Malik related to me from Yahya ibn Said from Sulayman ibn Yasar that Umar ibn al-Khattab used to attach the children of the Jahiliyya to whoever claimed them in Islam. Two men came and each of them claimed a woman's child. Umar ibn al-Khattab summoned a person who scrutinized features and he looked at them. The scrutinizer said, "They both share in him." Umar ibn al-Khattab hit him with a whip. Then he summoned the woman, and said, "Tell me your tale." She said, "It was this one (indicating one of the two men) who used to come to me while I was with my people's camels. He did not leave me until he thought and I thought that I was pregnant. Then he left me, and blood flowed from me, and this other one took his place. I do not know from which of them the child is." The scrutinizer said, "Allah is greater." Umar said to the child, "Go to whichever of them you wish."

Yahya related to me from Malik from Wahb ibn Kaysan that Jabir ibn Abdullah said, "The Messenger of Allah, may Allah bless him and grant him peace, sent a delegation to the coast. Abu Ubayda ibn al- Jarrah was in command of them. There were 300 people and I was among them. We went out until we had gone part of the way and our provisions were finished. Abu Ubayda ordered that the provisions of the army be gathered up and they amounted to two containers of dates. He used to give us a little provision from it each day until it was finished, and we used to have only a single date each. I said, 'What use is one date?' He said, 'We will certainly feel its loss when they are finished.' "

Jabir continued, "Then we reached the sea and there was a fish like a small mountain. The army ate from it for eighteen nights. Then Abu Ubayda ordered two ribs from it to be set up. Then he commanded that a camel be ridden underneath them and it did not touch them."

"I came to the Messenger of Allah while he was sitting in the shade of the Ka'bah." He said: "He saw me approaching and he said: 'They are lost on the Day of Judgment! By the Lord of the Ka'bah!'" He said: "I said t myself: Woe is me! Perhaps something has been revealed about me!'" He said: "So I said: 'Who are they, and may my father and mother be ransomed for you.' So the Messenger of Allah said: 'They are those who have much, except for who says like this, and this, and this and motioned with his hand to his front, and t his right, and to his left.' Then he said: 'By the One in Whose Hand is my soul! No man will die, leaving a camel or a cow that he did not pay Zakat on, except that it will come on the Day of Judgment larger and fatter than it was, they will tread him under their hooves and butt him with their horns, all of them; such that when the last of them has had a turn, the first returns to him, until he is judged before the people.'"

From his father, from his grandfather Rafi' bin Khadij, who said: "We were with the Messenger of Allah (saws) on a journey, when the hasty people went rushing ahead to the sheep to cook them, while the Messenger of Allah (saws) was in the rear of the people. Then he passed the kettled and ordered that they be weighed, then he distributed it between them and equated a camel to ten sheep."

[Abu 'Eisa said:] Sufyan Ath-Thawri reported it from his father, from 'Abayah, from his grandfather Rafi' bin Khadij, and he did not mention "from his father" in it.

This was narrated to us by Mahmud bin Ghailan (who said:) "Waki' narrated it to us from Sufyan." And this is more correct. 'Abayah bin Rifa'ah heard from his grandfather Rafi' bin Khadij.

He said: There are narrations on this topic from Tha'labah bin Al-Hakam, Anas, Abu Rihanah, Abu Ad-Darda, 'Abdur-Rahman bin Samurah, Zaid bin Khalid, Jabir, Abu Hurairah, and Abu Ayyub.

`Ali bin Abi Talib (رضي الله عنه) addressed us and said: Whoever claims that we have something that we recite apart from the Book of Allah and this document in which are the ages of camels [to be given as diyah or blood money] and rulings concerning injuries, is lying. And in it the Prophet (ﷺ) said: `Madinah is sacred, the area between ‘Air and Thawr. Whoever commits any offence, or gives refuge to an offender, upon him will be the curse of Allah, the angels and all the people, and on the Day of Resurrection Allah will not accept any obligatory or nafil act of worship from him. Whoever claims to belong to someone other than his father or to belong to someone other than his masters (who manumitted him), upon him be the curse of Allah, the Angels and all the people, and on the Day of Resurrection Allah will not accept any nafil or obligatory act of worship from him. Protection granted by any Muslim is binding upon all of them, and may be given by the humblest of them.`

Zaid b. Khalid told that when a man came to God's Messenger and asked him about a find he said, “Note what it is contained in and what it is tied with and make the matter known for a year. Then if its owner comes give it to him, otherwise you can do what you like with it.” He asked about stray sheep (or goats) and he replied, “You, your brother, or the wolf may have them.” He asked about stray camels and he replied, “What have you to do with them? They have their stomachs and their feet. They can go down to water and eat trees till their master finds them.” In a version by Muslim he said, “Make the matter known for a year, then note what it is contained in and what it is tied with and use it for your own purposes, but if its owner comes you must deliver it to him*.” * This tradition says that after a year the finder may do as he likes with the article, but that if the owner turns up later he must restore it to him, or give him an equivalent if he has disposed of it. (Bukhari and Muslim.)

I was with God's messenger when some people of Tamim came to him. He said, "Receive the good news, B. Tamim," and they replied, "You have given us good news, so grant us something." Some of the people of the Yemen then entered and he said, "Receive the good news, people of the Yemen, since the B. Tamim have not accepted it." They replied, "We have accepted it. We have come to you to become versed in the religion and to ask you about what was the beginning of this matter." He said, "God existed and there was nothing before Him, His Throne being upon the water. He then created the heavens and the earth and inscribed everything in the memorial[*]." At that point a man came to me and said, "Catch up on your she-camel, `Imran," for it had gone away. I therefore went off to look for it, but I swear by God that I wish it had been lost and that I had not got up and left. *i.e., the Preserved Tablet. Bukhari transmitted it.

