I heard Allah's Messenger (SAW) saying in the year of the Conquest, while he was in Makkah, "Allah and His Messenger have forbidden the sale of intoxicants, dead animals, swine and idols." He was asked, "O Allah's Messenger, what about the fat of a dead animal, for it is used for greasing ships, greasing the hides (of animals), and making oils for lamps?" He replied, "No, it is unlawful." Allah's Messenger (SAW) then added: "May Allah curse the Jews, when Allah the Most High declared the fat of such animals unlawful they melted it, then sold it and devoured its price (profit)." [Agreed upon].

Fatima, daughter of Qais told that she had heard God's messenger's crier calling to congregational prayer, so she went out to the mosque and prayed along with God's messenger. When he had finished his prayer, he sat on the pulpit laughing and told everyone to remain where he had said the prayer. He then asked them if they knew why he had assembled them, and when they replied that God and His messenger knew best, he said, "I swear by God that I have not assembled you for some pleasant purpose or because of fear, but I have assembled you because Tamim ad-Dari, a Christian who came and accepted Islam, told me something which agrees with what I was telling you about the antichrist. He told me that he had sailed in a ship along with thirty men of Lakhm and Judham and that they were storm-tossed for a month. They drew near to an island when the sun was setting and going into the ship's small boats they went ashore where they were met by a very hairy beast whose hair was so abundant that because of it they could not tell its front from its back. They said, `Woe to you! What can you be?' and it replied, `I am the Jassasa.1 Go to this man in the monastery, for he is anxious to get news of you.' He said that when it named a man to them, they were afraid of it lest it should be a she-devil so they went off quickly and entered the monastery where they found a man with the hugest and strongest frame they had ever seen with his hand joined to his neck and in irons from the knees to the ankles. They said, `Woe to you! Who are you?' and he replied that they had had the opportunity of knowing about him, so they must tell him who they were. They said they were Arabs who had sailed in a ship and after having been storm-tossed for a month had landed on the island where they were met by a very hairy beast which informed them that it was the jassasa and told them to go to this man in the monastery, so they had come to him quickly. He asked them to tell him about the palm trees of Baisan whether they were producing fruit, and when they told him that they were, he said they would soon cease to bear fruit. He asked them to tell him about the lake of Tiberias whether there was water in it, and when they replied that it contained a great quantity of water he said that its water, would soon disappear. He asked them to tell him about the spring of Zughar[2] whether there was any water in the spring and whether the people carried on agriculture with the spring water, to which they replied that it had a great quantity of water and that its people carried on agriculture with its water. He asked them to tell him what had happened to the prophet of the Gentiles and they told him he had left Mecca and settled in Yathrib. He asked whether the Arabs had fought with him and when they replied that they had, he asked how he had dealt with them and they replied that he had overcome those in his neighbourhood and they had obeyed him. Saying it would be best for them to obey him, he told them that he would now inform them about himself. He Poundaid he was the antichrist and would soon be permitted to come forth. He would then come forth and travel in the earth for forty nights, not leaving a town unvisited except Mecca and Taiba[3] both of which are forbidden to him, for as often as he wanted to enter one of them he would be faced by an angel with a drawn sword in his hand who would turn him away from it, and on every one of its mountain paths there would be angels guarding it." Then striking the pulpit with the end of his staff, God's messenger said, "This is Taiba, this is Taiba, this is Taiba (meaning Medina). Have J told you [a story like this]?" On their replying that he had, he said, "I assure you that he is in the Syrian sea or the Yemen Sea; no, on the contrary, it is towards the East that he is and he pointed his hand to the East. 1. The name of a beast which is to seek for news to take to the dajjal. 2. Different explanations are given of this name. It is said to have been a spring in the Balqa in Syria and to have been connected with a daughter of Lot. 3. A name for Medina. Muslim transmitted it.

Yahya related to me from Malik, from Zayd ibn Aslam, from Ata ibn Yasar, that Kab al-Ahbar was once coming back from Syria with a group of riders, and at a certain point along the road they found some game- meat and Kab said they could eat it. When they got back to Madina they went to Umar ibn al-Khattab and told him about that, and he said, "Who told you you could do that?", and they said, ''Kab.'' He said, "He was indeed the one I made amir over you until you should return."

Later, when they were on the road to Makka, a swarm of locusts passed them by and Kab told them to catch them and eat them. When they got back to Umar ibn al-Khattab they told him about this, and he said (to Kab), "What made you tell them they could do that?" Kab said, "It is game of the sea." He said, "How do you know?", and Kab said, "Amir al- muminin, by the One in whose hand my self is, it is only the sneeze of a fish which it sneezes twice every year."

Malik was asked whether a muhrim could buy game that he had found on the way. He replied, "Game that is only hunted to be offered to people performing Hajj I disapprove of and forbid, but there is no harm in game that a man has which he does not intend for those in ihram, but which a muhrim finds and buys."

Malik said, about someone who had some game with him that he had hunted or bought at the time when he had entered into ihram, that he did not have to get rid of it, and that there was no harm in him giving it to his family.

Malik said that it was halal for some one in ihram to fish in the sea or in rivers and lakes, etc.

Yahya related to me from Abd ar-Rahman ibn al-Qasim, from his father that A'isha, umm al-muminin, said, "We set out with the Messenger of Allah, may Allah bless him and grant him peace, in the year of the farewell hajj and we went into ihram for umra. Afterwards, the Messenger of Allah, may Allah bless him and grant him peace, said, 'Whoever has a sacrificial animal with him should go into ihram for hajj and umra together, and he should not leave ihram without leaving ihram for both of them at the same time.' "

She continued "I was menstruating when I got to Makka, so I did not do tawaf of the House or say between Safa and Marwa. I complained to the Messenger of Allah, may Allah bless him and grant him peace, and he said, 'Undo your hair and comb it and leave the umra and go back into ihram for the hajj.' "

She said, "I did so, and when we had completed the hajj, the Messenger of Allah, may Allah bless him and grant him peace, sent me with Abd ar-Rahman ibn Abi Bakr as-Siddiq to at-Tanim and I performed an umra and he said, 'This is in place of your umra.' "

"Those who had entered ihram for the umra did tawaf of the House and say between Safa and Marwa, then left ihram. Then they did another tawaf after returning from Mina for their hajj, whereas those who entered ihram for the hajj or combined the hajj and the umra, only did one tawaf."

Yahya related the same as that to me from Malik from Ibn Shihab from Urwa ibn az-Zubayr from A'isha.

Yahya said that he heard Malik say, "The best of what I have heard about the testament of a pregnant woman and about what settlements she is permitted in her property is that the pregnant woman is like the sick person. When the illness is light, and one does not fear for the sick person, he does with his property what he likes. If the illness is such that his life is feared for, he can only dispose of a third of his estate."

He said, "It is the same with a woman who is pregnant. The beginning of pregnancy is good news and joy. It is not illness and no fear because Allah the Blessed, the Exalted, said in His Book, 'We gave her good news of Ishaq and after Ishaq, Yaqub.' (Sura ll ayat 71). And He said, 'She bore a light burden and passed by with it, but when she became heavy, they called upon Allah, their Lord, "If you give us a good-doing son, we will be among the thankful." '(Sura 7 ayat 189).

"When a pregnant woman becomes heavy, she is only permitted to dispose of a third of her estate. The beginning of this restriction is after six months. Allah, the Blessed, the Exalted, said in His Book, 'Mothers suckle their children for two complete years.' And He said, 'his bearing and weaning are thirty months.' (Sura 2 ayat 233).

"When six months have passed for the pregnant woman from the day she conceived, she is only permitted to dispose of a third of her property."

Yahya said that he heard Malik say, "A man who is advancing in the row for battle, can only dispose of a third of his property. He is in the same position as a pregnant woman or an ill person who is feared for, as long as he is in that situation."

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

[Al-Bukhari and Muslim].

Jabir reported God’s messenger as saying, “When the darkness of night comes, or in the evening, collect your children, for the devil is abroad at that time, and when an hour of the night has passed let them free and shut the doors, making mention of God’s name, for the devil does not open a shut door. Tie up you buckets, mentioning God's name; cover up your vessels, mentioning God’s name, even though you should just put something on them, and extinguish your lamps.” (Bukhari and Muslim.) In a version by Bukhari he said, “Cover up the vessels, tie the water-skins, shut the doors, and gather your children in the evening, for the jinn are abroad and seize them; and extinguish the lamps when you go to sleep, for a mouse often drags a wick and burns a household.” In a verison by Muslim he said, “Cover the vessel, tie up the water-skin, shut the doors and extinguish the lamp, for the devil does not loosen a water-skin, or open a door, or uncover a vessel. If all one can do is to put a piece of wood over his vessel and mention God's name let him do so, for a mouse sets a house on fire over its inhabitants.” In a version by him he said, “Do not let your animals and children go at large when the sun sets till the first and darkest part of the night has passed, for the devil is sent out; from the time the sun sets till the first and darkest part of the night is past.” In a version by him he said, “Cover the vessel and tie up the water-skin, for there is a night in the year when pestilence descends, and it does not pass an uncovered vessel or an untied water-skin without some of that pesti- lence descending into it.”

We, the Prophet's wives, were once with him when Fatima came along, her style of walking being indistinguishable from that of God's messenger. When he saw her, he said, "Welcome, my daughter," and made her sit down. He then said something privately to her and she wept bitterly, so when he saw her grief, he said something else privately to her and she began to laugh. When God's messenger got up and left, I asked her what he had said to her privately, but she replied, "I am not one to publish God's messenger's secrets." After his death I said, "I adjure you by my right over you to tell me," And she replied, "Now I am agreeable. When he spoke privately to me about the first matter, he informed me that Gabriel was in the habit of going over the Quran with him once annually but that he had done it twice that year, so he felt his appointed time was near. He then told me to fear God and show endurance, for he was a good forerunner for me. I wept, and when he saw my distress, he spoke to me privately a second time saying, `Are you not pleased, Fatima, that you will be the chief lady among the female inhabitants of paradise (or, of the women of the believers)'?" A version has, "He spoke to me privately informing me that he would die of his pain, so I wept. He then spoke to me privately informing me that I would be the first member of his family to follow him, so I laughed." (Bukhari and Muslim.)

