The Prophet once came out and offered the funeral prayer for the martyrs of Uhud, and proceeded to the pulpit and said, "I shall be your predecessor and a witness on you, and I am really looking at my sacred Fount now, and no doubt, I have been given the keys of the treasures of the world. By Allah, I am not afraid that you will worship others along with Allah, but I am afraid that you will envy and fight one another for worldly fortunes."

'Abdullah bin Mughaffal Al-Muzani who was one of those who witnessed (the event of) the tree, said, "The Prophet forbade the throwing of small stones (with two fingers)." 'Abdullah bin Al-Mughaffal Al-Muzani also said, "The Prophet also forbade urinating at the place where one takes a bath."

Allah's Apostle pointed with his hand towards Yemen and said, "True belief is Yemenite yonder (i.e. the Yemenite, had true belief and embraced Islam readily), but sternness and mercilessness are the qualities of those who are busy with their camels and pay no attention to the Religion where the two sides of the head of Satan will appear. Such qualities belong to the tribe of Rabi'a and Mudar."

I heard the Apostle of Allah (peace be upon him) as saying: Onewho wrongfully takes an extra tax (sahib maks) will not enterParadise.

I heard the Apostle of Allah (peace be upon him) say: Allah, MostHigh, will cause three persons to enter Paradise for one arrow:the maker when he has a good motive in making it, the one whoshoots it, and the one who hands it; so shoot and ride, but yourshooting is dearer to me than your riding. Everything with whicha man amuses himself is vain except three (things): a man'straining of his horse, his playing with his wife, and hisshooting with his bow and arrow. If anyone abandons archery afterbecoming an adept through distaste for it, it is a blessing hehas abandoned; or he said: for which he has been ungrateful.

The Prophet (peace be upon him) said: The day of Arafah, the dayof sacrifice, the days of tashriq are (the days of) our festival,O people of Islam. These are the days of eating and drinking.

The Prophet (peace be upon him) said to a man: Would you like meto marry you to so-and-so? He said: Yes. He also said to thewoman: Would you like me to marry you to so-and-so? She said:Yes. He then married one to the other. The man had sexualintercourse with her, but he did not fix any dower for her, nordid he give anything to her. He was one of those who participatedin the expedition to al-Hudaybiyyah. One part of the expeditionto al-Hudaybiyyah had a share in Khaybar. When he was nearinghis death, he said: The Apostle of Allah (peace be upon him)married me to so-and-so, and I did not fix a dower for her, nordid I give anything to her. I call upon you as witness that Ihave given my share in Khaybar as her dower. So she took theshare and sold it for one lakh (of dirhams).

The Apostle of Allah (peace be upon him) commanded me to reciteMu'awwidhatan (the last two surahs of the Qur'an) after everyprayer.

White I was travelling with the Apostle of Allah (peace be uponhim) between al-Juhfah and al-Abwa', a wind and intense darknessenveloped us, whereupon the Apostle of Allah (peace be upon him)began to seek refuge in Allah, reciting: "I seek refuge in theLord of the dawn," and "I seek refuge in the Lord of men." Hethen said: Uqbah, use them when seeking refuge in Allah, for noone can use anything to compare with them for the purpose. Uqbahadded: I heard him reciting them when he led the people inprayer.

I was driving the she-camel of the Apostle of Allah (peace beupon him) during a journey. He said to me: Uqbah, should I notteach you two best surahs ever recited? He then taught me: "Say,I seek refuge in the Lord of the dawn," and "Say, I seek refugein the Lord of men." He did not see me much pleased (by these twosurahs). When he alighted for prayer, he led the people in themorning prayer and recited them in prayer. When the Apostle ofAllah (peace be upon him) finished his prayer, he turned to meand said: O Uqbah, how did you see.

I said to the Apostle of Allah (peace be upon him): Are there twoprostrations in Surah al-Hajj? He replied: Yes; if anyone doesnot make two prostrations, he should not recite them.

I heard the Apostle of Allah (peace be upon him) say: Allah ispleased with a shepherd of goats who calls to prayer at the peakof a mountain, and offers prayer, Allah, the Exalted, says: Lookat this servant of Mine; he calls to prayer and offers it and hefears Mr. So I forgive him and admit him to paradise.

The above (No 868) tradition has also been reported through adifferent chain of narrators by Uqbah ibn Amir to the sameeffect. This version adds: When the Apostle of Allah (peace beupon him) bowed, he said: "Glory and praise be to my mighty Lord"three times, and when he prostrated himself, he said: "Glory andpraise be to my most high Lord" three times.

When "Glorify the name of your mighty Lord" was revealed, theApostle of Allah (peace be upon him) said: Use it when bowing,and when "Glorify the name of your most high Lord" was revealed,he said: Use it when prostrating yourself.

I heard the Apostle of Allah (peace be upon him) say: He wholeads the people in prayer, and he does so at the right time,will receive, as well as those who are led (in prayer) will get(the reward). He who delays (prayer) from the appointed time willbe responsible (for this delay) and not those who are led inprayer.

Uqbah consulted the Prophet (peace be upon him) about his sisterwho took a vow to perform hajj barefooted and bareheaded. So hesaid: Command her to cover her head and to ride, and to fastthree days.

The Prophet (peace be upon him) said: The contractual obligationof a slave is three days.

The Prophet (peace be upon him) said: He who sees something whichshould be kept hidden and conceals it will be like one who hasbrought to life a girl buried alive.

AbulHaytham quoted Dukhayn, the scribe of Uqbah ibn Amir, saying:We had some neighbours who used to drink wine. I for them, butthey did not stop. I then said to Uqbah ibn Amir: Theseneighbours of ours drink wine, and I tried to prevent them butthey did not stop, and I am going to call the police about them. He said: Leave them. I again came to Uqbah ibn Amir and said:Our neighbours have refused to refrain from drinking wine, and Iam going to call the police for them. He said: Woe to thee!Leave them alone. I heard the Apostle of Allah (peace be uponhim) say: he then mentioned the tradition to the same effect asrecorded above on the authority of the narrator Muslim.

Uqbah heard Allah's Messenger (peace be upon him) say, "If the Qur'an were put in a skin and thrown into the fire it would not burn."

Darimi transmitted it.

When Uqbah asked Allah's Messenger (peace be upon him) whether he should recite surah Hud or surah Yusuf, he told him he could recite nothing more effective with Allah than "Say, I seek refuge in the Lord of the dawn."

Ahmad, Nasa'i and Darimi transmitted it.

Uqbah heard Allah's Messenger (peace be upon him) say, "Allah most high will cause three people to enter Paradise for one arrow: the maker when he has a good motive in making it, the one who shoots it, and the one who hands it; so shoot and ride, but your shooting is more appreciated by me than your riding. Everything with which a man amuses himself is vain, except his shooting with his bow, his training of his horse, and his playing with his wife, for they pertain to what is right."

Tirmidhi and Ibn Majah transmitted it, and AbuDawud and Darimi added, "If anyone abandons archery after becoming an adept through distaste for it, it is a blessing he has abandoned," or he said "for which he has been ungrateful."

Uqbah said, "Messenger of Allah (peace be upon him) we come to people who do not give us hospitality, or pay what is due to us from them, and we take nothing from them." He replied, "If they make it necessary for you to take it by force, do so."

Tirmidhi transmitted it.

Allah's Messenger (peace be upon him) used to restrain people who adorned themselves and wore silk, saying, "If you want the adornment and silk of Paradise, do not wear them in this world."

Nasa'i transmitted it.

Allah's Messenger (peace be upon him) said, "Do not force your invalids to eat, for Allah Most High gives them food and drink."

Tirmidhi and Ibn Majah transmitted it, Tirmidhi saying this is a gharib tradition.

