Narrated Jabir bin `Abdullah:
Once the Prophet said (to me), "If the money of Bahrain comes, I will give you a certain amount of it." The Prophet had breathed his last before the money of Bahrain arrived. When the money of Bahrain reached, Abu Bakr announced, "Whoever was promised by the Prophet should come to us." I went to Abu Bakr and said, "The Prophet promised me so and so." Abu Bakr gave me a handful of coins and when I counted them, they were five-hundred in number. Abu Bakr then said, "Take twice the amount you have taken (besides).
Reference | : Sahih al-Bukhari 2296 |
In-book reference | : Book 39, Hadith 7 |
USC-MSA web (English) reference | : Vol. 3, Book 37, Hadith 493 |
(deprecated numbering scheme) |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 4560 |
In-book reference | : Book 44, Hadith 112 |
English translation | : Vol. 5, Book 44, Hadith 4564 |
حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ حَدَّثَنَا شُعْبَةُ عَنْ مَنْصُورٍ عَنْ رِبْعِيِّ بْنِ حِرَاشٍ أَنَّهُ سَمِعَ عَلِيًّا رَضِيَ اللَّهُ عَنْهُ يَخْطُبُ يَقُولُ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَذَكَرَ مِثْلَهُ.
Grade: | Sahih (Darussalam)], lts isnad is Sahih] (Darussalam) |
Reference | : Musnad Ahmad 1000, 1001 |
In-book reference | : Book 5, Hadith 424 |
Reference | : Hisn al-Muslim 69 |
Grade: | Sahih (Darussalam), Muslim (771)] (Darussalam) |
Reference | : Musnad Ahmad 729 |
In-book reference | : Book 5, Hadith 162 |
Narrated Abu Humaid Al-Sa`idi:
The Prophet appointed a man from the tribe of Bani Asad, called Ibn Al-Utabiyya to collect the Zakat. When he returned (with the money) he said (to the Prophet), "This is for you and this has been given to me as a gift." The Prophet stood up on the pulpit (Sufyan said he ascended the pulpit), and after glorifying and praising Allah, he said, "What is wrong with the employee whom we send (to collect Zakat from the public) that he returns to say, 'This is for you and that is for me?' Why didn't he stay at his father's and mother's house to see whether he will be given gifts or not? By Him in Whose Hand my life is, whoever takes anything illegally will bring it on the Day of Resurrection by carrying it over his neck: if it is a camel, it will be grunting: if it is a cow, it will be mooing: and if it is a sheep it will be bleating!" The Prophet then raised both his hands till we saw the whiteness of his armpits (and he said), "No doubt! Haven't I conveyed Allah's Message?" And he repeated it three times.
Reference | : Sahih al-Bukhari 7174 |
In-book reference | : Book 93, Hadith 38 |
USC-MSA web (English) reference | : Vol. 9, Book 89, Hadith 286 |
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Narrated `Abdullah bin `Amr:
The news of my daily fasting and praying every night throughout the night reached the Prophet. So he sent for me or I met him, and he said, "I have been informed that you fast everyday and pray every night (all the night). Fast (for some days) and give up fasting (for some days); pray and sleep, for your eyes have a right on you, and your body and your family (i.e. wife) have a right on you." I replied, "I have more power than that (fasting)." The Prophet said, "Then fast like the fasts of (the Prophet) David". I said, "How?" He replied, "He used to fast on alternate days, and he used not to flee on meeting the enemy." I said, "From where can I get that chance?" (`Ata' said, "I do not know how the expression of fasting daily throughout the life occurred.") So, the Prophet said, twice, "Whoever fasts daily throughout his life is just as the one who does not fast at all."
Reference | : Sahih al-Bukhari 1977 |
In-book reference | : Book 30, Hadith 84 |
USC-MSA web (English) reference | : Vol. 3, Book 31, Hadith 198 |
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"When the Prophet (saws) arrived in Al-Madinah, they were paying in advance for fruits. So he said: 'Whoever pays in advance, then let him pay in advance for known measurements (of dates), and known weights for a specified period of time.'"
He said: There are narrations on this topic from Ibn Abi Awfa and 'Abdur-Rahman bin Abza.
[Abu 'Eisa said:] The Hadith of Ibn 'Abbas is a Hasan Sahih Hadith. This is acted upon according to the people of knowledge among the Companions of the Prophet (saws) and others. They allow for advanced payments on food, garments and other things in which the limits and description are known. They differed over delay in delivery of animals. Some of the people of knowledge among the Companions of the Prophet (saws) and others thought that delay in delivery of animals is allowed. This is the view of Ash-Shafi'i, Ahmad and Ishaq. Some of the people of knowledge among the Companions of the Prophet (saws) and others, disliked delay in delivery of animals. This is the saying of Sufyan and the people of Al-Kufah. And Abu Al-Minhal's (a narrator) name is 'Abdur-Rahman bin Mut'im.
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 1311 |
In-book reference | : Book 14, Hadith 114 |
English translation | : Vol. 3, Book 12, Hadith 1311 |
Grade: | Da'if (Darussalam) |
Reference | : Jami` at-Tirmidhi 3758 |
In-book reference | : Book 49, Hadith 155 |
English translation | : Vol. 1, Book 46, Hadith 3758 |
Grade: | Da'if (Darussalam)] (Darussalam) |
Reference | : Musnad Ahmad 719 |
In-book reference | : Book 5, Hadith 152 |
Grade: | Sahih (Darussalam)] (Darussalam) |
Reference | : Musnad Ahmad 1324 |
In-book reference | : Book 5, Hadith 726 |
مُتَّفق عَلَيْهِ (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 1790 |
In-book reference | : Book 6, Hadith 19 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 3150 |
In-book reference | : Book 25, Hadith 66 |
English translation | : Vol. 1, Book 25, Hadith 3152 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 2455 |
In-book reference | : Book 23, Hadith 21 |
English translation | : Vol. 3, Book 23, Hadith 2457 |
(Another chain) from Ad-Dahhak : from Ibn Abbas, from the Prophet with similar.
حَدَّثَنَا عَبْدُ بْنُ حُمَيْدٍ، حَدَّثَنَا عَبْدُ الرَّزَّاقِ، عَنِ الثَّوْرِيِّ، عَنْ يَحْيَى بْنِ أَبِي حَيَّةَ، عَنِ الضَّحَّاكِ، عَنِ ابْنِ عَبَّاسٍ، عَنِ النَّبِيِّ صلى الله عليه وسلم بِنَحْوِهِ . وَقَالَ هَكَذَا رَوَى سُفْيَانُ بْنُ عُيَيْنَةَ، وَغَيْرُ، وَاحِدٍ، هَذَا الْحَدِيثَ عَنْ أَبِي جَنَابٍ، عَنِ الضَّحَّاكِ، ...
