Sulayman ibn AbuAbdullah said: I saw Sa'd ibn AbuWaqqas seized a man hunting in the sacred territory of Medina which the Messenger of Allah (saws) had declared to be sacred. He took away his clothes from him. His patrons came to him and spoke to him about it, but he replied: The Messenger of Allah (saws) declared this territory to be sacred, saying: If anyone catches someone hunting in it he should take away from him his clothes. So I shall not return to you a provision which the Messenger of Allah (saws) has given me, but if you wish I shall pay you its price.

`Abdur Rahman bin Abi Bakr said, "The Suffa Companions were poor people and the Prophet said, 'Whoever has food for two persons should take a third one from them (Suffa companions). And whosoever has food for four persons he should take one or two from them' Abu Bakr took three men and the Prophet took ten of them." `Abdur Rahman added, my father my mother and I were there (in the house). (The sub-narrator is in doubt whether `Abdur Rahman also said, 'My wife and our servant who was common for both my house and Abu Bakr's house). Abu Bakr took his supper with the Prophet and remained there till the `Isha' prayer was offered. Abu Bakr went back and stayed with the Prophet till the Prophet took his meal and then Abu Bakr returned to his house after a long portion of the night had passed. Abu Bakr's wife said, 'What detained you from your guests (or guest)?' He said, 'Have you not served them yet?' She said, 'They refused to eat until you come. The food was served for them but they refused." `Abdur Rahman added, "I went away and hid myself (being afraid of Abu Bakr) and in the meantime he (Abu Bakr) called me, 'O Ghunthar (a harsh word)!' and also called me bad names and abused me and then said (to his family), 'Eat. No welcome for you.' Then (the supper was served). Abu Bakr took an oath that he would not eat that food. The narrator added: By Allah, whenever any one of us (myself and the guests of Suffa companions) took anything from the food, it increased from underneath. We all ate to our fill and the food was more than it was before its serving. Abu Bakr looked at it (the food) and found it as it was before serving or even more than that. He addressed his wife (saying) 'O the sister of Bani Firas! What is this?' She said, 'O the pleasure of my eyes! The food is now three times more than it was before.' Abu Bakr ate from it, and said, 'That (oath) was from Satan' meaning his oath (not to eat). Then he again took a morsel (mouthful) from it and then took the rest of it to the Prophet. So that meal was with the Prophet. There was a treaty between us and some people, and when the period of that treaty had elapsed the Prophet divided us into twelve (groups) (the Prophet's companions) each being headed by a man. Allah knows how many men were under the command of each (leader). So all of them (12 groups of men) ate of that meal."

Abu Dawud said: I heard Ahmad b. Hanbal say: Muhammad b. Thabit reported a rejected tradition.

Ibn Dasah said: Abu Dawud said: No one supported Muhammad b. Thabit in respect of narrating this tradition as to striking the wall twice (for wiping) from the Prophet (saws), but reported it as an action of Ibn 'Umar.

Malik related to me that Yahya ibn Said heard Said ibn al- Musayyab say, "When Umar ibn al-Khattab came from Mina, he made his camel kneel at al-Abtah, and then he gathered a pile of small stones and cast his cloak over them and dropped to the ground. Then he raised his hands to the sky and said, 'O Allah! I have become old and my strength has weakened. My flock is scattered. Take me to You with nothing missed out and without having neglected anything.' Then he went to Madina and addressed the people. He said, 'People! Sunan have been laid down for you. Obligations have been placed upon you. You have been left with a clear way unless you lead people astray right and left.' He struck one of his hands on the other and then said, 'Take care lest you destroy the ayat of stoning so that one will say, "We do not find two hadds in the Book of Allah." The Messenger of Allah, may Allah bless him and grant him peace, stoned, so we have stoned. By He in Whose Hand my self is, had it not been that people would say that Umar ibn al-Khattab has added to the Book of Allah ta- ala, we would have written it, "The full-grown man and the full-grown woman, stone them absolutely." We have certainly recited that.'"

Malik said, "Yahya ibn Said said Said ibn al-Musayyab said, 'Dhu'l-Hijja had not passed before Umar was murdered, may Allah have mercy on him.' "

Yahya said that he had heard Malik say, "As for his words 'The full-grown man and the full-grown woman' he meant, 'The man and the woman who have been married, stone them absolutely.' "

Yahya related to me from Malik from Abu'z-Zinad from al-Araj from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Beware of wisal. Beware of wisal." They said, "But you practise wisal, Messenger of Allah." He replied, "I am not the same as you. My Lord feeds me and gives me to drink."

We were in our country when flags and banners were raised. I said: What is this?

The (the people) said: This is the banner of the Messenger of Allah (saws). So I came to him. He was (sitting) under a tree. A sheet of cloth was spread for him and he was sitting on it. His Companions were gathered around him. I sat with them.

The Messenger of Allah (saws) mentioned illness and said: When a believer is afflicted by illness and Allah cures him of it, it serves as an atonement for his previous sins and a warning to him for the future.

But when a hypocrite becomes ill and is then cured, he is like a camel which has been tethered and then let loose by its owners, but does not know why they tethered it and why they let it loose.

A man from among those around him asked: Messenger of Allah, what are illnesses? I swear by Allah, I never fell ill.

The Messenger of Allah (saws) said: Get up and leave us. You do not belong to our number. When we were with him, a man came to him. He had a sheet of cloth and something in his hand.

He turned his attention to him and said: Messenger of Allah, when I saw you, I turned towards you. I saw a group of trees and heard the sound of fledglings. I took them and put them in my garment. Their mother then came and began to hover round my head. I showed them to her, and she fell on them. I wrapped them with my garment. They are now with me.

