It is narrated on the authority of Ibn Mas'ud that the Apostle of Allah (ﷺ) (may peace and blessings be upon him) pointed towards Yemen with his hand and said: Verily Iman is towards this side, and harshness and callousness of the hearts is found amongst the rude owners of the camels who drive them behind their tails (to the direction) where emerge the two horns of Satan, they are the tribes of Rabi'ah and Mudar.

It is narrated on the authority of 'Abdullah (b. Mas'ud) that when this verse was revealed:" It is those who believe and confound not their belief with wrongdoing" (vi. 82), the Companions of the Messenger of Allah (ﷺ) wore greatly perturbed. They said: Who amongst us (is so fortunate) that he does not wrong himself? Upon this the Messenger of Allah (ﷺ) remarked: It does not mean that which you presume It implies that which Luqman said to his son: O my son, do not associate anything with Allah, for indeed it is the gravest wrongdoing (xxxi. 13).

This hadith is narrated by another chain of transmitters, (namely) lshaq bin Ibrahim. Ibn Idris says: My father transmitted it from Aban bin Taghlib who heard it from A'mash; then I heard it also from him (A'mash).

Ibn Abbas (RA) narrated It on the authority of Maimuna that the Apostle of Allah (ﷺ) was given a towel, but he did not rub (his body) with it, but he did like this with water, i. e. he shook it off.

Abu Mas'ud reported: The Messenger of Allah (ﷺ) (may peace he upon him) used to touch our shoulders in prayer and say: Keep straight, don't be irregular, for there would be dissension in your hearts. Let those of you who are sedate and prudent be near me, then those who are next to them, then those who are next to them. Abu Mas'ud said: Now-a-days there is much dissension amongst you.

Ibn 'Umar reported: 'The Messenger of Allah (ﷺ) said: Do not prevent the maid-servants of Allah from going to the mosque.

This hadith has been narrated on the authority of 'Abdullah from the Apostle (ﷺ) up to the words: "The traces of the embers," but he made no mention of what followed afterward.

Alqama reported: He (the Holy Prophet) had led them five rak'ahs in prayer.

Abu Dharr (RA) reported: My friend (the Holy Prophet) bade me to hear and obey (the ruler) even if he is a slave having his feet and arms cut off, and observe prayer at its prescribed time. (And further said): It you find people having observed the prayer, you in fact saved your prayer, otherwise (if you join with them) that would be a Nafl prayer for you.

Yahya bin Umayya said: I told 'Umar bin al-Khattab that Allah had said: "You may shorten the prayer only if you fear that those who are unbelievers may afflict you" (Qur'an, iv. 101), whereas the people are now safe. He replied: I wondered about it in the same way as you wonder about it, so I asked the Messenger of Allah (ﷺ) about it and he said: It is an act of charity which Allah has done to you, so accept His charity.00000

Mu'awiyah bin Qurra reported 'Abdullah bin Mughaffal al-Muzani as saying: The Apostle of Allah (ﷺ) recited on his ride Surat al Fath during a journey in the year of the Conquest (of Makkah), and he repeated (the words) in his recitation. Mu'awiyah said: If I were not afraid that the people would crowd around me, I would have given a demonstration of (the Prophet's) recitation before you.

This hadith has been narrated by Husain with the same chain of transmitters but with this alteration that he did not make mention of the standing position.

Umara bin Ruwaiba said he saw Bishr bin Marwan on the pulpit raising his hands and said: Allah, disfigure these hands! I have seen Allah's Messenger (ﷺ) gesture no more than this with his hands, and he pointed with his forefinger.

Suhail reported on the authority of Abu Hurairah (RA) that the Messenger of Allah (ﷺ) said: When you observe prayer after (the two obligatory rak'ahs) of Jumu'a, you should observe four rak'ahs (and 'Amr in his narration has made this addition that Ibn Idris said this on the authority of Suhail): And if you are in a hurry on account of something, you should observe two rak'ahs in the mosque and two when you return (to your house).

This hadith has been narrated on the authority of Shu'bah with the same chain of transmitters.

This hadith is narrated on the authority of Hisham with the same chain of transmitters, but in the hadith narrated by him there is no mention of the story of 'Abdullah bin Abu Bakr.

Sha'bi reported that the Messenger of Allah (ﷺ) observed prayer over a grave after the dead was buried and he recited four takbirs over him. Shaibani said: I said to Sha'bi: Who narrated it to you? He said: An authentic one, 'Abdullah bin 'Abbas. This is the word of a hasan hadith. In the narration of Ibn Numair (the words are): The Messenger of Allah (ﷺ) went to the grave which had been newly prepared and prayed over it, and they also prayed who were behind him and he recited four takbirs. I said to 'Amir: Who narrated it to you? He said: An authentic one who saw him, i e. Ibn 'Abbas.

A hadith like this has been narrated by 'Amr bin Yahya with the same chain of transmitters.

Asma' daughter of Abu Bakr (RA) reported: I said: Messenger of Allah, my mother, who is inclined or scared has come to me. Should I (even in her position of being opposed to Islam) treat her well? He said: Yes.

This hadith has been narrated by Shu'bah with the same chain of transmitters (but with a slight variation of words, that he said): (O Allah), bless them."

'Adi bin Hatim (RA) reported that when (this verse) was revealed: "Until the white streak of the dawn becomes distinct from the dark streak" (ii. 187) Adi bin Hatim said: Messenger of Allah, verily I keep underneath my pillow two strings, one white and the other black, by which I distinguish night from dawn. Upon this the Messenger of Allah (ﷺ) said: Your pillow seems to be very large. For the word khait implies the blackness of the night and the whiteness of the dawn.

