Allah's Apostle said, "There will be afflictions (in the near future) during which a sitting person will be better than a standing one, and the standing one will be better than the walking one, and the walking one will be better than the running one, and whoever will expose himself to these afflictions, they will destroy him. So whoever can find a place of protection or refuge from them, should take shelter in it."

Allah's Apostle said, "There will be afflictions (in the near future) during which a sitting person will be better than a standing one, and the standing one will be better than a walking one, and the walking one will be better than a running one, and whoever will expose himself to these afflictions, they will destroy him. So whoever can find a place of protection or refuge from them, should take shelter in it."

The sister of Ma'qal bin Yasar was divorced by her husband who left her till she had fulfilled her term of 'Iddat (i.e. the period which should elapse before she can Remarry) and then he wanted to remarry her but Maqal refused, so this Verse was revealed:-- "Do not prevent them from marrying their (former) husbands." (2.232)

Allah's Prophet used to say, "A disbeliever will be brought on the Day of Resurrection and will be asked. "Suppose you had as much gold as to fill the earth, would you offer it to ransom yourself?" He will reply, "Yes." Then it will be said to him, "You were asked for something easier than that (to join none in worship with Allah (i.e. to accept Islam, but you refused).

Anas said, "Some people of `Ukl or `Uraina tribe came to Medina and its climate did not suit them. So the Prophet ordered them to go to the herd of (Milch) camels and to drink their milk and urine (as a medicine). So they went as directed and after they became healthy, they killed the shepherd of the Prophet and drove away all the camels. The news reached the Prophet early in the morning and he sent (men) in their pursuit and they were captured and brought at noon. He then ordered to cut their hands and feet (and it was done), and their eyes were branded with heated pieces of iron, They were put in 'Al-Harra' and when they asked for water, no water was given to them." Abu Qilaba said, "Those people committed theft and murder, became infidels after embracing Islam and fought against Allah and His Apostle ."

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).

Yahya said that he heard Malik say, "What is done in our community about a man who refers a creditor to another man for the debt he owes him is that if the one referred to goes bankrupt or dies, and does not leave enough to pay the debt, then the creditor has nothing against the one who referred him and the debt does not return to the first party."

Malik said, "This is the way of doing things about which there is no dispute in our community."

Malik said, "If a man has his debt to somebody taken on for him by another man and then the man who took it on dies or goes bankrupt, then whatever was taken on by him returns to the first debtor."

Yahya said that Malik said, "What is done in our community about slaves is that when a slave is struck intentionally or accidentally and the master brings a witness, he swears with his witness one oath and then he has the value of the slave. There is no swearing for revenge in slaves, accidentally or intentionally, and I have not heard any of the people of knowledge say that there was."

Malik said, "If a slave is killed intentionally or accidentally, the master of the slave who is slain has no swearing or oath. The master cannot demand his right except with a fair proof or a witness if he swears with one witness."

Yahya said that Malik said, "This is the best of what I have heard on the matter.''

Yahya related to me from Malik from Said ibn Amr ibn Sulaym az- Zuraqi that he asked al-Qasim ibn Muhammad about a man who made divorce conditional on his marrying a woman i.e. if he married her he would automatically divorce her. Al-Qasim ibn Muhammad said, "If a man marries a woman whom he has made as his mother's back, i.e. has made haram for him, Umar ibn al-Khattab ordered him not to go near her if he married her until he had done the kaffara for pronouncing dhihar."

'Uwaimir Al-`Ajlani came to `Asim bin `Adi and said, "If a man found another man with his wife and killed him, would you sentence the husband to death (in Qisas,) i.e., equality in punishment)? O `Asim! Please ask Allah's Apostle about this matter on my behalf." `Asim asked the Prophet but the Prophet disliked the question and disapproved of it. `Asim returned and informed 'Uwaimir that the Prophet disliked that type of question. 'Uwaimir said, "By Allah, I will go (personally) to the Prophet." 'Uwaimir came to the Prophet when Allah had already revealed Qur'anic Verses (in that respect), after `Asim had left (the Prophet ). So the Prophet said to 'Uwaimir, "Allah has revealed Qur'anic Verses regarding you and your wife." The Prophet then called for them, and they came and carried out the order of Lian. Then 'Uwaimir said, "O Allah's Apostle! Now if I kept her with me, I would be accused of telling a lie." So 'Uwaimir divorced her although the Prophet did not order him to do so. Later on this practice of divorcing became the tradition of couples involved in a case of Li'an. The Prophet said (to the people). "Wait for her! If she delivers a red short (small) child like a Wahra (a short red animal). then I will be of the opinion that he ('Uwaimir) has told a lie but if she delivered a black big-eyed one with big buttocks, then I will be of the opinion that he has told the truth about her." 'Ultimately she gave birth to a child that proved the accusation. (See Hadith No. 269, Vol. 6)

When `Abdullah bin Ubai bin Salul died, Allah's Apostle was called in order to offer the funeral prayer for him. When Allah's Apostle got up (to offer the prayer) I jumped towards him and said, "O Allah's Apostle! Do you offer the prayer for Ibn Ubai although he said so-and-so on such-and-such-a day?" I went on mentioning his sayings. Allah's Apostle smiled and said, "Keep away from me, O `Umar!" But when I spoke too much to him, he said, "I have been given the choice, and I have chosen (this) ; and if I knew that if I asked forgiveness for him more than seventy times, he would be for given, I would ask it for more times than that." So Allah's Apostle offered the funeral prayer for him and then left, but he did not stay long before the two Verses of Surat-Bara'a were revealed, i.e.:-- 'And never (O Muhammad) pray for anyone of them that dies.... and died in a state of rebellion.' (9.84) Later I was astonished at my daring to speak like that to Allah's Apostle and Allah and His Apostle know best.

