Ibn Mas'ud said regarding God's words, "He was two bows' length away or nearer," "The heart did not belie what it saw," and "He has indeed seen the greatest of the signs of his Lord," that they all refer to his seeing Gabriel who had six hundred wings. (Bukhari and Muslim.) In Tirmidhi's version he said regarding "The eye did not belie what it saw" that God's messenger saw Gabriel in a mantle of thin brocade, filling the space between the sky and the earth. Tirmidhi and Bukhari tell regarding His words, "He has indeed seen the greatest of the signs of his Lord," that he saw thin green brocade which blocked out the horizon in the sky.

`Abdallah b. al-Harith b. Jaz' reported God's messenger as saying, "In hell there are snakes like Bactrian camels, one of which can give a sting the effect of which will be felt for forty years; and in hell there are scorpions like saddled mules, one of which can give a sting the effect of which will be felt for forty years." Ahmad transmitted both traditions.

Abu Dharr told that he asked God's messenger who was the first of the prophets and he replied that it was Adam. He asked if he was really a prophet and he replied, "Yes, he was a prophet to whom a message was given." He asked God's messenger how many messengers there had been, and he replied, "There have been three hundred and between ten and twenty all told." In a version on the authority of Abu Umama Abu Dharr told that he had asked God's messenger the number which made up the full complement of the prophets, and he replied, "A hundred and twenty-four thousand among whom were three hundred and fifteen messengers all told."

Ibn 'Abbas reported God's messenger as saying, "Being given information is not like seeing. God most high gave Moses information about what his people had done regarding the calf and he did not throw down the tablets, but when he saw what they did he threw down the tablets and they were broken." Ahmad transmitted the three traditions.

Wathila b. al-Asqa' told that he heard God's messenger say, "God chose Kinana from the descendants of Ishmael, He chose Quraish from Kinana, from Quraish He chose the B. Hashim, and He chose me from the B. Hashim.'' Muslim transmitted it. In a version by Tirmidhi he said, "God chose Ishmael from among the children of Abraham, and He chose the B. Kinana from among the descendants of Ishmael.' Tirmidhi

Anas said that God's messenger was neither very tall nor was he short, he was neither pure white nor dark, and his hair was neither very curly nor long. God commissioned him when he had just reached the age of forty. He stayed in Mecca ten years and in Medina ten years, and God took him when he had just reached the age of sixty; and there were not twenty white hairs in his head and beard. In a version he describes the Prophet saying he was a man of average size, neither tall nor short, with a fair complexion; and he said God's messenger's hair came half-way down his ears. Another version says it came between his ears and his shoulder. (Bukhari and Muslim.) In a version by Bukhari, he said he had a large head and large feet and that he had never seen anyone like him before or since. The palms of his hands were thick[*]. In another version by him he said he had callouses on his feet and hands. * The phrase is often used as a figure of speech for generosity, but in the present context it would seem to be meant literally. Bukhari.

Al-Bara' said God's messenger was of medium height, broad. shouldered, with his hair hanging down to the lobes of his ears. He had seen him wearing a red robe and had never seen anything more beautiful than he. (Bukhari and Muslim.) In a version by Muslim, he said he had never seen anyone with a hanging lock of hair more beautiful when wearing a red robe than God's messenger. His hair reached his shoulders, he was broad-shouldered and neither tall nor short. Muslim.

I have never seen a day which was better or brighter than the day when God's messenger entered to us; and I have never seen a worse or a darker day than the I day on which God's messenger died. Darimi. In Tirmidhi's version he said: When the day came on which God's messenger entered Medina, everything in it shone; but when the day came on which he died, everything; in it was dark. We did not brush the earth off our hands when we were engaged in burying him, and we felt sore at heart.

`A'isha told that when God's messenger died the people disagreed about his burial, and Abu Bakr said he had heard something from God's messenger. He had said, "God takes a prophet only in the place where he wishes to be buried." So, he told them to bury him where his bedding lay. Tirmidhi transmitted it.

`A'isha said God's messenger did not leave a dinar or a dirham, or a sheep or a camel, and did not make a will about anything. Muslim transmitted it.

`Amr b. al-Harith, the brother of Juwairiya, said that when God's messenger died, he did not leave a dinar or a dirham, a slave or a slave-woman, or anything but his white she-mule, his weapons and some land which he appointed as sadaqa. Bukhari transmitted it.

