‘Amr b. Shu'aib, on his father’s authority, said that his grandfather told of a man who got up and said, “Messenger of God, so and so is my son; I had illicit intercourse with his mother in the pre-Islamic period.” God’s Messenger replied, “There is no unlawful claiming of paternity in Islam. What was done in pre-Islamic times has been annulled. The child is attributed to the one on whose bed it is born, and the fornicator is deprived of any right.” Abu Dawud transmitted it.

'Amr b. Shu'aib, on his father’s authority, said his grandfather reported God’s Messenger as saying, “If anyone kills a man deliberately he is to be handed over to the relatives of the one who has been killed. If they wish they may kill him, but if they wish they may accept blood wit, which is thirty she-camels in their fourth year, thirty in their fifth year, and forty pregnant she-camels. Any arrangement they make with him is for them to decide.” Tirmidhi transmitted it.

‘Umair b. Sa'id an-Nakha‘i told that he heard ‘Ali b. Abu Talib say, “I am not one to have any feelings about a man who dies when I inflict a prescribed punishment on him, with the exception of one who has drunk wine, for if he were to die I would pay blood wit for him. Thai is because God’s Messenger did not lay down any specific custom regarding him.” (Bukhari and Muslim.)

Jabir told of a man who came from the Yemen and asked the Prophet about a liquor made from millet called mizr which they drank in their country. The Prophet asked whether it was intoxicating and when he replied that it was, he said, “Every intoxicant is prohibited. God has made a covenant regarding those who drink intoxicants to give them some tinat al-khabal to drink.” He was asked what that was and replied that it was the sweat of the inhabitants of hell, or the discharge of the inhabitants of hell. Muslim transmitted it.

Buraida told that God’s messenger heard a man saying, “O God I ask Thee by virtue of Thy being God than whom there is no god, the One, He to whom men repair, who has not begotten and has not been begotten, and to whom no one is equal,” and said, “He has supplicated God using His greatest name, when asked by which He gives and when supplicated by which He answers.” Tirmidhi and Abu Dawud transmitted it.

Anas told of a man coming to the Prophet and saying, “Messenger of God, I intend to make a journey, so give me provisions.” He replied, “May God provide you with piety!” He asked for more, so he added, “And forgive your sin.” He said, “Say more, you for whom I would give my father and mother as ransom,” and he added, “And give you abundance of good wherever you are,” Tirmidhi transmitted it, saying this is a hasan gharib tradition.

I can still picture myself looking at God’s Messenger when a man who had drunk wine was brought before him and he told the people to beat him. Some struck him with sandals, some with sticks and some with mitakhas. Ibn Wahb said this means green palm fronds. Then God’s Messenger took some dust from the ground and threw it in his face. Abu Dawud transmitted it.

Anas said that the Prophet used to attack the enemy at dawn, and he would sometimes hear the adhan, so if he heard an adhan he stopped, but otherwise he attacked. Once on hearing a man say, “God is most great, God is most great,” God’s Messenger said, “You follow Islam.” Then hearing him say, “There is no god but God,” he said, “You have come forth from hell.” They looked at him and found that he was a goatherd. Muslim transmitted it.

Hubshi b. Janada reported God’s messenger as saying, “Begging is not allowable to a rich man, or to one who has strength and is sound in limb, but only to one who is in grinding poverty or is seriously in debt. If anyone begs to increase thereby his property, it will appear as lacerations on his face on the day of resurrection and as heated stones which he will eat from jahannam. So let him who wishes ask little, and let him who wishes ask much.” Tirmidhi transmitted it.

Ibn ‘Umar reported God's messenger as saying, “I wish I had a white loaf made from tawny wheat and softened with clarified butter and milk.” A man who was present rose up and getting one brought it. He asked what it had been in, and when he was told it had been in a lizard skin, he told him to take it away. Abu Dawud and Ibn Majah transmitted it, Abu Dawud saying this is a tradition which is rejected.

Abu Musa reported God’s Messenger as saying, “The gates of paradise are under the shadow of the swords.” A man with a ragged appearance got up and asked Abu Musa whether he had heard God's Messenger say that; and when he received the reply that he had, he returned to his companions, said, “I salute you,” then broke the scabbard of his sword and threw it away, then went towards the enemy with his sword and plied it till he was killed. Muslim transmitted it.

Aba Huraira-told that God's messenger recited this verse, "On that day it will, tell its news," [*] and asked whether they knew what its news would be. On their replying that God and His messenger knew best he said, " Its news will be that it will tell what every man and woman did when they were on it, saying they did such and such a thing on such and such a day. This will be its news." *Quran; 99:4, the reference being to the earth. Ahmad and Tirmidhi transmitted it, Tirmidhi saying this is a hasan sahih gharib tradition.

Abu Huraira told that after God's messenger had stated that God most high has said, "I have prepared for my upright servants what eye has not seen, nor ear heard, nor has entered into the heart of man," 1 he added, "Recite, if you wish, `No soul knows what comfort has been concealed for them'." [2] 1. Cf. 1 Corinthians, 2:9. 2. Quran, 32:17. (Bukhari and Muslim.)

