‘Abd Allaah bin Umar said that he heard the Apostle of Allaah(saws) prohibiting women in the sacred state (wearing ihram) to wear gloves, veil(their faces) and to wear clothes with dye of waras or saffron on them. But afterwards they can wear any kind of clothing they like dyed yellow or silk or jewelry or trousers or shirts or shoes.

Abu Dawud said ‘Abdah and Muhammad bin Ishaq narrated this tradition from Muhammad bin Ishaq up to the words “And to wear clothes with dye of waras or saffron on them”. They did not mention the words after them.

Abu Huraira reported the same hadith which is transmitted to us by another chain of transmitters, e. g. Muhammad b. al-Muthanna, Ishaq b. Yusuf Azraq, Ibn 'Aun, etc.

From Zaid bin Thabit that the Prophet (saws) prohibited Al-Muhalaqah and Al-Muzabanah, except that he permitted those practice Al-'Araya to sell it for a like estimation.

[He said:] There are narrations on this topic from Abu Hurairah and Jabir.

[Abu 'Eisa said:] The Hadith if Zaid bin Thabit: This is how Muhammad bin Ishaq reported this Hadith. Ayyub, 'Ubaidullah bin 'Umar, and Malik bin Anas reported it from Nafi', from 'Ibn Umar: "The Prophet (saws) prohibited Al-Muhalaqah and Al-Muzabanah." With this chain of narration, it has been reported from Ibn 'Umar, from Zaid bin Thabit, from the Prophet (saws) that he permitted Al-'Araya in cases less that five Wasq. This is more correct than the narration of Muhammad bin Ishaq.

The Messenger of Allah (saws) had a man's hand cut off for (stealing) a shield whose price was a dinar or ten dirhams.

Abu Dawud said: Muhammad bin Salamah and Sa'dan bin Yahya have transmitted it from Ibn Ishaq through his chain of narrators.

"Ibn Abbas wore a ring on his right hand. And I do not doubt he said: 'I saw the Messenger of Allah (saws) wearing a ring on his right hand.'"

[Abu 'Eisa said:] Muhammad bin Isma'il said: "The Hadith is Muhammad bin Ishaq from As-Salt bin 'Abdullah bin Nawfal is a Hasan Sahih Hadith."

The same hadith has been transmitted by Muhammad b. 'Amr, Abu Baker b. Ishaq, Abu'l-Jawwab, A'mash and Abu Huraira.

"The Messenger of Allah (saws) positioned us during the night at Badr."

[Abu 'Eisa said:] There is something on this topic from Abu Ayyub.

This Hadith is Gharib, we do not know of it except from this route. I asked Muhammad bin Isma'il about this Hadith, but he did not know it, and he said: "Muhammad bin Ishaq heard from 'Ikrimah." And when I saw him, he had a good opinion about Muhammad bin Humaid Ar-Razi, then he considered him weak later.

The Messenger of Allah (saws) gave judgment that blood-wit for those who possessed camels should be one hundred camels, and for those who possessed cattle two hundred cows, and for those who possessed sheep one thousand sheep, and for those who possessed suits of clothing two hundred suits, and for those who possessed wheat something which the narrator Muhammad (ibn Ishaq) did not remember.

the freed salve of Muhammad bin Al-Qasim said: "Muhammad bin Al-Qasim sent me to Al-Bara' bin 'Azib to ask him about the flag of the Messenger of Allah (saws). He said: 'It was a black square of Namirah.'"

[Abu 'Eisa said:] There are narrations on this topic from 'Ali, Al-Harith bin Hassan, and Ibn 'Abbas.

[Abu 'Eisa said:] This Hadith is Hasan Gharib, we don know know of it except from the report of Ibn Abi Za'idah. And Abu Ya'qub Ath-Thaqafi's name is Ishaq bin Ibrahim. 'Ubaidullah bin Musa also reports from him.

