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The Battle of Hunain part 2

The Invasion of Ta’if

The Ta’if Campaign is in fact an extension of the Hunain Battle: that is because the majority of the defeated troops of Hawazin and Thaqif went to Ta’if with the general commander – Malik bin ‘Awf An-Nasri – and fortified themselves within it. So upon finishing with Hunain Invasion, he gathered the booty at Al-Ji’ranah in the same month (i.e., Shawwal) in the eighth year A.H.

An advance battalion of a thousand men led by Khalid bin AlWalid marched towards At-Ta’if. Whereas Allâh’s Messengerﷺ proceeded passing through the Nakhlah of Al-Yamaniyah, Qarn AlManazil and through Laiyah.

At Laiyah there was a castle that belonged to Malik bin ‘Awf, so Allâh’s Messenger Nabi Pakﷺ gave orders to have it destroyed. He resumed his march until he got to Ta’if. There he dismounted. camped near its castle and laid siege to the castle inhabitants; but not for long

How long the siege continued, is still a matter of disagreement. It however stands between 10-20 days.

A lot of arrow-shooting and rock-hurling occurred during the siege.

For as soon as the Muslims laid siege round the castle, its people started shooting arrows at them. The arrows were so intense and fierce that they looked like a swarm of locusts. A number of Muslims were wounded and twelve were killed.

To be far from the arrow-range, the Muslims had to ascend to a higher location and camp there – i.e., to what is now called AtTa’if Mosque.

The Prophet Nabi Pakﷺ set up a catapult above them and shelled the castle. Eventually a gap was made in the castle wall, through which a number of Muslims managed to pass into the castle, sheltered by a wooden tank, with the purpose of setting fire to it. The enemy poured down molten hot iron on them. Affected by this the Muslims stepped out of the tank and were again exposed to a storm of arrows and consequently some of them were killed.

To force the enemy to surrender, the Prophet ﷺ to a war policy of burning and cutting the enemy’s crops. His order was cut their vineyards and burn them. Seeing that the Muslims started rapidly cutting and burning their vines, they implored the Nabi Pakﷺ to stop and have mercy on them for the sake of Allâh and out of the ties of kinship. So the Prophets Nabi Pakﷺ agreed.

When the caller of Allâh’s Messenger ﷺ called out to people saying: “Whosoever descends and steps out of the castle is free.” Twenty-three men came out. One of them was Abu Bakrah who tied himself and let himself down by means of a small wheel, that would normally be used for drawing up water from a well. The way he let himself down made the Prophet Nabi Pakﷺ nickname him “Abu Bakrah”, i.e., the man with the wheel.

Allâh’s Messenger ﷺ set them all free and entrusted each one of them to a Muslim to care about their living affairs, this event was too hard for the castle people to bear

Seeing that the siege lasted too long and that the castle was immune and could stand any siege (for they had already stored a

supply sufficient for over a year) and that the Muslims were suffering – day by day – from being shot by arrows and struck by heated iron hooks, Allâh’s Messenger content consulted Nawfal bin Mu’awiyah Ad-Daili about that.

He said: “They are like a fox hiding inside its den. If you wait you will catch it, but if you leave, no harm would afflict you.” Allâh’s Messenger Nabi Pakﷺ decided to lift the siege and depart. ‘Umar bin AlKhattab , who was ordered by the Nabi Pakﷺ to notify people, said to them: “If Allâh wills, we are leaving the castle and going back tomorrow.” As it was too hard for the Muslims to go back and leave the castle unconquered, they complained saying, “Should we go away while the castle is still unopened?” His reply was: “Then, start fighting in the morning.” In the morning they fought and were wounded. So when he repeated this statement: “If Allâh wills, we are leaving the castle and going back tomorrow,” they were pleased and carried out the order submissively and started moving, which made Allah’s Messenger Nabi Pakﷺ the laugh.

As soon as they mounted and started moving, the Messenger Nabi Pakﷺ said:

“Say! Here we are returning, repenting, worshipping (Allah) and to our Lord we offer praise.”

When Nabi Pakﷺ was asked to invoke Allâh against Thaqif, he said:

“O Allâh, guide Thaqif and bring them to us as Muslims.”

The Distribution of the Booty at Al-Ji’ranah

Upon returning and lifting the siege in Ta’if, Nabi Pakﷺ had stayed over ten nights at Al-Ji’ranah before starting to distribute the booty. Distribution delay was due to the Prophet’s hope that Hawazin’s delegation might arrive and announce their

repentance and consequently reclaim their loss.

Seeing that none of them arrived, he started dividing the booty so as to calm down the tribes’ chiefs and the nobles of Makkah. The first to receive booty and the ones who obtained the greatest number of shares were the people who had recently embraced Islam.so that these tulaqa remain in Islam and not create any rukus.

Standing by his camel he plucked out a hair of his camel’s hump and held it between his two fingers, lifted it up and said: “O people. I swear by Allâh that I get nothing but one-fifth of your booty, and this very fifth also goes back to you.”

As soon as he had given the new converts, Allâh’s Messenger ordered Zaid bin Thabit to to fetch the booty and summon

people. Then he ordained shares to people. A footman’s share was four camels and forty sheep, and a horseman would take twelve camels and a hundred and twenty sheep.

At first the Prophet’s policy of distribution was not understood by many persons.

So Sa’d into went out and summoned them. When some Emigrants came, he let them in but forbade others. When they were all gathered together, he informed the Nabi Pakﷺ saying: “This group of the Helpers has just arrived to meet you in compliance with your orders.” As soon as the Messenger ﷺ the faced them, he

thanked Allâh and praised Him, then said to them inquiring, “I have been told that you are angry with me. Didn’t I come to you when you were astray and Allâh guided you? You were poor and Allâh gave you wealth. Weren’t you foes and Allâh made you love one another.” “Yes,” they said, “Allâh and His Messengerﷺ are better and more gracious.” Then he said: “What prevents you from replying to the Messenger of Allahﷺ, tribe of Helpers?” They said, “What should be the reply, o Messenger of Allâhﷺ, while to the Lord and to his Messenger belong all benevolence and grace.”

The Prophet ﷺ again said: “But by Allâh, you might have answered and answered truly, for I would have testified to its truth myself: ‘You came to us belied and rejected, and we accepted you; you came to us as helpless, and we helped you; you were a fugitive, and we took you in; you were poor and we comforted you.’ You Helpers, do you feel anxious for the things of this world, wherewith I have sought to incline these people unto the Faith in which you are already established? Are you not satisfied, O group of Helpers that the people go with ewes and camels while you go along with the Messenger of Allâhﷺ to your dwellings. By Him in Whose Hand is my life, had there been no migration, I would have been one of the Helpers. If the people would go through a valley and passage, and the Helpers go through another valley and passage. I would go through the valley and passage of the Helpers. Allâh! Have mercy on the Helpers, their children and their children’s children.”

The audience wept until tears rolled down their beards as they said: “Yes, we are satisfied, O Prophet of Allâh! ﷺwith our lot and share.”

Then the Prophetﷺ left the gathering and the people also dispersed.”

The Arrival of the Hawazin Delegation

The delegation of Hawazin arrived as Muslims just after the

distribution of spoils. They were fourteen men headed by Zuhair bin Surad. The Messenger’s foster uncle was one of them. They asked him to return them the wealth and the captives. They uttered so touching words that Allâh’s Messenger ﷺ said to them “You surely see who are with me. The most desirable speech to me is the most truthful. Which is dearer to you, your wealth or your women and children?” They replied: “Nothing whatsoever compares with kinship.” “Then when I perform the Noon prayer, stand up and say: ‘We intercede with Allâh’s Messenger ﷺto exhort the believers, and we intercede with the believers to exhort Allâh’s Messengerﷺ to forego the captives of our people fallen to their lot’.”

So, when Allâh’s Messengerﷺ performed the Noon prayer, they stood up and said what they had been told to say. The Messengerﷺ then said: “As for what belongs to me and to the children of Abdul-Muttalib, from now on you may consider them yours. And I will ask my folksmen to give back theirs.”

Upon hearing that the Emigrants and the Helpers said: “What belongs to us is, from now on, offered to Allâh’s Messengerﷺ.” But Al-Aqra’ bin Habis said, “I will grant none of what belongs to me and to Bani Tamim,” so did ‘Uyainah bin Hisn, who said: “As for me and Bani Fazarah, I say ‘No’.” Al-‘Abbas bin Mirdas also refused and said: “No,” for Bani Sulaim and himself. His people, however, said otherwise: “Whatever spoils belong to us, we offer to the Messenger of Allâhﷺ.” “You have undermined my position.” said Al-‘Abbas bin Mirdas instantly.

Then Allâh’s Messenger ﷺsaid: “These people have come to you as Muslims. For the same reason, I have already delayed the distribution of the booty. Besides. I have granted them a fair option but they refused to have anything other than their women and children. Therefore, he who has some of theirs and will prefer willingly to give them back, let him do so. But he who favors to keep what he owns to himself, let him grant them back too, and he will be given as a recompense, six times as much from the first booty that Allâh may provide us.”

People then said, “We will willingly offer them all for the sake of the Messenger of Allâhﷺ.” Allah’s Messengerﷺ the said: “But in this way we are not able to find out who is content and who is not. So, go back and we will be waiting for your chiefs to convey to us your decisions.”

All of them gave back the women and children. The only one who refused to comply with the Messenger’s desire was ‘Uyainah bin Hisn. He refused to let an old woman of theirs go back at first. Later on he let her go back. Allâh’s Messengerﷺ gave every captive a garment as a gift.

Umrah and leaving for Madinah

Having accomplished the distribution of the spoils at Al-Ji’ ranah, he left it while wearing clothing for ‘Umrah and proceeded to Makkah to perform ‘Umrah. Nabi Pakﷺ turned back from there to Madinah after appointing ‘Attab bin Asid ta on Makkah as governor. His arrival to Madinah was by the last six nights of Dhul-Qa’dah, in the year 8 A.H.”

Ghadir Declaration Hadith 32,33&34

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“Abū Ishāq narrated that he heard Sa‘īd bin Wahb say :
‘Alī (AlahisSalam) took oath from the people, at which five or six
Companion s ((رضئ اللہ تعالی عنہ)) stood up and bore witness that Allāh’s
Messenger (صلى-الله-عليه-و-آله-وسلم) had said: One who has me as his master
has ‘Alī as his master.”

Ahmad bin Hambal related it in al-Musnad (5:366), and Fadā’ilus-sahābah (2:598, 599 # 1021); Bayhaqī, as-Sunan-ul-kubrā (5:131); Ibn ‘Asākir, Tārīkh Dimashq al-kabīr (45:160); and
Muhib Tabarī in ar-Riyād-un-nadrah fī manāqib-il-‘ashrah
(3:127).
Nasā’ī graded it sahīh (sound) in Khasā’is amīr-il-mu’minīn
‘Alī bin Abī Tālib (p.90 # 83).
Diyā’ Maqdisī narrated it with a sound chain of authorities in
al-Ahādīth-ul-mukhtārah (2:105 # 479).
Haythamī related it in Majma‘-uz-zawā’id (9:104) and
declared that Ahmad’s men are sound (rijāluhū sahīh).
Ibn Kathīr said in al-Bidāyah wan-nihāyah (4:170; 5:462) that
its chain of authorities is jayyid (fine).

“‘Amīrah bin Sa‘d ((رضئ اللہ تعالی عنہ)) has narrated that he
heard ‘Alī (AlahisSalam) make people swear in an open plain and
asked them who had heard the Prophet (صلى-الله-عليه-و-آله-وسلم) say that who
has him as his master has ‘Alī as him master. At this six
persons stood up an d bore witness to it.”

Nasā’ī related it in Khasā’is amīr-il-mu’minīn ‘Alī bin Abī Tālib
(pp.89, 91 # 82, 85); Tabarānī, al-Mu‘jam-ul-awsat (3:134 #
2275); Bayhaqī, as-Sunan-ul-kubrā (5:132); and Mizzī in Tahdhībul-kamāl (22:397, 398).
Ibn ‘Asākir’s narration in Tārīkh Dimashq al-kabīr (45:159)
has eighteen witnesses.
Tabarānī related it in Mu‘jam-us-saghīr (1:64, 65) and it had
twelve witnesses, including Abū Hurayrah, Abū Sa‘īd and Anas
bin Mālik (). Haythamī copied in Majma‘-uz-zawā’id (9:108).

