Anas bin Malik (RA) reported that Allah's Messenger (ﷺ) said to Abu Talha (RA) : Find for me a servant from amongst your boys to serve me. Abu Talha went out along with me and made me sit behind him. And I used to serve Allah's Messenger (ﷺ) whenever he got down from the camel. And in one hadith he said: He proceeded and when (the mountain of) Uhud was within sight, he said: This is the mountain which loves us and we love it. And as he came close to Madinah he said: O Allah, I declare (the area) between the two mountains of it (Madinah) sacred just as Ibrahim declared Makkah as sacred. O Allah, bless them (the people of Madinah) in their mudd and sa'.

A hadith like this has been narrated on the authority of A'mash with the same chain of transmitters (but at the end) these words are added: "He who violated the covenant with a Muslim, there is upon him the curse of Allah, of angels and of all people. Neither an obligatory act nor a supererogatory act would be accepted from him as recompense on the Day of Resurrection; and in the hadith transmitted by two other narrators these words are not found: "He who claimed false paternity." And in the hadith transmitted by Waki' there is no mention of the Day of Resurrection.

Abu Hurairah (RA) reported the Apostle of Allah (ﷺ) as saying: For one among my Ummah who shows endurance against the hardships and rigours of Madinah, I would be an intercessor or a witness on his behalf on the Day of Resurrection.

Abu Hurairah (RA) reported Allah's Messenger (ﷺ) as saying: Dajjal will come from the eastern side with the intention of attacking Madinah until he will get down behind Uhud. Then the angels will turn his face towards Syria and there he will perish.

Ibn 'Umar had narrated this hadith through another chain of transmitters.

Abu Hurairah (RA) reported Allah's Messenger (ﷺ) as saying: The Muslim should not purchase in opposition to his brother, and he should not make the proposal of marriage on the proposal already made by his brother.

Abu Sirma said to Abu Sa'id al Khadri (RA) : O Abu Sa'id, did you hear Allah's Messenger (ﷺ) mentioning al-'azl? He said: Yes, and added: We went out with Allah's Messenger (ﷺ) on the expedition to the Bi'l-Mustaliq and took captive some excellent Arab women; and we desired them, for we were suffering from the absence of our wives, (but at the same time) we also desired ransom for them. So we decided to have sexual intercourse with them but by observing 'azl (Withdrawing the male sexual organ before emission of semen to avoid-conception). But we said: We are doing an act whereas Allah's Messenger is amongst us; why not ask him? So we asked Allah's Messenger (ﷺ) , and he said: It does not matter if you do not do it, for every soul that is to be born up to the Day of Resurrection will be born.

Ibn Sirin reported: One who was blameless (as a narrator) narrated to me for twenty years that Ibn 'Umar (RA) pronounced three divorces to his wife while she was in the state of menses. He was commanded to take her back. I neither blamed them (the narrators) nor recognised the hadith (to be perfectly genuine) until I met Abu Ghallab Yunus bin Jubair al-Bahili and he was very authentic, and he narrated to me that he had asked Ibn 'Umar (Allah be pleased with there) and he narrated it to him that he made one pronouncement of divorce to his wife as she was in the state of menses, but he was commanded to take her back. I said: Was it counted (as one pronouncement)? He said: Why not, was I helpless or foolish?