Grade: | Da’if (Darussalam) |
Reference | : Jami` at-Tirmidhi 3316 |
In-book reference | : Book 47, Hadith 368 |
English translation | : Vol. 5, Book 44, Hadith 3316 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 2742 |
In-book reference | : Book 24, Hadith 124 |
English translation | : Vol. 1, Book 24, Hadith 2743 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 3237 |
In-book reference | : Book 26, Hadith 42 |
English translation | : Vol. 4, Book 26, Hadith 3239 |
Grade: | Hasan (Darussalam) |
Reference | : Sunan Ibn Majah 2863 |
In-book reference | : Book 24, Hadith 111 |
English translation | : Vol. 4, Book 24, Hadith 2863 |
Grade: | Da’if (Darussalam) |
Reference | : Sunan Ibn Majah 1384 |
In-book reference | : Book 5, Hadith 582 |
English translation | : Vol. 1, Book 5, Hadith 1384 |
مُتَّفق عَلَيْهِ (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 1147 |
In-book reference | : Book 4, Hadith 564 |
[Muslim].
((قولها: يستعذب أي: يطلب الماء العذب، وهو الطيب. و العذق بكسر العين وإسكان الذال المعجمة: وهو الكباسة، وهي الغضن. و المدية بضم الميم وكسرها: هي السكين. و الحلوب ذات اللبن. والسؤال عن الأنصاري الذي أتوه هو أبو الهيثم بن التيهان رضي الله عنه، كذا جاء مبيناً في رواية الترمذي وغيره)).
Reference | : Riyad as-Salihin 496 |
In-book reference | : Introduction, Hadith 496 |
Malik related to me that he heard that Abu Salama ibn Abd ar- Rahman and Sulayman ibn Yasar were both asked, "Does one pronounce judgement on the basis of an oath with one witness?" They both said, "Yes."
Malik said, "The precedent of the sunna in judging by an oath with one witness is that if the plaintiff takes an oath with his witness, he is confirmed in his right. If he draws back and refuses to take an oath, the defendant is made to take an oath. If he takes an oath, the claim against him is dropped. If he refuses to take an oath, the claim is confirmed against him."
Malik said, "This procedure pertains to property cases in particular. It does not occur in any of the hadd-punishments, nor in marriage, divorce, freeing slaves, theft or slander. If some one says, 'Freeing slaves comes under property,' he has erred. It is not as he said. Had it been as he said, a slave could take an oath with one witness, if he could find one, that his master had freed him.
"However, when a slave lays claim to a piece of property, he can take an oath with one witness and demand his right as the freeman demands his right."
Malik said, "The sunna with us is that when a slave brings somebody who witnesses that he has been set free, his master is made to take an oath that he has not freed him, and the slave's claim is dropped."
Malik said, "The sunna about divorce is also like that with us. When a woman brings somebody who witnesses that her husband has divorced her, the husband is made to take an oath that he has not divorced her. If he takes the oath, the divorce does not proceed . "
Malik said, "There is only one sunna of bringing a witness in cases of divorce and freeing a slave. The right to make an oath only belongs to the husband of the woman, and the master of the slave. Freeing is a hadd matter, and the testimony of women is not permitted in it because when a slave is freed, his inviolability is affirmed and the hadd punishments are applied for and against him. If he commits fornication and he is a muhsan, he is stoned. If he kills a slave, he is killed for it. Inheritance is established for him, between him and whoever inherits from him. If somebody disputes this, arguing that if a man frees his slave and then a man comes to demand from the master of the slave payment of a debt, and a man and two women testify to his right, that establishes the right against the master of the slave so that his freeing him is cancelled if he only has the slave as property, inferring by this case that the testimony of women is permitted in cases of setting free. The case is not as he suggests (i.e. it is a case of property not freeing). It is like a man who frees his slave, and then the claimant of a debt comes to the master and takes an oath with one witness, demanding his right. By that, the freeing of the slave would be cancelled. Or else a man comes who has frequent dealings and transactions with the master of the slave. He claims that he is owed money by the master of the slave. Someone says to the master of the slave, 'Take an oath that you don't owe what he claims'. If he draws back and refuses to take an oath, the one making the claim takes an oath and his right against the master of the slave is confirmed. That would cancel the freeing of the slave if it is confirmed that property is owed by the master."
Malik said, "It is the same case with a man who marries a slave-girl and then the master of the slave-girl comes to the man who has married her and claims, 'You and so-and-so have bought my slave-girl from me for such an amount of dinars. The husband of the slave-girl denies that. The master of the slave-girl brings a man and two women and they testify to what he has said. The sale is confirmed and his claim is considered true. So the slave-girl is haram for her husband and they have to separate, even though the testimony of women is not accepted in divorce."
Malik said, "It is also the same case with a man who accuses a free man, so the hadd falls on him. A man and two women come and testify that the one accused is a slave. That would remove the hadd from the accused after it had befallen him, even though the testimony of women is not accepted in accusations involving hadd punishments."
Malik said, "Another similar case in which judgement appears to go against the precedent of the sunna is that two women testify that a child is born alive and so it is necessary for him to inherit if a situation arises where he is entitled to inherit, and the child's property goes to those who inherit from him, if he dies, and it is not necessary that the two women witnesses should be accompanied by a man or an oath even though it may involve vast properties of gold, silver, live-stock, gardens and slaves and other properties. However, had two women testified to one dirham or more or less than that in a property case, their testimony would not affect anything and would not be permitted unless there was a witness or an oath with them."
Malik said, "There are people who say that an oath is not acceptable with only one witness and they argue by the word of Allah the Blessed, the Exalted, and His word is the Truth, 'And call in to witness two witnesses, men; or if the two be not men, then one man and two women, such witnesses as you approve of.' (Sura 2 ayat 282). Such people argue that if he does not bring one man and two women, he has no claim and he is not allowed to take an oath with one witness."
Malik said, "Part of the proof against those who argue this, is to reply to them, 'Do you think that if a man claimed property from a man, the one claimed from would not swear that the claim was false?' If he swears, the claim against him is dropped. If he refuses to take an oath, the claimant is made to take an oath that his claim is true, and his right against his companion is established. There is no dispute about this with any of the people nor in any country. By what does he take this? In what place in the Book of Allah does he find it? So if he confirms this, let him confirm the oath with one witness, even if it is not in the Book of Allah, the Mighty, the Majestic! It is enough that this is the precedent of the sunna. However, man wants to recognise the proper course of action and the location of the proof. In this there is a clarification for what is obscure about that, if Allah ta'ala wills."
USC-MSA web (English) reference | : Book 36, Hadith 7 |
Arabic reference | : Book 36, Hadith 1411 |
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 821 |
In-book reference | : Book 2, Hadith 431 |
English translation | : Book 2, Hadith 820 |
Narrated `Abdullah:
While the Prophet was prostrating, surrounded by some of Quraish, `Uqba bin Abi Mu'ait brought the intestines (i.e. Abdominal contents) of a camel and put them over the back of the Prophet. The Prophet did not raise his head, (till) Fatima, came and took it off his back and cursed the one who had done the harm. The Prophet said, "O Allah! Destroy the chiefs of Quraish, Abu Jahl bin Hisham, `Utba bin Rabi`al, Shaba bin Rabi`a, Umaiya bin Khalaf or Ubai bin Khalaf." (The sub-narrator Shu`ba, is not sure of the last name.) I saw these people killed on the day of Badr battle and thrown in the well except Umaiya or Ubai whose body parts were mutilated but he was not thrown in the well.
