and in the disposition Thou hast given her, and I seek refuge in Thee from the evil in her and in the disposition Thou hast given her.” When he buys a camel he should take hold of the top of its hump and say the same kind of thing. In a version regarding a woman and a servant it says he should take hold of her forelock and make supplication for a blessing. Abu Dawud and Ibn Majah transmitted it.

‘Amr b. Shu'aib, on his father’s authority, said that his grandfather reported God’s messenger as saying that when anyone was alarmed while asleep he should say, “I seek refuge in God's perfect words from His anger, His punishment, the evil of His servants, the evil suggestions of the devils and their presence,” for they will not injure him. 'Abdallah b. ‘Amr used to teach them to those of his children who had reached puberty and those who had not. He wrote them down on some material (1) and hung the writing on the child’s neck. 1. The word is sakh which usually means a document. Abu Dawud and Tirmidhi transmitted it, this being Tirmidhi's wording.

I asked Rafi' b. Khadij about the lease of land for gold and silver (i.e. for dinars and dirhams). There is no harm in it, for the people used to let out land in the time of the Messenger of Allah (saws) for what grew by the current of water and at the banks of streamlets and at the places of cultivation. So sometimes this (portion) perished and that (portion) was saved, and sometimes this remained intact and that perished. There was no (form of) lease among the people except this. Therefore, he forbade it. But if there is something which is secure and known, then there is no harm in it. The tradition of Ibrahim is more perfect. Qutaibah said: "from Hanzalah on the authority of Rafi' ".

Abu Dawud said: A similar tradition has been transmitted by Yahya b. Sa'id from Hanzalah.

Tha'labah ibn Zahdam said: We accompanied Sa'd ibn al-'As at Tabaristan. He stood and said: Which of you prayed along with the Messenger of Allah (saws) in time of danger? Hudhayfah said: I then he led one section in one rak'ah and the other section in one rak'ah. They did not pray the second rak'ah by themselves.

Abu Dawud: This tradition has been transmitted by 'Ubaid Allah b. 'Abd Allah and Mujahid on the authority of Ibn 'Abbas from the Prophet (saws) in like manner. This has also been narrated by 'Abd Allah b. Shaqiq from Abu Hurairah from the Prophet (saws). Yazid al-Faqir and Abu Musa also narrated this tradition from Jabir from the Prophet (saws). Some of the narrators said in the version narrated by Yazid al-Faqir that they completed their second rak'ah. This has also been narrated by Simak al-Hanafi on the authority of Ibn 'Umar from the Prophet (saws) something similar. Zaid b. Thabit also narrated from the Prophet (saws) in like manner. This version adds: The people prayed on rak'ah and the Prophet (saws) prayed two rak'ahs.

A man whom the Prophet (saws) made the following verse read informed me, or he was informed by a man whom a man made the following verse read through a man whom the Prophet (saws) made the following verse read: "For, that day His chastisement will be such as none (else) can be inflicted (la yu'adhdhabu)

Abu Dawud said: 'Asim, al-A'mash, Talhah b. Musarrif, Abu Ja'far Yazid b. al-Qa'qa', Shaibah b. Nassah, Nafi' b. 'Abd al-Rahman, 'Abd Allah b. Kathir al-Dari, Abu 'Amr b. al-'Ala', Hamzat al-Zayyat, 'Abd al-Rahman al-A'raj, Qatadah, al-Hasan al-Basri, Mujahid, Hamid al=A'raj, Abd Allah b. 'Abbas and 'Abd al-Rahman b. Abi Bakr recited: "For,that day His chastisement will be such as none (else) can inflict (la ya'adhdhibu), and His bonds will be such as none (other) can bind (wa la yathiqu), except the verse mentioned in this tradition from the Prophet (saws). It has een read yu'adhdhabu with short vowel a in passive voice.

from Ash-Sha'bi regarding the saying of Allah [the Mighty and Sublime]: 'Muhammad is not the father of any one of your men (33:40)' he said: "No male children of his would live among them."

Abu Hurairah said When the Messenger of Allah(saws) died and Abu Bakr was made his successor after him and certain Arab clans apostatized. Umar bin Al Khattab said to Abu Bakr How can you fight with the people until they say “There is no God but Allah” so whoever says “There is no God but Allah”, he has protected his property and his person from me except for what is due from him, and his reckoning is left to allah. Abu Bak replied I swear by Allah that I will certainly fight with those who make a distinction between prayer and zakat, for zakat is what is due from property. I swear by Allah that if they were to refuse me a rope of camel (or a female kid, according to another version)which they used to pay the Messenger of Allah, I will fight with them over the refusal of it. Umar bin Al Khattab said I swear by Allah, I clearly saw Allah had made Abu Bakr feel justified in tighting and I recognized that it was right. Abu Dawud said This tradition has been transmitted by Rabah bin Zaid from Ma’mar and Al Zaubaidi from Al Zuhri has “If they were to refuse me a female kid.” The version transmitted by ‘Anbasah from Yunus on the authority of Al Zuhri has “a female kid”.

