Malik said, "The generally agreed on way of doing things among us about whatever is weighed but is not gold or silver, i.e. copper, brass, lead, black lead, iron, herbs, figs, cotton, and any such things that are weighed, is that there is no harm in bartering all those sorts of things two for one, hand to hand. There is no harm in taking a ritl of iron for two ritls of iron, and a ritl of brass for two ritls of brass."

Malik said, "There is no good in two for one of one sort with delayed terms. There is no harm in taking two of one sort for one of another on delayed terms, if the two sorts are clearly different. If both sorts resemble each other but their names are different, like lead and black lead, brass and yellow brass, I disapprove of taking two of one sort for one of the other on delayed terms."

Malik said, "When buying something of this nature, there is no harm in selling It beforetaking possession of it to some one other than the person from whom it was purchased, if the price is taken immediately and if it was bought originally by measure or weight. If it was bought without measuring, it should be sold to someone other than the person from whom it was bought, for cash or with delayed terms. That is because goods have to be guaranteed when they are bought without measuring, and they cannot be guaranteed when bought by weight until they are weighed and the deal is completed. This is the best of what I have heard about all these things. It is what people continue to do among us."

Malik said, "The way of doing things among us with what is measured or weighed of things which are not eaten or drunk, like safflower, date-stones, fodder leaves, indigo dye and the like of that is that there is no harm in bartering all those sort of things two for one, hand to hand. Do not take two for one from the same variety with delayed terms. If the types are clearly different, there is no harm in taking two of one for one of the other with delayed terms. There is no harm in selling whatever is purchased of all these sorts, before taking delivery of them if the price is taken from someone other than the person from whom they were purchased."

Malik said, "Anything of any variety that profits people, like gravel and gypsum, one quantity of them for two of its like with delayed terms is usury. One quantity of both of them for its equal plus any increase with delayed terms, is usury."

Yahya related to me from Malik from his paternal uncle Abu Suhayl ibn Malik that his father heard Talha ibn Ubaydullah say, "Once one of the people of Najd came to the Messenger of Allah, may Allah bless him and grant him peace. He had dishevelled hair and although his voice could be heard we could not make out what he was saying until he drew nearer and then we found he was asking about Islam. The Messenger of Allah, may Allah bless him and grant him peace, said to him, 'There are five prayers during the day and the night.' He said, 'Do I have to do anything else besides that?' The Messenger of Allah, may Allah bless him and grant him peace, added, 'And fasting the month of Ramadan.' He said, 'Is there anything else I have to do?' He said, 'No, except what you do of your own accord.' The Messenger of Allah, may Allah bless him and grant him peace, mentioned zakat. The man said, 'Is there anything else that I have to do?' He said, 'No, except what you do of your own accord.'

He continued, "The man went away saying, 'By Allah, I won't do any more than this, nor will I do any less.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'That man will be successful, if he is telling the truth.'

Yahya related to me from Malik, from Hisham ibn Urwa, from his father, that A'isha, umm al-muminin, said to him, "Son of my sister, it is only for ten nights, so if you get an urge to do something, leave it," by which she meant eating game-meat.

Malik said that if game was hunted forthe sake of a man who is in ihram and it was prepared for him and he ate some of it knowing that it had been hunted for his sake, then he had to pay a forfeit for all of the game that had been hunted on his behalf.

Malik was asked about whether someone who was forced to eat carrion while he was in ihram should hunt game and then eat that rather than the carrion, and he said, "It is better for him to eat the carrion, because Allah, the Blessed and Exalted, has not given permission for someone in ihram to either eat game or take it in any situation, but He has made allowances for eating carrion when absolutely necessary."

Malik said, "It is not halal for anyone, whether in ihram or not, to eat game which has been killed or sacrificed by some one in ihram, because, whether it was killed deliberately or by mistake, it was not done in a halal manner, and so eating it is not halal. I have heard this from more than one person. Somebody who kills game and then eats it only has to make a single kaffara, which is the same as for somebody who kills game but does not eat any of it."