“Abū Tufay l narrated it on the authority of Zayd bin
Arqam ((رضئ اللہ تعالی عنہ)) that ‘Alī (AlahisSalam) asked people on oath who among
them had heard the Messenger of Allāh (صلى-الله-عليه-و-آله-وسلم) say on the
day of Ghadīr Khum: Don’t yo u know that I am nearer
than the lives of the believers? They said: Why not! He
said: On e who has me as his master has ‘Alī as his master.
O Allāh! Befriend him who befriends him (‘Alī) an d be
h is enemy who is his (‘Alī’s) enemy. (At Ali’s
conversation,) twelve person s stood up an d bore witness
to this incident.”

Tabarānī related it in al-Mu‘jam-ul-awsat (2:576 # 1987);
Haythamī, Majma‘-uz-zawā’id (9:106); Ibn ‘Asākir, Tārīkh
Dimashq al-kabīr (45:157, 158); Muhib Tabarī, ar-Riyād-unnadrah fī manāqib-il-‘ashrah (3:127); Hindī, Kanz-ul-‘ummāl (13:157 # 36485); and Shawkānī in Darr-us-sahābah (p.211).

SIGNS IN THE OLD TESTAMENT

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146- The people of the Book know this as they know their
own sons; but some of them conceal the truth, knowingly.
2-The Cow, 146
In this chapter, we shall be studying the implications in the Old
Testament made to the Prophetصلى-الله-عليه-و-آله-وسلم , to the region where he lived and to the
message he brought. The greater part of our book has so far treated
such subject matters as physics, chemistry, geology and biology. Also we
have tackled, in a separate category, philosophical speculations, and in
another separate category archaeological issues. Now we shall be dealing with those parts of the Old and New Testaments that are of special
relevance for our present study. Questions that have found answers in
the natural sciences, based on observation, were followed by ratiocination in the chapters on philosophy and were followed by historical data
calling for detailed analyses in the chapters on archaeology. Now we are
to tackle the veracity of information contained in the Bible. According
to the Quran, Jews falsified their scriptures by changing the context and
meaning of words. This misled the commentators in their interpretations of the signs heralding the advent of the Prophetصلى-الله-عليه-و-آله-وسلم :
46- Some among the Jews distort the words out of context
and say with a twist of their tongues…
4-The Women, 46
41- They change the words from their right places and say
“If you are given this, accept it, but if you are given anything different, beware.”
5-The Feast, 41 

The fact that Jewish rabbis have tried to misinterpret the signs
related to Islam dates from the time of the Prophet. There is reference
to this in the verse quoted at the head of the present chapter.
ALL PROPHETS HAVE PROFESSED ISLAM
The Quran accepts that all the prophets descending from Adam are
Muslim (submitter). The word “Islam” has also the connotation of
“peace.” The Jewish word “Shalom” and the Arabic word “Salam”
stem from the same root.
As for the prophet who prophesies peace (shalom), when the word
of that prophet comes to pass, then it will be known that the Lord
has truly sent the prophet.
Jeremiah 28, 9
The word “peace” in this translation has the same root as the word
“Islam.” The two prophets, Christ and Muhammad, who came after
Moses, announced 1) that there was one God; 2) to worship only one
God; 3) To believe in all messengers of God; 4) that man was to
believe in the Day of Judgment; 5) that man should lead an honest
life, 6) that man should not kill his kind or commit theft, and 7) that
man should protect the needy and the orphans, etc. According to the
expressions used in the Old Testament, the proof of prophethood was
whether the message brought was one of peace (Islam) and whether
his word turned out to be true. Thanks to the message brought by
Muhammad, billions of people have believed in what he said and have
loved God and believed in the Omniscience and Omnipotence of God
and that the truth of the revelations in the Book transmitted by him
came to be demonstrated by the ensuing historical events and developments in science. Nowhere in the Old Testament can we come
across a statement to the effect that Moses is the last prophet.
Someone who believes in the Bible can easily deduce from its contents
the evidence of Hazrat Muhammad’sصلى-الله-عليه-و-آله-وسلم prophethood. Moreover, the Old
Testament’s criterion for the recognition of a prophet was his coming
with the prophecy of peace, i.e., Islam in its etymological sense, which
word came to be integrated with the name of Muhammad  6- For thus says the Lord of Hosts: “Yet, once more, in a little
while, I will shake the heavens and the earth and the sea and the
dry land.
7- And I will shake all nations so that the treasures (himada)
of all nations shall come in, and I will fill this house with glory,
says the Lord of Hosts.
8- The silver is mine, and the gold is mine, declares the Lord of
Hosts.
9- The latter glory of this house shall be greater than the former,
says the Lord of Hosts. And in this place I will give peace
(shalom), declares the Lord of Hosts”
Haggai 2, 6-9
The Hebrew word “himada” mentioned under verse 7 of Haggai
stems from the same root as H-M-D in the Arabic language which is
the root of the name “Muhammad,” carrying more or less the same
meaning. Thus the name of the Prophet or the meaning of his name
is mentioned with reference to a glorious event that was to take place
in the future. What can be a more glorious event than the advent of
Muhammad -who came after the Old Testament- and whose message
announced God’s existence to billions? Remember that the word
“shalom” (peace) in verse 9 comes from the same root as the word
Islam.
A PROPHET LIKE MOSES
18- I will raise up for them a prophet like you from among their
brothers. And I will put my words in his mouth, and he shall
speak to them all that I command him.
19- And whoever will not listen to My words that he shall speak
in My name, I myself will require it of him.
Deuteronomy 18, 18-19
In Deuteronomy the coming of a new prophet is predicted. Christians
claim that reference is here made to Jesus Christ. However, Muhammad,
in many respects, was more like Moses and had many more common
traits with him than with Christ. It may be that both Jesus Christ and
Muhammad were meant. Only God knows the exact reference. On the other hand, being of Jewish descent, it is quite possible that
Jesus Christ was meant, although Arabs and Jews had common ancestors. Michael Hammer, from the University of Arizona, Tucson, in
collaboration with some colleagues from the University of Israel,
examined 18 divisions in the Y chromosomes of 1371 persons who
came from 29 different communities. Among these were European
Jews, Latinos, people from North Africa, Kurds, Iranians, Yemenis
and Ethiopians, Palestinians, Lebanese, Syrians, Israeli Durzis, Saudis
and 16 non-semitic groups. The studies conducted have shown that
Jews from different origins and Arabs descended from a common
stock. This is in accordance with the belief that Abraham is the common ancestor of Jews and Arabs.
If we may be allowed to go back to Deuteronomy, it is easy to
establish the many traits Moses had in common with Hazrat  Muhammadصلى-الله-عليه-و-آله-وسلم,
rather than with Jesus Christ. Moses, like Hazrat  Muhammadصلى-الله-عليه-و-آله-وسلم , established a
realm. The Christians’ realm was realized after Christ’s death.
Knowing that prophets transmit messages bearing common traits,
it is difficult to decide whether this prediction refers to Christ or
Hazrat Muhammadصلى-الله-عليه-و-آله-وسلم.
ORIGIN OF THE PROPHET
1- This is the blessing with which Moses, the man of God, blessed
the people of Israel before his death.
2- He said: “The Lord came from Sinai and dawned from Seir
upon us; he shone forth from Mount Paran; he came from the
ten thousands of holy ones with flaming fire at his right hand.”
Deuteronomy 33, 1-2
Moses’ prayer just before his death is interesting. The place referred
to as Sinai is where Moses had emerged; the second place, Seir is the
place where Jesus came from; while the third place is the Paran
Mountains and it is the place where Hazrat Muhammadصلى-الله-عليه-و-آله-وسلم came from. Thus, in
the Biblical statement quoted above, allusions are made to the
monotheistic religions which had an outstanding influence on humanity. Here we also see the corroboration of the prophets to come, viz.
Jesus and Hazrat Muhammadصلى-الله-عليه-و-آله-وسلم; just as the Quran corroborated Moses and
Jesus as prophets, so had the Old Testament done this. The predic-tion in Deuteronomy that the Hazrat Prophetصلى-الله-عليه-و-آله-وسلم would come among the ten
thousands of holy ones is a remarkable indication because while
Hazrat Muhammadصلى-الله-عليه-و-آله-وسلم was living, he had ten thousands of followers.
THE CHOSEN SERVANT FROM AMONG THE
PEOPLE OF KEDAR WILL BREAK THE IDOLS
Accounts related to future events in Isaiah make allusions to Hazrat Muhammad صلى-الله-عليه-و-آله-وسلم
as Prophet. Accounts related to the future in the Old Testament (Isaiah,
42) are in perfect conformity with Hazrat Muhammad’sصلى-الله-عليه-و-آله-وسلم ways, in that he broke
the idols (8), that he established justice upon earth during his lifetime (3
and 4), that he received the message from Gabriel, the Holy Spirit (1),
had ideal ethical values (2-3), shed light over the souls of men who had
been blinded (6 and 7), carried over new messages he had received to
mankind (10), and was a descendant of a community that had descended from the line of Kedar (11).
1- Behold my servant, whom I uphold, my chosen, in whom my
soul delights; I have put my Spirit upon him; he will bring forth
justice to the nations.
2- He will not cry aloud or lift up his voice, or make it heard
in the street.
3- A bruised breed he will not break, and a faintly burning
wick he will not quench; he will faithfully bring forth justice.
4- He will not grow faint or be discouraged till he has established justice in the earth; and the coastlands wait for his law.
5- Thus says God, the Lord who created the heavens and stretched
them out, who spread out the earth and what comes from it, who
gives breath to the people on it and spirit to those who walk in
it:
6- I am the Lord; I have called you in righteousness; I will take
you by the hand and keep you; I will give you as a covenant for
the people, a light for the nations.
7- To open the eyes that are blind, to bring out the prisoners
from the dungeon, from the prison those who sit in darkness.
8- I am the Lord; that is my name; my glory I give to no other;
nor my praise to carved idols.
9- Behold, the former things have come to pass, and new things I now declare; before they spring forth I tell you of them.
10- Sing to the Lord a new song, his praise from the end of the
earth, you who go down to the sea and all that fills it, the coastlands and their inhabitants.
11- Let the desert and its cities lift up their voice, the villages
that Kedar inhabits; let the habitants of Sela sing for joy, let
them shout from the top of the mountains.
Isaiah 42, 1-11
A careful perusal of these verses may suggest to their reader that
allusions to Hazrat Muhammadصلى-الله-عليه-و-آله-وسلم are plain. What is still remarkable is that these
statements would turn out to come true. This prediction was not
made for the time of Isaiah but for later, as mentioned in verse 9. It
is interesting to note that in the 17th verse of Isaiah it is said that idolaters would be put to shame, an event that had come true by the revelation of the Quran.
70- O people of the Book! Why do you reject the signs of
God of which you are witnesses?
71- O people of the Book! Why do you clothe the truth
with falsehood, and conceal the truth, knowingly?
3-The Family of Imran, 70-71

Chapter 26 on Sayyidina Rasulullah Saliallahu ‘Alayhi Wasallam performing wudu at the time of eating.

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Here the time of eating is general, before or after. Technically, wudu is that which is a requirement for salaah and performed at the times of salaah. It is well known. In the’Arabic language only the washing of the hands and face is also called wudu. This is commonly known as the Lughawi (linguists-literal) Wudu. Two types of narrations are mentioned in this chapter. In some we find that wudu was performed, this is the Lughawi Wudu. In some narrations it is found that he did not perform wudu, this is the first type which is the common (shar’ee) wudu, or technical wudu.

(176) Hadith Number 1.
Ibn’Abbaas Radiyallahu’Anhu says: “Once when Rasulullah Sallailahu ‘Alayhi Wasallam came out of the toilet, after relieving himself from the call of nature, food was served to him. They asked if water for wudu should be brought? He replied: ‘I have been commanded to perform wudu when 1 perform salaah”‘.