‘Ubaid Allah said “Marwan sent someone (Qabisah) to Fatimah and asked her (about the case). She said that she was the wife of Abu Hafs. The Prophet (saws) appointed ‘Ali as governor in a certain part of Yemen. Her husband also proceeded with him. From there he sent a message to her pronouncing one divorce that had yet remained. He commanded ‘Ayyash bin Abi Rabi’ah and Al Harith bin Hisham to provide maintenance to her. They said “By Allah there is no sustenance for her except in case she is pregnant.” She came to the Prophet(saws) who said “There is no sustenance for you except in case you are pregnant. She then asked permission to shift (from her house) and he gave her permission.” She asked “Where should I shift. Apostle of Allaah(saws)? The Apostle of Allaah(saws) said to Ibn Umm Maktum . He was blind. She would undress herself and he could not see her. She lived there till her waiting period passed. The Prophet (saws) married her to Usamah. Qabisah then returned to Marwan and narrated that to him. Marwan said “We did not hear this tradition except from a woman, so we shall follow the reliable practice on which we found the people”. When this reached Fatimah she said “between me and you is the Book of Allah”. Allaah the exalted said “Divorce them for their waiting period...” Thou knowest not it may be that Allaah will afterward bring some new thing to pass. She said “What a new thing will emerge after triple divorce.”

Abu Dawud said “A similar tradition has been narrated by Yunus on the authority of Al Zuhri. As for Al Zubaidi he narrated both traditions, the tradition of ‘Ubaid Allah in the version of Ma’mar and the tradition of Abu Salamah in the version of ‘Aqil.”

Abu Dawud said “Muhammad bin Ishaq narrated on the authority of Al Zuhri that Qabisah bin Dhuwaib transmitted to him the version which was narrated by ‘Ubaid Allah bin ‘Abd Allaah which has Qabisah then returned to Marwan and informed him about that.”

I cut the ear of a boy, or he cut my ear (the narrator is doubtful). AbuBakr then came to us to perform hajj and we got together with him. But he referred us to Umar ibn al-Khattab. Umar (ibn al-Khattab) said: This reached the extent of retaliation. Call a cupper to me so that he may retaliate. When the cupper was called, he (Umar) said: I heard the Messenger of Allah (saws) say: I gave a boy to my maternal aunt, and I hope that she will be blessed in respect of him. I said to her: Do not entrust him to a supper, nor to a goldsmith, nor to a butcher.

Abu Dawud said: This tradition has also been transmitted by 'Abd al-A'la from Ibn Ishaq who said: Abu Majidah is a man of Banu Sahm narrating from 'Umar b. al-Khattab.

You people recite this verse "You who believe, care for yourselves; he who goes astray cannot harm you when you are rightly-guided," and put it in its improper place.

Khalid's version has: We heard the Prophet (saws) say: When the people see a wrongdoer and do not prevent him, Allah will soon punish them all. Amr ibn Hushaym's version has: I heard the Messenger of Allah (saws) say: If acts of disobedience are done among any people and do not change them though the are able to do so, Allah will soon punish them all.

Adu Dawud said: This tradition has also been transmitted by Abu Usamah and a group transmitters similar to the version narrated by Khalid. The version of Shu'bah has: "If acts of obedience are done among any people who are more numerous than those who do them...."

The Prophet (saws) gave a beating with palm-branches and sandals for drinking wine and Abu Bakr gave lashes. When ‘Umar came to power, he called upon people and said to them: The people are living now near watering placing, and, according to Musaddad’s version, “near villages and watering places, so what do you say about the punishment for (drinking) wine? ‘Abd al-Rahman b. ‘Awf said: We think that you should prescribe the lightest punishment. So he fixed eight lashes for it.

Abu Dawud said: It has also been transmitted by Ibn Al 'Arubah from Qatadah from the Prophet (saws) to the effect that he gave a beating forty times with palm branches and sandals. And Shu'bah narrated it from Qatadah on the authority of Anas from Prophet (saws). This version has: He gave a beating with two palm-branches about forty times.

Abu Huraira reported the Prophet as telling that when God created paradise, He said to Gabriel, "Go and look at it." He went and looked at it and at what God had prepared in it for its inhabitants, then came and said, "0 my Lord, by Thy might, no one who hears of it will fail to enter it. He then surrounded it with disagreeable things and said, "Go and look at it, Gabriel." He went and looked at it, then came and said, "0 my Lord, by Thy might, I am afraid that no one will enter it." When God created hell He said, "Go and look at it, Gabriel." He went and looked at it, then came and said, "O my Lord, by Thy might, no one who hears of it will enter it." He then surrounded it with desirable things and said, "Go and look at it, Gabriel." He went and looked at it, then said, "0 my Lord, by Thy might, I am afraid that no one will remain who does not enter it." Tirmidhi, Abu Dawud and Nasa'i transmitted it.

Jabir told that a Jewess belonging to Khaibar poisoned a roasted sheep and presented it to God's messenger. He took a foreleg and ate some of it, and some of his companions ate along with him. Then telling them to withdraw their hands, he sent for the Jewess, called her and said, "You have poisoned this sheep." She asked who told him and he replied, "This which is in my hand," referring to the foreleg. She said, "Yes, I said to myself that if he is a prophet, it will not harm him, and if he is not a prophet, we shall be rid of him." God's messenger pardoned her and did not punish her. His companions who had eaten some of the sheep died, and God's messenger had himself cupped on the upper arm because of what he had eaten of the sheep. Abu Hind who was a client of the B. Bayada, a section of the Ansar, cupped him with a horn and the edge of a knife. Abu Dawud and Darimi transmitted it.

