Ghadir Declaration Hadith 11,12,&13


“ Sufyān bin ‘Uyaynah (in praise of ‘Alī (AlahisSalam)) relates it
from Sa‘d bin Abī Waqās ((رضئ اللہ تعالی عنہ)) that of the four qualities of
‘Alī (AlahisSalam) if I possessed anyone of them, I would have held
it dearer than such an d such, even the red camels. (The
four qualities were as follows:) (first quality) he was
blessed with the flag (on the occasion of the battle of
Khaybar; (second quality is) the Prophet’s صلى-الله-عليه-و-آله-وسلم saying about
him (that they are related) as Hārūn and Mūsā (were
r elated); (third quality is) the Prophet’s saying about Him
that one who h as me as h is master (has ‘Alī as his master).
(The sub-narrator) Sufyān bin ‘Uyayn ah did not remember
the fourth quality.”

Ibn Abī ‘Āsim related it in as-Sunnah (p.607 # 1385); and Diyā’
Maqdisī in al-Ahādīth-ul-mukhtārah (3:151 # 948).
Ahmad bin Hambal related it with a fair (hasan) chain of
authorities in Fadā’il-us-sahāhah (2:643 # 1093).
Ibn ‘Asākir narrated this tradition through Sa‘d bin Abī Waqās
who mentioned the four qualities in detail in Tārīkh Dimashq alkabīr (45: 89-91).

“‘Abd-ur-Rahmān bin Sābit (in praise o f ‘Alī (AlahisSalam))
r elates that Sa‘d ((رضئ اللہ تعالی عنہ)) said: I heard Allāh’s Messenger
(صلى-الله-عليه-و-آله-وسلم) describe three of ‘Alī’s qualities that if I am blessed
with anyone of them I would hold it dearer than the world
an d its contents. I heard Allāh ’s Messenger (صلى-الله-عليه-و-آله-وسلم) say : One
who has me as his master (has ‘Alī as his master), and you
are in my place as Hārūn was in place of Mūsā, and I shall
bestow the flag on him (who is a friend of Allāh  an d
His Messenger (صلى-الله-عليه-و-آله-وسلم), an d Allāh  and His Messenger
(صلى-الله-عليه-و-آله-وسلم) are his friends).”

Ibn Abī ‘Āsim related it in as-Sunnah (p.608 # 1386); Ibn Abī Shaybah, al-Musannaf (12:61 # 12127); and Diyā’ Maqdisī declared its chain of transmission sahīh (sound) in al-Ahādīth-ulmukhtārah (3:207 # 1008).
Ibn ‘Asākir narrated it in Tārīkh Dimashq al-kabīr (45:88,89).

“Rifā‘ah bin Iyāsad-Dabbī relates on the authority of
h is father who relates it on the authority of his
grandfather. He said: We were with ‘Alī (AlahisSalam) on the day of
the Battle of Jamal. He sent a message for Talhah bin
‘Ubaydullāh ((رضئ اللہ تعالی عنہ)) who called on him. He said: I make yo u
swear by Allāh! Have yo u heard from the Messenger of
Allāh صلى-الله-عليه-و-آله-وسلم: One who has me as his master has ‘Alī as his
master. O Allāh! Befriend him who befriends him and be
h is enemy who is his enemy. Talhah ((رضئ اللہ تعالی عنہ)) said: Yes. ‘Alī (AlahisSalam) said: Then why do you battle with me? Talhah ((رضئ اللہ تعالی عنہ))
said: I did not remember it. The narrator said: (After this)
Talhah ((رضئ اللہ تعالی عنہ)) went back.”

Hākim narrated it in al-Mustadrak (3:371 # 5594), Bayhaqī, alI‘tiqād wal-hidāyah ilā sabīl-ir-rishād ‘alā madhhab-issalaf wa ashāb-il-hadīth (p.373); Ibn ‘Asākir, Tārīkh Dimashq
al-kabīr (27:76); Hindī, Kanz-ul-‘ummāl (11:332 # 31662); and
Haythamī said in Majma‘-uz-zawā’id (9:107) that this tradition has
been narrated by Bazzār through Nadhīr.