Commentary
Technical wudu is only waajib for salaah. It is not necessary to perform wudu before eating or immediately after relieving one’s self. Sayyidina Rasulullah Sallallahu ‘Alayhi Wasallam did not perform wudu for it must not be thought that wudu is compulsory after visiting the toilet.
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(177) Hadith Number 2.
Ibn ‘Abbaas Radiyallahu ‘Anhu relates: “Rasulullah Sallallahu ‘Alayhi Wasallam once, after relieving himself in the toilet, came out, and was served food. The Sahaabah inquired: ‘Will you not perform wudu?’. Rasulullah Saliallahu ‘Alayhi Wasallam replied: ‘Do I have to perform salaah, that wudu must be performed?”‘

Commentary
It has been mentioned in the previous hadith, that it is not mustahab to perform wudu before eating. It is better to be in the state of wudu at all times. Physical cleanliness has an effect on spiritual cleanliness.
It is therefore recommended that wudhu be performed after visiting the toilet.
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(178) Hadith Number 3.
Salmaan Faarisi Radiyallahu ‘Anhu says: “I have read in-the Tauraah, that performing wudu (washing the hands) after eating increases blessings. I mentioned this to Rasulullah Sallailahu ‘Alayhi Wasallam. Rasulullah Sallallahu ‘Alayhi Wasallam said: ‘Wudu before and after eating (washing the hands and mouth) increases blessings’

Commentary
It may be possible that only the time (after eating) is mentioned in the Tauraah. In this manner the other time (before eating) was added to the shari’ah of Muhammad Sallailahu ‘Alayhi Wasallam. Many laws have been revealed that were not in the shari’ah of the previous ambiyaa. It is possible that both times are mentioned in the Tauraah, and since changes have been made to it, the law of washing the hands before eating, may have been removed from it. The ‘ulama have stated that by ‘Barakah (blessings) in washing the hands before eating’, means increase in the food, and filling of the stomach. The’Barakah of washing the hands after eating’, means that the benefits and intention of eating is fulfilled. i.e. It becomes part of the body, creates energy and stamina, assists in strengthening one to perform ‘ibaadah, and to possess good manners.

Hadith Translation of Sahih Bukhari::Sales and Trade

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Volume 3, Book 34, Number 263:

Narrated Abu Huraira:

You people say that Abu Huraira tells many narrations from Allah’s Apostle and you also wonder why the emigrants and Ansar do not narrate from Allah’s Apostle as Abu Huraira does. My emigrant brothers were busy in the market while I used to stick to Allah’s Apostle content with what fills my stomach; so I used to be present when they were absent and I used to remember when they used to forget, and my Ansari brothers used to be busy with their properties and I was one of the poor men of Suffa. I used to remember the narrations when they used to forget. No doubt, Allah’s Apostle once said, “Whoever spreads his garment till I have finished my present speech and then gathers it to himself, will remember whatever I will say.” So, I spread my colored garment which I was wearing till Allah’s Apostle had finished his saying, and then I gathered it to my chest. So, I did not forget any of that narrations.

Volume 3, Book 34, Number 264:
Narrated Ibrahim bin Sad from his father from his grand-father:

Abdur Rahman bin Auf said, “When we came to Medina as emigrants, Allah’s Apostle established a bond of brotherhood between me and Sad bin Ar-Rabi’. Sad bin Ar-Rabi’ said (to me), ‘I am the richest among the Ansar, so I will give you half of my wealth and you may look at my two wives and whichever of the two you may choose I will divorce her, and when she has completed the prescribed period (before marriage) you may marry her.’ Abdur-Rahman replied, “I am not in need of all that. Is there any market-place where trade is practiced?’ He replied, “The market of Qainuqa.” Abdur-Rahman went to that market the following day and brought some dried butter-milk (yogurt) and butter, and then he continued going there regularly. Few days later, ‘AbdurRahman came having traces of yellow (scent) on his body. Allah’s Apostle asked him whether he had got married. He replied in the affirmative. The Prophet said, ‘Whom have you married?’ He replied, ‘A woman from the Ansar.’ Then the Prophet asked, ‘How much did you pay her?’ He replied, ‘(I gave her) a gold piece equal in weigh to a date stone (or a date stone of gold)! The Prophet said, ‘Give a Walima (wedding banquet) even if with one sheep .’ “

Volume 3, Book 34, Number 265:
Narrated Anas:

When Abdur-Rahman bin Auf came to Medina, the Prophet established a bond of brotherhood between him and Sad bin Ar-Rabi al-Ansari. Sad was a rich man, so he said to ‘Abdur-Rahman, “I will give you half of my property and will help you marry.” ‘Abdur-Rahman said (to him), “May Allah bless you in your family and property. Show me the market.” So ‘Abdur-Rahman did not return from the market) till he gained some dried buttermilk (yoghurt) and butter (through trading). He brought that to his house-hold. We stayed for some-time (or as long as Allah wished), and then Abdur-Rahman came, scented with yellowish perfume. The Prophet said (to him) “What is this?” He replied, “I got married to an Ansari woman.” The Prophet asked, “What did you pay her?” He replied, “A gold stone or gold equal to the weight of a date stone.” The Prophet said (to him), “Give a wedding banquet even if with one sheep.”

Volume 3, Book 34, Number 266:
Narrated Ibn ‘Abbas:

‘Ukaz, Majanna and Dhul-Majaz were market-places in the Pre-lslamic period of ignorance. When Islam came, Muslims felt that marketing there might be a sin. So, the Divine Inspiration came: “There is no harm for you to seek the bounty of your Lord (in the seasons of Hajj).” (2.198) Ibn ‘Abbas recited the Verse in this way.

Volume 3, Book 34, Number 267:
Narrated An-Nu’man bin Bashir:

The Prophet said “Both legal and illegal things are obvious, and in between them are (suspicious) doubtful matters. So who-ever forsakes those doubtful things lest he may commit a sin, will definitely avoid what is clearly illegal; and who-ever indulges in these (suspicious) doubtful things bravely, is likely to commit what is clearly illegal. Sins are Allah’s Hima (i.e. private pasture) and whoever pastures (his sheep) near it, is likely to get in it at any moment.”

Volume 3, Book 34, Number 268:
Narrated Abdullah bin Abu Mulaika:

y the same woman)?” His wife was the daughter of Abu Ihab-al-Tamimi.

Volume 3, Book 34, Number 269:
Narrated Aisha:

Utba bin Abu Waqqas took a firm promise from his brother Sad bin Abu Waqqas to take the son of the slave-girl of Zam’a into his custody as he was his (i.e. ‘Utba’s) son. In the year of the Conquest (of Mecca) Sad bin Abu Waqqas took him, and said that he was his brother’s son, and his brother took a promise from him to that effect. ‘Abu bin Zam’a got up and said, “He is my brother and the son of the slave-girl of my father and was born on my father’s bed.” Then they both went to the Prophet Sad said, “O Allah’s Apostle! He is the son of my brother and he has taken a promise from me that I will take him.” ‘Abu bin Zam’a said, “(He is) my brother and the son of my father’s slave-girl and was born on my father’s bed.” Allah’s Apostle said, “The boy is for you. O ‘Abu bin Zam’a.” Then the Prophet said, “The son is for the bed (i.e the man on whose bed he was born) and stones (disappointment and deprivation) for the one who has done illegal sexual intercourse.” The Prophet told his wife Sauda bint Zam’a to screen herself from that boy as he noticed a similarity between the boy and ‘Utba. So, the boy did not see her till he died.

Volume 3, Book 34, Number 270:
Narrated ‘Adi bin Hatim:

I asked Allah’s Apostle about Al Mirad (i.e. a sharp-edged piece of wood or a piece of wood provided with a piece of iron used for hunting). He replied, “If the game is hit by its sharp edge, eat it, and if it is hit by its broad side, do not eat it, for it has been beaten to death.” I asked, “O Allah’s Apostle! I release my dog by the name of Allah and find with it at the game, another dog on which I have not mentioned the name of Allah, and I do not know which one of them caught the game.” Allah’s Apostle said (to him), ‘Don’t eat it as you have mentioned the name of Allah on your dog and not on the other dog.”

Volume 3, Book 34, Number 271:
Narrated Anas:

The Prophet passed by a fallen date and said, “Were it not for my doubt that this might have been given in charity, I would have eaten it.” And narrated Abu Huraira the Prophet said, “I found a date-fruit fallen on my bed.”

Volume 3, Book 34, Number 272:
Narrated ‘Abbas bin Tamim:

that his uncle said: “The Prophet was asked: If a person feels something during his prayer; should one interrupt his prayer?” The Prophet said: No! You should not give it up unless you hear a sound or smell something.” Narrated Ibn Abi Hafsa: Az-Zuhri said, “There is no need of repeating ablution unless you detect a smell or hear a sound.”

Volume 3, Book 34, Number 273:
Narrated ‘Aisha:

Some people said, “O Allah’s Apostle! Meat is brought to us by some people and we are not sure whether the name of Allah has been mentioned on it or not (at the time of slaughtering the animals).” Allah’s Apostle said (to them), “Mention the name of Allah and eat it.”

Volume 3, Book 34, Number 274:
Narrated Jabir:

While we were offering the prayer with the Prophet a caravan carrying food came from Sham. The people looked towards the caravan (and went to it) and only twelve persons remained with the Prophet. So, the Divine Inspiration came; “But when they see some bargain or some amusement, they disperse headlong to it.” (62.11)

Volume 3, Book 34, Number 275:
Narrated Abu Huraira:

The Prophet said, “A time will come when one will not care how one gains one’s money, legally or illegally.”

Volume 3, Book 34, Number 276:
Narrated Abu Al-Minhal:

I used to practice money exchange, and I asked Zaid bin ‘Arqam about it, and he narrated what the Prophet said in the following: Abu Al-Minhal said, “I asked Al-Bara’ bin ‘Azib and Zaid bin Arqam about practicing money exchange. They replied, ‘We were traders in the time of Allah’s Apostle and I asked Allah’s Apostle about money exchange. He replied, ‘If it is from hand to hand, there is no harm in it; otherwise it is not permissible.”

Volume 3, Book 34, Number 277:
Narrated ‘Ubai bin ‘Umar:

Abu Musa asked Umar to admit him but he was not admitted as ‘Umar was busy, so Abu Musa went back. When ‘Umar finished his job he said, “Didn’t I hear the voice of ‘Abdullah bin Qais? Let him come in.” ‘Umar was told that he had left. So, he sent for him and on his arrival, he (Abu Musa) said, “We were ordered to do so (i.e. to leave if not admitted after asking permission thrice). ‘Umar told him, “Bring witness in proof of your statement.” Abu Musa went to the Ansar’s meeting places and asked them. They said, “None amongst us will give this witness except the youngest of us, Abu Said Al-Khudri. Abu Musa then took Abu Said Al-Khudri (to ‘Umar) and ‘Umar said, surprisingly, “Has this order of Allah’s Apostle been hidden from me?” (Then he added), “I used to be busy trading in markets.”

Volume 3, Book 34, Number 278:
Narrated Jabir:

A caravan arrived (at Medina) while we were offering the Jumua prayer with the Prophet. The people left out for the caravan, with the exception of twelve persons. Then this Verse was revealed: ‘But when they see some bargain or some amusement, they disperse headlong to it and leave you standing.” (62.11)

Volume 3, Book 34, Number 279:
Narrated ‘Aisha:

The Prophet said, “If a woman gives in charity from her house meals without wasting (i.e. being extravagant), she will get the reward for her giving, and her husband will also get the reward for his earning and the storekeeper will also get a similar reward. The acquisition of the reward of none of them will reduce the reward of the others.”

Volume 3, Book 34, Number 280:
Narrated Abu Huraira:

The Prophet said, “If a woman gives something (i.e. in charity) from her husband’s earnings without his permission, she will get half his reward.”

Volume 3, Book 34, Number 281:
Narrated Anas bin Malik:

I heard Allah’s Apostle saying, “whoever desires an expansion in his sustenance and age, should keep good relations with his Kith and kin.”

Volume 3, Book 34, Number 282:
Narrated ‘Aisha:

The Prophet purchased food grains from a Jew on credit and mortgaged his iron armor to him.

Volume 3, Book 34, Number 283:
Narrated Qatada:

Anas went to the Prophet with barley bread having some dissolved fat on it. The Prophet had mortgaged his armor to a Jew in Medina and took from him some barley for his family. Anas heard him saying, “The household of Muhammad did not possess even a single Sa of wheat or food grains for the evening meal, although he has nine wives to look after.” (See Hadith No. 685)

Volume 3, Book 34, Number 284:
Narrated ‘Aisha:

When Abu Bakr As-Siddiq was chosen Caliph, he said, “My people know that my profession was not incapable of providing substance to my family. And as I will be busy serving the Muslim nation, my family will eat from the National Treasury of Muslims, and I will practise the profession of serving the Muslims.”

