“The wives of the Prophet (SAW) gathered together and not one of them lagged behind. Fatimah came, and her gait was like that of the Messenger of Allah (SAW). He said, ‘Welcome to my daughter.’ Then he made her sit to his left, and he whispered something to her, and she smiled. I said to her: ‘What made you weep?’ She said: ‘I will not disclose the secret of the Messenger of Allah (SAW).’ I said: ‘I never saw joy so close to grief as I saw today.’ When she wept I said: ‘Did the Messenger of Allah (SAW) tell you some special words that were not for us, then you wept?’ And I asked her about what he had said. She said: ‘I will not disclose the secret of the Messenger of Allah (SAW).’ After he died I asked her what he had said, and she said: ‘He told me that Jibra’il used to review the Qur’an with him once each year, but he had reviewed it with him twice that year, (and he said:) “I do not think but that my time is near. You will be the first of my family to join me, and what a good predecessor I am for you.” So I wept. Then he whispered to me and said: “Will you not be pleased to be the leader of the women of this Ummah?” So I smiled.’”

Malik related to me from Humayd ibn Qays al-Makki that a son of al-Mutawakkil had a mukatab who died at Makka and left (enough to pay) the rest of his kitaba and he owed some debts to people. He also left a daughter. The governor of Makka was not certain about how to judge in the case, so he wrote to Abd al-Malik ibn Marwan to ask him about it. Abd al-Malik wrote to him, "Begin with the debts owed to people, and then pay what remains of his kitaba. Then divide what remains of the property between the daughter and the master."

Malik said, "What is done among us is that the master of a slave does not have to give his slave a kitaba if he asks for it. I have not heard of any of the Imams forcing a man to give a kitaba to his slave. I heard that one of the people of knowledge, when someone asked about that and mentioned that Allah the Blessed, the Exalted, said, 'Give them their kitaba, if you know some good in them' (Sura 24 ayat 33) recited these two ayats, 'When you are free of the state of ihram, then hunt for game.' (Sura 5 ayat 3) 'When the prayer is finished, scatter in the land and seek Allah's favour.' " (Sura 62 ayat 10)

Malik commented, "It is a way of doing things for which Allah, the Mighty, the Majestic, has given permission to people, and it is not obligatory for them." Malik said, "I heard one of the people of knowledge say about the word of Allah, the Blessed, the Exalted, 'Give them of the wealth which Allah has given you,' that it meant that a man give his slave a kitaba and then reduce the end of his kitaba for him by some specific amount."

Malik said, "This is what I have heard from the people of knowledge and what I see people doing here."

Malik said, "I have heard that Abdullah ibn Umar gave one of his slaves his kitaba for 35,000 dirhams, and then reduced the end of his kitaba by 5,000 dirhams."

Malik said, "What is done among us is that when a master gives a mukatab his kitaba, the mukatab's property goes with him but his children do not go with him unless he stipulates that in his kitaba."

Yahya said, "I heard Malik say that if a mukatab whose master had given him a kitaba had a slave- girl who was pregnant by him, and neither he nor his master knew that on the day he was given his kitaba, the child did not follow him because he was not included in the kitaba. He belonged to the master. As for the slave-girl, she belonged to the mukatab because she was his property."

Malik said that if a man and his wife's son (by another husband) inherited a mukatab from the wife and the mukatab died before he had completed his kitaba, they divided his inheritance between them according to the Book of Allah. If the slave paid his kitaba and then died, his inheritance went to the son of the woman, and the husband had nothing of his inheritance.

Malik said that if a mukatab gave his own slave a kitaba, the situation was looked at. If he wanted to do his slave a favour and it was obvious by his making it easy for him, that was not permitted. If he was giving him a kitaba from desire to find money to pay off his own kitaba, that was permitted for him.

Malik said that if a man had intercourse with a mukataba of his and she became pregnant by him, she had an option. If she liked she could be an umm walad. If she wished, she could confirm her kitaba. If she did not conceive, she still had her kitaba.

Malik said, "The generally agreed on way of doing things among us about a slave who is owned by two men is that one of them does not give a kitaba for his share, whether or not his companion gives him permission to do so, unless they both write the kitaba together, because that alone would effect setting him free. If the slave were to fulfil what he had agreed on to free half of himself, and then the one who had given a kitaba for half of him was not obliged to complete his setting free, that would be in opposition to the words of the Messenger of Allah, may Allah bless him and grant him peace. 'If someone frees his share in a slave and has enough money to cover the full price of the slave, justly evaluated for him, he must give his partners their shares, so the slave is completely free . ' "

Malik said, "If he is not aware of that until the mukatab has met the terms or before he has met them the owner who has written him the kitaba returns what he has taken from the mukatab to him, and then he and his partner divide him according to their original shares and the kitaba is invalid. He is the slave of both of them in his original state."

Malik spoke about a mukatab who was owned by two men and one of them granted him a delay in the payment of the right which he was owed, and the other refused to defer it, and so the one who refused to defer the payment exacted his part of the due. Malik said that if the mukatab then died and left property which did not complete his kitaba, "They divide it according to what they are still owed by him. Each of them takes according to his share. If the mukatab leaves more than his kitaba, each of them takes what remains to them of the kitaba, and what remains after that is divided equally between them. If the mukatab is unable to pay his kitaba fully and the one who did not allow him to defer his payment has exacted more than his associate did, the slave is still divided equally between them, and he does not return to his associates the excess of what he has exacted, because he only exacted his right with the permission of his associate. If one of them remits what is owed to him and then his associate exacts part of what he is owed by him and then the mukatab is unable to pay, he belongs to both of them. And the one who has exacted something does not return anything because he only demanded what he was owed. That is like the debt of two men in one writing against one man. One of them grants him time to pay and the other is greedy and exacts his due. Then the debtor goes bankrupt. The one who exacted his due does not have to return any of what he took."

“Nafi’ bin Azraq and his companions came and said: ‘You are doomed, O ‘Imran!’ He (‘Imran) said: ‘I am not doomed.’ They said: ‘Yes you are.’ I said: ‘Why am I doomed?’ They said: ‘Allah says: “And fight them until there is no more Fitnah (disbelief and polytheism, i.e., worshipping others besides Allah), and the religion (worship) will be all for Allah Alone.”[8:39] He said: ‘We fought them until they were defeated and the religion was all for Allah Alone. If you wish, I will tell you a Hadith that I heard from the Messenger of Allah (saw).’ They said: ‘Did you (really) hear it from the Messenger of Allah (saw)?’ He said: ‘Yes. I was with the Messenger of Allah (saw) and he had sent an army of the Muslims to the idolaters. When they met them they fought them fiercely, and they (the idolaters) gave them their shoulders (i.e., turned and fled). A man among my kin attacked an idolator man with a spear, and when he was defeated he said: “I bear witness that none has the right to be worshipped but Allah, I am a Muslim.” But he stabbed him and killed him. He came to the Messenger of Allah (saw) and said: “O Messenger of Allah, I am doomed.” He said “What is it that you have done?” one or two times. He told him what he had done and the Messenger of Allah (saw) said to him: “Why didn’t you cut open his belly and find out what was in his heart?” He said: “O Messenger of Allah, I wish I had cut open his belly and could have known what was in his heart.” He said: “You did not accept what he said, and you could not have known what was in his heart!” The Messenger of Allah (saw) remained silent concerning him (that man), and a short while later he died. We buried him, but the following morning he was on the surface of the earth. They said: “Perhaps an enemy of his disinterred him.” So we buried him (again) and told our slaves to stand guard. But the following morning he was on the surface of the earth again then we said: ‘Perhaps the slaves dozed off.’ So we buried him (again) and stood guard ourselves, but the following morning he was on the surface of the earth (again). So we threw him into one of these mountain passes.’”

Yahya related to me from Malik from Yahya ibn Said that al-Qasim ibn Muhammad said, "One of my wives died and Muhammad ibn Kab al Quradhi came to console me about her. He told me of one among the Bani Israil who was a diligent, worshipping, knowing and understanding man who had a wife that he admired and loved, and she died. He grieved over her intensely and lamented her until he withdrew into a house and locked himself in, hidden from everyone, and no-one visited him. A woman heard about him and went to him, saying, 'I need him to give me an opinion. Nothing will satisfy me except what he says about it.' Everyone went away, but she stuck to his door and said, 'I must see him.' Someone said to him, 'There is a woman who wishes to ask your opinion about something,' and she insisted, 'I will only talk to him about it.' When everyone had gone away, and she still had not left his door, he said, 'Let her in.' So she went in and saw him and said, 'I have come to ask your opinion about something.' He said, 'What is it?' She said, 'I borrowed a piece of jewellery from a neighbour of mine, and I have worn it and used it for a long time. Then they sent to me for it. Should I let them have it back?' He said, 'Yes, by Allah.' She said, 'I have had it for a long time.' He said, 'It is more correct for you to return it to them, since they have lent it to you for such a long time.' She said, 'Yes. May Allah have mercy on you. Do you then grieve over what Allah has lent you and then taken from you, when He has a greater right to it than you?' Then he saw the situation he was in, and Allah helped him by her words."

from Tamim Ad-Dari, regarding this Ayah: O you who believe! When death approaches any of you then take the testimony (5:106). He said: "The people are innocent of it, other than myself and 'Adi bin Badda.' We were Christians who used to frequent Ash-Sham before Islam." They went to Ash-Sham for their business, and they were approached by a freed slave of Banu Sahm, who was called Budail bin Abi Maryam, with some trade. He had a bowl they wanted made of silver, but he wanted a great deal for it. Then he became ill, and willed it to them, and he commissioned them to deliver what was left to his family. Tamim said: "When he died, we took that bowl and we sold it for one-thousand Dirham. Then 'Adi bin Badda and I divided it. When we went to his family to give them what was with us, they searched for the bowl and asked about it. We said: 'He did not leave behind other than this, nor did he give us other than this.'" Tamim said: "When I accepted Islam, after the Messenger of Allah (SAW) had arrived in Al-Madinah, I felt guilty about that, so I went to his family, and informed them about what had happened. I gave them fifty-thousand Dirham and told them my companion had the same. They took him to the Messenger of Allah (SAW) but he asked them for their proof, which they did not have, so he ordered them, to have him to take an oath in accordance with whatever the people of his religion revered, so he took the oath. Then Allah revealed: 'O you who believe! When death approaches any of you then take the testimony...' up to His saying: 'Or else they would fear that oaths will be admitted after their oaths (5:106).'" So 'Amr bin Al-'As and another man stood to take an oath, and the fifty-thousand Dirham was taken from 'Adi bin Badda.'"

I was walking with the Prophet on the stony ground in Al-Madinah in the afternoon when Uhud Mount came into sight. Messenger of Allah (PBUH) said, "O Abu Dharr!" I said, "O Messenger of Allah, here I am responding to you". He said, "If I had as much gold as the weight of Uhud, it would not please me to have a single dinar out of it with me after the passage of three days, but I would hold back something for the repayment of a debt. I would distribute it among the slaves of Allah like this and like this and like this." And he (PBUH) pointed in front of him, and on his right side and on his left side. We then walked a little further and he (PBUH) said: "The rich would be poor on the Day of Resurrection, except he who spent like this and like this and like this,". and he pointed as he did the first time. "But such persons are few". Then he said, "Stay where you are till I come back to you". He (the Prophet (PBUH)) walked ahead a little further in the darkness of the night and disappeared from my sight. I heard a loud voice. I said (to myself): "The Messenger of Allah might have met (mishap or an enemy)". I wished I could go after him but I remembered his commanding me to stay till he came back. So I waited for him; and when he came, I made mention of what I had heard. He asked, "Did you hear it?". I said, "Yes". Then he said, "It was Jibril (Gabriel), who came to me and said: 'He who dies among your Ummah without having associated anything with Allah (in worship) will enter Jannah.' I said: 'Even if he committed illicit sexual intercourse or steals?' He (Jibril) said: 'Even if he has committed illicit sexual intercourse or steals".

[Al-Bukhari and Muslim].