Quran and Modern Science :: SIGNS WITHIN OURSELVES

53- We will show Our signs to them in the horizons, and
within themselves, until it becomes clear to them that it is
the truth. Is it not sufficient that your Lord witnesses all
41-Elucidated, 53
The Quran uses “nafs” (self) to express consciousness, the quintessence of our personality. “Nafs” is integrated with our physical body;
the author of all good and bad acts is our “nafs.”
The fact that the atoms of our physical body – of which 99% is vacuum – deprived of all consciousness, perform such conscious acts as
seeing, hearing, and thinking, cannot be explained materialistically
will form the subject matter of another book I am intending to write,
in which this issue will be tackled within a larger framework, stretching from the philosophy of mind to the quantum theory wherein
many scientific branches will find room. With this in mind, I refrain
from taking up this issue in this present work.
The point I should like to dwell upon now is the verse’s allusion to
signs in ourselves. There are a priori categories that the mind is constitutionally endowed with, concepts or ideas that are not derived
from experience. The subject I speak of in this chapter is not based on
findings obtained by satellites, telescopes, submarines or on the recent
developments in physics, chemistry or biology. Here we find ourselves
surrounded by the available data of a rich philosophical background.
The tribe to which the Prophet belonged dealt in trade and animal
husbandry. The Prophet himself was not brought up in a milieu like
Plato’s Academy or in an environment where the colorful and lively  schools of philosophy like Cartesianism flourished. Therefore, the fact
that the Quran made a distinction between the outward signs and the
signs immanent in man’s soul is noteworthy.
The basic message transmitted by all the religions revealed by God is
the fact that He is a Perfect Being. This becomes all the more apparent when we witness all the entities created by God. In the ontological argument, attainment of God is achieved not through exterior
means, but from the idea of “Perfection” or “Perfect Being” inherent
in each of us.
Farabi and Avicenna were among the first philosophers to refer to
the initial arguments of ontology. Farabi analyzes the ontological
argument together with the cosmological argument. According to
them, God must be self-existent (Necessary-Being); assuming that He
does not exist would be a contradiction in terms. All other creatures
are possible creatures; both their existence and nonexistence can be a
topic of discussion. If the possible entities are not resolved in the
Necessary-Being, there would be a contradiction in terms. Given the
fact that Farabi’s conclusion is a combination of ontological and cosmological arguments, many thinkers believed to have found traces of
this for the first time in the works of Avicenna.
Nevertheless, this argument is, more often than not, associated
with Descartes. To avoid committing error, he sets out in his philosophical quest by considering all past knowledge as if it were nonexistent. He begins with the statement that many of the preconceived
opinions he has accepted since childhood have turned out to be unreliable; so it is necessary once in a lifetime to demolish everything and
start again right from the foundations. There follows a systematic critique of previous beliefs. Anything based on the senses is potentially
suspect, since I have found by experience that the senses sometimes
deceive and it is prudent never to trust completely those who have
deceived us even once.
Elsewhere Descartes expresses this “cogito argument” in the
famous phrase, “cogito ergo sum” (I think, therefore I am). He derives
from this argument that he exists incontestably and that thinking can
never be confuted. Later he realizes that knowing is more perfect than doubting and explains how this idea of perfection leads him to the
most perfect, to the idea of a supremely Perfect Being.
He reasons that the representational content (or objective reality)
of this idea is so great that it cannot have originated from inside his
own (imperfect) mind, but must have been planted in him by an actual Perfect Being – God. Things outside him like the sky, the earth, the
light and the heat and a thousand other things, all these things contained nothing that would surpass him. If they were unreal he might
have concluded that he had acquired them from the void. However,
this could not hold true of a Perfect Being. He could not have
acquired it from nothingness.
Descartes concluded the existence of God after having examined
the evidence inherent in the self. He said that this conclusion was not
an invention of his imagination, and that to add or subtract anything
to or from it was beyond him. He had to accept the fact that he had
come to the world with this a priori sign. Like the initials that an artist
imprints on his work, God had implanted this idea as He created him.
While Leibniz contends that Descartes’ views need to be supplemented, he formulates an ontological argument bearing similarities to
The Quran speaks of signs in the “self.” So far, I have gone over “the