Volume 3, Book 34, Number 285:
Narrated Aisha:

The companions of Allah’s Apostle used to practise manual labor, so their sweat used to smell, and they were advised to take a bath.

Volume 3, Book 34, Number 286:
Narrated Al-Miqdam:

The Prophet said, “Nobody has ever eaten a better meal than that which one has earned by working with one’s own hands. The Prophet of Allah, David used to eat from the earnings of his manual labor.”

Volume 3, Book 34, Number 287:
Narrated Abu Huraira:

Allah’s Apostle said, “The Prophet David used not to eat except from the earnings of his manual labor.”

Volume 3, Book 34, Number 288:
Narrated Abu Huraira:

Allah’s Apostle said, “One would rather cut and carry a bundle of wood on his back than ask somebody who may or may not live him.”

Volume 3, Book 34, Number 289:
Narrated Az-Zubair bin Al-Awwam:

The Prophet said, “One would rather take a rope and cut wood and carry it than ask others).”

Volume 3, Book 34, Number 290:
Narrated Jabir bin ‘Abdullah:

Allah’s Apostle said, “May Allah’s mercy be on him who is lenient in his buying, selling, and in demanding back his money.”

Volume 3, Book 34, Number 291:
Narrated Hudhaifa:

The Prophet said, “Before your time the angels received the soul of a man and asked him, ‘Did you do any good deeds (in your life)?’ He replied, ‘I used to order my employees to grant time to the rich person to pay his debts at his convenience.’ So Allah said to the angels; “Excuse him.” Rabi said that (the dead man said), ‘I used to be easy to the rich and grant time to the poor.’ Or, in another narration, ‘grant time to the well-off and forgive the needy,’ or, ‘accept from the well-off and forgive the needy.’

Volume 3, Book 34, Number 292:
Narrated Abu Huraira:

The Prophet said, “There was a merchant who used to lend the people, and whenever his debtor was in straitened circumstances, he would say to his employees, ‘Forgive him so that Allah may forgive us.’ So, Allah forgave him.”

Volume 3, Book 34, Number 293:
Narrated Hakim bin Hizam:

Allah’s Apostle said, “The seller and the buyer have the right to keep or return goods as long as they have not parted or till they part; and if both the parties spoke the truth and described the defects and qualities (of the goods), then they would be blessed in their transaction, and if they told lies or hid something, then the blessings of their transaction would be lost.”

Volume 3, Book 34, Number 294:
Narrated Abu Said:

We used to be given mixed dates (from the booty) and used to sell (barter) two Sas of those dates) for one Sa (of good dates). The Prophet said (to us), “No (bartering of) two Sas for one Sa nor two Dirhams for one Dirham is permissible”, (as that is a kind of usury). (See Hadith No. 405).

Volume 3, Book 34, Number 295:
Narrated Abu Mas’ud:

An Ansari man, called Abu Shu’aib, came and told his butcher slave, “Prepare meals sufficient for five persons, for I want to invite the Prophet along with four other persons as I saw signs of hunger on his face.” Abu Shu’aib invited them and another person came along with them. The Prophet said (to Abu Shu’aib), This man followed us, so if you allow him, he will join us, and if you want him to return, he will go back.” Abu Shu’aib said, “No, I have allowed him (i.e. he, too, is welcomed to the meal).”

Volume 3, Book 34, Number 296:
Narrated Hakim bin Hizam:

The Prophet aid, “The buyer and the seller have the option to cancel or to confirm the deal, as long as they have not parted or till they part, and if they spoke the truth and told each other the defects of the things, then blessings would be in their deal, and if they hid something and told lies, the blessing of the deal would be lost.”

Volume 3, Book 34, Number 297:
Narrated Aisha:

When the last Verses of Surat al- Baqara were revealed, the Prophet recited them in the mosque and proclaimed the trade of alcohol as illegal.

Volume 3, Book 34, Number 298:
Narrated Samura bin Jundab:

The Prophet said, “This night I dreamt that two men came and took me to a Holy land whence we proceeded on till we reached a river of blood, where a man was standing, and on its bank was standing another man with stones in his hands. The man in the middle of the river tried to come out, but the other threw a stone in his mouth and forced him to go back to his original place. So, whenever he tried to come out, the other man would throw a stone in his mouth and force him to go back to his former place. I asked, ‘Who is this?’ I was told, ‘The person in the river was a Riba-eater.”

Volume 3, Book 34, Number 299:
Narrated ‘Aun bin Abu Juhaifa:

My father bought a slave who practiced the profession of cupping. (My father broke the slave’s instruments of cupping). I asked my father why he had done so. He replied, “The Prophet forbade the acceptance of the price of a dog or blood, and also forbade the profession of tattooing, getting tattooed and receiving or giving Riba, (usury), and cursed the picture-makers.”

Volume 3, Book 34, Number 300:
Narrated Abu Huraira:

I heard Allah’s Apostle saying, “The swearing (by the seller) may persuade the buyer to purchase the goods but that will be deprived of Allah’s blessing.”

Volume 3, Book 34, Number 301:
Narrated ‘Abdullah bin Abu Aufa:

A man displayed some goods in the market and swore by Allah that he had been offered so much for that, that which was not offered, and he said so, so as to cheat a Muslim. On that occasion the following Verse was revealed: “Verily! Those who purchase a small gain at the cost of Allah’s covenant and their oaths (They shall have no portion in the Hereafter ..etc.)’ (3.77)

Volume 3, Book 34, Number 302:
Narrated ‘Ali:

I got an old she-camel as my share from the booty, and the Prophet had given me another from Al-Khumus. And when I intended to marry Fatima (daughter of the Prophet), I arranged that a goldsmith from the tribe of Bani Qainuqa’ would accompany me in order to bring Idhkhir and then sell it to the goldsmiths and use its price for my marriage banquet.

Volume 3, Book 34, Number 303:
Narrated Ibn ‘Abbas:

Allah’s Apostle said, “Allah made Mecca a sanctuary and it was neither permitted for anyone before, nor will it be permitted for anyone after me (to fight in it). And fighting in it was made legal for me for a few hours of a day only. None is allowed to uproot its thorny shrubs or to cut down its trees or to chase its game or to pick up its Luqata (fallen things) except by a person who would announce it publicly.” ‘Abbas bin ‘Abdul-Muttlib requested the Prophet, “Except Al-Idhkhir, for our goldsmiths and for the roofs of our houses.” The Prophet said, “Except Al-Idhkhir.” ‘Ikrima said, “Do you know what is meant by chasing its game? It is to drive it out of the shade and sit in its place.” Khalid said, “(‘Abbas said: Al-Idhkhir) for our goldsmiths and our graves.”

Volume 3, Book 34, Number 304:
Narrated Khabbab:

I was a blacksmith in the Pre-lslamic period, and ‘Asi bin Wail owed me some money, so I went to him to demand it. He said (to me), “I will not pay you unless you disbelieve Muhammad.” I said, “I will not disbelieve till Allah kills you and then you get resurrected.” He said, “Leave me till I die and get resurrected, then I will be given wealth and children and I will pay you your debt.” On that occasion it was revealed to the Prophet:

‘Have you seen him who disbelieved in Our signs and says: Surely I will be given wealth and children? Has he known the unseen, or has he taken a covenant from the Beneficent (Allah)? (19.77-78)

Volume 3, Book 34, Number 305:
Narrated Ishaq bin ‘Abdullah bin Abu Talha:

I heard Anas bin Malik saying, “A tailor invited Allah’s Apostle to a meal which he had prepared. ” Anas bin Malik said, “I accompanied Allah’s Apostle to that meal. He served the Prophet with bread and soup made with gourd and dried meat. I saw the Prophet taking the pieces of gourd from the dish.” Anas added, “Since that day I have continued to like gourd.”

Volume 3, Book 34, Number 306:
Narrated Abu Hazim:

I heard Sahl bin Sad saying, “A woman brought a Burda (i.e. a square piece of cloth having edging). I asked, ‘Do you know what a Burda is?’ They replied in the affirmative and said, “It is a cloth sheet with woven margins.” Sahl went on, “She addressed the Prophet and said, ‘I have woven it with my hands for you to wear.’ The Prophet took it as he was in need of it, and came to us wearing it as a waist sheet. One of us said, ‘O Allah’s Apostle! Give it to me to wear.’ The Prophet agreed to give it to him. The Prophet sat with the people for a while and then returned (home), wrapped that waist sheet and sent it to him. The people said to that man, ‘You haven’t done well by asking him for it when you know that he never turns down anybody’s request.’ The man replied, ‘By Allah, I have not asked him for it except to use it as my shroud when I die.” Sahl added; “Later it (i.e. that sheet) was his shroud.”

Volume 3, Book 34, Number 307:
Narrated Abu Hazim:

Some men came to Sahl bin Sad to ask him about the pulpit. He replied, “Allah’s Apostle sent for a woman (Sahl named her) (this message): ‘Order your slave carpenter to make pieces of wood (i.e. a pulpit) for me so that I may sit on it while addressing the people.’ So, she ordered him to make it from the tamarisk of the forest. He brought it to her and she sent it to Allah’s Apostle . Allah’s Apostle ordered it to be placed in the mosque: so, it was put and he sat on it.

Volume 3, Book 34, Number 308:
Narrated Jabir bin Abdullah: An Ansari woman said to Allah’s Apostle, “O Allah’s Apostle! Shall I make something for you to sit on, as I have a slave who is a carpenter?” He replied, “If you wish.” So, she got a pulpit made for him. When it was Friday

Volume 3, Book 34, Number 309:
Narrated ‘Aisha:

Allah’s Apostle bought food grains from a Jew on credit and mortgaged his armor to him.

Volume 3, Book 34, Number 310:
Narrated Jabir bin ‘Abdullah:

I was with the Prophet in a Ghazwa (Military Expedition) and my camel was slow and exhausted. The Prophet came up to me and said, “O Jabir.” I replied, “Yes?” He said, “What is the matter with you?” I replied, “My camel is slow and tired, so I am left behind.” So, he got down and poked the camel with his stick and then ordered me to ride. I rode the camel and it became so fast that I had to hold it from going ahead of Allah’s Apostle . He then asked me, have you got married?” I replied in the affirmative. He asked, “A virgin or a matron?” I replied, “I married a matron.” The Prophet said, “Why have you not married a virgin, so that you may play with her and she may play with you?” Jabir replied, “I have sisters (young in age) so I liked to marry a matron who could collect them all and comb their hair and look after them.” The Prophet said, “You will reach, so when you have arrived (at home), I advise you to associate with your wife (that you may have an intelligent son).” Then he asked me, “Would you like to sell your camel?” I replied in the affirmative and the Prophet purchased it for one Uqiya of gold. Allah’s Apostle reached before me and I reached in the morning, and when I went to the mosque, I found him at the door of the mosque. He asked me, “Have you arrived just now?” I replied in the affirmative. He said, “Leave your camel and come into (the mosque) and pray two Rakat.” I entered and offered the prayer. He told Bilal to weigh and give me one Uqiya of gold. So Bilal weighed for me fairly and I went away. The Prophet sent for me and I thought that he would return to me my camel which I hated more than anything else. But the Prophet said to me, “Take your camel as well as its price.”

Volume 3, Book 34, Number 311:
Narrated Ibn ‘Abbas:

‘Ukaz, Majanna and Dhul-Majaz were markets in the Pre-lslamic period. When the people embraced Islam they considered it a sin to trade there. So, the following Holy Verse came:– ‘There is no harm for you if you seek of the bounty of your Lord (Allah) in the Hajj season.” (2.198) Ibn ‘Abbas recited it like this.