The Messenger of Allah (ﷺ) stood at `Arafah and said: `This is the place of standing and all of `Arafah is a place of standing.` Then he put Usamah behind him (on his mount) and moved on at a measured pace on his camel, and the people were urging their camels on, right and left. He did not turn to them, but he said: “Calmly, O people.` Then he came to Jam` and offered two prayers there - i.e., Maghrib and Isha`. Then he stayed there all night, and when morning came he stood at Quzah, and said: `This is Quzah. This is the place of standing and all of Jam’ is a place of standing.` Then he moved on and when he came to Muhassir, he struck his she-camel and she trotted until he crossed the valley, then he reined her in and put al-Fadl behind him (on his mount). He carried on until he came to the Jamrah. He stoned it, then he came to the place of sacrifice and said: “This is the place of sacrifice and all of Mina is a place of sacrifice.` Then a young woman of Khath`am came to him and said: My father is an old man and has become senile; he has lived until Allah made Hajj obligatory. Will it be acceptable if I perform Hajj on his behalf ? He said: `Yes; perform Hajj on behalf of your father.” And he turned al-Fadl`s neck. Al-`Abbas said to him: O Messenger of Allah (ﷺ), why did you turn the neck of your cousin? He said: `I saw a young man and a young woman and I was afraid that the Shaitan [might tempt] them.` A man came to him and said: O Messenger of Allah (ﷺ), I did tawaful-ifadah before shaving my head. He said: `Go ahead and shave your head or cut your hair, there is no problem.” And he came to Zamzam and said: `O Banu `Abdul-Muttalib, it is your right to draw water for pilgrims. Were it not that the people would overwhelm you, I would have drawn water myself.`

Ubadah bin Samit Al-Ansari, head of the army unit, the Companion of the Messenger of Allah (SAW), went on a military campaign with Mu'awiyah in the land of the Byzantines. He saw people trading pieces of gold for Dinar and pieces of silver for Dirham. He said: "O people, you are consuming Riba (usury)! For I heard the Messenger of Allah (SAW) say: 'Do not sell gold for gold unless it is like for like; there should be no increase and no delay (between the two transactions).'" Mu'awiyah said to him: "O Abu Walid, I do not think there is any Riba involved in this , except in cases where there is a delay." 'Ubadah said to him: "I tell you a Hadith from the Messenger of Allah (SAW) and you tell me your opinion! If Allah brings me back safely I will never live in a land in which you have authority over me." When he returned, he stayed in Al-Madinah, and 'Umar bin Khattab said to him: "What brought you here, O Abu Walid?" So he told him the story, and what he had said about not living in the same land as Mu'awiyah. 'Umar said: "Go back to your land, O Abu Walid, for what a bad land is the land from where you and people like you are absent." Then he wrote to Mu'awiyah and said: "You have no authority over him; make the people follow what he says , for he is right."

that his sister Furai'ah bint Malik said: "My husband went out to pursue some slaves of his. He caught up with them at the edge of Qadumttl and they killed him. News of his death reached me when I was in one of the houses of the Ansar, far away from the house of my family and my brothers. I went to the Prophet (SAW) and said: 'O Messenger of Allah (SAW), there has come to me news of my husband's death and I am in a house far away from the house of my people and the house of my brothers. He did not leave any money that could be spent on me, or any inheritance, or any house I may take possession of. If you think that you could give me permission to join my family and my brothers, then that is what I prefer and is better for me in some ways.' He said: 'Do that if you wish.' Then I went out, feeling happy with the ruling of Allah given upon the lips of the Messenger of Allah (SAW), until, when I was in the mosque, or, in one of the apartments, he called me and said: 'What did you say?' I told him the story, and he said: 'Stay in the house in which the news of your husband's death came to you, until your waiting period is ever."' She said: "So I observed the waiting period there for four months and ten (days)."

"The first instance of Qasamah during the Jahiliyyah involved a man from Banu Hashim who was employed by a man from Quraish, from another branch of the tribe. He went out with him, driving his camels and another man from Banu Hashim passed by them. The leather rope of that man's bag broke, so he said (to the hired worker): 'Help me by giving me a rope with which to tie the handle of my bag, lest the camels run away from me. 'So he gave him a rope and he tied his gab with it. When they halted, all the camels' legs were hobbled except one camel. The one who had hired him said: 'Why is his camel, out of all of them, not hobbled? He said: 'There is no rope for it. He said: 'Where is its rope? He said: A man from Banu Hashim passed by and the leather rope of his bag had broken, and he asked me to help him; he said: "Help me by giving me a rope with which to tie the handle of my bag lest the camels run away from me, so I gave him a rope . " He struck him with a stick, which led to his death.Then a man from Yemen passed by him (the man from Banu Hashim, (the man from Banu Hashim, just before he died) and he (the Hashimi man) said: 'Are you going to attend the Pilgrimage? He said: 'I do not think I will attend it, but perhaps I will attend it.' He said: 'Will you convey a message from me once in your lifetime? He said: 'Yes. 'He said: 'If you attend the pilgrimage, then call out, O family of Quraish! If they respond, then call out, O family of Hashim! If they respond, then ask for Abu Talib, and tell him that so and so killed me for a rope.' Then the hired worker died. When the one who had hired him cam, Abu Talib went to him and said: 'What happened to our companion? He said: 'He fell sick and I took good care of him, but he died, so I stopped and buried him.' He said: 'He deserved that from you. 'Some time passed, then the Yemeni man who had been asked to convey the message arrived at the time of the pilgrimage. He said: 'O family of Quraish! And they said: 'Here is Quraish.' He said: 'O family of Banu Hashim! They said: 'Here is Banu Hashim.' He said" 'Where is Abu Talib? He said: 'Here is Abu Talib.' He said: 'so and so asked me to convey a message to you, that so and so killed him for a camel's rope.' Abu Talib went to him and said" 'Choose one of three alternatives that we are offering you. If you wish, you may give us one hundred camels, because you killed our companion by mistake: or if you wish, fifty of your men may swear an oath that you did not kill him; or if you wish, we will kill you in retaliation. 'He went to his people and told them about that, and they said: 'We will swear the oath.' Then a woman from Banu Hashim, who was married to one of their men and had born him a child, came to Abu Talib and said:' O Abu Talib, I wish that my son, who is one of these fifty men, should be excused from having to take the oath., So the excused him. Then one of the men came to him and said: 'O Abu Talib, you want fifty men to take the oath in lieu of one hundred camels, which means that each man may give two camels instead, so here are two camels; take them from me, and do not make me take the oath.' So he accepted them, and did not make him take the oath. Then forty-eight men came and took the oath." Ibn 'Abbas said: "By the One in Whose hand is my soul, by the time a year has passed, none of those forty-eight men remained alive."

The Prophet (PBUH) was informed that I said that I would perform prayers the whole night and observe fasting every day as long as I live. Messenger of Allah (PBUH) said, "Is it you who said this?" I said to him, "O Messenger of Allah! I ransom you with my parents, it is I who said that." Messenger of Allah (PBUH) said, "You will not be able to do that. Observe fast and break it; sleep and get up for prayer, and observe fast for three days during the month; for every good is multiplied ten times and that will be equal to fasting the whole year." I said, "O Messenger of Allah! I can do more than that." He said, "Observe fast one day and leave off the next two days." I said, "O Messenger of Allah! I have strength to do more than that." Messenger of Allah (PBUH) said, "Observe fast every other day, and that is the fasting of Dawud (PBUH) and that is the most moderate fasting".

According to another narration: Messenger of Allah (PBUH) said, "That is the best fasting." I said, "But I am capable of doing more than this". Thereupon, Messenger of Allah (PBUH) said, "There is nothing better than this." 'Abdullah bin 'Amr (May Allah be pleased with them) said (when he grew old): "Had I accepted the three days (fasting during every month) as the Messenger of Allah had said, it would have been dearer to me than my family and my property".

In another narration 'Abdullah is reported to have said: Messenger of Allah (PBUH) said to me, "O 'Abdullah! Have I not been informed that you observe fast during the day and offer prayer all the night." I replied, "Yes, O Messenger of Allah!" Messenger of Allah (PBUH) said, "Don't do that. Observe fast for few days and then leave off for few days, perform prayers and also sleep at night, as your body has a right upon you, and your eyes have a right upon you; and your wife has a right upon you; your visitors have a right upon you. It is sufficient for you to observe fast three days in a month, as the reward of good deeds is multiplied ten times, so it will be like fasting the whole year." I insisted (on fasting) and so I was given a hard instruction. I said, "O Messenger of Allah! I have strength." Messenger of Allah (PBUH) said, "Observe fast like the fasting of Prophet Dawud (PBUH); and do not fast more than that." I said: "How was the fasting of Prophet Dawud?" He (PBUH) said, "Half of the year (i.e., he used to fast on every alternate day)."

Afterwards when 'Abdullah (May Allah be pleased with him) grew old, he used to say: "Would that I had availed myself of the concession granted to me by Messenger of Allah."

In another narration 'Abdullah is reported to have said: Messenger of Allah (PBUH) said, "I have been informed that you observe fast continuously and recite (the whole of the Qur'an) every night." I said, "Messenger of Allah! It is right, but I covet thereby nothing but good," whereupon he (PBUH) said, "Then observe fasts like the fasting of Prophet Dawud (PBUH) as he was the most ardent worshipper of Allah; recite the Qur'an once every month." I said, "O Prophet of Allah! I am capable of doing more than that." He said, "Then recite it (the complete Qur'an) in every twenty days." I said, "O Prophet of Allah I am capable of reciting more than that." He said, "Then recite it once in every ten days." I said, "O Prophet of Allah! I am capable of reciting more than that." He said, "Then recite it once in every seven days, but not recite more than that." The Prophet of Allah also said to me, "You do not know, you may have a longer life". When I grew old I wished I had availed myself of the concession (granted to me by) the Prophet of Allah.

In another narration 'Abdullah is reported to have said: Messenger of Allah (PBUH) said, "The best fasting with Allah is that of (Prophet) Dawud, and the best prayer with Allah is that of Dawud (PBUH) for he would sleep half of the night and stand for prayer for the third of it and (then) would sleep sixth part of it; he observed fast one day and leave off the other. He would not flee on meeting the enemy".

In another narration 'Abdullah is reported to have said: My father helped me marry a noble woman and he used to inquire of his daughter-in-law regarding her husband. She would say: "He is, indeed, a fine man. Since I have come to him, he has neither stepped on my bed nor he has had sexual intercourse with me". When this state of affairs lasted for some time, my father mentioned the matter to Messenger of Allah (PBUH) who directed my father saying, "Send him to me". I went to him accordingly. He asked me, "How often do you observe fast?" I replied; "Daily". He asked me, "How long do you take in reading the Noble Qur'an completely." I said, "Once every night". Then he narrated the whole story. He (in his old age) would recite one seventh of his nightly recitation to some members of his family during the day to lighten his task at night. Whenever he wished to have a relief from his fast on alternate days, he would give up fasting for a few days and make up deficiency later by observing the number of fasts he had missed. He would not give up the number of fasts altogether because he did not like to abandon what he had settled with Messenger of Allah (PBUH).

Yahya said that Malik said, "The person who puts up the principal must not stipulate that he has something of the profit alone without the agent sharing in it, nor must the agent stipulate that he has something of the profit alone without the investor sharing. In qirad, there is no sale, no rent, no work, no advance, and no convenience which one party specifies to himself without the other party sharing unless one party allows it to the other unconditionally as a favour and that is alright to both. Neither of the parties should make a condition over the other which increases him in gold or silver or food over the other party."

He said, "If any of that enters the qirad, it becomes hire, and hire is only good with known and fixed terms. The agent should not stipulate when he takes the principal that he repay or commission anyone with the goods, nor that he take any of them for himself. When there is a profit, and it is time to separate the capital, then they divide the profit according to the terms of the contract. If the principal does not increase or there is a loss, the agent does not have to make up for what he spent on himself or for the loss. That falls to the investor from the principal. Qirad is permitted upon whatever terms the investor and the agent make a mutual agreement, of half the profit, or a third or a fourth or whatever."