Abu Huraira reported God’s messenger as saying, “If anyone applies collyrium he should do it an odd number of times. If one does so he has done well, but if not, there is no harm. If anyone cleanses himself with stones he should make use of an odd number. If one does so he has done well, but if not, there is no harm. If anyone eats he should throw away what he removes with a toothpick and swallow what he removes with his tongue. If one does so he has done well, but if not, there is no harm. If one goes to relieve himself he should conceal himself, and if all he can do is to collect a heap of sand he should sit with his back to it, for the devil makes sport with the posteriors of the children of Adam. If one does so he has done well, but if not, there is no harm.” Abu Dawud, Ibn Majah and Darimi transmitted it.

Zainab daughter of Ka‘b said that al-Furai‘a daughter of Malik b. Sinan and sister of Abu Sa'id al-Khudri informed her that she went to God’s Messenger and asked to be allowed to return to her people among the B. Khudra, for her husband had gone out in search of some slaves of his who had run away and they had killed him. She said she asked God's Messenger to be allowed to return to her people, for her husband had not left her in a house which belonged to him, nor had he left any maintenance and that when he agreed she went away, but when she was in the courtyard (or in the mosque) he called her and said, “Stay in your house till the prescribed period is ended.” She said that she observed the period in it for four months and ten days. Malik, Tirmidhi, Abu Dawud, Nasa’i,. Ibn Majah and Darimi transmitted it.

"I would sell camels at Al-Baqi', so I would sell them for Dinar but take in place of them Dirham, and, I would sell for silver and take Dinar in its place. So I went to the Messenger of Allah (saws) and found him leaving the house of Hafsah. I asked him about that and he said: 'There is no harm in that when it (equals) the price.'"

[Abu 'Eisa said:] We do not know of this Hadith being Marfu' except from the narration of Simak bin Harb from Sa'eed bin Jubair, from Ibn 'Umar.

Dawud bin Abi Hind narrated this Hadith from Abu Sa'eed bin Jubair, from Ibn 'Umar in Mawquf form.

This is acted upon according to some of the people of knowledge. There is no harm in paying for gold with silver and silver with gold. This is the view of Ahmad and Ishaq. Some of the people of knowledge, among the Companions and others, disliked that.

The Messenger of Allah (saws) addressed on the day of Conquest, or he said: On the conquest of Mecca on the ladder of the House or of the Ka'bah.

Abu Dawud said: In a similar way of Ibn 'Uyainah also transmitted it from 'Ali b. Zaid, from al-Qasim b. Rab'iah, from Ibn 'Umar, from the Prophet (saws) ; and Ayyub al-Sukhtiyani transmitted it from al-Qasim b. Rabi'ah from 'Abd Allah b. 'Amr like the tradition of Khalid. Hammad b. Salamah also transmitted it from 'Ali b. Zaid, from Ya'qub al-Sadusi, on the authority of 'Abd Allah b. 'Amr from the Prophet (saws). The statements of Zaid and of Abu Musa are similar to the tradition of the Prophet (saws) and to the tradition of 'Umar (Allah be pleased with him.)

The Prophet (saws) as saying: In the morning alms are due for every bone in man's body. His salutation to everyone he meets is alms, his enjoining good is alms, his forbidding what is evil is alms, the removal of harmful thing from the way is alms, to have sexual intercourse with one's wife if alms, and two rak'ahs which one prays in the Duha serve instead of that.

Abu Dawud said: The tradition narrated by 'Abbad is more perfect (than the version narrated by Musaddad). Musaddad did not mention in his version "the command (of good) and the prohibition (of evil)". Instead, he added in his version saying: "Such and such." Ibn Ma'na added in his version: "They (the people) said: Messenger of Allah, how is that one of us fulfills his desire and still there are alms for him (i.e. is rewarded)? He replied: What do you think if you had unlawful sexual intercourse, would he not have been a sinner ?

Kathir b. Qais told how, when he was sitting with Abu Darda' in the mosque of Damascus, a man came to him and said, “Abu Darda', I have come to you from the town of the Messenger for a tradition I have heard that you relate from God's messenger. I have come for no other purpose.” He replied that he had heard God’s messenger say, “ If anyone travels on a road in search of knowledge God will cause him to travel on one of the roads of paradise, the angels will lower their wings from good pleasure with one who seeks knowledge, and the inhabitants of the heavens and the earth and the fish in the depth of the water will ask forgiveness for him. The superiority of the learned man over the devout man is like that of the moon on the night when it is full over the rest of the stars. The learned are the heirs of the prophets who leave neither dinar nor dirham, leaving only knowledge, and he who accepts it accepts an abundant portion.” Ahmad, Tirmidhi, Abu Dawud, Ibn Majah and Darimi transmitted it, Tirmidhi calling Him Qais b. Kathir.