Allah's Apostle once delayed the `Isha' prayer and that was during the days when Islam still had not spread. The Prophet did not come out till `Umar informed him that the women and children had slept. Then he came out and said to the people of the mosque: "None amongst the dwellers of the earth has been waiting for it (`Isha prayer) except you."

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.

When the Prophet intended to perform `Umra in the month of Dhul-Qada, the people of Mecca did not let him enter Mecca till he settled the matter with them by promising to stay in it for three days only. When the document of treaty was written, the following was mentioned: 'These are the terms on which Muhammad, Allah's Apostle agreed (to make peace).' They said, "We will not agree to this, for if we believed that you are Allah's Apostle we would not prevent you, but you are Muhammad bin `Abdullah." The Prophet said, "I am Allah's Apostle and also Muhammad bin `Abdullah." Then he said to `Ali, "Rub off (the words) 'Allah's Apostle' ", but `Ali said, "No, by Allah, I will never rub off your name." So, Allah's Apostle took the document and wrote, 'This is what Muhammad bin `Abdullah has agreed upon: No arms will be brought into Mecca except in their cases, and nobody from the people of Mecca will be allowed to go with him (i.e. the Prophet ) even if he wished to follow him and he (the Prophet ) will not prevent any of his companions from staying in Mecca if the latter wants to stay.' When the Prophet entered Mecca and the time limit passed, the Meccans went to `Ali and said, "Tell your Friend (i.e. the Prophet ) to go out, as the period (agreed to) has passed." So, the Prophet went out of Mecca. The daughter of Hamza ran after them (i.e. the Prophet and his companions), calling, "O Uncle! O Uncle!" `Ali received her and led her by the hand and said to Fatima, "Take your uncle's daughter." Zaid and Ja`far quarreled about her. `Ali said, "I have more right to her as she is my uncle's daughter." Ja`far said, "She is my uncle's daughter, and her aunt is my wife." Zaid said, "She is my brother's daughter." The Prophet judged that she should be given to her aunt, and said that the aunt was like the mother. He then said to 'All, "You are from me and I am from you", and said to Ja`far, "You resemble me both in character and appearance", and said to Zaid, "You are our brother (in faith) and our freed slave."

Rarely did the Prophet fail to visit Abu Bakr's house everyday, either in the morning or in the evening. When the permission for migration to Medina was granted, all of a sudden the Prophet came to us at noon and Abu Bakr was informed, who said, "Certainly the Prophet has come for some urgent matter." The Prophet said to Abu Bark, when the latter entered "Let nobody stay in your home." Abu Bakr said, "O Allah's Apostle! There are only my two daughters (namely `Aisha and Asma') present." The Prophet said, "I feel (am informed) that I have been granted the permission for migration." Abu Bakr said, "I will accompany you, O Allah's Apostle!" The Prophet said, "You will accompany me." Abu Bakr then said "O Allah's Apostle! I have two she-camels I have prepared specially for migration, so I offer you one of them. The Prophet said, "I have accepted it on the condition that I will pay its price."

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

A hadith like this has been narrated by A'mash with the same chain of transmitters.

A hadith like this has been narrated by Hisham with the same chain of transmitters.

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

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

This hadith has been transmitted by Humaid b. Hilal on the authority of Yunus.

This hadith has been narratted by Abu Huraira by another chain of transmitters.

A hadith like this has been transmitted by Isma'il b. Abu Khalid.

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

This hadith has been narrated by al-Zubri with the same chain of transmitters.

A hadith like this has been narrated by AbuSalama on the authority of Abu Huraira.

A hadith like this has been transmitted by A'raj on the authority of Abu Huraira.

This hadith has been narrated by Abu Huraira by another chain of transmitters.

A hadith like this has been narrated by 'Asim with the same chain of transmitters.

A hadith like this has been narrated by Qatida with the same chain of transmitters.

A hadith like this has been narrated by A'mash by the same chain of transmitters

A hadith like this has been narrated by Anas by another chain of transmitters.

A hadith like this has been reported by A'mash with the same chain of transmitters.

A hadith like this has been narrated by A'mash, with the same chain of transmitters.

A hadith like this has been reported by Ishaq with the same chain of transmitters.

A hadith like this has been narrated by Qatada with the same chain of transmitters.

A hadith like this has been narrated by Shu'ba with the same chain of transmitters.

A hadith like this has been narrated by 'A'isha by another chain of transmitters.

A hadith like this has been narrated by A'mash with the same chain of transmitters.

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

This hadith has been narrated by Zuhri with the same chain of trans- mitters.

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

This hadith has been narrated by Ibn Juraij with the came chain of transmitters.

This hadith has been narrated by Abu Huraira by another chain of transmitters.

A hadith like this has been narrated by Sufyan with the same chain of transmitters.

A hadith like this has been narrated through another chain of transmitters.

A hadith like this has been transmitted on the authority of Jabir b. 'Abdullah.

A hadith like this has been narrated by Suhail with the same chain of transmitters.

This hadith has been narrated by Ibn 'Urwa with the same chain of transmitters.

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

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

A hadith like this has been narrated through another chain of transmitters.

A hadith like this has been narrated on the authority of Samura b. Jundub.

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

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

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

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

This hadith has been narrated on the authority of 'Urwa with the same chain of transmitters.

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

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters.

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

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

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

This hadith has been transmitted on the authority of Yahya with a slight change of wording.

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

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters.

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

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters.

This hadith has been reported on the authority of Shu'ba with the same chain of transmitters.

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