Narrated Amr bin Suhaib: On his father's authority, said that his grandfather told that al-As ibn Wail left his will that a hundred slaves should be emancipated on his behalf. His son Hisham emancipated fifty slaves and his son Amr intended to emancipate the remaining fifty on his behalf, but he said: I should ask first the Messenger of Allah ﷺ. He, therefore, came to the Prophet ﷺ and said: Messenger of Allah, my father left in his will that a hundred slaves should be emancipated on his behalf and Hisham has emancipated fifty on his behalf and fifty remain. Shall I emancipate them on his behalf? The Messenger of Allah ﷺ said: Had he been a Muslim and you had emancipated slaves on his behalf, or given sadaqah on his behalf, or performed the pilgrimage, that would have reached him.

Narrated Amr bin Shuaib: On his father's authority, said that his grandfather reported from the Prophet ﷺ something similar.

Narrated Abdullah ibn Amr ibn al-As: The Prophet ﷺ said: people of two different religions would not inherit from one another.

Narrated Amr bin Suhaib: On his father's authority, said that his grandfather reported: Rabab ibn Hudhayfah married a woman and three sons were born to him from her. Their mother then died. They inherited her houses and had the right of inheritance of her freed slaves. Amr ibn al-As was the agnate of her sons. He sent them to Syria where they died. Amr ibn al-As then came. A freed slave of hers died and left some property. Her brothers disputed with him and brought the case to Umar ibn al-Khattab. Umar reported the Messenger of Allah ﷺ as saying: Whatever property a son or a father receives as an heir will go to his agnates, whoever they may be. He then wrote a document for him, witnessed by Abdur Rahman ibn Awf, Zayd ibn Thabit and one other person. When AbdulMalik became caliph, they presented the case to Hisham ibn Ismail or Ismail ibn Hisham (the narrator is doubtful). He sent them to Abd al-Malik who said: This is the decision which I have already seen. The narrator said: So he (Abd al-Malik) made the decision on the basis of the document of Umar ibn al-Khattab, and that is still with us till this moment.

Saeed ibn al-Musayyab said: There were two brothers among the Ansar who shared an inheritance. When one of them asked the other for the portion due to him, he replied: If you ask me again for the portion due to you, all my property will be devoted to the decoration of the Kabah. Umar said to him: The Kabah does not need your property. Make atonement for your oath and speak to your brother. I heard the Messenger of Allah ﷺ say: An oath or vow to disobey the Lord, or to break ties of relationship or about something over which one has no control is not binding on you.

Narrated Abdullah ibn Amr ibn al-As: The Messenger of Allah ﷺ said: A vow is binding in those things by which the pleasure of Allah is sought, and an oath to break ties of relationship is not binding.

Narrated Abdullah ibn Amr ibn al-As: The Messenger of Allah ﷺ said: An oath or a vow about something over which a human being has no control, and to disobey Allah, and to break ties of relationship is not binding. If anyone takes an oath and then considers something else better than it, he should give it up, and do what is better, for leaving it is its atonement. Abu Dawud said: All sound traditions from the Prophet ﷺ say: "He should make atonement for his oath, " except those versions which are not reliable. Abu Dawud said: I said to Ahmad: Yahya bin Saeed (al-Qattan) has transmitted this tradition from Yahya bin Ubaid Allah. He (Ahmad bin Hanbal) said: But he gave it up after that, and he was competent for doing it. Ahmad said: His (Yahya bin Ubaid Allah's) tradition are munkar (rejected) and his father is not known.

Narrated Amr bin Suhaib: On his father's authority, said that his grandfather said: A woman came to the Prophet ﷺ and said: Messenger of Allah, I have taken a vow to play the tambourine over you. He said: Fulfil your vow. She said: And I have taken a vow to perform a sacrifice in such a such a place, a place in which people had performed sacrifices in pre-Islamic times. He asked: For an Idol? She replied: No. He asked: For an image? She replied: No. He said: Fulfil your vow.

A similar tradition has also been transmitted in brief by Maimunah daughter of Kardam son of Sufyan on the authority of her father through a different chain of narrators. This version adds: (The Prophet asked): Does it contain an idol or was a festival of pre-Islamic times celebrated there ? He replied: No. I said: This mother of mine has taken a vow and walking (is binding on her). May I fulfill it on her behalf ? Sometimes the narrator Bashshar said: May we fulfill in on her behalf ? He said: Yes.

