When the Messenger of Allah (ﷺ) married Safiyyah, he stayed with her three nights. The narrator ‘Uthman added: She was non virgin (previously married). He said: This tradition has been narrated to me by Hushaim, reported by Humaid, and transmitted by Anas.
Abu Hurairah reported the Prophet (ﷺ) as saying “Allah has ignored for my community what comes to their mind, so long as they do not act or pronounce words to that effect.”
A man said to his wife: O my younger sister! The Messenger of Allah (ﷺ)said: Is she your sister? He (the Prophet disliked it and prohibited saying so.
Ibn ‘Umar said “The waiting period of a woman who separates herself from her husband for compensation is a menstrual period.”
We kept fast for twenty-nine days along with the Prophet (ﷺ) more often than we kept fast for thirty days.
The tradition mentioned above (No. 2468) has also been transmitted by Abdullah ibn Budayl through a different chain of narrators in a similar way. This version adds: While he (Umar) was observing i’tikaf (in the sacred mosque), the people uttered (loudly): “Allah is most great.” He said: What is this, Abdullah? He said: These are the captives of the Hawazin whom the Messenger of Allah (ﷺ) has set free. He said: This slave-girl too? He sent her along with them.
Abu Sa’id said “The verse “If any do turn his back to them on such a day” was revealed on the day of the Battle of Badr.”
Some people of desert came at the time of sacrifice in the time of Apostle of Allah (ﷺ). The Messenger of Allah (ﷺ) said: Store up for three days and give the rest as sadaqah (alms). After than the people said to the Messenger of Allah (ﷺ): Messenger of Allah, the people used to benefit from their sacrifices, take and dissolve fat from them, and make water-bags (from their skins). The Messenger of Allah (ﷺ) said: What is that ? or whatever he said: They said: Messenger of Allah (ﷺ), you have prohibited to preserve the meat of sacrifice after three days. The Messenger of Allah (ﷺ) said: I prohibited you due to a body of people who came to you. Now eat, give it as sadaqah (alms), and store up.
The Messenger of Allah (ﷺ) sacrificed during a journey and then said: Thawban, mend the meat of this goat. I then kept on supplying its meat until we reached Medina.
(the narrator Musa did not mention the words “from ‘Aishah” in his version from Hammad, and al-Qa’nabi also did not mention the word “from ‘Aishah” in his version from Malik). They (the people) said: Messenger of Allah, there are people here, recent converts from polytheism, who bring us meat and we do not know whether or not they mentioned Allah’s name over it. The Messenger of Allah (ﷺ) said: Mention Allah’s name and eat.
The Messenger of Allah (ﷺ) as saying: Recite to those of you who are dying “There is no god but Allah.”
we braided her hair in three plaits and placed them behind her back, one plait of the front side and the two side plaits.
That when the Prophet (ﷺ) 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 (ﷺ).
The Messenger of Allah (ﷺ) said: Gold is to be paid for with gold, raw and coined, silver with silver, raw and coined (in equal weight), wheat with wheat in equal measure, barley with barley in equal measure, dates with dates in equal measure, salt by salt with equal measure; if anyone gives more or asks more, he has dealt in usury. But there is no harm in selling gold for silver and silver (for gold), in unequal weight, payment being made on the spot. Do not sell them if they are to be paid for later. There is no harm in selling wheat for barley and barley (for wheat) in unequal measure, payment being made on the spot. If the payment is to be made later, then do not sell them. Abu Dawud said: This tradition has also been transmitted by Sa’id b. Abi ‘Arubah, Hisham al-Dastawa’i and Qatadah from Muslim b. Yasar through his chain.
Muhayyisah asked permission of the Messenger of Allah (ﷺ) regarding hire of the cupper, but he forbade him. He kept on asking his permission, and at last he said to him: Feed your watering camel with it and feed your slave with it.
Jabir wrote to me a similar tradition. But he did not say in this version “It is forbidden.”
The Prophet (ﷺ) said: If anyone finds an animal whose owners were helpless to provide fodder to it and so they turned it out (of their house), and he took it and looked after it, it will belong to him. Abu Dawud said: This is the tradition of Hammad. It is more plain and perfect.
The Messenger of Allah (ﷺ) said to me: When my messengers come to you, give them thirty coats of mail, and thirty camels. I asked: Messenger of Allah, is it a loan with a guarantee of its return, or a loan to be paid back? He replied : It is a loan to be paid back.
It is forbidden to eat garlic unless it is cooked. Abu Dawud said: The full name of the narrator Sharik is Sharik bin Hanbal.