Sa'id b Jubair reported: I was asked about the invokers of curses during the reign of Mus'ab bin Zubair whether they could separate (themselves by this process). He said: I did not understand what to say. So I went to the house of Ibn 'Umar (RA) in Makkah. I said to his servant: Seek permission for me. He said that he (Ibn 'Umar) had been taking rest. He (Ibn 'Umar) heard my voice. and said: Are you Ibn Jubair? I said: Yes. He said: Come in. By Allah, it must be some great need which has brought you here at this hour. So I got in and found him lying on a blanket reclining against a pillow stuffed with fibres of date-palm. I said: O Abu'Abdul Rahman, should there be separation between the invokers of curses? He said: Hallowed be Allah, yes. The first one who asked about it was so and so. he said: Messenger of Allah, tell me if one of us finds his wife committing adultery: what should he do? If he talks, that is something great, and if he keeps quiet that is also (something great) (which he cannot afford to do). Allah's Prophet (ﷺ) kept quiet for some time. After some time he (that very person) came to him (Allah's Messenger) and said: I have been involved in that very cage about which I had asked you. Allah the Exalted and Majestic then revealed (these) verses of Surah Nur: "Those who accuse their wives" (verse 6), and he (the Holy Prophet) recited them to him and admonished him, and exhorted him and informed him that the torment of the world is less painful than the torment of the Hereafter. He said: No, by Him Who sent you with Truth, I did not tell a lie against her. He (the Holy Prophet) then called her (the wife of that person who had accused her) and admonished her, and exhorted her, and informed her that the torment of this world is less painful than the torment of the Hereafter. She said: No, by Him Who sent thee with Truth, he is a liar. (It was) the man who started the swearing of oath and he swore in the name of Allah four times that he was among the truthful, and at the fifth turn he said: Let there be curse of Allah upon him if he were among the liars. Then the woman was called and she swore four times in the name of Allah that he (her husband) was among the liars, and at the fifth time (she said): Let there be curse upon her if he were among the truthful. He (the Holy Prophet) then effected separation between the two. A hadith like this is narrated by Ibn Numair with a slight variation of words.

This hadith has been narrated on the authority of Ibn 'Umar (RA) through another chain of transmitters but with this change that in tbe hadith narrated by al-Thaqafi from Ubaidullah there is only a mention of selling (or right of inheritance, al-Wala') but not that of making a gift.

Abu Hurairah (RA) reported Allah's Messenger (ﷺ) as saying: A Muslim should not purchase (in opposition) to his brother.

Ibn 'Umar (RA) reported Allah's Messenger (ﷺ) as saying,: He who bought foodgrain should not sell it until he had taken possession of it.

Ibn 'Umar (RA) reported Allah's Messenger (ﷺ) as saying: There is no transaction between two persons entering a transaction until they separate, but only when there is an option to annul it.

Abdullah bin Dinar narrated that he heard Ibn 'Umar (RA) saying: A man mentioned to the Messenger of Allah (ﷺ) that he was deceived in a business transaction, whereupon Allah's Messenger (ﷺ) said: When you enter into a transaction, say: There should be no attempt to deceive.

Ibn 'Umar (RA) reported that Allah's Messenger (ﷺ) forbade the sale of palm-trees (i. e. their trults) until the dates began to ripen, and ears of corn until they were white and were safe from blight. He forbade the seller and the buyer.

Ibn 'Umar (RA) reported Allah's Messenger' (ﷺ) as saying: Do not buy fruits (on the trees) until their good condition becomes clear.

Nafi, reported this hadith with the same chain of transmitters stating that Allah's Messengtr (ﷺ) granted concession in case of 'ariyya transactions (for exchange of the same commodity) with measure.

Ibn 'Umar (RA) reported Allah's Messenger (ﷺ) having forbidden Muzabana, and Muzabana implies the selling of dry dates for fresh dates on the tree with a definite measure (making it clear) that in case it increases, it belongs to me and if it is less, it is my responsibility.

A hadith like this has been narrated on the authority of Jabir (Allah be pleased with him) from Allah's Apostle (ﷺ). but he made no mention of transactions years (ahead) implying Mu'awama.

This hadith has been narrated on the authority of Amr bin Dinar with the same chain of transmitters but (in) the hadith transmitted on the authority of 'Uyainah (the words are):" We abandoned it (renting) on account of that."

Ibn 'Umar (RA) reported: Rafi forbade us from benefitting from our land (in the form of rent).

This hadith has been narrated on the authority of Ayyub and he made an addition in the hadith narrated by Ibn Ulayya in which he said: Ibn 'Umar (RA) abandoned it afterwards and he did not rent it (the land).