Anas told that when a man had asked the Prophet for enough sheep to fill the valley between two mountains and had been given them, he went to his people and said, "Accept Islam, my people, for I swear by God that Muhammad gives gifts to such an extent that there is no fear of poverty[*]." *The translation depends on whether the verb is read as active or passive. The translation above takes it in the passive sense. If it is active, it means that the Prophet does not fear poverty. Muslim transmitted it.

Muhammad b. al-Hanafiya[*] told that when he asked his father which of the people after the Prophet was best, he replied that it was Abu Bakr. He asked who came next and he replied that it was `Umar. As he was afraid that he might mention `Uthman next he suggested that his father himself came next, but he replied, "I am only a man among the Muslims." *He was a son of Ali bin Abu Talib. Bukhari transmitted it.

When God's messenger arrived in Medina, he was wakeful one night and said, "Would that a good man would guard me!" We then heard the sound of weapons, and when he asked who was there Sa'd replied that it was he. He asked what had brought him and he replied, "Fear for God's messenger occurred to me, so I came to guard him. Invoking a blessing on him, God's messenger then went to sleep. (Bukhari and Muslim.)

Abu Huraira told that God's messenger recited this verse, "If you turn back He will substitute other people for you and they will not be like you[*]," and the people asked, "Messenger of God, who are these people of whom God has mentioned that they will be substituted for us if we turn back and will not be like us?" He struck Salman al-Farisi on the thigh and said, "This man and his people. If the religion were in the Pleiades men from among the Persians would attain to it." *Quran 47:38 Tirmidhi transmitted it.

I prayed with the Prophet (SAW) the two 'Eids, not only once or twice, without an Adhan or an Iqamah. [Reported by Muslim].

Allah's Messenger (SAW) entered my house and prayed eight Rak'at of Duha prayer. [Reported by Ibn Hibban in his Sahih].

In the narration of al-Hakim quoted in the al-Arba'in with a Sahih Isnad, "He (SAW) prayed Zuhr and 'Asr then rode (his beast, to continue his journey.)"

“We went out with the Messenger of Allah (SAW) on the military expedition of Tabuk, and with us was a friend of ours. He fought with another man while we were on the road. The man bit the hand on his opponent, who pulled away his hand and the man's tooth fell out. He came to Messenger of Allah (SAW) demanding compensatory money for his tooth, and the Messenger of Allah (SAW) said: 'Would anyone of you go and bite his brother like a stallion, then come demanding compensatory money? There is no compensatory for this.'” Hence, The Messenger of Allah (SAW) invalidated it (i.e compensatory in such case).

“We were sitting with the Prophet (saw) and he was narrating to us and reminding us, when a man came and spoke privately to him. He said: ‘Take him away and kill him.’ When the man turned away, the Messenger of Allah (saw) called him back and said: ‘Do you bear witness that none has the right to be worshiped but Allah?’ He said, ‘Yes.’ He said: ‘Then go and let him go, for I have been commanded to fight the people until they say: La ilaha illallah, then if they do that, their blood and wealth are forbidden to me.’”

“I have turned my face in submission to the One Who originated the heavens and the earth, as a monotheist and I am not one of the mushrikeen. Verily, my Salah (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the Alameen (mankind, jinn and all that exists). He has no partner. And of this I have been commanded, and I am the first of the Muslims, O Allah, You are the Sovereign, there is no god but You. You are my Lord and I am Your slave. I have wronged myself and I admit my sin, so forgive me all my sins, for no one can forgive sins except You. O Allah, guide me to the best of conduct, for none can guide to that except You; divert from me the worst of conduct, for none can divert it except You. Here I am at Your service, all goodness is in Your hand and evil cannot be attributed to You. My existence is due to You and my return is to You. Blessed and exalted are You, I seek Your forgiveness and I repent to You.` When he bowed, he said: `O Allah, to You I have bowed, in You I have believed and to You I have submitted. My hearing, my sight, my brain, my bones and my sinews submit to You.` When he rose from bowing he said: “Allah hears the one who praises Him. O Allah our Lord, to You be praise, filling the heavens, filling the earth, filling that which is between them and filling whatever else You will besides.` When he prostrated he said: “O Allah, to You I have prostrated, in You I have believed and to You I have submitted. My face has prostrated to the One Who created it and gave it shape and gave it the best of shapes, and opened its hearing and sight, Blessed be Allah, the Best of creators.` When he had finished praying he said: `O Allah, forgive me my past and future sins, what I have done in secret and what I have done openly, what I have transgressed and what You know more than I. You are the One who brings forward and the One Who puts back, there is no god but You.` `Abdullah said: We heard from Ishaq bin Rahawaih, from an-Nadr bin Shumail, that he said concerning this hadeeth, instead of, `evil cannot be attributed to You,” he said: Evil cannot be used to draw close to You. It was narrated from `Ali bin Abi Talib (رضي الله عنه), from the Messenger of Allah (ﷺ), that When he began to pray, he said takbeer, then he said, `I have turned my face.` - and he narrated a similar report, except that he said `and divert from me the worst of conduct.” A similar report was narrated from Al-A`raj, from `Ubaidullah bin Abi Rafi`, from `Ali bin Abi Talib (رضي الله عنه), from the Prophet (ﷺ).

