The Messenger of Allah (PBUH) said, "In Jannah there is a market to which the people will come every Friday. The northern wind will blow and shower fragrance on their faces and clothes and, consequently, it will enhance their beauty and loveliness. They will then return to their wives who will also have increased in their beauty and loveliness, and their families will say to them: 'We swear by Allah that you have been increased in beauty and loveliness since leaving us.' Thereupon they will reply: 'We swear by Allah that you have also been increased in beauty and loveliness since we left you."'

[Muslim].

I heard the Messenger of Allah (PBUH) saying: "A person who attributes his fatherhood to anyone other than his real father, knowing that he is not his father, commits an act of disbelief. And he who makes a claim of anything which in fact does not belong to him, is none of us. He should make his abode in Hell, and he who labels anyone as disbeliever or calls him the enemy of Allah and he is in fact not so, his charge will revert to him."

[Al-Bukhari and Muslim].

I heard my father say that his father heard Abu Bakr saying: I said to the Messenger of Allah (ﷺ) : O Messenger of Allah, are we striving for something that has already been decided or is it something to be decided as events unfold? He said: `Rather it is for something that has already been decided.` I said: So why should we strive, O Messenger of Allah? He said: “Each person will be enabled to do that for which he has been created.`

Abu Bakr as-Siddeeq said: The Messenger of Allah (ﷺ) commanded me to say, in the morning, in the evening and when I went to bed at night: `O Allah, Creator of the heavens and the earth. Knower of the unseen and the seen. You are the Lord and Sovereign of all things. I bear witness that there is no god but You alone with no partner or associate, and that Muhammad is Your slave and Your Messenger. I seek refuge in You from the evil of my own self and the evil of the shaitan and the shirk to which he calls, and lest I wrong myself or wrong another Muslim.`

My father said: I told Ibn 'Abbas and he said: What is so amazing about that? When ʼUmar called the prominent shaikhs among the Companions of Muhammad ﷺ, he would call me with them and say: Do not speak until they have spoken. He called us one day or one night and said: The Messenger of Allah ﷺ said about Lailatal-Qadr what you know, so seek it in the odd numbered nights of the last ten nights; on which odd-numbered night do you think it is?

The Messenger of Allah (ﷺ) said: “I have been given that which was not given to any of the other Prophet (ﷺ).” We said: O Messenger of Allah (ﷺ), what is it? He said: “I have been supported (against the enemy) with fear, I have been given the keys of the Earth, I have been named Ahmad, the dust has been made a means of purification for me and my ummah has been made the best of nations.`

The Prophet (ﷺ) said to me: “You are like ‘Eesa (in some way); the Jews hated him so much that they made false accusations against his mother, and the Christians loved him so much that they raised him to a status that is not appropriate for him.” Then he said: Two types of men will be doomed because of me: one who loves me and goes to extremes and praises me for that which I do not have, and one who hates me and his hatred of me makes him tell lies against me.

He also reported in mursal form that God’s messenger was asked which of two men who had been among the B. Isra’il was superior, one who was a learned man who observed the prescribed prayers, then sat and taught men what is good, the other who fasted by day and prayed during the night. He replied, “The superiority of this learned man who observed the prescribed prayers, then sat and taught men what is good over the devout man who fasted by day and prayed during the night is like my superiority over the most contemptible among you.” Darimi transmitted it.

Abu Huraira reported God’s messenger as saying, “Seek refuge in God from the pit of sorrow.” On being asked what the pit of sorrow was, he replied, “ It is a wadi in jahannam from which jahannam seeks refuge four hundred times every day.” When God’s messenger was asked who would enter it, he replied, “The Qur’an readers who are ostentatious in what they do.” Tirmidhi transmitted it, and Ibn Majah has the same, adding in it, “Among the Qur’an readers who are most hateful to God are those who visit princes.” Al-Muharibi said that he meant tyrants.

Abu Nadra told how a companion of the Prophet called Abu ‘Abdallah was visited by his friends who found him weeping. They asked him what made him weep, and whether God’s messenger had not told him to clip some of his moustache and keep it like that till he met him. He replied, “Yes, but I heard God’s messenger say that God took a handful in His right hand and another in His left saying, ‘This is for this, and that is for that, and I do not care;’ and I do not know in which of the two handfuls I am.” Ahmad transmitted it.

