Translation of Sahih Muslim

Abu Sa'id al-Khudri reported God's Messenger^* as saying: No sadaqa (zakat) is payable on less than five wasqs of (dates or grains), on less than five camel-heads and on less than five uqiyas (of silver).

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

'Umara reported: I heard Abd Sa'id al-Khudri as saying that he had heard God's Messenger^* make (this) observation with a gesture of his five fingers, and then he narrated the hadith as transmitted by 'Uyaina (hadith 2134).

Abu Sa'id al-Khudri reported God's Messenger^* as saying: Sadaqa (zakat) is payable on less than five wasqs of (dates or grains), on less than five camel-heads, and on less than five uqiyas (of silver).

Abu Sa'id al-Khudri reported God's Messenger^* as saying: No Sadaqa is payable on less than five wasqs of dates or grains.

Abu Sa'id al-Khudri reported God's Messenger^* as saying: No Sadaqa is payable on the grains and dates till it (comes to the Weight) of five wasqs, or less than five heads of camels, or less than five uqiyas (of silver).

A hadith like this has been narrated by Isma'il b. Umayya with the same chain of transmitters.

A hadith like this has been narrated by Isma'il b. Umayya with the same chain of transmitters, but instead of the word dates, fruit has been used.

Jabir b. 'Abdullah reported God's Messenger^* as saying: No Sadaqa is payable on less than five fiqiyas of silver, and on less than five heads of camels, and less than five wasqs of dates.

Jabir b. Abdullah reported God's Messenger^* as saying: A tenth is payable on what is watered by rivers, or rains, and a twentieth on what is watered by camels.

Abu Huraira reported God's Messsenger^* as saying: No Sadaqa is due from a Muslim on his slave or horse.

Abu Huraira reported God's Messenger^* as saying: No Sadaqa is due from a Muslim on his slave or horse.

A hadith like this has been narrated by Abu Huraira through another chain of transmitters.

Abu Huraira reported God's Messenger^* as saying: There is no Sadaqa on a slave except Sadaqat-ul-Fitr.

Abu Huraira reported that the Messenger of God^* sent Umar for (collecting) Sadaqa (zakat), and it was said that Ibn Jamil, Khalid b. Walid and 'Abbas the uncle of the Messenger of God^*, refused (to pay it). Upon this the Messenger of God^* said: Ibn Jamil is taking revenge but for this that he was destitute and God made him rich. As regards Khalid, you are unjust to Khalid, for be reserved his armours and weapons for the sake of God, and as for 'Abbas, I shall be responsible for it and an equal amount along with it. And he again said: 'Umar, bear this in mind, the uncle of a person is like his father.

Ibn Umar said that God's Messenger^* prescribed the payment of Zakat-ul-Fitr (on breaking the fast) of Ramadan for people, for every freeman, or slave, male and female among the Muslims-one sa' of dried dates, or one sa' of barley.

Ibn 'Umar said that the Messenger of God^* prescribed Zakat-ul-Fitr one sa' of dates or one sa' of barley for every slave or freeman, young or old.

Ibn 'Umar said that the Apostle of God^* prescribed the Sadaqa of Ramadan (Sadaqat-al-Fitr) one sa' of dates or one sa' of barley for every free man or a slave, male or female, and then the people equalised (one sa' of dates or barley) with half a sa' of wheat.

Abdullah b. Umar reported that the Messenger of God^* ordered the (payment of) Zakat-ul-Fitr one sa' of dates, or one sa' of barley. Ibn 'Umar ('Abdullah b. 'Umar) further said: The people equalised it (then) with two mudds of fine wheat.

Ibn Umar reported that the Messenger of God^* prescribed Zakat-ul-Fitr of Ramadan one sa' of dates or one sa' of barley for every individual among the Muslims (whether) free man or slave, male or female, young or old.

Sad b. Abu Sarh heard Abu Sa'id al-Khudri as saying: We used to take out as the Zakat of Fitr one sa' of grain, or one sa' of barley or one sa' of dates, or one sa' of cheese or one sa' of raisins.

Abd Sa'id al-Khudri reported: We, on behalf of every young or old, free man or slave (amongst us), used to take out during the lifetime of the Messenger of God^* as the Zakat of Fitr one sa' of grain, or one sa' of cheese or one sa' of raisins. And we continued taking out these till Mu'awiya b. Abu Sufyan came to us for pilgrimage or 'Umra, and addressed the people on the pulpit and said to them: I see that two mudds of zakat out of the wheat (red) of Syria is equal to one sa' of dates. So the people accepted it. But Abu Sa'id said: I would continue to take out as I used to take out (before, i e. one sa') as long as I live.

Sa'd b. Abu Sarh heard Abu Sa'id al-Khudri as saying: We, on behalf of young or old, free or slave, used to take out the Zakat of Fitr while the Messenger of God^* was among us, in three kinds, one sa' of dates, one sa' of cheese, or one sa' of barley, and we continued to take that out till the time of Mu'awiya, for he saw that two mudds of wheat were equal to one sa' of dates. Abu Sa'id sald: I would continue to take that out as before (i e. one sa' of wheat).

Abu Sa'id al Khudri reported: We used to take out the Zakat of Fitr in three kinds, cheese, dates and barley.

Abu Sa'id al-Khudri reported that when Mu'awiya prescribed half a sa' of wheat equal to one sa' of dates, he (Abu Sa'id al-Khudri) objected to it, and said: I would take out (Sadaqat-ul-Fitr) but that which I used to bring forth during the lifetime of the Messenger of God^* one sa' of dates, or one sa' of raisins, or one sa' of barley, or one sa' of cheese.

Ibn 'Umar reported that the Messenger of God^* ordered that the Sadaqat-ul-Fitr should be paid before the people go out for prayer.

Abdullah b 'Umar reported that the Messenger of God^* ordered the payment of Sadaqat-ul-Fitr before people go out for prayer.

Abu Huraira reported God's Messenger^* as saying: If any owner of gold or silver does not pay what is due on him, when the Day of Resurrection would come, plates of fire would be beaten out for him; these would then be heated in the fire of Hell and his sides, his forehead and his back would be cauterized with them. Whenever these cool down, (the process is) repeated during a day the extent of which would be fifty thousand years, until judgment is pronounced among servants, and he sees whether his path is to take him to Paradise or to Hell. It was said: Messenger of God, what about the camel? He (the Holy Prophet) said: If any owner of the camel does not pay what is due on him, and of his due in that (camel) is (also) to milk it on the day when it comes down to water. When the Day of Resurrection comes a soft sandy plain would be set for him, as extensive as possible, (he will find) that not a single young one is missing, and they will trample him with their hoofs and bite him with their mouths. As often as the first of them passes him, the last of them would be made to return during a day the extent of which would be fifty thousand years, until judgment is pronounced among servants and he sees whether his path is to take him to Paradise or to Hell. It was (again) said: Messenger of God, what about cows (cattle) and sheep? He said: It any owner of the cattle and sheep does not pay what is due on them, when the Day of Resurrection comes a soft sandy plain would be spread for them, he will find none of them missing, with twisted horns, without horns or with a broken horn, and they will gore him with their horns and trample him with their hoofs. As often as the first of them passes him the last of them would be made to return to him during a day the extent of which would be fifty thousand years, until judgment would be pronounced among the servants. And he would be shown his path-path leading him to Paradise or to Hell. It was said: Messenger of God, what about the horse? Upon this he said: The horses are of three types. To one than (these are) a burden, and to another man (these are) a covering, and still to another man (these are) a source of reward. The one for whom these are a burden is the person who rears them in order to show off, for vainglory and for opposing the Muslims; so they are a burden for him. The one for whom these are a covering is the person who rears them for the sake of God but does not forget the right of God concerning their backs and their necks, and so they are a covering for him. As for those which bring reward (these refer to) the person who rears them for the sake of God to be used for Muslims and he puts them in meadow and field. And whatever thing do these eat from that meadow and field would be recorded on his behalf as good deeds, as would also the amount of their dung and urine. And these would not break their halter and prance a course or two without having got recorded the amount of their hoof marks and their dung as a good deed on his behalf (on behalf of their owner). And their master does not bring them past a river from which they drink, though he did not intend to quench their thirst, but God would record for him the amount of what they drink on his behalf as deeds. It was said: Messenger of God, what about the asses?, Upon this he said: Nothing has been revealed to me in regard to the asses (in particular) except this one verse of a comprehensive nature: "He who does an atom's weight of good will see it, and he who does an atom's weight of evil will see it" (xcix. 7)

This hadith has been narrated by Zaid b. Aslam with the same chain of transmitters except that he said: "None among the owners of camels who does not pay their due," but did not say" their due (Zakat) out of them." and he make a mention: "He did not miss a single young one out of them." and he said: "Their sides. their foreheads and their backs would be cauterised."

Abu Huraira reported God's Messenger^* as saying: No owner of the treasure who does not pay Zakat (would be spared) but (his hoards) would be heated in the Fire of Hell and these would be made into plates and with these his sides, his forehead would be cauterised till God would pronounce judgment among His servants during a day, the extent of which would be fifty thousand years. He would then see his path, leading either to Paradise or to Hell. And no owner of the camels who does not pay Zakat (would be spared) but a soft sandy plain would be set for him and they (the camels) would be made to pass over him till the last of them would be made to return till God would pronounce judgment among His servants during a day the extent of which would be fifty thousand years. He would then see his path leading him to Paradise or leading him to Hell. And no owner of the (cattle and) goats who does not pay Zakat (would be spared) but a soft sandy plain would be set for him, he would find none of them missing, with twisted horns, without horns, or with broken horns, and they will gore him with their horns and trample him with their hoofs and they would be made to pass over him till the last of them would be made to return till God would pronounce judgment among His servants, during a day the extent of which would be fifty thousand years, and he would see the paths leading to Paradise or to Hell. Suhail said: I do not know whether he made mention of the cows. They said: Messenger of God^*, what about the horses? He said: The horses have goodness in their foreheads (or he said) or goodness is ingrained in the foreheads of the horses (Suhail said: I am in doubt as to what was actually said) up till the Day of judgement. The horses are of three kinds. They are a source of reward to a person, they are a covering to a person, and they are a burden to a person. As for those which bring reward is that a person would get reward who rears them for the sake of God and trains them for Him, and nothing disappears in their stomachs but God would record for him a good deed. And if they were to graze in the meadow, they would eat nothing but God would record for him a reward. And if they were to drink water from the canal, with every drop that, would disappear in their stomachs there would be reward (for the owner). He went on describing till a reward was mentioned for their urine and dung. And if they pranced a course or two, there would be recorded a reward for every pace that they covered. As for one for whom they are a covering, he is the man who rears them for honour and dignity but does not forget the right of their backs and their stomachs, in plenty and adversity, As regards one for whom they are a burden, he is that who rears them for vainglory and showing off to the people; for him they are, the burden. They said: Messenger of God, what about asses? He said: God has not revealed to me anything in regards to it except this one comprehensive verse: "He who does an atom's weight of good will see it, and he who does an atom's weight of evil will see it" (xcix. 7).

This hadith has been narrated by Suhail b. Abu Salih with the same chain of transmitters, and he said he substituted the word aqsa' with 'adba' and said: " his side and his back," but he made no mention of his forehead.

This hadith has been narrated by Abu Huraira through another chain of transmitters: The Messenger of God^* said: "When a person does not pay what is due to God or Sadaqa of his camels...." The rest of the hadith is the same.

Jabir b. 'Abdullah al-Ansari reported God's Messenger^* as saying: The owner of a camel who does not pay what is due on it (would be punished in this way) that on the Day of Resurrection many more (along with his camel) would come and the owner would be made to sit on a soft sandy ground and they would trample him with their feet and hooves. And no owner of the cattle who does not pay what is due on them (would be spared the punishment) but on the Day of Resurrection, many more would come and he (the owner) would be made to sit on the soft sandy ground and would be gored by their horns and trampled under their feet. And no owner of the goats and sheep who does not pay what is due on them (would be spared of punishment) but many more would come on the Day of Resurrection and he (the owner) would be made to sit on a soft sandy ground and they would gore him with their horns and trample him under their hooves. And there would be more (among this flock of sheep and goat) without horns or with broken horns. And no owner of the treasure who does not pay its due but his treasure would come on the Day of Resurrection like a bald snake and would pursue him with its mouth open, and when it would come near he would run away from it, and he would be called thus: "Take your treasure which you concealed, for I do not need it." When he would find no way out he would put his hand in its mouth and it would gnaw it like a he-camel. Abu Zubair said: We heard Ubaid b. Umair saying this. We then asked Jabir b. 'Abdullah about this. And he also said like Ubaid b. Umair, Abu Zubair said: I heard 'Ubaid b. 'Umair saying: A man said: Messenger of God, what is due on camels? He said: Milking them near water, and lending of bucket (used for drawing water from it), or lending its male for mating with a she-camel and providing it as a ride for the sake of God.

Jabir b. Abdullah reported the Apostle of God^* as saying: No owner of camels or cattle or flock of sheep or goats who does not pay his due (would be spared punishment) but would be made to sit on the Day of Resurrection on a soft sandy ground and the hoofed animals would trample him with their hoofs and gore him with their horns. And none of them on that day would be without horns, or with broken horns. We said: Messenger of. God, but what is due on them? He said: Lending of the male (for use) and lending of the bucket (used for drawing water for them) and for mating and milking them near water and providing them as a ride for the sake of God. And no owner of the property who does not pay Zakat (would be spared punishment) but it (his property) would turn into a bald snake and would follow its owner wherever he would go, and he would run away from it, and it would be said to him: That is your property about which you were stingy. And when he would find no other way out he would thrust his hand in its mouth and it would gnaw it like a male camel.

Jabir b. 'Abdullah reported: There came people from among the Bedouins to the Messenger of God^* and said: Collectors of Sadaqa come to us and treat us unjustly. Upon this the Messenger of God^* said: Please your collectors. Jarir said: Ever since I heard it from the Messenger of God^* no collector had departed but was pleased with me.

This hadith has been narrated by Muhammad b. Isma'il with the same chain of transmitters.

Abu Dharr reported: I went to the Apostle of God^* and he was sitting under the shade of the Ka'ba. As he saw me he said: By the Lord of the Ka'ba, they are the losers. I came there till I sat and I could not stay (longer) and (then) stood up. I said: Messenger of God, let my father, be ransom for you, who are they (the losers)? He said: They are those having a huge amount of wealth except so and so and (those who spend their wealth generously on them whom they find in front of them, behind them and on their right side and on their left side) and they are a few. And no owner of camels, or cattle or goat and sheep, who does not pay Zakat (would be spared punishment) but these (camels, cattle, goats and sheep) would come on the Day of Resurrection wearing more flesh and would gore him with their horns and trample them with their hooves. And when the last one would pass away, the first one would return (to trample him) till judgment would be pronounced among people.

Abu Dbarr reported: I went to the Apostle of God^* and he was sitting under the shade of the Ka'ba, and the rest of the hadith it the same but for this that he (the Holy Prophet) said: "By God, in Whose hand is my life, no person on earth who dies and leaves behind camels, or cattle or goat and sheep, and does not pay Zakat (would be spared the punishment)."

Abu Huraira reported that the Prophet^* said: Nothing is more delighting to me than this that Uhud should be of gold for me, and no dinar is left with me out of it before three nights pass except a dinar which I would set aside for the repayment of debt upon me.

Abu Huraira reported the same from the Prophet (may peace be upon him).

Abu Dharr reported: I walked with the Messenger of God^* on the stony ground of Medina in the afternoon and we were looking at Uhud. The Messenger of God (way peace by upon him) said: Abu Dharr! I said: Messenger of God, I am here at thy beck and call. He said: What I desire is that Uhud be gold with me and three nights should pass and there is left with me any dinar but one coin which I would keep to pay debt. (I love) to spend it among the servants of God like this and he pointed in front of him, and on his right side and on his left side. We then proceeded on and he said: Abu Dharr. I said: At thy beck and call, Messenger of God. He (the Holy Prophet) said: The rich would be poor on the Day of Resurrection, but he who spent like this and like this and like this, and he pointed as at the first time. We again went on when he said. Abu Dharr, stay where you are till I come back to you. He (the Holy Prophet) then moved on till he disappeared from my sight He (Abu Dharr) said: I heard a sound and I heard a noise. I said (to myself): The Messenger of God^* might have met (mishap or an enemy). I wished to follow him but I remembered his command for not departing till he would come back. So I waited for him, and when he came I made a mention of what I heard. He said: it was Gabriel, who came to me and said: "He who dies among your Ummah without associating Anything with God would enter Paradise. I said: Even if he committed fornication or theft? He said: Even if he committed fornication or theft.

Abu Dharr reported: I went out one night (and found) the Messenger of God^* walking all alone. There was no man with him. I thought that he did not like anyone walking along with him. So I began to walk in the light of the moon. He, however turned his attention to me and saw me and said: Who is this? I said: It is Abu Dharr. Let God make me as ransom for you. He said: Abu Dharr, come on. He (Abu Dharr) said: So I walked along with him for some time and he said: The wealthy persons would have little (reward) on the Day of Resurrection, except upon whom God conferred goodness (wealth). He dispensed it to his right, left, in front of him and at his back (just as the wind diffuses fragrance) and did good with it (riches). I went along with him for some time when He said: Sit here. And he made me sit at a safe place and there were stones around it, and he said to me: Sit here till I come to you. He went away on the stony ground till I could not see him. He stayed away from me, and he prolonged his stay. Then I heard him as he came back and he was saying: Even if he committed theft and even if he committed fornication. When he came I could not help asking him: Apostle of God, let God make me ransom for you, whom were you speaking on the stony ground? I heard nobody responding to you. He (the Holy Prophet) said: It was Gabriel who met me by the side of the stony ground and said: Give glad tidings to your Ummah that he who died without associating ought with God would go into Paradise. I said: Gabriel, even if he committed theft and fornication? He said: Yes. I said: Even it he committed theft and fornication? He said: Yes, I again said: Even if he committed theft and fornication? He said: Yes, even if he drank wine.

Ahnaf b. Qais reported: I came to Medina and when I was in the company of the grandees of Quraish a man with a crude body and an uncouth face wearing coarse clothes came there. He stood up before them and said: Give glad tidings to those whom who amass riches of the stones which would be heated in the Fire of Hell, and would be placed at the tick of the chest till it would project from the shoulder bone and would he put on the shoulder bone till it would project from the tick of his chest, and it (this stone) would continue passing and repassing (from one side to the other). He (the narrator) said: Then people hung their heads and I saw none among them giving any answer. He then returned and I followed him till he sat near a pillar. I said: I find that these (people) disliked what you said to them and they do not understand anything. My friend Abu'l-Qasim (Muhammad)^* called me and I responded to him, and he said: Do you see Uhud? I saw the sun (shining) on me and I thought that he would send me on an errand for him. So I said: I see it. Upon this he said: Nothing would delight me more than this that I should have gold like it (equal to the bulk of Uhud), and I should spend it all except three dinars. (How sad it is) that they hoard worldly riches, and they know nothing. I said: What about you and your brothers Quraish? You do not go to thein for any need and do not accept anything from them. He said: By God, I neither beg anything from them (from worldly goods), nor do I ask them anything about religion till I meet my God and His Messenger.

Ahnaf b. Qais reported: While I was in the company of the (elites) of Quraiah, Abu Dharr came there and he was saying: Give glad tidings to the hoarders of riches that their backs would be branded (so deeply) that (the hot Iron) would come out of their sides, and when the backs of their necks would be branded, it would come out of their foreheads. He (Abu Dharr) then went away and sat down. I asked who he was. They said: He is Abu Dharr. I went to him and said to him: What is this that I heard from you which you were saying before? He said: I said nothing but only that which I heard from their Prophet^* . I again said: What do you say about this gift? He said: Take it, for today it is a help. But when it becomes a price for your religion, then abandon it.

Abu Huraira reported God's Messenger^* as saying that God, the Most Blessed and High, said: O son of Adam, spend. I will spend on you. The right hand of God is full and overflowing and in nothing would diminish it, by overspending day and night.

Abu Huraira reported God's Messenger^* as saying that God said to him: "Spend, I will bestow upon you." And the Messenger of God^* said: The right hand of God is full and spending (the riches) liberally during day and night will not diminish (the resources of God). Don't you see what (an enormous amount of resources) He has spent since He created the heaven and the earth, and what is in His right hand has not decreased? His Throne is upon the water. And in His other hand is death, and He elevates and degrades (whom He likes).

Thauban reported God's Messenger^* as saying: The most excellent dinar is one that a person spends on his family, and the dinar which he spends on his animal in God's path, and the dinar he spends on his companions in God's path. Abu Qilaba (one of the narrators) said: He (the narrator) started with family, and then Abu Qilaba said: Who is the person with greater reward than a person who spends on young members of his family (and thus) preserves (saves them from want) (and by virtue of which) God brings profit for them and makes them rich.

Abu Huraira reported God's Messenger^* as saying: Of the dinar you spend as a contribution in God's path, or to set free a slave, or as a sadaqa given to a needy, or to support your family, the one yielding the greatest reward is that which you spent on your family.

Khaithama reported: While we were sitting in the company of 'Abdullah b. 'Umar there came in his steward. He (Ibn 'Umar) said: Have you supplied the provision to the slaves? He said: No. Upon this he said: Go and give (the provision) to them, for the Messenger of God^* has said: This sin is enough for a man that he withholds the subsistence from one whose master he is.

Jabir reported: A person from the Banu 'Udhra set a slave free after his death. This news reached the Messenger of God (may peace be upon hhn). Upon this he said: Have you any property besides it? He said: No. Upon this he said: Who would buy (this slave) from me? Nulaim b. Abdullah bought it for eight hundred dirhams and (this amount was) brought to the Messenger of God^* who returned it to him (the owner), and then said: Start with your own self and spend it on yourself, and if anything is left, it should be spent on your family, and if anything is left (after meeting the needs of the family) it should be spent on relatives, and if anything is left from the family, it should be spent like this, like this. And he was saying: In front of you, on your right and on your left.

Jabir reported that a person among the Ansar who was called Abu Madhkur granted posthumous freedom to his slave who was called Ya'qub. The rest of the hadith is the same.

Anas b. Malik is reported as saying: Abu Talha was the one among the Ansar of Medina who possessed the largest property and among his property he valued most was his garden known as Bairaha' which was opposite the mosque, and the Messenger of God^* often visited it and he drank of its sweet water. When this verse was revealed: "You will never attain righteousness till you give freely of what you Have" (iii. 91), Abu Talha got up and, going to God's Messenger^*, said: God says in His Book: "You will never attain righteousness till you give freely of what you love," and the dearest of my property is Bairaha' so I give it as Sadaqa to God from Whom I hope for reward for it and the treasure with God; so spend it, Messenger of God, on whatever purpose you deem it proper. The Messenger of God^* said: Bravo I that is profit earning property. I have heard what you have said, but I think you should spend it on your nearest relatives. So Abu Talha distributed it among the neatest relatives and his cousins on his father's side.

Anas reported that when this verse was tevealed: "You will not attain righteousness till you give freely of what you love," Abu Talha said: I see that our Lord has demanded from us out of our property; so I make you a witness, Messenger of God. that I give my land known as Bairaha' for the sake of God. Upon this the Messenger of God^* said: Give that to your relatives. So he gave it to Hassan b. Thabit and Ubayy b. Ka'b.

Maimuna bint Harith reported that she set free a slave-girl during the lifetime of the Messenger of God^* and she made a mention of that to the Messenger of God^* and he said: Had you gives her to your maternal uncles, you would have a greater reward.

Zainab, the wife of 'Abdullah (b. Mas'ud ), reported that the Messenger of God^* said: O women, give sadaqa even though it be some of your jewellery. She returned to 'Abdullah and said: You are a person with empty hands, whereas the Messenger of God^* has commanded us to give sadaqa, so better go to him and ask and if this will suffice for me; otherwise I shall give it to someone else. 'Abdullah said to me (his wife): You better go yourself. So I went and there was another woman of the Ansar at the door of the Messenger of God^* having the same porpose as I had. Now God's Messenger^* was invested with awe (so we did not like to knock). Then Bilal came out and we said to him: Go to the Messenger of God^* and inform him that there are two women at the door asking him whether it will serve them to give sadaqa to their spouses and to orphans who are under their charge, but do not inform him who we are. Bilal went to the Messenger of God^* and asked him (what these women had instructed him to ask). The Messenger of God^* asked him who these women were. He (Bilal) said: They are women from Ansar and Zainab. Upon this the Messenger of God^* said: Which of the Zainabs? He said: The wife of 'Abdullah. The Messenger of God^* said: There are two rewards for them, the reward of kinship and the reward of Sadaqa.

A hadith like this has been narrated on the authority of Zainab the wife of 'Abdullah, and she said: I was in the mosque and the Prophet of God^* saw me and said: Give Sadaqa even though it is out of your jewellery. The rest of the hadith is the same.

Umm Salama said: I asked the Messenger of God^* whether there is a reward for me if I spend oh Abu Salama's sons, and I am not going to abandon them in this state (of helplessness) for they are my sons. He (the Holy Prophet) said: Yes. For you is the reward for what you spend on them.

This hadith has been narrated by Ibn 'Urwa with the same chain of transmitters.

Abu Mas'ud reported God's Messenger^* as saying: When a Muslim spends on his family seeking reward for it from God, it counts for him as sadaqa.

This hadith has been narrated by Shu'ba with the same chain of transmitters.

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

Asma' bint Abu Bakr reported: My mother who was a polytheist came to me when he (the Holy Prophet) entered into treaty with, the Quraish (of Mecca). I inquired from the Messenger of God^* saying: Messenger of God, there has come to me my mother and she is inclined; should I (in this state of her mind) show her kindness? He said: Yes, treat her kindly.

'A'isha said that a person came to the Apostle of God^* and said: My mother died suddenly without having made any will. I think she would have definitely given Sadaqa if she had been able to speak. Would she have a reward if I gave Sadaqa on her behalf? He (the Holy Prophet) said: Yes. This hadith has been narrated on the authority of Hisham with the same chain of transmitters. And in the hadith transmitted by Abu Usama the words are: "She did not make any will," as it has been reported by Ibn Bishr, but it was not reported by the rest of the narrators.

Hudhaifa and Abu Shaiba reported God's Messenger^* as saying: Every act of goodness is sadaqa.

Abu Dharr reported: some of the people from among the Companions of the Apostle of God^* said to him: Messenger of God, the rich have taken away (air the) reward. They observe prayer as we do; they keep the fasts as we keep, and tray give Sadaqa out of their surplus riches. Upon this he (the Holy Prophet) said: Has God not prescribed for you (a course) by following which you can (also) do sadaqa? In every declaration of the glorification of God (i.e. saying Subhan God) there is a Sadaqa, and every Takbir (i.e. saying God-O-Akbar) is a sadaqa, and every praise of His (saying al-Hamdu Lillah) is a Sadaqa and every declaration that He is One (La illha ill-God) is a sadaqa, and enjoining of good is a sadaqa, and forbidding of that which is evil is a Sadaqa, and in man's sexual Intercourse (with his wife, ) there is a Sadaqa. They (the Companions) said: Messenger of God, is there reward for him who satisfies his sexual passion among us? He said: Tell me, if he were to devote it to something forbidden, would it not be a sin on his part? Similarly, if he were to devote it to something lawful, he should have a reward.

'A'isha reported God's Messenger^* as saying: Every one of the children of Adam has been created with three hundred and sixty joints; so he who declares the Glory of God, praises God, declares God to be One, Glorifies God, and seeks forgiveness from God, and removes stone, or thorn, or bone from people's path, and enjoins what is good and forbids from evil, to the number of those three hundred and sixty-four, will walk that day haviing removed himself from Hell.

This hadith has been narrated on the authority of Zaid with the same chain of transmitters except with (a slight) change of words (i.e. he [the Holy Prophet]) said: Or he enjoined what is good,... and said: He enters the evening [ie. he walks till eveningl.

This hadith has been narrated by 'A'isha through anothr chain of transmitters in which she reported God's Messenger^* as saying: "Every man is created" ; the rest of the hadith is the same and he said: "He walks on that day."

Sa'id b. Abu Burda reported on the authority of his grandfather that the Apostle of God^* said: Giving of Sadaqa is essential for every Muslim. It was said (to him): What do you say of him who does not find (the means) to do so? He said: Let him work with both his hands, thus doing benefit to himself and give Sadaqa. It was said to him: What about him who does not have (the means) to do so? He said: Then let him assist the needy, the aggrieved. It was said: What do you say of one who cannot even do this? He said: Then he should enjoin what is reputable or what is good. He said: What about him if he cannot do that? He (the Holy Prophet) said: He should then abstain from evil, for verify that is Sadaqa on his behalf.

This hadith has been narrated by Shu'ba with the same chain of transmitters.

Hammam b. Munabbih reported that-this is out of (those ahadith) which Abu Huraira narrated to us from Muhammad, the Messenger of God^*. And he while making a mention of ahadith reported from God's Messenger^* said this: Sadaqa is due on every joint of a person, every day the sun rises. Administering of justice between two men is also a Sadaqa. And assisting a man to ride upon his beast, or helping him load his luggage upon it, is a Sadaqa; and a good word is a Sadaqa; and every step that you take towards prayer is a Sadaqa, and removing of harmful things from the pathway is a Sadaqa.

Abu Huraira reported God's Messenger^* as saying: There is never a day wherein servants (of God) get up at morn, but are not visited by two angels. One of them says: O God, give him more who spends (for the sake of God), and the other says: O God, bring destruction to one who withholds.

Haritha b. Wahb reported God's Messenger^* as saying: Give Sadaqa for a time is about to come when a person would walk with alms and the one whom it is to be given would say: Had you brought it yesterday, I would have accepted it. For the present I do not need it. (And the giver of Sadaqa) I would not find anyone to accept it.

Abu Musa reported God's Messenger^* as saying: There would come a time for the people when a person would roam about with Sadaqa of gold, but he would find no one to accept it from him. And a man would be seen followed by forty women seeking refuge with him on account of the scarcity of males and abundance of females."

Abu Huraira reported God's Messenger^* as saying: The Last Hour will not come before wealth becomes abundant and overflowing, so much so that a man takes Zakat out of his property and cannot find anyone to accept it from him and till the land of Arabia becomes meadows and rivers.

Abu Huraira reported God's Messenger^* as saying: The Last Hour will not come till wealth is abundant and overflowing, so much so that the owner of the property will think as to who will accept Sadaqa from him, and a person would be called to accept Sadaqa and he would say: I do not need it.

Abu Huraira reported God's Messenaer^* as saying: The earth will vomit long pieces of its liver like columns of gold and silver, and the murderer will come and say: It was for this that I committed murder. The breaker of family ties will come and say: It was for this that I broke the family ties; and the thief will come and say: It is for this that my hands were cut off. They will then leave it and will not take anything out of it.

Abu Huraira reported God's Messenger^* as saying: If anyone gives as Sadaqa the equivalent of a date from that (earning) earned honestly, for God accepts that which is lawful, the Lord would accept it with His Right Hand, and even if it is a date, it would foster in the Hand of the lord, as one of you fosters his colt, till it becomes bigger than a mountain.

Abu Huraira reported God's Messenger^* as saying: No one gives Sadaqa of a date out of his honest earning, but God accepts it with His Right Hand, and then fosters it as one of you fosters the colt or a young she-camel, till it becomes like a mountain or even greater.

This hadith has been narrated through another chain of transmitters with a change of words. In the hadith transmitted Rauh (the words are): "Out of the honest earning and its spending at what is its (due) right" ; and in the hadith transmitted by Sulaiman (the words are): "And its spending at its proper place."

Abu Huraira reported God's Messenger^* as saying: O people, God is Good and He therefore, accepts only that which is good. And God commanded the believers as He commanded the Messengers by saying: "O Messengers, eat of the good things, and do good deeds; verily I am aware of what you do" (xxiii. 51). And He said: ' O those who believe, eat of the good things that We gave you" (ii. 172) He then made a mention of a person who travels widely, his hair dishevelled and covered with dust. He lifts his hand towards the sky (and thus makes the supplication): "O Lord,0 Lord," whereas his diet is unlawful, his drink is unlawful, and his clothes are unlawful and his nourishment is unlawful. How can then his supplication be accepted?

'Adi b. Hatim reported that he heard God's Messenger (way peace be upon him) as saying: He who among you can protect himself against Fire, he should do so, even if it should be with half a date.

'Adi b. Hatim reported God's Messenger^* as saying: God will speak with everyone amongst you without any interpreter between them. He (the man) would see towards his right and would not find anything but (the deeds) which he had done before, and he would see towards the left and would not find anything but (the deeds) which he had done before. He would see in front of him and would find nothing but Fire just before his face. So protect (yourselves) against Fire even if it is with the help of half a date. A hadith like this has been transmitted by Khaithama and addition has been made in this of (these words) ;" Even if it is with a good word."

'Adi b. Hatim reported that the Messenger of God^* made a mention of Fire. He turned his face aside and diverted his attention and then said: Guard (yourselves) against Fire. He turned his face and diverted his attention till we thought as if he were (actually seeing it and then said: Protect yourselves against Fire even if it is with half a date, and he who does not find it, (he should do so) with pleasant words. Abu Kuraib did not mention the word: (as if).

Adi b. Hatim reported that the Messenger of God^* made a mention of the Fire and sought refuge (with God against it). He turned aside his face three times and then said: Protect yourselves against Fire even if with half a date. But if you fail to find it (then protect yourselves against Fire) with the help of a pleasant word).

Mundhir b. Jarir reported on the authority of his father: While we were in the company of the Messenger of God^* in the early hours of the morning, some people came there (who) were barefooted, naked, wearing striped woollen clothes, or cloaks, with their swords hung (around their necks). Most of them, nay, all of them, belonged to the tribe of Mudar. The colour of the face of the Messenger of God^* underwent a change when he saw them in poverty. He then entered (his house) and came out and commanded Bilal (to pronounce Adhan). He pronounced Adhan and Iqima, and he (the Holy Prophet) observed prayer (along with his Companion) and then addressed (them reciting verses of the Holy Qur'an): '" O people, fear your Lord, Who created you from a single being" to the end of the verse," God is ever a Watcher over you" (iv. 1). (He then recited) a verse of Sura Hashr: "Fear God. and let every soul consider that which it sends forth for the morrow and fear God" (lix. 18). (Then the audience began to vie with one another in giving charity.) Some donated a dinar, others a dirham, still others clothes, some donated a sa' of wheat, some a sa' of dates; till he (the Holy Prophet) said: (Bring) even if it is half a date. Then a person from among the Ansar came there with a money bag which his hands could scarcely lift; in fact, they could not (lift). Then the people followed continuously, till I saw two heaps of eatables and clothes, and I saw the face of the Messenger^* glistening, like gold (on account of joy). The Messenger of God^* said: He who sets a good precedent in Islam, there is a reward for him for this (act of goodness) and reward of that also who acted according to it subsequently, without any deduction from their rewards; and he who sets in Islam an evil precedent, there is upon him the burden of that, and the burden of him also who acted upon it subsequently, without any deduction from their burden.

This hadith has been narrated on the authority of Mandhir through another chain of transmitters. And the hadith transmitted by Ibn Mu'adh contains an addition: "He then observed the noon prayer and then gave the sermon."

Mundhir b. Jarir narrated on the authority of his father: When we were sitting in the company of the Apostle of God^*. There came people dressed in striped woollen clothes, and the rest of the hadith in the same, and there (it is also mentioned): "He observed the Zuhr prayer and then climbed up a small pulpit, praised God, lauded Him, and then said: Verily God in His Book has revealed: 'O people, fear your Lord, ' etc." (iv. 1).

Jarir b. 'Abdullah reported: People came to to the Messenger of God^* and they ware dressed in woollen clothes. He (the Holy Prophet) saw their dismal state, as they were suffering from want and the rest of the hadith is the same.

Abu Mas'ud reported: We were commanded to give charity (despite the fact.) that we were coolies. Abu 'Aqil donated half a sa'. And there came another man with more than this. The hypocrites said: Verily God does not stand in need of the charity of this, and the second one has done nothing but only made a show (of his charity). Then this verse was revealed." Those who scoff at the voluntary givers of charity among the believers as well as those who cannot find anything (to give) but with their hard labour" (ix. 80). And Bishr did not utter the word Muttawwi'in.

This hadith has been narrated by Shu'ba with the same chain of transmitters and in the hadith transmitted by Sa'id b. al Rabi (the words are): "We used to carry loads on our backs."

It is narrated on the authority of Abu Huraira (that the Messenger of God) said: Of course the person who gives to the family a she-camel as a gift, which gives milk morning and evening equal to a large bowl, its reward (the reward of the gift) is great.

Abu Huraira reported that the Apostle of God^* forbade (to do certain things) and then he made a mention of certain habits and said: He who gives a she-camel as a gift, for him is the reward (of the gift) both morn- ing and evening-a reward for drinking milk in the morning and a reward for drinking milk in the evening.

Abu Haraira reported that the likeness of one who spends or one who gives charity is that of a person who has two cloaks or two coats-of-mail over him right from the breast to the collar bones. And when the spender (and the other narrator said, when the giver of charity) makes up his mind to give charity, it (coat-mail) becomes expanded for him. But when a miserly person intends to spend, it contracts and every ring grips the place where it is. For the giver of charity, this coat-of. mail expands to cover his whole body and obliterates even his footprints. Abu Huraira said: (The miserly man) tries to expand it (the coat-of-mail) but it does not expand.

Abu Haraira reported that the Messenger of God^* gave similitudes of a miserly man and the giver of charity as two persons who have two coats-of-mail over them with their hands pressed closely to their breasts and their collar bones. Whenever the giver of charity gives charity it (the coat-of mail) expands so much as to cover his finger tips and obliterate his foot prints. And whenever the miserly person intends to give charity (the coat-of-mail) contracts and every ring grips the place where it is. He (Abu Huraira) said: I saw the Messenger of God^* saying with fingers in the opening of his shirt: "If you had seen him trying to expand it, it will not expand."

Abu Haraira reported God's Messenger^* as-saying:. The similitude of a miserly man and the giver of charity is that of two persons with coatsof mail over them; when the giver of charity intends to give charity, it expands over him (to much so) that the footprints are also obliterated. And when the miserly man intends to give charity, it contracts over him, and his hands are tied up to his collar bone, and every ring is fixed up to another. He (the narrator) said: I heard the Messenger of God^* as saying: He would try to expand it. but he would not be able to do so.

Abu Huraira reported God's Apostle^* as saying: A man expressed his intention to give charity, so he came out with charity and placed it in the hand of an adulteress. In the morning, the people were talking and saying: charity was given to an adulteress last night. He (the giver of Sadaqa) said: O God, to Thee be the praise-to an adulteress. He then again expressed his intention to give charity; so he went out with the charity and placed it in the hand of a rich person. In the morning the people were talking and saying: Charity was given to a rich person. He (the giver of charity) said: O God, to Thee be the praise-to a well-to-do person. He then expressed his intention to give charity, so he went out with charity and placed it in the hand of a thief. In the morning, the people were talking and saying: Charity was given to a thief. So (one of the persons) said: O God, to Thee be the praise (what a misfortune it is that charity has been given to) the adulteress, to a rich person. to a thief! There came (the angel to him) and he was told: Your charity has been accepted. As for the adulteress (the charity might become the means) whereby she might restrain herself from fornication. The rich man might perhaps learn a lesson and spend from what God has given him, and the thief might thereby refrain from committing theft.

Abu Musa reported God's Apostle^* as saying: The honest Muslim trustee who spends (sometimes he said" who gives" ) what he is commanded to do and he gives that in full with his heart overflowing with cheerfulness and he gives it to one to whom he is ordered, he is one of the givers of charity.

'A'isha reported God's Messenger^* as saying: When a woman gives in charity some of the food in her house, without causing any damage, there is reward for her for whatever she has given, and a reward for her husband for what he earned. The same applies to the trustee. In no respect does the one diminish the reward of the other.

This hadith has been narrated by Mansur with the same chain of transmitters (with this alteration of words): "from the food of her husband".

'A'isha reported God's Messenger^* as saying: When a woman spends (something as Sadaqa) out of the household of her husband without causing any damage, there is a reward for her and for him too like it for whatever he earned, and for her (for the wife) because of her spending (for the sake of God), and for the trustee also (there is a reward like it), without any reduction from their rewards.

This hadith has been narratedby A'mash with the same chain of transmitters.

Umair, the freed slave of Abi'l-Lahm reported: 1 was the slave (of Abi'l-Lahm). I asked the Messenger of God^* if I could give some charity out of my master's wealth. He said: Yes, and the reward is half and half between you two.

'Umair, the freed slave of Abi'l-Lahm, said: My master commanded me to cut some meat in strips; (as I was doing it) a poor man came to me and I gave him some of it to eat. My master came to know of that, and he beat me. I came to the Messenger of God^* and narrated it to him. He (the Holy Prophet) summoned him and said: Why did you beat him? He (Abi'l-Lahm) said: He gives away my food without being commanded to do so. Upon this he (the Holy Prophet) sbid: The reward would be shared by you two.

Hammam b. Munabbih said: These are some of the a hadith of Muhammad. the Messenger of God^*, transmitted to us on the authority of Abu Huraira. So he narrated one hadith out of them (as this): The Messenger of God^* said: No woman should observe fast when her spouse is present (in the house) but with his permission. And she should not admit any (mahram) in his house, while he (her husband) is present, but with his permission. And whatever she spends from his earnings without his sanction, for him is half the reward.

Abu Huraira reported God's Messenger^* assaying: If anyone contributes a pair of anything for the sake of God, he would be invited to enter Paradise (with these words): O servant of God. it is good (for you). These who engage in prayer will he invited to enter by the gate of prayer; those who take part in Jihad will be Invited to enter by the gate of Jihad; those wto give charity will be invited to enter by the gate of charity; and those who observe fast will be invited to enter by the gate ar-Rayyan. Abu Bakr Siddiq said: Messenger of God, is it necessary that a person be invited through one of these gates? Will anyone he invited to enter by all those gates? The Messenger of God^* said: Yes, and I hope you will be one of them.

This hadith has been narrated by Zuhri through another chain of transmitters.

Abu Huraira reported God's Messenger^* as saying: He who spent pairs for the sake of God, the guardians of Paradise would call him, (in fact) every guardian of the door (of Paradise would welcome him saying): O, so and so, come on. Upon this Abu Bakr said: Messenger of God, (it means) there would be no distress on this person. The Messenger of God^* said. I hope you would be among them.

Abu Huraira reported that the Messenger of God^* said: Who has observed fast among you today? Abu Bakr^~ replied: It is I. He (the Holy Prophet again) said: Who among you follow. ed the bier today? Abu Bakr^~ replied: It is I. He (the Holy Prophet again) said: Who among you led a poor man today? Abu Bakr (God he pleased with him) replied: It is I. He (again) said: Who among you visited an invalid today? Abu Bakr^~ said: It is I. Upon this the Messenger of God^* said: Anyone in whom (these good deeds) are combined will certainly, enter paradise.

Asma', daughter of Abu Bakr (God be pleated with him), reported: The Messenger of God^* said to me: Spend, and do not calculate, or otherwise God would also calculate in your case.

Asma' reported God's Messenger^* as saying (to her): Spend and do not calculate, (for) God would calculate in your case; and do not hoard, otherwise God would be withholding from you.

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

Asma', daughter of Abu Bakr, reported that abe came to the Apostle of God^* and said: Apostle of God, I have nothing with me, but only, that which is given to me by Zubair (for household expenses). Is there any sin for me if I spend out of that which is given to me (by Zabair)? Upon this he (the Holy Prophet) said: Spend according to your means; and do not hoard, for God will withhold from you.

Abu Huraira reported God's Messenger^* as saying: O Muslim women, none of you should consider even a sheep's trotter too insignificant to give to her neighbour.

Abu Huraira reported that the Apostle of God^* had said: Seven are (the persons) whom God would give protection with His Shade on the Day when there would be no shade but that of Him (i.e. on the Day of Judgment, and they are): a just ruler, a youth who grew up with the worship of God; a person whose heart is attached to the mosques; two persons who love and meet each other and depart from each other for the sake of God; a man whom a beautiful woman of high rank seduces (for illicit relation), but he (rejects this offer by saying): "I fear God" ; a person who gives charity and conceals it (to such an extent) that the right hand does not know what the left has given: and a person who remembered God in privacy and his eyes shed tears.

This hadith has been narrated, on the authority, of Abu Huraira (with this change of words)." A person whose heart is attached to the mosque when he goes out of it till he returns to it."

Abu Huraira reported that there came a person to the Messenger of God^* and said: Messenger of God, which charity is the best? Upon this he said: That you should give charity (in a state when you are) healthy and close-fisted, one haunted by the fear of poverty, hoping to become rich (charity in such a state of health and mind is the best). And you must not defer (charity to such a length) that you are about to die and would he saying: This is for so and so, and this is for so and so. Lo, it has already come into (the possession of so and so).

Abu Huraira reported that a person came to the Apostle of God^* and said: Messenger of God, which charity is the greatest in reward? (The Holy Prophet said): By your father, beware, you should give charity (in a state when you are) healthy and close-fisted, haunted by the fear of poverty, and still hoping to live (as rich). And you must not defer charity (to the time) when you are about to die, and would then say: "This is for so and so, and this for so and so." It has already become the possession of so and so.

This hadith has been narrated with the same chain of transmitters except with this change (of words): "Which charity is most excellent?"

Abdullah b. Umar reported that as God's Messenger^* was sitting on the pulpit and talking about Sadaqa and abstention from begging, he said: The upper hand is better than the lower one, the upper being the one which bestows and the lower one which begs.

Hakim b. Hizam reported God's Messenger^* having said this: The most excellent Sadaqa or the best of Sadaqa is that after giving which the (giver) remains rich and the upper hand is better than the lower hand, and begin from the members of your household.

Hakim b. Hizam reported: I begged the Apostle of God^*, and he gave me. I again begged, he again gave me. I again begged, he again gave me, and then said: This property is green and sweet; he who receives it with a cheerful heart is blessed in it, and he who receives it with an avaricious mind would not be blessed in it, he being like one who eats without being satished, and the upper hand is better thad the lower hand.

Abu Umama reported God's Messenger^* as saying: O son of Adam, it is better for you if you spend your surplus (wealth), but if you withhold it, it is evil for you. There is (however) no reproach for you (if you withhold means necessary) for a living. And begin (charity) with your dependants; and the upper hand is better than the lower hand.

Mu'awiya said: Be cautious about ahadith except those which were current during the reign of Umar, for he exhorted people to ftar God, the Exalted and majestic. I heard the Messenger of God^* as saying: He upon whom God intends to bestow goodness, He confers upon him an insight in religion; and I heard the Messenger of God (way peace be upon him) as saying: I am the treasurer. To one whom I give out of (my own) sweet will, he would be blessed in that, but he whom I give (yielding to his constant begging and for his covetousness is like one who would eat, but would not be satisfied.

Mu'awiya reported AUah's Messenger (may prom be upon him) as saying: Do not beg importunately, for, I swear by God, none of you who asks me for anything and manages to get what he asks for when I disapprove td it will he be blessed in that which I give him.

'Amr b. Dinar reported from Wahb b. Munabbih: I went to his house in San'a' and he offered me nuts grown in his house to eat. And his brother said: I heard Mu'awiya b. Abu Sufyan saying that he had heard the Messenger of God^* as saying, and then he made a mention (of a hadith) like one mentioned above.

Abd al-Rahman b. Auf reported: I heard Mu'awiya b. Abu Sufyan saying in an address that he had heard the Messenger of God^* as saying: He to whom God intends to do good, He gives him insight into religion. And I am only the distributor while God is the Bestower.

Abu Huraira reported God's Messenger^* as saying: The poor man (miskin) is not the one who goes round to the people and is dismissed with one or two morsels. and one or two dates. They (the Prophet's Companions) said: Messenger of God, then who is miskin? He said: He who does not get enough to satisfy him, and he is not considered so (as to elicit the attention of the benevolent people), so that charity way be given to him. and he does not beg anything from people.

Abu Huraira reported God's Messenger^* as saying: Miskin is not he who is dismissed with one or two dates, and with one morsel or two morsels. (In fact) miskin is he who abstains (from begging). Read if you so desire (the verse): "They beg not of men importunately)" (ii. 273). This hadith has been narrated through another chain of transmitters.

Hamza. son of 'Abdullah, reported on the authority of his father that the Apostle of God^* said: When a man is always begging from people. he would meet God (in a state) that there would be no flesh on his face.

This hadith has been narrated on the authority of the brother of Zuhri with the same chain of transmitters, but no mention has been made of the word" muz'a" (piece).

Hamza b. 'Abdullah b. Umar heard his father cay that the Messenger of God^* had said: The person would continue begging from people till he would come on the Day of Resurrection and there would be no flesh on his face.

Abu Huraira reported God's Messenger^* as saying: He who begs the riches of others to increase his own is asking only for live coals, so let him ask a little or much.

Abu Huraira is reported to have heard the Messenger of God^* as saying: It is letter for one among you to bring a load of firewood on his back and give charity out of it (and satisfy his own need) and be independent of people, than that he should beg from people, whether they give him anything or refuse him. Verily the upper hand is better than the lower hand, and begin (charity) with your dependants.

Qais b. Abu Hizam reported: We came to Abu Huraira and he told God's Messenger^* having said this: By God, (it is better) that one among you should go and bring a load of firewood on his back and he should sell it, and the rest of the hadith was narrated (like the previous one).

Abu Huraira reported God's Messenger^* as saying: It is better for any one of you to tie a bundle of firewood and carry it on his back and sell it than to beg a person, he may give or may refuse.

Malik al-Ashja'i reported: We, nine, eight or seven men, were in the company of the Messenger of God^* and he said: Why don't you pledge allegiance to the Messenger of God? -while we had recently pledged allegiance. So we said: Messenger of God, we have already pledged allegiance to you. He again said: Why don't you pledge allegiance to the Messenger of God? And we said: Messenger of God, we have already pledged allegiance to you. He again said: Why don't you pledge allegiance to the Messenger of God? We stretched our hands and said: Messenger of God. we have already pledged allegiance to you. Now tell (on what things) should we pledge allegiance to you. He said I (You must pledge allegiance) that you would worship God only and would not associate with Him anything, (and observe) five prayers, and obey- (and he said onething in an undertone) -that you would not beg people of anything. (And as a consequence of that) I saw that some of these people did not ask anyone to pick up the whip for them if it fell down.

Qabisa b. Mukhariq al-Hilali said: I was under debt and I came to the Messenger of God^* and begged from him regarding it. He said: Wait till we receive Sadaqa, so that we order that to be given to you. He again said: Qabisa, begging is not permissible but for one of the three (classes) of persons: one who has incurred debt, for him begging is permissible till he pays that off, after which he must stop it; a man whose property has been destroyed by a calamity which has smitten him, for him begging is permissible till he gets what will support life, or will provide him reasonable subsistence; and a person who has been smitten by poverty. the genuineness of which is confirmed by three intelligent members of this peoples for him begging is permissible till he gets what will support him, or will provide him subsistence. Qabisa, besides these three (every other reason) for begging is forbidden, and one who engages in such consumes that what is forbidden.

Salim b. Abdullah b. 'Umar reported on the authority of his father ('Abdullah b. 'Umar) that he had heard 'Umar b. Khattab^~ saying: The Messenger of God^* gave me a gift, but I said: Give it to one who needs it more than I. He gave me wealth for the second time but I said: Give it to one who needs it more than I. Upon this the Messenger of God^* said: Take out of this wealth which comes to you without your being avaricious and without begging, but in other circumstance's do not let your heart hanker after it.

Salim b. 'Abdullah reported on the authority of his father that the Messenger of God^* gave to 'Umar b. Khattab some gift. Umar said to him: Messenger of God, give it to one who needs it more than I. Upon this the Messenger of God^* said: Take it; either keep it with you or give it as a charity, and whatever comes to you in the form of this type of wealth, without your being avaricious or begging for it, accept it, but in other circumstances do not let your heart hanker after it. And it was on account of this that Ibn 'Umar never begged anything from anyone, nor refused anything given to him.

This hadith has been narrated by Abdullah b. al-Sa'di from 'Umar b. al-Khattab who heard it from the Messenger of God^*.

Ibn al-Sa'di Maliki reported: 'Umar b. Khattab^~ appointed me as a collector of Sadaqa. When I had finished that (the task assigned to me) and I handed over that to him (to 'Umar), he commanded me to (accept) some remuneration (for the work). I said: I performed this duty for God and my reward is with God. He said: Take whatever has been given to you, for I also performed this duty during the time of the Messenger of God^* . He assigned me the task of a collector and I said as you say, and the Messenger of God^* said to me: When you are given anything without your begging for it, (then accept it), eat it and give it in charity.

Ibn al-Sa'di reported: 'Umar b. Khattab^~ appointed me as a collector of Sadaqat. The rest of the hadith in the same.

Abu Huraira reported from the Messenger of God^* as having said this: The heart of an old person feels young for the love of two things: love for long life and wealth.

Abu Huraira reported that the Messenger of God^* had said this: The heart of an old person is young for two things: for long life and love for wealth.

Anas reported God's Messenger^* as saying: The son of Adam grows old, but two (desires) in him remain young: desire for wealth and desire for life.

A hadith like this has been narrated by Anas through another chain of transmitters.

This hadith has been narrated on the authority of Anas through another chain of transmitters.

Anas reported God's Messenger^* as saying: If the son of Adam were to possess two valleys of riches. he would long for the third one. And the stomach of the son of Adam is not filled but with dust. And God returns to him who repents.

Anas b. Malik reported: I heard the Messenger of God^* as saying this, but 1 do not know whether this thing was revealed to him or not, but he said to.

Anas b. MILlik reported God's Messenger^* as saying: If there were two valleys of gold for the son of Adam, he would long for an- other one. and his mouth will not be filled but with dust, and God returns to him who repents.

Ibn Abbas reported God's Messenger^* as saying: If there were for the son of Adam a valley full of riches, he would long to possess another one like it. and Ibn Adam does not feel satiated but with dust. 1413 And God returns to him who returns (to HiM). 1414 Ibn Abbas said: I do not know whether it is from the Qur'an or not; and in the narration transmitted by Zuhair it was said: I do not know whether it is from the Qur'an, and he made no mention of Ibn Abbas.

Abu Harb b. Abu al-Aswad reported on the authority of his father that Abu Musa al-Ash'ari sent for the reciters of Basra. They came to him and they were three hundred in number. They recited the Qur'an and he said: You are the best among the inhabitants of Basra, for you are the reciters among them. So continue to recite it. (But bear in mind) that your reciting for a long time may not harden your hearts as were hardened the hearts of those before you. We used to recite a surah which resembled in length and severity to (Surah) Bara'at. I have, however, forgotten it with the exception of this which I remember out of it: "If there were two valleys full of riches, for the son of Adam, he would long for a third valley, and nothing would fill the stomach of the son of Adam but dust." And we used so recite a slirah which resembled one of the surahs of Musabbihat, and I have forgotten it, but remember (this much) out of it: "Oh people who believe, why do you say that which you do not practise" (lxi 2.) and" that is recorded in your necks as a witness (against you) and you would be asked about it on the Day of Resurrection" (xvii. 13).

Abu Huraira reported that the Messenger of God^* had said: Richness does not lie in the abundance of (worldly) goods but richness is the richness of the soul (heart, self).

Abu Sa'id al-Khudri reported that the Messenger of God^* stood up and addressed the people thus: O people, by God, I do not entertain fear about you in regard to anything else than that which God would bring forth for you in the form of adornment of the world. A person said: Messenger of God, does good produce evil? The Messenger of God^* remained silent for a while and he then said: What did you say? He replied: Messenger of God, I said: Does good produce evil? The Messenger of God^* said to him: The good does not produce but good. but among the plants the spring rain produces There some which kill with a tremour or nearly kill all but the animal which feeds on vegetation. It eats and when its flanks are distended, it faces the can. then when it has donged or urinated and chewed it returns and eats. He who accepts wealth rightly, God confers blessing on it for him. and he who takes wealth without any right, he is like one who eats and is not satisfied.

Abu Sa'id al-Khudri reported that the Messenger of God^* had said: The most dreadful thing I fear in your case is what God brings forth for you in the form of the adornment of the world. They (the Prophet's Com panions) said: Messenger of God, what is the adornment of the world? He said: Blessings (the natural resources) of the earth. They (again) said: Messenger of God, does good produce evil? He said: No, only good comes out of good. No, only good comes out of good. No. only good comes out of good. All that which the spring rain helps to grow kills or is about to kill but (the animal) which feeds on vegetation. It eats and when its flanks are distended, it faces the sun, it chews the cud, it has dunged and urinated. it returns and eats. This wealth is green and sweet, and he who accepts it and applies it rightly, finds it a good help, but he who takes it wrongfully is like one who eats without being satisfied.

Abu Said al-Khudri reported: The Messenger of God^* was sitting on the pulpit and we were sitting around him, and he said: What I am afraid of in regard to you after my death is that there would be opened for you the adornments of the world and its beauties. A person said: Messenger of God, does good produce evil? The Messenger of God^* remained silent. And it was said to him (the man who had asked the question from the Holy Prophet): What Is the matter with you, that you speak with the Messenger of God^* but he does not speak with you? We thought as if revelation was descending upon him. He regained himself and wiped the sweat from him and said: He was the inquirer (and his style of expression showed as if he praised him and then added): Verily good does not produce evil. Whatever the spring rainfall causes to grow kills or is about to kill, but that (animal) which feeds on vegetation. It eats till its flanks are filled; it faces the sun and dungs and urinates. and then returns to eat. And this Wealth is a sweet vegetation, and it is a good companion for a Muslim who gives out of it to the needy, to the orphan. to the wayfarer, or something like that as the Messenger of God^* said: He who takes it without his right is like one who eats but does not feel satisfied, and it would stand witness against him on the Day of judgment.

Abu Sa'id al-Khudri reported that some people from among the Ansar begged from the Messenger of God^* and he gave them. They again begged him and he again gave them, till when what was in his possession was exhausted he said: Whatever good (riches, goods) I have, I will not withhold it from you. He who refrains from begging God safeguards him against want. and he who seeks sufficiency, God would keep him in a state of sufficiency, and he who shows endurance. God would grant him power to endure, and none is blessed with an endowment better and greater than endurance.

This hadith has been narrated by Zuhri with the same chain of transmitters.

'Amr b. al-'As reported God's Messenger^* as saying: He Is successful who has accepted Islam, who has been provided with sufficient for his want and been made contented by God with what He has given him.

Abu Huraira reported God's Messenger^* as saying: O God, make the provision of Mahammad's family sufficient just to sustain life.

Umar b. Khattab^~ reported that the Messenger of God^* distributed something. Upon this I said: Messenger of God, I swear by God, the others besides them were more deserving than these (to whom you gave charity). He said: They had in fact left no other alternative for me. but (that they should) either beg importunately from me or they would regard me as a miser, but I am not a miser.

Anas b. Malik reported: I was walking with the Messenger of God^* and he had put on a mantle of Najran with a thick border. A bedouin met him and pulled the mantle so violently that I saw this violent pulling leaving marks of the border of the mantle on the skin of the neck of the Messenger of God^*. And he (the bedouin) said: Muhammad, issue command that I should be given out of the wealth of God which is at your disposal. The Messenger of God^* turned his attention to him and smiled, and then ordered for him a gift (provision).

This hadith has been narrated on the authority of Anas b. Malik through another chain of transmitters. And In the hadith transmitted by Ikrima b. 'Ammir there is an addition: "He (the bedouin) pulled his (mantle) so violently that the Apostle of God^* was drifted very close to the bedouin." And in the hadith transmitted by Hammam, (the words are): "He pulled it so violently that the mantle was torn and the border was left around the neck of the Messenger of God (may peace be upon him)."

Miswar b. Makhrama reported that the Messenger of God^* distributed some cloaks but did not bestow one upon Makhrama. Upon this Makhrama said: O my son, come along with me to the Messenger of God^*. So I went with him. He said: Enter the house and call him (to come out) for me. So I called him and he (the Holy Prophet) came out, and there was a cloak (from those already distributed) on him. He (the Holy Prophet) said: I had kept it for you. He (Makhrama), looked at it and was pleased.

Miswar b. Makhrama reported: Some cloaks were presented to the Messenger of God^*. My father Makhrama said to me: Come along with me to him; perhaps we may be able to get anything out of that (stock of cloaks). My father stood at the door and began to talk. The Apostle of God^* recognised him by his voice and came out and there was a cloak with him, and he was showing its beauties and saying: I kept it for you, I kept it for you.

Sa'd reported that the Messenger of God^* bestow- ed (some gifts) upon a group of people and I was sitting amongst them. The Messenger of God^*, however, left a person and he did not give him any. thing. and he seemed to me the most excellent among them (and thus deserved the gifts more than anyone else). So I stood up before the Messenger of God^* and said to him in undertone: Messenger of God, what obout so and so? By God, I find him a believer. He (the Messenger of God) said: He may be a Muslim. I kept quiet for a short while, and then what I knew of him urged me (to plead his case again) and I said: Messenger of God, what about so and so? By God, I find him a believer. Upon this he (the Holy Prophet) said: He may, be a Muslim. I again remained quiet for a short while, and what I knew of him again urged me (to plead his case so I) said: Messenger of God, what about so and so? By God, I find him a believer. Upon this he (the Holy Prophet) said: He may be a Muslim. I often bestow (something) upon a person, whereas someone else is dearer to me than he, because of the fear that he may fall headling into the fire. And in the hadith transmitted by Hulwani this statement was repeated twice.

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

This hadith has been narrated on the authority of Muhammad b. Sa'd through another chain of transmitters (and the words are): "The Messenger of God^* struck between my neck and shoulder with his hand and said: Do you wrangle,0 Sa'd, because I bestow (some gifts) upon a person?"