If a man is shared by two men, and one of them emancipates his share, a price of the slave will be fixed, not more or less, and he will be emancipated by him in case he is rich.
A man who had no other property emancipated six slaves of his at the time of the death. When the Prophet (ﷺ) was informed about it, he spoke severely of him. He then called them, divided them into three sections, cast lots among them, and emancipated two and kept four in slavery.
That the Prophet (ﷺ) made a man read the verse: “For, that day His chastisement will be such as none (else) can be chastised. And his bonds will be such as none (other) can be bound. Abu Dawud said: According to some (scholars), there is a narrator between the narrator Khalid and Abu Qilabah.
I saw (this tradition) in the writing of my maternal uncle from ‘Aqil, from Ibn Shihab through a different chain of narrators and to the same effect.
The Prophet (ﷺ) as saying: The angels do not accompany those fellow travellers who have panther skin.
The bedding of the Messenger of Allah (ﷺ) consisted of leather stuffed with palm fibre.
The Prophet (ﷺ) as saying: Any woman who wears a gold necklace will have a similar one of fire put on her neck on the Day of Resurrection, and any woman who puts a gold earring in her ear will have a similar one of fire put in her ear on the Day of Resurrection.
The Prophet (ﷺ) said: The flourishing state of Jerusalem will be when Yathrib is in ruins, the ruined state of Yathrib will be when the great war comes, the outbreak of the great war will be at the conquest of Constantinople and the conquest of Constantinople when the Dajjal (Antichrist) comes forth. He (the Prophet) struck his thigh or his shoulder with his hand and said: This is as true as you are here or as you are sitting (meaning Mu’adh ibn Jabal).
Ibn Abbas said: A lunatic woman passed by Ali ibn AbuTalib. He then mentioned the rest of the tradition to the same effect as Uthman mentioned. This version has: Do you not remember that the Messenger of Allah (ﷺ) has said: There are three whose actions are not recorded: a lunatic whose mind is deranged till he is restored to consciousness, a sleeper till he awakes, and a boy till he reaches puberty?
Yazid ibn Nu’aym ibn Huzzal, on his father’s authority said: Ma’iz ibn Malik was an orphan under the protection of my father. He had illegal sexual intercourse with a slave-girl belonging to a clan. My father said to him: Go to the Messenger of Allah (ﷺ) and inform him of what you have done, for he may perhaps ask Allah for your forgiveness. His purpose in that was simply a hope that it might be a way of escape for him. So he went to him and said: Messenger of Allah! I have committed fornication, so inflict on me the punishment ordained by Allah. He (the Prophet) turned away from him, so he came back and said: Messenger of Allah! I have committed fornication, so inflict on me the punishment ordained by Allah. He (again) turned away from him, so he came back and said: Messenger of Allah! I have committed fornication, so inflict on me the punishment ordained by Allah. When he uttered it four times, the Messenger of Allah (ﷺ) said: You have said it four times. With whom did you commit it? He replied: With so and so. He asked: Did you lie down with her? He replied: Yes. He asked: Had your skin been in contact with hers? He replied. Yes. He asked: Did you have intercourse with her? He said: Yes. So he (the Prophet) gave orders that he should be stoned to death. He was then taken out to the Harrah, and while he was being stoned he felt the effect of the stones and could not bear it and fled. But Abdullah ibn Unays encountered him when those who had been stoning him could not catch up with him. He threw the bone of a camel’s foreleg at him, which hit him and killed him. They then went to the Prophet (ﷺ) and reported it to him. He said: Why did you not leave him alone. Perhaps he might have repented and been forgiven by Allah.
The Prophet (ﷺ) said: The blood-wit for accidental killing should be twenty she-camels which had entered their fourth year, twenty she-camels which had entered their fifth year, twenty she-camels which had entered their second year, twenty she-camels which had entered their third year, and twenty male camels which had entered their second year. It does not beyond Ibn Mas’ud.
A man of Banu Adi was killed. The Prophet (ﷺ) fixed his blood-wit at the rate of twelve thousand (dirhams). Abu Dawud said: Ibn ‘Uyainah transmitted it from ‘Amr, from ‘Ikrimah, from the Prophet (ﷺ), and he did not mention Ibn ‘Abbas.
On his father’s authority, said that his grandfather reported the Messenger of Allah (ﷺ) said: Anyone who practises medicine when he is not known as a practitioner will be held responsible. Abu Dawud said: This has been transmitted by al-Walid alone. We do not know whether it is sound or not.
