‘Umar b. ‘Abd al-‘Aziz told on the authority of Tamim ad-Dari that God’s messenger said, “Ablution must be performed on account of any flow of blood.” Daraqutni transmitted the two traditions, saying that ‘Umar b. ‘Abd al-‘Aziz neither heard from Tamim ad-Dari nor saw him, and that Yazid b. Khalid and Yazid b. Muhammad* are unknown. *These men occur in the isnad.

This is what al-‘Adda’ b. Khalid b. Haudha brought from Muhammad, God’s Messenger. He bought from him a slave, or a slave woman, with no disease or wickedness, or anything unlawful*, a transaction between two Muslims. Tirmidhi transmitted it, saying this is a gharib tradition. * This might be bad character on the part of the slave or unlawful enslavement.

I heard the Messenger of Allah( may peace be upon him) say: When the iqamah is pronounced for prayer, do not come to it running, but come walking(slowly). You should observe tranquility. The part of the prayer you get(along with the imam) offer it, and the part you miss complete it(afterwards).

Abu Dawud said: The version narrated by al-Zubaidi, Ibn Abi Dhi’b, Ibrahim b. Sa’d, Ma’mar, Shu’aib b. Abi Hamzah on the authority of al-Zuhri has the words: “the part you miss then complete it”. Ibn ‘Uyainah alone narrated from al-Zuhri the words “then offer it afterwards”. And Muhammad b. ‘Amr narrated from Abu Salamah on the authority of Abu Hurairah, and Ja’far b. Rabi’ah narrated from al-A’raj on the authority of Abu Hurairah the words “then complete it”. And Ibn Mas’ud narrated from the Prophet(may peace be upon him) and Abu Qatadah and Anas reported from the Prophet( may peace be upon him) the words” then complete it”.

Accompanied by 'Abd Allah b. 'Umar, I went to Ibn 'Abbas for a certain work. He (Ibn 'Abbas) narrated a tradition saying: A man passed by the Messenger of Allah (saws) in a street, while he returned from the toilet or just urinated. He (the man) saluted him, but the Prophet did not return the salutation. When the man was about to disappear (from sight) in the street he struck the wall with both his hands and wiped his face with them. He then struck another stroke and wipes his arms. He then returned the man's salutation. Then he said: I did not return the salutation to you because I was not purified.

Abu Dawud said: I heard Ahmad b. Hanbal say: Muhammad b. Thabit reported a rejected tradition.

Ibn Dasah said: Abu Dawud said: No one supported Muhammad b. Thabit in respect of narrating this tradition as to striking the wall twice (for wiping) from the Prophet (saws), but reported it as an action of Ibn 'Umar.

Muhammad b. Abu Bakr b. Hazm said he often heard his father tell that ‘Umar b. al-Khattab used to say, “It is astonishing that one may inherit from a paternal aunt but that she does not inherit.” Malik transmitted it.

The Prophet (saws) said: A man or a woman acts in obedience to Allah for sixty years, then when they are about to die they cause injury by their will, so they must go to Hell. Then AbuHurayrah recited: "After a legacy which you bequeath or a debt, causing no injury...that will be the mighty success.

Abu Dawud said: Al-Ash'ath b. Jabir is the grandfather of Nasr b. 'Ali.

That he heard Mu'awiyah b. Abi Sufyan say during the Hajj when he was on the pulpit and took a lock of hair which was in the hand of the guard, saying: O people of Medina, where are your scholars ? I heard the Messenger of Allah (saws) forbidding such a think as this and said: The children of Isra'il perished when their women practised it.

The Messenger of Allah (saws) recited Surah al-Najm and prostrated himself. No one remained there who did not prostrate (along with him). A man from the people took a handful of pebbles or dust and raised it to his face saying: This is enough for me. 'Abd Allah (b. Mas'ud) said: I later saw him killed as an infidel.

I offered two rak'ahs of prayer before the Maghrib prayer (i.e. obligatory) during the time of the Messenger of Allah (saws). I (narrator al-Mukhtar b. Fulful) asked Anas: Did the Messenger of Allah (saws) se you ? He replied: Yes, but he neither commanded us nor forbade us (to do so).