Anas b. Malik reported that when on the Day of Hunain God conferred upon His Apostle^* the riches of Hawazin (without armed encounter), the Messenger of God^* set about distributing to some persons of Quraish one hundred camels Upon this they (the young people from the Ansar) said: May God grant pardon to the Messenger of God^* that he bestowed (these camels) upon the people of Quraish, and he ignored us, whereas our swords are still dripping blood. Anas b. Malik said: Their statement was conveyed to the Messenger of God^* and he sent (someone) to the Ansar and gathered them under a tent of leather. When they had assembled, the Messenger of God^* came to thera and said: What is this news that has reached me from you? The wise people of the Ansar said: Messenger of God, so far as the sagacious amongst us are concerned they have said nothing, but we have amongst us persons of immature age; they said: May God grant pardon to the Messenger of God^* that he gave to the Quraish and ignored us (despite the fact) that our swords are besmeared with their blood. Upon this the Messenger of God^* said: I give (at times material gifts) to persons who were quite recently in the state of unbelief, so that I may incline them to truth Don't you feel delighted that people should go with riches, and you should go back to your places with the Apostle of God? By God, that with which you would return is better than that with which they would return. They said: Yes, Messenger of God, we are pleased. The Holy Prophet said too: You would find marked preference (in conferring of the material gifts) in future, so you should show patience till you meet God and His Messenger and I would he at the Haud Kauthar. They said: We would show patience.

Anas b. Malik reported that when God conferred upon His Messenger^* the riches of Hawazin (without armed encounter) ; the rest of the hadith is the same except some variation (of words): "Anas said: We could not tolerate it and he also said: The people were immature in age."

This hadith has been narrated on the authority of Anas b. Malik through another chain of transmitters.

Anas b. Malik reported that the Messenger of God^* gathered the Ansar and said: Is there someone alien among you? They said: No, but only the son of our sister. Upon this the Messenger of God^* said: The son of the sister of the people is included among the tribe, and (farther) said: The Quraish have recently abandoned Jahillyya and have just been delivered from distress; I, therefore, intend to help them and conciliate them. Don't you feel happy that the people should return with worldly riches and you return with the Messenger of God to your houses? (So far as my love for you is concerned I should say) if the people were to tread a valley and the Ansar tread a narraw path (in a mountain) I would tread the narrow path of the Ansar.

Anas b. Malik reported: When Mecca was conquered, he (the Holy Prophet) distributed the spoils among the Quraish. Upon this the Ansar said: It is strange that our swords are dripping with their blood, whereas our spoils have been given to them (to the Quraish). This (remark) reached the Messenger of God^*, and so he gathered them and said: What is this that has been conveyed to me about you? They said: (Yes) it is that very thing that, has reached you-and they were not (the people) to speak lie. Upon this he said: Don't you like that the people should return to their houses along with worldly riches, whereas you should return to your houses with the Messenger of God? If the people were to tread a valley or d narrow path, and the Ansar were also to tread a valley or a narrow path, I would tread the valley (along with the) Ansar or the narrow path (along with the) Ansar.

Anas b. Malik reported that when it was the Day of Hunain there came the tribes of Hawazin, Ghatafan and others along with their children and animals, and there were with the Apostle of God^* that day ten thousand (soldiers), and newly freed men (of Mecca after its conquest). All these men (once) turned their backs, till he (the Holy Prophet) was left alone. He (the Messenger of God) on that day called twice and he did not interpose anything between these two (announcements) He turned towards his right and said: O people of Ansar! They said: At thy beck and call (are we), Messenger of God. Be glad we are with thee. He then turned towards his left and said: O people of Ansar. They said: At thy beck and call (are we). Be glad we are with thee. He (the Holy Prophet) was riding a white mule. He dismounted and said: I am the servant of God and His Apostle. The polytheists suffered defeat. and the Messenger of God^* acquired a large quantity of spoils, and he distributed them among the refugees and the people recently delivered (of Mecca) but did not give anything to the Ansar. The Ansar said: In the hour of distress it is we who are called (for help). but the spoils are given to other people besides us. This (remark) reached him (the Holy Prophet). and he gathered them In a tent. and said: What is this news that has reached me on your behalf? They kept silence. Upon this he said: O people of Ansar, don't you like that people should go away with worldly (riches), and you go away with Muhammad taking him to your houses? They said: Yes, happy we are. Messenger of God. He (the Holy Prophet) said: If the people were to tread a valley, and the Ansar were to tread a narrow path, I would take the narrow path of the Ansar. Hisham said: I asked Abu Hamza if he was present there. He said: How could Ibe absent from him?

Anas b. Malik reported: We conquered Mecca and then we went on an expedition to Hunain. The polytheists came, forming themselves into the best rows that I have seen. They first formed the rows of cavalry, then those of infantry, and then those of women behind them. Then there were formed the rows of sheep and goats and then of other animals. We were also people large in number, and our (number) had reached six thousand. And on one side Khalid b. Walid was in charge of the cavalry. And our horses at once turned back from our rear. And we could hardly hold our own when our horses were exposed, and the bedouins and the peoplewhom we knew took to their heels. (Seeing this) the Messenger of God^* called thus: O refugees,0 refugees. He then. said: O Ansar,0 Ansar. (Anas said: This hadith is transmitted by a group of eminent persons.) We said: At thy beck and call are we, Messenger of God. The Messenger of God^* then advanced and he (Anas) said: By God, we had not yet reached them when God defeated them. and we took possession of the wealth and we then marched towards Ta'if, and we besieged them for forty nights. and then came back to Mecca and encamped (at a place), and the Messenger of God^* began to bestow a hundred camels upon each individual. The rest of the hadith is the same.

Rafi' b. Khadij reported that the Messenger of God;^* gave to Abu Sufyan b. Harb and Saf wan. b. Umayya and 'Uyaina b. Hisn and Aqra' b. Habis, i. e. to every one of these persons, one hundred of camels, and gave to 'Abbas b. Mirdas less than this number. Upon this 'Abbas b. Mirdis said:

You allot the share of my booty and that of my horse between 'Uyaina and Aqra'.

Both Uyaina and Aqra' are in no way more eminent than Mirdas (my father) in the assembly.

I am in no way inferior to any one of these persons.

And he who is let downtoday would not be elevated.

He (the narrator) said: The Messenger of God^* then complet- ed one hundred camels for him.

This hadith has been narrated by Sa'id b. Masruq with the same chain of transmitters (with the words): "The Apostle of God^* distributed the spoils of Hunain, and he (the Holy Prophet) gave one hundred camels to Abu Sufyan b. Harb. The rest of the hadith is the same, but with this addition: "He bestowed upon" Alqama b. 'Ulatha one hundred (camels)."

This hadith has been narrated by Sa'id with the same chain of transmitters, but no mention has been made of Alqama b. 'Ulatha, nor of safwin b. Umayya, and he did not mention the verse in his hadith.

Abdullah b. Zaid reported that when the Messenger of God^* conquered Hunain he distributed the booty, and he bestowed upon those whose hearts it was intended to win. It was conveyed to him (the Holy Prophet) that the Ansar cherished a desire that they should be given (that very portion) which the people (of Quraish) had got. Upon this the Messenger of God^* stood up and, after having praised God and lauded Him, addressed them thus: O people of Ansar, did I not find you erring and God guided you aright through me, and (in the state of) being destitute and God made you free from want through me, and in a state of disunity and God united you through me, and they (the Ansar) said: God and His Messenger are most benevolent. He (again) said: Why do you not answer me? They said: God and His Messenger are the most benevolent. He said, If you wish you should say so and so, and the event (should take) such and such course (and in this connection he made a mention) of so many things. 'Amr is under the impressionthat he has not been able to remember them. He (the Holy Prophet) further said: Don't you feel happy (over this state of affairs) that the people should go away with goats and camels, and you go to your places along with the Messenger of God? The Ansar are inner garments (more close to me) and (other) people are outer garments. Had there not been migration, I would have been a man from among the Ansar. If the people were to tread a valley or a narrow path, I would tread the valley (chosen) by the Ansar or narrow path (trodden) by them. And you would soon find after me preferences (over you in getting material benefits). So you should show patience till you meet me at the Haud (Kauthar).

Abdullah reported: On the day of Hunain, the Messenger of God^* showed preference (to some) People in the distribution of the spoils. He bestowed on Aqra' b. Habis one hundred camels, and bestowed an equal (number) upon 'Uyaina, and bestowed on people among the elites of Arabia, and pre. ferred them) (to others) on that day, in the distribution (of spoils). Upon this a person said: By God, neither justice has been done In this distribution (of spoils), nor has the pleasure of God been sought in it. I (the Narrator ) said: By God, I will certainly inform the Messenger of God^* about it. so I came to him and informed him about what he had said. - The colour of his (the Prophet's) face changed red like blood and he then said: Who would do justice, if God and His Messenger do not do justice? He further said: May God have mercy upon Moses; he was tormented more than this, but he showed patience. I said: Never would I convey him (the Holy Prophet) after this (unpleasant) narration.

Abdullah reported: The Messenger of God^* distributed spoils (of war). Upon this a person said: This is a distribution In which the pleasure of God has not been sought. I came to the Apostle of God^* and informed him in an undertone. He (the Holy Prophet) was deeply angry at this and his face became red till I wished that I had not made a mention of it to him. He (the Holy Prophet) then said: Moses was tormented more than this, but he showed patience.

Jabir b. Abdullah reported that a person came to the Messenger of God^* at Jirana on his way back from Hunain, and there was in the clothes of Bilal some silver. The Messenger of God^* took a handful out of that and bestowed it upon the people. He (the person who had met the Prophet at Ji'rana) said to him: Muhammad, do justice. He (the Holy Prophet) said: Woe be upon thee, who would do justice if I do not do justice, and you would be very unfortunate and a loser if I do not do justice. Upon this Umar b. Khattab^~ said: Permit me to kill this hypocrite. Upon this he (the Holy Prophet) said: May there be protection of God! People would say that I kill my companions. This man and his companions would recite the Qur'an but it would not go beyond their throat, and they swerve from it just as the arrow goes through the prey.

This hadith has been narrated on the authority of Jabir b. 'Abdullah through another chain of transmitters.

Abu Said Khudri reported that 'Ali^~ sent some gold alloyed with dust to the Messenger of God^*, and the Messenger of God^* distributed that among four men, al-Aqra b. Habis Hanzali and Uyaina b. Badr al-Fazari and 'Alqama b. 'Ulatha al-'Amiri, then to one person of the tribe of Kilab and to Zaid al-Khair al-Ta'l, and then to one person of the tribe of Nabhan. Upon this the people of Quraish felt angry and said: He (the Holy Prophet) gave to the chiefs of Najd and ignored us. Upon this the Messenger of God^* said: I have done it with a view to con- cillating them. Then there came a person with thick beard, prominent cheeks, deep sunken eyes and protruding forehead and shaven head. He said: Muhammad, fear God. Upon this the Messenger of God^* said: If I disobey God, who would then obey Him? Have I not been (sent as the) most trustworthy among the people of the-world? -but you do not repose trust in me. That person then went back. A person among the people then sought permission (from the Holy Prophet) for his murder. According to some, it was Khalid b. Walid who sought the permission. Upon this the Messenger of God^*, said: From this very person's posterity there would arise people who would recite the Qur'an, but it would not go beyond their throat; they would kill the followers of Islam and would spare the idol-worshippers. They would glance through the teachings of Islam so hurriedly just as the arrow passes through the pray. If I were to ever find them I would kill them like 'Ad.

Abu Said al-Khudri reported: 'Ali b. Abu Talib sent to the Messenger of God^* from Yemen some gold alloyed with clay in a leather bag dyed in the leaves of Mimosa flava. He distributed it among four men. 'Uyaina b. Hisna, Aqra' b. Habis and Zaid al-Khail, and the fourth one was either Alqama b. 'Ulatha or 'Amir b. Tufail. A person from among his (Prophet's) Companions said: We had a better claim to this (wealth) than these (persons). This (remark) reached the Apostle of God^* upon which he said: Will you not trust me, whereas I am a trustee of Him Who is in the heaven? The news come to me from the heaven morning and evening. Then there stood up a person with deep snnken eyes, prominent cheek bones, and elevated forehead, thick beard, shaven head, tucked up loin cloth, and he said: Messenger of God, fear God. He (the Holy Prophet) said: Woe to thee. do I not deserve most to fear God amongst the people of the earth? That man then returned. Khalid b. Walid then said: Messenger of God, should I not strike his neck? Upon this he (the Holy Prophet) said: Perhaps he may be observing the prayer. Khalid said: How many observers of prayer are there who profess with their tongue what is not in their heart? Upon this the Messenger of God^* said: I have not been commanded to pierce through the hearts of people, nor to split their bellies (insides). He again looked at him and he was going back. Upon this he (the Holy Prophet) said: There would arise a people from the progeny of this (man) who would recite the Qur'an glibly, but it would not go beyond their throats; they would (hurriedly) pass through (the teachings of their) religion just as the arrow passes through the prey. I conceive that he (the Holy Prophet) also said this: If I find them I would certainly kill them as were killed the (people of) Thamud.

This hadith has been narrated through another chain of transmitters and (the narrator) made a mention of elevated forehead, but he made no mention of tucked-up loin cloth and made this addition: "There stood up 'Umar b. Khattab ^~, and said: Should I not strike his neck? Upon this he said: No. Then he turned away, and Khalid the Sword of God stood up against him, and said: Prophet of God. shall I not strike off his neck? He said, No, and then said: A people would rise from his progeny who would recite the Book of God glibly and fluently. 'Umar said: I think he (the Holy Prophet) also said this: If I find them I would certainly kill them like Thamud."

This hadith has been narrated through another chain of transmitters, but no mention has been made of: "If I find them, I would kill them as the Thamud were killed."

Abu Salama and 'Ata' b. Yasar came to Abu Sa'id al-Khudri and asked him about Haruriya, saying: Did you hear the Messenger of God^* making a mention of them? He (Abu Sai'd al-Khudri) said: I don't know who the Haruriya are, but I heard the Messenger of God^* as saying: There would arise in this nation (and he did not say" out of them" ) a people and you would hold insignificant your prayers as compared with their prayers. And they would recite the Qur'an which would not go beyond their throats and would swerve through the religion (as blank) just as a (swift) arrow passes through the prey. The archer looks at his arrow, at its iron head and glances at its end (which he held) in the tip of his fingers to see whether it had any stain of blood.

Abu Sai'd al-Khudri reported: When we were in the company of the Messenger of God^* and he was distributing the spoils of war, there came to him Dhul-Khuwasira, one of Banu Tamim. He said: Messenger of God, do justice. Upon this the Messenger of God^* said: Woe be upon thee I Who would do justice, if I do not do justice? You would be unsuccessful and incurring a loss, if I do not do justice. Upon this Umar b. Khattab^~ said: Messenger of God, permit me to strike off his neck. The Messenger of God^* said: Leave him, for he has friends (who would outwardly look to be so religious and pious) that everyone among you would consider his prayer insignificant as compared with their prayer, and his fast as com- pared with their fasts. They would recite the Qur'an but it would not go beyond their collar-bones. They would pass through (the teachings of Islam so hurriedly) just as the arrow passes through the prey. He would look at its Iron head, but would not find anything ticking) there. He would then see at the lowest end, but would not find anything sticking there. He would then see at its grip but would not find anything sticking to it. He would then see at its feathers and he would find nothing sticking to them (as the arrow would pass so quickly that nothing would stick to it) neither excre- ment nor blood. They would be recognised by the presence of a black man among them whose upper arms would be like a woman's breast, or like a piece of meat as it quivers, and they would come forth at the time when there is dissension among the people. Abu Sai'd said: I testify to the fact that I heard it from the Messenger of God^*, and I testify to the fact that 'Ali b. Abu Talib fought against them and I was with him. He gave orders about that man who was sought for, and when he was brought in, and when I looked at him, he was exactly as the Messenger of God^* had described him.

Abu Sa'id al-Khudri said that the Apostle of God^* made a mention of a sect that would be among his Ummah which would emerge out of the dissension of the people. Their distinctive mark would be shaven heads. They would be the worst creatures or the worst of the creatures. The group who would be nearer to the truth out of the two would kill them. The Apostle of God^* gave an example (to give their description) or he said: A man throws an arrow at the prey (or he said at the target), and sees at its iron head, but finds no sign (of blood there), or he sees at the lowest end, but would not see or find any sign (of blood there). He would then see into the grip but would not find (anything) sticking to it. Abu Sai'd then said: People of Iraq. it is you who have killed them.

Abu Sa'id al-Khudri reported that the Messenger of God^* said: A group would secede itself (from the Ummah) when there would be dissension among the Muslims. Out of the two groups who would be nearer the truth would kill them.

Abu Sa'id al-Khudri reported God's Messenger^* as saying: There would be two groups in my Ummah, and there would emerge another group (seceding itself from both of them), and the party nearer to the truth among the two would kill them (the group of the Khwarij).

Abu Sa'id al-Khudri reported from the Apostle of God^* that a group (Khwarij) would emerge from the different parties (the party of Hadrat 'Ali and the party of Amir Mu'awiya), the group nearer the truth between the two would kill them.

'Ali said: Whenever I narrate to you anything from the Messenger of God^* believe it to be absolutely true as falling from the sky is dearer to me than that of attributing anything to him (the Holy Prophet) which he never said. When I talk to you of anything which is between me and you (there might creep some error in it) for battle is an outwitting. I heard the Messenger of God^* as saying: There would arise at the end of the age a people who would be young in age and immature in thought, but they would talk (in such a manner) as if their words are the best among the creatures. They would recite the Qur'an, but it would not go beyond their throats, and they would pass through the religion as an arrow goes through the prey. So when you meet them, kill them, for in their killing you would get a reward with God on the Day of judgmelat.

A hadith like this has been narrated through another chain of transmitters.

This hadith has been narrated on the authority of A'mash with the same chain of transmitters, but (these words) are not there: "They pass through the religion clean as the arrow passes through the prey."

'Abida narrated from 'Ali that he made a mention of the Khwarij (and in this connection) said that there would be a person among them with a defective hand. (or with a short hand) or a fleshy hand. If you were to exercise restraint, I would tell you what God has promised to those who would kill them on the order of Mubarrmad^*. I (the narrator) said to him: Did you hear it from Muhammad:^*? He (Hadrat 'Ali) said: Yes, by the Lord of the Ka'ba; Yes, by the Lord of the Ka'ba; yes, by the Lord of the Ka'ba.

'Abida said: I will not narrate to you except what I heard from him (Hadrat 'Ali), and then he narrated from him.

Zaid b. Wahb Jahani reported and he was among the squadron which wall under the command of Ali^~ and which set out (to curb the activities) of the Khwarij. 'Ali^~ said: O people, I heard the Messeinger of God^* say: There would arise from my Ummah a people who would recite the Qur'an, and your recital would seem insignificant as compared with their recital, your prayer as compared with their prayer, arid your fast, as compared with their fast. They would recite the Qur'an thinking that it sup- ports them, whereas it is an evidence against them. Their prayer does not get beyond their collar bone; they would swerve through Islam just as the arrow passes through the prey. If the squadron which is to encounter them were to know (what great boon) has been assured to them by their Apostle^* they would completely rely upon this deed (alone and cease to do other good deeds), and their (that of the Khwarij) distinctive mark is that there would be (among them) a person whose wrist would be without the arm, and the end of his wrist would be fleshy like the nipple of the breast on which there would be white hair. You would be marching towards Muawiya and the people of Syria and you would leave them behind among your children and your property (to do harm). By God, I believe that these are the people (against whom you have been commanded to fight and get reward) for they have shed forbidden blood, and raided the animals of the people. So go forth in the name of God (to fight against them). Salama b. Kuhail mentioned that Zaid b. Wahb made me alight at every stage, till we crossed a bridge. 'Abdullah b. Wahb al-Rasibi was at the head of the Khwarij when we encountered them. He ('Abdullah) said to his army: Throw the spears and draw out your swords from their sheaths, for I fear that they would attack you as they attacked you on the day of Harura. They went back and threw their spears and drew out their swords, and people fought against them with spears and they were killed one after another. Only two persons were killed among the people (among the army led by Hadrat 'Ali) on that day. 'Ali (God be pleased with him) said: Find out from among them (the dead bodies of the Khwarij) (the maimed). They searched but did not find him. 'Ali^~ then himself stood up and (walked) till he came to the people who had been killed one after another. He ('Ali) said: Search them to the last, and then ('Ali's companions) found him (the dead body of the maimed) near the earth. He (Hadrat 'Ali) then pronounced God-O-Akbar (God is the Greatest) and then said, God told the Truth and His Messenger^* conveyed it. Then there stood before him 'Abida Salmani who said: Commander of the Believers, by God, besides Whom there is no god but He, (tell me) whether you heard this hadith from the Messenger of God^*. He said: Yes, by God, besides Whom there is no god but He. He asked him to take an oath thrice and he took the oath.

'Ubaidullah b. Abu Rafi', the freed slave of the Messenger of God^*, said: When Haruria (the Khwarij) set out and as he was with 'Ali b. Abu Talib^~ they said," There is no command but that of God." Upon this 'Ali said: The statement is true but it is intentionally applied (to support) a wrong (cause). The Messenger of God (may peace be upon him described their characteristics and I found these characteristics in them. They state the truth with their tongue, but it does not go beyond this part of their bodies (and the narrator pointed towards his throat). The most hateful among the creation of God us one black man among them (Khwarij). One of his hand is like the teat of a goat or the nipple of the breast. When 'Ali b. Abu Talib^~ killed them, he said: Search (for his dead body). They searched for him, but they did not find it (his dead body). Upon this he said: Go (and search for him). By God, neither I have spoken a lie nor has the lie been spoken to me. 'Ali said this twice and thrice. They then found him (the dead body) in a rain. They brought (his dead) body till they placed it before him (Hadrat 'Ali). 'Ubaidullah said: And, I was present at (that place) when this happened and when 'Ali said about them. A person narrated to me from Ibn Hanain that he said: I saw that black man.

Abu Dharr reported God's Messenger^* as saying: Verily there would arise from my Ummah after me or soon after me a group (of people) who would recite the Qar'an, but it would not go beyond their throats, and they would pass clean through their religion just as the arrow passes through the prey, and they would never come back to it. They would be the worst among the creation and the creatures. Ibn Samit (one of the narrators) said: I met Rafi' b. 'Amr Ghifari, the brother of Al-Hakam Ghifari and I said: What is this hadith that I heard from Abu Dharr, i. e. so and so? -and then I narrated that hadith to him and said: I heard it from the Messenger of God^* .

Yusair b. 'Amr reported that he inquired of Sahl b. Hunaif: Did you hear the Apostle of God^* making a mention of the Khwarij? He said: I heard him say (and he pointed with his hand towards the east) that these would be a people who would recite the Qur'an with their tongues and it would not go beyond their collar bones. They would pass clean through their religion just as the arrow passes through the prey.

This hadith had been transmitted by Sulaiman Shaibani with the same chain of narrators (and the words are)," There would arise out of (this group) many a group"

Sahl b. Hunaif reported God's Apostle^* as saying: There would arise from the east a people with shaven heads.

Abu Huraira reported that Hasan b. 'Ali took one of The dates of the sadaqa and put it in his mouth, whereupon the Prophet^* said: Leave it, leave it, throw it; don't you know that we do not eat the sadaqa?

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters (and the words of the Holy Prophet) are: "Sadaqa is not permis- sible for us."

This very hadith has been narrated on the authority of Sbu'ba with the same chain of transmitters.

Abu Huraira reported God's Messenger^* as saying: I go back to my family and I find a date lying on my bed. I then take it up to eat it, but then I throw it away fearing that it may be a Sadaqa.

Out of so many ahadith which Hammam b. Munabbih narrated on the authority of Abu Huraira from the Messenger of God^* one is this that the Messenger of God^* said: I go back to my family and I find a date lying on my bed or in my house, and I take it up to eat it, but then I throw it away fearing that it may be a Sadaqa or from Sadaqa.

Anas b. Malik reported that the Apostle of God^* found a date in the street and said: If it were not of sadaqa I would have eaten it. 1457

Anas b. Malik reported that the Messenger of God^* found a date lying on the path and said: If it were not out of Sadaqa, I would have eaten it.

Anas b. Malik reported that the Apostle of God^* found a date and said: Were it not (that I fear) it may be part of sadaqa, I would have eaten it.

'Abd al-Muttalib b. Rabi'a b. al-Harith reported that Rabi'a b. al-Harith and Abbas b. Abd al-Muttalib gathered together and said: By God, if we had sent these two young boys (i.e. I and Fadl b. 'Abbas) to the Messenger of God^* and they had spoken to him, he would have appointed them (as the collectors) of these sadaqat; and they would (collect them) and pay (to the Holy Prophet) as other people (collectors) paid and would get a share as other people got it. As they were talking about it there came 'Ali b. Abu Talib and stood before them, and they made a mention of it to him. 'Ali b. Abu Talib said: Don't do that; by God he (the Holy Prophet) would not do that (would not accept your request). Rabi'a b. Harith turned to him and said: By God, you are not doing so but out of jealousy that you nurse against us By God, you became the son-in-law of the Messenger of God^* but we felt no jealousy against you (for this great privilege of yours). 'Ali then said: Send them (if you like). They set out and 'Ali lay on the bed. When the Messenger of God^* offered the noon prayer. we went ahead of him to his apartment and stood near it till he came out. He took hold of our ears (out of love and affection) and then said: Give out what you have kept in your hearts. He then entered (the apartment) and we also went in and he (the Holy Prophet) was on that day (in the house of) Zainab b. jahsh. We urged each (of us) to speak. Then one of us thus spoke: Messenger of God, you are the best of humanity and the best to cement the ties of blood-relations. We have reached the-marriageable age. We have come (to you) so that you may appoint us (as collectors) of these sadaqat. and we would pay you just as thin people (other collectors) pay you, and get our share as others get it. He (the Holy Prophet) kept silence for a long time till we wished that we should speak with him (again), and Zainab pointied to us from behind the curtain not to talk (any more). He (the Holy Prophet) said; It does not become the family of Muhammad (to accept) sadaqat for they are the impurities of people. You call to me Mahmiya (and he was in charge of khums, i. e, of the one-fifth part that goes to the treasury out of the spoils of war), and Naufal b. Harith b. 'Abd al-Muttalib. They both came to him, and he (the Holy Prophet) said to Mahmiya: Marry your daughter to this young man (i.e. Fadl b. 'Abbas), and he married her to him And he said to Naufal b. Harith: Marry your daughter to this young man (i e. 'Abd al-Muttalib b. Rabi'a, the narrator of this hadith) and he married her to me, and he said to Mahmiya: Pay so much mahr on behalf of both of them from this khums Zuhri, however. said: He did not determine (the amount of mahr).

Rabi'a b. Harith b. 'Abd al-Muttalib and Abbas b. 'Abd al-Muttalib said to Abd al-Muttalib b. Rabi'a and Fadl b. Ibn Abbas: Go to the Messenger of God^* , and the rest of the hadith is the same (but with this addition): "'Ali spread his cloak and then lay down on it and said: I am the father of Hasan, and I am the chief. By God, I would not move from my place till your sons come back to you with the reply to that for which you sent them to the Messenger of God^*. And he then also said: Verily these sadaqat are the impurities of people, and they are not permissible for Muhammad (may peaace be upon him), and for the family of Muhammad. And he also said: The Messenger of God^* also said to me: Call Mahmiya b. Jaz', and he was person from Banu Asad. and the Messenger of God^* had apointed him as a collector of khums.

Juwayriya, the wife of the Messenger of God^*" said that Messenger of God^* came to her and said: Is there anything to eat? She said: Messenger of God, I swear by God, there is no food with us except a bone of goat which my freed maid-servant was given as sadaqa. Upon this he said: Bring that to me, for it (the sadaqa) has reached its destination.

This hadith has been narrated by Zuhri with the same chain of trainsmitters.

Anas b. Malik reported that Barira presented to the Apostle of God^* a piece of meat which had been given to her as sadaqa. Upon this he (the Holy Prophet) said: That is a Sadaqa for her and a gift for us.

'A'isha reported that (once) the Apostle of God (may peace be upon him, ) was presented with beef. It was said (by someone) that it had been given to Barira as Sadaqa. Upon this he (the Prophet) said: It is a Sadaqa for her and a gift for us.

'A'isha (God be pleased with her) said: Three are the decions (of the Shari'ah that we have come to know) through Barira. The people gave her sadaqa and she offered us as gift. We made a mention of it to the Apostle of God^* , whereupon he said: It is a sadaqa for her and a gift for you; so eat it.

This hadith has been narrated on the authority of A'isha through another chain of transmitters.

This hadith has been transmitted on the authority of 'A'isha in a similar manner except a slight variation that he said: "That is a gift for us out of it."

Umm 'Atiyya, said: The Messenger of God^* sent me some mutton of sadaqa. I sent a piece out of that to 'A'isha. When the Messenger of God^* came to 'A'isha, he said: Have you anything with you (to eat)? She said: Nothing, except only that mutton sent to us by Nusaiba (the kunya of Umm 'Atiyya) which you had sent to her. Whereupon he said: It has reached its proper place.

Abu Huraira reported: Whenever the Apostle of God^* was presented with food, he asked about it, If he was told that it was a gift, he ate out of that, and if he was told that it was a sadaqa he did not eat out of that.

'Abdullah b. Abu Aufa said that it was the common practice of the Mes- senger of God^* that when the people brought to him sadaqa he blessed them: O God, bless them. So when Abu Aufa brought to him Sadaqa he (the Holy Prophet) said: O God, bless, the posterity of Abu Aufa.

This hadith has been narrated by Shu'ba with the same chain of transmitters (but with a slight variation of words, that he said): (0 God), bless them."

Jarir b. 'Abdullah said: 'When the collector of sadaqat (Zakat) comes to you, (you should see) that he goes away pleased with you.

Abu Huraira reported God's Messenger^* as saying: When there comes the month of Ramadan, the gates of mercy are opened, and the gates of Hell are locked and the devils are chained,

This hadith is reported by Abu Huraira (with a slight alteration of words) that the Messenger of God^* said: "When (the month of) Ramadan begins."

Ibn Umar^~ reported God's Messenger^* as saying in connection with Ramadan: Do not fast till you see the new moon, and do not break fast till you see it; but if the weather is cloudy calculate about it.

Ibn Umar reported that God's Messenger^* made a mention of Ramadan and he with the gesture of his hand said: The month is thus and thus. (He then withdrew his thumb at the third time). He then said: Fast when you see it, and break your fast when you see it, and if the weather is cloudy calculate it (the months of Sha'ban and Shawwal) as thirty days.

This hadith is narrated on the authority of 'Ubaidullah with the same chain of transmitters, and he said: If (the sky) is cloudy for you, then calculate thirty days (for the month of Ramadan).

'Ubaidullah narrated on the authority of the same chain of transmitters that the Messenger of God^* made a mention of Ramadan and said: The month may consist of twenty-nine days, and it may be thus, thus and thus, and (he further) said: Calculate it, but he did not say thirty.

Ibn'Umar (God be pleased with-both of them) reported God's Messenger^* as saying: The month of Ramadan may consist of twenty-nine days. So do not fast till you have sighted it (the new moon) and do not break fast, till you have sighted it (the new moon of Shawwal), and if the sky is cloudy for you, then calculate.

'Abdullah b. 'Umar^~ reported God's Messenger^* as saying: The month (of Ramadan) may consist of twenty nine days; so when you see the new moon observe fast and when you see (the new moon again at the commencement of the month of Shawwal) then break It, and if the sky is cloudy for you, then calculate it (and complete thirty days).

'Abdullah b. Umar^~ reported God's Measenger^* as saying: When you see the new moon, observe fast, and when you see it (again) then break it, and if the sky is cloudy for you, then calculate it.

Ibn 'Umar^~ reported God's Messenger^* as saying: The month may consist of twenty-nine nights. So do not fast till you have sighted it (the new moon) and do not break it till you have sighted it, except when the sky is cloudy for you, and if it is so, then calculate it.

Ibn Umar^~ reported God's Messenger^* as saying: The month is thus and thus and thus (i.e. pointing with his fingers thrice), and he held back his thumb at the third time (in order to show that it can also consist of twenty-nine days).

Ibn Umar^~ reported God's Messenger^* as saying: The month may consist of twenty-nine days.

Abdullah b. 'Umar^~ reported God's Messenger^* as saying: The mouth (of Ramadan) is thus and thus, and thus. i. e. ten, ten and-nine.

Ibn Umar^~ reported God's Messenger^* as saying: The month is thus, and thus, and thus, and he flapped his hands with all their fingers twice. but at the third turn, folded his right thumb or left thumb (in order to give an idea of twenty-nine).

Ibn 'Umar^~ reported God's Messenger^* as saying: The month (of Ramadan) may consist of twenty. nine days, and Shu'ba (one of the narrators) (gave a practical demonstration how the Holy prophet^* explained to them) by unfolding his hands thrice and folding his thumb at the third turn. 'Uqba (one of the narrators in this chain of trans- mitters) said: I think that he said that the month consists of thirty days and unfolded his palm three times.

Ibn 'Umar (may God be pleased with both of them) reported God's Apostle^* as saying: We are an unlettered people who can neither write nor count. The month is thus, and thus. folding his thumb when he said it the third time. This hadith has been narrated on the authority of Aswad b. Qais with the same chain of transmitters, but herein no mention has been made of the other month (consisting of) thirty days.

Sa'd b. 'Ubaida reported that Ibn'Umar^~ heard a person saying: This night is the midnight (of the month). Upon this he said to him: How do you know that it is the midnight (of the month), for I heard the Mes- senger of God^* as saying: The month is thus and thus (and he pointed with his ten fingers twice) and thus (i.e. at the third time he pointed with all his fingers but withdrew or folded his thumb)?

Abu Huraira reported God's Messenger^* as saying: Whenever you sight the new moon (of the month of Ramadan) observe fast. and when you sight it (the new moon of Shawwal) break it, and if the sky is cloudy for you, then observe fast for thirty days.

Abu Huraira reported God's Messenger^* as saying: Observe fast on sighting it (the new moon) and break (fast) on sighting it (the new moon), but if the sky is cloudy for you, then complete the number (of thirty).

Abu Huraira reported God's Messenger^* as saying: Observe fast on sighting it (the new moon) and break it on sighting it. But if (due to clouds) the actual position of the month is concealed from you, you should then count thirty (days).

Abu Huraira^~ narrated that the Messenger of God^* made a mention of the new moon and (in this connection) said: Observe fast when you see it (the new moon) and break fast when you see it (the new moon of Shawwal), but when (the actual position of the month is) concealed from you (on account of cloudy sky), then count thirty days.

Abu Huraira^~ reported God's Messenger^* as saying: Do not observe fast for a day, or two days ahead of Ramadan except a person who is in the habit of observing a particular fast; he may fast on that day.

This hadith has been narrated on the authority of Yahya b. Abi Kathir with the same chain of transmitters.

Zuhri reported that (once) the Apostle of God^* took an oath that he would not go to his wives for one Month. Zuhri said that 'Urwa narrated to him from 'A'isha (God be pleased with her) that she said: When twenty-nine nights were over, which I had counted, the Messenger of God^* came to me (he came to me first of all). I said: Messenger of God, you had taken an oath that you would not come to us for a month, whereas you have come after twenty nine days which I have counted. Whereupon he said: The month may also consist of twenty-nine days.

Jabir (God be pleased with her) narrated that the Holy Prophet^* separated himself from his wives for a month. (His wives said: ) He came to us on the twenty-ninth day, whereupon we said: It is the twenty-ninth (day) today. Thereupon he said: So far as the month is concerned, (and he, with a view to explaining it) flapped his hands thrice, but held back one finger at the last turn.

Abu Zubair is reported to have heard Jabir b. 'Abdullah (God be pleased with both of them) as saying: The Apostle of God^* separated himself from his wives for a month. (His wives said: ) He came to us on the morning of the twenty-ninth. Upon this some, of the people said: It is the morning of twenty- ninth (according to our calculation). Upon this the Apostle of God^* said: The month. may also consist of twenty-nine days. The Apostle of God^* then flapped his bands thrice, twice with all the fingers of both his hand (to indicate twenty-nine) and by the third time with nine (fingers).

Umm Salama^~ reported that the Apostle of God^* took an oath that he would not go to some of his wives for the whole of the month. When twenty-nine days bad passed he (the Holy Prophet) went to them in the morning or in the evening. Upon this it was said to him: Apostle of God, you took an oath that you would not come to us for a month, whereupon he said: The month may also consist of twenty-nine days.

A hadith like this has been narrated on the authority of Ibn Juraij with the same chain of transmitters.

Sa'd b. Abi Waqqas^~ said that the Messenger of God^* struck his hand against the other and (then with the gesture of his two hands) said: The month is thus, thus (two times). He then withdrew (one of) his fingers at the third turn.

Muhammad b. Sa'd reported on the authority of his father (Sa'd b. Abi Waqqas^~ that the Apostle of God^* had said: Tho month is thus and thus, and thus, i. e. ten, ten and nine. This hadith has been narrated by Abu Khalid with the same chain of transmitters.

Kuraib reported that Umm Fadl, daughter of Harith, sent him (Fadl, i. e. her son) to Mu'awiya in Syria. I (Fadl) arrived in Syria, and did the needful for her. It was there in Syria that the month of Ramadan commenced. I saw the new moon (of Ramadan) on Friday. I then came back to Medina at the end of the month. Abdullah b. 'Abbas^~ asked me (about the new moon of Ramadan) and said: When did you see it? I said.: We saw it on the night of Friday. He said: (Did) you see it yourself? -I said: Yes, and the people also saw it and they observed fast and Mu'awiya also observed fast, whereupon he said: But we saw it on Saturday night. So we would continue to observe fast till we complete thirty (lasts) or we see it (the new moon of Shawwal). I said: Is the sightidg of the moon by Mu'awiya not valid for you? He said: No; this is how the Messenger of God^* has commanded us. Yahya b. Yahya was in doubt (whether the word used in the narration by Kuraib) was Naktafi or Taktafi.

Abu'l-Bakhtari reported: We went out to perform Umra and when we encamped in the valley of Nakhla, we tried to see the new moon. Some of the people said: It was three nights old, and others (said) that it was two nights old. We then met Ibn 'Abbas and told him we had seen the new moon, but that some of the people said it was three nights old and others that it was two nights old. He asked on which night we had seen it; and when we told him we had seen it on such and such night, he said the Prophet of God^* had said: Verily God deferred it till the time it is seen, so it is to be reckoned from the night you saw it.

Abu'l-Bakhtari reported: We saw the new moon of Ramadan as we were at Dhit-i-'Irq. We sent a man to Ibn Abbas^~ to ask him (whether the sighting of a small moon had something of the nature of defect in it). Upon this Ibn 'Abbas^~ said that the Messenger of God^* had said: Verily God deferred its sight, but if (the new moon) is hidden from you, then, complete its number (thirty).

The son of Abu Bakra reported it on the authority of his father that the Apostle of God^* had said: The two months of 'Id, Ramadan and Dhu'l-Hijja (are not incomplete).

'Abd ar-Rahman b. Abu Bakra reported on the authority of Abu Bakra that the Apostle of God^* had said: The months of 'Id are not incomplete. And in the hadith narrated by Khalid (the words are): "The months, of 'Id are Ramadan and Dhu'l-Hijja."

'Adi b. Hatim^~ reported that when (this verse) was revealed: "Until the white streak of the dawn becomes distinct from the dark streak" (ii. 187) Adi b. Hatim said: Messenger of God, 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 God^* said: Your pillow seems to be very large. For the word khait implies the blackness of the night and the whiteness of the dawn.

Sahl b. Sa'd said that when this verse was revealed: "Eat and drink till the white streak is distinct from the dark streak," a person would take hold of a white thread and a black thread and keep on eating till he could find them distinct (in the light of the dawn). It was then that God, the Majestic and Great, reveiled (the words) min al-fajr (from the dawn), and then it became clear (that the word khait refers to the streak of light in the dawn).

Sahl b. Sa'd^~ said: When this verse was reveal- ed." Eat and drink till the white streak becomes distinct from the dark streak for you," the person who decided to observe fast tied on one of his feet a black thread and on the other a white thread. And he went on eating and drinking till he could distinguish (between their colour) on seeing them. It was after this that God reveal- ed (the words): min al-fajr. And they (the Muslims) came to know that (the word khait) refers to the night and day.

'Abdullah b. Mas'ud^~ reported that the Messenger of God^* had said: Bilal would pronounce Adhan (at the fag end of the night in order to inform the people about the time of the Sahri). So you eat and drink till you hear the Adhan of Ibn Umm Maktum (which was pro- nounced at the conclusion of the Sahri and the commencement of the fast).

Abdullah b. 'Umar^~ reported: I heard the Messenger of God^* as saying: Bilal announces Adhan during the night, so you eat and drink, till you hear the Adhan of Ibn Umm Maktum.

Ibn 'Umar^~ reported that the Messenger of God^* had two Mu'adhdhins, Bilal and son of Umm Maktum, the blind. The Messenger of God^* said: Bilal announces Adhan at (the fag end of the) night (i.e. Sahri), so eat and drink till the son of Umm Maktum announces Adhan. And he (the narrator) said: And the (difference of time) between their (Adhans) was not more than this that one climbed down (from the minaret) and the other climbed up (to announce Adhan).

A hadith like this has been transmitted on the authority of 'A'isha (God be pleased with her).

A hadith like this has been narrated on the authority of 'Ubaidullah on the two chains of transmitters.

Ibn Mas'ud^~ reported God's Messenger^* as saying The Adhan of Bilal should not restrain anyone among you from eating Sahur (last meal before daybreak during the month of Ramadan) for he announces Adhan (or he calls) at (the fag end of) the night to make him turn who stands for prayer among you, and to awaken those who are sleeping among you. And he said: The dawn is not like it, as one says (and he lifted his hand) till he (dispersed his fingers) and said: It is like this.

This hadith has been narrated by Sulaiman al-Taimi with the same chain of transmitters (but with a slight variation of words) that he (the Holy Prophet) said: The dawn is not like it as it is said; he then gathered his fingers and lowered them. But he said, it is like this (and he placed the index finger upon the other one and spread his hand).

This hadith has been narrated on the authority of Sulaiman Taimi with the same chain of transmitters and, at the end, it was said that the first Adhan was meant to awaken those who were in slumber amongst them and in order to make them turn who stand in (prayer) among them (towards food at the commencement of the fast). Jarir (one of the narrators) said that the Messenger^* did not say like this but he said like it (true dawn) that the streaks of (true dawn ) are horizontal and not vertical.

Samura b. Jandub reported Muhammad^* as saying. The call of Bilal may not mislead any one of you (and he may, under the wrong impression gathered from it, refrain) from taking meal before the commencement of the fast (for the streaks) of this whiteness (which are vertical indicate the false dawn and the true dawn with which the fast commences is that when the streaks of light are) spread.

Samura b. Jundub reported God's Messenger^* as saying: The Adhan of Bilal should not mislead you nor the whiteness (of the pillar) of dawn, for it is not the whiteness of the true dawn, but that of the false dawn which is vertical like a pillar and you can eat food till the streaks of whiteness spread like it.

Samura b. Jundub^~ reported God's Messenger^* as saying: The Adhan of Bilal may not mislead you with regard to your food at the commencement of the fast, nor the vertical (streaks) of whiteness in the horizon (for it is an indication of false dawn). You should stop eating (food) till (the whiteness) spreads like it. Hammad narrated it and with the gesture of his band he explained, the horizontal position (of the streaks of light).

Samura b. Jundub addressed and narrated from the Apostle of God^* having said (these words): Neither the call of Bilal should mislead you nor this whiteness (of false dawn) till (the true) dawn appears (or he said) till the dawn breaks.

A hadith like this has been narrated on the authority of Samura b. Jundub.

Anas^~ reported God's Messenger^* as saying: Take meal a little before dawn, for there is a blessing in taking meal at that time.

'Amr b. al-'As reported God's Messenger^* as saying: The difference between our fasting and that of the people of the Book is eating shortly before dawn.

Musa b. 'Ali has narrated this hadith through the same chain of transmitters.

Zaid b. Thabit^~ said: We took meal shortly before dawn along with the Messenger of God^*. We then stood up for prayer. I said: How much span of time was there between the two (acts, i. e. taking of Sahri and observing of prayer)? He said (a span of reciting) fifty verses.

This hadith has been transmitted on the authority of Qatada too.

Sahl b. Sa'd^~ repotted God's Messenger^* as saying: The people will continue to prosper as long as they hasten the breaking of the fast.

A hadith like this has been transmitted by Sahl b. Sa'd.

Abu 'Atiyya reported: I and Masruq went to 'A'isha and said to her: Mother of the Believers, there are two persons among the Companions of Muhammad^* one among whom hastens in breaking the fast and in observing prayer, and the other delays breaking the fast and delays observing prayer. She said: Who among the two hastens in breaking fast and observing prayers? We said, It is 'Abdullah. i. e. son of Mas'ud. whereupon she said: This is how the Messenger of God^* did. Abu Kuraib added: The second one was Abu Musa.

Abu 'Atiyya reported: I and Misruq went to 'A'isha (God be pleased with her) and Masruq said to her: There are two persons among the Companions of Muhammad^* none of whom abandons the good, but one of them hastens to observe sunset prayer and break the fast, and the other delays in observing the sunset prayer and in breaking the fast, whereupon she said: Who hastens to observe sunset prayer and break the fast? He said: It is 'Abdullah. Upon this she said: This is how the Messenger of God^* used to do.

'Umar^~ reported God's Messenger^* as saying: When the night approaches and the day retreates and the sun sinks down, then the observer of the fast should break it. Ibn Numair made no mention of the word" then".

'Abdullah b. Abi Aufa reported: We were with the Messenger of God^* on a journey during the month of Ramadan. When the sun had sunk he said: So and so, get down (from your ride) and prepare the meal of parched barley for us. He said: Messenger of God, still (there is light of) day. He (the Holy Prophet) said: Get down and prepare meal of parched barley for us. So he got down and prepared the meal of parched barley and offered him, and the apostle of God^* drank that (liquid meal). He then told with the gesture of his hand that when the sun sank from that side and the night appeared from that side, then the observer of the fast should break it.

Ibn Abi Aufa^~ reported: We were with the Messenger of God^* on a journey. When the sun sank he said to a person: Get down and prepare barley meal for us. Upon this he said: Messenger of God, let there be dusk. (He the Holy Prophet) said: Get down and prepare barley meal for us. He (the person) said: There is still (the light of) day upon us. (But) he got down (in obedience to the command of the Holy Prophet) and prepared a barley meal for him and he (the Holy Prophet) drank that (liquid meal) and then said: When you see the night approaching from that side (west) (and he pointed towards the east with his hand), then the observer of the fast should break it.

Abdullah b. Abi Aufa^~ reported: We travelled with the Messenger of God^* as he had been observing fast. When the sun sank he said: So and so, get down and prepare barley meal for us. The rest of the hadith is the same.

This hadith has been narrated on the authority of Ibn Abi Aufa (God be pleased with him) through another chain of transmitters (but with a sight alteration of words): In this hadith transmitted by one of the narrators (neither these words are found): During the month of Ramadan." nor his statement: "And the night prevails from that side (the eastern side)." (These words are found in the narration of) Hushaim only.

Ibn 'Umar^~ said that the Apostle of God^* forbade uninterrupted fasting. They (some of the Companions) said: You yourself fast uninterruptedly, whereupon he said: I am not like you. I am fed and supplied drink (by God).

Ibn 'Umar reported that the Messenger of God^* abserved fasts uninterruptedly in Ramadan and the people (in his wake) did this. But he forbade them to do so. It was said to him (to the Holy Prophet): You yourself observe the fasts uninterruptedly (but you forbid us to do so) Upon this he said: I am not like you; I am fed and supplied drink (by God).

A hadith like this has been transmitted by Ibn 'Umar (God be pleased with both of them), but he did not make mention of (the words): "During the month of Ramadan."

Abu Huraira^~ reported: The Messenger of God^* forbade (his Companions) from observing fast unintermptedly. One of the Muslims said: Messenger of God, you yourself observe Saum Wisal. whereupon the Messenger of God^* said: Who among you is like me? I spend night (in a state) that my God feeds me and provides me drink. When they (the Companions of the Holy Prophet) did not agree in abandoning the uninterrupted fast, then the Holy Prophet (may peace. be upon him) also observed this fast with them for a day, and then for a day. They then saw the new moon and he (the Holy Prophet) said: If the appearance of the new moon were delayed. I would have observed more (fasts) with you (and he did it) by way of warning to them as they had not agreed to refrain (from observing Saum Wisal)

Abu Huraira^~ reported God's Messenger^* as saying: Abstain from Saum-Wisal. They (his Companions) said: Messenger of God, but you observe Saum Wisal. Upon this he said: You are not like me in this matter, for I spend my night (in a state) that my Lord feeds me and provides me drink Devote yourselves to the deeds (the burden of which) you can bear.

Abu Huraira^~ reported God's Apostle^* as saying (the words as said in the previous hadith) but with this alteration (of words): "Take upon yourselves (the burden of the deeds) for which you have the strength to bear."

Abu Huraira reported that the Apostle of God^* forbade (his Companions) to observe Saum Wisal.

Anas^~ reported The Messenger of God^* was observing prayer during Ramedan. I came and stood by his side. Then another man came and he stood likewise till we became a group. When the Apostle of God^* perceived that we were behind him, he lightened the prayer. He then went to his abode and observed such (a long) prayer (the like of which) he never observed with us. When it was morning we said to him: Did you perceive us during the night? Upon this he said: Yes, it was this (realisation) that induced me to do that which I did. He (the narrator) said: The Messenger of God^* began to observe Saum Wisal at the end of the month (of Ramadan), and some persons among his Companions began to observe this uninter- rupted fast, whereupon the Apostle of God^* said: What about such persons who observe uninterrupted fasts? You are not like me. By God. if the month were lengthened for me, I would have observed Saum Wisal, so that those who act with an exaggeration would (have been obliged) to abandon their exaggeration. 1501

Anas^~ reported that the Messenger of God^* observed Saum Wisal during the early part of the month of Ramadan. The people among Muslims also observed uninterrupted fast. This (news) reached him (the Holy Prophet) and he said: Had the month been lengthened for me I would have continued observing Saum Wisal, so that those who act with forced hardness would (have been obliged) to abandon it. You are not like me (or he said): I am not like you. I continue to do so (in a state) that my Lord feeds me and provides me drink.

'A'isha (God be pleased with her) said: The Apostle of God^* forbade them (his Companions) to observe Saum Wisal out of mercy for them. They said: You (Holy Prophet) yourself observe it. Upon this he said: I am not like you. My Lord feeds me and provides me drink.

'A'isha (God be pleased with her) said that the Messenger of God^* kissed one of his wives while he was fasting, and then she ('A'isha) smiled (as she narrated).

Sufyan reported: I said to 'Abd al-Rahman b. Qasim: Have you heard from your father narrating from 'A'isha (God be pleased with her) that he kissed her while observing fast? He ('Abd al-Rahman b. Qasim) kept silence for a short while and then said: "Yes."

'A'isha reported: God's Messenger^* used to kiss me while observing fast; and who among you can control his desire as the Messenger of God^* could control his desire.

'A'isha (God be pleased with her) reported: God's Messenger^* used to kiss (his wives) while fasting and embraced (them) while fasting; but he had the greatest mastery over his desire among you.

'A'isha (God be pleased with her) reported: The Messenger of God^* used to kiss (his wives) while fasting; and he had the greatest control over his desire (as compared with you).

'A'isha (God be pleased with her) said that the Messenger of God^* used to embrace (his wives) while fasting.

Aswad reported: I and Masruq went to 'A'isha (God be pleased with her) and asked. her if the Messenger of God^* embraced (his wives) while fasting. She said: Yes; but he had the greatest control over his desire among you: or he was one of those who had control over his desire. It is further narrated on the authority of Aswad and Masruq that they went to the Mother of the Believers and they asked her (and the rest of the hadith is the same)

'Urwa b. Zubair narrated that 'A'isha the Mother of the Believers (God be pleased with her) informed him that the Messenger of God^* kissed her while fasting.

A hadith like this has been narrated by Yahya b. Abu Kathir with the same chain of transmitters.

'A'isha (God be pleased with her) reported that the Messenger of God^* used to kiss her during the month of fasting.

'A'isha (God be pleased with her) reported that God's Messenger^* kissed (his wives) during Ramadan while observing fast.

'A'isha (God be pleased with her) reported that God's Apostle (peace be upon him) kissed (his wives) while fasting.

Hafsa (God be pleased with her) reported that the Messenger of God^* kissed (his wives) while fasting.

A hadith like this has been narrated by Hafsa (God be pleased with her) through another chain of transmitters.

Umar b Abu Salama reported that he asked the Messenger of God^*: Should one observing fast kiss (his wife)? The Messenger of God^* said to him: Ask her (Umm Salama). She informed him that the Messenger of God^* did that, where upon he said: Messenger of God, God pardoned thee all thy sins, the previous and the later ones. Upon this the Messenger of God^* ) said: By God, I am the most God conscious among you and I fear Him most among you.

Abu Bakr (he is Abu Bakr b. Abd al-Rahman b. Harith) reported: I heard Abu Huraira^~ narrating that he who is overtaken by dawn in a state of seminal emission should not observe fast. I made a mention of it to 'Abd al-Rahman b. Harith (i.e. to his father) but he denied it. 'Abd al-Rahman went and I also went along with him till we came to'A'isha and Umm Salama^~ and Abd al-Rahman asked them about it. Both of them said: (At times it so happened) that the Apostle of God^* woke up in the morning in a state of junub (but without seminal emission in a dream) and observed fast He (the narrator) said: We then proceeded till we went to Marwan and Abd al-Rahman made a mention of it to him. Upon this Marwan said: I stress upon you (with an oath) that you better go to Abu Huraira and refer to him what is said about it. So we came to Abu Huraira and Abu Bakr had been with us throughout and 'Abd al-Rahman made a mention of it to him, whereupon Abu Huraira said: Did they (the two wives of the Holy Prophet) tell you this? He replied: Yes Upon this (Abu Huraira) said: They have better knowledge. Abu Huraira then attributed that what was said about it to Fadl b. 'Abbas and said: I heard it from Fadl and not from the Apostle of God^*. Abu Huraira then retracted from what he used to say about it. Ibn Juraij (one of the narrators) reported: I asked 'Abd al-Malik, if they (the two wives) said (made the statement) in regard to Ramadan, whereupon he said: It was so, and he (the Holy Prophet) (woke up in the) morning in a state of junub which was not due to the wet dream and then observed fast.

'A'isha, the wife of the Apostle of God^*, said: The dawn broke upon the Messenger of God^* during the Ramadan in a state of junub not because of sexual dream (but on account of intercourse) and he washed himself and observed fast.

Abu Bakr reported that Marwan sent him to Umm Salama to ask whether a person should observe fast who is in a state of junub and the dawn breaks upon him, whereupon she said that the Messenger of God^* (was at times) junbi on account of intercourse and not due to sexual dream, and the dawn broke upon him, but he neither broke the fast nor recompensed.

Abu Bakr b. 'Abd al-Rahman b. al-Harith b. Hisham reported on the authority of 'A'isha and Umm Salama, the wives of the Apostle of God^*: The Messenger of God^* at times got up in the morning in a state of junub on account of having a sexual intercourse (with his wives during night) but not due to sexual dreams in the month of Ramadan, and would observe fast.

'A'isha reported that a person came to the Apottle of God^* asking for a fatwa (religious verdict). She ('A'isha) had been overhearing it from behind the curtain. 'A'isha added that he (the person) had said: Messenger of God, (the time) of prayer overtakes me as I am in a state of junub; should I observe fast (in this state)? Upon this the Messenger of God^* said: (At times the time) of prayer overtakes me while I am in a state of junub, and I observe fast (in that very state), whereupon he said: Messenger of God, you are not like us God has pardoned all your sins, the previous ones and the later ones. Upon this he (the Holy Prophet) said: By God, I hope I am the most God-fearirg of you, and possess the best knowledge among you of those (things) against which I should guard.

Sulaiman b. Yasar reported that he asked Umm Salama whether a person (who gets up) in the morning in a state of junub should observe fast. She said: The Messenger of God^* (at times) got up in the morning in a state of junub, not because of sexual dreams (but on account of intercourse at night), and then observed fast.

Abu Huraira^~ reported that a person came to the Apostle of God^* and said: Messenger of God, I am undone. He (the Holy Prophet) said: What has brought about your ruin? He said: I have had intercourse with my wife during the month of Ramadan. Upon this he (the Holy prophet) said: Can you find a slave to set him free? He said: NO He (the Holy Prophet again) said: Can you observe fast for two consecutive months? He said: No. He (the Holy Prophet) said: Can you provide food to sixty poor people?, He said: No. He then sat down and (in the meanwhile) there was brought to the Apostle of God^* a basket which contained dates. He (the Holy Prophet) said: Give these (dates) in charity. He (the man) said: Am I to give to one who is poorer than I? There is no family poorer than mine between the two lava plains of Medina. The Apostle of God^* laughed so that his molar teeth became visible and said: Go and give it to your family to eat.

A hadith like this has been narrated on the authority of Mubammad b. Muslim al-Zuhri with the same chain of transmitters, and he said: There was brought an 'araq containing dates, an 'araq being a huge basket. But in this hadith no men- tion has been made of (the fact) that the Apostle of God^* laughed till his molar teeth became visible.

Abu Huraira reported that a person had intercourse with his wife during Ramadan (while fasting). He asked for the religious verdict (about it) from the Messenger of God^*, whereupon he (the Holy Prophet) said: Can you find a slave (to grant him freedom)? He said: No. He (the Holy Prophet again) said: Can you afford to observe fasts for two (consecutive) months? He said: No. He (the Holy Prophet) said: Then feed sixty poor men.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters that a person broke fast in Ramadan whereupon the Messenger of God^* commanded him to free a slave (as an atonement), and the rest of the hadith is the same as narrated by Ibn Uyaina.

Humaid b. 'Abd al-Rahman reported that Abu Huraira had narrated to him that the Apostle of God^* commanded the person (who) broke the fast in Ramadan to free a slave or observe fasts for two (consecutive) months or feed sixty poor persons.

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

'A'isha (God be pleased with her) reported that a person came to the Messenger of God^* and said: I am burnt, whereupon the Messenger of God^* said: How is it? He (the person) said: I had intercourse with my wife during the day in Ramadan. Upon this (the Holy Prophet) said: Give charity, give charity. He (the person) said: There is nothing with me. He commanded him to sit down, (In the meanwhile) there were brought to him (to the Holy Prophet) two baskets containing eatables, whereupon the Messenger of God^* told him to give them as sadaqa.

'Abbad b. Abdullah b. Zubair narrated that he heard 'A'isha (God be pleased with her) saying: A person came to the Messenger of God^*, and he then narrated the hadith. But (neither these words are found): "Give charity, give charity" (nor) his words: "during the day time".

Abbad b. Abdullah b. Zubair reported that he had heard 'A'isha, the wife of the Apostle of God^*, as saying: A person came to the Messenger of God^* in the mosque during (the month of) Ramadan and said: Messenger of God, I am burnt I am burnt, whereupon the Mes- senger of God^* asked him as to what the matter was. Upon this he said: I had intercourse with my wife (in a state of fasting) Thereupon he (the Holy Prophet) said: Give charity. Upon this he said: Apostle of God, I swear by God, there is nothing with me (to give in charity) as I do not possess anything. He (the Holy Prophet) said: Sit down. So he sat down and he was in this very state when there came a person urging a donkey with a load of eatables upon it. The Mes- senger of God^* said: Where is that burnt one who was just here? Thereupon the person stood up. The Messenger of God^* said: Give this (eatables brought by the man) in charity. Upon this the person said: Messenger of God, can there be anyone else (more deserving than I)? By God. we are hungry, we have nothing with us. Upon this he (the Holy Prophet) said: Then eat (these eatables).

Ibn Abbas^~ reported that the Messenger of God^* went out during the month of Ramadan in the year of Victory (when Mecca was conquered) and was fasting till he reached Kadid (a canal situated at a distance of forty-two miles from Mecca) and he then broke the fast. And it was the habit of the Companions of the Messenger of God^* to follow him in every new thing (or act). So they followed him also (in this matter).

This hadith is narrated on the authority of Zuhri with the same chain of transmitters. Yahya (one of the narrators) said that Sufyan (the narrator) had stated: I do not know whose statement it is: "It is the last word of the Messenger of God^* which is accepted as (final as it abrogates the previous ones)."

It has been narrated on the authority of Zuhri with the same chain of transmitters that breaking of fast (in a journey) is the final of the two commands (whether one may fast or one may break it), and it is the last command of the Messenger of God^* which is to be accepted as final. Zuhri said: The Messenger of God^* marched on Mecca on the morning of 14th of Ramadan (lit. when thirteen nights had passed).

A hadlth like this has been transmitted on the authority of Ibn Shibab who said that they (the Compnions of the Holy Prophet) followed the latest of his commands and looked upon it as one abrogating (the previous ones) and the most firm.

Ibn 'Abbas^~ reported that the Messenger of God^* journeyed during the month of Ramadan in a slate of fasting till he reached 'Usfan. He then ordered a cup containing drinking water and he drank that openly so that the people might see it, and broke the fast (and did not resume it) till he reached Mecca. Ibn 'Abbas (God be pleased with him) said: God's Messenger^* fasted and broke the fast, so he who wished fasted and he who wished to break it broke it.

Ibn Abbas^~ reported: Do not condemn one who observes fast, or one who does not observe (in a journey). for the Messenger of God^* observed fast in a journey or he did not observe it (too).

Jabir b. 'Abdullah^~ reported that God's Messenger^* went out to Mecca in Ramadan in the year of Victory, and he and the people fasted till he came to Kura' al-Ghamim and the people also fasted. He then called for a cup of water which he raised till the people saw it, and then he drank. He was told afterwards that some people had continued to fast, and he said: These people are the disobedient ones; these are the disobedient ones.

