Buraida reported God’s Messenger as saying, “He who swears by faithfulness* is not one of our number.” Abu Dawud transmitted it. * Amana. It is held that the objection is due to the fact that the word is not the name of one of God's attributes, but merely one of the duties prescribed to mankind. It is an unsuitable word because its use suggests that it is being equated with one of God’s attributes.

Asma’ daughter of Yazid reported the Prophet as saying, “God’s greatest name is in these two verses, ‘And your God is one God; there is no god but He, the Compassionate, the Merciful’ [Qur'an, ii, 163.], and the beginning of Al 'Imran, ‘A.L.M. God, there is no god but He, the Living, the Eternal’ [Qur'an, iii. 1.]” Tirmidhi, Abu Dawud, Ibn Majah and Darimi transmitted it.

Ibn ‘Abbas said that God’s messenger and his companions performed an ‘umra from al-Ji'rana (A place where there was water less than half way from Mecca to at-Ta’if) and ran three times round the House. They put their upper garments under their armpits and threw the ends over their left shoulders. Abu Dawud transmitted it.

God’s messenger sent us small boys of the B. ‘Abd al-Muttalib ahead on asses on the night of al-Muzdalifa, and he began to pat our thighs and say, “My little children, do not throw pebbles at the jamra till the sun rises.” Abu Dawud, Nasa’i and Ibn Majah transmitted it.

Nubaisha reported God’s messenger as saying, “I forbade you to eat their meat for more than three days in order that you might have abundance [for charity] ; but God has produced abundance, so you may eat, store up and seek reward. These days are days of eating, drinking and remembrance of God." Abu Dawud transmitted it.

Mu'awiya said on the authority of his father that God’s Messenger forbade these two plants, i e., onions and garlic, and said, “He who eats them must not come near our mosque.” He also said, “If you must eat them, suppress their odour* by cooking.” * Lit. put them to death. Abu Dawud transmitted it.

Wa’il b. Hujr said he saw that when God’s Messenger prostrated himself he got down on his knees before putting his hands on the ground, and when he got up he raised his hands before his knees. Abu Dawud, Tirmidhi, Nasa’i, Ibn Majah and Darimi transmitted it.

Buraida said he heard God’s Messenger say, “The witr is a duty, so he who does not observe it does not belong to us; the witr is a duty, so he who does not observe it does not belong to us; the witr is a duty, so he who does not observe it does not belong to us.” Abu Dawud transmitted it.

Mu'adh b. Anas al-Juhani reported God’s Messenger as saying, “If anyone sits in his place of prayer when he finishes the Morning Prayer till he prays the two rak'as of the forenoon, saying nothing but what is good, his sins will be forgiven him even if they are more than the foam of the sea.” Abu Dawud transmitted it.

‘Abdallah b. Zaid said God’s Messenger went out to the place of prayer and prayed for rain. When he faced the qibla he turned round his cloak, putting its right side on his left shoulder and its left side on his right shoulder, then made supplication to God. Abu Dawud transmitted it.

Buhaisa quoted her father as saying that he asked God’s messenger what was the thing which it is unlawful to refuse and was told that it was water. He repeated the question to God’s Prophet and was told that it was salt. When he asked God’s Prophet a third time he received the reply, “To do good is better for you.” Abu Dawud transmitted it.

‘Amr b. Shu'aib, on his father’s authority, told that his grandfather reported God’s messenger as saying. “Do not pluck out grey hairs, for they are the Muslim’s light. If anyone grows a grey hair in Islam God will record on his behalf a good deed for it, will blot out a sin for it, and raise him a degree for it.” Abu Dawud transmitted it.

‘Adi b. Hatim told that he said, “Tell me, messenger of God; when one of us catches game and has no knife, may he cut its throat with a flint and a splinter of stick?” He replied, “Cause the blood to flow with whatever you take and mention God’s name.” Abu Dawud and Nasa’i transmitted it.

Abuz Zubair quoted Jabir’s authority for the statement that God's messenger said, "What the sea throws up and is left by the tide you may eat, but what dies in the sea and floats you must not eat." Abu Dawud and Ibn Majah transmitted it, but Muhyi as-Sunna said most people hold that it goes no farther back than Jabir.

When a boy was born to one of us in the pre-Islamic period he sacrificed a sheep and smeared his head with its blood; but when Islam came we sacrificed a sheep on the seventh day, shaved his head and smeared it with saffron. Abu Dawud transmitted it, and Razin added, “and gave him his name.”

Wahshi b. Harb, on his father’s authority, said his grandfather told of God's messenger's Companions saying, "Messenger of God, we eat but are not satisfied." He suggested that they ate separately, and when they replied that that was so he said, "If you gather together at your food and mention God’s name you will be blessed in it." Abu Dawud transmitted it.