I asked Sa'id b. Jubair about fasting during Rajab. He said: Ibn 'Abbas told me that the Messenger of Allah (saws) used to fast to such an extent that we thought that he would never break his fast; and he would go without fasting to such an extent that we thought he would never fast.

We were in the company of 'Abd Allah b. Busr, the Companion of the Prophet (saws), on a Friday. A man came and stepped over the people. 'Abd Allah b. Busr said: A man came and stepped over the people while the Prophet (saws) was giving the sermon on Friday. The Prophet (saws) said: Sit down, you have annoyed (the people).

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

‘Abdallah b. Tha'laba, or Tha'laba b. ‘Abdallah b. Abu Su'air* reported on his father’s authority that God’s messenger said, “A sa’ of wheat** is to be taken from every two, young or old, freeman or slave, male or female. Those of you who are rich will be purified by God and those of you who are poor will have more than they gave returned by Him to them.” Abu Dawud transmitted it. * Abu Dawud, zakat, 21 gives the name as above, but others often give b. Su'air. Ibn 'Abd al-Barr in Isti'ab and Ibn Hajar in Tahdhib give b. Su'air, adding that b. Abu Su'air also occurs. ** The transmitter is not sure which word for "wheat” was used, so he gives either burr or qamh.

The daughter of the Prophet (PBUH) sent for him as her child was dying, but the Prophet (PBUH) returned the messenger and sent her good wishes saying, "Whatever Allah takes away or gives, belongs to Him, and everything with Him has a limited fixed term (in this world), and so she should be patient and anticipate Allah's reward." She again sent for him adjuring him for the sake of Allah to come. The Messenger of Allah, accompanied with Sa'd bin 'Ubadah, Mu'adh bin Jabal, Ubayy bin Ka'b, Zaid bin Thabit and some other men went to see her. The child was lifted up to the Messenger of Allah while his breath was disturbed in his chest. On seeing that, the eyes of the Prophet (PBUH) streamed with tears. Sa'd said, "O Messenger of Allah! What is this?" He replied, "It is compassion which Allah has placed in the hearts of His slaves, Allah is Compassionate only to those among His slaves who are compassionate (to others)".

Another version says: Messenger of Allah (PBUH) said, "Allah shows compassion only to those among His slaves who are compassionate".

[Al-Bukhari and Muslim].

I visited 'A'isha and asked her to tell about the illness of the Messenger of Allah (may peace be upon him). She agreed and said: The Apostle (may peace be upon him) was seriously ill and he asked whether the people had prayed. We said: No, they are waiting for you, Messenger of Allah. He (the Holy Prophet) said: Put some water in the tub for me. We did accordingly and he (the Holy Prophet) took a bath;and, when he was about to move with difficulty, he fainted. When he came round, he again said: Have the people said prayer? We said: No, they are waiting for you, Messenger of Allah. He (the Holy Prophet) again said: Put some water for me in the tub. We did accordingly and he took a bag, but when he was about to move with difficultyhe fainted. When he came round, he asked whether the people had prayed. We said: No, they are waiting for you, Messenger of Allah. He said: Put some water for me in the tub. We did accordingly and he took a bath and he was about to move with difficulty when he fainted. When he came roundhe said: Have the people saidprayer? We said: No, they are waiting for you, Messenger of Allah. She ('A'isha) said: The people were staying in the mosque and waiting for the Messenger of Allah (may peace be upon him) to lead the last (night) prayer. She ('A'isha) said: The Messenger of Allah (may peace be upon him) sent (instructions) to Abu Bakr to lead the people in prayer. When the messenger came, he told him (Abd Bakr): The Messenger of Allah (may peace be upon him) has ordered you to lead the people in prayer. Abu Bakr who was a man of very tenderly feelings asked Umar to lead the prayer. 'Umar said: You are more entitled to that. Abu Bakr led the prayers during those days. Afterwards the Messenger of Allah (may peace be upon him) felt some relief and he went out supported by two men, one of them was al-'Abbas, to the noon prayer. Abu Bakr was leading the people in prayer. When Abu Bakr saw him. he began to withdraw, but the Apostle of Allah (may peace be upon him) told him not to withdraw. He told his two (companions) to seat him down beside him (Abu Bakr). They seated him by the side of Abu Bakr. Abu Bakr said the prayer standing while following the prayer of the Apostle (may peace be upon him) and the people Bald prayer (standing) while following the prayer of Abu Bakr. The Apostle (may peace be upon him) was seated. Ubaidullah said: I visited 'Abdullah b. 'Abbas, and said: Should I submit to you what 'A'isha had told about the illness of the Apostle (may peace be upon him)? He said: Go ahead. I submitted to him what had been transmitted by her ('A'isha). He objected to none of it, only asking whether she had named to him the man who accompanied al-'Abbas. I said: No. He said: It was 'Ali.