Rafi bin Khadij (RA) reported: We used to give on rent land during the lifetime of Allah's Messenger (ﷺ) . We rented it on the share of one-third or one-fourth of the (produce) along with a definite quantity of corn. One day a person from among my uncles came to us and said: Allah's Messenger (ﷺ) forbade us this act which was a source of benefit to us, but the obedience to Allah and to His Messenger (ﷺ) is more beneficial to us. He forbade us that we should rent land with one-third or one-fourth of (the produce) and the corn of a measure, and he commanded the owner of land that he should cultivate it or let it be cultivated by other (persons) but he showed disapproval of renting it or anything besides it.

A hadith like this has been transmitted on the authority of Ibn Abbas (RA) .

Ibn 'Umar (RA) reported: Allah's Messenger (ﷺ) handed over the land of Khaibar (on the condition) of the share of produce of fruits and harvest, and he also gave to his wives every year one hundred wasqs: eighty wasqs of dates and twenty wasqs of barley. When 'Umar became the caliph he distributed the (lands and trees) of Khaibar, and gave option to the wives of Allah's Apostle (ﷺ) to earmark for themselves the land and water or stick to the wasqs (that they got) every year. They differed in this matter. Some of them opted for land and water, and some of them opted for wasqs every year. 'A'isha and Hafsa were among those who opted for land and water.

Anas (RA) reported that Allah's Apostle (ﷺ) forbade the sale of the fruit of date-palms until it becomes mellow. We (some of the other narrators in the chain of transmitters) said: What does the word" mellow" mean? He said: (There the fruit) turns red or yellow. Don't you see if Allah had checked (the growth of) fruits; then what for the wealth of your brother would be permissible for you?

Hudhaifa reported: A person met his Lord (after death) and He said: What (good) did you do? He said: I did no good except this that I was a rich man, and I demanded from the people (the repayment of debt that I advanced to them). I, however, accepted that which the solvent gave and remitted (the debt) of the insolvent, whereupon He (the Lord) said: You should ignore (the faults) of My servant. Abu Mas'ud (RA) said: This is what I heard Allah's Messenger (ﷺ) as saying.

Ibn 'Umar reported Allah's Messenger (ﷺ) as saying He who kept a dog other than one meant for hunting or for watching the herd lost out of his deeds (equal to) two qirat every day.

Salim bin 'Abdullah reported on the authority of his father that Allah's Messenger (ﷺ) said: He who kept a dog other than one meant for watching the herd or for hunting would lose every day two qirat of his good deeds. 'Abdullah and Abu Hurairah (RA) also said: Or dog meant for watching the field.

This hadith has been narrated on the authority of Sufyan bin Abu Zuhair al-Shana'i.

It is narrated on the authority of Humaid that Anas bin Malik (RA) was asked about the earnings of the cupper. He said: Allah's Messenger (ﷺ) got himself cupped. His cupper was Abu Taiba and he (the Holy Prophet) commanded to give him two sa's of corn. He (the Holy Prophet) talked with the members of his family and they lightened the burden of Kharaj (tax) from him (i. e. they made remis- sion in the charges of their own accord). He (Allah's Apostle) (ﷺ) said: The best (treat- ment) which you take is cupping, or it is the best of your treatments.

Sa'id bin Zaid bin 'Amr bin Nufail (RA) reported Allah's Messenger (ﷺ) as saying: He who wrongly took a span of land, Allah shall make him carry around his neck seven earths.

Abu Hurairah (RA) reported that a person said to Allah's Apostle (ﷺ) : My father died and left behind property without making any will regarding it. Would he be relieved of the burden of his sin if I give sadaqa on his behalf? He (the Holy Prophet) said: Yes.

Abu Hurairah (RA) reported Allah's Messenger (ﷺ) as saying: When a man dies, his acts come to an end, but three, recurring charity, or knowledge (by which people) benefit, or a pious son, who prays for him (for the deceased).