Allah's Messenger (peace be upon him) said, "These genealogies of yours are not a cause of reviling anyone. You are all sons of Adam, just as one sa' is near another when you have not filled it. No one has superiority over another except in religion and piety. It is enough reproach for a man to be foul, obscene and niggardly."

Ahmad, and Bayhaqi in Shu'ab al-Iman.

Allah's Messenger (peace be upon him) said, "He who sees something which should be kept hidden and conceals it, will be like one who has brought to life a girl buried alive."

Ahmad and Tirmidhi, who called it sahih, transmitted it.

Allah's Messenger (peace be upon him) said, "The first pair of adversaries on the Day of Resurrection will be two neighbours."

Ahmad transmitted it.

The Prophet (peace be upon him) said, "When you see Allah, Who is Great and Glorious, giving a man such worldly goods as he likes in spite of his acts of disobedience, it is just a way of bringing him little by little nearer to destruction." Allah's Messenger (peace be upon him) then recited, "When they forgot what had been called to their attention We opened to them the gates of everything, and when they were happy about what they were given We suddenly seized them, and lo, they were desperate."

Ahmad transmitted it.

Allah's Messenger (peace be upon him) said, "The people accepted Islam, but Amr ibn al-'As had faith."

Tirmidhi transmitted it, saying this is a gharib tradition whose isnad is not strong.

We were entrusted with the task of tending the camels. During myturn, when I came back in the evening after grazing them in thepastures, I found Allah's Apostle (peace be upon him) standingand addressing the people. I heard these words of his:If anyMuslim performs ablution well, then stands and prays two rak'ahsthinking about them with his heart as well as his face, Paradisewill be guaranteed for him. I said: What a fine thing is this! And a narrator who was before me said: The first was even betterthan this. When I cast a glance, I saw that it was Umar whosaid: I see that you have just come and observed: If anyoneamongst you performs the ablution, completes the ablution welland then says: I testify that there is no god but Allah and thatMuhammad is the servant of Allah and His Messenger, the eightgates of Paradise will be opened for him and he may enter bywhichever of them he wishes.

When we were in Suffah, the Messenger of Allah (peace be uponhim) came out and said: Which of you would like to go out everymorning to Buthan or al-Aqiq and bring two large she-camelswithout being guilty of sin or without serving the ties ofkinship? We said: Messenger of Allah, we would like to do it.Upon this he said: Does not one of you go out in the morning tothe mosque and teach or recite two verses from the Book of Allah,the Majestic and Glorious? That is better for him than twoshe-camels, and three verses are better (than three she-camels)and four verses are better for him than four (she-camels), and soon their number in camels.

Allah's Messenger (peace be upon him) said: What wonderful verseshave been sent down today, the like of which has never been seen!They are: "Say: I seek refuge with the Lord of the dawn," and"Say: I seek refuge with the Lord of men."

Three were the times at which Allah's Messenger (peace be uponhim) forbade us to pray, or bury our dead: When the sun begins torise till it is fully up, when the sun is at its height at middaytill it passes over the meridian, and when the sun draws near tosetting till it sets.

Allah's Messenger (peace be upon him) said: A believer is thebrother of a believer, so it is not lawful for a believer tooutbid his brother, and he should not propose an engagement whenhis brother has thus proposed until he gives up.

Allah's Messenger (peace be upon him) said: The expiation of the(breach of) a vow is the same as that of the (breach of an oath).

I heard the Messenger of Allah (peace be upon him) say: Landsshall be thrown open to you and Allah will suffice you (againstyour enemies), but none of you should give up playing with hisarrows.

Fuqaym al-Lakhmi said to Uqbah ibn Amir: You frequent betweenthese two targets and you are and old man, so you will be findingit very hard. Uqbah said: But for a thing I heard from theProphet (peace be upon him), I would not strain myself. Harith(one of the narrators in the chain of transmitters) said: I askedIbn Shamasah: What was that? He said that he (the Prophet) said:Who learnt archery and then gave it up is not from us, or he hasbeen guilty of disobedience (to Allah's Apostle).

It has been narrated on the authority of AbdurRahman ibn Shamasahal-Mahri who said: I was in the company of Maslamah ibnMukhallad, and Abdullah ibn Amr ibn 'As was with him. Abdullahsaid: The Hour shall come only when the worst type of people areleft on the earth. They will be worse than the people ofpre-Islamic days. They will receive whatever they ask of Allah. While we were still sitting, Uqbah ibn Amr came and Maslamah saidto him: Uqbah, listen to what Abdullah says. Uqbah said: Heknows better so far as I am concerned. I heard the Messenger ofAllah (peace be upon him) say: A group of people from my Ummahwill continue to fight in obedience to the Command of Allah,remaining dominant over their enemies. Those who oppose themshall not do them any harm. They will remain in this conditionuntil the Hour overtakes them.(At this) Abdullah said: Yes.Then Allah will raise a wind which will be fragrant like musk andwhose touch will be like the touch of silk; (but) it will causethe death of all (faithful) persons, not leaving behind a singleperson with an iota of faith in his heart. Then only the worst ofmen will remain to be overwhelmed by the Hour.

The Prophet (peace be upon him) said: One who recites the Qur'anin a loud voice is like one who gives alms openly; and one whorecites the Qur'an quietly is one who gives alms secretly.

Uqbah said to the Prophet (peace be upon him): My sister hastaken a vow that she will walk to the House of Allah (theKa'bah). Thereupon he said: Allah will not do anything of thewalking of your sister to the House of Allah (i.e. the Ka'bah).

Salim al-Barrad said: We came to AbuMas'ud Uqbah ibn Amral-Ansari and said to him: Tell us about the prayer of theApostle of Allah (peace be upon him). He stood up before us inthe mosque and said the takbir. When he bowed, he placed hishands upon his knees and put his fingers below, and kept hiselbows (arms) away from his sides, so everything returnedproperly to its place. Then he said: "Allah listens to him whopraises Him"; then he stood up so that everything returnedproperly to its place; then he said the takbir and prostrated andput the palms of his hands on the ground; he kept his elbow(arms) away from his sides, so that everything returned to itsproper place. Then he raised his head and sat so that everythingreturned to its place; he then repeated it in a similar way. Thenhe offered four rak'ahs of prayer like this rak'ah and completedhis prayer. Then he said: Thus we witnessed the Apostle of Allah(peace be upon him) offering his prayer.

The Prophet (peace be upon him) sent a detachment. I gave a swordto a man from among them. When he came back, he said: Would thatyou saw us how the Apostle of Allah (peace be upon him) rebukedus, saying: When I sent out a man who does not fulfil my command,are you unable to appoint in his place one who will fulfil mycommand.

who attended the Badr battle and was from the Ansar, that he came to the Prophet and said, "O Allah's Apostle! I have lost my eyesight and I lead my people in the prayer (as an Imam). When it rains, the valley which is between me and my people, flows with water, and then I cannot go to their mosque to lead them in the prayer. O Allah's Apostle! I wish that you could come and pray in my house so that I may take it as a praying place." The Prophet said, "Allah willing, I will do that." The next morning, soon after the sun had risen, Allah's Apostle came with Abu Bakr. The Prophet asked for the permission to enter and I admitted him. The Prophet had not sat till he had entered the house and said to me, "Where do you like me to pray in your house?" I pointed at a place in my house whereupon he stood and said, "Allahu Akbar." We lined behind him and he prayed two Rakat and finished it with Taslim. We then requested him to stay for a special meal of Khazira which we had prepared. A large number of men from the adjoining area gathered in the house. One of them said, "Where is Malik bin Ad-Dukhshun?" Another man said, "He is a hypocrite and does not love Allah and His Apostle." The Prophet said, "Do not say so. Do you not think that he has said: "None has the right to be worshipped but Allah," seeking Allah's pleasure? The man said, "Allah and His Apostle know better, but we have always seen him mixing with hypocrites and giving them advice." The Prophet said, "Allah has forbidden the (Hell) Fire for those who testify that none has the right to be worshipped but Allah, seeking Allah's pleasure."

