The Prophet, may Allah bless him and grant him peace, said, "Do you know what calumny is?" They said, "No, Allah and His Messenger know best." He said, "Telling people what other people have said in order to create dissension between them."

Rabi'a ibn 'Abdullah ibn al-Hadir ibn 'Abdullah reported tht two men wagered two cocks in the time of 'Umar. 'Umar ordered that the cock be killed and a man of the Ansar said to him, "Will you kill a something which glorifies Allah?" So 'Umar left it.

Allāhumma ṣalli wa sallim `alā nabiyyinā Muḥammad. O Allah, we ask for your peace and blessings upon our Prophet Muhammad. (Recite ten times in Arabic.) Reference: The Prophet (SAW) said: "Who recites blessings upon me ten times in the morning and ten times in the evening will obtain my intercession on the Day of Resurrection." At-Tabarani reported this Hadith together with two chains of transmission. One of them is reliable (Jayyid). See Haythami's Majma'uz-Zawa'id 10/120, and Al-Albani's Sahihut-Targhib wat-Tarhib 1/273.

Qaddarallāhu wa mā shā'a fa`al. It is the Decree of Allah and He does whatever He wills. Reference: "The strong believer is better and more dear to Allah than the weak believer, and in each of them there is good. Be vigilant for what is to your benefit and seek the help of Allah and do not falter. But when you are striken by some setback, do not say: 'If only I had done such and such,' rather say: 'It is the Decree of Allah and He does whatever He wills.' For verily the saying 'if (i.e. if only I had) begins the work of the Devil." Muslim 4/2052.

Labbayk-Allāhumma labbayk, labbayka lā sharīka laka labbayk, inna ‘l-ḥamda, wanni`mata, laka wa ‘l-mulk, lā sharīka lak. I am here at Your service, O Allah, I am here at Your service. I am here at Your service, You have no partner, I am here at Your service. Surely the praise, and blessings are Yours, and the dominion. You have no partner. Reference: Al-Bukhari, cf. Al-Asqalani, Fathul-Bari 3/408, Muslim 2/841.

Jābir reported that the Prophet ﷺ glorified Allah when Sūrat al-An’ām was revealed, and said, ‘So many Angels accompanied its revelation that the horizon was covered with them.’” Reference: Although it is reported by al-Hākim 2/314 and Bayhaqī 1/365, the report is classified by some scholars as weak. Shaykh Muhammad b. Rizq b. Tarhooni analyzes the arguments against the authenticity of the hadith and asserts that in fact it is ḥasan (sound). See: Muhammad Rizq Tarhooni, mawsū’at fadhā’il suwar wa āyāt al-Qur’an, vol. 1, p. 255.

“When Friday comes, angels stand at every door of the mosque and record the names of the people who come, in order of arrival. When the Imam comes out, they close their records and listen to the sermon. The first one who comes to the prayer is like one who sacrifices a camel; the one who comes after him is like one who sacrifices a cow; the one who comes after him is like one who sacrifices a ram,” (and so on) until he made mention of a hen and an egg. Sahl added in his Hadith: “And whoever comes after that comes only to do his duty with regard to the prayer.”

“The sun was eclipsed during the life of the Messenger of Allah (saw). The Messenger of Allah (saw) went out to the mosque and stood and said the Takbir, and the people formed rows behind him. The Messenger of Allah (saw) recited for a long time, then he said the Takbir and bowed for a long time. Then he raised his head and said: ‘Sami’ Allahu liman hamidah, Rabban was lakal-hamd.’ Then he stood and recited for a long time, but shorter than the first recitation. Then he said the Takbir and bowed for a long time, but less than the first bowing. Then he said: ‘Sami’ Allahu liman hamidah, Rabbana wa lakal-hamd.’ Then he did the same in the next Rak’ah, and he completed four Rak’ah and four sets of prostration, and the eclipse ended before he finished. Then he stood and addressed the people. He praised Allah as He deserves to be praised, then he said: ‘The sun and the moon are two of the signs of Allah. They do not become eclipsed for the death or birth of anyone. If you see that then seek help in prayer.’”

Yahya related to me from Malik from Sumayy, the mawla of Abu Bakr ibn Abd ar-Rahman, from Abu Bakr ibn Abd ar-Rahman from one of the companions of the Messenger of Allah, that the Messenger of Allah, may Allah bless him and grant him peace, ordered everyone to break the fast on the journey he made in the year of the conquest saying, "Be strong for your enemy," while the Messenger of Allah, may Allah bless him and grant him peace, kept on fasting. Abu Bakr said that the one who related this to him said, "I saw the Messenger of Allah, may Allah bless him and grant him peace, pouring water over his head at al-Arj, either from thirst or from the heat. Then some one said to the Messenger of Allah, may Allah bless him and grant him peace, 'Messenger of Allah, a group of people kept on fasting when you did.' Then when the Messenger of Allah was at al-Kadid, he asked for a drinking-bowl and drank, and everyone broke the fast."

"A man from the Quraish broke a tooth of a man from the Ansar. So he appealed to Mu'awiyah against him. He said to Mu'awiyah: 'O Commander of the Believers! This person broke one of my teeth.' Mu'awiyah said: 'We will try to get satisfaction for you.' And the other person insisted that Mu'awiyah get him to agree [but he was not satisfied]. So Mu'awiyah said him: 'It is up to your companion.' Abu Ad-Darda' was sitting with him, so Abu Ad-Darda said: 'I heard the Messenger of Allah (saws) saying [he said: 'My ears heard and my heart remembered]: "There is no man who is struck in his body and he forgives for it, except that Allah raises him a level and removes a sin from him.'" The Ansari said: 'Did you hear that from the Messenger of Allah (saws)?' He said: "My ears heard it and my heart remembered it.' He said: 'Then I will leave it to him.' Mu'awiyah said: 'Surely you should not suffer.' So he ordered that he be given some wealth."