Volume 3, Book 34, Number 312:
Narrated ‘Amr:

Here (i.e. in Mecca) there was a man called Nawwas and he had camels suffering from the disease of excessive and unquenchable thirst. Ibn ‘Umar went to the partner of Nawwas and bought those camels. The man returned to Nawwas and told him that he had sold those camels. Nawwas asked him, “To whom have you sold them?” He replied, “To such and such Sheikh.” Nawwas said, “Woe to you; By Allah, that Sheikh was Ibn ‘Umar.” Nawwas then went to Ibn ‘Umar and said to him, “My partner sold you camels suffering from the disease of excessive thirst and he had not known you.” Ibn ‘Umar told him to take them back. When Nawwas went to take them, Ibn ‘Umar said to him, “Leave them there as I am happy with the decision of Allah’s Apostle that there is no oppression . “

Volume 3, Book 34, Number 313:
Narrated Abu Qatada:

We set out with Allah’s Apostle in the year of Hunain, (the Prophet gave me an armor). I sold that armor and bought a garden in the region of the tribe of Bani Salama and that was the first property I got after embracing Islam.

Volume 3, Book 34, Number 314:
Narrated Abu Musa:

Allah’s Apostle said, “The example of a good companion (who sits with you) in comparison with a bad one, is I like that of the musk seller and the blacksmith’s bellows (or furnace); from the first you would either buy musk or enjoy its good smell while the bellows would either burn your clothes or your house, or you get a bad nasty smell thereof.”

Volume 3, Book 34, Number 315:
Narrated Anas bin Malik:

Abu Taiba cupped Allah’s Apostle so he ordered that he be paid one Sa of dates and ordered his masters to reduce his tax (as he was a slave and had to pay a tax to them).

Volume 3, Book 34, Number 316:
Narrated Ibn ‘Abbas:

Once the Prophet got his blood out (medically) and paid that person who had done it. If it had been illegal, the Prophet would not have paid him.

Volume 3, Book 34, Number 317:
Narrated ‘Abdullah bin Umar:

Once the Prophet sent to ‘Umar a silken two-piece garment, and when he saw ‘Umar wearing it, he said to him, “I have not sent it to you to wear. It is worn by him who has no share in the Hereafter, and I have sent it to you so that you could benefit by it (i.e. sell it).”

Volume 3, Book 34, Number 318:
Narrated Aisha:

(mother of the faithful believers) I bought a cushion with pictures on it. When Allah’s Apostle saw it, he kept standing at the door and did not enter the house. I noticed the sign of disgust on his face, so I said, “O Allah’s Apostle! I repent to Allah and H is Apostle . (Please let me know) what sin I have done.” Allah’s Apostle said, “What about this cushion?” I replied, “I bought it for you to sit and recline on.” Allah’s Apostle said, “The painters (i.e. owners) of these pictures will be punished on the Day of Resurrection. It will be said to them, ‘Put life in what you have created (i.e. painted).’ ” The Prophet added, “The angels do not enter a house where there are pictures.”

Volume 3, Book 34, Number 319:
Narrated Anas:

The Prophet said, “O Bani Najjar! Suggest a price for your garden.” Part of it was a ruin and it contained some date palms.

Volume 3, Book 34, Number 320:
Narrated Ibn ‘Umar:

The Prophet said, “The buyer and the seller have the option to cancel or confirm the bargain before they separate from each other or if the sale is optional.” Nafi said, “Ibn ‘Umar used to separate quickly from the seller if he had bought a thing which he liked.”

Volume 3, Book 34, Number 321:
Narrated Haklm bin Hizam”

The Prophet said, “The buyer and the seller have the option of cancelling or confirming the deal unless they separate.”

Volume 3, Book 34, Number 322:
Narrated Ibn ‘Umar:

Allah’s Apostle said, “The seller and the buyer have the option of cancelling or confirming the deal unless they separate, or one of them says to the other, ‘Choose (i.e. decide to cancel or confirm the bargain now).” Perhaps he said, ‘Or if it is an optional sale.’ ” Ibn Umar, Shuraih, Ash-Shabi, Tawus, Ata, and Ibn Abu Mulaika agree upon this judgment.

Volume 3, Book 34, Number 323:
Narrated Hakim bin Hizam:

The Prophet said, “The buyer and the seller have the option of cancelling or confirming the bargain unless they separate, and if they spoke the truth and made clear the defects of the goods, them they would be blessed in their bargain, and if they told lies and hid some facts, their bargain would be deprived of Allah’s blessings.”

Volume 3, Book 34, Number 324:
Narrated Abdullah bin Umar: Allah’s Apostle said, “Both the buyer and the seller have the option of cancelling or confirming a bargain unless they separate, or the sale is optional.” (See Hadith No.320).

Volume 3, Book 34, Number 325:
Narrated Ibn Umar: Allah’s Apostle said, “Both the buyer and the seller have the option of cancelling or confirming the bargain, as long as they are still together, and unless they separate or one of them gives the other the option of keeping or re

Volume 3, Book 34, Number 326:
Narrated Ibn ‘Umar:

The Prophet said, “No deal is settled and finalized unless the buyer and the seller separate, except if the deal is optional (whereby the validity of the bargain depends on the stipulations agreed upon).”

Volume 3, Book 34, Number 327:
Narrated Hakim bin Hizam:

The Prophet said, “Both the buyer and the seller have the option of cancelling or confirming the bargain unless they separate.” The sub-narrator, Hammam said, “I found this in my book: ‘Both the buyer and the seller give the option of either confirming or cancelling the bargain three times, and if they speak the truth and mention the defects, then their bargain will be blessed, and if they tell lies and conceal the defects, they might gain some financial gain but they will deprive their sale of (Allah’s) blessings.”

Volume 3, Book 34, Number 328:
Narrated Abdullah bin Umar:

A person came to the Prophet and told him that he was always betrayed in purchasing. The Prophet told him to say at the time of buying, “No cheating.”

Volume 3, Book 34, Number 329:
Narrated ‘Aisha:

Allah’s Apostle said, “An army will invade the Ka’ba and when the invaders reach Al-Baida’, all the ground will sink and swallow the whole army.” I said, “O Allah’s Apostle! How will they sink into the ground while amongst them will be their markets (the people who worked in business and not invaders) and the people not belonging to them?” The Prophet replied, “all of those people will sink but they will be resurrected and judged according to their intentions.”

Volume 3, Book 34, Number 330:
Narrated Abu Huraira:

Allah’s Apostle said, “The congregational prayer of anyone amongst you is more than twenty (five or twenty seven) times in reward than his prayer in the market or in his house, for if he performs ablution completely and then goes to the mosque with the sole intention of performing the prayer, and nothing urges him to proceed to the mosque except the prayer, then, on every step which he takes towards the mosque, he will be raised one degree or one of his sins will be forgiven. The angels will keep on asking Allah’s forgiveness and blessings for everyone of you so long as he keeps sitting at his praying place. The angels will say, ‘O Allah, bless him! O Allah, be merciful to him!’ as long as he does not do Hadath or a thing which gives trouble to the other.” The Prophet further said, “One is regarded in prayer so long as one is waiting for the prayer.”

Volume 3, Book 34, Number 331:
Narrated Anas bin Malik:

While the Prophet was in the market, somebody, called, “O Abu-l-Qasim.” The Prophet turned to him. The man said, “I have called to this (i.e. another man).” The Prophet said, “Name yourselves by my name but not by my Kuniya (name).” (In Arabic world it is the custom to call the man as the father of his eldest son, e.g. Abu-l-Qasim.)

(See Hadith No. 737, Vol. 4)

Volume 3, Book 34, Number 332:
Narrated Anas:

A man at Al-Baqi’ called, “O Abu-l-Qasim!” The Prophet turned to him and the man said (to the Prophet ), “I did not intend to call you.” The prophet said, “Name yourselves by my name but not by my kuniya (name).”

Volume 3, Book 34, Number 333:
Narrated Abu Huraira Ad-Dausi:

Once the Prophet went out during the day. Neither did he talk to me nor I to him till he reached the market of Bani Qainuqa and then he sat in the compound of Fatima’s house and asked about the small boy (his grandson Al-Hasan) but Fatima kept the boy in for a while. I thought she was either changing his clothes or giving the boy a bath. After a while the boy came out running and the Prophet embraced and kissed him and then said, ‘O Allah! Love him, and love whoever loves him.’

Volume 3, Book 34, Number 334:
Narrated Nafi:

Ibn ‘Umar told us that the people used to buy food from the caravans in the lifetime of the Prophet. The Prophet used to forbid them to sell it at the very place where they had purchased it (but they were to wait) till they carried it to the market where foodstuff was sold. Ibn ‘Umar said, ‘The Prophet also forbade the reselling of foodstuff by somebody who had bought it unless he had received it with exact full measure’

Volume 3, Book 34, Number 335:
Narrated Ata bin Yasar:

I met Abdullah bin ‘Amr bin Al-‘As and asked him, “Tell me about the description of Allah’s Apostle which is mentioned in Torah (i.e. Old Testament.”) He replied, ‘Yes. By Allah, he is described in Torah with some of the qualities attributed to him in the Quran as follows:

“O Prophet ! We have sent you as a witness (for Allah’s True religion) And a giver of glad tidings (to the faithful believers), And a warner (to the unbelievers) And guardian of the illiterates. You are My slave and My messenger (i.e. Apostle). I have named you “Al-Mutawakkil” (who depends upon Allah). You are neither discourteous, harsh Nor a noise-maker in the markets And you do not do evil to those Who do evil to you, but you deal With them with forgiveness and kindness. Allah will not let him (the Prophet) Die till he makes straight the crooked people by making them say: “None has the right to be worshipped but Allah,” With which will be opened blind eyes And deaf ears and enveloped hearts.”

Volume 3, Book 34, Number 336:
Narrated Abdullah ibn Umar:

Allah’s Apostle said, “He who buys foodstuff should not sell it till he is satisfied with the measure with which he has bought it.

Volume 3, Book 34, Number 337:
Narrated Jabir:

Abdullah bin ‘Amr bin Haram died and was in debt to others. I asked the Prophet to intercede with his creditors for some reduction in the debts. The Prophet requested them (to reduce the debts) but they refused. The Prophet said to me, “Go and put your dates (In heaps) according to their different kinds. The Ajwa on one side, the cluster of Ibn Zaid on another side, etc.. Then call me.” I did that and called the Prophet He came and sat at the head or in the middle of the heaps and ordered me. Measure (the dates) for the people (creditors).” I measured for them till I paid all the debts. My dates remained as it nothing had been taken from them. In other narrations, Jabir said; The Prophet said, “He (i.e. ‘Abdullah) continued measuring for them till he paid all the debts.” The Prophet said (to ‘Abdullah), “Cut (clusters) for him (i.e. one of the creditors) and measure for him fully.”

Volume 3, Book 34, Number 338:
Narrated Al-Miqdam bin Ma’diyakrib:

The Prophet said, “Measure your foodstuff and you will be blessed.”

Volume 3, Book 34, Number 339:
Narrated ‘Abdullah bin Zaid:

The Prophet said, “The Prophet Abraham made Mecca a sanctuary, and asked for Allah’s blessing in it. I made Medina a sanctuary as Abraham made Mecca a sanctuary and I asked for Allah’s Blessing in its measures the Mudd and the Sa as Abraham did for Mecca.

Volume 3, Book 34, Number 340:
Narrated Anas bin Malik:

Allah’s Apostle said, “O Allah bestow your blessings on their measures, bless their Mudd and Sa.” The Prophet meant the people of Medina.

Volume 3, Book 34, Number 341:
Narrated Salim:

that his father said. “I saw those, who used to buy foodstuff without measuring or weighing in the life time of the Prophet being punished if they sold it before carrying it to their own houses.”

Volume 3, Book 34, Number 342:
Narrated Tawus:

Ibn ‘Abbas said, “Allah’s Apostle forbade the selling of foodstuff before its measuring and transferring into one’s possession.” I asked Ibn ‘Abbas, “How is that?” Ibn ‘Abbas replied, “It will be just like selling money for money, as the foodstuff has not been handed over to the first purchaser who is the present seller.”

Volume 3, Book 34, Number 343:
Narrated Ibn Umar:

The Prophet said, “He who buys foodstuff should not sell it till he has received it.”

Volume 3, Book 34, Number 344:
Narrated Az-Zuhri from Malik bin Aus:

that the latter said, “Who has change?” Talha said, “I (will have change) when our store-keeper comes from the forest.”

Narrated ‘Umar bin Al-Khattab: Allah’s Apostle said, “The bartering of gold for silver is Riba, (usury), except if it is from hand to hand and equal in amount, and wheat grain for wheat grain is usury except if it is form hand to hand and equal in amount, and dates for dates is usury except if it is from hand to hand and equal in amount, and barley for barley is usury except if it is from hand to hand and equal in amount.” (See Riba-Fadl in the glossary).