This hadith has been narrated by Ja'far with the some chain of trans- mitters and he added: It was said to him (to the Holy Prophet): There are people to whom fasting has become unbearable and they are waiting how you do. He (the Holy Prophet) then called for a cup of water when it was afternoon. The rest of the hadith is the same.

Jabir b. 'Abdullah^~ reported that in the course of a journey God's Messenger^* saw a man, people crowding around him and providing him a shade. Upon this he (the Holy Prophet) said: What is the matter with him? They said: He is a person observing fast. Whereupon the Messenger of God^* said: It is no righteousness that you fast on journey.

'Amr b. al-Hasan is reported to have said that he heard Jabir b. 'Abdullah ^~ as saying that the Messenger of God^* saw a man. The rest of the hadith is the same as mentioned above.

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters but with this addition that he (the Holy Prophet) said: " Take advantage of the concession of God Who Wanted it to you." When he (one of the narrators) asked him (the other one, Yabya b. Abi Kathar) he did not retain it in his mind.

Abu Sa'id al-Khudri^~ reported: We went out on an expedition with God's Messenger^* on the 16th of Ramadan. Some of us fasted and some of us broke the fast. But neither the observer of the fast found fault with one who broke it, nor the breaker of the fast found fault with one who observed it.

A hadith like this has been narrated on the authority of Qatada with the same chain of transmitters by different narrators (except this difference) that in the hadith transmitted by Taimi and Umar b. Amir and Hisham (the date of setting out is) 18th, and in the hadith transmitted by Sa'id it is the 12th, and in the one transmitted by Shu'ba it is the 17th or 19th.

Abu Sa'id al-Khudri^~ reported: We went out on an expedition with the Messenger of God^* during Ramadan and neither the observer of the fast was found fault with for his fasting, nor the breaker of the fast for breaking it.

Abu Sa'id al-Khudri^~ reported: We went out on an expedition with the Messenger of God^* during Ramadan. Some of us observed the fast and some of us broke it. Neither the observer of the fast had any grudge against one who broke it, nor the breaker of the fast had any grudge against one who had fasted They knew that he who had strength enough (to bear its rigour) fasted and that was good, and they also found that he who felt weakness (and could not bear the burden) broke it, and that was also good.

Abu Nadra reported Abu Sa'id al. Khudri and Jabir b. Abdullah as saying: We travelled with the Messenger of God^*. The observer of the fast observed it, and the breaker of the fast broke it, but none of them found fault with each other.

Humaid reported that Anas^~ was asked about fasting during Ramadan while travelling. He said: We travelled with the MesseDger of God^* during the month of Ramadan, but neither the ob- server of the fast found fault with the breaker of the fast, nor the breaker of the fast found fault with the observer of the fast.

Abu Khalid al-Ahmar narrated from Humaid who said: I went out and was fasting; they said to me: Break (lit go back, repeat). He said that Anas reported that the Companions of the Messenger of God^* used to set out on a journey and neither the observer of the fast found fault with the breaker of the fast, nor the breaker of the fast found fault with the observer of the fast. (One of the narrators Humaid said): I met Ibn Abi Mulaika who informed me the same thing on the authority of 'A'isha.

Anas^~ reported: We were with the Apostle of God^* on a journey. Some of us had been observing the fast and some of us had not been fasting. We got down at a place on a hot day. Most of us had the cloth for shelter. There were also those amongst us who sheltered (themselves against the rays of the) sun with the help of their hands. The observers of the fast fell down (on account of weakness). Those who had not observed it got up and pitched tents and watered the mounts. Thereupon the Messenger of God^* said: The breakers of the fast have taken away the reward today.

Anas^~ reported that the Messenger of God^* was journeying (along with his Companions). Some of them had observed the fast whereas the others had broken it. Those who did not fast girded up their loins and worked, but the observers of the fast were too weak to work. Upon this he (the Apostle of God) said: Today the breakers of the fast have gone with the reward.

Qaza'a reported: I came to Abu Sa'id al-Khudri^~ and he was surrounded (by people), and when they dispersed I said to him: I am not going to ask you about what these people were asking. I ask you about fasting on a journey. Upon this he said: We travelled with the Messenger of God^* towards Mecca and we had been observing fast. We halted at a place. There the Messenger of God^* said: You are nearing your enemy and breaking of fast would give you greater strength, and that was a concession (given to us). But some of us continued to observe the fast and some of us broke it. We then got down at another place and he (the Holy Prophet) said: You are going to encounter the enemy in the morning and breaking of the fast would give you strength, so break the fast. As it was a point of stress, so we broke the fast. But subsequently we saw ourselves observing the fast with the Messenger of God^* on a journey.

'A'isha (God be pleased with her) reported that Hamza b. 'Amr al-Aslami asked the Messenger of God^* about fasting on a journey, and he (the Holy Prophet) said: Fast if you like and break it if you like.

'A'isha (God be pleased with her) reported that Hamza b. Amr al-Aslami asked the Messenger of God^* thus: Messenger of God, I am a person devoted much to fasting. Should I fast during the journey? He (the Holy Prophet) said: Fast if you like and break it if you like.

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 that Hamza said: I am a person much used to fasting. Should I fast during the journey? (The rest of the hadith is the same.)

Hamza b. 'Amr al-Aslami^~ said: Messenger of God, I find strength in me for fasting on a journey; is there any sin upon me (in doing it)? Thereupon the Messenger of God^* said: It is a concession from God. He who took advantage of it, it is good for him, and he who preferred to observe fast, there is no sin upon him. Harun (one of the narrators) in his narration said: 'lt is a concession, and he made no mention of" from God".

Abu Darda'^~ reported: We set out during the month of Ramadan with the Messenger of God^* in such an intense heat that one of us would place his hand over his head (in order to protect himself) against the excessive heat, and none among us was observing the fast, except the Messenger of God^* and 'Abdullah b. Rawaha.

Abu Darda' reported: We were with the Messenger of God^* on some of his journeys on an intensely hot day so much so that a person would place his hand on his head (in order to protect himself) against excessive heat, and none amongst us was fasting but the Messenger of God^* and Abdullah b. Rawaha

Umm al-Fadl bint- al-Harith reported that some people argued about the fasting of the Messenger of God^* on the day of 'Arafa. Some of them said that he had been fasting, whereas the others said that he had not been fasting. I sent a cup of milk to him while he was riding his camel at 'Arafa, and he drank it.

This hadith has been narrated on the authority of Abu Nadr with the same chain of transmitters, but he did not mention that he was mounting (riding on) his camel.

This hadith has been narrated by Abu Nadr on the authority of Umair, the freed slave of Umm al-Fadl, through the same chain of transmitters.

Umm al-Fadl (God be pleased with her) is reported to have said that some people among the Companions of the Messenger of God^* were in doubt about fasting on the day of 'Arafa and we were with him on that day. I (Umm al-Fadl) sent him a cup of milk and he was halting at 'Arafa, and he drank that.

Kuraib, the freed slave of Ibn 'Abbas^~, reported from Maimuna, the wife of the Apostle of God^*, that people had doubt about the fasting of God's Messenger^* on the day of 'Arafa. Maimuna sent him a cup of milk and he was halting at a place and he drank it and the people were seeing him.

'A'isha (God be pleased with her) reported that the Quraish used to fast on the day of 'Ashura in the pre-Islamic days and the Messenger ot God^* also observed it. When he migrated to Medina, he himself observed this fast and commanded (others) to observe it. But when fasting during the month of Ramadan was made obligatory he said: He who wishes to observe this fast may do so, and he who wishes to abandon it may do so.

This hadith is narrated on the authority of Hisham with the same chain of transmitters, but he made no mention in the first part of the hadith that the Messenger of God^* used to observe fast, and said about the second part that he abandoned the (fast) of Ashura, and he who wished observed the fast and who wished otherwise abandoned it, and he did not hold it as the words of the Apostle of God^* as mentioned in the narration transmitted by Jarir.

'A'isha (God be pleased with her) reported. In the pre-Islamic days fast was observed on the day of Ashura, but with the advent of Islam (its position was ascertained as that of a voluntary fast). Then he who wished to fast fasted, and he who liked to abandon it abandoned it.

'A'isha (God be pleased with her) reported that the Messenger of God^* had ordered to observe fast (on 'Ashura) before the fasting in Ramadan was made obligatory. But when it became obligatory, then he who wished fasted on the day of Ashura, and he who wished did not observe it (on that day).

'A'isha (God be pleased with her) reported that the Quraish used to observe fast on the day of Ashura during the pre-Islamic days. The Messenger of God (may peace be upog him) then commanded to fast on that day till (fasting) in Ramadan became obligatory. Then the Messenger of God^* said: He who wished to fast should do so. and he who wished to break it may do so.

Abdullah b. 'Umar^~ reported that (the Arabs of) pre-Islamic days used to observe fast on the day of Ashura and the Messenger of God^* observed it and the Muslims too (observed it) before fasting in Ramadan became obligatory. But when it became obligatory, the Messenger of God^* said: 'Ashura is one of the days of God, so he who wished should observe fast and he who wished otherwise should abandon it.

A hadith like this has been narrated on the authority of Abdullah through the same chain of transmitters.

Ibn 'Umar^~ said that the day of 'Ashura was mentioned before the Messenger of God^*. Thereupon the Messenger of God,^* said: That was a day on which the people of pre-Islamic days used to observe fast. So he who amongst you likes to observe fast should do so, and he who does not like it should abandon it.

Abdullah b. 'Umar^~ reported that he heard the Messenger of God^* say about the day of Ashura: It is a day on which the people of pre-Islamic days observed fast. So he who liked to fast on this day should do so, and he who liked to abandon it should abandon it. 'Abdullah^~ did not observe fast except when it coincided (with the days when he was in the habit of observing voluntary fasts during every month).

Abdullah b. Umar^~ reported that the day of 'Ashura was mentioned before the Apostle of God^* and he narrated a hadith like one (narrated above).

'Abdullah b. Umar^~ reported that the day of 'Ashura was mentioned before the Messenger of God^* and he said: It is a day when the people in the pre-Islamic days need to observe fast, so he who wishes to observe fast should do so, and he who wishes to abandon it should do so.

Abd al-Rahman b. Yazid said: When al-Ash'ath b. Qais entered the house of 'Abdullah he was having his breakfast. He ('Abdullah b. Umar) said: Abd Muhammad (al-Asha'th), come near to the breakfast. Thereupon he said: Is not today the day of 'Ashura? He ('Abd al-Rahman) said: Do you know what the day of 'Ashura is? He said: What is it? He said: It is a day on which the Messenger of God^* used to observe fast before the (fasting) in the month of Ramadan (became) obligatory. But when it became obligatory the (fasting of 'Ashura) was abandoned (as compulsory). Abu Kuraib said: He (the Holy Prophet) abandoned it.

This hadith has been narrated from Jarir on the authority of A'mash with the same chain of transmitters and he said (these words with a little bit of variation from the previous hadith): When (fasting) in Ramadan was (made) obligatory, he aban- doned it (the practice of observing fast on Ashura).

Qais b Sakan reported that al-Ash'ath b. Qais went to 'Abdullah on the day of 'Ashura while he was eating. He said: Abu Muhammad, come near and dine. Upon this he said: I am fasting. Thereupon he said: We used to observe fast and then (this practice) was abandoned.

'Alqama reported that Ash'ath b. Qais went to Ibn Mas'udd while he was eating on the day of Ashura. Thereupon he said: Abu Abd al-Rahman, it is the day of 'Ashura (and you are eating). Upon this he said: Fast was observed on (this day) before the (fasting) in Ramadan was made obligatory, but when it was made obligatory, (fasting on the day of 'Ashura) was abandoned. So if you are not fasting, then take food.

Jabir b Samura reported that the Messenger of God^* commanded us to observe fast on the day of Ashura and exhorted us to do it and was particular about it But when (fasting) in Ramadan was made obligatory, he hence. forth neither commanded us nor forbade us, nor was he so particular about it.

Abd al-Rahman reported that he heard Mu'awiya b. Abu Sufyan delivering a sermon in Medina. i. e. when he came there (for Hajj). He delivered a sermon on the day of 'Ashura and said: People of Medina, where are your scholars? I heard the Messenger of God^* say on this very day: It is the day of 'Ashura. God has not made fasting on This day obligatory for you but I am fasting. He who likes to observe fast among you should do so, and he who likes not to observe it may not observe it.

A hadith like this has been narrated on the authority of Ibn Shihab through the same chain of transmitters.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters that be heard God's Apostle^* as saying on a similar day: I am fasting today, so he who wishes to observe fast should do so; but he did not make mention of the rest of the hadith.

Ibn Abbas^~ reported that when God's Messenger^* came to Medina, he found the Jews observing the fast on the day of Ashura. They (the Jews) were asked about it and they said: It is the day on which God granted victory to Moses and (his people) Bani Isra'il over the Pharaoh and we observe fast out of gratitude to Him. Upon this the Apostle of God^* said: We have a closer connection with Moses than you have, and he commanded to observe fast on this day.

This hadith has been narrated by Ibn Bishr with the same chain of trans- mitters (but with a slight variation) that he (the Holy Prophet) inquired of them (Jews) about it (fasting on the day of 'Ashura).

Ibn'Abbas^~ reported that the Messenger of God^* arrived in Medina and found the Jews observing fast on the day of 'Ashura. The Messenger of God^* said to them: What is the (significance) of this day that you observe fast on it? They said: It is the day of great (significance) when God delivered Moses and his people, and drowned the Pharaoh and his people, and Moses observed fast out of gratitude and we also observe it. Upon this the Messenger of God^* said: We have more right, and we have a closer connection with Moses than you have; so God's Messenger^* observed fast (on the day of 'Ashura), and gave orders that it should be observed.

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

Abu Musa^~ reported: The day of 'Ashura was one which the Jews respected and they treated it as Id. The Messenger of God^* said: You also observe fast on this day.

Abu Musa reported that the people of Khaibar (most of them were Jews) observed fast on tht day of 'Ashura and they treated it as 'Id and gave their women ornaments and beautiful dresstowear. The Messenger of God^* said: You (only) observe fast on this day.

Ibn Abbas was asked about observing of fast on the day of Ashura, whereupon he said: I do not know God's Messenger^* singling out any day's fast and considering it more excellent than another, except this day (the day of Ashura) and this month, meaning the month of Ramadan.

A hadith like this has been narrated on the authority of 'Ubaidullah b. Abi Yazid.

Hakam b. al-'Araj reported: I went to Ibn 'Abbas (God be Pleased with both of them) and he was reclining using his mantle as a pillow near the fountain of Zamzam. I said to him: Tell me about fasting on Ashura. He said: When you see the new moon of Muharram then count the (days) and observe fast on the 9th. I said to him: Is it how the Messenger of God^* observed the fast? He said: Yes.

Hakam b. 'Araj reported: I asked Ibn Abbas^~ as he was reclining using his cloak as a pillow near Zamzam about fasting on 'Ashura. The rest of the hadith is the same.

Ibn 'Abbas reported that when the Messenger of God^* fasted on the day of 'Ashura and commanded that it should he observed as a fast, they (his Companions) said to him: Messenger of God, it is a day which the Jews and Christians hold in high esteem. Thereupon the Messenger of God^* said: When the next year comes, God willing, we would observe fast on the 9th But the Messenger of God^* died before the advent of the next year.

Abdullah b 'Abbas reported that the Messenger of God^* had said: If I live till the next (year), I would definitely observe fast on the 9th, and the narration transmitted by Abu Bakr is: "He meant the day of Ashura."

Salama b. al-Akwa'^~ reported that the Messenger of God^* sent a person of the tribe of Aslam on the day of 'Ashura and commanded him to declare to the people to observe fast in case they had not observed it, and to complete fast till evening if they had taken food

Rubayyi' daughter of Mu'awwidh b. 'Afra' said that the Messenger of God^* sent (a person) on the morning of Ashura to the villages of Ansar around Medina (with this message): He who got up in the morning fasting (without eating anything) he should complete his fast, and he who had had his breakfast in the morning, he should complete the rest of the day (without food). The Companions said; We henceforth observed fast on it (on the day of 'Ashura) and, God willing, made our children observe that. We went to the mosque and made toys out of wool for them and when anyone felt hungry and wept for food we gave them these toys till it was the time to break the fast.

Khalid b. Dhakwan reported: I asked Rubayyi' daugther of Mu'awwidh about fasting on the day of 'Ashura. Thereupon she said: The Messenger of God^* sent his messenger to the villages of the Ansar, and the rest of the hadith is the same (but with this variation that one of the Companions) said: "We used to make toys out of wool and took (them to the mosque) along with us. When they (the children) asked us for food, we gave them these toys to play with, and these made them forgetful till they completed their fast."

Abu Ubaid, the freed slave of Ibn Azhar, reported: I observed Id along with Umar b. al-Khattab^~. He came (out in an open space) and prayed and (after) completing it addressed the people and said: The Messenger of God^* has forbidden the observing of fast on these two days. One is the day of Fitr (at the end of your fasts), and the second one, the day when you eat (the meat) of your sacrifices.

Abu Huraira^~ reported that the Messenger of God^* forbade to observe fast on these two days. 'Id-ul-Adha bi and 'Id-ul-Fitr.

Qaza'a related from Abu Sa'id. He said: I heard from him (Abu Sa'id) a hadith which impressed me, and I said to him: Did you hear it from the Messenger of God^*? Thereupon he said: (Is it possible) that (I should) say about the Messenger of God^* that which I have not heard? I heard him saying: It is not proper to fast on two days, Adha and Fitr (at the end) of Ramadan.

Abu Sa'id al-Khudri^~ reported that the Messenger of God^* forbade to observe fast on two days the day of Fitr and the day of Sacrifice ('Id-ul-Adha).

Ziyad b. Jubair reported that a person came to Ibn 'Umar (God be pleased with them) and said: I had taken a vow that I would fast on the day (but it accidentally) synchronises with the day of Adha or the day of Fitr. Thereupon Ibn 'Umar^~ said: God, the Exalted, has commanded fulfilling of the vow, but the Messenger of God^* has forbidden the observance of fast on this day.

'A'isha (God be pleased with her) said that the Prophet^* forbade to observe fast on two days-the day of Fitr and the day of Adha.

Nubaisha al-Hudhali reported God's Messenger^* as saying: The days of Tashriq are the days of eating and drinking.

Nabaisha reported that Khalid said: I met Abu Malih and asked him and he narrated it to me from the Apostle of God^*. a hadith like one (narrated above) with this addition: "And remembrance of God"

Ibn Ka'b b. Malik reported on the authority of his father that the Messenger of God^* sent him and Aus b. Hadathan during the days of Tashriq to make this announcement: None but the believer would be admitted into Paradise, and the days of Mina' are the days meant for eating and drinking.

This hadith has been narrated on the authority of Ibrahim b. Tahman with the same chain of transmitters but with this variation that he said: Both of them made the announcement."

Muhammad b. 'Abbas b. Ja'far reported: I asked Jabir b. 'Abdullah (God be pleased with both of them) as he was circumambulating the House (Ka'ba) whether the Messenger of God^* had forbidden the fasting on Friday, whereupon he said: Yes, by the Lord of this House.

Muhammad b. 'Abbas b. Ja'far reported that he asked Jabir b. Abdullah ^~, whether he had heard like this from the Apostle of God^*.

Abu Huraira^~ reported the Apostle of God^* as saying: None among you should observe fast on Friday, but only that he observes fast before it and after it.

Abu Huraira^~ reported God's Apostle^* as saying: Do not single out the night (preceding) Friday among the nights for prayer and do not single out Friday among days for fasting but only when anyone among you is accustomed to fast (on dates) which coincide with this day (Friday).

Salama b. Akwa'^~ reported that when this verse was revealed: "And as for those who can fast (but do not) expiation is the feeding of a needy person" (ii. 183), (he who liked to observe fast did observe it) and he who felt reluctant to observe it ate and expiated till the verse was revealed which abro- gated it.

Salama b. Akwa' reported: We, during the lifetime of the Messenger of God^* , in one month of Ramadan (observed fast according to our liking). He who wished to fast lasted and he who wished to break broke it and fed a needy person as an expiation 1544 till this verse was revealed: "He who witnesses among you the month (of Ramadan) he should observe fast during it" (ii. 184).

Abu Salama reported: I heard 'A'isha (God be pleased with her) as saying: I had to complete some of the fasts of Ramadan, but I could not do it but during the month of Sha'ban due to my duties to the Messenger of God^* or with the Messenger of God (may peace be upon him).

This hadith is narrated on the authority of Yahya b. Sa'id with the same chain of transmitters but with this variation that he said that ('A'isha did not observe fast but in Sha'ban) out of regard for the Messenger of God^*. (In another version, the words are): "Yahya said: I think it was due to the regard for the Apostle of God (may peace be upon him)."

This hadith is reported on the authority of Yahya with the same chain of transmitters but no mention is made of the duty to the Messenger of God^*.

'A'isha reported: If one amongst us had to break fasts (of Ramadan due to natural reasons, i. e. menses) during the life of the Messenger of God^* she could not find it possible to complete them so long she had been in the presence of God's Messenger^* till Sha'ban commenced.

'A'isha (God be pleased with her) reported God's Messenger^* as saying: If anyone dies in a state (that he had to complete) some fasts, his heir must fast on his behalf.

Ibn 'Abbas^~ reported: A woman came to the Messenger of God^* and said: My mother has died, and fasts of a month are due from her. Thereupon he said: Don't you see that if debt was due from her, would you not pay it? She said: Yes (I would pay on her behalf). Thereupon he said: The debt of God deserves its payment more than (the payment of anyone else).

Ibn 'Abbas^~ reported: A man came to the Apostle of God^* and said: Messenger of God, my mother has died (in a state) that she had to observe fasts of a month (of Ramadan). Should I complete (them) on her behalf? thereupon he (the Holy Prophet) said: Would you not pay the debt if your mother had died (without paying it)? He said: Yes. He (the Holy Prophet) said: The debt of God deserves more that it should he paid.

This hadith has been narrated on the authority of Ibn 'Abbas (God be pleased with them) from the Apostle of God (may peace be upon him).

Ibn Abbas^~ reported: A woman came to the Messenger of God^* and said: Messenger of God, my mother has died and there is due from her a fast of vow; should I fast on her behalf? Thereupon he said: You see that if your mother had died in debt, would it not have been paid on her behalf? She said: Yes. He (the Holy Prophet) said: Then observe fast on behalf of your mother.

Abdullah b. Buraida^~ reported on the authority of his father: When we were sitting with the Messenger of God^*, a woman came to him and said: I had gifted to my mother a maid-servant, and now she (the mother) has died. Thereupon he (the Holy Prophet) said: There is a definite reward for you and she (the maid-servant) has been returned to you as an inheritance. She (that woman) again said: Fasts of a month (of Ramadan) are due upon her; should I observe them on her behalf? He (the Holy Prophet) said: Observe fasts on her behalf. She (again) said: She did not perform Hajj, should I perform it on her behalf? He (the Holy Prophet) said: Perform Hajj on her behalf.

'Abdullah b. Buraida^~ reported on the authority of his father: I was sitting with the Apostle of God^* ; the rest of the hadith is the same but with this variation that the (the narrator) said: "Fasts of two months."

Ibn Buraida^~ reported on the authority of his father: A woman came to the Apostle of God^*, and the rest of the hadith is the same, but he said: "Fasting of one month." This hadith has been narrated on the authority of Sufyan with the same chain of transmitters in which it is said: "Fasting of two months."

Buraida^~ reported a similar hadith on the authority of his father that a woman came to the Apostle of God^* and he said: "Fasting for one month."

Abu Huraira^~ reported God's Apostle^* as saying: If any one of you is invited to a meal when he is fasting, he should say: "I am fasting."

Abu Huraira^~ reported: When any one of you gets up in the morning in the state of fasting, he should neither use obscene language nor do any act of ignorance. And if anyone slanders him or quarrels with him, he should say: "I am fasting, I am fasting."

Abu Huraira reported God's Messenger^* as saying: God, the Majestic and the Exalted, said: Every act of the son of Adam is for him except fasting. It is done for My sake, and I will give a reward for it. By God in Whose Hand is the life of Muhammad, the breath of the observer of fast is sweeter to God than the fragrance of musk.

Abu Huraira reported God's Messenger^* as saying: Fasting is a shield.

Abu Huraira reported God's Messenger^* as saying: God the Exalted and Majestic said: Every act of the son of Adam is for him, except fasting. It is (exclusively) meant for Me and I (alone) will reward it. Fasting is a shield. When any one of you is fasting on a day, he should neither indulge in obscene language, nor raise the voice; or if anyone reviles him or tries to quarrel with him he should say: I am a person fasting. By Him, in Whose Hand is the life of Muhammad, the breath of the observer of fast is sweeter to God on the Day of judgment than the fragrance of musk. The one who fasts has two (occasions) of joy, one when he breaks the fast he is glad with the breaking of (the fast) and one when he meets his Lord he is glad with his fast.

Abu Huraira^~ reported God's Messenger^* as saying: Every (good) deed of the son of Adam would be multiplied, a good deed receiving a tenfold to seven hundredfold reward. God, the Exalted and Majestic, has said: With the exception of fasting, for it is done for Me and I will give a reward for it, for one abandons his passion and food for My sake. There are two occasions of joy for one who fasts, joy when he breaks it, and joy when he meets his Lord, and the breath (of an observer of fast) is sweeter to God than the fragrance of musk.

Abu Huraira and Abu Sa'id^~ reported God's Messenger^* (as saying): God, the Exalted and Majestic, said: Fast (is exclusively) meant for Me and I would give its reward. There are two (occasions) of joy for the observer of fast. He feels joy when he breaks the fast and he is happy when he meets God. By God in Whose Hand is the life of Muhammad, the breath of the observer of fast is sweeter to God than the fragrance of musk. A hadith like this is narrated on the authority of Abu Sinan with the same chain of transmitters (and the words are): "As he meets God, He rewards him, and he is happy."

Sahl b. Sa'd^~ reported God's Messenger^* as saying: In Paradise there is a gate which is called Rayyan through which only the observers of fast would enter on the Day on Resurrection. None else would enter along with them. It would be proclaimed: Where are the observers of fast that they should be admitted into it? -and when the last of them would enter, it would be closed and no one would enter it.

Abu Sa'id al Khudri^~ reported God's Messenger^* as saying: Every servant of God who observes fast for a day in the way of God, God would remove, because of this day, his face farther from the Fire (of Hell) to the extent of seventy years' distance.

This hadith has been narrated by Suhail with the, arne chainof trausmitters.

Abu Sa'id al-Khudri^~ reported God's Messenger^* as saying: He who observes fast for a day in the way of God He would remove his face from the Hell to the extent of seventy years' distance.

'A'isha, the Mother of the Believers (God be pleased with her), reported that one day the Messenger of God tpay peace be upon him) said to me: 'A'isha, have you anything (to eat)? I said: 'Messenger of God, there is nothing with us. Thereupon he said: I am observing fast. She said: The Messenger of God^* went out, and there was a present, for us and (at the same time) some visitors dropped in. When the Messenger of God^* came back, I said to him: Messenger of God, a present was given to us, (and in the meanwhile) there came to us visitors (a major Portion of it has been spent on them), but I have saved something for you. He said: What is it? I said: It is hais (a compound of dates and clarified butter). He said: Bring that. So I brought it to him and he ate it and then said: I woke up in the morning observing fast. Talha said: I narrated this hadith to Mujahid and he said: This (observing of voluntary fast) is like a person who sets apart Sadaqa out of his wealth. He may spend it if he likes, or he may retain it if he so likes.

'A'isha, the Mother of the Believers (God be pleased with her), reported: The Apostle of God^* came to me one day and said: Is there anything with you (to eat)? I said: No. Thereupon he said: I shall then be fasting. Then he came to us another day and we said: Messenger of God, hais has been offered to us as a gift. Thereupon he said: Show that to me; I had been fasting since morning. He then ate it.

Abu Huraira reported God's Messenger^* as saying: If anyone forgets that he is fasting and eats or drinks he should complete his fast, for it is only God Who has fed him and given him drink.

Abdullah b. Shaqiq reported: I said to'A'isha (God be pleased with her): Did the Apostle of God^* observe fast for full one month besides Ramadan? She said: I do not know of any month in which he fasted through- out, but that of the month of Ramadan and (the month) in which he did not fast at all, till he ran the course of his life.

'Abdullah b. Shaqiq reported: I said to 'A'isha (God be pleased with her): Did the Messenger of God^* observe fast during a month? She said, I do not know of any month in which he fasted throughout except Ramedan and (the month) in which he did not fast at all till he ran the course of his life. May peace be upon him.

Abdullah b. Shaqiq reported. I asked 'A'isha (God be pleased with her) about fasting of the Messenger of God^*. She said: He used to observe fast (at times) so continuously that we said: He has fasted, he has fasted. And (at times) he did not observe fast (for days) and we began to say: He has abandoned fasting, he has abandoned fasting. She said: I did not see him observing fast throughout the whole of the month since he arrived in Medina, but that of Ramadan.

A hadith like this has been narrated on the authority of Abdullah b. Shaqiq but in the chain of transmitters no mention is made of Hisham and Muhammad.

'A'isha, the Mother of the Believers (God be pleased with her), reported that the Messenger of God^* used to observe fasts (so conti- nuously) that we said that he would not break, and did not observe (them) till we said that he would not fast: and I did not see the Messenger of God^* completing the fast of a month, but that of Ramadan, and I did not see him fasting more in any other month than that of Sha'ban.

Abu Salama reported: I asked 'A'isha (God be pleased with her) about the fasting of the Messenger of God^*. She said: He used to observe fast (at times so continuously) that we said: He has fasted (never to break), and he did not observe fast till we said: He has given up perhaps never to fast, and I never saw him observing (voluntary fasts) more in any other month than that of Sha'ban. (lt appeared as if) he observed fast throughout the whole of Sha'ban except a few (days).

'A'isha (God be pleased with her) reported: The Messenger of God^* did not observe fast in any month of the year more than in the month of Sha'ban, and used to say: Do as many deeds as you are capable of doing, for God will not become weary (of giving you reward), but you would be tired (of doing good deeds) ; and he also said: The deed liked most by God is one to which the doer adheres constantly even if it is small.

Ibn Abbas^~ reported: The Messenger of God^* did not fast throughout any month except during ramadan. And when he observed fast (he fasted so continuously) that one would say that he would not break (them) and when he Abandoned, he abandoned (so continuously) that one would say: By God, perhaps he would never fast.

This hadith has been narrated on the authority of Abu Bishr with the same chain of transmitters (with a slight variation of words and these are), that he (the narrator) said: "During any month continuously since he came to Medina."

'Uthman b. Hakim al-Ansari said: I asked Sa'id b. Jubair about fasting In Rajab, and we were then passing through the month of Rajab, whereupon he said: I heard Ibn 'Abbas^~ as saying: The Messenger of God^* used to observe fast (so continuously) that we (were inclined) to say that he would not break (them) and did not observe them so conti- nuously) that we (were inclined to say) that he would not observe fast.

Anas^~ reported that the Messenger of God^* used to observe fast till it was said that he had observed fast, he had observed fast (perhaps never to break it), and he did not fast till it was said that he had given up fast, he had given up fast (perhaps never to observe it).

'Abdullah b. 'Amr b. al-'As reported that the Messenger of God^* was informed that he could stand up for (prayer) throughout the night and observe fast every day so long as he lived. Thereupon the Messenger of God^* said: Is it you who said this? I said to him: Messenger of God. it is I who said that. Thereupon the Messenger of God may peace be upon him) said: You are not capable enough to do so. Observe fast and break it; sleep and stand for prayer, and observe fast for three days during the month; for every good is multiplied ten times and this is like fasting for ever. I said: Messenger of God. I am capable of doing more than this. Thereupon he said: Fast one day and do not fast for the next two days. I said: Messenger of God, I have the strength to do more than that. The Holy Prophet^*, said: Fast one day and break on the other day. That is known as the fasting of David^* and that is the best fasting. I said: I am capable of doing more than this. Thereupon the Messenger of God^* said: There is nothing better than this. 'Abdullah b. 'Amr^~ said: Had I accepted the three days (fasting during every month) as the Messeinger of God^* had said, it would have been more dear to me than my family and my property.

Yahya reported: I and 'Abdullah b. Yazid set out till we came to Abu Salama. We sent a messenger to him (in his house in order to inform him about our arrival) and he came to us. There was a mosque near the door of his house, and we were in that mosque, till he came out to us. He said: If you like you may enter (the house) and, if you like, you may sit here (in the mosque). We said: We would rather sit here and (you) relate to us. He (Yahya) then narrated that 'Abdullah b Amr b. al-'As^~ told him: I used to observe fast uninterruptedly and recited the (whole of the) Qur'an every night. It (the uninterrupted fasting and recital of the Qur'in every night) was mentioned to the Apostle of God^* or he sent for me, and I went to him and he said to me: I have been informed that you fast continuously and recite (the whole of the Qur'An) every night. I said: Apostle of God, it is right, but I covet thereby nothing but good, whereupon he said: It suffices for you that you should observe fast for three days during every mouth. I said: Apostle of God, I am capable of doing more than this. He said: Your wife has a right upon you, your visitor has a right upon you, your body has a right upon you; so observe the fast of David, the Apostle of God^*, for he was the best worshipper of God. I said: Apostle of God, what is the fast of David? He said: He used to fast one day and did not fast the other day. He (also) said: Recite the Qur'an during every month. I said: Apostle of God, I am capable of doing more than this, whereupon he said: Recite it in twenty days; recite it in ten days. I said: I am capable of doing more than this, whereupon he said: Recite it every week, and do not exceed beyond this, for your wife has a right upon you, your visitor has a right upon you, your body has a right upon you. He ('Amr b. 'As) said: I was hard to myself and thus I was put to hardship. The Apostle of God^* had told me: 'You do not know you may live long (thus and bear the hardships for a long time), and I accepted that which the Apostle of God^* had told me. When I grew old I wished I had availed myself of the conces- sion (granted by) the Apostle of God (may-peace be upon him). This hadith has been narrated by Yahya b. Abu Kathir with the same chain of transmitters and he made this addition after these words: During every month, (fasting) for three days, there is for you ten times for every good and that is perpetual fasting (for three days would bring a reward for full thirty days). I said: What is the fast of the Apostle of God, David? He said: Half of the age (observing fast on alternate days for the whole life). And in the hadith no mention has been made of the recital of the Qur'an, and he did not say: Your visitor has a right upon you, but (instead) he said: Your son has a right upon you.

'Abdullah b. 'Amr^~ reported: The Messenger of God^* said to me: Recite the whole of the Qur'An during every nonth. I said: I find power (to recite it) in a shorter period. He said: Then recite it in twenty nights. I said: I find power (to recite it in a shorter period even than this), whereupon he said: Then recite it in seven (nights) and do not exceed beyond it.

'Abdullah b. 'Amr b. al-'As^~ reported that the Messenger of God^* said: 'Abdullah, don't be like so and so who observed prayer during the whole night and then abandoned it (altogether).

Abdu'llah b. 'Amr b. 'As^~ reported: It was conveyed to the Apostle of God^* that I observe fast succes- sively and pray during the whole night. He sent for me or I met him and he (the Holy Prophet) said: It has been conveyed to me that you observe fast continuously and do not break it and pray during the whole night. Don't do that. for there is share for your eyes, share for your own self, share for your family; so observe fast and break it, pray and sleep and observe fast for one day during the ten days, and there is a reward for you (for other) nine (days besides the tenth day of the fast). I said: Apostle of God, I find myself more powerful than this. He said: Then observe the fast of David (peace be upon him). He ('Amr) said: Apostle of God, how did David observe fast? He (the Holy Prophet) said: He used to fast one day and break it on the other day, and he did not run (from the battlefield) as he encountered (the enemy). He said: Apostle of God, who can guarantee this for me (will I also encounter the enemy dauntlessly)? 'Ata', the narrator of the hadith, said: I do not know how there (crept in) the matter of perpetual fast. The Apostle of God^*, however, said: He who observed perpetual fast did not fast at all; he who observed perpetual fast did not fast at all, he who observed perpetual fast did not fast at all. This hadith has been narrated by Ibn Juraij with the same chain of transmitters. Imam Muslim has narrated this hadith on the authority of Abu 'Abbas al-Sa'ib b. Farrukh and he was a trustworthy and reliable (narrator) among the people of Mecca.

Abdullah b. Amr^~ reported: The Messenger of God^* said to me: 'Abdullah b. Amr, you fast continuously and stand in prayer for the whole of night. If you do like that, your eyes would be highly strained and would sink and lose sight. There is no (reward for) fasting (for him) who fasts perpetually. Fasting for three days during the month is like fasting, the whole of the month. I said: I am capable of doing more than this, whereupon he said: Observe the fast of David. He used to fast one day and break (the other) day. And he did not turn back in the encounter.

This hadith is narrated on the authority of Habib b. Abu Thabit with the same chain of transmitters and he said: "And you would become exhausted."

'Abdullah b. 'Amr^~ reported: The Messenger of God^* said to me: I have been informed that you stand for prayer the whole of night and fast during the day. I said: I do that, whereupon he said: If you did that you in fact strained heavily your eyes and made yourself weak. There is a right of your eyes (upon you) and a right of your self (upon you) and a right of your family (upon you). Stand for prayer and sleep. observe fasts and break (them).

'Abdullah b. 'Amr^~ reported God's Messenger^* as saying: With God the best fasting is that of David and the best prayer is that of David^* for he slept half of the night and stood for prayer for the third of it and (then) slept the sixth part of it and he observed fast one day and broke on the other.

'Abdullah b. 'Amr b. al-'As reported God's Messenger^* as saying: The best fasting in the eye of God is that of David, for he fasted for half of the age (he fasted on alternate days), and the best prayer in the eye of God, the Exalted and Majestic, is that of David (peace be upon him), for he slept for half of the night and then stood for prayer and then again slept. He prayed for one-third of the night after midnight. He (the narrator) said: I asked 'Amr b. Dinar whether 'Amr b. Aus said that he stood for prayer one-third of the night after midnight. He said: Yes.

Abu Qatada reported that Abu al Malih informed me: I went along with your father to 'Abdullah b. Amr, and he narrated to us that the Messenger of God^* was informed about my fasting and he came to me, and I placed a leather cushion filled with fibre of date-palms for him. He sat down upon the ground and there was that cushion between me and him, and he said to me: Does three days' fasting in a month not suffice you? I said: Messenger of God, (I am capable of observing more fasts). He said: (Would) five (not suffice for you)? I said: Messenger of God, (I am capable of observing more fasts) He said: (Would) seven (fasts) not suffice you? I said: Messenger of God, (I am capable of observing more fasts). He (the Holy Prophet) then said: (Would) nine (fasts not suffice you)? I said: Messenger of God, (I am capable of observing more fasts). He said: (Would) eleven (fasts not suffice you)? I said: Messenger of God, (I am capable of observing more fasts than these). Thereupon the Apostle of God^* said: There is no fasting (better than) the fasting of David which comprises half of the age, fasting a day and not fasting a day.

'Abdullah b. Amr^~ reported that the Messenger of God^* had said to him: Observe fast for a day and there would be reward for you for the rest (of the days). He said: I am capable of doing more than this. He then said: Observe fast for two days, and there would be reward for you for the rest (of the days). He said: I am capable of doing more than this. He (the Holy Prophet) said: Observe fast for three days and there would be reward for you for the rest of the days. He said: I am capable of doing more than this, whereupon he said: Observe fast for four days and there would be reward for you for the rest of the days. He said: I am capable of doing more than this. Thereupon he said: Then observe fast (which is the) best in the eye of God, the fast of David (peace be upon him) ; he used to observe fast one day and break on the other day.

'Abdullah b. 'Amr^~ reported that the Messenger of God^* said to me! 'Abdullah b. 'Amr, it has been conveyed to me that you observe fast during the day and stand in prayer during the whole night. Don't do that, for your body has a share of its own in you, your eye has a share of its own in you, your wife has a share of her own in you. Observe fast and break it too. Fast for three days in every month and that is a prepetual fasting. I said! Messenger of God, I have got strength enough (to do more than this), whereupon he said: Then observe the fast of David^*. Observe fast one day and break it (on the other) day. And he ('Abdullah b. 'Amr) used to say: Would that I had availed myself of this concession.

Mu'adha al-'Adawiyya reported that she asked 'A'isha, the wife of the Apostle of God^*, whether the Messenger of God^* observed fasts for three days during every month. She said: Yes I said to her: Which were (the particular) days of the month on which he observed fast? She said: He was not particular about the days of the month on which to observe fast.

'Imran b. Husain^~ reported that the Apostle of God^* said to him (or he said to another person and he was listening to it): O, so and so, did you observe fast in the middle of the month? He said: No. Thereupon he (the Messenger of God) said: When you break it, then observe fast for two days.

Abu Qatada reported that a person came to the Apostle of God^* and said: How do you observe fast? The Messenger of God^* felt annoyed. 1560 When 'Umar^~ noticed his annoyance, he said: We are well pleased with God as our Lord, with Islam as our Code of Life, and with Muhammad as our Prophet. We seek refuge with God from the anger of God and that of His Messenger. 'Umar kept on repeating these words till his (the Prophet's) anger calmed down. Then Umar said: Messenger of God. what is the position of one who perpetually observes fasts? Thereupon he said: He neither fasted nor broke it, or he said: He did not fast and he did not break it. He said: What about him who observes fast for two days and breaks one day. There- upon he said: Is anyone capable of doing it? He ('Umar) said: What is the position of him who observes fast for a day and breaks on the other day? Thereupon he (the Holy Prophet) said: That is the fast of David^*. He ('Umar) said: What about him who observes fast one day and breaks it for two days. Thereupon he (the Messenger of God) said: I wish, I were given strength to observe that. Thereafter he said: The observance of three days' fast every Month and that of Ramadan every year is a perpetual fasting. I seek from God that fasting on the day of 'Arafa may atone for the sins of the preceding and the coming years. and I seek from God that fasting on the day of Ashura may atone for the sins of the preceding year.

Abu Qatada al-Ansari^~ reported that the Messenger of God^* was asked about his fasting. The Messenger of God^* felt annoyed. Thereupon 'Umar ^~ said: We are pleased with God as the Lord, with Islam as our Code of Life, with Muhammad as the Messenger and with our pledge (to you for willing and cheerful submission) as a (sacred) commitment. He was then asked about perpetual fasting, whereupon he said: He neither fasted nor did he break it, or he did not fast and he did not break it. He was then asked about fasting for two days and breaking one day. He (the Holy Prophet) said: And who has strength enough to do it? He was asked about fasting for a day and breaking for two days, whereupon he said: May God bestow upon us strength to do it. He was then asked about fasting for a day and breaking on the other, whereupon he said: That is the fasting of my brother David (peace be upon him). He was then asked about fasting on Monday, whereupon he said: It was the day on which I was born. on which I was commissioned with prophethood or revelation was sent to me, (and he further) said: Three days' fasting every month and of the whole of Ramadan every year is a perpetual fast. He was asked about fasting on the day of 'Arafa (9th of Dhu'I-Hijja), whereupon he said: It expiates the sins of the preceding year and the coming year. He was asked about fasting on the day of 'Ashura (10th of Muharram), whereupon be said: It expiates the sins of the preceding year. (Imam Muslim said that in this hadith there is a) narration of Imam Shu'ba that he was asked about fasting on Monday and Thursday, but we (Imam Muslim) did not mention Thursday for we found it as an error (in reporting).

This hadith has been narrated by Shu'ba with the same chain of transmitters.

This hadith has been narrated by Ghailan b. Jarir with the same chain of transmitters, but with one variation, that there has been made mention of Monday and not of Thursday.

Abu Qatada Ansari^~ reported that God's Massenger^* was asked about fasting on Monday, whereupon he said: It is (the day) when I was born and revelation was sent down to me.

'Imran b. Husain^~ reported God's Messenger^* having said to him or to someone else: Did you fast in the middle of Sha'ban? He said: No. Thereupon he (the Holy Prophet) said: If you did not observe fast, then you should observe fast for two days.

Imran b. Husain^~ reported that God's Apostle (way peace heupon him) said. to a person: Did you observe any fast in the middle of this month (Sha'ban)? He said: No. Thereupon the Messenger of God^* said: Fast for two days instead of (one fast) when you have completed (fasts of) Ramadan.

'Imran b. Husain^~ reported that the Apostle of God^* said to a person: Did you observe fast in the middle of this month. i. e. Sha'ban? He said: No. Thereupon he said to him: When it is the end of Ramadan, then observe fast for one day or two (Shu'ba had some doubt about it) but he said: I think that he has said: two days.

This hadith is narrated by 'Abdullah b. Hani b. Akhi Mutarrif with the same chain of transmitters.

Abu Haraira^~ reported God's Messenger^* as saying: The most excellent fast after Ramadan is God's month. al-Muharram, and the most excellent prayer after what is prescribed is prayer during the night.

Abu Huraira^~ reported that he (the Messenger of God) was asked as to which prayer was most excellent after the prescribed prayer, and which fast was most excellent after the month of Ramadan. He said: Prayer offered in the middle of the night and the most excellent fast after (fasting) in the month of Ramadan is the fast in God's month al-Muharram.

A hadith like this has been reported from the Apostle of God^* by 'Abd al-Malik with the same chain of transmitters in connection with fast.

Abu Ayyub al-Ansari^~ reported God's Messenger^* as saying: He who observed the fast of Ramadan and then followed it with six (fasts) of Shawwal. it would be as if he fasted perpetually.

Abu Ayyub al-Ansari reported (through another chain of transmitters): I heard God's Messenger^* saying like this.

Abu Ayyub reported a hadith like this (through another chain of transmitters).

Ibn 'Umar^~ reported that some persons among the Companions of the Apostle of God^* were shown Lailat- ul-Qadr while sleeping in the last week (of Ramadan). Thereupon God's Messenger^* said: I see that your dreams agree regarding the last week; so he who wants to seek it should seek it in the last week (during the night).

Ibn 'Umar^~ reported God's Apostle^* as saying: Seek Lailat-ul-Qadr in the last week (of Ramadan).

Salim reported on the authority of his father that a person saw Lailat-ul- Qadr on the 27th (of Ramadan). Thereupon God's Apostle^* said: I see that your dreams agree regarding the last ten (nights of Ramadan). So seek it on an odd number (of these ten nights).

Salim b. 'Abdullah b. 'Umar reported that his father said: I heard God's Messenger^* as saying: So far as Lailat-ul-Qadr is concerned. some persons among you have seen it (in a dream) in the first week and some persons among you have been shown that it is in the last week; so seek it in the last ten (nights).

Ibn Umar^~ reported God's Messenger^* as saying: Seek it (Lailat-ul-Qadr) in the last (ten nights). If one among you shows slackness and weakness (in the earlier part of Ramadan), it should not be allowed to prevail upon him in the last week.

Ibn Umar^~ reported God's Messenger^* as saying: He who is anxious to seek it (Lailat-ul-Qadr) should seek it in the last ten (nights of Ramadan).

'Ibn 'Umar^~ reported God's Messenger^* as saying: Seek the time of Lailat-ul-Qadr in the last (ten nights), or he said: in the last nine (nights).

Abu Huraira^~ reported God's Messenger^* as saying: I was shown Lailat-ul-Qadr; then some members of my family awoke me up, then I was caused to forget it. So seek it in the last week. Harmala said: (The Holy Prophet did not say: "I was made to forget," but he stated): "But I forgot it."

Abu Sa'id al-Khudri^~ reported that God's Messenger^* spent in devotion (in i'tikaf) the middle ten nights of the month of Ramadan, and when twenty nights were over and it was the twenty-first night, he went back to his residence and those who were along with him also returned (to their respective residences). He spent one month in devotion. Then he addressed the people on the night he came back (to his residence) and commanded them as God desired (him to command) and then said: I used to devote myself (observe i'tikaf) during these ten (nights). Then I started devoting myself in the last ten (nights). And he who desires to observe i'tikaf along with me should spend the night) at his place of i'tikaf. And I saw this night (Lailat-ul-Qadr) but I forgot it (the exact night) ; so seek it;In the last ten nights on odd numbers. I saw (the glimpses of that dream) that I was prostrating in water and mud. Abu Sa'id al-Khudri said: It rained on the twenty-first night and the water dripped (from the roof) of the mosque at the place where the Messenger of God^* observed prayer. I looked at him and as he completed the dawn prayer, (I found) his face was wet with mud and water.

Abu Sa'id al-Khudri^~ reported that the Messenger of God^* devoted (himself to prayer) in the middle (ten nights) of Ramadan. The rest of the hadith is the same except for these words: "That he adhered to his place of i'tikaf and his forehead was besmeared with mud and water."

Abu Sa'id al-Khudri^~ reported that the Messenger of God^* observed i'tikaf (confined himself for devotion and prayer) in the first ten (days) of Ramadan; he then observed i'tikaf in the middle ten (days) in a Turkish tent with a mat hanging at its door. He (the Holy Prophet) took hold of that mat and placed it in the nook of the tent. He then put his head out and talked with people and they came near him, and he (the Holy Prophet) said: I observed i'tikaf in the first ten (nights and days) in order to seek that night (Lailat-ul-Qadr). I then observed i'tikaf in the middle ten days. Then (an angel) was sent to me and I was told that this (night) is among the last ten (nights). He who among you likes to observe i'tikaf should do so; and the people observed it along with him, and he (the Holy Prophet) said: That (Lailat-ul-Qadr) was shown to me on an odd (night) and I (saw in the dream) that I was prostrating in the morning in clay and water. So in the morning of the twenty-first night when he (the Holy Prophet) got up for dawn (prayer). there was a rainfall and the mosque dripped, and I saw clay and water. When he came out after completing the morning prayer (I saw) that his forehead and the tip of his nose had (traces) of clay and water, and that was the twenty-first night among the last ten (nights).

Abu Salama reported: 'We discussed amongst ourselves Lailat-ul-Qadr. I came to Abu Sa'id al-Khudri^~ who was a friend of mine and said to him: Would you not go with us to the garden of date trees? He went out with a cloak over him. I said to him: Did you hear the Messenger of God^* making mention of Lailat-ul-Qadr? He said: Yes, (and added) we were observing i'tikaf with the Messenger of God^* in the middle ten days of Ramadan, and came out on the morning of the twentieth and the Messenger of God^* addressed us and said: I was shown Lailat-ul-Qadr, but I forgot (the exact night) or I was caused to forget it, so seek it in the last ten odd (nights), and I was shown that I was prostrating in water and clay. So he who wanted to observe i'tikaf with the Messenger of God (inay peace be upon him) should return (to the place of i'tikaf). He (Abu Sa'id al-Khudri) said: And we returned and did not find any patch of cloud in the sky. Then the cloud gathered and there was (so heavy) a downpour that the roof of the mosque which was made of the branches of date-palms began to drip. Then there was prayer and I saw the Messenger of God^* prostrating in water and clay till I saw the traces of clay on his forehead.

This badith has been reported on the authority of Yahya b. Abu Kathir with the same chain of transmitters (with a slight variation of these words): I saw the Messenger of God^* after he had completed (the prayer) and there was a trace of clay on his forehead and tip (of the nose).

Abu Sa'id al-Khudri^~ reported: The Messenger of God^* observed i'tikaf in the middle ten days of Ramadan to seek Lailat-ul-Qadr before it was made manifest to him. When (these nights) were over, he commanded to strike the tent. Then it was made manifest to him that (Lailat-ul-Qadr) was in the last ten nights (of Ramadan), and commanded to pitch the tent (again). He then came to the people and said: O people, Lailat-ul-Qadr was made manifest to me and I came out to inform you about it that two persons came contend- ing with each other and there was a devil along with them and I forgot it. So seek it in the last ten nights of Ramadan. Seek it on the ninth, on the seventh and on the fifth. I (one of the narrators) said: Abu Sa'id, you know more than us about numbers. He said: Yes, indeed we have better right than you. I said: What is this ninth, seventh, and fifth? He said: When twenty-one (nights are over) and the twenty-second begins, it is the ninth, and when twenty-three (nights) are over, that which follows (the last night) is the seventh, and when twenty-five nights are over, what follows it is fifth. Ibn Khallad said: Instead of the word Yahliqan (contending), he said Yakhtasiman, (they are disputing).

'Abdullah b. Unais reported God's Messenger (may peace beupon him) as saying: I was shown Lailat-ul-Qadr; then I was made to forget it, and saw that I was prostrating in water and clay in the morning of that (night). He (the narrator) said: There was a downpour on the twenty-third night and the Messenger of God^* led us in prayer, and as he went back, there was a trace of water and clay on his forehead and on his nose. He (the narrator) said: 'Abdullah b. Unais used to say that it was the twenty-third (night).

'A'isha (God be pleased with her) and Ibn Numair reported God's Mes- senger^* as saying: Look for (and in the words of Waki, seek) Lailat-ul-Qadr in the last ten nights of Ramadan.

Zirr b. Habaish reported: I thu asked Ubayy b. Ka'b^~ : Your brother (in faith) Ibn Mas'ud says: He who stands (for the night prayer) throughout the year would find Lailat-ul-Qadr, whereupon he said: May God have mercy upon him; (he said these words) with the intention that people might not rely only (on one night), whereas he knew that it (Lailat-ul-Qadr) is in the month of Ramadan and it is the twenty-seventh night. He then took oath (without making any exception, i. e. without saying Innsha God) that it was the twenty-seventh night. I said to him: Abu Mundhir, on what ground do you say that? Thereupon he said: By the indication or by the sign which the Messenger of God^* gave us, and that is that on that day (the sun) would rise without having any ray in it.

Zirr b. Hubaish reported that Ubayy b. Ka'b^~ said about Lailat-ul-Qadr: By God, I know well about it. Shu'ba said: To the best of my knowledge it was the twenty-seventh night for which the Messenger of God^* commanded us to stand for prayer. Shu'ba doubted these words: That it was the night for which the Messenger of God^* commanded us to stand for prayer. And (he further) said: This was narrated to me by a friend of mine from him (the Holy Prophet).

Abu Huraira^~ reported: We were talking about Lailat-ul-Qadr in the presence of the Messenger of God^* and he said: He who amongst you remembers (the night) when the moon arose and it was like a piece of plate (at the fag end of the month in a state of waning).

Ibn 'Umar^~ reported that the Apostle of God^* used to observe i'tikaf in the last ten days of Ramadan.

Abdullah b. Umar^~ reported that the Messenger of God^* used to observe i'tikaf in the last ten days of Ramadan. Nafi' said: Abdullah^~ showed me the place in the mosque where the Messenger of God^* used to observe i'tikaf.

'A'isha (God be pleased with her) reported that the Messenger of God^* used to observe i'tikaf in the last ten days of Ramadan.

This hadith has been narrated by 'A'isha (God be pleased with her) through another chain of transmitters.

'A'isha (God be pleased with her) reported that the Messenger of God^* used to observe i'tikif in the last ten days of Ramadan till God called him back (to his heavenly home). Then his wives observed i'tikaf after him.

'A'isha (God be pleased with her) reported that when the Messenger of God^* decided to observe i'tikaf, he prayed in the morning and then went to the place of his i'tikaf, and he commanded that a tent should be pitched for him, and it was pitched. He (once) decided to observe i'tikaf in the last ten days of Ramadan. Zainab (the wife of the Holy Prophet) commanded that a tent should be pitched for her. It was pitched accordingly. And some other wives of God's Apostle^* commanded that tents should be pitched for them too. And they were pitched. When the Messenger of God^* offered the morning prayer, he looked and found (so many) tents. Thereupon he said: What is this virtue that these (ladies) have decided to acquire? He commanded his tent to be struck and abandoned i'tikaf in the month of Ramadan and postponed it to the first ten days of Shawwal.

This hadith has been reported through another chain of transmitters, and there it is mentioned that. 'A'isha, Hafsa and Zainab (God be pleased with them) pitched the tents for i'tikaf.

'A'Isha (God be pleased with her) reported that when the last ten nights began God's Messenger^* kept awake at night (for prayer and devotion), wakened his family, and prepared himself to observe prayer (with more vigour).

'A'isha (God be pleased with her) reported that God's Messenger^* used to exert himself in devotion during the last ten nights to a greater extent than at any other time.

'A'isha (God be pleased with her) reported: I never saw the Messenger of God^* fasting in the ten days of Dhu'I-Hijja.

'A'isha (God be pleased with her) reported: The Apostle of God^* did not observe fast in the ten days of Dhul-Hijja.

Ibn 'Umar^~ reported that a person asked the Messenger of God^* what a Muhrim should put on as dress. Thereupon the Messenger of God^* said: Do not put on a shirt or a turban, or trousers or a cap, or leather stockings except one who does not find shoes; he may put on stockings but he should trim them below the ankles. And do not wear clothes to which saffron or wars is applied.

Salim reported on the authority of his father ('Abdullah b. 'Umar) that the Apostle of God^* was asked what a Muhrim should wear, whereupon he said: A Muhrim should not wear a shirt, or a turban, or a cap, or trousers, or a cloth touched with wars or with saffron, nor (should he wear) stock- ings, but in case he does not find shoes, but (before wearing stockings) be should trim them (in such a way) that these should become lower than the ankles.

Ibn 'Umar reported that the Messenger of God^* forbade the Muhrim to put on a cloth dyed in saffron or wars and he further said: One who does not find shoes (to wear) he way wear stockings, but (only) after trimming them below the ankles.

Ibn 'Abbas^~ reported: I heard God's Messenger^* say as he was delivering an address: So far as the trousers are concerned, one who does not find lower garment, he may wear them; as also socks, he may wear them who does not find shoes. It concerns the Muhrim.

'Amr b. Dinar narrated with the same chain of transmitters that he heard the Messenger of God^* delivering sermon at 'Arafat, and he made a mention of this hadith (as quoted above).

This hadith has been narrated on the authority of 'Amr b. Dinar with the same chain of transmitters, but none of them (the narrators) made a mention that he (the Holy Prophet) was delivering address at 'Arafia except Sbu'ba.

Jabir^~ reported God's Messenger^* as saying: He who does not find shoes to wear may wear socks, and he who does not find lower garment to wear may put on trousers.

Ya'la b. Umayya reported on the authority of his father (God be pleased with them) that a person came to the Apostle of God^* as he was at Ji'rana and he (the person) had been putting on a cloak which was perfumed, or he (the narrator) said: There was a trace of yellowness on it. He said (to the Holy Prophet): What do you command me to do during my Umra? (It was at this juncture) that the revelation came to the Apostle of God^* and he was covered with a cloth, and Ya'la said: Would that I see revelation coming to the Apostle of God^*. He (Hadrat 'Umar) said: Would it please you to see the Apostle of God^* receiving the revelations 'Umar lifted a corner of the cloth and I looked at him and he was emitting a sound of snorting. He (the narrator) said: I thought it was the sound of a camel. When he was relieved of this he said: Where is he who asked about Umra? When the person came, the Holy Prophet^* said: Wash out the trace of yellowness, or he said: the trace of perfume and put off the cloak and do in your 'Umra what you do in your Hajj.

Safwan b. Ya'la reported on the authority of his father (who said): A person came to the Apostle of God^* as he was staying at Ji'rana and I (the narrator's father) was at that time in the apostle's^* company and (the person) was donning a cloak having the marks of perfume on it, and he said: I am in a state of Ihram for the sake of Umra, and it (this cloak) is upon me and I am perfumed. The Apostle of God^* said to him: What would you do in your Hajj? He said: I would take off the clothes and would wash from me this perfume. Thereupon the Apostle of God^* said: What you do in your Hajj do it in your Umra.

Safwan b. Ya'la b. Umayya reported that Ya'la used to say to 'Umar b. Khattab^~: Would that I see revelation descending upon the Apostle of God^*. (Once) when the Apostle of God^* was in Ji'rana and there was a cloth which provided shade over him, and there were his Companions with him. 'Umar being one of them, there came a person with a cloak of wool on him daubed with perfume and he said: Messenger of God, what about the person who, entered upon the state of Ihram with a cloak after daub- ing it with perfume? The Apostle of God^* looked at him for a short while, and then became quiet, and revelation began descending upon him, and 'Umar gestured (with his hand) to Ya'la b Umayya to come. Ya'la came and he enter- ed his head (beneath the cloth and saw) the Apostle of God^* with his face red, and breathing with a snore. Then he felt relieved (of that burden) and he said: Where is the man who was just asking me about Umra? The man was searched for and he was brought, and the Apostle of God^* said: So far as the perfume is concerned, wash it three times, and remove the cloak too (as it was sewn) and do in 'Umra as you do in Hajj.

Ya'la b. Umayya^~ reported that a person came to the Apostle of God^* as he was staying at Ji'rana and he had put on Ihram for 'Umra and he had dyed his beard and his head with yellow colour and there was a cloak on him. He said: I put on Ihram for 'Umra and I am in this state as you see (with dyed beard and head and a cloak over me). He (the Holy Prophet) said: Take off the cloak and wash the yellowness and do in your 'Umra what you do in Hajj.

Ya'la reported: We were with the Messenger of God^* that a person came to him with a cloak on him having the traces of scent. He said, Messenger of God, I put on Ihram for 'Umra: what should I do? He (the Holy Prophet) kept quiet and did not make him any reply. And 'Umar screened him and it was (usual) with 'Umar that when the revelation descended upon him, he provided him shade (with the help of a piece of cloth). I (the person who came to the Holy Prophet) said: I said to 'Umar I wish to project my head into the cloth (to see how the Holy Prophet receives revelation). So when the revelation began to descend upon him 'Umar wrapped him (the Holy Prophet) with cloth I came to him and projected my head with him into the cloth, and saw him (the Holy Prophet) (receiving the revelation). When he (the Holy Prophet) was relieved (of its burden), he said: Where is the inquirer who was just inquiring about 'Umra? That man came to him. Thereupon he (the Apostle of God) said: Take off the cloak from (your body) and wash the traces of perfume which were upon you, and do in 'Umra what you did in Hajj.