Umm Salama said that in the time of God’s messenger there was a woman who had an issue of blood, so Umm Salama asked the Prophet to give a decision about her. He said, “She should consider the number of nights and days during which she used to menstruate each month before she was afflicted with this trouble and abandon prayer during that period each month; then when she finishes that she should wash, tie a cloth over her private parts and pray.” Malik, Abu Dawud and Darimi transmitted it, and Nasa’i transmitted something to the same effect;

When Hafsa and I were fasting we were offered food which we liked very much and ate some of it. Hafsa told God’s messenger of this, and he said, “Make up for it by fasting on another day.” Tirmidhi transmitted it, but he mentioned a number of huffaz* who transmitted on the authority of Zuhri on the authority of ‘A'isha in mursal form, omitting to mention ‘Urwa’s authority, and this is sounder. Abu Dawud transmitted it from Zumail the client of ‘Urwa from ‘Urwa from ‘A'isha. *Traditionists who have a reputation for their accurate memory.

She said that when the Prophet had a complaint he would blow on himself, ejecting saliva, reciting the Mu'awwidhat (See n. 1, p, 197.), and wipe himself with his hand. She said, “When he suffered from the pain of which he died, I would blow on him ejecting saliva and recite the Mu'awwidhat as he did, and would take the Prophet’s hand to wipe him.” (Bukhari and Muslim.) In a version by Muslim she said, “When one of his family was ill he would blow on him ejecting saliva and recite the Mu'awwidhat.

Abū Umāma said he heard God’s messenger say, “Recite the Qur’ān, for on the day of resurrection it will come as an intercessor for those who recite it. Recite the two shining ones, Baqara and sūra Āl Imrān (Qur’ān, 2 and 3). for on the day of resurrection they will come as two clouds or two shades, or two flocks of birds in ranks* pleading for those who recite them. Recite sūra al-Baqara, for using it produces blessing and abandoning it produces regret, and the slothful are unable to recite it.” *The alternative may indicate that the transmitter was not sure which word was used, “clouds” or "shades”. Muslim transmitted it.

Sa'īd b. al-Musayyib reported in mursal form that the Prophet said, “If anyone recites ten times ‘Say, He is God, One’, a palace will be built for him in paradise because of it; if anyone recites twenty times two palaces will be built for him in paradise because of it; and if anyone recites it thirty times three palaces will be built for him in paradise be­cause of it.” ‘Umar b. al-Khattāb said, “I swear by God, messenger of God, that we shall then produce many palaces for ourselves;” to which he replied, “God's abundant grace is even more comprehensive than that.” Dārimī transmitted it.

Thabit b. ad-Dahhak said that in the time of God's Messenger a man took a vow to slaughter camels at Buwana and came and told him. God’s Messenger asked whether the place contained any idol worshipped in pre-Islamic times and was told that it did not. He asked whether any pre-Islamic festival was observed there and was told that no such thing was observed. He then said to the man, “Fulfil your vow, for a vow to do an act of disobedience to God must not be fulfilled, neither must one to do something over which a human being has no control.” Abu Dawud transmitted it.

We swore allegiance to God’s Messenger agreeing to hear and obey in time of difficulty and time of ease, in what we liked and what we disliked, to give way to others’ interests, not to dispute about government with those in power, and to say what was right wherever we were, not fearing for God’s sake what anyone who blamed us might say. A version has, “Not to dispute about government with those in power unless you see evident infidelity regarding which you have a proof from God.” (Bukhari and Muslim.)

Anas reported God’s messenger as saying, "God is more pleased with the repentance of His servant when he turns penitently towards Him than one of you would be if his riding-beast which was carrying his food and drink escaped from him in a waterless desert and he, despairing of recovering it, went and lay down in the shade of a tree, then suddenly saw it standing beside him and, seizing its halter, said from excess of joy, ‘O God, Thou art my servant and I am Thy lord’, making a mistake from excess of joy.” Muslim transmitted it.

Abu Huraira said that when the Prophet congratulated* a man on his marriage he said, “God bless you, bless you both, and prosper your union.” *The verb used is raffa'a which originally meant saying to someone who had just been married, "may the marriage produce close union and sons." It is said that because this was a phrase used in pre-lslamic times, the Prophet substituted for it the words used in this tradition. The verb thus develops simply the meaning of congratulating without in itself involving any particular formula. Ahmad, Tirmidhi, Abu Dawud and Ibn Majah transmitted it.