He (the Holy Prophet) sent me along with Abu 'Amir and Abu 'Amir received a wound in his knee from the arrow, (shot by) a person of Bani Jusham. It stuck in his knee. I went to him and said: Uncle, who shot an arrow upon you? Abu 'Amir pointed out to Abu Musa and said: Verily that one who shot an arrow upon me in fact killed me. Abu Musa said: I followed him with the determination to kill him and overtook him and when he saw me he turned upon his heels. I followed him and I said to him: Don't you feel ashamed (that you run), aren't you an Arab? Why don't you stop? He stopped and I had an encounter with him and we exchanged the strokes of (swords). I struck him with the sword and killed him. Then I came back to Abu Amir and said: Verily Allah has killed the one who killed you. And he said: Now draw out this arrow. I drew out the arrow and there came out from that (wound) water. Abu 'Amir said: My nephew, go to Allah's Messenger (may peace be upon him) and convey my greetings to him and tell him that Abu Amir begs you to ask forgiveness for him. And Abu Amir appointed me as the chief of the people and he died after a short time. When I came to Allah's Apostle (may peace be upon him) I visited him and he had been lying on the cot woven by strings and there was (no) bed over it and so there had been marks of the strings on the back of Allah's Messenger (may peace be upon him) and on his sides. I narrated to him what had happened to us and narrated to him about Abu Amir and said to him that he had made a request to the effect that forgiveness should be sought for him (from Allah). Thereupon Allah's Messenger (may peace be. upon him) called for water and performed ablution with it. He then lifted his hands and said. O Allah, grant pardon to Thy servant Abu Amir. (The Holy Prophet had raised his hands so high for supplication) that I saw the whiteness of his armpits. He again said: O Allah, grant him distinction amongst the majority of Thine created beings or from amongst the people. I said: Allah's Messenger, ask forgiveness for me too. Thereupon Allah's Apostle (may peace be upon him) said: Allah, forgive the sins of Abdullah b. Qais (Abu Musa Ash'ari) and admit him to an elevated place on the Day of Resurrection. Abu Burda said: One prayer is for abu 'Amir and the other is tor Abu Musa.

What is this hadith that you narrate that the Last Hour would come at such and such time? Thereupon he said: Hallowed be Allah, there is no god but Allah (or the words to the same effect). I have decided that I would not narrate anything to anyone now. I had only said that you would see after some time an important event that the (sacred) House (Ka'ba) would be burnt and it would happen and definitely happen. He then reported that Allah's Messenger (may peace be upon him) said: The Dajjal would appear in my Ummah and he would stay (in the world) for forty - I cannot say whether he meant forty days, forty months or forty years. And Allah would then send Jesus son of Mary who would resemble 'Urwa b Mas'ud. He (Jesus Christ) would chase him and kill him. Then people would live for seven years that there would be no rancour between two persons. Then Allah would send cold wind from the side of Syria that none would survive upon the earth having a speck of good in him or faith in him but he would die, so much so that even if some amongst you were to enter the innermost part of the mountain, this wind would reach that place also and that would cause his death. I heard Allah's Messenger (may peace be upon him) as saying: Only the wicked people would survive and they would be as careless as birds with the characteristics of beasts. They would never appreciate the good nor condemn evil. Then Satan would come to them in human form and would say: Don't you respond? And they would say: What do you order us? And he would command them to worship the idols but, in spite of this, they would have abundance of sustenance and lead comfortable lives. Then the trumpet would be blown and no one would hear that but he would bend his neck to one side and raise it from the other side and the first one to hear that trumpet would be the person who would be busy in setting right the tank meant for providing water to the camels. He would swoon and the other people would also swoon, then Allah would send or He would cause to send rain which would be like dew and there would grow out of it the bodies of the people. Then the second trumpet would be blown and they would stand up and begin to look (around). Then it would be said: O people, go to your Lord, and make them stand there. And they would be questioned. Then it would be said: Bring out a group (out of them) for the Hell-Fire. And then it would be asked: How much? It would be said: Nine hundred and ninty-nine out of one thousand for the Hell-Fire and that would be the day which would make the children old because of its terror and that would be the day about which it has been said: "On the day when the shank would be uncovered" (lxviii. 42).