We travelled with God's messenger, and when we alighted in a broad wadi God's messenger went to relieve himself, but could find nothing with which to screen himself. There were two trees at the side of the wadi, so God's messenger went to one of them and, taking hold of one of its branches, he said, "Allow yourself to be led by me, with God's permission." Then it was led by him like a camel with a piece of wood in its nose which is amenable to the one who guides it, until he came to the other tree. Then taking hold of one of its branches he said, "Allow yourself to be led by me, with God's permission," and it was led similarly. Then when he was in the middle between them, he said, "Draw close together about me, with God's permission," and they did so. I sat occupied with my thoughts, and when I turned round, I saw God's messenger coming, and noticed that the trees had separated, each standing on its own trunk. Muslim transmitted it.

AbdurRahman ibn Ka'b ibn Malik reported on the authority of a man from among the companions of the Prophet (saws): The infidels of the Quraysh wrote (a letter) to Ibn Ubayy and to those who worshipped idols from al-Aws and al-Khazraj, while the Messenger of Allah (saws) was at that time at Medina before the battle of Badr.

(They wrote): You gave protection to our companion. We swear by Allah, you should fight him or expel him, or we shall come to you in full force, until we kill your fighters and appropriate your women.

When this (news) reached Abdullah ibn Ubayy and those who were worshippers of idols, with him they gathered together to fight the Messenger of Allah (saws).

When this news reached the Messenger of Allah (saws), he visited them and said: The threat of the Quraysh to you has reached its end. They cannot contrive a plot against you, greater than what you yourselves intended to harm you. Are you willing to fight your sons and brethren? When they heard this from the Prophet (saws), they scattered. This reached the infidels of the Quraysh.

The infidels of the Quraysh again wrote (a letter) to the Jews after the battle of Badr: You are men of weapons and fortresses. You should fight our companion or we shall deal with you in a certain way. And nothing will come between us and the anklets of your women. When their letter reached the Prophet (saws), they gathered Banu an-Nadir to violate the treaty.

They sent a message to the Prophet (saws): Come out to us with thirty men from your companions, and thirty rabbis will come out from us till we meet at a central place where they will hear you. If they testify to you and believe in you, we shall believe in you. The narrator then narrated the whole story.

When the next day came, the Messenger of Allah (saws) went out in the morning with an army, and surrounded them.

He told them: I swear by Allah, you will have no peace from me until you conclude a treaty with me. But they refused to conclude a treaty with him. He therefore fought them the same day.

Next he attacked Banu Quraysh with an army in the morning, and left Banu an-Nadir. He asked them to sign a treaty and they signed it.

He turned away from them and attacked Banu an-Nadir with an army. He fought with them until they agreed to expulsion. Banu an-Nadir were deported, and they took with them whatever their camels could carry, that is, their property, the doors of their houses, and their wood. Palm-trees were exclusively reserved for the Messenger of Allah (saws). Allah bestowed them upon him and gave them him as a special portion.

He (Allah), the Exalted, said: What Allah has bestowed on His Apostle (and taken away) from them, for this ye made no expedition with either camel corps or cavalry." He said: "Without fighting." So the Prophet (saws) gave most of it to the emigrants and divided it among them; and he divided some of it between two men from the helpers, who were needy, and he did not divide it among any of the helpers except those two. The rest of it survived as the sadaqah of the Messenger of Allah (saws) which is in the hands of the descendants of Fatimah (Allah be pleased with her).

'Abda ibn Hazn said, "The people of camels and the people of sheep vied with one another for glory. The Prophet, may Allah bless him and grant him peace, said, 'Musa was sent, and he was a shepherd. Da'ud was sent, and he was a shepherd. I was sent, and I used to herd sheep for my people at Ajyad.'"

Allah's Messenger (SAW) said, "When one of you prostrates, he should not kneel in the manner of a camel, but should put down his hands before his knees." [Reported by ath-Thalathah].

This Hadith is more authentic than the Hadith narrated by Wa'il bin Hujr (RA).

Sahl bin Abi Khaithamah (RAA) narrated on the authority of some honored men from his people that 'Abdullah bin Sahl and Muhaiysah bin Mas'ud, went out to Khaibar because of a hardship they were undergoing. Muhaiysah came and told them that 'Abdullah bin Sahl had been killed and thrown into a well. He came to the Jews and said to them, ‘I swear by Allah that you have killed him.’ They replied, ‘We swear by Allah that we have not killed him.' Then Muhaiysah came along with his brother Huwaiysah and 'Abdur Rahman bin Sahl to the Prophet (P.B.U.H.) and Muhaiysah started to talk. The Messenger of Allah (P.B.U.H.) said to him, “Let an older one speak (take charge of this matter).” So Huwaiysah narrated what happened and then Muhaiysah spoke. The Messenger of Allah (P.B.U.H.) said, “Either they pay the Diyah of your companion or be ready for war.” The Messenger of Allah (P.B.U.H.) wrote to them about this and they wrote back saying, ‘By Allah, we have not killed him.’ The Messenger of Allah (P.B.U.H.) then said to Huwaiysah, Muhaiysah and 'Abdur Rahman bin Sahl, “Would you take an oath (that they killed him) and then you will be entitled to the Diyah of your companion” 'They answered, ‘No (as they did not witness the crime).’The Messenger of Allah then said, “Then the Jews should take an oath (that they are innocent).” They said, ‘They are not Muslims.’ The Messenger of Allah (P.B.U.H.) thereupon paid the Diyah of the victim himself and sent them 100 camels. Sahl commented, ‘A red she-camel (of these 100 camels) kicked me.’ Agreed upon.