"I was ill during the year of the Conquest (of Makkah) with an illness bringing me to the brink of death. So The Messenger of Allah (S.A.W) came to visit me, and I said: 'O Messenger of Allah (S.A.W)! Indeed I have a great deal of wealth and I do not have any heirs except my daughter, so should I will all of my wealth?' He said: 'No.' I said: 'Then two-thirds of my wealth?' He said: 'No.' I said: 'Then half?' He said: 'No.' I said: 'Then a third' He said: 'No.' A third and a third is too much. If you leave your heirs without need it is better than to leave them in poverty begging from the people. Indeed you do not do any spending (on your family) except that you are rewarded for it, even the morsel of food you raise to your wife's mouth.'" He said: "I said: 'Will I be left behind from my emigration?' He said: 'You will not be left behind after me,and do righteous deeds intending Allah's Face, except that it will add to your elevation in rank. Perhaps you will remain until some people benefit from you and others will be harmed by you. O Allah! Complete the emigration of my companions and do not turn them on their heels. But the case of Sa'd bin Khawlah is sad.'" the Messenger of Allah (S.A.W) felt sorry for him dying in Makkah.

"The Messenger of Allah(s.a.w) said: 'The father of the Dajjal and hid mother, will abide for thirty years without bearing a son. Then a boy shall be born to them, having one eye in which there is some defect, providing little use. His eyes sleep but his heart does not sleep.' Then the Messenger of Allah(s.a.w) described his parents for us: 'His father is tall, with little fat, with a nose as if it were a beak. His mother is a bulky woman with long breasts.'" So Abu Bakrah said: "I heard about a child being born to some Jews in Al-Madinah. So Az-Zubair bin Al-'Awwam and I went until we entered upon his parents. They appeared as the Messenger of Allah(s.a.w) had described them. We said: 'Do you have any children?' They said: 'We remained for thirty years without any children being born to us, then we bore a boy, having one eye in which there is some defect, providing little use. His eyes sleep but his heart does not sleep.'" He said: "So we were leaving them, when he appeared, glittering in the sunlight in a velvet garment, murmuring something. He uncovered his head and said: 'What were you saying?' We said: 'Did you hear what we were saying?' He said: 'Yes, that my eyes sleep but my heart does not sleep.'"

that Abu Al-Yasar said: "A woman came to me selling dates. I said to her: 'There are better dates than these in the house.' So she entered the house with me. I had an urge for her so I began kissing her. I went to Abu Bakr and mentioned that to him, so he said: 'Cover what you have done, repent, do not inform any one, and never do it again.' So I went to 'Umar and mentioned that to him. He said: 'Cover what you have done, repent, do not inform any one, and never do it again.' Then I went to the Prophet (SAW) and mentioned it to him." He said: 'Is this how you take care of the wife of someone who is away fighting in Allah's cause?" Such that he had wished he had not accepted Islam until that very time, and he thought that he must be one of the people of the Fire." He said: "The Messenger of Allah (SAW) bowed his head for a long time, until Allah revealed to him: And perform the Salat, at the two ends of the day and in some hours of the night. Verily, the good deeds remove the evil deeds. That is a reminder for the mindful (11:114). Abu Al-Yasar said: "So I went to him and the Messenger of Allah (SAW) recited it for me. A companion of his said: "O Messenger of Allah! Is this specific, or is it for the people in general?" He said: "Rather it is for the people in general."

On the day of the battle of Tabuk, the Muslims were hard pressed by hunger and they asked Messenger of Allah (PBUH): "O Messenger of Allah, grant us permission to slaughter our camels to eat and use their fat". He (PBUH) accorded permission. On this 'Umar (May Allah be pleased with him) came and said: "O Messenger of Allah, if it is done, we shall suffer from lack of transportation. I suggest you pool together whatever has been left and supplicate Allah to bless it." Allah will bestow His Blessing upon it. Messenger of Allah (PBUH) agreed and called for leather mat and had it spread out, and asked people to bring the provisions left over. They started doing it. One brought a handful of corn, another brought a handful of dates, a third brought a piece of bread; thus some provisions were collected on the mat. Messenger of Allah (PBUH) invoked blessings, and then said, "Now take it up in your vessels". Everyone filled his vessel with food, so that there was not left a single empty vessel in the whole camp. All of them ate to their fill and there was still some left over. Messenger of Allah (PBUH) said, "Any slave who meets Allah, testifying there is no true god except Allah, and that I am His Messenger, without entertaining any doubt about these (two fundamentals), will not be banished from entering Jannah."

[Muslim].