I asked Rafi' b. Khadij about the lease of land for gold and silver (i.e. for dinars and dirhams). There is no harm in it, for the people used to let out land in the time of the Messenger of Allah (saws) for what grew by the current of water and at the banks of streamlets and at the places of cultivation. So sometimes this (portion) perished and that (portion) was saved, and sometimes this remained intact and that perished. There was no (form of) lease among the people except this. Therefore, he forbade it. But if there is something which is secure and known, then there is no harm in it. The tradition of Ibrahim is more perfect. Qutaibah said: "from Hanzalah on the authority of Rafi' ".

Abu Dawud said: A similar tradition has been transmitted by Yahya b. Sa'id from Hanzalah.

I performed Hajj and came to Umm Salamah and said (to her): Mother of the believers, Samurah b. Jundub commands women to complete the prayers abandoned during their menstrual period. She said: They should not do so. The wives of the Prophet (saws) would refrain (from prayer) for forty nights (i.e. days) during the course of bleeding after child birth. The Prophet (saws) would not command them to complete the prayers abandoned during the period of bleeding.

Muhammad b. Hatim said: The name of Al-Azdiyyah is Mussah and her patronymic name is Umm Busrah.

Abu Dawud said: The patronymic names of Kathir b. Ziyad s Abu Sahl.

‘Amir b. Sa‘d b. Abu Waqqas told that Sa‘d b. Abu Waqqas said during his illness of which he died, “Make a niche for me in the side of the grave, and set up bricks over me as was done with God’s messenger.” Muslim transmitted it.

The Messenger of Allah (saws) said to me: May I not teach you phrases which you utter in distress? (These are:) "Allah , Allah is my Lord, I do not associate anything as partner with Him."

Abu Dawud said: The narrator Hilal is a client of 'Umar b. 'Abd al-Aziz. The name of Ja'far, a narrator, is 'Abd Allah b. Ja'far.

The bloodwit for what resembled intentional murder should be forty pregnant she-camels in their fifth year, thirty she-camels in their fourth year, and thirty she-camels in their third year. The bloodwit for unintentional murder is thirty she-camels in their fourth year, thirty she-camels in their third year, and twenty she-camels in their second year.

We asked Jabir b. ‘Abdallah about the Prophet’s observance of prayer and he said, “He used to pray the noon prayer in the midday heat; the afternoon prayer when the sun was bright; the sunset prayer when the sun had completely set; the night prayer early if many were present, but late if there were few; and the dawn prayer just before daybreak.” (Bukhari and Muslim)

Wathila b. al-Asqa' told that he heard God's messenger say, "God chose Kinana from the descendants of Ishmael, He chose Quraish from Kinana, from Quraish He chose the B. Hashim, and He chose me from the B. Hashim.'' Muslim transmitted it. In a version by Tirmidhi he said, "God chose Ishmael from among the children of Abraham, and He chose the B. Kinana from among the descendants of Ishmael.' Tirmidhi

"Pardon matters among yourselves that may deserve a Hadd punishment, for whatever is brought to my attention, the Hadd punishment b becomes binding." (Daif)

There was a distance of ten miles between them, that is, Mecca and Sarif.

We had a siesta or lunch after the Friday prayer.

Two persons set out on a journey. Meanwhile the time of prayer came and they had no water. They performed tayammum with clean earth and prayed. Later on they found water within the time of the prayer. One of them repeated the prayer and ablution but the other did not repeat. Then they came to the Messenger of Allah (saws) and related the matter to him. Addressing himself to the one who did not repeat, he said: You followed the sunnah (model behavior of the Prophet) and your (first) prayer was enough for you. He said to the one who performed ablution and repeated: For you there is the double reward.