Narrated Abdullah ibn Amr ibn al-As: The Prophet ﷺ said: Both parties in a business transaction have a right to annul it so long as they have not separated unless it is a bargain with the option to annul is attached to it; and it is not permissible for one of them to separate from the other for fear that one may demand that the bargain be rescinded.

Narrated Amr bin Suhaib: On his father's authority, said that his grandfather told that the Messenger of Allah ﷺ forbade the type of transactions in which earnest money was paid. Malik said: This means, as we think--Allah better knows-that a man buys a slave or hires an animal, and he says: I give you a dinar on condition that if I give up the transaction or hire, what I gave you is yours.

Narrated Amr bin Suhaib: On his father's authority, said that his grandfather Abdullah bin Amr reported the Messenger of Allah ﷺ as saying: The proviso of a loan combined with a sale is not allowable, nor two conditions relating to one transaction, nor profit arising from something which is not in one's charge, nor selling what is not in your possession.

Narrated Abdullah ibn Amr ibn al-As: A man came to the Prophet ﷺ and said: Messenger of Allah, I have property and children, and my father finishes my property. He replied; You and your property belong to your father; your children come from the pleasantest of what you earn; so enjoy from the earning of your children.

Narrated Abdullah Ibn Umar ; Abdullah Ibn Abbas: The Prophet ﷺ said: It is not lawful for a man to make a donation or give a gift and then take it back, except a father regarding what he gives his child. One who gives a gift and then takes it back is like a dog which eats and vomits when it is full, then returns to its vomit.

Narrated Abdullah ibn Amr ibn al-As: The Prophet ﷺ said: The similitude of the one who takes back what he gifted is like that of a dog which vomits and then it eats vomit. When a donor seeks to take back (his gift), it should be made known and he informed why he sought to take it back. Then whatever he donated should be returned to him.

Narrated Amr bin Shuaib: On his father's authority, said that his grandfather reported the Messenger of Allah ﷺ as saying: It is not permissible for a woman to present a gift from the property which she has in her possession when her husband owns her chastity.

Narrated Abdullah ibn Amr ibn al-As: The Prophet ﷺ said: It is not permissible for a woman to present a gift (from her husband's property) except with the permission of her husband.

Amr bin Shuaib on his father's authority told that his grandfather said: The Messenger of Allah ﷺ rejected the testimony of a deceitful man and woman, of one who harbours rancour against his brother, and he rejected the testimony of one who is dependent on a family, and he allowed his testimony for other. Abu Dawud said: Ghimr means malice and enimity ; qani (dependant), a subordinate servant like a special servant.

Amr bin Shuaib on his father's authority said that his grandfather told that the Messenger of Allah ﷺ decided regarding the stream al-Mahzur that its water should be held back till it reached the ankles, and that the upper waters should then be allowed to flow to the lower.

Narrated Abdullah ibn Amr ibn al-As: On the day of Khaybar the Messenger of Allah (may pease be upon him) forbade (eating) the flesh of domestic asses, and the animal which feeds on filth: riding it and eating its flesh.

Narrated Abdullah ibn Amr ibn al-As: The Messenger of Allah ﷺ sued to teach them the following words in the case of alarm: I seek refuge in Allah's perfect words from His anger, the evil of His servants, the evil suggestions of the devils and their presence. Abdullah ibn Amr used to teach them to those of his children who had reached puberty, and he wrote them down (on some material) and hung on the child who had not reached puberty.

Narrated Amr bin Shuaib: on his father's authority, told that his grandfather reported the Prophet ﷺ said: A slave who has entered into an agreement to purchase his freedom is a slave as long as a dirham of the agreed price remains to be paid.

Narrated Amr bin Shuaib: On his father's authority, told that his grandfather reported the Prophet ﷺ said: If any slave entered into an agreement to buy his freedom for one hundred uqiyahs and he pays them all but ten, he remains a slave (until he pays the remaining ten); and if a slave entered into an agreement to purchase his freedom for one hundred dinars, and he pays them all but ten dinars, he remains a slave (until he pays the remaining ten). Abu Dawud said: This narrator Abbas al-Jariri is not the same person. They said: It is misunderstanding. He is some other narrator.