We set out for Hajj, and passed by Madinah. Whilst we were in our camp, someone came to us and said: The people are in a panic in the mosque. My companion and I set out, and we found some people gathered around a group in the mosque. I pushed through them until I got to (that group), where I found ` Ali bin Abi Talib, Az-Zubair, Talhah and Sa`d bin Abi Waqqas. Soon ‘Uthman came walking and said: Is `Ali here? They said: Yes. He said: ls Az-Zubair here? They said: Yes. He said: ls Talhah here? They said: Yes. He said: ls Sa`d here? They said: Yes. He said: I adjure you by Allah, beside Whom there is no other god, do you know that the Messenger of Allah (ﷺ) said: “Whoever buys the date-drying place of (the tribe of) Banu so- and-so, Allah will forgive him.” so I bought it and went to the Messenger of Allah (ﷺ) and said: I have bought it; he said: `Add it to our mosque and the reward for that will be yours”? They said: Yes. He said: I adjure you by Allah, beside Whom there is no other god, do you know that the Messenger of Allah (ﷺ) said: “Who will buy the well of Roomah?` so I bought it for such and such and went to the Messenger of Allah (ﷺ) and said: I have bought it - meaning the well of Roomah, and he said: `Make it a water source for the Muslims and the reward for that will be yours`? They said: Yes. He said: I adjure you by Allah, beside Whom there is no other god, do you know that the Messenger of Allah (ﷺ) looked at the faces of the people on the day of the army of hardship (Tabook) and said: “Whoever equips these men, Allah will forgive him,” so I equipped them until they were not without even reins or ropes? They said: By Allah, yes. He said: O Allah, bear witness, O Allah, bear witness; O Allah, bear witness. Then he left

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).

"A man sought permission to come in to see Allah’s Messenger (Allah bless him and give him peace) while I was in his presence, so he said: 'What a disagreeable man he is!' Then he gave him permission to enter, and when he came in, he spoke to him gently. After he had left, I said: 'O Messenger of Allah, you said what you said, then you spoke to him gently!' He said: 'O 'A'isha, some of the worst people are those who have been granted gentle treatment for fear of their ill manners.'”

Sa'd ibn 'Ubada az-Zurqi reported that his father said, "I was sitting in the mosque in Madina with 'Amr ibn 'Uthman when 'Abdullah ibn Salam walked by, leaning on his nephew. 'Amr left the assembly and showed his concern for him." Then Ibn Salam returned to them and said, "Do what you like, 'Amr ibn 'Uthman," (and he said it two or three times) By the One who sent Muhammad, may Allah bless him and grant him peace, with the Truth, it is in the Book of Allah Almighty (and he said it twice), 'Do not cut off those your father has joined so that that extinguishes your light.'"

Abu Sulayman Malik ibn al-Huwayrith said, "We came to the Prophet, may Allah bless him and grant him peace, being young men of a similar age. We spent twenty nights with him. He thought that we desired our own people and he asked us about those of our family we had left behind, and we told him. He was merciful and kind, and said, 'Go back to your family. Instruct and command them. Pray as you have seen me praying. When it is time for the prayer, then let one of you give the adhan and let the oldest of you lead the payer.;:

'Ali reported that the Messenger of Allah, may Allah bless him and grant him peace, knocked at the door of 'Ali and Fatima, the daughter of the Prophet, may Allah bless him and grant him peace, and said, "Don't you pray?" 'Ali said, "I said, 'Messenger of Allah, our spirits are with Allah. When He wishes to wake us up, we will make up.' The Prophet, may Allah bless him and grant him peace, left without saying anything to me. Then I heard him strike him thigh after his back was turned. He said, 'More than anything else, man is argumentative.' (18:54)"

Abu'l-'Aliyya al-Bara' said, "'Abdullah ibn as-Samit passed by me and I gave him a chair. He sat down. I told him, 'Ibn Ziyad has delayed the prayer. What do you command?' He hit my thigh (and I think he said, 'So that it left a mark on me') and then he said, 'I asked Abu Dharr as you asked me and he hit my thigh as I have hit yours. He said, "Pray the prayer at the proper time, but if you come across some of them, pray with them and do not say, 'I have already prayed,' and then not pray."'"

'O Allah, I ask you for well-being in this world and the Next. O Allah, I ask you for forgiveness and well-being in my deen and in this world and in my family and my property. O Allah, veil my faults and calm my fears. O Allah, give me protection in front of me and behind me, on my right and my left and above me. I seek refuge by Your might from being overwhelmed from under me.'"

The Prophet (PBUH) said, "None spoke in the cradle but only three (persons), Isa (Jesus) son of Maryam (Mary), the second one was the companion of Juraij who was a pious person. Juraij took a secluded monastery for worship and confined himself in it. His mother came to him as he was busy in prayer and she called: 'Juraij.' He said: 'My Rubb, my mother (is calling me while I am engaged in) my prayer.' He continued with the prayer. She returned and she came on the next day and he was (still) busy in prayer. She called: 'Juraij.' And he said: 'My Rubb, my mother (is calling me while I am engaged) in prayer, and he continued with the prayer,' and she returned. Then on the next day she again came while he was busy in prayer and called: 'Juraij.' And he said: 'My Rubb, my mother (is calling me while I am engaged) in my prayer.' And he continued with the prayer. She said: 'My Rubb, don't let him die until he has seen the faces of the prostitutes.' The story of Juraij and that of his meditation and prayer spread amongst Banu Israel. There was a prostitute who had been a beauty personified. She said (to the people): 'If you like, I can lure him to evil.' She presented herself to him but he paid no heed (to her). She came to a shepherd who lived near the temple and she offered herself to him. He (the shepherd) had sexual intercourse with her and so she became pregnant. When she gave birth to a baby she said: 'This is from Juraij.' So they came and asked Juraij to get down and demolished the temple and began to beat him. He asked them what the matter was. They said: 'You have committed fornication with this prostitute and she has given birth to a baby from you.' He said: 'Where is the baby?' They brought him (the baby) and then he said: 'Just leave me so that I should perform prayer.' He performed prayer and when he finished, he lifted the baby in his stomach and asked him: 'O boy, who is your father?' The baby answered: 'He is such and such a shepherd.' So, the people turned towards Juraij, kissed him and touched him (for seeking blessing) and said: 'We are prepared to construct your temple with gold.' He said, 'No just, rebuild it with mud as it had been,' and so they did". (The Prophet (PBUH) continued:) "Then there was a baby who was sucking at his mother's breast when a person dressed in fine garment came on a priceless riding animal's back. His mother said: 'O Allah, make my child like this one.' He (the babe) left sucking and looked at him, and said: 'O Allah, don't make me like him.' He then returned to the breast and resumed sucking." He (Abu Hurairah (May Allah be pleased with him) said: As though I can see Messenger of Allah (PBUH) as he is illustrating the scene of his sucking milk with his forefinger in his mouth and sucking that. He (Abu Hurairah (May Allah be pleased with him)) further reported Messenger of Allah (PBUH) as saying, "There happened to pass by them a slave girl who was being beaten and they were saying: 'You have committed fornication and theft.' She was saying: 'Allah is enough for me and He is my Good Protector, and his mother said: 'O Allah, don't make my child like her.' He left sucking looked at her and said: 'O Allah! Make me like her.' It was followed by a conversation between the mother and the child. She said: 'A good looking man happened to pass by and I said: O Allah, make my child like him, and you said: O Allah, don't make me like him, and there passed a girl while they were beating her and saying: You committed fornication and theft, and I said: O Allah, don't make my child like her, and you said: O Allah, make me like her.' The child said: 'That man was a tyrant, and I said: O Allah don't make me like him; and they were saying about the girl: You committed fornication, whereas in fact she had not committed that and they were saying: You have committed theft, whereas she had not committed theft, so I said: O Allah, make me like her".

[Al- Bukhari and Muslim].

When delegations from Yemen came to the help of (the Muslim army at the time of Jihad) 'Umar (May Allah be pleased with him) would ask them, "Is there Owais bin 'Amir amongst you?" (He continued searching him) until he met Owais (May Allah be pleased with him). He said, "Are you Owais bin 'Amir?" He said, "Yes". 'Umar asked, "Are you from the Qaran branch of the tribe of Murad?" He said, "Yes". He 'Umar (May Allah be pleased with him) again said, "Did you suffer from leucoderma and then you were cured from it but for the space of a dirham?" He said, "Yes". He 'Umar (May Allah be pleased with him) said, "Is your mother still alive?" He said, "Yes". He 'Umar (May Allah be pleased with him) said, "I heard Messenger of Allah (PBUH) saying, 'There would come to you Owais bin 'Amir with the reinforcement from the people of Yemen. He would be from Qaran (the branch) of Murad. He had been suffering from leucoderma from which he was cured but for a spot of a dirham. He has a mother to whom he is very dutiful. If he were to take an oath in the Name of Allah, Allah would fulfill his oath. And if it is possible for you, ask him to ask forgiveness for you.' So, ask forgiveness for me". He Owais (May Allah be pleased with him) did so. 'Umar (May Allah be pleased with him) then said, "Where do you intend to go?" He said, "To Kufah." He 'Umar (May Allah be pleased with him) said, "Let me write a letter for you to its governor," whereupon he Owais (May Allah be pleased with him) said, "I love to live amongst the poor people". The following year, a person from among the elite (of Kufah) performed Hajj and he met 'Umar (May Allah be pleased with him). 'Umar (May Allah be pleased with him) asked him about Owais (May Allah be pleased with him). He said, "I left him in a state with meagre means of sustenance in a decayed house." (Thereupon) 'Umar (May Allah be pleased with him) said, "I heard Messenger of Allah (PBUH) saying, 'There would come to you Owais bin 'Amir of Qaran, a branch (of the tribe) of Murad, along with the reinforcement of the people of Yemen. He had been suffering from leucoderma which would have been cured but for the space of a dirham. He has a mother to whom he is very dutiful. Were he to swear, trusting Allah, for something, Allah would fulfill his oath. If you can ask him to pray for forgiveness for you, do so". This man went to Owais (May Allah be pleased with him) and asked him to pray for forgiveness for him. Owais (May Allah be pleased with him) said to him, "You have just returned from a blessed journey, it is you who should pray for forgiveness for me; and did you meet 'Umar?" The man said, "Yes". 'Owais (May Allah be pleased with him) then prayed for forgiveness for him. People became aware of the high status of Owais (May Allah be pleased with him) and he set out following his course.

[Muslim].

Another narration is: A delegation from Kufah came to 'Umar (May Allah be pleased with him). Among them was one who used to make fun of Owais (May Allah be pleased with him). 'Umar (May Allah be pleased with him) enquired, "Is there anyone among you who is from Qaran?" So this man stepped forward. Then 'Umar (May Allah be pleased with him) said, "I heard Messenger of Allah (PBUH) saying, 'A man will come to you from Yemen named Owais. He will have left in the Yemen only his mother. He was suffering from leucoderma and prayed to Allah to be cured of it. So he was cured except for a space of the size of a dinar or a dirham. Whoever of you should meet him should ask him to pray for forgiveness for him."'

Another narration is: 'Umar (May Allah be pleased with him) said: "I heard Messenger of Allah (PBUH) saying, 'The best one of the next generation (At-Tabi'un) is a man called Owais, he will have a mother and he will be suffering from leucoderma. Go to him and ask him to pray for forgiveness for you".

[Muslim].