Abdullah bin Abu Awfa said “When Muadh bin Jabal came from Sham, he prostrated to the Prophet who said: 'What is this, O Muadh?' He said: 'I went to Sham and saw them prostrating to their bishops and patricians and I wanted to do that for you.' The messenger of Allah said: 'Do not do that. If I were to command anyone to prostrate to anyone other than Allah, I would have commanded women to prostrate to their husbands. By the One in Whose Hand is the soul of Muhammad! No woman can fulfill her duty towards Allah until she fulfills her duty towards her husband. If he asks her (for intimacy) even if she is on her camel saddle, she should not refuse.' ”

"When anyone of you buys a slave woman let him say: 'Allahumma inni as'aluka khairaha wa khaira ma jabaltaha alaihi, wa a'udhu bika min sharriha wa sharri ma jabaltaha alaihi (O Allah, I ask You for the goodness within her and the goodness that You have made her inclined towards, and I seek refuge with You from the evil within her and the evil that You have made her inclined towards).' And he should pray for blessing. And if anyone of you buys a camel then he should take hold of its hump and pray for. blessing and say similar words."

“I heard Abu Wa’il, Shaqiq bin Salamah, say: ‘I heard Subai bin Ma’bad say: “I was a Christian man, then I became Muslim and I entered Ihram for Hajj and ‘Umrah. Salman bin Rabi’ah and Zaid bin Suhan heard me when I was entering Ihram for them both together at Qadisiyyah. They said: ‘This man is more lost than his camel!’ It was as if they had heaped a mountain on me with their words. I went to ‘Umar bin Khattab and told him about that. He turned to them and reproached them, then he turned to me and said: ‘You have been guided to the Sunnah of the Prophet (saw), you have been guided to the Sunnah of the Prophet (saw).’”

Another chain reports a similar narration.

“We were sitting with the Messenger of Allah (saw) and he said: ‘The delegations of ‘Abdul-Qais have come to you,’ and no one had seen anyone. While we were like that, they came and alighted. They came to the Messenger of Allah (saw) and Ashajj ‘Ansari was left behind. He came afterwards, and halted at the halting-place, made his she-camel kneel down, and changed of his traveling clothes, then he came to the Messenger of Allah (saw). The Messenger of Allah (saw) said to him: ‘O Ashajj, you have two characteristics that Allah likes: Forbearance and deliberation.’ He said: ‘O Messenger of Allah, was I born with them or are they acquired?’ He said: ‘No, rather it is something that you were born with.’”

The Messenger of Allah (saws) called me. He intended to send me with some goods to AbuSufyan to distribute among the Quraysh at Mecca after the conquest.

He said: Search for a companion. Then Amr ibn Umayyah ad-Damri came to me and said: I have been told that you are intending to make a journey and are seeking a companion.

I said: Yes. He said: I am your companion. I then went to the Messenger of Allah (saws) and said: I have found a companion.

He asked: Who is he? I replied: Amr ibn Umayyah ad-Damri. He said: When you come down to the territory of his people, be careful of him, for a maxim says: If one is your real brother, do not feel safe with him.

So we proceeded, and when I reached al-Abwa', he said to me: I have some work with my people at Waddan, so stay here till I come back. I said: Do not lose your way. When he turned his back, I recalled the words of the Prophet (saws). So I rode my camel and galloped without stopping. When I reached al-Asafir, he was pursuing me with a group of men. So I galloped and forged ahead of him. When he saw me that I had outstripped him, they returned and he came to me.

He said to me: I had some work with my people. I said: Yes. We then went on until we reached Mecca, and I gave the goods to AbuSufyan.

Abu Hurairah reported that Messenger of Allah (SWAS) as saying If any owner of treasure (gold and silver) does not pay what is due on it, Allah will make it heated in the Hell fire on the Day of Judgment, and his side, forehead and back will be cauterized with it until Allah gives His Judgment among mankind during a day whose extent will be fifty thousand years of your count and he sees whether his path is to take him to Paradise or to Hell. If any owner does not pay zakat on them, the sheep wilkl appear on the Day or Judgment most strong and in great number, a soft sandy plain will be spread out for them ; they will gore him with their horns and trample him with their hoofs; there will be none of them with twisted horns or without horns. As often as the last of them passes him, the first of them will be brought back to him, until Allah pronounces His Judgment among mankind during a day whose extent will be fifty thousand years that you count, and he sees whether his path is to take him to Paradise or to Hell. If any owner of camels does not pay what is due on them, they will appear in on the Day or Judgment most strong and in great number, a soft sandy plain will be spread out for them ; they will gore him with their horns and trample him with their hoofs; there will be none of them with twisted horns or without horns. As often as the last of them passes him, the first of them will be brought back to him, until Allah pronounces His Judgment among mankind during a day whose extent will be fifty thousand years that you count, and he sees whether his path is to take him to Paradise or to Hell.

“Allah’s Messenger (Allah bless him and give him peace) did not leave behind a gold coin, nor a silver coin, nor a sheep, nor a camel.” Then he added, “And I suspect she said, 'nor a male and female slave.'”

Ibn 'Abbas (RAA) narrated that The Messenger of Allah (P.B.U.H.) said, ‘This and that are equal -meaning the little finger and the thumb.’’ Related by Al-Bukhari Abu Dawud and At-Tirmidhi transmitted, “The Diyah for the fingers and toes is the same, and that for the teeth is the same; the incisor and the molar tooth are the same.” Ibn Hibban narrated, “The Diyah for the fingers and toes is the same; 10 camels for each.”

The Prophet (PBUH) employed a man from the tribe of Al-Azd named Ibn Lutbiyyah as collector of Zakat. When the employee returned (with the collections) he said: "(O Prophet (PBUH)!) This is for you and this is mine because it was presented to me as gift." Messenger of Allah (PBUH) rose to the pulpit and praised Allah and extolled Him. Then he said, "I employ a man to do a job and he comes and says: 'This is for you and this has been presented to me as gift'? Why did he not remain in the house of his father or the house of his mother and see whether gifts will be given to him or not? By Allah in Whose Hand is the life of Muhammad, if any one of you took anything wrongfully, he will bring it on the Day of Resurrection, carrying it on (his back), I will not recognize anyone of you, on the Day of Resurrection with a grunting camel, or a bellowing cow, or a bleating ewe." Then he raised his hands till we could see the whiteness of his armpits. Then he said thrice, ''O Allah ! have I conveyed (Your Commandments)".

