"While I was at the Ka'bah, in a state between sleep and wakefulness, three men came, and one of them who was in the middle came toward me. I was brought a basin of gold, filled with wisdom and faith, and he slit open from the throat to the lower abdomen, and washed the heart with Zamzam water, then - "it was filled with wisdom and faith. Then I was brought a riding-beast, smaller than a mule and bigger than a donkey. I set off with Jibril, peace be upon him, and we came to the lowest heaven. It was said: 'Who is with you?' He said: 'Muhammad.' It was said: 'Has (revelation) been sent to him? Welcome to him, what an excellent visit his is.' I came to Adam, peace be upon him, and greeted him, and he said: 'Welcome to you! What an excellent son and Prophet.' Then we came to the second heaven and it was said: 'Who is this?' He said: 'Jibra'il.' [1] It was said: 'Who is with you?' he said: 'Muhammad.' And the same exchange took place. I came to Yahya and 'Eisa, peace be upon them both, and greeted them, and they said: 'Welcome to you! What an excellent brother and Prophet.' Then we came to the third heaven and it was said: 'Who is this?' He said: 'Jibra'il.' It was said: 'Who is with you?' He said: 'Muhammad.' And the same exchange took place. I came to Yusuf, peace be upon him, and greeted him, and he said: 'Welcome to you! What an excellent brother and Prophet.' Then we came to the fourth heaven and the same exchange took place. I came to Idris, peace be upon him, and greeted him, and he said: 'Welcome to you! What an excellent brother and Prophet.' Then we came to the fifth heaven and the same exchange took place. I came to Harun, peace be upon him, and greeted him, and he said: 'Welcome to you! What an excellent brother and Prophet.' Then we came to the sixth heaven and the same exchange took place. I came to Musa, peace be upon him, and greeted him, and he said: 'Welcome to you! What an excellent brother and Prophet.' What I passed him, he wept, and it was said: 'Why are you weeping?' He said: 'O Lord, this young man whom You have sent after me, more of his Ummah will enter Paradise than from my nation, and they will be more virtuous than them.' Then we came to the seventh heaven and a similar exchange took place. I came to Ibrahim, peace be upon him, and greeted him, and he said: 'Welcome to you! What an excellent son and Prophet.' Then I was taken up to the Oft-Frequented House (Al-Bait al-Ma'mur) and I asked Jibra'il about it, and he said: 'This is Al-Bait al-Ma'mur in which seventy thousand angels pray everyday, and when they leave it they never come back.' Then I was taken up to Sidrah Al-Muntaha (the Lote-Tree of the Utmost Boundary). Its fruits were like Qilal [2] of Hajar and its leaves were like the ears of elephants. At its base were four rivers: Two hidden rivers and two manifest rivers. I asked Jibril (About them) and he said: 'The two hidden ones are in paradise, and the two manifest ones are the Euphrates and the Nile.' Then fifty prayers were enjoined upon me. I came to Musa and he said: 'What happened?' I said: 'Fifty prayers have been enjoined upon me.' He said: 'I know more about the people than you. I tried hard with the Children of Israel. Your Ummah will never be able to bear that. Go back to your Lord and ask Him to reduce it for you.' So I went back to my Lord and asked Him to reduce it, and He made it forty. Then I went back to Musa, peace be upon him, and he said: 'What happened?' I said: 'He made it forty.' He said to me something similar to what he said the first time, so I went back to my Lord and He made it thirty. I came to Musa, peace be upon him, and told him, and he said to me something similar to what he said the first time, so I went back to my Lord and he made it twenty, then ten, then five. I came to Musa, peace be upon him, and he said to me something like he had said the first time, but I said: 'I feel too shy before my Lord to go back to Him.' Then it was called out: 'I have decreed (the reward for) My obligation, and I have reduced the burden for My slaves and I will give a ten-fold reward for each good deed.'" [1] It is like this here, while it is Jibra'il the first time it appears in this narration, and Jibra'il is often used in the Hadith literature. [2] Plural of Qullah

Malik related to me from Yahya ibn Said from Said ibn al-Musayyab that a man from the Aslam tribe came to Abu Bakr as-Siddiq and said to him, "I have committed adultery." Abu Bakr said to him, "Have you mentioned this to anyone else?" He said, "No." Abu Bakr said to him, "Then cover it up with the veil of Allah. Allah accepts tawba from his slaves." His self was still unsettled, so he went to Umar ibn al- Khattab. He told him the same as he had said to Abu Bakr, and Umar told him the same as Abu Bakr had said to him. His self was still not settled so he went to the Messenger of Allah, may Allah bless him and grant him peace, and said to him, "I have committed adultery," insistently. The Messenger of Allah, may Allah bless him and grant him peace, turned away from him three times. Each time the Messenger of Allah, may Allah bless him and grant him peace, turned away from him until it became too much. The Messenger of Allah, may Allah bless him and grant him peace, questioned his family, "Does he have an illness which affects his mind, or is he mad?" They said, "Messenger of Allah, by Allah, he is well." The Messenger of Allah, may Allah bless him and grant him peace, said, "Unmarried or married?" They said, "Married, Messenger of Allah." The Messenger of Allah, may Allah bless him and grant him peace, gave the order and he was stoned.

from his father, saying "Mu'awiyah bin Abu Sufyan ordered Sa'd, saying 'What prevented you from reviling Abu Turab?' He said: 'Three things that I remember from the Messenger of Allah (SAW) prevent me from reviling him. That I should have even one those things is more beloved to me than red camels. I heard the Messenger of Allah (SAW) speaking to 'Ali, and he had left him behind in one of his battles. So 'Ali said to him: "O Messenger of Allah! You leave me behind with women and children?" So the Messenger of Allah (SAW) said to him: "Are you not pleased that you should be in the position with me that Harun was with Musa? Except that there is no Prophethood after me?" And on the Day of (the battle of) Khaibar, I heard him saying: "I shall give the banner to a man who loves Allah and His Messenger, and Allah and His Messenger love him." So we all waited for that, then he said: "Call 'Ali for me." He said: 'So he came to him, and he had been suffering from Ramad (an eye condition), so he (SAW) put spittle in his eye and gave the banner to him, then Allah granted him victory. And when this Ayah was revealed: 'Let us call our sons and your sons, our women and your women...' (3:61) the Messenger of Allah (SAW) called 'Ali, Fatimah, Hasan, and Husain and said: "O Allah, these are my family."

"One of the earlier Prophets who was out on an expedition proclaimed among his people that no man should follow him who had married a woman with whom he wished to cohabit but had not yet done so, or who had built houses on which he had not yet put the roofs, or who had bought sheep or pregnant she-camels and was expecting them to produce young. He, then, went on the expedition and approached the town at the time of the 'Asr prayer or little before it. He then told the sun that both it and he were under command and prayed Allah to hold it back for them, so it was held back till Allah gave him victory. He collected the spoils and it (meaning fire) came to devour these, but did not. He said that among the people there was a man who stole from the booty. He told them that a man from every tribe must swear allegiance to him, and when a man's hand stuck to his, he said: "There is thief among you and every individual of your tribe must swear allegiance to me". (In course of swearing of allegiance,) hands of two or three persons stuck to his hand. He said: "The thief is among you". They brought him a head of gold like a cow's head and when he laid it down, the fire came and devoured the spoils. Spoils were not allowed to anyone before us, then Allah allowed spoils to us as He saw our weakness and incapacity and allowed them to us".

[Al-Bukhari and Muslim].