Reference | : Sahih al-Bukhari 3854 |
In-book reference | : Book 63, Hadith 79 |
USC-MSA web (English) reference | : Vol. 5, Book 58, Hadith 193 |
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Narrated Khabbab:
We migrated with the Prophet for Allah's Cause, so our reward became due with Allah. Some of us passed away (i.e. died) without enjoying anything from their reward, and one of them was Mus`ab bin `Umar who was killed (i.e. martyred) on the day of Uhud. He did not leave behind except a sheet of striped woolen cloth. If we covered his head with it, his feet became naked, and if we covered his feet with it, his head became naked. The Prophet said to us, "Cover his head with it and put Idhkhir (i.e. a kind of grass) over his feet," or said, "Put some Idhkhir over his feet." But some of us have got their fruits ripened, and they are collecting them.
Reference | : Sahih al-Bukhari 4082 |
In-book reference | : Book 64, Hadith 126 |
USC-MSA web (English) reference | : Vol. 5, Book 59, Hadith 408 |
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Narrated `Abdul `Aziz:
Anas said, "The Prophet sent seventy men, called Al-Qurra 'for some purpose. The two groups of Bani Sulaim called Ri'l and Dhakwan, appeared to them near a well called Bir Ma'una. The people (i.e. Al- Qurra) said, 'By Allah, we have not come to harm you, but we are passing by you on our way to do something for the Prophet.' But (the infidels) killed them. The Prophet therefore invoked evil upon them for a month during the morning prayer. That was the beginning of Al Qunut and we used not to say Qunut before that." A man asked Anas about Al-Qunut, "Is it to be said after the Bowing (in the prayer) or after finishing the Recitation (i.e. before Bowing)?" Anas replied, "No, but (it is to be said) after finishing the Recitation."
Reference | : Sahih al-Bukhari 4088 |
In-book reference | : Book 64, Hadith 132 |
USC-MSA web (English) reference | : Vol. 5, Book 59, Hadith 414 |
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Narrated Anas:
The alcoholic drink which was spilled was Al-Fadikh. I used to offer alcoholic drinks to the people at the residence of Abu Talha. Then the order of prohibiting Alcoholic drinks was revealed, and the Prophet ordered somebody to announce that: Abu Talha said to me, "Go out and see what this voice (this announcement ) is." I went out and (on coming back) said, "This is somebody announcing that alcoholic beverages have been prohibited." Abu Talha said to me, "Go and spill it (i.e. the wine)," Then it (alcoholic drinks) was seen flowing through the streets of Medina. At that time the wine was Al-Fadikh. The people said, "Some people (Muslims) were killed (during the battle of Uhud) while wine was in their stomachs." So Allah revealed: "On those who believe and do good deeds there is no blame for what they ate (in the past)." (5.93)
Reference | : Sahih al-Bukhari 4620 |
In-book reference | : Book 65, Hadith 142 |
USC-MSA web (English) reference | : Vol. 6, Book 60, Hadith 144 |
(deprecated numbering scheme) |
Grade: | Da'if (Darussalam) |
Reference | : Jami` at-Tirmidhi 2305 |
In-book reference | : Book 36, Hadith 2 |
English translation | : Vol. 4, Book 10, Hadith 2305 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 4818 |
In-book reference | : Book 45, Hadith 113 |
English translation | : Vol. 5, Book 45, Hadith 4822 |
Grade: | Hasan (Darussalam) |
Reference | : Sunan an-Nasa'i 5532 |
In-book reference | : Book 50, Hadith 105 |
English translation | : Vol. 6, Book 50, Hadith 5534 |
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 4576 |
In-book reference | : Book 41, Hadith 83 |
English translation | : Book 40, Hadith 4559 |
لم تتمّ دراسته (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 3058 |
In-book reference | : Book 12, Hadith 17 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 2447 |
In-book reference | : Book 23, Hadith 13 |
English translation | : Vol. 3, Book 23, Hadith 2449 |
Narrated Ibn `Abbas:
I witnessed the `Id-al-Fitr prayer with Allah's Apostle , Abu Bakr, `Umar and `Uthman; and all of them offered it before delivering the sermon... and then delivered the sermon. Once the Prophet (after completing the prayer and the sermon) came down, as if I am now looking at him waving at the men with his hand to sit down, and walked through them till he, along with Bilal, reached (the rows of) the women. Then he recited: 'O Prophet! When believing women come to you to take the oath of allegiance that they will not worship anything other than Allah, will not steal, will not commit illegal sexual intercourse, will not kill their children, and will not utter slander, intentionally forging falsehood (by making illegal children belonging to their husbands)'....(60.12) Having finished, he said, 'Do you agree to that?" One lady, other than whom none replied the Prophet said, "Yes, O Allah's Apostle!" (The, sub-narrator, Al-Hasan did not know who the lady was.) Then the Prophet said to them: "Will you give alms?" Thereupon Bilal spread out his garment and the women started throwing big rings and small rings into Bilal's garment. (See Hadith No. 95 vol.2)
Reference | : Sahih al-Bukhari 4895 |
In-book reference | : Book 65, Hadith 415 |
USC-MSA web (English) reference | : Vol. 6, Book 60, Hadith 418 |
(deprecated numbering scheme) |
Grade: | Hasan (Darussalam) |
Reference | : Jami` at-Tirmidhi 3010 |
In-book reference | : Book 47, Hadith 62 |
English translation | : Vol. 5, Book 44, Hadith 3010 |
[Al-Bukhari].
Reference | : Riyad as-Salihin 205 |
In-book reference | : Introduction, Hadith 205 |
Narrated Sa`id bin Jubair:
I said to Ibn `Abbas, "Nauf-Al-Bakali claims that Moses (the companion of Khadir) was not the Moses of Bani Israel but he was another Moses." Ibn `Abbas remarked that the enemy of Allah (Nauf) was a liar.