Abu Sa'id al-Khudri told that when some people asked God's messenger whether they would see their Lord on the day of resurrection he replied, "Yes. Do you disagree about seeing the sun at noonday when it is unconcealed and there are no clouds, or do you disagree about seeing the moon on the night when it is full when it is unconcealed and there are no clouds?" On their replying that they did not, he said, "You will not disagree about the vision of God on the day of resurrection any more than you do about seeing one of them. When the day of resurrection comes a mu'adhdhinwill cry, `Let every people follow what it was worshipping.' Then all who worshipped idols and stones apart from God will fall one after the other into hell, and when only the righteous and wicked who worshipped God are left the Lord of the universe will come to them and say, `What are you waiting for? Let every people follow what it was worshipping.' They will reply, `Our Lord, we kept separate from the people in the world though we felt great need of them, and did not associate with them.' (In Abu Huraira's version they will say, `This is our place till our Lord comes to us, and when our Lord comes to us we shall recognize Him.') In Abu Sa'id's version He will say, `Is there a sign between you and Him by which you will recognize Him? On their replying that there is, things will be made plain[1]. Those who prostrated themselves before God for His sake will all be permitted by God to prostrate themselves, but those who prostrated themselves for self-protection and show will all have their backs made into one piece by God and will fall on the back of their necks as often as they wish to prostrate themselves. The bridge will then he set up over Jahannam and intercession will be allowed, and they[2] will say, `O God, keep safe, keep safe.' The believers will then pass over like the twinkling of an eye, like lightning, like wind, like a bird, like the finest horses and camels. Some will escape and be kept safe, some will be lacerated and let go, and some will be pushed into the fire of Jahannam. Then when the believers are safe from hell, I swear by Him in whose hand my soul is that none of you is more eager to claim a right when it has become clear to you than those who believe in God will be on the day of resurrection to make claims on behalf of their brethren who are in hell. They will say, `0 our Lord, they were fasting along with us, praying and performing pilgrimage, and will be told to bring out those they recognize. Their faces will be protected from the fire and they will bring forth a large number of people, then say, `O our Lord, not one of those about whom Thou didst give us command remains in it.' He will reply, `Go back and bring forth those in whose hearts you find as much as a dinar of good.' When they have brought forth a large number of people He will say, `Go back and bring forth those in whose hearts you find as much as half a dinar of good.' When they have brought forth a large number of people He will say, 'Go back and bring forth those in whose hearts you find as much as an atom of good.' When they have brought forth a large number of people they will say, `O our Lord, we have not left in it any good.' Then God will say, 'The angels have interceded, the prophets have interceded, the believers have interceded, and only the Most Merciful of the merciful ones remains.' He will then take a handful from hell, bring forth from it people who never did any good, who have been turned into charcoal and cast them into a river at the outskirts of paradise called the river of life. They will come out as a seed comes out from the rubbish carried away by a flood, and they will come forth like pearls with seals on their necks. The inhabitants of paradise will say, `Those are they who have been set free by the Compassionate One who has brought them into paradise without anything they have done or any good they have sent before them.' They will then be told that theirs is what they see and a like quantity along with it." Quran, 48:42 The reference is either to the beginning of terrors, or to the end of all mystery. The second of the two meanings given seems to fit this passage. Presumably the Prophets, but later in this tradition reference is made to intercession having been made by angels, prophets and believers. Abu Huraira's tradition however states that the messenger will say these words. (Bukhari and Muslim.)

Yahya said that Malik spoke about an investor who made a qirad loan to a man, who used it and made a profit. Then the man bought with all the profit a slave-girl and he had intercourse with her and she became pregnant by him, and so the capital decreased. Malik said, "If he has money, the price of the slave-girl is taken from his property, and the capital is restored by it. If there is something left over after the money is paid, it is divided between them according to the first qirad. If he cannot pay it, the slave-girl is sold so that the capital is restored from her price."

Malik spoke about an investor who made a qirad loan to a man, and the agent spent more than the amount of the qirad loan when buying goods with it and paid the increase from his own money. Malik said, "The investor has a choice if the goods are sold for a profit or loss or if they are not sold. If he wishes to take the goods, he takes them and pays the agent back what he put in for them. If the agent refuses, the investor is a partner for his share of the price in increase and decrease according to what the agent paid extra for them from himself."

Malik spoke about an agent who took qirad money from a man and then gave it to another man to use as a qirad without the consent of the investor. He said, "The agent is responsible for the property. If it is decreased, he is responsible for the loss. If there is profit, the investor has his stipulation of the profit, and then the agent has his stipulation of what remains of the money."

Malik spoke about an agent who exceeded and borrowed some of what he had of qirad in money and he bought goods for himself with it. Malik said, "If he has a profit, the profit is divided according to the condition between them in the qirad. If he has a loss, he is responsible for the loss."

Malik said about an investor who paid qirad money to a man, and the agent borrowed some of the cash and bought goods for himself with it, "The investor of the capital has a choice. If he wishes, he shares with him in the goods according to the qirad, and if he wishes, he frees himself of them, and takes all of the principal back from the agent. That is what is done with some one who oversteps."

"Allah's Messenger said [to me]: 'Do not say the Tathwib for any prayer except the Fajr prayer.'" [He said:] There is something on this topic from Abu Mahdhurah. Abu `Eisa said: We do not know of the Hadith of Bilal except as a narration of Abu Isra'il Al-Mula'i. Abu Isra'il did not hear this Hadith from Al-Hakam bin `Utaibah. He said: He only reported it from Al-Hasan bin `Umarah, from Al-Hakam bin `Utaibah. Abu Isra'il's name is [Isma`il bin Abi Ishaq, and he is not strong according to the people of Hadith. The people of knowledge have differed over the interpretation of At-Tathwib. Some of them say that At-Tathwib is when one says "As-Salatu Khairummin An-Nawm, (prayer is better than sleep)" for the Adhan of Fajr. This is the saying of Ibn Al-Mubarak and Ahmad. Ishaq said something different about At-Tathwib, he said: "[The disliked Tathwib] is something that the people started after the Prophet; when the Mu'adh-dhin calls the Adhan and the people are slow in coming, so between the Adhan and the Iqamah he says: 'Qad Qamatis-Salat, Hayya `Alasalat, Hayya `AlalFalah. (Prayer is ready, come to prayer, come to success.)" [He said:] This Tathwib, which Ishaq mentioned, is the one that the people of knowledge dislike, which they innovated after the Prophet. But Ibn Al-Mubarak and Ahmad explained that At-Tathwib is when the Mu'adh-dhin says: "As-Salatu Khairum minan-Nawm, (prayer is better than sleep)" for the Adhan of Fajr. And this is the correct saying, and it is called At-Tathawwub as well, and this is the one chosen by the people of knowledge, and it is their opinion. It has been reported from `Abdullah bin `Umar that he would say: "As-Salatu Khairum-minan-Nawm, (prayer is better than sleep)" for Fajr. It has been reported from Mujahid that he said: "I entered a Masjid with `Abdullah bin `Umar in which the Adhan was called, and we wanted to pray in it. Then the Mu'adh-dhin said the Tathwib. So `Abdullah bin `Umar left the Masjid and said: 'Let us leave the place of this innovator' And he did not pray in it." [He said:] `Abdullah only disliked the Tathwib that the people invented later on.

"The Messenger of Allah stopped at Arafat and said: 'This is Arafah and it is a place of standing. And all of Arafat is a place for standing.' Then he departed when the sun had set and took Usamah bin Zaid as a companion rider, and he was motioning with his hand as was his custom, and the people were striking (their camels) on the right and the left to try and catch them, so he said: 'O you people! Be calmm.' Then he came to Jama and performed the two Salat there combined. When the morning came, he went to Quzah and stood there and said: 'This is Quzah, and it is a place of standing, and all of Jama is a place for standing.' Then he departed until he arrived at Wadi Muhassir. Then he stuck his she-camel and she trotted until he passed the valley. Then he stopped and took Al-Fadl as a companion rider and went to the Jamrah to stone it. Then he went to Al-Manhar and said: 'This is Al-Manhar, and all of Mina is a place for sacrifice.' A young girl from Khath'am came to ask him for a verdict, she said: 'Indeed my father is an elderly man who has lived until Allah has made Hajj obligatory, so would he be rewarded if I perform Hajj for him? He said: 'Perform Hajj for your father.'" He said: "And he turned the neck of Al Fadl. So Al-Abbas said: 'O Messenger of Allah! Why did you turn the neck of your cousin?' He said: 'I saw a young man and a young woman, and they were not safe from Shaitan.' A man came to him and said, 'O Messenger of Allah! I performed (Tawaf) Al-Ifadah before shaving.' He said: 'Shave, and there is no harm'" - or: 'Clip and there is no harm'" He said: "Someone else came and said: 'O Messenger of Allah! I did the sacrifice before stoning.' So he said: 'Stone, and there is no harm.'" He said: "Then he went to the House (Ka'bah) to perform Tawaf around it, then he went to Zamzam and said: 'O tribe of Abdul-Muttalib! If it were not that the people would rush upon you then I would remove it.'"

I went in an expedition along with the Prophet (PBUH) in the direction of Najd. When Messenger of Allah (PBUH) returned, I also returned with him. Then the mid-day sleep overtook us in a valley full of prickly shrubs. Messenger of Allah (PBUH) got down and the people scattered around seeking shade under the trees. Messenger of Allah (PBUH) hang up his sword on the branch of a tree. We were enjoying a sleep when Messenger of Allah (PBUH) called us, and lo! There was a desert Arab bedouin near him. He (PBUH) said, "This man brandished my sword over me while I was asleep. I woke up and saw it in his hand unsheathed. He asked: `Who will protect you from me?' I replied: 'Allah' - thrice". He did not punish him and sat down.

[Al-Bukhari and Muslim].

In another narration, Jabir (May Allah be pleased with him) said: We accompanied Messenger of Allah (PBUH) in the campaign of Dhat-ur-Riqa`. We left Messenger of Allah (PBUH) to take rest under a shady tree. One of the polytheists came to him. The sword of Messenger of Allah (PBUH) was hanging on a tree. He drew it and said: "Are you afraid of me?'' Messenger of Allah (PBUH) said, "No". Then he said: "Who will then protect you from me?'' Messenger of Allah (PBUH) replied, "Allah".

And in a narration of Abu Bakr Al-Isma`ili, the polytheist asked: "Who will protect you from me?'' Messenger of Allah (PBUH) replied, "Allah.'' As soon as he said this, the sword fell down from his hand and Messenger of Allah (PBUH) catching the sword, asked him, "Who will protect you from me.'' He said, "Please forgive me.'' Messenger of Allah (PBUH) said, "On condition you testify that there is none worthy of worship but Allah and that I am His Messenger.'' He said, "No, but I promise you that I shall not fight against you, nor shall I be with those who fight with you". The Prophet (PBUH) let him go. He then went back to his companions and said: "I have come to you from one of the best of mankind".

`There was nothing that put you out of Jannah except your father's sin. I am not the one to do that, go to my son Ibrahim (Abraham), the beloved man of Allah.' Then Ibrahim (PBUH) when approached, will say: `I am not the one to do that, for I was only a friend; and that is not a lofty status but ask Musa (Moses) to whom Allah spoke.' They will then go to Musa (PBUH) but he will say: `I am not the one to do that; go to `Isa (Jesus), Allah's Word and spirit.' `Isa (PBUH) will say: `I am not the one to do that.' So they will come to me; and I will stand and be given permission. Amanah and ties of relationship will be sent forth and will stand on the sides of the Sirat (that is, the Bridge set over Hell-fire) right and left, and the first of you will pass like lightning.'' I said (that is Abu Hurairah (May Allah be pleased with him)" :I ransom you with my father and mother, what is like the movement of lightning?'' The Messenger of Allah replied, "Have you not seen how the lightning goes and returns in the twinkling of an eye? Next (group will pass) like the passing of the breeze, next like the passing of a bird, and the next with the speed of a running man, according to the quality of their deeds. (During all this time) your Prophet (PBUH) will remain standing on the Bridge saying: `O my Rubb, keep (them) safe, keep (them) safe,' till men's deeds are so weak that a man comes who will be able only to crawl. On both sides of the Bridge pronged flesh hooks, placed under command will be hung and will seize those about whom they receive command, some people being lacerated and escaping and others being thrown violently into Hell.'' Abu Hurairah added: By Him in Whose Hand Abu Hurairah's soul is, the pit of Jahannam (Hell) is seventy years in depth.

[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.

Anas reported that a Jewish boy used to serve the Prophet, may Allah bless him and grant him peace. The boy became ill and the Prophet, may Allah bless him and grant him peace, went to visit him. He sat by his head and said, "Become a Muslim." The boy looked at his father who was also sitting by his head. His father said to him, "Obey Abu'l-Qasim (may Allah bless him and grant him peace)." So the boy became a Muslim. The Prophet, may Allah bless him and grant him peace, left saying, "Praise be to Allah who has saved him from the Fire!"

Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, "When one of you goes to bed, he should dust his bed with the inside of his lower garment. he should say, 'In the Name of Allah.' He does not know what might have come on it after he left it. If he wants to lie down, he should lie down on his right side and say, 'Glory be to You, my Lord, I have laid down on my side by You and I raise it up by You. If you take my soul, then forgive it. If you release it, then guard over it as You guard over Your righteous slaves.'"