Ibn 'Abbas^~ reported that the Messenger of God^* specified Dhu'l-Hulaifa, for the people of Medina; Juhfa for the people of Syria; Qarn al-Manazil, for the people of Najd; Yalamlam for the people of Yemen (the Mawaqit) and those (Mawaqit) are also meant for those who live at these (places) and for those too who come from without towards them for the sake of Hajj or 'Umra. And those who live within them (within the bounds of these places) or in the suburbs of Mecca or within Mecca, they should enter upon the state of Ihram at these very places.

Ibn 'Abbas^~ reported that the Messenger of God^* specified Dhu'l-Hulaifa for the people of Medina; Juhfa for the people of Syria, Qarn al-Manazil for the people of Najd, Yalamlam for the people of Yemen (as their respective Mawaqit), and he also said: These are (Mawaqit) of them too (who live there) and everyone who comes from outside (through) their (directions) for the sake of Hajj and 'Umra and for those who live within (those bounds their Miqat is that) from which they commenced (their journey), and for the people of Mecca, Mecca itself is (the Miqat).

Ibn 'Umar^~ reported that the Messenger of God^* said: The people of Medina should enter upon the state of Ihram at Dhu'l-Hulaifa, and people of Syria at Juhfa, and people of Najd at Qarn (al-Manazil), and 'Abdullah (further) said: It has reached me that the Messenger of God^* also caid: The people of Yemen should enter upon the state of Ihram at Yalamlam.

Salim reported on the authority of his father ('Abdullah b. 'Umar) that the Messenger of God^* said: The people of Medina should enter upon the state of Ihram at Dhu'l-Hulaifa; the people of Syria at Juhfa, the people of Najd at Qarn (al-Manazil). Ibn 'Umar (God be pleased with them) said: It was mentioned to me but I did not myself bear it (directly) from the Messenger of God^* having said this: The people of Yemen should enter upon the state of Ihram at Yalamlam.

Salim b. 'Abdullah b. 'Umar b. al-Khattab^~ reported his father as saying: I heard the Messenger of God^* as saying that the people of Medina should enter upon the state of Ihram at Dhu'l- Hulaifa, the people of Syria at Mahya'a and that is Juhfa, and the people of Najd at Qarn (al-Manazil). 'Abdullah b. 'Umar (God be pleased with them) said: (I did not hear it myself from him) but heard from them saying that the Messenger of God^* had (also) said: The people of Yemen should enter upon the state of Ihram at Yalamlam.

Ibn 'Umar^~ reported that the Messenger of God^* had commanded the people of Medina to enter upon the state of Ihram at Dhu'l-Hulaifa; the people of Syria at Juhfa; the people of Najd at Qarn (al-Manazil). 'Abdullah b. 'Umar^~ said: I was informed that he said that the people of Yemen should enter upon the state of Ihram at Yalamlam.

Abu Zubair reported that he heard Jabir b. 'Abdullah (God be pleased with them) saying that as he was asked about (the places for entering upon the) state of ihram, he said: I heard (and he then carried the narration directly, I think to) the Apostle of God^*.

Abu Zubair heard Jabir b. 'Abdullah^~ as saying as he was asked about (the place for entering upon the) state of Ihram: I heard (and I think he carried it directly to the Apostle of God) him saying: For the people of Medina Dhu'l-Hulaifa is the place for entering upon the state of Ihram, and for (the people coming through the other way, i. e. Syria) it is Juhfa; for the people of Iraq it is Dbat al-'Irq; for the people uf Najd it is Qarn (al-Manazil) and for the people of Yemen it is Yalamlam.

'Abdullah b. 'Umar^~ reported that the Talbiya of the Messenger of God^* was this: Here I am at Thy service. O God, here I am at Thy service, here I am at Thy service. There is no associate with Thee; here I am at Thy service. Verily all praise and grace is due to Thee, and the sovereignty (too). There is no associate with Thee. He (the narrator) further said that 'Abdullah b. 'Umar (God be pleased with them) made this addition to it: Here I am at Thy service; here I am at Thy service; ready to obey Thee, and good is in Thy Hand; here 1 am at Thy service; unto Thee is the petition, and deed (is also for Thee).

'Abdullah b. 'Umar^~ reported that the Mes- senger of God^* entered upon the state of Ihram near the mosque at Dhu'l-Hulaifa as his camel stood by it and he said: Here I am at Thy service, O Lord; here I am at Thy service: here I am at Thy service. There is no associate with Thee. Here I am at Thy service. All praise and grace is due to Thee and the sovereignty (too). There is no associate with Thee. They (the people) said that 'Abdullah b. 'Umar said that that was the Talbiya of the Messenger of God^*. Nafi' said: 'Abdullah (God be pleased with him) made this addition to it: Here I am at Thy service; here I am at Thy service; ready to obey Thee. The Good is in Thy Hand. Here I am at Thy service. Unto Thee is the petition and deed (is also for Thee).

Ibn 'Umar^~ reported: I immediately learnt Talbiya from the Messenger of God^*, and he then narrated the hadith.

'Abdullah b. 'Umar^~ reported: I heard the Messenger of God^* pronouncing Talbiya with compacted hair: Here I am at Thy service. O God: here I am at Thy service; here I am at Thy service. There is no associate with Thee; here I am at Thy service. Verily all praise and grace is due to Thee and the Sovereignty (too). There is no associate with Thee; and he did not make any addition to these words. 'Abdullah b. 'Umar^~ (further) said: The Messenger of God^* used to offer two rak'ahs of prayer at Dhu'l-Hulaifa and then when his camel stood up with him on its back near the mosque at Dhu'l-Hulaifa, he pronounced these words (of Talbiya). And 'Abdullah b. 'Umar (God be pleased'with them) said that 'Umar b. Khattab (God be pleased with him) pronounced, the Talbiya of the Messenger of God^* in these words of his (Prophet's words) and said: Here I am at Thy service, O Lord; here I am at Thy service, ready to obey Thee, and good is in Thy Hand, Here I am at Thy service. Unto Thee is the petition and deed (is also for Thee).

Ibn 'Abbas^~ reported that the polytheists also pronounced (Talbiya) as: Here I am at Thy service, there is no associate with Thee. The Messenger of God^* said: Woe be upon them, as they also said: But one associate with Thee, you possess mastery over him, but he does not possess mastery (over you). They used to say this and circumambulate the Ka'ba.

Salim b. 'Abdullah^~ reported that he heard his father saying: This place Baida' is for you that about which you attribute lie to the Messenger of God^*. And the Messenger of God^* did not enter upon the state of Ihram but near the mosque at Dhu'l- Hulaifa.

Salim reported that when it was said to Ibn 'Umar (God be pleased with them) that the state of Ihram (commences from) al-Baida' he said: Al-Baida', you attribute lie about it to the Messenger of God^*. And the Messenger of God (mav peace be upon him) did not enter upon the state of Ihram but near the-tree when his camel stood up with him.

'Ubaid b. Juraij said to 'Ahdullah b. 'Umar^~: 'Abd al-Rahman, I find you doing four things which I do not see anyone among your companions doing. He said: Son of Juraij, what are these? Thereupon he said: You (while circumambulating the Ka'ba) do not touch but the two pillars situated on the side of yaman (south), and I find you wearing the sandals of tanned leather, and I find you with dyed beard and head, and I also found that, when you were at Mecca, the people pronounced Talbiya as they saw the new moon (Dhu'l-Hijja), but you did not do it till the 8th of Dhu'l-Hijja. Upon this 'Abdullab b. 'Umar said: (So far as the touching of) the pillars is concerned, I did not see the Messenger of God^* touching them but only those situated on the side of yaman. (So far asthe wearing of) the shoes of tanned leather is concerned, I saw the Messenger of God^* wearing shoes without hair on them, and he (wore them with wet feet) after performing ablution, and I like to wear them. So far as the yellowness is concerned, I saw the Messenger of God^* dyeing (head, beard and cloth) with this colour and I love to dye (my head, beard or cloth) with this colour. And so far as the pronouncing of Talbiya is concerned, I did not see the Messenger of God^* pronouncing it until his camel proceeded on (to Dhu'l-Hulaifa).

'Ubaid b. Juraij reported: I remained in the company of 'Abdullah b. 'Umar b. al-Khattab^~ its twelve Hajjs and 'Umras and I said to him: I saw four characteristics (peculiar in you), and the rest of the hadith is the same except the case of Talbiya. There he offered the narration given by al-Maqburi and he stated the facts excepting the one given above.

Ibn 'Umar^~ reported that the Messenger of God^* pronounced Talbiya in Dhu'l-Hulaifa as he put his feet in the stirrup and his camel stood up and proceeded.

Ibn 'Umar^~ reported that the Apostle of God^* pronounced Talbiya as his camel stood up.

'Abdullah b. 'Umar reported: I saw the Messenger of God^* riding on his camel at Dhu'l-Hulaifa and pronouncing Talbiya as it stood up with him.

'Abdullah b. 'Umar^~ reported that the Mes- senger of God^* spent the night at Dhu'l-Hulaifa while com- mencing (the rites of) Pilgrimage and he observed prayer in the mosque.

'A'isha (God be pleased with her) reported: I applied perfume to the Messenger of God^* before he entered upon the state of lhram and (concluding) before circumambulating the (sacred) House.

'A'isha (God be pleased with her), the wife of the Apostle of God^*, reported: I applied perfume to the Messenger of God^* with my own hand before he entered upon the state of Ihram, and as he concluded it before-circumambulating the House (for Tawaf-i-lfada).

'A'isha (God be pleased with her) reported: I used to apply perfume to the Messenger of God^* before his entering upon the state of Ihram and at the conclusion of it, before circumambulating the House (for Tawf-i- Ifada).

'A'isha (God be pleased with her) said: I applied perfume to the Messenger of God^* as he became free from Ihram and as he entered upon it.

'A'isha (God be pleased with her) said: I applied perfume of Dharira to the Messenger of God^* with my hand (on the occasion of) the Farewell Pilgrimage on freeing from the state of Ihram and entering upon it.

'Uthman b. 'Urwa reported on the authority of his father that he said: I asked 'A'isha with what thing she perfumed the Messenger of God^* at the time of entering upon the state of Ihram. She said: With the best of perfume.

'A'isha (God be pleased with her) reported: I applied the best perfume, which I could get, to the Messenger of God^* before entering upon the state of Ihram (and after this) he put on the Ihram.

'A'isha (God be pleased with her) reported: I applied the best available perfume I could find to the Messenger of God^* before he entered upon the state of Ihram and after he was free from it.

'A'isha (God be pleased with her) reported: I still seem to see the glisten- ing of the perfume where the hair parted on God's Messenger's^* head as he was in the state of Ihram, and Khalaf (one of the narrators) did not say: As he was in the state of Ihram, but said: That was the perfume of Ihram.

'A'isha (God be pleased with her) reported: I still seem to see the glisten- ing of the perfume where the hair parted on God's Messenger's^* head and he was free from Ihram.

'A'isha (God be pleased with her) reported: I still seem to see the glisten- ing of the perfume where the hair parted on God's Messenger's^* head, while he was pronouncing Talbiya.

'A'isha (God be pleased with her) reported: I still seem to see; the rest of the hadith is the same.

'A'isha (God be pleased with her) said: I still seem to see the glistening of the perfume where the hair was parted on God's Messeinger's^* head while he was in the state of Ihram.

'A'isha (God be pleased with her) reported: I still seem to perceive the glistening of perfume where the hair was parted on God's Messenger's^* head as he was in the state of Ihram.

'A'isha (God be pleased with her) reported that when the Messenger of God^* intended to enter upon the state of Ihram he perfumed himself with the best of perfumes which he could find and after that I saw the glisten- ing of oil on his head and beard.

'A'isha (God be pleased with her) reported: I still seem to see the glisten- ing of musk (in the parting of the head) of the Messenger of God^* while he was in the state of Ihram.

This hadith has been narrated by 'Ubaidullah with the same chain of trans- mitters.

'A'isha (God be pleased with her) reported: I used to perfume the Apostle of God^* with a perfume containing musk before entering upon the state of Ihram and on the day of sacrifice (10th of Dhu'l-Hijja) and (at the conclusion of Ihram) before circumambulating the House (for Tawaf-i-Ifada).

Muhammad b. al-Muntashir reported on the authority of his father: I asked 'Abdullah b. 'Umar^~ about a person who applied perfume and then (on the following) morning entered upon the state of lhram. There- upon he said: I do not like to enter upon the state of Ihram shaking off the perfume. Rubbing of tar (upon my body) is dearer to me than doing this (i.e. the applying of perfume), I went to 'A'isha (God be pleased with her) and told her that Ibn 'Umar stated: "I do not like to enter upon the state of Ihram shaking off the perfume. Rubbing of tar (upon my body) is dearer to me than doing it (the applying of perfume)." Thereupon 'A'isha said: I applied perfume to the Messenger of God^* at the time of his entering upon the state of Ihram. He then went round his wives and then put on Ihram in the morning.

'A'isha (God be pleased with her) reported: I used to apply perfume to the Messenger of God^*. He then went round his wives, and entered upon the state of Ihram in the morning and the perfume was shaken off.

Muhammad b. al-Muntashir reported on the authority of his father: I heard from Ibn 'mar having said this: "It is dearer to me to rub tar (on my body) than to enter upon the state of Ihram (in a state) of shaking off the perfume." He (the narrator) said: I went to 'A'isha and told her about this statement of his (of Ibn 'Umar). Thereupon she said: I applied perfume to the Messenger of God^* and he then went round his wives and then entered upon the state of Ihram in the morning.

Al-Sa'b b. Jaththama al-Laithi reported that he presented a wild ass to God's Messenger^* when he was at al-Abwa', or Waddan, and he refused to accept it. He (the narrator) said: When the Messenger of God^* looked into my face (which had the mark of dejection as my present had been rejected by him) he (in order to console me) said: We have refused it only because we are in a state of Ihram.

A hadith (pertaining to this topic), has been narrated on the authority of Zuhri (and the words are): "I presented to him (the Holy Prophet) a wild ass."

It is narrated on the authority of Zuhri with the same chain of transmitters (the narrator having) said this: "I presented to him the flesh of a wild ass."

Ibn 'Abbas^~ reported that al-Sa'b b. Jaththama presented to the Apostle of God^* a wild ass as he was in a state of Ihram, and he returned it to him saying: If we were not in a state of Ihram, we would have accepted it from you.

The narration transmitted by Hakam (the words are): Al-Sa'b b. Jaththama presented to the Apostle of God^* the leg of a wild ass. And in the narration transmitted by Shu'ba (the words are): (He presented to him) the rump of a wild ass as the blood was trickling from it. In the narration transmitted by Shu'ba on the authority of Habib (the words are): A part of a wild ass was presented to the Apostle^* and he returned it to him (who presented it).

Tawus reported on the authority of Ibn 'Abbas^~ that one Zaid b. Arqamwent to him (Ibn 'Abbas) and said: Narrate how you informed me about the meat of the game presented to the Messenger of God^* as he was in the state of Ihram. Thereupon he said: He was pre- sented with a slice of the meat of game, but he returned it to him (who presented it) saying: We are not going to eat it, as we are in the state of Ihram.

Abu Qatada reported: We went with the Messenger of God^* till we reached al-Qaha (a place three stages away from Medina). Some of us were in the state of Ihram and some of us were not. I saw my companions looking towards something, and as I saw I found It to be a wild ass. I saddled my horse and took up my spear and then mounted upon (the horse) and my whip, fell down. I said to my companions as they were in the state of Ihram to pick up the whip for me but they said: By God, we cannot help you in any (such) thing (i.e. hunting). So i dis- mounted (the horse) and picked it (whip) up and mounted again and caught the wild ass after chasing it. It was behind a hillock and I attacked it with my spear and killed it. Then I brought it to my companions. Some of them said: Eat it, while others said: Do not eat it. The Apostle of God^* was in front of us. I moved my horse and came to him (and asked him), whereupon he said: It is permis- sible, so eat it.

Abu Qatada^~ reported that while he was with the Messenger of God^* on one of the highways of Mecca, he lagged behind him (the Holy Prophet) along with companions who were in the state of Ihram, whereas he was himself not Muhrim. He saw a wild ass. As he was mounting his horse he asked his companions to pick up for him his whip (which had dropped) but they refused to do so. He asked them to hand him over the spear, but they refused. He then himself took hold of it and chased the wild ass and killed it. Some of the Companions of the Apostle of God^* ate (its meat), but some of them refused to do so. They overtook the Messenger of God^* and asked him about it, and he said: It is a food which God provided you (so eat it).

This hadith pertaining to the wild ass is reported on the authority of Abu Qatada. The rest of the hadith is the same but with this (variation of words) that the Messenger of God^* said: "Is there with you some of its flesh?"

'Abdullah b. Abu Qatada reported: My father went with the Messenger of God^* in the year of Hudaibiya. His Companions entered upon the state of Ihram whereas he did not, for it was conveyed to the Messenger of God^* that the enemy (was hiding at) Ghaiqa. The Messenger of God^* went forward. He (Abu Qatada) said: Meanwhile I was along with his Companions, some of them smiled (to one another) As I cast a glance I saw a wild ass. I attacked It with a spear and held it, and begged for their (i.e. of his companions) assistance, but they refused to help me and we ate its meat. But we were afraid lest we should be separated (from the Messenger of God). So I proceeded on (with a view to) seeking the Messenger of God^*. Some- times I'dashed my horse and sometimes I made it run at a leisurely pace (keeping pace with others). (In the meanwhile) I met a person from Banfu Ghifar in the middle of the night. I said to him: Where did you meet the messenger of God^* ? He said: I left him at Ta'bin and he intended to halt at Suqya to spend the afternoon. I met him and said: Messenger of God. your Companions convey salutations and benedictions of God to you and they fear that they may not be separated from you (and the enemy may do harm to you), so wait for them, and he (the Holy Prophet) waited for them. I said: Messenger of God, I killed a game and there is left with me (some of the meat). The Apostle of God^* said to his people: Eat it. And they were in the state of Ihram.

'Abdullah b. Abo. Qatada reported on the ant 'hority of his father (God be pleased with him): The Messenger of God^* set out for Pil- grimage and we also set out along with him. He (Abu Qatada) said: There proceeded on some of his Companions and Abu Qatada was (one of them). He, (the Holy Prophet) said: You proceed along the coastline till you meet me. He (Abfl Qatida) said: So they proceeded ahead of the Prophet of God^*, all of them had entered upon the state of Ihram, except Abu Qatada; he had not put on ]hram. As they went on they saw a wild ass, and Abu Qatada attacked it and cut off its hind legs. They got down and ate its meat. They said: We ate meat In the state of Ihram. They carried the meat that was left of it. As they came to the Messenger of God^* they said: Messenger of God, we were in the state of Ibrim where as Abu Qatada was not. We saw a wild ass and Abu Qatada attacked it and cut off its hind legs. We got down and ate its meat and we thus ate the meat of a game while we were In the state of Ihram. We have (carried to you) what was left out of its meat. There upon he (the holy Prophet) said: Did anyone among you command him (to hunt) or point to him with anythiny (to do so)? They said: No. There upon he said: Then eat what is left out of its meat.

This hadith is narrated'on the authority of 'Uthman b. 'Abdullah b. Mauhab with the same chain of transmitters. And in the narration transmitted on the authority of Shaiban (the words are): "The Messenoer of God^* said: Did any one of you command him to attack it or point towards it?" And in the narration transmitted by Shu'ba (the words are): "Did you point out or did you help or did you hunt?" Shu'ba said: I do not know whether he said: "Did you help or did you hunt?"

Abdullah b. Abu Qatada narrated on the authority of his father (God be pleased with him) that they went with the Messenger of God^* on an expedition to Hudaibiya. He (further) said: They had entered upon the state of Ihram except I for 'Umra. He (again) said: I (Abu Qatada) hunted a wild ass and fed my companions In the state of their being Muhrim. 1 then came to the Messenger of God^* and informed him that we had with us the meat that was left out of it Thereupon he said: Eat It, while they were in the state of Ibrim.

'Abdullah b. Abu Qatada reported on the authority of his father (God be pleased with him) that they went out with the Messenger of God^* and they were Muhrim except Abu Qatada. The rest of the hadith Is the same (but with the exception of these words): "He (the Holy Prophet) said: 15 there any- thing out of it? They said: We have its leg with us. The Messenger of God^* took it and ate it."

Abdullah b. Abi Qatada reported that Abu Qatada was among the party of those who had entered upon the state of Ihram whereas he was not. The rest of the hadith is the same (and herein it is also narrated): "He (the Holy Prophet) said: Did any person among you point to him (to hunt) or command him (in any form)? They said: Messenger of God, not at all. Thereupon he said: Then eat it."

Abd al-Rahman b. 'Uthman Taimi reported on the authority of his father; While we were with Talha b. Ubaidullah and were in the state of Ihram we were pre- sented a (cooked) bird. Talha was sleeping. Some of us ate it and some of us refrained from (eating) it. When Talba awoke he agreed, with him who ate it, and said: We ate it along with the Messenger of God^*.

A'isha, the wife of the Apostle of God^*. said: I heard God's Messenger^* as saying: Four are the vicious (birds, beasts and reptiles) which should be killed in the state of Ihram or otherwise: kite (and vulture), crow, rat, and the voracious dog I (one of the narrators, 'Ubaid- ullah b. Miqsam) said to Qasim (the other narrator who beard it from 'A'isha): What about the snake? lie said: Let it be killed with disgrace.

A'isha (God be pleased with her) reported God'* Apostle^* as saying: Five are the harmful things which should be killed in the state of Ihram or otherwise: snake, speckled crow. rat. voracious dog, and kite.

A'isha (God be pleased with her) reported God's Messenger^* as saying: Five are the vicious beasts which should be killed even in the state of Ihram: scorpion, rat, kite, crow and voracious dog.

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

A'isha reported God's Mdssenger^* having said this: Five are the vicious and harmful things which should be killed even within the precincts of Haram: rat, scorpion, crow. kite and voracious dog.

This hadith has been narrated on the authority Zuhri with the same chain of transmitters that she (A'isha) reported: The Messenger of God^* commanded to kill five harmful things in the state of lhram or other- wise. The rest of the badith is the same.

IA'isha (God be pleased with her) reported God's Messenger^* as saying: Five are the beasts 1618 harmful and vicious and these must be killed even within the precincts of the Ka'ba: crow, kite, voracio@s dog, kcorpion and rat.

Salim reported on the authority of his father^~ that the Apostle of God^* said: Five are the (beasts) which if one kills them in the precincts of the Ka'ba or in the state of lhram entail no sin: rat, scorpion, crow, kite and voracious dog. In another version the words are: "as a Muhrim and in the state of lhram".

Hafsa, the wife of God's Apostle^*, reported God's Messenger^* having said this: There are five beasts, all of them are vicious and harmful and there is no tin for one who kills them (and these are): scorpion, crow. kite, rat and voracious dog.

Zaid b. Jubair reported: A person asked Ibn Umar which beast a Muhrim could kill. Thereupon he said: One of the wives of God's Apostle^* told me: He (the Holy Prophet) commanded to kill rat, scorpion, kite, voracious dog and crow.

Zaid b. Jubair reported: A person asked Ibn 'Umar which beast a Mubrim could kill, whereupon he said: One of the wives of God's Apostle^* told me: He (the Holy Prophet) commanded to kill voracious dcg, rat, scorpion, kite, crow, and snake (and this is allowed) likewise in prayer.

Ibn 'Umar^~ reported God's Messenger^* as saying: Five are the beasts for killing which there is no sin for the Muhrim: crow, kite, scorpiou, rat and voracious dog.

Ibn Juraij reported: I said to Nafi: What is that which you heard Ibn, Umar declaring permissible for a Mubrim to kill some of the beasts? Nafi, said to me that 'Abdullah had reported: I heard God's Messenger^* as saying: Five are the beasts in killing which or their being killed, there is no sin: crow, kite, scorpion, rat and voracious dog.

This hadith has been narrated on the authority of Ibn 'Umar through be upon him) as saying: Five (are the beasts) in killing which or their being killed in the precinct of the Ka'ba there is no sin." The rest of the hadith is the same.

'Abdullah b. Umar^~ reported God's Messen- ger^* as saying: Five (are the animals) which, it one kills them In the state of Ihram, entail no sin for one (who does it): scorpion, rat, voracious dog, crow and kite.

Ka'b b. 'Ujra^~ reported: The Messenger of God^* came to me on the occasion of Hudaibiya and I was kindling fire under my cooking pot and lice were creeping on my face. Thereupon he (the Holy Prophet) said: Do the vermins harm your head? I said: Yes. He said: Get your head shaved and (in lieu of it) observe fasts for three days or feed six needy persons, or offer sacrifice (of an animal). Ayyub said: I do not know with what (type of expiation) did he commence (the statement).

This hadith is narrated on the authority of Ayyub.

Kalb b. Ujra^~ reported: It was I for whom this verse was revealed (to the Holy Prophet): "Whoever among you is sick or has an ail- ment of the head, he (may effect) a compensation by lasting or alms or a sacrifice" He said: I came to him (the Holy Prophet) and he said: Come Dear. So Iwent near. He (again) said: Come near. So I went near. Thereupon the Messenger of God^* said: Do the vermins trouble you? Ibn Aun (one of the narrators) said: I think he (Ka'b b. Ujra) replied in the affirmative. He (the Holy Prophet) then commanded to do compensation by fasting or by giving @adaqa (feed- ing six needy persons) or by sacrifice (of a animal) that is available.

Ka'b b. 'Ujra^~ reported that the Messenger of God (may peace be, upon him) stood near him and lice were falling from his head. Thereupon he (the Holy Prophet) said: Do these vermins trouble you? I said: Yes. Thereupon he said: Then shave your head; and it was in connection with me that this verse was revealed: "Whoever among you is sick or has an ailment of the head, he (may effect) a compensation by fasting or alms or a sacrifice". He (the Holy Prophet, therefore) said to me: Observe fast for three days or give a quantity of alms enough to feed six needy persons or offer sacrifice (of an animal) that is available.

Ka'b b. 'Ujra^~ reported that the Apostle of God^* happened to pass by him at Hudaibiya before entering Mecca in a state of Ibrim and he (Ka'b) was kindling fire under the cooking pot and virmins were creeping on his (Kalb's) face. Thereupon (the Holy Prophet) said: Dothese vermins trouble you? He (Ka'b) said: Yes. The Messenger of God^* said: Shave your head and give some quantity of food enough to feed six needy persons (faraq is equal to three sa's), or observe fast for three days or offer sacri- fice of a sacrificial animal. Ibn Najih (one of the narrators) said: "Or sacrifice a goat."

Ka'b b. Ujra^~ reported that the Messenger of God^* happened to pass by him during the period of Hudaibiya. Thereupon he (the Holy Prophet) said to him (Ka'b b. Ujra): Do these vermins trouble your head? He said: Yes. Thereupon he (the Holy Prophet) said: Shave your head. Then sacrifice a goat or observe fasts for three days or give three sits of dates to feed six needy persons.

Abdullah b. Ma'qil said: I sat with Ka'b^~ and he was in the mosque. I asked him about this verse: "Compensation in (the form of) fasting, or Sadaqa or sacrifice." Ka'b^~ said: It was reveal- ed In my case. There was some trouble in my head. I was taken to the Messenger of God^* and lice were creeping upon my face. Thereupon he said: I did not think that your trouble had become so unbearable as I see. Would you be able to afford (the sacrificing) of a goat? I (Ka'b) said: Then this verse was revealed: "Com- pensation (in the form of) fasting or alms or a sacrifice." He (the Holy Prophet) said: (It Implies) fasting for three days, or feeding six needy perscins, half sa' of food for every needy person. This verse was revealed particularly for me and (now) Its applica- tion is general for all of you.

Ka'b b. Ujra^~ reported that he went out with the Apostle of God^* in the state of Ihram, and his (Ka'b's) head and beard were infested with lice. This was conveyed to the Apostle of God^*. He sent for him (Ka'b) and called a barber (who) shaved his head. He (the Holy Prophet) said. Is there any sacrificial animal with you? He (Kalb) said: I cannot afford it. He then commanded him to observe fasts for three days or feed six needy persons, one sa' for every two needy persons. And God the Exalted and Majestic revealed this (verse) particular with regard to him: "So whosoever among you is sick and has an ailment of the head.." ; then (its application) became general for the Muslims.

Ibn 'Abbas^~ reported that the Apostle of God^* got himself cupped in the state of lhrim.

Ibn Buhaina reported that the Apostle of God^* got himself cupped in the middle of his head on his way to Mecca.

Nubaih b. Wabb reported: We went with Aban b. Uthman (in a state of lhram). When we were at Malal the eyes of Umar b. Ubaidullah became sore and, when we reached Rauba' the pain grew intense. He (Nubaib b. Wahb) sent (one) to Aban b. Uthman to ask him (what to do). He sent him (the message) to apply aloes to them, for 'Uthman^~ reported that the Messenger of God^* applied aloes to the person whose eyes were sore and he was in the state of Ihram.

Nubaih b Wahb reported that the eyes of Umar b. Ubaidnllah b. Ma'mar were swollen, and he decided to use antimony. Aban b. 'Uthman forbade him to do so and commanded him to apply aloes on them, and reported on the authority of 'Uthman b. Affan that the Apostle of God^* had done that.

Ibrahim b. 'Abdullah narrated on the authorrity of his father that there cropped up a difference of opinion between Abdullah b. 'Abbas and al-Miswar b. Makhrama at a place (called) Abwa'. Abdullah b. 'Abbas contended that a Muhrim (is permitted) to wash his head, whereas Miswar contended that a Muhrim is not (permit- fed) to wash his head. So Ibn Abbas sent me (the father of Ibrabim) to Abu Ayyub al- Ansirl to ask him about it. (So I went to him) and found him taking bath behind two poles covered by a cloth. I gave him salutation, whereupon be asked: Who is this? I said: I am 'Abdullah b. Hunain. 'Abdullah b. 'Abbas has sent me to you to find out how the Messenger of God^* washed his head in the state of Ihram. Abu Ayyub (God be pleased with him) placed his hand on the cloth and lowered it (a little) till his head became visible to me; and he said to the man who was pouring water upon him to pour water. He poured water on his head. He then moved his head with the help of his hands and moved them (the hands) forward and backward and then said: This is how I saw him (the Messenger of God) doing.

This hadith has been narrated on the authority of Zaid b. Aslam with the same chain of transmitters that Abu Ayyub rubbed his whole head with his hands and then moved them forward and backward. Miswar said to Ibn 'Abbas: I would never dispute with you (in future).

Ibn Abbas^~ reported that a person fell down from his camel (in a state of Ihram) and his neck was broken and he died. Thereupon God's Apostle.^* said: Bathe him with water mixed with the leaves of the lote tree and shroud him in his two (pieces of) cloth (Ihbram), and do not cover his head for God will raise him on the Day of Resurrection Pronouncing Talbiya.

Ibn Abbas^~ reported: While a person was standing in 'Arafat with the Messenger of God^* he fell down from his camel and broke his neck. This was mentioned to the Apostle of God^*, whereupon he said: Bathe him with water mixed with the leaves of the lote tree and shroud him in two (pieces of) cloth and neither perfume him nor cover his head; (Ayyub said) for God would raise him on the Day of Resurrection in the state of pronouncing Talbiya. ('Amr. however, said): Verily God would raise him on the Day of Resurrection pronouncing Talbiya. Sa'id b. Jubair narrated this hadith on the authority of Ibn 'Abbas^~ that a person was standing with the Apostle of God^* as he was in the state of Ihram. The rest of the hadith is the same.

Ibn Abbas^~ reported that a person proceeded along with the Apostle of God^* in the state of Ihram and fell down from his camel and his neck was broken, and he died. The Messenger of God^* said: Bathe him with water mixed with lote (leaves) and shroud him in two (pieces of) cloth and do'not cover his head for he would come on the Day of Resurrection pronouncing Talbiya.

Sa'id b. Jubair reported on the authority of Ibn Abbas (God be pleased with him) that a person proceeded with the Messenger of God^* in the state of Ihram. The rest of the hadith th is the same except that he (the Holy Prophet) (is reported to have) said: He would be raised on the Day of Resurrection pronouncing Talbiya. Sa'id b. Jubair did not name the place where he fell down.

Ibn Abbas^~ reported that there was a person in the state of Ihram whose camel broke his neck and he died. Thereupon the Mes- senger of God^* said: Bathe him with water mixed (with the leaves of) lote tree and shroud him In his two (pieces of) cloth and cover neither his head nor his face, for he would be raised on the Day of Resurrection pronouncing Talbiya.

Ibn 'Abbas^~ reported that when a person who was in the state of Ihram was in the company of the Messenger of God^*, his camel broke his neckand he died. Upon this the Messenger of God^* said: Bathe him with water (mixed with the leaves) of the lute tree and shroud him in his two (pieces of) cloth and, neither perfume him nor cover his head, for he would be raised on the Day of Resurrection pronouncing Talbiya.

Sa'id b. Jubair reported on the authority of Ibn 'Abbas (God be pleased with them) that a camel broke the neck of its owner while he was in the state of lhram and he was at that time in the company of the Messenger of God^*. God's Messenger^* commanded that he should be bathed with water mixed with (leaves of the) lote (tree) and no perfume should be applied to him and his head should not be covered, for he would be raised on the Day of Resurrection pronouncing Talblya.

Sa'id b. Jubair heard Ibn 'Abbas^~ as saying: A person came to God's Apostle^* while he was in the state of lhram. He fell down from his camel and broke his neck. Thereupon God's Apostle^* commanded to bathe him with water (mixed with the leaves of) the lote (tree), and shroud him in two (pieces of) cloth and not to apply perfume (to him), keeping his head out (of the shroud). Shu'ba said: He then narrated to me after this (the words)" keeping his head out," his face out, for he would be raised on the Day of Resurrection pronouncing Talbiya.

Sa'id b. Jubair reported on the authority of Ibn 'Abbas (God be pleased with them) that the camel of a person broke his neck as he was in the company of God's Messenger^*. The Messenger of God,^* commanded them (Companions) to wash him with water mixed (with the leaves of) the lote (tree) and to keep his face exposed; (he, the narrator) said: And his head (too), for he would be raised on the Day of Resurrection pronouncing Talbiya.

Ibn 'Abbas^~ reported that there was a person in the company of God's Messenger (may peace' be upon him) whose camel broke his neck and he died. thereupon God's Apostle^* said: Wash him, but do not apply perfume and do not cover his face, for he would be raised (on the Day of Resurrection) pronouncing Talbiya.

A'isha (God be pleased with her) reported that God's Messenger^* went (into the house of) Duba'a bint Zubair and said to her: Did you intend to perform Hajj? She said: By God, (I intend to do so) but I often remain ill, whereupon he (the Holy Prophet) said to her: Perform Hajj but with con- dition, and say: O God, I shall be free from Ihram where you detain me. And she (Duba'a) was the wife of Miqdad.

A'isha (God be pleased with her) reported that God's Apostle^* went (to the house of) Duba'a bint al-Zubair b. Abd al-Muttalib. She said: Messenger of God, I intend to perform Hajj, but I am ill. Thereupon God's Apostle^* said: Enter Into the state of Ihram on condition that you would abandon it when God would detain you.

This hadith has been reported on the authority of A'isha through another chain of transmitters.

Ibn Abbas reported that Duba'a bint al-Zubair b. 'Abd al-Muttalib (God be pleased with her) came to God's Messenger^* and said: I am an ailing woman but I intend to perform Hajj; what you command me (to do)? He (the Holy Prophet) said: Enter into the state of Ihram (uttering these words) of condition: I would be free from it when Thou wouldst detain me. 'He (the narrator) said: But she was able to complete (the Hajj without breaking down).

Ibn Abbas^~ reported that Duba'a intended to perform Hajj. and the Apostle of God^* commanded her (to enter into the state of Ihram) with condition. She did it in compliance with the com- mand of God's Apostle^*.

This hadith has been narrated on the authority of Ibn 'Abbas with a slight variation of words.

A'isha (God be pleased with her) reported that Asma' hint 'Umais gave birth to Muhammad b Abu Bakr near Dhu'I-Hulaifa. The Messenger of God^* commanded Abu Bakr to convey to her that she should take a bath and then enter into the state of Ihram.

Jabir b. Abdullah^~ reported that when Asma' hint Umais gave birth (to a child) in Dhu'I-Hulaifa. God's Messenger^* commanded Abyl Bakr (to convey to her) that she should take a bath and enter Into the state of Ihram.

'A'isha (God be pleased with her) said: We went with the Messenger of God^* during the year of the Farewell Pilgrimage. We entered into the state of Ibrim for Umra. Then the Messenger of God^* said: Who has the sacrificial animal with him, he should put on Ihram for Hajj along with Umra. and should not put it off till he has completed them (both Hajj and Umra). She said: When I came to Mecca. I was having menses, I neither circumambulated the House, nor ran between as-safa' and al-Marwa. I complained about it to the Messenger of God^* and he said: Undo your hair, comb it, and pronounce Talbiya for Hajj, and give up Umra (for the time being), which I did. When we had performed the Hajj, the Messenger of God (way peace he upon him) sent me with Abd al-Rabman b. Abu Bakr to Tan'im saying: This is the place for your Umra. Those who had put on Ibrim for Umra circumambulated the House, and ran between al-safa' and al-Marwa. They then put off Ihram and then made the last circuit after they had returned from Mina after performing their Hajj, but those who had combined the Hajj and the Umra made only one circuit (as they had combined Hajj and 'Umra).

'A'isha, the wife of the Apostle of God^*, said: We went out with the Messenger of God^* during the year of the Farewell Pilgrimage. There were some amongst us who had put on IHram for Umra and there were some who had put on Ihram for Hajj. (We proceeded on till) we came to Mecca. The Messenger of God^* said: He who put on Ihram for 'Umra but did not bring the sacrificial animal with him should put it off. and he who put on Ihram for Umra and he who had brought the sacrificial animal with him should not put it off until he had slaughtered the animal; and he who put on lhram for Hajj should complete it. A'isha (God be pleased with her) said: I was in the monthlyperiod, and I remained In this state till the day of 'Arafa, and I had entered into the state of Ihram for 'Umra. The Messenger of God^* thus commanded me to undo my hair and comb them (again) and enter into the state of Ihram for Hajj, and abandon (the rites of 'Umra). She ('A'isha) said: I did so, and when I had completed my Pilgrimage, the Messenger of God^* sent with me 'Abd al-Rabman b. Abu Bakr and commanded me to (resume the rites of) 'Umra at Tan'im. the place where (I abandoned) 'Umra and put on Ihram for Hajj (before completing Umra).

A'isha (God be pleased with her) reported: We went with the Messenger of God^* during the year of the Farewell Pilgrimage. I put on Ihram for Umra and did not bring the sacrificial animal. The Apostle of God^* said: He who has the sacrihcial animal with him should enter into the state of Ibrim for Hajj along with 'Umra, and. he should not put the Ibrim off till he has completed both of them. She (Hadrat A'isha) said: The monthly period began. When it was the nigt of Arafa, I said to the Messenger of God^*: I entered into the state of Ihram for 'Umra. but now how should I perform the Hajj? Thereupon he said: Undo your hair and comb them, and desist from performing Umra, and put on Ihram for Hajj She (A'isha, said: When I had completed my Hajj he commanded 'Abd al-Rahman b. Abu Bakr to carry me behind him (on boneback) in order to enable me to resume the rituals of Umra from Tan'im, the place where I abandoned its rituals.

'A'isha (God be pleased with her) reported: 'We went with the Messenger of God^* (to Mecca). He said: He who intended among you to put on Ihram for Hajj and Umra should do so. And he who intended to put on Ihram for Hajj may do so. and he who intended to put on Ihram for 'Umra only may do so. A'isha (God be pleased with her) said: The Messenger of God^* put on Ihram for Hajj and some people did that along with him. And some people put on Ihram for Umra and Hajj (both). and some persons put on Ihram for Umra only, and I was among those who put on Ihram for Umra (only).

A'isha (God be pleased with her) reported: We went with the Messenger of God (may peace be upon him? (in his) Farewell Pilgrimage near the time of the appearance of the new moon of Dhu'I-Hijja. The Messenger of God^* said: He who amongst you intends to put on Ihram for Umra may do so; bad I not brought sacrificial animal along with me, I would have put on Ihram for Umra. She (further said). There were some persons who put on Ihram for Umrs, and some persons who put on Ibrim for gajj, and 1 was one of those who put on Ihram for Umra. We went on till we reached Mecca, and on the day of 'Arafa I found myself In a state of menses, but I did not put off the Ihram for Umra. I told about (this state of mine) to the Apostle of God^*. whereupon he said: Abandon your 'Umra, and undo the hair of your head and comb (them), and put on Ihram for Hajj 'she ('A'isha) said: I did accordingly. When it was the night at Hasba and God enabled us to complete our Hajj, he (the Holy Prophet) sent with me Abd al-Rahman b. Abu Bakr, and he mounted me behind him on his camel and took me to Tan'im and I put on Ihram for 'Umra, and thus God enabled us to complete our Hajj and Umra and (we wore required to observe) neither sacrifice nor alms nor fasting.

'A'isha (God be pleased with her) said: We set out with the Messenger of God^* just at the appearance of the new moon of Dhu'l- Hijja. We had no other intention but that of performing the Hajj, whereupon the Messenger of God^* said: He who among you intends to put on Ihram for 'Umra should do so for 'Umra. The rest of the badith is the same.

A'isha (God be pleased with her) reported: We went with the Messenger of God^* at the appearance of the new moon of Dhu'I-Hijja. There were amongst us those who had put on Ihram for Umra, and those also who had put on Ihram both for Hajj and Umra, and still those who had put on Ihram for Hajj (alone). I was one of those who had put on Ihram for. Umra (only). 'Urwa (one of the narrators) said: God enabled her (Hdrat A'isha) to complete both Hajj and Umra (according to the way as mentioned above). Hisham (one of the narrators) said: She had neither the sacrificial animal nor (was she required to) fast, nor (was she obliged to give) alms.

A'isha (God be pleased with her) said: We proceeded with the Messenger of God^* during the year of the Farewell Pilgrimage. There were those amongst us who had put on Ihram for Umra, and those who had put on Ibrim both for Hajj and" Umra, and those amongst us who had put on Ihram for Hajj (only), while the Messenger of God^* had put on Ihram for Hajj (only). He who put on Ihrim for Umra put it off (after performing Umra), and he who had put on Ihram for Hajj or for both Hajj and 'Umra did not put it off before the day of sacrifice (10th of Dhu'I-Hijja).

A'isba (God be pleased with her) said: We proceeded with the Apostle of God^* with no other Intention but that of performing the Hajj. As I was at Sarif or near it, 1 entered in the state of menses. The Apostle of God^* came to me and I was weeping, whereupon he said: Are you in a state of menses? I said. Yes. whereupon he said: This is what God has ordained for all the daughters, of Adam. Do whatever the pilgrim does. except that you should not circumambulate the House till you have washed yourself (at the end of the menses period). And the Messenger of God^* offered sacrifice of a cow on behalf of his wives.

A'isha (God be pleased with her) reported: We went with the Messenger of God^* with no other aim but that of Hajj till we came (to the place known as) Sarif; and there I entered in the state of menses. The Messenger of God^* came to me while I was weeping. He said: What makes you weep? I said: Would that I had not come (for Pilgrimage) this year. He (the Holy Prophet) said: What has happened to you? You have perhaps entered the period of menses. I said: Yes. He said: This is what has been ordained for the daughters of Adam. Do what a pilgrim does except that you should not circumambu- late the House, till you are purified (of the menses). She ('A'isha) said: When I came to Mecca, the Messenger of God^* said to his companions: Make this (Ihram) the Ihram for 'Umra. So the people put off Ihbaim except those who had sacrificial animals with them. She ('A'isha) said: The Apostle of God^* had the sacrificial animal with him, and so had Abd Bakr, 'Umar and other persons of means. They (those who had put off lhram again) put on Ihram (for Hajj) when they marched (towards Mina), and it was the 8th of Dhu'I-Hijja. She ('A'isha) said: When it was the day of sacrifice (10th of Dhu'I-Hijia), I was purified, and the Messenger of God^* commanded me and I did the circumambulation of Ifada. She said that the flesh of cow was sent to us. I said: What is It? They said: The Messenger of God^* has offered cow as sacrifice on behalf of his wives. When it was the might at Hasba, I said: Messenger of God, people are coming back from Hajj and Umra, where as I am coming back from Hajj (alone). She (IA'isha) reported: He (the Holy Prophet) commanded" Abd al- Rahman b. Abu Bakr to mount me upon his camel behind him. She ('A'isha) said: I was very young and I well remember that I dozed oil and my face touched the bind part of the haudaj (camel litter) till we came to Tan'im, and entered into the state of Ihram in lieu of Umra (which I for the time being abandoned) and which the people had performed.

A'isha (God be pleased with her) reported: We entered into the state of. Ihram for Hajj till we were at Sarif and I was in menses. The Messenger of God^* came to me and I was weeping. The rest of the hadith is the same but (with this portion) that there were sacrificial animals with God's Apostle^* and with Abu Bakr, Umar and with rich persons. And they pro- nounced Talbiya as they proceeded on. And there is no mention of this (too): "I was a girl of tender age and I dozed off and my face touched the bind part of the Haudaj."

'A'Isha reported that the Messenger of God^* entered into the state of Ihram for Hajj Ifrid.

'A'isha (God be pleased with her) reported: We proceeded with the Mes- senger of God^* putting on the Ihram for Hajj during the months of Hajj and the night of Hajj till we encamped at Sarlf. He (the Holy Prophet) went to his Companiens and said: He who has no sacrificial animal with him, in his case I wish that he should perform Umra (with this Ihram), and he who has the sacrificial animal with him should not do it. So some of thtm performed Hajj whereas others who had no sacrificial animals with them did not do (Hajj, but per- formed only 'Umra). The Messenger of God^* had the sacrificial animal with him and those too who could afford it (performed) Hajj). The Messenger of God^* came to me (i.e. A'isha) while I was weeping, and he said: What makes thee weep? I said: I heard your talk with Companions about Umra. He said: What has happened to you? I said: I do not observe prayer (due to the monthly period), whereupon besaid: It would not harm you; you should perform (during this time) the rituals of Hajj (which you can do outside the House). Maybe God will compensate you for this. You are one among the daughters of Adam and God has ordained for you as He has ordained for them. So I proceeded on (with the rituals of Hajj) till we came to Mina. I washed myself and then circumambuleted the House, and the Messenger of God^* encamped at Muhassab and called, Abd al-Rahman b. Abua Bakr. and said: Take out your sister from the precincts of the Ka'ba in order to put on Ihram for Umra and circumambulate the House. and I shall wait for you here. She said: So I went out and put on Ihram and then circu- mambulated the House. and (ran) between al-Safa and al-Marwa, and then we came to the Messenger of God^* and he was in his bouse in the middle of the night. He said: Have you completed your (rituals)? I said: Yes. He then announced to his Companions to march on. He came out, and went to the House and circumambulated it before the dawn prayer and then proceeded to Medina.

A'isha (God be pleased with her) said: Some among us put on Ihram for Hajj alone (Hajj Mufrad) ; some of us for Hajj and Umra together (Qiran), and some of us for Tamattal (first for Umra and after completing it for Haii).

AI-Qasim b. Muhammad reported that A'isha had come for Hajj.

'Umra reported: I heard A'isha (God be pleased with her) as saying: We went out with the Messenger of God^* five days before the end of Dhi Qa'dah, and we did see but that he intended to perform Hajj (only), but as we came near Mecca the Messenger of God^* commanded that he who did not have the sacrificial animal with him should put off Ibrim after circumambulating the House and running between al-Safa and aI-Marwa (and thus convert his Ihram from that of Hajj to 'Umra). 'A'isha (God be pleased with her) said: The flesh of cow was sent to us on the Day of Sacrifice (10th of Dhu'I-Hijja). I said. What is this? It was said: The Messenger of God^* sacrificed (the cow) on behalf of his wives. Yabyi said: I made a mention of this hadith (what has been stated by Umra) to Qisim b. Muhammad, whereupon be said: By God, she has rightly narrated it to you.

This hadlth has been narrated by Yahyi through the same chain of transmitters.

AI-Qasim narrated from the Mother of the Believers (Hadrat 'A'isha) that she said: Messenger of God. the people return (from Mecca) having ione two worships (both Hajj and Umra), but I am coming back with one (only). whereupon he said: You should wait and when the period of menses is over, you should go to Tan'im and put on lhram and then meet us at such and such time (and I think he said tomorrow) ; and (the reward of this Umra) is for you equal to your hardship or your spending.

Ibn al-Muththanna reported on the authority of Ibn Abu'Adi who transmit- ted on the authority of Ibn'Aun who narrated from al-Qasim and Ibrahim having said: I cannot differentiate the badith of one from the other (Q[Lsim and Ibribim) that the Mother of the Believers (God be pleased with her) said this: Messenger of God, people have come back with two acts of worship. The rest of the hadith is the same.

A'isha (God be pleased with her) reported: We went with the Messenger of God^* and we did not see but that he (intended to perform) Rajj (only), but when we reached Mecca we circmambulated the House; and the Messenger of God^* commanded that he who did not have with him a sacrificial animal should put off Ihram. She (A'isha) said: (And consequent- ly) those who did not bring the sacrificial anima) s with them put off Ihram; and among his wives (too) who had not brought the sacrificial animals with them put off Ihram. A'isha said: I entered in the monthly period and could not (therefore) circumambulate the House. When it was the night of Hasba she said: Messenger of God, people are coming. back (after having performed @oth) Hajj and'Umra, whereas I am coming back only with Hajj, whereupon he said: Did you not eircumambulate (the Ka'ba) that very night we intered Mecca? She (A'isha) said: No, whereupon he said: Go along with your brother to Tan'im and put on the Ihram for Umra, and it is at such and such a place that you can meet (us). (In the meanwhile) Safiyya (the wife of the Holy Prophet) said: I think, I will detain you (since I have entered in the monthly) period and you shall have to wait for me for the farewell circuit). Thereupon he (the Holy Prophet) said: May you be wounded and your head shorn did you not circumambulate on the Day of Sacrifice (10th of Dhu'I-Hijja)? She said: Yes. The Holy Prophet^* said: There is no harm. You should go forward. 'A'isha said: The Messenger of God^* was going upwards to the side of Mecca, whereas I was coming down from it, or I was going upward, whereas he was coming down. Isbiq said: She was clim bing down, and he was climbing down.

'A'isha (God be pleased, with her) reported: We went out with the Mes. senger of God^* pronouncing Talbiya having no explicit inten- tion of Pilgrimage or 'Umra. The rest of the hadith is the same.

'A'isha (God be pleased with her) reported that the Messenger of God^* came out on the 4th or 5th of Dhul'I-Hijja (for Pilgrimage to Mecca) and came to me, and he was very angry. I said: Messenger of God, who has annoyed you? May God cast him in fire I He said: Don't you know that I commanded the people to do an act, but they are hesitant. (Hakam said: I think that he said: They seem to be hesitant.) And if I were to know my affair before what I had to do subsequently, I would not have brought with me the sacrificial animals, and would have bought them (at Mecca) and would have put off lhram as others have done.

A'isha (God be pleased with her) reported that the Apostle of God^* came out (for Pilgrimage) on The 4th or 5th of Dbu'l Hjjja. The rest of the hadith is the same, but he (the narrator) made no mention of the doubt of Hakam about his (the Prophet's) words: "They were reluctant."

A'isha (God be pleased with her) reported that she put on Ihram for, Umra and arrived 'at Mecca) but did not circumambulate the House as she had entered in the period of menses, and then put on Ihram for Hajj and performed all the rituals concerning it (except circumambulating the House). The Apostle of God^* said to her on the day of march (when pilgrims come to Mina): Your circumambulation would suffice both Hajj and Umra. She, however, felt reluc- tant. Thereupon the Holy Prophet^* sent her with 'Abd al- Rahman to Tan'im and she performed Umra (with separate rituals) after Hajj.

'A'isha (God be pleased with her) reported that she entered in the monthly period at Sarif, and took bath at 'Arafa (after the period was over). The messenger of God^* said to her: Your circumambulation between al Safa and al-Marwa is enough for your Hajj and 'Umra.

Safiyya hint Shaiba reported that 'A'isha (God be pleased with her) said: Messenger of God, lo! the people are returning with two rewards whereas I am return- ing with one reward. Thereupon he commanded 'Abd al-Rahman b. Abu Bakr to take her to al-Tan'im. She ('A'isha) said: He seated me behind him on his camel. She (further) stated: I lifted my head covering and took it off from my neck. He struck my foot as if he was striking the camel. I said to him: Do you find anyone bere? She (further) said: I entered into the state of Ihram fond. 'Umra till we reached the Messen- ger of God^* and he was at Hasba.

Abd al-Rahman b. Abu Bakr reported that the Apostle of God^* ordered him to mount A'isha behind him and enable her to (enter into the state of Ibrim for 'Umra) at Tan'im.

Jabir^~ said: We, in the state of lhram, came with the Messenger of God^* for Hajj Mufrad (with the aim of Hajj only), and 'A'isha set out for Umra, and when we reached Sarif, she (Hadrat A'isha) entered in the state of monthly period; we proceeded on till we reached (Mecca) and circumambulated the Ka'ba and ran between (al-Safa) and al-Marwa; and the Messenger of God^* commanded that one who amongst us had no sacrificial animal with him should put off Ihram. We said: What does this" Putting off" imply? He said: Getting out completely from the state of lhram, (so we put off Ihram), and we turned to our wives and applied perfume and put on our clothes. and we were at a four night's distance from 'Arafa. And we again put on Ihram on the day of Tarwiya (8th of Dhu'l-Hijja). The Messenger of God^* came to 'A'isha (God be pleased with her) and found her weeping, and said: What is the matter with you? She said: The matter is that I have entered in the monthly period, and the people had put off lhram, but I did not and I did not circumambulate the House, and the people are going for Hajj now (but I can't go), whereupon he said: It is the matter which God has ordaiucd for the daughters of Adam, so now take a bath and put on Ihram for Hajj. She ('A'isha) did accordingly, and stayed at the places of staying till the monthly period was over. She then circu- mambulated the House, and (ran between) al-Safa and al-Marwa. He (the Holy Prophet) then said: Now both your Hajj and 'Umra are complete, whereupon she said: I feel in my mind that I did not circumambulate the House till I performed Hajj (I missed the circumambulation of 'Umra). Thereupon he (God's Apostle) said: 'Abd al- Rahman, take her to Tan'im (so as to enable her) to perform Umra (separately), and it was the night at Hasba.

Jabir b. Abdullah is reported to have said that the Apostle of God^* came to 'A'isha (God be pleased with her) and she was weeping. The rest of the hadith is the same.

Jabir b. 'Abdullah reported that A'isha (God be pleased with her) enter- ed into the state of Ihram (separately) for 'Umra while the Prophet^* was performing Hajj. The rest of the hadith is the same, but with this addi- tion: The Messenger of God^* was a person of gentle disposi- tion, so when she (A'Isha) wished for a thing, he accepted it (provided it did not contravene the teachings of Islam). So he (in pursuance of her desire for a separate lhram for Umra) sent her with 'Abd al-Rahman b. Abu Bakr and she put on Ihram for 'Umra at al-Tan'im. Matar and Abu Zubair (the two narrators amongst the chain of transmitters) said: Whenever 'A'isha performed Hajj she did as she bad done along with God's Apostle^*.

Jabir^~ said.: We went with God's Messenger^* in 'a state of Ihram for the Hajj. There were women and children with us. When we reached Mecca we circumambulated the House and (ran) between al-Safa and al-Marwa. The Messenger of God^* said: He who has no sacrificial animal with him should put off lhram. We said: What kind of putting off? He said: Getting out of lhram completely. So we came to our wives, and put on our clothes and applied perfume. When it was the day of Tarwiya, we put on Ihram for Hajj. and the first circumambulation and (running) between al-Safa and al-Marwa sufficed us.. God's Messenger^* commanded us to become seven partners (in the sacrifice) of a camel and a cow.

Jabir b. Abdullah reported that the Apostle of God^* ordered us to put on Ihram (again) as we proceeded towards Mina after we had put it off (i.e. 'on the 8th of Dhu'l-Hijja). So we pronounced Talbiya at al-Abtah.

Jabir b. Abdullah is reported to have said: Neither God's Apostle^* nor his Companions (circumambulated the Ka'ba and) ran between al-Safa and al-Marwa but once (sufficing both for Hajj and 'Umra). But in the hadith transmitted by Muhammad b. Bakr there is an addition: "That is first circumambu- lation."

'Ata'reported: I, along with some people, heard Jabir b. 'Abdullah saying: We the Companions of Muhammad^* put on Ihram for Hajj only. Ata' further said that Jabir stated: God's Apostle^* came on the 4th of Dhu'l-Hijja and he commanded us to put off Ihram. 'Ata'said that he (God's Apostle) commanded them to put off Ihram and to go to their wives (for inter- course). 'Ata' said: It was not obligatory for them, but (intercourse) with them had become permissible. We said: When only five days had been left to reach 'Arafa, he (the Holy Prophet) commanded us to have intercourse with our wives. And we reached 'Arafa in a state as if we had just intercoursed (with tbem). He ('Ata') said: Jabir pointed with his hand and I (perceive) as if I am seeing his hand as it moved. In the (meantime) the Apostle of God^* stood amongst us and said: You are well aware that I am the most God-fearing, most truthful and most pious amongst you. And if there were not sacrificial animals with me, I would also have put off Ihram as you have put off. And if I were to know this matter of mine what I have come to know later on. I would not have brought sacrificial animals with me. So they (the Companions) put. olf Ihrim and we also put off and listened to (the Holy Prophet) and obeyed (his command). Jabir said: 'All came with the revenue of the taxes (from Yemen). He (the Holy Prophet) said: For what (purpose) have you entered into the state of Ihram (whether you entered into the state purely for Hajj and, Umra jointly or Hajj and Umra separately)? He said: For the purpose for which the Apostle of God^* had entered. (The Holy Prophet had entered as a Qiran, ( i.e. Ihram covering both Umra and Hajj simultaneously.) Thereupon God's Messenger^* said: Offer a sacrifice of animal, and retain Ihram. And 'All brought a sacrificial animal for him (for the Holy Prophet). Suraqa b. Malik b. Ju'shum said: Messenger of God, is it (this concession putting off Ihram of Hajj or Umra) meant for this year or is it for ever?. He said: It is for ever.

Jabir b. 'Abdullah^~ reported: We entered with the Messenger of God^* in the state of Ihram for Hajj. When we came to Mecca he commanded us to put off Ihrim and make it for 'Umra. We felt It (the command) hard for us, and our hearts were anguished on account of this and it (this reaction of the people) reached the Apostle of God^*. We do not know whether he received (this news) from the Heaven (through revelation) or from the people. (Whatever the case might be) he said; O people, put off Ihram. If there were not the sacrificial animals with me, I would have done as you do. So we put off the Ihram (after performing Umra), and we bad intercourse with our wives and did everything which a non-Muhrim does (applying perfume, putting on clothes, etc.), and when It was the day of Tarwiya (8th of Dhu'l-Hijja) we turned our back to Mecca (in order to go to Mini, 'Arafat) and we put on lhram for Hajj.

Musa b. Nafi reported: I came to Mecca as a Mutamattil for Umra (per- forming Umra first and then putting off lhram and again entering into the state of Ihram for Hajj) four days before the day of Tarwiya (i.e. on tee 4th of Dhu'l-Hijja). Thereupon the people said: Now yours is the Hajj of the Meccans. I went to 'Ata' b. Abi Rabah and asked his religious verdict. Ata' said: Jabir b. 'Abdullah al'Ans-ari (God be pleased wa'th them) narrated to me that he peirforfned Hajj with the Messenger of God^* in the year when he took sacrificial animals with him (i.e. during the 10th year of Hijra known as the Farewell Pilgrimage) and they had put on Ihram for Hajj only (as Mufrid). The Messenger of God^* said: Put off Ihram and circumambulate the House, and (run) between al-Safa and al-Marwa. and get your hair cut and stay as non-Muhrims. When it was the day of Tarwiya, then put on Ihram for Hajj and make lhram for Mut'a (you had put on Ihram i f or Hajj, but take it off af ter perf orming Umra and then again put on Ihram for Hajj). They said: How should we make it Mut'a although we entered upon lhram in the name of Hajj? He said: Do whatever I command you to do. Had I not brought sacrificial animals with me, I would have done as I have commanded you to do. But it is not permissible for me to put off Ihram till tLe sacrifice is offered. Then they also did accordingly.

Jabir b. 'Abdullah^~ reported: We set out with God's Messenger^* as Muhrim for Hajj. The Messenger of God^* commanded us to make this Ihram for Umra, and some put it off (af ter performing 'Umra), but the Prophet^* had sacrificial animals with him, so he could not make it (this Ihram) as that of Umra.

Abu Nadra reported: Ibn'Abbas commanded the performance of Mut'a putting lhram for 'Umra during the months of Dhu'I-Hijja and after completing it. then putting on Ibrim for Hajj), but Ibn Zubair forbade to do it. I made a mention of it to Jabir b. Abdullih and he said: It is through me that this hadith has been circulated. We entered into the state of Ihram as Tamattu' with the Messenger of God^*. When 'Umar was Installed as Caliph, he said: Verily God made permissible for His Messenger^* whatever He liked and as Re liked. And (every command) of the Holy Qur'an has been revealed for every occasion. So accomplish Hajj and Umra for God as God has commanded you; and confirm by (proper conditions) the marriage of those women (with whom you have performed Mut'a). And any person would come to me with a marriage of appointed duration (Mut'a), I would stone him (to death). Qatada narrated this hadith with the same chain of transmitters saying: (That 'Umar also said): Separate your Hajj from 'Umra, for that is the most complete Hajj, and complete your Umra.

Jabir b. 'Abdullah^~ reported: We came with the Messenger of God^* pronouncing Talbiya for Hajj, and the Messenger of God^* commanded us to make (our Ihram) into that of Umra.

