This hadith has been narrated on the authority of Abu Salama with another chain of transmitters.

This hadith has been narrated on the authority of Anas through another chain of transmitters.

A hadith like this has been trransmitted on the authority of Mansur with a slight vairiation of words.

This hadith has been narrated on the authority of Abu Huraira with another chain of transmitters.

This tradition has been narrated through more; than one chain of transmitters.

The same tradition has been handed down through a different chain of transmitters.

The above tradition has been handed down through a different chain of transmitters.

The same tradition has been handed down through a different chain of transmitters.

This hadith has been transmitted on the authority of Abu Huraira with a slight variation of wording.

The above tradition has been handed down through a different chain of transmitters.

This tradition has been narrated by the same authority through different chain of transmitters.

This hadith has been narrated on the authority of 'Asim through the same chain of transmitters.

This hadith has been narrated on the authority of Shu'ba through a different chain of transmitters.

This hadith has been narrated on the authority of Shu'ba through another chain of transmitters.

This hadith has been narrated on the authority of Abu Huraira with a different chain of transmitters.

This hadith has been narrated by Ibn Umar through another chain of transmitters.

This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters.

This hadith has been reported on the authority of Qatada but there is no mention of the words of Abd Uthman.

This hadith has been narrated on the authority of Abu Huraira but with a different chain of transmitters.

This hadith has been narrated on the authority of Yunus through another chain of transmitters.

This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters.

This hadith has been narrated on the authority of al-A'mash with the same chain of transmitters.

This hadith has been narrated on the authority of Abia Mu'iwiya with the same chain of transmitters.

This hadith has been narrated on the authority of Jundab through another chain of transmitters.

This hadith has been narrated on the authority of 'Abdullah through another chain of transmitters.

This hadith has been narrated on the authority of Hudhaifa through another chain of transmitters.

This hadith has been narrated on the authority of Anas through another chain of transmitters.

This hadith has been narrated on the authority of Jarir through other chains of transmitters.

This hadith has been narrated on the authority of Anas through another chain of transmitters.

This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters.

This hadith has been transmitted on the authority of Abu Juhaifa with a slight variation of wording.

This hadith has been narrated on the authority of A'mash through a different chain of transmitters.

This hadith has been narrated on the authority of Ibn Shihab with the same chain of transmitters.

This hadith has been narrated on the authority of Anas through a different chain of transmitters.

This hadith has been narrated on the authority of Zuhri through another chain of transmitters.

This hadith has been narrated on the authority of Yunus through another chain of transmitters.

This hadith has been narrated on the authority of Jabir through another chain of transmitters.

This hadith has been narrated on the authority of 'Ali through another chain of transmitters.

This hadith has been reported on the authority of Abu Ishaq with the same chain of transmitters.

This hadith has been narrated on the authority 'Abdullah through another chain of transmitters.

This hadith has been narrated on the authority of Hisham through another chain of transmitters.

This hadith has been narrated on the authority of 'A'isha through another chain of transmitters.

This hadith has been narrated on the authority of Zakriyya' through another chain of transmitters.

This hadith has been reported on the authority of Anas through another chain of transmitters.

This hadith has been reported on the authority of Abu Bishr with the same chain of transmitters.

This hadith has been reported on the authority of Abu Huraira with the same chain of transmitters.

This hadith has been narrated on the authority of A'mash through other chains of transmitters.

This hadith has been transmitted on the authority of Abu Zinad with a slight variation of wording.

This hadith has been transmitted on the authority of Ibn Abbas with a slight variation of wording.

A hadith like this has been narrated on the authority of Humaid with the same chain of transmitters.

This hadith has been narrated on the authority of 'A'isha through another chain of transmitters.

This hadith has been narrated on the authority of Anas through another chain of transmitters.

This hadith has been narrated on the authority of 'Ali through another chain of transmitters.

This hadith has been transmitted on the authority of Shu'aib and Ma'qil with a slight variation of wording.

This hadith has been transmitted on the authority of Abu Huraira with a slight variation of wording.

This hadith has been transmitted on the authority of Isma'il through other chains of narrators.

This hadith has been transmitted on the authority of Abu Musa with a slight variation of wording.

This hadith has been transmitted on the authority of Abu Huraira with a slight variation of wording.

This hadith has been narrated on the authority of Mutarrif through another chain of transmitters.

This hadith has been narrated on the authority of Sulaiman Taimi with the same chain of transmitters.

This hadith has been narrated on the authority of A'mash through another chain of transmitters.

This hadith has been transmitted on the authority of Mu'tamir, reported on the authority of his father.

This hadith has been narrated on the authority of Shu'ba through another chain of transmitters.

This hadith has been narrated on the authority of 'Abdullah through another chain of transmitters.

This hadith has been narrated on the authority of Jabir through another chain of transmitters.

This hadith has been narrated on the authority of 'Abdullah through other chains of transmitters.

This hadith has been narrated on the authority of Anas through another chain of transmitters.

This hadith has been narrated on the authority of Hammad through another chain of transmitters.

This hadith has been narrated on the authority of Ibn Ja'far with the same chain of transmitters.

This hadith has been transmitted on the authority of Abu Huraira with a slight variation of wording.

This hadith has been narrated on the authority of Ibn Juraij with the same chain of transmitters.

This hadith has been narrated on the authority of Qatada through another chain of transmitters.