Jabir (RA) reported that Allah's Messenger (ﷺ) flung pebbles at jamra on the Day of Nahr after sunrise, and after that (i. e. on the 11th, 12th and 13th of Dhu'l-Hijja when the sun had declined.

'A'isha (Allah be pleased with her) reported: I asked Allah's Messenger (ﷺ) about a virgin whose marriage is solemnised by her guardian, whether it was necessary or not to consult her. Allah's Messenger (ﷺ) said: Yes, she must be consulted. 'A'isha reported: I told him that she feels shy, whereupon Allah's Messenger (ﷺ) said: Her silence implies her consent.

A hadith like this has been narrated on the authority of 'Ubaidullah, but he made no mention of the words of Ubaidullah that he said to Nafi'.

Umm 'Atiyya (Allah be pleased with her) reported that Allah's Messenger (ﷺ) had said: A woman must not observe mourning for one who had died for more than three (days) except for four months and ten days in the case of her husband. and she must not wear a dyed garment except one of the types made of dyed yarn, or apply collyrium, or touch perfume except a little perfume or incense, when she has been purified after her courses.

Abu Hurairah (RA) reported that Allah's Messenger (ﷺ) forbade a transaction determined by throwing stones, and the type which involves some uncertainty.

Jabir bin 'Abdullah (RA) said that the Messenger of Allah (ﷺ) decreed pre-emption in every joint ownership and not divided-the one-it may be a dwelling or a garden. It is not lawful for him (for the partner) to sell that until his partner gives his consent. He (the partner) is entitled to buy it when he desires and he can abandon it if he so likes. And if he (the one partner) sells it without getting the consent of the (other partner), he has the greatest right to it.

Hilal bin Yasaf reported that a person got angry and slapped his slave-girl. Thereupon Suwaid bin Muqarrin said to him: You could find no other part (to slap) but the prominent part of her face. See I was one of the seven sons of Muqarrin, and we had but only one slave-girl. The youngest of us slapped her, and Allah's Messenger (ﷺ) commanded us to set her free. 2097

This hadith has been narrated on the authority of Shu'bah with the same chain of transmitters and in the hadith narrated on the authority of Ibn Idris (the words are): "He (commanded) to crush his head between two stones."

It has been narrated on the authority of Abu Dharr (RA) who said: My friend (i. e. the Holy Prophet) advised me to listen (to the man in position of authority) and obey (him) even if he were a slave maimed (and disabled).

It has been narrated on the authority of" Ubida who learnt the tradition from his father who, in turn, learnt it from his own father. 'Ubadah's grandfather said: The Messenger of Allah (ﷺ) took an oath of allegiance from us on our listening to and obeying the orders of our commander in adversity and prosperity, in pleasure and displeasure (and even) when somebody is given preference over us, on our avoiding to dispute the delegation of powers to a person deemed to be a fit recipient thereof (in the eye of one who delegates it) and on our telling the truth in whatever position we be without fearing in the matter ef Allah the reproach of the reproacher.

This hadith has been narrated on the authority of 'Ubadah bin Walid with the same chain of transmitters.

The same tradition has been transmitted by a different chain of narrators.

It has been narrated on the authority of Salim bin Abu al-Ja'd who said: I asked Jabir bin 'Abdullah about the number of the Companions (of the Holy Prophet (ﷺ) who took the oath of fealty under) the tree. He said: If we were a hundred thousand, it (i. e. the water in the well at Hudaibiya) would have sufficed us, but actually we were one thousand and five hundred.

This tradition has been handed down through a different chain Of transmitters with the following change in the wording:" I was fourteen years old and he thought me too young (to participate in the fight)."

'Urwat al-Bariqi reported Allah's Messenger (ﷺ) having said this: Good is tied to the forelock of the horses. It Was said to him: Messenger of Allah, why is it so? He (the Holy Prophet (ﷺ) said): For reward and booty until the Day of Judgment.

This hadith has been narrated on the authority of Ash'ath bin Abu ashSha'tha' with the same chain of transmitters (and with these words): There is no doubt about the words: To fulfil the vows were mentioned and this addition had been made in the. hadith: (The Holy Prophet) forbade drinking in silver vessels, for one who drinks (in them) in this world would not drink (in them) in the Hereafter.

Ali reported: He the Holy Prophet (ﷺ) , forbade me that I should wear my ring in this (forefinger) or in that near it. 'Asim (one of the narrators in the chain of transmitters) said: He did not remember which of the two (fingers) he pointed out; and he forbade to wear Qassi material (silk garments), and to sit on the silk saddle cloth, and he said: As regards Qassi, it is a variegated garment which was brought from Egypt and Syria which had figures upon it, and as regards Mayathir, it is something which women prepared for their husbands as red cloths for their saddles.

Abu Razin reported: Abu Hurairah (RA) came to us and he struck his forehead with his hand and said: Behold I you talk amongst yourself that I attribute wrongly to Allah's Messenger (ﷺ) (certain things) in order to guide you to the right path. In such a case, I would myself go astray. Listen. I bear testimony to the fact that I heard Allah's Messenger (ﷺ) saying: When the thong of any one of you is broken, he should not walk in the second one until he has got it repaired.

Mughira bin Shu'bah reported: When I came to Najran, they (the Christians of Najran) asked me: You read "O sister of Harun" (i. e. Hadrat Maryam) in the Qur'an, whereas Moses (ؑ) was born much before Jesus. When I came back to Allah's Messenger (ﷺ) I asked him about that, whereupon he said: The (people of the old age) used to give names (to their persons) after the names of Apostles and pious persons who had gone before them.