‘Abdallah b. ‘Abd ar-Rahman b. Abu Husain al-Makki reported God’s Messenger as saying, “A hand is not to be cut off for fruit which is hung up, or for a sheep stolen by night from the mountain;* but when the sheep is in its fold or the fruit in the place where it is dried a hand is to be cut off for whatever reaches the price of a shield.” Malik transmitted it. * Harisa jabal. It is used either of a sheep or goat stolen before it gets back from the mountain to the fold, or of one guarded in the mountain. The most satisfactory reason for the prescription would seem to be that animals kept in the mountain are not sufficiently protected.

Abu Dharr told that he asked God’s Messenger to make him a governor, but he struck him on his shoulder with his hand and said, “You are weak, Abu Dharr, and it is a trust which will be a cause of shame and regret on the day of resurrection except for him who undertakes it as it ought to be undertaken and fulfils his duty in it.” In a version he said to him, “I see that you are weak, Abu Dharr, and I wish for you what I wish for myself. Do not accept rule over two people and do not become guardian of an orphan’s property.” Muslim transmitted it.

He said that a man asked God’s messenger to describe a pilgrim, and he replied, “Unkempt and unperfumed." Another got up and asked which part of the pilgrimage was most excellent, and he replied, “Raising the voice in the talbiya and shedding the blood of sacrificial victims." Another got up and asked the meaning of sabil (This refers to the words translated "those who can afford the journey" in Qur’an 3:97, quoted above in ’All’s tradition), and he replied, “Provisions and a riding-beast." It is transmitted in Sharh as-sunna, and Ibn Majah transmitted it in his Sunan without mentioning the last section.

We were in a place of standing of ours at ‘Arafa (which ‘Amr indicated was very far away from where the imam was standing), when Ibn Mirba' al-Ansari came to us and told us he had brought this message for us from God’s messenger, “Stand where you are performing your devotions, for you are conforming to an old practice of your father Abraham." Reported by Tirmidhi, Abu Dawud, Nasa’i, and Ibn Majah.

Yahya b. Sa'id said that God’s messenger was sitting when a grave was being dug in Medina. A man looked down into the grave and said, "What a bad-resting-place for a believer!" God’s messenger thereupon retorted, "What a bad thing you have said!" and the man replied, "I did not mean that; I meant that being killed in God’s path [is more excellent]." God’s messenger said, "Nothing compares with being killed in God’s path. There is no other region in the earth in which I would prefer my grave to be," saying it three times. Malik transmitted it in mursal form.

Jabir b. ‘Abdallah told of a desert Arab who had sworn allegiance to God’s messenger, but who, when he suffered from a bout of fever in Medina, came to the Prophet and said, "Cancel my oath of allegiance, Muhammad;” but God’s messenger refused. He came again with the same request and again he refused. He came once more with the same request, and when he again refused, the desert Arab went off. God’s messenger then said, "Medina is like bellows which drives away its impurity and purifies what is good in it.” Bukhari and Muslim.

‘Umar said that he heard God’s Messenger say, “Four rak'as before the noon prayer after the sun has passed tne meridian are reckoned equivalent to a similar number at the dawn prayer.1 There is nothing which does not glorify God at that hour.” Then he recited, “Their shadows turn round from the right and the left prostrating themselves to God, and they are abject.”2 1. This is the literal translation, but commentators usually explain it as referring to night prayers at some time between midnight and dawn. 2. Al-Qur’an; 16:48 Tirmidhi and Baihaqi, in Shu'ab al- iman, transmitted it.

There was an eclipse of the sun, and the Prophet got up in trepidation fearing that the last hour fiad come. He then went to the mosque and prayed, standing, bowing and prostrating himself longer than I had ever seen him do. He then said, “These signs which God sends do not come on account of anyone’s death or on account of his birth, but God produces dread in His servants by means of them. So when you see anything of that nature, apply yourselves to making mention of Him, supplication of Him and asking pardon of Him." (Bukhari and Muslim.)

Ibn ‘Abbas reported God’s messenger as saying, “I shall tell you who is the best of men; he is a man who holds his horse's rein in God’s path. I shall tell you who comes next to him; he is a man who retires with some few goats which he possesses and pays what is due to God on them. I shall tell you who is the worst of men; he is a man from whom someone begs in God’s name, but who does not give anything in His name.’’ Tirmidhi, Nas&’l and Darimi transmitted it.