From his father, from his grandfather Rafi' bin Khadij, who said: "We were with the Messenger of Allah (saws) on a journey, when the hasty people went rushing ahead to the sheep to cook them, while the Messenger of Allah (saws) was in the rear of the people. Then he passed the kettled and ordered that they be weighed, then he distributed it between them and equated a camel to ten sheep."

[Abu 'Eisa said:] Sufyan Ath-Thawri reported it from his father, from 'Abayah, from his grandfather Rafi' bin Khadij, and he did not mention "from his father" in it.

This was narrated to us by Mahmud bin Ghailan (who said:) "Waki' narrated it to us from Sufyan." And this is more correct. 'Abayah bin Rifa'ah heard from his grandfather Rafi' bin Khadij.

He said: There are narrations on this topic from Tha'labah bin Al-Hakam, Anas, Abu Rihanah, Abu Ad-Darda, 'Abdur-Rahman bin Samurah, Zaid bin Khalid, Jabir, Abu Hurairah, and Abu Ayyub.

Shall I give you more?! The matter was referred to ‘Uthman (رضي الله عنه) , who ordered that he be flogged. ‘Ali said to al-Hasan bin ‘Ali Get up, O Hasan, and flog him. He said: What does that have to do with you? ‘Ali (رضي الله عنه) said: Rather you are incapable and weak; get up, O Abdullah bin Jafar and flog him. So ‘Abdullah bin Ja`far got up and flogged him, and `Ali kept count. When he reached forty, he said to him; Stop. Then he said: The Messenger of Allah (ﷺ) gave forty lashes for drinking alcohol, Abu Bakr gave forty lashes, as did ʼUmar at the beginning of his caliphate, Then `Umar completed it, making it eighty. And all of it is Sunnah.

While we were sitting with the Prophet a bier was brought along and the Prophet was asked to pray over it. He asked whether the dead man owed anything and when he was told that he did not he prayed over it. Another bier was brought along later, and when he asked whether the dead man owed anything and was told that he did, he asked whether he had left anything. On being told that he had left three dinars he prayed over the bier. A third was brought along later, and when he asked whether the dead man owed anything and was told that he owed three dinars, he asked whether he had left anything. On being told that he had not, he ordered them to pray over their friend; but when Abu Qatada said, “Pray over him, Messenger of God, and I shall be responsible for his debt,” he prayed over him. Bukhari transmitted it.

When we were near Medina on our return from an expedition in which we had accompanied the Prophet I told him that I had recently married. He asked, “Have you married?" and when I told him that I had, he asked whether I had married a virgin or a woman who had previously been married. On my telling him that it was one who had previously been married he said, “Why did you not marry a virgin, so that you could play with her and she could play with you?" Then when we arrived and were about to enter he said, “Wait so that we may enter by night, i.e. in the evening, in order that the woman with disheveled hair may comb it and the woman whose husband has been away may get herself ready [for her husband’s enjoyment].’’* (Bukhari and Muslim.) * Tastahidd literally means to shave the hair on the private parts, and is explained as being used here in the sense or preparing herself for her husband’s enjoyment.

Abu Umayya al-Makhzumi told that a robber who had made acknowledgment was brought to the Prophet, but no goods were found with him. God’s Messenger said to him, “I do not think you have stolen.” He replied that he had and repeated it to him twice or thrice, making acknowledgment all the time, so he gave orders and his hand was cut off. He was then brought to him and God’s Messenger said to him, “Ask God’s pardon and turn to Him in repentance.” He said, “I ask God’s pardon and turn to Him in repentance.” God's Messenger then said three times, “O God, forgive him.” Abu Dawud, Nasa’i, Ibn Majah and Darimi transmitted it. Thus did I find it in the four texts quoted, in Jami' al-usul, Shu'ab al-iman, and Ma'alim as-sunan on the authority of Abu Umayya, but in the texts of al-Masabih it is given on the authority of Abu Rimtha.* *This is the kind of misunderstanding which can easily arise owing to the similarity of امیۃ and رمثۃ if not carefully written.

that the Messenger of Allah (SAW) came out to Ubayy bin Ka'b, and the Messenger of Allah (SAW) said: "O Ubayy!" And he was performing Salat, so Ubayy turned around but he did not respond to him, so Ubayy finished his Salat quickly. Then he turned to the Messenger of Allah (SAW) and said: 'As-Salamu 'Alaikum, O Messenger of Allah!' The Messenger of Allah (SAW) said: 'Wa 'Alaikum As-Salam - what prevented you from responding to me when I called you Ubayy?' He said: 'O Messenger of Allah! I was performing Salat.' So he said: 'Do you not find among what Allah revealed to me: Respond to Allah and to the Messenger when they call you to what gives you life?' He said: 'Of course, I shall not repeat that, if Allah wills.' He said: 'Would you like for me to teach you a Surah the likes of which has neither been revealed in the Tawrah, nor the Injil, nor the Zabur, nor in the entire Qur'an?' He said: "Yes, O Messenger of Allah!' The Messenger of Allah (SAW) said: 'What do you recite in your Salat?' He said: 'I recite Umm Al-Qur'an.' So the Messenger of Allah (SAW) said: 'By the One in Whose Hand is my soul! The like of it has neither been revealed in the Tawrah, nor the Injil nor the Zabur, nor in the Furqan. It is the seven oft-repeated, and the Magnificent Qur'an which I was given.'"

from Ibn 'Abbas, regarding the saying of Allah, Most High: Alif Lam Mim. The Romans have been defeated. In the nearest land (30:1-3)" he said: "Ghulibat wa Ghalabat (defeated and then victorious)." He said: "The idolaters wanted the Persians to be victorious over the Romans because they too were people who worshiped idols, while the Muslims wanted the Romans to be victorious over the Persians because they were people of the Book. This was mentioned to Abu Bakr, so Abu Bakr mentioned that to the Messenger of Allah (SAW) and he said: 'They will certainly prevail.' Abu Bakr mentioned that to them, and they said: 'Make a wager between us and you; if we win, we shall get this and that, and if you win, you shall get this or that.' He made the term five years, but they (the Romans) were not victorious. They mentioned that to the Prophet (SAW) and he said: "Why did you not make it less (than)" - He (one of the narrators said): I think he said: "ten?" He said: Sa'eed said: "Al-Bid' is what is less than then" - he said: "Afterwards the Romans have been victorious." He said: "That is what Allah Most High said: 'Alif Lam Mim. The Romans have been defeated' up to His saying: 'And on the day, the believers will rejoice - with the help of Allah. He helps whom He wills (30:1-5).' Sufyan said: "I heard that they were victorious over them on the Day of Badr."

