Allah's Apostle was asked what sort of clothes a Muhrim should wear. He replied, "He should not wear a shirt, turbans, trousers, a hooded cloak, or a dress perfumed with saffron or Wars; and if slippers are not available he can wear Khuffs (socks made from thick fabric or leather) but he should cut them so that they reach below the ankles.

Once the Prophet sent to `Umar a silken two-piece garment, and when he saw `Umar wearing it, he said to him, "I have not sent it to you to wear. It is worn by him who has no share in the Hereafter, and I have sent it to you so that you could benefit by it (i.e. sell it).

The Prophet said, "The buyer and the seller have the option of canceling or confirming the deal unless they separate."

"Indeed Khamr comes from wheat."

[After mentioning this, he said:] and this is more correct than the narration of Ibrahim bin Muhajir (no. 1872). 'Ali bin Al-Madini said: "Yahya bin Sa'eed said: 'Ibrahim bin Al-Muhajir is not strong [in Hadith].'" And it has also been reported through other rotes from Ash-Sha'bi, from An-Nu'man bin Bashir.

"I was throwing stones at a date-palm belonging to some of the Ansar. They took me along with them to the Prophet (saws). He said: "O Rafi'! Why were you throwing stones at their date-palm?'" He said: "I said: 'Out of hunger, O Messenger of Allah! He said: 'Do not throw stones at them, eat what falls. May Allah fill you and quench your thirst.'"

This Hadith is Hasan Gharib Sahih.

I heard the Messenger of Allah (saws) say: When two persons go together for relieving themselves uncovering their private parts and talking together, Allah, the Great and Majestic, becomes wrathful at this (action).

Abu Dawud said: This tradition has been narrated only by 'Ikrimah b. 'Ammar.

The Prophet (saws) kissed me and did not perform ablution.

Abu Dawud said: This tradition is Mursal (i.e. where the link of the Companions is missing and the Successor reports from the Prophet directly). Ibrahim at-Taimi did not hear anything from 'Aishah.

Abu Dawud said: Al-Firyabi and other narrated this tradition in a like manner.

The Prophet (saws) said: When one of you becomes defiled during prayer, he should hold his nose and then turn away.

Abu Dawud said: This tradition has been narrated by Hammad b. Salamah and Abu Usamah from Hisham on the authority of his father from the Prophet (Saws). They did not mention the name of 'Aishah.

The Messenger of Allah (saws) stayed fifteen days in Mecca in the year of Conquest. Shortening the prayer.

Abu Dawud said: This tradition has also been transmitted by 'Abdah b. Sulaiman, Ahmad b. Khalid al-Wahbi, and Salamah b. Fadli on the authority of Ibn Ishaq ; but they did not mention the name of Ibn 'Abbas.

The Messenger of Allah (saws) saw a person praying after the congregational prayer at dawn was over. The Messenger of Allah (saws) said: There are two rak'ahs of the dawn prayer (i.e. the prescribed rak'ahs). The man replied: I did not pray the two rak'ahs before the dawn prayer. Hence I offered them now. The Messenger of Allah (saws) kept silent.

That the Messenger of Allah (saws) said: "Hearing and obeying is required from every Muslim man - in what he like and what he dislikes - as long as he is not ordered with disobedience. If he is ordered with disobedience, then no hearing or obeying is required of him."

[Abu 'Eisa said:] There are narrations on this topic from 'Ali, 'Imran bin Husain, and Al-Hakam bin 'Amr Al-Ghifari. This Hadith is Hasan Sahih.

That the Messenger of Allah (saws) said: "Whoever arrogantly drags his garment, Allah will not look at him on the Day of Judgement." So Umm Salamah said: "What should the women do with their hems?" He said: "Slacken them a handspan." So she said: "Then their feet will be uncovered." He said: "Then slacken them a forearm's length and do not add to that."

He said: This Hadith is Hasan Sahih. In the Hadith there is a concession for women to drag their Izar because it covers them better.

The Prophet said, "Whoever manumits his share of a jointly possessed slave, it is imperative for him to get that slave manumitted completely by paying the remaining price, and if he does not have sufficient money to manumit him, then the price of the slave should be estimated justly, and he is to be allowed to work and earn the amount that will manumit him (without overburdening him)".

