Abu Murra, the freed slave of Umm Hani, daughter of Abu Talib, reported Umm Hani to be saying:
Reference | : Sahih Muslim 336f |
In-book reference | : Book 6, Hadith 99 |
USC-MSA web (English) reference | : Book 4, Hadith 1555 |
(deprecated numbering scheme) |
It has been narrated (through a different chain of transmitters) by Abu Ishiq that a person said to Bara' (b. 'Azib):
Reference | : Sahih Muslim 1776b |
In-book reference | : Book 32, Hadith 98 |
USC-MSA web (English) reference | : Book 19, Hadith 4389 |
(deprecated numbering scheme) |
Ibn Atiq reported:
Reference | : Sahih Muslim 560a |
In-book reference | : Book 5, Hadith 84 |
USC-MSA web (English) reference | : Book 4, Hadith 1139 |
(deprecated numbering scheme) |
ibn Abi Abd ar-Rahman said, "I asked Said ibn al Musayyab, 'How much for the finger of a woman?' He said, 'Ten camels' I said, 'How much for two fingers?' He said, 'Twenty camels.' I said, 'How much for three?' He said, 'Thirty camels.' I said, 'How much for four?' He said, 'Twenty camels.' I said, 'When her wound is greater and her affliction stronger, is her blood-money then less?' He said, 'Are you an Iraqi?' I said, 'Rather, I am a scholar who seeks to verify things, or an ignorant man who seeks to learn.' Said said, 'It is the sunna, my nephew.' "
Malik said, "What is done in our community about all the fingers of the hand being cut off is that its blood- money is complete. That is because when five fingers are cut, their blood-money is the blood-money of the hand:
Malik said, "The reckoning of the fingers is thirty-three dinars for each fingertip, and that is three and a third shares of camels."
USC-MSA web (English) reference | : Book 43, Hadith 6 |
Arabic reference | : Book 43, Hadith 1574 |
[Muslim].
((رواه مسلم)).
Reference | : Riyad as-Salihin 425 |
In-book reference | : Introduction, Hadith 425 |
[Al- Bukhari and Muslim].
Reference | : Riyad as-Salihin 572 |
In-book reference | : Introduction, Hadith 572 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 1474 |
In-book reference | : Book 16, Hadith 16 |
English translation | : Vol. 2, Book 16, Hadith 1475 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 1500 |
In-book reference | : Book 16, Hadith 42 |
English translation | : Vol. 2, Book 16, Hadith 1501 |
Grade: | Da'if (Darussalam) |
Reference | : Sunan an-Nasa'i 800 |
In-book reference | : Book 10, Hadith 24 |
English translation | : Vol. 1, Book 10, Hadith 801 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 572 |
In-book reference | : Book 6, Hadith 79 |
English translation | : Vol. 1, Book 6, Hadith 573 |
Narrated Abdullah ibn Abbas:
Ikrimah reported on the authority of Ibn Abbas, saying: I think the Messenger of Allah (saws) said: When one of you prays without a sutrah, a dog, an ass, a pig, a Jew, a Magian, and a woman cut off his prayer, but it will suffice if they pass in front of him at a distance of over a stone's throw.
Abu Dawud said: There is something about this tradition in my heart. I used to discuss it with Ibrahim and others. I did not find anyone who narrated it from Hisham and knew it. I did not know anyone who reported it from Hisham and knew it. I did not know anyone who related it from Hisham. I think the confusion is on the part of Ibn Abi Saminah that is, Muhammad b. Isma'il al-Basri, the freed slave of Banu Hisham. In this tradition the mention of words "a Magian" is rejected; the mention of the words "at a stone's throw" and "a pig" is rejected.
Abu Dawud said: I did not hear this tradition except from Muhammad b. Isma'il b. Samurrah and I think he was mistaken because he used to narrate to us from his memory.
Grade: | Da'if (Al-Albani) | ضعيف (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 704 |
In-book reference | : Book 2, Hadith 314 |
English translation | : Book 2, Hadith 704 |
Narrated Amir ibn Shahr:
When the Messenger of Allah (saws) appeared as a prophet, Hamdan said to me: Will you go to this man and negotiate for us (with him)? If you accept something, we shall accept it, and if you disapprove of something, we shall disapprove of it.
I said: Yes. So I proceeded until I came to the Messenger of Allah (saws). I liked his motive and my people embraced Islam. The Messenger of Allah (saws) wrote the document for Umayr Dhu Marran. He also sent Malik ibn Murarah ar-Rahawi to all the (people of) Yemen. So Akk Dhu Khaywan embraced Islam.
Akk was told: Go to the Messenger of Allah (saws), and obtain his protection for your town and property. He therefore came (to him) and the Messenger of Allah (saws) wrote a document for him:
"In the name of Allah, Most Beneficent, Most Merciful. From Muhammad, the Messenger of Allah, to Akk Dhu Khaywan. If he is true his land, property and slave, he has the security and the protection of Allah, and Muhammad, the Messenger of Allah. Written by Khalid ibn Sa'id ibn al-'As."
Grade: | Da'if in chain (Al-Albani) | ضعيف الإسناد (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 3027 |
In-book reference | : Book 20, Hadith 100 |
English translation | : Book 19, Hadith 3021 |
Narrated Irbad ibn Sariyah:
AbdurRahman ibn Amr as-Sulami and Hujr ibn Hujr said: We came to Irbad ibn Sariyah who was among those about whom the following verse was revealed: "Nor (is there blame) on those who come to thee to be provided with mounts, and when thou saidst: "I can find no mounts for you."
We greeted him and said: We have come to see you to give healing and obtain benefit from you.
Al-Irbad said: One day the Messenger of Allah (saws) led us in prayer, then faced us and gave us a lengthy exhortation at which the eyes shed tears and the hearts were afraid.
A man said: Messenger of Allah! It seems as if it were a farewell exhortation, so what injunction do you give us?
He then said: I enjoin you to fear Allah, and to hear and obey even if it be an Abyssinian slave, for those of you who live after me will see great disagreement. You must then follow my sunnah and that of the rightly-guided caliphs. Hold to it and stick fast to it. Avoid novelties, for every novelty is an innovation, and every innovation is an error.
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 4607 |
In-book reference | : Book 42, Hadith 12 |
English translation | : Book 41, Hadith 4590 |
صحيح إلا قوله إلى نصف الذراع فإنه شاذ (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 322 |
In-book reference | : Book 1, Hadith 322 |
English translation | : Book 1, Hadith 322 |
Abu Dharr said:
The version of Musaddad has: "the goats (were collected) from the alms," and the tradition reported by 'Amr is complete.