An imam of ours, whose kunyah (surname) was AbuRimthah, led us in prayer and said: I prayed this prayer, or one like it, with the Prophet (saws). AbuBakr and Umar were standing in the front row on his right and there was a man who had been present at the first takbir in the prayer. The Prophet of Allah (saws) offered the prayer, then gave the salutation to his right and his left so that we saw the whiteness of his cheeks, then turned away as AbuRimthah (meaning himself) had done.

The man who has been present with him at the first takbir in the prayer then got up to pray another prayer, whereupon Umar leaped up and, seizing him by the shoulders, shook him and said: Sit down, for the People of the Book perished for no other reason than that there was no interval between their prayers.

The Prophet (saws) raised his eyes and said: Allah has made you say what is right, son of al-Khattab.

Abu Dawud said: Sometimes the name of Abu Umayyah is narrated instead of Abu Rimthah.

Banu al-Harith b. 'Amir b. Nawfal bought Khubaib. Khubaib killed al-Harith b. 'Amir on the day of Badr. Khubaib remained with them as a prisoner until they agreed on his killing. He borrowed razor form the daughter of al-Harith to shave his pubes. She let it to him. A small child of her crept to him while she was inattentive. When she same, she found him alone and the child was on this thigh and the razor was in his hand. She was terrified and he realized its effect on her. He said: Do you fear that I shall kill him ? I am not going to do that.

Abu Dawud said: Shu'aib b. Abi Hamzah transmitted this narrative from al-Zuhri. He said: 'Ubaid Allah b. 'Ayyash told me that the daughter of al-Harith told him that when they gathered for killing him, he borrowed a razor from her to shave (his pubes). She lent it to him.

“The Messenger of Allah (saw) said: ‘The mother of Sulaiman bin Dawud said to Sulaiman: “O my son, do not sleep too much at night, for sleeping too much at night will leave a man poor on the Day of Resurrection.”

"I asked Sa'eed: 'What is the drink that 'Umar bin Al-Khattab, may Allah be pleased with him, regarded as permissible?' He said: 'That which has been cooked until two-third has gone and one-third is left.'"

Al-Hasan reported: Umar ibn al-Khattab gathered the people (in tarawih prayer) behind Ubayy ibn Ka'b (who led them). He used to lead them for twenty days (during Ramadan, and would not recite the supplication except in the second half of it (i.e. Ramadan). When the last ten days remained, he kept away from them, and prayed in his house. They used to say: Ubayy ran away.

Abu Dawud said: This tradition shows that whatever has been reported about the recitation of the supplication is not tenable. Moreover, these two traditions from Ubayy b. Ka'b indicate that another tradition which tells that the Prophet (saws) recited the supplication in the witr is weak.

The Prophet (saws) gave a decision on the basis of an oath and a single witness.

Abu Dawud said: Al-Rabi' bin Sulaiman al-Mu'adhdhin told me some additional words in this tradition: Al-Shafi'i told me from 'Abd al-'Aziz. I then mentioned it fo Suhail who said: Rabi'ah told me - and he is reliable in my opinion - that I told him this (tradition) and I do not remember it. 'Abd al-'Aziz said: Suhail suffered from some disease which caused him to lose a little of his intelligence, and he forgot some of his traditions. Thereafter Suhail would narrate traditions from Rabi'ah on the authority of his father.

The Prophet (saws) said: How will you do when that time will come? Or he said: A time will soon come when the people are sifted and only dregs of mankind survive and their covenants and guarantees have been impaired and they have disagreed among themselves and become thus, interwining his fingers. They asked: What do you order us to do, Messenger of Allah? He replied: Accept what you approve, abandon what you disapprove, attend to your own affairs and leave alone the affairs of the generality.

Abu dawud said: A similar tradition has been transmitted by 'Abd Allah bin 'Amr from the Prophet (saws) through different chain.

The Prophet (saws) said: In the morning alms are due from every bone in man's fingers and toes. Salutation to everyone he meets is alms; enjoining good is alms; forbidding what is disreputable is alms; removing what is harmful from the road is alms; having sexual intercourse with his wife is alms. The people asked: He fulfils his desire, Messenger of Allah; is it alms? He replied: Tell me if he fulfilled his desire where he had no right, would he commit a sin ? He then said: Two rak'ahs which one prays in the forenoon serve instead of all that.

Abu Dawud said: Hammad did not mention enjoining good and forbidding what is disreputable.

the upper hand is better than the lower one, the upper being the one which bestows and the lower which begs.

Abu Dawud said : The version of this tradition narrated by Ayyub from Nafi is disputed. The narrator `Abd al-Warith said in his version : `The upper hand is the one which abstains from begging;” but most of the narrators have narrated from Hammad b. Zaid from Ayyub the words “ The upper hand is the one which bestows.” A narrator from Hammad said in his version “the one which abstains from begging.”

"Shall I not tell you of the best witnesses ? He is the one who produces his deposition or gives his evidence (the narrator is doubtful) before he is asked for it." 'Abd Allah bin Abi Bakr dobted which of them he said.