[Al-Bukhari and Muslim].

There was a trunk of a date-palm tree upon which the Prophet (PBUH) used to recline while delivering Khutbah (sermon). When a pulpit was placed in the mosque, we heard the trunk crying out like a pregnant she-camel. the Prophet (PBUH) came down from the pulpit and put his hand on the trunk and it became quiet.

Another narration is: The Prophet (PBUH) used to stand by a tree or a date-palm on Friday (to give the Khutbah). Then an Ansari woman or man said, "O Messenger of Allah! Shall we make a pulpit for you?" He replied, "If you wish." So they made a pulpit for him and when it was Friday, the Prophet (PBUH) sat on the pulpit [to deliver the Khutbah (sermon)] and the trunk of the date- palm on which he used to recline cried out as if it would split asunder.

Another narration is: It cried like a child and the Prophet (PBUH) descended (from the pulpit) and embraced it while it continued moaning like a child being quietened. The Prophet (PBUH) said, "It was crying for (missing) what it used to hear of Dhikr near it."

[Al-Bukhari].

It is as if I can see the partridge in pieces in the bowls. Then a man came and said that ‘Ali (رضي الله عنه) was objecting to this. So he sent for ‘Ali, whose hands were dusty because he had been knocking down leaves (to feed to the camels) and he said: You disagree with us a great deal. ‘Ali said: I am reminding of Allah those who were present with the Prophet (ﷺ) when the meat of an onager was brought to him when he was in ihram, and he said: `We are in ihram; give it to people who are not in ihram.` Some men stood up and testified to that. Then he said: I am reminding of Allah any man who was present with the Prophet (ﷺ) when five ostrich eggs were brought to him and he said: “We are in ihram, give them to people who are not in ihram ” And some men stood up and testified. Then ‘Uthman stood up and went into his tent, and they left the food for the people of the oasis.

Abu Huraira told that when Ma'iz al-Aslami came to God’s Messenger and said he had committed fornication he turned away from him. He then came round to the other side and said he had committed fornication, but he turned away from him. He came round again saying he had committed fornication, and when he said it a fourth time God’s Messenger gave command regarding him and he was taken out to the harra and stoned. When he felt the effect of the stones he ran away vigorously till he passed a man who had the jawbone of a camel with which he struck him, and the people struck him till he died. They then mentioned to God’s Messenger that he had fled when he felt the effect of the stones and the touch of death, and he said, “Why did you not leave him alone?” A version has, “Why did you not leave him alone? Perhaps he might have repented and been forgiven by God.” Tirmidhi and Ibn Majah transmitted it.

Abu Huraira reported God's messenger as saying, "My pond is more extensive than the distance between Aila and Aden[*]. It is whiter than snow, sweeter than honey mixed with milk, and its vessels are more numerous than the stars. I shall drive people away from it just as a man drives away other people's camels from his pond." His hearers asked him if he would recognize them on that day and he replied, "Yes, you will have a mark which will not be possessed by anyone belonging to other peoples. You will come down to me with a white blaze on your foreheads and white marks on your hands and feet because of the trace of ablution." *Aila is at the top of the Gulf of 'Aqaba. Muslim transmitted it. In a version by him on the authority of Anas he said, "Vessels of gold and silver as numerous as the stars in the sky will be seen at it." In another version by him on Thauban's authority it is said that when he was asked about its drink he replied, "It is whiter than milk and sweeter than honey. Two pipes which supply it from paradise flow into it, one of gold and the other of silver." Muslim.

Hudhaifa and Abu Huraira reported God's messenger as saying, "God who is blessed and exalted will collect mankind and the believers will stand till paradise is brought near them. They will then go to Adam and say, `Ask, father, that paradise may be opened for us,' but he will reply, `Has anything but your father's sin put you out of paradise? I am not the one to do that; go to my son Abraham, God's friend.' Then Abraham will say, `I am not the one to do that, for I was only a friend long, long ago; but apply to Moses to whom God spoke.' They will then go to Moses, but he will say, `I am not the one to do ta t; go to Jesus, God's word and spirit.' Jesus will say, `I am not the one to do that, so they will go to Muhammad and he will stand and be given permission. Faithfulness and ties of relationship will be sent and will stand on the sides of the Path, right and left, and the first of you will pass like lightning (Abu Huraira telling that he interpolated, " You for whom I would give my father and mother as ransom, what is there like the movement of lightning?" and received the reply, "Have you not seen how the lightning goes and returns like the twinkling of an eye?"), next like the passing of the wind, next like the passing of a bird and the running of men whose deeds cause them to run, your prophet standing on the Path and saying, 0 my Lord, keep safe, keep safe,' till men's deeds are so weak that a man comes able only to creep. On both sides of the Path pronged flesh-hooks placed under command will be hung and will seize those about whom they receive command, some being lacerated and escaping and others being thrown Pell Mell into hell. By Him in whose hand Abu Huraira's soul is[*], the pit of Jahannam is a seventy years' journey down." *There is some doubt as to whether the end of the tradition gives the Prophet's or Abu Huraira's word, this oath suggesting the latter. In the text "on both sides of the Path" is preceded by "he said." One wonders. Therefore, whether from there to the end Abu Huraira is making an addition to his own. Muslim transmitted it.

“Allah’s Messenger (Allah bless him and give him peace) performed the Pilgrimage on a shabby camel saddle, on which there was a velvet sheet worth less than four silver coins, so he said: ‘O Allah, make it a Pilgrimage devoid of hypocritical ostentation and no notoriety!'”

