"I had a dream of a cloud with shade dripping butter and honey. I saw the people scooping it up with their hands, some taking much and some taking little. I saw a rope extending from the sky to the earth. Then I saw you O Messenger of Allah ! You took hold of it and went up, then a man took hold of it after you do so, then a man took hold of it after him to do so. Then a man took hold of it and it was severed, and then connected for him, and he did so (i.e. , went up)." Abu Bakr said: "May my father and mother be ransomed for you O Messenger of Allah! Allow me to interpret it." He said: "Interpret it." so he said: "As for the cloud with its shade, it is Islam. As for what the butter and honey that dropped from it, this is the Quran and its delicateness and sweetness. It means some of them gathered much of the Quran and some of them a little. As for the rope extending from the sky to the earth, it is the truth which you are upon, you clug to it and Allah exalted you. Then another man will take hold of it after you and ascend on it, then after him, another man will take hold of it and ascend on it. Then another [man] will take hold of it but it will break, then be connected so he will ascend on it. Inform me O Messenger of Allah! Am I correct or am I mistaken?" The Prophet (s.a.w) said: "You are correct in some of it and mistaken in some of it." He (i.e., Abu Bakr) said: "I swear to you by my father and my mother O Messenger of Allah! Inform me in what I was mistaken?" The Prophet(s.a.w) said: "Do not swear."

“Rarely would the Messenger of Allah (saws) stand from a sitting until he supplicated with these words for his Companions: ‘O Allah, apportion for us, fear of You, that shall come between us and disobedience of You, and of obedience to You, which shall cause us to obtain Your Paradise, and of certainty, which shall make the afflictions of the world easy for us, and enjoyment of our hearing, and our seeing, and our strength as long as You keep us alive, and make it the inheritor of us. And let our vengeance be upon those who have wronged us, and aid us against those who show enmity towards us, and do not make our affliction in our religion, and do not make this world our greatest concern, nor the limit of our knowledge, and do not give power over us to those who will not have mercy on us. (Allāhumma-qsim lanā min khashyatika mā yaḥūlu, bainanā wa baina ma`āṣīka wa min ṭā`atika mā tuballighuna bihī jannatak, wa minal-yaqīni mā tuhawwinu bihī `alainā muṣībatid-dunyā, wa matti`na bi-asmā`inā wa abṣārina wa quwwatina mā aḥyaytanā, waj`alhul-wāritha minnā, waj`al tha’ranā `alā man ẓalamanā, wanṣurna `alā man `ādānā, wa lā taj`al muṣībatanā fī dīninā, wa lā taj`alid-dunyā akbara hamminā wa lā mablagha `ilminā, wa lā tusalliṭ `alainā man lā yarḥamunā).’”

While I was sitting ‘Umar passed me and gave me a salutation, but I did not notice it. ‘Umar complained to Abu Bakr, and the two of them came forward and gave me a salutation; then Abu Bakr asked, “What induced you to refrain from returning the salutation of your brother ‘Umar?” I replied, “I did no such thing.” ‘Umar retorted, “Yes, I swear by God, you did.” I said, “I swear by God that I did not notice you passing me or giving me a salutation.” Abu Bakr then said, “‘Uthman is speaking the truth. Something must have distracted you.” On my replying that it had, he asked me what it was, and I said, “God has taken His Prophet before we asked him wherein this affair provides salvation.” Abu Bakr said that he had asked him about that, so I rose and went to him and said to him, “You for whom I would give my father and mother as ransom are most worthy of it.” Abu Bakr then told me that he had asked, “Messenger of God, wherein does this affair provide salvation?” to which God’s messenger replied, “If anyone accepts from me the confession which I proposed to my paternal uncle¹ and he rejected, it will be salvation for him.” Ahmad transmitted it. ¹ Abu Talib, the uncle who gave protection in Makkah, but did not accept his religion.

Ibn `Abbas told that Dimad, a man of Azd Shanu'a who applied spells to avert the jinn[*], came to Mecca, and heard the foolish ones among the inhabitants of Mecca saying Muhammad was jinn-possessed. So, he said, "If I could only see this man, perhaps God might heal him at my hand." He met him and said, "I apply spells to avert the jinn, Muhammad. Would you like me do so?" God's messenger replied, "Praise is due to God whom we praise and from whom we seek help. No one can lead astray one whom God guides, and no one can guide one whom God leads astray. I testify that there is no god but God alone who has no partner, and I testify that Muhammad is His servant and messenger. To proceed." Here he interrupted by saying, "Repeat these words to me," so God's messenger repeated them three times. He then said, "I have heard what the kahinssay, what the sorcerers say and what the poets say, but I have never heard anything like these words of yours which have reached a depth like that of the sea (balaghna qamus al-bahr). If you give me your hand, I will swear allegiance to you by accepting Islam." He said that he swore allegiance to him. *Literally, "applied spells against this wind." The word rih(wind) is sometimes used of the jinn, the reason given being that they are invisible like the wind. Muslim transmitted it. Some text of al-Masabih have balaghna na'us al-bahr, but it is a corruption.

Yahya related to me from Malik, from AIqama ibn Abi AIqama, from his mother, that A'isha, umm al-muminin, used to camp on the plain of Arafa at a place called Namira, and then later she changed to another place called al-Arak.

She said, ''A'isha, and those who were with her, would say the talbiya while she was at the place where they were camping, and then, when she had mounted and set out towards the place of standing, she would stop doing so."

She continued, ''A'isha used to do umra when she was in Makka after the hajj was over, in the month of Dhu'l-Hijja.Then she stopped doing that, and instead would set out before the new moon of Muharram for al-J uhfa, where she would stay until she saw the new moon, and then, when she had seen the new moon, she would go into ihram to do umra."

