Narrated Anas: Qais bin Sa`d was to the Prophet like a chief police officer to an Amir (chief).

Narrated Abu Musa: that the Prophet sent him and sent Mu`adh after him (as rulers to Yemen).

Narrated Abu Musa: A man embraced Islam and then reverted back to Judaism. Mu`adh bin Jabal came and saw the man with Abu Musa. Mu`adh asked, "What is wrong with this (man)?" Abu Musa replied, "He embraced Islam and then reverted back to Judaism." Mu`adh said, "I will not sit down until I kill him (as it is) the verdict of Allah and His Apostle.

Narrated `Abdur Rahman bin Abi Bakra: Abu Bakra wrote to his son who was in Sijistan: 'Do not judge between two persons when you are angry, for I heard the Prophet saying, "A judge should not judge between two persons while he is in an angry mood."

Narrated Abu Mas`ud Al-Ansari: A man came to Allah's Apostle and said, "O Allah's Apostle! By Allah, I fail to attend the morning congregational prayer because so-and-so (i.e., Mu`adh bin Jabal) prolongs the prayer when he leads us for it." I had never seen the Prophet more furious in giving advice than he was on that day. He then said, "O people! some of you make others dislike (good deeds, i.e. prayers etc). So whoever among you leads the people in prayer, he should shorten it because among them there are the old, the weak and the busy (needy having some jobs to do). (See Hadith No. 90, Vol. 1)

Narrated `Abdullah bin `Umar: That he had divorced his wife during her menses. `Umar mentioned that to the Prophet. Allah's Apostle became angry and said, "He must take her back (his wife) and keep her with him till she becomes clean from her menses and then to wait till she gets her next period and becomes clean again from it and only then, if he wants to divorce her, he may do so."

(It is permissible for a judge to pass judgment in matters based on his personal knowledge, but not in Hudud (prescribed punishments) and the rights of Allah) — and that too when there is no fear of suspicion or accusation. The evidence for this is that the Prophet ( صلی اللہ علیہ وسلم ) ordered Hind (the wife of Abu Sufyan) that she could take from the wealth of Abu Sufyan (may Allah be pleased with him) as much as would suffice her and her children according to custom, and this is when the matter is well-known.

Narrated `Aisha: Hind bint `Utba bin Rabi`a came and said. "O Allah's Apostle! By Allah, there was no family on the surface of the earth, I like to see in degradation more than I did your family, but today there is no family on the surface of the earth whom I like to see honored more than yours." Hind added, "Abu Sufyan is a miser. Is it sinful of me to feed our children from his property?" The Prophet said, "There is no blame on you if you feed them (thereof) in a just and reasonable manner.

And which testimony is permissible in this case and which is not, and when a judge writes orders to his deputies. Similarly, when a judge of one country writes to the judge of another country, its explanation. And some people have said that when a judge writes orders to his deputies, they can be acted upon, but not in the prescribed punishments (hudud), because there is a fear that the order might be forged. Then they themselves say that in cases of accidental killing (qatl khata’), the order can be acted upon because it is, in their opinion, like financial claims, although accidental killing is not like financial claims; rather, after proof, its punishment is financial. So the ruling for both accidental and intentional killing should be the same (i.e., in both, the order should not be considered valid). And ‘Umar (may Allah be pleased with him) wrote orders to his governors regarding hudud, and ‘Umar ibn ‘Abd al-‘Aziz wrote an order in the case of breaking a tooth, and Ibrahim al-Nakha‘i said: If a judge recognizes the seal and handwriting of another judge, he may act upon his letter, and this is permissible. And al-Sha‘bi considered the sealed letter that comes from a judge to be permissible, and the same is narrated from ‘Abdullah ibn ‘Umar (may Allah be pleased with them both). And Mu‘awiyah ibn ‘Abd al-Karim al-Thaqafi said: I met ‘Abd al-Malik ibn Ya‘la (the judge of Basra), and Iyas ibn Mu‘awiyah (the judge of Basra), and al-Hasan al-Basri, and Thumamah ibn ‘Abdullah ibn Anas, and Bilal ibn Abi Burdah (the judge of Basra), and ‘Abdullah ibn Buraydah (the judge of Marw), and ‘Amir ibn ‘Ubaydah (the judge of Kufa), and ‘Abbad ibn Mansur (the judge of Basra)—all of them. All of them would accept the letter of one judge to another judge without witnesses. If the second party, who is harmed by this letter, says:“This letter is forged,”then he will be ordered to prove it. And the first to require witnesses on the judge’s letter were Ibn Abi Layla (the judge of Kufa) and Sawwar ibn ‘Abdullah (the judge of Basra). And Abu Nu‘aym Fadl ibn Dukayn narrated to us, ‘Ubaydullah ibn Muharriz narrated to us that I presented witnesses before Musa ibn Anas al-Basri for my claim that so-and-so owes me such-and-such, and he is in Kufa. Then I took his letter to Qasim ibn ‘Abd al-Rahman, the judge of Kufa, and he accepted it. And Imam Hasan al-Basri and Abu Qilabah said: It is disliked to testify on a will until its contents are understood, lest it be oppression or against the Shari‘ah. And the Prophet (peace and blessings of Allah be upon him) sent a letter to the Jews of Khaybar: Either pay the blood money for the person (i.e., ‘Abdullah ibn Sahal) who was killed in your town, or be prepared for war. And al-Zuhri said: If a woman is behind a veil and is recognized by her voice or other means, then testimony can be given about her; otherwise, it cannot.

Narrated Anas bin Malik: When the Prophet intended to write to the Byzantines, the people said, "They do not read a letter unless it is sealed (stamped)." Therefore the Prophet took a silver ring----as if I am looking at its glitter now----and its engraving was: 'Muhammad, Apostle of Allah'.