Hafsah bint 'Umar became the widow of Khunais or Hudhaifah bin Hudhafah - 'Abdur-Razzaq was not certain. He was one of the Companions of the Prophet (ﷺ) who were present at Badr, and he died in Madinah, I met 'Uthman bin `Affan and offered I Hafsah to him in marriage, I said: If you wish, I will marry Hafsah to you. He said: I will think about it. A few days passed, then he met me and said: I do not want to get married at present. 'Umar said: Then I met Abu Bakr and I said: If you wish, I will marry Hafsah the daughter of ‘Umar to you. He did not give any response to me, and I was more upset with him than with 'Uthman. A few days passed, then the Messenger of Allah (ﷺ) proposed marriage to her and he gave her in marriage to him. Abu Bakr met me and said: Perhaps you felt upset with me when you offered Hafsah to me in marriage and I did not give you any response? I said: Yes. He said: Nothing prevented me from giving you an answer when you offered her to me in marriage except that I heard the Messenger of Allah (ﷺ) mention her and I did not want to disclose the private matters of the Messenger of Allah (ﷺ). If he had not married her, I would have married her.

The people were afflicted by famine in the time of God's messenger, and while the Prophet was preaching on a Friday a nomadic Arab got up and said, "The animals are perishing and the children are hungry, so make supplication to God for us." He then raised his hands, and we could not see a speck of cloud in the sky, but I swear by Him in whose hand my soul is that he had not lowered his hand before the clouds were appearing like mountains and before he descended from his pulpit, I saw the rain coming down on his beard. We had rain that day, the next, the following day, and on till the next Friday. Then that nomadic Arab or someone else got up and said, "Messenger of God, the buildings are being broken down and the animals are being drowned, so make supplication to God for us." He then raised his hands and said, "O God, round about us, but not on us." Then he did not point to any region in the clouds without their breaking up, and Medina became like a gap[*]. The wadi had a channel flowing in it for a month, and no one came from any region without speaking of plenty. In a version he said, "O God, round about us, but not on us; O God, on the mounds and knolls, in the basins of the wadis and in the plantations." He said: Then it stopped and we went out walking in the sun. *Meaning that Madina, unlike surrounding districts, had no clouds immediately above it or that it was like a wide, round hollow with the clouds round its edges. (Bukhari and Muslim.)

"I went to the Prophet (SAW) while he was sitting in the Masjid, the people said: 'This is 'Adi bin Hatim.' And I came without having a treaty nor a writ. When I was brought to him, he took my hand. Prior to that he had said: 'I hope that Allah will place his hand in my hand.'" He said: "He stood with me, and a woman and a boy met him and said: 'We have a need from you.' He stood with them, until he was finished dealing with what they wanted. Then he took me by the hand until he brought me to his house. A slave girl brought him a cushion to sit on, and I sat in front of him. He expressed thanks and praise for Allah then said: 'What has caused you to flee from saying La Ilaha Illallah? Do you know of another god other than Him?'" He said: "I said: 'No.'" He said: "Then he talked for some time, and then said: 'You refuse to say Allahu Akbar because you know that there is something greater than Allah?'" He said: "I said: 'No.' He said: 'Indeed the Jews are those who Allah is wrath with, and the Christians have strayed.'" He said: "I said: 'Indeed I am a Muslim, Hanif.'" He said: "I saw his face smiling with happiness." He said: "Then he ordered that I stop with him at the home of a man from the Ansar, whom he would frequently visit in the mornings and the evenings. When I was with him at night, a people in woolen garments of these Nimar (a cloth with certain patters, and the word appeared before) came. Then he performed Salat and stood to encourage them (the people) to give (charity) to them. Then he said: 'Even with a Sa' or half a Sa', or a handful or part of a handful, to save the face of one of you from the heat of Hell, or the Fire. And even if it be by a date or a part of a date - for indeed one of you shall meet Allah and it shall be said to him what I say to you: "Have I not given hearing and seeing to you?" He shall say: "Of course." It will be said: "Have I not given you wealth and children?" He shall say: "Of course." It will be said: "So where is what you have sent forth for yourself?" He will look before him and behind him, on his right and on his left, but he shall not find anything to protect his face from the heat of Hell. Let one of you protect his face from the Fire, even if with part of a date, and if he does not find that, then with a good statement. For indeed I do not fear poverty for you - Allah will aid you and grant you, such that a woman can travel on her camel howda from Yathrib to Al-Hirah, or further, without fear of being robbed.' I began thinking to myself: "Where would the thieves of Taiy' be then?"'