"On the Day of Uhud, the Prophet (saws) wore two coats of mail. He tried to get up on a boulder but was not able to, so Talhah squatted under him, lifting the Prophet (saws) upon it such that he could sit on the boulder. So he said: (Paradise) "It is obligated from Talhah.'"

[Abu 'Eisa said:] There are narrations on this topic from Safwan bin Umayyah and As-Sa'ib bin Yazid.

This Hadith is Hasan Gharib, we do not know of it except through the narration of Muhammad bin Ishaq.

The Messenger of Allah (saws) said: "Indeed the one who betrays will have a banner erected for him on the Day of Judgement."

[He said:] There are narrations on this topic from 'Ali, 'Abdullah bin Mas'ud, Abu Sa'eed Al-Khudri, and Anas.

[Abu 'Eisa said:] This Hadith is Hasan Sahih. I asked Muhammad about the Hadith of Suwaid, from Abu Ishaq, from 'Umarah bin 'Umair, from 'Ali, from the Prophet (saws) who said: "For every person who betrays there will be banner." He said: "I do not know of this Hadith being Marfu'"

Abu Dawud said: This tradition has been transmitted by Malik b. Anas, Bakr b. Mudar, Hafs b. Ghiyaht, Isma'il b. Ja'far, Ibn Abu Dhi'b, and Ibn Ishaq from Muhammad b. Zaid on the authority of his mother who narrated from Umm Salamah. None of these narrators mention the name of the Prophet (saws). They reported it directly from Umm Salamah.

One should not exceed al-Mu'arras when one returns to Medina until one prays there as much as one wishes, for I have been informed that the Messenger of Allah (saws) halted there at night.

Abu Dawud said: I heard Muhammad b. Ishaq al-Madini say: Al-Mu'arras lies at a distance of six miles from Medina.

Muhammad ibn Yahya ibn Habban asked Abdullah ibn Abdullah ibn Umar about the reason for Ibn Umar's performing ablution for every prayer, whether he was with or without ablution.

He replied: Asma', daughter of Zayd ibn al-Khattab, reported to me that Abdullah ibn Hanzalah ibn AbuAmir narrated to her that the Messenger of Allah (saws) was earlier commanded to perform ablution for every prayer whether or not he was with ablution.

When it became a burden for him, he was ordered to use tooth-stick for every prayer. As Ibn Umar thought that he had the strength (to perform the ablution for every prayer), he did not give up performing ablution for every prayer.

Abu Dawud said: Ibrahim b. Sa'd narrated this tradition on the authority of Muhammad b. Ishaq, and there he mentions the name of 'Ubaid Allah b. 'Abd Allah (instead of 'Abd Allah b. 'Abd Allah b. 'Umar)

I did not see any man with locks hanging down to shoulders in red robe more beautiful than the Messenger of Allah (saws). Muhammad b. Sulaiman added: He had hair which touched his shoulders.

Abu Dawud said: Isra'il also transmitted it in a similar way from Abu Ishaq saying: "(his hair) touched his shoulders". Shu'bah added: (His hair) reached the lobes of his ears.

"The Messenger of Allah (saws) sent us with an army and said: 'If you see so-and-so, and so-and-so' referring to two men from the Quraish: 'then burn them with fire.' Then, upon our departure, the Messenger of Allah (saws) said: 'I ordered you to burn so-and-so, and so-and-so with fire, and indeed, none punishes with fire except Allah. So if you see them, then kill them.'"

There are narrations on this topic from Ibn 'Abbas and Hamzah bin 'Amr Al-Aslami.

[Abu 'Eisa said:] The Hadith of Abu Hurairah is a Hasan Sahih Hadith. This is acted upon according to the people of knowledge. In this Hadith, Muhammad bin Ishaq mentioned a man (narrating) between Sulaiman bin Yasar and Abu Hurairah. Others reported this Hadith the same as Al-Laith reported it(here, without a man between them). The narration of Al-Laith bin Sa'd is more appropriate and more correct.