Abu Dawud said: Besides Ibn Nafi' this is transmitted by al-Laith from 'Umairah b. Abi Najiyyah from Bakr b. Sawadah on the authority of 'Ata b. Yasar from the Prophet (saws).

Abu Dawud said: The mention of (the name of the Companion) Abu Sa'id in this tradition is not guarded. This is a mural tradition (i.e. the Successor 'Ata b. Yasar directly narrates it from the Prophet, leaving the name of the Companion in the chain.)

The Prophet (saws) said: When one of you prays, and he does not know whether he prayed more or less rak'ahs (than those prescribed by the Shari'ah), he should perform two prostrations while he is sitting. If the devil comes to him, and tells him (suggests him): "You have been defiled," he should say: "You have told a lie," except that he feels smell with his nose, or sound with his ears (then his ablution will break). These are the wording; of the tradition reported by Aban.

Abu Dawud said: Ma'mar and 'Abi b. al-Mubarak mentioned the name "Iyad b. Hilal and al-Awza'i mentioned the name of Iyad b. Abi Zuhair.

'Umar consulted the people about the compensation of abortion of woman. Al-Mughirah b. Shu'bah said: I was present with the Messenger of Allah (saws) when he gave judgement that a male or female slave should testify you. So he brought Muhammad b. Maslamah to him. Harun added: He then testified him.

Imlas means a man striking the belly of his wife.

Abu Dawud said: I have been informed that Abu 'Ubaid said: It (abortion) is called imlas because the woman causes it to slip before the time of delivery. Similarly, anything which slips from the hand or from some other thing is called malasa (slipped).

Muhammad b. Ibrahim on the authority of Qais b. ‘Amr told how when the prophet saw a man praying two rak'as after the Morning Prayer he said, “At the Morning Prayer pray two rak'as." The man replied I had not prayed the two rak'as which precede them, so I prayed themjust now,” and God’s Messenger said nothing. Abu Dawud transmitted it. Tirmidhi transmitted something similar, saying, “The isnad of this tradition is not connected, because Muhammad b. Ibrahim did not hear from Qais b. ‘Amr.” There is something similar in Sharh as-sunna and in some texts of al-Masabih from Qais b. Qahd.

We entered upon Hudhaifah. He said: I know a man whom the trails will not harm. We came out and found that a tent was pitched. We entered and found in it Muhammad b. Maslamah. We asked him about it. He said : I do not intent that any place of your towns should occupy me until that which is prevailing is removed.

A man’s reviling of his parents is one of the grave sins. He was asked : Messenger of Allah! How does a man revile his parents? He replied: He reviles the father of a man who then reviles his father, and he reviles a man’s mother and he reviles his.

That when the Prophet (saws) was informed that the sister of 'Uqbah b. 'Amir had taken a vow to perform Hajj on foot, he said: Allah is not in need of her vow. So ask her to ride.

Abu Dawud said: Sa'ib b. 'Arubah has transmitted a similar tradition. Khalid has also transmitted a similar tradition on the authority of 'Ikrimah from the Prophet (saws).

The Messenger of Allah (saws) said to me: The fast most liked by Allah is the one observed by Dawud (David), and the prayer dearer to Allah is the one offered by Dawud (David): he would sleep half the night, and stand (in prayer) one-third of it, and sleep one-sixth of it. He would go without fasting one day, and fast the other day.

We came to the house of 'Abdullah b. Mas'ud. He said: Have these people said prayer behind you? We said: No. He said: Then stand up and say prayer. He neither ordered us to say Adhan nor Iqama. We went to stand behind him. He caught hold of our hands and mode one of us stand on his right hand and the other on his left side. When we bowed, we placed our hands on our knees. He struck our hands and put his hands together, palm to palm, then put them between his thighs. When he completed the prayer he said. There would soon come your Amirs, who would defer prayers from their appointed time and would make such delay that a little time is left before sunset. So when you see them doing so, say prayer at its appointed time and then say prayer along with them as (Nafl), and when you are three, pray together (standing in one row), and when you are more than three, appoint one amongst you as your Imam. And when any one of you bows he must place his hands upon hie thighs and kneel down. and putting his palms together place (them within his thighs). I perceive as if I am seeing the gap between the fingers of the Messenger of Allah (may peace he upon him).