Malik said, "It is not permitted for the agent to stipulate that he use the qirad money for a certain number of years and that it not be taken from him during that time."

He said, "It is not good for the investor to stipulate that the qirad money should not be returned for a certain number of years which are specified, because the qirad is not for a term. The investor loans it to an agent to use for him. If it seems proper to either of them to abandon the project and the money is coin, and nothing has been bought with it, it can be abandoned, and the investor takes his money back. If it seems proper to the investor to take the qirad loan back after goods have been purchased with it, he cannot do so until the buyer has sold the goods and they have become money. If it seems proper to the agent to return the loan, and it has been turned to goods he cannot do so until he has sold them. He returns the loan in cash as he took it."

Malik said, "It is not good for the investor to stipulate that the agent pay any zakat due from his portion of the profit in particular, because the investor by stipulating that, stipulates fixed increase for himself from the profit because the portion of zakat he would be liable for by his portion of the profit, is removed from him.

"It is not permitted for the investor to stipulate to the agent to only buy from so-and-so, referring to a specific man. That is not permitted because by doing so he would become his hireling for a wage."

Malik spoke about an investor in qirad who stipulated a guarantee for an amount of money from the agent, "The investor is not permitted to stipulate conditions about his principal other than the conditions on which qirad is based or according to the precedent of the sunna of the Muslims. If the principal is increased by the condition of guarantee, the investor has increased his share of the profit because of the position of the guarantee. But the profit is only to be divided according to what it would have been had the loan been given without the guarantee. If the principal is destroyed, I do not think that the agent has a guarantee held against him because the stipulation of guarantees in qirad is null and void."

Malik spoke about an investor who gave qirad money to a man and the man stipulated that he would only buy palms or animals with it because he sought to eat the dates or the offspring of the animals and he kept them for some time to use for himself. He said, "That is not permitted. It is not the sunna of the Muslims in qirad unless he buys it and then sells it as other goods are sold."

Malik said, "There is no harm in the agent stipulating on the investor a slave to help him provided that the slave stands to gain along with him out of the investment, and when the slave only helps him with the investment, not with anything else."

“The Messenger of Allah (saw) delivered a sermon to us and said: ‘O people! Repent to Allah before you die. Hasten to do good deeds before you become preoccupied (because of sickness and old age). Uphold the relationship that exists between you and your Lord by remembering Him a great deal and by giving a great deal of charity in secret and openly. (Then) you will be granted provision and Divine support, and your condition will improve. Know that Allah has enjoined Friday upon you in this place of mine, on this day, in this month, in this year, until the Day of Resurrection. Whoever abandons it, whether during my lifetime or after I am gone, whether he has a just or an unjust ruler, whether he takes it lightly or denies (that it is obligatory), may Allah cause him to lose all sense of tranquility and contentment, and may He not bless him in his affairs. Indeed, his prayer will not be valid, his Zakat will not be valid, his Hajj will not be valid, his fasting will not be valid, and his righteous deeds will not be accepted, until he repents. Whoever repents, Allah will accept his repentance. No woman should be appointed as Imam over a man, no Bedouin should be appointed as Imam over a Muhajir, no immoral person should be appointed as Imam over a (true) believer, unless that is forced upon him and he fears his sword or whip.’”

“The Messenger of Allah (saw) said to ‘Abbas: ‘O uncle, shall I not give you a gift, shall I not benefit you, shall I not uphold my ties of kinship with you?’ He said: ‘Of course, O Messenger of Allah.’ He said: ‘Pray four Rak’ah, and recite in each Rak’ah the Opening of the Book (Al-Fatihah) and a Surah. When you have finished reciting, say: Subhan-Allah wal-hamdu Lillah wa la ilaha illallah wa Allahu Akbar (Glory is to Allah, praise is to Allah, none has the right to be worshipped but Allah and Allah is the Most Great) fifteen times before you bow in Ruku’. Then bow and say it ten times; then raise your head and say it ten times; then prostrate and say it ten times; then raise your head and say it ten times; then prostrate and say it ten times; then raise your head and say it ten times before you stand up. That wil be seventy-five times in each Rak’ah and three hundred times in the four Rak’ah, and even if your sins are like the grains of sand, Allah will forgive you for them.’ He said: ‘O Messenger of Allah, what if someone cannot say it in one day?’ He said: ‘Then say it once in a week; if you cannot, then say it once in a month’ until he said: ‘Once in a year.’”

Yahya related to me from Malik that he had heard that Umar ibn Abd al-Aziz wrote to his governors telling them to relieve any people who payed the jizya from paying the jizya if they became muslims.

Malik said, "The sunna is that there is no jizya due from women or children of people of the Book, and that jizya is only taken from men who have reached puberty. The people of dhimma and the magians do not have to pay any zakat on their palms or their vines or their crops or their livestock. This is because zakat is imposed on the muslims to purify them and to be given back to their poor, whereas jizya is imposed on the people of the Book to humble them. As long as they are in the country they have agreed to live in, they do not have to pay anything on their property except the jizya. If, however, they trade in muslim countries, coming and going in them, a tenth is taken from what they invest in such trade. This is because jizya is only imposed on them on conditions, which they have agreed on, namely that they will remain in their own countries, and that war will be waged for them on any enemy of theirs, and that if they then leave that land to go anywhere else to do business they will haveto pay a tenth. Whoever among them does business with the people of Egypt, and then goes to Syria, and then does business with the people of Syria and then goes to Iraq and does business with them and then goes on to Madina, or Yemen, or other similar places, has to pay a tenth.

People of the Book and magians do not have to pay any zakat on any of their property, livestock, produce or crops. The sunna still continues like that. They remain in the deen they were in, and they continue to do what they used to do. If in any one year they frequently come and go in muslim countries then they have to pay a tenth every time they do so, since that is outside what they have agreed upon, and not one of the conditions stipulated for them. This is what I have seen the people of knowledge of our city doing."

Yahya related to me from Malik that he had heard that Uthman ibn Affan would sometimes never get down from the animal he was riding on when he was doing umra, until he had returned .

Malik said, ''Umra is a sunna, and we do not know of any muslim who has ever said that it is permissible not to do it."

Malik said, "I do not think that anyone can do more than one umra in any one year."

Malik said that someone doing umra who had sexual intercourse with his wife had to sacrifice an animal and do a second umra, which he had to begin when he had finished the one that he had spoiled. He should go into ihram at the same place where he went into ihram for the umra which he had spoiled, except if he had entered into ihram at a place further away than his miqat. This was because he only had to go into ihram from his miqat.

Malik said, "Someone who entered Makka to do umra, and does tawaf of the House and say between Safa and Marwa while he is junub, or not in wudu, and afterwards has intercourse with his wife, and then remembers, should do ghusl, or wudu, and then go back and do tawaf around the House and say between Safa and Marwa and do another umra and sacrifice an animal. A woman should do the same if her husband has intercourse with her while she is in ihram. "

Malik said, "As for beginning umra at at-Tanim, (it is not the only alternative). It is permissible if Allah wills for some one to leave the Haram and go into ihram if he wishes, but the best way is for him to go into ihram at the miqat which the Messenger of Allah, may Allah bless him and grant him peace, used (i.e. at-Tanim), or one which is further away."

Yahya related to me from Malik from Ibn Shihab that Said ibn al- Musayyab said, "The idda of the woman who bleeds constantly is a year."

Malik said, "What is done among us about a divorced woman whose periods stop when her husband divorces her is that she waits nine months. If she has not had a period in them, she has an idda of three months. If she has a period before the end of the three months, she accepts the period. If another nine months pass without her having a period, she does an idda of three months. If she has a second period before the end of those three months, she accepts the period. If nine months then pass without a period, she does an idda of three months. If she has a third period, the idda of the period is complete. If she does not have a period, she waits three months, and then she is free to marry. Her husband can return to her before she becomes free to marry unless he made her divorce irrevocable."

Malik said, "The sunna with us is that when a man divorces his wife and has the option to return to her, and she does part of her idda and then he returns to her and then parts from her before he has had intercourse with her, she does not add to what has passed of her idda. Her husband has wronged himself and erred if he returned to her and had no need of her."

Malik said, "What is done among us is that if a woman becomes a muslim while her husband is a kafir and then he becomes muslim, he is entitled to her as long as she is in her idda. If her idda is finished, he has no access to her. If he remarries her after the end of her idda, however, that is not counted as divorce. Islam removed her from him without divorce."

"We used to hope that an intelligent Bedouin would show up to question the Prophet while we were with him. So one while we were with him, a Bedouin came, kneeling in front of the Prophet, and he said: 'O Muhammad, your messenger came to us and told us that you say that Allah sent you.' So the Prophet say: 'Yes.' He said, 'So, (swear) by the One who raised the heaves, and spread out the earth, and erected the mountains; has Allah sent you?' The Prophet said, 'Yes.' He said: 'Your messenger told us that you say that there are five prayers required from us in a day and a night.' The Prophet said, 'Yes.' He said, 'By the One Who sent you, has Allah ordered that you you?' He said, 'Yes.' He said, 'Your messenger told us that you say that we are required to fast for a month out of the year.' He said, 'He told the truth.' He said, 'By the One Who sent you, has Allah ordered that you?' The Prophet said, 'Yes.' He said, 'Your messenger told us that Zakat is required from our wealth.' The Prophet said, 'He told the truth.' He said, 'By the One Who sent you, has Allah ordered you that?' The Prophet said, 'Yes.' He said, 'Your messenger told us that you say that we are required to perform Hajj to Allah's House if able to undertake the journey.' The Prophet said, 'Yes.' He said, 'By the One Who sent you, has Allah Commanded you that?' (The Prophet said:) 'Yes.' So he said: 'By the One Who sent you with the Truth, I will not leave any of them, nor surpass them.' Then he got up quickly (leaving). The Prophet said: 'If the Bedouin told the truth, then he will enter Paradise.'"

"A man came to 'Abdullah and said: 'A story teller has said that a smoke will appear from the earth, taking the hearing of disbelievers and manifesting as a cold for the believers.'" He became angry, and since he was reclining, he sat up then said: 'When one of you is asked about something he knows, then let him speak accordingly' - Mansur (one of the narrators) narrated it as: "Then let him inform of it" - "And when asked about what he does not know, then let him say: "Allah knows best." For indeed, it is part of a man's knowledge, that when he is asked about something he does not know, he says: "Allah knows best." For verily Allah, Most High said to His Prophet: Say: "No wage do I ask of you for this, nor am I one of the pretenders (38:86)." When the Messenger of Allah (SAW) saw that the Quraish were behaving stubbornly with him, he said: "O Allah! Assist me against them with seven (years of famine) like the seven of Yusuf." So He punished them with drought making everything barren, until they ate skins and carcasses" - one of them said: "bones." He said: 'And it appeared that smoke was coming out of the earth. So Abu Sufyan came to him and said: "Verily your people are being destroyed, so supplicate to Allah for them." He said: "So this is about His saying: 'The Day when the sky will bring forth a visible smoke, covering the people, this is a painful torment (44:10 & 11).'" Mansur narrated it as: "So this is about His saying: Our Lord! Remove the torment from us, really we shall become believers (44:12)." - "So shall the punishment be removed from them in the Hereafter? Al-Batshah (humiliated defeat in Badr), Al-Lizam (disbeliever captives from Badr), the smoke," - one of them said: "The moon" the other said: "The Romans have all passed."