'A'isha reported that the Prophet, may Allah bless him and grant him peace, said, "Jibril, may Allah bless him and grant him peace, kept on recommending that I treat neighbours well until I thought that he would order me to treat them as my heirs."

Abu Musa said, "The Jews used to sneeze in the presence of the Prophet, may Allah bless him and grant him peace, hoping that he would say to them, 'May Allah have mercy on you.' He used to say to them, 'May Allah guide you and put you in order.'"

Abu Musa said, "The Jews used to sneeze in the presence in the Prophet, may Allah bless him and grant him peace, hoping that he would say to them, 'May Allah have mercy on you,' but he used to say, 'May Allah guide you and out your affairs in order.'"

Buraidah (RAA) reported Concerning the story of the Ghamidi woman, who was to be stoned by the order of the Prophet (P.B.U.H.) (due to committing adultery), ‘Then the Messenger of Allah (P.B.U.H.) gave his command concerning her (after her death), so he offered the funeral prayer for her, and she was then buried.’ Related by Muslim.

I never remained behind Allah's Messenger (may peace be upon him) from any expedition which he undertook except the Battle of Tabuk and that of the Battle of Badr. So far as the Battle of Badr is concerned, nobody was blamed for remaining behind as Allah's Messenger (may peace be upon him) and the Muslims (did not set out for attack but for waylaying) the caravan of the Quraish, but it was Allah Who made them confront their enemies without their intention (to do so). I had the honour to be with Allah's Messenger (may peace be upon him) on the night of 'Aqaba when we pledged our allegiance to Islam and it was more dear to me than my participation in the Battle of Badr, although Badr was more popular amongst people as compared with that (Tabuk). And this is my story of remaining back from Allah's Messenger (may peace be upon him) on the occasion of the Battle of Tabuk. Never did I possess means enough and (my circumstances) more favourable than at the occasion of this expedition. And, by Allah, I had never before this expedition simultaneously in my possession two rides. Allah's Messenger (may peace be upon him) set out for this expedition in extremely hot season; the journey was long and the land (which he and his army had to cover) was waterless and he had to confront a large army, so he informed the Muslims about the actual situation (they had to face), so that they should adequately equip themselves for this expedition, and he also told them the destination where he intended to go. And the Muslims who accompanied Allah's Messenger (may peace be upon him) at that time were large in numbers but there was no proper record of them. Ka'b (further) said: Few were the persons who wanted to absent themselves, and were under the impression that they could easily conceal themselves (and thus remain undetected) until revelations from Allah, the Exalted and Glorious (descended in connection with them). And Allah's Messenger (may peace be upon him) set out on an expedition when the fruits were ripe and their shadows had been lengthened. I had weakness for them and it was during this season that Allah's Messenger (may peace be upon him) made preparations and the Muslims too along with them. I also set out in the morning so that I should make preparations along with them but I came back and did nothing and said to myself: I have means enough (to make preparations) as soon as I like. And I went on doing this (postponing my preparations) until people were about to depart and it was in the morning that Allah's Messenger (may peace be upon him) set out and the Muslims too along with him, but I made no preparations. I went early in the morning and came back, but I made no decision. I continued to do so until they (the Muslims) hastened and covered a good deal of distance. I also made up my mind to march on and to meet them. Would that I had done that but perhaps it was not destined for me. After the departure of Allah's Messenger (may peace be upon him) as I went out amongst people, I was shocked to find that I did not find anyone like me but people who were labelled as hypocrites or the people whom Allah granted exemption because of their incapacity and Allah's Messenger (may peace be upon him) took no notice of me until he had reached Tabuk. (One day as he was sitting amongst the people in Tabuk) he said: What has happened to Ka'b b. Malik? A person from Banu' Salama said: Allah's Messenger, the (beauty) of his cloak and his appreciation of his sides have allured him and he was thus detained. Mua'dh b. Jabal said: Woe be upon that what you contend. Allah's Messenger, by Allah, we know nothing about him but good. Allah's Messenger (may peace be upon him), however, kept quiet. It was during that time that he (the Holy Prophet) saw a person (dressed in all white (garment) shattering the illusion of eye (mirage). Thereupon Allah's Messenger (may peace be upon him) said: May he be Abu Khaithama and, lo, it was Abu Khaithama al-Ansari and he was that person who contributed a sa' of dates and was scoffed at by the hypocrites. Ka'b b. Malik farther said: When this news reached me that Allah's Messenger (may peace be upon him) was on his way back from Tabuk I was greatly perturbed. I thought of fabricating false stories and asked myself how I would save myself from his anger on the following day. In this connection, I sought the help of every prudent man from amongst the members of my family and when it was said to me that Allah's Messenger (may peace be upon him) was about to arrive, all the false ideas banished (from my mind) and I came to the conclusion that nothing could save me but the telling of truth, so I decided to speak the truth and it was in the morning that Allah's Messenger (may peace be upon him) arrived (in Medina). And it was his habit that as he came back from a journey he first went to the mosque and observed two Rak'ahs of nafl prayer (as a mark of gratitude) and then sat amongst people. And as he did that, those who had remained behind him began to put forward their excuses and take an oath before him and they were more than eighty persons. Allah's Messenger (may peace be upon him) accepted their excuses on the very face of them and accepted their allegiance and sought forgiveness for them and left their secret (intentions) to Allah, until I presented myself to him. I greeted him and he smiled and there was a tinge of anger in that. He (the Holy Prophet) then said to me: Come forward. I went forward until I sat in front of him. He said to me: What kept you back? Could you not afford to go in for a ride? I said: Allah's Messenger, by Allah, if I were to sit in the presence of anybody else from amongst the worldly people I would have definitely saved myself from his anger on one pretext (or the other) and I have also the knack to fall into argumentation, but, by Allah, I am fully aware of the fact that if I were to put forward before you a false excuse to please you Allah would definitely provoke your wrath upon me, and if I speak the truth you may be annoyed with me, but I hope that Allah would make its end well and, by Allah, there is no valid excuse for me. By Allah, I never possessed so good means, and I never had such favourable conditions for me as I had when I stayed behind you (failed to join the expedition). Thereupon, Allah's Messenger (may peace be upon him) said: This man told the truth, so get up until Allah gives a decision in your case. I stood up and some people of Banu' Salama followed me in hot haste, and they said to me: By Allah, we do not know about you that you committed a sin prior to this. You, however, showed inability to put forward an excuse before Allah's Messenger (may peace be upon him) as those who stayed behind him have put forward excuses. It would have been enough for the forgiveness of your sin that Allah's Messenger (may peace be upon him) would have sought forgiveness for you. By Allah, they continued to incite me until I thought of going back to Allah's Messenger (may peace be upon him) and contradict myself. Then I said to them: Has anyone else also met the same fate? They said: Yes, two persons have met the same fate as has fallen to you and they have made the sane statement as you have made, and the same verdict has been delivered in their case as it has been delivered in your case. I said: Who are they? They said: Murara b. ar-Rabi'a 'Amiri and Hilal b. Umayya al-Waqafi. They made a mention of these two pious persons to me who had participated in the Battle of Badr and there was an example for me in them. I went away when they named these two persons. Allah's Messenger (may peace be upon him) forbade the Nluslims to talk with three of us from amongst those (persons) who had stayed behind him. The people began to avoid us and their attitude towards us underwent a change and it seemed as if the whole atmosphere had turned (hostile) against us and it was in fact the same atmosphere ot which I was fully aware and in which I had lived (for a fairly long time). We spent fifty nights in this very state and my two friends confined themselves withen their houses