idea of the existence of God” innate in us, as propounded by
Descartes and other thinkers like him. I believe that the verse that
refers to signs in the “self” meant much more. I am of the opinion
that the “self” considered an a priori entity and all the characteristics
innate in us come within the scope of this verse.
According to Kant’s matchless discovery that made him what he is,
time and space are innate in us before all experience and encounters
with the outside world. A little child, who has no notion of distance,
moves away from things he dislikes and approaches things that seem
pleasant to him. Therefore, man knows whether such things are within
or outside his reach as an a priori intuition. In other words, the idea
of “space” is already there in his mind without having previously experienced it. The same thing holds true for the “time” factor. The child
has the sense of “before” and “after,” prior to other perceptions. Had it not been so, all our perceptions would become chaotic, disordered,
in disarray. To go into the details of other evidence related to the
innateness of the idea of time and space would necessitate longer discussions. Kant referred to those innate characteristics while analyzing
our contacts with the outside world. He said nothing about the fact
that these were evidence of God’s existence.
We live in a unique place as the “self.” We can liken the space in
which we live to an extremely complex gate. The “self,” along with
the a priori categories such as time and space we possess from birth,
is the only key to this gate. We open this gate, which is of a complex
structure, with the key (viz. our “self”). Whoever it was who created
this universe, time and space is also the author of the “self.”
Our capacity of learning how to speak is also innate in us, as we saw
in the previous chapter. The innateness of this capacity is also an evidence of our perfect creation along with the time and space categories
implanted in us. Not only our physical being but also our mental
makeup is made to fit the outside world.
It is our belief that anybody taking up arms against a priori knowledge is doomed to perish!
30- Therefore you shall devote yourselves to monotheism,
the creational instinct placed into the people by God. There
is no alternation of God’s creation; this is the right religion, but most people do not know.
30-The Romans, 30
What have been encoded in us as a priori data when we were created,
conforming to the precepts of the religion revealed by God, are evidence of the perfect creation of God. If we consider the contents of
the verse (41-The Elucidated, 53) that speaks of signs in the “self” as
being in conformity with the Creation, the matter may be understood
better. Many people encounter difficulty in understanding Descartes’
expression of “innate ideas.” To have a better insight into Descartes’
arguments, we need to concentrate very attentively on the structure of
the mind. It might be better to conceive of this as the conformity of
our creation with the precepts of religion, since it can be understood easily. Most of us seek answers to the questions, “From where do I
come?,” “What is the purpose of my existence?,” “Where am I heading?” The reason for our asking such questions is that we are created
in such a way as to feel the necessity of asking them. There are many
people – people who have inhibited their own impulses – who evade
asking such questions and avoid meditating upon them. Our Creator’s
inducing us to pose such questions, His creating us disposed to have
faith in religion, are indications of a religion that He would reveal. For
there is nothing that can provide an answer to such questions outside
religion. One of the evidences of the existence of religion is our having been made in a way to be in need of believing in it.
God who makes us thirsty has also created water to quench thirst.
God who makes us hungry has also created the food we need. Getting
thirsty and hungry are different from the existence of water and food
in the outside world. We might feel the need for something that did
not exist in the world, rather than water, viz. the molecules whose
constituents are hydrogen and oxygen. But the fact is that our body is
made to want what it is programmed in it. To be immortal is the thing
we desire most, more than our need for water and a meal. Survival is
more important than all desires and passions. God made us in such a
way as to wish for an afterworld. This need we feel is an evidence of
the Hereafter.
Our creation includes in its scope all His evidence, of the evidence
of religion and of the Hereafter. I would like to draw your attention
to the expression in the above verse: “There is no alternation of
God’s creation; this is the right religion.” This postulate is coeval
with man’s creation. The person who can decipher the meaning of
these signs believes in God, His religion and the Hereafter. The last
sentence of the verse, in which it is said that the majority of people do
not know this, is very meaningful. As a matter of fact, many people fail
to appreciate these signs innate in them, thereby denying themselves.