Narrated Ubai bin Ka`b:
The Prophet said, "Once the Prophet Moses stood up and addressed Bani Israel. He was asked, "Who is the most learned man amongst the people. He said, "I am the most learned." Allah admonished Moses as he did not attribute absolute knowledge to Him (Allah). So Allah inspired to him "At the junction of the two seas there is a slave amongst my slaves who is more learned than you." Moses said, "O my Lord! How can I meet him?" Allah said: Take a fish in a large basket (and proceed) and you will find him at the place where you will lose the fish. So Moses set out along with his (servant) boy, Yusha` bin Noon and carried a fish in a large basket till they reached a rock, where they laid their heads (i.e. lay down) and slept. The fish came out of the basket and it took its way into the sea as in a tunnel. So it was an amazing thing for both Moses and his (servant) boy. They proceeded for the rest of that night and the following day. When the day broke, Moses said to his (servant) boy: "Bring us our early meal. No doubt, we have suffered much fatigue in this journey." Moses did not get tired till he passed the place about which he was told. There the (servant) boy told Moses, "Do you remember when we betook ourselves to the rock, I indeed forgot the fish." Moses remarked, "That is what we have been seeking. So they went back retracing their footsteps, till they reached the rock. There they saw a man covered with a garment (or covering himself with his own garment). Moses greeted him. Al-Khadir replied saying, "How do people greet each other in your land?" Moses said, "I am Moses." He asked, "The Moses of Bani Israel?" Moses replied in the affirmative and added, "May I follow you so that you teach me of that knowledge which you have been taught." Al-Khadir replied, "Verily! You will not be able to remain patient with me, O Moses! I have some of the knowledge of Allah which He has taught me and which you do not know, while you have some knowledge which Allah has taught you which I do not know." Moses said, "Allah willing, you will find me patient and I will disobey no order of yours. So both of them set out walking along the seashore, as they did not have a boat. In the meantime a boat passed by them and they requested the crew of the boat to take them on board. The crew recognized Al-Khadir and took them on board without fare. Then a sparrow came and stood on the edge of the boat and dipped its beak once or twice in the sea. Al-Khadir said: "O Moses! My knowledge and your knowledge have not decreased Allah's knowledge except as much as this sparrow has decreased the water of the sea with its beak." Al- Khadir went to one of the planks of the boat and plucked it out. Moses said, "These people gave us a free lift but you have broken their boat and scuttled it so as to drown its people." Al-Khadir replied, "Didn't I tell you that you will not be able to remain patient with me." Moses said, "Call me not to account for what I forgot." The first (excuse) of Moses was that he had forgotten. Then they proceeded further and found a boy playing with other boys. Al-Khadir took hold of the boy's head from the top and plucked it out with his hands (i.e. killed him). Moses said, "Have you killed an innocent soul who has killed none." Al-Khadir replied, "Did I not tell you that you cannot remain patient with me?" Then they both proceeded till when they came to the people of a town, they asked them for food, but they refused to entertain them. Then they found there a wall on the point of collapsing. Al-Khadir repaired it with his own hands. Moses said, "If you had wished, surely you could have taken wages for it." Al-Khadir replied, "This is the parting between you and me." The Prophet added, "May Allah be Merciful to Moses! Would that he could have been more patient to learn more about his story with Al-Khadir. "
Reference | : Sahih al-Bukhari 122 |
In-book reference | : Book 3, Hadith 64 |
USC-MSA web (English) reference | : Vol. 1, Book 3, Hadith 123 |
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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.
Reference | : Riyad as-Salihin 1867 |
In-book reference | : Book 18, Hadith 60 |
Yahya related to me from Malik from Nafi from Abdullah ibn Umar that Umar ibn al-Khattab said, "No-one should leave the hajj until he has done tawaf of the House, and tawaf of the House is the final rite."
Malik said, commenting about Umar ibn al-Khattab's saying 'tawaf of the House is the final rite,' "In our opinion, and Allah knows best, that is because Allah, the Blessed and Exalted, says, 'Whoever exalts the rituals of Allah - that is from the taqwa of the hearts' (Sura 22 ayat 32), and He says, 'Then their halal place (of sacrifice) is at the Ancient House,' and the place of all the rituals and where they end is therefore at the Ancient House."
USC-MSA web (English) reference | : Book 20, Hadith 121 |
Arabic reference | : Book 20, Hadith 824 |
Narrated Abu Mas`ud:
A man came to the Prophet and said "I keep away from the morning prayer only because such and such person prolongs the prayer when he leads us in it. The narrator added: I had never seen Allah's Apostle more furious in giving advice than he was on that day. He said, "O people! There are some among you who make others dislike good deeds) cause the others to have aversion (to congregational prayers). Beware! Whoever among you leads the people in prayer should not prolong it, because among them there are the sick, the old, and the needy." (See Hadith No. 670, Vol 1)
Reference | : Sahih al-Bukhari 6110 |
In-book reference | : Book 78, Hadith 137 |
USC-MSA web (English) reference | : Vol. 8, Book 73, Hadith 131 |
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Narrated Rabi`a:
`Umar bin Al-Khattab recited Surat-an-Nahl on a Friday on the pulpit and when he reached the verse of Sajda he got down from the pulpit and prostrated and the people also prostrated. The next Friday `Umar bin Al-Khattab recited the same Sura and when he reached the verse of Sajda he said, "O people! When we recite the verses of Sajda (during the sermon) whoever prostrates does the right thing, yet it is no sin for the one who does not prostrate." And `Umar did not prostrate (that day). Added Ibn `Umar "Allah has not made the prostration of recitation compulsory but if we wish we can do it."
Reference | : Sahih al-Bukhari 1077 |
In-book reference | : Book 17, Hadith 11 |
USC-MSA web (English) reference | : Vol. 2, Book 19, Hadith 183 |
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That the Messenger of Allah (saws) said: "Every intoxicant is Khamr, and every intoxicant is unlawful. Whoever drinks Khamr in this world, and dies continuing it, he will not drink it in the Hereafter.
He said: There are narrations on this topic from Abu Hurairah, Abu Sa'eed, 'Abdullah bin 'Amr, 'Ubadah, Abu Malik Al-Ash'ari, and Ibn 'Abbas.
[Abu 'Eisa said:] The Hadith of Ibn 'Umar is a Hasan Sahih Hadith. It has been reported through other routes from Nafi', from Ibn 'Umar, from the Prophet (saws). Malik bin Anas reported it from Nafi' from Ibn 'Umar in Mawquf - not Marfu' form.
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 1861 |
In-book reference | : Book 26, Hadith 1 |
English translation | : Vol. 3, Book 24, Hadith 1861 |
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 2676 |
In-book reference | : Book 41, Hadith 32 |
English translation | : Vol. 5, Book 39, Hadith 2676 |
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 2900 |
In-book reference | : Book 45, Hadith 26 |
English translation | : Vol. 5, Book 42, Hadith 2900 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 2813 |
In-book reference | : Book 24, Hadith 195 |
English translation | : Vol. 3, Book 24, Hadith 2815 |
Reference | : Sunan Ibn Majah 1956 |
In-book reference | : Book 9, Hadith 112 |
English translation | : Vol. 3, Book 9, Hadith 1956 |
Grade: | Sahih (Darussalam) [ Muslim (2069)] (Darussalam) |
Reference | : Musnad Ahmad 181 |
In-book reference | : Book 2, Hadith 98 |
Narrated Anas bin Malik:
The Prophet said to Abu Talha, "Choose one of your boy servants to serve me in my expedition to Khaibar." So, Abu Talha took me letting me ride behind him while I was a boy nearing the age of puberty. I used to serve Allah's Apostle when he stopped to rest. I heard him saying repeatedly, "O Allah! I seek refuge with You from distress and sorrow, from helplessness and laziness, from miserliness and cowardice, from being heavily in debt and from being overcome by men." Then we reached Khaibar; and when Allah enabled him to conquer the Fort (of Khaibar), the beauty of Safiya bint Huyai bin Akhtab was described to him. Her husband had been killed while she was a bride. So Allah's Apostle selected her for himself and took her along with him till we reached a place called Sa`d-AsSahba,' where her menses were over and he took her for his wife. Haris (a kind of dish) was served on a small leather sheet. Then Allah's Apostle told me to call those who were around me. So, that was the marriage banquet of Allah's Apostle and Safiya. Then we left for Medina. I saw Allah's Apostle folding a cloak round the hump of the camel so as to make a wide space for Safiya (to sit on behind him) He sat beside his camel letting his knees for Safiya to put her feet on so as to mount the camel. Then, we proceeded till we approached Medina; he looked at Uhud (mountain) and said, "This is a mountain which loves us and is loved by us." Then he looked at Medina and said, "O Allah! I make the area between its (i.e. Medina's) two mountains a sanctuary as Abraham made Mecca a sanctuary. O Allah! Bless them (i.e. the people of Medina) in their Mudd and Sa (i.e. measures).