That he was informed by 'Aisha, "Allah's Apostle went out in the middle of the night and prayed in the mosque and some men prayed behind him. In the morning, the people spoke about it and then a large number of them gathered and prayed behind him (on the second night). In the next morning the people again talked about it and on the third night the mosque was full with a large number of people. Allah's Apostle came out and the people prayed behind him. On the fourth night the Mosque was overwhelmed with people and could not accommodate them, but the Prophet came out (only) for the morning prayer. When the morning prayer was finished he recited Tashah-hud and (addressing the people) said, "Amma ba'du, your presence was not hidden from me but I was afraid lest the night prayer (Qiyam) should be enjoined on you and you might not be able to carry it on." So, Allah's Apostle died and the situation remained like that (i.e. people prayed individually)."

that he asked 'Aisha about the Statement of Allah: "If you fear that you shall not be able to deal justly with the orphan girls, then marry (other) women of your choice, two or three or four; but if you fear that you shall not be able to deal justly (with them), then only one, or (the captives) that your right hands possess. That will be nearer to prevent you from doing injustice." (4.3) 'Aisha said, "O my nephew! (This Verse has been revealed in connection with) an orphan girl under the guardianship of her guardian who is attracted by her wealth and beauty and intends to marry her with a Mahr less than what other women of her standard deserve. So they (such guardians) have been forbidden to marry them unless they do justice to them and give them their full Mahr, and they are ordered to marry other women instead of them."

The Prophet asked Abu Bakr for 'Aisha's hand in marriage. Abu Bakr said "But I am your brother." The Prophet said, "You are my brother in Allah's religion and His Book, but she ('Aisha) is lawful for me to marry."

that he asked 'Aisha regarding the Verse: "If you fear that you shall not be able to deal justly with the orphans..."(4.3) She said, "O my nephew! This Verse refers to the orphan girl who is under the guardianship of her guardian who likes her beauty and wealth and wishes to (marry her and) curtails her Mahr. Such guardians have been forbidden to marry them unless they do justice by giving them their full Mahr, and they have been ordered to marry other than them. The people asked for the verdict of Allah's Apostle after that, so Allah revealed: 'They ask your instruction concerning the women . . . whom you desire to marry.' (4.127) So Allah revealed to them that if the orphan girl had beauty and wealth, they desired to marry her and for her family status. They can only marry them if they give them their full Mahr. And if they had no desire to marry them because of their lack of wealth and beauty, they would leave them and marry other women. So, as they used to leave them, when they had no interest, in them, they were forbidden to marry them when they had such interest, unless they treated them justly and gave them their full Mahr.

The Prophet wrote the (marriage contract) with 'Aisha while she was six years old and consummated his marriage with her while she was nine years old and she remained with him for nine years (i.e. till his death).

'Aisha said, "While the Ethiopians were playing with their small spears, Allah's Apostle screened me behind him and I watched (that display) and kept on watching till I left on my own." So you may estimate of what age a little girl may listen to amusement.

'Aisha disapproved of what Fatima used to say.

'Aisha used to recommend At-Talbina for the sick and for such a person as grieved over a dead person. She used to say, "I heard Allah's Apostle saying, 'At-Talbina gives rest to the heart of the patient and makes it active and relieves some of his sorrow and grief.' "

The Prophet said, "Good will remain (as a permanent quality) in the foreheads of horses till the Day of Resurrection."

And narrated Anas bin Malik: Allah's Apostle said, "There is a blessing in the foreheads of horses."

I asked 'Aisha (whether the Prophet had performed 'Umra in Rajab). She replied, "Allah's Apostle never performed any 'Umra in Rajab."

that he asked 'Aisha, saying to her, "O Mother! (In what connection was this Verse revealed):

'If you fear that you shall not be able to deal justly with orphan girls (to the end of the verse) that your right hands possess?" - (4.3) 'Aisha said, "O my nephew! It was about the female orphan under the protection of her guardian who was interested in her beauty and wealth and wanted to marry her with a little or reduced Mahr. So such guardians were forbidden to marry female orphans unless they deal with them justly and give their full Mahr; and they were ordered to marry women other than them." 'Aisha added, "(Later) the people asked Allah's Apostle for instructions, and then Allah revealed: 'They ask your instruction concerning the women . . . And yet whom you desire to marry.' (4.127) So Allah revealed to them in this Verse that if a female orphan had wealth and beauty, they desired to marry her and were interested in her noble descent and the reduction of her Mahr; but if she was not desired by them because of her lack in fortune and beauty they left her and married some other woman. So, as they used to leave her when they had no interest in her, they had no right to marry her if they had the desire to do so, unless they deal justly with her and gave her a full amount of Mahr."

A person asked me, "Can a woman in menses serve me? And can a Junub woman come close to me?" I replied, "All this is easy for me. All of them can serve me, and there is no harm for any other person to do the same. 'Aisha told me that she used to comb the hair of Allah's Apostle while she was in her menses, and he was in Itikaf (in the mosque). He would bring his head near her in her room and she would comb his hair, while she used to be in her menses."

'Aisha said, "We set out with the Prophet in his last Hajj. Some of us intended to perform 'Umra while others Hajj. When we reached Mecca, Allah's Apostle said, 'Those who had assumed the Ihram for 'Umra and had not brought the Hadi should finish his Ihram and whoever had assumed the Ihram for 'Umra and brought the Hadi should not finish the Ihram till he has slaughtered his Hadi and whoever had assumed the Ihram for Hajj should complete his Hajj." 'Aisha further said, "I got my periods (menses) and kept on menstruating till the day of 'Arafat, and I had assumed the Ihram for 'Umra only (Tamattu'). The Prophet ordered me to undo and comb my head hair and assume the Ihram for Hajj only and leave the 'Umra. I did the same till I completed the Hajj. Then the Prophet sent 'Abdur Rahman bin Abi Bakr with me and ordered me to perform 'Umra from At-Tan'im in lieu of the missed 'Umra."

The Prophet prayed while 'Aisha was lying between him and his Qibla on the bed on which they used to sleep.

'Aisha said, "The Prophet in his fatal illness said, 'Allah cursed the Jews and the Christians because they took the graves of their Prophets as places for praying.' " 'Aisha added, "Had it not been for that, the grave of the Prophet (p.b.u.h) would have been made prominent but I am afraid it might be taken (as a) place for praying."

When the wall fell on them (i.e. graves) during the caliphate of Al-Walid bin 'Abdul Malik, the people started repairing it, and a foot appeared to them. The people got scared and thought that it was the foot of the Prophet. No one could be found who could tell them about it till I ('Urwa) said to them, "By Allah, this is not the foot of the Prophet but it is the foot of Umar." 'Aisha narrated that she made a will to 'Abdullah bin Zubair, "Do not bury me with them (the Prophet and his two companions) but bury me with my companions (wives of the Prophet (p.b.u.h) ) in Al-Baqi as I would not like to be looked upon as better than I really am (by being buried near the Prophet)."

'Aisha said, "The first thing the Prophet did on reaching Mecca, was the ablution and then he performed Tawaf of the Ka'ba and that was not 'Umra (alone), (but Hajj-al-Qiran). 'Urwa added: Later Abu Bakr and 'Umar did the same in their Hajj." And I performed the Hajj with my father Az-Zubair, and the first thing he did was Tawaf of the Ka'ba. Later I saw the Muhajirin (Emigrants) and the Ansar doing the same. My mother (Asma') told me that she, her sister ('Aisha), Az-Zubair and such and such persons assumed Ihram for 'Umra, and after they passed their hands over the Black Stone Corner (of the Ka'ba) they finished the Ihram (i.e. after doing Tawaf of the Ka'ba and Sa'i between Safa-Marwa).