We were seated around God's messenger, Abu Bakr, ‘Umar and some others being with us, when God's messenger got up and left us. He delayed for some time, which made us fear that he might be attacked by some enemy when we were not with him; so being alarmed we got up. I was the first to be alarmed. I therefore went out to look for God's messenger and came to a garden belonging to the B. an-Najjar, a section of the Ansar, I went round it looking for a gate, but failed to find one. Seeing a rabi’ (i.e. a streamlet) flowing into the garden from a well outside, I drew myself together and went in to where God's messenger was. He said, “Is it Abu Huraira?" I replied, “Yes, messenger of God." He said, “What do you want?" I replied, “You were among us, but got up and went away and delayed for a time, so fearing that you might be attacked by some enemy when we were not with you, we became alarmed. I was the first to be alarmed, so when I came to this garden I drew myself together as a fox does; and these people are following me." Addressing me by name he gave me his sandals and said, “Take away these sandals of mine, and when you meet anyone outside this garden who testifies that there is no god but God, being assured of it in his heart, gladden him by announcing that he will go to paradise." Now the first one I met was ‘Umar. He asked, “What are these sandals, Abu Huraira?” and I replied, “These are God’s messenger’s sandals with which he has sent me to gladden anyone I met who testified that there is no god but God, being assured of it in his heart, with the announcement that he would go to paradise.” Thereupon ‘Umar struck me on the breast and I fell down on my seat.” He then said, “Go back, Abu Huraira”; so I went back to God’s messenger, and I was ready to weep. ‘Umar followed me closely, and there he was behind me. God’s messenger said, “What is the matter with you, Abu Huraira?” I replied, “I met ‘Umar and conveyed to him your message, whereupon he gave me a blow on the breast which made me fall down on my seat and ordered me to go back.” God’s messenger said, “What induced you, ‘Umar, to do what you did?” He replied, “Messenger of God, for whom I would give my father and mother as ransom, did you send Abu Huraira with your sandals to gladden anyone he met who testified that there is no god but God, being assured of it in his heart, with the announcement that he would go to paradise?” He said, “Yes.” ‘Umar said, “You must not do it, for I am afraid that people will trust in it alone; let them go on doing [good] works.” God’s messenger said, “Well let them.” Muslim transmitted it.

Shayban al-Qatbani reported that Maslamah ibn Mukhallad made Ruwayfi' ibn Thabit the governor of the lower parts (of Egypt). He added: We travelled with him from Kum Sharik to Alqamah or from Alqamah to Kum Sharik (the narrator doubts) for Alqam.

Ruwayfi' said: Any one of us would borrow a camel during the lifetime of the Prophet (saws) from the other, on condition that he would give him half the booty, and the other half he would retain himself.

Further, one of us received an arrowhead and a feather, and the other an arrow-shaft as a share from the booty.

He then reported: The Messenger of Allah (saws) said: You may live for a long time after I am gone, Ruwayfi', so, tell people that if anyone ties his beard or wears round his neck a string to ward off the evil eye, or cleanses himself with animal dung or bone, Muhammad has nothing to do with him.

The Messenger of Allah (saws) offered prayer. The version of the narrator Ibrahim goes: I do not know whether he increased or decreased (the rak'ahs of prayer).

When he gave the salutation, he was asked: Has something new happened in the prayer, Messenger of Allah? He said: What is it? They said: You prayed so many and so many (rak'ahs). He then relented his foot and faced the Qiblah and made two prostrations. He then gave the salutation. When he turned away (finished the prayer), he turned his face to us and said: Had anything new happened in prayer, I would have informed you. I am only a human being and I forget just as you do; so when I forget, remind me, and when any of you is in doubt about his prayer he should aim at what is correct, and complete his prayer in that respect, then give the salutation and afterwards made two prostrations.