Reference | : Sahih al-Bukhari 2893 |
In-book reference | : Book 56, Hadith 108 |
USC-MSA web (English) reference | : Vol. 4, Book 52, Hadith 143 |
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صَحِيح (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 813 |
In-book reference | : Book 4, Hadith 241 |
Yahya related to me from Malik, from Yahya ibn Said, from Muhammad ibn Ibrahim ibn al-Harith at-Taymi, that Rabia ibn Abdullah ibn al-Hudayr once saw a man in a state of ihram in Iraq. So he asked people about him and they said, "He has given directions for his sacrificial animal to be garlanded, and it is for that reason that he has put on ihram ."
Rabia said, "I then met Abdullah ibn az- Zubayr and so I mentioned this to him and he said, 'By the Lord of the Kaba, an innovation.' "
Malik was asked about some one who set out with his own sacrificial animal and marked it and garlanded it at Dhu'l-Hulayfa, but did not go into ihram until he had reached al- Juhfa,and hesaid, "I do not like that, and whoever does so has not acted properly. He should only garland his sacrificial animal, or mark it, when he goes into ihram, unless it is someone who does not intend to do hajj, in which case he sends it off and stays with his family."
Malik was asked if somone who was not in ihram could set out with a sacrificial animal, and he said, "Yes. There is no harm in that."
He was also asked to comment on the different views people had about what became haram for some one who garlanded a sacrificial animal but did not intend to do either hajj or umra, and he said, "What we go by as far as this is concerned is what A'isha, umm al-muminin said, 'The Messenger of Allah, may Allah bless him and grant him peace, sent his sacrificial animal off and did not go there himself, and there was nothing that Allah had made halal for him that was haram for him until the animal had been sacrificed.' "
USC-MSA web (English) reference | : Book 20, Hadith 54 |
Arabic reference | : Book 20, Hadith 759 |
Grade: | Sahih (Darussalam) [Bukhari 1448] (Darussalam) |
Reference | : Musnad Ahmad 72 |
In-book reference | : Book 1, Hadith 68 |
Grade: | Hasan (Darussalam) [] (Darussalam) |
Reference | : Musnad Ahmad 490 |
In-book reference | : Book 4, Hadith 83 |
مُتَّفق عَلَيْهِ (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 1779 |
In-book reference | : Book 6, Hadith 8 |
Narrated `Aisha:
(the wife of the Prophet) that Allah's Apostle said to her, "Do you know that when your people (Quraish) rebuilt the Ka`ba, they decreased it from its original foundation laid by Abraham?" I said, "O Allah's Apostle! Why don't you rebuild it on its original foundation laid by Abraham?" He replied, "Were it not for the fact that your people are close to the Pre-Islamic Period of ignorance (i.e. they have recently become Muslims) I would have done so." The sub-narrator, `Abdullah (bin `Umar ) stated: `Aisha 'must have heard this from Allah's Apostle for in my opinion Allah's Apostle had not placed his hand over the two corners of the Ka`ba opposite Al-Hijr only because the Ka`ba was not rebuilt on its original foundations laid by Abraham.
Reference | : Sahih al-Bukhari 1583 |
In-book reference | : Book 25, Hadith 69 |
USC-MSA web (English) reference | : Vol. 2, Book 26, Hadith 653 |
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Narrated Bashir, the Client of the Messenger of Allah:
Bashir's name in pre-Islamic days was Zahm ibn Ma'bad. When he migrated to the Messenger of Allah (saws). He asked: What is your name? He replied: Zahm. He said: No, you are Bashir.
He (Bashir) said: When I was walking with the Messenger of Allah (saws) he passed by the graves of the polytheists. He said: They lived before (a period of) abundant good. He said this three times. He then passed by the graves of Muslims. He said: They received abundant good.
The Messenger of Allah (saws) suddenly saw a man walking in shoes between the graves. He said: O man, wearing the shoes! Woe to thee! Take off thy shoes. So the man looked (round), When he recognized the Messenger of Allah (saws), he took them off and threw them away.
Grade: | Hasan (Al-Albani) | حسن (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 3230 |
In-book reference | : Book 21, Hadith 142 |
English translation | : Book 20, Hadith 3224 |
[Al-Bukhari and Muslim].
(The narration in Muslim is also the same with minor changes in wordings).
وفي رواية لمسلم عن أبي هريرة رضي الله عنه عن النبي صلى الله عليه وسلم قال: "إن لله ملائكة سيارة فضلا يتتبعون مجالس الذكر، فإذا وجدوا مجلسًا فيه ذكر، قعدوا معهم، وحف بعضهم بعضًا بأجنحتهم حتى يملئوا ...
Reference | : Riyad as-Salihin 1447 |
In-book reference | : Book 15, Hadith 40 |
Narrated Abu Sa`id Al-Khudri:
Allah's Apostle used to practice I`tikaf (in the mosque) in the middle third of Ramadan and after passing the twenty nights he used to go back to his house on the 21st, and the people who were in I`tikaf with him also used to go back to their houses. Once in Ramadan, in which he practiced I`tikaf, he established the night prayers at the night in which he used to return home, and then he addressed the people and ordered them whatever Allah wished him to order and said, "I used to practice I`tikaf for these ten days (i.e. the middle third but now I intend to stay in I`tikaf for the last ten days (of the month); so whoever was in I`tikaf with me should stay at his place of seclusion. I have verily been shown (the date of) this Night (of Qadr) but I have forgotten it. So search for it in the odd nights of the last ten days (of this month). I also saw myself (in the dream) prostrating in mud and water." On the night of the 21st, the sky was covered with clouds and it rained, and the rainwater started leaking through the roof of the mosque at the praying place of the Prophet . I saw with my own eyes the Prophet at the completion of the morning prayer leaving with his face covered with mud and water.