I asked 'Aisha : "How do you interpret the statement of Allah: 'Verily! (the mountains) As-Safa and Al-Marwa are among the symbols of Allah, and whoever performs the Hajj to the Ka'ba or performs 'Umra, it is not harmful for him to perform Tawaf between them (Safa and Marwa.)' (2.158). By Allah! (it is evident from this revelation) there is no harm if one does not perform Tawaf between Safa and Marwa." 'Aisha said, "O, my nephew! Your interpretation is not true. Had this interpretation of yours been correct, the statement of Allah should have been, 'It is not harmful for him if he does not perform Tawaf between them.' But in fact, this divine inspiration was revealed concerning the Ansar who used to assume Ihram for worshipping an idol called 'Manat' which they used to worship at a place called Al-Mushallal before they embraced Islam, and whoever assumed Ihram (for the idol), would consider it not right to perform Tawaf between Safa and Marwa.

When they embraced Islam, they asked Allah's Apostle (p.b.u.h) regarding it, saying, 'O Allah's Apostle! We used to refrain from Tawaf between Safa and Marwa.' So Allah revealed: 'Verily; (the mountains) As-Safa and Al-Marwa are among the symbols of Allah.' " Aisha added, "Surely, Allah's Apostle set the tradition of Tawaf between Safa and Marwa, so nobody is allowed to omit the Tawaf between them." Later on I ('Urwa) told Abu Bakr bin 'Abdur-Rahman (of 'Aisha's narration) and he said, "I have not heard of such information, but I heard learned men saying that all the people, except those whom 'Aisha mentioned and who used to assume Ihram for the sake of Manat, used to perform Tawaf between Safa and Marwa."

When Allah referred to the Tawaf of the Ka'ba and did not mention Safa and Marwa in the Qur'an, the people asked, "O Allah's Apostle! We used to perform Tawaf between Safa and Marwa and Allah has revealed (the verses concerning) Tawaf of the Ka'ba and has not mentioned Safa and Marwa. Is there any harm if we perform Tawaf between Safa and Marwa?" So Allah revealed: "Verily As-Safa and Al-Marwa are among the symbols of Allah." Abu Bakr said, "It seems that this verse was revealed concerning the two groups, those who used to refrain from Tawaf between Safa and Marwa in the pre-Islamic period of ignorance and those who used to perform the Tawaf then, and after embracing Islam they refrained from the Tawaf between them as Allah had enjoined Tawaf of the Ka'ba and did not mention Tawaf (of Safa and Marwa) till later after mentioning the Tawaf of the Ka'ba."

During the pre-Islamic period of ignorance, the people used to perform Tawaf of the Ka'ba naked except the Hums; and the Hums were Quraish and their offspring. The Hums used to give clothes to the men who would perform the Tawaf wearing them; and women (of the Hums) used to give clothes to the women who would perform the Tawaf wearing them. Those to whom the Hums did not give clothes would perform Tawaf round the Ka'ba naked. Most of the people used to go away (disperse) directly from 'Arafat but they (Hums) used to depart after staying at Al-Muzdalifa. 'Urwa added, "My father narrated that 'Aisha had said, 'The following verses were revealed about the Hums: 'Then depart from the place whence all the people depart' (2.199). 'Urwa added, "They (the Hums) used to stay at Al-Muzdalifa and used to depart from there (to Mina) and so they were sent to 'Arafat (by Allah's order)."

Usama was asked in my presence, "How was the speed of (the camel of) Allah's Apostle while departing from 'Arafat during the Hajjatul Wada?" Usama replied, "The Prophet proceeded on with a modest pace, and when there was enough space he would (make his camel) go very fast."

Aisha during her menses used to comb and oil the hair of the Prophet while he used to be in Itikaf in the mosque. He would stretch out his head towards her while she was in her chamber.

'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."

When a man from the Ansar quarreled with Az-Zubair, the Prophet said, "O Zubair! Irrigate (your land) first and then let the water flow (to the land of the others)." On that the Ansari said (to the Prophet), "It is because he is your aunt's son." On that the Prophet said, "O Zubair! Irrigate till the water reaches the walls between the pits around the trees and then stop (i.e. let the water go to the other's land)." I think the following verse was revealed concerning this event: "But no, by your Lord They can have No faith Until they make you judge In all disputes between them." (4.65)

That 'Aisha told him that Buraira came to seek her help in her writing of emancipation (for a certain sum) and that time she had not paid anything of it. 'Aisha said to her, "Go back to your masters, and if they agree that I will pay the amount of your writing of emancipation and get your Wala', I will do so." Buraira informed her masters of that but they refused and said, "If she (i.e. 'Aisha) is seeking Allah's reward, then she can do so, but your Wala' will be for us." 'Aisha mentioned that to Allah's Apostle who said to her, "Buy and manumit her, as the Wala' is for the liberator." Allah's Apostle then got up and said, "What about the people who stipulate conditions which are not present in Allah's laws? Whoever imposes conditions which are not present in Allah's laws, then those conditions will be invalid, even if he imposed these conditions a hundred times. Allah's conditions (laws) are the truth and are more solid."

Aisha said to me, "O my nephew! We used to see the crescent, and then the crescent,and then the crescent; in this way we saw three crescents in two months and no fire (for cooking) used to be made in the houses of Allah's Apostle. I said, "O my aunt! Then what used to sustain you?" 'Aisha said, "The two black things: dates and water, our neighbors from Ansar had some Manarh and they used to present Allah's Apostle some of their milk and he used to make us drink."

Aisha told me that Buraira came to seek her help in writing for emancipation and at that time she had not paid any part of her price. 'Aisha said to her, "Go to your masters and if they agree that I will pay your price (and free you) on condition that your Wala' will be for me, I will pay the money." Buraira told her masters about that, but they refused, and said, "If 'Aisha wants to do a favor she could, but your Wala' will be for us." 'Aisha informed Allah's Apostle of that and he said to her, "Buy and manumit Buraira as the Wala' will go to the manumitted."

'Aisha said, "Buraira came to me and said, 'My people (masters) have written the contract for my emancipation for nine Awaq (of gold) to be paid in yearly installments, one Uqiyya per year; so help me.' " Aisha said (to her), "If your masters agree, I will pay them the whole sum provided the Wala' will be for me." Buraira went to her masters and told them about it, but they refused the offer and she returned from them while Allah's Apostle was sitting. She said, "I presented the offer to them, but they refused unless the Wala' would be for them." When the Prophet heard that and 'Aisha told him about it, he said to her, "Buy Buraira and let them stipulate that her Wala' will be for them, as the Wala' is for the manumitted." 'Aisha did so. After that Allah's Apostle got up amidst the people, glorified and praised Allah and said, "What is wrong with some people who stipulate things which are not in Allah's laws? Any condition which is not in Allah's laws is invalid even if there were a hundred such conditions. Allah's rules are the most valid and Allah's conditions are the most solid. The Wala' is for the manumitted."

I asked 'Aisha the wife of the Prophet about the meaning of the following verse: "(Respite will be granted) until when the apostles give up hope (of their people) and thought that they were denied (by their people)..."(12.110) 'Aisha replied, "Really, their nations did not believe them." I said, "By Allah! They were definite that their nations treated them as liars and it was not a matter of suspecting." 'Aisha said, "O 'Uraiya (i.e. 'Urwa)! No doubt, they were quite sure about it."