Allāhu Akbar (Allah is the Most Great)! Reference: Al-Bukhari, cf. Al-Asqalani, Fathul-Bari 3/476. See also 472. The 'something' that was referred to in this Hadith was a cane.

"When it became clear to us that we should go to the Prophet, may Allah bless him and grant him peace, we travelled until we were in sight of our destination. We were met by a man on a young camel. He greeted is and we returned the greeting. Then he stopped and asked, 'Which tribe are you from?' We replied, 'We are the delegation of 'Abdu'l-Qays.' The man said, 'Welcome. I was looking for you. I came to give you good news. Yesterday the Prophet, may Allah bless him and grant him peace, looked towards the east and told us, "Tomorrow from that direction (i.e. the east) there will come the best delegation of the Arabs." I spent the night preparing to leave. This morning I rode long and hard on my camel until dawn rose. Then I thought of returning, but I caught sight of the heads of your mounts.'

Yahya related to me from Malik from Sharik ibn Abdullah ibn Abi Namir that Anas ibn Malik said, "A man came to the Messenger of Allah, may Allah bless him and grant him peace, and said, 'Messenger of Allah, our animals are dying and our camels are too weak to travel, so make dua to Allah.' The Messenger of Allah, may Allah bless him and grant him peace, made dua, and it rained on us from one jumua to the next."

Anas continued, "Then a man came to the Messenger of Allah, may Allah bless him and grant him peace, and said, 'Messenger of Allah, our houses have fallen down, the paths are blocked, and our flocks are dying.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'O Allah, (only) the mountain and hill-tops, the valley bottoms, and the places where trees grow.' "

Anas added, "It cleared away from Madina like a garment being removed."

Malik said, about a man who missed the prayer of asking for rain but caught the khutba, and wished to pray in the mosque, or in his house when he returned, "He is free to do so, or not, as he wishes."

Yahya related to me from Malik that he had heard that Abdullah ibn Abbas used to say, "The least difficult thing acceptable as a sacrificial animal is a sheep."

Malik said, "That is what I like most out of what I have heard about the matter, because Allah, the Blessed and Exalted, says in His Book, 'O you who trust, do not kill game while you are in ihram. Whoever of you kills it intentionally, there shall be repayment the like of what he has slain, from livestock, as shall be judged by two men of justice among you, a sacrificial animal which will reach the Kaba, or food for poor people, or the equivalent of that in fasting,' (Sura 5 ayat 95) and a sheep is one of the animals which is judged to be acceptable as a sacrifice. Allah has called it a sacrificial animal, and there is no dispute among us about the matter. How, indeed, could anyone be in doubt about the matter? A sheep is the kaffara for anything which does not reach the extent of something for which a camel or a cow would be the kaffara, and the kaffara for something which does not reach the extent of something for which a sheep would be the kaffara is fasting, or feeding poor people."

Malik said, "I do not see that there is any harm in the Muslims eating whatever food they come across in enemy territory before the spoils are divided."

Malik said, "I think that any camels, cattle and sheep (taken as booty) are considered as food which the Muslims can eat in enemy territory. If they could not be eaten until the people had gathered for the division and the spoils had been distributed among them, that would be harmful for the army. I do not see any objection to eating such things within acceptable limits. I do not think, however, that anyone should store up any of it to take back to his family."

Malik was asked whether it was proper for a man who obtained food in enemy territory and ate some of it and made provision so that there was some of it left over to keep and eat with his family, or to sell before he had come to his country and make use of its price. He said, "If he sells it while he is on a military expedition, I think that he should put its price into the booty of the Muslims. If he takes it back to his country, I see no objection to his eating it and using it if it is a small insignificant thing."

Yahya related to me from Malik from Ibn Shihab that the Messenger of Allah, may Allah bless him and grant him peace, said, "Two deens shall not co-exist in the Arabian Peninsula."

Malik said that Ibn Shihab said, ''Umar ibn al-Khattab searched for information about that until he was absolutely convinced that the Messenger of Allah, may Allah bless him and grant him peace, had said, 'Two deens shall not co-exist in the Arabian Peninsula,' and he therefore expelled the jews from Khaybar."

Malik said, ''Umar ibn al-Khattab expelled the jews from Najran (a jewish settlement in the Yemen) and Fadak (a jewish settlement thirty miles from Madina). When the jews of Khaybar left, they did not take any fruit or land. The jews of Fadak took half the fruit and half the land, because the Messenger of Allah, may Allah bless him and grant him peace, had made a settlement with them for that. So Umar entrusted to them the value in gold, silver, camels, ropes and saddle bags of half the fruit and half the land, and handed the value over to them and expelled them."

I was with the Messenger of Allah (PBUH) in a journey one night, and he asked me, "Do you have any water with you?" I said, "Yes." So he dismounted from his riding camel and walked away (to answer the call of nature) until he disappeared in the darkness. When he returned, I poured out some water from a vessel and he washed his face. He was wearing a long woolen cloak and could not take out his forearms from his sleeves, so he brought them out from below the cloak and then washed them, and then passed his (wet) hands over his head. I stretched out my hand to take off his Khuff (leather socks), but he said, "Leave them. I put them on after performing Wudu'," and he passed his (wet) hands over them.

[Al-Bukhari and Muslim].

Another narration is: The Messenger of Allah (PBUH) was wearing a Syrian cloak with tight sleeves.

Another narration is: This incident took place during the battle of Tabuk.

We left Makkah with the Messenger of Allah (PBUH) for Al-Madinah, and when we were near 'Azwara,' he (PBUH) alighted (from his riding-camel) raised his hands in supplication to Allah for a while and prostrated himself. He remained for a long time in prostration. Then he stood up and raised his hands for a while, after which he prostrated himself (again), and remained for a long time in prostration. Then he stood up and raised his hands for a while, after which he prostrated himself for the third time. Then he (PBUH) said, "I supplicated my Rubb and made intercession for my Ummah, and He granted me one-third of them. So I again prostrated myself in gratitude to my Rubb. Then I raised my head and supplicated my Rubb for my Ummah, and He granted me another third of them. Again I raised my head and supplicated my Rubb for my Ummah and He granted me the last third of them. So I fell into prostration out of gratitude before my Rubb."