I heard my father asking Abu Barza (al- Aslami) about the prayer of Allah's Messenger (may peace be upon him) I (Shu'ba, one of the narrators) said: Did you hear it (from Abu Barza)? He said: 1 feel as if I am bearing you at this very time. He said: I heard my father asking about the prayer of the Messenger of Allah (may peace be upon him) and he (Abu Barza) making this reply: He (the Holy Prophet) did not mind delaying-some (prayer) i. e. 'Isya' prayer, even up to the midnight and did not like sleeping before observing it, and talking after it. Shu'ba said: I met him subsequently and asked him (about the prayers of the Holy Prophet) and he said: He observed the noon prayer when the sun was past the meridian, he would pray the afternoon prayer, after which a person would o to the outskirts of Medina and the sun was still bright; (I forgot what he said about the evening prayer) ; I then met him on a subsequent occasion and asked him (about the prayers of the Holy Prophet; and he said: He would observe the morning prayer (at such a time) so that a man would go back and would recognise his neighbour by casting a glance at his face, and he would recite from sixty to one hundred verses in it.

I observed prayer in danger with the Messenger of Allah (may peace be upon him). We drew ourselves up in two rows, one row behind him with the enemy between us and the Qibla. The Apostle of Allah (may peace be upon him) said: Allah is Most Great, and we all said it. He then bowed and we all bowed. He then raised his head from bowing, we all raised (our heads). He then went down in prostration along with the row close to him, and the rear row faced the enemy; then when the Apostle of Allah (may peace be upon him) completed the prostration, ; and then stood up, the row near to him also did it; then went down the rear row in prostration; then they stood up; then the rear row went to the front and the front row went to the rear. Then the Apostle of Allah (may peace he upon him) bowed down and we all bowed. He then raised his head from bowing and we also raised (our heads). He and the row close to him which I had been in the rear then went down in prostration In the first rak'ah, whereas the rear row faced the enemy. And when the Apostle of Allah (may peace be upon him) and the rear row close to him had finished the prostration, the rear row went down and prostrated themselves; then the Apostle of Allah pronounced the salutation and we also pronounced the salutation. (Jabir said we hadith) as your guards behave with their chiefs.

The Messenger of Allah (may peace be upon him) set out for Pilgrimage and we also set out along with him. He (Abu Qatada) said: There proceeded on some of his Companions and Abu Qatada was (one of them). He (the Prophet) said: You proceed along the coastline till you meet me. He (Abu Qatada) said: So they proceeded ahead of the Prophet of Allah (may peace be upon him), all of them had entered upon the state of Ihram, except Abu Qatada; he had not put on ihram. As they went on they saw a wild ass, and Abu Qatada attacked it and cut off its hind legs. They got down and ate its meat. They said: We ate meat In the state of Ihram. They carried the meat that was left of it. As they came to the Messenger of Allah (way peace be upon him) they said: Messenger of Allah, we were in the state of Ihram whereas Abu Qatada was not. We saw a wild ass and Abu Qatada attacked it and cut off its hind legs. We got down and ate its meat and we thus ate the meat of a game while we were In the state of Ihram. We have (carried to you) what was left out of its meat. Thereupon he (the holy Prophet) said: Did anyone among you command him (to hunt) or point to him with anything (to do so)? They said: No. Thereupon he said: Then eat what is left out of its meat.

We went with the Messenger of Allah (may peace be upon him) (in his) Farewell Pilgrimage near the time of the appearance of the new moon of Dhul-Hijja. The Messenger of Allah (may peace be upon him) said: He who amongst you intends to put on Ihram for `Umra may do so; had I not brought sacrificial animals along with me, I would have put on Ihram for `Umra. She (further said). There were some persons who put on Ihram for `Umra, and some persons who put on Ihram for Hajj, and I was one of those who put on Ihram for `Umra. We went on till we reached Mecca, and on the day of `Arafa I found myself in a state of menses, but I did not put off the Ihram for `Umra. I told about (this state of mine) to the Apostle of Allah (may peace be upon him), whereupon he said: Abandon your `Umra, and undo the hair of your head and comb (them), and put on Ihram for Hajj. She (`A'isha) said: I did accordingly. When it was the night at Hasba and Allah enabled us to complete our Hajj, he (the Holy Prophet) sent with me `Abd al-Rahman b. Abu Bakr, and he mounted me behind him on his camel and took me to Tan`im and I put on Ihram for `Umra, and thus Allah enabled us to complete our Hajj and `Umra and (we were required to observe) neither sacrifice nor alms nor fasting.