On one occasion all the wives of the Prophet (PBUH) were with him when his daughter, Fatimah (May Allah be pleased with her) who walked after the style of her father, came there. He (PBUH) welcomed her saying, "Welcome, O my daughter", and made her sit on his right side, or on his left side and then whispered something to her at which she wept bitterly. When he perceived her grief, he talked secretly to her again and she smiled (with happiness). I said to her: "Messenger of Allah (PBUH chose you from amongst all his wives to speak secretly to you and yet you cried." When he left, I asked her, "What did Messenger of Allah (PBUH) say to you?" She said, "I will not divulge the secret of Messenger of Allah (PBUH)." When Messenger of Allah (PBUH) passed away, I said to her: "I adjure you by the right I have in respect of you to tell me what Messenger of Allah (PBUH) had told you." She said: "Now (when Messenger of Allah (PBUH) has died), I will tell you. When he whispered to me the first time, he told me, 'Jibril (Gabriel) used to listen to my recitation of the Qur'an and then recite it back to me once or twice a year, and this time he has done it twice; and so I perceive that my death is approaching. Then be mindful of your duty to Allah and be patient and steadfast, for I shall be an excellent predecessor for you.' On this I wept as you saw. When he perceived my distress he talked to me secretly the second time and said, 'O Fatimah, are you not pleased that you will be the chief among the believing women or of this Ummah?' This made me smile as you saw."

[Al-Bukhari and Muslim].

I heard Ameer al-Mu’mineen ‘Ali (رضي الله عنه) say: I met Fatimah, al-’Abbas and Zaid bin Harithah in the presence of the Messenger of Allah (ﷺ). Al-`Abbas said, O Messenger of Allah (ﷺ), I have grown old and my bones have grown weak, and I need more sustenance. If you see fit, O Messenger of Allah (ﷺ), to order such and such measure of food for me, then do so. The Messenger of Allah (ﷺ) said: `We will do it.` Fatimah said: O Messenger of Allah (ﷺ), if you see fit to order that I be given what you have given to your paternal uncle, then do so. The Messenger of Allah (ﷺ) said: `We will do it.` Then Zaid bin Harithah said: O Messenger of Allah (ﷺ), you gave me land from which I made my livelihood, then you took it back; if you see fit to return it to me, then do so. The Messenger of Allah (ﷺ) said: `We will do that.` I said: Messenger of Allah (ﷺ) , if you see fit to put me in charge of the use of share of the khumus that Allah has decreed for us in His Book, I shall divide it whilst you are still alive so that no one will dispute it with me after you are gone. The Messenger of Allah (ﷺ) said: “We will do that.” And the Messenger of Allah (ﷺ) appointed me in charge of it and I divided it during his lifetime. Then Abu Bakr (رضي الله عنه) put me in charge of it and I divided it during his lifetime. Then ‘Umar (رضي الله عنه)put me in charge of it and I divided it during his lifetime until the last year of ‘Umar`s reign, when a great deal of wealth came to him.

The Prophet came on the fourth of Dhul Hijja and commanded us to put off the ihram, saying (as reported by ‘Ata’), “Come out of the sacred state and have intercourse with your wives." Ata’ explained that this was not by way of making intercourse obligatory, but by way of making it lawful. As it was only five days before they were due at ‘Arafa, they said he had ordered them to go in to their wives and so they would come to ‘Arafa with their penises dripping with prostatic fluid. He said that Jabir made a gesture, moving his hand, and he could still imagine himself looking at him (Perhaps the gesture was meant to indicate that they could have shaken off the fluid). The Prophet then got up among them and said, “You know that I am the most godfearing, truthful and pious one among you. Were it not that I have sacrificial animals I would have removed the ihram as you are doing, and had I known beforehand about my affair what I have come to know later I would not have brought sacrificial animals ; so remove the ihram.'’ They did so, hearing and obeying. ‘Ata’ quoted Jabir as saying that ‘Ali arrived after his expedition to collect the poor rate and he asked him for what he had raised his voice in the talbiya. He replied that he had done it for the same purpose as the Prophet, so God's messenger said to him, “Bring the sacrificial animals and remain in the sacred state.” He said that ‘Ali brought sacrificial animals for him and that Suraqa b. Malik b. Jush'um asked God’s messenger whether this applied to that particular year or, forever, to which he replied that it was applicable forever. Muslim transmitted it.

We went out with God’s Messenger in the year of Hunain, and when the armies met, the Muslims suffered a reverse. I saw one of the polytheists getting the better of one of the Muslims, so I struck him with my sword from behind on his shoulder-blade and cut his coat of mail. He came at me and closed with me, so that I felt death was near, but he was overtaken by death and let me go. I then caught up on ‘Umar b. al-Khattab and asked him what was the matter with the people, to which he replied that it was what God had commanded.1 Then they returned and the Prophet sat down and said, "If anyone kills a man and can prove it he will get his spoil.” I said, "Who will testify for me?” and then sat down. The Prophet said the same again and I said, "Who will testify for me?”2 and then sat down. Again the Prophet said the same and I stood up He asked, "What is the matter with you, Qatada?” and when I informed him a man said, "He has spoken the truth. I have his spoil, so make him agreeable to take something in exchange.” Abu Bakr said, “In that case I swear by God that he did not do so. One of God’s heroes3 does not fight for God and His Messenger and then give you his spoil.” The Prophet said he had spoken the truth and told the man to hand it over to me. He did so, and I bought a garden among the B. Salima. This was the first property I acquired in the Islamic period. 1. He wondered why the Muslims had fled from the enemy, and 'Umar replied that it was what God had decreed. 2. There is doubt as to whether Abu Qatada spoke aloud the first two times, or inwardly. In the translation I have kept strictly to the wording in the Arabic. (Bukhari and Muslim.)

A man came to the Prophet (SAW) and asked him about an item found (in the street). He replied, "Note what it is contained in, and what it is tied with, and make the matter known for a year. Then, if its owner comes (give it to him). Otherwise, you can do what you like with it." He asked, "What about astray sheep?" He replied, "It is for your, your brother, or the wolf." He asked, "What about astray camels?" He replied, "What have you to do with them? They have their stomachs and their feet. They can go down to water and eat trees till their master finds them." [Agreed upon].

Abu Bakr bought a saddle from ‘Azib for thirteen dirhams, then Abu Bakr said to 'Azib. Tell al-Bara to carry it to my house. He said: No, not until you tell us what happened when the Messenger of Allah (ﷺ) went out and you were with him. Abu Bakr said: We started our journey at the beginning of the night and we hastened for one day and one night, until it was midday. I looked into the distance to see whether there was anywhere to seek shade, and I saw a rock, so I went to it and it had a little shade. I smoothed the ground for the Messenger of Allah (ﷺ) and spread a garment of camel hair for him, and said: Lie down and rest, O Messenger of Allah. So he lay down, and I went out to see if I could spot anyone looking for us. Then I saw a shepherd and I said: Who do you belong to, O boy? He said: To a man of Quraish. He mentioned his name and I recognised it. I said: Is there any milk in your sheep? He said: Yes | said: Will you milk some for me? He said: Yes. I told him to do that, so he caught a sheep, then I told him to brush the dust from its teat, then to brush the dust off his hands. I had a small vessel with me on the neck of which was a cloth. He milked a little bit of milk for me and I poured it into the vessel until it cooled down. Then I came to the Messenger of Allah (ﷺ). When I reached him, he had already woken up. I said: Drink, O Messenger of Allah. He drank until I was pleased, then I said: Is it time to move on? So we moved on and the people were coming after us but none of them caught up with us except Suraqah bin Malik bin Ju'shum, who was riding a horse of his, I said: O Messenger of Allah, someone has caught up with us. He said: `Do not be afraid, for Allah is with us.` When he got close to us, and there was no more between us and him then the length of a spear or two or three spears, I said: O Messenger of Allah, this pursuer has caught up with us, and I wept. He said: `Why are you weeping?` I said: I am not weeping for myself; rather I am weeping for you. The Messenger of Allah (ﷺ) prayed against him [the pursuer] and said: “O Allah, protect us from him by whatever means You will.” Then his horse's legs sank into the solid ground up to its belly, and he fell off it. He said: O Muhammad, I know that this is because of you; pray to Allah to save me from my predicament, and by Allah I shall divert away from you any one who is behind me of those who are seeking you. Here is my quiver, take one arrow. You are going to pass by some camels and sheep of mine in such and such a place, take whatever you need from thern. The Messenger of Allah (ﷺ) said: `I have no need of it.“ The Messenger of Allah (ﷺ) prayed for him and he was released, and he went back to his companions. The Messenger of Allah (ﷺ) and I continued on our way until we came to Madinah, where the people met him. They came out on the road and on the roofs, and a lot of servants and children crowded the road saying: Allahu Akbar, the Messenger of Allah (ﷺ) has come, Muhammad has come. The people disputed as to who he would stay with. The Messenger of Allah (ﷺ) said: `Tonight I will stay with Banun-Najjar, the maternal uncles of 'Abdul-Muttalib, to honour them thereby.” The next morning, he went where he was instructed. Al-Bara' bin 'Azib said: The first of the Muhajireen to come to us was Mus'ab bin 'Umair, the brother of Banu 'Abdud-Dar. Then Ibn Umm Maktoom, the blind man and brother of Banu Fihr, came to us. Then 'Umar bin al-Khattab, came to us with twenty riders and we said: What happened to the Messenger of Allah (ﷺ)? He said: He is behind me. Then the Messenger of Allah (ﷺ) came and Abu Bakr was with him. Al-Bara said: the Messenger of Allah (ﷺ) did not come until I had read some soorahs from al-Mufassal [Al-Mufassal is that portion of the Qur'an which goes from Qaf to an-Nas]. Isra'eel said: al-Bara' was one of the Ansar from Banu Harithah.

“The Messenger of Allah (saw) fainted when he was sick, then he woke up and said: ‘Has the time for prayer come?’ They said: ‘Yes.’ He said: ‘Tell Bilal to call the Adhan, and tell Abu Bakr to lead the people in prayer.’ Then he fainted, then he woke up and said: ‘Has the time for prayer come?’ They said: ‘Yes.’ He said: ‘Tell Bilal to call the Adhan, and tell Abu Bakr to lead the people in prayer.’ Then he fainted, then he woke up and said: ‘Has the time for prayer come?’ They said: ‘Yes.’ He said: ‘Tell Bilal to call the Adhan, and tell Abu Bakr to lead the people in prayer.’ ‘Aishah said: ‘My father is a tender-hearted man, and if he stands in that place he will weep and will not be able to do it. If you told someone else to do it (that would be better).’ Then he fainted, then woke up and said: ‘Tell Bilal to call the Adhan, and tell Abu Bakr to lead the people in prayer. You are (like) the female companions of Yusuf.’ So Bilal was told to call the Adhan and he did so, and Abu Bakr was told to lead the people in prayer, and he did so. Then the Messenger of Allah (saw) felt a little better, and he said: ‘Find me someone I can lean on.’ Barirah and another man came, and he leaned on them. When Abu Bakr saw him, he started to step back, but (the Prophet (saw)) gestured him to stay where he was. Then the Messenger of Allah (saw) came and sat beside Abu Bakr, until Abu Bakr finished praying. Then the Messenger of Allah (saw) passed away.”