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 332 |
In-book reference | : Book 1, Hadith 332 |
English translation | : Book 1, Hadith 332 |
Grade: | Hasan in chain (Al-Albani) | حسن الإسناد (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 3008 |
In-book reference | : Book 20, Hadith 81 |
English translation | : Book 19, Hadith 3002 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan Ibn Majah 4300 |
In-book reference | : Book 37, Hadith 201 |
English translation | : Vol. 5, Book 37, Hadith 4300 |
Grade: | Da'of (Darussalam) [ because of the weakness of Abu Bakr bin 'Abdullah and Humrah bin Abd Kulal] (Darussalam) |
Reference | : Musnad Ahmad 120 |
In-book reference | : Book 2, Hadith 38 |
Grade: | (Da'of (Darussalam) [ because of the weakness of 'Ali bin Zaid bin Jud'an] (Darussalam) |
Reference | : Musnad Ahmad 129 |
In-book reference | : Book 2, Hadith 47 |
Grade: | Hasan (Darussalam)] (Darussalam) |
Reference | : Musnad Ahmad 770 |
In-book reference | : Book 5, Hadith 202 |
Grade: | Hasan (Darussalam)] (Darussalam) |
Reference | : Musnad Ahmad 931 |
In-book reference | : Book 5, Hadith 358 |
Grade: | Isnād Da'īf (Zubair `Aliza'i) | لم تتمّ دراسته (الألباني) | حكم : |
إسنادہ ضعيف (زبیر علی زئی) |
Reference | : Mishkat al-Masabih 46 |
In-book reference | : Book 1, Hadith 42 |
مُتَّفَقٌ عَلَيْهِ (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 1724 |
In-book reference | : Book 5, Hadith 196 |
صَحِيح (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 2617 |
In-book reference | : Book 10, Hadith 109 |
صَحِيح (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 1209 |
In-book reference | : Book 4, Hadith 625 |
Reference | : Hisn al-Muslim 79 |
Reference | : Hisn al-Muslim 80 |
Yahya related to me from Malik from Ziyad ibn Sad that Ibn Shihab said, "Neither jurur, nor musran al-fara, nor adhq ibn hubayq should be taken as zakat from dates. They should be included in the assessment but not taken as zakat. "
Malik said, "This is the same as with sheep and goats, whose young are included in the assessment but are not (actually) taken as zakat. There are also certain kinds of fruit which are not taken as zakat, such as burdi dates (one of the finest kinds of dates), and similar varieties.
Neither the lowest quality (of any property) nor the highest should be taken. Rather, zakat should be taken from average quality property."
Malik said, "The position that we are agreed upon concerning fruit is that only dates and grapes are estimated while on the tree. They are estimated when their usability is clear and they are halal to sell. This is because the fruit of date-palms and vines is eaten straightaway in the form of fresh dates and grapes, and so the assessment is done by estimation to make things easier for people and to avoid causing them trouble. Their produce is estimated and then they are given a free hand in using their produce as they wish, and later they pay the zakat on it according to the estimation that was made."
Malik said, "crops which are not eaten fresh, such as grains and seeds, which are only eaten after they have been harvested, are not estimated. The owner, after he has harvested, threshed and sifted the crop, so that it is then in the form of grain or seed, has to fulfil his trust himself and deduct the zakat he owes if the amount is large enough for him to have to pay zakat. This is the position that we are all agreed upon here (in Madina)."
Malik said, "The position that we are all agreed upon here (in Madina) is that the produce of date palms is estimated while it is still on the tree, after it has ripened and become halal to sell, and the zakat on it is deducted in the form of dried dates at the time of harvest. If the fruit is damaged after it has been estimated and the damage affects all the fruit then no zakat has to be paid. If some of the fruit remains unaffected, and this fruit amounts to five awsuq or more using the sa of the Prophet, may Allah bless him and grant him peace, then zakat is deducted from it. Zakat does not have to be paid, however, on the fruit that was damaged . Grapevines are dealt with in the same way.
If a man owns various pieces of property in various places, or is a co-owner of various pieces of property in various places, none of which individually comes to a zakatable amount, but which, when added together, do come to a zakatable amount, then he adds them together and pays the zakat that is due on them ."
USC-MSA web (English) reference | : Book 17, Hadith 35 |
Arabic reference | : Book 17, Hadith 612 |
Abu Huraira reported Allah's Messenger (may peace be upon him) as saying:
Reference | : Sahih Muslim 2371 |
In-book reference | : Book 43, Hadith 203 |
USC-MSA web (English) reference | : Book 30, Hadith 5848 |
(deprecated numbering scheme) |
Grade: | Da'if (Darussalam) |
Reference | : Sunan Ibn Majah 4074 |
In-book reference | : Book 36, Hadith 149 |
English translation | : Vol. 5, Book 36, Hadith 4074 |
'Ata' reported:
Reference | : Sahih Muslim 1333f |
In-book reference | : Book 15, Hadith 449 |
USC-MSA web (English) reference | : Book 7, Hadith 3083 |
(deprecated numbering scheme) |
Yahya said that Malik said, "The person who puts up the principal must not stipulate that he has something of the profit alone without the agent sharing in it, nor must the agent stipulate that he has something of the profit alone without the investor sharing. In qirad, there is no sale, no rent, no work, no advance, and no convenience which one party specifies to himself without the other party sharing unless one party allows it to the other unconditionally as a favour and that is alright to both. Neither of the parties should make a condition over the other which increases him in gold or silver or food over the other party."
He said, "If any of that enters the qirad, it becomes hire, and hire is only good with known and fixed terms. The agent should not stipulate when he takes the principal that he repay or commission anyone with the goods, nor that he take any of them for himself. When there is a profit, and it is time to separate the capital, then they divide the profit according to the terms of the contract. If the principal does not increase or there is a loss, the agent does not have to make up for what he spent on himself or for the loss. That falls to the investor from the principal. Qirad is permitted upon whatever terms the investor and the agent make a mutual agreement, of half the profit, or a third or a fourth or whatever."
Malik said, "It is not permitted for the agent to stipulate that he use the qirad money for a certain number of years and that it not be taken from him during that time."
He said, "It is not good for the investor to stipulate that the qirad money should not be returned for a certain number of years which are specified, because the qirad is not for a term. The investor loans it to an agent to use for him. If it seems proper to either of them to abandon the project and the money is coin, and nothing has been bought with it, it can be abandoned, and the investor takes his money back. If it seems proper to the investor to take the qirad loan back after goods have been purchased with it, he cannot do so until the buyer has sold the goods and they have become money. If it seems proper to the agent to return the loan, and it has been turned to goods he cannot do so until he has sold them. He returns the loan in cash as he took it."
Malik said, "It is not good for the investor to stipulate that the agent pay any zakat due from his portion of the profit in particular, because the investor by stipulating that, stipulates fixed increase for himself from the profit because the portion of zakat he would be liable for by his portion of the profit, is removed from him.
"It is not permitted for the investor to stipulate to the agent to only buy from so-and-so, referring to a specific man. That is not permitted because by doing so he would become his hireling for a wage."
Malik spoke about an investor in qirad who stipulated a guarantee for an amount of money from the agent, "The investor is not permitted to stipulate conditions about his principal other than the conditions on which qirad is based or according to the precedent of the sunna of the Muslims. If the principal is increased by the condition of guarantee, the investor has increased his share of the profit because of the position of the guarantee. But the profit is only to be divided according to what it would have been had the loan been given without the guarantee. If the principal is destroyed, I do not think that the agent has a guarantee held against him because the stipulation of guarantees in qirad is null and void."
Malik spoke about an investor who gave qirad money to a man and the man stipulated that he would only buy palms or animals with it because he sought to eat the dates or the offspring of the animals and he kept them for some time to use for himself. He said, "That is not permitted. It is not the sunna of the Muslims in qirad unless he buys it and then sells it as other goods are sold."
Malik said, "There is no harm in the agent stipulating on the investor a slave to help him provided that the slave stands to gain along with him out of the investment, and when the slave only helps him with the investment, not with anything else."
USC-MSA web (English) reference | : Book 32, Hadith 6 |
[Al- Bukhari and Muslim].
Reference | : Riyad as-Salihin 1214 |
In-book reference | : Book 8, Hadith 224 |
Qatadah (the Tabi'ee in the chain) would narrate after this hadith that Anas (ra) said "Those who said 'La illaha illa Allah' (there is no god except Allah) and had the weight of a grain of barley in good in his heart will come out of the Fire, and those who said 'La illaha illa Allah' and had a weight of a grain of wheat in good in his heart will come out of the Fire, and those who said 'La illaha illa Allah' and had a weight of a grain of dust in good in his heart will come out of the Fire."