"When Allah's Messener arrived in Al-Madinah, he faced Bait Al-Maqdis in Salat for sixteen or seventeen months. Allah's Messenger longed to face the direction of the Ka'bah, so Allah Most High revealed: Verily! We have seen the turning of your face towards the heaven. Surely We shall turn you o a Qiblah that shall please you. So turn your face in the direction of Al-Masjid Al-Haram.So he faced the Ka'bah, and he liked that. A man performed the Asr prayer with him, then passed by some of the Ansar who were bowing in Salat for Asr while facing Bait Al-Maqdis." He told them that he had faced the direction of the Ka'bah, so they changed (their direction) while they were bowing." [He said:] There are narrations on this topic from Ibn Umar, Ibn Abbas, Umarah bin Aws, Amr bin Awf Al-Muzani and Anas.

Nafi' said he used to fit out business expeditions to Syria and to Egypt. Having fitted out one to ‘Iraq he went to ‘A’isha, the mother of the faithful, and told her that he had been accustomed to fit out expeditions to Syria, and now he had done so to ‘Iraq. She told him not to do so, asking him what was the matter with the place with which he had traded, for she had heard God's Messenger say, “When God has appointed provision for any of you in a particular direction he should not give it up till it changes for the worse.”* Ahmad and Ibn Majah transmitted it. * Alternatives are given for this last phrase. They amount to the same thing, and so it may be understood that there was doubt as to which word was used. It reads hatta yataghayyara lahu au yatanahhara lahu. But it has been suggested that the first verb refers to lack of profit and the second to loss of capital. Cf. Mirqat, iii, 299.

The Prophet began to tell `Uthman something in private and `Uthman's colour changed. On the day of the house, we asked him if he would not fight and he replied, "No, God's messenger charged me with something and I shall show endurance in adhering to it." Abu Habiba told that he entered the house when `Uthman was besieged in it and heard Abu Huraira asking `Uthman's permission to speak. He granted him permission, so he got up, praised and extolled God, then stated that he had heard God's messenger say, "After I am gone you will encounter civil strife and disagreement (or he said, disagreement and civil strife)." One of the people asked him, "To whom should we adhere, messenger of God?" or, "What do you command us to do? He replied, "Adhere to the commander and his companions," pointing at the same time to Uthman. Baihaqi transmitted the two traditions in Dala'il an-nubuwa

The people of pre-Islamic times used to eat some things and leave others alone, considering them unclean. Then Allah sent His Prophet (saws) and sent down His Book, marking some things lawful and others unlawful; so what He made lawful is lawful, what he made unlawful is unlawful, and what he said nothing about is allowable. And he recited: "Say: I find not in the message received by me by inspiration any (meat) forbidden to be eaten by one who wishes to eat it...." up to the end of the verse.

“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.’”

Abu Dhar (ra) used to say that Allah's Messenger (saws) said, "While I was at Makkah, the roof of my house was opened and Jibril descended, opened my chest, and washed it with Zamzam water. Then he brought a golden tray full of wisdom and faith, and having poured its contents into my chest, he closed it. Then he took my hand and ascended with me to the heaven. When Jibril reached the nearest heaven, he said to the gatekeeper of the heaven, 'Open (the gate).' The gatekeeper asked, 'who is it?' Jibril answered, 'Jibril'. He asked, 'Is there anyone with you?' Jibril replied, 'Muhammad (saws) is with me.' He asked, 'Has he been called?', Jibril said, 'Yes'. So, the gate was opened and we went over the nearest heaven, and there we saw a man sitting with Aswida (a large number of people) of his right and Aswida on his left. When he looked towards his right, he laughed and when he looked towards his left he wept. He said (to me), 'Welcome, O pious Prophet and pious son'. I said, 'Who is this man O Jibril?' Jibril replied, 'He is Adam, and the people on his right and left are the souls of his offspring. Those on the right are the people of Paradise, and those on the left are the people of the (Hell) Fire. So, when he looks to the right, he laughs, and when he looks to the left he weeps.' Then Jibril ascended with me till he reached the second heaven and said to the gatekeeper, 'Open (the gate).' The gatekeeper said to him the same as the gatekeeper of the first heaven has said, and he opened the gate." Anas added: Abu Dhar mentioned that Prophet (saws) met Idris, Musa (Moses), 'Isa (Jesus) and Ibrahim (Abraham) over the heavens, but he did not specify their places (i.e., on which heavens each of them was), but he mentioned that he (the Prophet (saws)) had met Adam on the nearest heaven, and Ibrahim on the sixth. Anas said, "When Jibril and the Prophet (saws) passed by Idris, the latter said, 'Welcome, O pious Prophet and pious brother!' the Prophet (saws) asked, 'Who is he?' Jibril said, 'He is Idris.' " The Prophet (saws) added, "Then I passed by Musa who said, 'Welcome, O pious Prophet and pious brother!' I said, 'Who is he?' Jibril said, 'He is Musa.' Then I passed by 'Isa who said, 'Welcome, O pious Prophet and pious brother!' I said, 'Who is he?' He replied, 'He is 'Isa.' Then I passed by the Prophet Ibrahim who said, 'Welcome, O pious Prophet and pious son!' I said, 'Who is he?' Jibril replied, 'He is Ibrahim'." Narrated Ibn 'Abbas and Abu Haiyya Al-Ansari: The Prophet (saws) said, "Then Jibril ascended with me to a place where I heard the creaking of pens." Ibn Hazm and Anas bin Malik state the Prophet (saws) said, "Allah enjoined fifty Salat (prayers) on me. When I returned with this order of Allah, I passed by Musa who asked me, 'What has Allah enjoined on your followers?' I replied, 'He has enjoined fifty Salat (prayers) on them.' On the Musa said to me, 'Go back to your Lord (and appeal for reduction), for your followers will not be able to bear it.' So, I returned to my Lord and asked for some reduction, and He reduced it to half. When I passed by Musa again and informed him about it, he once more said to me, 'Go back to your Lord, for your followers will not be able to bear it.' So, I returned to my Lord similarly as before, and half of it was reduced. I again passed by Musa and he said to me, 'Go back to your Lord, for your followers will not be able to bear it.' I again returned to my Lord and He said, 'These are five (Salat-prayers) and they are all (equal to) fifty (in reward), for My Word does not change.' I returned to Musa, he again told me to return to my Lord (for further reduction) but I said to him 'I feel shy of asking my Lord now.' Then Jibril took me till we reached Sidrat-ul-Muntaha (i.e., lote tree of utmost boundary) which was shrouded in colors indescribable. Then I was admitted into Paradise where I found small tents (made) of pearls and its earth was musk (a kind of perfume)."