I heard Ka'b bin Malik (May Allah be pleased with him) narrating the story of his remaining behind instead of joining Messenger of Allah (PBUH) when he left for the battle of Tabuk. Ka'b said: "I accompanied Messenger of Allah (PBUH) in every expedition which he undertook excepting the battle of Tabuk and the battle of Badr. As for the battle of Badr, nobody was blamed for remaining behind as Messenger of Allah (PBUH) and the Muslims, when they set out, had in mind only to intercept the caravan of the Quraish. Allah made them confront their enemies unexpectedly. I had the honour of being with Messenger of Allah (PBUH) on the night of 'Aqabah when we pledged our allegiance to Islam and it was dearer to me than participating in the battle of Badr, although Badr was more well-known among the people than that. And this is the account of my staying behind from the battle of Tabuk. I never had better means and more favourable circumstances than at the time of this expedition. And by Allah, I had never before possessed two riding-camels as I did during the time of this expedition. Whenever Messenger of Allah (PBUH) decided to go on a campaign, he would not disclose his real destination till the last moment (of departure). But on this expedition, he set out in extremely hot weather; the journey was long and the terrain was waterless desert; and he had to face a strong army, so he informed the Muslims about the actual position so that they should make full preparation for the campaign. And the Muslims who accompanied Messenger of Allah (PBUH) at that time were in large number but no proper record of them was maintained." Ka'b (further) said: "Few were the persons who chose to remain absent believing that they could easily hide themselves (and thus remain undetected) unless Revelation from Allah, the Exalted, and Glorious (revealed relating to them). And Messenger of Allah (PBUH) set out on this expedition when the fruit were ripe and their shade was sought. I had a weakness for them and it was during this season that Messenger of Allah (PBUH) and the Muslims made preparations. I also would set out in the morning to make preparations along with them but would come back having done nothing and said to myself: 'I have means enough (to make preparations) as soon as I like'. And I went on doing this (postponing my preparations) till the time of departure came and it was in the morning that Messenger of Allah (PBUH) set out along with the Muslims, but I had made no preparations. I would go early in the morning and come back, but with no decision. I went on doing so until they (the Muslims) hastened and covered a good deal of distance. Then I wished to march on and join them. Would that I had done that! But perhaps it was not destined for me. After the departure of Messenger of Allah (PBUH) whenever I went out, I was grieved to find no good example to follow but confirmed hypocrites or weak people whom Allah had exempted (from marching forth for Jihad). Messenger of Allah (PBUH) made no mention of me until he reached Tabuk. While he was sitting with the people in Tabuk, he said, 'What happened to Ka'b bin Malik?' A person from Banu Salimah said: "O Messenger of Allah, the (beauty) of his cloak and an appreciation of his finery have detained him.' Upon this Mu'adh bin Jabal (MatAllah be pleased with him) admonished him and said to Messenger of Allah (PBUH): "By Allah, we know nothing about him but good.' Messenger of Allah (PBUH), however, kept quiet. At that time he (the Prophet (PBUH)) saw a person dressed in white and said, 'Be Abu Khaithamah.' And was Abu Khaithamah Al- Ansari was the person who had contributed a Sa' of dates and was ridiculed by the hypocrites." Ka'b bin Malik further said: "When the news reached me that Messenger of Allah (PBUH) was on his way back from Tabuk, I was greatly distressed. I thought of fabricating an excuse and asked myself how I would save myself from his anger the next day. In this connection, I sought the counsels of every prudent member of my family. When I was told that Messenger of Allah (PBUH) was about to arrive, all the wicked ideas vanished (from my mind) and I came to the conclusion that nothing but the truth could save me. So I decided to tell him the truth. It was in the morning that Messenger of Allah (PBUH) arrived in Al-Madinah. It was his habit that whenever he came back from a journey, he would first go to the mosque and perform two Rak'ah (of optional prayer) and would then sit with the people. When he sat, those who had remained behind him began to put forward their excuses and take an oath before him. They were more than eighty in number. Messenger of Allah (PBUH) accepted their excuses on the very face of them and accepted their allegiance and sought forgiveness for them and left their insights to Allah, until I appeared before him. I greeted him and he smiled and there was a tinge of anger in that. He then said to me, 'Come forward'. I went forward and I sat in front of him. He said to me, 'What kept you back? Could you not afford to go in for a ride?' I said, 'O Messenger of Allah, by Allah, if I were to sit before anybody else, a man of the world, I would have definitely saved myself from his anger on one pretext or the other and I have a gifted skill in argumentation, but, by Allah, I am fully aware that if I were to put forward before you a lame excuse to please you, Allah would definitely provoke your wrath upon me. In case, I speak the truth, you may be angry with me, but I hope that Allah would be pleased with me (and accept my repentance). By Allah, there is no valid excuse for me. By Allah, I never possessed so good means, and I never had such favourable conditions for me as I had when I stayed behind.' Thereupon, Messenger of Allah (PBUH) said, 'This man spoke the truth, so get up (and wait) until Allah gives a decision about you.' I left and some people of Banu Salimah followed me. They said to me, 'By Allah, we do not know that you committed a sin before. You, however, showed inability to put forward an excuse before Messenger of Allah (PBUH) like those who stayed behind him. It would have been enough for the forgiveness of your sin that Messenger of Allah (PBUH) would have sought forgiveness for you.' By Allah, they kept on reproaching me until I thought of going back to Messenger of Allah (PBUH) and retract my confession. Then I said to them, 'Has anyone else met the same fate?' They said, 'Yes, two persons have met the same fate. They made the same statement as you did and the same verdict was delivered in their case.' I asked, 'Who are they?' They said, 'Murarah bin Ar-Rabi' Al-'Amri and Hilal bin Umaiyyah Al- Waqifi.' They mentioned these two pious men who had taken part in the battle of Badr and there was an example for me in them. I was confirmed in my original resolve. Messenger of Allah (PBUH) prohibited the Muslims to talk to the three of us from amongst those who had stayed behind. The people began to avoid us and their attitude towards us changed and it seemed as if the whole atmosphere had turned against us, and it was in fact the same atmosphere of which I was fully aware and in which I had lived (for a fairly long time). We spent fifty nights in this very state and my two friends confined themselves within their houses and spent (most of their) time weeping. As I was the youngest and the strongest, I would leave my house, attend the congregational Salat, move about in the bazaars, but none would speak to me. I would come to Messenger of Allah (PBUH) as he sat amongst (people) after the Salat, greet him and would ask myself whether or not his lips moved in response to my greetings. Then I would perform Salat near him and look at him stealthily. When I finish my Salat, he would look at me and when I would cast a glance at him he would turn away his eyes from me. When the harsh treatment of the Muslims to me continued for a (considerable) length of time, I walked and I climbed upon the wall of the garden of Abu Qatadah, who was my cousin, and I had a great love for him. I greeted him but, by Allah, he did not answer to my greeting. I said to him, 'O Abu Qatadah, I adjure you in the Name of Allah, are you not aware that I love Allah and His Messenger (PBUH)?' I asked him the same question again but he remained silent. I again adjured him, whereupon he said, 'Allah and His Messenger (PBUH) know better.' My eyes were filled with tears, and I came back climbing down the wall.

As I was walking in the bazaars of Al-Madinah, a man from the Syrian peasants, who had come to sell food grains in Al-Madinah, asked people to direct him to Ka'b bin Malik. People pointed towards me. He came to me and delivered a letter from the King of Ghassan, and as I was a scribe, I read that letter whose purport was: 'It has been conveyed to us that your friend (the Prophet (PBUH)) was treating you harshly. Allah has not created you for a place where you are to be degraded and where you cannot find your right place; so come to us and we shall receive you graciously.' As I read that letter I said: 'This is too a trial,' so I put it to fire in an oven. When forty days had elapsed and Messenger of Allah (PBUH) received no Revelation, there came to me a messenger of the Messenger of Allah and said, 'Verily, Messenger of Allah (PBUH) has commanded you to keep away from your wife.' I said, 'Should I divorce her or what else should I do?' He said, 'No, but only keep away from her and don't have sexual contact with her.' The same message was sent to my companions. So, I said to my wife: 'You better go to your parents and stay there with them until Allah gives the decision in my case.' The wife of Hilal bin Umaiyyah came to Messenger of Allah (PBUH) and said: 'O Messenger of Allah, Hilal bin Umaiyyah is a senile person and has no servant. Do you disapprove if I serve him?' He said, 'No, but don't let him have any sexual contact with you.' She said, 'By Allah, he has no such desire left in him. By Allah, he has been in tears since (this calamity) struck him.' Members of my family said to me, 'You should have sought permission from Messenger of Allah (PBUH) in regard to your wife. He has allowed the wife of Hilal bin Umaiyyah to serve him.' I said, 'I would not seek permission from Messenger of Allah (PBUH) for I do not know what Messenger of Allah might say in response to that, as I am a young man'. It was in this state that I spent ten more nights and thus fifty days had passed since people boycotted us and gave up talking to us. After I had offered my Fajr prayer on the early morning of the fiftieth day of this boycott on the roof of one of our houses, and had sat in the very state which Allah described as: 'The earth seemed constrained for me despite its vastness', I heard the voice of a proclaimer from the peak of the hill Sal' shouting at the top of his voice: 'O Ka'b bin Malik, rejoice.' I fell down in prostration and came to know that there was (a message of) relief for me. Messenger of Allah (PBUH) had informed the people about the acceptance of our repentance by Allah after he had offered the Fajr prayer. So the people went on to give us glad tidings and some of them went to my companions in order to give them the glad tidings. A man spurred his horse towards me (to give the good news), and another one from the tribe of Aslam came running for the same purpose and, as he approached the mount, I received the good news which reached me before the rider did. When the one whose voice I had heard came to me to congratulate me, I took off my garments and gave them to him for the good news he brought to me. By Allah, I possessed nothing else (in the form of clothes) except these garments, at that time. Then I borrowed two garments, dressed myself and came to Messenger of Allah (PBUH) On my way, I met groups of people who greeted me for (the acceptance of) repentance and they said: 'Congratulations for acceptance of your repentance.' I reached the mosque where Messenger of Allah (PBUH) was sitting amidst people. Talhah bin 'Ubaidullah got up and rushed towards me, shook hands with me and greeted me. By Allah, no person stood up (to greet me) from amongst the Muhajirun besides him." Ka'b said that he never forgot (this good gesture of) Talhah. Ka'b further said: "I greeted Messenger of Allah (PBUH) with 'As-salamu 'alaikum' and his face was beaming with pleasure. He (PBUH) said, 'Rejoice with the best day you have ever seen since your mother gave you birth. 'I said: 'O Messenger of Allah! Is this (good news) from you or from Allah?' He said, 'No, it is from Allah.' And it was common with Messenger of Allah (PBUH) that when ever he was happy, his face would glow as if it were a part of the moon and it was from this that we recognized it (his delight). As I sat before him, I said, I have placed a condition upon myself that if Allah accepts my Taubah, I would give up all of my property in charity for the sake of Allah and His Messenger (PBUH)!' Thereupon Messenger of Allah (PBUH) said, 'Keep some property with you, as it is better for you.' I said, 'I shall keep with me that portion which is in Khaibar'. I added: 'O Messenger of Allah! Verily, Allah has granted me salvation because of my truthfulness, and therefore, repentance obliges me to speak nothing but the truth as long as I am alive." Ka'b added: "By Allah, I do not know anyone among the Muslims who has been granted truthfulness better than me since I said this to the Prophet (PBUH). By Allah! Since the time I made a pledge of this to Messenger of Allah (PBUH), I have never intended to tell a lie, and I hope that Allah would protect me (against telling lies) for the rest of my life. Allah, the Exalted, the Glorious, revealed these Verses:

'Allah has forgiven the Prophet (PBUH), the Muhajirun (Muslim Emigrants who left their homes and came to Al-Madinah) and the Ansar (Muslims of Al- Madinah) who followed him (Muhammad (PBUH)) in the time of distress (Tabuk expedition), after the hearts of a party of them had nearly deviated (from the Right Path), but He accepted their repentance. Certainly, He is unto them full of kindness, Most Merciful. And (He did forgive also) the three who did not join [the Tabuk expedition and whose case was deferred (by the Prophet (PBUH)) for Allah's Decision] till for them the earth, vast as it is, was straitened and their ownselves were straitened to them, and they perceived that there is no fleeing from Allah, and no refuge but with Him. Then, He forgave them (accepted their repentance), that they might beg for His Pardon [repent (unto Him)]. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful. O you who believe! Be afraid of Allah, and be with those who are true (in word and deeds)." (9:117,118).