Abu Dawud said: Malis said: This refers to a man gives his evidence, but he does not know for whom it is meant. Al-Hamdani said: "He should inform the authorities. Ibn al-Sarh said: "He should give it to the ruler. The work ikhbar (inform) occurs in the version of al-Hamdani." Ibn al-Sarh said: "Ibn Abi 'Amrah and not 'Abd al-Rahman."

Before we went to Abyssinia we used to greet God’s Messenger when he was engaged in prayer and he would respond to us, but when we returned from Abyssinia I came to him and found him praying. I greeted him and he did not respond to me, but when he finished his prayer he said, “God creates new commands as He wishes, and one of them is that you must not talk during prayer.” He then returned my greeting and said, “Prayer is solely for the purpose of reciting the Qur’an and making mention of God, so when you are engaged in it let that be what occupies your attention.” Abu Dawud transmitted it.

I came to God’s Messenger when he was praying and sat down, but did not join the congregation in prayer. When he finished he saw me sitting and asked, “Have you not become a Muslim, Yazid?” I replied, “I certainly have become a Muslim, Messenger of God.” He asked, “What prevented you from joining the people in their prayer?” I replied, “I had already prayed at home, thinking you had prayed.” So he said, “When you come to prayer and find the people praying, pray along with them. If you have already prayed it will be a supererogatory prayer for you, though this is a prescribed prayer.” Abu Dawud transmitted it.

God’s Messenger taught me some words to say when standing in supplication during the witr. They were, “O God, guide me among those Thou hast guided, grant me security among those Thou hast granted security, take me into Thy charge among those Thou hast taken into Thy charge, bless me in what Thou hast given, guard me from the evil of what Thou hast decreed, for Thou dost decree and nothing is decreed for Thee. He whom Thou befriendest is not humbled. Blessed and exalted art Thou, our Lord.” Tirmidhi, Abu Dawud, Nasa’i, Ibn Majah and Darimi transmitted it.

yellow colouring, meaning khaluq, dyeing grey hair, trailing the lower garment, wearing a gold signet-ring, a woman decking herself before people who are not within the prohibited degrees, throwing dice, using spells, except with the mu'awwidhat (The last two suras of the Qur'an are known as al mu’awwidhatan. Here the plural is used, and the suggestion is made that it may include certain supplications and prayers using names of God ; or that suras cxii and cix may be added to the last two), wearing amulets, withdrawing the penis before the semen is discharged, and having intercourse with a woman who is suckling a child; but he did not declare them to be prohibited. Abu Dawud and Nasa’i transmitted it.

‘Ali told that some slaves came out to God’s Messenger, i.e. on the day of al-Hudaibiya, before the peace was ratified, and their masters wrote to him saying, “We swear by God, Muhammad, that they have not gone out to you through desire for your religion, but they have done so only to fly from servitude.” Some people assured him they had spoken the truth and advised him to send them back to them, but God’s Messenger became angry and said, “I do not think you people of Quraish will cease till God sends someone to you who will cut off your heads for this.” He refused to send them back, saving they were God’s freedmen. Abu Dawud transmitted it.

‘Abdallah b. ‘Amr told that when God’s Messenger gained booty he ordered Bilal to make a public announcement, and when the people brought their booty he would take a fifth and divide it. One day a man brought a halter of hair after that and said, “Messenger of God, this is part of the booty we got.” He asked whether he had heard Bilal making announcement three times, and when he replied that he had, he asked what had prevented him from bringing it. He made some excuse, so he said, “You must bring it yourself on the day of resurrection, for I shall never accept it from you.” Abu Dawud transmitted it.

‘Amr b. Shu'aib, on his father’s authority, said his grandfather told that, the Prophet approached a camel, and taking a hair from its hump said, “O people, I get nothing of this booty, not even this (meanwhile raising his finger), but the fifth, and the fifth is returned to you, so hand over threads and needles." A man got up with a ball of hair in his hand and said, “I took this to repair the cloth under a pack-saddle." The Prophet replied, “You can have what belongs to me and to the B. ‘Abd al-Muttalib," but the man said, "If it produces the result I now realise,* I have no desire for it," and he threw it away. *Literally "If it reaches what I see." Abu Dawud transmitted it.

that in the time of Allah's Messenger (SAW) a man took a vow to slaughter camels at Bawana. So, he came to Allah's Messenger (SAW) and asked him (about that). Allah's Messenger (SAW) asked, "Did the place contain any idol which was worshiped (during Jahiliyya era)?" He said, "No." He asked "Were any of their (Jahiliyya) festivals observed there?" He said, "No." He then said (to the man), "Fulfill your vow, for there is no fulfillment of a vow to do an act of disobedience to Allah, now to break the ties of relationship, nor to do something over which a human being has no control." [Reported by Abu Dawud and at-Tabarani, and the wording is his (at-Tabarani). It has a sound chain of narrators].

A man came to the Prophet (SAW) and said, "I cannot memorize anything from the Qur'an, so teach me something which can be a substitute for me." He said, "Say Subhan Allah (Allah is Free of Imperfections) walhamdu lillah (and praise is to Allah), wa la ilaha illa-Allah (and there is nothing worthy of worship except Allah), wallahu akbar (and Allah is the Most Great), wa la hawla wa la quwwata illa billah al-'Ali al-'Adheem (and there is no might and no strength but in Allah, the Most High, the Supreme)" [Reported by Ahmad, Abu Dawud and An-Nasa'i; and Ibn Hibban, ad-Daraqutni and Al-Hakim graded it Sahih (authentic)].