Reference | : Sahih al-Bukhari 2018 |
In-book reference | : Book 32, Hadith 5 |
USC-MSA web (English) reference | : Vol. 3, Book 32, Hadith 235 |
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Narrated Abu Huraira:
The people say that Abu Huraira narrates too many narrations. In fact Allah knows whether I say the truth or not. They also ask, "Why do the emigrants and the Ansar not narrate as he does?" In fact, my emigrant brethren were busy trading in the markets, and my Ansar brethren were busy with their properties. I was a poor man keeping the company of Allah's Apostle and was satisfied with what filled my stomach. So, I used to be present while they (i.e. the emigrants and the Ansar) were absent, and I used to remember while they forgot (the Hadith). One day the Prophet said, "Whoever spreads his sheet till I finish this statement of mine and then gathers it on his chest, will never forget anything of my statement." So, I spread my covering sheet which was the only garment I had, till the Prophet finished his statement and then I gathered it over my chest. By Him Who had sent him (i.e. Allah's Apostle) with the truth, since then I did not forget even a single word of that statement of his, until this day of mine. By Allah, but for two verses in Allah's Book, I would never have related any narration (from the Prophet). (These two verses are): "Verily! Those who conceal the clear signs and the guidance which we have sent down .....(up to) the Merciful.' (2.159-160)
Reference | : Sahih al-Bukhari 2350 |
In-book reference | : Book 41, Hadith 28 |
USC-MSA web (English) reference | : Vol. 3, Book 39, Hadith 540 |
(deprecated numbering scheme) |
Grade: | Da'if (Darussalam) |
Reference | : Jami` at-Tirmidhi 479 |
In-book reference | : Book 3, Hadith 27 |
English translation | : Vol. 1, Book 3, Hadith 479 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 2393 |
In-book reference | : Book 22, Hadith 304 |
English translation | : Vol. 3, Book 22, Hadith 2395 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan an-Nasa'i 5010 |
In-book reference | : Book 47, Hadith 26 |
English translation | : Vol. 6, Book 47, Hadith 5013 |
صحيح ق لكن قوله ع (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 1556 |
In-book reference | : Book 9, Hadith 1 |
English translation | : Book 9, Hadith 1551 |
Reference | : Sunan Ibn Majah 697 |
In-book reference | : Book 2, Hadith 31 |
English translation | : Vol. 1, Book 2, Hadith 697 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan Ibn Majah 3000 |
In-book reference | : Book 25, Hadith 119 |
English translation | : Vol. 4, Book 25, Hadith 3000 |
Grade: | Hasan (Darussalam) |
Reference | : Jami` at-Tirmidhi 3234 |
In-book reference | : Book 47, Hadith 286 |
English translation | : Vol. 5, Book 44, Hadith 3234 |
Grade: | Da'if (Darussalam) |
Reference | : Sunan Ibn Majah 778 |
In-book reference | : Book 4, Hadith 44 |
English translation | : Vol. 1, Book 4, Hadith 778 |
Grade: | Da'of (Darussalam) [ because Abu Yahya al-Makki and Farrookh the freed slave of 'Uthman are unknown. (Darussalam) |
Reference | : Musnad Ahmad 135 |
In-book reference | : Book 2, Hadith 53 |
Reference | : Mishkat al-Masabih 726 |
In-book reference | : Book 4, Hadith 155 |
It has been narrated on the authority of Anas that when (the news of) the advance of Abu Sufyan (at the head of a force) reached him. the Messenger of Allah (may peace be upon him) held consultations with his Companions. The narrator said:
Reference | : Sahih Muslim 1779 |
In-book reference | : Book 32, Hadith 103 |
USC-MSA web (English) reference | : Book 19, Hadith 4394 |
(deprecated numbering scheme) |
Grade: | Sahih (Darussalam) |
Reference | : Sunan Ibn Majah 2031 |
In-book reference | : Book 10, Hadith 16 |
English translation | : Vol. 3, Book 10, Hadith 2031 |
Narrated Al-Bara' bin `Azib:
The Prophet (p.b.u.h) said, "The first thing that we should do on this day of ours is to pray and then return to slaughter the sacrifice. So anyone who does so, he acted according to our Sunna (tradition), and whoever slaughtered the sacrifice before the prayer, it was just meat which he presented to his family and would not be considered as Nusuk." A person from the Ansar named Abu Burda bin Niyyar said, "O Allah's Apostle! I slaughtered the Nusuk (before the prayer) but I have a young shegoat which is better than an older sheep." The Prophet I said, "Sacrifice it in lieu of the first, but it will be not sufficient (as a sacrifice) for anybody else after you."
Reference | : Sahih al-Bukhari 965 |
In-book reference | : Book 13, Hadith 14 |
USC-MSA web (English) reference | : Vol. 2, Book 15, Hadith 82 |
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Narrated Abu Huraira:
Whenever a dead man in debt was brought to Allah's Apostle he would ask, "Has he left anything to repay his debt?" If he was informed that he had left something to repay his debts, he would offer his funeral prayer, otherwise he would tell the Muslims to offer their friend's funeral prayer. When Allah made the Prophet wealthy through conquests, he said, "I am more rightful than other believers to be the guardian of the believers, so if a Muslim dies while in debt, I am responsible for the repayment of his debt, and whoever leaves wealth (after his death) it will belong to his heirs. "
Reference | : Sahih al-Bukhari 2298 |
In-book reference | : Book 39, Hadith 9 |
USC-MSA web (English) reference | : Vol. 3, Book 37, Hadith 495 |
(deprecated numbering scheme) |
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 891 |
In-book reference | : Book 9, Hadith 84 |
English translation | : Vol. 2, Book 4, Hadith 891 |
Other chains report similar narrations.
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 2593 |
In-book reference | : Book 39, Hadith 21 |
English translation | : Vol. 4, Book 13, Hadith 2593 |
Grade: | Da'if (Darussalam) |
Reference | : Jami` at-Tirmidhi 2991 |
In-book reference | : Book 47, Hadith 43 |
English translation | : Vol. 5, Book 44, Hadith 2991 |
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 351 |
In-book reference | : Book 1, Hadith 351 |
English translation | : Book 1, Hadith 351 |
Grade: | Sahih (Darussalam) |
Reference | : Sunan Ibn Majah 3016 |
In-book reference | : Book 25, Hadith 135 |
English translation | : Vol. 4, Book 25, Hadith 3016 |
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 2061 |
In-book reference | : Book 12, Hadith 16 |
English translation | : Book 11, Hadith 2056 |
Abu Haraira reported:
Reference | : Sahih Muslim 182a |
In-book reference | : Book 1, Hadith 356 |
USC-MSA web (English) reference | : Book 1, Hadith 349 |
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Narrated Al-Bara' ibn Azib:
The people passed by the Messenger of Allah (saws) with a Jew who was blackened with charcoal and who was being flogged.
He called them and said: Is this the prescribed punishment for a fornicator?
They said: Yes. He then called on a learned man among them and asked him: I adjure you by Allah Who revealed the Torah to Moses, do you find this prescribed punishment for a fornicator in your divine Book?
He said: By Allah, no. If you had not adjured me about this, I should not have informed you. We find stoning to be prescribed punishment for a fornicator in our Divine Book. But it (fornication) became frequent in our people of rank; so when we seized a person of rank, we left him alone, and when we seized a weak person, we inflicted the prescribed punishment on him. So we said: Come, let us agree on something which may be enforced equally on people of higher and lower rank. So we agreed to blacken the face of a criminal with charcoal, and flog him, and we abandoned stoning.
The Messenger of Allah (saws) then said: O Allah, I am the first to give life to Thy command which they have killed. So he commanded regarding him (the Jew) and he was stoned to death.
Allah Most High then sent down: "O Apostle, let not those who race one another into unbelief, make thee grieve..." up to "They say: If you are given this, take it, but if not, beware!...." up to "And if any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) unbelievers," about Jews, up to "And if any do fail to judge by (the right of) what Allah hath revealed, they are no better than) wrong-doers" about Jews: and revealed the verses up to "And if any do fail to judge by (the light of) what Allah hath revealed, they are (no better than) those who rebel." About this he said: This whole verse was revealed about the infidels.
Grade: | Sahih (Al-Albani) | صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 4448 |
In-book reference | : Book 40, Hadith 98 |
English translation | : Book 39, Hadith 4433 |
Narrated Abu Hurairah:
The Messenger of Allah (saws) would accept a present, but would not accept alms (sadaqah). And Wahb bin Baqiyyah narrated to us, elsewhere, from Khalid, from Muhammad ibn Amr said on the authority of AbuSalamah, and he did not mention the name of Abu Hurairah: The Messenger of Allah (saws) used to accept presents but not alms (sadaqah).