Abu Sa'id al-Khudri reported God's messenger as saying, "A time is coming to mankind when a party will go to fight and be asked if there are among them any who were companions of God's messenger; and when they reply that there are, they will be given victory. Then a time is coming to mankind when a party will go to fight, and when they are asked if there are any among them who associated with the companions of God's messenger and reply that there are, they will be given victory. Then a time is coming to mankind when a party of people will go to fight, and when they are asked if there are any among them who associated with those who associated with the companions of God's messenger and reply that there are, they will be given victory." (Bukhari and Muslim.) In a version by Muslim he said, "A time is coming to mankind when an expedition will be sent forth from among them, and when they are asked to see whether they can find one of the companions of God's messenger among them and one is found, they will be given victory. Then a second expedition will be sent forth, and when they are asked if they include anyone who saw the companions of God's messenger and one is found, they will be given victory. Then a third expedition will be sent forth and people will be asked to look and see whether they include anyone who saw anyone who saw the Prophet's companions. Then there will be a fourth expedition and people will be asked to look and see whether they include anyone who saw anyone who saw anyone who saw the Prophet's companions. A man will be found and victory will be given because of him." Muslim.

In the time of the Prophet, we did not compare anyone with Abu Bakr. `Umar came next and then Uthman. We would then leave the Prophet's companions without treating any as superior to others. Bukhari transmitted it. In a version by Abu Dawud, he said: When God's messenger was alive, we used to say that the most excellent member of the Prophet's people after himself was Abu Bakr, then 'Umar, then 'Uthman.

Abu Huraira told that he heard God's messenger say, "While I was asleep I saw myself above a well on which there was a bucket. I drew from it what God wished, then the son of Abu Quhafa[1] drew from it one bucketful or two, but in his drawing there was some weakness for which may God forgive him. It then changed into a large bucket which the son of al-Khattab took hold of, and I have never seen a strong man drawing as `Umar did, till the camels had enough and lay down[2]." [1] i.e., Abu Bakr [2] Or, "the people satisfied their thirst and stayed by the water." The Arabic is darab an nas bi-aian In Ibn `Umar's version he said, "Then the son of al-Khattab took it from Abu Bakr's hand and it changed into a large bucket. I have not seen a strong man accomplishing what he did, till the people had enough and the camels had enough and lay down." (Bukhari and Muslim)

Sahl b. Sa'd told that God's messenger said on the day of Khaibar, "I shall certainly give this standard tomorrow to a man who loves God and His messenger and is loved by God and His messenger, at whose hands God will give victory." In the morning the people came to God's messenger each hoping he would be given it, but he asked, "Where is `Ali b. Abu Talib?" On being informed that he was suffering from eye trouble he told them to send for him, and when he was brought God's messenger spat in his eyes and he recovered, so that it seemed as if nothing had been wrong with him. He then gave him the standard, and he said, "Messenger of God, I shall fight with them till they are like us." He then said, "Go gently till you come to their outskirts, then invite them to accept Islam and inform them of the demands due to God which it will involve for them. I swear by God it will be better for you that God should give guidance to one man through your agency than that you should acquire the red ones among the camels[*]." *This phrase indicates camels of the most valuable breed, and is also used figuratively of anything which is valuable. (Bukhari and Muslim.) The tradition of al-Bara' in which he said to `Ali, "You pertain to me and I pertain to you," has been mentioned in the chapter on young people attaining puberty.

He told that they used to call Zaid b. Haritha, God's messenger's client, simply Zaid b. Muhammad till the verse in the Quran came down, "Call them after their fathers[*]." *Quran, 33:5. (Bukhari and Muslim.) The tradition of al-Bara' in which he said to `Ali, "You pertain to me," has been mentioned in the chapter on young people attaining puberty, and their guardianship in childhood[*].

Ya'la b. Murra reported God's messenger as saying, "Husain pertains to me and I to him. May God love him who loves Husain! Husain is a grandson[*]." *Another possibility is `a tribe', meaning that he would have many descendants; but the translation above is more likely. Cf. Mirqat, 5:605. Tirmidhi transmitted it.

`Ali said al-Hasan resembled God's messenger from the breast to the head and al-Husain resembled the Prophet below that. Tirmidhi transmitted it.

When `Ubaidallah b. Ziyad[*]was brought al-Husain's bead and it was put in a dish, he began to tap [it] and said something about his beauty, so I said, "I swear by God that he was the one of then who most closely resembled God's messenger." He was dyed with indigo. *The governor of Basra who was sent to Kufa to deal with Hussain's movement which ended with his death at Karbala. Bukhari transmitted it. In Tirmidhi's version he said: I was with Ibn Ziyad when al-Husain's head was brought in, and he began to tap on his nose with a wand and say, "I have never seen anyone as good looking as this man." I said, "I assure you that he was one of those who resembled God's messenger most closely." Tirmidhi said this is a sahih hasan gharib tradition.