Volume 3, Book 34, Number 345:
Narrated Ibn ‘Abbas:

The Prophet forbade the selling of foodstuff before receiving it. I consider that all types of sellings should be done similarly.

Volume 3, Book 34, Number 346:
Narrated Ibn ‘Umar:

The Prophet said, “The buyer of foodstuff should not sell it before it has been measured for him.” Isma’il narrated instead, “He should not sell it before receiving it.”

Volume 3, Book 34, Number 347:
Narrated Ibn ‘Umar:

I saw the people buy foodstuff randomly (i.e. blindly without measuring it) in the life-time of Allah’s Apostle and they were punished (by beating), if they tried to sell it before carrying it to their own houses.

Volume 3, Book 34, Number 348:
Narrated Aisha:

Rarely did the Prophet fail to visit Abu Bakr’s house everyday, either in the morning or in the evening. When the permission for migration to Medina was granted, all of a sudden the Prophet came to us at noon and Abu Bakr was informed, who said, “Certainly the Prophet has come for some urgent matter.” The Prophet said to Abu Bark, when the latter entered “Let nobody stay in your home.” Abu Bakr said, “O Allah’s Apostle! There are only my two daughters (namely ‘Aisha and Asma’) present.” The Prophet said, “I feel (am informed) that I have been granted the permission for migration.” Abu Bakr said, “I will accompany you, O Allah’s Apostle!” The Prophet said, “You will accompany me.” Abu Bakr then said “O Allah’s Apostle! I have two she-camels I have prepared specially for migration, so I offer you one of them. The Prophet said, “I have accepted it on the condition that I will pay its price.”

Volume 3, Book 34, Number 349:
Narrated ‘Abdullah bin ‘Umar:

Allah’s Apostle said, “Do not urge somebody to return what he has already bought (i.e. in optional sale) from another seller so as to sell him your own goods.”

Volume 3, Book 34, Number 350:
Narrated Abu Huraira:

Allah’s Apostle forbade the selling of things by a town dweller on behalf of a desert dweller; and similarly Najsh was forbidden. And one should not urge somebody to return the goods to the seller so as to sell him his own goods; nor should one demand the hand of a girl who has already been engaged to someone else; and a woman should not try to cause some other woman to be divorced in order to take her place.

Volume 3, Book 34, Number 351:
Narrated Jabir bin Abdullah:

A man decided that a slave of his would be manumitted after his death and later on he was in need of money, so the Prophet took the slave and said, “Who will buy this slave from me?” Nu’aim bin ‘Abdullah bought him for such and such price and the Prophet gave him the slave.

Volume 3, Book 34, Number 352:
Narrated Ibn ‘Umar:

Allah’s Apostle forbade Najsh.

Volume 3, Book 34, Number 353:
Narrated ‘Abdullah bin ‘Umar:

Allah’s Apostle forbade the sale called ‘Habal-al-Habala which was a kind of sale practiced in the Pre-lslamic Period of ignorance. One would pay the price of a she-camel which was not born yet would be born by the immediate offspring of an extant she-camel.

Volume 3, Book 34, Number 354:
Narrated Abu Said:

Allah’s Apostle forbade the selling by Munabadha, i.e. to sell one’s garment by casting it to the buyer not allowing him to examine or see it. Similarly he forbade the selling by Mulamasa. Mulamasa is to buy a garment, for example, by merely touching it, not looking at it.

Volume 3, Book 34, Number 355:
Narrated Abu Huraira:

The Prophet forbade two kinds of dressing; (one of them) is to sit with one’s legs drawn up while wrapped in one garment. (The other) is to lift that garment on one’s shoulders. And also forbade two kinds of sale: Al-Limas and An-Nibadh.

Volume 3, Book 34, Number 356:
Narrated Abu Huraira :

Allah’s Apostle forbade selling by Mulamasa and Munabadha.

Volume 3, Book 34, Number 357:
Narrated Abu Said:

The Prophet forbade two kinds of dresses and two kinds of sale, i.e., Mulamasa and Munabadha.

Volume 3, Book 34, Number 358:
Narrated Abu Huraira:

The Prophet said, “Don’t keep camels and sheep unmilked for a long time, for whoever buys such an animal has the option to milk it and then either to keep it or return it to the owner along with one Sa of dates.” Some narrated from Ibn Sirin (that the Prophet had said), “One Sa of wheat, and he has the option for three days.” And some narrated from Ibn Sirin, ” … a Sa of dates,” not mentioning the option for three days. But a Sa of dates is mentioned in most narrations.

Volume 3, Book 34, Number 359:
Narrated ‘Abdullah bin Mas’ud:

Whoever buys a sheep which has not been milked for a long time, has the option of returning it along with one Sa of dates; and the Prophet forbade going to meet the seller on the way (as he has no knowledge of the market price and he may sell his goods at a low price).

Volume 3, Book 34, Number 360:
Narrated Abu Huraira:

Allah’s Apostle said, “Do not go forward to meet the caravan (to buy from it on the way before it reaches the town). And do not urge buyers to cancel their purchases to sell them (your own goods) yourselves, and do not practice Najsh. A town dweller should not sell the goods for the desert dweller. Do not leave sheep unmilked for a long time, when they are on sale, and whoever buys such an animal has the option of returning it, after milking it, along with a Sa of dates or keeping it. it has been kept unmilked for a long period by the seller (to deceive others).

Volume 3, Book 34, Number 361:
Narrated Abu Huraira:

Allah’s Apostle said, “Whoever buys a sheep which has been kept unmilked for a long period, and milks it, can keep it if he is satisfied, and if he is not satisfied, he can return it, but he should pay one Sa of dates for the milk.”

Volume 3, Book 34, Number 362:
Narrated Abu Huraira:

The Prophet said, “If a slave-girl commits illegal sexual intercourse and it is proved beyond doubt, then her owner should lash her and should not blame her after the legal punishment. And then if she repeats the illegal sexual intercourse he should lash her again and should not blame her after the legal punishment, and if she commits it a third time, then he should sell her even for a hair rope.”

Volume 3, Book 34, Number 363:
Narrated Abu Huraira and Zaid bin Khalid:

Allah’s Apostle was asked about the slave-girl, if she was a virgin and committed illegal sexual intercourse. The Prophet said, “If she committed illegal sexual intercourse, lash her, and if she did it a second time, then lash her again, and if she repeated the third time, then sell her even for a hair rope.” Ibn Shihab said, “I don’t know whether to sell her after the third or fourth offense.”

Volume 3, Book 34, Number 364:
Narrated ‘Aisha:

Allah’s Apostle came to me and I told him about the slave-girl (Buraira) Allah’s Apostle said, “Buy and manumit her, for the Wala is for the one who manumits.” In the evening the Prophet got up and glorified Allah as He deserved and then said, “Why do some people impose conditions which are not present in Allah’s Book (Laws)? Whoever imposes such a condition as is not in Allah’s Laws, then that condition is invalid even if he imposes one hundred conditions, for Allah’s conditions are more binding and reliable.”

Volume 3, Book 34, Number 365:
Narrated Abdullah bin Umar:

Aisha wanted to buy Buraira and he (the Prophet ) went out for the prayer. When he returned, she told him that they (her masters) refused to sell her except on the condition that her Wala’ would go to them. The Prophet replied, ‘The Wala’ would go to him who manumits.’ ” Hammam asked Nafi’ whether her (Buraira’s) husband was a free man or a slave. He replied that he did not know.

Volume 3, Book 34, Number 366:
Narrated Jarir:

I have given a pledge of allegiance to Allah’s Apostle for to testify that None has the right to be worshipped but Allah, and Muhammad is His Apostle, to offer prayers perfectly, to pay Zakat, to listen to and obey (Allah’s and His Prophet’s orders), and to give good advice to every Muslim.

Volume 3, Book 34, Number 367:
Narrated Tawus:

Ibn ‘Abbas said, “Allah’s Apostle said, ‘Do not go to meet the caravans on the way (for buying their goods without letting them know the market price); a town dweller should not sell the goods of a desert dweller on behalf of the latter.’ I asked Ibn ‘Abbas, ‘What does he mean by not selling the goods of a desert dweller by a town dweller?’ He said, ‘He should not become his broker.’ “

Volume 3, Book 34, Number 368:
Narrated ‘Abdullah bin Umar:

Allah’s Apostle forbade the selling of the goods of a desert dweller by a town person.

Volume 3, Book 34, Number 369:
Narrated Abu Huraira:

Allah’s Apostle said, “A buyer should not urge a seller to restore a purchase so as to buy it himself, and do not practice Najsh; and a town dweller should not sell goods of a desert dweller.”

Volume 3, Book 34, Number 370:
Narrated Anas bin Malik:

We were forbidden that a town dweller should sell goods of a desert dweller.

Volume 3, Book 34, Number 371:
Narrated Abu Huraira:

The Prophet forbade the meeting (of caravans) on the way and the selling of goods by an inhabitant of the town on behalf of a desert dweller.

Volume 3, Book 34, Number 372:
Narrated Tawus:

I asked Ibn ‘Abbas, “What is the meaning of, ‘No town dweller should sell (or buy) for a desert dweller’?” Ibn ‘Abbas said, “It means he should not become his broker.”

Volume 3, Book 34, Number 373:
Narrated Abdullah:

Whoever buys an animal which has been kept unmilked for a long time, could return it, but has to pay a Sa of dates along with it. And the Prophet forbade meeting the owners of goods on the way away from the market.

Volume 3, Book 34, Number 374:
Narrated ‘Abdullah bin Umar:

Allah’s Apostle said, “You should not try to cancel the purchases of one another (to get a benefit thereof), and do not go ahead to meet the caravan (for buying the goods) (but wait) till it reaches the market.”

Volume 3, Book 34, Number 375:
Narrated ‘Abdullah:

We used to go ahead to meet the caravan and used to buy foodstuff from them. The Prophet forbade us to sell it till it was carried to the market.

Volume 3, Book 34, Number 376:
Narrated ‘Abdullah:

Some people used to buy foodstuff at the head of the market and used to sell it on the spot. Allah’s Apostle forbade them to sell it till they brought it to (their) places.

Volume 3, Book 34, Number 377:
Narrated ‘Urwa:

Aisha said, “Buraira came to me and said, ‘I have agreed with my masters to pay them nine Uqiyas (of gold) (in installments) one Uqiya per year; please help me.’ I said, ‘I am ready to pay the whole amount now provided your masters agree that your Wala will be for me.’ So, Buraira went to her masters and told them about that offer but they refused to accept it. She returned, and at that time, Allah’s Apostle was sitting (present). Buraira said, ‘I told them of the offer but they did not accept it and insisted on having the Wala.’.’ The Prophet heard that.” ‘Aisha narrated the whole story to the Prophet . He said to her, “Buy her and stipulate that her Wala’ would be yours as the Wala’ is for the manumitted.” ‘Aisha did so. Then Allah’s Apostle stood up in front of the people, and after glorifying Allah he said, “Amma Badu (i.e. then after)! What about the people who impose conditions which are not in Allah’s Book (Laws)? Any condition that is not in Allah’s Book (Laws) is invalid even if they were one hundred conditions, for Allah’s decisions are the right ones and His conditions are the strong ones (firmer) and the Wala’ will be for the manumitted.”

Volume 3, Book 34, Number 378:
Narrated ‘Abdullah bin ‘Umar:

Aisha, (mother of the faithful believers) wanted to buy a slave girl and manumit her, but her masters said that they would sell her only on the condition that her Wala’ would be for them. ‘Aisha told Allah’s Apostle of that. He said, “What they stipulate should not hinder you from buying her, as the Wala’ is for the manumitted.”

Volume 3, Book 34, Number 379:
Narrated Ibn ‘Umar:

The Prophet said, “The selling of wheat for wheat is Riba (usury) except if it is handed from hand to hand and equal in amount. Similarly the selling of barley for barley, is Riba except if it is from hand to hand and equal in amount, and dates for dates is usury except if it is from hand to hand and equal in amount. (See Riba-Fadl in the glossary).