"We were with the Messenger of Allah on a journey when he saw a man fall from his camel, his neck was broken and he died, and he was a Muhrim. So the Messenger of Allah said: 'Wash him with water and Sidr, and shroud him in his garments, and do not cover his head. For indeed he will be resurrected on the Day of Judgment saying the Talbiyah.'"

"The molar teeth of the disbeliever on the Day of Judgment will be like Uhud (mountain), his thigh will be like Al-Baida, and his seat in the Fire will be like the distance of three the likes of Ar-Rabadhah."

His SAW statement: "The likes of Ar-Rabadhah" means: like what is between Al-Madinah and ArRabadhah. And Al-Baidã' is a mountain like Uhud.

seeking rain by the stars,*the injustice of the ruler, and denial of God's decree.” Ahmad. *This is a reference to the pre-Islamic habit of attributing rain to certain seasons and saying the rain came to them because of a certain star, whereas Muslims ought to recognize that rain comes by God’s favour.

Abu Dharr reported the Prophet as saying, “If any man has camels, cattle, or sheep on which he does not pay what is due, they will be produced as large and fat as can be on the day of resurrection and will trample him with their hoofs and gore him with their horns. As often as the last of them pass him the first of them will be brought back to him until judgment is pronounced among mankind.” (Bukhari and Muslim.)

'O Allah, I ask You for pardon and good health in this world and the Next. O Allah, I ask You for good health in my deen and my family. Veil my faults and assuage my terror. Guard me before me, behind me, on my right and my left and above me. I seek refuge with You from unexpected destruction from beneath me.'"

I heard Allah's Messenger (SAW) say, "If you sell anything on credit to anyone, on the condition that you will buy it back for a lower price (al-'Einah), take hold of the tails of cattle, become pleased with agriculture and give up Jihad - Allah will make disgrace prevail over you and will not remove it from you till you return to your religion." [Reported by Abu Dawud from the narration of Nafi' on the authority of Ibn 'Umar (RA), but there is a defect in its chain].

“Let the judge (Qadi) not pass a judgment when he is angry.”

l said to Ibn `Umar. We travel to different countries and we meet people who say there is no qadar (divine decree), Ibn `Umar said: If you meet them, tell them that `Abdullah bin `Umar has nothing to do with them and they have nothing to do with him-three times. Then he started narrating Whilst we were with the Messenger of Allah (ﷺ) , there came a man... and he described his appearance, The Messenger of Allah (ﷺ) said: Come closer, so he came closer. He said: Come closer, so he came closer. He said: Come closer, so he came closer, until his knees were nearly touching [the Prophet (ﷺ)`s] knees. Then he said: O Messenger of Allah (ﷺ), tell me what is faith [or about faith]. He said: “To believe in Allah. His Angels, His Books, His Messengers, the Last Day, and to believe in al-qadar.` - Sufyan said: I think he said: `... both good and bad.` He said: What is Islam? He said: “To establish prayer, pay zakah, perform pilgrimage to the House, to fast Ramadan and to do ghusl in the case of janabah.` For all of that, he [the stranger] said: You are right, you are right. The people said: We never saw any man show more respect to the Messenger of Allah (ﷺ) than this man did. It was as if he was teaching the Messenger of Allah (ﷺ) . Then he said: O Messenger of Allah, tell me about ihsan.He said: “It is to worship Allah as if you see Him, for even if you do not see Him. He sees you.` For all of that we said: We never saw any man show more respect to the Messenger of Allah (ﷺ) than this man did, he said: You are right, you are right. He said: Tell me about the Hour. He said: “The one who is asked about it does not know more about it than one who is asking.` He said: You are right. He said it several times, and we never saw any man show more respect to the Messenger of Allah (ﷺ) than this man did. Then he left. Sufyan said: I heard that the Messenger of Allah (ﷺ) said: “Look for him,” but they did not find him. IIe said: `That was Jihree who came to you to teach you your religion. He never came to me in any form but I recognised him, except for this form.”

It was narrated that Ibn Ya’mar said: I asked Ibn `Umar-or a man asked him: We travel in this land and we meet people who say, There is no qadar (divine decree), Ibn `Umar said: If you meet those people, tell them that ‘Abdullah bin `Umar has nothing to do with them and they have nothing to do with him - he said it three times. Then he told us. Whilst we were with the Messenger of Allah (ﷺ), a man came and said: O Messenger of Allah (ﷺ), may I draw closer? He said: `Come closer.` So he came a little closer, then he said: O Messenger of Allah (ﷺ), may I come closer? He said: `Come closer.” So he came a little closer, then he said: O Messenger of Allah (ﷺ), may I come closer? He said: `Come closer.” So he came a little closer until his knees were almost touching the knees of the Messenger of Allah (ﷺ) . Then he said: O Messenger of Allah (ﷺ), what is faith? - and he mentioned a similar report.

"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.'"

Yahya related to me from Malik from Ismail ibn Abi Hakim that he heard Umar ibn Abd al-Aziz say, "One of the last things that the Messenger of Allah, may Allah bless him and grant him peace, said was, 'May Allah fight the jews and the christians. They took the graves of their Prophets as places of prostration . Two deens shall not co-exist in the land of the Arabs.' "

Sa'id b. al-Musayyib told in mursal form that God’s Messenger forbade the sale of meat for animals¹. Sa'id said it was connected with the maisir² of the people of pre-Islamic times. It is transmitted in Sharh as-sunna. 1. i.e. meat sold in exchange for living animals. 2. A game of chance played with arrows for parts of a camel. The type of transaction mentioned in the tradition is evidently considered to contain something in the nature of a gamble.