Qinaa is the cloth which Sayyidina Rasoolullah sallallahu alaihe wasallam wore on his auspicious head under the turban. This was to prevent the turban from becoming oily. The Ulama have also mentioned some other benefits. Only one hadith is mentioned in this chapter.

(119) Hadith Number 1
Hazrat Anas bin Malik radiyallahu anhu says, “Rasoollullah sallallahu alaihe wasallam often wore a cloth on his auspicious head. This cloth, because of its greasiness, looked as if had been oiled.”

That means that the cloth was oily due to the excessive use of oil. Besides all this, it is a peculiarity of Sayyidina Rasoollullah sallallahu alaihe wasallam that this cloth did not become dirty, nor did any lice live in the clothing of Sayyidina Rasoolullah sallallahu alaihe wasallam, nor could an insect suck his auspicious blood. Allamah Munaawi has related from (Qari) Allamah Raazi, “A fly never sat on the clothing of Sayyidina Rasoolullah sallallahu alaihe wasallam.”

Hadith Translation of Sahih Bukhari::Loans, Payment of Loans, Freezing of Property, Bankruptcy

Loans, Payment of Loans, Freezing of Property, Bankruptcy

Volume 3, Book 41, Number 570:

Narrated Jabir bin ‘Abdullah:

While I was in the company of the Prophet in one of his Ghazawat, he asked, “What is wrong with your camel? Will you sell it?” I replied in the affirmative and sold it to him. When he reached Medina, I took the camel to him in the morning and he paid me its price.

Volume 3, Book 41, Number 571:

Narrated Al-Amash:

When we were with Ibrahim, we talked about mortgaging in deals of Salam. Ibrahim narrated from Aswad that ‘Aisha had said, “The Prophet bought some foodstuff on credit from a Jew and mortgaged an iron armor to him.”

Volume 3, Book 41, Number 572:

Narrated Abu Huraira:

The Prophet said, “Whoever takes the money of the people with the intention of repaying it, Allah will repay it on his behalf, and whoever takes it in order to spoil it, then Allah will spoil him.”

Volume 3, Book 41, Number 573:

Narrated Abu Dhar:

Once, while I was in the company of the Prophet, he saw the mountain of Uhud and said, “I would not like to have this mountain turned into gold for me unless nothing of it, not even a single Dinar remains of it with me for more than three days (i.e. I will spend all of it in Allah’s Cause), except that Dinar which I will keep for repaying debts.” Then he said, “Those who are rich in this world would have little reward in the Hereafter except those who spend their money here and there (in Allah’s Cause), and they are few in number.” Then he ordered me to stay at my place and went not far away. I heard a voice and intended to go to him but I remembered his order, “Stay at your place till I return.” On his return I said, “O Allah’s Apostle! (What was) that noise which I heard?” He said, “Did you hear anything?” I said, “Yes.” He said, “Gabriel came and said to me, ‘Whoever amongst your followers dies, worshipping none along with Allah, will enter Paradise.’ ” I said, “Even if he did such-and-such things (i.e. even if he stole or committed illegal sexual intercourse)” He said, “Yes.”

Volume 3, Book 41, Number 574:

Narrated Abu Huraira:

Allah’s Apostle said, “If I had gold equal to the mountain of Uhud, it would not please me that it should remain with me for more than three days, except an amount which I would keep for repaying debts.”