An onager was presented to Allah's Apostle at the place called Al-Abwa' or Waddan, but Allah's Apostle rejected it. When the Prophet noticed the signs of sorrow on the giver's face he said, "We have not rejected your gift, but we are in the state of Ihram." (i.e. if we were not in a state of Ihram we would have accepted your gift, Fath-ul-Bari page 130, Vol. 6)

Allah's Apostle said, "If the people knew what is the reward of making the call (for the prayer) and (of being in) the first row (in the prayer), and if they found no other way to get this privilege except by casting lots, they would certainly cast lots for it. If they knew the reward of the noon prayer, they would race for it, and if they knew the reward of the morning (i.e. Fajr) and `Isha prayers, they would present themselves for the prayer even if they had to crawl to reach there.

I enjoyed the company of Allah's Apostle for three years, and during the other years of my life, never was I so anxious to understand the (Prophet's) traditions as I was during those three years. I heard him saying, beckoning with his hand in this way, "Before the Hour you will fight with people who will have hairy shoes and live in Al-Bazir." (Sufyan, the sub-narrator once said, "And they are the people of Al-Bazir.")

Allah's Apostle neither talked in an insulting manner nor did he ever speak evil intentionally. He used to say, "The most beloved to me amongst you is the one who has the best character and manners." He added, " Learn the Qur'an from (any of these) four persons. `Abdullah bin Mas`ud, Salim the freed slave of Abu Hudhaifa, Ubai bin Ka`b, and Mu`adh bin Jabal."

I heard Al-Bara' narrating when a man came and said to him, "O Abu '`Umara! Did you flee on the day (of the battle) of Hunain?" Al-Bara' replied, "I testify that the Prophet did not flee, but the hasty people hurried away and the people of Hawazin threw arrows at them. At that time, Abu Sufyan bin Al-Harith was holding the white mule of the Prophet by the head, and the Prophet was saying, "I am the Prophet undoubtedly: I am the son of `Abdul-Muttalib."

A man displayed some merchandise in the market and took an oath that he had been offered a certain price for it while in fact he had not, in order to cheat a man from the Muslims. So then was revealed:-- "Verily! Those who purchase a small gain at the cost of Allah's Covenant and their oaths..."(3.77)

I did not see any man with locks hanging down to shoulders in red robe more beautiful than the Messenger of Allah (saws). Muhammad b. Sulaiman added: He had hair which touched his shoulders.

Abu Dawud said: Isra'il also transmitted it in a similar way from Abu Ishaq saying: "(his hair) touched his shoulders". Shu'bah added: (His hair) reached the lobes of his ears.

Abu Dawud said “I recited to Muhammad bin Wazir Al Misri and said to him Bishr bin Bakr narrated it to you and Al Auza’i narrated it to us. And he said “At’a narrated it to us on the authority of Aus brother of ‘Ubadah bin Al Samit. The Prophet (saws) gave him fifteen sa’s of wheat to feed sixty poor people.

Abu Dawud said At’a did not meet Aws (bin Al Samit) who was one of the people of Badr and died in the early days of Islam. This version is therefore, mursal (i.e., a successor narrated it directly from the Prophet (saws), the link of the Companions is missing). This has been narrated by Al Auza’i from At’a from Aus.

Abu Dawood said: Al-sha’bl, Abu Malik, Qatadah, and Thabit b. ‘Umarah said: The prophet( may peace be upon him) did not write”In the name of Allah, the compassionate, the merciful” until Surah al-naml was revealed. This is the meaning of what they said. Further, this is a mursal traditional(omitting the name of the companion)

The Messenger of Allah (saws) used to say at the end of his witr: "O Allah, I seek refuge in Thy good pleasure from Thy anger, and in Thy forgiveness from Thy punishment, and I seek refuge in Thy mercy from Thy wrath. I cannot reckon the praise due to Thee. Thou art as Thou hast praised Thyself."

Abu Dawud said: Hisham is the earliest teacher of Hammad. Yahya b. Ma'in said: No one is reported to have narrated traditions form him except Hammad b. Salamah.

Abu Dawud said: Ubayy b. Ka'b said: The Messenger of Allah (saws) recited supplication in the witr before bowing.