Narrated Amr bin Suhaib: On his father's authority, said that his grandfather said: We came down with the Messenger of Allah ﷺ from a turning of a valley. He turned his attention to me and I was wearing a garment dyed with a reddish yellow dye. He asked: What is this garment over you? I recognised what he disliked. I then came to my family who were burning their oven. I threw it (the garment) in it and came to him the next day. He asked: Abdullah, what have you done with the garment? I informed him about it. He said: Why did you not give it to one of your family to wear, for there is no harm in it for women.

Narrated Amr bin Suhaib: On his father's authority, said that his grandfather reported the Prophet ﷺ said: When one of you marries his male-slave to his slave-woman, he should not look at her private parts.

Narrated Amr bin Suhaib: On his father's authority, said that his grandfather reported the Prophet ﷺ said: When one of you marries his female servant to his slave or to his employee, he should not look at her private part below the navel and above the knees. Abu Dawud said: The correct name is Sawwad bin Dawud al-Muzani al-Sairafi (and not Dawud bin Sawwad as mentioned in the chain). The narrator Waki misunderstood it.

Amr bin Shuaib, on his father's authority, told that his grandfather reported the Messenger of Allah ﷺ said: Do not pluck out grey hair. If any believer grows a grey hair in Islam, he will have light on the Day of Resurrection. (This is Sufyan's version). Yahya's version says: Allah will record on his behalf a good deed for it, and will blot out a sin for it.

Narrated Abdullah ibn Amr ibn al-As: The Prophet ﷺ said: Forgive the infliction of prescribed penalties among yourselves, for any prescribed penalty of which I hear must be carried out.

Narrated Abdullah ibn Amr ibn al-As: The Messenger of Allah ﷺ was asked about fruit which was bung up and said: If a needy person takes some with his mouth and does not take a supply away in his garment, there is nothing on him, but he who carries any of it is to be fined twice the value and punished, and he who steals any of it after it has been put in the place where dates are dried to have his hand cut off if their value reaches the value of a shield. If he steals a thing less in value than it, he is to be find twice the value and punished. Abu Dawud said: Jarin means the place where dates are dried.

Narrated Amr bin Shuaib: On his father's authority said that his grandfather reported the Prophet ﷺ said: A believer will not be killed for an infidel. If anyone kills a man deliberately, he is to be handed over to the relatives of the one who has been killed. If they wish, they may kill, but if they wish, they may accept blood-wit

Narrated Amr bin Shuaib: On his father's authority, said that his grandfather told that a A man came to the Prophet ﷺ crying for help. He said: His slave-girl, Messenger of Allah! He said: Woe to you, what happened with you ? He said that it was an evil one. He saw the slave-girl of his master; he became jealous of him, and cut off his penis. The Messenger of Allah ﷺ said: Bring the man to me. The man was called, but people could not get control over him. The Messenger of Allah ﷺ then said: Go away, you are free. He asked: Messenger of Allah! upon whom does my help lie? He replied: On every believer, or he said: On every Muslim. Abu Dawud said: The name of the man who was emancipated was Rawh bin Dinar Abu Dawud said: The man who cut off the penis was Zinba' Abu Dawud said: The Zinba' Abu Rawh was master of the slave.

Narrated Amr bin Shuaib: The Messenger of Allah ﷺ killed a man of Banu Nadr ibn Malik at Harrah ar-Righa' at the bank of Layyat al-Bahrah. The transmitter Mahmud (ibn Khalid) also mentioned the words along with the words "at Bahrah" "the slayer and the slain were from among them". Mahmud alone transmitted in this tradition the words "at the bank of Layyah".

Narrated Amr bin Suhaib: On his father's authority, said that his grandfather reported the Messenger of Allah ﷺ said, mentioning the tradition similar to the one transmitted by Ali. This version adds: The most distant of them gives protection as from all, those who are strong among them send back (spoil) to those who are weak among them, and their expeditions sending it back to those who are at home.

Narrated Amr bin Suhaib: On his father's authority, said that his grandfather reported the Messenger of Allah ﷺ gave judgment that if anyone is killed accidentally, his blood-wit should be one hundred camels: thirty she-camels which had entered their second year, thirty she-camels which had entered their third year, thirty she-camels which had entered their fourth year, and ten male camels which had entered their third year.