Allāhumma inna [name the person] fī dhimmatik, wa ḥabli jiwārik, faqihi min fitnati ‘l-qabri wa `adhābin-nār, wa anta ahlu ‘l-wafā'i wa ‘l-ḥaqq. Faghfir lahu warḥamh innaka anta ‘l-Ghafūrur-Raḥīm. O Allah, surely [name the person] is under Your protection, and in the rope of Your security, so save him from the trial of the grave and from the punishment of the Fire. You fulfill promises and grant rights, so forgive him and have mercy on him. Surely You are Most Forgiving, Most Merciful. Reference: Ibn Majah, Abu Dawud 3/211. See also Al Albani, Sahih Ibn Majah 1/251.

‘Abdallah b. Unais told that he said, “Messenger of God, I have a place in the desert where I live and in which I pray praising God, but give me command about a night when I may leave it and come to this mosque.” He replied, “Come on the twenty-third night.” His son was asked how his father used to act and said he used to enter the mosque when he had prayed the afternoon prayer and not leave it for any purpose till he prayed the morning prayer. Then when he had prayed the morning prayer he found his beast at the door of the mosque, mounted it and got back to his desert region. Abu Dawud transmitted it.

Samura b. Jundub told that he had a row of palm-trees in the garden of a man of the Ansar who had his family with him. Samura used to go in, and as the Ansari was annoyed by this he went and mentioned the matter to the Prophet. He asked him to sell it (. i.e. he asked Samura to sell his row of palm-trees), but he refused, so he asked him to take something else in exchange, but he refused. He then said, “Give it to him and you can have such and such,” mentioning something with which he tried to please him, but he refused. He therefore told him he was a nuisance and told the Ansari to go and cut down his palm-trees. Abu Dawud transmitted it.

Umm 'Atiya reported God’? Messenger as saying, “A woman must not observe mourning for one who has died more than three nights, except for the four months and ten days in the case of a husband, and she must not wear a dyed garment except one of the type made of dyed yarn,1 or apply collyrium, or touch perfume except for a little costus or azfar2 when she has been purified after her courses.” 1. ‘Asb. This word is applied to a type of Yemen garment which was made of cloth which was dyed before being woven. 2. A certain odoriferous substance resembling finger-nails, used in incense. (Bukhari and Muslim.) Abu Dawud added, “or apply henna.”

When talking of omens was mentioned in the presence of the Messenger of Allah (PBUH) he said, "The best type of omen is the good omen." He added, "A Muslim should not refrain from anything because of an omen." He (PBUH) told them, "When any of you sees anything which he dislikes, he should say: 'Allahuma la ya'ti bil-hasanati illa Anta, wa la yadfa'us- sayyi'ati illa Anta, wa la hawla wa la quwwata illa Bika (O Allah ! You Alone bring good things; You Alone avert evil things, and there is no might or power but in You)."'

[Abu Dawud with Sahih Isnad].

The Messenger of Allah (saws) used to come to us. He once said: Pour ablution water on me. She then described how the Prophet (saws) performed ablution saying: He washed his hands up to wrist three times and washed his face three times, and rinsed his mouth and snuffed up water once. Then he washed his forearms three times and wiped his head twice beginning from the back of his head, then wiped its front. He wiped his ears outside and inside. Then he washed his feet three times.

Abu Dawud said: The tradition narrated by Musaddad carries the same meaning.

When the Messenger of Allah (saws) finished a prayer in which he had recited (the Qur'an) loudly, he asked: Did any of you recite along with me just now? A man replied: Yes, Messenger of Allah. He said: I am wondering what is the matter with me that I have been contended with reciting the Qur'an. He said: When the people heard that from the Messenger of Allah (saws) they ceased reciting (the Qur'an) along with him at the prayers in which he recited aloud.

Abu Dawud said: This tradition reported by Ibn Ukaimah has also been narrated by Ma'mar, Yunus, and Usamah b. Zaid on the authority of al-Zuhri similar to the tradition of Malik.

I did not offer behind anyone after the Messenger of Allah (saws) a prayer like the prayer offered by the Messenger of Allah (saws) than this youth, i.e. Umar ibn AbdulAziz. We estimated reciting glorification ten times in his bowing, and in his prostration ten times.

Abu Dawud said: Ahmad b. Salih said: I asked him ('Abd Allah) whether the name Manus is correct of Mabus. He replied: 'Abd al-Razzaq used to say Mabus, but I remember Manus (i.e. the narrator Wahb b. Manus). These are the words of Ibn Rafi'. It has also been narrated by Ahmad from Sa'id b. Jubair on the authority of Anas b. Malik.

The Prophet (saws) said: When one of you prays, and he does not know whether he prayed more or less rak'ahs (than those prescribed by the Shari'ah), he should perform two prostrations while he is sitting. If the devil comes to him, and tells him (suggests him): "You have been defiled," he should say: "You have told a lie," except that he feels smell with his nose, or sound with his ears (then his ablution will break). These are the wording; of the tradition reported by Aban.