Grade: | Sahih (Darussalam) |
Reference | : Sunan Ibn Majah 4312 |
In-book reference | : Book 37, Hadith 213 |
English translation | : Vol. 5, Book 37, Hadith 4312 |
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 3149 |
In-book reference | : Book 47, Hadith 201 |
English translation | : Vol. 5, Book 44, Hadith 3149 |
Yahya related to me from Malik from Ibn Shihab from Said ibn al- Musayyab and Abu Salama ibn Abd ar-Rahman from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "The wound of an animal is of no account and no compensation is due for it. The well is of no account and no compensation is due for it. The mine is of no account and no compensation is due for it and a fifth is due for buried treasures." (Al-kanz:
Malik said, "Everyone leading an animal by the halter, driving it, and riding it is responsible for what the animal strikes unless the animal kicks out without anything being done to it to make it kick out. Umar ibn al-Khattab imposed the blood-money on a person who was exercising his horse."
Malik said, "It is more fitting that a person leading an animal by the halter, driving it, or riding it incur a loss than a person who is exercising his horse." (See hadith 4 of this book).
Malik said, "What is done in our community about a person who digs a well on a road or ties up an animal or does the like of that on a road used by muslims, is that since what he has done is included in that which he is not permitted to do in such a place, he is liable for whatever injury or other thing arises from that action. The blood-money of that which is less than a third of the full blood- money is owed from his own personal property. Whatever reaches a third or more, is owed by his tribe. Any such things that he does which he is permitted to do on the muslims' road are something for which he has no liability or loss. Part of that is a hole which a man digs to collect rain, and the beast from which the man alights for some need and leaves standing on the road. There is no penalty against anyone for this."
Malik spoke about a man who went down a well, and another man followed behind him, and the lower one pulled the higher one and they fell into the well and both died He said, "The tribe of the one who pulled him in is responsible for the blood-money."
Malik spoke about a child whom a man ordered to go down into a well or to climb a palm tree and he died as a result. He said, "The one who ordered him is liable for whatever befalls him, be it death or something else."
Malik said, "The way of doing things in our community about which there is no dispute is that women and children are not obliged to pay blood-money together with the tribe in the blood-moneys which the tribe must pay. The blood-money is only obligatory for a man who has reached puberty."
Malik said that the tribe could bind themselves to the blood-money of mawali if they wished. If they refused, they were people of the diwan or were cut off from their people. In the time of the Messenger of Allah, may Allah bless him and grant him peace, people paid the blood-money to each other as well as in the time of Abu Bakr as-Siddiq before there was a diwan. The diwan was in the time of Umar ibn al-Khattab. No one other than one's people and the ones holding the wala' paid blood- money for one because the wala' was not transferable and because the Prophet, may Allah bless him and grant him peace, said, "The wala' belongs to the one who sets free."
Malik said, "The wala' is an established relationship."
Malik said, "What is done in our community about animals that are injured is that the person who causes the injury pays whatever of their value has been diminished."
Malik said about a man condemned to death and one of the other hudud befell him, "He is not punished for it. That is because the killing overrides all of that, except for slander. The slander remains hanging over the one to whom it was said because it will be said to him, 'Why do you not flog the one who slandered you?' I think that the condemned man is flogged with the hadd before he is killed, and then he is killed. I do not think that any retaliation is inflicted on him for any injury except killing because killing overrides all of that."
Malik said, "What is done in our community is that when a murdered person is found among the main body of a people in a village or other place, the house or place of the nearest people to him is not responsible. That is because the murdered person can be slain and then cast at the door of some people to shame them by it. No one is responsible for the like of that."
Malik said about a group of people who fight with each other and when the fight is broken up, a man is found dead or wounded, and it is not known who did it, "The best of what is heard about that is that there is blood-money for him, and the blood-money is against the people who argued with him. If the injured or slain person is not from either of the two parties, his blood-money is against both of the two parties together."
USC-MSA web (English) reference | : Book 43, Hadith 12 |
Arabic reference | : Book 43, Hadith 1592 |
Grade: | Da’if (Darussalam) |
Reference | : Jami` at-Tirmidhi 3570 |
In-book reference | : Book 48, Hadith 201 |
English translation | : Vol. 6, Book 46, Hadith 3570 |
When 'Amr bin 'Abasah (May Allah be pleased with him) narrated this Hadith to Abu Umamah (May Allah be pleased with him) a Companion of the Prophet (PBUH), the latter said to him, "Watch what you are saying. O 'Amr bin 'Abasah, a man will be getting all of this in one shot?" 'Amr (May Allah be pleased with him) replied, "O Abu Umamah, I have attained old age, my bones have become dry, my death is approaching and there is no need for me to tell lies concerning Allah and His Messenger (PBUH). Had I not heard this from the Messenger of Allah only once, twice, thrice (and he counted up to seven) I would never have reported it. Indeed I have heard this frequently".
[Muslim].
Reference | : Riyad as-Salihin 438 |
In-book reference | : Introduction, Hadith 438 |
Abu Huraira reported from Allah's Messenger (may peace be upon him) that his Lord, the Exalted and Glorious, thus said. A servant committed a sin and he said:
Reference | : Sahih Muslim 2758a |
In-book reference | : Book 50, Hadith 33 |
USC-MSA web (English) reference | : Book 37, Hadith 6642 |
(deprecated numbering scheme) |
Narrated `Aisha:
After the slanderers had given a forged statement against her, Allah's Apostle called `Ali bin Abi Talib and Usama bin Zaid when the Divine Inspiration was delayed. He wanted to ask them and consult them about the question of divorcing me. Usama gave his evidence that was based on what he knew about my innocence, but `Ali said, "Allah has not put restrictions on you and there are many women other than her. Furthermore you may ask the slave girl who will tell you the truth." So the Prophet asked Barira (my salve girl), "Have you seen anything that may arouse your suspicion?" She replied, "I have not seen anything more than that she is a little girl who sleeps, leaving the dough of her family (unguarded) that the domestic goats come and eat it." Then the Prophet stood on the pulpit and said, "O Muslims! Who will help me against the man who has harmed me by slandering my wife? By Allah, I know nothing about my family except good." The narrator added: Then the Prophet mentioned the innocence of `Aisha. (See Hadith No. 274, Vol. 6)
Reference | : Sahih al-Bukhari 7369 |
In-book reference | : Book 96, Hadith 96 |
USC-MSA web (English) reference | : Vol. 9, Book 92, Hadith 462 |
(deprecated numbering scheme) |
Yahya related to me from Malik from Abd arRahman ibn Harmala that a man asked Said ibn al-Musayyab about what a man who was junub and had done tayammum should do when he came across water. Said said, "When he comes across water he must do ghusl for what comes after."
Malik said about some one who had a wet dream while he was on a journey and there was only enough water for wudu and he was not thirsty and so he did not need to use it for that, "Let him wash his genitals, and whatever the semen has fallen on, with the water and then he does tayammum with good earth as Allah has ordered him."
Malik was asked whether a man who was junub and wished to do tayammum but could only find salty earth could do tayammum with that earth, and whether it was disapproved of to pray on salty earth. He said, "There is no harm in praying on salty earth or in using it to do tayammum, because Allah the Blessed and Exalted has said, '...and do tayammum with good earth.' One is purified by tayammum with everything that is earth, whether it is salty or otherwise."