"A sheep died so the Messenger of Allah (saws) said to its owners: 'Why dont you remove its skin, then tan it so you can have something useful from it."

[Abu 'Eisa said:] There are narrations on this topic from Salamah bin Al-Muhabbaq, Maimunah, and 'Aishah. The Hadith of Ibn 'Abbas is Hasan Sahih. Similar to this has been reported through other routes from Ibn 'Abbas from the Prophet (saws). And it has been related from Ibn 'Abbas from Maimunah, from the Prophet (saws), and, it has been related from him from Sawdah. I heard Muhammad saying the Hadith of Ibn 'Abbas from Maimunah from the Prophet (saws) were correct. And he said: "It implies that it was reported from Ibn 'Abbas from Maimunah from the Prophet (saws), and that Ibn 'Abbas reported it from the Prophet (saws), and he did not mention Maimunah in it."

[Abu 'Eisa said:] This is acted upon according to most of the people of knowledge, and it is the view of Sufyan At-Thawri, Ibn Al-Mubarak, Ash-Shafi'i, Ahmad, and Ishaq.

Yahya related to me from Malik from Ibn Shihab from Uthman ibn Ishaq ibn Kharasha that Qabisa ibn Dhu'ayb said, "A grandmother came to Abu Bakr as-Siddiq and asked him for her inheritance. Abu Bakr said to her, 'You have nothing in the Book of Allah, and I do not know that you have anything in the sunna of the Messenger of Allah, may Allah bless him and grant him peace. Go away therefore, until I have questioned the people.' (i.e.the Companions). He questioned the people, and al-Mughira ibn Shuba said, 'I was present with the Messenger of Allah, may Allah bless him and grant him peace, when he gave the grandmother a sixth.' Abu Bakr said, 'Was there anybody else with you?' Muhammad ibn Maslama al-Ansari stood up and said the like of what al-Mughira said. Abu Bakr as-Siddiq gave it to her. Then the other grandmother came to Umar ibn al-Khattab and asked him for her inheritance. He said to her, "You have nothing in the Book of Allah, and what has been decided is only for other than you, and I am not one to add to the fixed shares, other than that sixth. If there are two of you together, it is between you. If eitherof you is left alone with it, it is hers."

Muhammad ibn Ishaq said: I mentioned the story of Ma'iz ibn Malik to Asim ibn Umar ibn Qatadah. He said to me: Hasan ibn Muhammad ibn Ali ibn AbuTalib said to me: Some men of the tribe of Aslam whom I do not blame and whom you like have transmitted to me the saying of the Messenger of Allah (saws): Why did you not leave him alone?

He said: But I did not understand this tradition. So I went to Jabir ibn Abdullah and said (to him): Some men of the tribe of Aslam narrate that the Messenger of Allah (saws) said when they mentioned to him the anxiety of Ma'iz when the stones hurt him: "Why did you not leave him alone?' But I do not know this tradition.

He said: My cousin, I know this tradition more than the people. I was one of those who had stoned the man. When we came out with him, stoned him and he felt the effect of the stones, he cried: O people! return me to the Messenger of Allah (saws). My people killed me and deceived me; they told me that the Messenger of Allah (saws) would not kill me. We did not keep away from him till we killed him. When we returned to the Messenger of Allah (saws) we informed him of it.

He said: Why did you not leave him alone and bring him to me? and he said this so that the Messenger of Allah (saws) might ascertain it from him. But he did not say this to abandon the prescribed punishment. He said: I then understood the intent of the tradition.

Ibn Bashshar said in his version: Allah is above the throne, and the throne is above the heavens. He then mentioned the rest of the tradition. ‘Abd al-A’la, Ibn al- Muthana and Ibn Bashshar transmitted it from Ya’qub b. ‘Utbah and Jubair b. Muhammad b. Jubair from his father on the authority of his grandfather.