Abu Hurairah (RA) reported Allah's Apostle (ﷺ) as saying: The vow does not bring anything near to the son of Adam ؑؑwhich Allah has not ordained for him, but (at times) the vow coincides with Destiny, and this is how something is extracted from the miserly person, which that miser was not willing to give.

Imran bin Husain reported that the tribe of Thaqif was the ally of Banu 'Uqail. Thaqif took two persons from amongst the Companions of Allah's Messenger (ﷺ) as prisoners. The Campanions of Allah's Messenger (ﷺ) took one person at Banu Uqail as prisoner, and captured al-'Adbi (the she-camel of the Holy Prophet) along with him. Allah's Messenger (ﷺ) came to him and he was tied with ropes. He said: Muhammad. He came near him and said: What is the matter with you? Thereupon he (the prisoner) said: Why have you taken me as prisoner and why have you caught hold of one proceeding the pilgrims (the she-camel as she carried the Holy Prophet (ﷺ) on her back and walked ahead of the multitude)? He (the Holy Prophet) said: (Yours is a great fault). I (my men) have caught hold of you for the crime of your allies, Banu Thaqif. He (the Holy Prophet) then turned away. He again called him and said: Muhammad, Muhammad, and since Allah's Messenger (ﷺ) was very compassionate, and tenderhearted, he returned to him, and said: What is the matter with you? He said: I am a Muslim, whereupon he (the Holy Prophet) said: Had you said this when you had been the master of yourself, you would have gained every success. He then turned away. He (the prisoner) called him again saying: Muhammad, Muhammad. He came to him and said: What is the matter with you? He said: I am hungry, feed me, and I am thirsty, so provide me with drink. He (the Holy Prophet) said: That is (to satisfy) your want. He was then ransomed for two persons (who had been taken prisoner by Thaqif). He (the narrator) said: A woman of the Ansar had been taken prisoner and also al-Adbi' was caught. The woman had been tied with ropes. The people were giving rest to their animals before their houses. She escaped one night from the bondage and came to the camels. As she drew near the camels, they fretted and fumed and so she left them until she came to al-, Adbi'. It did not fret and fume; it was docile She rode upon its back and drove it away and she went off. When they (the enemies of Islam) were warned of this, they went in search of it, but it (the she-camel) exhausted them. She (the woman) took vow for Allah, that in case He would save her through it, she would offer that as a sacrifice. As she reached Madinah, the people saw her and they said: Here is al-Adbi, the she-camel of Allah's Messenger (ﷺ) . She (the woman) said that she had taken a vow that if Allah would save her on its back, she would sacrifice it. They (the Prophet's Companions) came to Allah's Messenger (ﷺ) and made a mention of that to him, whereupon he said: Hallowed be Allah, how ill she rewarded it that she took vow to Allah that if He saves her on its back, she would sacrifice it! There is no fulfilment of the vow in an act of disobedience, nor in an act over which a person has no control. In the version of Ibn Hujr (the words are): "There is no vow in disobedience to Allah."

Abu Hurairah (RA) reported: Allah's Apostle (ﷺ) found an old man walking between his two sons supported by them, whereupon Allah's Apostle (ﷺ) said: What is the matter with him? He (the narrator) said: Allah's Messenger, they are his sons and there is upon him the (fulfilment) of the vow, whereupon Allah's Apostle (ﷺ) said: Ride, old man, for Allah is not in need of you and your vow.

Ibn 'Umar heard Allah's Messenger (ﷺ) as saying: He who has to take an oath, he must not take oath but by Allah. The Quraish used to take oath by their fathers. So he (the Holy Prophet) said: Do not take oath by your fathers.

Zahdam al-Jarmi reported: We were in the company of Abu Musa. The rest of the hadith is the same.

This hadith has been narrated on the authority of 'Abdul Rahman bin ahadeeth through another chain of transmitters but there is no mention of the word "authority".