Volume 3, Book 34, Number 380:
Narrated Ibn ‘Umar:

Allah’s Apostle forbade Muzabana; and Muzabana is the selling of fresh dates for dried old dates by measure, and the selling of fresh grapes for dried grapes by measure.

Volume 3, Book 34, Number 381:
Narrated Ibn ‘Umar:

The Prophet forbade Muzabana; and Muzabana is the selling of fresh fruit (without measuring it) for something by measure on the basis that if that thing turns to be more than the fruit, the increase would be for the seller of the fruit, and if it turns to be less, that would be of his lot.

Narrated Ibn ‘Umar from Zaid bin Thabit that the Prophet allowed the selling of the fruits on the trees after estimation (when they are ripe).

Volume 3, Book 34, Number 382:
Narrated Ibn Shihab:

that Malik bin Aus said, “I was in need of change for one-hundred Dinars. Talha bin ‘Ubaid-Ullah called me and we discussed the matter, and he agreed to change (my Dinars). He took the gold pieces in his hands and fidgeted with them, and then said, “Wait till my storekeeper comes from the forest.” ‘Umar was listening to that and said, “By Allah! You should not separate from Talha till you get the money from him, for Allah’s Apostle said, ‘The selling of gold for gold is Riba (usury) except if the exchange is from hand to hand and equal in amount, and similarly, the selling of wheat for wheat is Riba (usury) unless it is from hand to hand and equal in amount, and the selling of barley for barley is usury unless it is from hand to hand and equal in amount, and dates for dates, is usury unless it is from hand to hand and equal in amount”

Volume 3, Book 34, Number 383:
Narrated Abu Bakra:

Allah’s Apostle said, “Don’t sell gold for gold unless equal in weight, nor silver for silver unless equal in weight, but you could sell gold for silver or silver for gold as you like.”

Volume 3, Book 34, Number 384:
Narrated Abu Said:

(Concerning exchange) that he heard Allah’s Apostle saying, “Do not sell gold for gold unless equal in weight, and do not sell silver unless equal in weight.”

Volume 3, Book 34, Number 385:
Narrated Abu Said Al-Khudri:

Allah’s Apostle said, “Do not sell gold for gold unless equivalent in weight, and do not sell less amount for greater amount or vice versa; and do not sell silver for silver unless equivalent in weight, and do not sell less amount for greater amount or vice versa and do not sell gold or silver that is not present at the moment of exchange for gold or silver that is present.

Volume 3, Book 34, Number 386:
Narrated Abu Salih Az-Zaiyat:

I heard Abu Said Al-Khudri saying, “The selling of a Dinar for a Dinar, and a Dirham for a Dirham (is permissible).” I said to him, “Ibn ‘Abbas does not say the same.” Abu Said replied, “I asked Ibn ‘Abbas whether he had heard it from the Prophet s or seen it in the Holy Book. Ibn ‘Abbas replied, “I do not claim that, and you know Allah’s Apostle better than I, but Usama informed me that the Prophet had said, ‘There is no Riba (in money exchange) except when it is not done from hand to hand (i.e. when there is delay in payment).’ “

Volume 3, Book 34, Number 387:
Narrated Abu Al-Minhal:

I asked Al-Bara’ bin ‘Azib and Zaid bin Arqam about money exchanges. Each of them said, “This is better than I,” and both of them said, “Allah’s Apostle forbade the selling of silver for gold on credit. “

Volume 3, Book 34, Number 388:
Narrated Abdur-Rahman bin Abu Bakra:

that his father said, “The Prophet forbade the selling of gold for gold and silver for silver except if they are equivalent in weight, and allowed us to sell gold for silver and vice versa as we wished.”

Volume 3, Book 34, Number 389:
Narrated ‘Abdullah bin ‘Umar:

Allah’s Apostle said, “Do not sell fruits of dates until they become free from all the dangers of being spoilt or blighted; and do not sell fresh dates for dry dates.”

Narrated Salim and ‘Abdullah from Zaid bin Habit’ “Later on Allah’s Apostle permitted the selling of ripe fruits on trees for fresh dates or dried dates in Bai’-l-‘Araya, and did not allow it for any other kind of sale.”

Volume 3, Book 34, Number 390:
Narrated ‘Abdullah bin ‘Umar:

Allah’s Apostle forbade Muzabana; and Muzabana means the selling of fresh dates (on the trees) for dried dates by measure and also the selling of fresh grapes for dried grapes by measure.

Volume 3, Book 34, Number 391:
Narrated Abu Sa’id Al-Khudri:

Allah’s Apostle forbade Muzabana and Muhaqala; and Muzabana means the selling of ripe dates for dates still on the trees.

Volume 3, Book 34, Number 392:
Narrated Ibn ‘Abbas:

The Prophet forbade Muzabana and Muhaqala.

Volume 3, Book 34, Number 393:
Narrated Zaid bin Thabit:

Allah’s Apostle al lowed the owner of ‘Araya to sell the fruits on the trees by means of estimation.

Volume 3, Book 34, Number 394:
Narrated Jabir:

The Prophet forbade the selling of fruits unless they get ripe, and none of them should be sold except for Dinar or Dirham (i.e. money), except the ‘Araya trees (the dates of which could be sold for dates).

Volume 3, Book 34, Number 395:
Narrated Abu Huraira:

The Prophet allowed the sale of the dates of ‘Araya provided they were about five Awsuq (singular: Wasaq which means sixty Sa’s) or less (in amount).

Volume 3, Book 34, Number 396:
Narrated Sahl bin Abu Hathma:

Allah’s Apostle forbade the selling of fruits (fresh dates) for dried dates but allowed the sale of fruits on the ‘Araya by estimation and their new owners might eat their dates fresh. Sufyan (in another narration) said, “I told Yahya (a sub-narrator) when I was a mere boy, ‘Meccans say that the Prophet allowed them the sale of the fruits on ‘Araya by estimation.’ Yahya asked, ‘How do the Meccans know about it?’ I replied, ‘They narrated it (from the Prophet ) through Jabir.’ On that, Yahya kept quiet.” Sufyan said, “I meant that Jabir belonged to Medina.” Sufyan was asked whether in Jabir’s narration there was any prohibition of selling fruits before their benefit is evident (i.e. no dangers of being spoilt or blighted). He replied that there was none.

Volume 3, Book 34, Number 397:
Narrated Ibn ‘Umar from Zaid bin Thabit:

Allah’s Apostle allowed the sale of ‘Araya by estimating the dates on them for measured amounts of dried dates. Musa bin ‘Uqba said, “Al- ‘Araya were distinguished date palms; one could come and buy them (i.e. their fruits).”

Volume 3, Book 34, Number 398:
Narrated Zaid:

Same as above (Hadith 397).

Volume 3, Book 34, Number 399:
Narrated ‘Abdullah bin ‘Umar:

Allah’s Apostle forbade the sale of fruits till their benefit is evident. He forbade both the seller and the buyer (such sale).

Volume 3, Book 34, Number 400:
Narrated Anas:

Allah’s Apostle forbade the sale of date fruits till they were ripe. Abu ‘Abdullah (Al-Bukhari) said, “That means till they were red (can be eaten).”

Volume 3, Book 34, Number 401:
Narrated Jabir bin ‘Abdullah:

The Prophet forbade the s of (date) fruits till they were red or yellow and fit for eating.

Volume 3, Book 34, Number 402:
Narrated Anas bin Malik:

The Prophet forbade the sale of fruits till their benefit is evident; and the sale of date palms till the dates are almost ripe. He was asked what ‘are almost ripe’ meant. He replied, “Got red and yellow.”

Volume 3, Book 34, Number 403:
Narrated Anas bin Malik:

Allah’s Apostle forbade the sale of fruits till they are almost ripe. He was asked what is meant by ‘are almost ripe.’ He replied, “Till they become red.” Allah’s Apostle further said, “If Allah spoiled the fruits, what right would one have to take the money of one’s brother (i.e. other people)?”

Narrated Ibn Shihab: If somebody bought fruits before their benefit is evident and then the fruits were spoiled with blights, the loss would be suffered by the owner (not the buyer).

Narrated Salim bin ‘Abdullah from Ibn Umar: Allah’s Apostle said, “Do not sell or buy fruits before their benefit was evident and do not sell fresh fruits (dates) for dried dates.”

Volume 3, Book 34, Number 404:
Narrated ‘Aisha:

The Prophet bought some foodstuff from a Jew on credit and mortgaged his armor to him.

Volume 3, Book 34, Number 405:
Narrated Abu Said Al-Khudri and Abu Huraira:

Allah’s Apostle appointed somebody as a governor of Khaibar. That governor brought to him an excellent kind of dates (from Khaibar). The Prophet asked, “Are all the dates of Khaibar like this?” He replied, “By Allah, no, O Allah’s Apostle! But we barter one Sa of this (type of dates) for two Sas of dates of ours and two Sas of it for three of ours.” Allah’s Apostle said, “Do not do so (as that is a kind of usury) but sell the mixed dates (of inferior quality) for money, and then buy good dates with that money.”

Volume 3, Book 34, Number 406:
Narrated ‘Abdullah bin ‘Umar:

Allah’s Apostle said, “If somebody sells pollinated date palms, the fruits will be for the seller unless the buyer stipulates that they will be for himself (and the seller agrees).”

Volume 3, Book 34, Number 407:
Narrated Ibn ‘Umar:

Allah’s Apostle forbade Al-Muzabana, i.e. to sell ungathered dates of one’s garden for measured dried dates or fresh ungathered grapes for measured dried grapes; or standing crops for measured quantity of foodstuff. He forbade all such bargains.

Volume 3, Book 34, Number 408:
Narrated Ibn ‘Umar:

The Prophet said, “Whoever pollinates date palms and then sells them, the fruits will belong to him unless the buyer stipulates that the fruits should belong to him (and the seller agrees).”

Volume 3, Book 34, Number 409:
Narrated Anas bin Malik:

Allah’s Apostle forbade Muhaqala, Mukhadara, Mulamasa, Munabadha and Muzabana. (See glossary and previous Hadiths for the meanings of these terms.)

Volume 3, Book 34, Number 410:
Narrated Humaid:

Anas said, “The Prophet forbade the selling of dates till they were almost ripe.” We asked Anas, “What does ‘almost ripe’ mean?” He replied, “They get red and yellow. The Prophet added, ‘If Allah destroyed the fruits present on the trees, what right would the seller have to take the money of his brother (somebody else)?’ “

Volume 3, Book 34, Number 411:
Narrated Ibn ‘Umar:

I was with the Prophet while he was eating spadix. He said, “From the trees there is a tree which resembles a faithful believer.” I wanted to say that it was the date palm, but I was the youngest among them (so I kept quiet). He added, “It is the date palm.” Shuraih told the weavers, “You are permitted to follow your own conventions to solve your problems (it is legal for you to stick to your traditions in bargain) . “

Narrated ‘Abdul Wahab: Aiyub said: Muhammad said, “There is no harm in selling for eleven what you buy for ten, and you are allowed to take a profit for expenses . “

The Prophet told Hind, “Take what is reasonable and sufficient for you and your sons.” Allah says: Whoever is poor, can eat (from the orphan’s property) reasonably (according to his labors).

Al-Hasan hired a donkey from ‘Abdullah bin Mirdas and asked him about the hire. The latter replied that it was for two Daniqs (a Daniq equals 116th Dirham). So Al-Hasan rode away. Another time, Al-Hasan came to ‘Abdullah bin Mirdas and asked him to hire the donkey to him and rode away without asking him about the hire, but he sent him half a Dirham.

Volume 3, Book 34, Number 412:
Narrated Anas bin Malik:

Abu Taiba cupped Allah’s Apostle and so Allah’s Apostle ordered that a Sa of dates be paid to him and ordered his masters (for he was a slave) to reduce his tax.

Volume 3, Book 34, Number 413:
Narrated ‘Aisha:

Hind, the mother of Mu’awiya said to Allah’s Apostle, “Abu Sufyan (her husband) is a miser. Am I allowed to take from his money secretly?” The Prophet said to her, “You and your sons may take what is sufficient reasonably and fairly.”

Volume 3, Book 34, Number 414:
Narrated Hisham bin ‘Urwa from his father:

who heard Aisha saying, “The Holy Verse; ‘Whoever amongst the guardians is rich, he should take no wages (from the property of the orphans) but If he is poor, let him have for himself what is just and reasonable (according to his labors)’ (4.6) was revealed concerning the guardian of the orphans who looks after them and manages favorably their financial affairs; If the guardian Is poor, he could have from It what Is just and reasonable, (according to his labors).”