Ka'b said: "By Allah, since Allah guided me to Islam, there has been no blessing more significant for me than this truth of mine which I spoke to Messenger of Allah (PBUH), and if I were to tell a lie I would have been ruined as were ruined those who had told lies, for Allah described those who told lies with the worst description He ever attributed to anybody else, as He sent down the Revelation:

They will swear by Allah to you (Muslims) when you return to them, that you may turn away from them. So turn away from them. Surely, they are Rijsun [i.e., Najasun (impure) because of their evil deeds], and Hell is their dwelling place - a recompense for that which they used to earn. They (the hypocrites) swear to you (Muslims) that you may be pleased with them, but if you are pleased with them, certainly Allah is not pleased with the people who are Al- Fa'siqun (rebellious, disobedient to Allah)". (9:95,96)

Ka'b further added: "The matter of the three of us remained pending for decision apart from the case of those who had made excuses on oath before Messenger of Allah (PBUH) and he accepted those, took fresh oaths of allegiance from them and supplicated for their forgiveness. The Prophet (PBUH) kept our matter pending till Allah decided it. The three whose matter was deferred have been shown mercy. The reference here is not to our staying back from the expedition but to his delaying our matter and keeping it pending beyond the matter of those who made their excuses on oath which he accepted".

[Al- Bukhari and Muslim]

Another version adds: "Messenger of Allah (PBUH) set out for Tabuk on Thursday. He used to prefer to set out on journey on Thursday." Another version says: "Messenger of Allah (PBUH) used to come back from a journey in the early forenoon and went straight to the mosque where he would perform two Rak'ah prayer. Afterwards he would seat himself there".

Yahya related to me from Malik that Ata ibn Abdullah al-Khurasani said that an old man from Suq al-Buram in Kufa had related to him that Kab ibn Ujra said, "The Messenger of Allah, may Allah bless him and grant him peace, came to me while I was blowing under a cooking pot belonging to my companions and my head and beard were full of lice. He took my forehead and said, 'Shave your hair and fast three days or feed six poor people.' The Messenger of Allah, may Allah bless him and grant him peace, was aware that I did not have anything with me to sacrifice.'"

Malik said, concerning paying compensation (fidya) for the relief of physical discomfort, "The custom concerning it is that no one pays compensation until he has done something which makes it obligatory to pay compensation just as making amends (kaffara) is only done when it has become obligatory for the one who owes it. The person can pay the compensation wherever he wishes, regardless of whether he has to sacrifice an animal or fast or give sadaqa -- in Makka or in any other town."

Malik said, "It is not correct for a person in ihram to pluck out any of his hair or to shave it or cut it until he has left ihram, unless he is suffering from an ailment of the head, in which case he owes the compensation Allah the Exalted has ordered. It is not correct for a person in ihram to cut his nails, or to kill his lice, or to remove them from his head or from his skin or his garment to the ground. If a person in ihram removes lice from his skin or his garment, he must give away the quantity of food that he can scoop up with both hands. "

Malik said,"Anyone who, while in ihram, plucks out hairs from his nose or armpit or rubs his body with a depilatory agent or shaves the hair from around a head wound out of necessity or shaves his neck for the place of the cupping glasses, regardless of whether it is in forgetfulness or in ignorance, owes compensation in all these instances, and he must not shave the place of the cupping glasses. Someone, who, out of ignorance, shaves his head before he stones the jamra. must also pay compensation."

Messenger of Allah (PBUH) sent us in an expedition under the command of Abu 'Ubaidah (May Allah be pleased with him) to intercept a caravan of the Quraish. He provided us with a bag of dates, apart from which he found nothing for us. Abu 'Ubaidah (May Allah be pleased with him) gave each of us one date (every day). He (the narrator) was asked: "What did you do with that?" He said: We sucked that just like a baby and then drank water over that, and it was sufficient for us for the day until night. We beat off leaves with the help of our sticks, then drenched them with water and ate them. We then went to the seaside, when there appeared before us something like a big mound. We came near it and we found that it was a beast called Al-Anbar. Abu 'Ubaidah (May Allah be pleased with him) said: "It is dead (so it useless for us)." He then said: "No (but it does not matter), we have been sent by Messenger of Allah (PBUH) in the way of Allah and you are hard-pressed (on account of the scarcity of food), so you can eat that." We, three hundred in number, stayed there for a month until we fattened up (having plenty to eat of that fish). He (Jabir) said: I saw how we extracted pitcher after pitcher full of fat from the cavity of its eye, and sliced from it compact piece of meat equal to a bull or almost like a bull. Abu 'Ubaidah (May Allah be pleased with him) called thirteen men from us and he made them sit in the cavity of its eye, and he held one of its ribs and raised it erect and then saddled the biggest of the camels we had with us and it passed through it (the arched rib), and we carried large pieces of meat for use in our journey. When we came back to Al-Madinah we went to Messenger of Allah (PBUH) and told him about that, whereupon he said, "That was a sustenance Allah had brought forth for you. Do you have any piece of meat left with you, for us to eat." Jabir (May Allah be pleased with him) said: We sent to Messenger of Allah (PBUH) some of that (meat) and he ate it.

[Muslim].

God's messenger addressed us saying, "You will travel all evening and all night and come to water to-morrow, if God wills.' The people then set off not turning round to one another. Abu Qatada said: While God's messenger was travelling, when the middle of the night came, he turned aside from the road, laid down his head and said, "Keep watch for us for our time of prayer." Now the first to awake was God's messenger when he felt the sun on his back, and he said "Mount." We did so and travelled till the sun had risen in the sky, when he dismounted, called for an ablution vessel. I had containing some water and performed ablution from it to a less extent than usual. Some water remained in it, and he said, `Keep your ablution vessel for us, for it will be something to talk about. Bilal then gave the call to prayer, and God's messenger prayed two rak`as, after which he prayed the morning prayer. He then mounted and we mounted along with him and reached the people when the day had advanced and everything was hot. They were saying, "Messenger of God, we are perishing from thirst," to which he replied, "You will not perish." He called for the ablution vessel, began to pour out water, and Abu Qatada[*] was supplying them with water. No sooner did the people see that there was water in the ablution vessel then they crowded around it, so God's messenger said, "Behave in an orderly manner, for every one of you will get a supply of water." They did so, and God's messenger began to pour and I to supply them with water till only he and I were left. He then poured and told me to drink, but I replied, "I shall not drink till you do so, messenger of God." He said, "The one who supplies water for people comes last," so I drank and then he drank. Then the people came to the watering-place in comfort, having had a supply of water. *I have retained the Arabic construction here. Abu Qatada is telling the story and elsewhere uses the first-person pronoun when making reference to himself, Muslim transmitted it thus in his Sahih, and it is told similarly in al-Humaidi's book and in Jami' al-usul. In al-Masabih the words "in drinking" are added after "comes last."

Al-Hasan related that a man died and left a son and a mawla. He appointed the mawla as his son's guardian. This was not remiss and continued to look after the lad until he came of age an then he found him a wife. Then the boy said to him, "Equip me so that I can seek for knowledge." He fitted him out. The boy then went to a man of knowledge and asked him to teach him. The man said, "Tell me when you want to leave and I will teach you." The boy said, "I feel should leave, so instruct me." The scholar said, "Have taqwa of Allah. Have patience. Do not be hasty." Al-Hasan remarked that this contains all good.

Allāhummagh’fir lī mā qaddamtu, wa mā ‘akhkhartu, wa mā ‘asrartu, wa mā ‘a`lantu, wa mā ‘asraftu, wa mā 'anta ‘a`lamu bihi minnī. ‘anta ‘l-Muqaddimu, wa 'anta ‘l-Mu‘akhkhiru lā 'ilāha 'illā 'anta. O Allah, forgive me what I have sent before me and what I have left behind me, what I have concealed and what I have done openly, what I have done in excess, and what You are better aware of than I. You are the One Who sends forth and You are the One Who delays. There is none worthy of worship but You. Reference: Muslim 1/534.

"Uwaimir came to 'Asim bin 'Adi and said: 'Ask the Messenger of Ailah (SAW) for me: "Do you think that if a man finds another man with his wife and kills him, he should be killed in retaliation, or what should he do?" 'Asim asked the Messenger of Allah (SAW) about that, and the Messenger of Allah (SAW) disapproved of the question. Then 'Uwaimir met him ('Asim) and asked him about that, saying: 'What did you do?’ He said: I did that and you have not brought me any good. I asked the Messenger of Allah (SAW) and he disapproved of this question.’ Uwaimir said: 'By Allah, I will go to the Messenger of Allah (SAW) myself and ask him.' So he went to the Messenger of Allah (SAW) and found that Qur'an had been revealed concerning them, and the Prophet (SAW) told them to go through the procedure of Li'an. 'Uwaimir said: 'O Messenger of Allah, (SAW) by Allah if I take her back, I would have been telling lies about her.' So he left her before the Messenger of Allah (SAW) told him to do so, and that became the Sunnah for two who engage in the procedure of Li'an. Then the Prophet (SAW) said: 'Wait and see. If she gives birth to a child who is black in color with widely-spaced dark eyes and large buttocks, then I think that he was telling the truth about her, but if she gives birth to a child with a red complexion like a Wahrah,[1] then I think that he was lying.' Then she gave birth to a child with features resembling those of the man concerning whom she was accused."

The Hadith of Ibn Buhainah is a Hasan [Sahih] Hadith, and this is acted upon according to some of the people of knowledge. It is the opinion of Ash-Shafi'i, he held the view that all prostrations for As-Sahw were to be performed before the Salam, saying: "This one abrogates the other Ahadith" and he mentioned that the last action of the Prophet (saws) was according to this.

Ahmad and Ishaq said: "When a man stands up after two Rak'ah, then he performs the prostrations for As-Sahw before the Salam according to the Hadith of Ibn Buhainah."

'Abdullah bin Buhainah is 'Abdullah bin Malik [so he is] Ibn Buhainah (because) Malik is his father and Buhainah is his mother.

I was informed of this by Ishaq bin Mansur from 'Ali [bin 'Abdullah] bin Al-Madini.

Abu 'Eisa said: The people of knowledge differ over when a man is to perform the prostrations of As-Sahw, is it before the Salam or after it. Some of them thought that her performs them after the Salam. This is the view of Sufyan Ath-Thawri and the people of Al-Kufah. Some of them said he performs them before the Salam. This is the view of most of the Fuqaha among the people of Al-Madinah, like Yahya bin Sa'eed, Rabi'ah, and others. This is also the saying of Ash-Shafi'i.

Some of them said when he adds to the Salat, then it is after the Salam, and when he leaves something out, then before the Salam. This is the view of Malik bin Anas.

Ahmad said: "Whatever is reported from the Prophet (saws) about the prostrations from As-Sahw then it is acted upon in either case." He saw that when one stands after Rak'ah then according to the Hadith of Ibn Buhainah, he is to perform the prostrations before the Salam. When he prays five for Zuhr, then performs the prostrations after the Salam, and if he says Salam after two Rak'ahs of Zuhr or 'Asr then he performs the prostrations after the Salam. All of them are to be acted upon depending upon the case, and in the cases where nothing is reported from the Prophet (saws), then two prostrations are performed for As-Sahw before the Salam.

Ishaq said the same as Ahmad about all of this, with the exception that he said that for every case of As-Sahw that is not mentioned from the Prophet (saws), then if it is an addition to the Salat, then prostrations are performed after the Salam, and if it is something that was left out, then the prostrations are performed before the Salam.

While I was praying along with God's Messenger a man in the campany sneezed, and I said, “God have mercy on you!” The people gave me disapproving looks, so I said, “Woe is me! What do you mean by looking at me?” They began to strike their hands on their thighs, and when I saw them urging me to be silent [I became angry],¹ but I said nothing. When God’s Messenger finished his prayer (and I declare that neither before him nor after him have I seen a teacher who gave better instruction than he for whom I would give my father and mother as ransom), I swear by God that he did not scold, beat, or revile me, but said, “No talk to others is fitting during this prayer, for it consists only of glorifying God, declaring His greatness, and recitation of the Qur’an,” or words to that effect. I said, “Messenger of God, I have only recently been a pagan, but God has brought Islam to us, and among us there are men who have recourse to kahins.”² He replied, “Do not have recourse to them.” I said, “Among us there are men who take omens.” He replied, “That is something which they find in their breasts, but let it not turn them away [from freedom of action]”. I said, “Among us there are men who draw lines.”³ He replied, “There was a prophet who drew lines, so if any do it as he did, that is allowable.” 1. Some such phrase as that in brackets is required to complete the sense. It can be seen from the remarks at the end of the tradition that the text has been considered difficult. 2. Diviners, soothsayers. 3. The reference is to geomancy. The diviner draws many lines and obliterates them in pairs. If two are left it is a good sign, but if only one remains it indicates disappointment. The reference to the prophet may be a recollection of the statement in John 8:6 that Jesus wrote on the ground with his finger when the people asked what should be done with the woman caught in adultery; but this has no connection with geomancy. Muslim transmitted it. I found the phrase “But I said nothing” given thus in Muslim’s Sahih and al-Humaidi’s book. In Jami' al-usul it is stated to be correct, the word “thus”* being written above “but I.” *This corresponds to the use of (sic) to indicate an accurate quotation.