and spent (most of the) time in weeping, but as I was young and strong amongst them I got (out of my house), participated in congregational prayers, moved about in the bazar; but none spoke to me. I came to Allah's Messenger (may peace be upon him) as he sat amongst (people) after the prayer, greeted him and asked myself whether his lips stirred in response to my greetings (or not). Then I observed prayer beside him and looked at him with stealing glances and when I attended to my prayer, he looked at me and when I cast a glance at him he turned away his eyes from me. And when the harsh treatment of the Muslims towards me extended to a (considerable) length of time, I walked until I climbed upon the wall of the garden of Abu Qatada, and he was my cousin, and I had the greatest love for him. I greeted him but, by Allah, he did not respond to my greetings. I said to him: Abu Qatada, I adjure you by Allah, arn't you well aware of the fact that I love Allah and His Messenger (may peace be upon him) the most. He kept quiet. I again repeated saying: I adjure you by Allah. arn't you well aware of the fact that I love Allah and His Messenger (may peace be upon him) the most. He kept quiet. I again adjured him, whereupon he said: Allah and the Messenger (may peace be upon him) are best aware of it. My eyes began to shed tears and I came back climbing down from the wall and as I was walking in the bazar of Medina a Nabatean from amongst the Nabateans of Syria, who had come to sell foodgrains in Medina, asked people to direct him to Ka'b b. Malik. People gave him the indication by pointing towards me. He came to me and delivered to me a letter of the King of Ghassan and as I was a scribe I read that letter and it was written like this:" Coming to my point, it has been conveyed to us that your friend (the Holy Prophet) is subjecting you to cruelty and Allah has not created you for a place where you are to be degraded and where you cannot find your right place, so you come to us that we should accord you honour. As I read that letter I said: This is also a calamity, so I burnt it in the oven. When out of the fifty days, forty days had passed and Allah's Messenger (may peace be upon him) received no revelation, there came the messenger of Allah's Messenger (may peace be upon him) to me and said: Verily, Allah's Messenger (may peace be upon him) has commanded you to remain separate from your wife. I said: Should I divorce her or what (else) should I do? He said: No, but only remain separate from her and don't have sexual contact with her. The same message was sent to my companions. So I said to my wife: You better go to your parents and stay there with them until Allah gives the decision in my case. The wife of Hilal b. Umayya came to Allah's Messenger (may peace be upon him) and said: Allah's Messenger, Hilal b. Umayya is a senile person, he has no servant. Do you disapprove of my serving him? He said: No, but don't go near him. She said: By Allah, he has no such instinct in him. By Allah, he spends his time in weeping from that day to this day. Some of the members of my family said to me: Were you to seek permission from Allah's Messenger (may peace be upon him) in regard to your wife as he has granted permission to the wife of Hilal b. Umayya to serve him. I said: I would not seek permission from Allah's Messenger (may peace be upon him), for I cannot say what Allah's Apostle may say in response to seeking my permission. Moreover, I am a young man. It was in this state that I spent ten more nights and thus fifty nights had passed that (people) had observed boycott with us. It was on the morning of the fiftieth night that I observed my dawn prayer and was sitting on one of the roofs of our houses. And I was in fact sitting in that very state which Allah, the Exalted and Glorious, has described about us in these words:" Life had become hard for myself and the earth had compressed despite its vastness," that I heard the noise of an announcer from the peak of the hill of Sal' saying at the top of his voice: Ka'b b. Malik, there is glad tidings for you. I fell down in prostration and came to realise that there was (a message of) relief for me. Allah's Messenger (may peace be upon him) had informed the people of the acceptance of our repentance by Allah as he offered the dawn prayer. So the people went on to give us glad tidings and some of them went to my friends in order to give them the glad tidings and a person galloped his horse and came from the tribe of Aslam and his horse reached me more quickly than his voice. And when he came to me whose sound I heard, he gave me the glad tidings. I took off my clothes and clothed him with them because of his bringing good news to me and, by Allah, I possessed nothing else (in the form of clothes) than these two on that occasion, and I asked one to lend me two clothes and dressed myself in them. I came to Allah's Messenger (may peace be upon him) and on my way I met groups of people who greeted me because of (the acceptance of) repentance and they said: Here is a greeting for you for your repentance being accepted by Allah. (I moved on) until I came to the mosque and Allah's Messenger (may peace be upon him) had been sitting there amongst persons. So Talha b. 'Ubaidullah got up and rushed towards me and he shook hands with me and greeted me and, by Allah, no person stood up (to greet me) from amongst the emigrants except he. Ka'b said that he never forgot (this good gesture of) Talha. Ka'b further said: I greeted Allah's Messenger (may peace be upon him) with Assalam-o-'Alaikam and his face was glistening because of delight, and he said: Let there be glad tidings and blessings for you, the like of which (you have neither found nor you will find, as you find today) since your mother gave your birth. I said: Allah's Messenger. is this acceptance of repentance from you or from Allah? He said: No, (it is not from ma), it is from Allah, and it was common with Allah's Messenger (may peace be upon him) that as he was happy his face brightened up and it looked like a part of the moon and it was from this that we recognised it (his delight). As I sat before him, I said: Allah's Messenger, am I allowed to give in charity my wealth for Allah's sake and for the sake of His Messenger (may peace be upon him)? Thereupon Allah's Messenger (may peace be upon him) said: Keep some property with you as it is better for you. I said: I shall keep with me that part (of my property) which fell to my lot (on the occasion of the expedition of) Khaibar. I said: Allah's Messenger, verily, Allah has granted me salvation because of truth and, therefore, (I think) that repentance implies that I should not speak anything but truth as long as I live. He said: By Allah, I do not know whether anyone amongst the Muslims was put to more severe trial than I by Allah because of telling the truth. And since I made a mention of this to Allah's Messenger (may peace be upon him) up to this day I have not told any lie and, by Allah, I have decided not to tell a lie and I hope that Allah would save me (from trials) for the rest of my life and Allah, the Exalted and Glorious, revealed these verses:" Certainly, Allah has turned in Mercy to the Prophet and the emigrants and the helpers who followed him in the hour of hardship after the hearts of a part of them were about to deviate; then He turned to them in mercy. Surely, to them He is Compassionate, Merciful and (He turned in Mercy) to the three who were left behind until the earth despite its vastness became strait for them and their souls were also straitened to them." And this revelation reached up to the (words):" O you who believe, develop God consciousness, and be with the truthful" (ix. 117-118). Ka'b said: By Allah, since Allah directed me to Islam there has been no blessing more significant for me than this truth of mine which I spoke to Allah's Messenger (may peace be upon him) and if I were to tell a lie I would have been ruined as were ruined those who told lies, for in regard to those who told lies Allah used harshest words used for anyone as He descended revelation (and the words of Allah are):" They will swear by Allah to you when you return to them so that you may leave them alone. So leave them alone. Surely, they are unclean and their resort is Hell, recompense for what they earned. They will swear to you that you may be pleased with them but if you are pleased with them, yet surely Allah is not pleased with the transgressing people" (ix. 95-96). K'ab said that the matter of us three persons was deferred as compared with those who took an oath in the presence of Allahs Messenger (may peace be upon him) and he accepted their allegiance and sought forgiveness for them and Allah did not give any decision in regard to us. It was Allah, the Exalted and Glorious, Who gave decisions in our case, three who remained behind. (The words of the Qur'an)" the three who were left behind" do not mean that we remained back from Jihad but these imply that He kept our matter behind them who took oath and presented excuse before Him. This hadith has been narrated on the authority of Zuhri with the same chain of transmitters.