I said, "May the verse be read in such a way as to mean that the apostles thought that Allah did not help them?" 'Aisha said, "Allah forbid! (Impossible.) The Apostles did not suspect their Lord of such a thing. But this verse is concerned with the Apostles' followers who had faith in their Lord and believed in their apostles and their period of trials was long and Allah's help was delayed till the apostles gave up hope for the conversion of the disbelievers amongst their nation and suspected that even their followers were shaken in their belief, Allah's help then came to them." Narrated Ibn 'Umar: The Prophet said, "The honorable, the son of the honorable, the son of the honorable, (was) Joseph, the son of Jacob, the son of Isaac, the son of Abraham."

That the Prophet gave him one Dinar so as to buy a sheep for him. 'Urwa bought two sheep for him with the money. Then he sold one of the sheep for one Dinar, and brought one Dinar and a sheep to the Prophet. On that, the Prophet invoked Allah to bless him in his deals. So 'Urwa used to gain (from any deal) even if he bought dust. (In another narration) 'Urwa said, "I heard Allah's Apostle saying, "There is always goodness in horses till the Day of Resurrection." (The subnarrator added, "I saw 70 horses in 'Urwa's house.") (Sufyan said, "The Prophet asked 'Urwa to buy a sheep for him as a sacrifice.")

On the day of the battle of Al-Yarmuk, the companions of the Prophet said to Az-Zubair, "Will you attack the enemy vigorously so that we may attack them along with you?" So Az-Zubair attacked them, and they inflicted two wounds over his shoulder, and in between these two wounds there was an old scar he had received on the day of the battle of Badr. When I was a child, I used to insert my fingers into those scars in play.

'Aisha said, "A Qaif (i.e. one skilled in recognizing the lineage of a person through physiognomy and through examining the body parts of an infant) came to me while the Prophet was present, and Usama bin Zaid and Zaid bin Haritha were lying asleep. The Qa'if said, "These feet (of Usama and his father) are of persons belonging to the same lineage.' " The Prophet was pleased with that saying which won his admiration, and he told 'Aisha of it.

As above (Hadith 195).

On the day of (the battle) of Al-Yarmuk, the companions of Allah's Apostle said to Az-Zubair, "Will you attack the enemy so that we shall attack them with you?" Az-Zubair replied, "If I attack them, you people would not support me." They said, "No, we will support you." So Az-Zubair attacked them (i.e. Byzantine) and pierced through their lines, and went beyond them and none of his companions was with him. Then he returned and the enemy got hold of the bridle of his (horse) and struck him two blows (with the sword) on his shoulder. Between these two wounds there was a scar Caused by a blow, he had received on the day of Badr (battle). When I was a child I used to play with those scars by putting my fingers in them. On that day (my brother) 'Abdullah bin Az-Zubair was also with him and he was ten years old. Az-Zubair had carried him on a horse and let him to the care of some men.

Az-Zubair said, "I met Ubaida bin Said bin Al-As on the day (of the battle) of Badr and he was covered with armor; so much that only his eyes were visible. He was surnamed Abu Dhat-al-Karish. He said (proudly), 'I am Abu-al-Karish.' I attacked him with the spear and pierced his eye and he died. I put my foot over his body to pull (that spear) out, but even then I had to use a great force to take it out as its both ends were bent." 'Urwa said, "Later on Allah's Apostle asked Az-Zubair for the spear and he gave it to him. When Allah's Apostle died, Az-Zubair took it back. After that Abu Bakr demanded it and he gave it to him, and when Abu Bakr died, Az-Zubair took it back. 'Umar then demanded it from him and he gave it to him. When 'Umar died, Az-Zubair took it back, and then 'Uthman demanded it from him and he gave it to him. When 'Uthman was martyred, the spear remained with Ali's offspring. Then 'Abdullah bin Az-Zubair demanded it back, and it remained with him till he was martyred.

'Aisha said, "Allah's Apostle in his fatal illness, used to ask, 'Where will I be tomorrow? Where will I be tomorrow?' seeking 'Aisha's turn. His wives allowed him to stay wherever he wished. So he stayed at 'Aisha's house till he expired while he was with her." 'Aisha added, "The Prophet expired on the day of my turn in my house and he was taken unto Allah while his head was against my chest and his saliva mixed with my saliva." 'Aisha added, "Abdur-Rahman bin Abu Bakr came in, carrying a siwak he was cleaning his teeth with. Allah's Apostle looked at it and I said to him, 'O 'Abdur-Rahman! Give me this siwak.' So he gave it to me and I cut it, chewed it (its end) and gave it to Allah's Apostle who cleaned his teeth with it while he was resting against my chest."

I said to 'Aisha, the wife of the Prophet, and I was at that time a young boy, "How do you interpret the Statement of Allah:

"Verily, Safa and Marwa (i.e. two mountains at Mecca) are among the Symbols of Allah."

So it is not harmful of those who perform the Hajj to the House of Allah) or perform the Umra, to ambulate (Tawaf) between them. In my opinion it is not sinful for one not to ambulate (Tawaf) between them." 'Aisha said, "Your interpretation is wrong for as you say, the Verse should have been: 'So it is not harmful of those who perform the Hajj or Umra to the House, not to ambulate (Tawaf) between them.' This Verse was revealed in connection with the Ansar who (during the Pre-Islamic Period) used to visit Manat (i.e. an idol) after assuming their Ihram, and it was situated near Qudaid (i.e. a place at Mecca), and they used to regard it sinful to ambulate between Safa and Marwa after embracing Islam. When Islam came, they asked Allah's Apostle about it, whereupon Allah revealed:

"Verily, Safa and Marwa (i.e. two mountains at Mecca) are among the Symbols of Allah. So it is not harmful of those who perform the Hajj of the House (of Allah) or perform the Umra, to ambulate (Tawaf) between them." (2.158)

Az-Zubair quarrelled with a man from the Ansar because of a natural mountainous stream at Al-Harra. The Prophet said "O Zubair! Irrigate (your lands and then let the water flow to your neighbor. The Ansar said, "O Allah's Apostle! (This is because) he (Zubair) is your cousin?" At that, the Prophet's face became red (with anger) and he said "O Zubair! Irrigate (your land) and then withhold the water till it fills the land up to the walls and then let it flow to your neighbor." So the Prophet enabled Az-Zubair to take his full right after the Ansari provoked his anger. The Prophet had previously given a order that was in favor of both of them. Az-Zubair said, "I don't think but the Verse was revealed in this connection: 'But no, by your Lord, they can have no faith, until they make you judge in all disputes between them.' " (4.6)

I told her ('Aisha): "(Regarding the above narration), they (Apostles) were betrayed (by Allah)." She said: "Allah forbid," or said similarly.

I asked 'Aisha (regarding the Sai between As Safa and Al-Marwa). She said, "Out of reverence to the idol Manat which was placed in Al-Mushailal, those who used to assume Ihram in its name, used not to perform Sai between As-Safa and Al-Marwa, so Allah revealed:

'Verily! The As-Safa and Al-Marwa (two mountains at Mecca) are among the symbols of Allah.' (2.158).

Thereupon, Allah's Apostle and the Muslims used to perform Sai (between them)." Sufyan said: "The (idol) Manat was at Al-Mushailal in Qudaid." 'Aisha added, "The Verse was revealed in connection with the Ansar. They and (the tribe of) Ghassan used to assume Ihram in the name of Manat before they embraced Islam." 'Aisha added, "There were men from the Ansar who used to assume Ihram in the name of Manat which was an idol between Mecca and Medina. They said, "O Allah's Apostle! We used not to perform the Tawaf (Sai) between As-Safa and Al-Marwa out of reverence to Manat."