Volume 3, Book 41, Number 575:

Narrated Abu Huraira:

A man demanded his debts from Allah’s Apostle in such a rude manner that the companions of the Prophet intended to harm him, but the Prophet said, “Leave him, no doubt, for he (the creditor) has the right to demand it (harshly). Buy a camel and give it to him.” They said, “The camel that is available is older than the camel he demands. “The Prophet said, “Buy it and give it to him, for the best among you are those who repay their debts handsomely. “

Volume 3, Book 41, Number 576:

Narrated Hudhaifa:

I heard the Prophet saying, “Once a man died and was asked, ‘What did you use to say (or do) (in your life time)?’ He replied, ‘I was a business-man and used to give time to the rich to repay his debt and (used to) deduct part of the debt of the poor.’ So he was forgiven (his sins.)” Abu Masud said, “I heard the same (Hadith) from the Prophet.”

Volume 3, Book 41, Number 577:

Narrated Abu Huraira:

A man came to the Prophet and demanded a camel (the Prophet owed him). Allah’s Apostle told his companions to give him (a camel). They said, “We do not find except an older camel (than what he demands). (The Prophet ordered them to give him that camel). The man said, “You have paid me in full and may Allah also pay you in full.” Allah’s Apostle said, “Give him, for the best amongst the people is he who repays his debts in the most handsome manner.”

Volume 3, Book 41, Number 578:

Narrated Abu Huraira:

The Prophet owed a camel of a certain age to a man who came to demand it back. The Prophet ordered his companions to give him. They looked for a camel of the same age but found nothing but a camel one year older. The Prophet told them to give it to him. The man said, “You have paid me in full, and may Allah pay you in full.” The Prophet said, “The best amongst you is he who pays his debts in the most handsome manner.”

Volume 3, Book 41, Number 579:

Narrated Jabir bin Abdullah:

I went to the Prophet while he was in the Mosque. (Mis’ar thinks, that Jabir went in the forenoon.) After the Prophet told me to pray two Rakat, he repayed me the debt he owed me and gave me an extra amount.

Volume 3, Book 41, Number 580:

Narrated Jabir bin ‘Abdullah:

My father was martyred on the day (of the battle) of Uhud, and he was in debt. His creditors demanded their rights persistently. I went to the Prophet (and informed him about it). He told them to take the fruits of my garden and exempt my father from the debts but they refused to do so. So, the Prophet did not give them my garden and told me that he would come to me the next morning. He came to us early in the morning and wandered among the datepalms and invoked Allah to bless their fruits. I then plucked the dates and paid the creditors, and there remained some of the dates for us.

Volume 3, Book 41, Number 581:

Narrated Jabir bin ‘Abdullah:

When my father died he owed a Jew thirty Awsuq (of dates). I requested him to give me respite for repaying but he refused. I requested Allah’s Apostle to intercede with the Jew. Allah’s Apostle went to the Jew and asked him to accept the fruits of my trees in place of the debt but the Jew refused. Allah’s Apostle entered the garden of the date-palms, wandering among the trees and ordered me (saying), “Pluck (the fruits) and give him his due.” So, I plucked the fruits for him after the departure of Allah’s Apostle and gave his thirty Awsuq, and still had seventeen Awsuq extra for myself. Jabir said: I went to Allah’s Apostle to inform of what had happened, but found him praying the ‘Asr prayer. After the prayer I told him about the extra fruits which remained. Allah’s Apostle told me to inform (Umar) Ibn Al-Khatab about it. When I went to ‘Umar and told him about it, ‘Umar said, “When Allah’s Apostle walked in your garden, I was sure that Allah would definitely bless it.”

Volume 3, Book 41, Number 582:

Narrated ‘Aisha:

Allah’s Apostle used to invoke Allah in the prayer saying, “O Allah, I seek refuge with you from all sins, and from being in debt.” Someone said, O Allah’s Apostle! (I see you) very often you seek refuge with Allah from being in debt. He replied, “If a person is in debt, he tells lies when he speaks, and breaks his promises when he promises.”

Volume 3, Book 41, Number 583:

Narrated Abu Huraira:

The Prophet said, “If someone leaves some property, it will be for the inheritors, and if he leaves some weak offspring, it will be for us to support them.”