USC-MSA web (English) reference | : Book 2, Hadith 94 |
Arabic reference | : Book 2, Hadith 124 |
Yahya related to me from Malik, from 'Abdullah ibn Abi Bakr ibn Muhammad, that Amra bint 'Abd ar-Rahman told him that Ziyad ibn Abi Sufyan once wrote to A'isha, the wife of the Prophet, may Allah bless him and grant him peace, saying, "'Abdullah ibn Abbas said that whatever was haram for some one doing hajj was also haram for some one who sent a sacrificial animal until the animal was sacrificed. I have sent one, so write and tell me what you say about this, or tell the man in charge of the animal what to do.
Amra said that A'isha said, "It is notas Ibn Abbas has said. I once plaited the garlands for the sacrificial animal of the Messenger of Allah, may Allah bless him and grant him peace, with my own two hands. Then after that the Messenger of Allah, may Allah bless him and grant him peace, himself put the garlands on the animal and then sent it with my father. And there was nothing that Allah had made halal forthe Messenger of Allah, may Allah bless him and grant him peace, that was haram for him until such time as the animal had been sacrificed."
USC-MSA web (English) reference | : Book 20, Hadith 52 |
Arabic reference | : Book 20, Hadith 757 |
Narrated Ibrahim At Taimi's father:
`Ali addressed us while he was standing on a brick pulpit and carrying a sword from which was hanging a scroll He said "By Allah, we have no book to read except Allah's Book and whatever is on this scroll," And then he unrolled it, and behold, in it was written what sort of camels were to be given as blood money, and there was also written in it: 'Medina is a sanctuary form 'Air (mountain) to such and such place so whoever innovates in it an heresy or commits a sin therein, he will incur the curse of Allah, the angels, and all the people and Allah will not accept his compulsory or optional good deeds.' There was also written in it: 'The asylum (pledge of protection) granted by any Muslims is one and the same, (even a Muslim of the lowest status is to be secured and respected by all the other Muslims, and whoever betrays a Muslim in this respect (by violating the pledge) will incur the curse of Allah, the angels, and all the people, and Allah will not accept his compulsory or optional good deeds.' There was also written in it: 'Whoever (freed slave) befriends (takes as masters) other than his real masters (manumitters) without their permission will incur the curse of Allah, the angels, and all the people, and Allah will not accept his compulsory or optional good deeds. ' (See Hadith No. 94, Vol. 3)
Reference | : Sahih al-Bukhari 7300 |
In-book reference | : Book 96, Hadith 31 |
USC-MSA web (English) reference | : Vol. 9, Book 92, Hadith 403 |
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Narrated `Aisha:
In the lifetime of Allah's Apostle (p.b.u.h) the sun eclipsed, so he led the people in prayer, and stood up and performed a long Qiyam, then bowed for a long while. He stood up again and performed a long Qiyam but this time the period of standing was shorter than the first. He bowed again for a long time but shorter than the first one, then he prostrated and prolonged the prostration. He did the same in the second rak`a as he did in the first and then finished the prayer; by then the sun (eclipse) had cleared. He delivered the Khutba (sermon) and after praising and glorifying Allah he said, "The sun and the moon are two signs against the signs of Allah; they do not eclipse on the death or life of anyone. So when you see the eclipse, remember Allah and say Takbir, pray and give Sadaqa." The Prophet then said, "O followers of Muhammad! By Allah! There is none who has more ghaira (selfrespect) than Allah as He has forbidden that His slaves, male or female commit adultery (illegal sexual intercourse). O followers of Muhammad! By Allah! If you knew that which I know you would laugh little and weep much.
Reference | : Sahih al-Bukhari 1044 |
In-book reference | : Book 16, Hadith 5 |
USC-MSA web (English) reference | : Vol. 2, Book 18, Hadith 154 |
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Narrated Abu Huraira:
While we were sitting with the Prophet a man came and said, "O Allah's Apostle! I have been ruined." Allah's Apostle asked what was the matter with him. He replied "I had sexual intercourse with my wife while I was fasting." Allah's Apostle asked him, "Can you afford to manumit a slave?" He replied in the negative. Allah's Apostle asked him, "Can you fast for two successive months?" He replied in the negative. The Prophet asked him, "Can you afford to feed sixty poor persons?" He replied in the negative. The Prophet kept silent and while we were in that state, a big basket full of dates was brought to the Prophet . He asked, "Where is the questioner?" He replied, "I (am here)." The Prophet said (to him), "Take this (basket of dates) and give it in charity." The man said, "Should I give it to a person poorer than I? By Allah; there is no family between its (i.e. Medina's) two mountains who are poorer than I." The Prophet smiled till his premolar teeth became visible and then said, 'Feed your family with it."
Reference | : Sahih al-Bukhari 1936 |
In-book reference | : Book 30, Hadith 43 |
USC-MSA web (English) reference | : Vol. 3, Book 31, Hadith 157 |
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Narrated Al-Miswar bin Makhrama:
`Ali demanded the hand of the daughter of Abu Jahl. Fatima heard of this and went to Allah's Apostle saying, "Your people think that you do not become angry for the sake of your daughters as `Ali is now going to marry the daughter of Abu Jahl. "On that Allah's Apostle got up and after his recitation of Tashah-hud. I heard him saying, "Then after! I married one of my daughters to Abu Al-`As bin Al- Rabi` (the husband of Zainab, the daughter of the Prophet ) before Islam and he proved truthful in whatever he said to me. No doubt, Fatima is a part of me, I hate to see her being troubled. By Allah, the daughter of Allah's Apostle and the daughter of Allah's Enemy cannot be the wives of one man." So `Ali gave up that engagement. 'Al-Miswar further said: I heard the Prophet talking and he mentioned a son-in-law of his belonging to the tribe of Bani `Abd-Shams. He highly praised him concerning that relationship and said (whenever) he spoke to me, he spoke the truth, and whenever he promised me, he fulfilled his promise."
Reference | : Sahih al-Bukhari 3729 |
In-book reference | : Book 62, Hadith 76 |
USC-MSA web (English) reference | : Vol. 5, Book 57, Hadith 76 |
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Narrated Alqama:
I went to Sham and was offering a two-rak`at prayer; I said, "O Allah! Bless me with a (pious) companion." Then I saw an old man coming towards me, and when he came near I said, (to myself), "I hope Allah has given me my request." The man asked (me), "Where are you from?" I replied, "I am from the people of Kufa." He said, "Weren't there amongst you the Carrier of the (Prophet's) shoes, Siwak and the ablution water container? Weren't there amongst you the man who was given Allah's Refuge from the Satan? And weren't there amongst you the man who used to keep the (Prophet's) secrets which nobody else knew? How did Ibn Um `Abd (i.e. `Abdullah bin Mas`ud) use to recite Surat-al-lail (the Night:92)?" I recited:-- "By the Night as it envelops By the Day as it appears in brightness. And by male and female." (92.1- 3) On that, Abu Darda said, "By Allah, the Prophet made me read the Verse in this way after listening to him, but these people (of Sham) tried their best to let me say something different."
Reference | : Sahih al-Bukhari 3761 |
In-book reference | : Book 62, Hadith 106 |
USC-MSA web (English) reference | : Vol. 5, Book 57, Hadith 105 |
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A'isha (Allah be pleased with her) reported:
Reference | : Sahih Muslim 1211c |
In-book reference | : Book 15, Hadith 121 |
USC-MSA web (English) reference | : Book 7, Hadith 2766 |
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Ibn Umar reported:
Reference | : Sahih Muslim 1632a |
In-book reference | : Book 25, Hadith 21 |
USC-MSA web (English) reference | : Book 13, Hadith 4006 |
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'Abdullah b. Amr b. al-'As reported:
Reference | : Sahih Muslim 202 |
In-book reference | : Book 1, Hadith 405 |
USC-MSA web (English) reference | : Book 1, Hadith 397 |
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Grade: | Hasan (Darussalam) |
Reference | : Jami` at-Tirmidhi 3010 |
In-book reference | : Book 47, Hadith 62 |
English translation | : Vol. 5, Book 44, Hadith 3010 |
[Al-Bukhari and Muslim].