Abu Dawud said: This tradition with the chain of Ahmad b. Sa’ad is sound. It has been approved by the body (of traditionists) , which includes Yahya b. Ma’in and ‘Ali b. al-Madani, and a group has transmitted it from Ibn Ishaq, as Ahmad also said. And so far as I have been informed ‘Abd al-A’la, Ibn al-Muthanna, and Ibn Bashshar had heard from the same copy(of the collection of tradition).

Abu Dawud said: Musaddad in his tradition said that Ma’mar said: The people ceased to recite (the Qur’an) at the prayer in which the Messenger of Allah (saws) recited aloud. Ibn al-Sarh said in his version that Ma’mar reported from al-Zuhri on the authority of Abu Hurairah. Then the people ceased (to recite behind the imam). Another version says: Sufyan said: Al-Zuhri spoke a word that I could not hear. Then Ma’mar said: He said: Then people ceased (to recite the Qur’an)

Abu Dawud said: This tradition has been narrated by ‘Abd al-Raman b. Ishaq on the authority of al-Zuhri. This version ends at the words: “What is the matter with me that I am contended with in (the recitation of) the Qur’an. Al-Awza’i also narrated it on the authority of al-Zuhri. This version has: Al-Zuhri said: The Muslims took lesson from that and thenceforth they did not recite (the Qur’an) at the prayer in which he (the Prophet) recited aloud.

Abu Dawud said: I heard Muhammad b. Yaya b. Faris say: The words “the people ceased to recite (the Qur’an)” is a statement of al-zuhri.

Abu Dawud said: In this tradition which is transmitted by al-Zuhri from 'Urwah and 'Urwah on the authority of 'Aishah, al-Awza'i added: She ('Aishah) said: Umm Habibah daughter of Jahsh and wife of 'Abd al-Rahman b. 'Awf had a prolonged flow of blood for seven years. The Prophet (saws) commander her saying: When the menstruation begins, abandon prayer; when it is finished, take a bath and pray.

Abu Dawud said: None of the disciple of al-Zuhri mentioned these words except al-Awza'i, from al-Zuhri it has been narrated by 'Amr b. al-Harith, al-Laith, Yunus, Ibn Abi Dhi'b, Ma'mar, Ibrahim b. Sa'd, Sulaiman b. Kathir, Ibn Ishaq and Sufyan b. 'Uyainah, they did not narrate these words.

Abu Dawud said: These are the words of the version reported by Hisham b. 'Urwah from this father on the authority of 'Aishah.

Abu Dawud said: In this tradition Ibn 'Uyainah also added the words: He commander her to abandon prayer during her menstrual period. This is a misunderstanding on the part of Ibn 'Uyainah. The version of this tradition narrated by Muhammad b. 'Amr from al-Zuhri has the addition similar to that made by al-Awza'i in his version.

From his father that the Messenger of Allah (saws) said: 'Whoever purchases a date-palm after it has been pollinated then its fruits are for the one who sold it, unless the buyer made it a condition. And whoever purchases slave who has property, then his property is for the one who sold him, unless the buyer made it a condition."

[He said:] There is something on this topic from Jabir. The Hadith of Ibn 'Umar is a Hasan Sahih Hadith. Similarly, it has been reported by more than one route from Az-Zuhri, from Salim, from Ibn 'Umar, that the Prophet (saws) "Whoever purchases a date-palm after it has been pollinated, then its fruits are for seller, unless the buyer made it a condition. And whoever purchases a slave who has property, then his property is for the seller, unless the buyer made it a condition." And it has been reported from Nafi', from Ibn 'Umar, that the Prophet (saws) said: "Whoever purchases a date-palm that has been pollinated, then its fruits are for the seller, unless the buyer made it a condition."

It has been reported from Nafi', from Ibn 'Umar, from 'Umar, that he (saws) said: "Whoever sold a slave who has property, his property is for the seller, unless the buyer made it a condition." This is how the two Ahadith were reported by 'Ubaidullah bin 'Umar and others from Nafi'.