Volume 3, Book 41, Number 584:

Narrated Abu Huraira:

The Prophet said, “I am closer to the believers than their selves in this world and in the Hereafter, and if you like, you can read Allah’s Statement: “The Prophet is closer to the believers than their own selves.” (33.6) So, if a true believer dies and leaves behind some property, it will be for his inheritors (from the father’s side), and if he leaves behind some debt to be paid or needy offspring, then they should come to me as I am the guardian of the deceased.”

Volume 3, Book 41, Number 585:

Narrated Abu Huraira:

Allah’s Apostle said, “Procrastination (delay) in repaying debts by a wealthy person is injustice.”

Volume 3, Book 41, Number 586:

Narrated Abu Huraira:

A man came to the Prophet and demanded his debts and used harsh words. The companions of the Prophet wanted to harm him, but the Prophet said, “Leave him, as the creditor (owner of the right) has the right to speak.”

Volume 3, Book 41, Number 587:

Narrated Abu Huraira:

Allah’s Apostle said, “If a man finds his very things with a bankrupt, he has more right to take them back than anyone else.”

Volume 3, Book 41, Number 588:

Narrated Jabir bin ‘Abdullah:

A man pledged that his slave would be manumitted after his death. The Prophet asked, “Who will buy the slave from me?” No’aim bin ‘Abdullah bought the slave and the Prophet took its price and gave it to the owner.

Volume 3, Book 41, Number 589:

Narrated Jabir:

When ‘Abdullah (my father) died, he left behind children and debts. I asked the lenders to put down some of his debt, but they refused, so I went to the Prophet to intercede with them, yet they refused. The Prophet said (to me), “Classify your dates into their different kinds: ‘Adhq bin Zaid, Lean and ‘Ajwa, each kind alone and call all the creditors and wait till I come to you.” I did so and the Prophet came and sat beside the dates and started measuring to each his due till he paid them fully, and the amount of dates remained as it was before, as if he had not touched them.

(On another occasion) I took part in one of Ghazawat among with the Prophet and I was riding one of our camels. The camel got tired and was lagging behind the others. The Prophet hit it on its back. He said, “Sell it to me, and you have the right to ride it till Medina.” When we approached Medina, I took the permission from the Prophet to go to my house, saying, “O Allah’s Apostle! I have newly married.” The Prophet asked, “Have you married a virgin or a matron (a widow or divorcee)?” I said, “I have married a matron, as ‘Abdullah (my father) died and left behind daughters small in their ages, so I married a matron who may teach them and bring them up with good manners.” The Prophet then said (to me), “Go to your family.” When I went there and told my maternal uncle about the selling of the camel, he admonished me for it. On that I told him about its slowness and exhaustion and about what the Prophet had done to the camel and his hitting it. When the Prophet arrived, I went to him with the camel in the morning and he gave me its price, the camel itself, and my share from the war booty as he gave the other people.

Volume 3, Book 41, Number 590:

Narrated Ibn ‘Umar:

A man came to the Prophet and said, “I am often betrayed in bargaining.” The Prophet advised him, “When you buy something, say (to the seller), ‘No deception.” The man used to say so afterwards.

Volume 3, Book 41, Number 591:

Narrated Al-Mughira bin Shu’ba:

The Prophet said, “Allah has forbidden for you, (1) to be undutiful to your mothers, (2) to bury your daughters alive, (3) to not to pay the rights of the others (e.g. charity, etc.) and (4) to beg of men (begging). And Allah has hated for you (1) vain, useless talk, or that you talk too much about others, (2) to ask too many questions, (in disputed religious matters) and (3) to waste the wealth (by extravagance).

Volume 3, Book 41, Number 592:

Narrated Abdullah bin ‘Umar:

I heard Allah’s Apostle saying, “Everyone of you is a guardian, and responsible for what is in his custody. The ruler is a guardian of his subjects and responsible for them; a husband is a guardian of his family and is responsible for it; a lady is a guardian of her husband’s house and is responsible for it, and a servant is a guardian of his master’s property and is responsible for it.” I heard that from Allah’s Apostle and I think that the Prophet also said, “A man is a guardian of is father’s property and is responsible for it, so all of you are guardians and responsible for your wards and things under your care.”