Send with us some men who may teach us the Qur'an and the Sunnah. Accordingjy, he sent seventy men from the Ansar. They were called the Reciters and among them was my maternal uncle. Haram. They used to recite the Qur'an, discuss and ponder over its meaning at night. In the day they brought water and poured it (in pitchers) in the mosque, collected wood and sold it, and with the sale proceeds bought food for the people of the Suffa and the needy. The Holy Prophet (may peace be upon him) sent the Reciters with these people, but these (treacherous people) fell upon them and killed thern before they reached their destination (While dying), they said: O Allah, convey from us the news to our Prophet that we have met Thee (in a way) that we are pleased with Thee and Thou art pleased with us. (The narrator said): A man attacked Haram (maternal uncle of Anas) ) from behind and smote him with a spear which pierced him. (While dying), Haram said: By the Lord of the Ka'ba, I have met with success. The Messenger of Allah (may peace be upon him) said to his Companions: Your brethren have been slain grid they were saying: O Allah, convey from us to our Prophet the news that we have met Thee in a way that we are pleased with Thee and Thou art pleased with us.

God willing, you would reach by tomorrow the fountain of Tabuk and you should not come to that until it is dawn, and he who amongst you happens to go there should not touch its water until I come. We came to that and two persons (amongst) us reached that fountain ahead of us. It was a thin flow of water like the shoelace. Allah's Messenger (may peace be upon him) asked them whether they had touched the water. They said: Yes. Allah's Apostle (may peace be upon him) scolded them, and he said to them what he had to say by the will of God. The people then took water of the fountain in their palms until it became somewhat significant and Allah's Messenger (may peace be upon him) washed his hands and his face too in it, and then, took it again in that (fountain) and there gushed forth abundant water from that fountain, until all the people drank to their fill. He then said: Mu'adh, it is likely that if you live long that you see what is here filled with gardens.

He who loves meeting Allah, Allah loves to meet him, and he who dislikes to meet Allah, Allah abhors to meet him. I (Shuraih b. Hani, one of the narrators) came to A'isha and said to her: Mother of the faithful, I heard Abu Huraira narrate from Allah's Messenger (may peace be upon him) which, if it is actually so, is a destruction to us. Thereupon she said: Those are in fact ruined who are ruined at the words of Allah's Messenger (may peace be upon him). What are (the words which in your opinion would cause your destruction)? He said that Allah's Messenger (may peace be upon him) had stated: He who loves to meet Allah, Allah too loves to meet him, and he who dislikes to meet Allah, Allah too abhors to meet him, and there is none amongst us who dons not hate death. Thereupon she said: Allah's Messenger (may peace be upon him) has in fact stated this, but it does not mean what you construe, but it implies (the time) when one loses the lustre of the eye, and there is rattling in the throat, shudder in the body and convulsion in fingers (at the time of death). (It is about this time) that it has been said: He who loves to meet Allah, Allah would love to meet him, and he who dislikes to meet Allah, Allah would abhor to meet him

I did not hear this hadith from Allah's Apostle (may peace be upon him) directly but it was Zaid b. Thabit who narrated it from him. As Allah's Apostle (may peace be upon him) was going along with us towards the dwellings of Bani an-Najjar, riding upon his pony, it shied and he was about to fall. He found four, five or six graves there. He said: Who amongst you knows about those lying in the graves? A person said: It is I. Thereupon he (the Holy Prophet) said: In what state did they die? He said: They died as polytheists. He said: These people are passing through the ordeal in the graves. If it were not the reason that you would stop burying (your dead) in the graves on listening to the torment in the grave which I am listening to, I would have certainly made you hear that. Then turning his face towards us, he said: Seek refuge with Allah from the torment of Hell. They said: We seek refuge with Allah from the torment of Hell. He said: Seek refuge with Allah from the torment of the grave. They said: We seek refuge with Allah from the torment of the grave. He said: Seek refuge with Allah from turmoil, its visible and invisible (aspects), and they said: We seek refuge with Allah from turmoil and its visible and invisible aspects and he said: Seek refuge with Allah from the turmoil of the Dajjal, and they said We seek refuge with Allah from the turmoil of the Dajjal.