She told that the people used to choose `A'isha's day to bring their gifts, seeking thereby to please God's messenger. She said that God's messenger's wives were in two parties, one including `A'isha, Hafsa, Safiya, and Sauda, and the other including Umm Salama and the rest of God's messenger's wives Umm Salama's party spoke to her telling her to ask God's messenger to say to the people, "If anyone wishes to make a present to God's messenger, let him present it to him wherever he happens to be." She did so and he replied, "Do not annoy me regarding `A'isha, for inspiration has not some to me when I was in any woman's garment but `A'isha's." She said, "I repent to God of annoying you, messenger of God." They then called Fatima, sent her to God's messenger, and she spoke to him, but he replied, "Do you not like what I like, girlie?" She said, "Certainly," so he said; "Then love this woman[*]." *i.e., Aisha. (Bukhari and Muslim.) The tradition of Anas, "`A'isha's superiority over women..." has been mentioned in the chapter on the beginning of creation on Aba Musa's authority.

He reported God's messenger as saying, "He who goes up the pass, the pass of al-Murar[1], will have remitted to him what was remitted to the B. Isra'il." The first to go up it were our cavalry, the cavalry of the B. al-Khazraj; then all the people followed and God's messenger said, "You will all have your sins forgiven except the owner of the red camel[2]." We went to him and said, "Come and let God's messenger ask forgiveness for you," but he replied, "I would rather find my stray than have your companion ask forgiveness for me." Near Al Hudaibiya Abdullah bin Ubayy Muslim transmitted it. The tradition of Anas that he said to Ubayy b. Ka'b, "God has commanded me to recite the Quran to you," has been mentioned in a chapter after that on the excellent qualities of the Quran.

Qais b. Abu Hazim told that the grant to those who were present at Badr was five thousand each and that `Umar said, "I shall certainly give them precedence over those who come after them." Bukhari transmitted it. List of names of those present at Badr whose names are given in the Jami' by Bukhari. The Prophet, Muhammad b. `Abdallah al-Hashimi, `Abdallah b. `Uthman Abu Bakr as-Siddiq al-Qurashi, `Umar b. al-Khattab al-`Adawi, `Uthman b, `Affan al-Qurashi whom the Prophet left behind to look after his daughter Ruqayya but to whom he appointed his portion, `Ali b. Abu Talib al-Hashimi, Iyas b. al-Bukair, Bilal b. Rabah client of Abu Bakr as-Siddiq, Hamza b. `Abd al-Muttalib al-Hashimi, Hatib b. Abu Balta'a the ally of Quraish, Abu Hudhaifa b. `Utba b. Rabi'a al Qurashi, Haritha b. ar-Rubayyi' al-Ansari who was killed at the battle of Badr, and he was Haritha b. Suraqa[1] who was one of the look-out, Khubaib b. `Adi al-Ansari, Khunais b. Hudhafa as-Sahmi, Riafa'a b. Rafi' al-Ansari, Rifa'a b. `Abd al-Mundhir Abu Lubaba al-Ansari, az-Zubair b. al-`Awwam al-Qurashi, Zaid b. Sahl Abu Talha al-Ansari, Abu Zaid al-Ansari, Sa'd b. Malik az-Zuhri, Sa'd b. Khaula al-Qurashi, Sa'id b. Zaid b. `Amr b. Nufail al-Qurashi, Sahl b. Hunaif al-Ansari, Zuair b. Rafi' al-Ansari and his brother[2], 'Abdallah b. Mas'ud al-Hudhali[3], 'Abd ar-Rahman b. ` Auf az Zuhri, `Ubaida b. al-Harith al-Qurashi, `Ubada b. as Samit al-Ansari, `Amr b. 'Auf the ally of the B. `Amir b. Lu'ayy, 'Uqba b. `Amr al-Ansari, `Amir b. Rabi'a al-'Anzi, `Asim b. Thabit al Ansari, `Uwaim b. Sa'ida al-Ansari, `Itban b. Malik al-Ansari, Qudama b. Maz'un, Qatada b. an-Nu`man al-Ansari, Mu'adh b. `Amr b. al-Jamuh, Mu'awwidh b. `Afra and his brother[4], Malik b. Rabi'a Abu Usaid al Ansari, Mistah b. Uthatha b. 'Abbad b. al-Muttalib b. 'Abd Manaf, Murara b. ar-Rabi' al-Anaari, Ma'n b. `Adi al-Ansari, Miqdad b. 'Amr al-Kindi the ally of the B. Zuhra, Hilal b. Umayya al-Ansari. God be pleased with them all![5] 1. Cf. p. 810. 2. His name was Muzahhir. 3. Bukhari, Maghazi, 13, adds here 'Utba b. Mas'ud al-Hudhali. 4. His name was Mu'adh. 5. Bukhari, Maghazi, 13, does not give `all'.