Volume 3, Book 41, Number 593:

Narrated ‘Abdullah:

I heard a man reciting a verse (of the Holy Qur’an) but I had heard the Prophet reciting it differently. So, I caught hold of the man by the hand and took him to Allah’s Apostle who said, “Both of you are right.” Shu’ba, the sub-narrator said, “I think he said to them, “Don’t differ, for the nations before you differed and perished (because of their differences). “

Volume 3, Book 41, Number 594:

Narrated Abu Huraira:

Two persons, a Muslim and a Jew, quarrelled. The Muslim said, “By Him Who gave Muhammad superiority over all the people! The Jew said, “By Him Who gave Moses superiority over all the people!” At that the Muslim raised his hand and slapped the Jew on the face. The Jew went to the Prophet and informed him of what had happened between him and the Muslim. The Prophet sent for the Muslim and asked him about it. The Muslim informed him of the event. The Prophet said, “Do not give me superiority over Moses, for on the Day of Resurrection all the people will fall unconscious and I will be one of them, but I will. be the first to gain consciousness, and will see Moses standing and holding the side of the Throne (of Allah). I will not know whether (Moses) has also fallen unconscious and got up before me, or Allah has exempted him from that stroke.”

Volume 3, Book 41, Number 595:

Narrated Abu Said Al-Khudri:

While Allah’s Apostle was sitting, a Jew came and said, “O Abul Qasim! One of your companions has slapped me on my face.” The Prophet asked who that was. He replied that he was one of the Ansar. The Prophet sent for him, and on his arrival, he asked him whether he had beaten the Jew. He (replied in the affirmative and) said, “I heard him taking an oath in the market saying, ‘By Him Who gave Moses superiority over all the human beings.’ I said, ‘O wicked man! (Has Allah given Moses superiority) even over Muhammad I became furious

and slapped him over his face.” The Prophet said, “Do not give a prophet superiority over another, for on the Day of Resurrection all the people will fall unconscious and I will be the first to emerge from the earth, and will see Moses standing and holding one of the legs of the Throne. I will not know whether Moses has fallen unconscious or the first unconsciousness was sufficient for him.”

Volume 3, Book 41, Number 596:

Narrated Anas:

A Jew crushed the head of a girl between two stones. The girl was asked who had crushed her head, and some names were mentioned before her, and when the name of the Jew was mentioned, she nodded agreeing. The Jew was captured and when he confessed, the Prophet ordered that his head be crushed between two stones.

Volume 3, Book 41, Number 597:

Narrated Ibn ‘Umar:

A man was often cheated in buying. The Prophet said to him, “When you buy something, say (to the seller), No cheating.” The man used to say so thenceforward .

Volume 3, Book 41, Number 598:

Narrated Jabir: A man manumitted a slave and he had no other property than that, so the Prophet cancelled the manumission (and sold the slave for him). No’aim bin Al-Nahham bought the slave from him.

Volume 3, Book 41, Number 599:

Narrated ‘Abdullah bin Mas’ud:

Allah’s Apostle said, “Whoever takes a false oath so as to take the property of a Muslim (illegally) will meet Allah while He will be angry with him.” Al-Ash’ath said: By Allah, that saying concerned me. I had common land with a Jew, and the Jew later on denied my ownership, so I took him to the Prophet who asked me whether I had a proof of my ownership. When I replied in the negative, the Prophet asked the Jew to take an oath. I said, “O Allah’s Apostle! He will take an oath and deprive me of my property.” So, Allah revealed the following verse: “Verily! Those who purchase a little gain at the cost of Allah’s covenant and their oaths.” (3.77)

Volume 3, Book 41, Number 600:

Narrated ‘Abdullah bin Ka’b bin Malik:

Ka’b demanded his debt back from Ibn Abi Hadrad in the Mosque and their voices grew louder till Allah’s Apostle heard them while he was in his house. He came out to them raising the curtain of his room and addressed Ka’b, “O Ka’b!” Ka’b replied, “Labaik, O Allah’s Apostle.” (He said to him), “Reduce your debt to one half,” gesturing with his hand. Kab said, “I have done so, O Allah’s Apostle!” On that the Prophet said to Ibn Abi Hadrad, “Get up and repay the debt, to him.”