Reference | : Riyad as-Salihin 415 |
In-book reference | : Introduction, Hadith 415 |
Another narration is: The Messenger of Allah (PBUH) said, "Be mindful of your obligation to Allah and do justice in respect of your children." My father came back and revoked his gift.
Another narration is: The Messenger of Allah (PBUH) asked, "Have you other children besides this one?" He said, "Yes." The Messenger of Allah (PBUH) asked, "Have you awarded a gift like this to all of them." He said, "No." The Messenger of Allah (PBUH) said, "I am not going to bear witness to this act of injustice."
Another narration is: The Messenger of Allah (PBUH) asked, "Do you not except goodness from all of them as you except from him?" He said, "Yes, of course." The Messenger of Allah (PBUH) said, "Then don't do this (i.e., do not give a gift to one son only)."
[Al-Bukhari and Muslim].
وفي رواية: فقال رسول الله صلى الله عليه وسلم : "أفعلت هذا بولدك كلهم؟" قال: لا، قال: "اتقوا الله واعدلوا بين أولادكم" فرجع أبي، فرد تلك الصدقة.
وفي رواية: فقال رسول الله صلى الله عليه وسلم : “يا بشير ألك ولد سوى هذا؟” قال: نعم، قال: “أكلهم وهبت له مثل هذا؟" قال: لا، قال: "فلا تشهدني إذًا فإني لا أشهد على جور" وفي رواية "لا تشهدني على جور"
وفي رواية: "أشهد على هذا غيري" ثم قال: "أيسرك أن يكونوا إليك في البر سواء؟" قال" بلى، قال: "فلا إذًا" ((متفق عليه)).
Reference | : Riyad as-Salihin 1773 |
In-book reference | : Book 17, Hadith 263 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 5522 |
In-book reference | : Book 50, Hadith 95 |
English translation | : Vol. 6, Book 50, Hadith 5524 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 3520 |
In-book reference | : Book 27, Hadith 132 |
English translation | : Vol. 4, Book 27, Hadith 3550 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 849 |
In-book reference | : Book 10, Hadith 73 |
English translation | : Vol. 1, Book 10, Hadith 850 |
A man from the Ansar called Basrah said:
Abu Dawud said: This tradition has been transmitted by Qatadah from Sa'd b. Yazid on the authority of Ibn al-Musayyab in a similar way. This tradition has been narrated by Yahya b. Abi Kathir from Yazid b. Nu'aim from Sa'id b. al-Musayyab, and 'Ata al-Khurasani narrated it from Sa'id b. al-Musayyab ; they all narrated this tradition from the Prophet (saws) omitting the link of the Companion (i.e. a mursal tradition). The version of Yahya b. Abi Kathir has: Basrah b. Aktham married a woman. The agreed version has: He made the child his servant.
Grade: | Da'if (Al-Albani) | ضعيف (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 2131 |
In-book reference | : Book 12, Hadith 86 |
English translation | : Book 11, Hadith 2126 |
Umm Hakim, daughter of Usayd, reported on the authority of her mother that her husband died and she was suffering from sore eyes. She therefore applied collyrium (jala'). Ahmad said:
She said: Do not apply it except in the case of dire need which is troubling you. In that case you can use it at night, but you should remove it in the daytime. Then Umm Salamah said: The Messenger of Allah (saws) came to visit me when AbuSalamah died, and I had put the juice of aloes in my eye.
He asked : What is this, Umm Salamah? I replied: It is only the juice of aloes and contains no perfume. He said: It gives the face a glow, so apply it only at night and remove it in daytime, and do not comb yourself with scent or henna, for it is a dye. I asked: What should I use when I comb myself, Messenger of Allah? He said: Use lote-tree leaves and smear your head copiously with them.
Grade: | Da'if (Al-Albani) | ضعيف (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 2305 |
In-book reference | : Book 13, Hadith 131 |
English translation | : Book 12, Hadith 2298 |
Narrated AbuAbdurRahman al-Fihri:
I was present with the Messenger of Allah at the battle of Hunayn. We travelled on a hot day when the heat was extreme. We halted under the shade of a tree. When the sun passed the meridian, I put on my coat of mail and rode on my horse. I came to the Messenger of Allah (saws) who was in a tent.
I said: Peace, Allah's mercy and His blessings be upon you! The time of departure has come.
He said: Yes. He then said: Rise, Bilal. He jumped out from beneath a gum-acacia tree and its shade was like that of a bird.
He said: I am at your service and at your pleasure, and I make myself a sacrifice for you.
He said: Put the saddle on the horse for me. He then took out a saddle, both sides of which were stuffed with palm-leaves; it showed no arrogance and pride. So he rode and we also rode. He then mentioned the rest of the tradition.
Abu Dawud said: Abu 'Abd al-Rahman al-Fihri did not transmit any tradition except this one. This is a tradition of an expert transmitted by Hammad b. Salamah.
Grade: | Hasan (Al-Albani) | حسن (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 5233 |
In-book reference | : Book 43, Hadith 461 |
English translation | : Book 42, Hadith 5214 |
صحيح دون قوله من شاء أن يجعلها عمرة والصواب اجعلوها عمرة م (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 1782 |
In-book reference | : Book 11, Hadith 62 |
English translation | : Book 10, Hadith 1778 |
Ibn 'Abbas said:
Abu Dawud said: The name of Abu Jamrah is Nasr bin 'Imran al-Duba'i.
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 3692 |
In-book reference | : Book 27, Hadith 24 |
English translation | : Book 26, Hadith 3683 |
‘Abd Allah (b. Mas’ud) told that when the evening came, the prophet (May peace be upon him) would say:
Abu Dawud said: Shu’bah transmitted from Salamah b. Kuhail, from Ibrahim b. Suwaid, saying: from the evil of old age. He did not mention the evil of disbelief.
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 5071 |
In-book reference | : Book 43, Hadith 299 |
English translation | : Book 42, Hadith 5053 |
This tradition has been reported by Hammad b. Salamah through the same chain of narrators and conveying a similar meaning. This version adds in the beginning:
Abu Dawud said : This tradition has been narrated al-Zuhri from Abu Salamah b. ‘Abd al-Rahman on the authority of Abu Hurairah. It says: When he stood at the place of prayer, we waited for his utterance of takbir (Allah-u akbar).He went away and said : (remain) as you were.
Another version on the authority of Muhammad reporting from the Prophet (saws) says: He uttered takbir (Allah-u-Akbar) and then made a sign to the people, meaning "sit down". He then went away and took a bath. This tradition has also been narrated through a different chain. It says: The Messenger of Allah (saws) uttered takbir (Allah-u-akbar) in a prayer.
Abu Dawud said: Another version through a different chain says; The Prophet (May peace be upon him) uttered takbir (Allah-u akbar).
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 234 |
In-book reference | : Book 1, Hadith 234 |
English translation | : Book 1, Hadith 234 |
Maimunah reported:
Abu Dawud said: Musaddad said: I asked ‘Abd Allah b. Dawud whether they (the companions) disliked to make it a habit. He replied: it (the tradition) goes in a similar way and I found it in a similar way in this book of mine.
