Narrated Abdullah ibn Abbas: When the children of a woman (in pre-Islamic days) did not survive, she took a vow on herself that if her child survives, she would convert it a Jew. When Banu an-Nadir were expelled (from Arabia), there were some children of the Ansar (Helpers) among them. They said: We shall not leave our children. So Allah the Exalted revealed; "Let there be no compulsion in religion. Truth stands out clear from error. " Abu Dawud said: Muqlat means a woman whose children do not survive.

Ibn Awn said “I asked Muhammad about the portion of the Prophet ﷺ and safi. He replied “A portion was taken for him along with the Muslims, even if he did not attend (the battle) and safi (special portion) was taken from the fifth before everything. ”

A man reported from Bakr bin Wail on the authority of his maternal uncle as saying, I said “Messenger of Allah ﷺ may I levy tithe on my people. ?” He replied “Tithes are to be levied on Jews and Christians. ”

Narrated Asmar ibn Mudarris: I came to the Prophet ﷺ, and took the oath of allegiance to him. He said: If anyone reaches a water which has not been approached before by any Muslim, it belongs to him. The people, therefore, went out running and marking (on the land).

Narrated Aishah: I said: Messenger of Allah, I know the severest verse in the Quran. He asked: What is that verse. Aishah? She replied: Allah's words: "If anyone does evil, he will be requited for it. " He said: Do you know Aishah, that when a believer is afflicted with a calamity or a thorn, it serves as an atonement for his evil deed. He who is called to account will be punished. She said: Does Allah not say: "He truly will recieve an easy reckoning. " He said: This is the presentation, Aishah. If anyone criticized in reckoning, he will be punished. Abu Dawud said: This is the version of Ibn Bashshar. He said: Ibn Abi Mulaikah narrated to us.

Narrated Anas bin Malik: The Prophet ﷺ as saying: No one of you should wish for death. He then mentioned the rest of the tradition in a similar manner.

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.

Abu Jafar al-Khatmi said: My uncle sent me and his slave to Saeed ibn al-Musayyab. We said to him, there is something which has reached us about sharecropping. He replied: Ibn Umar did not see any harm in it until a tradition reached him from Rafi ibn Khadij. He then came to him and Rafi told him that the Messenger of Allah ﷺ came to Banu Harithah and saw crop in the land of Zuhayr. He said: What an excellent crop of Zuhayr is! They said: It does not belong to Zuhayr. He asked: Is this not the land of Zuhayr? They said: Yes, but the crop belongs to so-and-so. He said: Take your crop and give him the wages. Rafi said: We took our crop and gave him the wages. Saeed (ibn al-Musayyab) said: Lend your brother or employ him for dirhams.

The tradition mentioned above has also been transmitted by Ibn Abi al-Mujahid through a different chain of narrators. This version has: "to those people who did not possess these things. " Abu Dawud said: What is correct is Ibn Abi al-Mujahid. Shubah made a mistake in it.

Yazid bin Abi Habib said: Jabir wrote to me a similar tradition. But he did not say in this version "It is forbidden. "

Umar ibn Khaldah said: We came to Abu Hurairah who had become insolvent. He said: I shall decide between you on the basis of the decision of the Messenger of Allah ﷺ: If anyone becomes insolvent or dies and the man (the seller) finds his very property with him, he is more entitled to it (than others).

The tradition mentioned above has also been transmitted by Qatadah through a different chain of narrators to the effect that two men laid claim camel and both of them produced witness so the prophet ﷺ divided it in halves between them.

Ibn Abbas said: The deputation of Abd al-Qais asked (the prophet): From which (vessels)should we drink ? He (the prophet) replied: Do not drink from the pumpkins, vessels smeared with pitch, and hollow stumps, and steep dates in skins. They asked: Messenger of Allah, if it ferments? He replied: infuse water in it. They asked: Messenger of Allah. . . ” (repeating the same words). He replied to them third or fourth time: Pour it away. He then said: Allah has forbidden me, or he said: He has forbidden me wine, game of chance and kubah (drums). He said: Every intoxicant is unlawful. Sufyan said: I asked ‘All bin Badhimah about kubah. He replied: Drum.

