Jabir bin 'Abdullah (RA) reported that he was travelling on his camel which had grown jaded, and he decided to let it off. When Allah's Apostle (ﷺ) met him and prayed for him and struck it, so it trotted as it had never trotted before. He said: Sell it to me for an 'uqaya. I said: No. He again said: Sell it to me. So I sold it to him for an 'uqaya, but made the stipulation that I should be allowed to ride back to my family. Then when I came to (my place) I took the camel to him and he paid me its price in ready money. I then went back and he sent: (someone) behind me (and as I came) he said: Do you see that I asked you to reduce price for buying your camel. Take your camel and your coins; these are yours.

Abu Hurairah (RA) reported: There came a person demanding a camel from Allah's Messenger (ﷺ) . He (the Holy Prophet) said: Give him (the camel) of that age or of more mature age, and said: Best among you is one who is best in clearing off the debt.

This hadith has been narrated on the authority of al-Zuhri through another chain of transmitters.

This hadith has been narrated on the authority of Ibn 'Umar (RA) through another chain of transmitters.

Nu'man bin Bashir, reported that Allah's Messenger (ﷺ) had said: Have you, besides him, other sons? He said: Yes. Thereupon he (the Holy Prophet) said: Have you given gifts to all of them like this (as you have given to Nu'man)? He said: No. Thereupon he (the Holy Prophet) said: I cannot bear witness to an injustice.

This hadith has been narrated on the authority of 'Ubaidullah with the same chain of transmitters. but with a slight variation of words.

Ibn 'Abbas (RA) said: (I wish) if people would reduce from third to fourth (part for making a will of their property), for Allah's Messenger (ﷺ) said: So far as the third (part) is concerned it is quite substantial. In the hadith transmitted on the authority of Waki (the words are) "large" or "much".

This hadith has been narrated on the authority of Malik bin Mighwal with the same chain of transmitters but with a slight variation of words. In the hadith related by Waki (the words are) "I said: How have the people been ordered about the will"; and in the hadith of Ibn Numair (the words are): "How has the will been prescribed for the Muslims, '.

A'isha reported: Allah's Messenger (ﷺ) left neither dinar nor dirham (wealth in the form of cash), nor goats (and sheep), nor camels. And he made no will about anything (in regard to his material possessions, as he had none)

This hadith is narrated on the authority of Ibn 'Umar (RA) through another chain of transmitters.

Mu'awiyah bin Suwaid reported: I slapped a slave belonging to us and then fled away. I came back just before noon and offered prayer behind my father. He called him (the slave) and me and said: Do as he has done to you. He granted pardon. He (my father) then said: We belonged to the family of Muqarrin during the lifetime of Allah's Messenger (may peace be upon him, and had only one slave-girl and one of us slapped her. This news reached Allah's Apostle (ﷺ) and he said: Set her free. They (the members of the family) said: There is no other servant except she. Thereupon he said: Then employ her and when you can afford to dispense with her services, then set her free.

Abu Hurairah (RA) reported that Abu'l-Qasim (one of the names of Allah's Messenger [may peace be upon him]) said: He who accused his slave of adultery, punishment would be imposed upon him on the Day of Resurrection, except in case the accusation was as he had said.

This hadith has been narrated on the authority of Ibn 'Umar through another chain of transmitters.

Ibn 'Umar reported Allah's Messenger (ﷺ) as saying: He who emancipates his share in the slave, it is his responsibility to secure full freedom for him provided he (the slave) has enough money to pay the (remaining) price, but if he has not so much money he would be emancipated to the extent that the first man emancipated.

Bushair bin Yasar al-Ansari reported on the authority of Sahl bin Abu Hathma al-Ansari that some men (of his tribe went to Khaibar, and they were separated from one another, and they found one of them slain. The rest of the hadith is the same. And it was said in this connection: Allah's Messenger (may peace be him) did not approve of his blood go waste. He paid blood-wit of one hundred camels of Sadaqa.

This hadith has been narrated on the authority of A'mash.

This hadith has been narrated on the authority of Ibn 'Umar through some other chains of transmitters but with a slight variation of words.