Volume 3, Book 34, Number 415:
Narrated Jabir:

Allah’s Apostle gave pre-emption (to the partner) in every joint property, but if the boundaries of the property were demarcated or the ways and streets were fixed, then there was no pre-emption.

Volume 3, Book 34, Number 416:
Narrated Jabir bin Abdullah:

Allah’s Apostle decided the validity of pre-emption in every joint undivided property, but if the boundaries were well marked or the ways and streets were fixed, then there was no pre-emption.

Volume 3, Book 34, Number 417:
Narrated Mussaddad from ‘Abdul Wahid:

the same as above but said, “… in every joint undivided thing…” Narrated Hisham from Ma’mar the same as above but said, ” … in every property… “

Volume 3, Book 34, Number 418:
Narrated Ibn ‘Umar:

The Prophet said, “While three persons were walking, rain began to fall and they had to enter a cave in a mountain. A big rock rolled over and blocked the mouth of the cave. They said to each other, ‘Invoke Allah with the best deed you have performed (so Allah might remove the rock)’. One of them said, ‘O Allah! My parents were old and I used to go out for grazing (my animals). On my return I would milk (the animals) and take the milk in a vessel to my parents to drink. After they had drunk from it, I would give it to my children, family and wife. One day I was delayed and on my return I found my parents sleeping, and I disliked to wake them up. The children were crying at my feet (because of hunger). That state of affairs continued till it was dawn. O Allah! If You regard that I did it for Your sake, then please remove this rock so that we may see the sky.’ So, the rock was moved a bit. The second said, ‘O Allah! You know that I was in love with a cousin of mine, like the deepest love a man may have for a woman, and she told me that I would not get my desire fulfilled unless I paid her one-hundred Dinars (gold pieces). So, I struggled for it till I gathered the desired amount, and when I sat in between her legs, she told me to be afraid of Allah, and asked me not to deflower her except rightfully (by marriage). So, I got up and left her. O Allah! If You regard that I did if for Your sake, kindly remove this rock.’ So, two-thirds of the rock was removed. Then the third man said, ‘O Allah! No doubt You know that once I employed a worker for one Faraq (three Sa’s) of millet, and when I wanted to pay him, he refused to take it, so I sowed it and from its yield I bought cows and a shepherd. After a time that man came and demanded his money. I said to him: Go to those cows and the shepherd and take them for they are for you. He asked me whether I was joking with him. I told him that I was not joking with him, and all that belonged to him. O Allah! If You regard that I did it sincerely for Your sake, then please remove the rock.’ So, the rock was removed completely from the mouth of the cave.”

Volume 3, Book 34, Number 419:
Narrated ‘Abdur-Rahman bin Abu Bakr:

We were with the Prophet when a tall pagan with long matted unkempt hair came driving his sheep. The Prophet asked him, “Are those sheep for sale or for gifts?” The pagan replied, “They are for sale.” The Prophet bought one sheep from him.

Volume 3, Book 34, Number 420:
Narrated Abu Huraira:

The Prophet said, “The Prophet Abraham emigrated with Sarah and entered a village where there was a king or a tyrant. (The king) was told that Abraham had entered (the village) accompanied by a woman who was one of the most charming women. So, the king sent for Abraham and asked, ‘O Abraham! Who is this lady accompanying you?’ Abraham replied, ‘She is my sister (i.e. in religion).’ Then Abraham returned to her and said, ‘Do not contradict my statement, for I have informed them that you are my sister. By Allah, there are no true believers on this land except you and 1.’ Then Abraham sent her to the king. When the king got to her, she got up and performed ablution, prayed and said, ‘O Allah! If I have believed in You and Your Apostle, and have saved my private parts from everybody except my husband, then please do not let this pagan overpower me.’ On that the king fell in a mood of agitation and started moving his legs. Seeing the condition of the king, Sarah said, ‘O Allah! If he should die, the people will say that I have killed him.’ The king regained his power, and proceeded towards her but she got up again and performed ablution, prayed and said, ‘O Allah! If I have believed in You and Your Apostle and have kept my private parts safe from all except my husband, then please do not let this pagan overpower me.’ The king again fell in a mood of agitation and started moving his legs. On seeing that state of the king, Sarah said, ‘O Allah! If he should die, the people will say that I have killed him.’ The king got either two or three attacks, and after recovering from the last attack he said, ‘By Allah! You have sent a satan to me. Take her to Abraham and give her Ajar.’ So she came back to Abraham and said, ‘Allah humiliated the pagan and gave us a slavegirl for service.”

Volume 3, Book 34, Number 421:
Narrated ‘Aisha:

Sad bin Abi Waqqas and ‘Abu bin Zam’a quarreled over a boy. Sad said, “O Allah’s Apostle! This boy is the son of my brother (‘Utba bin Abi Waqqas) who took a promise from me that I would take him as he was his (illegal) son. Look at him and see whom he resembles.” ‘Abu bin Zam’a said, “O Allah’s Apostle! This is my brother and was born on my father’s bed from his slave-girl.” Allah’s Apostle cast a look at the boy and found definite resemblance to ‘Utba and then said, “The boy is for you, O ‘Abu bin Zam’a. The child goes to the owner of the bed and the adulterer gets nothing but the stones (despair, i.e. to be stoned to death). Then the Prophet said, “O Sauda bint Zama! Screen yourself from this boy.” So, Sauda never saw him again.

Volume 3, Book 34, Number 422:
Narrated Sad that his father said:

Abdur-Rahman bin Auf said to Suhaib, ‘Fear Allah and do not ascribe yourself to somebody other than your father.’ Suhaib replied, ‘I would not like to say it even if I were given large amounts of money, but I say I was kidnapped in my childhood.’ “

Volume 3, Book 34, Number 423:
Narrated ‘Urwa bin Az-Zubair:

Hakim bin Hizam said, “O Allah’s Apostle! I used to do good deeds in the Pre-lslamic period of Ignorance, e.g., keeping good relations with my Kith and kin, manumitting slaves and giving alms. Shall I receive a reward for all that?” Allah’s Apostle replied, “You embraced Islam with all the good deeds which you did in the past.”

Volume 3, Book 34, Number 424:
Narrated ‘Abdullah bin ‘Abbas:

Once Allah’s Apostle passed by a dead sheep and said to the people, “Wouldn’t you benefit by its skin?” The people replied that it was dead. The Prophet said, “But its eating only is illegal.”

Volume 3, Book 34, Number 425:
Narrated Abu Huraira:

Allah’s Apostle said, “By Him in Whose Hands my soul is, son of Mary (Jesus) will shortly descend amongst you people (Muslims) as a just ruler and will break the Cross and kill the pig and abolish the Jizya (a tax taken from the non-Muslims, who are in the protection, of the Muslim government). Then there will be abundance of money and no-body will accept charitable gifts.

Volume 3, Book 34, Number 426:
Narrated Ibn ‘Abbas:

Once ‘Umar was informed that a certain man sold alcohol. ‘Umar said, “May Allah curse him! Doesn’t he know that Allah’s Apostle said, ‘May Allah curse the Jews, for Allah had forbidden them to eat the fat of animals but they melted it and sold it.”

Volume 3, Book 34, Number 427:
Narrated Abu Huraira:

Allah’s Apostle said, “May Allah curse the Jews, because Allah made fat illegal for them but they sold it and ate its price. “

Volume 3, Book 34, Number 428:
Narrated Said bin Abu Al-Hasan:

While I was with Ibn ‘Abbas a man came and said, “O father of ‘Abbas! My sustenance is from my manual profession and I make these pictures.” Ibn ‘Abbas said, “I will tell you only what I heard from Allah’s Apostle . I heard him saying, ‘Whoever makes a picture will be punished by Allah till he puts life in it, and he will never be able to put life in it.’ ” Hearing this, that man heaved a sigh and his face turned pale. Ibn ‘Abbas said to him, “What a pity! If you insist on making pictures I advise you to make pictures of trees and any other unanimated objects.”

Volume 3, Book 34, Number 429:
Narrated ‘Aisha:

When the last verses of Surat-al-Baqara were revealed, the Prophet went out (of his house to the Mosque) and said, “The trade of alcohol has become illegal.”

Volume 3, Book 34, Number 430:
Narrated Abu Huraira:

The Prophet said, “Allah says, ‘I will be against three persons on the Day of Resurrection:

1. One who makes a covenant in My Name, but he proves treacherous.

2. One who sells a free person (as a slave) and eats the price,

3. And one who employs a laborer and gets the full work done by him but does not pay him his wages.’ “

Volume 3, Book 34, Number 431:
Narrated Anas:

Amongst the captives was Safiya. First she was given to Dihya Al-Kalbi and then to the Prophet.

Volume 3, Book 34, Number 432:
Narrated Abu Said Al-Khudri:

that while he was sitting with Allah’s Apostle he said, “O Allah’s Apostle! We get female captives as our share of booty, and we are interested in their prices, what is your opinion about coitus interrupt us?” The Prophet said, “Do you really do that? It is better for you not to do it. No soul that which Allah has destined to exist, but will surely come into existence.

Volume 3, Book 34, Number 433:
Narrated Jabir:

The Prophet sold a Mudabbar (on behalf of his master who was still living and in need of money).

Volume 3, Book 34, Number 434:
Narrated Jabir bin ‘Abdullah:

Allah’s Apostle sold a Mudabbar.

Volume 3, Book 34, Number 435:
Narrated Zaid bin Khalid and Abu Huraira:

that Allah’s Apostle was asked about an unmarried slave-girl who committed illegal sexual intercourse. They heard him saying, “Flog her, and if she commits illegal sexual intercourse after that, flog her again, and on the third (or the fourth) offense, sell her.”

Volume 3, Book 34, Number 436:
Narrated Abu Huraira:

I heard the Prophet saying, “If a slave-girl of yours commits illegal sexual intercourse and her illegal sexual intercourse is proved, she should be lashed, and after that nobody should blame her, and if she commits illegal sexual intercourse the second time, she should be lashed and nobody should blame her after that, and if she does the offense for the third time and her illegal sexual intercourse is proved, she should be sold even for a hair rope.”

Volume 3, Book 34, Number 437:
Narrated Anas bin Malik:

The Prophet came to Khaibar and when Allah made him victorious and he conquered the town by breaking the enemy’s defense, the beauty of Safiya bint Huyai bin Akhtab was mentioned to him and her husband had been killed while she was a bride. Allah’s Apostle selected her for himself and he set out in her company till he reached Sadd-ar-Rawha’ where her menses were over and he married her. Then Hais (a kind of meal) was prepared and served on a small leather sheet (used for serving meals). Allah’s Apostle then said to me, “Inform those who are around you (about the wedding banquet).” So that was the marriage banquet given by Allah’s Apostle for (his marriage with) Safiya. After that we proceeded to Medina and I saw that Allah’s Apostle was covering her with a cloak while she was behind him. Then he would sit beside his camel and let Safiya put her feet on his knees to ride (the camel).

Volume 3, Book 34, Number 438:
Narrated Jabir bin ‘Abdullah:

I heard Allah’s Apostle, in the year of the Conquest of Mecca, saying, “Allah and His Apostle made illegal the trade of alcohol, dead animals, pigs and idols.” The people asked, “O Allah’s Apostle! What about the fat of dead animals, for it was used for greasing the boats and the hides; and people use it for lights?” He said, “No, it is illegal.” Allah’s Apostle further said, “May Allah curse the Jews, for Allah made the fat (of animals) illegal for them, yet they melted the fat and sold it and ate its price.”

Volume 3, Book 34, Number 439:
Narrated Abu Mas’ud Al-Ansari:

Allah’s Apostle forbade taking the price of a dog, money earned by prostitution and the earnings of a soothsayer.

Volume 3, Book 34, Number 440:
Narrated Aun bin Abu Juhaifa:

I saw my father buying a slave whose profession was cupping, and ordered that his instruments (of cupping) be broken. I asked him the reason for doing so. He replied, “Allah’s Apostle prohibited taking money for blood, the price of a dog, and the earnings of a slave-girl by prostitution; he cursed her who tattoos and her who gets tattooed, the eater of Riba (usury), and the maker of pictures.”