“What will you do, O Abu Dharr, when death overwhelms the people to such an extent that a grave will be equal in value to a slave?” I said: “Whatever Allah and His Messenger choose for me, or Allah and His Messenger know best.” He said “Be patient.” He said: ‘What will you do when famine strikes the people so that you will go to the place where you pray and will not be able to return to your bed, or you will not be able to get up from your bed to go to the place where you pray?” He said: “I said: ‘Allah and His Messenger know best, or whatever Allah and His Messenger choose for me.” He said: “You must refrain from forbidden things.” He said: “What will you do when killing befalls the people so that Hijaratuz-Zait*is covered with blood?” I said: “Whatever Allah and His Messenger choose for me.” He said: “Stay with those whom you belong to.” He said: “I said: ‘O Messenger of Allah, should I not take my sword and strike those who do that?’” He said: “Then you will be just like the people. Rather enter your house.” I said: “O Messenger of Allah, what if they enter my house?” He said: “If you are afraid that the flashing of the sword will dazzle you, then put the edge of your garment over your face, and let him carry his own sin and your sin, and he will be one of the people of the Hellfire.”

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].

The Messenger of Allah (ﷺ) stood in `Arafah and said: `This is the place of standing and all of `Arafah is a place of standing.` He moved on when the sun set, then he put Usamah behind him (on his mount) and moved on at a measured pace on his camel, and the people started rushing right and left. He turned to them and said: `Calmly, O people.” Then he came to Jam` and led them in praying two prayers, Maghrib and `Isha`. Then he stayed all night until morning came, then he came to Quzah and stood at Quzah, and said: `This is the place of standing and all of Jam` is a place of standing.” Then he moved on until he came to Muhassir, where he stood, then he struck his she-camel and she trotted until he crossed the valley, then he reined her in. Then he put al-Fadl behind him (on his mount) and carried on until he came to the Jamrah. He stoned it, then he came to the place of sacrifice and said: `This is the place of sacrifice and all of Mina is a place of sacrifice.` He [the narrator] said: A young woman of Khath’am asked him: My father is an old man and has become senile; he has lived until Allah made Hajj obligatory, Will it be acceptable if I perform Hajj on his behalf? He said: `Yes; perform Hajj on behalf of your father.` And he twisted al Fadl`s neck (to turn his face away). Al-`Abbas said to him: O Messenger of Allah, why did you twist the neck of your cousin? He said: `I saw a young man and a young woman and I was not certain that they would be safe from the Shaitan.` Then a man came to him and said: O Messenger of Allah, I shaved my head before offering a sacrifice. He said: “Offer your sacrifice, there is no problem.” Then another man came to him and said: O Messenger of Allah, I did tawafal-ifadah before shaving my head. He said: “Shave your head or cut your hair, there is no problem.` Then he came to the Ka`bah and circumambulated it, then he came to Zamzam and said: `O Banu ‘Abdul-Muttalib, it is your right to draw water for pilgrims. Were it not that the people would overwhelm you, I would have drawn water myself.`

He also said, "One of the slaves of the Ansar had a son whom he named Muhammad, The Ansar said, 'We will not give you the kunya of the Messenger of Allah until we have sat in the road and asked the Prophet about the Final Hour.' The Prophet said, 'You have come to me to ask me about the Hour?' 'Yes,' we replied. He said, 'There is no one alive now who will see it, even if he lives a hundred years.' We said, 'A slave of the Ansar has had a son and named him Muhammad. The Ansar said, "We will not call you by the kunya of the Messenger of Allah."' The Prophet said, 'You have done well. Call yourselves with my name, but do not use my kunya.'"

“We entered upon Jabir bin ‘Abdullah, and when we reached him he asked about the people (i.e., what their names were, etc.). When he reached me, I said: ‘I am Muhammad bin ‘Ali bin Husain.’ He stretched forth his hand towards my head, and undid my top button, then undid my lower button. Then he placed his hand on my chest, and I was a young boy at that time. Then he said: ‘Welcome to you, ask whatever you want.’ So I asked him, and he was blind. The time for prayer came, so he stood up, wrapping himself in a woven cloth. Every time he put it on his shoulders, its edges came up, because it was too small. And his cloak was beside him on a hook. He led us in prayer, then he said: ‘Tell us about the Hajj of the Messenger of Allah (saw).’ He held up his hands, showing nine (fingers), and said: ‘The Messenger of Allah (saw) stayed for nine years without performing Hajj, then it was announced to the people in the tenth year that the Messenger of Allah (saw) was going for Hajj. So many people came to Al-Madinah, all of them seeking to follow the Messenger of Allah (saw) and do what he did. He set out and we set out with him, and we came to Dhul-Hulaifah where Asma’ bint ‘Umais gave birth to Muhammad bin Abu Bakr. She sent word to the Messenger of Allah (saw) asking what she should do. He said: “Perform Ghusl, fasten a cloth around your waist and enter Ihram.” The Messenger of Allah (saw) prayed in the mosque, then he rode Qaswa’ (his she-camel) until, when his she-camel arose with him upon Baida’,’ Jabir said: ‘As far as I could see, I saw people riding and walking in front of him, and I saw the same to his right and left, and behind him, and the Messenger of Allah (saw) was among us and Qur’an was being revealed to him, and he understood its meaning. Whatever he did, we did too. Then he began the Talbiyah of monotheism: “Labbaika Allahumma labbaik, labbaika la sharika laka labbaik. Innal-hamda wan-ni’mata laka wal-mulk, la sharika laka (Here I am, O Allah, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner).” And the people repeated his words. And the Messenger of Allah (saw) approved of that. And the Messenger of Allah (saw) continued to recite the Talbiyah.’ Jabir said: ‘We did not intend (to do) anything but Hajj. We were not aware of ‘Umrah. Then when we reached the House with him, he touched the Corner, and walked quickly (Ramal) for three circuits and walked (normally) for four. Then he stood at the place of Ibrahim and said: “And take you (people) the place of Ibrahim as a place of prayer.” [2:125] He stood with the place between him and the House. My father used to say:* “And I do not think that he mentioned it other than from the Prophet (saw): ‘That he used to recite in those two Rak’ah (at the place of Ibrahim): “Say: ‘O you disbelievers!’” [Al-Kafirun (109)] and “Say: ‘He is Allah, (the) One.’” [Al-Ikhlas (112)] “Then he went back to the House and touched the Corner, then he went out through the gate to Safa. When he drew near to Safa he recited: “Verily, Safa and Marwah are among the symbols of Allah,” [2:158] (and said:) “We will start with that with which Allah started.” So he started with Safa and climbed it until he could see the House, then proclaimed the greatness of Allah (by saying: Allahu Akbar) and said Tahlil (La ilaha illallah) and praised Him (saying Al-Hamdulillah), and he said: “La ilaha illallah wahdahu la sharika lahu, lahul-mulku, wa lahul-hamdu, yuhyi wa yumit wa huwa ‘ala kulli shai’in Qadir. La ilaha illallah wahdahu, La sharika lahu anjaza wa’dahu, wa nasara ‘abduhu, wa hazamal-Ahzaba wahdahu (None has the right to be worshiped but Allah alone, with no partner or associate; His is the dominion, all praise is due to Him, He gives life and causes death and He is able to do all things. None has the right to be worshiped but Allah alone; He has no partner or associate, He fulfilled His promise, granted victory to His slave, and defeated the Confederates alone).” And he said that three times, supplication in between. Then he headed towards Marwah walking normally until, when he started to go downhill, he walked quickly (Ramal) in the bottom of the valley. When he started to go uphill, he walked normally, until he reached Marwah, and he did atop Marwah what he had done atop Safa. At the end of his Sa’y, atop Marwah he said: “If I had known before what I have come to know now, I would not have garlanded the sacrificial animal, and I would have made it ‘Umrah. Whoever among you does not have a sacrificial animal with him, let him exit Ihram and make it ‘Umrah.” So all the people exited Ihram and cut their hair, except the Prophet (saw) and those who had sacrificial animals with them. Suraqah bin Malik bin Ju’shum stood up and said: “O Messenger of Allah! Is this for this year only, or forever and ever?” The Messenger of Allah (saw) interlaced his fingers and said: “‘Umrah is included in Hajj like this,” twice. “No, it is forever and ever.” ‘Ali brought the camels of the Prophet (saw), and he found that Fatimah was one of those who had exited Ihram. She had put on a dyed garment and used kohl. ‘Ali disliked this action on her part, but she said: “My father told me to do this.” ‘Ali used to say in Iraq: “So I went to the Messenger of Allah (saw), feeling upset with Fatimah because of what she had done, to ask the Messenger of Allah (saw) about what she had said that he said, and that I had disliked that. He said: ‘She spoke the truth, she spoke the truth. What did you say when you began your Hajj?’” He said: “I said: ‘O Allah, I begin the Talbiyah for that for which your Messenger (saw) begins the Talbiyah.’ (He said:) ‘And I have the sacrificial animal with me, so do not exit Ihram.’ He said: “The total number of sacrificial animals that ‘Ali had brought from Yemen and that the Prophet (saw) brought from Al-Madinah were one hundred. Then all the people exited Ihram and cut their hair, apart from the Prophet (saw) and those who had sacrificial animals with them. When the day of Tarwiyah came (the 8th of Dhul-Hijjah), they headed for Mina and began the Talbiyah for Hajj. The Messenger of Allah (saw) rode. He prayed Zuhr, ‘Asr, Maghrib, ‘Isha’ and Fajr at Mina. Then he stayed for a short while until the sun rose, and he ordered that a tent of goat hair be pitched for him in Namirah. Then the Messenger of Allah (saw) set out, and the Quraish were certain that he was going to stay at Al-Mash’ar Haram or at Al-Muzdalifah, as Quraish used to do during the Ignorance days. But the Messenger of Allah (saw) continued until he came to ‘Arafat, where he found that the tent had been pitched for him in Namirah, and he stopped there. Then when the sun had passed its zenith, he called for Qaswa’ and she was saddled for him. He rode until he came to the bottom of the valley, and he addressed the people and said: ‘Your blood and your wealth are sacred to you, as sacred as this day of yours, in this month of yours, in this land of yours. Every matter of Ignorance days is abolished, beneath these two feet of mine. The blood feuds of the Ignorance days are abolished, and the first blood feud of Rabi’ah bin Harith, who was nursed among Banu Sa’d and killed by Hudhail. The usuries of Ignorance days are abolished, and the first usury (that I abolish) is our usury, the usury due to ‘Abbas bin ‘Abdul-Muttalib. It is all abolished. Fear Allah with regard to women, for you have taken them as a trust from Allah, and intimacy with them has become permissible to you through Allah’s Word. Your rights over them are that they should not allow anyone whom you dislike to sit on your bedding.** If they do that, then hit them, but in a manner that does not cause injury or leave a mark. Their rights over you are that you should provide for them and clothe them in a reasonable manner. I have left behind you something which, if you adhere to it, you will never go astray: the Book of Allah. You will be asked about me. What will you say?’ They said: ‘We bear witness that you have conveyed (the message) and fulfilled (your duty) and offered sincere advice.’ He gestured with his forefinger towards the sky and then towards the people, (and said:) ‘O Allah, bear witness, O Allah bear witness,’ three times. Then Bilal called the Adhan, then the Iqamah, and he prayed Zuhr. Then he made Iqamah and prayed ‘Asr, and he did not offer any prayer between them. Then the Messenger of Allah (saw) rode until he came to the place of standing, and he made his she-camel face Sakharat*** with the path in the sand in front of him, and he faced the Qiblah, then he remained standing until the sun had set and the afterglow had lessened somewhat, when the disk of the sun disappeared. Then he seated Usamah bin Zaid behind him and the Messenger of Allah (saw) set out. He pulled Qaswa’s reins tight until her head was touching the saddle, and he gestured with his right hand: ‘O people, calmly, calmly!’ Every time he came to a hill, he released the reins a little so that she could climb. Then he came to Muzdalifah where he prayed Maghrib and ‘Isha’ with one Adhan and two Iqamah, offering no prayer in between. Then the Messenger of Allah (saw) lay down until dawn came, and he prayed Fajr, when he saw that morning had come, with one Adhan and one Iqamah. Then he rode Qaswa’ until he came to Al-Mash’ar Al-Haram. He climbed it and praised Allah and proclaimed His greatness and that He is the only One worthy of worship. Then he remained standing until it had become quite bright, then he moved on before the sun rose. He seated Fadl bin ‘Abbas behind him, who was a man with lovely hair, white and handsome. When the Messenger of Allah (saw) moved on, he passed some women riding camels. Fadl started to look at them, so the Messenger of Allah (saw) put his hand on the other side. Fadl turned his face to the other side to look. When he came to Muhassir, he sped up a little. Then he followed the middle road that brings you out to the biggest Pillar, until he reached the Pillar that is by the tree. He threw seven pebbles, saying the Takbir with each throw, pebbles suitable for Khadhf (i.e., the size of a chickpea) throwing from the bottom of the valley. Then he went to the place of slaughter, and slaughtered sixty-three camels with his own hand. Then he handed it over to ‘Ali who slaughtered the rest, and he gave him a share in his sacrificial animal. Then he ordered that a piece from each camel be brought; (the pieces) were put in a pot and cooked, and they (the Prophet (saw) and ‘Ali) ate from the meat and drank from the soup. Then the Messenger of Allah (saw) hastened to the House, and prayed Zuhr in Makkah. He came to Banu ‘Abdul-Muttalib, who were providing water to the pilgrims at Zamzam, and said: ‘Draw me some water, O Banu ‘Abdul-Muttalib. Were it not that the people would overwhelm you, I would have drawn water with you.’ So they drew up a bucket for him and he drank from it.’”