'Abdullah bin Buraida reported on the authority of his father that Ma'iz bin Malik al-Aslami came to Allah's Messenger (ﷺ) and said: Allah's Messenger, I have wronged myself; I have committed adultery and I earnestly desire that you should purify me. He turned him away. On the following day, he (Ma'iz) again came to him and said: Allah's Messenger, I have committed adultery. Allah's Messenger (ﷺ) turned him away for the second time, and sent him to his people saying: Do you know if there is anything wrong with his mind. They denied of any such thing in him and said: We do not know him but as a wise good man among us, so far as we can judge. He (Ma'iz) came for the third time, and he (the Holy Prophet) sent him as he had done before. He asked about him and they informed him that there was nothing wrong with him or with his mind. When it was the fourth time, a ditch was dug for him and he (the Holy Prophet) pronounced judg- ment about him and he wis stoned. He (the narrator) said: There came to him (the Holy Prophet) a woman from Ghamid and said: Allah's Messenger, I have committed adultery, so purify me. He (the Holy Prophet) turned her away. On the following day she said: Allah's Messenger, Why do you turn me away? Perhaps, you turn me away as you turned away Ma'iz. By Allah, I have become pregnant. He said: Well, if you insist upon it, then go away until you give birth to (the child). When she was delivered she came with the child (wrapped) in a rag and said: Here is the child whom I have given birth to. He said: Go away and suckle him until you wean him. When she had weaned him, she came to him (the Holy Prophet) with the child who was holding a piece of bread in his hand. She said: Allah's Apostle, here is he as I have weaned him and he eats food. He (the Holy Prophet) entrusted the child to one of the Muslims and then pronounced punishment. And she was put in a ditch up to her chest and he commanded people and they stoned her. Khalid b Walid came forward with a stone which he flung at her head and there spurted blood on the face of Khalid and so he abused her. Allah's Apostle (ﷺ) heard his (Khalid's) curse that he had huried upon her. Thereupon he (the Holy Prophet) said: Khalid, be gentle. By Him in Whose Hand is my life, she has made such a repentance that even if a wrongful tax-collector were to repent, he would have been forgiven. Then giving command regarding her, he prayed over her and she was buried.

This hadith has been narrated on the authority of Abu Hurairah (RA) and Zaid bin Khalid al-Juhani, but in this no mention is made of the words of Ibn Shihab that dafir means rope.

This hadith has been narrated on the authority of Hisham with the same chain of transmitters.

This hadith has been narrated on the authority of Hisham with the same chain of transmitters.

This hadith has been narrated on the authority of Salama bin Kuhail through different chains of transmitters. In their ahadith, it is three years, except in the hadith of Hammid bin Salama it is two years or three years. In the hadith transmitted on the authority of Sufyan and Zaid bin Abu Unaisa and Hammid bin Salama (the words are): "If someone comes and informs you about the number (of articles) of the bag and the straps, then give that to him." Sufyan has made this addition in the narration of Waki': "Otherwise it is like your property." And in the narration of Ibn Numair the words are: "Otherwise make use of that."

This hadith has been narrated through another chain of transmitters with a slight variation of words.

It has been narrated on the authority of Ibn 'Umar that the Messenger of Allah (ﷺ) said: When Allah will gather together, on the Day of Judgment, all the earlier and later generations of mankind, a flag will be raised (to mark off) every person guilty of breach of faith, and it will be announced that this is the perfidy of so and so, son of so and so (to attract the attention of people to his guilt).

The same tradition has been narrated on the authority of Ubaidullah by a different chain of transmitters who do not mention the words: "from the booty".

It has been narrated on the authority of A'isha who said: Sa'd was wounded on the day of the Battle of the Ditch. A man from the Quraish called Ibn al-Ariqah shot at him an arrow which pierced the artery in the middle of his forearm. The Messenger of Allah (ﷺ) pitched a tent for him in the mosque and would inquire after him being in close proximity. When he returned from the Ditch and laid down his arms and took a bath, the angel Gabriel (ؑ) appeared to him and he was removing dust from his hair (as if he had just returned from the battle). The latter said: You have laid down arms. By God, we haven't (yet) laid them down. So march against them. The Messenger of Allah (ﷺ) asked: Where? He pointad to Banu Quraiza. So the Messenger of Allah (ﷺ) (may peace he upon him) fought against them. They surrendered at the command of the Messenger of Allah (ﷺ) , but he referred the decision about them to Sa'd who said: I decide about them that those of them who can fight be killed, their women and children taken prisoners and their properties distributed (among the Muslims).

It has been narrated on the authority of Hisham (who learnt it from his father) that the Messenger of Allah (ﷺ) said (to Sa'd): You have adjudged their case with the judgment of God the Exalted and Glorified.