“O Messenger of Allah (SAW)! I stole a camel belonging to Banu so-and-so; purify me!” The Prophet (SAW) sent word to them and they said: “(Yes), we have lost a camel of ours.” So the Prophet (SAW) ordered that his hand be cut off. Tha'labah said: “I was looking at him when his hand fell and he said (to it) 'Praise is to Allah (STW) Who has purified me of you; you wanted to cause my whole body to enter Hell.'''

Narrated Anas bin Malik (rad): A Bedouin came and urinated in one corner of the mosque and the people shouted at him, but Allah’s Messenger (saw) stopped them, and when he finished urinating, the Prophet (saw) ordered for a bucket of water which was spilt over it [Agreed upon].

Ḥasbiyallāhu lā ilāha illā huwa `alayhi tawakkalt, wa huwa Rabbu ‘l-`Arshi ‘l-'Aẓīm. Allah is sufficient for me. There is none worthy of worship but Him. I have placed my trust in Him, He is Lord of the Majestic Throne. (Recite seven times in Arabic.) Reference: Allah will grant whoever recites this seven times in the morning or evening whatever he desires from this world or the next, Ibn As-Sunni (no. 71), Abu Dawud 4/321. Both reports are attributed directly to the Prophet j§ (Marfu1). The chain of transmission is sound (Sahih). Ibn As-Sunni.

Fadala ibn 'Ubayd was at a meeting when he heard that some people were playing backgammon. He got up in anger to forbid it in the strongest possible terms. Then he said, "The one who plays in order to live on his winnings is like a person who eats pig meat and does wudu' in blood."

Ibn ’Umar (RAA) narrated, The Messenger of Allah (P.B.U.H.) enjoined the payment of one sa” of dates or one sa' of barley as Zakat-ul-fitr on every Muslim, slave or free, male or female, young or old, and he ordered that it be paid before the people went out to offer the 'Id prayer.’ Agreed upon.

His sister took a vow to walk to Allah's House (for pilgrimage) barefooted. Then, she ordered him to consult Allah's Messenger (SAW), so he consulted him for a religious verdict and the Prophet (SAW) replied, "Let her walk and ride." [Agreed upon, and the wording is Muslim's].