Learn from me three things, for I fear that the people will not come to me (before I die). As for me, I did not pass any judgement regarding kalalah and I did not appoint any successor to be in charge of the people after me, and every slave of his [Umar`s] will be free. The people said to him: Appoint a successor. He said: Whatever I do, it was done by someone better than me. If I leave the people to decide their affairs, the Prophet (ﷺ) of Allah did that, and if I appoint someone, one who is better than me did that, namely Abu Bakr, I said to him: Receive the glad tidings of Paradise; you accompanied the Messenger of Allah (ﷺ), your companionship with him was long; you were appointed in charge of the believers and you showed strength and fulfilled the trust. He said. As for your glad tidings to me of Paradise - `Affan [another narrator] said: No by Allah besides Whom there is no god- if I had the entire world and all that is in it, I would give it as a ransom from the terror of what lies before me, even before knowing the outcome. As for what you say about me being in charge of the believers` affairs, by Allah I wish that I could get out of it without gaining or losing anything. As for what you said about me accompanying the Prophet (ﷺ) of Allah, that is true.

Hamna daughter of Jahsh said that her menstruation was great in quantity and severe, so she went to the Prophet for a decision and told him. She found him in the house of her sister Zainab daughter of Jahsh and said, “Messenger of God, I menstruate to a great extent, and it is severe, so what command do you give me about it? It has prevented me from praying and fasting.” He said, “I suggest that you use cotton, for it removes the blood.” She replied, “It is too copious for that.” He said, “Then stop it with a tight rag.” She replied, “It is too copious for that.” He said, “Then take a cloth.” She replied, “It is too copious for that, for my blood keeps flowing.” So the Prophet said, “I shall give you two commands; whichever of them you follow, it will make the other unnecessary, but you will know best whether you are strong enough to follow both of them This is a stroke of the devil, so observe your menses for six or seven days, God alone knowing which it should be, then wash, and when you see that you are purified and quite clean pray during twenty-three or twenty-four days and nights and fast, for that will be enough for you, and do so every month, just as women menstruate and are purified at the time of their menstruation and their purification. But if you are strong enough to delay the noon prayer and advance the afternoon prayer, then wash and combine the noon and the afternoon prayer; to delay the sunset prayer and advance the night prayer, then wash and combine the two prayers, do so; and to wash at drawn, do so; and fast if you are able.” God’s messenger said, “This is the one which is more attractive to me.” Ahmad, Abu Dawud and Tirmidhi transmitted it.

one who is in grinding poverty, one who is seriously in debt, or one who is responsible for blood-wit he finds it difficult to pay.” Abu Dawud transmitted it, and Ibn Majah transmitted up to “the day of resurrection.”

Abu Bakra reported God's messenger as saying, "Some of my people will alight in low-lying ground which they will call al-Basra beside a river called the Tigris over which there is a bridge. Its people will be numerous and it will be one of the capital cities of the Muslims. At the end of time the descendants of Qantura'[*] will come with broad faces and small eyes and alight on the bank of the river. The town's inhabitants will then separate into three sections, one of which will follow cattle into the desert and perish, another of which will seek security for themselves and perish, but a third will put their children behind their backs and fight with the invaders, and they will be the martyrs." Abu Dawud transmitted it. * The common explanation by Arabic writers is that Qantura' was a slave girl of Abraham from whom the Turks were descended. (Cf. Genesis, 25:1, which says that Abraham took a wife named Keturah -- in Hebrew Qeturah.) Ibn al-Athir, an-Nihaya fi gharib al-hadith, 3:314, says the Turks and Chinese were descended from the offspring of Qanturs'. Lisan al-'Arab, 6:432, says her offspring were the Turks, and some say the negroes. Mirqat, 5:166 f., finds a difficulty because Abraham was a descendant of Shem and the Turks were descended from Japheth. It suggests that Qantura' was a descendant of Abraham who married a descendant of Japheth. Dr. J.A. Boyle of Manchester University has drawn my attention to an article in the Harvard Journal of Asiatic Studies, 12:287, which quotes an Armenian historian, Grigor of Akner (1250-1335 A.D.), as saying that Kendura, a handmaiden of Abraham, bore Imran who became the ancestor of the Parthians.

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

Anas told that 'Abdallah b. Salam heard of the arrival of God's messenger when he was in an orchard gathering dates, so he went to the Prophet and said, "I shall ask you about three things which only a prophet knows What is the first sign of the last hour? What is the first thing the inhabitants of paradise will eat? And what makes a boy look like his father or his mother?" He replied, "Gabriel has just informed me about them. The first sign of the last hour will be a fire which will collect mankind from the east to the west; the first thing the inhabitants of paradise will eat will be the ligament of a fish's liver; and when the man's liquid comes before the woman's he attracts the child to his likeness, but when the woman's liquid comes first, she attracts it to her likeness." He said, "I testify that there is no god but God and that you are God's messenger. The Jews, messenger of God, are slanderous people, and if they know of my acceptance of Islam before you ask them, they will slander me." When the Jews came, he asked, "What kind of a man is `Abdallah among you?" They replied, "Our best one and the son of our best one, our chief and the son of our chief." He said, "Tell me what you will do supposing he accepts Islam," to which they replied, "God preserve him from that!" `Abdallah then came out and said, "I testify that there is no god but God and that Muhammad is God's messenger." They said, "He is the worst of us and the son of the worst of us," and belittled him, whereupon he said, "This is what I feared, messenger of God." Bukhari transmitted it.

“When the Messenger of Allah (saw) appointed me as governor of Ta’if, I began to get confused during my prayer, until I no longer knew what I was doing. When I noticed that, I travelled to the Messenger of Allah (saw), and he said: ‘The son of Abul-‘As?’ I said: ‘Yes, O Messenger of Allah.’ He said: ‘What brings you here?’ He said: ‘O Messenger of Allah, I get confused during my prayer, until I do not know what I am doing.’ He said: ‘That is Satan. Come here.’ So I came close to him, and sat upon the front part of my feet then he struck my chest with his hand and put some spittle in my mouth and said: ‘Get out, O enemy of Allah!’ He did that three times, then he said: ‘Get on with your work.’” ‘Uthman said: “Indeed, I never felt confused (during my prayer) after that.”