This hadith has been narrated on the authority of Anas through another chain of transmitters.

This hadith has been narrated on the authority of Anas through another chain of transmitters.

This hadith has been narrated on the authority of Miqdad through another chain of transmitters.

This hadith has been transmitted on the authority of Abu Usama with the same chain of narrators.

The Messenger of Allah (saws) saw me. The version of AbuAli al-Lula' has: I think I wore a garment dyed with a reddish yellow colour. He asked: What is this? So I went and burnt it. The Prophet (saws) said: What have you done with your garment? I replied: I burnt it. He said: Why did you not give it to one of your women to wear?

Abu Dawud said: Thawr transmitted it from Khalid and said: "Pink (muwarrad)" while Tawus said: "Reddish yellow colour (mu'asfar)".

I sat with Ka`b bin 'Ujra and asked him about the Fidya. He replied, "This revelation was revealed concerning my case especially, but it is also for you in general. I was carried to Allah's Apostle and the lice were falling in great number on my face. The Prophet said, "I have never thought that your ailment (or struggle) has reached to such an extent as I see. Can you afford a sheep?" I replied in the negative. He then said, "Fast for three days, or feed six poor persons each with half a Sa of food." (1 Sa = 3 Kilograms approx.)

I asked the Prophet (about the hunting dogs) and he replied, "If you let loose (with Allah's name) your tamed dog after a game and it hunts it, you may eat it, but if the dog eats of (that game) then do not eat it because the dog has hunted it for itself." I further said, "Sometimes I send my dog for hunting and find another dog with it. He said, "Do not eat the game for you have mentioned Allah's name only on sending your dog and not the other dog."

The Prophet said, "Whoever slaughtered (his sacrifice) before the `Id prayer, should slaughter again." A man stood up and said, "This is the day on which one has desire for meat," and he mentioned something about his neighbors. It seemed that the Prophet I believed him. Then the same man added, "I have a young she-goat which is dearer to me than the meat of two sheep." The Prophet permitted him to slaughter it as a sacrifice. I do not know whether that permission was valid only for him or for others as well.

We used to salute during prayer and talk about our needs. I came to the Messenger of Allah (saws) and found him praying. I saluted him, but he did not respond to me. I recalled what happened to me in the past and in the present.

When the Messenger of Allah (saws) finished his prayer, he said to me: Allah, the Almighty, creates new command as He wishes, and Allah, the Exalted, has sent a fresh command that you must not talk during prayer. He then returned my salutation.

We witnessed along with Allah's Apostle the Khaibar (campaign). Allah's Apostle told his companions about a man who claimed to be a Muslim, "This man is from the people of the Fire." When the battle started, the man fought very bravely and received a great number of wounds and got crippled. On that, a man from among the companions of the Prophet came and said, "O Allah's Apostle! Do you know what the man you described as of the people of the Fire has done? He has fought very bravely for Allah's Cause and he has received many wounds." The Prophet said, "But he is indeed one of the people of the Fire." Some of the Muslims were about to have some doubt about that statement. So while the man was in that state, the pain caused by the wounds troubled him so much that he put his hand into his quiver and took out an arrow and committed suicide with it. Off went some men from among the Muslims to Allah's Apostle and said, "O Allah's Apostle! Allah has made your statement true. So-and-so has committed suicide." Allah's Apostle said, "O Bilal! Get up and announce in public: None will enter Paradise but a believer, and Allah may support this religion (Islam) with a wicked man."

Allah's Apostle said on the Day of (the battle of) Hunain, "Whoever has killed an infidel and has a proof or a witness for it, then the salb (arms and belongings of that deceased) will be for him." I stood up to seek a witness to testify that I had killed an infidel but I could not find any witness and then sat down. Then I thought that I should mention the case to Allah's Apostle I (and when I did so) a man from those who were sitting with him said, "The arms of the killed person he has mentioned, are with me, so please satisfy him on my behalf." Abu Bakr said, "No, he will not give the arms to a bird of Quraish and deprive one of Allah's lions of it who fights for the cause of Allah and His Apostle." Allah's Apostle I stood up and gave it to me, and I bought a garden with its price, and that was my first property which I owned through the war booty. The people of Hijaz said, "A judge should not pass a judgment according to his knowledge, whether he was a witness at the time he was the judge or before that" And if a litigant gives a confession in favor of his opponent in the court, in the opinion of some scholars, the judge should not pass a judgment against him till the latter calls two witnesses to witness his confession. And some people of Iraq said, "A judge can pass a judgement according to what he hears or witnesses (the litigant's confession) in the court itself, but if the confession takes place outside the court, he should not pass the judgment unless two witnesses witness the confession." Some of them said, "A judge can pass a judgement depending on his knowledge of the case as he is trust-worthy, and that a witness is Required just to reveal the truth. The judge's knowledge is more than the witness." Some said, "A judge can judge according to his knowledge only in cases involving property, but in other cases he cannot." Al-Qasim said, "A judge ought not to pass a judgment depending on his knowledge if other people do not know what he knows, although his knowledge is more than the witness of somebody else because he might expose himself to suspicion by the Muslims and cause the Muslims to have unreasonable doubt. "

The Messenger of Allah (saws) forbade muhaqalah and muzabanah. Those who cultivate land are three: a man who has (his own) land and he tills it: a man who has been lent land and he tills the one lent to him; a man who employs another man to till land against gold (dinars) or silver (dirhams).