[Abu Dawud].

`Umar (رضي الله عنه) sat where the Messenger of Allah (ﷺ) used to sit, in a place where funerals passed by. A funeral passed by and they said good things (about the deceased). He said:lt is due, Then another funeral passed by and they said good things (about the deceased). He said: It is due. Then another funeral passed by and they said good things (about the deceased). He said: It is due, Then another funeral passed by and they said: This man was the most dishonest of people. He said: The most dishonest of people is the one who tells the most lies about Allah, and the next worst is the one who is dishonest with his soul in his body. They said: What do you think if four people testify? He said: It is due. They said: Or three? He said: If they are three, it is due. They said: Or two? He said: It is due, and if I had asked about one, that would have been dearer to me than red camels. It was said to ‘Umar: Is this something that you are saying on the basis of your own opinion or is it something that you heard from the Messenger of Allah (ﷺ) He said: No, rather it is something that I heard from the Messenger of Allah (ﷺ)

he may keep them if he is pleased with them, and may return them along with a sa‘ of dates if he is displeased with them.” A version by Muslim has, “If anyone buys a sheep whose udder has been tied up he has three days in which to decide whether to keep it or not; but if he returns it he must return with it a sa’ of any grain but wheat.”² (Bukhari and Muslim.) 1. When agreement has obviously been reached, although the contract has not been confirmed, no one must step in and offer a higher price. 2. Samra’. The full pharse is hinta samra’, meaning "tawny wheat" ; then the adjective is used by itself as a word for wheat.

‘Amr b. Shu'aib, on his father’s authority, said his grandfather told that God’s Messenger was asked about hanging fruit and said, “If a needy person takes some and does not take a supply away in his garment he is not to be blamed, but he who carries any of it away is to be fined twice the value and punished and he who steals any of it after it has been put in the place where dates are dried is to have his hand cut off if their value reaches the price of a shield*.” Regarding stray camels and sheep (Or 'goats') he mentioned the same as others have done. He said he was asked about finds and replied, “If it is in a frequented road and a large town make the matter known for a year and if its owner comes give it to him, but if he does not it belongs to you; but if it is in a place which has been waste from ancient times, or if it is hidden treasure belonging to the pre-Islamic period it is subject to payment of the fifth.” *The price of a shield in the Prophet’s time is said to have been a quarter of a dinar. Ten dirhams is also mentioned Nasa’i transmitted it. Abu Dawud transmitted from ‘Amr from “he was asked about finds” to the end.

Al-Hasan reported that a man ordered one of his slaves to draw water using one of his camels and the man fell asleep. The master came with a torch and put it in his face and the slave fell into the well. In the morning, the slave went to 'Umar ibn al-Khattab and 'Umar saw what had happened to his slave and therefore 'Umar set him free."

Abu't-Tufayl reported, "I saw the Prophet, may Allah bless him and grant him peace, divide the meat at al-Ji'rana. At that time, I was a boy who carried the joint of the camel (after it had been sacrificed). A woman came to him and he spread out his robe for her. I asked, 'Who is this?' The reply was, 'This is the woman who suckled him.'"

The Prophet (SAW) said, "Do not tie up the udders of camels and goats. He who buys them after that (has been done) has two choices open to him after milking them: he may keep them if he wishes, or may return them along with one Sa' of dates." [Agreed upon].

‘Ali said “The Apostle of Allaah(saws) sent me Al Zubair and Al Miqdad and said “Go till you come to the meadow of Khakh for there Is a woman there travelling on a Camel who has a letter which you must take from her. We went off racing one another on our horses till we came to the meadow and when we found the woman, we aid “Bring out the letter. She said “I have no letter”. I said “You must bring out the letter else we strip off your clothes”. She then brought it out from the tresses and we took it to the Prophet(saws). It was addressed from Hatib bin Abi Balta’ah to some of the polytheists(in Makkah) giving them some information about the Apostle of Allaah(saws). He asked “What is this, Hatib? He replied, Apostle of Allaah(saws) do not be hasty with me. I have been a man attached as an ally to the Quraish and am not one of them while those of the Quraish (i.e. the emigrants) have relationship with them by which they guarded their family in Makkah. As I did not have that advantage I wanted to give them some help for which they might guard my relations. I swear by Allaah I am not guilty of unbelief or apostasy (from my religion). The Apostle of Allaah(saws) said “he has told you the truth. ‘Umar said “Let me cut off this hypocrite’s head. The Apostle of Allaah(saws) said “He was present at Badr and what do you know, perhaps Allaah might look with pity on those who were present at Badr? And said “Do what you wish, I have forgiven you.”

Anas said “The Apostle of Allaah(saws) called on his Companions and they proceeded towards Badr. Suddenly they found the watering Camels of the Quraish, there was among them a black slave of Banu Al Hajjaj. The Companions of the Apostle of Allaah(saws) seized him and began to ask “Where is Abu Sufyan?” He said “I swear by Allaah, I do not know anything about him, but this is the Quraish who have come here, among them are Abu Jahl, ‘Utbah, Shaibah the two sons of Rabi’ah and Umayyah bin Khalaf. When he aid this to them, they beat him and he began to say “Leave me, leave me. I shall tell you. When they left him he said “I know nothing about Abu Sufyan, but this is the Quraish who have come (here), among them are Abu Jahl, ‘Utbah, Shaibah the two sons of Rab’iah and Umayyah bin Khalaf who have come here. The Prophet (saws) was praying and hearing all that (dialogue). When he finished, he said “By Him in Whose hand my soul is, you beat him when he speaks the truth to you and you leave him when he tells a lie. This is the Quraish who have come here to defend Abu Sufyan. Anas said, The Apostle of Allaah(saws) said “This will be the place of falling of so and so tomorrow and he placed his hand on the ground. This will be the place of falling of so and so tomorrow and he put his hand on the ground. And this will be the place of falling of so and so tomorrow and he put his hand on the ground. He (Ansas) said “By Him in Whose hand my soul is, no one fell beyond the place of the hand of the Apostle of Allaah(saws), The Apostle of Allaah(saws) ordered for them, and they were caught by their feet and dragged and thrown in a well at Badr.