This version adds: So a Jewess presented him at Khaybar with a roasted sheep which she had poisoned. The Messenger of Allah (saws) ate of it and the people also ate.
He then said: Take away your hands (from the food), for it has informed me that it is poisoned. Bishr ibn al-Bara' ibn Ma'rur al-Ansari died.
So he (the Prophet) sent for the Jewess (and said to her): What motivated you to do the work you have done?
She said: If you were a prophet, it would not harm you; but if you were a king, I should rid the people of you. The Messenger of Allah (saws) then ordered regarding her and she was killed. He then said about the pain of which he died: I continued to feel pain from the morsel which I had eaten at Khaybar. This is the time when it has cut off my aorta.
Grade: | Hasan Sahih (Al-Albani) | حسن صحيح (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 4512 |
In-book reference | : Book 41, Hadith 19 |
English translation | : Book 40, Hadith 4497 |
Grade: | Da'if (Darussalam) |
Reference | : Sunan Ibn Majah 46 |
In-book reference | : Introduction, Hadith 46 |
English translation | : Vol. 1, Book 1, Hadith 46 |
Reference | : Mishkat al-Masabih 3531 |
In-book reference | : Book 16, Hadith 78 |
Yahya related to me from Malik from Abu Hazim ibn Dinar from Said ibn al-Musayyab that the Messenger of Allah, may Allah bless him and grant him peace, forbade the sale with uncertainty in it.
Malik said, "An example of one type of uncertain transaction and risk is that a man intends the price of a stray animal or escaped slave to be fifty dinars. A man says, 'I will take him from you for twenty dinars.' If the buyer finds him, thirty dinars goes from the seller, and if he does not find him, the seller takes twenty dinars from the buyer."
Malik said, "There is another fault in that. If that stray is found, it is not known whether it will have increased or decreased in value or what defects may have befallen it. This transaction is greatly uncertain and risky."
Malik said, "According to our way of doing things, one kind of uncertain transaction and risk is selling what is in the wombs of females - women and animals - because it is not known whether or not it will come out, and if it does come out, it is not known whether it will be beautiful or ugly, normal or disabled, male or female. All that is disparate. If it has that, its price is such-and-such, and if it has this, its price is such-and-such."
Malik said, "Females must not be sold with what is in their wombs excluded. That is that, for instance, a man says to another, 'The price of my sheep which has much milk is three dinars. She is yours for two dinars while I will have her future offspring.' This is disapproved because it is an uncertain transaction and a risk."
Malik said, "It is not halal to sell olives for olive oil or sesame for sesame oil, or butter for ghee because muzabana comes into that, because the person who buys the raw product for something specified which comes from it, does not know whether more or less will come out of that, so it is an uncertain transaction and a risk."
Malik said, "A similar case is the selling of ben-nuts for ben-nut oil. This is an uncertain transaction because what comes from the ben-nut is ben-oil. There is no harm in selling ben-nuts for perfumed ben because perfumed ben has been perfumed, mixed and changed from the state of raw ben-nut oil."
Malik, speaking about a man who sold goods to a man on the provision that there was to be no loss for the buyer, (i.e. if the buyer could not re-sell the goods they could go back to the seller), said, "This transaction is not permitted and it is part of risk. The explanation of why it is so, is that it is as if the seller hired the buyer for the profit if the goods make a profit. If he sells the stock at a loss, he has nothing, and his efforts are not compensated. This is not good. In such a transaction, the buyer should have a wage according to the work that he has contributed. Whatever there is of loss or profit in those goods is for and against the seller. This is only when the goods are gone and sold. If they do not go, the transaction between them is null and void."
Malik said, "As for a man who buys goods from a man and he concludes the sale and then the buyer regrets and asks to have the price reduced and the seller refuses and says, 'Sell it and I will compensate you for any loss.' There is no harm in this because there is no risk. It is something he proposes to him, and their transaction was not based on that. That is what is done among us."
USC-MSA web (English) reference | : Book 31, Hadith 75 |
Arabic reference | : Book 31, Hadith 1365 |
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 3149 |
In-book reference | : Book 47, Hadith 201 |
English translation | : Vol. 5, Book 44, Hadith 3149 |
It is narrated on the authority of Abdullah b. Mas'ud that a man said:
Reference | : Sahih Muslim 86b |
In-book reference | : Book 1, Hadith 164 |
USC-MSA web (English) reference | : Book 1, Hadith 157 |
(deprecated numbering scheme) |
"I heard my father saying in the presence of the enemy: 'The Messenger of Allah (saws) said: "Indeed, the gates of Paradise are under the shadows of the swords.'" A man among the people with ragged appearance said: 'Have you heard what you mentioned from the Messenger of Allah (saws) ?' He said: 'Yes.' So he returned to his comrades and bid them Salam (farewell), broke the sheath of his sword, and began fighting with it until he was killed."
[Abu 'Eisa said:] This Hadith is Sahih Gharib. We do not know it except as a narration of Ja'far bin Sulaiman [Ad-Dubai']. (One of the narrators) Abu 'Imran Al-Jawni's name is 'Abdul Malik bin Habib. As for Abu Bakr bin Abi Musa, Ahmad bin Hanbal said: "That is his name."