* It appears that the speaker is Ja’far bin Muhammad who is narrating from his father, from Jabir.
**And they say that the meaning if ‘your furniture’ or, ‘your special place’ in which case the objective is to say that the wife is not to admit anyone in the house whom the husband would be displeased with.
***Sakharat plural of Sakhrah rock or boulder. Nawawi said: “They are the rocks that lay at the base of the Mount of Mercy, and it is the mount in the middle of ‘Arafat.”

Malik related to me from Safiyy, the mawla of Ibn Aflah that Abu's-Saib, the mawla of Hisham ibn Zuhra said, "I went to Abu Said al-Khudri and found him praying. I sat to wait for him until he finished the prayer. I heard a movement under a bed in his room, and it was a snake. I stood up to kill it, and Abu Said gestured to me to sit. When he was finished he pointed to a room in the house and said, 'Do you see this room?' I said, 'Yes.' He said, 'There was a young boy in it who had just got married. He went out with the Messenger of Allah, may Allah bless him and grant him peace, to al-Khandaq, (the ditch which the muslims dug in the 5th year of the Hijra to defend Madina against the Quraysh and their allies).

When he was there, the youth came and asked his permission, saying, "Messenger of Allah. Give me permission to return to my family." The Messenger of Allah, may Allah bless him and grant him peace, gave him permission and said, "Take your weapons with you, for I fear the Banu Quraydha tribe. They may harm you." The youth went to his family and found his wife standing between the two doors. He lifted his spear to stab her as jealousy had been aroused in him. She said, "Don't be hasty until you go in and see what is in your house." He entered and found a snake coiled up on his bed. He transfixed it with his spear and then went out with it and pitched it into the house. The snake stirred on the end of the spear and the youth fell dead. No one knew which of them died first, the snake or the youth. That was mentioned to the Messenger of Allah, may Allah bless him and grant him peace, and he said, "There are jinn in Madina who have become muslim. When you see one of them, call out to it for three days. If it appears after that, then kill it, for it is a shaytan." "'

“I came to Safwan bin `Assal Al-Muradi so he said to me: ‘What has brought you, O Zirr?’ So I said: ‘The desire for knowledge.’ So he said: ‘It has been conveyed to me that the angels lower their wings for the seeker of knowledge, out of pleasure with what he is doing.’” He said: “So I said to him: ‘Indeed there is something wavering’ - or - ‘some doubt in my chest concerning wiping over the Khuff after defecation. So have you retained anything from the Messenger of Allah (saws) concerning that?’ He said: ‘Yes, when we were travelers, he (saws) used to order us not to remove our Khuff for three days and nights, except from sexual impurity, but not from defecation, urination, and sleep.’” He said: “So I said: ‘So have you memorized anything from the Messenger of Allah (saws) concerning love?’ He said: ‘Yes, we were in one of our journeys with the Messenger of Allah (saws) when a man, a harsh, foolish Bedouin, who had been at the end of the group, called him with a loud voice, saying: “O Muhammad! O Muhammad!” So the people said to him “Mah! Indeed, you have been prohibited from this.” So the Messenger of Allah (saws) responded to him with similar to his voice: “Come.” So he said: “A man loves a people but he has not reached them?” He said: ‘So the Messenger of Allah (saws) said: “A man is with whomever he loves.”’ Zirr said: “He did not cease reporting to me until he had reported that Allah, the Mighty and Sublime, has appointed a gate in the west - its width is the distance of a seventy-year journey - for repentance: it shall not be locked until the sun rises from its direction, and that is the Statement of Allah, Blessed be He and Most High, of the Ayah: The Day some of the signs of your Lord come, no soul shall be benefited by its believing.”

The Prophet (PBUH) said, "Time has completed its cycle and has come to the state of the day when Allah created the heavens and the earth. The year consists of twelve months of which four are inviolable; three of them consecutive - Dhul-Qa'dah, Dhul-Hijjah and Muharram and Rajab, the month of Mudar (tribe), which comes between Jumada and Sha'ban. What month is this?" We said, "Allah and His Messenger (PBUH) know better". The Prophet (PBUH) remained silent for some time until we thought that he would give it a name other than its real name. Then asked, "Is it not (the month of) Dhul-Hijjah?". We replied in the affirmative. He asked, "Which city is this?". We replied: "Allah and His Messenger know better". He remained silent until we thought that he would give it another name. He (PBUH) asked, "Is it not Al-Baldah (Makkah)?" We said: "Yes". He (PBUH) asked, "What day is this?". We said: "Allah and His Messenger know better." He (PBUH) remained silent until we thought that he would give it another name. He asked, "Is it not the day of An-Nahr (the sacrifice)?". We replied in the affirmative. Thereupon he said, "Your blood, your property and your honour are inviolable to you all like the inviolablity of this day of yours, in this city of yours and in this month of yours. You will soon meet your Rubb and He will ask you about your deeds. So do not turn to disbelief after me by striking the necks of one another. Behold! Let him who is present here convey (this message ) to him who is absent; for many a person to whom a message is conveyed has more retentive memory than the one who hears it." He (PBUH) again said, "Have I conveyed the message to you? Behold! Have I conveyed the Commandments (of Allah) to you." We submitted: "Yes". He then said, "O Allah, bear witness (to this)".

[Al-Bukhari and Muslim].

Ibn 'Abbas (RAA) narrated that the Messenger of Allah (P.B.U.H.) specified for the people of Madinah, DhulHulaifah (a place 540 km to the north of Makkah) as miqat. For those coming from ash-Sham (including Syria, Jordan and Palestine), he specified al-Juhfah (a place 187 km to the north-west of Makkah and close to Rabigh, where they now perform their Ihram). For those coming from Najd, he specified Qran al-Manazil, (a mountain, 94 km to the east of Makkah, overlooking 'Arafah. For those coming from Yemen, he specified Yalamlam (a mountain 54 km to the south of Makkah. These places are for the people (coming from the above specified countries) as well as for others, who pass by them on their way to perform Hajj or ’Umrah. Those living within those boundaries can assume Ihram from where they set out (for the journey), and even the residents of Makkah, their Miqat would be the place where they are staying in Makkah.’ Agreed upon.