Mu'adh b. Jabal reported God’s Messenger as saying, “If any Muslim goes to bed in a state of purity making mention of God, then is disturbed [from sleep] during the night and asks God for good, God will give it to him.” Ahmad and Abu Dawud transmitted it.

Shariq al-Hauzani told that he visited ‘A’isha and asked her what God’s Messenger said first when he rose during the night. Replying that he had asked her a question she had never been asked by anyone before, she said that when he rose during the night he said “God is most great” ten times, “Praise be to God” ten times, “Glory be to God, and praise be to him” ten times, “Glory be to the King most holy” ten times, he asked pardon from God ten times, said “There is no god but God” ten times, then said, “O God, I seek refuge in Thee from the distress of this world and from the distress of the day of resurrection” ten times, then he began the prayer. Abu Dawud transmitted it.

Abu Sa'id al-Khudri told that when God’s Messenger got up during the night he said, “God is most great,” then he would say, “Glory be to Thee, O God, and praise be to Thee; blessed be Thy name; exalted be Thine honour; there is no other god but Thee.” Then he would say, “God is most exceeding great;” then say, “I seek refuge in God, the Hearer and Knower, from the accursed devil, from his pricking, his blowing, and his sputtering.” Tirmidhi, Abu Dawud and Nasa’i transmitted it, Abu Dawud adding after “no other god but Thee,” that he would then say “There is no god but God” three times, and at the end of the tradition, that he would then recite some verses.

Rabi'a b. Ka‘b al-Aslami said he used to spend the night near the Prophet’s inner chamber and hear him say when he got up during the night, “Glory be to the Lord of the universe" for a long time. Then he would say, “Glory be to God and praise be to Him" for a longtime. Nasa’i transmitted it, and Tirmidhi who has something similar says that this is a hasan sahih tradition.

Abu Huraira reported God’s Messenger as saying, “When one of you goes to sleep the devil ties three knots at the back of his neck, sealing every knot with, ‘You have a long night, so sleep’. So if one awakes and mentions God a knot will be loosened, if he performs ablution a knot will be loosened, and if he prays a knot will be loosened, and in the morning he will be active and in good spirits; otherwise he will be in bad spirits and sluggish in the morning.” (Bukhari and Muslim.)

Al-Mughira said that the Prophet got up at night to such an extent that his feet became swollen. On being asked why he did this when his former and latter sins had been forgiven him, he replied, “Should I not be a grateful servant?” (Bukhari and Muslim.)

Ibn Mas'ud said that a man was mentioned in the Prophet’s presence, and he was told that he continued sleeping till morning, never having got up to pray. He said, “That is a man in whose ear (or, in whose ears) the devil has urinated.” (Bukhari and Muslim.)

Umm Salama said that God’s Messenger awoke one night with a start and said, “Glory be to God. What treasures have been sent down tonight, and what trials have been sent down! Who will waken those who are in the inner chambers (meaning his wives) in order that they may pray? Many a woman who is clothed in this world will be naked in the next.” Bukhari transmitted it.

Our Lord who is blessed and exalted descends every night to the lowest heaven when two-thirds of the night have passed and says, “Who supplicates me so that I may answer him? Who asks of me so that I may give to him? Who asks my forgiveness so that I may forgive him?” (Bukhari and Muslim.) In a version by Muslim it is said that He then spreads out His hands and says, “Who will lend to One who is neither indigent nor unjust?"* till the dawn breaks. *The lending mentioned here is presumably the doing of good works.

Jabir said he heard the Prophet say, “There is an hour during the night at which no Muslim man will ask God for good in this world and the next without His giving it to him; and that applies to every night." Muslim transmitted it.

‘Abdallah b. ‘Amr reported God’s Messenger as saying, “The prayer dearest to God is David’s and the fasting dearest to God is David’s. He would sleep half the night, get up to pray for a third of it, then sleep the remaining sixth; and he would fast on alternate days." (Bukhari and Muslim.)