God’s messenger remained in Medina nine years, during which he had not performed the hajj, then made a public announcement in the tenth year to the effect that God’s messenger was about to perform the hajj. Large numbers came to Medina, and we went out with him. When we reached Dhul Hulaifa, Asma’ daughter of ‘Umais, gave birth to Muhammad b. Abu Bakr and sent to God’s messenger asking what she was to do. He replied, “Bathe, bandage your private parts with a cloth, and put on the ihram.” God’s messenger then prayed in the mosque, and after he had mounted al-Qaswa' and his she-camel stood erect with him on its back at al-Baida’, he raised his voice declaring God’s unity and saying, “Labbaik, O God, labbaik labbaik; Thou hast no partner; labbaik; praise and grace are Thine and the dominion; Thou hast no partner.” Jabir said : We did not express our intention of performing anything but the hajj, being unaware of the ‘umra [at that season], but when we came with him to the House he touched the corner and made seven circuits, running three of them and walking four. Then going forward to the station of Abraham, he recited, “And take the station of Abraham as a place of prayer.” (Qur’an 2:125)He then prayed two 'rak'as, having the station between him and the House. A version says that he recited in the two rak'as,. “Say, He is God, One,” and, “Say, O infidels.” (Qur’an 112, and 109) He then returned to the corner and touched it, after which he went out by the gate to as-Safa, on coming near to which he recited. “As-Safa and al-Marwa are among the signs appointed by God,” (Qur’an 2:158) adding, “I begin with what God began with.” So he went first to as-Safa, and mounting it till he could see the House, he faced the qibla, declared God's unity, proclaimed His greatness, and said, “There is no god but God alone who has no partner; to Him belongs the dominion, to Him praise is due, and He is omnipotent; there is no god but God alone who alone has fulfilled His promise, helped His servant and routed the confederates." He then made supplication in the course of that, saying such words three times. He next descended and walked towards al-Marwa, and when his feet came down into the bottom of the valley he ran, and when he began to ascend he walked till he reached al-Marwa. There he did as he had done at as-Safa, and when he came to al-Marwa for the last time, he called out, he being on al-Marwa and the people below him, saying, “If I had known before what I have come to know afterwards regarding my religion, I would not have brought sacrificial animals but made it an 'umra ; so if any of you has no sacrificial animals he,may take off the ihram and treat it as an ‘umra. Suraqa b. Malik b.Jush'um then got up and asked, “Messenger of God, does this apply to the present year, or does it apply for ever?" God’s messenger intertwined his fingers and said twice, “The ‘umra has become incorporated in the hajj," adding “No, but for ever and ever." ‘Ali came from the Yemen with the Prophet’s sacrificial animals and he asked him what he had said when he undertook the duty of performing the hajj. He replied that he had said, “0 God, I am putting on the ihram for the same purpose as Thy messenger has put it on." He said, “I have with me the sacrificial animals, so do not put off the ihram.” [Jabir] said: The total of those sacrificial animals brought by ‘Ali from the Yemen and of those brought by the Prophet was a hundred. Then all the people, except the Prophet and those who had with them sacrificial animals, removed the ihram and clipped their hair. When yaum at-tarwiya (The 8th of Dhul Hijja, the day when pilgrims leave Mecca and go to Mina. The name is commonly explained as meaning that this was the day when the pilgrims provided themselves with a supply of water for the arid journey before them) came they went towards Mina having put on the ihram for the hajj, and the Prophet rode and prayed there the noon, afternoon, sunset, evening and dawn prayers. After that he waited a little till the sun rose, and gave orders for a tent of hair to be set up for him at Namira (A place or a hill near ‘Arafa). God’s messenger then set out, and Quraish did not doubt that he would observe a halt at the sacred site (At al-Muzdalifa, al-Mash'ar al-haram, a hill sacred to the god Ouzah in pre-lslamic times), as Quraish used to do in the pre-Islamic period ; but he passed on till he came to ‘Arafa and found that the tent had been set up for him at Namira. There he dismounted, and when the sun had passed the meridian he ordered al- Qaswa’ to be brought, and when it was saddled for him he went down into the valley and addressed the people, saying, “Your lives and your property must be respected by one another like the sacredness of this day of yours in this month of yours in this town of yours. Everything pertaining to the pre-Islamic period has been put under my feet, and claims for blood-vengeance belonging to the pre-lslamic period have been abolished. The first of those murdered among us whose blood-vengeance I remit is the son of Rabi'a b. al-Harith (Rabi’a was a grandson of 'Abd al-Muttalib. The name of the child who had been killed is variously given as Adam, Tammam and Iyas. Ibn ‘Abd al-Barr says Adam is a mistake, but does not commit himself to either of the other two names) who was suckled among the B. Sa'd and killed by Hudhail. The usury of the pre-Islamic period is abolished, and the first of our usury I abolish is that of ‘Abbas b. ‘Abd al-Muttalib, for it is all abolished. Show fear towards God regarding women, for you have got them under God’s security, and have the right to intercourse with them by God's word. They must not bring into your houses anyone whom you dislike, but if they do that beat them, though not severely. You are responsible for providing them with their food and clothing in a fitting manner. I have left among you something, i.e. God’s Book, by which, if you hold to it, you will never again go astray. You will be asked about me, so what will you say?" They replied, “We testify that you have conveyed and fulfilled the message and given counsel. ” Then raising his forefinger towards the sky and pointing it at the people, he said, “O God, be witness ; O God, be witness,” saying it three times. Bilal then uttered the call to prayer, and the iqama, and he prayed the noon prayer; he then uttered the iqama and he prayed the afternoon prayer, engaging in no prayer between the two. He then mounted his camel and came to the place of standing, making his she-camel al-Qaswa’ turn its back to the rocks and having the path taken by those who went on foot (The Arabic is Habl al-mushat, which is variously explained as above, or as ‘the concourse of horse on foot', or as the name of a place.) in front of him. He faced the qibla and remained standing till sunset when the yellow light had somewhat gone and the disc of the sun had disappeared. He took Usama up behind him and went quickly till he came to al-Muzdalifa, where he prayed the sunset and the evening prayer with one adhan and two iqamas without saying ‘Glory be to God' between them. He then lay down till dawn and prayed the dawn prayer with an adhan and an iqama when the morning light was clear. He then mounted al-Qaswa’ and when he came to the sacred site he faced the qibla, supplicated God, declared His greatness, His uniqueness and His unity, and kept standing till the daylight was very clear. He then went quickly before the sun rose, taking al-Fadl b. ‘Abbas behind him, and came to the valley of Muhassir (Between al-Muzdalifa and Mini). He urged the camel a little and following the middle road which comes out at the greatest jamra (Jamra, originally a pebble, is applied to a heap of stones, of which there are three in the valley of Mina. One of the rites of the hajj is to throw small stones at them), he came to the jamra which is beside the tree. At this he threw seven small pebbles (Literally, 'pebbles that are thrown’: used to indicate small pebbles about the size of a date-stone), saying “God is most great” each time he threw a pebble. He threw them from the bottom of the valley, then went to the place of sacrifice and sacrificed sixty-three victims with his own hand. Then he gave some to ‘Ali who sacrificed the remainder, and he shared with him in his sacrificial animals. After that he ordered that a piece of flesh from each victim should be put in a pot, and when it was cooked the two of them ate some of it and drank some of its broth. Then God’s messenger mounted, and going quickly to the House, prayed the noon prayer in Mecca. He came to the B. ‘Abd al-Muttalib who were supplying water at Zamzam and said, “Draw water, B. ‘Abd al-Muttalib. Were it not that people would take from you the right to draw water, I would draw it along with you.” So they handed him a bucket and he drank from it. Muslim transmitted it.

I found in my notebook from Shaiban and I did not hear from him ; Abu Bakr, a reliable friend of ours, said: Shaiban - Muhammad b. Rashid - Sulaiman b. Musad - 'Amr b. Suh'aib, On his father's authority, said that his grandfather said: The Messenger of Allah (saws) would fix the blood-money for accidental killing at the rate of four hundred dinars or their equivalent in silver for townsmen, and he would fix it according to the price of camels. So when they were dear, he increased the amount to be paid, and when cheap prices prevailed he reduced the amount to be paid. In the time of the Messenger of Allah (saws) they reached between four hundred and eight hundred dinars, their equivalent in silver being eight thousand dirhams.

He said: The Messenger of Allah (saws) gave judgment that those who possessed cattle should pay two hundred cows, and those who possessed sheep two thousand sheep.

He said: The Messenger of Allah (saws) said: The blood-money is to be treated as something to be inherited by the heirs of the one who has been killed, and the remainder should be divided among the agnates.

He said: The Messenger of Allah (saws) gave judgment that for cutting off a nose completely there was full blood-money, one hundred (camels) were to be paid. If the tip of the nose was cut off, half of the blood-money,i.e. fifty camels were to be paid, or their equivalent in gold or in silver, or a hundred cows, or one thousand sheep. For the hand, when it was cut of,f half of the blood-money was to be paid; for one foot of half, the blood-money was to be paid. For a wound in the head, a third of the blood-money was due, i.e. thirty-three camels and a third of the blood-money, or their equivalent in gold, silver, cows or sheep. For a head thrust which reaches the body, the same blood-money was to be paid. Ten camels were to be paid for every finger, and five camels for every tooth.

The Messenger of Allah (saws) gave judgment that the blood-money for a woman should be divided among her relatives on her father's side, who did not inherit anything from her except the residence of her heirs. If she was killed, her blood-money should be distributed among her heirs, and they would have the right of taking revenge on the murderer.

The Messenger of Allah (saws) said: There is nothing for the murderer; and if he (the victim) has no heir, his heir will be the one who is nearest to him among the people, but the murderer should not inherit anything.

Muhammad said: All this has been transmitted to me by Sulayman ibn Musa on the authority of Amr ibn Shu'aib who, on his father's authority, said that his grandfather heard it from the Prophet (saws).