While we were with God's messenger when he was dividing portions, Dhul Khuwaisira, a man of the B. Tamim, came to him and said, "Act equitably, messenger of God." He replied, "Out upon you! Who will act equitably if I do not? You will be disappointed and losing if I do not act equitably." `Umar asked permission to cut off his head, but he replied, "Leave him alone, for he has companions[1] in comparison with whose prayers any of you would despise his, and in comparison, with whose fasting any of you would despise his. They recite the Quran but it does not pass their collarbones. They swerve from the religion as an arrow goes through the animal aimed at. Their look is directed to its head, on to the sinew on its socket, on to its nadi, which is its rod, on to its feathers, but there is no sign of excrement or blood on it[2]. They will be recognised by the presence of a black man one of whose upper arms quivers like a woman's breast, or like a piece of meat, and they will revolt against the best section of mankind[3]. Abu Sa'id said: I testify that I heard this tradition from God's messenger, and I testify that `Ali b. Abu Talib fought with them and that I was with him. He gave orders about that man who was sought for, and when he was brought in and I looked at him, he was exactly as the Prophet had described him. A version has: A man with deep-set eyes, a projecting brow, a thick beard, high cheekbones and a shaven head came forward and said, "Fear God, Muhammad." He replied, "Who will obey God if I disobey Him? God entrusts me with power over the inhabitants of the earth but you[4] do not." A man asked to be allowed to kill him but he prevented him. Then when the man turned away, he said, "From this one's stock there will be people who recite the Quran, yet it will not pass their throats. They will swerve from Islam as an arrow goes through the animal shot at. They will kill the followers of Islam and leave the worshippers of idols alone; but if I live to their time, I shall certainly kill them as `Ad were killed." 1. People like him, or people at a later period who will acquire a reputation for piety. The reference is to the Kharijites. 2. Just as an arrow can go through an animal without traces of excrement or blood, they will abandon Islam so quickly that no trace of it will be left in them. 3. `Ali and his party. 4. The pronoun is plural, indicating the man and his people. (Bukhari and Muslim.)

'Abdullah ibn 'Umar reported that 'Umar ibn al-Khattab spoke in the Year of the Drought*, which was a severe, disastrous year, after 'Umar had done his best to help the Bedouins with camels, wheat and oil from the fields to the point where all the fields were dried up as a result of those efforts. he stood up to make supplication, saying, "O Allah! Provide them at the tops of the mountains!" Allah answered that supplication for him and the Muslims. When abundant rain fell, he said, "Praise belongs to Allah! By Allah, if Allah had not given us relief, I would not have left the people of any Muslim's house with wealth without putting a like number of poor people with him. Two will not die with food which will support one person."

Al-'Iryan ibn al-Haytham said, "My father came to Mu'awiya when I was a body. When he reached him, he said, 'Welcome, welcome.' A man was sitting with him on the elevated seat. He said, 'Amir al-Mu'minin, who is this you are welcoming?' He said, 'This is the master of the people of the east. This is al-Haytham ibn al-Aswad.' I asked, 'Who is this?' They replied, 'This is 'Abdullah ibn 'Amr ibn al-'As.' I said to him, 'Abu so-and-so. From where will the Dajjal emerge?' He said, 'I have not seen the people of a town who asked about what is far nor left what is near. You are from the people of a town.' Then he said, 'He will emerge from the land of Iraq with the trees and palm trees.'"

“‘Affān bin Muslim narrated to me, that Ḥammād bin Zayd narrated to us, from Ayyūb, from ʿIkrimah: that a group of polytheists gathered together and said: ‘If we see Muḥammad (ﷺ) we will assassinate him.’ He (the narrator) said: ‘So the Messenger of Allah (ﷺ) came to them while they were grouped together, and took a handful of dirt, and started sprinkling it on their heads and then recited: “(1) Yā Sīn (2) By the wise Quran” until he reached the verse “ (9) and set barriers before and behind them, blocking their vision: they cannot see.” Then he left…” Reference: Abu ‘Umar Al-Dūrī in Qirā’āt al-Nabi 61/a, ‘Abd bin Ḥamīd and Ibn Mundhir in Al-Durr, 5/259.

"The Messenger of Allah(s.a.w) mentioned the Dajjal one morning, he belittled him and mentioned his importance until we thought that he might be amidst a cluster of date-palms." He said: "We departed from the presence of the Messenger of Allah(s.a.w), then we returned to him, and he noticed that(concern) in us. So he said: 'What is wrong with you?'" We said: 'O Messenger of Allah! You mentioned the Dajjal this morning, belittling him, and mentioning his importance until we thought that he might be amidst a cluster of the date-palms.' He said: 'It is not the Dajjal that I fear for you. If he were to appear while I am among you, then I will be his adversary on your behalf. And if he appears and I am not among you, then each man will have to fend for himself. And Allah will take care of every Muslim after me. He is young, with curly hair, his eyes protruding, resembling someone from 'Abdul-Uzza bin Qatan. Whoever among you sees him, then let him recite the beginning of Surah Ashab Al-Kahf.'"He said: 'He will appear from what is between Ash-Sham and Al-'Iraq, causing devastation toward the right and toward the left. O worshippers of Allah! Hold fast!'" We said: 'O Messenger of Allah! How long will he linger on the earth?' He said: 'Forty days, a day like a year, a day like a month, a day like a week, and the remainder of his days are like your days.'" We said: 'O Messenger of Allah! Do you think that during the day that is like a year, the Salat of one day will be sufficient for us?' He said: 'No. You will have to estimate it.' We said: 'O Messenger of Allah! How fast will he move through the earth.' He said: 'Like a rain storm driven by the wind. He will come upon a people and call them, and they will deny him, and reject his claims. Then he will leave them, and their wealth will follow him. They will awaken in the morning with nothing left. Then he will come upon a people and call them, and they will respond to him, believing in him. So he will order the Heavens to bring rain, and it shall rain, and he will order the land to sprout, and it will sprout. Their cattle will return to them with their coats the longest, their udders the fullest and their stomachs the fattest.' He said: 'Then he will come upon some ruins, saying to it: "Bring me your treasures!" He will turn to leave it, and it will follow him, like drone bees. Then he will call a young man, full of youth, and he will strike him with the sword cutting him into two pieces. Then he will call him, and he will come forward with his face beaming and laughing. So while he is doing that, 'Eisa bin Mariam, peace be upon him, will descend in eastern Damascus at the white minaret, between two Mahrud, with his hands on the wings of two angels. When he lowers his head, drops fall, and when raises it, gems like pearls drop from him.' He said: 'His (the Dajjal's) breath does not reach anyone but he dies, and his breath reaches as far as his sight.' He said: 'So he pursues him(the Dajjal) and he catches up with him at the gate of Ludd where he kills him.' He said: 'So he remains there as long as Allah wills.' He said: 'Then Allah reveals to him: "Take my slaves to At-Tur, for I have sent down some creatures of Mine which no one shall be able to kill.'" He said: 'Allah dispatches Ya'juj and Ma'juj, and they are as Allah said: They swoop down from every mount.' "He said: 'The first of them pass by the lake of Tiberias, drinking what is in it. Then the last of them pass by it saying: "There was water here at one time." They travel until they reach a mountain at Bait Al-Maqdis. They will say: "We have killed whoever was in the earth. Come! Let us kill whoever is in the skies." They will shoot their arrows into the Heavens, so Allah will return their arrows to them red with blood. Eisa bin Mariam and his Companions be surrounded, until the head of a bull on that day would be better to them than a hundred Dinar to one of you today.' "He (s.a.w) said: "Eisa will beseech Allah, as will his companions.' He said: 'So Allah will send An-Naghaf down upon their necks. In the morning they will find that they have all died like the death of a single soul.' He said: " 'Eisa and his companions will come down, and no spot nor hand-span can be found, except that it is filled with their stench, decay and blood. So 'Eisa will beseech Allah, as will his companions.' So Allah will send upon them birds like the necks of Bukht(milch)camels.' They will carry them off and cast them into an abyss. The Muslims will burn their bows, arrows and quivers for seventy years.' "He(s.a.w) said: 'Allah will send upon them a rain which no house of hide nor mud will bear. The earth will be washed, leaving it like a mirror. Then it will be said to the earth: "bring forth your fruits and return your blessings." So on that day, a whole troop would eat a pomegranate and seek shade under its skin. Milk will be so blessed that a large group of people will be sufficed by one milking of a camel. And that a tribe will be sufficed by one milking of a cow, and that a group will be sufficed by the milking of sheep. While it is like that, Allah will send a wind which grabs the soul of every believer, leaving the remainder of the people copulating publicly like the copulation of donkeys. Upon them the Hour shall begin.'"

On the day of Badr, the Messenger of Allah (ﷺ) looked at his companions and they were three hundred and some, then he looked at the mushrikeen and saw that they were one thousand or more. The Prophet of Allah(ﷺ) turned to face the qiblah, then he stretched forth his hands, wearing his upper and lower garment, and he said: “O Allah, where is Your promise to me? O Allah, accomplish for me what You have promised me! O Allah, if this small band of Muslims is destroyed, You will never be worshipped on earth.” He kept beseeching his Lord, calling out to Him, until his upper garment fell from his shoulders. Abu Bakr came to him, picked up his upper garment and put it on him. Then he embraced him from behind and said: O Prophet of Allah, this prayer of yours to your Lord will suffice, for He will accomplish for you what He has promised to you. Then Allah revealed the words: `(Remember) when you sought help of your Lord and He answered you (saying): ‘I will help you with a thousand of the angels each behind the other (following one another) in succession` [al Anfal 8:9). On that day when the armies met (in battle), Allah, may He be glorified and exalted, defeated the mushrikeen; seventy of their men were killed and seventy were taken captive. The Messenger of Allah (ﷺ) consulted Abu Bakr, 'Ali and 'Umar رضي الله عنهم (concerning the prisoners). Abu Bakr said: O Prophet of Allah, they are our cousins, kinsmen and brothers, I think that you should accept a ransom for them, which will strengthen us against the kuffar, and perhaps Allah will guide them to Islam and they will become a support to us. The Messenger of Allah (ﷺ) said: “What do you think, O son of al-Khattab?` I said: No, by Allah. I do not think as Abu Bakr thinks. I think that you should hand. So and so ­ a relative of ʼUmar's- ­ over to me so that I may strike his neck. You should hand ‘Aqeel over to ‘Ali so that he may strike his neck, and you should hand over So and so to Hamzah (his brother) so that he may strike his neck, so that Allah will know that we have no mercy in our hearts towards the mushrikeen; these are their prominent figures and leaders. But the Messenger of Allah (ﷺ) inclined towards the view of Abu Bakr, and he did not incline towards what I said, and accepted ransoms from them. The next day, I came to the Prophet (ﷺ) and found him with Abu Bakr, and they were both weeping I said: O Messenger of Allah , tell me why you and your companion are weeping. If I find it is a cause for weeping, I will weep too, and is it is not, then I will make myself weep with you. The Messenger of Allah (ﷺ) said: `I am weeping because of what your companions suggested about accepting a ransom for the prisoners. I have been shown your punishment as close as this tree` ­ a tree that was close to the Prophet of Allah (ﷺ) Then Allah revealed the words:`It is not for a Prophet that he should have prisoners of war (and free them with ransom) until he had made a great slaughter (among his enemies) in the land. You desire the good of this world (i.e. the money of ransom for freeing the captives), but Allah desires (for you) the Hereafter. And Allah is Almighty, All Wise. Were it not a previous ordainment from Allah, a severe torment would have touched you for what you took `[al Anfal 8:67­-68] ­ i.e., referring to the ransom. Then booty was permitted to them, and when the day of Uhud came the following year, they were punished for what they had done of taking the ransom on the day of Badr. Seventy of them were killed and the Companions of the Prophet deserted him, his front tooth was broken and the helmet on his head was broken, and blood flowed down his face, and Allah revealed the words: “When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: 'From where does this come to us?`Say (to them), ‘It is from yourselves (because of your evil deeds).' And Allah has power over all things” [Al 'Imran 3:165]