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 245 |
In-book reference | : Book 1, Hadith 245 |
English translation | : Book 1, Hadith 245 |
Grade: | Sahih (Darussalam) [. (Darussalam) |
Reference | : Musnad Ahmad 265 |
In-book reference | : Book 2, Hadith 179 |
Grade: | Muttafaqun 'alayh (Zubair `Aliza'i) | متفق عليه (زبیر علی زئی) | حكم : |
Reference | : Mishkat al-Masabih 17 |
In-book reference | : Book 1, Hadith 16 |
Grade: | Sahih (Al-Albani) | صـحـيـح (الألباني) | حكم : |
Reference | : Al-Adab Al-Mufrad 512 |
In-book reference | : Book 29, Hadith 22 |
English translation | : Book 29, Hadith 512 |
Sunnah.com reference | : Book 8, Hadith 173 |
English translation | : Book 8, Hadith 1120 |
Arabic reference | : Book 8, Hadith 1109 |
Grade: | Da'if (Darussalam) |
Reference | : Jami` at-Tirmidhi 2861 |
In-book reference | : Book 44, Hadith 3 |
English translation | : Vol. 5, Book 42, Hadith 2861 |
Narrated Abu Sa`id Al-Khudri:
While we were on one of our journeys, we dismounted at a place where a slave girl came and said, "The chief of this tribe has been stung by a scorpion and our men are not present; is there anybody among you who can treat him (by reciting something)?" Then one of our men went along with her though we did not think that he knew any such treatment. But he treated the chief by reciting something, and the sick man recovered whereupon he gave him thirty sheep and gave us milk to drink (as a reward). When he returned, we asked our friend, "Did you know how to treat with the recitation of something?" He said, "No, but I treated him only with the recitation of the Mother of the Book (i.e., Al-Fatiha)." We said, "Do not say anything (about it) till we reach or ask the Prophet so when we reached Medina, we mentioned that to the Prophet (in order to know whether the sheep which we had taken were lawful to take or not). The Prophet said, "How did he come to know that it (Al-Fatiha) could be used for treatment? Distribute your reward and assign for me one share thereof as well."
Reference | : Sahih al-Bukhari 5007 |
In-book reference | : Book 66, Hadith 29 |
USC-MSA web (English) reference | : Vol. 6, Book 61, Hadith 529 |
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I heard al-Hasan bin Alī al-Hulwānī saying: ‘I saw in one of the books of Affān a Ḥadīth of Hishām Abīl-Miqdām meaning a Ḥadīth of Umar bin Abd il-Azīz. [In it was written] ‘Hishām said: ‘A man said to be Yahyā bin so-and-so narrated to me, on authority of Muhammad bin Ka’b…’ [Al-Hulwānī] said, I said to Affān: ‘They would say Hishām heard it [directly] from Muhammad bin Ka’b’. So [Affān] said: ‘Indeed Hishām was stricken [with accusations of lying] with regards to this Ḥadīth for he would say ‘Yahyā narrated to me on authority of Muhammad’, then he claimed afterwards that he heard it from Muhammad [directly]’.’
قَالَ وَسَمِعْتُ الْحَسَنَ بْنَ عَلِيٍّ الْحُلْوَانِيَّ، يَقُولُ رَأَيْتُ فِي كِتَابِ عَفَّانَ حَدِيثَ هِشَامٍ أَبِي الْمِقْدَامِ حَدِيثُ عُمَرَ بْنِ عَبْدِ الْعَزِيزِ قَالَ هِشَامٌ حَدَّثَنِي رَجُلٌ يُقَالُ لَهُ يَحْيَى بْنُ فُلاَنٍ عَنْ مُحَمَّدِ بْنِ كَعْبٍ قَالَ قُلْتُ لِعَفَّانَ إِنَّهُمْ يَقُولُونَ هِشَامٌ سَمِعَهُ مِنْ مُحَمَّدِ بْنِ كَعْبٍ . فَقَالَ إِنَّمَا ابْتُلِيَ مِنْ قِبَلِ هَذَا الْحَدِيثِ كَانَ يَقُولُ حَدَّثَنِي يَحْيَى عَنْ مُحَمَّدٍ ثُمَّ ادَّعَى بَعْدُ أَنَّهُ سَمِعَهُ مِنْ مُحَمَّدٍ .
Reference | : Sahih Muslim Introduction 41 |
In-book reference | : Introduction, Narration 40 |
Narrated Abu Sa`id:
The Prophet mentioned a man from the people of the past or those who preceded you. The Prophet said a sentence meaning: Allah had given him wealth and children. When his death approached, he said to his sons, "What kind of father have I been to you?" They replied, "You have been a good father." He told them that he had not presented any good deed before Allah, and if Allah should get hold of him He would punish him.' "So look!" he added, "When I die, burn me, and when I turn into coal, crush me, and when there comes a windy day, scatter my ashes in the wind." The Prophet added, "Then by Allah, he took a firm promise from his children to do so, and they did so. (They burnt him after his death) and threw his ashes on a windy day. Then Allah commanded to his ashes. "Be," and behold! He became a man standing! Allah said, "O My slave! What made you do what you did?" He replied, "For fear of You." Nothing saved him then but Allah's Mercy (So Allah forgave him).
حَدَّثَنَا مُوسَى، حَدَّثَنَا ...
Reference | : Sahih al-Bukhari 7508 |
In-book reference | : Book 97, Hadith 133 |
USC-MSA web (English) reference | : Vol. 9, Book 93, Hadith 599 |
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Yahya related to me from Malik from Yazid ibn Abdullah ibn al- Hadi from Muhammad ibn Ibrahim al-Harith at-Taymi from Abu Salama ibn Abd ar-Rahman that Abu Said al-Khudri said, "The Messenger of Allah, may Allah bless him and grant him peace, used to do itikaf in the middle ten days of Ramadan. One year he was doing itikaf and then, when it came to the night of the twenty-first, which was the night before the morning when he would normally have finished his itikaf, he said, 'Whoever has done i'tikaf with me should continue doing itikaf for the last ten days. I saw a certain night and then I was made to forget it. I saw myself prostrating the following morning in water and clay. Look for it in the last ten days, and look for it on the odd days.' "
Abu Said continued, "The sky poured with rain that night and the mosque had a roof (made of palm fronds) and the mosque was soaked. With my own eyes I saw the Messenger of Allah, may Allah bless him and grant him peace, leave with traces of water and clay on his forehead and nose, in the morning after the night of the twenty- first."
USC-MSA web (English) reference | : Book 19, Hadith 10 |
Arabic reference | : Book 19, Hadith 700 |
Yahya related to me from Malik from Abd ar-Rahman ibn al-Qasim from his father that A'isha said, "I came to Makka at the time of my period so I did not do tawaf of the House or go between Safa and Marwa. I complained to the Messenger of Allah, may Allah bless him and grant him peace, and he said, 'Do what the people doing hajj do except do not do tawaf of the House and go between Safa and Marwa until you are pure.' "
Malik said, concerning a woman who entered ihram for umra at the time of hajj, and she arrived in Makka during her period and so could not do tawaf of the House, "When she fears that the time (for hajj) is getting close, she gets into ihram for the hajj and sacrifices an animal. She is like someone who combines the hajj and the umra. One tawaf is enough for her. If a women starts her period after she has already done tawaf of the House and prayed, she does say between Safa and Marwa and stops at Arafa and Muzdalifa and stones the jamras but she does not do the tawaf al-ifada until she is pure and has finished her menses."