FAREWELL PILGRIMAGE OF THE APOSTLE OF GOD^*

Just as the first revelation in the cave of Hira' marks the advent of the apostolic mission of Muhammad^*, similarly his Farewell Pilgrimage marks its crowning glory. Opinions differ as to when Hajj became obligatory but the commonly accepted opinion is that it was in the eighth year of Hijra that God declared it as one of the five fundamentals of Islam. In the ninth year of Hijra the Holy Prophet^* sent Abu Bakr as the leader of the Hajj delegation but he himself did not go. Hadrat Abu Bakr was later on joined by Hadrat Ali in order to make a sure declaration on behalf of the Holy Prophet^* which concerned the freedom from obligation in regard to those idolatrous tribes who had shown no respect for the treaties which they had entered into with the Holy Prophet (May peace be upon him). This declaration is contains in the opening verses of Sura Tauba.

The Holy Prophet^* spent this year in making preparations for the Hajj in the tenth year of Hijra which coincided with the sixty-third year (the last year) of his life. Every attempt was, therefore, made to take full advantage of this great assembly. Messengers were sent to all parts of Arabia inviting people to join him in this great Pilgrimage. It was necessary for them since they should learn by first-hand knowledge the several injunctions and practices of the Pilgrimage-free from all taints of ignorance-an ideal pattern which was to be kept intact in its pristine glory for all times to come. Not only the rites and rituals of the Pilgrimage were to be finally explained by the Holy Prophet^* but all those things which had any concern with Islam had been finalized.

The Holy Prophet^* delivered a khutba on the 24th of Dhi-Qa'da on the occasion of the Friday prayer and gave the Muslims necessary instructions relating to Hajj. Next day, I. e. on the 25th of Dhi-Qa'da, he set out after Zuhr prayer on a journey for Hajj along with thousands of his devoted Companions. The 'Asr prayer was offered at Dhu'l-Hulaifa. The caravan spent the night there and it was there after the Zuhr prayer that the Holy Prophet^* and his Companions put on Ihram and proceeded towards Mecca. They reached their destination on the 4th of Dhu'l-Hijja pronouncing Talbiya (Labbaik, Labbaik, Godumma Labbaik).

As the caravan moved on the number of participants swelled till, according to some of the narrators, it reached more than one lakh and thirty thousands. The Farewell Pilgrimage is one of the most important occasions in the sacred life of Muhammad^*. Apart from the rites and rituals, the addresses and speeches of the Holy Prophet^* succinctly sum up the teachings of Islam.

Ja'far b Muhammad reported on the authority of his father: We went to Jabir b. Abdullah and he began inquiring about the people (who had gone to see him) till it was my turn. I said: I am Muhammad b. 'Ali b. Husain. He placed his hand upon my head and opened my upper button and then the lower one and then placed his palm on my chest (in order to bless me), and I was, during those days, a young boy, and he said: You are welcome, my nephew. Ask whatever you want to ask. And I asked him but as he was blind (he could not respond to me immediately), and the time for prayer came. He stood up covering himself in his mantle. And whenever he placed its ends upon his shoulders they slipped down on account of being short (in size). Another mantle was, however, lying on the clothes rack near by. And he led us in the prayer. I said to him: Tell me about the Hajj of God's Messenger^*. And he pointed with his hand nine, and then stated: The Messenger of God^* stayed in (Medina) for nine years but did not perform Hajj, then he made a public announcement in the tenth year to the effect that God's Messenger^* was about to perform the Hajj. A large number of persons came to Medina and all of them were anxious to follow the Messenger of God^* and do according to his doing. We set out with him till we reached Dhu'l-Hulaifa. Asma' daughter of Umais gave birth to Muhammad b. Abu Bakr. She sent message to the Messenger of God (May peace be upon him) asking him: What should 1 do? He (the Holy Prophet) said: Take a bath, bandage your private parts and put on Ihram. The Messenger of God (May peace be upon him) then prayed in the mosque and then mounted al-Qaswa (his she-camel) and it stood erect with him on its back at al-Baida'. And I saw as far as I could see in front of me but riders and pedestrians, and also on my right and on my left and behind me like this. And the Messenger of God^* was prominent among us and the (revelation) of the Holy Qur'an was descending upon him. And it is he who knows (its true) significance. And whatever he did, we also did that. He pronounced the Oneness of God (saying): "Labbaik,0 God, Labbaik, Labbaik. Thou hast no partner, praise and grace is Thine and the Sovereignty too; Thou hast no partner."

And the people also pronounced this Talbiya which they pronounce (today). The Messenger of God^* did not reject anything out of it. But the Messenger of God (May peace. be upon him) adhered to his own Talbiya. Jabir^~ said: We did not have any other intention but that of Hajj only, being unaware of the Umra (at that season), but when we came with him to the House, he touched the pillar and (made seven circuits) running three of them and walking four. And then going to the Station of Ibrahim, he recited: "And adopt the Station of Ibrahim as a place of prayer." And this Station was between him and the House. My father said (and I do not know whether he had made a mention of it but that was from God's Apostle [May peace be upon him] that he recited in two rak'ahs: "say: He is God One," and say: "Say: O unbelievers." He then returned to the pillar (Hajar Aswad) and kissed it. He then went out of the gate to al-Safa' and as he reached near it he recited: "Al-Safa' and al-Marwa are among the signs appointed by God," (adding: ) I begin with what God (has commanded me) to begin. He first mounted al-Safa' till he saw the House, and facing Qibla he declared the Oneness of God and glorified Him, and said: "There is no god but God, One, there is no partner with Him. His is the Sovereignty. to Him praise is due. and He is Powerful over everything. There is no god but God alone, Who fulfilled His promise, helped His servant and routed the confederates alone." He then made supplication in the course of that saying such words three times. He then descended and walked towards al-Marwa, and when his feet came down in the bottom of the valley, he ran, and when he began to ascend he walked till he reached al-Marwa. There he did as he had done at al-Safa'. And when it was his last running at al-Marwa he said: If I had known beforehand what I have come to know afterwards, I would not have brought sacrificial animals and would have performed an 'Umra. So, he who among you has not the sacrificial animals with him should put off Ihram and treat it as an Umra. Suraqa b. Malik b. Ju'sham got up and said: Messenger of God, does it apply to the present year, or does it apply forever? Thereupon the Messenger of God^* intertwined the fingers (of one hand) into another and said twice: The 'Umra has become incorporated in the Hajj (adding): "No, but for ever and ever." 'All came from the Yemen with the sacrificial animals for the Prophet^* and found Fatimah (God be pleased with her) to be one among those who had put off Ihram and had put on dyed clothes and had applied antimony. He (Hadrat'Ali) showed disapproval to it, whereupon she said: My father has commanded me to do this. He (the narrator) said that 'Ali used to say in Iraq: I went to the Messenger of God^* showing annoyance at Fatimah for what she had done, and asked the (verdict) of God's Messenger^* regarding what she had narrated from him, and told him that I was angry with her, whereupon he said: She has told the truth, she has told the truth. (The Holy Prophet then asked 'Ali): What did you say when you undertook to go for Hajj? I ('Ali) said: O God, I am putting on Ihram for the same purpose as Thy Messenger has put it on.

He said: I have with me sacrificial animals, so do not put off the Ihram. He (Jabir) said: The total number of those sacrificial animals brought by 'Ali from the Yemen and of those brought by the Apostle^* was one hundred. Then all the people except the Apostle^* and those who had with them sacrificial animals, put off Ihram, and got their hair clipped; when it was the day of Tarwiya (8th of Dhu'l-Hijja) they went to Mina and put on the Ihram for Hajj and the Messenger of Ailah^* rode and led the noon, afternoon, sunset 'Isha' and dawn prayers. He then waited a little till the sun rose, and commanded that a tent of hair should be pitched at Namira. The Messenger of God^* then set out and the Quraish did not doubt that he would halt at al-Mash'ar al-Haram (the sacred site) as the Quraish used to do in the pre-Islamic period. The Messenger of God^*, however, passed on till he came to 'Arafa and he found that the tent had been pitched for him at Namira. There he got down till the sun had passed the meridian; he commanded that al-Qaswa should be brought and saddled for him. Then he came to the bottom of the valley, and addressed the people saying: Verily your blood, your property are as sacred and inviolable as the sacredness of this day of yours, in this month of yours, in this town of yours. Behold! Everything pertaining to the Days of Ignorance is under my feet completely abolished. Abolished are also the blood-revenges of the Days of Ignorance.

The first claim of ours on blood-revenge which I abolish is that of the son of Rabi'a b. al-Harith, who was nursed among the tribe of Sa'd and killed by Hudhail. And the usury of she pre-Islamic period is abolished, and the first of our usury I abolish is that of 'Abbas b. 'Abd al-Muttalib, for it is all abolished. Fear God concerning women! Verily you have taken them on the security of God, and intercourse with them has been made lawful unto you by words of God. You too have right over them, and that they should not allow anyone to sit on your bed whom you do not like. But if they do that, you can chastise them but not severely. Their rights upon you are that you should provide them with food and clothing in a fitting manner. I have left among you the Book of God, and if you hold fast to it, you would never go astray. And you would be asked about me (on the Day of Resurrection), (now tell me) what would you say? They (the audience) said: We will bear witness that you have conveyed (the message), discharged (the ministry of Prophethood) and given wise (sincere) counsel. He (the narrator) said: He (the Holy Prophet) then raised his forefinger towards the sky and pointing it at the people (said): "O God, be witness. O God, be witness," saying it thrice. (Bilal then) pronounced Adhan and later on Iqama and he (the Holy Prophet) led the noon prayer. He (Bilal) then uttered Iqama and he (the Holy Prophet) led the afternoon prayer and he observed no other prayer in between the two.

The Messenger of God^* then mounted his camel and came to the place of stay, making his she-camel al-Qaswa, turn towards the side where there we are rocks, having the path taken by those who went on foot in front of him, and faced the Qibla. He kept standing there till the sun set, and the yellow light had somewhat gone, and the disc of the sun had disappeared. He made Usama sit behind him, and he pulled the nosestring of Qaswa so forcefully that its head touched the saddle (in order to keep her under perfect control), and he pointed out to the people with his right hand to be moderate (in speed), and whenever he happened to pass over an elevated tract of sand, he slightly loosened it (the nose-string of his camel) till she climbed up and this is how he reached al-Muzdalifa. There he led the evening and 'Isha prayers with one Adhan and two Iqamas and did not glorify (God) in between them (i.e. he did not observe supererogatory rak'ahs between Maghrib and 'Isha' prayers). The Messenger of God^* then lay down till dawn and offered the dawn prayer with an Adhan and Iqama when the morning light was clear. He again mounted al-Qaswa, and when he came to al-Mash'ar al-Haram, he faced towards Qibla, supplicated Him, Glorified Him, and pronounced His Uniqueness (La ilaha illa God) and Oneness, and kept standing till the daylight was very clear.

He then went quickly before the sun rose, and seated behind him was al-Fadl b. 'Abbas and he was a man having beautiful hair and fair complexion and handsome face. As the Messenger of God^* was moving on, there was also going a group of women (side by side with them). Al-Fadl began to look at them. The Messenger of God^* placed his hand on the face of Fadl who then turned his face to the other side, and began to see, and the Messenger of God^* turned his hand to the other side and placed it on the face of al-Fadl. He again turned his face to the other side till he came to the bottom of Muhassir. 1680 He urged her (al-Qaswa) a little, and, following the middle road, which comes out at the greatest jamra, he came to the jamra which is near the tree. At this be threw seven small pebbles, saying God-o-Akbar while throwing every one of them in a manner in which the small pebbles are thrown (with the help of fingers) and this he did in the bottom of the valley. He then went to the place of sacrifice, and sacrificed sixty-three (camels) with his own hand. Then he gave the remaining number to 'All who sacrificed them, and he shared him in his sacrifice. He then commanded that a piece of flesh from each animal sacrificed should be put in a pot, and when it was cooked, both of them (the Holy Prophet and Hadrat 'All) took some meat out of it and drank its soup. The Messenger of God^* again rode and came to the House, and offered the Zuhr prayer at Mecca. He came to the tribe of Abd al-Muttalib, who were supplying water at Zamzam, and said: Draw water. O Bani 'Abd al-Muttalib; were it not that people would usurp this right of supplying water from you, I would have drawn it along with you. So they handed him a basket and he drank from it.

Ja'far b. Muhammad narrated on the authority of his father thus: I came to Jabir b. Abdullah and asked him about the (Farewell) Pilgrimage of God's Messenger^*. The rest of the hadith is the same, but with the addition of this: "There was one Abu Sayyara among the Arabs, (of pre-Islamic period) who carried (people from Muzdalifa to Mini). As the Messenger of God^* set out from Muzdalifa to al-Mash'ar al-Haram, the Quraish were certain that he would halt there and that would be his station. But he passed on (without staying) there. and paid no heed to it till he came to 'Arafat and there he stayed."

Jabir reported God's Messenger^* as saying: I have sacrificed (the animals) here, and the whole of Mini is a place for sacrifice; so sacrifice your animals at your places. 1 have stayed here (near these rocks), and the whole of Arafat is a place for stay. And I have stayed here (at Muzdalifa near Mash'ar al-Haram and the whole of Muzdalifa) is a place for stay (i.e. one is permitted to spend night in any part of it, as one likes).

Jabir b. Abdullah^~ reported that when God's Messenger^* proceeded to Mecca, he came to it (the Black Stone). he kissed it. and moved to his right. and moved quickly in three circuits, and walked in four circuits.

'A'isha (God be pleased with her) reported that the Quraish (of the pre-Islamic days) and those who followed their religions practices stayed at Muzdalifa, and they named themselves as Hums, whereas all other Arabs stayed at 'Arafa. With the advent of Islam, God, the Exalted and Glorious, commanded His Apostle^* to come to 'Arafat and stay there, and then hurry from there, and this is the significance of the words of God: "Then hasten on from where the people hasten on."

Hisham narrated on the authority of his father that the Arabs with the exception of Hums who were Quraish, and their descendants, circumambulated the House naked. They kept circumambulating In this state of nudity unless the Hums supplied to them the clothes. The male provided (clothes) to the male and the female provided clothes to the female. And the Hums did not get out of Muzdalifa, whereas the people (other than the Quraish) went t o 'Arafat. Hisham said on the authority of his father who related from 'A'isha (God be pleased with her) who said: Hums are those about whom God, the Exalted and Glorious, revealed this verse: "Then hasten to where the people hasten." She (further) said: The people hastened on from 'Arafat, whereas Hums hastened from Muzdalifa, and said: We'do not hasten but from Haram. But when this (verse) was revealed: "Hasten on from that (place) where the people hasten on," they (the Quraish) then went to 'Arafat.

Jubair. b. Mut'im reported: I lost my camel and went in search of it on the day of 'Arafa, and I saw the Messenger of God^* staying along with people in 'Ara'fit. Thereupon I said: By God, he is among the Hums (Quraish) ; what has happened to him that he has come to this (place)? The Quraish were counted among Hums.

Abu Musa^~ said: I came to the Messenger of God^* as he was encamping at Batha. He said to me: Did you intend to perform Hajj? I said: Yes. He again said: With what intention have you entered into the state of Ihram (for Ifrad, Qiran or Tamattu'). I said: I pronounced Talbiya (I have entered into the state of Ihram ) with that very aim with which the Apostle of God^* is pronouncing Talbiya. He (the Holy Prophet) said; You have done well. Then circumambulate the House and run between al-Safa' and al-Marwa' and put off Ihram (as you have not brought the sacrificial animals along with you). So I circumambulated the House, and ran between al-Safa' and al-Marwa' and then came to a woman of the tribe of Qais and she rid my head of the lice. I again put on Ihram for Hajj. and continued giving religious verdict (according to this practice) till during the Caliphate of Umar^~ when a person said to him: Abu Musa, or Abdullah b. Qais, exercise restraint in delivering some religious verdict of yours, for you do not know what has been introduced after you by the Commander of the Believers in the rites (of Hajj). Thereupon he said: O people, whom we gave the religious verdict (concerning putting off Ihram ) they should wait, for the Commander of the Believers is about to come to you, and you should follow him. Umar^~ then came and I made a mention of it to him. whereupon he said: If we abide by the Book of God (we find) the Book of God has commanded us to complete the (. Hajj and 'Umra), and if we abide by the Sunnah of God's Messenger^*, we find that God's Messenger^* did not put off Ihram till the sacrificial animal was brought to its end (till it was sacrificed).

This hadith has been narrated by Shu'ba with the same chain of transmitters.

Abu Musa^~ reported: I came to the Messenger of God^* and he was encamping at Batha. He (the Holy Prophet) said: With what purpose have you entered into the state of Ihram? I said: I have entered into the state of Ihram in accordance with the Ihram of God's Apostle^*. He said: Have you brought sacrificial animals along with you? I said: No. whereupon he said: Then circumambulate the House and run between al-Safa' and al-Marwa and put off Ihram. So I circumambulated the House, ran between al-Safa' and al-Marwa, and then came to a woman of my tribe. She combed and washed my head. I used to give religious verdict (according to the above mentioned command of the Holy Prophet) during the Caliphate of Abu Bakr and also during that of 'Umar. And it was during the Hajj season that a person came to me and said: You (perhaps) do not know what the Commander of the Believers has introduced in the rites (of Hajj). I said: O people, those whom we have given religious verdict about a certain thing should wait, for the Commander of the Believers is about to arrive among you, so follow him. When the Commander of the Believers arrived, I said: What is this that you have introduced in the rites (of Hajj)? -where upon he said: If we abide by the Book of God (we find) that there God, Exalted and Majestic, has said: Complete Hajj and 'Umra for God." And if we abide by the Sunnah of our Apostle^* (we find) that the Apostle of God^* did not put off Ihram till he had sacrificed the animals.

Abu Musa^~ reported: The Messenger of God (May peace be upon im) had sent me to Yemen and I came back In the year in which he (the Holy Prophet) performed the (Farewell) Pilgrimage. God's Messenger (may peace be upon, him) said to me: Abu Musa, what did you ' say when you entered into the state of Ihram? I said: At thy beck and call; my (Ihram) is that of the Ihram of God's Apostle^*. He said: Have you brought the sacrificial animals? I said: No. Thereupon he said: Go and circumambulate the House, and (run) between al-Safa' and al-Marwa and then put off Ihram. The rest of the hadith is the same.

Abu Musa,^~ reported that he used to deliver religious verdict in favor of Hajj Tamattu'. A person said to him: Exercise restraint in delivering some of your religious verdicts, for you do not know what the Commander of Believers has introduced in the rites (of Hajj) after you (when you were away in Yemen). He (Abu Musa, ) met him (Hadrat Umar) subsequently and asked him (about it), whereupon 'Umar said: I know that God's Apostle^* and also his Companions did that (observed Tamattu'), but I do not approve that the married persons should have intercourse with their wives under the shade of the trees, and then set out for Hajj with water trickling down from their beads.

'Abdullah b. Shaqiq reported that 'Uthman^~ used to forbid Tamattu', whereas 'Ali^~ ordered to do it. 'Uthman said a word to 'Ali, but 'Ali said: You know that we used to perform Tamattu' with the Messenger of God^*, whereupon he said: It is right, but we entertained fear. This hadith has been narrated by Shu'ba with the same chain of transmitters.

Sa'id b. al-Musayyab reported that 'Ali and 'Uthman (God be pleased with them) met at 'Usfan; and Uthman used to forbid (people) from performing Tamattu' and 'Umra (during the period of Hajj), whereupon 'Ali said: What is your opinion about a matter which the Messenger of God^* did but you forbid it? Thereupon Uthman said: You leave us alone, whereupon he ('Ali) said: I cannot leave you alone. When 'Ali saw this, he put on Ihram for both of them together (both for Hajj and 'Umra).

Abu Dharr^~ said that Tamattu' in Ha was a special (concession) 1694 for the Companions of Muhammad^*.

Abu Dharr^~ reported: Tamattu' in Hajj was a special concession for us.

Abu Dharr^~ said: Two are the Mut'as which were not permissible but only for us, i. e. temporary marriage with women and Tamattu' in Hajj.

'Abd al-Rahman b. Abi al-Sha'tha' reported: I came to Ibrahim al-Nakha'I and Ibrahim Taimi and said: I intend to combine 'Umra and Hajj this year, whereupon Ibrahim al-Nakha'i said: But your father did not make such intention. Ibrahim narrated on the authority of, his father that he passed by Abu Dharr^~ at Rabdha, and made a mention of that, whereupon he said: It was a special concession for us and not for you.

Ghunaim b. Qais said: I asked Sa'd b. Abu Waqqas^~ about Mut'a, whereupon he said: We did that, and it was the day when he was an unbeliever living in (one of the) houses of Mecca.

This hadith has been narrated on the authority of Sulaiman Taimi with the same chain of transmitters and in his narration (he) refers to Mu'awiya.

This hadith has been transmitted on the authority of Sulaiman (but with a slight modification of words).

Mutarrif reported: 'Imran b. Husain said to me: Should I not narrate to you a hadith today by which God will benefit you subsequently-and bear in mind that God's Messenger^* made some members of his family perform 'Umra within ten days of Dhu'l-Hijja. No verse was revealed to abrogate that, and he (the Holy Prophet) did not refrain from doing it till he died. So after him everyone said as he liked, (but it would be his. personal opinion and not the verdict of the Shari'ah).

This hadith been narrated on the authority of Jurairi with the same chain of transmitters, and Ibn Hatim said in his narration: "A person said according to his personal opinion, and it was Umar."

Imran b. Husain reported: I am narrating to you a hadith by which God will benefit you (and the hadith is) that God's Messenger^* combined Hajj and 'Umra, and he did not forbid (this combination) till he died. (Moreover) nothing was revealed in the Holy Qur'an which forbade it. And I was always blessed till I was branded and then it (blessing) was abandoned. I then abandoned branding and it (the blessing was restored).

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

Mutarrif reported: 'Imran b. Husain sent for me during his illness of which he died, and said: I am narrating to you some ahadith which may benefit you after me. If I live you conceal (the fact that these have been transmitted by me), and if I die, then you narrate them if you like (and these are): I am blessed, and bear in mind that the Messenger of God^* combined Hajj and Umra. Then no verse was revealed in regard to it in the Book of God (which abrogated it) and the Apostle of God^* did not forbid (from doing it). And whatever a person (, Umar) said was out of his personal opinion.

'Imran b. al-Husain^~ said: Know well that God's Messenger^* combined 'Hajj and 'Umra, and nothing was revealed in the Book (to abrogate it), and the Messenger of God^* too did not forbid us from (combining) them. And whatever a person said was out of his personal opinion.

'Imran b. Husain^~ reported: We performed Tamattu' (Hajj and 'Umra combining together) in the company of God's Messenger^*, and nothing was revealed in the Qur'an (concerning the abrogation of this practice), and whatever a person (Hadhrat 'Umar) said was his personal opinion. 'Imran b. Husain narrated this hadith (in these words also): "God's Apostle^* performed Hajj Tamattu' and we also performed it along with him."

'Imran b. Husain said: There was revealed the verse of Tamattu' in Hajj in the Book of God and the Messenger of God^* commanded us to perform it. and then no verse was revealed abrogating the Tamattu' (form of Hajj), and the Messenger of God^* did not forbid to do it till he died. So whatever a person said was his personal opinion. A hadith like this is transmitted on the authority of Imran b. Husain, but with this variation that he ('Imran) said: We did that (Tamattu') in the company of God's Messenger^* and he did not say anything but he (the Holy Prophet) commanded us to do it.

Abdullah b. 'Umar^~ reported: God's Messenger^* observed Tamattu' in Hajjat-ul-Wada'. He first put on Ihram for 'Umra and then for Hajj. and then offered animal sacrifice. So he drove the sacrificial animals with him from Dhu'l-Hulaifa. God's Messenger^* commenced Ihram of Umra and thus pronounced Talbiya for 'Umra. and then (put on Ihram for Hajj) and pronounced Talbiya for Hajj. And the people performed Tamattu' in the company of God's Messenger^*. They put on Ihram for Umra (first) and then for Hajj. Some of them had sacrificial animals which they had brought with them, whereas some of them had none to sacrifice. So when God's Messenger^* came to Mecca, he said to the people: He who amongst you has brought sacrificial animals along with him must not treat as lawful anything which has become unlawful for him till he has completed the Hajj; and he, who amongst you has not brought the sacrificial animals should circumambulate the House, and run between al-Safa' and al-Marwa and clip (his hair) and put off the Ihram, and then again put on the Ihram for Hajj and offer sacrifice of animals. But he who does not find the sacrificial animal, he should observe fast for three days during the Hajj and for seven days when he returns to his family. God's Messenger^* circumambulated (the House) when he came to Mecca: he first kissed the corner (of the Ka'ba containing the Black Stone), then ran in three circuits out of seven and walked in four circuits. And then when he had finished the circumambulation of the House he observed two rak'ahs of prayer at the Station (of Ibrahim), and then pronounced Salaam (for concluding the rak'ahs), and departed and came to al-Safa' and ran seven times between al-Safa' and al-Marwa. After that he did not treat anything as lawful which had become unlawful till he had completed his Hajj and sacrificed his animal on the day of sacrifice (10th of Dhu'l-Hijja). and then went back quickly (to Mecca) and performed circumambulation of the House (known as tawaf ifada) after which all that was unlawful for him became lawful; and those who had brought the sacrificial animals along with them did as God's Messenger^* had done. This hadith has been narrated on the authority of 'A'isha. The wife of God's Messenger^*, concerning his Tamattu' of Hajj and 'Umra and performing of Tamattu' by people in his company.

Hafsa (God be pleased with her), the wife of God's Apostle^*, said: Messenger of God. what about people who have put off Ihram whereas you have not put it off after your 'Umra? He said: I have stuck my hair and have driven my sacrificial animal, and would not, therefore, put off Ihram until I have sacrificed the animal.

Hafsa (God be pleased with her) reported: I said: Messenger of God what is the matter with you that you have not put off Ihram? The rest of the hadith is the same.

Hafsa (God be pleased with her) reported: I said to God's Messenger^* : What is the matter with people that they have put off Ihram, whereas you have not put it off after your Umra'? He said: I have driven my sacrificial animal and stuck my hair, and it is not permissible for me to put off Ihram unless I have completed the Hajj.

Hafsa (God be pleased with her) said: Messenger of God; the rest of the hadith is the same and (the concluding words of the Holy Prophet): "I won't put off Ihram until I have sacrificed the animal."

Hafsa (God be pleased with her) said that God's Apostle^* commanded his wives that they should put off Ihram during the year of Hajj (at-ul-Wada'). whereupon she (Hafsa) said: What hinders you that you have not put off Ihram? Thereupon he said: I have stuck my hair and driven my sacrificial animal along with men and it is not permissible to put off Ihram (under this condition until I have sacrificed the animal.

Nafi' reported that 'Abdullah b. Umar^~ set out for Umra during the turmoil, and he said: If I am detained (from going to) the House, we would do the same as we did with God's Messenger^*. So he went out and put on Ihram for 'Umra and moved on until he reached al-Baida'. He turned towards his Companions and said: There is one command for both of them. and 1 call you as my witness (and say) that verify I have- made Hajj with 'Umra compulsory for me. He proceeded until, when he came to the House, he circumambulated it seven times and ran between al-Safa' and al-Marwa seven times, and made no addition to it and thought it to be sufficient for him and offered sacrifice.

Nafi' reported that 'Abdullah b. 'Abdullah and Salim b. Abdullah said to 'Abdullah (b. 'Umar) at the time when Hajjaj came to fight against Ibn Zubair: There would be no harm if you do not (proceed) for Hajj this year, for we fear that there would be fight among people which would cause obstruction between you and the House, whereupon he said: If there would be obstruction between me and that (Ka'ba), I would do as God's Messenger^* did. I was with him (the Holy Prophet) when the infidels of Quraish caused obstructions between him (the Holy Prophet) and the House. I call you as my witness (to the fact) that I have made 'Umra essential for me. He proceeded until he came to Dhu'l-Hulaifa and pronounced Talbiya for Umra, and said: If the way Is clear forme, I would then complete my 'Umra but If there is some obstruction between me and that (the Ka'ba). I would then do what God's Messenger^* had done (at the occasion of Hudaibiya), and I was with him (the Holy Prophet). and then recited: "Verily in the Messenger of God, there is a model pattern for you" (xxxiii. 21). He then moved on until he came to the rear side of al-Baida' and said: There is one command for both of them automatically) (Hajj and Umra). If I am detained (in the performance) of 'Umra, I am ( automatically detained (in the performance) of Hajj (too). I call you as witness that Hajj along with 'Umra I had made essential for me. (I am performing Hajj and 'Umra as Qiran.) He then bought sacrificial animals at Qudaid and then circumambulated the House and ran between al-Safa' and al-Marwa once (covering both Hajj and Umra), and did not put off Ihram until on the Day of Sacrifice in the month of Dhu'l-Hijja.

Nafi' reported that Ibn Umar intended to go to Hajj (during the year) when Hajjaj attacked Ibn Zubair, and he narrated the account as (narrated above), and he used to say at the end of the hadith: He who combines Hajj with Umra, for him one single circumambulation is sufficient, and he did not put off Ihram until he had completed both of them.

Nafi' reported that Ibn Umar intended to go for Hajj during the year when Hajjaj attacked Ibn Zubair. It was said to him: There is a state of war between people and we fear that they would detain you, whereupon he ('Abdullah b. Umar) said: "Verily in the Messenger of God there is a model pattern for you." I would do as God's Messenger^* did. I call you as witness that I have undertaken to perform 'Umra. He then set out until, when he reached the rear side of al-Baida', he said: There is one command both for Hajj and Umra. so bear witness. Ibn Rumh said: I call you as witness that I have undertaken to perform my Hajjalong with my Umra (i.e. I am performing both of them as Qiran), and he offered the sacrifice of animals which he had bought at Qudaid. He then proceeded pronouncing Talbiya for both of them together until he reached Mecca, He circumambulated the House. and (ran) between al-Safa' and al-Marwa and made no addition to it. He neither sacrificed the animal, nor got his head shaved, nor got his hair clipped, nor did he make anything lawful which was unlawful (due to Ihram) until it was the Day of Sacrifice (10th of Dhu'l-Hijja). He then offered sacrifice, and got his hair cut, and saw that circumambulation of Hajj and 'Umra was complete with the first circumambulation. Ibn 'Umar said: This is how God's Messenger^* had done.

This hadith has been narrated from Ibn Umar through another chain of transmitters except with (this variation) that God's Apostle^* was mentioned in the first part of the hadith,. i. e. when it was said to him: They would bar you (from going) to the House. He said: In that, case I would do what God's Messenger^* had done. He did not mention at the end of this hadith (i.e. these words): "This is how the Messenger of God^* had done," as it Is narrated by al-Laith.

Nafi' thus reported on the authority of Ibn Umar: We entered into the state of Ihram with God's Messenger^* for Hajj Mufrad and in the narration of Ibn 'Aun (the words are): "God's Messenger^* entered into the state of Ihram (with the intention) of Hajj Mufrad."

Anas^~ said: I heard God's Apostle (way peace be upon him) pronouncing Talbiya for both Hajj and Umra. Bakr (one of the narrators) said: I narrated it to Ibn 'Umar, whereupon he said: He (the Holy Prophet) pronounced the Talbiya for Hajj alone. I met Anas and narrated to him the words of Ibn 'Umar, whereupon he said: You treat us not but only as children. I heard God's Messenger^* pronouncing Talbiya both for 'Umra and Hajj.

Bakr b. 'Abdullah reported: Anas^~ had narrated to us that he saw God's Apostle^* combining Hajj and 'Umra. He (Bakr) said: I asked (about it) from Ibn 'Umar, whereupon he said: We entered into the state of Ihram for Hajj (only). I came to Anas and told him what Ibn Umar had said, whereupon he remarked: (You are treating us) as if we were children.

Wabara reported: While I was sitting in the company of Ibn 'Umar, a person came to him and said: Is it right for me to circumambulate the House before I come to stay (at 'Arafat)? Ibn 'Umar said: Yes. whereupon he said: Ibn Abbas, however, says: Do not circumambulate the House until you come to stay at 'Arafat. Thereupon Ibn 'Umar said: God's Messenger^* Performed the Hajj and circumambulated the House before coming to stay (at 'Arafat). If you say the Truth, is it more rightful to follow the saying of the Prophet^* or the words of Ibn Abbas?

Wabara reported: A person asked Ibn Umar^~: May I circumambulate the House, whereas I have entered-into the state of Ihram for Hajj? Thereupon he said: What prevents you from doing it? He said: I saw the son of so and so showing disapproval of it, and you are dearer to us as compared with him. And we see that he is allured by the world, whereupon he said: Who amongst you and us is not allured by the world? And said (further) ': 'We saw that God's Messenger^* put on Ihram for Hajj and circumambulated the House and run between al Safa' and al-Marwa. And the way prescribed by God and that prescribed by His Apostle^* deserve more to be followed than the way shown by so and so, if you speak the truth.

Amr b. Dinar said: We asked Ibn Umar about a person who came for Umra and circumambulated the House, but he did not run between al-Safa' and al-Marwa, whether he is allowed to (put off Ihram) and have intercourse with his wife. He replied: God's Messenger^* circumambulated the House seven times and offered two rak'ahs of prayer after staying (at 'Arafat), and ran between al-Safa and al-Marwa seven times." Verily there is in God's Messenger a model pattern for you" (xxxill. 21).

This hadith is narrated by another chain of transmitters.

Muhammad b. 'Abd al-Rahman reported: A person from Iraq said to him to inquire from 'Urwa b. Zubair for him whether a person who puts on Ihram for Hajj is allowed to put it off or not as he circumambulates the House. And if he says: "No, it can't be put off," then tell him that there is a person who makes such an assertion. He (Muhammad b. 'Abd al-Rahman) then said: I asked him ( Urwa b. Zubair), where- upon he said: The person who has entered into the state of Ihram for Hajj cannot get out of it unless he has, completed the Hajj I (further) said (to him): (What) if a person makes that assertion? Thereupon he said: It is indeed unfortunate that he makes such an assertion. That person ('Iraqi) then met me and he asked me and I narrated to him (the reply of 'Urwa), whereupon he (the Iraqi) said: Tell him ('Urwa) that a person had informed him that God's Messenger^* had done that; and why is it that Asma' and Zubair have done like this? He (Muhammad b. 'Abd al-Rahman) said: I went to him and made a mention of that to him, whereupon he ('Urwa) said: Who is he (the 'Iraqi)? I said: I do not know, whereupon he said: What is the matter that he does not come to me himself and ask me? I suppose he is an 'Iraqi. I said: I do not know, whereupon he said: He has told a lie. God's Messenger^* performed Hajj, and 'A'isha (God be pleased with her) has told me that the first thing with which he commenced (the rituals) when he arrived at Mecca was that he performed ablution and then circumambulated the Ka'ba. Then Abu Bakr performed Hajj and the first thing with which he commenced (the Hajj) as the circumambulation of the Ka'ba and nothing besides it. So did 'Umar. Then 'Uthman performed Hajj and I saw that the first thing with which he commenced the Hajj was the circumambulation of the Ka'ba and nothing besides it. Then Mu'awiya and Abdullah b. 'Umar did that. Then I performed Hajj with my father Zubair b. al-'Awwam, and the first thing with which he commenced (Hajj) was the circumambulation of the House. He then did nothing besides it. I then saw the emigrants (Muhajirin) and the helpers (Ansar) doing like this and nothing besides it. And the last one whom I saw doing like this was Ibn 'Umar. And he did not break it (the Hajj) after performing 'Umra. And Ibn 'Umar is with them. Why don't they ask him (to testify it)? And none amongst those who had passed away commenced (the rituals of Hajj) but by circumambulating the Ka'ba on their (first arrival) and they did not put off Ihram (without completing the Hajj), and I saw my mother and my aunt commencing (their Hajj) with the circumambulation of the House, and they did not put off Ihram. My mother informed me that she came and her sister, and Zubair and so and so for 'Umra, and when they had kissed the corner (the Black Stone, after Sa'i and circumambulation), they put off Ihram. And he (the 'Iraqi) has told a lie in this matter.

Asma bint Abu Bakr^~ reported: We set out (to Mecca) in a state of Ihram. God's Messenger^* said: He who has the sacrificial animal with him should remain in the state of Ihram, but he who has not the sacrificial animal with him should put off Ihram. As I had not the sacrificial animal with me, I put off Ihram. And since Zubair (her husband) - had the sacrificial animal with him, he did not put off Ihram. She (Asma) said: I put on my clothes and then went out and sat by Zabair, whereupon he said: Go away from me, whereupon I said: Do you fear that I would jump upon you?

Asma bint Abu Bakr (God be pleased with th (m) said: We came for Hajj in the state of Ihram with God's Messenger^*. The rest of the hadith is the same except (for the words) that he (Zubair) said: Keep away from me, keep away from me, whereupon I said: Do you fear that I will jump upon you?

Abdullah, the freed slave of Asma' bint Abu Bakr (God be pleased with them), narrated that he used to hear Asma, ' whenever she passed by Hajun, saying (these words): "May there be peace and blessing of God upon His Messenger." We used to stay here along with him with light burdens. Few were our rides, and small were our provisions. I performed 'Umra and so did my sister 'A'isha, and Zubair and so and so. And as we touched the House (performed circumambulation and Sa'i) we put off Ihram, and then again put on Ihram in the afternoon for Hajj. Harun (one of the narrators) in one of the narrations said: The freed slave of Asma' and he did not mention 'Abdullah.

Muslim al-Qurri reported: I asked Ibn Abbas^~ about Tamattu' in Hajj and he permitted it, whereas Ibn Zubair had forbidden it. He (Ibn 'Abbas) said: This is the mother of Ibn Zubair who states that God's Messenger^* had permitted it, so you better go to her and ask her about it. He (Muslim al-Qurri said): So we went to her and she was a bulky blind lady and she said: Verily God's Messenger^* permitted it.

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

Muslim al-Qurri heardlbn 'Abbas^~ saying that God's Apostle^* entered into the state of Ihram for Umra and his Companions for Hajj. Neither God's Apostle^* nor those among his Companions who had brought sacrificial animals with them put off Ihram, whereas the rest (of the pilgrims) did so. Talha b. Ubaidullah was one of those who had brought the sacrificial animals along with them so he did not put off Ihram.

This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters but with this variation (of words): "Talha and another person also were among those who had not brought the sacrificial animals with them and so they put off Ihram."

Ibn Abbas^~ reported that they (the Arabs of pre-Islamic days) looked upon Umra during the months of Hajj as the greatest of sins on the earth. So they intercalated the month of Muharram for Safar and said: When the backs of their camels would become all right and traces (if the pilgrims) would be effaced (from the paths) and the month of Safar would be over, then Umra would be permissible for one who wants to perform it. When God's Apostle^* and his Companions came in the state of Ihram for performing Hajj on the fourth (of Dhu'l-Hijja) he (God's Apostle) commanded them to change their state of Ihram (from Hajj) to that of 'Umra. It was something inconceivable for them. So they said: Messenger of God, is it a complete freedom (of the obligation) of Ihram? Thereupon he said: It is a complete freedom (from Ihram).

Ibn 'Abbas^~ 'is reported to have said: The Messenger of God^* put on Ihigm for Hajj. When four days of Dhu'l-Hijja were over, he led the dawn prayer, and when the prayer was complete, he said: He who wants to change it to Umra may do so.

Rauh and Yahya b. Kathir narrated as Nasr reported that the Messenger of God^* entered into the state of Ihram for Hajj. And in the narration of Abu Shihab (the words are): We went out with the Messenger of God^* pronouncing Talbiya for Hajj, And in an the ahadith (narrated in this connection the words are): He led the morning prayer at al-Batha', except al- jahdami who did not make mention of it.

Ibn 'Abbas^~ reported: God's Messenger^* came along with his Companions when four days had passed out of ten days (of Dhu'l-Hijja) and they were pronouncing Talbiya for Hajj, and he (the Holy Prophet) commanded them to change (this Ihram) into that of 'Umra.

Ibn Abbas^~ reported that God's Messenger^* observed the morning prayer at Dhu Tawa (a valley near Mecca) and arrived (in Mecca) when four days of Dhul-Hijja had passed and he commanded his Companions that they should change their Ihram (of Hajj) to that of Umra, except those who had brought sacrificial animals with them.

Ibn 'Abbas^~ reported God's Messenger^* as saying: This is the 'Umra of which we have taken advantage. So he who has not the sacrificial animal with him should get out of the state of Ihram completely, for 'Umra has been incorporated in Hajj until the Day of Resurrection,

Abu Jam at al-Dubu'i reported: I performed Tamattu' but the people dis- couraged me to do so. I came to Ibn 'Abbas and asked him about it. He ordered me to do so. I came to the House (Ka'ba) and slept. I saw a visitant in the dream who said: 'Umra is acceptable and so is the Hajj performed for God's sake. I came to Ibn Abbas and informed him about that Which I saw in the dream whereupon he said: God is the Greatest, God is the Greatest This is the Sunnah of Abu'l-Qasim (the Holy Pro- phet) (may peace be upon him).

Ibn 'Abbas^~ reported that God's Messenger^* observed the Zuhr prayer at Dhu'l-Hulaifa; then called for his she-camel and marked it on the right side of its bump, removed the blood from it, and tied two sandals round its neck. He then mounted his camel, and when it brought him up to al-Baida', he pronounced Talbiya for the Pilgrimage.

This hadith has been narrated on the authority of Qatada with the same chain of transmitters but with this variation (of words): "When God's Apostle^* came to Dhu'l-Hulaifa" and he made no mention (of the fact) that he led the Zuhr prayer.

Abu Hassan al-A'raj reported that a person from Bani Hujaim said to Ibn 'Abbas^~: What is this religious verdict of yours which has engaged the attention of the people or which has become a matter of dispute among them that he who circumambulated the House can be free from Ihram? Thereupon he said: That is the Sunnah of your Apostle^*, even though you may not approve of it.

Abu Hassan reported: It was said to Ibn 'Abbas^~ that this affair had engaged the attention of the people that he who circumambu- lates the House was permitted to circumambulate for Umra (even though he was in a state of Ihram for Hajj), whereupon he said: That is the Sunnah of your Apostle^*, even though you may not approve of it.

Ata' said: Ibn 'Abbas^~ used to say that a pilgrim or non-pilgrim (one performing 'Umar) who circumambulates the House is free from the responsibility of Ihram. I (Ibn Juraij, one of the narrators) said to 'Ata': On what authority does he (Ibn Abbas) say this? He said: On the authority uf God's words: "Then their place of sacrifice is the Ancient House" (al-Qur'an, xxii. 33). I said: It concerns the time after staying at 'Arafat, whereupon he said: Ibn 'Abbas^~ had stated (that the place of sacrifice is the Ancient House) ; it way be after staying at 'Arafat or before (staying there). And he (Ibn Abbas) made this deduction I from the command of God's Apostle^* when he had ordered to put off Ihram on the occasion of the Farewell Pilgrimage.

Ibn Abbas reported that Mu'awiya had said to them: Do you know that I clipped some hair from the head of God's Messenger^* at al- Marwa with the help of a clipper? I said: I do not know it except as it verdict against you.

Ibn Abbis^~ reported that Mu'awiya b. Abu Safyin had told him: I clipped the hair (from the head of) God's Messenger^* with a clipper while he was at al-Marwa, or I saw him getting his hair clipped with a clipper as he was at al-Marwa. 1722

Abu Sa'id^~ reported: We went out with God's messenger^* pronouncing loudly the Talbiya for Hajj When we came to Mecca, he commanded us that we should change this (Ibrim for Hajj) to that of Umra except one who had brought the sacrificial animal with him. When it was the day of Tarwiya (8th of Dhu'l-Hijja) and we went to Mini, we (again) pronounced Talbiya for Hajj.

jibir and Abil Salld al-Khudri^~ reported: We went with God's Apostle^* and we were pronouncing Talbiya for Hajj loudly.

Abd Nadra reported: While I was in the company of Jibir, a person came and said: There is difference of opinion amomg Ibn Abbas and Ibn Zubair about two Mut'as (benefits, Tamattul in Hajj and temporary marriage with women), whereupon jibir said: We have been doing this during the lifetime of God's Messenger^*, and then 'Umar forbade us to do so, and we never resorted to them.

Anas^~ reported that 'All^~ came from the Yemen, and the Apostle^* said: With (what intention) have you put on Ihram? He said: I have put on Ibram in accordance with the intention with which God's Apostle^* has put on Ibram, whereupon he (the Holy Prophet) said: Had there not been the sacrificial animals with me, I would have put off Ibram (after performing 'Umra). This hadith is narrated by Salim b. Hayyin with the same chain of transmitters, but with a slight variation of words.

Anas^~ reported: I heard God's Messenger^* pronouncing Talbiya for both simultaneously, Talbiya for 'Umra and Hajj. Talbiya for Uwra and Hajj (he performed both Hajj and Umra as a Qarin). In another version words are: I heard God's Messenger^* pronouncing Talbiya for Umra and Hajj (simultaneously)."

Hanzala al-Aslami reported: I heard Abu Huraira^~ as narrating from God's Apostle^* who said: By Him in Whose Hand is my life. Ibn Maryam (Jesus Christ) would certainly pronounce Talbiya for Hajj or for Umra or for both (simultaneously as a Qiran) In the valley of Rauha

Hanzala b. 'Ali al-Aslaml reported that he had heard Abu Huraira (God be pleased with him) as saying that God's Messenger^* bed said: By Him In Whose Hand is my life; the rest of the hadith is the same.

Qatida saia. that Anas^~ had informed him that God's Messenger^* performed four 'Umras, all during the month of Dhu'l-Qa'da except the one he performed along with Hajj (and these are) the Umra that he performed from al-Hudaibiya or during the time of (the truce of) Hudaibiya in the month of Dhu'l-Qa'da then the Umra of the next year in the month of Dhu'l-Qa'da, then the Umra for which b'e had started from ji'rana, the place where he distributed the spoils of (the battle of) Hunain in the month of Dhu'l-Qa'da, and then the 'Umra that he performed along with his Hajj (on the occasion of the Farewell Pilgrimage).

Qatida said: I asked Anas^~ as to bow many Pilgrimages had been performed by God's Messenger^*, and he replied: One Hajj and four 'Umras were performed by him. The rest of the badith is the same.

Abu lshaq said: I asked Zaid b. Arqam: In how many military expeditions have you participated with God's Messenger^*? He said: In seventeen (expeditions). He (Abu Ishaq) said: Zaid b. Arqam reported to me that God's Messenger^* had led nineteen expeditions. And he performed Hajj only once after Migration, and that was the Farewell Pilgrimage. Abu Ishaq also said: The second (Hajj) he performed at Mecca (before his Migration to Medina)

'Ataa reported that 'Urwa b. Zubair^~ had informed him (this): I and Ibn 'Umar were reclining against the (wall) of the apartment of A'isha and we were listening to the sound produced by the brushing of her teeth. I said Abu Abd al-Rahman (the kunya of 'Abdullah b. Umar), did God's Apostle^* perform 'Umra in the month of Rijab? He said: Yes. I said to 'A'isha: Mother, are you listening to what Abu Abd al-Rabman is saying? She said: What is he Saying? I said: He is saying that God's Apostle^* performed 'Umra during the month of Rajab, whereupon she said: May God grant pardon to Abu Abd al-Rahman I By my life he (the Holy Prophet) did not perform 'Umra during the month of Rajab. And never was there an Umra performed by him (the Holy Prophet) in which he ('Abdullah b. 'Umar) did not join him. Ibn 'Umar heard this and said nothing to affirm It or to deny it, but kept quiet.

Mujihid reported: I and 'Urwa h Zubair entered the mosque and there found 'Abdullah b. 'Umar sitting near the apartment of IA'isha and the people were observing the forenood" prayer (when the sun bad sufficiently risen). We asked him about their prayer, and he said: It is bid'a (innovation), Urwa said to him: Abd al-Rahman, how many, 'Umras had God's Messenger^* performed? He said: Four Umras, one he performed during the month of Rajab. We were reluctant either to belie him or reject him. We heard the noise of brushing of her teeth by 'A'isha in her apartment. 'Urwa said: Mother of the Faithful, are you not hearing what Abfi 'Abd al-Rahman is saying? She said: What is he saying? Thereupon he ('Urwa) said: He (Ibn 'Umar) states that God's Apostle^* performed four Umras and one of them during the month of Rajab. Thereupon she remarked: May God have merely upon Abu 'Abd al-Rahman. Never did God's Messenger^* perform 'Umra in which he did not accompany him, and he (God's Apostle) never performed 'Umra during the month of Rajab.

Ataa reported: I heard Ibn Abbas^~ narrating to us that God's Messenger^* said to a woman of the Ansar (Ibn Abbas had mentioned her name but I have forgotten it): 'What has prevented you that you do not perform Hajj along with us? She said: We have only two camels for carrying water. One of the camels has been taken by my husband and my son for performing Hajj and one has been left for us for carrying water, whereupon he (the Holy Prophet) said: So when the month of Ramadan come, perform Umra, for'Umra in this (month) is equal to Hajj (in reward).

Ibn Abbis reported that God's Apostle^* said to a woman of the Ansar who was called Umm Sinan: What has prevented you that you did not perform Hajj with us? She said: The father of so and so (i.e. her husband) had only two camels. One of them had been taken away by him (my busbard) and his son for Hajj, whereas the other one is used by our boy to carry water. Upon this he (the Holy Prophet) said: Umra during the month of Rawadin would suffice for Hajj or Hajj along with me.

Ibn 'Umar reported that God's Messenger^* used to come out (of Medina) by way of al-Shajarah and entered it by the way of al-Mu'arras and whenever he entered Mecca, he entered it from the upper side and went out of it from the lower side. This hadith has been narrated on the authority of 'Ubaidullah with the same chain of transmitters and in the narration transmitted by Zubair (it is mentioned) that the upper side is that'which is at al-Batha

'A'isha (God be pleased with her) reported that when God's Messenger may peace be upon him) came to Mecca he entered from its upper side and came out from its lower side.

A'isha (God be pleased with her) reported that God's Messenger^* entered Mecca during the year of Victory from Kada I. e. from the upper side. Hisham said.. My father entered It from both the Fides, but generally he entered from Kada.

Ibn Umar^~ reported that God's Messenger may peace be upon him) spent the night at Dhi Tuwa till it was dawn and then entered Mecca. 'Abdullah (b. 'Umar) himself did like it. And in the narration transmitted by Ibn Sa'ld (the words are): Until he obrerved the dawn prayer. Yahya (another narrator) said: Until it was dawn.

Nafi' reported that Ibn Umar^~ did not enter Mecca without spending the night at Dhi Tawu until it was dawn, when he took a bath, and then entered Mecca in the morning, and made a mention that God's Apostle^* did that.

Abdullah (b. 'Umar) reported that whenever God's Messenger^* entered Mecca, he got down at Dhi Tuwa and spend the night there until he observed the dawn prayer. And God's Messenger^* observed this prayer on a rough hillock, and not in the mosque which had been then built there, but to the lower side of it (the mosque) on a hillock.

Nafi' reported that Abdullah (b. 'Umar) informed him that God's Messenger^* turned his face to the two hillocks which intervened between him and the long mountain by the side of the Ka'ba, and the mosque which had been built there was thus on the left of the hillock. God's Messenger's^* place of prayer was lower than the black hillock, at a distance of ten cubits or near it. He^* would then observe prayer facing these two hillocks of the long mountain that is intervening between you and the Ka'ba.

Nafi' reported on the authority of Ibn Umar^~ that when God's Messenger^* circumambulated the House, while observing the first circumambulation, he walked swiftly in three (circuits), and walked in four circuits, and ran in the bottom of the valley as he moved between al-Safa and al-Marwa. Ibn 'Umar (God be pleased with them) also used to do like this.

Ibn'Umar^~ reported that when God's messenger^* circumambulated in Hajj and Umra he walked swiftly in the first three circuit about the House, and then walked in four circuits, and then observed two rak'ahs of prayer, and then ran between al-Safa and al-Marwa.

Abdullah b. 'Umar^~ reported: I saw that when God's Messenger^* came to Mecca and kissed the Black Stone, (in the first circumambulation) he moved quickly in three circuits out of seven circuits.

Nafi' reported on the authority of Ibn Umar^~ that God's Messenger^* walked swiftly from stone to stone in three circuits and walked (normally) in four.

Nafi' reported that Ibn Umar (God he pleased with them) walked swiftly from stone to stone, and stated that God's Messenger^* did like this.

jabir b. Abdullah^~ reported: I saw God's Messenger^* walking swiftly from the Black Stone till he completed three circuits up to it.

Jabir b." Abdullah^~ reported that God's Messenger^* walked swiftly in three circuitsfrom stone to stone.

Abu Tufail reported: I said to Ibn Abbas^~: Do you think that walking swiftly round the House in three circuits, and just walking in four circuits is the Sunnah (of the Holy Prophet), for your people say that it is Sunnah? Thereupon he (Ibn 'Abbas) said: They have told the truth and the lie (too). I said: What do your words" They have told the truth and the lie (too)" imply? Thereupon he said: God's Messenger^* came to Mecca and the polytheists said that Mubammad and his Companions had emaciated and would, therefore, be unable to circumambulate the House; and they felt jealous of him (the Holy Prophet). (It was due to this) that God's Messenger^* commanded them to walk swiftly in three (circuits) and walk (normally) in four. I said to him: Inform me if it is Sunnah to observe Tawaf between al-Safa and al-Marwa while riding, for your people look upon it as Sunnah. He (Ibn Abbas) said: They have told the truth and the lie too. I said: What do your words" They have told the truth and the lie tool, iMply? He said: as God's Messenger^* had come to Mecca, there was such a large gathering of people around him that even the virgins had come out of their houses (to catch a glimpse of his face). and they were saying: He is Muhammad; He is Muhammad. God's Messenger^* (was so gentle and kind) that the people were not beaten back (to make way) in front of him. When there was a; throng (of people) around him, he rode (the she-camel) but walking and trotting is, however, better.

This hadith has been narrated on the authority of jurairi with the same chain of transmitters but with a slight variation of words (and this is) that he (the narrator) did not say: "They felt jealous of him. but said: The people of Mecca, were jealous people."

Abu Tufail reported: I said to Ibn 'Abbas^~: People are of the view that God's Messenger^* moved quickly round the House and between al-Safa and al-Marwa, and (thus) it is Sunnah. He said: They told the truth and they told the lie.

Abu Tufail reported; I. said to Ibn 'Abbas^~: I think that I saw God's Messenger^*. He (Ibn 'Abbis) said' Give a description of him to me. I said: I saw him near al-Marwa on the back of a she- camel, and people had thronged around him. Thereupon Ibn'Abbis said: It was God's Messenger^* for they (the Compainions of the Holy Prophet) were neither pushed aside from him, nor were they turned away.

Ibn 'Abbas (At lab be pleased with them) reported: God's Messenger^* and his Companions came to Mecca and the fever in Medina had weakened them. Thereupon the polytheists (of Mecca) said: There would come to you a people whom the fever has made weak and they have suffered severely from it. They sat in Hatim. Thereupon God's Apostle^* commanded them to walk quickly ift three circuits and walk (in four) between the two corners. so that the polytheists should. see their endurance. The polytheists then said (to one anothery You were under the impression that fever had emaciated them. whereas they are stronger than so and so. Ibn Abbas said: He (the Holy Prophet) did not command them (the Muslims) to walk quickly in all the circuits out of kindness to them.

Ibn Abbas^~ reported: God. 's Messenger (peace be upon him) observed Sa'i and walked quickly round the House with a view to showing his strength to the polytheists.

Ahdullah b. Umar (reported) that he had not seen God's Messenger (way peace he upon him) touching anything in the House, except the two Yamani corners.

Salim reported on the authority of his father (God he pleased with him) that God'& Messenger (tinny peace be upon him) did not touch any of the corners of the House. except that of Black Corner (in which the Black Stone is embedded and that (portion) near it, towards the houses of the tribe of jumuhi.

Nafi' reported on the authority of 'Abdullah^~ that God's Messenger^* did not touch but the Stone and the Yamani corner.

Ibn 'Umar^~ reported: I have not abandoned touching of Yamani corners (and kissing of) the Stone since I saw God's messneger^* touching them both In hardship and ease.

NAfi'^~ reported: I saw'lbn 'Umar (God be pleased with them) touching the Stone with his hand and then kissing his hand. and he said: I have never abandoned it since I saw God's Messenger^* doing It.

Ibn 'Abbas^~ is reported to have said that he did not see God's Messenger^* touching other than the Yamani corners.

Salim narrated on the authority of his father^~ that 'Umar b. al-Khattib^~ kissed (the Black Stone) and then said: By God, I know that you are a stone and if I were not to see God's Messenger^* kissing you, I would not have kissed you. Harun said in his narration: A hadith like this has been transmitted to me by Zaid b. Aslam on the authority of his father Aslam.

Ibn 'Umar^~ reported that Umar (God be pleased with him) kissed the Stone and said: I am kissing you, whereas I know that you are a stone, but I saw God's Messenger^* kissing you (that Is why I kiss you).

Abdullah b. Sarjis reported: I saw the bald one, i. e. 'Umar b. Khattib ^~. kissing the Stone and saying: By God. I am kissing with full consciousness of the fact that you are a stone and that you can neither do any harm nor good; and if I had not seen God's Messenger^* kissing you. I would not have kissed you. The rest of the hadith is the same.

Abis b. Rabi'a reported: I saw 'Umar (God'be pleased with him) kissing the Stone and saying: I am kissing you and I know that you are a stone. And if I had not seen God's Messenger^* kissing you, I would not have kissed you.

Suwaid b. Ghafala reported: I saw Umar^~ kissing the Stone and clinging to it and saying: 1 saw God's Messenger^* having great love for you. This hadith has been narrated on the authority of Sufyin with the same chain of transmitters (and the words are): " That he ('Umar) said: But I saw Abu'l-Qasim^* having great love for you." And he did not'mention about clinging to it.

Ibn 'Abbas^~ reported that God's Messenger^* circumambulated the House on the occasion of the Farewell Pilgrimage on the back of his camel and touched the Corner (of Black Stone) with a stick.

Jabir^~ reported that God's Messenger^* circumambulated the House on the back of his riding camel on the occasion of the Farewell Pilgrimage and touched the Stone with his stick so that the people should see him, and he should be conspicuous, and they should be able to ask him (questions pertaining to religion) as the people had crowded round him.

jabir b. 'Abdullah^~ reported that God's Apostle^* circumambulated the House (and ran) between al-Safa and al-Marwa on the back of his she-camel, at the occasion of the Farewell Pilgrimage. so that the people should see him and he should be conspicuous, and they should be able to ask him (questions pertaining to religion), and the people had crowded round him. In the hadith transmitted on the authority of Ibn Khashram no mention Is made of: "So that they should ask him."

'A'isha (God be pleased with her) reported that God's Apostle^* circumambulated the Ka'ba on the back of his camel on the occasion of the Farewell Pilgrimage and touched the corner and he did not like that the people should be pushed away from him.

Abu Tufail reported: I saw God's Messenger^* circumambulating the House. and touching the corner with a stick that he had with him, and then kissing the stick.

Umm Salama reported: I made a complaint to God's Messenger^* of my ailment, whereupon be said: Circumambulate behind the people while riding. She said: So I circumambulated and God's Messenger^* was at that time praying towards the side of the House and he was reciting al-Tur and a Book Inscribed (i.e. Sura Iii. of the Qur'un).

Hisham b. 'Urwa reported on the authority of his father who narrated from 'A'isha. He said to 'A'isha: I think if a person does not run between al- Safa' and al-Marwa, It does not do any harm to him (so far as Hajj is concerned). She said: Why (do you think so)? I said: For God says: "Verily al-Safa' and al-Marwa are among the Signs of God" (ii. 158) (to the end of the verse), whereupon she said: God does not complete the Hajj of a person or his Umra if he does not observe Sa'i between al-Safa' and al-marwa; and if it were so as you state, then (the wording would have been (fala janah an la yatufu biha) [" There is no harm for him if he does not circumambulate between them']. Do you know in what context (this verse was revealed)? (It was revealed in this context) that the Ansar in the Days of Ignorance pronounced the Talbiya for two idols. (fixedl on the bank of the river which were called Isaf and Na'ila. The people went there, and then circumambulated between al-Safa' and al-Marwa and then got their heads shaved. With the advent of Islam they (the Muslims) did not like to circumambulate between them as they used to do during the Days of Ignorance. It was on account of this that God. the Exalted and Majestic, revealed: "Verily al-Safe and al-Marwa are among the Signs of God" to the end of the verse. She said: Then people began to observe Sa'i.

Hisham b. 'Urwa narrated on the authority of his father who reported: I said to 'A'isha: I do not see any harm to me if I do not circumambulate betweez al-Safa' and al-Marwa. She said: On what ground do you say so? (I said: ) Since God, the Exalted and Majestic, says: "Verily al-Safa' and al-Marwa are among the Signs of God." It (your assertion) were (correct), it would have been said like this: "There is no harm for him, that he should not circumambulate between them." It (this verse) has been revealed about the people of Ansar. Whenever they pronounced the Talbiya, they pronounced it in the name of al-Manat during the Days of Ignorance; so they (thought) that it was not permissible for them (for the Muslims) to circumambulate between and al-Marwa. When they (the Muslims) came with God's Apostle (may peace he upon him) for Hajj, they mentioned it to him. So God, the Exalted and Majestic, revealed this verse. By my life, God will not complete the Hajj of one who has not circumambulated between al-Safa and al-Marwa.