On the day of Badr, the Messenger of Allah (ﷺ) looked at his companions and they were three hundred and some, then he looked at the mushrikeen and saw that they were one thousand or more. The Prophet of Allah (ﷺ) turned to face the qiblah, then he stretched forth his hands, wearing his upper and lower garment, and he said: “O Allah, where is Your promise to me? O Allah, accomplish for me what You have promised me! O Allah, if this small band of Muslims is destroyed, You will never be worshiped on earth.” He kept beseeching his Lord, calling out to Him, until his upper garment fell from his shoulders. Abu Bakr came to him, picked up his upper garment and put it back on him. Then he embraced him from behind and said, “O Prophet of Allah, this prayer of yours to your Lord will suffice, for He will accomplish for you what He has promised to you.” Then Allah revealed the words: “(Remember) when you sought help of your Lord and He answered you (saying): ‘I will help you with a thousand of the angels each behind the other (following one another) in succession’” (al-Anfal 8:9). On that day when the armies met (in battle), Allah, may He be glorified and exalted, caused the mushrikeen to be defeated, seventy of their men were killed and seventy were taken captive. The Messenger of Allah (ﷺ) consulted Abu Bakr, ‘Ali and ʼUmar (concerning the prisoners). Abu Bakr said, “O Prophet of Allah, they are our cousins, kinsmen and brothers. I think that you should accept a ransom for them, which will strengthen us against the kuffar, and perhaps Allah will guide them to Islam and they will become a support to us.” The Messenger of Allah (ﷺ) said, “What do you think, O son of al-Khattab?” I said: No, by Allah. I do not think as Abu Bakr thinks. I think that you should hand so and so—a relative of ‘Umar's—to me so that I may strike his neck, You should hand ‘Aqeel over to ‘Ali so that he may strike his neck, and you should hand over so and so to Hamzah (his brother) so that he may strike his neck, so that Allah will know that we have no mercy in our hearts towards the mushrikeen; these are their prominent figures and leaders. But the Messenger of Allah (ﷺ) inclined towards the view of Abu Bakr, and he did not incline towards what I said, and accepted ransoms from them. The next day. I came to the Prophet (ﷺ) and found him with Abu Bakr, and they were both weeping. I said, “O Messenger of Allah, tell me why you and your companion are weeping. If I find it is a cause for weeping. I will weep too, and if it is not, then I will make myself weep with you.” The Messenger of Allah (ﷺ) said, “I am weeping because of what your companions suggested about accepting a ransom for the prisoners. I have been shown your punishment as close as this tree”—a tree that was close to the Prophet of Allah (ﷺ). Then Allah revealed the words: “It is not for a Prophet that he should have prisoners of war (and free them with ransom) until he had made a great slaughter (among his enemies) in the land. You desire the good of this world (i.e. the money of ransom for freeing the captives), but Allah desires (for you) the Hereafter, And Allah is All-Mighty, All-Wise. Were it not a previous ordainment from Allah, a severe torment would have touched you for what you took.” [al-Anfal 8:67-68] i.e., referring to the ransom. Then booty was permitted to them, and when the day of Uhud came the following year, they were punished for what they had done for taking the ransom on the day of Badr. Seventy of them were killed and the Companions of the Prophet deserted him; his front tooth was broken and the helmet on his head was broken, and blood flowed down his face, and Allah revealed the words: “When a single disaster smites you, although you smote (your enemies) with one twice as great, you say: ‘From where does this come to us?’ Say (to them), ‘It is from yourselves (because of your evil deeds).’ And Allah has power over all things” [Al ‘Imran 3:165]

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

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

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

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

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

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

Malik said, "One distinguishes between a man who is only selling what he actually has and a man who is being paid in advance for something which is not yet in his possession. The man advancing the money brings his gold which he intends to buy with. The seller says, 'This is 10 dinars. What do you want me to buy for you with it?' It is as if he sold 10 dinars cash for 15 dinars to be paid later. Because of this, it is disapproved of. It is something leading to usury and fraud."

"One day, the Messenger of Allah(s.a.w) led us in Salat Al-Asr while it was still daytime. Then he stood to give us a Khutbah. He did not leave anything that would happen until the Hour of Judgement except that he informed us about it. Whoever remembered it remembered it, and whoever forgot it forgot it. Among what he said was: 'Indeed the world is green and sweet, and indeed Allah has left you to remain to see how you behave. So beware of the world, and beware of the women.' And among what he said was: 'The awe(status) of people should not prevent a man from saying the truth when he knows it."'He(one of the narrators) said: "Abu Sa'eed wept, then he said: 'By Allah! We have seen things and we feared."' "And among what he said in it, was : 'Indeed, for every treacherous person there shall be a banner erected on The Day Of Resurrection in proportion to his treachery. And there is no treachery greater than the treachery of a leader to the masses' whose banner shall be positioned at his buttocks.' And among what we remember from that day is: 'Behold! Indeed the children of Adam were created in various classes. Among them is he who was born a believer, lives as a believer, and dies a believer. Among them, is he who was born a disbeliever, lives as a disbeliever, and dies a disbeliever. Among them, is he who was born a believer, lives as a believer, and dies a disbeliever. Among them, is he who was born a disbeliever, lives as a disbeliever, and dies a believer. Behold! Among them is the slow to get angry, the quick to calm. Among them is the quick anger and the quick to calm, so this is with that. Behold! Among them is the quick get angry and the slow to calm, and indeed the best of them is the slow to get angry and the quick to calm, and the worst of them is the quick get angry and the slow to calm. Behold! Among them is he who pays back well and collects well. Among them is he who is bad with paying back and good when collecting. Among them is he who pays back well and is bad with collecting, so this is with that. Behold! Among them is he who is bad with paying back and bad with collecting. Indeed the best of them is the one who is good in paying back and good in collecting. And the worst of them is the one who is bad with paying back and bad with collecting. Behold! Anger is an ember in the heart of the son of Adam, as you see it in the redness of his eyes and the bulge of his jugular veins. So whoever senses something from that, then let him cling to the ground."' He said: "So we began turning towards the sun to see if anything of it remained(meaning whether it has set or not). So the Messenger of Allah(s.a.w) said: 'Behold! The world, in relation to what has passed of it, shall not remain except as what remains of this day of yours, in relation to what has passed of it."'

from Anas bin Malik: "The Messenger of Allah (SAW) got married, and he went in with his wife." He said: "So my mother, Umm Sulaim prepared some Hais in a Tawr (a vessel made of brass and stone) and said: 'O Anas! Take this to the Prophet (SAW).' I said to him: 'My mother sent this to you, and she conveys her Salam, and says: 'This is a little something from us for you.'" He said: 'Put it down.' Then he said: 'Go and invite so-and-so, so-and-so, and so-and-so for me, and whomever you meet.'" He named some people, and said: "I invited those he named, and whomever I met." - He (Al-Ja'd) said: "I said to Anas: 'How many of you were there?' He said: 'Roughly about three-hundred.'" - He (Anas) said: "The Messenger of Allah (SAW) said to me: 'O Anas! Bring me the Tawr.'" He said: "They entered until the Suffah (a shaded part of the Masjid in Al-Madinah) and the apartment were full. The Messenger of Allah (SAW) said: 'Let groups of ten in, and let each person eat what is near him.'" He said: "They ate until they were full." He said: "A group exited, and another group entered, until all of them ate.'" He said: "He said to me: 'O Anas! Remove it.'" He said: "So I took it. I could not tell if there was more when I first put it down, or when I picked it up." He said: "Groups of them sat talking in the house of the Messenger of Allah (SAW), while the Messenger of Allah (SAW) and his wife sat facing the wall. They began to be burdensome on the Messenger of Allah (SAW), so the Messenger of Allah (SAW) went out to greet his women folk, then he returned, they realized that they had overburdened him, so they hastened for the gate and all of them exited. The Messenger of Allah (SAW) came until he lowered the curtain, and entered while I was sitting in the apartment. He did not remain there long before he left me, and these Ayat were revealed. So the Messenger of Allah (SAW) went out to recite them to the people: 'O you who believe! Do not enter the Prophet's house unless permission is given to you for a meal, not to wait for its preparation. But when you are invited, enter, and when you have taken your meals, dispense without sitting for a talk. Verily, such annoys the Prophet...' till the end of the Ayah (33:53)' Al-Ja'd said: "Anas said: 'I am the earliest of the people to encounter these Ayat, and to be screened from the wives of the Prophet (SAW)."

Sa'id b. al-Musayyib told that he met Abu Huraira who said, "I ask God to bring us together in the market of paradise." Sa'id asked if it contained a market and he replied that it did, for God's messenger had informed him that when the inhabitants of paradise enter it they will alight in it by virtue of their deeds. They will then be granted permission for the period of a Friday in this world and will visit their Lord whose throne will be shown to them, and He will appear to them in one of the gardens of paradise. Pulpits of light, pulpits of pearls, pulpits of rubies, pulpits of chrysoprase, pulpits of gold and pulpits of silver will be placed for them, and the humblest of them, for there is no one worthless among them, will sit on mounds of musk and camphor, not considering that those who are on the chairs are in a more excellent position than they. Abu Huraira told that he asked, "Messenger of God, shall we see our Lord?" to which he replied, "Yes, are you in doubt about seeing the sun and the moon on the night when it is full?" On receiving the reply that they were not, he said, "Similarly you will have no doubts about the vision of your Lord, and no man will remain in that assembly without God conversing with him, till he says to one of them, `So and so son of so and so, do you remember the day you said such and such?' and He will remind him of one of the dishonest things he did in the world. He will say, `0 my Lord, hast Thou not forgiven me?' and He will reply, `Yes; by the wideness of my forgiveness, you have reached this station of yours.' While that is taking place a cloud will overshadow them from above and rain on them perfume whose fragrance will be such as they have never experienced my thing to compare with, and our Lord will say, `Get up and go to the honour I have prepared for you, and take what you desire.' We shall then come to a market surrounded by angels containing such things as eyes have never seen, ears have never heard, and hearts have never thought of. What we desire will be conveyed to us, there being no buying or selling in it, and in that market the inhabitants of paradise will meet one another. A man of exalted station will come forward and meet one who is humbler than he, though there is no one worthless among them, who will be charmed by the clothing he sees him wearing, but before their talk comes to an end, he will imagine that he has something more beautiful than the other. That is because it is not fitting for anyone to grieve in it. We shall then go to our dwellings and our wives will meet us and say, `Welcome; you have come with more excellent beauty than you had when you left us.' We shall reply, To-day we have had a meeting with our Lord, the Overpowering One, and it is fitting that we should come away as we have done'." Tirmidhi and Ibn Majah trans - mitted it, Tirmidhi saying this is a gharib tradition

Abu Talha told Umm Sulaim[*] he had noticed God's messenger's voice was weak and realised that he was suffering from hunger, so he suggested she might have something. Replying that she had, she brought out some barley loaves, then took out a head-covering of hers in part of which she wrapped the bread, and when she had put it under my arm, she wound part of it round my head and sent me to God's messenger. When I went with it, I found God's messenger in the mosque accompanied by some people. I gave them a salutation and God's messenger asked me if Abu Talha had sent me. I replied that he had, and he asked if he had sent me with food. When I replied that that was so he told the people who were with him to get up. He set off and I went in front of them, and when I came to Abu Talha, I informed him. He said, "God's messenger has come with some people, Umm Sulaim, and we have nothing to give them to eat." When she replied that God and His messenger knew best, he went off till he met God's messenger, who then came accompanied by Abu Talha and said, "Bring what you have, Umm Sulaim." She brought that bread, and he then ordered that the bread be broken into small pieces, and when Umm Sulaim had squeezed a skin and put seasoning on its God's messenger said regarding it what God willed him to say. He then asked permission for ten to enter, and when that was granted, they ate till they had had enough'. When they had gone out, he asked permission for one group of ten after another to enter, and all the people ate and had enough. They numbered seventy or eighty men. *She had married Malik b. an-Nadr to whom she bore Anas. Miltk had gone to Syria, where he died, and she married Abu Talha. (Bukhari and Muslim.) In a version by Muslim he said, "Permit ten to enter," and when they entered, he said, "Eat, mentioning God's name." They ate until he had done that with eighty men, after which the Prophet and the members of the household ate, and he left something over. In a version by Bukhari he said, "Enter by tens," until he had counted forty. Then the Prophet ate, and I began to look whether it had diminished at all. A version by Muslim says he then took what remained and collected it, then invoked a blessing on it, and when it returned to its original state he said, "Take this."