A son of Adi ibn Adi al-Kindi said that Umar ibn AbdulAziz wrote (to his governors): If anyone asks about the places where spoils (fay') should be spent, that should be done in accordance with the decision made by Umar ibn al-Khattab (Allah be pleased with him). The believers considered him to be just, according to the saying of the Prophet (saws): Allah has placed truth upon Umar's tongue and heart. He fixed stipends for Muslims, and provided protection for the people of other religions by levying jizyah (poll-tax) on them, deducting no fifth from it, nor taking it as booty.

Ibrahim bin Maisarah reported from his maternal aunt who reported on the authority of a woman called Mussaddaqah (a truthful woman). She said “In pre Islamic days, when my father participated in a battle the feet of the people burnt due to intense heat. Thereupon a man said “Who gives me his shoes, I shall marry him to my first daughter born to me. My father took off his shoes and there them before him. A girl was thereafter born to him and came of age.” The narrator then mentioned a similar story. But he did not mention that she had grown old.

"I come to the Prophet while he was sitting in the shade of the Ka'bah. When he saw me coming he said: 'They are the losers, by the Lord of the Ka'bah!' I said: 'what's happening? Perhaps something has been revealed concerning me.' I said: 'Who are they, may my father said mother be ransomed for you?' He said: "those who have a lot of wealth, except one who does like this, and like this, and like this,' (motioning) in front of him, and to his right, and to his left. Then he said: 'By the One in Whose hand is my soul, no man dies leaving camels, or cattle, or sheep on which he did not pay the Zakah, but they will come on the Day of Resurrection as big and fat as they ever were, trampling him with their hooves and goring him with their horns. Every time the last of them runs over him, the first of them will come back, until judgment is passed among the people."'

The Messenger of Allah [SAW] said: "There were two woman who had two children, and the wolf came and took away the son of one of them. She said to her companion: 'It took away your son.' The other one said: 'No, it took away your son.' They referred the matter to Dawud, peace be upon him, for judgment (about the remaining child) and he ruled in favor of the older one. Then they went out to Sulaiman bin Dawud and told him (about that). He said: 'Give me a knife and I will cut him in half (to be shared) between you.' The younger one said: 'Do not do that, may Allah have mercy on you; he is her son.' So he ruled that (the child) belonged to the younger woman." Abu Hurairah said: "By Allah! I never heard 'Sikkin' used until that day. We would only say: 'Mudyah.'"

"As I rode behind the Prophet (Allah bless him and give him peace), I recited to him a hundred poetic verses, composed by Umayya ibn Abi’s-Salt. Whenever I recited a verse to him, the Prophet (Allah bless him and give him peace) said to me: “Recite more!” until I had recited a hundred, meaning verses,to him.”’ The Prophet (Allah bless him and give him peace) therefore said: 'He was surely near to embracing Islam!'"

Mu'awiya ibn Qurra said, "When Iyas was born to me, I invited a group of the Companions of the Prophet, may Allah bless him and grant him peace, and I fed them and they made supplication. I said, 'You have made supplication, so may Allah bless you for your supplication. If I make supplication, then you say, "Amen".' He went on, 'I made a lot of supplication for him for his deen, his intellect and things like that.' He added, 'I still recognise the supplication of that day in him."

Allāhu Akbar, Allāhumma ahillahu `alayna bi ‘l-amni wa ‘l-īmān, was-salāmati wa ‘l-'Islām, wat-tawfīqi limā tuḥibbu Rabbanā wa tarḍā, Rabbunā wa Rabbukallāh. Allah is the Most Great. O Allah, bring us the new moon with security and Faith, with peace and in Islam, and in harmony with what our Lord loves and what pleases Him. Our Lord and your Lord is Allah. Reference: At-Tirmidhi 5/504, Ad-Darimi 1/336. See also Al-Albani, Sahih At-Tirmidhi 3/157.