Amr ibn Uqaysh had given usurious loans in pre-Islamic period; so he disliked to embrace Islam until he took them. He came on the day of Uhud and asked: Where are my cousins? They (the people) replied: At Uhud. He asked: Where is so-and-so? They said: At Uhud. He asked: Where is so-and-so? They said: At Uhud. He then put on his coat of mail and rode his horse; he then proceeded towards them. When the Muslims saw him, they said: Keep away, Amir. He said: I have become a believer. He fought until he was wounded. He was then taken to his family wounded. Sa'd ibn Mu'adh came to his sister: Ask him (whether he fought) out of partisanship, out of anger for them, or out of anger for Allah. He said: Out of anger of Allah and His Apostle. He then died and entered Paradise. He did not offer any prayer for Allah.

We alighted with the Prophet (saws) at Khaybar, and he had his companions with him. The chief of Khaybar was a defiant and abominable man.

He came to the Prophet (saws) and said: Is it proper for you, Muhammad, that you slaughter our donkeys, eat our fruit, and beat our women?

The Prophet (saws) became angry and said: Ibn Awf, ride your horse, and call loudly: Beware, Paradise is lawful only for a believer, and that they (the people) should gather for prayer.

They gathered and the Prophet (saws) led them in prayer, stood up and said: Does any of you, while reclining on his couch, imagine that Allah has prohibited only that which is to be found in this Qur'an? By Allah, I have preached, commanded and prohibited various matters as numerous as that which is found in the Qur'an, or more numerous. Allah has not permitted you to enter the houses of the people of the Book without permission, or beat their women, or eat their fruits when they give you that which is imposed on them.

The Prophet (saws) assigned as a fief to Bilal ibn al-Muzani the mines of al-Qabaliyyah both which lay on the upper side and which lay on the lower side, and (the land) which was suitable for cultivation at Quds. He did not give him (the land which involved) the right of a Muslim. The Prophet (saws) wrote a document for him. It goes: "In the name of Allah, the Compassionate, the Merciful. This is what the Messenger of Allah (saws) assigned to Bilal ibn Harith al-Muzani. He gave him the mines of al-Qabaliyyah, both which lay on the upper side and which lay on the lower side, and (the land) which is suitable for cultivation at Quds. He did not give him the right of any Muslim."

Abu Uwais said: A similar tradition has been narrated to me by Thawr b. Zaid, client of Banu al-Dail b. Bakr b. Kinahah from 'Ikrimah on the authority of Ibn 'Abbas.

I find the smell of gum (maghafir) from you. He then entered upon one of them; she said that to him. Thereupon he said : No, I drank honey at (the house of) Zainab daughter of jahsh, and I will not do it again. Then the following verse came down :’’O Prophet !why holdest thou to be forbidden that which Allah has made lawful to thee ? ‘’Thou seekest. . . If you two turn in repentance to Allah ‘’ refers to Hafsah and A’ishah , and the verse: ‘’When the Prophet disclosed a matter in confidence to one of his consorts’’ refers to the statements of the Prophet (may peace be upon him) disclosed a matter in confidence to one of his consorts’’ refers to the statement of the Prophet (may peace be upon him) :No, I drank honey.

The Messenger of Allah (saws) sent me to Khalid b. Sufyan al-Hudhail. This was towards 'Uranah and 'Arafat. He (the Prophet) said: Go and kill him. I saw him when the time of the afternoon prayer had come. I said: I am afraid if a fight takes place between me and him (Khalid b. Sufyan), that might delay the prayer. I proceeded walking towards him while I was praying by making a sign. When I reached near him, he said to me: Who are you ? I replied: A man from the Arabs; it came to me that you were gathering (any army) for this man (i.e. Prophet). Hence I came to you in connection with this matter. He said: I am (engaged) in this (work). I then walked along with him for a while ; when it became convenient for me, I dominated him with my sword until he became cold (dead).

Abu Humaid Al Sa’idi said “I went to Tabuk on an expedition along with the Apostle of Allaah(saws). When he reached Wadi Al Qura, he found a woman in her garden. The Apostle of Allaah(saws) said to his Companions “Assess (the quantity o fruits). The Apostle of Allaah(saws) assessed ten wasqs.” He said to the woman “Count the produce of it. We then came to Tabuk.” The monarch of Ailah presented a white mule as a gift to the Apostle of Allaah(saws). He presented a cloak as a gift o him and wrote a document for his land at sea coast. When we came to Wadi Al Qura he said to the woman “How much is the produce of your garden?” She replied “Ten wasqs which the Apostle of Allaah(saws) had assessed.” The Apostle of Allaah(saws) said “I am going quickly to Madeenah if any of you intend to go quickly with me , he should make haste.”