I went in to visit ‘A’isha, and she was wearing a Qitri (A coarse kind of material. The name is said to be connected with a place, but there is a difference of opinion as to whether it was in Egypt or in the neighbourhood of al-Bahrain) shift which had cost five dirhams. She said, “Lift up your eyes to my slavegirl and look at her, for she is too proud to wear it in the house, yet I had a shift of this type in the time of God’s messenger, and there was not a woman in Medina who was being adorned who did not send to me to borrow it.” Bukhari transmitted it.

God’s Messenger announced an expedition, and as I was a very old man who had no servant I sought a hireling who would serve instead of me. I found a man to whom I offered three dinars, and when some booty arrived I wanted to give him his portion, so I went to the Prophet and mentioned the matter to him, but he said, “All I can find for him regarding this expedition of his in this world and the next is the three dinars which were offered him." Abu Dawud transmitted it.

He told that when the Prophet came to Medina he slew a camel or a cow.* * There seems to be no certainty as to whether this refers to the arrival at the time of the Hijra, or whether the tradition means to indicate a general practice. It is said that the sunna requires one who returns from a journey to provide such entertainment as is within his means. If the use of "or” in the tradition does not indicate a doubt on the part of the transmitter as to which word is correct, but is a real alternative, this would justify the view that the tradition speaks of a practice of the Prophet. But the Arabic construction really suggests one occasion rather than any time the Prophet came back to Medina. Bukhari transmitted it.

Nafi told that when Ibn 'Umar once met Ibn Sayyad on one of. the roads of Medina he said something to him which angered him and he swelled up till he filled the street. Ibn `Umar went in to visit Hafsa who had heard of the incident, and she said, "God have mercy on you! What did you want with Ibn Sayyad? Do you not know that God s messenger said it would just be because of his being seized by a fit of anger that he[*] would come forth?" *i.e., the Dajjal. Muslim transmitted it.

'Adi b. Hatim reported God's messenger as saying, "There is not one of you to whom his Lord will not speak-without an interpreter between them and with no veil which conceals Him. He will look to his right and see only the deeds he had previously done, he will look to his left and see only the deeds he had previously done, and he will look in front of him and see nothing but hell before his face. So, protect yourselves from hell, even if it should be with half a date." * *i.e., by giving even such a small amount as sadaqa. (Bukhari and Muslim.)

Buraida told that when a man asked God's messenger whether there were any horses in paradise he replied, " If God brings you into paradise you will not wish to be conveyed in it on a horse of red ruby which will fly with you in paradise wherever you wish without doing so." A man asked God's messenger whether there were any camels in paradise and he did not give him the same reply as he gave the other, but said, "If God brings you into paradise, you will have what your soul desires and your eye takes pleasure in." Tirmidhi transmitted it.

Abraham was God's friend, Moses was God's chosen one, and I am God's belove done who will have the banner of praise on the day of resurrection. God has given me promises regarding my people and has granted them protection from three things: He will not bring on them a universal famine, an enemy will not extirpate them, and He will not cause them all to unite in an error." Darimi transmitted it.

He told that Umm Malik used to present clarified butter to the Prophet in a skin of hers. Her sons would come to her and ask for seasoning when they had nothing, and she would go to the skin from which she made presents to the Prophet and find clarified butter in it. It kept providing her with seasoning for her household till she squeezed it, so she went to the Prophet who asked whether she had squeezed it, and when she replied that she had, he said, "If you had left it alone it would have kept on as it was." Muslim transmitted it.

Ibn al-Munkadir told that Safina, God's messenger's client, missed the army in the land of the Byzantines, or was taken prisoner, and went in flight in search of the army. He met a lion and said, "Abul Harith[*], I am the client of God's messenger, and such and such has happened to me." The lion came forward wagging its tail and stood beside. him, and as often as it heard a sound it rushed towards it. It then went forward walking at his side till he reached the army, after which the lion went back. *This is a name in the form of a kunya commonly applied to a lion. It is transmitted in Sharh as-sunna.

Abu Burda told on his father's authority that he, meaning the Prophet, raised his head to the sky, which was a common practice of his, and said, "The stars are a means of safety for the sky, and when the stars depart what the sky has been threatened with will come to it. I am a means of safety for my companions, and when I depart what my companions have been threatened with will come to them. My companions are a means of safety for my people, and when my companions depart what my people have been threatened with will come to them." Muslim transmitted it.

`Umar b. al-Khattab told he heard God's messenger say he had asked his Lord about disagreement among his companions after his death and received the revelation, "Your companions, Muhammad, are in my estimation in the position of the stars in the sky, some stronger than others, but all having light. So, I consider him who holds to anything about which they disagree to be rightly guided." He also told that God's messenger said, "My companions are like the stars, so whichever of them you copy, you will be guided." Razin transmitted it.