Narrate to me a hadith which you had heard directly from Allah's Messenger (may peace be upon him) and there is no extra link in between them. She said: Very well, if you like, I am prepared to do that, and he said to her: Well, do It and narrate that to me. She said: I married the son of Mughira and he was a chosen young man of Quraish at that time, but he fell as a martyr in the first Jihad (fighting) on the side of Allah's Messenger (may peace be upon him). When I became a widow, 'Abd al-Rahman b. Auf, one amongst the group of the Companions of Allah's Messenger (may peace be upon him), sent me the proposal of marriage. Allah's Messenger (may peace be upon him) also sent me such a message for his freed slave Usama b. Zaid. And it had been conveyed to me that Allah's Messenger (may peace be upon him) had said (about Usama): He who loves me should also love Usama. When Allah's Messenger (may peace be upon him) talked to me (about this matter), I said: My affairs are in your hand. You may marry me to anyone whom you like. He said: You better shift now to the house of Umm Sharik, and Umm Sharik was a rich lady from amongst the Ansar. She spent generously for the cause of Allah and entertained guests very hospitably. I said: Well, I will do as you like. He said: Do not do that for Umm Sharik is a woman who is very frequently visited by guests and I do not like that your head may be uncovered or the cloth may be removed from your shank and the strangers may catch sight of them which you abhor. You better shift to the house of your cousin 'Abdullah b. 'Amr b. Umm Maktum and he is a person of the Bani Fihr branch of the Quraish, and he belonged to that tribe (to which Fatima) belonged. So I shifted to that house, and when my period of waiting was over, I heard the voice of an announcer making an announcement that the prayer would be observed in the mosque (where) congregational prayer (is observed). So I set out towards that mosque and observed prayer along with Allah's Messenger (may peace be upon him) and I was in the row of the women which was near the row of men. When Allah's Messenger (may peace be upon him) had finished his prayer, he sat on the pulpit smiling and said: Every worshipper should keep sitting at his place. He then said: Do you know why I had asked you to assemble? They said: Allah and His Messenger know best. He said: By Allah. I have not made you assemble for exhortation or for a warning, but I have detained you here, for Tamim Dari, a Christian, who came and accepted Islam, told me something, which agrees with what I was telling, you about the Dajjal. He narrated to me that he had sailed in a ship along with thirty men of Bani Lakhm and Bani Judham and had been tossed by waves in the ocean for a month. Then these (waves) took them (near) the land within the ocean (island) at the time of sunset. They sat in a small side-boat and entered that island. There was a beast with long thick hair (and because of these) they could not distinguish his face from his back. They said: Woe to you, who can you be? Thereupon it said: I am al-Jassasa. They said: What is al-Jassasa? And it said: O people, go to this person in the monastery as he is very much eager to know about you. He (the narrator) said: When it named a person for us we were afraid of it lest it should be a devil. Then we hurriedly went on till we came to that monastery and found a well-built person there with his hands tied to his neck and having iron shackles between his two legs up to the ankles. We said: Woe be upon thee, who are you? And he said: You would soon come to know about me. but tell me who are you. We said: We are people from Arabia and we embarked upon a boat but the sea-waves had been driving us for one month and they brought as near this island. We got Into the side-boats and entered this island and here a beast met us with profusely thick hair and because of the thickness of his hair his face could not be distinguished from his back. We said: Woe be to thee, who are you? It said: I am al- Jassasa. We said: What is al-Jassasa? And it said: You go to this very person in the monastery for he is eagerly waiting for you to know about you. So we came to you in hot haste fearing that that might be the Devil. He (that chained person) said: Tell me about the date-palm trees of Baisan. We said: About what aspect of theirs do you seek information? He said: I ask you whether these trees bear fruit or not. We said: yes. Thereupon he said: I think these would not bear fruits. He said: Inform me about the lake of Tabariyya? We said: Which aspect of it do you want to know? He said: Is there water in it? They said: There is abundance of water in it. Thereupon he said: I think it would soon become dry. He again said: Inform me about the spring of Zughar. They said: Which aspect of it you want to know? He (the chained person) said: Is there water in it and does it irrigate (the land)? We said to him: Yes, there is abundance of water in it and the inhabitants (of Medina) irrigate (land) with the help of it, He said: Inform me about the unlettered Prophet; what has he done? We said: He has come out from Mecca and has settled In Yathrib (Medina). He said: Do the Arabs fight against him? We said: Yes. He said: How did he deal with them? We informed him that he had overcome those in his neighbourhood and they had submitted themselves before him. Thereupon he said to us: Has it actually happened? We said: Yes. Thereupon he said: If it is so that is better for them that they should show obedience to him. I am going to tell you about myself and I am Dajjal and would be soon permitted to get out and so I shall get out and travel in the land, and will not spare any town where I would not stay for forty nights except Mecca and Medina as these two (places) are prohibited (areas) for me and I would not make an attempt to enter any one of these two. An angel with a sword in his hand would confront me and would bar my way and there would be angels to guard every passage leading to it; then Allah's Messenger (may peace be upon him) striking the pulpit with the help of the end of his staff said: This implies Taiba meaning Medina. Have I not, told you an account (of the Dajjal) like this? 'The people said: Yes, and this account narrated by Tamim Dari was liked by me for it corroborates the account which I gave to you in regard to him (Dajjal) at Medina and Mecca. Behold he (Dajjal) is in the Syrian sea (Mediterranean) or the Yemen sea (Arabian sea). Nay, on the contrary, he is in the east, he is in the east, he is in the east, and he pointed with his hand towards the east. I (Fatima bint Qais) said: I preserved it in my mind (this narration from Allah's Messenger (may peace be upon him).

Yahya related to me from Malik from al-Ala ibn Abd ar-Rahman ibn Ya'qub that he heard Abu's-Sa'ib, the mawla of Hisham ibn Zuhra, say he had heard Abu Hurayra say, "I heard the Messenger of Allah, may Allah bless him and grant him peace, say, 'Whoever prays a prayer without reciting the umm al-Qur'an in it, his prayer is aborted, it is aborted, it is aborted, incomplete.' So I said, 'Abu Hurayra, sometimes I am behind the imam.'Hepulled my forearm and said, 'Recite it to yourself, O Persian, for I heard the Messenger of Allah, may Allah bless him and grant him peace, say that Allah the Blessed, the Exalted, said, "I have divided the prayer into two halves between me and my slave. One half of it is for Me and one half of it is for IVly slave, and My slave has what he asks." ' The Messenger of Allah, may Allah bless him and grant him peace, said, "Recite." The slave says, 'Praise be to AIIah, the Lord of theWorlds.' Allah the Blessed, the Exalted, says, 'My slave has praised Me.' The slave says, 'The Merciful, the Compassionate.' Allah says, 'My slave has spoken well of Me.' The slave says, 'Master of the Day of the Deen.' Allah says, 'My slave has glorified Me.' The slave says, 'You alone we worship and You alone we askforhelp.'Allahsays,'This ayat is between Me and My slave, and for My slave is what he asks. 'The slave says, 'Guide us in the straight Path, the Path of those whom You have blessed, not of those with whom You are angry, nor those who are in error. ' Allah says, 'These are for My slaves, and for my slave is what he asks . ' " ' "

Yahya related to me from Malik from Abdu Rabbih ibn Said that Abu Bakr ibn Abd ar-Rahman ibn al-Harith ibn Hisham only gave a fixed share to two grandmothers (together).

Malik said, "The generally agreed on way of doing things among us in which there is no dispute and which I saw the people of knowledge in our city doing, is that the maternal grandmother does not inherit anything at all with the mother. Outside of that, she is given a sixth as a fixed share. The paternal grandmotherdoes not inherit anything along with the mother or the father. Outside of that she is given a sixth as a fixed share." If both the paternal grandmother and maternal grandmother are alive, and the deceased does not have a father or mother outside of them, Malik said,."I have heard that if the maternal grandmother is the nearest of the two of them, then she has a sixth instead of the paternal grandmother. If the paternal grandmother is nearer, or they are in the same position in relation to the deceased, the sixth is divided equally between them."

Malik said, "None of the female grand-relations except for these two has any inheritance because I have heard that the Messenger of Allah, may Allah bless him and grant him peace, gave the grandmother inheritance, and then Abu Bakr asked about that until someone reliable related from the Messenger of Allah, may Allah bless him and grant him peace, that he had made the grandmother an heir and given a share to her. Another grandmother came to Umar ibn al-Khattab, and he said, 'I am not one to add to fixed shares. If there are two of you together, it is between you. If either of you is left alone with it, it is hers.' " Malik said, "We do not know of anyone who made other than the two grandmothers heirs from the beginning of Islam to this day."