Abu Dawud said: This tradition has also been narrated by 'Isa b. Yunus through a different chain of narrators from Ubayy b. Ka'b. He also narrated it through a different chain of narrators on the authority of Ubayy b. Ka'b that the Messenger of Allah (saw) recited the supplication in the witr before bowing.

Abu Dawud said: The chain of narrators of the tradition of Sa'id from Qatadah goes: Yazid b. Zurai' narrated from Sa'id, from Qatadah, from 'Azrah, from Sa'id b. 'Abd al-Rahman b. Abza, on the authority of his father, from the Prophet (saws). This version does not mention the supplication and the name of Ubayy. This tradition has also been narrated by 'Abd al-A'la and Muhammad b. Bishr al-'Abdi. He heard the traditions from 'Isa b. Yunus at Kufah. They did not mention the supplication in their version.

This tradition has also been narrated by Hisham al-Dastuwa'i and Shu'bah from Qatadah. They did not mention the supplication in their version. The tradition of Zubaid has been narrated by Sulaiman al-A'mash, Shu'bah, 'Abd al-Malik b. Abi Sulaiman, and Jarir b. Hazim; all of them narrated on the authority of Zubaid. None of them mention the supplication in his version, except in the tradition transmitted by Hafs b. Ghiyath from Mis'ar from Zubaid; he narrated in his version that he (the Prophet) recited supplication before bowing.

Abu Dawud said: This version of tradition is not well know. There is doubt that Hafs might have narrated this tradition from some other narrator than Mis'ar.

Abu Dawud said: It is reported that Ubayy (b. Ka'b) used to recited the supplication )in the witr) in the second half of Ramadan.

86 Malik related to me from Musa ibn Maysara that he heard a man ask Said ibn al-Musayyab, "I am a man who sells for a debt." Said said, "Do not sell except for what you take to your camel."

Malik spoke about a person who bought goods from a man provided that he provide him with those goods by a specific date, either in time for a market in which he hoped for their saleability, or to fulfil a need at the time he stipulated. Then the seller failed him about the date, and the buyer wanted to return those goods to the seller. Malik said, "The buyer cannot do that, and the sale is binding on him. If the seller does bring the goods before the completion of the term, the buyer cannot be forced to take them."

Malik spoke about a person who bought food and measured it. Then some one came to him to buy it and he told him that he had measured it for himself and taken it in full. The new buyer wanted to trust him and accept his measure. Malik said, "Whatever is sold in this way for cash has no harm in it but whatever is sold in this way on delayed terms is disapproved of until the new buyer measures it out for himself. The sale with delayed terms is disapproved of because it leads to usury and it is feared that it will be circulated in this way without weight or measure. If the terms are delayed it is disapproved of and there is no disagreement about that with us."

Malik said, "One should not buy a debt owed by a man whether present or absent, without the confirmation of the one who owes the debt, nor should one buy a debt owed to a man by a dead person even if one knows what the deceased man has left. That is because to buy that is an uncertain transaction and one does not know whether the transaction will be completed or not completed."

He said, "The explanation of what is disapproved of in buying a debt owed by someone absent or dead, is that it is not known what unknown debtor may be connected to the dead person. If the dead person is liable for another debt, the price which the buyer gave on strength of the debt may become worthless."

Malik said, "There is another fault in that as well. He is buying something which is not guaranteed for him, and so if the deal is not completed, what he paid becomes worthless. This is an uncertain transaction and it is not good."

Malik said, "One distinguishes between a man who is only selling what he actually has and a man who is being paid in advance for something which ...

Yahya related to me from Malik that he had heard that Marwan ibn al-Hakam decided about a man who had made a vow to abstain from intercourse with his wife, that when four months had passed, it was a divorce and he could return to her as long as she was in her idda.

Malik added, "That was also the opinion of Ibn Shihab."

Malik said that if a man made a vow to abstain from intercourse with his wife and at the end of four months he declared his intent to continue to abstain, he was divorced. He could go back to his wife, but if he did not have intercourse with her before the end of her idda, he had no access to her and he could not go back to her unless he had an excuse - illness, imprisonment, or a similar excuse. His return to her maintained her as his wife. If her idda passed and then he married her after that and did not have intercourse with her until four months had passed and he declared his intent to continue to abstain, divorce was applied to him by the first vow. If four months passed, and he had not returned to her, he had no idda against her nor access because he had married her and then divorced her before touching her.