'Urwa b. Zabair reported: I said to 'A'isha, the wife of God's Apostle^* : I do not see any (fault) in one who does not circumambl" te between al-Safa' and al-Marwa, and I do not mind if I do not circumambulate between them, whereupon she said: O, the son of my sister, what you say is wrong. God's Messenger^* observed Sa'i and so did the Muslims. So it is a Sunnah (of the Prophet). And it was a common practice (with the pagan Arabs) that those who pronounced Talbiya for the wretched al-Manat, situated at Mushalla, did not observe Sa'i between al-Safa' and al-Marwa. With the advent of Islam, we asked God's Apostle^* about this practice, and (it was on this occasion) that God, the Exalted and Majestic, revealed this verse: "Verily al-Safa' and al-Marwa are among the Signs of God" ; so he who performed Hajj or 'Umra it is no sin on him if he circumambulates them. And if it were as you state, (then the wording would have been): "There is no harm for him, that he should not circumambulate round them." Zuhri said: I made a mention of that to Abu Bakr b. 'Abd al- Rahman b. al-Harith b. Hisham; he was impressed by that and said: This is what is called knowledge. And I have heard many a scholar saying: Many of the Arabs who did not circumambulate between al-Safa' and al-Marwa caid: Our circumambulation between these two hills is an act of ignorance; whereas others among the Ansar said: We have been commanded to circumambulate the House, and not Commanded to run between al-Safa' and al-Marwa. So God, the Exalted and Majestic, revealed thia verse: "Verily al-Safa' and al-Marwa are among the Signs of God." Abu Bakr b. 'Abd al-Rahman said: I think that this (verse) has been revealed for such and such (persons).

'Urwa b. Zubair reported: I asked 'A'isha (God be pleased with her) ; the rest of the hadith is the same. And in this hadith (these words are also found): "When they (the Companions of the Holy Prophet) asked God's Messenger^* about this, they said: Messenger of God, we felt reluctant to circumambulate between al-Safa' and al-Marwa. Then God, the Exalted and Majestic, revealed this verse: "Verily al-Safa' and al-Marwa are among the Signs of. God so he who perform Hajj or Umra it is no sin on him if he should circumambulate between them. 'A'isha (God be pleased with her) said: God's Messenger^* laid down this Sa'i between them as Sunnah (of the Holy Prophet). So it is not advisable for anyone to abandon this Sa'i between them.

'Urwa b. Zabair narrated on the authority of 'A'isha (God be pleased with her) who informed him that the Ansar and the people of the tribe of Ghassan before embracing Islam pronounced Talbiya for Manat, and so they avoided circumambulating between al-Safa' and al-Marwa, and it was a common practice with their forefather, that he who put on Ihram for Manat did not circumambulate between al-Safa' and al-Marwa. And when they embraced Islam, they asked God's Messenger^* about it, and then God, the Exalted and Majestic, revealed this verse: "Verily al-Safa' and al-Marwa are among the Signs of God" ; so he who performs Hajj or Umra, for him there is no harm if he should circumambulate between them, and he who does good spontaneously-surely God is Bountiful in rewarding and Knowing.

Anas^~ reported that the Ansar felt reluctant that they should circumambulate between al-Safa' and al-Marwa until it was revealed: "Verily al-Safa' and al-Marwa are among the Signs of God" ; so whoever performs Hajj or 'Umra, for him there is no harm that he should circumambulate between them.

Jabir b. 'Abdullah reported that God's Apostle^* and his Companions did not observe Sa'i between al-Safa' and al-Marwa but only one Sa'i.

Ibn Juraij reported on the same authority a hadith like that, and said: But one Tawaf and that was the first Tawaf.

Usama b. Zaid^~ reported: I was sitting behind God's Messenger^* on the riding animal from 'Arafat. As God's Messenger^* reached the left side of the mountain which was situated near Muzdalifa, he made the camel kneel down and made water and then came back. I poured water and he, performed light ablution. I then said: Messenger of God, it is time for prayer. Thereupon God's Messenger^* said: The prayer awaits you (at the next station, Muzdalifa). God's Messenger (may peaced be upon him) rode on until he came to Muzdalifa and observed prayer. Then al-Fadl (God be pleased with him) sat behind God's Messenger^* and reached (Muzdalifa) in the morning. Kuraib said: 'Abdullah b. 'Abbas (God be pleased with them) narrated from al-Fadl^~ that God's Messenger^* continued pronouncing Talbiya until he reached al-Jamara (al-'Aqaba).

Ibn Abbas^~ reported that God's Apostle^* made al-Fadl sit behind him (on the camel back) from the place (where the two prayers) are combined (Muzdalifa). Ibn Abbas (God be pleased with them) also informed that God's Apostle^* did not stop pronouncing Talbiya till he threw pebbles at Jamrat al-'Aqaba.

Ibn 'Abbas narrated from al-Fadl b. Abbas^~ who sat behind God's Messenger^* that he (the Holy Prophet) said to the people on the evening of 'Arafa and on the morning to the gathering of people (at Muzdalifa) as they were pushing on to proceed slowly. And he himself drove his she-camel with restraint until he entered Muhassir (it is a place in Mina), and further told them to take up pebbles which were to be thrown at Jamra. And God's Messenger^* continued pronouncing Talbiya till he stoned the Jamra. This hadith has been narrated on the authority of Abd Zubair with the same chain of transmitters but with this variation that in the hadith no mention is made of (this) that God's Messenger^* continued pronouncing Talbiya till he stoned the Jamra, and he made this addition in his hadith: "The Apostle^* pointed with his hand how a person should catch hold of pebbles (in order to throw them)."

'Abdullah narrated to us as we had gathered (at Muzdalifa): I have heard from one upon whom Surah al-Baqara was revealed (the Holy Prophet) pronouncing Talbiya at this place.

'Abd al-Rahman b. Yazid reported that 'Abdullah (b. Mas'ud) pronounced Talbiya as he returned from the gathering of the people (at Muzdalifa). It was said: He might be a Bedouin (not knowing correctly the rituals of Hajj and, therefore, pronouncing Talbia at this stage), whereupon Abdullah said: Hive the people forgotten (this Sunnah of the Holy Prophet) or have they gone astray? I heard him, upon whom Sibrah al-Baqara was revealed, pronouncing Talbiya at the very place.

'Abd al-Rahman b. Yazid and al-Aswad b. Yazid reported: We heard 'Abdullah b. Mas'ud saying to the gathering of people (at Muzdalifa) that he had heard Talbiya from him, upon whom Surah al-Baqara was revealed, at this very place. And so he ('Abdullah b. Mas'ud) pronounced Talbiya and we also pronounced it with him.

'Abdullah b. 'Umar reported on the authority of his father (God be pleased with them). He said: As we proceeded in the morning along with AUbs Messenger^* from Mina to 'Arafat, some of us prounced Talbiya, and some pronounced Takbir (God-o-Akbar).

Abdullah b. 'Umar reported on the authority of his father (God be pleased with them): We were along with God's Messenger (way peace he upon him) in the morning of 'Arafa (9th of Dhu'l-Hijja). Some of us pronounced Takbir and some of us Tahlil La ilaha ill-God). And to those of us who pronounced Takbir, I said: By God, how strange it is that you did not care to ask him: What did you see God's Messenger^* doing (on this occasion)?

Muhammad b. Abu Bakr al-Thaqafi asked Anas b. Malik^~ , while on their way from Mina to 'Arafa in the morning: What did you do on this day in the company of God's Messenger^*? Thereupon he said: One of us pronounced Tahlil, and he met with no disapproval, and one of us pronounced Takbir, and he also met with no disapproval.

Muhammad b. Abu Bakr reported: I said to Anas b. Malik in the morning of 'Arafa: What do you say as to pronouncing Talbiya on this day? He said: I travelled with God's Apostle^* and his Companions in this journey. Some of us pronounced Takbir and some of us pronounced Tahlil, and none of us found fault with his companion.

Kuraib, the freed slave of Ibn Abbas, narrated from Usama b. Zaid (God be pleased with him) that he had heard him saying: God's Messenger^* proceeded from 'Arafa, and as he approached the creek of a hill, he got down (from his camel) and urinated, and then performed a light ablution. I said to him: Prayer, whereupon he said: The prayer awaits you (at Muzdalifa). So he rode again, and as he came to Muzdalifa, he got down and performed ablution well. Then Iqima was pronounced for prayer, and he 'observed the sunset prayer. Then every person made his camel kneel down there, and then Iqama was pronounced for 'Isha' prayer and he observed it, and he (the Holy Prophet) did not observe any prayer (either Sunan or Nawifil) in between them (He observed the Fard of sunset and 'Isha' prayers successively.)

Usama b. Zaid^~ reported: God's Messenger^* on his way back from 'Arafat got down in one of these creeks (to answer the call of nature), and after he had done that I poured water (over his hands) and said: Are you going to pray? Thereupon he said: The place of prayer is ahead of you.

Usama b. Zaid^~ narrated: AHah's Messenger^* was on his way back from 'Arafat and as he reached the creek (of a hillock) he got down and urinated (Usama did not say that he poured water), but said: He (the Holy Prophet) called for water and performed ablution, but it was not a thorough one. I said: Messenger of God, the prayer! Thereupon he said: Prayer awaits you ahead (at Muzdalifa). He then proceeded, until he reached Muzdalifa and observed sunset and 'Isha' prayers (together) there.

Kuraib reported that he asked Usama b. Zaid^~ What did you do in the evening of 'Arafa as you rode behind God's Messenger^* ? He said: We came to a valley where people generally halted their (camels) for the sunset prayer. God's Messenger^* halted his camel and urinated (and he did not say that he had poured water). He then called for water and performed light ablution. I said: Messenger of God, the prayer! Thereupon he said: Prayer awaits you (at Muzdalifa). and he rode on until we came to Muzdalifa. Then he offered the sunset prayer. and the people halted their camels at their places, and did not untie them until Iqama was pronounced for the 'Isha' prayer and he observed the prayer, and then they untied (their camels). I said: What did you do in the morning? He said: Al-Fadl b. Abbas^~ sat behind him (the Holy Prophet) in the morning, whereas I proceeded on foot with the Quraish who had gone ahead.

Usama b. Zaid^~ reported that when God's Messenger (may peace jbe upod him) came to the valley where the rich (people of Mecca) used to get down. he got down. and urinated (and he did not mention about pouring water) ; he then called for water and performed a light ablution. I said: Messenger of God, the prayer I Thereupon he said: Prayer awaits you ahead.

Usama b. Zaid^~ reported that he sat behind God's Messenger^* on his ride as he came back from 'Arafa. And as he came to the valley, he halted his camel, and then went to the wilderness (to urinate). And when he came back, I poured water on him from the jug and he performed ablution, and then rode on until he came to Muzdalifa and there he combined the sunset and 'Isha' prayers.

Ibn Abbas^~ reported that God's Messenger (may peace be upon, him) came back from 'Arafa and Usama^~ was seated behind him. Usama said that he (the Holy Prophet) continued the journey in this very state until he came to Muzdalifa.

Hisham^~ reported from his father: Usama (God be pleased with him) was asked in my presence or I asked Usama b. Zaid andhe rode behind God's Messenger^* as he came back from 'Arafat. I said (to him): How did God's Messenger^* journey as he came back from 'Arafat? Thereupon he said: He made it (his riding camel) walk at a slow speed, and when he found an open space, he made it walk briskly.

This hadith has been narrated on the authority of 'Urwa with the same chain of transmitters. and in the hadith narrated by Humaid there is an addition (of these words): "Hisham said: Al-nass (speed of camel) is faster than al-'anaq."

Abdullah b. Yazid al-Khatmi reported on the authority of Abu Ayyub (God be pleased with him) that he prayed the sunset and 'Isha' prayers (together) at Muzdalifa in the company of God's Messenger^* on the occasion of the Farewell Pilgrimage.

Ibn Umar^~ reported that God's Messenger^* observed the sunset and 'Isha' prayers together at Muzdalifa.

Ubaidullah b. 'Abdullah b. 'Umar reported on the authority of his father ^~ that God's Messenger^* combined the sunset and 'Isha', prayers at Muzdalifa and there was no prostration (i.e. any rak'ahs of Sunan or Nawafil prayers) in between them. He observed three rak'ahs of the sunset prayer and two rak'ahs of the 'Isha' prayer, and 'Abdullah (b. 'Umar) observed the prayers in this very manner (at Muzdalifa) until he met his Lord.

Sa'id b. Jubair reported that he observed the sunset and 'Isha' prayers at Muzdalifa with (one) iqama. He narrated on the authority of Ibn 'Umar (God be pleased with them) that he observed prayers like this. and Ibn 'Umar (God be pleased with them) narrated that God's Apostle^* did like this. Shu'ba reported this hadith with the same chain of transmitters and said: He (the Holy Prophet) observed the two prayers (together) with one iqama.

Ibn 'Umar rep rte that God's Messenger^* combined the sunset and 'Isha ' prayers at Muzdalifa. He observed three rak'ahs of the sunset prayer and two rak'ahs of the 'Isha' prayer with one Iqama.

Sa'id b. Jubair reported: We came back along with Ibn 'Umar till we reached Muzdalifa. There he led us in the sunset and 'Isha' prayers with one iqama and we then proceeded and he said: This is how God's Messenger^* led us in prayer at this place.

A'bdullah (b. 'Umar) reported: I have never seen God's Messenger,^* but observing the prayers at their appointed times except two players, sunset and 'Isha, ' at Muzdalifa (where he deferred the sunset prayer to combine it with 'Isha' and he observed the dawn prayer before its stipulated time on that day (10th of Dhu'l-Hijja).

This badith has been transmitted by A'mash with a slight variation of words, i. e. he said before its time when it was still dark.

'A'isha (God be pleased with her) reported: Sauda (the wife of the Holy Prophet) who was bulky sought the permission of God's Messenger^* on the night of Muzdalifa to move from (that place) ahead of him and before the multitude (set forth). He (God's Apostle) gave her the permission. So she set forth before his (Holy Prophet's) departure. But we stayed there until it was dawn and we moved on, when he departed. And if I were to seek the permission of God's Messenger.^* as Sauda had sought permission, I could have also gone with his permission and it would have been better for me than that for which I was happy.

A'isha (God be pleased with her) reported that (hadrat) Sauda was a bulky lady, so she sought permission from God's Messenger^* to proceed from Muzdalifa (to Mina) in the (latter part of the) night. He granted her permission. 'A'isha said: I wish I had also sought permission from God's Messenger^* as Sauda had. sought permission from him. 'A'isha did not proceed but with the Imam.

'A'isha said: I wish I had sought permission from God's Messenger^* as Sauda had sought, and observed the dawn prayer at Mina and stoned at al-Jamra before the people had come there. It was said to 'A'isha (God be pleased with her): Did Sauda seek permission from him (the Holy Prophet)? She said: Yes. She was a bulky lady and so she sought permission from God's Messenger^* (to proceed to mina from Muzdalifa ahead of him), and he granted her permission.

A hadith like this has been narrated by 'Abd al-Rahman b. al-Qasim with the same chain of transmitters.

Abdullah, the freed slave of (Hadrat) Asma', reported: Asma' (God be pleased with her), as she was in the house at Muzdalifa, asked me whether the moon had set. I said: No. She prayed for some time, and again said: My son has the moon set? I said: Yes. And she said: Set forth along with me, and so we set forth until (we reached Mini) and the stoned at al-Jamra. She then prayed in her place. I said to her: Respected lady, we set forth (in the very early part of dawn) when it was dark, whereupon she said: My son, there is no harm in it; God's Apostle^* had granted permission to women. This hadith has been narrated by Ibn Juraij with the same chain of transmitters, and In his narration (the words are): "She (Asma') said: My son, God's Apostle^* granted permission to women."

Ibn Shawwal (the freed slave of Umm Habiba) reported that he went to Umm Habiba (the wife of God's Apostle) who informed him that God's Apostle^* sent her from Muzdalifa during the night.

It is narrated from Umm Habiba: We used to set forth from Muzdalifa to Mina, (very early in the dawn) when it was dark. And in the narration of Naqid (the words are): "We set from Muzdalifa in the darkness (of the dawn)."

Ibn 'Abbas reported: God's Messenger^* sent me from Muzdalifa ahead (of the caravan) along with the luggage or with the weak ones during (the latter part of the) night.

Ibn 'Abbas^~ reported: I was among those (i.e. women and children) whom God's Messenger^* sent forth with the weak members of his family.

This hadith has been transmitted by Ibn 'Abbas^~ with a slight variation of words.

'Ata' reported from Ibn Abbas^~: God's Messenger^* sent me from Muzdalifa along with his luggage (in the very early part of @he dawn). I (Ibn Juraij, one of the narrators) said (to 'Ati'): Has this (news) reached you that Ibn 'Abbas (God be pleased with them) had said: "He (God's Messenger) had sent me in the latter part of the night"? Thereupon he said: No, it was the dawn. I (again) said to him: (Did you hear) Ibn 'Abbas^~ having said this (too): "We stoned al-Jamra before the dawn prayer"? So where did he observe the dawn prayer? He said: No. But he said only so much (as described above).

Salim b. 'Abdullah reported that 'Abdullah b. 'Umar (God be pleased with them) used to send ahead of him the weak members of his household to stay during the night at Mash'ar al-Haram at Muzdalifa. They remembered God so long as they could afford, and then they proceeded before the stay of the Imam, and before his return. So some of them reached Mina for the dawn prayer and some of them reached there after that; and as they reached there, they stoned al-Jamra; and Ibn 'Umar^~ used to say: God's Messenger^* has granted this concession to them.

'Abd al-Rahman b. Yazid reported that 'Abdullah b. Mas'ud (God be pleased with them) threw seven pebbles at Jamrat al-'Aqaba from the heart of the valley. He pronounced Takbir with every pebble. It was said to him that people fling stones from the upper side (of the valley), whereupon 'Abdullah b. Mas'ud (God he pleased with them) said: By him, besides Whom there is no other god, that is the place (of flinging stones) of one upon whom Surah al-Baqara was revealed (the Holy Prophet).

A'mash reported: I heard Hajjaj b. Yusuf saying as he was delivering sermon on the pulpit: Observe the order of the (Holy) Qur'an which has been observed by Gabriel. (Thus state the surahs in this manner)" one in which mention has been made of al-Baqara,"" one in which mention has been made of women (Surah al-Nisa')" and then the surah in which mention has been made of the Family of 'Imrin. He (the (narrator) said: I met Ibrahim and informed him about these words of his (the statement of Hajjaj b. Yusuf). He cursed him and said: Abd al-Rahman b. Yazid has narrated to me that when he was in the company of 'Abdullah b. Mas'udd^~ he came to Jamrat al-'Aqaba and then entered the heart of the valley and faced towards it (the Jamra) and then flung seven pebbles at it from the heart of the valley pronouncing Takbir with every pebble. I said: Abu 'Abd al-Rahman, people fling pebbles at it (Jamra) from the upper side, whereupon he said: By Him besides Whom there is no god, that is the place (of flinging pebbles of one) upon whom Surah al-Baqara was revealed;

A'mash reported: I heard Hajjaj saying I Do not say Surah al-Baqara. The rest of the hadith is the same.

Abd al-Rahman b. Yazid reported that he performed Hajj along with 'Abdullah ^~ and he flung seven pebbles at al-Jamra (from a position) that the House was on his left and Mina was on his right and said: That is the place (of flinging pebbles of one) upon whom Surah al-Baqara was revealed.

This hadith nas been narrated on the authority of Shu'ba with the same chain of transmitters except with this variation of (words): As he came to Jamrat al-'Aqaba."

Abd al-Rahman b. Yazid reported: It was said to 'Abdullah (God be pleased with bird) that people threw pebbles at the Jamra from the upper side of 'Aqaba, whereas he threw stones at it from the heart of the valley, whereupon he said: By Him besides Whom there is no god, it is at this very place that one upon whom was revealed Surah al-Baqara threw stones at it.

Jabir^~ reported: I saw God's Apostle^* flinging pebbles while riding his camel on the Day of Nahr, and he was saying: Learn your rituals (by seeing me performing them), for I do not know whether I would be performing Hajj after this Hajj of mine.

Umm al-Husain (God be pleased with her) reported: I performed Hajj along with God's Messenger^* on the occasion of the Farewell Pilgrimage and saw him when he flung pebbles at Jamrat al-'Aqaba and returned while he was riding the camel, and Bilal and Usama were with him. One of them was leading his camel, while the other was raising his cloth over the head of God's Messenger^* to protect him from the sun. She (further) said: God's Messenger^* said so many things, and I heard him saying: If a slave having some limb of his missing and having dark complexion is appointed to govern you according to the Book of God the Exalted. listen to him and obey him.

Umm al-Husain (God be pleased with her) reported: I performed Hajj along with God's Messenger^* on the occasion of the Farewell Pilgrimage and saw Usama and Bilal (too), one of whom had caught hold of the lose string of the she-camel of God's Apostle^* while the other one was raising his cloth (over his head) protecting him from the heat, till he flung pebbles at Jamrat al-'Aqaba.

Jabir b. 'Abdullah reported: I saw God's Apostle^* throwing stones (at Jamrat al 'Aqaba) like pelting of small pebbles.

Jabir^~ reported that God's Messenger^* 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.

Jabir b. Abdullah reported a hadith like this from God's Apostle^*.

Jabir (b. Abdullab)^~ reported God's Messenger^* as saying: Odd number of stones are to be used for cleaning (the private parts after answering the call of nature), and casting of pebbles at the Jamras is to be done by odd numbers (seven), and (the number) of circuits between al-Safa' and al-Marwa is also odd (seven), and the number of circuits (around the Ka'ba) is also odd (seven). Whenever any one of you is required to use stones (for cleaning the private parts) he should use odd number of stones (three, five or seven).

'Abdullah reported that God's Messenger^* got his head shaved (after slaughtering the sacrificial animal on the 10th of Dhu'l-Hijja), and so did a group of Companions, while some of them got their hair clipped. Abdullah said: God's Messenger (may peace'be upon him) observed once or twice: "May God have mercy upon those who get their heads shaved." And he also said: "Upon those too who got their hair clipped."

Abdullah b. Umar^~ reported God's Messenger^* as having observed: O God, have mercy upon those who get their heads shaved. They (the Companions) said: Messenger of God, (what about those) who have got their hair clipped? He said: O God, have mercy upon those who have got their heads shaved. They (again) said: God's Messenger, (what about those) who have got their hair clipped? Thereupon he said: (O God, have mercy upon those) who have got their hair clipped.

Ibn 'Umar reported that God's Messenger^* said: May God have mercy upon those who have got their heads shaved. They said: Messenger of God, (what about) those who got their hair clipped? He said: May God have mercy upon those who have got their heads shaved. They said: Messenger of God, (what about those who have got their hair clipped)? He said: May God have mercy upon those who got their hair shaved. They said: Messenger of God, (what about) those who got their hair clipped? He said: (O God, have mercy upon) those who got their hair clipped.

Ubaidullah reported this hadith with the same chain of transmitters and (it is said) that it was on the fourth turn that he (the Holy Prophet) said: (May God have mercy upon) those who got their hair clipped."

Abu Huraira reported God's Messenger^* as having said: O God, grant pardon to those who got their heads shaved They (Companions of the Holy Prophet) said: Messenger of God, (what about those) who get their hair cut? He said: O God, grant pardon to those who get their heads shaved. They said: Messenger of God, (what about those) who got their hair clipped? He said: O God, grant pardon to those who get their heads shaved. They said: Messenger of God, (what about those) who get their hair clipped? He said: O God, grant pardon to those who get their heads shaved. They said: (What about those) who get their hair clipped? He said: (O God, grant pardon to) those who get their hair clipped.

A hadith like this is narrated on the authority of Abu Huraira.

Yahya b. al-Husain reported on the authority of his grandfather that God's Apostle^* invoked blessing on the occasion of the Farewell Pilgrimage three times for those who got their heads shaved and once for those who got their hair clipped. In the narration transmitted by Waki' there is no mention of the Farewell Pilgrimage.

Ibn Umar reported that God's Messenger^* got his head shaved on the occasion of the Farewell Pilgrimage.

Anas b. Malik (God be pleased wish him) reported that God's Messenger^* came to Mina; he went to the Jamra and threw pebbles at it, after which he went to his lodging in Mina, and sacrificed the animal. He then called for a barber and, turning his right side to him, let him shave him; after which he tiimed his left side. He then gave (these hair) to the people.

Abu Bakr reported: (He called for) the barber and, pointing towards the right side of his head, said: (Start from) here, and then distributed his hair among those who were near him. He then pointed to the barber (to shave) the left side and he shaved it, and he gave (these hair) to Umm Sulaim (God be pleased with her). And in the narration of Abu Kuraib (the words are): "He started from the right half (of his head), and he distributed a hair or two among the people. and then (asked the barber) to shave the left side and he did similarly, and he (the Holy Prophet) said: Here is Abu Talha and he gave these (hair) to Abu Talha."

Anas b. Malik^~ reported that God's Messenger^* threw stones at Jamrat al-'Aqaba. He then want to his sacrificial animal and sacrificed it, and there was sitting the barber, and he pointed with his hand towards his head, and he shaved the right half of it, and he (the Holy Prophet) distributed them (the hair) among those who were near him. And he again said: Shave the other half, and said: Where is Abu Talha and gave it (the hair) to him.

Anas b. Malik^~ reported: When God's Messenger^* had thrown pebbles at the Jamra and had sacrificed the animal, he turned (the right side) of his head towards the barber, and i. e shaved it. He then called Abu Talha al-Ansari and gave it to him. He then turned his left side and asked him (the barber) to shave. And he (the barber) shaved. and gave it to Abu Talha and told him to distribute it amongst the people.

Abdullah b. 'Amr b. al-'As said that God's Messenger^* stopped during the Farewell Pilgrimage at Mina for people who had something to ask. A man came and said: Messenger of God, being ignorant. I shaved before sacrificing, whereupon he (the Holy Prophet) said: Now sacrifice (the animal) and there is no harm (for you). Then another man came and he said: Messenger of God, being ignorant, I sacrificed before throwing the pebbles, whereupon he (the Holy Prophet) said: (Now) throw the pebbles, and there is no harm (for you). God's Messenger^* was not asked about anything which had been done before or after (its proper time) but he said: Do it, and no harm is there (for you).

'Abdullah b. 'Amr b. al-'As^~ reported: God's Messenger^* stopped while riding his camel and the people began to ask him. One of the inquirers said: Messenger of God, I did not know that pebbles should be thrown before sacrificing the animal, and by mistake I sacrificed the animal before throwing pebbles, whereupon God's Messenger^* said: (Now) throw pebbles and there is no harm in it. Then another (person) came saying: I did not know that the animal was to be sacrificed before shaving, but I got myself shaved before sacrificing the animal, whereupon he (the Holy Prophet) said: Sacrifice the animal (now) and there is no harm in it. He (the narrator) said: I did not hear that anything was asked on that day (shout a matter) which a person forgot and could not observe the sequence or anything like it either due to forgetfulness or ignorance, but God's Messenger^* said (about that): Do it; there is no harm in it.

This hadith has been narrated on the authority of Zuhri.

Abdullah b. Amr b. al-'As^~ reported: As God's Apostle.^* was delivering sermon on the Day of Nahr, a man stood up before him and said: Messenger of God, I did not know that such and such (rite was to be performed) before such and such (rite). Then another man came and said: Messenger of God, I thought that such and such (rite) should precede such and such (rite), and then another man came and said: Messenger of God, I had thought that such and such was before such and such, and such and such (is the sequence) of the three (rites, viz. throwing of pebbles, sacrificing of animal and shaving of one's head). He said to all these three: Do now (if you have not observed the cequence) ; there is no harm in it.

This hadith has been narrated on the authority of Ibn Juraij with the same chain of transmitters. And the narration of Ibn Bakr is like one transmitted by 'Isa but with this (variation): "There are not these words in it: To all these three rites (throwing of pebbles sacrificing of animal and shaving of one's head)." And so far as the narration of Yahya al-Umawi (the words are): I got (my head) shaved before I sacrificed the animal, and I sacrified the animal before throwing pebbles, and like that.

Adullah b. 'Amr (b. al-'As)^~ reported that a person came to God's Apostle^* and said: I got (my head) shaved before sacrificing the, animal, whereupon be (the Holy Prophet) said: Sacrifice the animal (now) ; there is no harm in it. He (the person said): I sacripced the animal before throwingpebbles. whereupon he said: Throw pebbles (now) ; there is no harm in it.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters (and the words are): I saw God's Messenger^* on the back of the camel at Mina, and a person came to him," and the rest of the hadith Is like that transmitted by Ibn 'Uyaina.

'Abdullah b. 'Amr b. al-As^~ said: As God's Messenger (may peace be'upon him) was standing near the jamra, a person came to him on the Day of Nahr and said: Messenger of God, I got (my head shaved) before throwing pebbles, whereupon he (the Holy Prophet) said: Throw pebbles (now) ; there is no harm in it. Another man (then) came and said: I have sacrificed before throwing the stones. He said: Throw stones (now) and there is no harm. Another came to him and said: I have observed the circumambulation of Ifada of the House before throwing pebbles. He said: Throw pebbles (now) ; there is no harm in it, He (the narrator) said: I did not see that he (the Holy Prophet) was asked about anything on that day, but he said: Do, and there is no harm in it.

Ibn Abbas^~ reported that it was said to God's Apostle^* about sacrificing of animals, shaving of one's head, throwing of pebbles, and (the order of) precedence and succession, and he said: There is no harm in it.

Ibn Umar reported that God's Messenger^* observed the circumambulation of Ifada on the Day of Nabr (10th of Dhu'l-Hijja), and then came back and observed the noon prayer at Mina. Nafi' (one of the narrators) said that Ibn Umar used to observe the circumambulation of Ifada on the Day of Nahr, and then return and observe the noon prayer at Mina, and mentioned that God's Apostle^* did that.

Abd al-'Aziz b. Rufai'^~ said: I asked Anas b. Malik to tell me about something he knew about God's Messenger^*, viz. where he observed the noon prayer on Yaum al-Tarwiya. He said: At Mina. I said: Where did he observe the afternoon prayer on the Yaum an-Nafr? and he said: It was at al-Abtah. He then said: Do as your rulers do.

Ibn 'Umar^~ reported that God's Messenger^* and Abu Bakr and 'Umar observed halt at al-Abtah.

Nafi' reported that Ibn 'Umar regarded halt at Muhassab as Sunnah (of the Holy Prophet) and observed the noon prayer on Yaum al-Nafr at that place. Nafi' said: God's Messenger^* halted at Muhassab and the Caliphs did the same after him.

'A'isha (God be pleased with her) reported.: Halt at al-Abtah is not the Sunnah. God's Messenger^* halted there simply because it was easier for him to depart from there, when he left.

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

Salim reported that Abu Bakr, 'Umar and Ibn Umar used to halt at Abtah. 'Urwa narrated from 'A'isha (God be pleased with her) that he did not observe this practice and said: God's Messenger^* halted there, for it is a place from where it was easy to depart.

Ibn 'Abbas^~ reported: Halt at Muhassab is not something (significant from the point of view of the Shari'ah). It is a place of halt where God's Messenger^* halted.

Abu Rafi' reported: God's Messenger^* did not command me to observe halt at al-Abtah when be departed from Mina, but I came and set up his (the Holy Prcphet's) tent (of my own accord) ; and he (God's Apostle) came and observed halt. This hadith is narrated through another chain of transmitters from Abu Rafi' who was (in charge) of the luggage of God's Apostle^*.

Abu Huraira (God be pleated with him) reported that God's Messenger^* said: God willing, we will get down tomorrow, at Khaif of Banu Kinanah, the place where they had taken an oath on unbelief.

Abu Huraira^~ reported: God's Messenger^* said to us as we were at Mina: We would observe halt tomorrow at-Khaif of Banu Kinanah, where (the polytheists) had taken an oath on unbelief, and that was that the Quraish and Banu Kinanah had, pledged against Banu Hashim and Banu Muttalib that they would neither marry nor do any transaction with them unless they deliver God's Messenger (way peace be upon him) to them. And (this pledge was) taken at this (place) Muhassab.

Abu Huraira^~ reported God's Apostle^* as saying: God willing, when God has granted us victory, our halt tomorrow will be at Khaif, where they (the unbelievers of Mecca) had taken an oath on unbelief.

Ibn Umar^~ reported that al-'A'bbas b. Abd al-Muttalib^~ sought permission from God's Messenger^* to spend in Mecca the nights (which be was required to spend) at Mina on account of his office of supplier of water, and he (the Holy Prophet) granted him permission.

A hadith like this has been narrated by 'Ubaidullah b. Umar with the the same chain of transmitters.

Bakr b. 'Abdullah al-Muzani said: While I was sitting along with Ibn 'Abbas ^~ near the Ka'ba, there came a bedouin to him and said: What is the matter that I see that the progeny of your uncle supply honey and milk (as drink to the travellers), whereas you supply al-nabidh (water sweetened with dates)? Is it due to your poverty or due to your close-fistedness? Thereupon Ibn 'Abbas said: God be praised, it is neither due to poverty nor due to close-fistedness (but due to the fact) that God's Apostle^* came here riding his she-came, and there was sitting behind him Usama. He asked for water, and we gave him a cup full of nabidh and he drank it, and gave the remaining (part) to Usama; and he (the Holy Prophet) said: You have done Food, You have done well. So continue doing like it So we do not like to change what God's Messenger^* had commanded us to do.

'All^~ reperted: God's Messenger^* put me in charge of his sacrificial animals, that I should give their flesh. skins and saddle cloths as sadaqa, but not to give anything to the butcher, saying: We would pay him ourselves.

This hadith has been narrated on the authority of Abd al-Karim al-Jazari with the same chain of transmitters.

This hadith has been narrated on the authority of 'Ali (God be pleased with him) with another chain of transmitters, but there is no mention of the wages of the butcher in it.

Ali b. Abi Talib^~ reported: God's Apostle^* put him in charge of his sacrificial animals, and commanded him to distribute the whole of their meat, hides, and saddle cloths to the poor, and not to give to the butcher anything out of them.

A hadith like this has been narrated on the authority of Hadrat 'Ali (God be pleased with him).

Jabir b. 'Abdullah^~ reported: In the year of Hudaibiya (6 H ), we, along with God's Messenger^*, sacrificed a camel for seven persons and a cow for seven persons.

Jabir^~ reported: We set out in the state of Ihram for Hajj along, with God's Messenger^*. He commanded us that seven perons should join in a camel and a cow for offering sacrifice.

Jabir b. 'Abdullah^~ reported: We performed Hajj along with God's Messenger^*, and we sacrificed a camel on behalf of seven persons, and a cow on behalf of seven persons.

Jabir b. 'Abdullah^~ reported: We joined God's Apostle (may pea, @. e be upon him) in Hajj and Umra and seven persons shared in the sacrifice of an animal. A person said to Jabir^~ : Can seven persons share in the sacrifice of al-Badnah (a camel) as he shares in al- Jazur (a cow)? He, (Jabir) said: It (al-Jazur) is nothing but one among the budun. Jabir was present at Hudaibiya and he said: We sacrificed on that day seventy camel, and seven men shared in each sacrifice (of camel).

Jabir b. 'Abdullah^~, describing the Hajj of God's Apostle^* said: He (the Holy Prophet) commanded us as we had entered into the state of Ihram to sacrifice the animals (as a rite of Hajj) and a group (of person; amongst us, i. e. seven) shared in the sacrifice of one (camel or cow), and it happened at that time when he commanded them to put off Ihram for Hajj (after performing 'Umra).

Jaibir b. 'Abdullah^~ reported: We performed Hajj Tamattu' along with God's Messenger^* and we slaughtered a cow on behalf of seven persons sharing in it.

Jabir reported that God's Messenger^* sacrificed a cow on behalf of 'A'isha on the Day of Nahr (10th of Dhu'l-Hijja).

Jabir b. 'Abdullah^~ reported that God's Messenger^* sacrificed (animals) on behalf of his wives, and in the hadith transmitted by Ibn Abu Bakr (the words are): "A cow on behalf of 'A'isha on the occasion of the Hajj."

Ziyad b. Jubair reported that Ibn 'Umar came upon a person who was slaughtering (sacrificing) his camel and had made him kneel down. So he told him to make it stand up festered (and then sacrifice it) according to the Sunnah of the Holy Prophet (may peace be upon him).

'A'isha (God be pleased with her) reported that God's Messenger^* sent the sacrificial animals from Medina. I wove garlands for his sacrificial animals (and then he hung them round their necks), and he would not avoid doing anything which the Muhrim avoids A hadith like this has been transmitted on the authority of Ibn Shihab.

'A'isha narrated (in another badith narrated through another chain of transmitters) these words: "As if I am seeing myself weaving the garlands for the sacrificial animals of God's Messenger (may peace be upon him)."

Abd al-Rahman b. al-Qasim reported on the authority of his father that he heard 'A'isha (God be pleased with her) saying: I used to weave garlands for the sacrificial animals of God's Messenger^* with these hands of mine, but he (God's Apostle) neither avoided anything nor gave up anything (which a Muhrim should avoid or give up).

'A'isha reported: I wove the garlands for the sacrificial animals of God's Messenger^* with my own bands, and then he (the Holy Prophet) marked them, and garlanded them, and then sent them to the House, and stayed at Medina and nothing was forbidden to him which was lawful for him (before).

'A'isha (God be pleased with her) reported: God's Messenger^* sent the sacrificial animals and I wove garlands for them with my own 'hands, and he did not refrain from doing anything which he did not avoid in the state of non-Muhrim.

Al-Qasim reported the Mother of the Faithful (Hadrat 'A'isha Siddiqa) (God be pleased with her) as saying: I used to weave these garlands from the multicoloured wool which was with us. The Messenger of God^* was in the state of non Muhrim among us, and he would do all that was lawful for a lion-Muhrim with his wife.

'A'isha (God be pleased with her) reported: I recall how I wove garlands for the sacrificial animals (the goats) of God's Messenger^*. He sent them and then stayed with us as a non-Muhrim.

'A'isha (God, be pleased, with her) reported: I often wove garlands for the sacrificial animals of God's Messenger^*, and he garlanded his sacrificial animals, and then he sent them and stayed in the ouse) avoiding nothing which a Muhrim avoids.

'A'isha (God be pleased with her) reported: God's Messenger (may peace be upon, him) sent some goats as sacrificial animals to the House and He garlanded them.

'A'isha (God be pleased with her) reported: We used to garland the goats and send them (to Mecca), and God's Messenger^* stayed back in Medina as a non-Muhrim ard nothing was forbidden for him (which is forbidden for a Muhrim).

'Amra daughter of Abd al-Rahman reported that Ibn Ziyad had written to 'A'isha^~ that 'Abdullah b. Abbas (God be pleased with them) bad said that he who sent a sacrificial animal (to Mecca) for him was forbidden what is forbidden for a pilgrim (in the state of Ihram) until the animal is sacrificed I have myself sent my sacrificial animal (to Mecca), so write to me your opinion. Amra reported 'A'isha (God be pleased with her) as saying: It is not as Ibn 'Abbas^~ had asserted, for I wove the garlands for the sacrificial animals of God's Messenger^* with my own hands. God's Messenger^* then garlanded them with his own hands, and then sent them with my father, and nothing was forbidden for God's Messenger^* which had been made lawful for him by God until the animals were sacrificed.

Masruq reported: I heard 'A'isha (God be pleased with her) clapping her hands behind the curtain and saying: I used to weave garlands for the sacrificial animals of God's Messenger^* with my own hands, and then he (the Holy Prophet) sent them (to Mecca), and he did not avoid doing anything which a Muhritn avoids until his animal was sacrificed.

A hadith like this has been narrated on the authority of 'A'isha (God be pleased with her) through another chain of transmitters.

Abu Huraira^~ rerorted that God's Messenger^* saw a person who was driving a sacrificial camel (and told him to ride on it. Thereupon he said: Messenger of God, it is a sacrificial camel. He told him again to ride on it; (when he received the same reply) he said: Woe to you, (he uttered these words on the second or the third reply).

This hadith has been narrated by A'raj with the same chain of transmitters (and the words are): "Whereas the person was driving a sacrificial camel which was garlanded."

Hammam b. Munabbih reported: It is one out of these (narrations) that Abu Huraira^~ narrated to us from Muhammad the Messenger of God^*, and he narrated to us traditions out of which is that he said: When there was a person who was driving a garlanded sacrificial camel, God's Messenger^* said to him: Woe to you; ride on it. He said: Messenger of God, it is a sacrificial animal, whereupon God's Messenger^* said: Woe to you, ride on it; woe to you, ride on it.

Anas reported that God's Messenger^* happened to pass by a person who was driving a sacrificial camel, whereupon he (the Holy Prophet) said: Ride on It. He said: It is a sacrificial camel. Thereupon he (the Holy Prophet) said twice or thrice: Ride on it.

Anas reported: Someone happened to pass by God's Apostle^* with a sacrificial camel, or a sacrificial animal, whereupon he said: Ride on it. He said: It is a sacrificial camel, or animal, whereupon he said: (Ride) even if (it is a sacrificial camel).

Anas^~ reported: There happened to pass (a person) with a sacrificial camel by God's Apostle^* and the rest of the hadith is the same.

Jabir b. 'Abdullah^~ reported that he was asked about riding on a sacrificial animal, and he said: I heard God's Messenger^* as saying: Ride on it gently, when you have need for it, until you find (another) mount.

Abu Zubair reported: I asked Jabir^~ about riding on the sacrificial animal, to which he replied: I heard God's Apostle^* as saying: Ride on them gently until you find another mount.

Musa b. Salama al-Hudhali reported: I and Sinan b. Salama proceeded (to Mecca to perform Umra. Sinan had a sacrificial camel with him which he was driving. The camel stopped in the way being completely exhausted and this state of it made him (Sinan) helpless. (He thought) if it stops proceeding further how he would be able to take it, along with him and said: I would definitely find out (the religious verdict) about it. I moved on in the morning and as we encamped at al-Batha', (Sinan) said: Come (along with me) to Ibn 'Abbis^~ so that we should narrate to him (this incident), and he (Sinan) reported to him the incident of the sacrificial camel. He (Ibn Abbas) said: You have referred (the matter) to the well informed person. (Now listen) God's Messenger^* sent sixteen sacrificial camels with a man whom he put in change of them. He set out and came back and said: Messenger of God, what should I do with those who are completely exhausted and become powerless to move on, whereupon he said: Slaughter them, and dye their hoofs in their blood, and put them on the sides of their humps, but neither you nor anyone among those who are with you must eat any part of them.

Ibn Abbas^~ reported that God's Messenger^* sent eighteen sacrificial camels with a person. The rest of the hadith is the same, and the first part (of the above-mentioned hadith) is not mentioned.

Ibn Abbas^~ reported that Dhuwaib, father of Qabisa^~ narrated to him that God's Messenger^* sent under his charge the sacrificial camels, and said: If any of these is completely exhausted and you apprehend its death, then slaughter it, then dip its hoofs in its blood and imprint it on its hump; but neither you nor any one of your comrades should eat it.

Ibn 'Abbas^~ reported that the people used to return through every path, whereupon God's Messenger^* said: None amongst you should depart until he performs the last circumambulation round the House. Zuhair said (the words are): [ARABIC: YANSWARIFUWN KULLA WAJH] and the word [arabic: FIY] was not mentioned.

Ibn Abbas reported: The people were commanded (by the Holy Prophet) to perform the last circumambulation round the House, but menstruating women were exempted.

Tawus reported: I was in the company of Ibn Abbas (God be pleased with them) when Zaid b. Thabit said: Do you give religious verdict that the woman who is in menses is allowed to go without performing the last circumambulation of the House? Ibn 'Abbas^~ said to him: Ask such and such woman of the Ansar, if you do not (believe my religious verdict) whether God's Messenger^* had coimmanded her this. Zaid b Thabit (went to that lady and after getting this verdict attested by her) came back to Ibn Abbas^~ smilingly and said: I did not find you but telling the truth.

'A'isha (God be pleased with her) reported: Safiyyah bint Huyayy entered the period of menses after performing Tawaf Ifada. I made a mention of her menses to God's Messenger^*, whereupon God's. Messenger^* remarked: Well, then she will detain us. I said: Messenger of God. she has performed Tawif Ifada and circumambulated the House, and it was after this that she entered the period of menses. Thereupon God's Messenger^* said: (If it is so), then proceed forth.

This hadith is narrated (from 'A'isha) on the authority of Ibn Shihab with the same chain of transmitters (and the words are): Safiyyah bint Huyayy, the wife of God's Apostle^*, entered the period of menses at the occasion of the Farewell Pilgrimage after she had performed Tawaf Ifada in the state of cleanliness; the rest of the hadith is the same.

Abd al-Rahman b. al Qasim narrated on the authority of 'A'isha (God be pleased with her) that she made a mention to God's Messenger^* that Safiyyah had entered the period of menses. The rest of the hadith is the same.

'A'isha (God be pleased with her) reported: We feared that Safiyyah might have entered the period of menses before performing Tawaf Ifada. God's Messenger^* came to us and said: Is Safiyyah going to detain us? Thereupon we said: She has performed Tawaf Ifada. He (the Holy Prophet) said: Then there is no detention (for us) now.

'A'isha (God be pleased with her) said to the Messenger of God^*: Messenger of God, Safiyyah bint Huyayy has entered the state of menses, whereupon God's Messenger^* said: Perhaps she is going to detain us. Has she not clicumambulated the House along with you (i.e. whether she has not performed Tawaf Ifada)? They said: Yes. He said: Then they should set out.

'A'isha (God be pleased with her) reported that God's Messenger^* inclined to do with Safiyyah what a man feels inclined to do with his wife. They said: Messenger of God, she has entered the state of menses, whereupon he said: (Well) she is going to detain us. They (his wives) said: Messenger of God, she performed Tawaf Ziyara (Tawaf Ifada) on the Day of Nahr. Thereupon he said: Then she should proceed along with you

'A'isha (God be pleased with her) reported: When God's Apostle^* decided to march (for return journey), he found Safiyyah at the door of her tent, sad and downcast. He remarked. Barren, shaven-head, you are going to detain us, and then said: Did you perform Tawaf Ifada on the Day of Nahr? She replied in the affirmative, whereupon he said: Then march on.

This hadith is narrated by 'A'isha (God be pleased with her) through another chain of transmitters, but no mention is made of" sad and downcast".

Ibn Umar^~ reported that God's Messenger (may peace, be upon him) entered the Ka'ba. Usama, Bilal and 'Uthman b. Talha, the keeper (of the Ka'ba), were along with him. He closed the door and stayed in it for some time. Ibn 'Umar^~ said: I asked Bilal as he came out what God's Messenger^* had done there. He said: He prayed there in (such a position) that two pillars were on his left side, one pillar on his right, and three pillars were behind him, and the House at that time was resting on six pillars.

Ibn Umar^~ reported: God's Messenger^* came on the Day of Victory, and got down in the courtyard of the Ka'ba and he sent (a message) for 'Uthman b. Talha (God be pleased with them). He came with the key and opened the door. God's Apostle^* then entered therein and Bilal, Usama b. Zaid, and 'Uthman b. Talha (along with him), and then commanded the door to be closed. They stayed there for a considerable time, and then the door was opened, and Abdullah said: I was the first to meet God's Messenger.^*. outside (the Ka'ba), and Bilal was close behind him. I said to Bilal: Did God's Messenger^* observe prayer therein? He said: Yes. I said: Where? He said: Between the two pillars in front of his face. He said: I forgot to ask him as to the number of rakahs he prayed.

lbn Umar^~ reported: God's Messenger^* came daring the year of Victory on the she-camel of Usama b. Zaid until he made her kneel down in the courtyard of the Ka'ba (and got down). He then sent for 'Uthman b. Talha and said: Bring me the key. He went to his mother and she refused to give that to him. He said: By God, give that to him or this sword would be thrust into my side. So she gave that to him, and he came with that to God's Apostle^* and gave that to him, and he opened the door. The rest of the hadith is the same as the above one.

Ibn 'Umar^~ reported: God's Messenger,^* entered the House, and Usama, Bilal and Uthman b. Talha were with him, and they kept the door closed for a considerable time. Then it was opened and I was the first to enter the House and meet Bilal, and I said: Where did God's Messenger^* observe prayer? He said: Between these two front pillars. I, however, forgot to ask him the number of rak'ahs that he observed.

Abdullah b. Umar reported that he reached the Ka'ba and God's Apostle^* had entered therein, and Bilal and Usama too. 'Uthman b. Talha closed the door to them, and they stayed there for a considerable time, and then the door was opend and God's Apostle^* came out, and I went upstairs and entered the House and said: Where did God's Apostle^* observe prayer? They said: At this very place. I, however, forgot to ask them about the (number of) rak'ahs that he observed.

Salim narrated on the authority of his father^~ that God's Messenger^* entered the House along with Usama b. Zaid, Bilal and Uthman b. Talha. They closed the door from within, and, as they opened it, I was the first to get into it and meet Bilal, and I asked him: Did God's Messenger^* observe prayer in it? He said: Yes, he observed prayer between these two Yemenite pillars (pillars situated towards the side of Yemen).

Salim b. Abdullah reported his father^~ saying: I saw God's Messenger^* entering the Ka'ba, and Usama b. Zaid, Bilal and 'Uthman b. Talha were along with him, but none (else) entered therein along with them. Then the door was closed for them from within. 'Abdullah b. Umar^~ said: Bilal and Uthman b. Talha informed me that God's Messenger^* observed prayer in the interior of the Ka'ba between the two Yemenite pillars.

Ibn Juraij reported: I said to 'Ata': Have you heard Ibn 'Abbas saying: You have been commanded to observe circumambulation, and not commanded to enter it (the Ka'ba)? He ('Ata') said: He (Ibn Abbas) (at the same time) did not forbid entrance into it. I, however, heard him saying: Usama b. Zaid informed me that when God's Apostle^* entered the House, he supplicated in all sides of it; and he did not observe prayer therein till he came out, and as he came out he observed two rak'ahs in front of the House, and said: This is your Qibla. I said to him: What is meant by its sides? Does that mean its corners? He said: (In all sides and nooks of the House) there is Qibla.

Ibn Abbas^~ reported that God's Apostle^* entered the Ka'ba, and in it there were six pillars, and he stood near a pillar and made supplication, bnt did not observe the prayer.

Isma'il b. Abu Khalid reported: I asked Abdullah b. Abu Aufa (God be pleased with him), a Companion of God's Messenger^*, whether God's Apostle^* had entered the House, while performing 'Umra, He said: NO.

'A'isha (God be pleased with her) reported: God's Messenger may peace be upon him) said to me: Had your people not been unbelievers in the recent past (had they not quite recently accepted Islam), I would have demolished the Ka'ba and would have rebuilt it on the foundation (laid) by Ibrahim; for when the Quraish had built the Ka'ba, they reduced its (area), and I would also have built (a door) in the rear.

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

'A'isha, the wife of God's Apostle^*, reported God's Messenger^* as having said this: Didn't you see that when your people built the Ka'ba, they reduced (its area with the result that it no longer remains) on the foundations (laid) by Ibrahim. I said: Messenger of God, why don't you rebuild it on the foundations (laid by) Ibrahim? Thereupon God's Messenger^* said: Had your people not been new converts to Islam, I would have done that. 'Abdullah b. 'Umar^~ said: If 'A'isha (God be pleased with her) had heard it from God's Messenger (may peace be up (vn him), I would not have seen God's Messenger^* abandoning the touching of the two corners situated near al-Hijr, but (for the fact) that it was not completed on the foundations (laid) by Ibrihim.

'A'isha (God be pleased with her), wife of God's Apostle^*, heard God's Messenger^* as saying: If your people, had not been recent converts to Islam, I would have spent the treasure of the Ka'ba in the way of God and would have constructed its door just on the level of the ground and would have encompassed in it the space of Hijr.

'Abdullah b. Zubair^~ reported on the authority of his mother's sister ('A'isha) saying that God's Messenger^* said: 'A'isha, if your people had not been recently polytheists (and new converts to Islam), I would have demolished the Ka'ba, and would have brought it to the level of the ground and would have constructed two doors, one facing the east and the other one to the west, and would have added to it six cubits of area from Hijr, for the Quraish had reduced it when they rebuilt it.

'Ata' reported: The House was burnt during the time of Yazid b. Muawiya when the people of Syria had fought (in Mecca). And it happened with it (the Ka'ba) what was (in store for it). Ibn Zubair^~ felt it (in the same state) until the people came in the season (of Hajj). (The idea behind was) that he wanted to exhort them or incite them (to war) against the people of Syria. When the people had arrived he said to them: O people, advise me about the Ka'ba. Should I demolish it and then build it from its very foundation, or should I repair whatever has been damaged of it? Ibn 'Abbas said: An idea has occurred to me according to which I think that you should only repair (the portion which has been) damaged, and leave the House (in that very state in which) people embraced Islam (and leave those very stones in the same state) when people embraced Islam, and over which God's Apostle^* had raised it. Thereupon Ibn Zubair said: It the house of any one of you is burnt, he would not be contented until he had reconstructed it, then what about the House of your Lord (which is far more Important than your house)? I would seek good advice from my Lord thrice and then I would make up (my mind) about this affair. After seeking good advice thrice, he made up his mind to demolish it. The people apprehended that calamity might fall from heaven on those persons who would be first to climb (over the building for the purpose of demolishing it), till one (took up courage, and ascended the roof), and threw down one of its stones. When the people saw no calamity befalling him, they followed him, demolished it until it was razed to the ground. Then Ibn Zubair erected pillars and hung cartains on them (in order to provide facilities to the people for observing the time of its construction). And the walls were raised; and Ibn Zubair said: I heard 'A'isha (God be pleased with her) say that God's Apostle^* had observed: If the people had Rot recently (abandoned) unbelief, find I had means enough to reconstruct it, which I had not, I would have definitely excompassed in it five cubits of area from Hijr. And I would also have constructed a door for the people to enter, and a door for their exit. I today have (the means to spend) and I entertain no fearfrom the side of people (that they would protest against this change). So he added five cubits of area from the side of Hatim to it that there appeared (the old) foundation (upon which Hadrat Ibrahim had built the Ka'ba). and the people saw that and it was upon this foundation that the wall was raised. The length of the Ka'ba was eighteen cubits. when addition was made to it (which was in its breadth), then naturally the length appears to be) small (as compared with its breadth). Then addition of ten cubits (of area) was made in its length (also). Two doors were also constructed, one of which (was meant) for entrance and the other one for exit. When Ibn Zubair^~ was killed, Hajjaj wrote to 'Abd al-Malik (b. Marwan) informing him about it, and telling him that Ibn Zubair^~ had built (the Ka'ba) on those very foundations (which were laid by Ibrahim) and which reliable persons among the Meccans had seen. 'Abd al-Malik wrote to him: We are not concerned with the censuring of Ibn Zubair in anything. Keep intact the addition made by him in the side of length, and whatever he has added frem the side of Hijr revert to (its previous) foundation, and wall up the door which he had opened. Thus Hajjaj at the command of Abd al-Malik) demolished it (that portion) and rebuilt it on (its previous) foundations.

Abdullah b. 'Ubaid reported that Harith b. 'Abdullah led a deputation to 'Abd al-Malik b. Marwan during his caliphate. 'Abd al-Malik said: I do riot think that Abu Khubaib (i.e. Ibn Zabair) had heard from 'A'isha (God be pleased with her) (about the intended wish of the Holy Prophet [may peace be upon him) In regard to the alteration of the Ka'ba). Harith said: Yes, I myself did hear from her. He ('Abd al-Malik) said: Well, tell me what you heard from her. He stated that she (Hadrat 'A'isha) had said that God's Messenger^* remarked: Verily your people have reduced (the area) of the House from its (original foundations, and if they had not recently abandoned polytheism (and embraced Islam) I would have reversed it to (those foundations) which they had left out of it. nd if your people would take initiative after me in rebuilding it, then come along with me so that I should show you what they have left out of it. He showed her about fifteen cubits of area from the side of Hatim (that they had separated). This is the narration transmitted by 'Abdullah b. Ubaid. Walid b. 'Ata' has, however, made this addition to it: "God's Apostle^* said: I would have made two doors on the level of the ground (facing) the east and the west. Do you know why your people raised the level of its door (i.e. the door of the Ka'ba)? She said: No. He said: (They did it) out of vanity so that (they might be in a position) to grant admittance to him only whom they wished. When a person intended to get into it, they let him climb (the stairs), and as he was about to enter, they pushed him and he fell down." 'Abd al-Malik said to Harith; Did you yourself hear her saying this? He said: Yes. He (Harith) said that he ('Abd al-Malik) scratched the ground with his staff for some time and then said: I wish I had left his (Ibn Zubair's) work there.

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

Abu Qaza'ah reported that while Abd al-Malik b. Marwan was circumambulating the Ka'ba he said: May God ruin Ibn Zubair that he lies in attributing to the Mother of the Faithful, as he says: I heard her stating that God's Messenger (may'peace be upon him) had said: 'A'isha, if your people had not been new converts to Islam, I would have demolished the House and would have added (in it area) from the Hijr for your people have reduced the area from its foundations. Harith b. 'Abdullah b. Abu Rabi'a^~ said: Commander of the Faithful, don't say that, for I heard the Mother of the Faithful saying this, whereupon he said: If I had heard this before demolishing it, I would have left it in the state in which Ibn Zabair had built it.

'A'isha (God be pleased with her) reported: I asked God's Messenger^* about the wall, circumpassing the House (i.e. whether the wall on the side of Hijr was included in the Ka'ba). He said, Yes. I said: Then why did they not include it in the House? He said: 'Your people ran short of the means (to do so). I said: Why is it that the level of its door is raised high? He said: Your people did it so that they should admit one whom they liked, and forbid him whom they disliked, and if your people were not new converts to faith, and I did not apprehend that their hearts would feel agitated at this. I would have definitely included (the area of) this wall-in the House and would have brought the door to the level of the ground.

'A'isha reported: I asked God's Messenger^* about Hijr, and the rest of the hadith is the same. I also said: Why is it that the door has been made on a higher level, and one cannot (get into it) but with the help of a ladder? The rest of the hadith is the same as reported above and the concluding words are: (I do not change it) out of the apprehension that their hearts may disapprove of it."

'Abdullah b. 'Abbas reported that while al-Fadl b. Abbas had been riding behind God's Messenger^* a women of the tribe of Khath'am came to him (to the Holy Proppet) asking for a religious verdict. Fadl looked at her and she looked at him. God's Messenger^* turned the face of al-Fadl to the other side. She said: Messenger of God, there is an obligation from God upon His servants in regard to Hajj. (But) my father is an aged man; he is incapable of riding safely. May I perform Hajj on his behalf? He said: Yes. It was during the Farewell Pilgrimage.

Fadl reported that a woman of Banu Khath'am said: Messenger of God, my father is very old. There is an old obligation of Hajj upon him from God, but he is not capable of sitting on the back of the camel. Thereupon God's Apostle^* said: Perform Hajj on his behalf.

Ibn Abbas reported that God's Apostle^* met some riders at al-Rauha and asked who they were. They replied that they were Muslims. They said: Who art thou? He said: (I am) Messengef of God. A woman (then) lifted up a boy to him and said: Would this child be credited with having performed the Hajj? Thereupon he said: Yes, and you will have a reward.

Ibn Abbas^~ reported: A woman lifted up her child and said: Messenger of God, would the child be credited with having performed the Hajj? Thereupon he said: Yes, and there would be a reward for you.

Karaib reported: A woman lifted a child and said: Messenger of God, would he be credited with Hajj? He said: Yes. and for you there would be a reward.

A hadith like this has been narrated on the authority of Ibn 'Abbas through another chain of transmitters.

Abu Huraira^~ reported: God's Messenger^* addressed us and said: O people, God has made Hajj obligatory for you; so perform Hajj. Thereupon a person said: Messenger of God, (is it to be performed) every year? He (the Holy Prophet) kept quiet, and he repeated (these words) thrice, whereupon God's Messenger^* said: If I were to say" Yes," it would become obligatory (for you to perform it every year) and you would not be able to do it. Then he said: Leave me with what I have left to you, for those who were before you were desroyed because of excessive questioning, and their opposition to their apostles. So when I command you to do anything, do it as much as it lies in your power and when I forbid you to do anything, then abandon it.

Ibn Umar^~ reported God's Messenger^* as saying: A woman should not set out on three (days' journey) except when she has a Mahram with her.

This hadith has been narrated on the same authority by Ubaidullah. And in the narration of Abu Bakr (the words are): "More than three (days)." Ibn Numair narrated on the authority of his father, (and the words are): "Three (days) except (when) she has a Mahram with her."

'Abdullah b. Umar (God -be pleased with them) reported God's Apostle^* as saying: It is not lawful for a woman who believes in God and the Hereafter to travel for more than three nights journey except when there is a Mahram with her.

Qaza'ah reported: I heard a hadith from Abu Sa'id^~ and it impressed me (very much), so I said to him: Did you hear it (yourself) from God's Messenger^*? Thereupon he said: (Can) I speak of anything about God's Messenger^* which I did not bear? He said: I heard God's Messenger^* saying: Do not set out on a journey (for religious devotion) but for the three mosques-for this mosque of mine (at Medina) the Sacred Mosque (at Mecca), and the Mosque al-Aqsa (Bait al-Maqdis), and I heard him saying also: A woman should not travel for two days duration, but only when there is a Mahram with her or her husband.

Qaza'ah reported: I heard Abu Sa'id al-Khudri^~ saying: I heard four things from God's Messenger^* which impressed me and captivated me (and one out of these is this), that he forbade a woman to undertake journey extending over two days but with her husband, or with a Mahram; and he then narrated the rest of the hadith.

Abu Sa'id^~ reported God's Messenger^* as saying: A woman should not set out on three (days') journey, but in the company of a Mahram.

Abu Sa'id Khudri^~ reported God's Apostle^* as saying: A woman should not set out on a journey extending beyond three nights but with a Mahram.

This hadith has been narrated on the authority of Qatada with the same chain of transmitters and he said: "More than three (days) except in the company of a Mahram."

Abu Huraira^~ reported God's Messenger^* as saying: It is not lawful for a Muslim woman to travel a night's journey except when there is a Mahram with her.