“I was ever determined to ask Umar about the two women, among the wives of the Prophet, about whom Allah [the Mighty and Sublime] said: If you two turn in repentance, your hearts are indeed so inclined… until once when Umar performed Hajj, and I performed Hajj along with him. I poured water for his Wudu from a water holder, and I said: ‘O Commander of the Believers! Who are the two women among the wives of the Prophet, about whom Allah said: If your two turn in repentance, you hearts are indeed so inclined?’ He said to me: ‘I am astonished at you O Ibn Abbas!’” – Az-Zubair (one of the narrators) said: “By Allah! He disliked what he asked him, but he did not withhold it from him.” – “He said to me: ‘It was Aishah and Hafsah.’” He said: “Then he began narrating the Hadith to me. He said: ‘We, the people of the Quraish, used to have the upper hand over our women. So when we arrived in Al-Madinah, we found a people whose women had the upper hand over them. Our women began acquiring the habits of their women. One day I became angry with my wife when she started talking back to to me, she said: “What bothers you about that? By Allah! The wives of the Prophet talk back to him, and one of them may stay away from him a whole day until the night?’” “He said: ‘I said to myself: “Whoever among them has done that, then she has thwarted herself and lost.’” “He said: ‘My house was in Al-Awali among those of Banu Umayyah, and I had a neighbor among the Ansar, and he and I would take turns visiting the Messenger of Allah.’ He said: ‘One day I would visit him and bring the news of the Revealation, and other than that, and one day he would visit him and bring the same. We heard stories that Ghassan were preparing their horses to attack us. He said: ‘One day he came to me in the evening and knocked on my door, so I went out to him. He said: “A horrible thing has happened.” I said: “Ghassan has come?” He said: “Worse than that. The Messenger of Allah has divorced his wives.’” He said: ‘I said to myself: “Hafsah has thwarted herself and is a loser! I though this would happen some day.’” He said: ‘After we prayed Subh, I put on my clothes, then went to visit Hafsah. There I found her crying. I said: “Has the Messenger of Allah divorced (all of you)?” She said: “I do not know. He has secluded himself in the upper room.’” He said: ‘So I wen, and came upon a black slave, I said: “Seek permission for Umar.’” He said: ‘So he entered then came out to me. He said: “I mentioned you to him, but he did not say anything.’” He said: ‘So I went to the Masjid. There I found a group of people sitting around the Minhar weeping, so I sat down with them. Then it became too much for me, so I went to the slave and said: “Seek permission for Umar.” He went in, then he came out to me and said: “I mentioned you to him, but he did not say anything.’” He said: ‘So I went to the Masjid again, and sat there until I could not take it any more, and I went back to the slave and said: “Seek permission for Umar.” He went in, then he came out to me and said: “I mentioned you to him but he did not say anything.’” He said: ‘So I turned to leave, when the slave called me back. He said: “Enter for he has given you permission.’” He said: ‘So I entered, and found the Prophet reclining upon a woven mat, and I saw the marks it left on his side. I said: “O Messenger of Allah! Have you divorced your women?” He said: “No.” I said: “Allahu Akbar! IF you only saw us O Messenger of Allah! We the people of the Quraish used to have the upper hand over our women, but when we came to Al-Madinah we found a people whose women had the upper hand over them. Our women began acquiring the habits of their women. One day I became angry with my wife, so when she started talking back to me I rebuked her and she said: ‘What bothers you about that? By Allah! The wives of the Prophet talk back to him, and one of them may stay away from him a whole day until the night?’” He said: “I said to Hafsah: ‘Do you talk back to the Messenger of Allah?’ She said: ‘Yes, and one of us may stay away from him all day until the night.’” He said: “I said: ‘Whoever among them has done that, then she has thwarted herself and lost. So any of you feel so secure against Allah becoming angry with you because of the anger of the Messenger of Allah, then she will be ruined?’ He said: ‘So the Prophet smiled.’ He said: ‘So I said to Hafsah: “Do not talk back to the Messenger of Allah, and don’t ask him for anything. Ask me for whatever you want. And do not be tempted by the behavior of your companions, for she is more beautiful than you, and more loved by the Messenger of Allah.’” He said: ‘So he smiled again, I said: “O Messenger of Allah! May I speak candidily?” He said: “Yes.’” He said: ‘I raised my head and did not see in the house except for three hides. So I said: “O Messenger of Allah! Supplicate to Allah to make your followers prosperous. For verily, He has made the Persians and the Romans prosper, and they do not worship Him.” He then sat up and said: “Do you have some doubts O Ibn Al-Khattab? They are a people whose good has been hastened for them in this world’s life.’” He said: ‘He swore that he would not enter upon his women for a month. So Allah censured him for that, and he made the atonement of an oath.’” Az-Zuhri said: “Urwah informed me that Aishah said: “When twenty-nine days passed, the Prophet entered upon me first, and he said: “O Aishah! I am about to mention something to you, but do not be hasty in reply until you consult your parents.’” She said: ‘Then he recited this Ayah: “O Prophet! Say to your wives.” She said: ‘I knew by Allah! That my parents would not tell me to part with him.’ She said: ‘I said: “Is it about this that I should consult with my parents? Indeed I want Allah and His Messenger and the abode of the Hereafter.” Ma’mar (one of the narrators) said: “Ayyub informed me that Aishah said to him: ‘O Messenger of Allah! Do not inform your wives that I chose you.’ So the Prophet said: ‘Allah send me only as one who conveys (Muballigh), He did not send me as one causing hardship.’”

AbdulMuttalib ibn Rabi'ah ibn al-Harith said that his father, Rabi'ah ibn al-Harith, and Abbas ibn al-Muttalib said to AbdulMuttalib ibn Rabi'ah and al-Fadl ibn Abbas: Go to the Messenger of Allah (saws) and tell him: Messenger of Allah, we are now of age as you see, and we wish to marry. Messenger of Allah, you are the kindest of the people and the most skilled in matchmaking. Our fathers have nothing with which to pay our dower. So appoint us collector of sadaqah (zakat), Messenger of Allah, and we shall give you what the other collectors give you, and we shall have the benefit accruing from it. Ali came to us while we were in this condition.

He said: The Messenger of Allah (saws) said: No, I swear by Allah, he will not appoint any of you collector of sadaqah (zakat).

Rabi'ah said to him: This is your condition; you have gained your relationship with the Messenger of Allah (saws) by marriage, but we did not grudge you that. Ali then put his cloak on the earth and lay on it.

He then said: I am the father of Hasan, the chief. I swear by Allah, I shall not leave this place until your sons come with a reply (to the question) for which you have sent them to the Prophet (saws).

AbdulMuttalib said: So I and al-Fadl went towards the door of the apartment of the Prophet (saws). We found that the noon prayer in congregation had already started. So we prayed along with the people. I and al-Fadl then hastened towards the door of the apartment of the Prophet (saws). He was (staying) with Zaynab, daughter of Jahsh, that day. We stood until the Messenger of Allah (saws) came. He caught my ear and the ear of al-Fadl.

He then said: Reveal what you conceal in your hearts. He then entered and permitted me and al-Fadl (to enter). So we entered and for a little while we asked each other to talk. I then talked to him, or al-Fadl talked to him (the narrator, Abdullah was not sure).

He said: He spoke to him concerning the matter about which our fathers ordered us to ask him. The Messenger of Allah (saws) remained silent for a moment and raised his eyes towards the ceiling of the room. He took so long that we thought he would not give any reply to us. Meanwhile we saw that Zaynab was signalling to us with her hand from behind the veil, asking us not to be in a hurry, and that the Messenger of Allah (saws) was (thinking) about our matter.

The Messenger of Allah (saws) then lowered his head and said to us: This sadaqah (zakat) is a dirt of the people. It is legal neither for Muhammad nor for the family of Muhammad. Call Nawfal ibn al-Harith to me. So Nawfal ibn al-Harith was called to him.

He said: Nawfal, marry AbdulMuttalib (to your daughter). So Nawfal married me (to his daughter).

The Prophet (saws) then said: Call Mahmiyyah ibn Jaz'i to me. He was a man of Banu Zubayd, whom the Messenger of Allah (saws) had appointed collector of the fifths.

The Messenger of Allah (saws) said to Mahmiyyah: Marry al-Fadl (to your daughter). So he married him to her. The Messenger of Allah (saws) said: Stand up and pay the dower from the fifth so-and-so on their behalf. Abdullah ibn al-Harith did not name it (i.e. the amount of the dower).

Safwan ibn 'Abdullah ibn Safwan, who was married to the daughter of Abu'd-Darda', said, "I visited them in Syria and found Umm ad-Darda' in the house, but not Abu'd-Darda'. She asked, 'Are you intending to go on hajj this year?' 'Yes,' I replied. She said, 'Make supplication to Allah and ask for good for us. The Prophet, may Allah bless him and grant him peace, said, "The supplication of a Muslim man for his absent brother is answered. At his head there is a guardian angel. Whenever he asks Allah to give his brother good, the angel says, 'Amen, and may you have the same.'"' I met Abu'd-Darda' in the market and he said something similar which was related from the Prophet, may Allah bless him and grant him peace."

Awsat bin Ismail has narrated that he heard Abu Bakr (ra) say after the death of the Prophet (saws) “This is the very place where the Prophet (saws), had stood in the first year of Hijrah”. Saying that, he began to weep and added, "Hold on to truth because that is piety and both these things will carry a man to paradise. And, keep away from falsehood because it is a very grave sin and both of them will carry one to hell. And ask Allah for security because nothing greater than it is given to anyone apart from belief, and do not sever ties among yourselves. Do not turn your backs to one another nor be jealous of one another. And do not harbor mutual hatred. And, live as slaves of Allah, brothers of one another."

"One morning, the Messenger of Allah (SAW) was prevented from coming to us for Salat As-Subh, until we were just about to look for the eye of the sun (meaning sunrise). Then he came out quickly, had the Salat prepared for. The Messenger of Allah (SAW) performed the Salat, and he performed his Salat in a relatively quick manner. When he said the Salam, he called aloud with his voice saying to us: 'Stay in your rows as you are.' Then he turned coming near to us, then he said: 'I am going to narrate to you what kept me from you this morning: I got up during the night, I performed Wudu and prayed as much as I was able to, and I dozed off during my Salat, and fell deep asleep. Then I saw my Lord, Blessed and Most High, in the best of appearances. He said: 'O Muhammad!' I said: 'My Lord here I am my Lord!' He said: 'What is it that the most exalted group busy themselves with?' I said: 'I do not know Lord.' And He said it three times." He said: "So I saw Him place His Palm between my shoulders, and I sensed the coolness of His Fingertips between my breast. Then everything was disclosed for me, and I became aware. So He said: 'O Muhammad!' I said: 'Here I am my Lord!' He said: 'What is it that the most exalted group busy themselves with?' I said: 'In the acts that atone.' He said: 'And what are they?' I said: 'The footsteps to the congregation, the gatherings in the Masajid after the Salat, Isbagh Al-Wudu during difficulties.' He said: 'Then what else?' I said: 'Feeding others, being lenient in speech, and Salat during the night while the people are sleeping.' He said: 'Ask.' I said: 'O Allah! I ask of you the doing of the good deeds, avoiding the evil deeds, loving the poor, and that You forgive me, and have mercy upon me. And when You have willed Fitnah in the people, then take me without the Fitnah. And I ask You for Your love, the love of whomever You love, and the love of the deeds that bring one nearer to Your love.'" The Messenger of Allah (SAW) said: "Indeed it is true, so study it and learn it."

The Companions of As-Suffah were poor people. The Prophet (PBUH) said, "Whoever has food enough for two people, should take a third one (from among them), and whoever has food enough for four persons, should take a fifth or sixth (or said something similar)." Abu Bakr (May Allah be pleased with him) took three people with him while Messenger of Allah (PBUH) took ten. Abu Bakr (May Allah be pleased with him) took his supper with the Prophet (PBUH) and stayed there till he offered the 'Isha' prayers. After a part of the night had passed, he returned to his house. His wife said to him: "What has detained you from your guests?" He said: "Have you not served supper to them?" She said: "They refused to take supper until you come." [Abdur-Rahman (Abu Bakr's son) or the servants] presented the meal to them but they refused to eat. I (the narrator) hid myself out of fear. Abu Bakr (May Allah be pleased with him) (my father) rebuked me. Then he said to them: "Please eat. By Allah! I will never eat the meal." 'Abdur-Rahman added: Whenever we took a morsel of the meal, the meal grew from underneath more than that morsel we had till everybody ate to his satisfaction; yet the remaining food was more than what was in the beginning. On seeing this, Abu Bakr (May Allah be pleased with him) called his wife and said: "O sister of Banu Firas! What is this?" She said: "O pleasure of my eyes! The food has increased thrice in quantity." Then Abu Bakr (May Allah be pleased with him) started eating. He said: "My oath not to take the meal was because of Satan." He took a morsel handful from it and carried the rest to the Prophet (PBUH). That food remained with him. In those days there was a treaty between us and the pagans and when the period of that treaty elapsed, he (PBUH) divided us into twelve groups and every group was headed by a man. Allah knows how many men were under the command of each leader. Anyhow, all of them ate of that meal.