"I served Allah’s Messenger (Allah bless him and give him peace) for ten years, and he never said “Uff!” to me. He never asked me about something I had done, saying: “Why did you do it?” nor about something I had left undone, saying: “Why did you leave it undone?” Allah’s Messenger (Allah bless him and give him peace) was the finest of human beings in character. I never felt any silk, or anything at all. that was softer than the palm of the hand of Allah’s Messenger (Allah bless him and give him peace). I never smelled any musk, nor any perfume, more fragrant than the sweat of the Prophet (Allah bless him and give him peace)!”

'A'isha said, "The Prophet was lying down in my room with his thigh uncovered when Abu Bakr asked for permission to enter. He gave him permission to enter, remaining as he was. Then 'Umar asked for permission to come in and he gave him permission, remaining as he was. Then 'Uthman asked for permission to enter and the Prophet, may Allah bless him and grant him peace, sat up and arranged his garment, and then he came in and spoke. When he left, I said, 'Messenger of Allah, Abu Bakr came in and you did not exert yourself nor concern yourself with him. Then 'Umar came in and you did not exert yourself nor concern yourself with him. Then 'Uthman came in and you sat up and arranged your garment.' He said, 'Should I not be modest before a man before whom the angels are modest?'"

when the Messenger of Allah would stand for the obligatory prayer, he would raise his hands to the level of his shoulder, and he would do this [also] when he finished his recitation and intended to bow, and he would do it when he raised his head from Ruku`, and he would not raise his hands in any of his prayers while he was seated. When he would rise from the two prostrations, he would likewise raise his hands, and say the Takbir, and when he opened his Salat after the Takbir, he would say: “I have directed my face towards the One who has created the heavens and the earth, as a Hanif, and I am not of the idolaters. Indeed, my Salat, my sacrifice, my living, my dying, is for Allah, the Lord of all that exists, without partner, and with this have I been ordered and I am of the Muslims. O Allah, You are the King, there is none worthy of worship except You. Glorified are You, You are My Lord, and I am Your slave, I have wronged myself and I admit to my sin, so forgive me all my sins, verily, there is none who forgives sins but You, and guide me to the best of manners, none guides to the best of them except You, and turn away from me the evil of them, none turns away from me the evil of them except You, I am here in Your obedience and aiding Your cause, and I am reliant upon You and ever-turning towards You, [and] there is no refuge from You nor hiding place from You except (going) to You, I seek Your forgiveness, and I repent to you (Wajjahtu wajhiya lilladhī faṭaras-samāwāti wal-arḍa ḥanīfan wa mā ana min al-mushrikīn, inna ṣalātī wa nusukī wa maḥyāya wa mamātī lillāhi rabbil-`ālamīn, lā sharīka lahū wa bidhālika umirtu wa ana min al-muslimīn. Allāhumma antal-maliku lā ilāha illā ant, subḥānaka anta rabbī, wa ana `abduka ẓalamtu nafsī wa`taraftu bidhanbī faghfirlī dhunūbī jamī`an, innahū lā yaghfir adh-dhunūba illā ant. Wahdinī li-aḥsanil-akhlāqi lā yahdī li-aḥsanihā illā ant. Waṣrif `annī sayyi’ahā lā yaṣrifu `annī sayyi’aha illā ant. Labaika wa sa`daika, wa ana bika wa ilaika, [wa] lā manjā minka wa lā malja’a illā ilaik, astaghfiruka wa atūbu ilaik).” Then he would recite, then when he would bow, his speech in his Ruku`, would be to say: “O Allah, to You have I bowed, and in You have I believed, and to You have I submitted (in Islam), and You are my Lord. My hearing, my sight, my brain and my bones are humbled to Allah, the Lord of the Worlds all that exists (Allāhumma laka raka`tu wa bika āmantu wa laka aslamtu wa anta rabb ī. Khasha`a sam`ī wa baṣarī wa mukhkhī wa `aẓmī lillāhi, rabbil-`ālamīn).” Then, when he raised his head from Ruku he would say: “Allah hears the one who praises him (Sami`a Allāhu liman ḥamidah).” Then he would follow it with: “O Allah, our Lord, to You is praise filling the heavens and the earth and filling whatever You wish of things afterward (Allāhumma rabbanā wa lakal-ḥamdu mil’as-samāwāti wal-arḍi, wa mil’a mā shi’ta min shay’in ba`d.).” Then, when prostrated he would say in his prostration: “O Allah, to You have I prostrated, and in You have I believed, and to You have I submitted (in Islam), and You are my Lord, my face has prostrated to the One that created it, and granted its hearing and sight, Blessed is Allah, the Best of Creators (Allāhumma laka sajadtu wa bika āmantu wa laka aslamtu wa anta rabbī, sajada wajhi lilladhī khalaqahū wa shaqqa sam`ahū wa baṣarahū, tabārak Allāhu ahsanul-khāliqīn).” When he was finished with his Salat, we would say: “O Allah, forgive me what I have done, before and after, and what I have hidden, and what I have done openly, and You are my Deity, there is none worthy of worship except You (Allāhummaghfirlī mā qaddamtu wa mā akhkhartu wa mā asrartu wa mā a`lantu, wa anta ilāhī lā ilāha illā ant).”

Ibrahim (PBUH) brought his wife and her son Isma'il (PBUH), while she was suckling him, to a place near the Ka'bah under a tree on the spot of Zamzam, at the highest place in the mosque. In those days, there was no human being in Makkah, nor was there any water. So he made them sit over there and placed near them a leather bag containing some dates, and a small water-skin containing some water, and set out homeward. Isma'il's mother followed him saying: "O Ibrahim! Where are you going, leaving us in this valley where there is no person whose company we may enjoy, nor is there anything (to enjoy)?" She repeated that to him many times, but he did not look back at her. Then she asked him: "Has Allah commanded you to do so?" He said: "Yes." She said: "Then He will not neglect us." She returned while Ibrahim proceeded onwards. Having reached the Thaniya, where they could not see him, he faced Ka'bah, raised his both hands and supplicated: "O our Rubb! I have made some of my offspring to dwell in an uncultivable valley by Your Sacred House (the Ka'bah at Makkah) in order, O our Rubb, that they may perform As-Salat (Iqamat-as-Salat). So fill some hearts among men with love towards them, and (O Allah) provide them with fruits so that they may give thanks." (14:37).

Isma'il's mother went on suckling Isma'il and drinking from the water which she had. When the water in the water-skin had all been used up, she became thirsty and her child also became thirsty. She started looking at Isma'il, tossing in agony. She left him, for she could not endure looking at him, and found that the mountain of As-Safa was the nearest mountain to her on that land. She stood on it and started looking at the valley keenly so that she might see somebody, but she could not see anybody. Then she descended from As-Safa, and when she reached the valley, she tucked up her robe and ran in the valley like a person in distress and trouble till she crossed the valley and reached Al-Marwah mountain where she stood and started looking, expecting to see somebody, but she could not see anybody. She repeated that (running between As-Safa and Al-Marwah) seven times." Ibn 'Abbas further related: The Prophet (PBUH) said, "This is the source of the tradition of the Sa'y - i.e., the going of people between the two mountains. When she reached Al-Marwah (for the last time), she heard a voice and she exclaimed: 'Shshs!' (Silencing herself) and listened attentively. She heard the voice again and said: 'O (whoever you may be) You have made me hear your voice; have you any succour for me?' And behold! She saw an angel at the place of Zamzam, digging the earth with his heel (or with his wing), till water flowed out from that place. She started to make something like of a basin around it, using her hands in this way and began to fill her water- skin with water with her hands, and the water was flowing out until she had scooped some of it." The Prophet (PBUH) further said, "May Allah bestow mercy on Isma'il's mother! Had she let the Zamzam flow without trying to control it (or had she not scooped in that water) while filling her water-skin, Zamzam would have been a stream flowing on the surface of the earth." The Prophet (PBUH) further added, "Then she drank (water) and suckled her child. The angel said to her: 'Do not be afraid of being neglected, for this is the site on which the House of Allah will be built by this boy and his father, and Allah will never let neglected His people.' The House of Allah (the Ka'bah) at that time was on a high place resembling a hillock, and when torrents came, they flowed to its right and left. She continued living in that way till some people from the tribe of Jurhum passed by her and her child. As they were coming from through the way of Kada', in the lower part of Makkah where they saw a bird that had a habit of flying around water and not leaving it. They said: 'This bird must be flying over water, though we know that there is no water in this valley.' They sent one or two messengers who discovered the source of water, and returned to inform them of the water. So, they all came towards the water." The Prophet (PBUH) added, "Isma'il's mother was sitting near the water. They asked her: 'Do you allow us to stay with you?' She replied: 'Yes, but you will have no right to possess the water.' They agreed to that." The Prophet (PBUH) further said, "Isma'il's mother was pleased with the whole situation as she used to love the company of the people. So, they settled there, and later on they sent for their families who came and settled with them. The child (i.e., Isma'il) grew up and learnt Arabic from them (his virtues) caused them to love and admire him as he grew up, and when he reached the age of puberty, they gave him one of their daughters in marriage. After Isma'il's mother had died, Ibrahim came after Isma'il's marriage in order to see his family that he had left before, but he did not find Isma'il there. When he asked Isma'il's wife about him, she replied: 'He has gone in search of our livelihood.' Then he asked her about their way of living and their condition, and she replied complaining to him: 'We are living in hardship, misery and destitution.' He said: 'When your husband returns, convey my salutations to him and tell him to change the threshold of the door of his house.' When Isma'il came, he seemed to have perceived something unusual. He asked his wife: 'Did anyone visit you?' She replied: 'Yes, an old man of such and such description came and asked me about you and I informed him, and he asked about our state of living, and, I told him that we were living in hardship and poverty.' Thereupon Isma'il said: 'Did he advise you anything?' She replied: 'Yes, he told me to convey his salutations to you and to change the threshold of your door.' Isma'il said: 'That was my father, and he has ordered me to divorce you. Go back to your family.' So Isma'il divorced her and married another woman from amongst them (Jurhum). Then Ibrahim stayed away from them for a period as long as Allah wished, and called on them again but did not find Isma'il. So he came to Isma'il's wife and asked her about him. She said: 'He has gone in search of our livelihood.' Ibrahim asked her about their sustenance and living: 'How are you getting on?' She replied: 'We are prosperous and well off.' Then she praised Allah, the Exalted. Ibrahim asked: 'What kind of food do you eat?' She said: 'Meat.' He said: 'What do you drink?' She said: 'Water.' He said, 'O Allah! Bless their meat and water!"' The Prophet (PBUH) added, "At that time they did not have grain, and if they had grain, he would have also invoked Allah to bless it." The Prophet (PBUH) further said, "If somebody has only these two things as his sustenance, his health and disposition will be badly affected because these things do not suit him unless he lives in Makkah." The Prophet (PBUH) added, "Then Ibrahim said to Isma'il's wife, 'When your husband comes, give my regards to him and tell him that he should keep firm the threshold of his door.' When Isma'il came back, he asked his wife: 'Did anyone call on you?' She replied: 'Yes, a good looking old man came to me.' She praised him and added: 'He asked about you, and I informed him, and he asked about our livelihood and I told him that we were in good condition.' Isma'il asked her: 'Did he give you a piece of advice?' She said: 'Yes, he told me to convey his regards to you and ordered that you should keep firm the threshold of your door.' On that Isma'il said: 'He was my father and you are the threshold of the door. He has ordered me to keep you with me.' Then Ibrahim stayed away from them for a period as long as Allah wished and called on them afterwards. He saw Isma'il under a tree near Zamzam, sharpening his arrows. When he saw Ibrahim, he rose up to welcome him, and they greeted each other as a father does with his son or a son does with his father. Ibrahim said: 'O Isma'il! Allah has given me an order.' Isma'il said: 'Do what your Rubb has commanded you to do.' Ibrahim asked: 'Will you help me?' Isma'il said: 'I will help you.' Ibrahim said: 'Allah has ordered me to build a house here, pointing to a hillock higher than the land surrounding it."' The Messenger of Allah (PBUH) added, "Then they raised the foundations of the House (i.e., Ka'bah). Isma'il brought the stones and Ibrahim was building (the house). When the walls became high, Isma'il brought stone and placed it for Ibrahim who stood over it and carried on building the House, while Isma'il was handing over the stones to him, both of them prayed: 'O our Rubb! Accept this service from us! Verily, You are the All- Hearer and the All-Knower."'

[Al-Bukhari].

There are some more narrations about this incident, some adding details and some with minor variations in the wordings.