'Aisha the wife of the Prophet, said, "Allah's Apostle used to examine the believing women who migrated to him in accordance with this Verse: 'O Prophet! When believing women come to you to take the oath of allegiance to you...Verily! Allah is Oft-Forgiving Most Merciful.' " (60.12) 'Aisha said, "And if any of the believing women accepted the condition (assigned in the above-mentioned Verse), Allah's Apostle would say to her, 'I have accepted your pledge of allegiance.' He would only say that, for, by Allah, his hand never touched any lady during that pledge of allegiance. He did not receive their pledge except by saying, 'I have accepted your pledge of allegiance for that.' "

'Aisha said, "When Allah's Apostle died, his wives intended to send 'Uthman to Abu Bakr asking him for their share of the inheritance." Then 'Aisha said to them, "Didn't Allah's Apostle say, 'Our (Apostles') property is not to be inherited, and whatever we leave is to be spent in charity?' "

I heard Al-Maghira bin Shu'ba narrating that 'Umar had consulted them about the case of abortion (similarly as narrated in No. 42).

That he asked 'Aisha regarding the Verse: "If you fear that you shall not be able to deal justly with the orphan girls, marry (other) women of your choice." (4.3) 'Aisha said, "It is about an orphan girl under the custody of her guardian who being attracted by her wealth and beauty wants to marry her with Mahr less than other women of her status. So such guardians were forbidden to marry them unless they treat them justly by giving them their full Mahr." Then the people sought the verdict of Allah's Apostle for such cases, whereupon Allah revealed: 'They ask your instruction concerning women...' (4.127) (The sub-narrator then mentioned the Hadith.)

The Prophet said, "Good will remain (as a permanent quality) in the foreheads of horses (for Jihad) till the Day of Resurrection, for they bring about either a reward (in the Hereafter) or booty (in this world.)"

My father said, "Once I was in the company of the Prophet on a journey and I dashed to take off his Khuffs. He ordered me to leave them as he had put them after performing ablution. So he passed wet hands on them.

Al-Mughira bin Shu'ba said, "The Prophet went out to answer the call of nature and (when he had finished) I got up to pour water for him." I think that he said that the event had taken place during the Ghazwa of Tabuk. Al-Mughira added. "The Prophet washed his face, and when he wanted to wash his forearms, the sleeves of his cloak became tight over them, so he took them out from underneath the cloak and then he washed them (i.e. his forearms) and passed wet hands over his Khuffs."

About the story of 'Aisha and their narrations were similar attesting each other, when the liars said what they invented about 'Aisha, and the Divine Inspiration was delayed, Allah's Apostle sent for 'Ali and Usama to consult them in divorcing his wife (i.e. 'Aisha). Usama said, "Keep your wife, as we know nothing about her except good." Buraira said, "I cannot accuse her of any defect except that she is still a young girl who sleeps, neglecting her family's dough which the domestic goats come to eat (i.e. she was too simpleminded to deceive her husband)." Allah's Apostle said, "Who can help me to take revenge over the man who has harmed me by defaming the reputation of my family? By Allah, I have not known about my family anything except good, and they mentioned (i.e. accused) a man about whom I did not know anything except good."

Hakim bin Hizam said, "O Allah's Apostle! I used to do good deeds in the pre-Islamic 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."

An Ansari man quarreled with Az-Zubair about a canal in the Harra which was used for irrigating date-palms. Allah's Apostle, ordering Zubair to be moderate, said, "O Zubair! Irrigate (your land) first and then leave the water for your neighbor." The Ansari said, "Is it because he is your aunt's son?" On that the color of the face of Allah's Apostle changed and he said, "O Zubair! Irrigate (your land) and withhold the water till it reaches the walls that are between the pits around the trees." So, Allah's Apostle gave Zubair his full right. Zubair said, "By Allah, the following verse was revealed in that connection: 'But no, by your Lord They can have No faith Until they make you judge In all disputes between them." (4.65)

(The sub-narrator,) Ibn Shihab said to Juraij (another sub-narrator), "The Ansar and the other people interpreted the saying of the Prophet, 'Irrigate (your land) and withhold the water till it reaches the walls between the pits around the trees,' as meaning up to the ankles."

That he had asked 'Aisha about the meaning of the statement of Allah: "If you fear that you shall not Be able to deal justly With the orphan girls, then Marry (Other) women of your choice Two or three or four." (4.3)

She said, "O my nephew! This is about the orphan girl who lives with her guardian and shares his property. Her wealth and beauty may tempt him to marry her without giving her an adequate Mahr (bridal-money) which might have been given by another suitor. So, such guardians were forbidden to marry such orphan girls unless they treated them justly and gave them the most suitable Mahr; otherwise they were ordered to marry any other woman." 'Aisha further said, "After that verse the people again asked the Prophet (about the marriage with orphan girls), so Allah revealed the following verses: 'They ask your instruction Concerning the women. Say: Allah Instructs you about them And about what is Recited unto you In the Book, concerning The orphan girls to whom You give not the prescribed portions and yet whom you Desire to marry...' (4.127)

What is meant by Allah's saying: 'And about what is Recited unto you is the former verse which goes:-- 'If you fear that you shall not Be able to deal justly With the orphan girls, then Marry (other) women of your choice.' (4.3) 'Aisha said, "Allah's saying in the other verse:--'Yet whom you desire to marry' (4.127) means the desire of the guardian to marry an orphan girl under his supervision when she has not much property or beauty (in which case he should treat her justly). The guardians were forbidden to marry their orphan girls possessing property and beauty without being just to them, as they generally refrain from marrying them (when they are neither beautiful nor wealthy)."

A woman committed theft in the Ghazwa of the conquest (of Mecca) and she was taken to the Prophet who ordered her hand to be cut off. 'Aisha said, "Her repentance was perfect and she was married (later) and used to come to me (after that) and I would present her needs to Allah's Apostle."

Az-Zubair told me that he quarreled with an Ansari man who had participated in (the battle of) Badr in front of Allah's Apostle about a water stream which both of them used for irrigation. Allah's Apostle said to Az-Zubair, "O Zubair! Irrigate (your garden) first, and then let the water flow to your neighbor." The Ansari became angry and said, "O Allah's Apostle! Is it because he is your cousin?" On that the complexion of Allah's Apostle changed (because of anger) and said (to Az-Zubair), "Irrigate (your garden) and then withhold the water till it reaches the walls (surrounding the palms)." So, Allah's Apostle gave Az-Zubair his full right. Before that Allah's Apostle had given a generous judgment beneficial for Az-Zubair and the Ansari, but when the Ansan irritated Allah's Apostle he gave Az-Zubair his full right according to the evident law. Az-Zubair said, "By Allah! I think the following verse was revealed concerning that case: "But no by your Lord They can have No faith Until they make you judge In all disputes between them." (4.65)

Hakim bin Hizam said, "I asked Allah's Apostle for something, and he gave me, and I asked him again and he gave me and said, 'O Hakim! This wealth is green and sweet (i.e. as tempting as fruits), and whoever takes it without greed then he is blessed in it, and whoever takes it with greediness, he is not blessed in it and he is like one who eats and never gets satisfied.

The upper (i.e. giving) hand is better than the lower (i.e. taking) hand." Hakim added, "I said, O Allah's Apostle! By Him Who has sent you with the truth I will never demand anything from anybody after you till I die." Afterwards Abu Bakr used to call Hakim to give him something but he refused to accept anything from him. Then Umar called him to give him (something) but he refused. Then Umar said, "O Muslims! I offered to him (i.e. Hakim) his share which Allah has ordained for him from this booty and he refuses to take it." Thus Hakim did not ask anybody for anything after the Prophet, till he died--may Allah bestow His mercy upon him.