Abu Dawud said: Muhammad b. Rashid, an inhabitant of Damascus, fled from Basrah escaping murder.

These are the types of charity (zakah) that the Messenger of Allah (ﷺ) made obligatory upon the Muslims and which Allah, may He be glorified and exalted, enjoined upon the Messenger of Allah (ﷺ). Whoever among the Muslims is asked to pay it in the proper manner, let him give it; whoever is asked for more than that, let him not give it. For less than twenty-five camels, for each five, one sheep (should be given). If the number reaches twenty-five, then one she-camel in its second year (should be given), up to thirty-five. If there is no she-camel in its second year, then a he-camel in its third year (may be given). If the number reaches thirty-six, then a she-camel in its third year (should be given), up to forty-five. If the number reaches forty-six, then a she-camel in its fourth year that has been bred to a stallion camel should be given, up to sixty, If the number reaches sixty-one, then a she-camel in its fifth year (should be given), up to seventy five. If the number reaches seventy-six, then two she-camels in their second year (should be given), up to ninety. If the number reaches ninety-one, then two she camels in their fourth year that have been bred to a stallion camel should be given, up to one hundred and twenty. If the number is more than one hundred and twenty, then for every forty camels, a she-camel limits third year should be given and for every fifty a she-camel in its fourth year. If the ages of the camels for zakah differ, if what is due is a she-camel in its fifth year but he does not own such a camel, but he has a she-camel in its fourth year, then that will be accepted from him and he should add to it two sheep, if available, or twenty dirhams. If what is due from him is a she-camel in its fourth year and he only has a she camel in its fifth year, it should be accepted from him and the zakat collector should give him back twenty dirhams or two sheep. If what is due from him is a shecamel in its fourth year, but he does not have such a cameland he has a she-camel in its third year, then it should be accepted from him and he should add to it two sheep, is available, or twenty dirhams. If what is due from him is a she camel in its second year, but he only has a he-camel in its third year, then it should be accepted from him and nothing should be added to it. If he has only four camels, no zakah is due unless the owner wants to give it. With regard to zakah on sheep in the pasture, if there are forty sheep, then one sheep is due as zakah, up to one hundred and twenty sheep. of there is one more than that, then two sheep are due, up to two hundred. If there is one more than that then three sheep are due, up to three hundred. If there is one more than that, then for every hundred sheep, one sheep is due No toothless or defective sheep should be taken as zakah and neither should a ram, unless the one who is giving allows that. Separate flocks should not be put together and flocks should not be divided so as to avoid or reduce zakah. If there are two partners [and the zakah-collector comes and takes zakah), they should settle the matter between them on a fair basis. If a man's flock is grazing if it is one less than forty, then no zakah is due on it unless the owner wants to give it. On silver the zakah is one quarter of one tenth; if the wealth is only one hundred and ninety dirhams, then no zakah is due on it unless the owner wants to give it.

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

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

'A'isha reported that Abu Bakr cursed one of his slaves and the Prophet, may Allah bless him and grant him peace, said, "Abu Bakr! The cursers and the true! No, by the Lord of the Ka'ba," and he repeated that two or three times. That very same day Abu Bakr freed one of his slaves. The Prophet, may Allah bless him and grant him peace, came and said, "Do not do that again (i.e. curse someone)."

'Amro bin Shu'aib narrated on the authority of his father, on the authority of his grandfather (RAA) that the Messenger of Allah (P.B.U.H.) said, “The Diyah of the quasi-deliberate homicide is as severe as deliberate murder (in its being given in three types of camels), and the offender is not to be killed. This happens when the devil excites enmity between people causing them to shed blood but not due to hatred or carrying weapons in fighting.” Related by Ad-Daraqutni and graded it as weak Hadith.

Allah's Messenger (SAW) said, "Allah, the Great and Glorious, has said, "There are three whose adversary I shall be on the Day of Resurrection: A man who gave a promise in My Name and then betrayed; a man who sold a free man and consumed his price; and a man who hired a worker and, after receiving full service from him, did not give him his wages.'" [Reported by Muslim].

"I was in Batha with a group of people, among them whom was the Messenger of Allah. A cloud passed over him, and he looked at it and said: 'What do you call this?' They said: 'Sahab (a cloud).' He said: 'And Muzn (rain cloud).' They said: 'And Muzn.' He said: 'And 'Anan (clouds).' Abu Bakr said: "They said: 'And 'Anan.'" He said: 'How much (distance) do you think there is between you and the heavens?' They said: 'We do not know.' He said: 'Between you and it is seventy-one, or seventy-two, or seventy-three years, and there is a similar distance between it and the heaven above it (and so on)' until he counted seven heavens. 'Then above the seventh heaven there is a sea, between whose top and bottom is a distance like that between one heaven and another. Then above that there are eight (angels in the form of) mountain goats. The distance between their hooves and their knees is like the distance between one heaven and the next. Then on their backs is the Throne, and the distance between the top and the bottom of the Throne is like the distance between one heaven and another. Then Allah is above that, the Blessed and Exalted."

That he went out one day to Al-Baqi', which is the graveyard, to relieve himself. People used to go out to relieve themselves only every two or three days, and their faces was like that of a camel (because of hunger and rough food). Then he entered a ruin and while he was squatting to relieve himself, he saw a rat bringing a Dinar out of a hole, then it went in and brought out another, until it had brought out seventeen Dinars. Then it brought out a piece of red rag.Miqdad said: “I picked up the rag and found another Dinar inside it, thus completing eighteen Dinar. I took them out and brought them to the Messenger of Allah (SAW), and told him what had happened. I said, 'Take its Sadaqah (charity), O Messenger of Allah (SAW).' He said: 'Take them back, for no Sadaqah is due on them. May Allah (SWT) bless them for you.' Then he said: 'Perhaps you put your hand in the hole?' I said: 'No, by the One Who has honored you with the truth.”

'Amr ibn Shu'ayb reported from his grandfather that the Prophet, may Allah bless him and grant him peace, said, "Shall I tell you about who is most beloved to me and the one who will be seated closest to me on the Day of Judgment?" The people were silent, so he repeated that two or three times. Then the people said, "Yes, O Messenger of Allah." He said, "The one among you with the best character."

a married man who committed adultery, a man who kills another Muslim intentionally for which he must be killed (in Qisas or retaliation), and a man who abandons Islam and fights against Allah and His Messenger, in which case he should be either killed, crucified, or exiled.” Related by Abu Dawud and An-Nasa’i. Al-Hakim graded it as Sahih.

'Amrah (RA) daughter al-Jaun sought refuge (in Allah) from Allah's Messenger (SAW) when she was brought in to him - meaning when he married her - and he said, "You have sought refuge in the One Worthy of seeking refuge in." Then he divorced her, and commanded Usama who gave her three garments as a gift (i.e. dowry). [Ibn Majah reported it, but there is a rejected narrator in its chain of narrators].

The Prophet (SAW) stayed three nights between Khaibar and al-Madinah when he consummated his marriage with Safiya (RA). I called the Muslims to his wedding feast which did not include bread or meat. He just ordered some leather dining sheets to be spread, and [Hais, a food made from] dates, sun-baked yogurt and butter were thrown on them. [Agreed upon: the wording is al-Bukhari's].

When they finished invoking curses regarding one another the man said, "I shall have lied against her, O Allah's Messenger, if I keep her (as a wife)." He, then, pronounced her divorce three times, even before Allah's Messenger (SAW) commanded him to do so. [Agreed upon].

"And take you the Maqam (place) of Ibrahim as a place of prayer." And prayed two rakʿahs with the Maqam between him and the kaʿbah. Then he touched the Corner, then he went out and said: 'As-Safa and Al-Marwah are two of the symbols of Allah. We will start with that with which Allah started.'" Reference: Sunan an-Nasa'i 2962

Yahya related to me from Malik from Suhayl ibn Abi Salih from his father from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, said, "Whoever makes an oath and then sees that something else would be better than it, should do kaffara for his oath and do what is better."