Mention was made of li'an in the presence of Allah's Messenger (may peace be upon him). And Asim b. 'Adi passed a remark about it and then turned away, and a man of his tribe came to him complaining that he had found a man with his wife, whereupon 'Asim said: I have been taken by my words. He took him to Allah's Messenger (may peace be upon him) and told him about the man whom he had found with his wife and this man was a lean, yellow-coloured man with lank hair, and the person who was accused of committing adultery with her (his wife) had fleshy shanks, with wheat complexion and heavy bulk. Allah's Messenger (may peace be upon him) said: O Allah, make (this case) manifest. And as she gave birth to a child, whose face resembled that person about whom her husband had made mention that he had found her with, and Allah's Messenger (may peace be, upon him) had asked them to invoke curses. A person said to Ibn 'Abbas (Allah be pleased with him): Is she (that woman) about whom Allah's Messenger (may peace be upen him) (said):" If I were to stone anybody without evidence, I would have stoned her"? Ibn 'Abbas (Allah be pleased with him) said: No, it is not she. That woman was one who openly spread evil in society.

"Forbidden for you (for marriages) are your mothers..." (4:23). 'Abdullah bin Ja'far married the daughter and wife of 'Ali at the same time (they were step-daughter and mother). Ibn Sirin said, "There is no harm in that." But Al-Hasan Al-Basri disapproved of it at first, but then said that there was no harm in it. Al-Hasan bin Al-Hasan bin 'Ali married two of his cousins in one night. Ja'far bin Zaid disapproved of that because of it would bring hatred (between the two cousins), but it is not unlawful, as Allah said, "Lawful to you are all others [beyond those (mentioned)]. (4:24). Ibn 'Abbas said: "If somebody commits illegal sexual intercourse with his wife's sister, his wife does not become unlawful for him." And narrated Abu Ja'far, "If a person commits homosexuality with a boy, then the mother of that boy is unlawful for him to marry." Narrated Ibn 'Abbas, "If one commits illegal sexual intercourse with his mother in law, then his married relation to his wife does not become unlawful." Abu Nasr reported to have said that Ibn 'Abbas in the above case, regarded his marital relation to his wife unlawful, but Abu Nasr is not known well for hearing Hadith from Ibn 'Abbas. Imran bin Hussain, Jabir b. Zaid, Al-Hasan and some other Iraqi's, are reported to have judged that his marital relations to his wife would be unlawful. In the above case Abu Hurairah said, "The marital relation to one's wife does not become unlawful except if one as had sexual intercourse (with her mother)." Ibn Al-Musaiyab, 'Urwa, and Az-Zuhri allows such person to keep his wife. 'Ali said, "His marital relations to his wife does not become unlawful."

In poetry there is wisdom.

The Prophet (saws) recited the supplication for a month (in prayer) and then gave it up.

'Allah's Messenger (SAW) married al-'Aaliyah of Banu Ghifar. When she entered in his presence and he removed her clothes, he saw whiteness (of leprosy) around her waist area and the Prophet (SAW) said, "Put on your clothes and return to your family." He ordered her dowry to be given to her. [Reported by al-Hakim]. In its chain of narrators, is Jamil bin Zaid, who is Majhul (an unaccredited narrator). There is also a great difference of opinion as to who was his Shaykh.

‘Amr b. Shu'aib, on his father’s authority, told that his grandfather, ‘Abdallah b. ‘Amr b. al-‘As, reported God’s Messenger as saying, “Forgive the infliction of prescribed penalties among yourselves, for any prescribed penalty of which I hear must be carried out.” Abu Dawud and Nasa’i transmitted it.