A woman of Ghamid came to the Prophet (saws) and said: I have committed fornication. He said: Go back. She returned, and on the next day she came to him again, and said: Perhaps you want to send me back as you did to Ma’iz b. Malik. I swear by Allah, I am pregnant. He said to her: Go back. She then returned and came to him the next day. He said to her: Go back until you give birth to a child. She then returned. When she gave birth to a child, she brought the child to him, and said: Here it is! I have given birth to it. He said: Go back, and suckle him until you wean him. When she had weaned him, she brought him (the boy) to him with something in his hand which he was eating. The boy was then given to a certain man of the Muslims and he (the Prophet) commanded regarding her. So a pit was dug for her, and he gave orders about her and she was stoned to death. Khalid was one of those who were throwing stones at her. He threw a stone at her. When a drop blood fell on his cheeks, he abused her. The Prophet (saws) said to him: Gently, Khalid. By Him in whose hand my soul is, she has reported to such an extent that if one who wrongfully takes extra tax were to repent to a like extent, he would be forgiven. Then giving command regarding her, prayed over her and she was buried.

what is with you? I said : Here is a snake. He said : what do you want ? I said : I shall kill it. He then pointed to a room in his house in front of his room and said : My cousin (son of my uncle) was in this room. He asked his permission to go to his wife on the occasion of the battle of Troops (Ahzab), as he was recently married. The Messenger of Allah (May peace be upon him) gave him permission and ordered him to take his weapon with him. He came to his house and found his wife standing at the door of the house. When he pointed to her with the lance, she said; do not make haste till you see what has brought me out. He entered the house and found an ugly snake there. He pierced in the lance while it was quivering. He said : I do not know which of them died first, the man or the snake. His people then came to the Messenger of Allah (May peace be upon him) and said: supplicate Allah to restore our companion to life for us. He said : Ask forgiveness for your Companion. Then he said : In Medina a group of Jinn have embraced Islam, so when you see one of them, pronounce a waring to it three times and if it appears to you after that, kill it after three days.

I embraced Islam and my (ignorance of the) religion made me anxious (to learn the essentials). I came to Abu Dharr. Abu Dharr said: The climate of Medina did not suit me. The Messenger of Allah (saws) ordered me to have a few camels and goats. He said to me: Drink their milk. (The narrator Hammad said): I doubt whether he (the Prophet) said: "their urine." Abu Dharr said: I was away from the watering place and I had my family with me. I would have sexual defilement and pray without purification. I came to the Messenger of Allah (saws) at noon. He was resting in the shade of the mosque along with a group of Companions. He (the Prophet) said: Abu Dharr. I said: Yes, I am ruined, Messenger of Allah. He said: What ruined you ? I said: I was away from the watering place and I had family with me. I used to be sexually defiled and pray without purification. He commanded (to bring) water for me. Then a black slave-girl brought a vessel of water that was shaking as the vessel was not full. I concealed myself behind a camel and took bath and them came (to the Prophet). The Messenger of Allah (saws) said: Abu Dharr, clean earth is a means of ablution, even if you do not find water for ten years. When you find water, you should make it touch your skin.

Abu Dawud said: This is transmitted by Hammad b. Zaid from Ayyub. This version does not mention the words "their urine." This is not correct. The words "their urine" occur only in the version reported by Anas and transmitted only by the people of Basrah.

a man's father or mother - Shu'bah (one of the namators) was not sure - ordered him to divorce his wife, and he made a vow that he would free one hundred slaves if he did that. He came to Abu Darda' while he was praying the Duha, and he was making his prayer lengthy, and he prayed between Zuhr and 'Asr. Then he asked him and Abu Darda' said: "Fulfill your vow and honor your parents." Abu Ad-Darda' said: "I heard the Messenger of Allah (SAW) say: '(Honoring) one's father may lead one to enter through the best of the gates of Paradise; so take care of your parents, (it is so, whether you take care of them) or not. "

“I heard 'Abbad bin Shurahbil, a man from Banu Ghubar, say: ‘We suffered a year of famine, and I came to Al-Madinah. I came to one of its gardens and took an ear of corn, I rubbed it, ate some and put the rest in my garment. The owner of the garden came and beat me and took my garment. I came to the Prophet (SAW) and told him (what had happened). He said to the man: "You did not feed him when he was hungry and you did not teach him when he was ignorant."' Then the Prophet (SAW) told him to give back his garment and ordered that a Wasq or half a Wasq of food be brought to him."

A woman from the tribe Juhainah came to Messenger of Allah (PBUH) while she was pregnant from (Zina) adultery and said to him: "O Messenger of Allah! I have committed an offense liable to Hadd (prescribed punishment), so exact the execution of the sentence." Messenger of Allah (PBUH) called her guardian and said to him, "Treat her kindly. Bring her to me after the delivery of the child." That man complied with the orders. At last the Prophet (PBUH) commanded to carry out the sentence. Her clothes were secured around her and she was stoned to death. The Prophet (PBUH) led her funeral prayers. 'Umar submitted: "O Messenger of Allah! She committed Zina and you have performed funeral prayer for her?" He replied, "Verily, she made repentance which would suffice for seventy of the people of Al-Madinah if it is divided among them. Can there be any higher degree of repentance than that she sacrificed her life voluntarily to win the Pleasure of Allah, the Exalted?".

[Muslim].

I sat with a company of the poor*members of the Emigrants who were sitting close together because of lack of clothing while a reader was reciting to us. God’s messenger came along and stood beside us, and when he did so the reader stopped and gave him a salutation. He asked what we were doing, and when we told him we were listening to God’s Book he said, “Praise be to God who has put among my people those with whom I have been ordered to keep myself.”(Qur’ān,18:28) He then sat down among us so as to be like one of us, and when he had made a sign with his hand they sat in a circle with their faces turned towards him, and he said, “Rejoice, you group of poor Emigrants, in the announcement that you will have perfect light on the day of resurrection. You will enter paradise half a day before the rich, and that is five hundred years.” *Lit. 'Weak'. This is said to refer to the people who lived in the Suffa Abū Dāwūd transmitted it.