Yahya said that he heard Malik say, "Anyone who says that he has a vow but does not mention the name of Allah, is still obliged to make the kaffara for an oath (if he breaks it)".

Malik said, "Emphasis is when a man swears one thing several times, repeating the oath in his speech time after time. For instance, the statement, 'By Allah, I will not decrease it from such-and-such,' sworn three times or more. The kaffara of that is like the kaffara of one oath. If a man swears, 'I will not eat this food or wear these clothes or enter this house,' that is all in one oath, and he is only obliged to do one kaffara. It is the same for a man who says to his wife, 'You are divorced if I clothe you in this garment or let you go to the mosque,' and it is one entire statement in the normal pattern of speech. If he breaks any of that oath, divorce is necessary, and there is no breaking of oath after that in whatever he does. There is only one oath to be broken in that."

Malik said, "What we do about a woman who makes a vow without her husband's permission is that she is allowed to do so and she must fulfill it, if it only concerns her own person and will not harm her husband. If, however, it will harm her husband, he may forbid her to fulfill it, but it remains an obligation against her until she has the opportunity to complete it."

"I had a case of blood flow that was severe and excessive. So I went to the Prophet to inform him and ask him about it. I found him in the house of my sister Zainab bint Jahsh. I said, 'O Messenger of Allah! I suffer from a case of severe and excessive blood flow. So what do you order me to do for it, and does this prevent me from fasting and performing Salat?' He said: 'Tie a cotton rag around yourself and the bIood will go away.' I said, 'It is more than that.' He said: 'Make it tight.' I said, 'It is more than that.' He said: 'Then use a cloth (to bind it).' I said, it is more than that. It flows too much.' So the Prophet said: 'I will order you to do one of two things, which ever of them you do, it will be acceptable for you. You should know which of them you are able to do.' Then he said: 'This is only a blow from Shaitan. Menstruate for six or seven days, which Allah knows, then perform Ghusl. When you see that you have become pure and clean, then perform Salat for twenty-three or twenty-four nights and their days. Perform Salat and fast, and that will be acceptable for you. So do this (if you can) just as (other) women who menstruate and become pure during their periods of menstruation and purity. If (not, and) you are able to delay Zuhr and hasten Asr then perform Ghusl when you have become pure, and pray Zuhr and Asr together. Then delay Maghrib and hasten Isha, then perform Ghusl and combine the two prayers. So do this (if you are able). Then perform Ghusl with the dawn and pray. Do this, and fast if you are able to do so.' Then Allah's Messenger said: 'That is what is preferable to me of the two.'"

"One day Allah's Messenger was sitting in the Masjid" Rifa'ah said: "And we were with him. Then what appeared to be a Bedouin man entered to pray, but he performed his Salat in a very brief manner. He then got up and greeted the prophet with Salam. The Prophet said (returning the greeting): 'And upon you. Go back and perform Salat, for indeed you have no prayed.' So he returned to perform Salat then came and greeted the Prophet with Salam. So he (the Prophet) said (returning the greeting): 'And upon you. Go back and perform Salat, for indeed you have not prayed.' [He did that] two or three times, each time coming to the Prophet, greeted the Prophet with Salam and the Prophet saying: 'And upon you. Go back and perform Salat, for indeed you have not prayed.' - until the people got scared and became very worried that one whose prayer was so brief had not actually prayed. Then in the end the man said: 'Then show me, and teach me, for I am a human who has suffered and is mistaken.' So he said: 'Alright. When you stand for Salat then perform Wudu as Allah ordered you. Then say the Tashahhud, and the Iqamah as well. If you know any Quran then recite it, if not then praise Allah, mention His greatness, and the Tahlil. Then bow such that you are at rest in your bowing, then stand completely, then prostrate completely, then sit such that you are at rest while sitting them stand. When you have done that, then you have completed your Salat, and if you leave out something, then you have made your Salat deficient.' And this was easier on them than the first matter, because if some of this was deficient, It would only reduce the reward of his Salat, it would not have gone entirely. "

"I was reclining in the presence of 'Aishah when she said: 'O Abu 'Aishah! There are three things, whoever speaks of one of them, then he has uttered one of the worst lies against Allah. Whoever claims that Muhammad saw his Lord. Then he has uttered one the worst lies against Allah, Allah says: No vision can grasp Him, but His grasp is over all vision, and He is the Most Subtle, Well-Acquainted with all things (6:103). It is not for any human being that Allah should speak to him unless (it be) by revelation or from behind a veil (42:51).' I was reclining so I sat up an said: 'O Mother of the Believers! Take your time with me and do not be hasty with me! Did Allah Most High not say: And indeed he saw him at a second descent (53:13). (And) 'And indeed he saw him in the clear horizon (81:23).' She said 'By Allah! I was the first who asked the Messenger of Allah (SAW) about this. He said: "That was only Jibril. I did not see him in the appearance he was created in except for these two times. I saw him descending from the heavens, and due to his tremendous size he filled what was between the heavens and the earth." "And whoever claimed that Muhammad hid anything that Allah revealed to him, then he uttered one of the worst lies against Allah. Allah says: O Messenger! Proclaim what has been sent down to you from your Lord (5:67)." "And whoever claimed that he (SAW) knew what would be tomorrow, then he has uttered one of the worst lies against Allah. Allah says: Say: 'None in the heavens and in the earth knows the unseen but Allah (27:65).'"

Messenger of Allah (PBUH) said, "I swear by Allah for three (qualities) which I am going to tell you about. Remember them well:

(1) The wealth of a man will not diminish by Sadaqah (charity).

(2) Allah augments the honour of a man who endures an oppression patiently.

(3) He who opens a gate of begging, Allah opens a gate of poverty (or he said a word similar to it)."

He (PBUH) also said, "Remember well what I am going to tell you: The world is for four kinds of people. (1) One upon whom Allah has bestowed wealth and knowledge and so he fears his Rubb in respect to them, joins the ties of blood relationship and acknowledges the Rights of Allah on him (and fulfills them); this type will have the best position (in Jannah). (2) One upon whom Allah has conferred knowledge but no wealth, and he is sincere in his intention and says: 'Had I possessed wealth, I would have acted like so-and-so.' If that is his intention, his reward is the same as that of the other. (3) One whom Allah has given wealth but no knowledge and he squanders his wealth ignorantly, does not fear Allah in respect to it, does not discharge the obligations of kinship and does not acknowledge the Rights of Allah. Such a person will be in the worst position (in the Hereafter). (4) One upon whom Allah has bestowed neither wealth nor knowledge and he says: 'Had I possessed wealth, I would have acted like so-and-so (i.e., he would squander his wealth).' If this is his intention, both will have equal sin."

[At- Tirmidhi, who classified it as Hadith Hasan Sahih].

Being alarmed at their difference in reading the Qur’ān he said to ‘Uthmān, “Commander of the faithful, set this people right before they disagree about the Book in the manner of the Jews and the Christians.” ‘Uthmān therefore sent a message to Hafsa asking her to send the sheets to him so that they might make copies of them, after which he would return them to her. Hafsa sent them to ‘Uthmān and he commanded Zaid b. Thābit, ‘Abdallāh b. az-Zubair, Sa'īd b. al-‘Ās and ‘Abdallāh b. al-Hārith b. Hishām who made copies of them. ‘Uthmān gave instructions to the three members of Quraish that when they and Zaid b. Thābit disagreed about anything in the Qur’ān they were to write in the dialect of Quraish, for it came down only in their dialect. They did so, and when they had made several copies of the sheets ‘Uthmān returned the sheets to Hafsa. He then sent a copy of those which they had transcribed to every region, giving orders that every sheet or volume which contained a part of the Qur’ān in different form should be burned. Ibn Shihāb said he was told by Khārija b. Zaid b. Thābit that he heard Zaid b. Thābit say that when they transcribed the Qur’ān he failed to find a verse in al-Ahzāb which he had heard God’s messenger reciting. He therefore sought it and found it with Khuzaima b. Thābit al-Ansārī, “Among the believers are men who have been true to the covenant they made with God” (Qur’ān, 33:23). They then added it to its sūra in the copy of the Qur’ān. Bukhārī transmit­ted it.