Volume 3, Book 41, Number 601:

Narrated ‘Umar bin Al-Khattab:

I heard Hisham bin Hakim bin Hizam reciting Surat-al-Furqan in a way different to that of mine. Allah’s Apostle had taught it to me (in a different way). So, I was about to quarrel with him (during the prayer) but I waited till he finished, then I tied his garment round his neck and seized him by it and brought him to Allah’s Apostle and said, “I have heard him reciting Surat-al-Furqan in a way different to the way you taught it to me.” The Prophet ordered me to release him and asked Hisham to recite it. When he recited it, Allah s Apostle said, “It was revealed in this way.” He then asked me to recite it. When I recited it, he said, “It was revealed in this way. The Qur’an has been revealed in seven different ways, so recite it in the way that is easier for you.”

Volume 3, Book 41, Number 602:

Narrated Abu Huraira:

The Prophet said, “No doubt, I intended to order somebody to pronounce the Iqama of the (compulsory congregational) prayer and then I would go to the houses of those who do not attend the prayer and burn their houses over them.”

Volume 3, Book 41, Number 603:

Narrated Aisha:

Abu bin Zam’a and Sad bin Abi Waqqas carried the case of their claim of the (ownership) of the son of a slave-qirl of Zam’a before the Prophet. Sad said, “O Allah’s Apostle! My brother, before his death, told me that when I would return (to Mecca), I should search for the son of the slave-girl of Zam’a and take him into my custody as he was his son.” ‘Abu bin Zam’a said, ‘the is my brother and the son of the slave-girl of my father, and was born or my father’s bed.” The Prophet noticed a resemblance between Utba and the boy but he said, “O ‘Abu bin Zam’a! You will get this boy, as the son goes to the owner of the bed. You, Sauda, screen yourself from the boy.”

Volume 3, Book 41, Number 604:

Narrated Abu Huraira:

Allah’s Apostle sent horsemen to Najd and they arrested and brought a man called Thumama bin Uthal, the chief of Yamama, and they fastened him to one of the pillars of the Mosque. When Allah’s Apostle came up to him; he asked, “What have you to say, O Thumama?” He replied, “I have good news, O Muhammad!” Abu Huraira narrated the whole narration which ended with the order of the Prophet “Release him!”

Volume 3, Book 41, Number 605:

Narrated Abu Huraira:

The Prophet sent some horsemen to Najd and they arrested and brought a man called Thumama bin Uthal from the tribe of Bani Hanifa, and they fastened him to one of the pillars of the Mosque.

Volume 3, Book 41, Number 606:

Narrated ‘Abdullah bin Ka’b bin Malik Al-Ansari from Ka’b bin Malik:

That ‘Abdullah bin Abi Hadrad Al-Aslami owed him some debt. Ka’b met him and caught hold of him and they started talking and their voices grew loudest. The Prophet passed by them and addressed Ka’b, pointing out to him to reduce the debt to one half. So, Ka’b got one half of the debt and exempted the debtor from the other half.

Volume 3, Book 41, Number 607:

Narrated Khabbab:

I was a blacksmith In the Pre-lslamic period of ignorance, and ‘Asi bin Wail owed me some money. I went to him to demand it, but he said to me, “I will not pay you unless you reject faith in Muhammad.” I replied, “By Allah, I will never disbelieve Muhammad till Allah let you die and then resurrect you.” He said, “Then wait till I die and come to life again, for then I will be given property and offspring and will pay your right.” So, thus revelation came: “Have you seen him who disbelieved in Our signs and yet says, ‘I will be given property and offspring?’ ” (19.77)