Abu Huraira^~ reported God's Apostle^* as saying: It is not lawful for a woman who believes in God and the Hereafter to undertake a day's journey except in the company of a Mahram.

Abu Huraira^~ reported God's Messenger^* as saying: It is not lawful for a woman believing in God and the Hereafter to undertake journey extending over a day and a night except when there is a Mahram with her.

Abu Huraira^~ reported God's Messenger^* as saying: It is not lawful for a woman to undertake three (days, ) journey except when there is a Mahram with her.

Abu Sa'id al-Khudri^~ reported God's Messenger^* as saying: It is not lawful for a woman believing in God and the Hereafter to undertake journey extending over three days or more, except when she is in the company of her father, or her son, or her husband, or her brother, or any other Mahram.

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

Ibn 'Abbas^~ reported: I heard God's Messenger^* delivering a sermon and making this observation: "No person should be alone with a woman except when there is a Mahram with her, and the woman should not undertake journey except with a Mahram." A person stood up and said: God's Messenger, my wife has set out for pilgrimage, whereas I am enlisted to fight in such and such battle, whereupon he said: " You go and perform Hajj with your wife."

A hadith like this has been narrated by 'Amr on the authority of the same chain of transmitters.

Ibn Juraij narrated this hadith with the same chain of transmitters, but he made no mention of it: "No person should be alone with a woman except when there is a Mahram with her."

Ibn Umar^~ reported that whenever God's Messenger^* mounted his camel while setting out on a journey, he glorified God (uttered God-o-Akbar) thrice, and then said: Hallowed is He Who subdued for us this (ride) and we were not ourselves powerful enough to use It as a ride, and we are going to return to our Lord. O God, we seek virtue and piety from Thee in this journey of ours and the act which pleaseth Thee. O God, lighten this journey of ours, and make its distance easy for us. O God, Thou art (our) companion during the journey, and guardian of (our) family. O God, I seek refuge with Thee from hardships of the journey, gloominess of the sights, and finding of evil changes in property and family on return. And he (the Holy Prophet) uttered (these words), and made this addition to them: We are returning, repentant, worshipping our Lord. and praising Him.

Abdullah b. Sarjis^~ reported that when God's Messenger^* set forth on a journey, he sought refuge (with God) from the hardships of the travelling, and finding of evil changes on return, and disgrace after honour, and the curse of the oppressed and a gloomy sad scene in family and property.

A hadlth like this has been narrated on the authority of Asim With the same chain of transmitters except (this difference) that the hadith transmitted by 'Abd al-Wahid (one of the narrators) the (word)" property" precedes the family, and in the hadith transmitted by Mahammad b. Khazim (the word)" family" precedes (theword" Property" ), on returning home, in the narrations of both the narrators (these words are found): "O God I seek refuge with Thee from the hardships of the journey."

Abdullah b. 'Umar reported that whenever God's Messenger^* came back from the battle or from expeditions or from Hajj or Umra and as he reached the top of the hillock or upon the elevated hard ground, he uttered God-o- Akbar thrice, and then said: There is no god but God. He is One, there is no partner with Him, His is the sovereignty and His is the praise and He is Potent over everything. (We are) returning, repenting, worshipping, prostrating before our Lord, and we praise Him God fulfilled His promise and helped His servant, and routed the confederates alone.

This hadith has been narrated on the authority of Ibn Umar through another chain of transmitters (but with one alteration) that here God-o-Akbar is mentioned twice.

Anas b. Malik^~ reported: I and Abu Talha (both) came back along with God's Apostle^*. Safiyyah (the wife of the Holy Prophet) rode behind him on his camel and as we came to the out- skirts of Medina he said: (We are those) who return, who repent, who worship our Lord, who praise (Him), and he went on uttering this until we entered Medina.

A hadith like this has been narrated by Anas b. Malik (God be pleased with him) through another chain of transmitters.

Abdullah b. 'Umar^~ reported that God's Messenger^* made (his camel) kneel down (i, e. halt at the stony ground of Dhu'l-Hulaifa) and prayed there, and so did Abdullah b. Umar^~.

Nafi' reported that 'Abdullah b. Umar^~ used to halt his camel in the stony ground at Dhu'l-Hulaifa, where God's Messenger^* used to make a halt (and pray).

Nafi' reported that when 'Abdullah b. 'Umar returned from Hajj or 'Umra he made his camel kneel down (i.e. halted) in the stony ground of Dhu'l-Hulaifa where God's Messenger^* had made his camel halt.

Salim (b. Abdullah b. 'Umar) reported on the authority of his father (God be pleased with them) that God's Apostle^* was visited by (someone, i. e. an angel) during the fag end of the night at Dhu'l-Hulaifa, and it was said to him: Verily it is a blessed stony-ground.

Salim b. Abdullah b. Umar reported on the authority of his father (God be pleased with them) that God's Apostle^* came to Dhu'l- Hulaifa in the heart of the valley at the fag end of the night, and it was said to him: It is a blessed stony ground. Musa (one of the narrators) said: Salim made his came) halt at the mosque where 'Abdullah made his camel halt as seeking the place of stay of God's Messenger^*. It is, in fact, situated at a lower plain than the mosque, which stands in the heart of the valley, and it is between it (the mosque) (and Qibla) that that place (where God's Apostle used to get down for rest and prayer) is situated.

Abu Huraira^~ reported: Abu Bakr Siddiq (God be pleased with him) sent me during Hajj before the Farewell Pilgrimage for which God's Messenger^* had appointed him an Amir, among a group of people whom he had ordered to make announcement to the people on the Day of Nahr: "After this year no polytheist may perform the Pilgrimage and no naked person may circumambulate the House." Ibn Shihab stated that Humaid b. Abd al-Rahman said that according to this narration of Abu Huraira (God be pleased with him) the day of Hajj al-Akbar (Great Hajj) is this Day of Nahr (10th of Dhu'l-Hijja).

'A'isha (God be pleased with her) reported God's Messenger^* as saying: There is no day when God sets free more servants from Hell than the Day of 'Arafa. He draws near, then praises them to the angels, saying: What do these want?

Abu Huraira^~ reported God's Messenger^* as saying: An Umra is an expiation for the sins committed between it and the next, and Hajj which is accepted will receive no other reward than Paradise.

This hadith has been narrated on the authority of Abu Huraira (God be pleased with him) through another chain of transmitters.

Abu Huraira^~ reported God's Messenger^* as saying. He who came to this House (Ka'ba) (with the intention of performing Pilgrimage), and neither spoke indecently nor did he act wickedly. would return (free from sin) as on the (very first day) his mother bore him.

This hadith has been narrated on the authority of Mainsur with the same chain of transmitters (and the words are): "He who performed Pilgrimage but neither spoke indecently nor acted wickedly."

A hadith like this has been narrated on the authority of Abu Huraira (God be pleased with him).

Usama b. Zaid b. Haritha^~ said to God's Messenger^*: Will you stay in your house at Mecca (which you abandoned at the time of migration)? Thereupon he said: Has 'Aqil left for as any land or house? And 'Aqil and Talib became the Inheritors of Abu Talib's (property), and neither Ja'far nor 'Ali inherited anything from him, for both (Ja'far and 'Ali) were Muslims whereas 'Aqil and Talib were non-Muslims.

Usama b. Zaid^~ said: God's Messenger, God willing, where will you stay tomorrow? And it was at the time of the Conquest (of Mecca). Thereupon he (the Holy Prophet) said: Has 'Aqil left any accommodation for us?

Al-'Ali' b. al-Hadrami reported God's Messenger (may peace he upon as saying: For a Mahijir, it is only three (days') stay at Mecca, after completing (the Hajj or 'Umra) that is allowed, and it seemed as if he was saying that he should not (stay) beyond this (period).

Al-'Ali, ' b. al-Hadrami reported God's Messenger^* as saying: The Muhijir should stay at Mecca after performing the rituals (of Hajj) but for three (days) only.

Al-'Ala' b. al-Hadrami reported God's Messenger^* as saying: It is only for three nights that a Muhajir should stay at Mecca after the completion of the rituals of Hajj.

Al-" Ala' b. al-Hadrami reported God's Messenger^* as saying: The stay at Mecca after the completion of his rituals (of Hajj) is only for three days.

Ibn Juraij narrated this hadith with the same chain of transmitters.

Ibn 'Abbas^~ reported God's Messenger^* as saying on the Day of Victory over Mecca: There is no Hijra (emigration) but only Jihad and good intention; and when you are called to battle, then go forth. He also said on the Day of Victory over Mecca: God made this town sacred on the day He created the earth and the heavens; so it is -sacred by the sacred- ness conferred on it by God until the Day of Resurrection and fighting in it was not lawful to anyone before me, and it was made lawful for me only during an hour on one day, for it is sacred by the sacredness conferred on it by God until the Day of Resurrection. Its thorns are not to be cut, its game is not to be molested, and the things dropped are to be picked up only by one who makes a public announcement of it, and its fresh herbage is not to be cut. Abbas^~ said: Messenger of God, exception may be made in case of rush, for it is useful for their blacksmiths and for their houses. He (the Holy Prophet) conceding the suggestion of 'Abbas) said: Except rush.

A hadith like this has been narrated on the authority of Mansur, but he did not mention: "On that very day He created the heavens and the earth," and he (the narrator) substituted the word" fighting" (qital) for" killing" (qatl), and further said: "No one is to pick up the dropped thing except one who makes a public announcement of it."

Abu Shuraih al-'Adawi reported that he said to Amr b. Sa'id when he was sending troops to Mecca: Let me tell you something. O Commander, which God's Messenger^* said on the day following, the Conquest which my ears heard and my heart has retained, and my eyes saw as he spoke it. He praised God and extolled Him and then said: God, not men, has made Mecca sacred; so it is not permissible for any person believing in God and the Last Day to shed blood in it, or lop a tree in it. If anyone seeks a concession on the basis of fighting of God's Messenger^*, tell him that God permitted His Messenger, but not you, and He gave him permission only for an hour on one day, and its sacredness was restored on the very day like that of yesterday. Let him who is present convey the information to him who is absent. It was said to Abu Shuraih: What did Amr say to you? He said: I am better informed of that than you, Abu Shuraih, but the sacred territory does not grant protection to one who is disobedient, or one who runs away after shedding blood, or one who runs away after committing

Abu Huraira,^~ reported. When God, the Exalted and Majestic, granted God's Messenger^* victory over Mecca, he stood before people and praised and extolled God and then said: Verily God held back the elephants from Mecca and gave the domination of it to His Messenger and believers, and it (this territory) was not violable to anyone before me and it was made violable to me for an hour of a day, and it shall not be violable to anyone after me. So neither molest the game, nor weed out thorns from it. And it is not lawful for anyone to pick up a thing dropped but one who makes public announcement of it. And it a relative of anyone is killed he is entitled to opt for one of two things. Either he should be paid blood-money or he can take life as (a just retribution). 'Abbas (God be pleased with him) said: God's Messenger, but Idhkhir (a kind of herbage), for we use it for our graves and for our houses, whereupon God's Messenger^* said: With the exception of Idhkhir. A person known as Abu Shah, one of the people of Yemen, stood up and said: Messenger of God, (kindly) write it for me. Thereupon God's Messenger^* said I Write it for Abu Shah. Walid said: I asked al-Auzai': What did his saying mean: "Write it for me, Messenger of God"? He said: This very address that he had heard from God's Messenger (may peace be upon him).

Abu Huraira^~ reported: The people of the Khuza'ah tribe killed a man of the tribe of Laith in the Year of Victory as a retaliation for one whom they had killed (whom the people of the tribe of Laith had killed). It was reported to God's Messenger^*. He mounted his camel and delivered this address: Verily God, the Exalted and Majestic, held back the Ele- phants from Mecca, and gave its domination to His Messenger and believers. Behold, it was not violable for anyone before me and it will not be violable for anyone after me. Behold, it was made violable for me for an hour of a day; and at this very hour it has again been made inviolable (for me as well as for others). So its thorns are not to be cut, its trees are not to be lopped, and (no one is allowed to) pick up a thing dropped, but the one who makes an announcement of it. And one whose fellow is killed is allowed to opt between two alternatives: either he should receive blood-money or get the life of the (murderer) in return. He (the narrator said): A person from the Yemen, who was called Abu Shah, came to him and said: Messenger of God, write it down for me, whereupon he (God's Messenger) said: Write it down for Abu Shah. One of the persons from among the Quraish also said: Except Idhkhir, for we use it in our houses ant our graves. Thereupon God's Messenger^* said: Except Idhkhir.

Jabir^~ reported: I heard God's Apostle^* say: It is not permissible for any one of you to carry weapons in Mecca.

Anas b. Malik^~ reported that God's Apostle^* entered Mecca in the Year of Victory with a helmet on his head; and when he took it off, a man came to him and said: Ibn Khatal is hanging on to the curtains of the Ka'ba, whereupon he said: Kill him. Malik (one of the narrators) attested this statement having been made.

Jabir b. 'Abdullah al-Ansari^~ reported that God's Messenger^* entered Mecca and Qutaiba (another narrator) stated that he entered Mecca in the Year of Victory, wearing a black turban, but not wearing the Ihram.

Jabir b. Abdullah reported that God's Apostle^* entered on the day of Victory of Mecca wearing a black turban on his head. and she said: In case God cures me I will certainly go and observe prayer in Bait al-Maqdis. She recovered and so she made preparations to go out (to that place). She came to Maimuna. the wife of God's Apostle^*. and after greeting her she informed her about it, whereupon she said: Stay here. and eat the provision (which you had made) and observe prayer In the mosque of the Messenger^*. for I heard God's Messenger^* say: Prayer in it is better than a thousand prayers observed in other mosques except the mosque of the Ka'ba.

Amr b. Huraith reported on the authority of his father that God's Messenger^* addressed the people (on the day of the Victory of Mecca) with a black turban on his head.

Ja'far b. 'Amr b. Huraith reported his father as saying: As if I am seeing God's Messenger^* on the pulpit with a black turban on his head, and its two ends hanging between his shoulders. Abu Bakr (another narrator) did not make mention of: "Upon the pulpit".

'Abdullah b. Zaid b. 'Asim^~ reported God's Messenger^* as saying: Verily Ibrahim declared Mecca sacred and supplicated (for blessings to be showered) upon its inhabitants, and I declare Medina to be sacred as lbrahim had declared Mecca to be sacred. I have supplicated (God for His blessings to be showered) in its sa' and its mudd (two standards of weight and measurement) twice as did Ibrahim for the inhabitants of Mecca. This hadith has been narrated through another chain of transmitters with a slight varia- tion of words.

Rafi' b. Khadij reported God's Messenger^* as saying: Ibrahim declared Mecca as sacred and I declare sacred the area between its two stony grounds (lava lands by which he meant Medina).

Nafi' b. Jubair reported that Marwan b. al-Hakam^~ addressed people and made mention of Mecca and its inhabitants and its sacredness, but he made no mention of Medina, its inhabitants and its sacredness. Rafi' b. Khadij called to him and said: What is this that I hear you making mention of Mecca and its inhabitants and its sacredness, but you did not make mention of Medina and its inhabitants and its sacredness, while the Apostle of God^* has also declared sacred (the area) between its two lava lands (Medina)? And (we have record of this) with us written on Khaulani parchment. If you like, I can read it out to you. Thereupon Marwan became silent, and then Said: I too have heard some part of it.

Jabir^~ reported God's Apostle^* as saying: Ibrahim declared Mecca as sacred; I declare Medina, that between the two mountains, as inviolable. No tree should be lopped and no game is to be molested.

Amir b. Sa'd reported on the authority of his father^~ that God's Messenger^* said: I have declared sacred the territory between the two lava plains of Medina, so its trees should not be cut down, or its game killed; and he also said: Medina is best for them if they knew. No one leaves it through dislike of it without God putting in it someone better than he in place of him; and no one will stay there in spite of its hardships and distress without my being an intercessor or witness on behalf of him on the Day of Resurrection.

'Amir b. Sa'd b. Abu Waqqas reported on the authority of his father (God be pleased with him) that God's Messenger^* said, and then the (above-mentioned) hadith was narrated with this addition: "None should nurse ill-will towards the people of Medina, or God will melt him in fire like the melting of lead or the dissolution of salt in water.

'Amir b. Sa'd reported that Sa'd rode to his castle in al-'Aqiq and found a slave cutting down the trees, or beating off their leaves, so he stripped him off his belongings. When Sa'd returned, there came to him the masters of the slave and negotiated with him asking him to return to their slave or to them what he had taken from their slave, whereupon he said: God forbid that I should return anything which God's Messenger^* has given me as spoil, and refused to return anything to them.

Anas b. Malik^~ reported that God's Messenger^* said to Abu Talha^~: 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 God's Messenger^* 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 Medina he said: O God, I declare (the area) between the two mountains of it (Medina) sacred just as Ibrahim declared Mecca as sacred. O God, bless them (the people of Medina) in their mudd and sa'.

Anas b. Malik reported a hadith like this from God's Apostle^* except with this variation that he said: "I declare sacred the area between its two lava mountains."

'Asim reported: I asked Anas b. Malik whether God's Messenger^* had declared Medina as sacred. He said: Yes. (the area) between so and so. He who made any innovation in it, and further said to me: It is something serious to make any innovation in it (and he who does it) there is upon him the curse of God, and that of the angels and of all the people, God will not accept from him on the Day of Resurrection either obligatory acts or the surpererogatory acts. Ibn Anas said: Or he accommodates an innovator.

'Asim reported: I asked Anas^~ whether God's Messenger^* had declared Medina as sacred. He said: Yes, it is sacred, so its tree is not to be cut; and he who did that let the curse of God and that of the angels and of all people be upon him.

Anas b. Malik^~ reported that God's Messenger^* said: God bless them in their measurements, bless them in their sa's and bless them in their mudd.

Anas b. Malik (God he pleased with him) reported that God's Messenger^* said: O God, increase in Medina twice the blessings (Thou showered) on Mecca.

Ibrahim al-Taimi reported on the authority of his father: 'Ali b. Abi Talib ^~ addressed us and said: He who thought that we have besides the Holy Qur'an anything else that we recite, he told a lie. And this document which is hanging by the sheath of the sword contains but the ages of the camels, and the nature of the wounds. He (Hadrat 'Ali) reported God's Apostle^* as saying: Medina is sacred from 'Air to Thaur; So if anyone makes an innovation or accommodates an innovator, the curse of God, the angels, and all persons will fall upon him, and God will not accept any obligatory or supererogatory act as recompense from them. And the protection granted by the Muslims is one and must be respected by the humblest of them. If anyone makes a false claim to paternity, or being a client of other than his own masters, there is upon him the curse of God, the angels, and all the people. God will not accept from him any recompense in the form of obligatory acts or supererogatory acts. The hadith transmitted on the authority of Abu Bakr and Zabair ends with (these words): The humblest among them should respect it; and what follows after it is not mentioned there, and in the hadith transmitted by them (these words are) not found: (The document was hanging) on the sheath of his sword.

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 God, 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.

A hadith like this has been narrated with the same chain of transmitters by A'mash with a slight variation of words.

Abu Huraira^~ reported God's Apostle^* as saying: Medina is a sacred territory, so he who made any innovation in it. or gave protection to an innovator, there is upon him the curse of God, that of the angels and that of all the people. There would not be accepted on the Day of Resurrection either obligatory acts or supererogatory acts from him.

A hadith like this has been narrated on the authority of A'mash with the same chain of transmitters, but no mention has been made of the Day of Resurrection. But this addition is made: "The protection granted by Muslims is one and must be respected by the humblest of them. And he who broke the covenant made by a Muslim, there is a curse of God, of his angels, and of the whole people upon him, and neither an obligatory act nor a supererogatory act would be accepted from him as recompense on the Day of Resurrection."

Abu Huraira^~ reported: If I were to see deer grazing in Medina, I would have never molested them, for God's Messenger^* has stated: There is between the two lava mountains a sacred territory.

Abu Huraira^~ reported that God's Messenger^* declared sacred the territory between two lava mountains of Medina. Abu Huraira said: If I were to find deer in the territory between the two mountains, I would not molest them, and he (the Holy Prophet) declared twelve miles of suburb around Medina as a prohibited pasture.

Abu Huraira^~ reported that when the people saw the first fruit (of the season or of plantation) they brought it to God's Apostle^*. When he received it he said: O God, bless us in our fruits; and bless us in our city; and bless us in our sa's and bless us in our mudd. O God, Ibrahim was Thy servant, Thy friend, and Thy apostle; and I am Thy servant and Thy apostle. He (Ibrahim) made supplication to Thee for (the showering of blessings upon) Mecca, and I am making supplication to Thee for Medina just as he made supplication to Thee for Mecca, and the like of it in addition. He would then call to him the youngest child and give him these fruits.

Abu Huraira^~ reported that God's Messenger^* was given the first fruit and he said: O God, shower blessings upon us in our city, and in our fruits, in our mudd and in our sa's, blessings upon blessings, and he would then give that to the youngest of the children present there.

Abu Sa'id Maula al-Mahri reported that they were hard pressed by the distress and hardship of Medina, and he come to AbU Sa'Id al-Khudri and said to him: I have a large family (to support) and we are enduring hardships; I have, therefore, made up my mind to take my family to some fertile land. Thereupon Abu Sa'id said: Don't do that, stick to Medina, for we have come out with God's Apostle^*, and (I think that he also said) until we reached 'Usfan, and he (the Holy Prophet along with his Companions) stayed there for some nights. There the people said: By God, we are lying here idle, whereas our children are unprotected behind us, and we do not feel secure about them. This (apprehension of theirs) reached God's Apostle^*, whereupon he said: What is this matter concerning you that has reached me? (I do not retain how he said it, whether he said like this: ) By Him (in the name of Whom) I take oath, (or he said like this: ) By Him in Whose Hand is my life, I made up my mind or if you like (I do not retain what word did he actually say), I should command my camel to proceed and not to let it halt until it comes to Medina and then said: Ibrahim declared Mecca as the sacred territory and it became sacred, and I declare Medina as the sacred territory-the area between the two mountains ('Air and Uhud). Thus no blood is to be shed within its (bounds) and no weapon is to be carried for fighting, and the leaves of the trees there should not be beaten off except for fodder. O God, bless us in our city; O God, bless us in our sil; O God, bless us in our mudd; O God, bless us in our sa; O God, bless us in our mudd. O God, bless us in our city. O God, bless with this blessing two more blessings. By Him in Whose Hand is my life, there is no ravine or mountain path of Medina which is not protected by two angels until you reach there. (He then said to the people: ) Proceed, and we, therefore, proceeded and we came to Medina By Him (in Whose name) we take oath and (in Whose name) oath is taken (Hammad is in doubt about it), we had hardly put down our camel saddles on arriving at Medina that we were attacked by the people of the tribe of 'Abdullah b. Ghatafan but none dared to do it before.

Abu Sa'id al-Kbudri^~ reported that God's Messenger^* said: O God, bless us in our sa' and mud and shower with its blessings two other blessings (multiply blessings showerted upon it).

A hadith like this has been narrated by Yabya b. Abu Kathir with the same chain of transmitters.

Abu Sa'id Maula al-Mahri reported that he came to Abu Sa'id al-Khudri during the nights (of the turmoil) of al-Barrah, and sought his advice about leaving Medina, and complained of the high prices prevailing therein and his large family, and informed him that he could not stand the hardships of Medina and its rugged surrounding. He said to him: Woe to you; I will not advise you to do it, for I heard God's Messenger^* as saying: No one will endure hardships of Medina without my being an intercessor or a witness on his behalf on the Day of Resurrectiar), if he is a Muslim.

Abd al-Rahman reported on the authority of his father Abu Sa'id (God be pleased with him) that he heard God's Messenger^* as saying: I have declared sacred what is between the two lava grounds of Medina just as Ibrahim^* declared Mecca as sacred. He (the narrator) then said: Abu Sa'id caught hold of (Abu Bakr, another narrator, used the word" found" ) a bird in his hand and then released it from his hand and set it free.

Sahl b. Hunif reported that God's Messenger^* pointed with his hands towards Medina and said: That is a sacred territory and a place of safety.

'A'isha (God be pleased with her) reported: When we came to Medina, and it was an unhealthy, uncogenial place, Abu Bakr fell sick and Bilal also fell sick; and when God's Messenger^* saw the illness of his Companions he said: O God, make Medina as congenial to us as you made Mecca congenial or more than that; make it conducive to health, and bleesus in its sa' and in its mudd, and transfer its fever to al-juhfa.

This hadith has been narrated by Hisham b. 'Urwa with the same chain of transmitters.

Ibn 'Umar^~ reported God's Messenger^* as saying: He who patiently endures the hardships of it (of this city of Medina), I would be an intercessor or a withness on his behalf on the Day of Resurrection.

Yuhannis, the freed slave of Zubair, narrated that when he was sitting with Abdullah b. 'Umar^~ during the days of turmoil, his freed slave-girl came to him. After saluting him she said: Abu Abd al-Rahmin, I have decided to leave (Medina) for the time is hard for us, whereupon Abdullah said to her: Stay here, foolish lady, for I have heard God's Messenger^* as saying: For one who shows endurance on the hardships and rigour of it (of Medina) I would be an intercessor or a witness on his behalf on the Day of Resurrection.

Abdullah b. 'Umar^~ said: I heard God's Messenger^* as saying: He who patiently endured the hardships and rigours of (this city, i. e. Medina), I would be his witness and intercessor on the Day of Resurrection.

Abu Huraira^~ reported the Apostle of God^* as saying: For one among my Ummah who shows endurance against the hardships and rigours of Medina, I would be an intercessor or a witness on his behalf on the Day of Resurrection.

A hadith like this has been narrated on the authority of Abu Huraira (God be pleased with him) through another chain of transmitters.

Abu Huraira^~ reported God's Messenger^* as saying: None who shows endurance on the hardships of Medina,... (the rest of the hadith is the same).

Abu Huraira^~ reported God's Messenger^* as saying: There are at the approaches of Medina angels so that plague and the Dajjal shall not penetrate into it.

Abu Huraira^~ reported God's Messenger^* as saying: Dajjal will come from the eastern side with the intention of attacking Medina until he will get down behind Uhud. Then the angels will turn his face towards Syria and there he will perish.

Abu Huraira^~ reported God's Messenger^* as saying: A time will come for the people (of Medina) when a man will invite his cousin and any other near relation: Come (and settle) at (a place) where living is cheap, come to where there is plenty, but Medina will be better for them; would they know it! By Him in Whose Hand is my life, none amongst them would go out (of the city) with a dislike for it, but God would make his successor in it someone better than be. Behold. Medina is like furnace which eliminates from it the impurities. And the Last Hour will not come until Medina banishes its evils just as a furnace eliminates the impurities of iron.

Abu Huraira^~ reported God's Messenger^* as saying: I have been commanded (to migrate) to a town (Medina) which would overpower other towns. They (the people) call it Yathrib; its correct name is (in fact) Medina. It eliminates (bad) people just as a furnace removes the alloy of iron.

This hadith has been narrated by Yabya b. Sa'id with the same chain of transmitters (and the words are): "Just as a furance removes impurity," but no mention is made of iron.

Jabir b. Abdullah^~ reported that a desert Arab swore allegiance to God's Messenger^*. He suffered frozn a severe fever in Medina (and) so he came to God's Messenger^* saying: Mubammad. cancel my oath of allegiance, but God's Messenger^* refused it. He again came and caid: Cancel my oath of allegiance. but he (the Holy Prophet) refused it. He again came to him and said: Cancel my oath of allegiance, but he refused. The desert Arab, however, went away (cancelling the allegiance himself) ; thereupon God's Messenger^* said: Medina is like a furnace which drives away its impurity and purifies what is good.

Zaid b. Thabit reported God's Apostle^* as saying: It is Taiba, thereby meaning Medina. It drives away impurity just as fire removes the impurity of silver.

Jabir b. Samura^~ reported that he heard God's Messenger^* say: God named Medina as Tabba.

Abu Huraira^~ reported that Abu'I-Qasim (Mubammad, may peace be upon him) said: He who intends to do harm to the people of this city (that is, Medina). God would efface him as salt is dissolved in water.

Abu Huraira reported God's Messenger^* as saying: He who intends to do harm to its people (he meant Medina), God would efface him as salt is dissolved in water. Ibn Hatim (one of the narrators) substituted the word" harm" for" mischief".

This hadith is narrated on the authority of Abu Huraira by another chain of transmitters.

Sa'd b. Abu Waqqas reported God's Messenger^* as saying: He who intends to do harm to the people of Medina, God would efface him just as water dissolves salt.

Sa'd b. Malik heard God's Messenger^* saying like this except (this variation) that he said: "Sudden attack or harm."

Abu Huraira and Sa'd reported God's Messenger^* as saying: O God, bless the people of Medina in their mudd, the rest of the hadith being the same, and in It (this is also mentioned): "He wo intends to do harm to its people, God would efface him just as salt it dissolved in water."

Sufyan b. Abd Zuhair reported God's Messenger^* as saying: Syria will be conquered and some people will go out of Medina along with their families driving their camels. and Medina is better for them if they were to know it. Then Yemen will be conquered and some people will go out of Medina along with their families driving their camels, and Medina is better for them if they were to know it. Then Iraq will be conquered and some people will go out of it along with their families driving their camels, and Medina is better for them if they were to know it.

Sufyan b. Abu Zuhair heard God's Messenger^* say: Yemen will be conquered and some people will go away (to that country) driving their camels and carrying their families on them and those who are under their authority, while Medina is better for them if they were to know it. Then Syria will be conquered and some people will go away driving their camels along with them and carrying their families with them and those who are under their authority, while Medina is better for theni if they were to know it. Thtn lraq will be conquered and some people will go away (to that country) driving their camels and carrying their families with them and those who are under their authority. while Medina is better for them if they were to know it.

Salid b. Musayyib heard Abu Huraira^~ say that 'God's Messenger^* said about Medina: Its inhabitants will abandon it, whereas it is good for them and it will become the haunt of beasts and birds. (Imam Muslim said that Abu Safwan, one of the narrators whose name was 'Abdullah b. 'Abd al-Malik, was an orphan and I bn juraij took him under his care for ten years.)

Abu Huraira^~ heard God's Messenger^* say: They (the residents of) Medina will abandon Medina whereas it is good for them and it will be haunted by beasts and birds, and two shepherds will come out from Muzainah intending (to go) towards Medina and tending their herd, and will find nothing but wilderness there until when they will reach the mountain path of Wada, they will fall down on their faces.

AbduUah b. Zaid al-Mazini^~ reported God's Messenger^* as saying: That which is between my house" and my pulpit is a garden from the gardens of Paradise.

Abdullah b. Zaid al-Ansari heard God's Messenger^* as saying: That which exists between my pulpit and my house is a garden from the gardens of Paradise.

Abu Huraira^~ reported God's Messenger^* as saying: That which exists between my house and my pulpit is a garden from the gardens of Paradise, and my pulpit is upon my cistern.

Abu Humaid^~ reported: We went out along with God's Messenger^* in the expedition of Tabuk, and Humaid further related: We proceeded until we reached the valley of Qura; and God's Messenger^* said: I am going forth, so he who among you wants to move fast with me may do so; and he who likes to go slowly may do so. We proceeded until Medina wag within our sight. and he said: This is Tibba (another name of Medina) ; this is Ubud, the mountain which loves us and we love it.

Anas b. Malik^~ reported God's Messenger^* as saying: Ohud is a mountain which loves us and which we love. This hadith is narrated by Anas b. Malik^~ with another chain of transmitters (and the words are): "AIlah's Messenger^* cast a glance at Ubud and said: Ubud is a mountain which loves us and we love it."

Abu Huraira^~ narrated It directly from God's Apostle'^* having said this: A prayer in my mosque is a thousand times more excellent than a prayer in any other mosque, except Masjid al-Haram (Mosque of the Ka'ba).

Abu Huraira^~ reported God's Messenger^* as saying: Prayer in my mosque is more excellent than a thousand prayers observed in other mosques except the Masjid al- Haram.

Abu Huraira^~ reported: Prayer in the mosque of God's Messenger^* is more excellent than a thousand prayers in other mosques except the Masjid al-Haram, for God's Messenger^* is the last of the Apostles, and his mosque is the last of the mosques. Abu Salama and Abu Abdullah (two of the narrators in this chain of narrations said: We had no doubt that what Abu Haraira (God be pleased with him) had said was from God's Messenger^*, and so we did not like to get an attestation from Abu Huraira about this hadith until Abu Huraira^~ died. We discussed it (the issue of getting attestation from Abu Huraira) amongst ourselves and blamed one another as to why we did not talk about it to Abu Huraira regarding it so that he could attribute its transmission to God's Messenger^* in case he had heard It from him. While we were discussing it as we sat with 'Abdullah b. Ibrahlm b. Qariz; we made a mention of this hadith, and our omission (in getting its attestation) about its direct transmission by Abu Huraira from him (the Holy Proohet) ; thereupon Abdullah b. Ibrahim said to us: I bear witness to the fact that I heard Abu Huraira (God be pleased with him) say that God's Messenger^* said: I am the last of the Apostles and my mosque is the last of the mosques.

Yahya b. Sa'id^~ reported: I said to Abu Salih: Did you hear Abu Huraira^~ making a mention of the excellence of prayer in the mosque of God's Messenger^*? He said: No (I did not hear directly from Abu Huraira), but I heard Abdullah b. Ibrahlm b. Qariz; say that' he had heard from Abu Huraira (God be pleased with him) that God's Messenger^* had said: Prayer in this mosque of mine is better than a thousand prayers. or. is like one thousand prayers observed in other mosques besides It, except that it be in al-Masjid al-Haram. This hadith has been narrated by Yabya b. Sa'id with the same chain of transmitters.

Ibn 'Umar^~ reported God's Apostle^* as saying: Prayer in this mosque of mine is better than a thousand prayers (observed in other mosque.) besides it, except that of Masjid al-Haram.

A hadith like this has been narrated on the authority of Ubaidullah with the same chain of transmitters.

Ibn 'Umar reported: I heard God's Messenger^* saying like this.

Ibn Umar narrated from God's Apostle^* a hadlth like this.

Ibn Abbas^~ reported that a woman fell ill and she said: In case God cures me I will certainly go and observe prayer in Bait al-Maqdis. She recovered and so she made preparations to go out (to that place). She came to Maimuna. the wife of God's Apostle^*. and after greeting her she informed her about it, whereupon she said: Stay here. and eat the provision (which you had made) and observe prayer In the mosque of the Messenger^*. for I heard God's Messenger^* say: Prayer In it is better than a thousand prayers observed in other mosques except the mosque of the Ka'ba.

Abu Huraira^~ reported it directly from God's Apostle^* that he said: Do not undertake journey but to three mosques: this mosque of mine, the Mosque of al-Haram and the Mosque of Aqsa (Bait al-Maqdis).

This hadith has been narrated on the authority of Zuhri (but with this change of words) that he (God's Apostle) said: "Undertake journey to three mosques."

Abu Haraira^~ reported God's Messenger^* as saying: One should undertake journey to three mosques: the mosque of the Ka'ba, my mosque, and the mosque of Elia (Bait al-Maqdis).

Abu Salama b. Abd al-Rabman reported: 'Abd al-Rabman b. Abu Sa'id al-Khudri ^~ happened to pass by me and I said to him. How did you hear your father making mention of the mosque founded on Piety? He said: My father said: I went to God's Messenger^* as he was in the house of one of his wives, and said: Messenger of God, which of the two mosques is founded on piety? Thereupon he took a handful of pebbles and threw them on the ground and then said: This is the very mosque of yours (mosque at Medina). He (the narrator) said: I bear witness that I heard your father making mention of it.

Abu Sa'id reported from God's Apostle^* a hadlth like this, but in the chain of transmitters no mention was made of Abd al- Rahman b. Abu Sa'id.

Ibn Umar reported that God's Messenger^* visited (the mosque) at Quba' riding and on foot.

Ibn Umar^~ reported that God's Messenger^* came to the mosque at Quba' riding and on foot, and he observed two rak'ahs of (Nafl prayer) in it.

Ibn 'Umar reported that God's Messenger^* came to Quba' riding as well as on foot.

This hadith has been reported on the authority of Ibn Umar (God be pleased with them) with another chain of transmitters.

Abdullah b. Umar^~ reported that God's Messenger^* used to come to Quba' riding and on foot

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

Ibn Umar used to come to Quba' on every Saturday and he said: I saw God's Apostle^* coming (to this place) on every Saturday.

'Abdullah b. 'Umar reported that God's Messenger^* used to come to Quba', i. e. (he came) on every Saturday, and he used to come riding or on foot. Ibn Dinar (another narrator) said that Ibn Umar used to do like this. This hadlth has been narrated on the authority of Ibn Dinar, but he made no mention of: "Every Saturday."

'Alqama reported: While I was walking with 'Abdullah at Mina, 'Uthman happened to meet him. He stopped there and began to talk with him. Uthman said to him: Abu 'Abd al-Rahman, should we not marry you to a young girl who may recall to you some of the past of your bygone days; thereupon he said: If you say so, God's Messenger^* said: O young men, those among you who can support a wife should marry, for it restrains eyes from casting (evil glances). and preserves one from immorality; but those who cannot should devote themselves to fasting for it is a means of controlling sexual desire.

'Alqama reported: While I was going along with 'Abdullah b. Ma'sud (God he pleased with him) in Mina, 'Uthman b. 'Affan^~ happened to meet him and said: Come here, Abu 'Abd al-Rahman (kunya of Abdullah b. Mas'ud), and he isolated him (from me), and when 'Abdullah (b. Mas'ud) saw that there was no need (for this privacy), he said to me: 'Alqama, come on, and so I went there. (Then) 'Uthman said to him: Abu Abd al-Rahman, should we not marry you to a virgin girl that your past may be recalled to your mind? 'Abdullah said: If you say so, the rest of the hadith is the same as narrated above.

Abdullah (b. Mas'ud)^~ reported that God's Messenger^* said to us: O young men, those among you who can support a wife should marry, for it restrains eyes (from casting evil glances) and preserves one from immorality; but he who cannot afford It should observe fast for it is a means of controlling the sexual desire.

Abu al-Rahman b. Yazid said: I and my uncle 'Alqama and al-Aswad went to 'Abdullah b. Mas'ud^~. He (the narrator further) said: I was at that time young, and he narrated a hadith which it seemed he narrated for me that God's Messenger^* said like one transmitted by Mu'awiya, and further added: I lost no time in marrying.

'Abd al-Rahman b. Yazid reported on the authority of Abdullah: We went to him, and I was the youngest of all (of us), but he did not mention: "I lost no time in marrying."

Anas^~ reported that some of the Companions of God's Apostle^* asked his (the Prophet's) wives about the acts that he performed in private. Someone among them (among his Companions) said: I will not marry women; someone among them said: I will not eat meat; and someone among them said: I will not lie down in bed. He (the Holy Prophet) praised God and glorified Him, and said: What has happened to these people that they say so and so, whereas I observe prayer and sleep too; I observe fast and suspend observing them; I marry women also? And he who turns away from my Sunnah, he has no relation with Me

Sa'd b. Abi Waqqas^~ reported: The Messengger of God^* rejected (the idea) of Uthman b. Muz'unliving in celibacy (saying): And if he (the Holy Prophet) had given me permission We would have got ourselves castrated.

Sa'id b. al-Musayyib reported: I heard Sa'd (b. Abi Waqqas) saying that the idea of 'Uthman b. Maz'un for living in celibacy was rejected (by the Holy Prophet), and if he had been given permission they would have got themselves castrated.

Sa'id b. al Musayyib heard Sa'd b. Abi Waqqas^~ saying that Uthman b. Maz'un decided to live in celibacy, but God's Messenger^* forbade him to do so, and if he had permitted him, we would have got ourselves castrated.

Jabir reported that God's Messenger^* saw a woman, and so he came to his wife, Zainab, as she was tanning a leather and had sexual intercourse with her. He then went to his Companions and told them: The woman advances and retires in the shape of a devil, so when one of you sees a woman, he should come to his wife, for that will repel what he feels in his heart.

Jabir b. 'Abdullah reported that God's Apostle^* saw a woman; and the rest of the hadith was narrated but (with this exception) that he said he came to his wife Zainab, who was tanning a (piece of) leather, and he made no mention of: "She retires in the shape of satan."

Jabir heard God's Apostle^* say: When a woman fascinates any one of you and she captivates his heart, he should go to his wife and have an intercourse with her, for it would repel what he feels.

Abdullah (b. Mas'ud) reported: We were on an expedition with God's Messenger^* and we had no women with us. We said: Should we not have ourselves castrated? He (the Holy Prophet) forbade us to do so He then granted us permission that we should contract temporary marriage for a stipulated period giving her a garment, and 'Abdullah then recited this verse: 'Those who believe do not make unlawful the good things which God has made lawful for you, and do not transgress. God does not like trangressers" (al-Qur'an, v. 87).

This hadith has been narrated on the authority of Jarir with the same chain of transmitters and he also recited this (above-mentioned verse) to us, but he did not say that 'Abdullah recited it.

This hadith has been narrated on the authority of Isma'il with the same chain of transmitters (and the words are): "We were young, so we said: God's Messenger, should we not have ourselves castrated? But he (the narrator) did not say; We were on an expedition."

Jabir b. 'Abdullah and Salama b. al-Akwa' said: There came to us the proclaimer of God's Messenger^* and said: God's Messenger^* has granted you permission to benefit yourselves, i. e. to contract temporary marriage with women.

Salama b. al. Akwa' and Jabir b. Abdullah reported: God's Messenger^* came to us and permitted us to contract temporary marriage.

Ibn Uraij reported: 'Ati' reported that jibir b. Abdullah came to perform 'Umra, and we came to his abode, and the people asked him about different things, and then they made a mention of temporary marriage, whereupon he said: Yes, we had been benefiting ourselves by this temporary marriage during the lifetime of theHoly Prophet^* and during the tinie of Abi! Bakr and 'Umar.

Jabir b. 'Abdullah reported: We contracted temporary marriage giving a handful of (tales or flour as a dower during the lifetime of God's Messenger^* and durnig the time of Abu Bakr until 'Umar forbade it in the case of 'Amr b. Huraith.

Abu Nadra reported: While I was in the company of Jabir b. Abdullah, a person came to him and said that Ibn 'Abbas and Ibn Zubair differed on the two types of Mut'as (Tamattu' of Hajj 1846 and Tamattu' with women), whereupon Jabir said: We used to do these two during the lifetime of God's Messenger^* . Umar then forbade us to do them, and so we did not revert to them.

Iyas b. Salama reported on the authority of his father that God's Messenger^* gave sanction for contracting temporary marriage for three nights in the year of Autas 1847 and then forbade it.

Sabra Juhanni reported: God's Messenger^* permitted temporary marriage for us. So I and another person went out and saw a woman of Bana 'Amir, who was like a young long-necked she-camel. We presented ourselves to her (for contracting temporary marriage), whereupon she said: What dower would you give me? I said: My cloak. And my companion also said: My cloak. And the cloak of-my companion was superior to my cloak, but I was younger than he. So when she looked at the cloak of my companion she liked it, and when she cast a glance at me I looked more attractive to her. She then said: Well, you and your cloak are sufficient for me. I remained with her for three nights, and then God's Messenger^* said: He who has any such woman with whom he had contracted temporary marriage, he should let her off.

Rabi' b. Sabra reported that his father went on an expedition with God's Messenger^* during the Victory of Mecca, and we stayed there for fifteen days (i.e. for thirteen full days and a day and a night), and God's Messenger^* permitted us to contract temporary marriage with women. So I and another person of my tribe went out, and I was more handsome than he, whereas he was almost ugly. Each one of us had a cloaks, My cloak was worn out, whereas the cloak of my cousin was quite new. As we reached the lower or the upper side of Mecca, we came across a young woman like a young smart long-necked she-camel. We said: Is it possible that one of us may contract temporary marriage with you? She said: What will you give me as a dower? Each one of us spread his cloak. She began to cast a glance on both the persons. My companion also looked at her when she was casting a glance at her side and he said: This cloak of his is worn out, whereas my cloak is quite new. She, however, said twice or thrice: There is no harm in (accepting) this cloak (the old one). So I contracted temporary marriage with her, and I did not come out (of this) until God's Messenger^* declared it forbidden.

Rabi' b. S'abra al-jahanni reported on the authority of his father. We went with God's Messenger^* to Mecca during the year of Victory and he narrated like this a hadith transmitted by Bishr (the previous one) but with this addition: "She said: Can it be possible?" And it is also mentioned in it: "He said: The cloak of this (man) is old and worn out."

Sabra al-Juhanni reported on the authority of his father that while he was with God's Messenger (may peace be upon hm) he said: O people, I had permitted you to contract temporary marriage with women, but God has forbidden it (now) until the Day of Resurrection. So he who has any (woman with this type of marriage contract) he should let her off, and do not take back anything you have given to then (as dower).

This hadith has been narrated on the authority of 'Abd al-'Aziz b 'Umar with the same chain of transmitters, and he said: I saw God's Messenger^* standing between the pillar and the gate (of the Ka'ba) and he was relating a hadith as narrated by Ibn Numair.

'Abd al-Malik b. Rabi' b. Sabraal-Juhanni reported on the authority of his father who narrated it on the authority of his father (i e. 'Abd al-Malik's grandfather, Sabura al-juhanni): God's Messenger^* permitted us to contract temporary marriage in the Year of Victory, as we entered Mecce, and we did come out of it but he forbade us to do it.

Sabra b. Ma'bad reported that God's Apostle^* permitted his Companions to contract temporary marriage with women in the Year of Victory. So I and a friend of mine from Banu Sulaim went out, until we found a young woman of Banu Amir who was like a young she-camel having a long neck. We made proposal to her for contracting temporary marriage with us, and presented to her our cloaks (as dower). She began to look and found me more handsome than my friend, but found the cloak of my friend more beautiful than my cloak. She thought in her wind for a while, but then preferred me to my friend. So I remained with her for three (nights), and then God's Messenger^* commanded us to part with them (such women).

Rabi' b. Sabra reported on the authority of his father that God's Apostle^* prohibited the contracting of temporary marriage.

Rabi' b. Sabra reported on the authority of his father that God's Messenger^* forbade on the Day of Victory to contract temporary marriage with women. This hadith has been narrated on the authority of Rabi' b. Sabra that God's Messenger^* forbade to contracf temporary marriage with women at the time of Victory, and that his father had contracted the marriage for two red cloaks.

'Urwa b. Zabair reported that 'Abdullah b. Zubair^~ stood up (and delivered an address) in Mecca saying: God has made blind the hearts of some people as He has deprived them of eyesight that they give religious verdict in favour of temporary marriage, while he was alluding to a person (Ibn 'Abbas). Ibn Abbas called him and said: You are an uncouth person, devoid of sense. By my life, Mut'a was practised during the lifetime of the leader of the pious (he meant God's Messenger, may peace be upon him), and Ibn Zubair said to him: just do it yourselves, and by God, if you do that I will stone you with your stones. Ibn Shihab said. Khalid b. Muhajir b. Saifullah informed me: While I was sitting in the company of a person, a person came to him and he asked for a religious verdict about Mut'a and he permitted him to do it. Ibn Abu 'Amrah al-Ansari^~ said to him: Be gentle. It was permitted in- the early days of Islam, (for one) who was driven to it under the stress of necessity just as (the eating of) carrion and the blood and flesh of swine and then God intensified (the commands of) His religion and prohibited it (altogether). Ibn Shihab reported: Rabi' b. Sabra told me that his father (Sabra) said: I contracted temporary marriage with a woman of Banu 'Amir for two cloaks during the lifetime of God's Messenger^* ; then he forbade us to do Mut'a. Ibn Shihab said: I heard Rabi' b. Sabra narrating it to Umar b. 'Abd al-'Aziz and I was sitting there.

Sabra al-Juhanni reported on the authority of his father: God's Messenger^* prohibited the contracting of temporary marriage and said: Behold, it is forbidden from this very day of yours to the Day of Resurrection, and he who has given something (as a dower) should not take it back.

'Ali b. AbiTalib reported that God's Messenger^* prohibited on the Day of Khaibar the contracting of temporary marriage with women and the eating of the flesh of domestic asses.

Malik narrated this hadith on the authority of the same chain of trans- witters that 'Ali b. Abil Talib said to a person: You are a person led astray; God's Messenger^* forbade us (to do Mut'a), as is stated In the hadith transmitted on the authority of Yahya b. Malik.

Muhammad b. 'Ali narrated on the authority of his father 'Ali that God's Apostle^* on the Day of Khaibar prohibited for ever the contracting of temporary marriage and eating of the flesh of the domestic asses.

'Ali^~ heard that Ibn Abbas (God be pleased with them) gave some relaxation in connection with the contracting of temporary marriage, whereupon he said: Don't be hasty (in your religious verdict), Ibn 'Abbas, for God's Messenger^* on the Day of Khaibar prohibited for ever the doing of it-And eating of the flesh of domestic asses.

'Ali^~ said to Ibn 'Abbas (God be pleased with them) that God's Messenger^* on the Day of Khaibar forbade forever the contracting of temporary marriage and the eating of the flesh of domestic asses.

Abu Huraira^~ reported God's Messenger (may peace upon him) having said this: One should not combine a woman and her father's sister, nor a woman and her mother's sister in marriage.

Abu Huraira^~ reported that God's Messenger^* forbade combining of four women in marriage: a woman with her tather's sister, and a woman with her mother's sister.

Abu Huraira^~ reported: I heard God's Messenger^* say: Father's sister should not be combined with her brother's daughter, nor the daughter of a sister with her mother's sister.

Abu Huraira^~ reported that God's Messenger^* forbade a person to combine in marriage a womanarid her father's sister, and a woman and her mother's sister. Ibn Shihab said: So we regarded the paternal aunt of her (wife's) father and the maternal aunt of her (wife's) father at the same level.

Abu Huraira^~ reported God's Messenger^* as saying: One should not combine in marriage a woman with her father's sister, or her mother's sister.

A hadith like this has been narrated on the authority of Abu Huraira (God be pleased with him) through another chain of transmitters.

Abu Huraira^~ reported God's Apostle^* as saying: A man must not make proposal of marriage to a woman when his brother has done so already. And he must not offer a price for a thing for which his brother had already offered a price; and a woman must not be combined in marriage with her father's sister, nor with her mother's sister, and a woman must not ask to have her sister divorced in order to deprive her of what belongs to her, but she must marry, because she will have what God has decreed for her.

Abu Huraira^~ reported that God's Messenger^* forbade the combining of a woman in marriage with her father's sister, or with her mother's sister, or that a woman should ask for divorce for her sister in order to deprive her of what belongs to her. God, the Exalted'and Majestic, is her Sustainer too.

Abu Huraira^~ reported that God's Messenger^* forbade to combine a woman and her father's sister, and a woman and her mother's sister.

A hadith like this has been transmitted on the authority of Amr b. Dinar

Nubaih b. Wahb reported that 'Umar b. Ubaidullah intended to marry Talha b. 'Umar with the daughter of Shaiba b. Jubair; so he sent a messenger to Aban b. Uthman to attend the marriage, and he was at that time the Amir of Hajj. Aban said: I heard 'Uthman b. 'Affan say that God's Messenger^* had stated: A Muhrim must neither marry himself, nor arrange the marriage of another one, nor should he make the proposal of marriage.

Nubaih b. Wahb reported: Umar b. Ubaidullah b. Ma'mar sent me to Aban b. Uthman as he wanted to make the proposal of the marriage of his son with the daughter of Shaiba b. Uthman. He (Aban b. Uthman) was at that time (busy) in the season of Pilgrimage. He said: I deem him to be a man of the desert (for it is a common thing) that a Muhrim can neither marry, nor is he allowed to be married to anyone. It is Uthman (b. Affan) who reported this to us from God's Messenger^*.

Uthman b. 'Affan reported that God's Messenger^* had said: A Muhrim should neither marry himself, nor should he be got married to anyone, nor should he make the proposal of marriage.

'Uthman (b. 'Affan) reported it directly from God's Apostle^* that he said: A Muhrim should neithermarry (in that state) nor make the proposal of marriage.

Nabaih b. Wahb reported that Umar b. 'Ubaidullah b. Ma'mar intended to marry his son Talha with the daughter of Shaiba b. Jubair during the Pilgrimage. Aban b. Uthman was at that time the Amir of Pilgrims. So he ('Umar b. Ubaidullah) sent someone (as a messenger) to Aban saying: I intend to marry Talha b. 'Umar and I earnestly desire you to be present there (in this ceremony of marriage). Aban said to him: I find you a block-headed 'Iraqi. I heard 'Uthman b. 'Affan say that God's Messenger^* said: A Muhrim should not marry.

Ibn Abbas^~ reported that God's Apostle^* married Maimulna in the state of Ihram. Ibn Numair made this addition: "I narrated it to Zuhri and he said: Yazid b. al-Asamm (God be pleased with him) told me that he (the Holy Prophet) married her when he was not a muhrim."

Ibn 'Abbas^~ reported: God's Messenger.^* married Maimuna while he was a Muhrim.

Yazid b. al-Asamm reported: Maimuna daughter of al-Harith narrated to me that God's Messenger^* married her and he was not in the state of Ihram. And she (Maimuna) was my mother's sister and that of Ibn 'Abbas^~.

Ibn Umar^~ reported God's Apostle^* as having said this: None amongst you should outbid another in a transaction, nor should he make proposals of marriage upon the proposal made by someone else.

Ibn Umar^~ reported God's Apostle^* as having said this: A person should not enter into a transaction when his brother (had already entered into but not finalised), and he should not make proposal of marriage upon the proposal already made by his brother, until he permits it.

A hadith like this has been reported on the authority of Nafi' with the same chain of transmitters.

Abu Huraira^~ reported God's Apostle^* as having forbidden a dweller of the town selling the merchandise of a villager or outbidding in a sale (in order that another might fall into a snare), or a person making the proposal of marriage when his brother has already made such a proposal, or entering into a transaction when his brother has already entered; and a woman asking the divorce of her sister in order to deprive her of what belongs to her. 'Amr made this addition: "The person should not purchase in opposition to his brother."

Abu Huraira^~ reported God's Messenger^* as having said this: Do not outbid in a sale in order to ensnare. No man should enter into a transaction in which his brother has already entered, and no dweller of the town should sell on behalf of the villager. And no man should make a proposal of marriage which his brother has already made and no woman should ask for the divorce of another (co-wife) in order to deprive her of what belongs to her.

A hadith like this has been narrated on the authority of Zuhri with the same chain of transmitters but with a slight alteration.

Abu Huraira^~ reported God's Messenger^* 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.

This hadith has been narrated on the authority of Abu Huraira (God be pleased with him) through another chain of transmitters.

'Uqba b. 'Amir said on the pulpit that God's Messenger^* said: A believer is the brother of a believer, so it is not lawful for a believer to outbid his brother, and he should not propose an engagement when his brother has thus proposed until he gives it up.

Ibn Umar^~ said that God's Messenger^* prohibited Shighar which means that a man gives his daughter in marriage on the condition that the other gives his daughter to him in marriage with- out any dower being paid by either.

A hadith like this has been narrated on the authority of" Abdullah b. 'Umar ^~ but with a slight variation of words.

Ibn Umar^~ reported that God's Messenger^* prohibited Shighar.

Ibn 'Umar^~ reported God's Messenger^* as having said: There is no Shighar in islam.

Abu Huraira^~ reported that God's Messenger^* prohibited Shighar. Ibn Numair added: Shighar means that a person should say to the other person: Give me the hand of your daughter in marriage and I will (in return) marry my daughter to you; or merry me your sister, and I will marry my sister to you.

This hadith has been narrated on the authority of Ibn Vmar with the same chain of transmitters, but there is no mention of Ibn Numair.

Jabir b. Abdullah^~ reported that God's Messenger^* prohibited Shighar.

'Uqba b. Amir^~ reported God's Messenger^* as saying: The most worthy condition which must be fulfilled is that which makes sexual intercourse lawful. In the narration transmitted by Ibn Muthanna (instead of the word" condition" ) it is" conditions".

Abu Huraira^~ reported God's Messenger^* as having said: A woman without a husband (or divorced or a widow) must not be married until she is consulted, and a virgin must not be married until her permission is sought. They asked the Prophet of God^*: How her (virgin's) consent can be solicited? He (the Holy Prophet) said: That she keeps silence.

This hadith has been narrated through another chain of transmitters.

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

Ibn 'Abbas^~ reported God's Apostle^* as saying: A woman without a husband has wore right to her person than her guardian, and a virgin's consent must be asked from her, and her silence implies her consent.

Ibn Abbas^~ reported God's Messenger^* as saying: A woman who has been previously married (Thayyib) has more right to her person than her guardian. And a virgin should also be consulted, and her silence implies her consent.

Sufyan reported on the basis of the same chain of transmitters (and the words are): A woman who has been previously married (Thayyib) has more right to her person than her guardian; and a virgin's father must ask her consent from her, her consent being her silence, At times he said: Her silence is her affirmation.

'A'isha (God be pleased with her) reported: God's Messenger^* married me when I was six years old, and I was admitted to his house at the age of nine. She further said: We went to Medina and I had an attack of fever for a month, and my hair had come down to the earlobes. Umm Ruman (my mother) came to me and I was at that time on a swing along with my playmates. She called me loudly and I went to her and I did not know what she had wanted of me. She took hold of my hand and took me to the door, and I was saying: Ha, ha (as if I was gasping), until the agitation of my heart was over. She took me to a house, where had gathered the women of the Ansar. They all blessed me and wished me good luck and said: May you have share in good. She (my mother) entrusted me to them. They washed my head and embellished me and nothing frightened me. God's Messenger (, may peace be upon him) came there in the morning, and I was entrusted to him.

'A'isha (God be pleased with her) reported: God's Apostle^* married me when I was six years old, and I was admitted to his house when I was nine years old.

'A'isha (God be pleased with her) reported that God's Apostle^* married her when she was seven years old, and he was taken to his house as a bride when she was nine, and her dolls were with her; and when he (the Holy Prophet) died she was eighteen years old.

'A'isha (God be pleased with her) reported: God's Messenger^* contracted marriage with me in Shawwal and took me to his house as a bride during Shawwal. And who among the wives of God's Messenger^* was dearer to him than I, and' A'isha liked that the women (of her family) should enter the houses as brides during the month of Shawwal.

This hadith has been narrated on the authority of Sufyan with the same chain of transmitters, but he made no mention of the act of 'A'isha (being admitted as a wife in the house of the Holy Prophet).

Abu Huraira^~ reported: I was in the company of God's Messenger (way peace be upan him) when there came a man and informed him that he had contracted to marry a woman of the Ansar. Thereupon God's Messenger^* said: Did you cast a glance at her? He said: No. He said: Go and cast a glance at her, for there is something in the eyes of the Ansar.

Abu Huraira^~ reported: A man came to God's Messenger^* and said: I have contracted marriage with a woman of the Ansar, whereupon God's Apostle^* said: Did you cast a glance at her, for there is something in the eyes of the Ansar? He said: I did cast a glance at her, whereupon he said: For what (dower) did you marry her? He said: For four 'uqiyas. Thereupon God's Apostle^* said: For four 'uqiyas; it seems as if you dig out silver from the side of this mountain (and that is why you are prepared to pay such a large amount of dower). We have nothing which we should give you. There is a possibility that we may send you to an (expedition) where you may get (booty). So he sent that man (in the expedition) which was despatched to Banu 'Abs.

Sahl b. Sa'd al-Sa'idi^~ reported: A woman came to God's Messenger.^* and said: Messerbger of God, I have come to you to entrust myself to you (you may contract my marriage with anyone at your discretion). God's Messenger^* saw her and cast a glance at her from head to foot. God's Messenger^* then lowered his head. When the woman saw that he had made no decision in regard to her, she sat down. There stood up a person from amongst his companions and said: Messenger of God, marry her to me if you have no need of her. He (the Holy Prophet) said: is there anything with you (which you con give as a dower)? He said: No, Messenger of God, by God I have nothing. Thereupon God's Messenger^* said: Go to your people (family) and see if you can find something. He returned and said: I have found nothing. The Apostle of God^* said: See even if it is an Iron ring. He went and returned and said: No, by God, not even an iron ring, but only this lower garment of mine (Sahl said that he had no upper garment), half of which (I am prepared to part with) for her. Thereupon God's Messenger^* said: How can your lower garment serve your purpose, for it you wear it, she would not be able to make any use of it and if she wears it there would not be anything on you? The man sat down and as the sitting prolonged he stood up (in disappointment) and as he was going back God's Messenger^* commanded (him) to be called back, and as he came, he said to him: Do you know any part of the Qur'an? He said: I know such and such surahs (and he counted them). whereupon he said: Can you recite them from heart (from your memory)? He said: Yes, whereupon he (God's Messenger) said: Go, I have given her to you in marriage for the part of the Qur'an which you know.

This hadith has been narrated on the authority of Sahl b. Sa'd with a minor alteration of words, but the hadith transmitted through Za'idah (the words are that the Holy Prophet) said: Go, I have married her to you, and you teach her something of the Qur'an.

Abu Salama b. 'Abd al-Rahman reported: I asked 'A'isha, the wife of God's Messenger^*: What is the amount of dower of God's Messenger^*? She said: It was twelve 'uqiyas and one nash. She said: Do you know what is al-nash? I said: No. She said: It is half of uqiya, and it amounts to five hundred dirhams, and that was the dower given by God's Messenger^* to his wives.

Anas b. Malik reported that God's Apostle^* saw the trace of yellowness on 'Abd al-Rahman b. 'Auf and said: What is this? Thereupon he said: God's Messenger, I have married a woman for a date-stone's weight of gold. He said: God bless you! Hold a wedding feast, even if only with a sheep.

Anas b. Malik (God be pleasedwith him) reported that 'Abd al-Rahman b. 'Auf^~ married during the lifetime of God's Messenger^* for a nawat weight of gold and the messenger of God^* said to him: Give a feast even with a sheep.