Abu Dawud said: Ma'mar and 'Abi b. al-Mubarak mentioned the name "Iyad b. Hilal and al-Awza'i mentioned the name of Iyad b. Abi Zuhair.

I will have an intercourse with seventy wives during the night; all of them will give birth to a male child who will fight in the cause of Allah. His companion or the ang I said to him: Say," If God wills." But he (Hadrat Sulaimin) did not say so, and he forgot it. And none of his wives gave birth to a child, but one who gave birth to a premature child. Allah's Messenger (may peace be upon him) said: Had he said Insha' Allah (if God so will). he would not have failed and his desire would have been materialised.

The woman who supplies fake hair and the one who asks for it, the woman who pulls out hair for other people and the woman who depilates herself, the woman who tattoos and the one who has it done when there is no disease to justify it have been cursed.

Abu Dawud said: Wasilah means the woman who adds false hair to the hair of women. Mustawsilah means the one who asks for adding the hair to her hair. namisah means a woman who plucks hair from the brow until she makes it thin; mutanammisah means the woman who depilates herself ; washimah is a woman who tattoos in the face with antimony or ink ; mustawshimah is a woman with whom it is done.

Ja’far bin Muhammad reported on the authority of his father The Prophet (saws) prayed the noon and the afternoon prayers with one adhan and two iqamahs at ‘Arafah and he did not offer supererogatory prayers between them. He prayed the sunset and night prayers at Al Muzdalifah with one adhan and two iqamahs and he did not offer supererogatory prayers between them.

Abu Dawud said This tradition has been narrated by Hatim bin Isma’il as a part of the lengthy tradition. Muhammad bin ‘Ali Al Ju’fi narrated it from Ja’far from his father on the authority of Jabir, like the tradition transmitted by Hatim bin Isma’il. But this version has He offered the sunset and night prayers with one adhan and one iqamah.

The Messenger of Allah (saws) was with one of his wives. One of the Mothers of faithful sent a bowl containing food through a servant of hers. She struck with her hand and broke the bowl. Ibn al-Muthanna's version has: The Prophet (saws) took the pieces of the bowl, and joined one with the other, and began to collect the food in it, saying: Your mother is jealous. Ibn al-Muthanna added: Eat. They ate till a bowl of the one in whose house he was brought.

Abu Dawud said: We then returned to the version of the tradition of Musaddad: He said: Eat. He detained the servant and the bowl till they were free. Then he returned the sound bowl to the messenger and detained the broken one (bowl) in his house.

'Ammar, it would have been enough for you (to do) so. He then stuck only one stroke on the ground with both his hands; he then stuck one with the other; then wiped his face and both arms up to half the forearms and did not reach the elbows.

Abu Dawud said: This is also transmitted by Waki' from al-A'mash from Salamah b. Kuhail from 'Abd al-Rahman b. Abza.

It is also transmitted through a different chain by Jarir from al-A'mash from Salamah from Sa'id b. 'Abd al-Rahman b. Abza from his father.

Kathir b. ‘Abdallah, on his father’s authority, said that his grand-father reported God's Messenger as saying, “The freedman of a people is one of them, the ally* of a people is one of them, and a sister’s son has blood-relationship to her family.” * Or "close friend". Dawud transmitted it.

The Prophet (saws) said: Conciliation between Muslims is permissible. The narrator Ahmad added in his version: "except the conciliation which makes lawful unlawful and unlawful lawful." Sulayman ibn Dawud added: The Messenger of Allah (saws) said: Muslims are on (i.e. stick to) their conditions.

The Messenger of Allah (ﷺ) used to recite in the Friday prayer: Sabbiḥ isma rabbikal-aʿlā (Sūrat al-Aʿlā), and Hal attaka hadeethul ghāshiyah (Sūrat al-Ghāshiyah). Reference: Sunan Abi Dawud 1125, Sunan Ibn Majah 1120.

The Messenger of Allah (ﷺ) used to recite in the Friday prayer: Sabbiḥ isma rabbikal-aʿlā (Sūrat al-Aʿlā), and Hal attaka hadeethul ghāshiyah (Sūrat al-Ghāshiyah). Reference: Sunan Abi Dawud 1125, Sunan Ibn Majah 1120.

Muhayyasah b. Mas'ud and 'Abd Allah b. Sahl came to Khaibar and parted (from each other) among palm trees. 'Abd Allah b. Sahl was killed. The Jews were blamed (for the murder). 'Abd al-Rahman b. Sahl and Huwayyasah and Muhayyasah, the sons of his uncle (Mas'ud) came to the Prophet (saws). 'Abd al-Rahman, who was the youngest, spoke about his brother, but the Messenger of Allah (saws) said to him: (Respect) the elder, (respect) the elder or he said: Let the eldest begin. They then spoke about their friend and the Messenger of Allah (saws) said: Fifty of you should take oaths regarding a man from them (the Jews) and he should be entrusted (to him) with his rope (in his neck). They said: It is a matter which we did not see. How can we take oaths ? He said: The Jews exonerate themselves by the oaths of fifty of them. They said: Messenger of Allah! they are a people who are infidels. So the Messenger of Allah (saws) paid them bloodwit himself. Sahl said: Once I entered the resting place of their camels, and the she-camel struck me with her lef. Hammad said this or (something) similar to it.