Ibn Hawala reported God's messenger as saying, "It will turn out tha t you will be armed troops, one in Syria, one in the Yemen, and one in al-`Iraq." Ibn Hawala said, "Choose for me, messenger of God, if I reach that time." He replied, "Go to Syria, for it is God's chosen land to which His best servants will be gathered; but if you are unwilling, go to your Yemen and draw water from your tanks, for God who is great and glorious has on my account taken special charge of Syria and its people." Ahmad and Abu Dawud transmitted it.

Malik said, "If a man has four awsuq of dates he has harvested, four awsuq of grapes he has picked, or four awsuq of wheat he has reaped or four awsuq of pulses he has harvested, the different categories are not added together, and he does not have to pay zakat on any of the categ ries - the dates, the grapes, the wheat or the pulses - until any one of them comes to five awsuq using the sa of the Prophet, may Allah bless him and grant him peace, as the Messenger of Allah, may Allah bless him and grant him peace, said, 'There is no zakat (to pay) on anything less than five awsuq of dates. 'lf any of the categories comes to five awsuq, then zakat must be paid. If none of the categories comes to five awsuq, then there is no zakat to pay. The explanation of this is that when a man harvests five awsuq of dates (from his palms), he adds them all together and deducts the zakat from them even if they are all of different kinds and varieties. It is the same with different kinds of cereal, such as brown wheat, white wheat, barley and sult, which are all considered as one category. If a man reaps five awsuq of any of these, he adds it all together and pays zakat on it. If it does not come to that amount he does not have to pay any zakat. It is the same (also) with grapes, whether they be black or red. If a man picks five awsuq of them he has to pay zakat on them, but if they do not come to that amount he does not have to pay any zakat. Pulses also are considered as one category, like cereals, dates and grapes, even if they are of different varieties and are called by different names. Pulses include chick- peas, lentils, beans, peas, and anything which is agreed by everybody to be a pulse. If a man harvests five awsuq of pulses, measuring by the aforementioned sa, the sa of the Prophet, may Allah bless him and grant him peace, he collects them all together and must pay zakat on them, even if they are of every kind of pulse and not just one kind."

Malik said, ''Umar ibn al-Khattab drew a distinction between pulses and wheat when he took zakat from the Nabatean christians. He considered all pulses to be one category and took a tenth from them, and from cereals and raisins he took a twentieth."

Malik said, "If some one asks, 'How can pulses be added up all together when assessing the zakat so that there is just one payment, when a man can barter two of one kind for one of another, while cereals can not be bartered at a rate of two to one?', then tell him, 'Gold and silver are collected together when assessing the zakat, even though an amount of gold dinars can be exchanged for many times tha tamount of silver dirhams.' "

Malik said, regarding date palms which are shared equally between two men, and from which eight awsuq of dates are harvested, "They do not have to pay any zakat on them. If one man owns five awsuq of what is harvested from one piece of land, and the other owns four awsuq or less, the one who owns the five awsuq has to pay zakat, and the other one, who harvested four awsuq or less, does not have to pay zakat. This is how things are done whenever there are associates in any crop, whether the crop is grain or seeds that are reaped, or dates that are harvested, or grapes that are picked . Any one of them that harvests five awsuq of dates, or picks five awsuq of grapes, or reaps five awsuq of wheat, has to pay zakat, and whoever's portion is less than five awsuq does not have to pay zakat. Zakat only has to be paid by someone whose harvesting or picking or reaping comes to five awsuq."

Malik said, "The sunna with us regarding anything from any of these categories, i.e. wheat, dates, grapes and any kind of grain o rseed, which has had the zakat deducted from it and is then stored by its owner for a number of years after he has paid the zakat on it until he sell sit, is that he does not have to pay any zakat on the price he sells it for until a year has elapsed over it from the day he made the sale, as long as he got it through (chance) acquisition or some other means and it was not intended for trading. Cereals, seeds and trade-goods are the same, in that if a man acquires some and keeps them for a number of years and then sells them for gold or silver, he does not have to pay zakat on their price until a year has elapsed over it from the day of sale. If, however, the goods were intended for trade then the owner must pay zakat on them when he sells them, as long as he has had them for a year from the day when he paid zakat on the property with which he bought them."