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 1659 |
In-book reference | : Book 22, Hadith 42 |
English translation | : Vol. 3, Book 20, Hadith 1659 |
Grade: | Hasan (Darussalam) |
Reference | : Sunan an-Nasa'i 5533 |
In-book reference | : Book 50, Hadith 106 |
English translation | : Vol. 6, Book 50, Hadith 5535 |
Grade: | Sahih in chain (Al-Albani) | صحيح الإسناد (الألباني) | حكم : |
Reference | : Sunan Abi Dawud 4514 |
In-book reference | : Book 41, Hadith 21 |
English translation | : Book 40, Hadith 4500 |
Grade: | Da’if (Darussalam) |
Reference | : Sunan Ibn Majah 3009 |
In-book reference | : Book 25, Hadith 128 |
English translation | : Vol. 4, Book 25, Hadith 3009 |
لم تتمّ دراسته (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 3853 |
In-book reference | : Book 19, Hadith 65 |
Grade: | Sahih (Darussalam) |
Reference | : Jami` at-Tirmidhi 3394 |
In-book reference | : Book 48, Hadith 25 |
English translation | : Vol. 6, Book 45, Hadith 3394 |
Grade: | Sahih (Darussalam) [ al Bukhari (1534)] (Darussalam) |
Reference | : Musnad Ahmad 160 |
In-book reference | : Book 2, Hadith 77 |
صَحِيح (الألباني) | حكم : |
Reference | : Mishkat al-Masabih 2220 |
In-book reference | : Book 8, Hadith 110 |
Narrated Sa`id bin Jubair:
I said to Ibn `Abbas, "Nauf Al-Bikali claims that Moses, the companion of Al-Khadir was not the Moses of the children of Israel" Ibn `Abbas said, "The enemy of Allah (Nauf) told a lie." Narrated Ubai bin Ka`b that he heard Allah's Apostle saying, "Moses got up to deliver a speech before the children of Israel and he was asked, Who is the most learned person among the people?' Moses replied, 'I (am the most learned).' Allah admonished him for he did not ascribe knowledge to Allah alone. So Allah revealed to him: 'At the junction of the two seas there is a slave of Ours who is more learned than you.' Moses asked, 'O my Lord, how can I meet him?' Allah said, 'Take a fish and put it in a basket (and set out), and where you, will lose the fish, you will find him.' So Moses (took a fish and put it in a basket and) set out, along with his boy-servant Yusha` bin Noon, till they reached a rock (on which) they both lay their heads and slept. The fish moved vigorously in the basket and got out of it and fell into the sea and there it took its way through the sea (straight) as in a tunnel). (18.61) Allah stopped the current of water on both sides of the way created by the fish, and so that way was like a tunnel. When Moses got up, his companion forgot to tell him about the fish, and so they carried on their journey during the rest of the day and the whole night. The next morning Moses asked his boy-servant 'Bring us our early meal; no doubt, we have suffered much fatigue in this journey of ours.' (18.62) Moses did not get tired till he had passed the place which Allah had ordered him to seek after. His boy-servant then said to him,' 'Do you remember when we be-took ourselves to the rock I indeed forgot the fish, none but Satan made me forget to remember it. It took its course into the sea in a marvelous way.' (18.63) There was a tunnel for the fish and for Moses and his boy-servant there was astonishment. Moses said, 'That is what we have been seeking'. So they went back retracing their footsteps. (18.64) They both returned, retracing their steps till they reached the rock. Behold ! There they found a man covered with a garment. Moses greeted him. Al-Khadir said astonishingly. 'Is there such a greeting in your land?' Moses said, 'I am Moses.' He said, 'Are you the Moses of the children of Israel?' Moses said, 'I have come to you so that you may teach me of what you have been taught. Al-Khadir said, 'You will not be able to have patience with me. (18.66) O Moses! I have some of Allah's knowledge which He has bestowed upon me but you do not know it; and you too, have some of Allah's knowledge which He has bestowed upon you, but I do not know it." Moses said, "Allah willing, you will find me patient, and I will not disobey you in anything.' (18.6) Al-Khadir said to him. 'If you then follow me, do not ask me about anything until I myself speak to you concerning it.' (18.70), After that both of them proceeded along the sea coast, till a boat passed by and they requested the crew to let them go on board. The crew recognized Al-Khadir and allowed them to get on board free of charge. When they got on board suddenly Moses saw that Al-Khadir had pulled out one of the planks of the boat with an adze. Moses said to him.' These people gave us a free lift, yet you have scuttled their boat so as to drown its people! Truly, you have done a dreadful thing.' (18.71) Al-Khadir said, 'Didn't I say that you can have no patience with me ?' (18.72) Moses said, 'Call me not to account for what I forgot and be not hard upon me for my affair (with you.)" (18.73) Allah's Apostle said, "The first excuse given by Moses, was that he had forgotten. Then a sparrow came and sat over the edge of the boat and dipped its beak once in the sea. Al-Khadir said to Moses, 'My knowledge and your knowledge, compared to Allah's knowledge is like what this sparrow has taken out of the sea.' Then they both got out of the boat, and while they were walking on the sea shore, Al-Khadir saw a boy playing with other boys. Al-Khadir got hold of the head of that boy and pulled it out with his hands and killed him. Moses said, 'Have you killed an innocent soul who has killed nobody! Truly, you have done an illegal thing.' (18.74) He said, "Didn't I tell you that you can have no patience with me?' (18.75) (The sub narrator said, the second blame was stronger than the first one.) Moses said, 'If I ask you about anything after this, keep me not in your company, you have received an excuse from me.' (18.76) Then they both proceeded until they came to the inhabitants of a town. They asked them food but they refused to entertain them. (In that town) they found there a wall on the point of falling down. (18.77) Al-Khadir set it up straight with his own hands. Moses said, 'These are people to whom we came, but they neither fed us nor received us as guests. If you had wished, you could surely have exacted some recompense for it. Al-Khadir said, 'This is the parting between me and you ..that is the interpretation of (those things) over which you were unable to hold patience.' (18.78-82) Allah's Apostle said, "We wished that Moses could have been more patient so that Allah might have described to us more about their story."
Reference | : Sahih al-Bukhari 4725 |
In-book reference | : Book 65, Hadith 247 |
USC-MSA web (English) reference | : Vol. 6, Book 60, Hadith 249 |
(deprecated numbering scheme) |
Grade: | Da'if (Darussalam) |
Reference | : Jami` at-Tirmidhi 3620 |
In-book reference | : Book 49, Hadith 16 |
English translation | : Vol. 1, Book 46, Hadith 3620 |
Narrated Abu Mas`ud Al-Ansari:
A man came to Allah's Apostle and said, "O Allah's Apostle! By Allah, I fail to attend the morning congregational prayer because so-and-so (i.e., Mu`adh bin Jabal) prolongs the prayer when he leads us for it." I had never seen the Prophet more furious in giving advice than he was on that day. He then said, "O people! some of you make others dislike (good deeds, i.e. prayers etc). So whoever among you leads the people in prayer, he should shorten it because among them there are the old, the weak and the busy (needy having some jobs to do). (See Hadith No. 90, Vol. 1)
Reference | : Sahih al-Bukhari 7159 |
In-book reference | : Book 93, Hadith 23 |
USC-MSA web (English) reference | : Vol. 9, Book 89, Hadith 273 |
(deprecated numbering scheme) |
Narrated Humran:
I saw `Uthman performing ablution; he washed his hands thrice, rinsed his mouth and then washed his nose, by putting water in it and then blowing it out, and washed his face thrice, and then washed his right forearm up to the elbow thrice, and then the left-forearm up to the elbow thrice, then smeared his head with water, washed his right foot thrice, and then his left foot thrice and said, "I saw Allah's Apostle performing ablution similar to my present ablution, and then he said, 'Whoever performs ablution like my present ablution and then offers two rak`at in which he does not think of worldly things, all his previous sins will be forgiven."
Reference | : Sahih al-Bukhari 1934 |
In-book reference | : Book 30, Hadith 41 |
USC-MSA web (English) reference | : Vol. 3, Book 31, Hadith 155 |
(deprecated numbering scheme) |
Malik said, "No-one should carry the Qur'an by its strap, or on a cushion, unless he is pure. If it were permissible to do so, it would also have been permissible to carry it in its cover. This is not because there is something on the hands of the one who carries it by which the Qur'an will be soiled, but because it is disapproved of for someone to carry the Qur'an without being pure out of respect for the Qur'an, and in order to honour it."
Malik said, "The best thing that I have heard about this is the ayat 'None touch it except the purified.' (Sura 56 ayat 79) It ranks with the ayat in Surat Abasa (Sura 80), where Allah, the Blessed and Exalted, says, 'No, it is a reminder, and whoever wishes will remember it. Upon honoured pages, exalted and purified, by the hands of scribes, noble and obedient.' "
Sunnah.com reference | : Book 15, Hadith 2 |
USC-MSA web (English) reference | : Book 15, Hadith 1 |
Arabic reference | : Book 15, Hadith 473 |
Grade: | Hasan (Darussalam) |
Reference | : Jami` at-Tirmidhi 598 |
In-book reference | : Book 6, Hadith 55 |
English translation | : Vol. 2, Book 1, Hadith 598 |