“The Messenger of Allah (saw) said, when he was atop his camel with the clipped ears in ‘Arafat: ‘Do you know what day this is, what month this is and what land this is?’ They said: ‘This is a sacred land, a sacred month and a sacred day.’ He said: ‘Your wealth and your blood are sacred to you as this month of yours, in this land of yours, on this day of yours. I will reach the Cistern (Hawd) before you, and I will be proud of your great numbers before the nations, so do not blacken my face (i.e., cause me to be ashamed). I will rescue some people, and some people will be taken away from me. I will say: “O Lord, my companions!” and He will say: “You do not know what innovations they introduced after you were gone.’”

"Al-Abbas and Ali came to 'Umar with a dispute. Al-Abbas said: 'Pass judgment between him and I.' the people said: 'Pass judgment between them.' 'Umar said: 'I will not pass judgment between them. They know that the Messenger of Allah said: We are not inherited from, what we leave behind is charity. He said: And (in this narration of it) Az-Zuhri said: 'It (the Khumus) was under the control of the Messenger of Allah , and he took provision for himself and for his family from it, and disposed to the rest of it as he disposed of other wealth (belonging to the Muslims). Then Abu Bakr took control of it, then I took control of it after Abu Bakr, and I did with it what he sued to do. Then these two came to me and asked me to give it to them so that they could dispose of it as the Messenger of Allah disposed of it, and as Abu Bakr disposed of it, and as I disposed of it. So I gave it to them and I took promises from them that they would take proper care of it. Then they came to me and this one said. Give me my share from my brothers son: and this one said: Give me my share from my wife. If they want me to give it to them on the condition that they would dispose of it in the same manner as the Messenger of Allah did, and as Abu Bakr did, and as I did, I would give it to them, but if they refuse, then they do not have to worry about it.' Then he said: 'And know that whatever of spoils of war that you may gain, verily, one-fifth of it is assigned to Allah, and to the Messenger, and to the near relatives (of the Messenger (Muhammad), (and also) the orphans, Al-Masakin (the poor) and the wayfarer' (Al-Anfal 8:41) this if for them. 'As-Sadaqat (here it means Zakah) are only for the Fuqara (poor), and Al-Masakin (the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (toward Islam); and to free the captives; and for those in debt; and for Allah's cause (I.e. for Mujahidun - those fighting in a holy battle)' - this is for them. 'And what Allah gave as booty (Fay') to His Messenger (Muhammad) from them - for this you made no expeditin with either cavalry or camels.' Az-Zuhri said: This applies exclusively to the Messenger of Allah and refers to an 'Arab village called Fadak, and so on. What Allah gave as booty (Fay') to His Messenger (Muhammad) from the people of the townships - it is for Allah, His Messenger (Muhammad), the kindred (of Messenger Muhammad), the orphans, Al-Masakin (the poor), and the wayfarer (And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property And (it is also for) those who, before them, had homes (in Al-Madinah) and had adopted the Faith And those who came after them. These is no one left among the Muslims but he has some rights to this wealth, except for some of the slaved whom you own. If I live, if Allah wills, I will give every Muslim his right." Or he said: "His share."

'Abdu'r-Rahman ibn Sa'id reported that his father said, "I waswith Salman when he visited a sick person in Kinda. When he went in, he said, 'Good news! Allah makes the illness of the believer an expiation for him and a restoration, whereas the illness of the corrupt person is like a camel whose people hobble it and the let it go. It does not know why it was hobbled or released.'"

Yahya related to me from Malik from Thawr ibn Zayd ad-Dili from a son of Abdullah ibn Sufyan ath-Thaqafi from his grandfather Sufyan ibn Abdullah that Umar ibn al-Khattab once sent him to collect zakat. He used to include sakhlas (when assessing zakat), and they said, "Do you include sakhlas even though you do not take them (as payment)?" He returned to Umar ibn al-Khattab and mentioned that to him and Umar said, "Yes, you include a sakhla which the shepherd is carrying, but you do not take it. Neither do you take an akula, or a rubba, or a makhid, or male sheep and goats in their second and third years, and this is a just compromise between the young of sheep and goats and the best of them."

Malik said, "A sakhla is a newborn lamb or kid. A rubba is a mother that is looking after her offspring, a makhid is a pregnant ewe or goat, and an akula is a sheep or goat that is being fattened for meat."

Malik said, about a man who had sheep and goats on which he did not have to pay any zakat, but which increased by birth to a zakatable amount on the day before the zakat collector came to them, "If the number of sheep and goats along with their (newborn) offspring reaches a zakatable amount then the man has to pay zakat on them. That is because the offspring of the sheep are part of the flock itself. It is not the same situation as when some one acquires sheep by buying them, or is given them, or inherits them. Rather, it is like when merchandise whose value does not come to a zakatable amount is sold, and with the profit that accrues it then comes to a zakatable amount. The owner must then pay zakat on both his profit and his original capital, taken together. If his profit had been a chance acquisition or an inheritance he would not have had to pay zakat on it until one year had elapsed over it from the day he had acquired it or inherited it."