"I accompanied the Prophet (SAW) on a journey. One day I was near him while we were moving so I said: 'O Messenger of Allah! Inform me about an action by which I will be admitted into Paradise, and which will keep me far from the Fire.' He said: 'You have asked me about something great, but it is easy for whomever Allah makes it easy: Worship Allah and do not associate any partners with Him, establish the Salat, give the Zakat, fast Ramadan and perform Hajj to the HOuse.' Then he said: 'Shall I not guide you to the doors of good? Fasting is a shield, and charity extinguishes sins like water extinguishes fire - and a man's praying in depths of the night.'" He said: "Then he recited: 'Their sides forsake their beds to call upon their Lord.' Until he reached: 'What they used to do.' [32:16-17] Then he said: 'Shall I not inform you about the head of the entire matter, and its pillar, and its hump?' I said: 'Of course O Messenger of Allah! He said: 'The head of the matter is Islam, and its pillar is the Salat, and its hump is Jihad.' Then he said: 'Shall I not inform you about what governs all of that?' I said: 'Of course O Messenger of Allah!'" He (SAW) said: "So he grabbed his tongue. He said 'Restrain this.' I said: 'O Prophet of Allah! Will we be taken to account for what we say?' He said: 'May your mother grieve your loss O Mu'adh! Are the people tossed into the Fire upon their faces, or upon their noses, except because of what their tongues have wrought'"

Messenger of Allah (PBUH) visited me in my illness which became severe in the year of Hajjat-ul-Wada' (Farewell Pilgrimage). I said, "O Messenger of Allah, you can see the pain which I am suffering and I am a man of means and there is none to inherit from me except one daughter. Should I give two-thirds of my property in charity?" He (PBUH) said, "No". I asked him, "Then half?" He said, "No". Then I asked, "Can I give away one-third". He said, "Give away one-third, and that is still too much. It is better to leave your heirs well-off than to leave them poor, begging people. You will not expend a thing in charity for the sake of Allah, but you will be rewarded for it; even the morsel of food which you feed your wife". I said, "O Messenger of Allah, would I survive my companions?" He said, "If you survive others and accomplish a thing for the sake of Allah, you would gain higher ranking and standing. You will survive them ... your survival will be beneficial to people (the Muslim) and harmful to others (the enemies of Islam). You will survive others till the people will derive benefit from you, and others would be harmed by you." Messenger of Allah (PBUH) further said, "O Allah, complete for my Companions their emigration and do not cause them to retract." Sa'd bin Khaulah was unfortunate. Messenger of Allah (PBUH) lamented his death as he died in Makkah.

[Al-Bukhari and Muslim].

I asked the Prophet (PBUH) "Have you ever experienced a day harder than the day of the battle of Uhud?" He replied, "Indeed, I experienced them (dangers) at the hands of your people (i.e., the disbelievers from amongst the Quraish tribe). The hardest treatment I met from them was on the Day of 'Aqabah when I went to Ibn 'Abd Yalil bin 'Abd Kulal (who was one of the chiefs of Ta'if) with the purpose of inviting him to Islam, but he made no response (to my call). So I departed with deep distress. I did not recover until I arrived at Qarn ath-Tha'alib. There, I raised my head and saw a cloud which had cast its shadow on me. I saw in it Jibril (Gabriel) (PBUH) who called me and said: 'Indeed, Allah, the Exalted, heard what your people said to you and the response they made to you. And He has sent you the angel in charge of the mountains to order him to do to them what you wish.' Then the angel of the mountains called me, greeted me and said: 'O Muhammad, Allah listened to what your people had said to you. I am the angel of the mountains, and my Rubb has sent me to you so that you may give me your orders. (I will carry out your orders). If you wish I will bring together the two mountains that stand opposite to each other at the extremities of Makkah to crush them in between."' But Messenger of Allah (PBUH) said, "I rather hope that Allah will raise from among their descendants people as will worship Allah the One, and will not ascribe partners to Him (in worship)."

[Al-Bukhari and Muslim].

Sulaiman b. Buraida told on his father’s authority that when God’s Messenger appointed a commander over an army or a detachment he instructed him to fear God himself and consider the welfare of the Muslims who were with him. He then said, “Go forth in God’s name in God’s path and fight with those who disbelieve in God. Go forth and do not be unfaithful regarding booty, or treacherous, or mutilate anyone, or kill a child. When you meet the polytheists who are your enemy summon them to three things, and accept whichever of them they are willing to agree to, and refrain from them. Then* summon them to Islam, and if they agree accept it from them and refrain from them. Then summon them to leave their abodes and transfer to the abode of the Emigrants, and tell them that if they do so they will have the same rights and responsibilities as the Emigrants; but if they refuse to transfer from them tell them they will be like the desert Arabs who are Muslims, subject to God’s jurisdiction which applies to the believers, but will have no spoil or booty unless they strive with the Muslims. If they refuse demand the jizya from them, and if they agree accept it from them and refrain from them; but if they refuse seek God’s help and fight with them. When you invest a fortress and its people wish you to grant them the protection of God and His prophet, grant them neither but grant them your protection and that of your companions, for it is less serious to break your guarantee of protection and that of your companions than to break that of God and His Messenger. If you invest a fortress and its people offer to capitulate and have the matter referred to God’s jurisdiction, do not grant this, but let them capitulate and have the matter referred to your jurisdiction, for you do not know whether or not you will hit on God’s jurisdiction regarding them.” * What follows gives in detail the three things mentioned above. Muslim transmitted it.

Malik said, "The generally agreed-on way of doing things in our community is that any setting-free which a man makes in a bequest that he wills in health or illness can be rescinded by him when he likes and changed when he likes as long as it is not a tadbir. There is no way to rescind a tadbir once he has made it.