USC-MSA web (English) reference | : Book 20, Hadith 233 |
Arabic reference | : Book 20, Hadith 931 |
Yahya related to me from Malik from Abdullah ibn Abi Bakr from his father that Abu Salama ibn Abd ar-Rahman told him that Umm Sulaym bint Milhan asked the Messenger of Allah, may Allah bless him and grant him peace, for advice one time when she had begun menstruating, or had given birth to a child after she had done tawaf al-ifada on the Day of Sacrifice. The Messenger of Allah, may Allah bless him and grant him peace, gave her permission to leave.
Malik said, "A woman menstruating at Mina stays until she has done tawaf of the House. There is no escape from that for her. If she has already done the tawaf al-ifada and she starts to menstruate afterwards, she may leave for her country, since permission for the menstruating women to leave has been transmitted to us from the Messenger of Allah, may Allah bless him and grant him peace."
He added, "If a woman starts her period at Mina before she does the tawaf al-ifada, and the period lasts longer than usual, she has to stay longer than the time that bleeding would usually detain women."
USC-MSA web (English) reference | : Book 20, Hadith 238 |
Arabic reference | : Book 20, Hadith 936 |
Narrated Al-Harith bin Suwaid:
`Abdullah bin Mas`ud related to us two narrations: One from the Prophet and the other from himself, saying: A believer sees his sins as if he were sitting under a mountain which, he is afraid, may fall on him; whereas the wicked person considers his sins as flies passing over his nose and he just drives them away like this." Abu Shihab (the sub-narrator) moved his hand over his nose in illustration. (Ibn Mas`ud added): Allah's Apostle said, "Allah is more pleased with the repentance of His slave than a man who encamps at a place where his life is jeopardized, but he has his riding beast carrying his food and water. He then rests his head and sleeps for a short while and wakes to find his riding beast gone. (He starts looking for it) and suffers from severe heat and thirst or what Allah wished (him to suffer from). He then says, 'I will go back to my place.' He returns and sleeps again, and then (getting up), he raises his head to find his riding beast standing beside him."
Reference | : Sahih al-Bukhari 6308 |
In-book reference | : Book 80, Hadith 5 |
USC-MSA web (English) reference | : Vol. 8, Book 75, Hadith 320 |
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Abu Wa'il reported that a person named Nabik b. Sinan came to Abdullah (b. Mas'ud) and said:
Reference | : Sahih Muslim 822a |
In-book reference | : Book 6, Hadith 336 |
USC-MSA web (English) reference | : Book 4, Hadith 1791 |
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Anas b. Malik (Allah be pleased with him) reported:
Reference | : Sahih Muslim 1428e |
In-book reference | : Book 16, Hadith 108 |
USC-MSA web (English) reference | : Book 8, Hadith 3333 |
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'A'isha (Allah be pjeased with her) reported that Barira came to her in order to seek her help in securing freedom, but she had (so far) paid nothing out of that sum stipulated in the contract. 'A'isba said to her. Go to your family (who owns you), and if they like that I should pay the amount (of the contract) on your behalf (for purchasing your freedom), then I shall have the right in your inheritance. (If they accepted it) I am prepared (to make this payment). Barira made a mention of that to the (members of) her family, but they refused and said:
Reference | : Sahih Muslim 1504b |
In-book reference | : Book 20, Hadith 8 |
USC-MSA web (English) reference | : Book 9, Hadith 3585 |
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It has been narrated on the authority of 'Abd al-Rahman b. Shamasa al- Mahri who said:
Reference | : Sahih Muslim 1924 |
In-book reference | : Book 33, Hadith 252 |
USC-MSA web (English) reference | : Book 20, Hadith 4721 |
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Abu Huraira reported Allah's Messenger (may peace be upon him) as saying in a large gathering of the Muslims:
Reference | : Sahih Muslim 2512 |
In-book reference | : Book 44, Hadith 256 |
USC-MSA web (English) reference | : Book 31, Hadith 6110 |
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Hakam reported:
Reference | : Sahih Muslim 471b |
In-book reference | : Book 4, Hadith 220 |
USC-MSA web (English) reference | : Book 4, Hadith 954 |
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Yahya related. to me from Malik from Yahya ibn Said that Amra bint Abd ar-Rahman told him from Habiba bint Sahl al-Ansari that she had been the wife of Thabit ibn Qays ibn Shammas. The Messenger of Allah, may Allah bless him and grant him peace, went out for the dawn prayer, and found Habiba bint Sahl at his door in the darkness. The Messenger of Allah, may Allah bless him and grant him peace, said to her, "Who is this?" She said, "I am Habiba bint Sahl, Messenger of Allah." He said, "What do you want?" She said, "That Thabit ibn Qays and I separate." When her husband, Thabit ibn Qays came, the Messenger of Allah, may Allah bless him and grant him peace, said to him, "This is Habiba bint Sahl. She mentioned what Allah willed that she mention." Habiba said, "Messenger of Allah, all that he has given me is with me!" The Messenger of Allah, may Allah bless him and grant him peace, said to Thabit ibn Qays, "Take it from her," and he took it from her, and she stayed in the house of her family.
USC-MSA web (English) reference | : Book 29, Hadith 31 |
Arabic reference | : Book 29, Hadith 1187 |
Grade: | Da'if (Darussalam) |
Reference | : Jami` at-Tirmidhi 3715 |
In-book reference | : Book 49, Hadith 111 |
English translation | : Vol. 1, Book 46, Hadith 3715 |
[Al-Bukhari].
Reference | : Riyad as-Salihin 1875 |
In-book reference | : Book 19, Hadith 7 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 3237 |
In-book reference | : Book 26, Hadith 42 |
English translation | : Vol. 4, Book 26, Hadith 3239 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 694 |
In-book reference | : Book 8, Hadith 7 |
English translation | : Vol. 1, Book 8, Hadith 695 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 739 |
In-book reference | : Book 8, Hadith 52 |
English translation | : Vol. 1, Book 8, Hadith 740 |
Narrated Sa'id ibn Zayd ibn Amr ibn Nufayl:
Abdullah ibn Zalim al-Mazini said: I heard Sa'id ibn Zayd ibn Amr ibn Nufayl say: When so and so came to Kufah, and made so and so stand to address the people, Sa'id ibn Zayd caught hold of my hand and said: Are you seeing this tyrant? I bear witness to the nine people that they will go to Paradise. If I testify to the tenth too, I shall not be sinful.
I asked: Who are the nine? He said: The Messenger of Allah (saws) said when he was on Hira': Be still, Hira', for only a Prophet, or an ever-truthful, or a martyr is on you. I asked: Who are those nine? He said: The Messenger of Allah, AbuBakr, Umar, Uthman, Ali, Talhah, az-Zubayr, Sa'd ibn AbuWaqqas and AbdurRahman ibn Awf. I asked: Who is the tenth? He paused a moment and said: it is I.
Abu Dawud said: This tradition has been transmitted by al-Ashja'i, from Sufyan, from Mansur, from Hilal b. Yasaf, from Ibn Hayyan on the authority of 'Abd Allah b. Zalim through his different chain of narrators in a a similar manner.
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 4648 |
In-book reference | : Book 42, Hadith 53 |
English translation | : Book 41, Hadith 4631 |
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 4699 |
In-book reference | : Book 42, Hadith 104 |
English translation | : Book 41, Hadith 4682 |
Abu Mahdhurah also narrated this tradition from the prophet (May peace be upon him) to the same effect through a different chain of transmitters. This version has the additional wordings. The phrases “prayer is better than sleep, prayer is better than sleep” are to be pronounced in the first ADHAN (i.e., not in Iqamah) of the morning prayer.