‘A’isha said that he, meaning God’s Messenger, would sleep in the early part of the night and keep awake in the latter part. If he then wished intercourse with his wife he satisfied his desire, and then went to sleep. If he was sexually defiled when the first call to prayer was made, he would get up and pour water on it, but if not, he performed the ablution for the prayer and then prayed two rak'as. (Bukhari and Muslim.)

Abu Umama reported God’s Messenger as saying, “Make a practice of getting up at night, for it was the custom of the pious before you, is a means of bringing you near to your Lord, an atonement for evil deeds and a preventative of sin." Tirmidhi transmitted it.

a man when he gets up at night and prays, a company when they draw up in rows in prayer, and a company when they draw up in ranks to fight the enemy." [Baghawi] transmitted it in Sharh as-sunna.

‘Amr b. ‘Abasa reported God's Messenger as saying, “The nearest the Lord comes to a servant is in the course of the last part of the night, so if you are able to be among those who make mention of God at that hour, do so." Tirmidhi transmitted it, saying that this is a hasan sahih tradition whose isnad is gharib.

Abu Huraira' reported God’s Messenger as saying, “God show mercy to a man who gets up during the night and prays, who wakens his wife and she prays, but if she refuses sprinkles the water on her face! God show mercy to a woman who gets up during the night and prays, who wakens her husband and he prays, but if he refuses sprinkles the water on his face!” Abu Dawud and Nasa’i transmitted it.

Abu Umama said that God’s Messenger was asked which supplication was most readily listened to, and replied, “One made in the course of the latter part of the night, and after the prescribed prayers.” Tirmidhi transmitted it.

Abu Malik al-Ash‘ari reported God’s Messenger as saying, “In paradise there are rooms the outside of which can be seen from within and the inside from without which God has prepared for those who speak gently, provide food, observe frequent fasting, and pray during the night when people are asleep.” Baihaqi transmitted it in Shu'ab al-iman and Tirmidhi transmitted something similar from ‘Ali. In his version it says “for those who speak pleasantly.”

‘Abdallah b. ‘Amr b. al-‘As reported God’s Messenger as saying to him, “Don’t be like so and so, ‘Abdallah. He used to get up during the night, then abandoned the practice.” (Bukhari and Muslim.)

David had an hour during the night in which he would waken his family and say, “Family of David, get up and pray, for this is an hour in which God who is great and glorious answers petitions, except to a magician or a tax-gatherer.” Ahmad transmitted it.

Abu Huraira said he heard God’s Messenger say, “The most excellent prayer after that which is obligatory is one in the depth of the night.” Ahmad transmitted it.

He told of a man who came to the Prophet and said, “So and so prays at night, and when morning comes he steals.” He replied, “What you say will restrain him.” Ahmad and Baihaqi, in Shu'ab al-iman, transmitted it.

Abu Sa'id and Abu Huraira reported God’s Messenger as saying, “When a man wakens his wife* during the night and they pray (or he prays) two rak'as together, they are recorded among the men and women who make mention of God.” * The Arabic word is ahl which means “people” or “family”, and sometimes "wife. As the dual is used about them praying together, it obviously means “wife” here; but in Ibn ‘Umar’s tradition below the plural is used, and so the word is there translated “family”. Abu Dawud and Ibn Majah transmitted it.

Ibn ‘Abbas reported God’s Messenger as saying, “The nobles among my people are those, who know the Qur’an by heart and those who pray during the night.” Baihaqi transmitted it in Shu'ab al-iman.

Ibn ‘Umar said that his father ‘Umar b. al-Khattab used to pray during the night what God wished, then during the latter part of the night he woke his family for prayer saying to them, “Come to prayer.” Then he would recite this verse, “And command your family to observe the prayer, and be constant in it. We do not ask you for provision; We provide you, and the issue pertains to piety” (Al-Qur'an; 20:132). Malik transmitted it.

Anas said, “God's Messenger used to break his fast during a month so that we imagined he had not fasted during it at all, and he fasted so that we imagined he had not broken it. You did not wish to see him praying during the night without doing so, or sleeping without doing so.” Bukhari transmitted it.

‘A’isha reported God’s Messenger as saying, “The acts most pleasing to God are those which are done most continuously, even if they amount to little.” (Bukhari and Muslim.)

She reported God’s Messenger as saying; “Choose such actions as you are capable of performing, for God does not grow weary till you do.” (Bukhari and Muslim.)