"As for every child born to him by a slave-girl who he wills to be set free but he does not make mudabbara, her children are not freed with her when she is freed. That is because her master can change his will when he likes and rescind it when he likes, and being set free is not confirmed for her. She is in the position of a slave-girl whose master says, 'If so- and-so remains with me until I die, she is free.' " (i.e. he does not make a definite contract.)

Malik said, "If she fulfils that, that is hers. If he wishes, before that, he can sell her and her child because he has not entered her child into any condition he has made for her.

"The bequest in setting free is different from the tadbir. The precedent of the sunna makes a distinction between them. Had a bequest been in the position of a tadbir, no testator would be able to change his will and what he mentioned in it of setting free. His property would be tied up and he would not be able to use it."

Malik said about a man who made all his slaves mudabbar while he was well and they were his only property, "If he made some of them mudabbar before the others, one begins with the first until the third of his property is reached. (i.e. their value is matched against the third, and those whose value is covered are free.) If he makes the mall mudabbar in his illness, and says in one statement, 'So-and-so is free. So-and-so is free. So-and-so is free if my death occurs in this illness,' or he makes them all mudabbar in one statement, they are matched against the third and one does not begin with any of them before the others. It is a bequest and they have a third of his property divided between them in shares. Then the third of his property frees each of them according to the extent of his share.

"No single one of them is given preference when that all occurs in his illness."

Malik spoke about a master who made his slave a mudabbar and then he died and the only property he had was the mudabbar slave and the slave had property. He said, "A third of the mudabbar is freed and his property remains in his possession."

Malik said about a mudabbar whose master gave him a kitaba and then the master died and did not leave any property other than him, "A third of him is freed and a third of his kitaba is reduced, and he owes two-thirds."

Malik spoke about a man who freed half of his slave while he was ill and made irrevocable his freeing half of him or all of him, and he had made another slave of his mudabbar before that. He said, "One begins with the slave he made mudabbar before the one he freed while he was ill. That is because the man cannot revoke what he has made mudabbar and cannot follow it with a matter which will rescind it. When this mudabbar is freed, then what remains of the third goes to the one who had half of him freed so as to complete his setting-free entirely in the third of the property of the deceased. If what is left of the third does not cover that, whatever is covered by what is left of the third is freed after the first mudabbar is freed . "

The Messenger of Allah said: "When a person dies, he is shown his place [both in the morning and the evening]. If he is one of the people of Paradise; he is shown his place among the people of Paradise, and if he one of the people of the Fire; he is shown his place among the people of the Fire. Then it is said to him: 'This is your place until Allah resurrects you on the Day of Judgment.'"

"Indeed the most beloved among you to me, and the nearest to sit with me on the Day of Judgment is the best of you in character. And indeed, the most disliked among you to me, and the one sitting furthest from me on the Day of Judgement are the Thartharun, and the Mutashaddiqun and the Muthafaihiqun." They said: "O Messenger of Allah! We know about the Thartharun, and the Mutashaddiqun, but what about the Muthafaihiqun?"' He said:"The arrogant."

that the Prophet (SAW) said: "When Allah decrees a matter in the Heavens, the angels beat their wings in submission to His saying, (sounding) as if it is a chain (being dragged) upon a rock. When the fear resides from their hearts, they say (to each other): 'What did your Lord say?' They reply: 'The truth, and He is the Most High the Great (34:23).' He said: 'And the Shayatin are one atop another.'"

‘Abdallah b. Mas'ud reported God’s Messenger as saying, “No judge who pronounces judgment among men will fail to come on the day of resurrection with an angel holding the back of his neck. He* will then raise his head to heaven, and if God gives orders to cast him down, he will cast him into an abyss forty years deep." Ahmad, Ibn Majah, and Baihaqi in Shu'ab al-lman transmitted it. *i.e. the angel.

Asma’ daughter of Abu Bakr said she conceived ‘Abdallah b. azZubair in Mecca and gave birth to him in Quba’, then took him to God’s messenger and placed him in his lap. He called for a date, chewed it and spat in his mouth, after which he rubbed his palate and then made supplication for him and invoked a blessing on him. He was the first child to be born in the Islamic period. (Bukhari and Muslim.)

"The Prophet (saws) sent two armies, place 'Ali bin Abi Talib as the commanded of one of them, and Khalid bin Al-Walid over the other. He said: 'Where there is fighting, then 'Ali (is in command).'" He said: "So 'Ali conquered a fortress and took a slave girl. Khalid [bin Al-Walid] wrote a letter and sent me with it to the Prophet (saws), to speak against him for it. So I arrived to the Prophet (saws) to read the letter. The color of his face changed, the he said: 'What do you think about a man who loves Allah and His Messenger, and Allah and His Messenger love him?'" He said: "I said: 'I seek refuge from angering Allah and angering His Messenger, I am only the Messenger.' So he was silent.

[Abu 'Eisa said:] There is something about this from Ibn 'Umar. This Hadith is Hasan Gharib, we do not know of it except from the narration of Al-Ahwas bin Jawwab. And his saying: "To speak against him for that." refers to An-Namimah.

"When the women among the Jews menstruated, they would not eat with them, nor drink with them, nor mingle with them in their homes. The Prophet (SAW) was asked about that, so Allah, Blessed and Most High, revealed: "They ask you about menstruation. Say It is a Adha (harmful matter) (2:222).' So the Messenger of Allah (SAW) told them to eat with them, drink with them and to remain in the house with them, and to do everything besides intercourse with them. The Jews said: 'He does not want to leave any matter of ours without opposing us in it.'" He said: "Then 'Abbad bin Bishr and Usaid bin Hudair came to the Messenger of Allah (SAW) to inform him about that. They said: 'O Messenger of Allah! Should we not (then) have intercourse with them during their menstruation?' The face of the Messenger of Allah (SAW) changed color, until they thought that he was angry with them. So they left, and afterwards the Prophet (SAW) was given some milk as a gift, so he sent some of it to them to drink. Then they knew that he was not angry with them."