Some of them have also reported this Hadith from Nafi', from Ibn 'Umar, from the Prophet (saws).

'Ikrimah bin Khalid reported similar to the Hadith of Salim, from Ibn 'Umar, from the Prophet (saws).

This Hadith is acted upon according to some of the people of knowledge. It is the view of Ash-Shafi'i, Ahmad, and Ishaq.

Muhammad bin Isma'il said: "The Hadith of Az-Zuhri from Salim, from his father, from the Prophet (saws) is the most correct [of what has been reported on this topic]."

Malik related to me from Ishaq ibn Abdullah ibn Abi Talha that Rafi ibn Ishaq, the mawla of ash-Shifa informed him that he and Abdullah ibn Abi Talha had gone to visit Abu Said al-Khudri while he was ill. Abu Said said to them, "The Messenger of Allah, may Allah bless him and grant him peace, informed us, 'The angels do not enter a house which contains pictures or images.' " Ishaq was not sure which of them Abu Said said.

‘Ubaid Allah said “Marwan sent someone (Qabisah) to Fatimah and asked her (about the case). She said that she was the wife of Abu Hafs. The Prophet (saws) appointed ‘Ali as governor in a certain part of Yemen. Her husband also proceeded with him. From there he sent a message to her pronouncing one divorce that had yet remained. He commanded ‘Ayyash bin Abi Rabi’ah and Al Harith bin Hisham to provide maintenance to her. They said “By Allah there is no sustenance for her except in case she is pregnant.” She came to the Prophet(saws) who said “There is no sustenance for you except in case you are pregnant. She then asked permission to shift (from her house) and he gave her permission.” She asked “Where should I shift. Apostle of Allaah(saws)? The Apostle of Allaah(saws) said to Ibn Umm Maktum . He was blind. She would undress herself and he could not see her. She lived there till her waiting period passed. The Prophet (saws) married her to Usamah. Qabisah then returned to Marwan and narrated that to him. Marwan said “We did not hear this tradition except from a woman, so we shall follow the reliable practice on which we found the people”. When this reached Fatimah she said “between me and you is the Book of Allah”. Allaah the exalted said “Divorce them for their waiting period...” Thou knowest not it may be that Allaah will afterward bring some new thing to pass. She said “What a new thing will emerge after triple divorce.”

Abu Dawud said “A similar tradition has been narrated by Yunus on the authority of Al Zuhri. As for Al Zubaidi he narrated both traditions, the tradition of ‘Ubaid Allah in the version of Ma’mar and the tradition of Abu Salamah in the version of ‘Aqil.”

Abu Dawud said “Muhammad bin Ishaq narrated on the authority of Al Zuhri that Qabisah bin Dhuwaib transmitted to him the version which was narrated by ‘Ubaid Allah bin ‘Abd Allaah which has Qabisah then returned to Marwan and informed him about that.”

That the Messenger of Allah (saws) said: "Bring me a shoulder blade or tablet." Then he wrote: Not equal are those of believers who sit. 'Amr bin Umm Maktum who was behind him said: "Is there an exemption for me?" So the following was revealed: Except those who are disabled.

There are narrations on this topic from Ibn 'Abbas, Jabir and Zaid bin Thabit.

This Hadith is Hasan Sahih and it is a Hadith that is Gharib from the narration of Sulaiman At-Taimi from Abu Ishaq.

And Shu'bah and Ath-Thawri reported this Hadith from Abu Ishaq.

The Messenger of Allah (saws) purchased a suit of clothes for twenty she-camels and some more and he presented it to Dhu Yazan.

"The Messenger of Allah (saws) prohibited me from selling what was not with me."

[Abu 'Eisa said:] This Hadith is Hasan. He said: There is something on this topic from 'Abdullah bin 'Umar.