Yahya said that he heard Malik say, "The sunna with us about the crime of slaves is that the hand is not cut off for any harm that a slave causes a man, or something he pilfers, or something guarded which he steals, or hanging dates he cuts down or ruins, or steals. That is against the slave's person and does not exceed the price of the slave whether it is little or much. If his master wishes to give the value of what the slave took or ruined, or pay the blood-price for the injury, he pays it and keeps his slave. If he wishes to surrender him, he surrenders him, and none of that is against him. The master has the option in that."

Yahya related to me from Malik that he had heard the people of knowledge say that when a man hit game and something else might have contributed to death, like water or an untrained dog, that game was not to be eaten unless it was beyond doubt that it was the arrow of the hunter that had killed it by reaching a vital organ, so that it did not have any life after that.

Yahya said that he heard Malik say that there was no harm in eating game when you did not see it die if you found the mark of your dog on it or your arrow in it as long as it had not remained overnight. If it had remained overnight, then it was disapproved of to eat it.

When 'Uthman would stop at a grave he would cry until his beard was soaked (in tears). It was said to him: 'The Paradise and the Fire were mentioned and you did not cry, yet you cry because of this?' So he said: 'Indeed the Messenger of Allah said: "Indeed the grave is the first stage among the stages of the Hereafter. So if one is saved from it, then what comes after it is easier than it. And if one is not saved from it, then what comes after it is worse than it." And the Messenger of Allah said: "I have not seen any sight except that the grave is more horrible than it."

I heard the Messenger of Allah (PBUH) saying, "When you hear the Adhan, repeat what the Mu'adhdhin says. Then ask Allah to exalt my mention because everyone who does so will receive in return ten rewards from Allah. Then beseech Allah to grant me Al-Wasilah, which is a high rank in Jannah, fitting for only one of Allah's slaves; and I hope that I will be that man. If any one asks Al-Wasilah for me, it becomes incumbent upon me to intercede for him."

[Muslim]

I heard the Messenger Allah (ﷺ) say: `Our (Prophets property is not to be inherited and whatever we leave behind is charity. Rather the family of Muhammad may take their provision from these properties.” By Allah, I will not change any of the charity of the Messenger of Allah (ﷺ) from how it was at the time of the Messenger of Allah (ﷺ) and I will do the same with it as the Messenger of Allah (ﷺ) did.

It was narrated from ‘Ali bin Abi Talib (رضي الله عنه) that when the Messenger of Allah (ﷺ) stood up to offer the prescribed prayer, he would say Allahu Akbar and raise his hands to shoulder height; he did the same when he finished reciting and wanted to bow, and he did it when he raised his head from bowing. He did not raise his hands when sitting in any part of his prayer, but when he stood up following the two prostrations, he raised his hands in the same manner and said Allahu Akbar.

When I narrate to you from the Messenger of Allah (ﷺ), it would be dearer to me to be thrown down from the sky than to tell a lie about him But if I narrate from someone else, then I am a warrior and war is deceit, I heard the Messenger of Allah (ﷺ) say: `There will emerge at the end of time people who are young in age and immature, but their speech will be like the best of people. But their faith will not go any further than their throats. Wherever you encounter them, then kill them, for killing them brings to the one who kills them reward on the Day of Resurrection.`

‘Ali marched to an-Nahrawan and killed the Khawarij. Then he said: Look, for the Prophet (ﷺ) said: `There will come a people who will speak the word of truth but it will not go any further than their throats; they will pass out of Islam as the arrow passes out of the prey. Their sign - or among them - will be a black man with a deformed arm, on which there are black hairs. If he is among them, then you will have killed the worst of people; if he is not among them, then you will have killed the best of people.” Then we found the one with the deformity, and we fell down in prostration and ‘Ali fell down in prostration with us. .

A man said to ‘Ali (رضي الله عنه): O Ameer al-Mu`mineen, what month do you advise me to fast after Ramadan? He said: I have never heard anyone ask about this after a man asked the Messenger of Allah (ﷺ) : O Messenger of Allah, what month do you advise me to fast after Ramadan? He said: “If you want to fast any month after Ramadan, then fast al-Muharram, for it is the month of Allah and in it is a day on which Allah forgave people and will forgive (more) people.`

God’s messenger came out to us with a leather shield in his hand. He laid it down, then sat and passed water facing it. Someone said, “Look at him passing water as a woman does.” The Prophet heard him and said, “Woe to you! Do you not know what befell the ruler of the B. Isra'il? When any urine fell on them they cut it off with scissors; but he forbade them and was punished in his grave.” Abu Dawud and Ibn Majah transmitted it, and Nasa’i transmitted it from ‘Abd ar-Rahman from Abu Musa.