[Al-Bukhari and Muslim].

There are some more narrations in both Al-Bukhari and Muslim with very minor differences in wordings and in details.

By Allah, I have brought water until I felt a pain in my chest. He said: Some captives have been brought to your father, go and ask him for a servant. She said: And I, by Allah, have ground flour until my hands became sore. So she went to the Prophet (ﷺ) and he said: “What brings you here, O my daughter?” She said: I have come to greet you; and she felt too shy to ask him, so she went back, ‘Ali said: What happened? She said: I felt too shy to ask him. So we went together and I said: O Messenger of Allah, by Allah I have brought water until I started to feel pain in my chest. And Fatimah said: I have ground flour until my hands hurt. Allah has brought you plenty of captives, so give us a servant. The Messenger of Allah (ﷺ) said: “By Allah, I will not give it to you and leave ahlus-suffah starving when I have nothing to spend on them. Rather I will sell them (the captives) and spend the price on (ahlus-suffah).” So they went back. Then the Prophet (ﷺ) came, when they were under the cover which, if it covered their heads, it left their feet bare, and if it covered their feet, it left their heads bare. They wanted to get up, but he said: `Stay where you are.` And then he said: `Shall I not tell you of something that is better than what you asked for?” They said: Yes. He said: `(It is) words that Jibreel (عليه السلام) taught me.` He said: “Following every prayer, glorify Allah ten times, and praise Him ten times and magnify Him ten times. And when you go to your bed, glorify Allah thirty-three times, praise Him thirty-three times and magniÍy Him thirty-four times.” He said: By Allah, I never omitted that from the time the Messenger of Allah (ﷺ) taught it to me. Ibnul-Kawwa’ said to him: Not even on the night of Siffeen? He said: May Allah cause your doom, O people of Iraq! Yes, not even on the night of Siffeen.

I sat with an old man of Banu Tameem in the mosque of Basrah who had a document in his hand. That was at the time of al-Hajjaj. He said to me: “O slave of Allah, do you think that this document could help me in any way with this governor?” I said: “What is this document?” He said: “This is a document from the Messenger of Allah (ﷺ) which he wrote for us to say that no transgression should be committed against us with regard to our zakah.” I said: “No, by Allah, I do not think that this document will help you at all. But what is the story about this document?” He said: “I came to Madinah with my father when I was a young boy, with some camels of ours to sell. My father was a friend of Talhah bin `Ubaidullah at-Taimi, so we stayed with him. My father said to him: “Come out with me and sell these camels of mine for me.” Talhah said: “The Messenger of Allah (ﷺ) has forbidden townsmen to sell for Bedouins. But I will go out with you and sit with you. Offer your camels for sale and if a man comes and makes you an offer and I think he is honest and sincere, I will tell you to sell to him. So we went out to the marketplace and showed the mounts that we had for sale, and Talhah sat nearby. People made offers to us, then when a man offered what we wanted, my father said to Talhah: “Shall I sell to him?” He said: “Yes, I am sure he is honest. So sell to him.” So we sold to him. Then when we took our money and ended our business, my father said to Talhah: “Ask the Messenger of Allah (ﷺ) for a document for us, stating that no one should transgress against us with regard to our zakah.” (Talhah) said: “This is your right and it is the right of every Muslim.” He said: “Nevertheless, I would like to have a document from the Messenger of Allah(ﷺ).” So he took us out and brought us to the Messenger of Allah (ﷺ) and said: “O Messenger of Allah (ﷺ), this man is a man of the desert and is a friend of ours. He would like you to write a document for him, stating that no one should transgress against him with regard to his zakah.” The Messenger of Allah (ﷺ) said: `That is his right and it is the right of every Muslim.” He said: “O, Messenger of Allah, he would like to have something from you in writing concerning that.” So the Messenger of Allah (ﷺ) wrote this document for us.”

The Prophet was seriously ill, and he asked whether the people had prayed. When I told him that they had not, but were waiting for him, he asked me to put some water for him in the tub, and I did so. He bathed, and when he was about to rise with difficulty he fainted. When he came round he asked if the people had prayed, and when I told him that they had not, but were waiting for him, he told me to put some water for him in the tub and sat down and bathed, but when he was about to rise with difficulty he fainted. On coming round he asked whether the people had prayed, and when I told him they had not, but were waiting for him, he asked me to put some water for him in the tub and sat down and bathed, but when he was about to rise with difficulty he fainted. When he came round he asked whether the people had prayed and I told him they had not, but were waiting for him. The people were staying in the mosque waiting for the Prophet for the last evening prayer, so the Prophet sent instructions to Abu Bakr to lead the people in the prayer. When the Messenger came to him and told him God’s Messenger was ordering him to lead the people in the prayer, Abu Bakr, who was a sensitive man, told ‘Umar to lead the people, but when ‘Umar replied, “You are more entitled to that,” Abu Bakr led the prayers during those days. Afterwards the Prophet experienced some improvement in his condition and went out between two men, one of whom was al-‘Abbas, to the noon prayer when Abu Bakr was leading the people. When Abu Bakr saw him he began to withdraw, but the Prophet signed to him not to do so. He told his two companions to set him down beside Abu Bakr, and they did so and he remained seated. ‘Ubaidallah said that he visited ‘Abdallah b. ‘Abbas and asked if he might submit to him what ‘A’isha had told him about the illness of God’s Messenger, and he said, “Go ahead.” He submitted to him what she had told and he objected to none of it, only asking whether she had named to him the man who accompanied al- ‘Abbas. When he replied that she had not, he said that he was ‘Ali. (Bukhari and Muslim.)

We went in to visit Abu Sa'id al-Khudri, and while we were sitting we heard a movement under his couch. When we had looked and found a snake in it I jumped up to kill it, but Abu Sa'id who was engaged in prayer made a gesture to me indicating that I should sit down, so I sat down. When he finished he pointed to a room in the house and asked if I saw it, and when I said I did he told me that a servant of theirs who had recently been married had occupied it. They went out with God’s messenger to the Trench, and that young man was asking permission from God’s messenger to leave after staying half the day and would return to his wife. One day when he asked God's messenger’s permission he told him to carry his weapons with him as he feared Quraiza might do him harm. The man took his weapons and returned, and finding his wife standing between the two doors he was smitten with jealousy and made to pierce her with his lance, but she told him to put away his lance and enter the house to see what had made her come out. He entered and found a huge snake coiled on the bedding, so he made for it with the lance and pierced it with it and then went out and fixed it in the ground in the house, but the snake quivered and attacked him, and no one knew which of them died first, the snake or the young man. They went to God's messenger and mentioned that incident to him, asking him to supplicate God to restore him to life for them, but he replied, "Ask forgiveness for your friend." Then he said, "These houses have resident jinn, so when you see one of them give it a warning three times. 1 If it goes away, well and good; otherwise kill it, for it is an infidel.'' He then told them to go and bury their friend. A version reports him as saying, ''In Medina there are jinn who have accepted Islam, so when you see one of them pronounce a warning to it for three days and if it appears to you after that kill it, for it is only a devil." 1. Hiarrijiu ‘alaiha thalithan. The verb means to make things difficult. This phrase is explained as meaning that one should tell the snake three times that it will be in difficulties if it returns, and that it must not blame one if, after this warning, it is driven away and killed. Muslim transmitted it.

“When the Messenger of Allah (saw) fell ill with what would be his final illness, he was in the house of ‘Aishah. He said: ‘Call ‘Ali for me.’ ‘Aishah said: ‘O Messenger of Allah, should we call Abu Bakr for you?’ He said: ‘Call him.’ Hafsah said: ‘O Messenger of Allah, should we call ‘Umar for you?’ He said: ‘Call him.’ Ummul-Fadl said: ‘O Messenger of Allah, should we call Al-‘Abbas for you?’ He said: ‘Yes.’ When they had gathered, the Messenger of Allah (saw) lifted his head, looked and fell silent. ‘Umar said: ‘Get up and leave the Messenger of Allah (saw).’ Then Bilal came to tell him that the time for prayer had come, and he said: ‘Tell Abu Bakr to lead the people in prayer.’ ‘Aishah said: ‘O Messenger of Allah, Abu Bakr is a soft and tender-hearted man, and if he does not see you, he will weep and the people will weep with him. If you tell ‘Umar to lead the people in prayer (that would be better).’ Abu Bakr went out and led the people in prayer, then the Messenger of Allah (saw) felt a little better, so he came out, supported by two men, with his feet making lines along the ground. When the people saw him, they said: ‘Subhan-Allah,’ to alert Abu Bakr. He wanted to step back, but the Prophet (saw) gestured him to stay where he was. Then the Messenger of Allah (saw) came and sat on his right. Abu Bakr stood up and he was following the lead of the Prophet (saw), and the people were following the lead of Abu Bakr. Ibn ‘Abbas said; ‘And the Messenger of Allah (saw) started to recite from where Abu Bakr had reached.’”

`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].

When God's messenger was in my house, he mentioned the dajjal saying, "Before he comes there will be three years, one in which the heaven will withhold a third of its rain and the earth a third of its vegetation, the second in which the heaven will withhold two-thirds of its rain and the earth two-thirds of its vegetation, and the third in which the heaven will withhold all its rain and the earth all its vegetation, and every animal with hoof or fang will perish. One of the severest of his afflictions will be his coming to a nomadic Arab and saying, `Tell me, if I bring your camels to life for you, will you not know that I am your Lord?' and he will reply, `Certainly. He will then make the devils appear to him like his camels with the finest udders and the highest humps. He will come to a man whose brother and father have died and say, `Tell me, if I bring your father and your brother to life for you, will you not know that I am your Lord?' and he will reply, `Certainly.' He will then make the devils appear to him like his father and his brother." She said that God's messenger then went out to relieve himself and when he found on his return that the people were greatly upset over what he had told them, he put his hands on the sides of the door and said, "What is the matter, Asma'?" When she replied that their hearts were perturbed over them; mention of the dajjal, he said, "If he comes forth when I am alive, I shall dispute with him, otherwise my Lord will take my place on behalf of every believer." She said, "Messenger of God, I swear by God that when we knead our dough, we are hungry before we make it into bread. Now how will believers fare at that time?" He replied, "The glorifying of God and the declaration of His holiness which are enough for the angels will be enough for them." ...Transmitted it. The source of the tradition is omitted in the text. It occurs in Ahmad b. Hanbal, Musnad, vol. 6, p. 455 f. A form of the tradition is also given in Tayalisi's Musnad (Haidarabad, 1321), p. 227.