“I attended a wedding feast for the Prophet in which there was no meat and no bread.” Ibn Majah said: It was not narrated except by Ibn `Uyainah.

that the Prophet entered upon her and there was a man with her. He said: “Who is this? She said: “This is my brother.” He said: “Look at whom you allow to enter upon you, because the breastfeeding (that makes a person Mahram) is that which satisfies hunger.”

"No man earns anything better than that which he earns with his own hands, and what a man spends on himself, his wife, his child and his servant, then it is charity."

“O Messenger of Allah, which (aspect) of Islam is the best?” He said: “Offering food (to the needy) and greeting with Salam those whom you know and those whom you do not know.”

“The Prophet (saw) came to us and we gave him some water with which to cool down. He bathed, then I brought him a yellow blanket, and I saw the traces of Wars (the yellow dye) on the folds of his stomach.”

"Fatimah came to the Prophet (saas) to ask him for a servant, and he said: 'I do not have anything to give you.' So she went back, but after that he came to her and said: 'Is what you asked for dearer to you, or something better than that?' 'Ali said to her: 'Say: something better than that.' So she said it. He said: 'Say: Allahumma Rabbas-samawatis-Sab'i wa Rabbal-'Arshil-'Azim, Rabbana wa Rabba Kulli shay'in, munzil at-Tawrati wal-Injili wal-Qur'anil-'Azim. Antal-Awwalu fa laysa qablaka shay', wa Antal-Akiru fa laysa ba'daka shay', Antaz-Zahiru fa laysa fawqaka shay', wa Antal-Batinu fa laysa dunaka shay', Iqdi 'annad-daina wa aghnina minal-faqr (O Allah, Lord of the seven heavens and Lord of the Mighty Throne, Our Lord, and the Lord of Everything, Revealer of the Tawrah, the Injil and the Magnificent Qur'an. You are the First and there is nothing after You; You are the Last and there is nothing after You. You are the Most High, and there is nothing above You, and You are the Most Near and there is nothing nearer than You. Settle our debts and make us free of want).'"

"Ammar bin Yasir led us in prayer and he made it brief. Some of the people said to him: 'You made the prayer sort (or brief).' He said: 'Nevertheless I still recited supplications that I heard from the Messenger of Allah (SAW).' When he got up and left, a man -- he was my father but he did not name himself -- followed him and asked him about that supplication, then he came and told the people: "Allāhumma bi `ilmikal-ghaiba wa qudratika 'alal-khalqi aḥyinī mā `alimtal-ḥayāta khairan lī, wa tawaffanī idhā `alimtal-wafāta khairan lī. Allāhumma wa 'as'aluka khashyataka fil-ghaibi wash-shahādati wa 'as'aluka kalimatal-ḥaqqi fir-riḍā'i wal ghaḍab, wa as'alukal-qaṣda fil faqri wal-ghina, wa 'as'aluka na`īman lā yanfadu wa 'as'aluka qurrata `ainin lā tanqaṭi`u wa as'alukar-riḍā'i ba`dal-qaḍā'i wa 'as'aluka bardal `aishi ba`dal-mawti, wa 'as'aluka ladhdhatan-naẓari ilā wajhika wash-shawqa ilā liqā'ika fī ghairi ḍarrā'a muḍirratin wa lā fitnatin muḍillatin, Allāhumma zayyinnā bizīnatil-īmāni waj`alna hudātan muhtadīn (O Allah, by Your knowledge of the unseen and Your power over creation, keep me alive so long as You know that living is good for me and cause me to die when You know that death is better for me. O Allah, cause me to fear You in secret and in public. I ask You to make me true in speech in times of pleasure and of anger. I ask You to make me moderate in times of wealth and poverty. And I ask You for everlasting delight and joy that will never cease. I ask You to make me pleased with that which You have decreed and for an easy life after death. I askYou for the sweetness of looking upon Your face and a longing to meet You in a manner that does not entail a calamity that will bring about harm or a trial that will cause deviation. O Allah, beautify us with the adornment of faith and make us among those who guide and are rightly guided."

The Greatest Name of Allah, if He is called by which He will respond, is in three Surah: Al-Baqarah, Al 'Imran and Ta-Ha. (Hasan)Another chain for something similar from Al-Qasim, from Abu Umamah, from the Prophet (saas).

"If anyone of you insists on fulfilling what he swore to (after learning that it is wrong) then it is more sinful before Allah than (breaking the oath for which) the expiation that has been enjoined upon him."