Usama b. Sharik told that when God’s messenger was asked whether they should make use of medical treatment he replied, “Yes servants of God, make use of medical treatment, for God has not made a disease without appointing a remedy for it, with the exception of one disease; viz., old age.” Ahmad, Tirmidhi and Abu Dawud transmitted it.

‘A'isha told that God’s messenger asked her, “Have the mugharribun been seen among you?” She asked what that meant and he replied, “They are those in whom is a strain of the jinn.”* Abu Dawud transmitted it. * Mirqat, iv, 514, says this happens if a man neglects to mention God when he has sexual intercourse with his wife.

Ibn ‘Umar told that God's Messenger stood up, i.e. on the day of Badr, and said, ‘Uthman has gone off on the business of God and His Messenger and I shall take the oath of allegiance on his behalf. God’s Messenger then appointed him a share, but did not do so for anyone else who was absent. Abu Dawud transmitted it.

When the fai’ came to God's Messenger he divided it that day, giving two portions to a married man and one to a bachelor. I was summoned and he gave me two portions, for I had a family; then ‘Ammar b. Yasir was summoned after me and given one. Abu Dawud transmitted it.

"seventeen days."

When the time draws near, a believer’s vision can hardly be false. The truer one of them is in his speech, the truer he is in his vision. Visions are of three types: Good visions are glad tidings from Allah, a terrifying vision caused by the devil, and the ideas which come from within a man. So when one sees anything he dislikes, he should get up and pray, and should not tell it to the people. He said : I like a fetter and dislike a shackle on the neck; a fetter indicates being firmly established in religion.

Abu Dawud said : “when the time draws near” means that when the day and night are equal.

The Messenger of Allah (saws) took a signet-ring of gold, and put the stone next the palm of his hand. He engraved on it "Muhammad, the Messenger of Allah". The people then took signet-rings of gold. When he saw that they had taken them (like his ring) he threw it away and said: I shall never wear it. He then fashioned a silver ring and engraved on it "Muhammad, the Messenger of Allah". Then Abu Bakr wore it after him, then 'Umar wore it after Abu Bakr, and the 'Uthman wore it after 'Umar till it fell down in a well called Aris.

Abu Dawud said: The people did not disagree on 'Uthman till the signet-rin fell down from his hand.

Another version of the above tradition adds: The Messenger of Allah (saws) said: Go away from this place of yours where inadvertence took hold of you. He then commanded Bilal who called for prayer and announced that the prayer in congregation was ready (i.e. he uttered the iqamah) and he observed prayer.

Abu Dawud said: This tradition has been narrated by Malik, Sufyan b. 'Uyainah, al-Awza'i, and 'Abd al-Razzaq from Ma'mar and Ibn Ishaq, none of them made a mention of the call for prayer (adman) in this version of the tradition narrated by al-Zuhri, and none of them attribute (this tradition) to him except al-Awza'i and Aban al-'Attar on the authority of Ma'mar.

I heard the Messenger of Allah( may peace be upon him) say: When the iqamah is pronounced for prayer, do not come to it running, but come walking(slowly). You should observe tranquility. The part of the prayer you get(along with the imam) offer it, and the part you miss complete it(afterwards).

Abu Dawud said: The version narrated by al-Zubaidi, Ibn Abi Dhi’b, Ibrahim b. Sa’d, Ma’mar, Shu’aib b. Abi Hamzah on the authority of al-Zuhri has the words: “the part you miss then complete it”. Ibn ‘Uyainah alone narrated from al-Zuhri the words “then offer it afterwards”. And Muhammad b. ‘Amr narrated from Abu Salamah on the authority of Abu Hurairah, and Ja’far b. Rabi’ah narrated from al-A’raj on the authority of Abu Hurairah the words “then complete it”. And Ibn Mas’ud narrated from the Prophet(may peace be upon him) and Abu Qatadah and Anas reported from the Prophet( may peace be upon him) the words” then complete it”.

When you hear a dog barking or a donkey braying in the night, then seek refuge in Allah from them, for surely they have seen what you see not. Reference: Abu Dawud 4/327, Ahmad 3/306. Al-Albani graded it authentic in Sahih Abu Dawud 3/961.

I heard Abu Sa'eed Al-Khudri say: "The Messenger of Allah (SAW) said: 'Transactions may only be done by mutual consent."'

A woman who had taken a pledge of allegiance at the hand of the Messenger of Allah (PBUH) said: "Among the matters in respect of which we gave the Messenger of Allah (PBUH) the pledge not to disobey him in any Ma'ruf [i.e., all that Islam ordains (V:60:12)] was that we should not slap our faces, bewail, tear our clothes up and tear out our hair (in grief)."