Hakim bin Hizam said, "I asked Allah's Apostle for something, and he gave me. I asked him again, and he gave me, and said to me, 'O Hakim! This wealth is like green sweet (i.e. fruit), and if one takes it without greed, then one is blessed in it, and if one takes it with greediness, then one is not blessed in it, and will be like the one who eats without satisfaction. And an upper (i.e. giving) hand is better than a lower (i.e. taking) hand.' I said, 'O Allah's Apostle! By Him Who has sent you with the Truth, I will not ask anyone for anything after you till I leave this world." So, when Abu Bakr during his Caliphate, called Hakim to give him (some money), Hakim refused to accept anything from him. Once 'Umar called him (during his Caliphate) in order to give him something, but Hakim refused to accept it, whereupon 'Umar said, "O Muslims! I give him (i.e. Hakim) his right which Allah has assigned to him from this Fai (booty), but he refuses to take it." So Hakim never took anything from anybody after the Prophet till he died.

'Abdullah bin Az-Zubair was the most beloved person to 'Aisha excluding the Prophet and Abu Bakr, and he in his turn, was the most devoted to her. 'Aisha used not to withhold the money given to her by Allah, but she used to spend it in charity. ('Abdullah) bin Az-Zubair said, " 'Aisha should be stopped from doing so." (When 'Aisha heard this), she said protestingly, "Shall I be stopped from doing so? I vow that I will never talk to 'Abdullah bin Az-Zubair." On that, Ibn Az-Zubair asked some people from Quraish and particularly the two uncles of Allah's Apostle to intercede with her, but she refused (to talk to him). Az-Zuhriyun, the uncles of the Prophet, including 'Abdur-Rahman bin Al-Aswad bin 'Abd Yaghuth and Al-Miswar bin Makhrama said to him, "When we ask for the permission to visit her, enter her house along with us (without taking her leave)." He did accordingly (and she accepted their intercession). He sent her ten slaves whom she manumitted as an expiation for (not keeping) her vow. 'Aisha manumitted more slaves for the same purpose till she manumitted forty slaves. She said, "I wish I had specified what I would have done in case of not fulfilling my vow when I made the vow, so that I might have done it easily."

I asked 'Abdullah bin 'Amr, "What was the worst thing the pagans did to Allah's Apostle?" He said, "I saw 'Uqba bin Abi Mu'ait coming to the Prophet while he was praying. Uqba put his sheet round the Prophet's neck and squeezed it very severely. Abu Bakr came and pulled 'Uqba away from the Prophet and said, 'Do you intend to kill a man just beCause he says: "My Lord is Allah," and he has brought forth to you the evident signs from your Lord?' "

I asked Ibn Amr bin Al-As, "Tell me of the worst thing which the pagans did to the Prophet." He said, "While the Prophet was praying in the Hijr of the Ka'ba; 'Uqba bin Abi Mu'ait came and put his garment around the Prophet's neck and throttled him violently. Abu Bakr came and caught him by his shoulder and pushed him away from the Prophet and said, 'Do you want to kill a man just beCause he says, "My Lord is Allah?" ' "

That he heard Marwan bin Al-Hakam and Al-Miswar bin Makhrama relating one of the events that happened to Allah's Apostle in the 'Umra of Al-Hudaibiya. They said, "When Allah's Apostle concluded the truce with Suhail bin 'Amr on the day of Al-Hudaibiya, one of the conditions which Suhail bin 'Amr stipulated, was his saying (to the Prophet), 'If anyone from us (i.e. infidels) ever comes to you, though he has embraced your religion, you should return him to us, and should not interfere between us and him.' Suhail refused to conclude the truce with Allah's Apostle except on this condition. The believers disliked this condition and got disgusted with it and argued about it. But when Suhail refused to conclude the truce with Allah's Apostle except on that condition, Allah's Apostle concluded it. Accordingly, Allah's Apostle then returned Abu Jandal bin Suhail to his father, Suhail bin 'Amr, and returned every man coming to him from them during that period even if he was a Muslim. The believing women emigrants came (to Medina) and Um Kulthum, the daughter of 'Uqba bin Abi Mu'ait was one of those who came to Allah's Apostle and she was an adult at that time. Her relatives came, asking Allah's Apostle to return her to them, and in this connection, Allah revealed the Verses dealing with the believing (women). 'Aisha said, 'Allah's Apostle used to test all the believing women who migrated to him, with the following Verse: '"O Prophet! When the believing Women come to you, to give the pledge of allegiance to you." ' " (60.12)

'Urwa's uncle said, "We were informed when Allah ordered His Apostle to return to the pagans what they had given to their wives who lately migrated (to Medina) and we were informed that Abu Basir..." relating the whole narration.

A lady committed theft during the lifetime of Allah's Apostle in the Ghazwa of Al-Fath, (i.e. Conquest of Mecca). Her folk went to Usama bin Zaid to intercede for her (with the Prophet). When Usama interceded for her with Allah's Apostle, the color of the face of Allah's Apostle changed and he said, "Do you intercede with me in a matter involving one of the legal punishments prescribed by Allah?" Usama said, "O Allah's Apostle! Ask Allah's Forgiveness for me." So in the afternoon, Allah's Apostle got up and addressed the people. He praised Allah as He deserved and then said, "Amma ba'du! The nations prior to you were destroyed because if a noble amongst them stole, they used to excuse him, and if a poor person amongst them stole, they would apply (Allah's) Legal Punishment to him. By Him in Whose Hand Muhammad's soul is, if Fatima, the daughter of Muhammad stole, I would cut her hand." Then Allah's Apostle gave his order in the case of that woman and her hand was cut off. Afterwards her repentance proved sincere and she got married. 'Aisha said, "That lady used to visit me and I used to convey her demands to Allah's Apostle."

'Aisha said, "The Prophet said during his fatal illness, 'Allah cursed the Jews for they took the graves of their prophets as places for worship.' " 'Aisha added, "Had it not been for that (statement of the Prophet) his grave would have been made conspicuous. But he was afraid that it might be taken as a place for worship."

That he asked 'Aisha regarding the Statement of Allah:

"If you fear that you shall not be able to deal justly with the orphan girls..." (4.3) She said, "O son of my sister! An Orphan girl used to be under the care of a guardian with whom she shared property. Her guardian, being attracted by her wealth and beauty, would intend to marry her without giving her a just Mahr, i.e. the same Mahr as any other person might give her (in case he married her). So such guardians were forbidden to do that unless they did justice to their female wards and gave them the highest Mahr their peers might get. They were ordered (by Allah, to marry women of their choice other than those orphan girls." 'Aisha added, "The people asked Allah's Apostle his instructions after the revelation of this Divine Verse whereupon Allah revealed:

"They ask your instruction regarding women... " (4.127) 'Aisha further said, "And the Statement of Allah: "...And yet whom you desire to marry." (4.127) as anyone of you refrains from marrying an orphan girl (under his guardianship) when she is lacking in property and beauty." 'Aisha added, "So they were forbidden to marry those orphan girls for whose wealth and beauty they had a desire unless with justice, and that was because they would refrain from marrying them if they were lacking in property and beauty."