I was with God’s Messenger along with some people when he was saying, “I intended to prohibit suckling during pregnancy* but I considered the Greeks and the Persians and saw that they suckled their children during pregnancy without any injury being caused to their children thereby.” Then they asked him about withdrawing the penis and God’s Messenger replied, “That is the secret burying alive” and reference is made to it in the words, “When the girl buried alive will be asked (Al-Qur’an 81:8).” *(Ghila. It means either suckling during pregnancy, or intercourse with a woman while she is suckling a child. Muslim transmitted it.

Abush Shammakh al-Azdi was told by a cousin of his on his father’s side who was a companion of the Prophet that he had gone to Mu'awiya, entered his presence and told him he had heard God's Messenger say, "If one who has been given any authority over the people locks his gate against Muslims, or one who has been wronged, or one who has a need, God will lock the gates of His mercy against him when he has a need or is in poverty, however much he is in need of Him.” Baihaqi transmitted in Shuab al iman.

He reported God’s Messenger as saying, “Woe to the governors, woe to the chiefs, woe to the superintendents! On the day of resurrection people will wish that their forelocks were tied to the Pleiades, that they were swinging between heaven and earth, and that they had never exercised any rule.”* It is transmitted in Sharh as-sunna. Ahmad transmitted it, his version saying, “that their flowing hair were tied to the Pleiades, that they were dangling between heaven and earth, and that they had never been made governors over anything.” * The idea of their swinging between heaven and earth is that they will wish they had been far removed from the world during their lifetime so that they would not have exercised rule.

Ibn ‘Umar used to press towards the two corners in a manner I have not seen any of the companions of God’s messenger press. He said, “If I do so, it is because I heard God’s messenger say that stroking them is an atonement for sins; and I heard him say that if anyone goes round this House for a week and counts his circuits, it will be like setting free a slave; I heard him say that no one will place one foot on the ground and raise the other without God removing a sin from him on account of it and recording a blessing for him on account of it.” Tirmidhi transmitted it.

‘Abd ar-Rahman b. Ya'mur ad-Dili told that he heard the Prophet say, “The pilgrimage is ‘Arafa. He who gets to ‘Arafa on the night of Jam' (This would suggest that one is credited with taking part in the halt at ‘Arafa if he gets there at any time before dawn on the night when the pilgrims are at al-Muzdalifa) before dawn has attained the pilgrimage. The days at Mina are three, but if anyone hurries over matters in two days he is guilty of no sin, and if anyone is late he is guilty of no sin.” Tirmidhi, Abu Dawud, Nasa'i, Ibn Majah and Darimi transmitted it, Tirmidhi saying this is a hasan sahih tradition.

Abu Huraira said that when God’s Messenger had finished a prayer in which he had recited aloud, he asked, “Did any of you recite along with me just now?” When a man replied that he had, he said, “I am wondering what is the matter with me that I should be contended with regarding the Qur’an.” He said that when the people heard that from God’s Messenger they ceased reciting along with him the passages which he recited aloud in the prayers. Malik, Ahmad, Abu Dawud, Tirmidhi, and Nasa'i transmitted it, and Ibn Majah transmitted something similar.

We went on pilgrimage and met a man who asked whether there was a town near us called al-Ubulla. On our replying that there was he asked if any of us would undertake to pray two or four rak'as on his behalf in the mosque of al- `Ashshar, stating that they were on behalf of Abu Huraira, for he had heard his friend Abul Qasim say, "On the day of resurrection God who is great and glorious will raise martyrs from the mosque of al-'Ashshar who will be the only ones to rise along with the martyrs of Badr." Abu Dawud transmitted it, saying this mosque is near the river.

I brought the Prophet some dates saying, "Ask God for a blessing on them, messenger of God." He took them, prayed that I might have a blessing in them and said, "Take them and put them' in your provision-bag; and as often as you wish to take any, put in your hand and take them, but do not scatter them." I carried such and such a number of camel loads from those dates in God's path, eating of them and giving others something to eat. It never left my side until the day `Uthman was killed, for the bag was cut away. Tirmidhi transmitted it.