Abu Salama told that Sulaiman b. Sakhr, also called Salama b. Sakhr al-Bayadi, made his wife like his mother’s back* to him till the end of Ramadan, but when only half the month had gone he had inter-course with her during the night and went to God’s Messenger and mentioned that to him. He told him to set free a slave, but he replied that he could not get one; so he told him to fast two consecutive months, but he replied that he was unable to do that; he then told him to feed sixty poor people, but he replied that he did not possess the means, God’s Messenger then said to Farwa b. ‘Amr, “Give him that ‘araq (i.e., a date-basket holding fifteen or sixteen sa’s) (Cf. page 426) in order that he may feed sixty poor people.” Tirmidhi transmitted it. *I have retained the Arabic idiom in the translation. The phrase is said to have been used as a kind of divorce in pre-Islamic times, meaning that intercourse with the woman is being considered as intercourse with one’s mother.

‘A'isha said Quraish were anxious about the Makhzumi woman who had committed theft and asked, “Who will speak to God’s Messenger about her?” Then they said, “Who will be bold enough for it but Usama b. Zaid, God’s Messenger’s friend?” So Usama spoke to him and God’s Messenger said, “Are you interceding regarding one of the punishments prescribed by God?” He then got up and gave an address, saying, “What destroyed your predecessors was just that when a person of rank among them committed a theft they left him alone, but when a weak one of their number committed a theft they inflicted the prescribed punishment on him. I swear by God that if Fatima daughter of Muhammad should steal I would have her hand cut off.” (Bukhari and Muslim). In a version by Muslim she said that a Makhzumi woman used to borrow goods and deny having received them, so the Prophet gave orders that her hand should be cut off. Her family went and spoke to Usama and he spoke about her to God's Messenger. Then he mentioned the tradition in similar form to what has preceded.

Ibn Shihab said Salim told him that in the year al-Hajjaj b. Yusuf attacked Ibn az-Zubair (Abdallah b. az-Zubair who was in Mecca had laid claims to the Caliphate. ‘Abd al-Malik, the Umayvad Caliph, sent an army under al-Hajjaj b. Yusuf towards the end of 72, A.H. to deal with Ibn az-Zubair, and although there had been fighting in the plain of ‘Arafat, hostilities ceased in order that the Pilgrimage might be observed, and were later resumed.) he asked ‘Abdallah (This is ‘Abdallah b. ‘Umar who is said to have been the one who was the means of having the hostilities stopped during the season of pilgrimage) how they were to act at the standing at ‘Arafa. Salim said, “If you wish to keep to the sunna, observe the prayer in the noonday heat on the day of ‘Arafa.” ‘Abdallah b. ‘Umar then said, “He has spoken the truth ; they were accustomed to combine the noon and the afternoon prayer in accordance with the sunna.” Ibn Shihab asked Salim whether God's messenger did that, and Salim replied, “In doing that do they follow anything but his sunna?” Bukhari transmitted it.

Abu Musa reported the Prophet as saying, "Before the last hour there will be commotions like pieces of a dark night in which a man will be a believer in the morning and an infidel in the evening, or a believer in the evening and an infidel in the morning. He who sits during them will be better than he who gets up and he who walks during them will be better than he who runs. So, break your bows during them, cut your bowstrings during them, and strike your swords on stones. If people then come in to one of you, let him be like the better of Adam's sons[*]." A version by him has the same up to "better than he who runs." It then says the people asked what he ordered them to do and he replied, "Keep to your houses". *The reference is to Abel who was killed by his brother Cain. Abu Dawud transmitted it. Tirmidhi's version states that God's messenger said about the commotion, "Break your bows during it, cut your bowstrings during it, keep to the inside of your houses during it, and be like Adam's son." Tirmidhi transmitted it. He said this is a sahih gharib tradition.

I agreed with my Lord[1] regarding three matters. I said, "Messenger of God, would that we could take Abraham's station as a place of prayer!" and the revelation came down, "And take Abraham's station as a place of prayer[2]." I said, "Messenger of God, both pious and profligate come in where your women are. If only you would order them to seclude themselves!" Then the verse about secluding came down[3]. The Prophet's wives united in jealousy and I said, "Perhaps if he divorces you his Lord will give him better wives than you in place of you." Then a revelation to that effect came down[4]. In a version by Ibn `Umar he told that 'Umar said: I agreed with my Lord regarding three matters, Abraham's station, the seclusion, and the prisoners at Badr. i.e., he expressed opinions which were found to agree with Quran verses revealed later. Cf. Quran. 2: 125. Cf. Quran, 33:53. Cf. Quran, 66:5. (Bukhari and Muslim.)

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

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

[Al-Bukhari].

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

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."

Salman al-Ilhani reported that Fadala ibn 'Ubayd was in a gathering. He heard that some people were playing backgammon. He got up in anger and forbade it in the strongest possible terms. Then he said, "Anyone who plays it in order to consume its winnings is like someone who eats pig meat and does wudu' with blood."

I heard the Messenger of Allah (saws) say, “What I have forbidden for you, avoid. What I have ordered you [to do], do as much of it as you can. For verily, it was only the excessive questioning and their disagreeing with their Prophets that destroyed [the nations] who were before you.” [Bukhari & Muslim]

"I was present when 'Ali (may Allah be well pleased with him) had an animal brought for him to ride. When he placed his foot in the stirrup, he said: “In the Name of Allah [Bismillah],” and when he settled on its back, he said: “Praise be to Allah!” Then he said: “Glory be to the One who has placed this at our disposal, for we would not have been equal to the task [Subhanalladhi sakhkhara la-na hadha wa ma kunna la-hu muqrinin], and to our Lord we are surely returning [wa inna ila Rabbina la-munqalibun]. (Al-Qur'an;43:13-14)Then he said: “Praise be to Allah,” three times, and: “Allah is Supremely Great,” three times, then: “Glory be to You! I have wronged myself, so forgive me, for no one forgives sins but You!” Then he laughed, so I said to him: “What has made you laugh, O Commander of the Believers?” He said: “I saw Allah’s Messenger (Allah bless him and give him peace) do just as I did now, after which he laughed, so I said: "What has made you laugh, O Messenger of Allah?" He replied: ‘Your Lord surely marvels at His servant when he says: “My Lord, forgive me my sins, knowing that no one but He forgives sins'!”