[Abu Dawud].

‘Amr b. ‘Auf al-Muzani reported the Prophet as saying, “Reconciliation is allowable between Muslims except such as makes unlawful something which is lawful, or makes lawful something which is unlawful ; and Muslims must keep to the conditions they have made, except for a condition which makes unlawful something which is lawful, or makes lawful something which is unlawful.” Tirmidhi, Ibn Majah and Abu Dawud transmitted it, but Abu Dawud's transmission ended at “the conditions they have made.”

‘A’isha said that when God’s Messenger began to pray he said, “Glory be to Thee, O God, and with praise of Thee do I begin my worship. Blessed is Thy name, exalted is Thy majesty, and there is no god but Thee.” Tirmidhi and Abu Dawud transmitted it, and Ibn Majah transmitted it from Abu Sa'id. Tirmidhi said, “This is a tradition which I know only from Haritha, and critical remarks have been made about his memory.”

Abu Huraira' reported God’s Messenger as saying, “God show mercy to a man who gets up during the night and prays, who wakens his wife and she prays, but if she refuses sprinkles the water on her face! God show mercy to a woman who gets up during the night and prays, who wakens her husband and he prays, but if he refuses sprinkles the water on his face!” Abu Dawud and Nasa’i transmitted it.

Abu Huraira reported God’s messenger as saying, “If anyone wants to put a ring of fire on one he loves let him put a gold ring on him ; if anyone wants to put a necklace of fire on one he loves let him put a gold necklace on him ; and if anyone wants to put a bracelet of fire on one he loves let him put a gold bracelet on him. Keep to silver and amuse yourselves with it.” Abu Dawud transmitted it.

Al-Fujai' al-'Amiri told that he came to the Prophet and asked what animals which had died a natural death might be eaten. He asked what they ate, and on receiving the reply niaghtabiq wa-nastabih, which was explained to Abu Nu'aim by 'Uqba as meaning that they drank a cup in the morning and a cup in the evening, he said, "That, by my father, is hunger," and permitted them in such circumstances to eat what had died a natural death. Abu Dawud transmitted it.

Urwah ibn az-Zubayr reported from Fatimah daughter of AbuHubaysh that her blood kept flowing, so the Prophet (saws) said to her: When the blood of the menses comes, it is black blood which can be recognised; so when that comes, refrain from prayer; but when a different type of blood comes, perform ablution and pray, for it is (due only to) a vein.

Abu Dawud said: Ibn al-Muthanna narrates this tradition from his book on the authority of Ibn 'Adi in a similar way. Later on he transmitted it to us from his memory: Muhammad b. 'Amr reported to us from al-Zuhri from 'Urwah on the authority of 'Aishah who said: Fatimah used to have her blood flowing. He then reported the tradition conveying the same meaning.

Abu Dawud said: Anas b. Sirin reported from Ibn 'Abbas about the woman who has a prolonged flow of blood. He said: If she sees thick blood, she should not pray; if she finds herself purified even for a moment, she should was an pray.

Makhul said: Menses are not hidden from women. Their blood is black and thick. When it (blackness and thickness) goes away and there appears yellowness and liquidness, that is the flow of blood (from vein). She should wash and pray.

Abu Dawud said: This tradition has been transmitted by Sa'id b. al-Musayyab through a different chain of narrators, saying: The woman who has a prolonged flow of blood should abandon prayer when the menstruation begins; when it is finished, she should wash and pray.

Sumayy and others have also reported it from Sa'id b. al-Musayyab. This version adds: She should refrain (from prayer) during her menstrual period.

Hammad b. Salamah has reported it similarly from Yahya b. Sa'id on the authority of Sa'id b. al-Musayyab.

Abu Dawud said: Yunus has reported from Al-Hasan: When the bleeding of a menstruating woman extends (beyond the normal period), she should refrain (from prayer), after her menses are over, for one or two days. Now she becomes the woman who has a prolonged flow of blood.

Al-Taimi reported from Qatadah: If her menstrual period is prolonged by five days, she should pray. Al-Taimi said: I kept on reducing (the number of days) until I reached two days. He said: If the period extends by two days, they will be counted from the menstrual period. When Ibn Sirin was questioned about it, he said: Women have better knowledge of that.

The Quraysh sent me to the Messenger of Allah (saws), and when I saw the Messenger of Allah (saws), Islam was cast into my heart, so I said: Messenger of Allah, I swear by Allah, I shall never return to them. The Messenger of Allah (saws) replied: I do not break a covenant or imprison messengers, but return, and if you feel the same as you do just now, come back. So I went away, and then came to the Prophet (saws) and accepted Islam.