Malik said, "The young of sheep and goats are part of the flock, in the same way that profit from wealth is part of that wealth. There is, however, one difference, in that when a man has a zakatable amount of gold and silver, and then acquires an additional amount of wealth, he leaves aside the wealth he has acquired and does not pay zakat on it when he pays the zakat on his original wealth but waits until a year has elapsed over what he has acquired from the day he acquired it. Whereas a man who has a zakatable amount of sheep and goats, or cattle, or camels, and then acquires another camel, cow, sheep or goat, pays zakat on it at the same time that he pays the zakat on the others of its kind, if he already has a zakatable amount of livestock of that particular kind."

Malik said, "This is the best of what I have heard about this. "

Yahya related to me from Malik from Ibn Shihab from Abd al-Hamid ibn Abd ar-Rahman ibn Zayd ibn al-Khattab from Abdullah ibn Abdullah ibn al-Harith ibn Nawfal from Abdullah ibn Abbas that Umar ibn al- Khattab set out for ash Sham and when he was at Sargh, near Tabuk, the commanders of the army, Abu Ubayda ibn al-Jarrah and his companions, met him and told him that the plague had broken out in ash-Sham. Ibn Abbas said, "Umar ibn al-Khattab said, 'all the first Muhajir unto me.' He assembled them and asked them for advice, informing them that the plague had broken out in ash Sham. They disagreed. Some said, 'You have set out for something, and we do not think that you should leave it.' Others said, 'You have the companions of the Prophet, may Allah bless him and grant him peace, and the rest of the people with you, and we do not think that you should send them towards this plague.' Umar said, 'Leave me.'

Then he said, 'Summon the Ansar to me.' They were summoned and he asked them for advice. They acted as the Muhajirun had and disagreed as they had disagreed. He said, 'Leave me.' "Then he said, 'Summon to me whoever is here of the aged men of Quraysh from the Muhajirun of the conquest.' He summoned them and not one of them differed. They said, 'We think that you should withdraw the people and not send them towards the plague.' Umar called out to the people, 'I am leaving by camel in the morning,' so they set out. Abu Ubayda said, 'Is it flight from the decree of Allah?' Umar said, 'Better that someone other than you had said it, Abu Ubayda. Yes. We flee from the decree of Allah to the decree of Allah. What would you think if these camels had gone down into a valley which had two slopes, one of them fertile, and the other barren. If you pastured in the fertile part, wouldn't you pasture them by the decree of Allah? If you pastured them in the barren part, wouldn't you pasture them by the decree of Allah?'

''Abd ar-Rahman ibn Awf arrived and he had been off doing something and he said, 'I have some knowledge of this. I heard the Messenger of Allah, may Allah bless him and grant him peace, say, "If you hear about it in a land, do not go forward to it. If it comes upon a land and you are in it, then do not depart in flight from it." ' Umar praised Allah and then set off."

Abu `Abdur-Rahman as-Sulami and Hibban bin `Atiyyah had a dispute. `Abdur-Rahman said to Hibban: I know what made your companion - meaning `Ali (رضي الله عنه) - audacious. He said: What is it, may you be bereft of your father? He said. Something I heard `Ali (رضي الله عنه) say. He said: The Messenger of Allah (ﷺ) sent me, az-Zubair and Abu Marthad on a mission, and we were all horsemen. He said: `Go to Rawdat Khakh, for there you will find a woman who has a letter with her from Hatib bin Abi Balta`ah to the mushrikeen; bring it to me.` So we went on our horses until we caught up with her where the Messenger of Allah (ﷺ) had told us, travelling on a camel of hers. He [Hatib] had written to the people of Makkah, telling them about the march of the Messenger of Allah (ﷺ). We said to her. Where is the letter you have with you? She said: I do not have any letter. We made her camel kneel down and searched her luggage for it, but we did not find anything. My two companions said: We do not see any letter with her, I said: You know that the Messenger of Allah (ﷺ) did not tell a lie. Then I swore: By the One by whom oaths are sworn, you will give us the letter or we will remove your clothes. She stretched out her hand to her girdle, which was wrapped around her, and brought out the letter. I brought it to the Messenger of Allah (ﷺ) and they said: O Messenger of Allah (ﷺ), he has betrayed Allah and His Messenger and the believers; let me strike his neck. He said: `O Hatib, what made you do what you did?` He said: O Messenger of Allah (ﷺ), by Allah, it is not that I do not believe in Allah and His Messenger, but I wanted to do a favour for the people by means of which Allah might protect my family and my property, for every one of your Companions has some of his people there through whom Allah will protect his family and his property. He said: You have spoken the truth, do not say anything to him but good.` ʻUmar said: O, Messenger of Allah, he betrayed Allah and His Messenger and the believers, let me strike his neck. He said. `ls he not one of the people of Badr? How do you know? Perhaps Allah looked upon them and said. “Do what you like, for Paradise is guaranteed for you.ʻʼ ʻUmarʻs eyes filled with tears and he said: Allah, may He be exalted, and His Messenger know best.

From Ibn Abbas [may Allah be pleased with him] who said: “Whoever has wealth, required him to perform Hajj to the House of his Lord, or upon which Zakat is obligatory, but he does not do it, then he shall ask to return (the world) upon his death.” A man said: “Oh Ibn Abbas! Have Taqwa of Allah! It is only the disbelievers who will be asked to return.” He said: “For that, I shall recite to you from the Qur’an: You who believe! Let not your properties or your children divert you from the remembrance of Allah. And whosever does that, then they are with the losers. And spend of that which We have provided you before death comes to one of you, and says: “My Lord! If only You would give me respite for a little while, then I should give Sadaqah” up to His saying: “And Allah is All-Aware of what you do.” He said: “So what makes Zakat obligatory?” He said: “When wealth reaches two hundred or above.” He said: “What makes Hajj obligatory?” He said: “Provisions and a camel.”
(Another chain) from Ad-Dahhak : from Ibn Abbas, from the Prophet with similar.