God’s Messenger sent his riding-beasts with his servant Rabah and I went along with him. In the morning ‘Abd ar-Rahman al-Fazari raided God’s Messenger’s riding-beasts, so I went up on a mound and shouted three times facing Medina, “A morning raid!” I then went after the people shooting arrows at them and composing words in the rajaz metre saying, “I am the son of al-Akwa‘; today is the day [of the destruction] of the ignoble ones.”* I kept on shooting at them and killing their beasts so that they had to go on foot till there was no riding beast of God’s Messenger created by God which I had not gone ahead of. Then I followed them shooting at them till they threw away more than thirty cloaks and thirty lances to lighten themselves, and they threw nothing away without my putting stones on it to mark it for God’s Messenger and his companions to notice them. This went on till I saw God’s Messenger’s horsemen. Aba Qatada, God's Messenger's horseman, caught up on 'Abd ar-Rahman and killed him, and God's Messenger said, “Our best horseman today is Abu Qatada and our best footman Salama.” He then gave me two portions a horseman’s and a footman’s, and after giving me them both he took me up behind him on al-‘Adba’ on our way back to Medina. *The line, which is evidently an example of the dimeter of the rajaz metre, has something missing at the beginning. It goes: انا ابن الاکوع والیوم الرضع The full form of the rajaz has the foot mustaf'ilun six times; the dimeter has it four times. In the line above two extra syallables are required at the beginning. Muslim transmitted it.

When we were digging at the battle of the Trench a huge piece of rock appeared as an obstruction, so they went to the Prophet and told him that this piece of rock had appeared as an obstruction in the trench. Saying, "I shall go down," he stood up (and he had a stone tied on his belly[*], for we had been three days without tasting any food). The Prophet then took the pick and struck it and it became a mound of sand pouring down. I then went off to my wife and asked her if she had anything, for I had seen the Prophet was very hungry, and she brought out a bag containing a sa` of barley. We had a tame lamb which I killed and she ground the barley, and we put the meat in the pot. I then went to the Prophet and told him secretly that we had killed a small lamb and my wife had ground a sa' of barley, inviting him to come and bring some people with him. So, the Prophet shouted, "You who are working at the trench, Jabir has prepared a repast, so come on." God's messenger then said, "Do not take off your pot and do not bake your dough till I come." When he came, I brought out dough for him and he spat in it and invoked a blessing. He then went to our pot, spat, invoked a blessing, and then said, "Call a woman to bake along with you, and take ladlefuls from your pot but do not take it off." There were a thousand present, and I swear by God that they ate till they left it and went away, and our pot was boiling as it had been and our dough was being baked as before. *For the purpose of allaying the pangs of hunger. (Bukhari and Muslim.)

When the Prophet was newly married to Zainab, my mother Umm Sulaim took some dates, clarified butter and curd, and made hais[1]. When she had prepared it in a cooking-pot she said, "Take this to God's messenger, Anas, say your mother has sent this to him along with her good wishes, and tell him this is a small gift to him from us." When I had gone and repeated this, he told me to put it down, then said, "Go and invite so and so, so and so, and so and so (naming some men) to come to me, and invite those whom you meet to come to me." I invited those he named and those I met, and when I returned the house was crowded with people[2]. (Anas was asked how many there were and replied that there were about three hundred.) I saw the Prophet put his hand on that bit of hais and say such words as God wished. He then began to invite them to eat in groups of ten, and he was saying to them, "Mention God's name, and let each man eat from the place nearest him." When they had eaten to their satisfaction one party went out and another entered till they had all eaten. He told me to remove the food and I did so, and I do not know whether there was more of it when I set it down or when I removed it. Hais (special dish prepared from dried yoghourt, butter and dates). This is what the Arabic says, but in view of what follows about the people being admitted in tens, it probably means that the house was surrounded by a great throng. (Bukhari and Muslim.)

There are three things I saw relating to God's messenger. While we were travelling with him, we passed a camel being used for irrigation, and when the camel saw him, it rumbled and bent down its neck. The Prophet stopped beside it and asked where the owner of that camel was, and when he came, he asked him to sell it to him. He replied, "No, I shall not give it to you, messenger of God, it belongs to a family which has no other means of livelihood." He said, "Since you have mentioned this about it, note that it has complained to me of a great amount of work and a small amount of fodder; so, treat it well[*]." We then travelled on, and when we came to a stage and the Prophet had lain down to sleep a tree came cleaving the earth till it overshadowed him and then returned to its place. When God's messenger awoke, I mentioned the m atter to him and he said, "It is a tree which asked its Lord's permission to give a salutation to God's messenger, and He allowed it." We then travelled on, and when we passed a watering-place a woman brought a son of hers who was possessed, and the Prophet seized his nostril and said, "Come out, for I am Muhammad, God's messenger." We then travelled on, and when we passed that watering-place on the way back he asked the woman about the boy and she said, "I swear by Him who commissioned you with the truth that we have seen nothing in him to disturb us since you left." *The Prophet evidently had no desire to take the camel either by payment or as a gift, since it was the man's only means of earning a livelihood. He therefore left him with an exhortation to treat the camel properly. It is transmitted in Sharh as-sunna.

Yahya related to me from Malik that Abu'z-Zinad informed him that a governor of Umar ibn Abd al-Aziz took some people in battle and had not killed any of them. He wanted to cut off their hands or kill them, so he wrote to Umar ibn Abd al-Aziz about that Umar ibn Abd al-Aziz wrote to him, "Better to take less than that."

Yahya said that he heard Malik say, "What is done among us about a person who steals the goods of people which are placed under guard in the markets, and their owners put them in their containers and store them together is that if anyone steals any of that from where it is kept, and its value reaches that for which cutting off the hand is obliged, his hand must be cut off, whether or not the owner of the goods is with his goods and whether it is night or day."

Malik said about some one who stole something for which cutting off the hand was obliged and then what he stole was found with him and he returned it to its owner, "His hand is cut off."

Malik said, "If someon says, 'How can his hand be cut off when the goods have been taken from him and returned to their owner?', it is because he is in the same position as the wine drinker when the smell of the wine is found on his breath and he is not drunk. He is flogged with the hadd.

"The hadd is imposed for drinking wine even if it does not make the man intoxicated. That is because he drank it to become intoxicated. It is the same as that with cutting off the hand of the thief for theft when it is taken from him, even if he has not profited from it and it was returned to its owner. When he stole it, he stole it to take it away."

Malik said that if some people came to a house and robbed it together, and then they left with a sack or box or a board or basket or the like of that which they carried together, and when they took it out of its guarded place, they carried it together, and the price of what they took reached that for which cutting off the hand was obliged, and that was three dirhams and upwards, each of them had his hand cut off.

"If each of them takes out something by himself, whoever of them takes out something whose value reaches three dirhams and upwards must have his hand cut off. If any of them takes out something whose value does not reach three dirhams, he does not have his hand cut off."

Yahya said that Malik said, "What is done among us is that when a man's house is locked and he is the only one living in it, cutting off the hand is not obliged against the one who steals something from it until he takes it out of the house completely. That is because all of the house is a place of custody. If someone other than him lives in the house and each of them locks his door, and it is a place of custody for each of them, whoever steals anything from the apartments of that house must have his hand cut off when he leaves the apartment and goes into the main house. He has removed it from its place of custody to another place and he must have his hand cut off."

Malik said, "What is done in our community about a slave who steals from the property of his master is that if he is not in service and among those trusted in the house and he enters secretly and steals from his master something that for which cutting off the hand is obliged, his hand is not cut off. It is like that with a slave-girl when she steals from her master's property. Her hand is not cut off."