The narrator Bukair said: He informed me that Abu Rafi' was a Copt.

Abu Dawud said: This was valid in those days, but today it is not valid.

Which of them is better? He replied: Soft and white kind of wheat. So he forbade him from it and said: I heard the Messenger of Allah (sawa) say, when he was asked about buying dry dates for fresh. The Messenger of Allah (sawa) said: Are fresh dates diminished when they become dry? The (the people) replied: Yes. So the Messenger of Allah (saws) forbade that.

Abu Dawud said: A similar tradition has also been transmitted by Isma'il b. Umayyah.

He who believes in Allah and the Last Day should honour his guest provisions for the road are what will serve for a day and night: hospitality extends for three days; what goes after that is sadaqah(charity): and it is not allowable that a guest should stay till he makes himself an encumbrance.

Abu Dawud said: Malik was asked about the saying of the Prophet: "Provisions for the road what will serve for a day a night." He said: He should honor him, present him some gift, and protect him for a day and night, and hospitality for three days.

I asked 'Aishah about the witr observes by the Messenger of Allah (saws). She replied: Sometime he observed the witr prayer in the early hours of the night, sometimes he observed it at the end of it. I asked: How did he recite the Qur'an ? Did he recite the Qur'an quietly or loudly ? She replied: He did it in any way. Sometimes he recited quietly and sometimes loudly, sometimes he took bath and then slept and sometimes he performed ablution and then slept.

Abu Dawud said: The narrators other than Qutaibah said: This refer to his bath due to sexual defilement.

"for each prayer".

The Prophet (PBUH) said, "The one who suppresses anger and has the power to give effect to it, will be called out by Allah, the Exalted, to the forefront of the creatures on the Day of Resurrection and he will be asked to choose any of the virgins (Hur) of his liking".

[Abu Dawud and At-Tirmidhi, who categorised it as Hadith Hasan].

Messenger of Allah (PBUH) said, "Neglecting one's own dependents is a reason enough for a man to commit a sin".

[Abu Dawud]

The narration in Muslim is: Messenger of Allah (PBUH) said, "It is enough sin for a person to hold back the due of one whose provision is in his hand".

Messenger of Allah (PBUH) said: "He is not one of us who shows no mercy to younger ones and does not acknowledge the honour due to our elders".

[At- Tirmidhi and Abu Dawud, who both classified it as Hadith Sahih].

Messenger of Allah (PBUH) said, "He who guarantees me that he will not beg anything from anyone, I will guarantee him (to enter) Jannah." I said, "I give you the guarantee." Then Thauban (May Allah be pleased with him) never begged anything from anyone.

[Abu Dawud].

When Messenger of Allah (PBUH) intended to bid farewell to his army he would say: "Astau-di'ullaha dinakaum, wa amanatakum, wa khawatima 'amalikum (I entrust Allah with your Deen, your trust and your last deeds)."

[Abu Dawud].

The Messenger of Allah (PBUH) prohibited the use of the skins of wild animals.

[Abu Dawud, At-Tirmidhi and An- Nasa'i].

Another narration in At-Tirmidhi is: The Messenger of Allah (PBUH) forbade the use of the skins of wild animals in making firash (i.e., something to sit on or lie down on, such as cushions, pillows, covers, spreads, saddles, etc.).

"We have been prohibited from spying (on Muslims) and finding faults (with them). But we can take to task only and only if the sin is overt.

[Abu Dawud].

I was with the Messenger of Allah (PBUH) when I witnessed that if he did not begin fighting in the early part of the day, he would postpone fighting till the sun had declined, the blowing of the breeze had blown and the victory from Allah had come.

[Abu Dawud and At-Tirmidhi].

The Prophet (PBUH) used to supplicate: "Allahumma inni a'udhu bika min fitnatin-nari, wa 'adhabin-nari, wa min sharril-ghina wal-faqri (O Allah! I seek refuge in You from the trials and the torment of the Fire and from the evils of wealth and poverty)."

[Abu Dawud and At- Tirmidhi].

I heard the Messenger of Allah (PBUH) saying, "If three men in a village or in the desert, make no arrangement for Salat in congregation, Satan must have certainly overcome them. So observe Salat in congregation, for the wolf eats up a solitary sheep that stays far from the flock."

[Abu Dawud].

We counted Messenger's saying a hundred times during one single sitting: Rabb- ighfir li, wa tubb 'alayya, innaka Antat-Tawwabur-Rahim. (My Rubb! Forgive me and pardon me. Indeed, You are the Oft-Returning with compassion and Ever Merciful."

[Abu Dawud and At- Tirmidhi].