Anas b. Malik^~ reported that 'Abd al-Rahman b. 'Auf^~ married a woman for a date-stone's weight of gold and God's Apostle^* said to him: Hold a wedding feast, even if only with a sheep.

This hadith has been narrated on the authority of Humaid with the same chain of transmitters except (with this minor alteration of words) that 'Abd al-Rahman said: "I married a woman."

Abd al-Rahman b. 'Auf^~ reported that God's Messenger^* saw the signs of the happiness of wedding in me, and I said: I have married a woman of the Ansar. He said: How much Mahr have you paid? I said: For a date-stone weight of gold. And in the hadith transmitted by Ishaq (it is): (nawat weight) of gold.

Anas b. Malik reported that 'Abd al-Rahman married a woman for a datestone weight of gold. Shu'ba has narrattd this hadith with the same chain of transmitters except for (this alteration) that he said that a person from among the sons of 'Abd al Rahman said: "from gold".

Anas^~ reported that God's Messenger^* set out on an expedition to Khaibar and we observed our morning prayer in early hours of the dawn. The Apostle of God^* then mounted and so did Abu Talha ride, and I was seating myself behind Abu Talha. God's Apostle^* moved in the narrow street of Khaibar (and we rode so close to each other in the street) that my knee touched the leg of God's Apostle^*. (A part of the) lower garment of God's Apostle^* slipped from his leg and I could see the whiteness of the leg of God's Apostle^*. As he entered the habitation he called: God-o-Akbar (God is the Greatest). Khaibar is ruined. And when we get down in the valley of a people evil is the morning of the warned ones. He repeated it thrice. In the meanwhile the people went out for their work, and said: By God, Muhammad (has come). Abd al-'Aziz or some of our com- panions said: Muhammad and the army (have come). He said: We took it (the territory of Khaibar) by force, and there were gathered the prisoners of war. There came Dihya and he said: Messenger of God, bestow upon me a girl ont of the prisones. He said: Go and get any girl. He made a choice for Safiyya daughter of Huyayy (b. Akhtab). There came a person to God's Apostle^* and said: Apostle of God, you have bestowed Safiyya bint Huyayy, the chief of Quraiza and al-Nadir, upon Dihya and she is worthy of you only. He said: Call him along with her. So he came along with her. When God's Apostle^* saw her he said: Take any other woman from among the prisoners. He (the narrator) said: He (the Holy Prophet) then granted her emancipation and married her. Thabit said to him: Abu Hamza, how much dower did he (the Holy Prophet) give to her? He said: He granted her freedom and then married her. On the way Umm Sulaim embellished her and then sent her to him (the Holy Prophet) at night. God's Apostle^* appeared as a bridegroom in the morning. He (the Holy Prophet) said: He who has anything (to eat) should bring that. Then the cloth was spread. A person came with cheese, another came with dates, and still another came with refined butter, and they prepared hais and that was the wedding feast of God's Messenger (may peace be upon him)

This hadith has been narrated through another chain of transmitters on the authority of Anas that God's Apostle^* emancipated Safiyya, and her emancipation was treated as her wedding gift, and in the hadith transmitted by Mu'adh on the authority of his father (the words are): " He (the Holy Prophet) married Safiyya and bestowed her emancipation as her wedding gift."

Abu Musa reported that God's Messenger^* said about one who emancipated a slave woman, and then married her, that for him there are two rewards.

Anas^~ reported: I was sitting behind Abu Talha on the Day of Khaibar and my feet touched the foot of God's Messenger^*, and we came (to the people of Khaibar) when the sun had risen and they had driven out their cattle, and had themselves come out with their axes, large baskets and hatchets, and they said: (Here come) Muhammad and the army. God's Messenger^* said: Khaibar is ruined. Verily when we get down in the valley of a people, evil is the morning of the warned ones (al-Qur'an, xxxvii. 177). God, the Majestic and the Glorious, defeated them (the inhabitants of Khaibar), and there fell to the lot of Dihya a beautiful girl, and God's Messenger^* got her in exchange of seven heads, and then entrusted her to Umm Sulaim so that she might embellish her and prepare her (for marriage) with him. He (the narrator) said: He had been under the impression that he had said that so that she might spend her period of 'Iddah in her (Umm Sulaim's) house. (The woman) was Safiyya daughter of Huyayy. God's Messenger^* arranged the wedding feast consisting of dates, cheese, and refined butter, and pits were dug and tiers were set in them dining cloths, and there was brought cheese and refined butter, and these were placed there. And the people ate to their fill, and they said: We do not know whether he (the Holy Prophet) had married her (as a free woman), or as a slave woman. They said: If he (the Holy Prophet) would make her wear the veil, then she would be a (free married) woman, and if he would not make her wear the veil, then she should be a slave woman. When he intended to ride, he made her wear the veil and she sat on the hind part of the camel; so they came to know that he had married her. As they approached Medina, God's Messenger^* drove (his ride) quickly and so we did. 'Adba' (the name of God's Apostle's camel) stumbled and God's Messenger^* fell down and she (Radrat Safiyya: also fell down. He (the Holy Prophet) stood up and covered her. woman looked towards her and said: May God keep away the Jewess! He (the narrator) said: I said: Aba Hamza, did God's Messenger^* really fall down? He said: Yes, by God, he in fact fell down. Anas said: I also saw the wedding feast of Zainab, and he (the Holy Prophet) served bread and meat to the people, and made them eat to their heart's content, and he (the Holy Prophet) sent me to call people, and as he was free (from the ceremony) he stood up and I followed him. Two persons were left and they were busy in talking and did not get out (of the apartment). He (the Holy Prophet) then proceeded towards (the apartments of) his wives. He greeted with as-Salamu 'alaikum to every one of them and said: Members of the household, how are you? They said: Messenger of God, we are in good state 'How do you find your family? He would say: In good state. When he was free from (this work of exchanging greetings) he came back, and I also came back along with him. And as he reached the door, (he found) that the two men were still busy in talking. And when they saw him having returned, they stood up and went out; and by God! I do not know whether I had informed him, or there was a revelation to him (to the affect) that they had gone. He (the Holy Prophet) then came back and I also returned along with him, and as he put his step on the threshold of his door he hung a curtain between me and him, and (it was on this occasion) that God revealed this verse: (" O you who believe), do not enter the houses of the Prophet unless permission is given to 'you" (xxxiii. 53).

Anas,^~ reported: Safiyya (God be pleased with her) fell to the lot of Dihya in the spoils of war, and they praised her in the presence of God's Messenger^* and said: We have not seen the like of her among the captives of war. He sent (a messenger) to Dihya and he gave him whatever he demanded. He then sent her to my mother and asked her to embellish her. God's Messenger^* then got out of Khaibar until when he was on the other side of it, he halted, and a tent was pitched for him. When it was morning God's Messenger^* said: He who has surplus of provision with him should bring that to us. Some persons would bring the surplus of dates, and the other surplus of mush of barley until there became a heap of bals. They began to eat the hais and began to drink out of the pond which had the water of rainfall in it and which was situated by their side. Anas said that that constituted the wedding feast of God's Messenger^*. He (further) said: We proceeded until we saw the walls of Medina, and we were delighted. We made our mounts run quickly and God's Messenger^* also made his mount run quickly. And Safiyya (God be pleased with her) was at his back, and God's Messenger^* had seated her behind him. The camel of God's Messenger^* stumbled and he (the Holy Prophet) fell down and she also fell down. And none among the people was seeing him and her, until God's Messeuger^* stood up and he covered her, and we came to him and he said: We have received no injury. We entered Medina and there came out the young ladies of the household. They saw her (hadrat Safiyya) and blamed her for falling down.

Anas^~ reported: When the 'Iddah of Zainab was over, God's Messenger^* said to Zaid to make a mention to her about him. Zaid went on until he came to her and she was fermenting her flour. He (Zaid) said: As I saw her I felt in my heart an idea of her greatness so much so that I could not see towards her (simply for the fact) that God's Messenger^* had made a mention of her. So I turned my back towards her. and I turned upon my heels, and said: Zainab, God's Messenger^* has sent (me) with a message to you. She said: I do not do anything until I solicit the will of my Lord. So she stood at her place of worship and the (verse of) the Qur'an (pertaining to her marriage) were revealed, and God's Messenger^* came to her without permission. He (the narrator) said: I saw that God's Messenger^* served us bread and meat until it was broad day light and the people went away, but some persons who were busy in con- versation stayed on in the house after the meal. God's Messenger^* also went out and I also followed him, and he began to visit the apartments of his wives greeting them (with the words): As-Salamu 'alaikum, and they would say: God's Messenger, how did you find your family (hadrat Zainab)? He (the narrator) stated: I do not know whether I had informed him that the people had gone out or he (the Holy Prophet) informed me (about that). He moved on until he entered the apartment, and I also went and wanted to enter (the apartment) along with him, but he threw a curtain between me and him, as (the verfes pertaining to seclusion) had been revealed, and people were instructed in what they had been instructed. Ibn Rafii had made this addition in his narration: "O you who believe, enter not the houses of the Prophet unless permission is given to you for a meal, not waiting for its cooking being finished..." to the words"... God forbears not from the truth."

Anas^~ reported: I did not see God's Messenger^* giving a wedding feast (on the marriage) of any one (of his wives) as he did in the case of (his marriage with) Zainab, for then he sacrificed a goat (on this occasion).

Anas b. Malik^~ reported: God's Messenger^* gave no better wedding feast than the one he did (on the occasion of his marriage with) Zainab. Thabit al-Bunani (one of the narrators) said: What did he serve in the wedding feast? He (Anas) said: He fed them bread and meat (so lavishly) that they (the guests) abandoned it (of their own accord after having taken them to their hearts' content).

Anas b. Malik^~ reported: When God's Apostle^* married Zainab bint jahsh, he invited people (to the wedding feast) and they ate food. They then sat there and entered into conversation. He (the Holy Prophet) made a stir as if he was preparing to stand up, but (the persons busy in talking) did not stand up. When he (the Holy Prophet) saw it, he stood up and when he did so, some other persons stood up. 'Asim and Abd al-A'la in their narrations made this addition: Three (persons) sat there, and God's Apostle^* came there to enter (the apartment) but he found the people sitting there. Then they stood up and went away. He said: Then I came and informed God's Apostle^* that they had gone away. He (the Holy Prophet) then came there until he entered (the apartment). I also went and was about to enter, when he hung a curtain between me and him (and it was on this occasion that) God, the Exalted and Majestic, revealed this verse: "O you who believe, enter not the houses of the Prophet unless permission is given to you for a meal, not waiting for its cooking being finished to the (words)" Surely this is serious in the sight of God" (xxxiii. 53).

Anas b. Malik^~ reported: I was the best informed among the people pertaining to Hijab (veil and seclusion). Ubayy b. Ka'b used to ask me about it. Anas^~ thus narrated: The Messenger of God^* got up in the morning as a bridegroom of Zainab bint jahsh (God be pleased witt her) as he had married her at Medina. He invited people to the wedding feast after the day had well risen. There sat God's Messenger^* and there kept sitting along with him some persons after the people had stood up (for departure) ; then God's Messenger^* stood up and walked on and I also walked along with him until he reached the door of the apartment of 'A'isha (God be pleased with her). He then thought that they (those who had been sitting there after meal) had gone away. So he returned and I also returned with him, but they were still sitting at their places. So he returned for the second time and I also returned until he reached the apartment of 'A'isha. He again returned and I also returned and they had (by that time) stood up, and he hung a curtain between me and him (at the door of the apartment of Hadrat Zainab, where he had to stay), and God revealed the verse pertaining to veil.

Anas b. Malik^~ reported: God's Messenger^* contracted marriage and he went to his wife. My mother Umm Sulaim prepared hais and placed it in an earthen vessel and said: Anas, take it to God's Messenger^* and say: My mother has sent that to you and she offers greetings to you, and says that it is a humble gift for you on our behalf, Messenger of God. So I went along with it to God's Messenger^* and said: My mother offers you salutations, and says that it is a humble gift for you on our behalf. He said: Place it here, and then said: Go and invite on my behalf so and so and anyone whom you meet, and he even named some persons. He (Anas) said: I invited whom he had named and whom I met. I (one of the narrators) said: I said to Anas: How many (persons) were there? He (Anas) said: They were about three hundred persons. Then God's Messenger^* (said to me): Anas, bring that earthen vessel. They (the guests) then began to enter until the courtyard and the apartment were fully packed. God's Messenger^* said: Make a circle of ten (guests), and every person should eat from that nearest to him. They began to eat, until they ate to their fill. A group went out (after eating the food), and another group came in until all of them had eaten. He (the Holy Prophet) said to me: Anas, lift it (the earthen vessel), so I lifted it, but I could not assess whether it had more (food) when I placed it (before God's Messenger) or when I lifted it (after the people had been served out of it). A group among them (the guests) began to talk in the house of God's Messenger^* and the Messenger of God^* was sitting and his wife had been sitting with her face turned towards the wall. It was troublesome for God's Messenger^*, so God's Messenger^* went out and greeted his wives. He then returned. When they (the guests) saw that God's Messenger^* had returned they thought that it (their overstay) was something troublesome for him. He (the narrator) said: They hastened towards the door and all of them went out. And there came God's Messenger^* and he hung a curtain and went in, and I was sitting in his apartment and he did not stay but for a short while. He then came to me and these verses were revealed. God's Messenger^* came out and recited them to the people: "O you who believe, enter not the houses of the Prophet unless permission is given to you for a meal, not waiting for its cooking being finished-but when you are invited, enter, and when you have taken food, disperse not seeking to listen to talk. Surely this gives the Prophet trouble", to the end of verse (xxxiii. 53). (Al-Ja'd said that Anas [b. Malik] stated: I am the first amongst the people to hear these verses), and henceforth the wives of the Apostle^* began to observe seclusion (al-hijab).

Anas^~ reported: When God's Apostle^* contracted marriage with Zainab (God be pleased with bet), Umm Sulaim sent him hats in a vessel of stone as a gift. Anas stated that God's Messenger^* said to him: Go and invite on my behalf all the Muslims whom you meet. So I invited on his behalf everyone whom I met. They entered (his house) and they ate and went out. And God's Messenger^* had kept his hand on the food, and he invoked blessing on that, and said whatever God wished him to say, and none whom I met was left uninvited. They ate to their fill and went out, but a group among them remained there and was engaged in lengthy discussion. God's Apostle^* felt shy of saying them anything. So he went out and left them in his house and God the Great and Majestic revealed this verse: "0 you who believe, enter not the houses of the Prophet unless permission is given to you for a meal, not waiting for its cooking being finished." Qatada (instead of using the word Ghaira Nazirina) used the word Ghaira Mutahayyinina (i.e. not waiting for the time of the food). But when you are invited, enter..." up to this verse. This is purer for your hearts and their hearts.

Ibn Umar^~ reported that God's Messenger^* said: When any one of you is invited to a feast, he should attend it.

Ibn 'Umar^~ reported God's Apostle^* as saying: When any one of you is invited to a feast, he should accept. 'Ubaidallah took this feast to be a wedding feast.

Ibn Umar (God be pleased withthem) reported God's Apostle^* having said this: When any one of you is invited to a wedding feast, he should accept that.

Ibn Umar^~ reported God's Messenger (may be upon him) having said this: Accept the feast, when you are invited.

Ibn Umar^~ reported God's Apostle^* as saying: When any one of you invites his brother, he (the latter) should accept his wedding feast, or any other like it.

Ibn 'Umar (God be pleated with them) reported God's Messenger^* having said: He who is invited to a wedding feast or like it, he should accept it.

" Abdullah b. Umar^~ reported God's Messen- ger^* as saying: Come to the feast, when you are invited.

Nafil reported: I heard Abdullah b. Umar^~ narrating that God's Messenger^* said: Accept the feast when you are invited to it. And Abdullah (b. Umar) used to come to the feast, whether it was a wedding feast or other than that, and he would come there even in the state of fasting.

Ibn Umar^~ reported God's Apostle^* having said: When you are invited to a feast (even though it is) the leg of the sheep, you should accept it.

Jabir^~ reported that God's Messenger^* said: When any one of you is invited to a feast, he should accept it. He may eat if he likes, or he may abandon (eating) if he likes. Ibn Mathanni did not make mention of the word" feast".

A hadith like this has been narrated on the authority of Abd Zubair with the same chain of transmitters.

Abu Haraira^~ reported God's Messenger^* as saying: If any one of you is invited, he should accept (the invitation). In case he is fasting, he should pray (in order to bless the inmates of the house), and if he is not fasting he should eat.

Abu Huraira^~ used to say: The worst kind of food is the wedding feast to which the rich are invited and the poor are ignored. He who does not come to the feast, he in fact disobeys God and His Messenger^* .

Sufyan reported: I said to Zuhri: Abu Bakr, what does this hadith mean: " The worst kind of food is at a wedding feast of the rich"? He laughed and said: The food served in the feast given by the rich is not worst (in itself). Sufyan said: My father was rich, so I felt disturbed when I heard this hadith, so I asked Zuhri who said: I heard from 'Abd al-Rahman al-Alraj that he heard Abu Huraira (God he pleased with him) say: The worst kind of food is that served at the wedding feast. The rest of the hadith is the same.

This hadith has been narrated on the authority of Abu Huraira (God be pleased with him) through another chain of transmitters.

A hadith like this has been narrated by Abu Huraira^~ through another chain of transmitters.

Abu Haraira^~ reported God's Apostle^* as saying. The worst kind of food is at the wedding feast from which one who comes is turned away, and he who refuses it is invited, and he who did not accept the invitation disobeyed God and His Messenger^*.

'A'isha (God he pleased with her) reported: There came the wife of Rifa'a to God's Apostle^* and said: I was married to Rifa'a but he divorced me, making may divorce irrevocable. Afterwards I married Abd al-Rahman b. al-Zubair, but all he possesses is like the fringe of a garment (i.e. he is sexually weak). Thereupon God's Messenger^* smiled, and said: Do you wish to return to Rifa'a. (You) cannot (do it) until you have tasted his sweetness and he ('Abd al-Rahman) has tasted your sweetness. Abu Bakr was at that time near him (the Holy Prophet) and Khalid (b. Sa'id) was at the door waiting for the permission to be granted to him to enter), He (Khalid) said; Abu Bakr, do you hear what she is saying loudly in the presence of God's Messenger^*?

'A'isha (God be pleased with her), the wife of God's Apostle^*, reported that Rifa'a al-Quraid^~ divorced his wife, making her divorce irrevocable. Afterwards she married Abd at-Rahman b. al-Zubair^~, She came to God'sApostle (may peace be upon him and said to God's messenger^* that she had been the wife of Rifa'a^~ and he had divorced her by three pronouncements and afterwards she married 'Abd al-Rahman b. al-Zubair. By God, all he possesses is like the fringe of a garment, and she took hold of the fringe of her garment. Thereupon God's Messenger^* laughed and said: Perhaps you wish to return to Rifa'a, (but you) cannot (do it) until he has tasted your sweetness and you have tasted his sweetness. Abu Bakr al-siddiq^~ was sitting at that time with God's Messenger^* and Khalid b. Sa'id b. al-'As^~ was sitting at the door of his apartment and he was not permitted to (enter the room), and Kbalid called loudly saying: Abu Bakr, why don't you scold her for what she is saying loudly in the presence of God's Messenger^*?

'A'isha (God bjpl'eased with her) reported that Rifa'a al Qurazi divorced his wife and afterwards Abd al-Rahman b. al-Zubair married her. She came to God's Apostle^* and said: Messenger of God, Rifa'a has divorced me by three pronouncements. (The rest of the hadith is the same.)

'A'isha (God be pleased with her) reported that God's Messenger^* was asked about a woman whom a man married and then divorced her, and then she married (another) person, and she was divorced before sexual intercourse with her, whether it was lawful for her first husband (to marry her in this state). He (the Holy Prophet) said: No, until he has tasted her sweetness.

A hadith like this has been narrated on the authority of Hisham with the same chain of transmitters.

'A'Asha (God be pleased with her) reported: A person divorced his wife by three pronouncements; then another person married her and he also divorced her without having sexual intercourse with her. Then the first husband of her intended to remarry her. It was about such a case that God's Messenger^* was asked, whereupon he said: No, until the second one has tasted her sweetness as the first one had tasted.

A hadith like this has been narrated on the same chain of transmitters by 'A'isha (God be pleased with her).

Ibn" Abbas (God be pleased with thern) reported that God's Messenger^* said: If anyone amongst you intends to go to his wife he should say: In the name of God,0 God protect us against Satan and keep away the Satan from the one that you have bestowed upon us, and if He has ordained a male child for them, Satan will never be able to do any harm to him.

This hadith is narrated through another chain of transmitters and there is no mention of (the words)" Bismillah" (In the name of God) in it.

Jabir^~ declared that the Jews used to say: When a man has intercourse with his wife through the vagina but being on her back. the child will have squint, so the verse came down: "Your wives are your tilth; go then unto your tilth as you may desire" (ii. 223)

Jabir (b. Abdullah)^~ reported that the Jews used to say that when one comes to one's wife through the vagina, but being on her back, and she becomes pregnant, the child has a squint. So the verse came down: "Your wives are your ti'Ith; go then unto your tilth, as you may desire."

This hadith has been reported on the authority of Jabir through another chain of transmitters, but in the hadith transmitted on the authority of Zuhri there is an addition (of these words): "If he likes he may (have intercourse) being on the back or in front of her, but it should be through one opening (vagina)."

Abu Huraira^~ reported that God's Apostle^* said: When a woman spends the night away from the bed of her husband, the angels curse her until morning. This hadith has been narrated through the same chain of transmitters (with a slight variation): "He said: Until she comes back."

Abu Huraira^~ reported God's Messenger^* as saying: By Him in Whose Hand is my life, when a man calls his wife to his bed, and she does not respond, the One Who is in the heaven is displeased with her until he (her husband) is pleased with her.

Abu Huraira (God he pleased with him) reported God's Messenger (may, peace be upon him) as saying: When a man invites his wife to his bed and she does not come, and he (the husband) spends the sight being angry with her, the angels curse her until morning.

Abu Sa'id al-Khudri (God he pleased with him) reported that God's Messenger (may peace be upoin him) said: The most wicked among the people in the eye of God on the Day of judgment is the men who goes to his wife and she comes to him, and then he divulges her secret.

Abu Sirma al-Khudri (God he pleased with him ) reported God's Messen- ger^* as saying: The most important of the trusts in the sight of God on the Day of judgment is that a man goes to his wife and she goes to him (and the breach of this trust is) that he should divulge her secret Ibn Numair narrates this hadith with a slight change of wording.

Abu Sirma said to Abu Sa'id al Khadri (God he pleased with him): O Abu Sa'id, did you hear God's Messenger^* mentioning al-'azl? He said: Yes, and added: We went out with God's Messenger^* 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 God's Messenger is amongst us; why not ask him? So we asked God's Mes- senger^*, 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.

A hadith like this has been narrated on the authority of Habban with the same chain of transmitters (but with this alteration) that he said: "God has ordained whom he has to createuntil the Day of judgment."

Abu Sa'id al-Khudri^~ reported: We took women captives, and we wanted to do 'azl with them. We then asked God's Messen- ger^* about it, and he said to us: Verily you do it, verily you do it, verily you do it, but the soul which has to be born until the Day of judg- ment must be born.

Abu Sa'id al-Khudri^~ (was asked if he had heard it himself), to which he said: Yes. (I heard) God's Apostle^* as saying: There is no harm if you do not practise it, for it (the birth of the child) is something ordained (by God).

This hadith is reported on the authority of Abu Sa'id with the same chain of transmitters but with a slight variation (of words).

Abu Sa'id al-Khudri^~ reported that God's Apostle^* was asked about 'azl, whereupon he said: There is no harm if you do not do that, for it (the birth of the child) is something ordained. Muhammad (one of the narrators) said: (The words) La 'alaykum (there is no harm) implies its Prohibition.

Abu Sa'id al-Khudri^~ reported that mention was made of 'azl in the presence of God's Apostle^* whereupon he said: Why do you practise it? They said: There is a man whose wife has to suckle the child, and if that person has a sexual intercourse with her (she may conceive) which he does not like, and there is another person who has a slave-girl and he has a sexual intercourse with her, but he does not like her to have conception so that she may not become Umm Walad, whereupon he (the Holy Prophet) said: There is no harm if you do not do that, for that (the birth of the child) is something pre- ordained. Ibn 'Aun said: I made a mention of this hadith to Hasan, and he said: By God, (it seems) as if there is upbraiding in it (for 'azl).

Ibn 'Aun reported: I reported to Muhammad on the authority of Ibrahim the hadith reported by 'Abd al-Rahmann b. Bishr (the hadith concerning 'azl), where- upon he said: That (hadith) Abd al-Rahman b. Bishr had narrated to me (also).

Ma'bad b. Sirin said to Abu Sa'id^~: Did you hear God's Messenger^* making a mention of something in regard to al-'azl? Thereupon he said: Yes. The rest (of the hadith is the same)

Abu Sa'id al-Khudri^~ reported: Mention was made about al-'azl in the presence of God's Messenger^*, whereupon he said: Why any one of you practises it? (He did not say: One of you should not do it), for there is no created soul, whose creator is not God.

Abu Sa'id al-Khudri^~ reported that God's Messenger^* was asked about 'azl, whereupon he said: The child does not come from all the liquid (sermen) and when God intends to create anything nothing can prevent it (from coming into existence).

A hadith like this has been transmitted by Abu Sa'id from God's Apostle^* .

Jabir^~ reported that a man came to God's Messenger^* and said: I have a slave-girl who is our servant and she carries water for us and I have intercourse with her, but I do not want her to conceive. He said: Practise 'azl, if you so like, but what is decreed for her will come to her. The person stayed back (for some time) and then came and said: The girl has become pregnant, whereupon he said: I told you what was decreed for her would come to her.

Jabir b. 'Abdullah^~ reported that a person asked God's Apostle^* saying: I have a slave-girl and I practise 'azl with her, whereupon God's Messenger^* said: This cannot prevent that which God has decreed. The person then came (after some time) and said: Messenger of God, the slave-girl about whom I talked to you has conceived, whereupon God's Messeuger^* said: I am the servant of God and His Messenger.

Jabir b. 'Abdullah^~ reported: A person came to God's Apostle (the rest of the hadith is the same).

Jabir^~ reported: We used to practise 'azl while the Qur'an was revealed (during the days when the Holy Prophet was alive).

Jabir^~ reported: We used to practise 'azl during the life of God's Messenger^*.

Jabir^~ reported: We used to practise 'azl during the lifetime of God's Messenger^*. This (the news of this practise) reached God's Apostle^*, and he did not forbid us.

Abu Darda'^~ related from the Prophet of God^* that he came upon a woman who was in the advanced stage of pregnancy at the door of a tent. He (the Holy Prophet) said: Perhaps he (the man accompanying her) intends to cohabit with her. They said: Yes. Thereupon God's Messenger^* said: I have decided to curse him with such a curse as may go along with him to his grave. How can he own him (the child to be born) and that is not lawful for him, and how can he take him as a servant for that is not lawful for him?

A hadith like this has been transmitted on the authority of Shu'ba.

Judaima daughter of Wahb al-Asadiyya (God be pleased with her) reported that she heard God's Messenger^* assaying: I intended to prohibit cohabitation with a suckling woman until I considered that the Romans and the Persians do it without any injury being caused to their children thereby. (Imam Muslim said: Khalaf reported it from Judamat al-'Asadiyya, but the correct wording is what has been stated by Yahya.)

Judama daughter of Wahb, sister of Ukkasha (God be pleased with her). reported: I went to God's Messenger^* along with some persons and he was saying: I intended to prohibit cohabitation with the suckling women, but I considered the Greeks and Persians, and saw that they suckle their children and this thing (cohabitation) does not do any harm to them (to the suckling women). Then they asked him about 'azl, whereupon he said. That is the secret (way of) burying alive, and Ubaidullah has made this addition in the hadith transmitted by al-Muqri and that is: "When the one buried alive is asked."

Judama bint Wahb al-Asadiyya (God be pleased with her) reported: I heard God's Messenger^* saying this. The rest of the hadith is the same concerning 'azl and ghila (cohabitating with a suckling woman), but with a slight variation of words.

Sa'd b. Abu Waqqas^~ reported that a person came to God's Messenger^* and said: I do 'azi with my wife. Thereupon God's Messenger^* said: Why do you do that? The person said: I fear harm to her child or her children. Thereupon God's Messenger^* said: If that were harmful it would harm the Persians and the Greeks.

'A'isha (God be pleased with her) reported tha God's Messenger^* was with her and she heard the voice of a person seeking permission to enter the house of Hafsa. 'A'isha (God he pleased with her) said: God's Messenger, he is the person who seeks permission to enter your house, whereupon God's Messenger^* said: I think he is so and so (uncle of Hafsa by reason of fosterage). 'A'isha said: Messenger of God, if so and so (her uncle by reason of fosterage) were alive, could he enter my house? God's Messenger^* said: Yes. Fosterage makes unlawful what consanguinity makes unlawful.

'A'isha (God be pleased with her) reported God's Messenger^* as saying: Fosterage makes unlawful what consanguinity makes unlawful.

'A'isha (God be pleased with her) reported that Aflah, the brother of Abu'l-Qu'ais, who was her uncle by reason of fosterage, came, and asked her permission (to enter the house) after seclusicin was instituted. I refused to admit him. When God's Messenger^* came, I Informed him what I had done. He commanded me to grant him permission (as the brother of her foster-father was also her uncle).

'A'isha (God be pleased with her) reported: There came to me Aflah b. Abu Qulais, my uncle by reason of fosterage; the rest of the hadith is the same (but with this) addition: "I ('A'isha) said (to the Holy Prophet): It was the woman who suckled me and not the man, whereupon he (God's Messenger) said: May your hands or your right hand be besmeared with dust (you were mistaken)."

'A'isha (God be pleased with her) reported that there came Aflah the brother, of Abu'l-Qu'ais, who sought her permission (to enter) after seclusion was instituted, and AbuQu'ais was the father of 'A'isha by reason of fosterage. 'A'isha said: By God, I would not permit Aflah unless I have solicited the opinion of God's Messenger^* for Abu Qulais has not suckled me, but his wife has given me suck. 'A'isha' (God be pleased with her) said: When God's Messenger^* entered, I said: God's Messenger, Aflah is the brother of Abu'l-Qulais; he came to me to seek my permission for entering (the houst). I did not like the idea of granting him permission until I had solicited your opinion. Thereupon God's Apostle^* said: Grant him permission. 'Urwa said it was on account of this that 'A'isha used to say. What is unlawful by reason of consanguinity is unlawful by reason of fosterage.

This hadith has been narrated on the authority of Zuhri with the same chain of transmitters (that 'A'isha said): There came Aflah, the brother of Abu'l Qulais^~, and sought permission from her, the rest of the hadith is the same (except for the words that the Holy Prophet) said: " He is your uncle. Let your hand be besmeared with dust. Abu'l Qulais was the husband of the woman who had suckled 'A'isha (God be pleased with her).

'A'isha (God be pleased with her) reported: My foster uncle came to me and sought permission (to enter the house), but I refused him permission until I had solicited the opinion of God's Messenger^*. When God's Messenger^* came, I said to him: My foster-uncle sought my permission to (enter the house), but I did not permit him, whereupon God's Messenger^* said: You better admit your uncle (into the house). I ('A'isha) said: It was the woman who suckled me and not the man. (But he) said: He is your uncle, admit him.

This hadith has been narrated on the authority of Hisham with the same chain of transmitters (and the words are): "The brother of Abu'l-Qu'ais sought permission from her ('A'isha) (to enter the house). The rest is the same.

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

'A'isha (God be pleased with her) reported: My foster-uncle Abu'l Ja'd (kunya of Aflah) sought permission from me, which I refused. (Hisham said to me that Abu'l-Ja'd was in fact Abu'l-Qu'ais). When God's Apostle^* came, I ('A'isha) informed him about it. He said: Why did you not permit him? Let your right hand or hand be besmeared with dust.

'A'isha (God be pleased with her) reported that her foster-uncle whose name was Aflah sought permission from her (to enter the house) but she observed seclusion from him, and informed God's Messenger^* who said to her: Don't observe veil from him for he is Mahram (one with whom marriage cannot be contracted) on account of fosterage as one is Mahram on account of consanguinity.

'A'isha (God be pleased with her) reported: Aflah b. Qu'ais sought permission from me (to enter the house), but I refused to grant him the permission, and he sent me (the message saying): I am your uncle (in the sense) that the wife of my brother has suckled you, (but still) I refused to grant him permission. There came the Messenger of God^* and I made a mention of it to him, and he said: He can enter (your house), for he is your uncle.

'Ali^~ reported having said this: Messenger of God, why is it that you select (your wife) from among the Quraish, but you ignore us (the nearest of the kin)? Thereupon he said: Have you anything for me (a suitable match for me)? I said; Yes, the daughter of Hamza, whereupon God's Messenger^* said: She is not lawful for me, for she is the daughter of my brother by reason of fosterage.

A hadith like this has been narrated on the authority of A'mash with the same chain of transmitters.

Ibn Abbas^~ reported: It was proposed that he (the Holy Prophet) be married to the daughter of Hamza, whereupon he said: She is not lawful for me for she is the daughter of my foster-brother, and that is unlawful by reason of fosterage what is unlawful by reason of genealogy.

A hadith like this is narrated on the authority of Hammam, Sa'id, Bishr b 'Umar, but with a small variation of words.

Umm Salama (God be pleased with her), the wife of God's Apostle^*, said: It was said to the Messenger of God^*: Is not the daughter of Hamza a suitable match for you? Or it was said: Why don't you propose to marry the daughter of Hamza, the son of Abd al-Muttalib? Thereupon he said: Hamza is my brother by reason of fosterage.

Umm Habiba, the daughter of AbuSufyan, reported: The Messenger of God^* came to me and I said to him: Have you any inclination towards my the daughter of Abu Sufyan? He (the Holy Prophet) said: Then what should I do? I said: Marry her. He said: Do you like that? I said: I am not the exclusive (wife) of yours; I, therefore, wish to join my sister in good. He, said: She is not lawful for me. I said: I have been informed that you have given the proposal of marriage to Durrah daughter of Abu Salama He raid: You mean the daughter of Umm Salama? I said: Yes. He said: Even if she had not been my step-daughter brought up under my guardianship, she would not have been lawful for me, for she is the daughter of my foster-brother (Hamza), for Thuwaiba had suckled me and her father. So do not give me the proposal of the marriage of your daughters and sisters. This hadith has been narrated on the authority of Hisham with the same chain of transmitters.

Umm Habiba, the wife of God's Apostle^*, reported that she said to God's Messenger^*: Messenger of God, marry my sister 'Azza, whereupon God's Messenger^* said: Do you like it? She said: Yes, Messenger of God, I am not the exclusive wife of yours, and I wish that the person who joins me in good should be my sister. Thereupon God's Messenger^* said: That is not lawful for me. I said: Messenger of God, we discussed that You intend to marry Durrah bint Abu Salama. He (the Holy Prophet) said: You mean the daughter of Abu Salama? She said: Yes, whereupon God's Messenger (may. peace be upon him) said: Even if she were not the step-daughter of mine, brought up under my guardianship, she would not have been lawful for me, for she is the daughter of my foster-brother. Thuwaiba gave me suck and to Abu Salama (also), so do not offer to me your daughters and sisters.

'A'isha (God be pleased with her), Suwaid and Zubair reported God's Apostle^* as saying: One suckling or two do not make (marriage) unlawful.

Umm al-Fadl reported: A bedouin came to God's Apostle^* when he was in my house and said: God's Apostle, I have had a wife and I married another besides her, and my first wife claimed that she had suckled once or twice my newly married wife, thereupon God's Apostle^* said: One suckling or two do not make the (marriage) unlawful.

Umm Fadl (God be pleased with her) reported that a person from Banu 'Amir b. Sa'sa said: God's Apostle, does one suckling make the (marriage) unlawful? He said: No.

Umm Fadl (God be pleased with her) reported that God's Apostle^* said: Being suckled once or twice, or one suckling or two, do not make marriage unlawful.

In the narration transmitted on the authority of Ibn Bishr there is a mention of two sucklings and Ibn Abu Shaiba has narrated it with a small variation of wording.

Umm Fadl (God be pleased with her) reported God's Apostle (may peace be'apon him) having said this: One or two sucklings do not make (the marriage) unlawful.

Umm Fadl (God be pleased with her) reported that a person asked God's Apostle^*: Does one suckling make (the marriage) unlawful? He said: No.

'A'isha (God be pleased with, her) reported that it had been revealed in the Holy Qur'an that ten clear sucklings make the marriage unlawful, then it was abrogated (and substituted) by five sucklings and God's Apostle^* died and it was before that time (found) in the Holy Qur'an (and recited by the Muslims).

'Amra reported that she beard 'A'isha (God he pleased with her) discussing fosterage which (makes marriage) unlawful; and she ('A'isha) said: There was revealed in the Holy Qur'an ten clear sucklings, and then five clear (sucklings).

Ahadith like this is transmitted by 'A'isha through another chain of narrators.

' A'isha (God be pleased with her) reported that Sahla bint Suhail came to God's Apostle (may peace be eupon him) and said: Messengerof God, I see on the face of Abu Hudhaifa (signs of disgust) on entering of Salim (who is an ally) into (our house), whereupon God's Apostle^* said: Suckle him. She said: How can I suckle him as he is a grown-up man? God's Messenger^* smiled and said: I already know that he is a young man 'Amr has made this addition in his narration that he participated in the Battle of Badr and in the narration of Ibn 'Umar (the words are): God's Messenger^* laughed.

'A'isha (God be pleased with her) reported that Salim, the freed slave of Abu Hadhaifa, lived with him and his family in their house. She (i.e. the daughter of Suhail came to God's Apostle^* and said: Salim has attained (purbety) as men attain, and he understands what they understand, and he enters our house freely, I, however, perceive that something (rankles) in the heart of Abu Hudhaifa, whereupon God's Apostle^* said to her: Suckle him and you would become unlawful for him, and (the rankling) which Abu Hudhaifa feels in his heart will disappear. She returned and said: So I suckled him, and what (was there) in the heart of Abu Hudhaifa disappeared.

Ibn Abu Mulaika reported that al-Qasim b. Muhammad b. Abu Bakr had narrated to him that 'A'isha (God be pleased with her) reported that Sahla bint Suhail b. 'Amr came to God's Apostle^* and said: Messenger of God, Salim (the freed slave of Abu Hudhaifa) is living with us in our house, and he has attained (puberty) as men attain it and has acquired knowledge (of the sex problems) as men acquire, whereupon he said: Suckle him so that he may become unlawful (in regard to marriage) for you He (Ibn Abu Mulaika) said: I refrained from (narrating this hadith) for a year or so on account of fear. I then met al-Qasim and said to him: You narrated to me a hadith which I did not narrate (to anyone) afterwards. He said: What is that? I informed him, whereupon he said: Narrate it on my authority that 'A'isha (God be pleased with her) had narrated that to me.

Umm Salama said to 'A'isha (God be pleased with her): A young boy who is at the threshold of puberty comes to you. I, however, do not like that he should come to me, whereupon 'A'isha (God be pleased with her) said: Don't you see in God's Messenger^* a model for you? She also said: The wife of Abu Hudhaifa said: Messenger of God, Salim comes to me and now he is a (grown-up) person, and there is something that (rankles) in the mind of Abu Hudhaifa about him, whereupon God's Messenger^* said: Suckle him (so that he may become your foster-child), and thus he may be able to come to you (freely).

Zainab daughter of Abu Salama reported: I heard Umm Salama, the wife of God's Apostle (may peace be upon himy, saying to 'A'isha: By God, I do not like to be seen by a young boy who has passed the period of fosterage, whereupon she ('A'isha) said: Why is it so? Sahla daughter of Suhail came to God's Messenger^* and said: God's Messenger, I swear by God that I see in the face of Abu Hudhaifa (the signs of disgust) on account of entering of Salim (in the house), whereupon God's Messenger^* said: Suckle him. She (Sahla bint Suhail) said: He has a heard. But he (again) said: Suckle him, and it would remove what is there (expression of disgust) on the face of Abu Hudhaifa. She said: (I did that) and, by God, I did not see (any sign of disgust) on the face of Abu Hadhaifa.

Umm Salama, the wife of God's Apostle^*, used to say that all wives of God's Apostle^* disclaimed the idea that one with this type of fosterage (having been suckled after the proper period) should come to them. and said to 'A'isha: By God, we do not find this but a sort of concession given by God's Messenger^* only for Salim, and no one was ging to be allowed to enter (our houses) with this type of fosterage and we do not subscribe to this view.

'A'isha (God be pleased with her) reported: God's Messenger^* visited me when a man was sitting near me, and he seemed to disapprove of that. And I saw signs of anger on his face and I said: Messenger of God, he is my brother by forsterage, whereupon he said: Consider who your brothers are because of fosterage since fosterage is through hunger (i.e. in infancy).

This hadith is narrated on the authority of Abd al-Ahwas with another chain of transmitters and a slight variation of words.

Abu Sa'id al-Khudri (God her pleased with him) reported that at the Battle of Hanain God's Messenger^* sent an army to Autas and encountered the enemy and fought with them. Having overcome them and taken them captives, the Companions of God's Messenger (may peace te upon him) seemed to refrain from having intercourse with captive women because of their husbands being polytheists. Then God, Most High, sent down regarding that: "And women already married, except those whom your right hands possess (iv. 24)" (i.e. they were lawful for them when their 'Idda period came to an end).

Abu Sa'id al-Khudri^~ reported that God's Apostle^* sent a small army. The rest of the hadith is the same except this that he said: Except what your right hands possessout of them are lawful for you; and he did not mention" when their 'idda period comes to an end". This hadith has been reported on the authority of AbuSa'id (al-Khudri)^~ through another chain of transmitters and the words are: They took captives (women) on the day of Autas who had their husbands. They were afraid (to have sexual intercourse with them) when this verse was revealed: "And women already married except those whom you right hands posses" (iv. 24)

Qatada reported a hadith like this with the same chain of transmitters.

'A'isha (God be pleased with her) reported: Sa'd b. Abu Waqqas and Abd b. Zam'a^~ disputed with each other over a young boy. Sa'd said: Messenger of God, he is the son of my brother 'Utba b. Abu Waqqas as he made it explicit that he was his son. Look at his resemblance. Abd b. Zam'a said Messenger of God, he is my brother as he was born on the bed of my father from his slave-girl. God's Messenger (way peace he upon him) looked at his resembl-. ance and found a clear resemblance with 'Utba. (But) he said: He is yours O 'Abd (b. Zam'a), for the child is to be attributed to one on whose bed it is born, and stoning for a fornicator. Sauda bint Zam'a, O you should observe veil from him. So he did not see Sauda at all. Muhammad b. Rumh did not make a mention (of the words): "O Abd."

A hadith like this is narrated on the authority of Ibn 'Uyaiyna and Ma'mar (and the words are): The child is attributed to him on whose bed he is born; but they did not mention this: "For a fornicator there is stoning."

Abu Huraira^~ reported God's Messenger^* as saying: The child is to be attributed to one on whose bed he is born, and for a fornicator there is stoning.

A hadith like this is narrated on the authority of Abu Huraira.

'A'isha (God be pleased with her) reported: God's Messenger^* visited me looking pleased as if his face was glistening and said: Did you see that Mujazziz cast a glance at Zaid b. Haritha and Usama b. Zaid, and (then) said: Some (of the features) of their feet are found in the others?

'A'isha (God be pleased with her) reported: One day God's Apostle^* visited me looking pleased and he said: 'A'isha, don't you see Mujazziz al-Mudliji? (He) entered (my house) and saw Usama and Zaid with a rug over them covering their heads, but their feet appeared, and (he) said: These feet are related to one another.

'A'isha (God be pleased with her) reported: A physiognomist visited (our house) and God's Messenger^* was present, and Usama b. Zaid and Zaid b. Haritha were both lying asleep, and he (the physiognomist), said: These feet are related to one another. God's Apostle^* was pleased to hear this, and he was happy and informed 'A'isha (God be pleased with her) about it.

A hadith like this has been narrated on the authority of Zuhri and Yunus said: Mujazziz was a physiognomist.

'Abd al-Malik b. Abu Bakr b. Abd al-Rahman b. al-Harith b. Hisham reported on the authority of his father from Umm Salama (God be pleased with her) that when God's Messenger^* married Umm Salama, he stayed with her for three nights, and said: There is no lack of estimation on the part of your husband for you. If you wish I can stay with you for a week, but in case I stay with you for a week, then I shall have to stay for a week with all my wives.

Ibn Abu Bakr b. Abd al-Rahman reported that when God's Messenger^* married Umm Salama and she stayed with him (during the night), and it was dawn, he (the Holy Prophet) said to her: There is no lack of estimation for you on the part of your husband. So if you desire I can spend a week with you, and if you like I may spend three (nights). and then I will visit you in turn. She said: Spend three (nights).

Abu Bakr b. 'Abd al-Rahman reported that when God's Messenger^* married Umm Salama and he visited her, and when he intended to come out, she caught hold of his cloth. whereupon God's Messenger^* said: If you so desire, I can extend the time (of my stay) with you, but then I shall have to calculate the time (that I stay with you and shall have to spend the same time with other wives). For the virgin woman, (her husband has to stay with her) for a week, and for the woman previously married it is three days.

A hadith like this has been narrated on the authority of Ibn Humaid.

Umm Salama (God be pleased with her) reported that God's Messenger^* married her, and he (the narrator) made mention of so many things in this connection (and one of them was this) that he said: If you desire that I spend a week with you, I shall have to spend a week with my (other) wives, and if spend a week with you, I shall have to spend a week with my (other) wives.

Anas b. Malik reported: When anyone who has already a wife marries virgin, he should stay with her for seven nights (and then turn to his other wife), but when anyone having a virgin with him (as his wife) marries a woman who has been previously married he should stay with her for three nights. Khalid (one of the narrators) said. If I were to say that it could be directly traced to the Holy Prophet^*. I would have told the truth, but he (Hadrat Anas) said: Such is the tradition.

Abu Qilaba reported on the authority of Anas: It is the Sunnph to stay with a virgin (after having married her) for a week. Khalid (one of the narrators) said: If wish I can say that it can be traced up to the Holy Prophet^*.

Anas^~ reported that God's Apostle^* had ninewives. So when he divided (his stay) with them, the turn of the first wife did not come but on the ninth (day). They (all the wives) used to gather every night in the house of one where he had to come (and stay that night). It was (the night when he had to stay) in the house of 'A'isha (God be pleased with her), when Zainab came there. He (the Holy Prophet) stretched his hand towards her (Zainab), whereupon she ('A'isha) said: It is Zainab. God's Apostle^* withdrew his hand. There was an altercation between the two until their voices became loud (and it was at that time) when Iqama was pronounced for prayer. There happened to come Abu Bakr and he heard their voices and said: Messenger of God, (kindly) come for prayer, and throw dust in their moths. So the Prophet^* went out. 'A'isha said: When God's Apostle^* would finish his prayer there would also come Abu Bakr and he would do as he does (on such occasions, i. e. reprimanding). When God's Apostle^* had finished his prayer, there came to her Abu Bakr. and spoke to her ('A'isha) in stern words and said: Do you behave like this?

'A'isha (God be pleased with her) reported: Never did I find any woman more loving to me than Sauda bint Zam'a. I wished I could be exactly like her who was passionate. As she became old, she had made over her day (which she had to spend) with God's Messenger^* to 'A'isha. She said: I have made over my day with you to 'A'isha. So God's Messenger^* allotted two days to 'A'isha, her own day (when it was her turn) and that of Sauda.

A hadith like this has been transmitted on the authority of Hisham with the same chain of narrators (and the words are): When Sauda became old (the rest of the hadith is the same) and in the narration of Sharik there is an addition (of these words: "She was the first woman whom he (God's Apostle) married after me."

'A'isha (God be pleased with her) reported: I felt jealous of the women who offered themselves to God's Messenger^* and said: Then when God, the Exalted and Glorious, revealed this: "You may defer any one of them you wish, and take to yourself any you wish; and if you desire any you have set aside (no sin is chargeable to you)" (xxxiii. 51), I ('A'isha.) said: It seems to me that your Lord hastens to satisfy your desire.

Hisham reported on the authority of his father that 'A'isha (God be pleased with her) used to say: Does the woman not feel shy of offering herself to a man? Then God the Exalted and Glorious revealed this verse: "You may defer any of them you wish and take to yourself any you wish." I ('A'isha said): It seems to me that your Lord hastens to satisfy your desire.

'Ata related that when they were with Ibn 'Abbas (God be pleased with them) at the funeral of Maimuna In Sarif, Ibn 'Abbas (God be pleased with them) said: This is the wife of God's Apostle^* ; so when you lift her bier, do not shake her or disturb her, but be gentle, for God's Messenger^* had nine wives, with eight of whom he shared his time, but to one of them, he did not allot a share. 'Ati said: The one to whom he did not allot a share of time was Safiyya, daughter of Huyayy b. Akhtab.

Ibn Juraij narrated a hadith with the same chain of transmitters, and she (Hadrat Maimuna) was the last of them to die at Medina.

Abu Huraira^~ reported God's Messenger^* as saying: A woman may be married for four reasons: for her property, her status. her beauty and her religion, so try to get one who is religious, may your hand be besmeared with dust.

Jabir b. 'Abdullah^~ reported: I married a woman during the lifetime of God's Messenger (may peace be. upon him). I met the Apostle of God^*, whereupon he said: Jabir, have you married? I said: Yes. He said: A virgin or one previously marrried? I said: With due previously married, whereupon he said: Why did you not marry a virgin with whom you could sport? I said: God's Messenger, I have sisters; I was afraid that she might intervene between me and them, whereupon he said: Well and good, if it is so. A woman is married for four reasons, for her religion, her property, her status, her beauty, so you should choose one with religion. May your hands cleave to dust.

Jabir b. 'Abdullah^~ reported: I married a woman, whereupon God's Messenger^* said to me: Have you married? I said: Yes. He said: Is it a virgin or a previously married one (widow or divorced)? I said: With a previously married one, whereupon he said: Where had you been (away) from the amusements of virgins? Shu'ba said: I made a mention of it to 'Amr b. Dinar and he said: I too heard from Jabir making mention of that (that God's Apostle) said: Why didn't you marry a girl, so that you might sport with her and she might sport with you?

Jabir b. 'Abdullah^~ reported: 'Abdullah died and he left (behind him) nine or seven daughters. I married a woman who had been previously married. God's Messenger^* said to me: Jabir, have you married? I said: Yes. He (again) said: A virgin or one previously married? I said: Messenger of God, with one who was previously married, whereupon he said: Why didn't you marry a young girl so that you could sport with her and she could sport with you, or you could amuse with her and she could amuse with you? I said to him: 'Abdullah died (he fell as martyr in Uhud) and left nine or seven daughters behind him; I, therefore, did not approve of the idea that I should bring a (girl) like them, but I preferred to bring a woman who should look after them and teach them good manners, whereupon he (God's Messenger) said: May God bless you, or he supplicated (for the) good (to be) conferred on me (by God).

Jabir b. 'Abdullah^~ reported God's Messenger^* said to me: Jabir, have you married? The rest of the hadith is the same up to (the words): "The woman would look after them and comb them." He (God's Messenger), said: You did well. But no mention is made of the subsequent portion.

Jabir b. 'Abdullah^~ reported: We were with God's Messenger^* in an expedition. When we returned I urged my camel to move quickly as it was slow. There met me a rider from behind me and he goaded it with an iron-tipped stick which he had with him. My camel moved forward like the best that you have ever seen. As I turned (my face) I found him to be God's Messenger^* He said: Jabir, what hastens you? I said: Messenger of God, I am newly wedded. whereupon he said: Is it a virgin that you have married or one previously married? I said: With one previously married. He said: Why not a young girl so that you could play with her and she could play with you? Then when we arrived at and were about to enter Medina he said: Wait, so that we may enter by night (i.e. in the evening) in order that the woman with dishevelled hair may comb it, and the woman whose husband had been away may get herself clean; and when you enter (then you have the) enjoyment (of tho wife's company).

Jabir b. 'Abdullah^~ reported: I went out with God's Messenger^* on an expedition, but my camel delayed me. God's Messenger^* came to me and said to me: Jabir, I said: Yes. God's Messenger, (here I am at your beck and call) He said: What is the matter with you? I said: My camel has delayed me and is tired, so I have lagged behind. He (the Holy Prophet) got down and goaded it with a crooked stick and then said: Mount it. So I mounted and (to my great surprise) I saw it (moving so quickly that) I had to restrain it (from going ahead of) God's Messenger^*. He (the Holy Prophet) (in the course of journey said to me): Have you married? I said: Yes. He (again) said: Is it with a virgin or one previously married? I said. With one previously married, whereupon he (again) said: Why not with a young girl with whom you could sport and she could have sported with you? I said: I have sisters, so I preferred to marry a woman who could keep them together (as one family). who could comb them and look after them. He said: You are about to go (to your house), and there you have the enjoyment (of the wife's company). He again said: Do you want to sell your camel? I said: Yes. So he bought it from me for one u'qiya (of silver), Then God's Messenger^* arrived (at Medina) and I arrived in the evening. I went to the mosque and found him at the door of the mosque, and said: Is it now that you have arrived? I said: Yes, He said: Leave your camel, and enter (the mosque) and offer two rak'ahs. So I entered and offered two rak'ahs of prayer, and then returned. He (the Holy Prophet) then commanded Bilal to weigh out one 'uqiya (of silver) tor me. Bilal weighed that out for me (lowering the scale of) balance. So I proceeded and as I turned my back he said: Call for me, Jabir. So I was called back, and I said (to myself): He would return me the camel, and nothing was more displeasing to me than this (that after having received the price I should also get the camel). He said: Take your camel and keep its price with you, (also).

Jabir b. 'Abdullah^~ reported: We were with God's Messenger^* in a journey, and I was riding a camel meant for carrying water and it lagged behind all persons. God's Messenger^* hit it or goaded it (I think) with something he had with him. And after it (it moved so quickly) that it went ahead of all persons and it struggled with me (to move faster than I permitted It) and I had to restrain it. God's Messenger^* said: Do you sell it at such and such (price)? May God grant you pardon. I said: God's Apostle, it is yours. He (again) said: Do you sell it at such and such (price)? May God grant you pardon. ' I said: God's Apostle, it is yours. He said to me: Have you married after the death of your father? I said: Yes. He (again) said: With one previously married or a virgin? I said: With one previously married. He said: Why didn't you marry a virgin who might amuse you and you might amuse her, and she might sport with you and you might sport with her? Abu Nadra said: That was the common phrase which the Muslims spoke: "You do such and such (thing) and God may grant you pardon."

'Abdullah b. Amr reported God's Messenger^* as saying: The whole world is a provision, and the best object of benefit of the world is the pious woman.

AbuHuraira^~ reported God's Messenger^* as saying: Woman is like a rib. When you attempt to straighten it, you would break it. And if you leave her alone you would benefit by her, and crookedness will remain in her. A hadith like this is reported by another chain of narrators

Abu Huraira^~ reported: Woman has been created from a rib and will in no way be straightened for you; so if you wish to benefit by her, benefit by her while crookedness remains in her. And if you attempt to straighten her, you will break her, and breaking her is divorcing her.

Abu Huraira^~ reported God's Apostle^* as saying: He who believes in God and the Hereafter, if he witnesses any matter he should talk in good terms about it or keep quiet. Act kindly towards woman, for woman is created from a rib, and the most crooked part of the rib is its top. If you attempt to straighten it, you will break it, and if you leave it, its crookedness will remain there. So act kindly towards women.

Ab Huraira^~ reported God's Messenger^* as saying: A believing man should not hate a believing woman; if he dislikes one of her characteristics, he will be pleased with another.

A hadith like this has been narrated on the authority of Abu Huraira (God be pleased with him).

Abu Huraira^~ reported God's Messenger^* as saying: Had it not been for Eve, woman would have never acted unfaithfully towards her husband.

Hammam b. Munabbih said: These are some of the ahadith which Abu Huraira ^~ narrated to us from God's Messenger^*, and one of these (this one): God's Messenger^* said: Had it not been for Bani Isra'il, food would not have become stale, and meal would not have gone bad; and had it not been for Eve, a woman would never have acted unfaithfully toward her husband.

Usama b. Zaid reported God's Messenger^* as saying: A Muslim is not entitled to inherit from a non-Muslim, and a non-Muslim is not entitled to inherit from a Muslim.

Ibn Abbas^~ reported God's Messenger^* as saying: Give the shares to those who are entitled to them, and what remains over goes to the nearest male heir.

Ibn 'Abbas^~ reported God's Messenger^* as saying: Give the shares to those who are entitled to them, and what is left from those wno are entitled to it goes to the nearest male heir.

Tawus reported on the authority of his father Ibn Abbas (God be pleased with them) narrating that God's Messenger^* said: Distribute the property amongst Ahl al-Fara'id, according to the Book of God, and what is left out of them goes to the nearest male heir.

Jabir b. 'Abdullah^~ reported: I fell sick and there came to me on foot God's Messenger^* and Abu Bakr for inquiring after my health. I fainted. He (the Holy Prophet) performed ablution and then sprinkled over me the water of his ablution. I felt some relief and said: God's Messenger, how should I decide about my property? He said nothing to me in response until this verse pertaining to the law of inheritance was revealed: " They ask you for a decision; say: God gives you a decision concerning the person who has neither parents nor children" (iv. 177).

Jabir b. 'Abdullah^~ reported: God's Apostle^* and Abi Bakr^~ visited me on foot in Banu Salama, and found me unconscious. He (the Holy Prophet) called for water and performed ablution and sprinkled out of it (the water) over me. I felt relieved. I said: God's Messenger, what should I do with my property? And this verse was revealed: " God enjoins you concerning your children: for the male is equal of the portion of two females."

Jabir b. 'Abdullah^~ reported: While I had been ill God's Messenger^* visited me and Abu akr (God be pleased with him) was with him, and they both came walking on foot. He (the Holy Prophet) found me unconscious. Gods Messenger^* performed ablution and then sprinkled over me the water of his ablution. I felt relieved regained my consciousness) and found God's Messenger^* there. I said: God's Messenger, what should I do with my property? He gave me no reply until the verse (iv. 177) relating to the law of inheritance was revealed.

Jabir b. Abdullah^~ reported: Whilo I was ill God's Messenger^* came to me and found me unconscious. He (the Holy Prophet) performed ablution, and sprinkled over me the water of his ablution. I regained my consciousness and said: God's Messenger, my case of inheritance is that of Kalala. Then the verse pertaining to the inheritance ( of Kalala) was revealed. I (one of the narrators) said: I said to Muhammad b. Munkadir: (Do you mean this verse)" They ask you; say: God gives you decision in regard to Kalala" (iv. 177)? He said: Yes, it was thus revealed.

This hadith is transmitted on the authority of Shu'ba but with a slight variation of words.

Abu Talha reported: 'Umar b. al-Khattab^~ delivered a sermon on Friday and made a mention of God's Apostle^* and he also made a mention of Abu Bakr^~ and then said: I do not leave behind me any problem more difficult than that of Kalala. I did not refer to God's Messenger^* more repeatedly than in case of the problem of Kalala, and he (the Holy Prophet) never showed more annoyance to me than in regard to this problem, so much so that he struck my chest with his fingers and said: 'Umar, does the verse revealed in summer season, at the end of Sura al-Nisa' not suffice you? Hadrat 'Umar (then) said: If I live I would give such verdict about (Kalala) that everyone would be able to decide whether he reads the Qur'an or he does not.

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

Al-Bara'^~ reported that the last verse revealed in the Holy Qur'an is: " They ask thee for a religious verdict; say: God gives you a religious verdict about Kalala (the person who has neither parents nor children)" (iv 177).

Abu Ishaq said that he heard al-Bara' b. 'Azib (God be pleased with him say: The last verse revealed (in the Holy Quran) is that pertaining to Kalala, and the last sura revealed is Sura al-Bara'at.

Abu Ishaq said that he heard al-Bara' b. 'Azib^~ say: The last complete sura revealed (in the Holy Qur'an) is Sura Tauba (i e. al-Bara'at, ix.), and the last verse revealed is that pertaining to Kalala.

Aba Ishaq reported this hadith on the authority of al-Bara' (God be pleased with him) with a slight variation of words, viz. the last sura that was revealed complete.

Al-Bara'^~ reported that the last verse revealed was: " They ask of thee religious verdict.." (iv. 177).

Abu Huraira^~ reported that when the body of a dead person having burden of debt upon him was brought to God's Messenger^* he would ask whether he had left property enough to clear off his debt, and if the property left had been sufficient for that (purpose), he observed funeral prayer for him, otherwise he said (to his companions): You observe prayer for your companion. But when God opened the gateways of victory for him, he said: I am nearer to the believers than themselves, so if anyone dies leaving a debt, its payment is my responsibility, and if anyone leaves a property, it goes to his heirs.

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

Abn Huraira^~ reported God's Apostle^* having said this: By Him in Whose Hand is the life of Muhammad, there is no believer on the earth with whom I am not the nearest among all the people. He who amongst you (dies) and leaves a debt, I am there to pay it, and he who amongst you (dies) leaving behind children I am there to look after them. And he who amongst You leaves behind property, that is for the inheritor whoever he is.

Hammam b. Munabbih reported: This is what Abu Huraira (God be pleased with him) narratted to us from God's Messenger^*. And he narrated many ahadith, and one was this: God's Messenger (may peace be upon him said: I am, according to the Book of God, the Exalted and Majestic, nearest to the believers of all the human beings. So whoever amongst you dies in debt or leaves behind destitute children, you should call me (for help) ), for I am his guardian. And who amongst you leaves property, his inheritor is entitled to get it, whoever he is.

Abu Huraira^~ reported God's Apostle^* as saying: He who leaves property, that is for the inheritors; and he who leaves behind destitute children, then it is my responsibility (to look after them). This hadith has been narrated on the authority of Shu'ba with the same chain of transmitters.

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