Malik then spoke about a slave who was not in service and not one of those trusted in the house, and he entered secretly and stole from the property of his master's wife that for which cutting off the hand was obliged. He said, "His hand is cut off."

"It is like that with the wife's slave-girl when she does not serve her or her husband nor is she trusted in the house and she enters secretly and steals from her mistress's property that for which cutting off the hand is obliged. Her hand is not cut off."

"It is like that with the wife's slave-girl who is not in her service and is not trusted in the house and she enters secretly and steals from the property of her mistress's husband something for which cutting off the hand is obliged. Her hand is cut off."

It is like that with the man who steals from his wife's goods or the wife who steals from her husband's goods something for which cutting off the hand is obliged. If the thing which one of them steals from his spouse's property is in a room other than the room which they both lock for themselves, or it is in a place of custody in a room other than the room which they are in, whichever of them steals something for which cutting off the hand is obliged, their hand should be cut off."

Malik spoke about a small child and a foreigner who does not speak clearly. He said, "If they are robbed of something from its place of custody or from under a lock, the one who stole it has his hand cut off. If the property is outside of its place of custody or locked room(when it is stolen), the one who robbed them does not have his hand cut off. It is then in the position of sheep stolen from the mountain and uncut fruit hanging on the trees "

Malik said, "What is done among us about a person who robs graves is that if what he takes from the grave reaches what cutting off the hand is obliged for, his hand is cut off . That is because the grave is a place of custody for what is in it just as houses are a place of custody for what is in them. "

Malik added, "Cutting off the hand is not obliged for him until he takes it out of the grave."

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).

Hisham ibn 'Amir heard the Messenger of Allah, may Allah bless him and grant him peace, say, "It is not lawful for a Muslim to snub another Muslim for more than three nights. As long as they are cut off from each other, they are turning away from the Truth. The first of them to return to a proper state has his expiation for that inasmuch as he was the first to return to a proper state. If they die while they are cut off from one another, neither of them will ever enter the Garden."

Salama ibn al-Akwa' reported that the Prophet, may Allah bless him and grant him peace, said, "As for your sacrifices, none of you should have any of it left in his house after a period of three days. When the following year came, they aid, 'Messenger of Allah, should we do the same as we did last year?' He said, 'Eat and store up, That was a year in which we were in difficulty and I wanted you to help."

either his supplication is answered quickly, or it is stored up for him in the Next World, or an evil equal to it is averted from him." It was said, "Then many supplications will be made." He replied, "Allah has more still to give."

I asked, “O Messenger of Allah, may I wipe over the Khuffain (leather socks)?” The Prophet (saw) replied, “Yes”. I asked, “For one day?” He replied, “For one day”, I again asked, “And for two days?” He replied “For two day s too”. I again asked “And for three days” He replied, “Yes, as long as you wish”. [Reported by Abu Da’ud, who said, “It is not strong”]

WHen Allah's Messenger (SAW) was informed about a man who had divorced his wife with all three pronouncements (without any interval between them), he stood up in anger and said, 'Is Allah's Book being played with while I am among you?" As a result a man got up and said, "O Allah's Messenger, shall I kill him?" [Reported by an-Nasa'i; its narrators are reliable (thiqah)].

Yahya related to me from Malik that Yazid ibn Abdullah ibn Qusayt saw Said ibn al-Musayyab sell gold counterpoising for gold. He poured his gold into one pan of the scales, and the man with whom he was counterpoising put his gold in the other pan of the scale and when the tongue of the scales was balanced, they took and gave.

Malik said, "According to the way things are done among us there is no harm in selling gold for gold, and silver for silver by counterpoising weight, even if 11 dinars are taken for 10 dinars hand to hand, when the weight of gold is equal, coin for coin, even if the number is different. Dirhams in such a situation are treated the same way as dinars."

Malik said, "If, when counterpoising gold for gold or silver for silver, there is a difference of weight, one party should not give the other the value of the difference in silver or something else. Such a transaction is ugly and a means to usury because if one of the parties were permitted to take the difference for a separate price, it could be as if he had bought it separately, so he would be permitted. Then it would be possible for him to ask for many times the value of the difference in order to permit the completion of the transaction between the two parties.

Malik said, "If he had really been sold the difference without anything else with it, he would not have taken it for a tenth of the price for which he took it in order to put a 'legal front' on the transaction. This leads to allowing what is forbidden . The matter is forbidden."

Malik said that it was not good when counterpoising to give good old gold coins and put along with them unminted gold in exchange for worn kufic gold, which was unpopular and to then treat the exchange as like for like.

Malik said, "The commentary on why that is disapproved is that the owner of the good gold uses the excellence of his old gold coins as an excuse to throw in the unminted gold with it. Had it not been for the superiority of his (good) gold over the gold of the other party, the other party would not have counterpoised the unminted gold for his kufic gold, and the deal would have been refused.

"It is like a man wanting to buy three sa of ajwa dried dates for two sa and a mudd of kabis dates, and on being told that it was not good, then offering two sa of kabis and a sa of poor dates desiring to make the sale possible. That is not good because the owner of the ajwa should not give him a sa of ajwa for a sa of poor dates. He would only give him that because of the excellence of kabis dates.

"Or it is like a man asking some one to sell him three sa of white wheat for two and a half sa of Syrian wheat, and being told that it was not good except like for like, and so offering two sa of wheat and one sa of barley intending to make the sale possible between them. That is not good because no one would have given a sa of barley for a sa of white wheat had that sa been by itself. It was only given because of the excellence of Syrian wheat over the white wheat. This is not good. It is the same as the case of the unminted gold."

Malik said, "Where gold, silver and food, things which should only be sold like for like, are concerned, something disliked and of poor quality should not be put with something good and desirable in order to make the sale possible and to make a bad situation halal. When something of desirable quality is put with something of poor quality and it is only included so that its excellence in quality is noticed, something is being sold which if it had been sold on its own, would not have been accepted and to which the buyer would not have paid any attention. It is only accepted by the buyer because of the superiority of what comes with it over his own goods. Transactions involving gold, silver, or food, must not have anything of this description enter into them. If the owner of the poor quality goods wants to sell them, he sells them on their own, and does not put anything with them. There is no harm if it is like that."

He heard the Prophet (PBUH) said: "There were three men among the Banu Israel, one leper, one bald and one blind. Allah wanted to test them. He therefore, sent to them an angel who came to the leper and asked him what he would like best. He replied: "A good colour, a good skin and to be rid of what makes me loathsome to people". He (the angel) rubbed him and his loathsomeness vanished and he was given a good colour and a good skin. He then asked him what type of property he would like best. The leper replied that he would like camels - [or perhaps he said cattle, for Ishaq (one of the subnarrator of the Hadith) was uncertain, either said: 'Camels,' or: 'Cattle']. He was given a pregnant she-camel. The angel invoked for Allah's Blessing on it. The angel then went to the bald man and asked him what he would like best and he replied: "Good hair and to be rid of what makes me loathsome to people". The angel ran his hand over him and he was given good hair. He then asked him what property he would like best. He replied that he would like cattle, so he was given a pregnant cow. The angel invoked Allah's Blessing on it. The angel then went to the blind man and asked him what he would like best, and he replied: "I wish that Allah restore my sight to me so that I may see people." Thereupon the angel ran his hand over him and Allah restored his sight. The angel then asked what property he would like best. He replied that he would like sheep, so he was given a pregnant ewe. Flocks and herds were produced for the three men, the first having a valley full of camels, the second one, a valley full of cows and the third one full of sheep. Then the angel came in the form of a leper, to the one who had been a leper, and said: "I am a poor man and my resources have been exhausted in my journey, and my only means of reaching my destination are dependent on Allah and then on you, so I ask you by Him Who gave you the good colour, the good skin and the property, for a camel by which I may get to my destination". He replied: "I have many dues to pay." The angel then said: "I think I recognize you. Were you not a leper whom people found loathsome and a poor man to whom Allah gave property?" He replied: "I inherited this property through generations". The angel said: "If you are telling a lie, may Allah return you to your former condition". The angel went in the form of a bald man to the one who had been bald, and said the same as he had said to the former and received a similar reply. So he said: "If you are telling a lie, may Allah return you to your former condition". The angel then went to the one who had been blind and said: "I am a poor traveller and my resources have been exhausted in my journey. My only means of reaching my destination are dependant on Allah and then on you, so I ask you by Him Who restored your eyesight for a sheep by which I may get to the end of my journey". He replied: "Yes, I was blind. Allah restored my eyesight, so take what you wish and leave what you wish. I swear by Allah that I shall not argue with you today to return anything you take, as I give it for Allah's sake". The angel said: "Keep your property. You have all simply been put to a test, and Allah is pleased with you and displeased with both of your companions".