Malik said that a man who made a vow to abstain from intercourse with his wife and continued to abstain after four months and so divorced her, but then returned and did not touch her and four months were completed before her idda was completed, did not have to declare his intent and divorce did not befall him. If he had intercourse with her before the end of her idda, he was entitled to her. If her idda passed before he had intercourse with her, he had no access to her. This is what Malik preferred of what he had heard on the subject.

Malik said that if a man made a vow to abstain from intercourse with his wife and then divorced her, and the four months of the vow were completed before completion of the idda of the divorce, it counted as two pronouncements of divorce. If he declared his intention to continue to abstain and the idda of the divorce finished before the four months the vow of abstention was not a divorce. That was because the four months had passed and she was not his on that day.

Malik said, "If someone makes a vow not to have intercourse with his wife for a day or a month and then waits until more than four months have passed, it is not ila. Ila only applies to someone who vows more than four months. As for the one who vows not to have intercourse with his wife for four ...

The Prophet (saws) said: If anyone breaks his fast one day in Ramadan without a concession granted to him by Allah, a perpetual fast will not atone for it.

The Prophet (saws) said: Fighting is of two kinds: The one who seeks Allah's favour, obeys the leader, gives the property he values, treats his associates gently and avoids doing mischief, will have the reward for all the time whether he is asleep or awake; but the one who fights in a boasting spirit, for the sake of display and to gain a reputation, who disobeys the leader and does mischief in the earth will not return credit or without blame.

The Prophet (saws) said: on the day of the conquest of Mecca: There are four persons whom I shall not give protection in the sacred and non-sacred territory. He then named them. There were two singing girls of al-Maqis; one of them was killed and the other escaped and embraced Islam.

Abu Dawud said: I could not understand its chain of narrators from Ibn al-'Ala' as I liked.

The Prophet (saws) said: I swear by Allah, I shall fight against the Quraysh; I swear by Allah, I shall fight against the Quraysh; I swear by Allah, I shall fight against the Quraysh. He then said: "If Allah wills."

Abu Dawud said: A number of persons have narrated this tradition from Sharik, from Simak, from 'Ikrimah, from Ibn 'Abbas who reported from the Prophet (saws): "But he did not fight against them."

(Mu'ammal did not mention the words "He was giving sermon.")

The Prophet (saws) said: If anyone acquires knowledge that should be sought seeking the Face of Allah, but he acquires it only to get some worldly advantage, he will not experience the arf, i.e. the fragrance, of Paradise.

The Prophet (saws) forbade that the food of two people who were rivalling on another should be eaten

Abu Dawud said: Most of those who narrated it from Jarir did not mention the name of Ibn Abbas. Harun al-Nahwi mentioned Ibn 'Abbas in it, and Hammad bin Zaid did not mention Ibn 'Abbas.

A man from Aslam tribe said: I was sitting with the Messenger of Allah (saws). A man from among his Companions came and said: Messenger of Allah! I have been stung last night, and I could not sleep till morning. He asked: What was that? He replied: A scorpion.

He said: Oh, had you said in the evening: "I take refuge in the perfect words of Allah from the evil of what He created," nothing would have harmed you, Allah willing.

The Messenger of Allah (saws) related a tradition in which he mentioned the words "Jibril and Mikal" and he pronounced them "Jibra'ila wa Mika'ila."

Abu Dawud said: Khalaf said: I did not put the pen aside from writing letters (huruf) for forty years: nothing tired me (or made me incapable of writing), even Jibril and Mika'il did not tire me.

I came to the Prophet (saws) and I had long hair. When the Messenger of Allah (saws) saw me, he said: Evil, evil! He said: I then returned and cut them off. I then came to him in the morning. He said (to me): I did not intend to do evil to you. This is much better.

I heard the Messenger of Allah (saws) say: A human being has three hundred and sixty joints for each of which he must give alms. The people asked him: Who is capable of doing this ? He replied: It may be mucus in the mosque which you bury, and something which you remove from the road; but if you do not find such, two rak'ahs in the forenoon will be sufficient for you.

Abu Dawud said: And this is an authority for a man to take a thing if it is due to him.