Anas said that among the Jews, when a woman menstruated, they did not eat with her, and they did not live with such in their houses, so the Prophet's companions questioned him, and God revealed, "And they ask you about menstruation..." [Qur’an, ii, 222.] God’s messenger then said, “Do everything except sexual intercourse.” The Jews heard of that and said, “This man does not want to leave anything we do without opposing us in it.” Usaid b. Hudair and ‘Abbad b. Bishr came and said, ‘Messenger of God, the Jews are saying such and such. Shall we not then live with them?”* The face of God’s messenger underwent such a change that we thought he was angry with them; but when they went out they were met by a gift of milk which was being brought to the Prophet, and he sent after them and gave them a drink, whereby they knew that he was not angry with them. *i.e. with our wives. The word used in this tradition ordinarily refers to sexual intercourse, but it would seem that here and in the first sentence it rather expresses the idea being beside their wives during their periods. Muslim transmitted it.

Anas reported God's messenger as saying that when lailat al-qadr comes Gabriel descends with a company of angels who invoke blessings on everyone who is standing or sitting and remembering God who is great and glorious. Then when their festival day comes, i.e. the day when they break their fast, God speaks proudly of them to His angels saying, “My angels, what is the reward of a hired servant who has fully accomplished his work?” They reply, “Our Lord, his reward is that he should be paid his wage in full.” He says, “My angels, my male and female servants have fulfilled what I have made obligatory for them, and then have come out raising their voices in supplication. By my might, glory, honour, high dignity, and exalted station, I will certainly answer them.” Then He says, “Return, for I have forgiven you and changed your evil deeds into good deeds.” He said that they then return having received forgiveness. Baihaqi transmitted it in Shu'ab al-iman.

I went on an expedition with God’s Messenger to Najd, and when we came in front of the enemy we drew up in line facing them. God’s Messenger then stood up and led us in prayer, and one section stood up along with him while another faced the enemy. He prayed a rak'a with those who were with him and made two prostrations, and then they changed places with those who had not prayed. When they came God’s Messenger prayed a rak'a with them and made two prostrations, then he uttered the salutation and each of them got up and left, after which he prayed a rak'a alone and made two prostrations. Nafi‘ transmitted something similar, adding that when there was greater cause for fear than on that occasion they prayed standing on their feet or mounted, without considering whether or not they were facing the qibla. Nafi‘ said he thought God’s Messenger was the one on whose authority Ibn ‘Umar mentioned that. Bukhari transmitted it.

The Messenger of Allah (may peace be upon him) said:" We (prophets) do not have any heirs; what we leave behind is (to be given in) charity." The household of the Messenger of Allah (may peace be upon him) will live on the income from these properties, but, by Allah, I will not change the charity of the Messenger of Allah (may peace be upon him) from the condition in which it was in his own time. I will do the same with it as the Messenger of Allah (may peace be upun him) himself used to do. So Abu Bakr refused to hand over anything from it to Fatima who got angry with Abu Bakr for this reason. She forsook him and did not talk to him until the end of her life. She lived for six months after the death of the Messenger of Allah (may peace be upon him). When she died, her husband. 'Ali b. Abu Talib, buried her at night. He did not inform Abu Bakr about her death and offered the funeral prayer over her himself. During the lifetime of Fatima, 'All received (special) regard from the people. After she had died, he felt estrangement in the faces of the people towards him. So he sought to make peace with Abu Bakr and offer his allegiance to him. He had not yet owed allegiance to him as Caliph during these months. He sent a person to Abu Bakr requesting him to visit him unaccompanied by anyone (disapproving the presence of Umar). 'Umar said to Abu Bakr: BY Allah, you will not visit them alone. Abu Bakr said: What will they do to me? By Allah, I will visit them. And he did pay them a visit alone. 'All recited Tashahhud (as it is done in the beginning of a religious sermon) ; then said: We recognise your moral excellence and what Allah has bestowed upon you. We do not envy the favour (i. e. the Catiphate) which Allah nas conferred upon you; but you have done it (assumed the position of Caliph) alone (without consulting us), and we thought we had a right (to be consulted) on account of our kinship with the Messenger of Allah (may peace be upon him). He continued to talk to Abu Bakr (in this vein) until the latter's eyes welled up with tears. Then Abd Bakr spoke and said: By Allah, in Whose Hand is my life, the kinship of the Messenger of Allah (may peace be upon him) is dearer to me than the kinship of my own people. As regards the dispute that has arisen between you and me about these properties, I have not deviated from the right course and I have not given up doing about them what the Messenger of Allah (may peace be upon him) used to do. So 'Ali said to Abu Bakr: This aftetnoon is (fixed) for (swearing) allegiance (to you). So when Abu Bakr had finished his Zuhr prayer, he ascended the pulpit and recited Tashahhud, and described the status of 'Ali, his delay in swearing allegiance and the excuse which lie had offered to him (for this delay). (After this) he asked for God's forgiveness. Then 'Ali b. Abu Talib recited the Tashahhud. extolled the merits of Abu Bakr and (said that) his action was nott prompted by any jealousy of Abu Bakr on his part or his refusal to accept the high position which Allah had conferred upon him, (adding: ) But we were of the opinion that we should have a share in the government, but the matter had been decided without taking us into confidence, and this displeased us. (Hence the delay in offering allegiance. The Muslims were pleased with this (explanation) and they said: You have done the right thing. The Muslims were (again) favourably inclined to 'Ali since he adopted the proper course of action.

'Our Lord, make peace between us and guide us on the path of Islam. Save us from the darkness (and bring us) to the light. Remove acts of deviance from us, both open and hidden. Bless us in our ears, our eyes, our hearts, our wives and our children. Turn to us. You are the Ever-Turning back (to his slaves), Most Merciful. Make us thankful for Your blessing and make us among those who give praise for it and proclaim it. Perfect it for us."

He heard Allah's Messenger (SAW) say, when the Verse (24:6) about invoking curses came down, "Any woman who brings into a family one who does belong to it, is not an observer of Allah's (religion), and Allah will not admit her into His Paradise. Likewise, Allah will veil Himself from any man who disowns his child while he knows that is his child, and will humiliate him in the presence of the first and last (creatures)." [Abu Dawud, an-Nasa'i and Ibn Majah reported it; and Ibn Hibban graded it Sahih (authentic)].