Abu Dawud said; The version narrated by Musaddad is more clear. It reads:
Abu Dawud said: The narrator ‘Abd al-Razzaq said; You pronounce IQAMAH for announcing the prayer; you must say twice: the time for prayer has come, the time for prayer has come. (The Prophet said to Abu Mahdhurah): did you listen (to me)? Abu Mahdhurah would not have the hair of his forehead cut, nor would he separate them (from him) because the Prophet (may peace be upon him) wiped over them.
صحيح دون قوله فكان أبو محذورة لا يجز (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 501 |
In-book reference | : Book 2, Hadith 111 |
English translation | : Book 2, Hadith 501 |
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 1367 |
In-book reference | : Book 5, Hadith 118 |
English translation | : Book 5, Hadith 1362 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan Ibn Majah 1363 |
In-book reference | : Book 5, Hadith 561 |
English translation | : Vol. 1, Book 5, Hadith 1363 |
Grade: | [Sahih lighairihi (Darussalam) |
Reference | : Musnad Ahmad 121 |
In-book reference | : Book 2, Hadith 39 |
Grade: | Sahih hadeeth and its isnad is Hasan] (Darussalam) |
Reference | : Musnad Ahmad 489 |
In-book reference | : Book 4, Hadith 82 |
Grade: | Sahih hadeeth, this is a da'eef isnad. Muslim (1066)] (Darussalam) |
Reference | : Musnad Ahmad 672 |
In-book reference | : Book 5, Hadith 106 |
Sunnah.com reference | : Book 2, Hadith 148 |
English translation | : Book 2, Hadith 268 |
Arabic reference | : Book 2, Hadith 270 |
[Al-Bukhari and Muslim].
Another narration is: Messenger of Allah (PBUH) recited frequently in bowing and prostration: "Subhanaka Rabbana wa bihamdika, Allahum-maghfir li. (Far removed You are from every imperfection, our Rubb, and all praise is for You, forgive me, O Allah)". He elucidated that it has been commanded in the Noble Qur'an to recite: "So glorify the Praises of your Rubb, and ask for His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives". (V.110:1) And he (the Messenger of Allah) acted upon it.
According to the narration in Muslim, Messenger of Allah (PBUH) frequently recited these words just before he passed away: "Subhanaka Rabbana wa bihamdika. Astaghfiruka wa atubu ilaika." I ('Aishah (May Allah be pleased with her) asked him: "O Messenger of Allah! What are these new words which I hear from you repeatedly." He replied, "A sign has been appointed for me relating to my people that I should repeat these words at the sight of that sign". Then he recited Surat An-Nasr.
Another narration in Muslim related from 'Aishah (May Allah be pleased with her) is: Messenger of Allah (PBUH) often recited, "Glory be to Allah and praise be to Him; I seek forgiveness of Allah and turn to Him in repentance." I said to him: "O Messenger of Allah, I hear you recite frequently: 'O Allah, You are free from every imperfection our Rubb and all praise is for You; I seek forgiveness of Allah and turn to Him in repentance."' He replied, "My Rubb has informed me that I would soon see a sign regarding my people, whenever I see it, I repeat this statement more often (of His Glorification and Praise and beg pardon of Him and turn to Him). Now I have witnessed the sign. The revelation of Surat An-Nasr and the victory is the conquest of Makkah."
"When there comes the Help of Allah (to you, O Muhammad (PBUH) against your enemies) and the Conquest (of Makkah). And you see that the people enter Allah's religion (Islam) in crowds. So glorify the Praises of your Rubb, and ask His forgiveness. Verily, He is the One Who accepts the repentance and Who forgives." (110:1-3)
وفي رواية في الصحيحين" عنها: كان رسول الله صلى الله عليه وسلم يكثر أن يقول في ركوعه وسجوده: "سبحانك اللهم ربنا وبحمدك، اللهم اغفر لي" يتأول القرآن.
وفي رواية لمسلم: كان رسول الله صلى الله عليه وسلم يكثر أن يقول قبل أن يموت: "سبحانك اللهم وبحمدك، أستغفرك وأتوب إليك". قالت عائشة: قلت: يا رسول الله ما هذه الكلمات التي أراك أحدثتها تقولها؟ قال: "جعلت لي علامة في أمتي إذا رأيتها قلتها {إذا جاء نصر الله والفتح} إلى آخر السورة".
وفي رواية له: كان رسول الله صلى الله عليه وسلم يكثر من قول: "سبحان الله وبحمده، أستغفر الله وأتوب إليه". قالت: قلت: يا رسول الله! أراك تكثر من قول: سبحان الله وبحمده، أستغفر الله وأتوب إليه؟ فقال: "أخبرني ربي أني سأرى علامة في أمتي فإذا رأيتها أكثرت من قول: سبحان الله وبحمده، أستغفر الله وأتوب إليه، فقد رأيتها: {إذا جاء نصر الله والفتح} فتح مكة، {ورأيت الناس يدخلون في دين الله أفواجاً، فسبح بحمد ربك واستغفره إنه كان تواباً}.
Reference | : Riyad as-Salihin 114 |
In-book reference | : Introduction, Hadith 114 |
Narrated Um Habiba:
(daughter of Abu Sufyan) I said, "O Allah's Apostle! Marry my sister. the daughter of Abu Sufyan." The Prophet said, "Do you like that?" I replied, "Yes, for even now I am not your only wife and I like that my sister should share the good with me." The Prophet said, "But that is not lawful for me." I said, We have heard that you want to marry the daughter of Abu Salama." He said, "(You mean) the daughter of Um Salama?" I said, "Yes." He said, "Even if she were not my step-daughter, she would be unlawful for me to marry as she is my foster niece. I and Abu Salama were suckled by Thuwaiba. So you should not present to me your daughters or your sisters (in marriage)." Narrated 'Urwa: Thuwaiba was the freed slave girl of Abu Lahb whom he had manumitted, and then she suckled the Prophet. When Abu Lahb died, one of his relatives saw him in a dream in a very bad state and asked him, "What have you encountered?" Abu Lahb said, "I have not found any rest since I left you, except that I have been given water to drink in this (the space between his thumb and other fingers) and that is because of my manumitting Thuwaiba."
Reference | : Sahih al-Bukhari 5101 |
In-book reference | : Book 67, Hadith 39 |
USC-MSA web (English) reference | : Vol. 7, Book 62, Hadith 38 |
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He said, "Yahya ibn Yahya al-Laythi related to me from Malik ibn Anas from Ibn Shihab that one day Umar ibn Abdal-Aziz delayed the prayer. Urwa ibn az-Zubayr came and told him that al-Mughira ibn Shuba had delayed the prayer one day while he was in Kufa and Abu Masud al- Ansari had come to him and said, 'What's this, Mughira? Don't you know that the angel Jibril came down and prayed and the Messenger of Allah, may Allah bless him and grant him peace, prayed.' Then he prayed again, and the Messenger of Allah, may Allah bless him and grant him peace, prayed. Then he prayed again, and the Messenger of Allah, may Allah bless him and grant him peace, prayed. Then he prayed again, and the Messenger of Allah, may Allah bless him and grant him peace, prayed. Then he prayed again, and the Messenger of Allah, may Allah bless him and grant him peace, prayed. Then Jibril said, 'This is what you have been ordered to do.' Umar ibn Abd al-Aziz said, 'Be sure of what you relate, Urwa. Was it definitely Jibril who established the time of the prayer for the Messenger of Allah?' " Urwa said, "That's how it was related to Bashir ibn Abi Masud al-Ansari by his father."
Arabic/English book reference | : Book 1, Hadith 1 |