Allāhummaghfir lī, warḥamnī, waḥdinī, wa `āfinī warzuqnī. Whenever anyone accepted Islam, the Prophet (SAW) used to teach him how to pray then he would instruct him to invoke Allah with the following words: O Allah forgive me, and have mercy on me and guide me and give me good health and provide for me. Reference: Muslim 4/2073, and in one of Muslim's reports there is the addition: 'For these words combine [the goodness of] this world and the next.'

I offered Salat (Tahajjud - optional night prayer) with the Prophet (PBUH) one night, and he started reciting (Surat) Al-Baqarah. I thought that he would bow at the end of one hundred Verses, but he continued reciting; I, then, thought that he would perhaps recite the whole (Surah) in a Rak'ah, but he proceeded on, and I thought he would perhaps bow on completing (this Surah); he then started (reciting Surat) An-Nisa'; he then started (Surat) Al-'Imran and his recitation was unhurried. And when he recited the Verses which referred to the Glory of Allah, he glorified Him (by saying Subhan Allah - My Rubb, the Supreme is far removed from every imperfection), the Great, and when he recited the Verses that mention supplication, he supplicated, and when he recited the Verses that mention seeking Refuge of the Rubb, he sought (His) Refuge. Then he bowed and said: "My Rubb, the Supreme is far removed from every imperfection (Subhana Rabbiyal-Azim);" his bowing lasted about the same length of time as his standing (and then on returning to the standing posture after Ruku') he said: "Allah listened to him who praised Him (Sami' Allahu liman hamidah, Rabbana wa lakal hamd)." Then he stood about the same length of time as he had spent in bowing. He then prostrated himself and said: "My Rubb, the Supreme is far removed from every imperfection (Subhana Rabbiyal-A'la)," and his prostration lasted nearly the same length of time as his standing.

[Muslim].

A man of the tribe of Aslam came to the Prophet (saws) and testified four times against himself that he had had illicit intercourse with a woman, while all the time the Prophet (saws) was turning away from him.

Then when he confessed a fifth time, he turned round and asked: Did you have intercourse with her? He replied: Yes. He asked: Have you done it so that your sexual organ penetrated hers? He replied: Yes. He asked: Have you done it like a collyrium stick when enclosed in its case and a rope in a well? He replied: Yes. He asked: Do you know what fornication is? He replied: Yes. I have done with her unlawfully what a man may lawfully do with his wife.

He then asked: What do you want from what you have said? He said: I want you to purify me. So he gave orders regarding him and he was stoned to death. Then the Prophet (saws) heard one of his companions saying to another: Look at this man whose fault was concealed by Allah but who would not leave the matter alone, so that he was stoned like a dog. He said nothing to them but walked on for a time till he came to the corpse of an ass with its legs in the air.

He asked: Where are so and so? They said: Here we are, Messenger of Allah (saws)! He said: Go down and eat some of this ass's corpse. They replied: Messenger of Allah! Who can eat any of this? He said: The dishonour you have just shown to your brother is more serious than eating some of it. By Him in Whose hand my soul is, he is now among the rivers of Paradise and plunging into them.

Anas said “The Apostle of Allaah(saws) called on his Companions and they proceeded towards Badr. Suddenly they found the watering Camels of the Quraish, there was among them a black slave of Banu Al Hajjaj. The Companions of the Apostle of Allaah(saws) seized him and began to ask “Where is Abu Sufyan?” He said “I swear by Allaah, I do not know anything about him, but this is the Quraish who have come here, among them are Abu Jahl, ‘Utbah, Shaibah the two sons of Rabi’ah and Umayyah bin Khalaf. When he aid this to them, they beat him and he began to say “Leave me, leave me. I shall tell you. When they left him he said “I know nothing about Abu Sufyan, but this is the Quraish who have come (here), among them are Abu Jahl, ‘Utbah, Shaibah the two sons of Rab’iah and Umayyah bin Khalaf who have come here. The Prophet (saws) was praying and hearing all that (dialogue). When he finished, he said “By Him in Whose hand my soul is, you beat him when he speaks the truth to you and you leave him when he tells a lie. This is the Quraish who have come here to defend Abu Sufyan. Anas said, The Apostle of Allaah(saws) said “This will be the place of falling of so and so tomorrow and he placed his hand on the ground. This will be the place of falling of so and so tomorrow and he put his hand on the ground. And this will be the place of falling of so and so tomorrow and he put his hand on the ground. He (Ansas) said “By Him in Whose hand my soul is, no one fell beyond the place of the hand of the Apostle of Allaah(saws), The Apostle of Allaah(saws) ordered for them, and they were caught by their feet and dragged and thrown in a well at Badr.

Yahya related to me from Malik from Abd arRahman ibn Harmala that a man asked Said ibn al-Musayyab about what a man who was junub and had done tayammum should do when he came across water. Said said, "When he comes across water he must do ghusl for what comes after."

Malik said about some one who had a wet dream while he was on a journey and there was only enough water for wudu and he was not thirsty and so he did not need to use it for that, "Let him wash his genitals, and whatever the semen has fallen on, with the water and then he does tayammum with good earth as Allah has ordered him."

Malik was asked whether a man who was junub and wished to do tayammum but could only find salty earth could do tayammum with that earth, and whether it was disapproved of to pray on salty earth. He said, "There is no harm in praying on salty earth or in using it to do tayammum, because Allah the Blessed and Exalted has said, '...and do tayammum with good earth.' One is purified by tayammum with everything that is earth, whether it is salty or otherwise."