"The Messenger of Allah said: 'I have no need of the friendship of any Khalil (close friend) but if I were to have taken anyone as a close friend, I would have taken Abu Bakr as a close friend, but your companion is the close friend of Allah,'" (One of the narrators) Waki' said: (by the phrase 'your companion'), he was referring to himself.

Ibn Muhayyisah Al-Ansari told him that a she-camel belonging to Bara used to wander free. It entered a garden belonging to some people and caused some damage. The Messenger of Allah (SAW) was told of that, and he ruled that property was to be protected by its owners of livestock were responsible for any damage caused by their animals during the night.

“Umar bin Khattab said: 'O Messenger of Allah (SAW), the one hundred shares of the Khaibar I have never been given any wealth that is more beloved to me than them, and I wanted to give them in charity.' The Prophet (SAW) said: 'Make it an endowment and give its produce in the cause of Allah (SWT).”

“A man died whom the Messenger of Allah (SAW) used to visit, and they buried him at night. When morning came, they told him. He said: ‘What kept you from telling me?’ They said: ‘It was night and it was dark, and we did not like to cause you any inconvenience.’ Then he went to the grave and offered the funeral prayer for him.”

"When any of you finishes the last Tashahhud."

lbn 'Abbas (RAA) narrated that the Messenger of Allah (P.B.U.H.) said, “Any minor (child) who performs Hajj must perform it again after coming of age; any slave who performs Hajj and is then freed, must perform his Hajj again." Reported by lbn Shaibah and Al-Baihaqi. lts narrators are authoritative but scholars say that it is Mawquf.

the Prophet (saas) said to a man: "When you go to lay down, or go to your bed, say: Allahumma aslamtu wajhi ilayka, wa al-ja'tu zahri ilayka, wa fawwadtu amri ilayka, raghbatan wa rahbatan ilayka, la malja'a wa la manja'a minka illa ilayka, amantu bi kitabikal-ladhi anzalta, wa nabiyyikal arsalta [O Allah, I have submitted my face (i.e., myself) to You, and I am under Your command (i.e., I depend upon You in all my affairs), and I put my trust in You, hoping for Your reward and fearing Your punishment. There is no fleeing from You and no refuge from You except with You. I believe in Your Book that You have revealed and in Your Prophet whom You have sent).' Then if you die that night, you will die in a state of the Fitrah (nature), and if you wake in the morning you will wake with a great deal of good."

the Messenger of Allah (SAW) said: "What you mention of glory of Allah, of Tabsih (Subhan-Allah), Tahlil (Allahu-Akbar) and Tahmid (Al-Hamdu lillah), revolves around the Throne, buzzing like bees, reminding of the one who said it. Wouldn't any one of you like to have, or continue to have, something that reminds of him (in the presence of Allah)?'"

"Allah has not sent any Prophet but he was a shepherd." His Companions said to him: "Even you, O Messenger of Allah?" He said: "Even me I used to tend the sheep of the people of Makkah for a few Qirats." (Sahih)(One of the narrators) Suwaid said: " Meaning one Qirat for every sheep."

“Whoever suffers from killing or wounding, has the choice of three things, and if he wants the fourth then restrain him. He may kill (the killer), or forgive him, or take the blood money. Whoever accepts any of these (options), then kills (the killer) after that will have the fire of hell to abide therein forever.”

“The Messenger of Allah (saw) went out one day to pray for rain. He led us in praying two Rak’ah without any Adhan or Iqamah, then he addressed us and supplicated to Allah. He turned to face the Qiblah, raising his hands, then he turned his cloak around, putting its right on the left and its left on the right.”

On the Day of Uhud, a molar of the Messenger of Allah (saw) was broken and he was wounded. Blood started pouring down his face, and he started to wipe his face and say: “How can any people prosper if they soak the face of their Prophet with blood when he is calling them to Allah?” Then Allah revealed: “Not for you is the decision.”[3:128]

“Towards the west (i.e., the place of the setting of the sun) there is an open door, seventy years wide. That door will remain open for repentance until the sun rises from this direction. When it rises from this direction, faith will not benefit any soul that did not believe before or earn anything good through its faith.”