It has been narrated on the authority of 'A'isha that Sa'd's wound became dry and was going to heal when he prayed: O God, surely Thou knowest that nothing is dearer to me than that I should fight for Thy cause against the people who disbelieved Your Messenger (ﷺ) and turned him out (from his native place). If anything yet remains to be decided from the war against the Quraish, spare my life so that I may fight against them in Thy cause. O Lord, I think Thou hast ended the war between us and them. If Thou hast done so, open my wound (so that it may discharge) and cause my death thereby. So the wound began to bleed from the front part of his neck. The people were not scared except when the blood flowed towards them, and in the mosque along with Sa'd's tent was the tent of Banu Ghifar. They said: O people of the tent, what is it that is coming to us from you? Lo! it was Sa'd's wound that was bleeding and he died thereof.

The same tradition has been narrated on the authority of Zakriyya through the same chain of transmitters with the following addition: "No rebellious Quraishite with al-Asi as his name embraced Islam that day except Muti. His name-was al-Asi, but the Messenger of Allah (ﷺ) changed his name to Muti.

It has been narrated on the authority of Abu Wa'il who said: Sahal bin Hunaif stood up on the Day of Siffin and said: O ye people, blame yourselves (for want of discretion); we were with the Messenger of Allah (ﷺ) on the Day of Hudaibiya. If we had thought it fit to fight, we could fight. This was in the truce between the Messenger of Allah (ﷺ) and the polytheists. Umar bin Khattab came, approached the Messenger of Allah (ﷺ) and said: Messenger of Allah, aren't we fighting for truth and they for falsehood? He replied: By all means. He asked: Are not those killed from our side in Paradise and those killed from their side in the Fire? He replied: Yes. He said: Then why should we put a blot upon our religion and return, while Allah has not decided the issue between them and ourselves? He said: Son of Khattab, I am the Messenger of Allah. Allah will never ruin me. (The narrator said): Umar went away, but he could not contain himself with rage. So he approached Abu Bakr (RA) and said: 'Abu Bakr, aren't we fighting for truth and they for falsehood? He replied: Yes. He asked: Aren't those killed from our side in Paradise and those killed from their side in the Fire? He replied: Why not? He (then) said: Why should we then disgrace our religion and return while God has not yet decided the issue between them and ourselves? Abu Bakr (RA) said: Son of Khattab, verily, he is the Messenger of Allah, and Allah will never ruin him. (The narrator continued): At this (a Sura of) the Qur'an (giving glad tidings of the victory) was revealed to the Messenger of Allah (ﷺ) . He sent for Umar and made him read it. He asked: Is (this truce) a victory? He (the Messenger of Allah) (ﷺ) replied: Yes. At this Umar was pleased, and returned.

This tradition has been narrated through more; than one chain of transmitters.

This tradition has been hanoed down through a different chain of transmitters on the authority of Hisham with aslight variation in the wording.

This hadith has been narrated on the authority of Isma'il with the same chain of transmitters.

This hadith has been transmitted on the authority of 'Ubaidullah.

'A'isha reported that the Messenger of Allah (ﷺ) was asked about migration, whereupon he said: There is no migration after the Conquest (of Makkah), but Jihad and sincere intention. When you are asked to set out (for the cause of Islam), you should set out,

It has been narrated on the authority of Ibn 'Umar who said: The Messenger of Allah (ﷺ) inspected me on the battlefield on the Day of Uhud, and I was fourteen years old. He did not allow me (to take part in the fight). He inspected me on the Day of Khandaq-and I was fifteen yearsold, and he permitted me (to fight), Nafi' said: I came to 'Umar bin 'Abdul ' Aziz (RA) who was then Caliph, and narrated this tradition to him. He said: Surely, this is the demarcation between a minor and a major. So he wrote to his governors that they should pay subsistence allowance to one who was fifteen years old, but should treat those of lesser age among children.

This tradition has been handed down through another chain of transmitters with the addition of the following words from'Abdullah bin 'Umar (RA) :" I came first in the race and my horse jumped into the mosque with me."

The same tradition has been handed down through a different chain of transmitters.

The same tradition has been narrated on the authority of Urwat al-Bariqi who said that the Prophet (ﷺ) said: Great good is attached to the forelock of the horses until the Day of Judgment.

This tradition has been narrated on the authority of Sufyan with the addition from Abd ar-Razzaq (one of the narrators) explaining the meaning of shikal as a bone whose right back foot and left front foot or left back foot and right front foot are white.