Ishaq bin Mansur said: "I said to Ahmad: 'What is the meaning of the prohibition from a loan along with a sale? He said: 'That he gives him a loan and then he makes a sale to him greater then it's actual worth. And, it carries the meaning of him loaning it to him in exchange for something (as collateral), so he says: 'If you are unable to pay it (the loan), the it (the collateral) will be a sale for you.' Ishaq [bin Rahuwyah] said as he said. And I said to Ahmad: 'What about selling what one does not possess?' He said: 'To me it does not apply except in cases of food - meaning one has not taken possession of it.' And Ishaq said the same for all of what is measured or weighed. Ahmad said: 'When he says: "I will sell you this garment, with the condition that I am the tailor for it, and I am the one who bleaches it.' This is an example of two conditions in one sale. But if he says: "I am selling it to you with the condition that I am its tailor," then there is no harm in it. And, if he said: "I am selling it to you with the condition that I am the one who bleaches it" then there is no harm in it, because this is only one condition.' And Ishaq said as he said."

From Al-Mughirah bin Shu'bah: "Dihyah Al-Kalbi gave a pair of Khuff to the Messenger of Allah (saws), so he wore them."

[Abu 'Eisa said:] Isra'il said: "From Jabir, from 'Amir: 'And a Jubbah, so he wore them until they tore. And the Prophet (saws) did not know whether they were from a slaughtered animal or not.'"

This Hadith is Hasan Gharib. Abu Ishaq, the one who reported from Ash-Sha'bi, is Abu Ishaq Ash-Shaibani, and his name is Sulaiman. Al-Hasan bin 'Ayyash is the brother of Abu Bakr bin 'Ayyash.

The Prophet (saws) said: I have given exemption regarding horses and slaves; with regard to coins, however, you must pay a dirham for every forty (dirhams), but nothing is payable on one hundred and ninety. When the total reaches two hundred, five dirhams are payable.

Abu Dawud said: Al-A'mash transmitted this tradition from Abu Ishaq like the one transmitted by Abu 'Awanah. This tradition has also been narrated by Shaiban, Abu Mu'awiyah and Ibrahim b. Tahman from Abu Ishaq from al-Harith on the authority of 'Ali from the Prophet (saws) to the same effect. The tradition reported by al-Nufail has also been narrated by Shu'bah, Sufyan, and others from Abu Ishaq from 'Asim from 'Ali, But they did not attribute it to the Prophet (saws).

Yahya related to me from Malik from Ishaq ibn Abdullah ibn Abi Talha that Rafiibn Ishaq, a mawla of the family of ash-Shifa who was known as the mawla of Abu Talha, heard Abu Ayyub al-Ansari, one of the companions of the Messenger of Allah, may Allah bless him and grant him peace, say, while he was in Egypt, "By Allah! I don't know how to deal with these lavatories." The Messenger of Allah, may Allah bless him and grant him peace, said, "When you go to defecate or urinate, do not expose your genitals towards the qibla, and do not put your back to it."

A similar tradition has been transmitted by Ibn Ishaq with a different chain of narrators. But in this version he said ‘Araq is a date-basket holding thirty sa’s.

Abu Dawud said “This version is sounder than that of Yahya bin Adam.”

This hadith has been narrated on the authority of Abu Ya'fur with the same chain of transmitters. Abu Bakr (one of the narrators) said" seven expeditions," whereas Ishaq said" six," and Ibn Umar said" six" or" seven".

Yahya related to me from Malik from Ishaq ibn Abdullah ibn Abi Talha that Anas ibn Malik said, "We would pray asr and anyone who then went to the Bani Amr ibn Awf would find them praying asr."

The Messenger of Allah (saws) said: Ali, do not instruct the imam during the prayer.

Abu Dawud said: The narrator Abu Ishaq heard only for traditions from al-Harith, this tradition is not one of them.