Qatadah said on the authority of Jabir bin Zaid and Ikrimah that they disapprove of drink made exclusively from unripe dates. This they reported on the authority of Ibn Abbas said: I am afraid it may not be muzza from which (the people of) Abd al-Qais were prohibited. I asked Qatadah: What is muzza’? He replied: Drink of dates made in a green jar and vessels smeared with pitch.

Narrated Abdullah ibn Masud: The tradition mentioned above (No. 3771) has also been narrated by Ibn Masud with a different chain of narrators. This version has: The Prophet ﷺ liked the foreleg (of a sheep). Once the foreleg was poisoned, and he thought that the Jews had poisoned it.

Narrated Abdullah ibn Abbas: On the day of Khaybar the Messenger of Allah ﷺ prohibited eating every beast of prey, and every bird with a talon.

Narrated Jabir ibn Abdullah: AbulHaytham ibn at-Tayhan prepared food for the Messenger of Allah ﷺ, and he invited the Prophet ﷺ and his Companions. When they finished (food), the said: If some people enter the house of a man, his food is eaten and his drink is drunk, and they supplicate (to Allah) for him, this is his reward.

Kharijah bin al-Salt quoted his parental uncle as saying that he passed (some people): He recited Surat al-Fatihah over him for three days morning and evening. Whenever he finished it, he collected some of his saliva and spat it out, and he seemed as if he were set free from a bond. They gave him something as payment. He then came to the Prophet ﷺ. He then transmitted the rest of the tradition to the same effect as Musaddad narrated.

Narrated Alaqah ibn Sahar at-Tamimi: We proceeded from the Messenger of Allah ﷺ and came to a clan of the Arabs. They said: We have been told that you have brought what is good from this man. Have you any medicine or a charm, for we have a lunatic in chains? We said: Yes. Then they brought a lunatic in chains. He said: I recited Surat al-Fatihah over him for three days, morning and evening. Whenever I finished it, I would collect my saliva and spit it out, and he seemed as if he were set free from a bond. He said: They gave me some payment, but I said: No, not until I ask the Messenger of Allah ﷺ. He (the Prophet) said: Accept it, for, by my life, some accept it for a worthless charm, but you have done so for a genuine one.

Narrated Muhammed bin Jafar: On the authority of Awf: 'Iyafah means to makes the birds fly by threatening them. Tarq means lines drawn on the earth.

The tradition mentioned above by Rawh bin Ubadah from Saeed bin Abu 'Arubah. In this version he did not mention the words "the slave should be required to work. " If has also been transmitted by Jarir bin Hazim and Musa bin Khalaf from Qatadah through the chain of Yazid bin Zurai' and to the same effect. In this version they mentioned the words "the slave should be required to work"

Bahz bin Hakim said that his father told on the authority of his grandfather: I said: Messenger of Allah, from whom should we conceal our private parts and to whom can we show? He replied: conceal your private parts except from your wife and from whom your right hands possess (slave-girls). I then asked: Messenger of Allah, (what should we do), if the people are assembled together? He replied: If it is within your power that no one looks at it, then no one should look at it. I then asked: Messenger of Allah if one of us is alone, (what should he do)? He replied: Allah is more entitled than people that bashfulness should be shown to him.

Narrated Abu Hurairah: The Prophet ﷺ as saying: The angels do not accompany those fellow travellers who have panther skin.

Narrated Abu Rimthah: I and my father came to the Prophet ﷺ. He said to a man or to my father: Who is this? He replied: He is my son. He said: Do not commit a crime on him. He had stained his beard with henna.

A similar tradition has also been transmitted by Anas bin Malik through a different chain of narrators. This version adds: He then forbade disfiguring. This version does not mention the words “ from opposite sides”. This tradition has been narrated by Shubah from Qatadah and Salam bin Miskin from Thabit on the authority of Anas. They did not mention the words “from opposite side”. I did not find these words “their hands and feet were cut off from opposite sides”. In any version except in the version of Hammad bin Salamah.

Narrated An-Numan ibn Bashir: The Prophet ﷺ said: about a man who had (unlawful) intercourse with his wife's slave girl: If she made her lawful for him, he will be flogged one hundred lashes; if she did not make her lawful for him, I shall stone him.

Ibn Awn said: If we learnt that the remark of al-Hasan would reach the extent that it has reached, we would write a book for his withdrawal and call witnesses to him; but we said: This is a remark that surprisingly came out (from him) and it will not be transmitted to others.