[Al-Bukhari and Muslim].

Yahya related to me from Malik that Humayd ibn Oays al-Makki told him, "I was with Mujahid while he was performing tawaf around the Kaba, and a man came to him and asked whether the days (of fasting) for kaffara had to be fasted consecutively, or could they be split up. I said to him, 'Yes, they can be split up, if the person so wishes.' Mujahid said, 'He should not split them up, because in Ubayy ibn Kab's recitation they are referred to as three consecutive days.' "

Malik said, "What I like most is what Allah has specified in the Qur'an, that is, that they are fasted consecutively."

Malik was asked about a woman who began the day fasting in Ramadan and though it was outside of the time of her period, fresh blood (i.e. not menstrual blood) flowed from her. She then waited until evening to see the same, but did not see anything.Then, on the next day in the morning she had anotherflow, though less than the first. Then, some days before her period, the flow stopped completely. Malik was asked what she should do about her fasting and prayer, and he said, "This blood is like menstrual blood. When she sees it she should break her fast, and then make up the days she has missed. Then, when the blood has completely stopped, she should do ghusl and fast."

Malik was asked whether someone who became muslim on the last day of Ramadan had to make up all of Ramadan or whether he just had to make up the day when he became muslim, and he said, "He does not have to make up any of the days that have passed. He begins fasting from that day onwards. What I like most is that he makes up the day on which he became muslim."

From his father who said: "When the Messenger of Allah (sawS) sent a commander of an army, he would exhort him concerning himself to have Taqwa of Allah, and he would exhort him to be good to those who are with him among the Muslims. He would say: 'Fight in the Name of Allah, in the cause of Allah. Fight those who disbelieve in Allah, and do not steal from the spoils of war or be treacherous, nor mutilate, and do not kill a child. When you meet your enemy among the idolaters, then call them to one of the three options or choices, whichever of them they respond to then accept it from them, and refrain from them. Call them to Islam, and to relocate from their land to the land of Emigrants. Inform them that if they do that, then they will have similar to what those who emigrated have, and from them will be required similar to what is required from those who have emigrated. And if they refuse to relocate, then inform them that they will be like the Bedouins among the Muslim, and they will be treated the same as Bedouins are treated. There is no war spoils or Fay' for them, unless they fight along with the Muslims. If they refuse then seek aid from Allah against them and fight them. And if you lay siege to a fortress and they want you to grant them covenant from Allah and a covenant of His Prophet, then do not grant them the covenant of Allah nor the covenant of His Prophet. Rather grant them your own covenant and the covenant of your companions, it will be better than breaking Allah's covenant and the covenant of His Messenger. And if you lay siege to the people of a fortress and they want you to lift the siege for negotiating upon the judgement of Allah, then do not stop, but rather make them surrender to your judgement, for you do not know if you will come upon the judgement of Allah regarding them or not.' Or similar to that."

[Abu 'Eisa said:] There is something on this topic from An-Nu'man bin Muqarrin, and the Hadith of Buraidah is a Hasan Sahih Hadith

"When (the following) was revealed: 'Alif Lam Mim. The Romans have been defeated. In the nearest land, and they, after their defeat, will be victorious in Bid' years (30:1-4).' - on the day that these Ayat were revealed, the Persians had defeated the Romans, and the Muslims had wanted the Romans to be victorious over them, because they were the people of the Book. So Allah said about that: 'And on that day, the believers will rejoice - with the help of Allah. He helps whom He wills, and He is the Almighty, the Most Merciful (30:4 & 5). The Quraish wanted the Persians to be victorious since they were not people of the Book, nor did they believe in the Resurrection. So when Allah revealed these Ayat, Abu Bakr As-Siddiq, may Allah be pleased with him, went out, proclaiming throughout Makkah: 'Alif Lam Mim. The Romans have been defeated. In the nearest land, and they, after their defeat, will be victorious, in Bid' years (30:1-4).' Some of the Quraish said: 'Then this is (a bet) between us and you. Your companion claims that the Romans will defeat the Persians in Bid' years, so why have have a bet on that between us and you?' Abu Bakr said: 'Yes.' This was before betting has been forbidden. So Abu Bakr and the idolaters made a bet, and they said to Abu Bakr: 'What do you think - Bid' means something between three and nine years, so let us agree on the middle.' So they agreed on six years; Then six years passed without the Romans being victorious. The idolaters took what they won in the bet from Abu Bakr. When the seventh year came and the Romans were finally victorious over the Persians, the Muslims rebuked Abu Bakr for agreeing to six years. He said: 'Because Allah said: 'In Bid' years.' At that time, many people became Muslims."

I was present at the house[*] when 'Uthman looked out on the people and said, "I adjure you by God and by Islam, are you aware that when God's messenger came to Medina and it had no water considered fresh but Bi'r Ruma, desiring that he and the Muslims might dip their buckets in it, he asked who would buy Bi'r Ruma for a better one in paradise, and I bought it from my capital? Yet you are preventing me from drinking of it to-day so that I have to drink salty water." When they swore by God that they were aware he said, "I adjure you by God and by Islam, are you aware that when the mosque became too small for the people God's messenger asked who would buy the plot of the family of so and so for a better one in paradise and add it to the mosque, and I bought it from my capital? Yet to-day you are preventing me from praying two rak'as in it." When they swore by God that they were aware he said, "I adjure you by God and by Islam, are you aware that I equipped the army of distress from my property?" When they swore by God that they were aware he said, "I adjure you by God and by Islam, are you aware that when God's messenger was on Thabir at Mecca accompanied by Abd Bakr, `Umar and me the mountain shook so that its stones were falling one after another to the ground below, so he kicked it with his foot and said, `Be still, Thabir, for there are only a prophet, a friend and two martyrs on you'?" When they swore by God that they were aware he said three times, "God is most great. They have testified by the Lord of the Ka'ba that I am a martyr." *`Uthman's house, when he was besieged during the revolt in which he was killed. Tirmidhi, Nasa'i and Daraqutni transmitted it.

It is related from Ka'b ibn Malik, who was one of the three to whom Allah turned that Ibn 'Abbas informed him that 'Ali ibn Abi Talib emerged from the Messenger of Allah, may Allah bless him and grant him peace, in his illness from which he died and the people said, "O Abu'l-Hasan! How is the Messenger of Allah, may Allah bless him and grant him peace, this morning?" He said, "Praise be to Allah, he is well this morning." 'Abbas ibn 'Abdu'l-Muttalib took him by the hand and said to him, "By Allah, in three days time you will be a subject. By Allah, I think that the Messenger of Allah, may Allah bless him and grant him peace, will die of this illness. I recognise death in the faces of the Banu Abdu'l-Muttalib when they are dying. Let us go to the Messenger of Allah, may Allah bless him and grant him peace, and ask him who will have this authority. If it is for us, then we will know that, and if it is for other than us, we will know it and he can advise him to look after us." 'Ali replied, "By Allah, if we ask him for it and he refuses us, then the people would never give it to us afterwards. By Allah, I will not ask it from the Messenger of Allah."