Abu Dawud said: Another version transmitted by Yahya b. Sa'id has: Would you swear fifty oaths and make you claim regarding your friend or your slain man ? Bishr, the transmitter, did mention blood. 'Abdah transmitted it from Yahya as transmitted by Hammad. Ibn 'Uyainah has also transmitted it from Yahya, and began with his words: The Jew will exonerate themselves by fifty oaths which they will swear. He did not mention the claim.

Abu Dawud said: This is a misunderstanding on the part of Ibn 'Uyainah.

" The traces of their embers." Sha'bi said: They (the Jinn) asked about their provision, and they were the Jinn of al-jazira, up to the end of the hadith, and the words of Sha'bi have been directly transmitted from the hadith of Abdullah.

The Prophet (saws) said: Sadaqah may not be given to a rich man or to one who has strength and is sound in limbs.

Abu Dawud said: This tradition has been transmitted by Sufyan from Sa'd bin Ibrahim like the tradition narrated by Ibrahim. The version of Shu'bah from Sa'd has: "for a man who has strength and is robust." The other version of this tradition from the Prophet (saws) have the words "for a man who has strength and is robust." Others have "for a man who has strength and is sound in limbs." 'Ata bin Zuhair said that he had met 'Abd Allah bin 'Amr who said: "Sadaqah is not lawful for a strong man nor for a man who has strength and is sound in limbs."

The Messenger of Allah (saws) addressed us and said: Is here any one of such and such tribe present? But no one replied.

He again asked: Is here any one of such and such tribe present? But no one replied.

He again asked: Is here any one of such and such tribe?

Then a man stood and said: I am (here), Messenger of Allah.

He said: What prevented you from replying the first two times? I wish to tell you something good.

Your companion has been detained (from entering Paradise) on account of his debt. Then I saw him that he paid off all his debt on his behalf and there remained no one to demand from him anything.

Abu Dawud said: The name of the narrator Sam'an is Sam'an b. Mushannaj.

The Messenger of Allah (saws) said: Gabriel (saws) came to me and said: I came to you last night and was prevented from entering simply because there were images at the door, for there was a decorated curtain with images on it in the house, and there was a dog in the house. So order the head of the image which is in the house to be cut off so that it resembles the form of a tree; order the curtain to be cut up and made into two cushions spread out on which people may tread; and order the dog to be turned out.

The Messenger of Allah (saws) then did so. The dog belonged to al-Hasan or al-Husayn and was under their couch. So he ordered it to be turned out.

Abu Dawud said: Al-Nadd means a thing on which clothes are placed like a couch.

Some goods of the people of Kila' were stolen. They accused some men of the weavers (of theft). They came to an-Nu'man ibn Bashir, the companion of the Prophet (saws). He confined them for some days and then set them free.

They came to an-Nu'man and said: You have set them free without beating and investigation. An-Nu'man said: What do you want? You want me to beat them. If your goods are found with them, then it is all right; otherwise, I shall take (retaliation) from your back as I have taken from their backs. They asked: Is this your decision? He said: This is the decision of Allah and His Apostle (saws).

Abu Dawud said: By this statement he frightened them ; that is, beating is not necessary except after acknowledgement.

I was present with the Prophet at his pilgrimage and prayed the Morning Prayer along with him in the mosque of al-Khaif. When he finished his prayer and turned away there were two men at the back of the people who had not prayed along with him. He said, “Bring them to me,” and they were brought trembling with fear. He asked what had prevented them from praying along with him, and they replied, “Messenger of God, we had already prayed in our lodging.” He said, “Don’t do so. When you pray in your lodging and then come to a mosque where there is a congregation, you must pray along with them, and it will be a supererogatory prayer for you. Tirmidhi, Abu Dawud and Nasa’i transmitted it.

In the first rak'a he recited, “Glorify the name of your most high Lord,”¹ in the second, “Say, O infidels,”² and in the third, “Say, He is God, One,”³ and al-Mu‘awwidhatan.⁴ 1. Al-Qur’an; 87 2. Al-Qur’an; 109 3. Al-Qur’an; 112 4. Al-Qur’an; 113-114 Tirmidhi and Abu Dawud transmitted it. Nasa’i transmitted it from ‘Abd ar-Rahman b. Abza, Ahmad from Ubayy b. Ka‘b, and Darimi from Ibn ‘Abbas, but the last two did not mention al-Mu'awwidhatan.

the maker when he has a good motive in making it, the one who shoots it, and the one who hands it; so shoot and ride, but your shooting is more appreciated by me than your riding. Everything with which a man amuses himself is vain, except his shooting with his bow, his training of his horse, and his playing with his wife, for they pertain to what is right.” Tirmidhi and Ibn Majah transmitted it, and Abu Dawud and Darimi added, “If anyone abandons archery after becoming an adept through distaste for it, it is a blessing he has abandoned," or he said “for which he has been ungrateful."