That when he asked 'Aisha about the statement of Allah "Until when the Apostles gave up hope (of their people)," (12.110) she told him (its meaning). 'Urwa added, "I said, 'Did they (Apostles) suspect that they were betrayed (by Allah) or that they were treated as liars by (their people)?' 'Aisha said, '(They suspected) that they were treated as liars by (their people).' I said, 'But they were sure that their people treated them as liars and it was not a matter of suspicion.' She said, 'Yes, upon my life they were sure about it.' I said to her. 'So they (Apostles) suspected that they were betrayed (by Allah).' She said, 'Allah forbid! The Apostles never suspected their Lord of such a thing.' I said, 'What about this Verse then?' She said, 'It is about the Apostles' followers who believed in their Lord and trusted their Apostles, but the period of trials was prolonged and victory was delayed till the Apostles gave up all hope of converting those of the people who disbelieved them and the Apostles thought that their followers treated them as liars; thereupon Allah's help came to them.' "

I asked 'Abdullah bin 'Amr bin Al-'As to inform me of the worst thing the pagans had done to Allah's Apostle. He said: "While Allah's Apostle was praying in the courtyard of the Ka'ba, 'Uqba bin Abi Mu'ait came and seized Allah's Apostle by the shoulder and twisted his garment round his neck and throttled him severely. Abu Bakr came and seized 'Uqba's shoulder and threw him away from Allah's Apostle and said, "Would you kill a man because he says: 'My Lord is Allah,' and has come to you with clear Signs from your Lord?" (40.28)

Usama bin Zaid said, "The Prophet rode over a donkey with a saddle underneath which there was a thick soft Fadakiya velvet sheet. Usama bin Zaid was his companion rider, and he was going to pay a visit to Sa'd bin Ubada (who was sick) at the dwelling place of Bani Al-Harith bin Al-Khazraj, and this incident happened before the battle of Badr. The Prophet passed by a gathering in which there were Muslims and pagan idolators and Jews, and among them there was 'Abdullah bin Ubai bin Salul, and there was 'Abdullah bin Rawaha too. When a cloud of dust raised by the animal covered that gathering, 'Abdullah bin Ubai covered his nose with his Rida (sheet) and said (to the Prophet), 'Don't cover us with dust.' The Prophet greeted them and then stopped, dismounted and invited them to Allah (i.e., to embrace Islam) and also recited to them the Holy Qur'an. 'Abdullah bin Ubai' bin Salul said, 'O man! There is nothing better than what you say, if what you say is the truth. So do not trouble us in our gatherings. Go back to your mount (or house), and if anyone of us comes to you, tell (your tales) to him.' On that 'Abdullah bin Rawaha said, '(O Allah's Apostle!) Come to us and bring it (what you want to say) in our gatherings, for we love that.' So the Muslims, the pagans and the Jews started quarreling till they were about to fight and clash with one another. The Prophet kept on quietening them (till they all became quiet). He then rode his animal, and proceeded till he entered upon Sa'd bin 'Ubada, he said, 'O Sa'd, didn't you hear what Abu Habbab said? (He meant 'Abdullah bin Ubai). He said so-and-so.' Sa'd bin 'Ubada said, 'O Allah's Apostle! Excuse and forgive him, for by Allah, Allah has given you what He has given you. The people of this town decided to crown him (as their chief) and make him their king. But when Allah prevented that with the Truth which He had given you, it choked him, and that was what made him behave in the way you saw him behaving.' So the Prophet excused him."

Marwan bin Al-Hakam and Al-Miswar bin Makhrama told him that when the Muslims were permitted to set free the captives of Hawazin, Allah's Apostle said, "I do not know who amongst you has agreed (to it) and who has not. Go back so that your 'Urafa' may submit your decision to us." So the people returned and their 'Urafa' talked to them and then came back to Allah's Apostle and told him that the people had given their consent happily and permitted (their captives to be freed).

Sa'id bin Al-Musaiyab, 'Alqama bin Waqqas and 'Ubaidullah bin 'Abdullah regarding the narrating of the forged statement against 'Aisha, the wife of the Prophet, when the slanderers said what they said and Allah revealed her innocence. 'Aisha said, "But by Allah, I did not think that Allah, (to confirm my innocence), would reveal Divine Inspiration which would be recited, for I consider myself too unimportant to be talked about by Allah through Divine Inspiration revealed for recitation, but I hoped that Allah's Apostle might have a dream in which Allah would reveal my innocence. So Allah revealed: 'Verily! Those who spread the slander are a gang among you...' (The ten Verses in Surat-an-Nur)" (24.11-20)

Hakim bin Hizam said, "(Once) I asked Allah's Apostle (for something) and he gave it to me. Again I asked and he gave (it to me). Again I asked and he gave (it to me). And then he said, 'O Hakim! This property is like a sweet fresh fruit; whoever takes it without greediness, he is blessed in it, and whoever takes it with greediness, he is not blessed in it, and he is like a person who eats but is never satisfied; and the upper (giving) hand is better than the lower (receiving) hand.' " Hakim added, "I said to Allah's Apostle, 'By Him (Allah) Who sent you with the Truth, I shall never accept anything from anybody after you, till I leave this world.' " Then Abu Bakr (during his caliphate) called Hakim to give him his share from the war booty (like the other companions of the Prophet), he refused to accept anything. Then 'Umar (during his caliphate) called him to give him his share but he refused. On that 'Umar said, "O Muslims! I would like you to witness that I offered Hakim his share from this booty and he refused to take it." So Hakim never took anything from anybody after the Prophet till he died.

Some people performed Tawaf (of the Kaba) after the morning prayer and then sat to listen to a preacher till sunrise, and then they stood up for the prayer. Then 'Aisha commented, "Those people kept on sitting till it was the time in which the prayer is disliked and after that they stood up for the prayer."

The wives of Allah's Apostle were in two groups. One group consisted of 'Aisha, Hafsa, Safiyya and Sauda; and the other group consisted of Um Salama and the other wives of Allah's Apostle. The Muslims knew that Allah's Apostle loved 'Aisha, so if any of them had a gift and wished to give to Allah's Apostle, he would delay it, till Allah's Apostle had come to 'Aisha's home and then he would send his gift to Allah's Apostle in her home. The group of Um Salama discussed the matter together and decided that Um Salama should request Allah's Apostle to tell the people to send their gifts to him in whatever wife's house he was. Um Salama told Allah's Apostle of what they had said, but he did not reply. Then they (those wives) asked Um Salama about it. She said, "He did not say anything to me." They asked her to talk to him again. She talked to him again when she met him on her day, but he gave no reply. When they asked her, she replied that he had given no reply. They said to her, "Talk to him till he gives you a reply." When it was her turn, she talked to him again. He then said to her, "Do not hurt me regarding 'Aisha, as the Divine Inspirations do not come to me on any of the beds except that of 'Aisha." On that Um Salama said, "I repent to Allah for hurting you." Then the group of Um Salama called Fatima, the daughter of Allah's Apostle and sent her to Allah's Apostle to say to him, "Your wives request to treat them and the daughter of Abu Bakr on equal terms." Then Fatima conveyed the message to him. The Prophet said, "O my daughter! Don't you love whom I love?" She replied in the affirmative and returned and told them of the situation. They requested her to go to him again but she refused. They then sent Zainab bint Jahsh who went to him and used harsh words saying, "Your wives request you to treat them and the daughter of Ibn Abu Quhafa on equal terms." On that she raised her voice and abused 'Aisha to her face so much so that Allah's Apostle looked at 'Aisha to see whether she would retort. 'Aisha started replying to Zainab till she silenced her. The Prophet then looked at 'Aisha and said, "She is really the daughter of Abu Bakr."

Allah's Apostle rode a donkey on which there was a saddle covered by a velvet sheet and let Usama ride behind him (on the donkey).

On the days of Mina, (11th, 12th, and 13th of Dhul-Hijjah) Abu Bakr came to her while two young girls were beating the tambourine and the Prophet was lying covered with his clothes. Abu Bakr scolded them and the Prophet uncovered his face and said to Abu Bakr, "Leave them, for these days are the days of 'Id and the days of Mina." 'Aisha further said, "Once the Prophet was screening me and I was watching the display of black slaves in the Mosque and ('Umar) scolded them. The Prophet said, 'Leave them. O Bani Arfida! (carry on), you are safe (protected)'."