He said: Put them away from you. So I put them away, but their mother stayed with them.

The Messenger of Allah (saws) said to his companions: Are you surprised at the affection of the mother for her young?

They said: Yes, Messenger of Allah. He said: I swear by Him Who has sent me with the Truth, Allah is more affectionate to His servants than a mother to her young ones. Take them back put them and where you took them from when their mother should have been with them. So he took them back.

Allah's Apostle said, "A woman called her son while he was in his hermitage and said, 'O Juraij' He said, 'O Allah, my mother (is calling me) and (I am offering) my prayer (what shall I do)?' She again said, 'O Juraij!' He said again, 'O Allah ! My mother (is calling me) and (I am offering) my prayer (what shall I do)?' She again said, 'O Juraij' He again said, 'O Allah! My mother (is calling me) and (I am offering) my prayer. (What shall I do?)' She said, 'O Allah! Do not let Juraij die till he sees the faces of prostitutes.' A shepherdess used to come by his hermitage for grazing her sheep and she gave birth to a child. She was asked whose child that was, and she replied that it was from Juraij and that he had come out from his hermitage. Juraij said, 'Where is that woman who claims that her child is from me?' (When she was brought to him along with the child), Juraij asked the child, 'O Babus, who is your father?' The child replied, 'The shepherd.' " (See Hadith No 662. Vol 3).

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters but with a slight variation in wording.

This hadith has been narrated on the authority of A'mash with the same chain of transmitters, but with a slight change of words.

This hadith has been reported on the authority of Hammad with the same chain of transmitters, but with a slight variation of wording.

This hadith has been narrated on the authority of Sufyan with the saule chain of transmitters but with a slight variation of wording.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters, but with a slight variation of wording.

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters, but with a slight variation of words.

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

This hadith has been narrated on the authority of Hisham with the same chain of transmitters but with a slight variation of words.

A hadith like this is narrated on the authority of Hammam, Sa'id, Bishr b 'Umar, but with a small variation of words.

This hadith is narrated on the authority of Abu al-Ahwas with another chain of transmitters and a slight variation of words.

This hadith has been narrated on the authority of Zuhri with different chains of transmitters and a slight variation of words.

This hadith has been narrated on the authority of 'Ubaidullah with the same chain of transmitters. but with a slight variation of words.

This hadith has been narrated on the authority of Abu Musa al-Ash'ari with a slight variation of words.

This hadith has been narrated on the authority of Jarir and 'Isa b. Yunus with a slight variation of words.

This hadith has been narrated on the authority of Suhail with the same chain of transmitters, but with a slight variation of words.

This hadlth has been narrated on the authority of Jarir with the same chain of transmitters with a slight variation in wording.

This hadith has been narrated on the authority of Haiwa with the same chain of transmitters, but with a slight variation of words.

Abu Sa'id Khudri reported this hadith through another chain of transmitters but with a slight, variation of wording.

This hadith has been narrated on the authority of Sufyan with the same chain of transmitters but with a slight variation of wording.

This hadith has been narrated on the authority of Sa'd with the same chain of transmitters but there is no mention of the word" journey".

This hadith has been narrpted on the authority of Waki' with the same chain of transmitters but with a slight variation of wording.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters but with a slight variation of wording.

This hadith has been reported on the authority of Mansur with the same chain of transmitters but with a slight variation of wording.

This hadith has been reported on the authority of Ismail, with the same chain of transmitters but with a slight variation of wording.

This hadith has been transmitted on the authority of Sahl b. Sa'd as-Sa'idi with a slight variation of wording.

This hadith has been transmitted on the authority of 'Uthman b. Abu al-'As with a slight variation of wording.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters but with a slight variation of wording.

This hadith has been reported on the authority of Zuhri with other chains of transmitters but with slight variations of wording.

This hadith has been narrated on the authority of Hisham with the same chain of transmitters, but with a slight variation of wording.

Anas reported this hadith with this change that there was some doubt between (places mentioned) and there is a slight variation of wording.

This hadith has been transmitted on the authority of Abu Musa al-Ash'ari with a slight variation of wording.

This hadith has been narrated on the authority of Hisham with the same chain of transmitters with a slight variation of wording.

This hadith has been reported on the authority of Shu'ba with the same chain of transmitters but with a slight variation of wording.

This hadith has been narrated on the authority of Mansur with the same chain of transmitters but with a slight variation of wording.

This hadith has been narrated on the authority of Humaid with the same chain of transmitters, but with a slight variation of wording.

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters but. with a slight variation of wording.

This hadith has been narrated on the authority of A'mash with the same chain of transmitters but with a slight variation of wording.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters, but with a slight variation of wording.

This hadith has been narrated on the authority of Mansiir with the same chain of transmitters but with a slight variation of wording.

This hadith has been narrated on the authority of Sa'id with the same chain of transmitters but with a slight variation of wording.

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters but with a slight variation of wording.

This hadith has been narrated on the authority of Qatada with the same chain of transmitters but with a slight variation of wording.

This hadith has been narrated on the authority of 'Abdullah with the same chain of transmitters but with a slight variation of wording.

This hadith has been transmitted on the authority of Shu'ba with the same chain of narrators but with a slight variation of wording.

Yahya related to me from Malik that Ibn Shihab said, "I have heard that the Messenger of Allah, may Allah bless him and grant him peace, said to a man from Thaqif who had ten wives when he became muslim, 'Take four and separate from the rest.' "

Yahya related to me from Malik from Yahya ibn Said from Adi ibn Thabit al-Ansari that al-Barra ibn Azib said, "I prayed isha with the Messenger of Allah, may Allah bless him and grant him peace, and he recited at-Tin (Sura 95) in it."