Muhammad bin Jubair bin Mutim said from his father on the authority of his grandfather: An A’rab (a nomadic Arab) came to the Messenger of Allah ﷺ and said: People suffering distress, the children are hungry, the crops are withered, and the animals are perished, so ask Allah to grant us rain, for we seek you as our intercessor with Allah, and Allah as intercessor with you. The Messenger of Allah ﷺ said: Woe to you: Do you know what you are saying? Then the Messenger of Allah ﷺ declared Allah’s glory and he continued declaring His glory till the effect of that was apparent in the faces of his Companions. He then said: Woe to you: Allah is not to be sought as intercessor with anyone. Allah’s state is greater than that. Woe to you! Do you know how great Allah is? His throne is above the heavens thus (indicating with his fingers like a dome over him), and it groans on account of Him as a saddle does because of the rider. Ibn Bashshar said in his version: Allah is above the throne, and the throne is above the heavens. He then mentioned the rest of the tradition. Abd al-A’la, Ibn al- Muthana and Ibn Bashshar transmitted it from Ya’qub bin ‘Utbah and Jubair bin Muhammad bin Jubair from his father on the authority of his grandfather. Abu Dawud said: This tradition with the chain of Ahmad bin Saad is sound. It has been approved by the body (of traditionists), which includes Yahya bin Ma’in and Ali bin al-Madani, and a group has transmitted it from Ibn Ishaq, as Ahmad also said. And so far as I have been informed Abd al-A’la, Ibn al-Muthanna, and Ibn Bashshar had heard from the same copy (of the collection of tradition).

The tradition mentioned above has also been transmitted by Umm Salamah through a different chain of narrators to the same effect. This version has: He who disapproves is guiltless, and he who disapproves is safe. Qatadah said: it means one who feels its disapproval in his heart, and one who expresses disapproval in his heart.

Narrated Abu Hurairah: The Prophet ﷺ said: A man follows the religion of his friend; so each one should consider whom he makes his friend.

Narrated Abdullah ibn as-Saib ibn Yazid: The Messenger of Allah ﷺ said: None of you should take the property of his brother in amusement (i. e. jest), nor in earnest. The narrator Sulayman said: Out of amusement and out of earnest. If anyone takes the staff of his brother, he should return it. The transmitter Ibn Bashshar did not say "Ibn Yazid, and he said: The Messenger of Allah ﷺ said.

Narrated Aishah, Ummul Muminin: When the Prophet ﷺ saw a cloud formation in the sky, he left work, even if he were at prayer, and then would say: "O Allah! I seek refuge in Thee from its evil. " If it rained, he would say: "O Allah! send a beneficial downpour. "

Abdullah bin Masud said: I went to the prophet ﷺ when he was in a skin tent. He then mentioned something similar to it.

Narrated Kaladah ibn Hanbal: Safwan ibn Umayyah sent him with some milk, a young gazelle and some small cucumbers to the Messenger of Allah ﷺ when he was in the upper part of Makkah. I entered but I did not give a salutation. He said: Go back and say: "Peace be upon you"! This happened after Safwan ibn Umayyah and embraced Islam. Amr said: Ibn Safwan told me all this on the authority of Kaladah ibn Hanbal, and he did not say: I heard it from him. Abu Dawud said: Yahya bin Habib said: Umayyah bin Safwan. He did not say: I heard from Kaladah bin Hanbal. Yahya also said: Amr bin Abdullah bin Safwan told him that Kaladah bin al-Hanbal told him.

The tradition mentioned above has also been transmitted by Shubah through a different chain of narrators. This version has: when he came near the mosque, he said to the Ansar; stand up showing respect to your chief.

Narrated Aishah, Ummul Muminin: I never saw anyone more like the Messenger of Allah ﷺ in respect of gravity, calm deportment, pleasant disposition - according to al-Hasan's version: in respect of talk and speech. Al-Hasan did not mention gravity, calm deportment, pleasant disposition - than Fatimah, may Allah honour her face. When she came to visit him (the Prophet) he got up to (welcome) her, took her by the hand, kissed her and made her sit where he was sitting; and when he went to visit her, she got up to (welcome) him, took him by the hand, kissed him, and made him sit where she was sitting.