The Prophet (saws) used to wear the signet-ring on his left hand, and put its stone next the palm of his hand.

Abu Dawud said: Ibn Ishaq and Usamah b. Zaid transmitted from Nafi': "On his right hand".

Yahya related to me from Malik that Ishaq ibn Abdullah ibn Abi Talha said, "Anas ibn Malik said, 'I saw Umar ibn al-Khattab when he was the amir of Madina. Three patches were sewn between his shoulders, one patched over the other.' ''

Yahya related to me from Malik from Ishaq ibn Abdullah ibn Abi Talha that Anas ibn Malik said, "I saw Umar ibn al-Khattab when he was amir al-muminin being given a sa of dates, and he ate all of them, even the inferior ones."

Yahya ibn Yahya related to me from Ishaq ibn Abdullah ibn Abi Talha al-Ansari from Anas ibn Malik that the Messenger of Allah, may Allah bless him and grant him peace, said, "O Allah! Bless them in their measure, and bless them in their sa and mudd." He meant the people of Madina.

That the Messenger of Allah (saws) said: "When the two parties (in a deal) disagree then the seller's statement is taken as valid, and the purchaser retains the option."

[Abu 'Eisa said:] This Hadith is Mursal. 'Awn bin 'Abdullah did not see Ibn Mas'ud. This Hadith has also been reported from Al-Qasim bin 'Abdur-Rahman, from Ibn Mas'ud from the Prophet (saws). But it also Mursal.

[Abu 'Eisa said:] Ishaq bin Mansur said: "I said to Ahmad: what if when the two parties disagree and there is no proof (what is done)?' He said: 'The saying of the owner of the merchandise is taken as valid or they both refuse.' And Ishaq said as he did, and that in every case where his saying is taken, he must swear.'"

[Abu 'Eisa said:] Similar to this has been reported from some of the people of knowledge among the Tabi'in, Shuraih is among those.

[Abu 'Eisa said:] The Hadith of Ishaq bin Yusuf is a Hasan Sahih Gharib Hadith as narration of Sufyan Ath-Thawri

The Messenger of Allah (saws) was asked about lailat al-qadr and I was hearing: He said: It is during the whole of Ramadan.

Abu Dawud said: Sufyan and Shu'bah narrated this tradition from Abu Ishaq as a statement of Ibn 'Umar himself, they did not transmit it as a saying of the Prophet (saws)

That the Messenger of Allah (saws) said: "Any skin tanned, then it has been made pure."

This Hadith is Hasan Sahih. This is acted upon according to most of the people of knowledge, they say that when the skin of a dead animal has been tanned then it has been made pure.

[Abu 'Eisa said:] Ash-Shafi'i said: "Any dead animals skin that is tanned, then it has been made pure, except for the dog and the pig." Some of the people of knowledge among the Companions of the Prophet (saws) disliked skins of predators even when tanned, and this is the view of 'Abdullah bin Al-Mubarak, Ahmad and Ishaq, and they were firm about not wearing them and performing Salat in them. Ishaq bin Ibrahim said: "The saying of the Prophet (saws):'Any skin that is tanned, then it has been made pure' only refers to the skins of animals whose meat is eaten." This is how it was explained by An-Nasr bin Shumail.

The Messenger of Allah (saws) stayed fifteen days in Mecca in the year of Conquest. Shortening the prayer.

Abu Dawud said: This tradition has also been transmitted by 'Abdah b. Sulaiman, Ahmad b. Khalid al-Wahbi, and Salamah b. Fadli on the authority of Ibn Ishaq ; but they did not mention the name of Ibn 'Abbas.

When I came to the Prophet (saws) in his house, I saw him sitting reclining on a pillow. The narrator Ibn al-Jarrah added: "on his left side".

Abu Dawud said: Ishaq b. Mansur transmitted it from Isra'il, also mentioning the words "on his left side".

This hadith has been transmitted on the authority of Abu Ishaq.