Narrated Amr bin Suhaib: On his father's authority, said that his grandfather reported that the value of the blood-money at the time of the Messenger of Allah ﷺ was eight hundred dinars or eight thousand dirhams, and the blood-money for the people of the Book was half of that for Muslims. He said: This applied till Umar (Allah be pleased with him) became caliph and he made a speech in which he said: Take note! Camels have become dear. So Umar fixed the value for those who possessed gold at one thousand dinars, for those who possessed silver at twelve thousand (dirhams), for those who possessed cattle at two hundred cows, for those who possessed sheep at two thousand sheep, and for those who possessed suits of clothing at two hundred suits. He left the blood-money for dhimmis (protected people) as it was, not raising it in proportion to the increase he made in the blood-wit.

Narrated Amr bin Suhaib: On his father's authority, said that his grandfather said: The Prophet ﷺ said in his address while he was leaning against the Kabah: (The blood-wit) for each finger is ten camels.

Narrated Amr bin Suhaib: On his father's authority, said that his grandfather said: The Prophet ﷺ said: For each tooth are ten camels.

Narrated Abu Dawud: I found in my notebook from Shaiban and I did not hear from him ; Abu Bakr, a reliable friend of ours, said: Shaiban - Muhammad bin Rashid - Sulaiman bin Musad - Amr bin Suhaib, On his father's authority, said that his grandfather said: The Messenger of Allah ﷺ would fix the blood-money for accidental killing at the rate of four hundred dinars or their equivalent in silver for townsmen, and he would fix it according to the price of camels. So when they were dear, he increased the amount to be paid, and when cheap prices prevailed he reduced the amount to be paid. In the time of the Messenger of Allah ﷺ they reached between four hundred and eight hundred dinars, their equivalent in silver being eight thousand dirhams. He said: The Messenger of Allah ﷺ gave judgment that those who possessed cattle should pay two hundred cows, and those who possessed sheep two thousand sheep. He said: The Messenger of Allah ﷺ said: The blood-money is to be treated as something to be inherited by the heirs of the one who has been killed, and the remainder should be divided among the agnates. He said: The Messenger of Allah ﷺ gave judgment that for cutting off a nose completely there was full blood-money, one hundred (camels) were to be paid. If the tip of the nose was cut off, half of the blood-money, i. e. fifty camels were to be paid, or their equivalent in gold or in silver, or a hundred cows, or one thousand sheep. For the hand, when it was cut of, f half of the blood-money was to be paid; for one foot of half, the blood-money was to be paid. For a wound in the head, a third of the blood-money was due, i. e. thirty-three camels and a third of the blood-money, or their equivalent in gold, silver, cows or sheep. For a head thrust which reaches the body, the same blood-money was to be paid. Ten camels were to be paid for every finger, and five camels for every tooth. The Messenger of Allah ﷺ gave judgment that the blood-money for a woman should be divided among her relatives on her father's side, who did not inherit anything from her except the residence of her heirs. If she was killed, her blood-money should be distributed among her heirs, and they would have the right of taking revenge on the murderer. The Messenger of Allah ﷺ said: There is nothing for the murderer; and if he (the victim) has no heir, his heir will be the one who is nearest to him among the people, but the murderer should not inherit anything. Muhammad said: All this has been transmitted to me by Sulayman ibn Musa on the authority of Amr ibn Shuaib who, on his father's authority, said that his grandfather heard it from the Prophet ﷺ. Abu Dawud said: Muhammad bin Rashid, an inhabitant of Damascus, fled from Basrah escaping murder.

Narrated Amr bin Suhaib: On his father's authority, said that his grandfather reported the Prophet ﷺ said: Blood-wit for what resembles intentional murder is to be made as severe as that for intentional murder, but the culprit is not to be killed. Khalid gave us some additional information on the authority of Ibn Rashid: That (unintentional murder which resembles intentional murder) means that Satan jumps among the people and then the blood is shed blindly without any malice and weapon.

Narrated Abdullah ibn Amr ibn al-As: The Prophet ﷺ said: Blood-wit for every wound which lays bare a bone is five camels.