Some people of the deputation which came to my father reported the Messenger of Allah (ﷺ) as saying: Any physician who practises medicine when he was not known as a practitioner before that and he harms (the patients) he will be held responsible. AbdulAziz said: Here physician does not refer to a man by qualification. it means opening a vein, incision and cauterisation.
A man wrote to ‘Umar b. ‘Abd al-Aziz asking him about Divine decree. He wrote to him: To begin with, I enjoin upon you to fear Allah, to be moderate in (obeying) His Command, to follow the sunnah (practice) of His Prophet (ﷺ) and to abandon the novelties which the innovators introduced after his Sunnah has been established and they were saved from its trouble (i.e. novelty or innovation) ; so stick to Sunnah, for it is for you, if Allah chooses, a protection ; then you should know that any innovation which the people introduced was refuted long before it on the basis of some authority or there was some lesson in it, for the Sunnah was introduced by the people who were conscious of the error, slip, foolishness, and extremism in case of (the sunnah) was opposed. So accept for yourself what the people (in the past) had accepted for themselves, for they had complete knowledge of whatever they were informed, and by penetrating insight they forbade (to do prohibited acts); they had more strength (than us) to disclose the matters (of religion), and they were far better (than us) by virtue of their merits. If right guidance is what you are following, then you outstriped them to it. And if you say whatever the novelty occurred after them was introduced by those who followed the way other then theirs and disliked them. It is they who actually outstripped, and talked about it sufficiently, and gave a satisfactory explanation for it. Below them there is no place for exhaustiveness, and above them there is no place for elaborating things. Some people shortened the matter more than they had done, and thus they turned away (from them), and some people raised the matter more than they had done, and thus they exaggerated. They were on right guidance between that. You have written (to me) asking about confession of Divine decree, you have indeed approached a person who is well informed of it, with the will of Allah. I know what whatever novelty people have brought in, and whatever innovation people have introduced are not more manifest and more established than confession of Divine decree. The ignorant people (i.e. the Arabs before Islam) in pre-Islamic times have mentioned it ; they talked about it in their speeches and in their poetry. They would console themselves for what they lost, and Islam then strengthened it (i.e. belief in Divine decree). The Messenger of Allah (ﷺ) did not mention it in one or two traditions, but the Muslims heard it from him, and they talked of it from him, and they talked of it during his lifetime and after his death. They did so out of belief and submission to their Lord and thinking themselves weak. There is nothing which is not surrounded by His knowledge, and not counted by His register and not destined by His decree. Despite that, it has been strongly mentioned in His Book: from it they have derived it, and from it they have and so ? they also read in it what you read, and they knew its interpretation of which you are ignorant. After that they said: All this is by writing and decreeing. Distress has been written down, and what has been destined will occur ; what Allah wills will surely happen, and what He does not will will not happen. We have no power to harm or benefit ourselves. Then after that they showed interest (in good works) and were afraid (of bad deeds).
Ibn ‘Umar had a friend from the people of Syria who used to correspond with him. ‘Abd Allah b. ‘Umar wrote to him: I have been informed that you have talked something about Divine decree. You should write it to me, for I heard the Messenger of Allah (ﷺ) say: Among my community there will be people who will falsify Divine decree.
I said to al-Hasan: Abu Sa’id, tell me about Adam. Was he created for the heaven or the earth? He said: No, for the earth. I said: It was unavoidable for him. I said: Tell me about the following verse of the Quran: ”can lead (any) into temptation concerning Allah, except such as are (themselves) going to blazing fire.” He said: The devils do not lead anyone astray by their temptation except the one whom Allah destined to go to Hell.
The tradition mentioned above has also been transmitted by Al-Bara’ (b. ‘Azib) from the prophet (May peace be upon him) through a different chain of narrators is a similar way.
It is Allah’s right that nothing should become exalted in the world but he lowers it.
The Prophet (ﷺ) said: Do not say: “What Allah wills and so and so wills,” but say: “What Allah wills and afterwards so and so wills.
The Prophet (ﷺ) said: If a Muslim sleeps while remembering Allah, in the state of purification, is alarmed while asleep at night, and asks Allah for good in this world and in the Hereafter. He surely gives it to him. Thabit al-Bunani said: AbuZabyah came to visit us and he transmitted this tradition to us from Mu’adh ibn Jabal from the Prophet (ﷺ). Thabit said: So and so said: I tried my best to utter these (prayers) when I got up, but I could not do.