When God’s Messenger stood up to pray he raised his hands so as to bring them opposite his shoulders and said the takbir; then he recited some verses; then said the takbir, raising his hands so as to bring them opposite his shoulders; then he bowed, placing the palms of his hands on his knees and keeping himself straight neither raising nor lowering his head; then raised his head saying, “God listens to him who praises Him”; then raised his hands placing them exactly opposite his shoulders; then said the takbir; then lowered himself to the ground in prostration, keeping his arms away from his sides and bending his toes; then raised his head, bent his left foot and sat on it; then he adopted a natural position so that every bone returned properly to its place; then he prostrated himself; then he said the takbir, raised himself and bent his left foot and sat on it: then he adopted a natural position so that every bone returned to its place; then he got up, and did the same as that in the second rak'a. At the end of two rak'as he stood up and said the takbir, raising his hands so as to bring them opposite his shoulders in the way he had said the takbir on beginning to pray; then he did that in the remainder of his prayer, and after the sajda* which is followed by the taslim he put out his left foot and sat on his left hip; then he uttered the taslim. They said, “You have spoken the truth. This is how he used to pray.” *i.e. prostration Abu Dawud and Darimi transmitted it. And Tirmidhi and Ibn Majah transmitted something to the same effect. Tirmidhi saying that this is a hasan sahih tradition. Then he bowed and placed his hands on his knees as though he were clutching them, and he bent his arms and kept them away from his sides. He (i.e. the narrator) said that he then prostrated himself placing his nose and his forehead on the ground, keeping his arms away from his sides, placing the palms of his hands [on the ground] opposite his shoulders, keeping his thighs separate and not letting his stomach press on any part of his thighs till he finished; then he sat up and spread out his left foot, putting forward the front of his right foot towards his qibla, placing the palm of his right hand on his right knee and the palm of his left hand on his left knee, and he pointed with his finger, i.e., his forefinger. In another version by him [it says]: When he sat at the end of two rak'as he sat on the sole of his left foot and raised the right, and after the fourth he placed his left hip on the ground and put out both feet on one side. A version by Abu Dawud of the tradition of Abu Humaid.

Thabit al-Bunani told on the authority of Anas that God's messenger said, "I was brought al-Buraq which was an animal white and long, larger than a donkey but smaller than a mule, whose hoof touched the ground at a distance equal to the range of its vision. I mounted it and came to Jerusalem, then tied It to the ring used by the prophets. Then after entering the mosque and praying two rak'as in it I came out and Gabriel brought me a vessel of wine and a vessel of milk. I chose the milk, and Gabriel said, `You have chosen the true religion.' We were then taken up to heaven ..." and he went on with something to the same effect as has been mentioned already. He said, "I found Adam who welcomed me and prayed for my wellbeing." Regarding the third heaven he said, "I found Joseph who had been given half of beauty[*], and he welcomed me and prayed for my wellbeing." But he did not mention the weeping of Moses. Regarding the seventh heaven he said, "I found Abraham supporting his back against the frequented house which is entered daily by seventy thousand angels who do not return to it. He then took me to the lote-tree of the boundary whose leaves are like elephants' ears and whose fruits are like earthenware vessels. When what God commands overshadows it, it changes, and none of God's creatures can describe it because of its beauty. God revealed to me what He revealed and made obligatory for-me fifty prayers every day and night. I came down to Moses who asked what my Lord had made obligatory for my people, and when I told him He had prescribed fifty prayers every day and night he said, `Go back to your Lord and ask Him to make things lighter, for your people are not capable of that. I have tested and had experience of the B. Isra'il.' I went back to my Lord and said, `0 my Lord, make things lighter for my people,' so He relieved me of five. When I returned to Moses and told him He had relieved me of five he said, `Your people are not capable of that, so go back to your Lord and ask Him to make things lighter.' I then kept going back and forth between my Lord and Moses till He said, `They are five prayers every day and night, Muhammad, each being credited as ten, so that makes fifty times of prayer. He who intends to do a good deed and does not do it will have a good deed recorded for him, and if he does it, it will be recorded for him as ten; whereas he who intends to do an evil deed and does not do it will have nothing recorded for him, and if he does it one evil deed will be recorded for him.' I then came down, and when I came to Moses and told him he said, `Go back to your Lord and ask Him to make things lighter'." God's messenger said that he replied, "I have gone back to my Lord till I am ashamed to face Him." *Mirqat, 5:432, says this may either mean half of the whole category of beauty, or half of the beauty of all his contemporaries. Muslim transmitted it.

'Hear and obey, even if the ruler is a slave with his limbs amputated. When you cook a stew, put a lot of water in it and then go and see the people of a neighbouring house and give them a reasonable amount of it. Pray the prayers at their proper prayers. Then if you find that the imam has already prayed, you have guarded your prayer (by already having performed it). If not, it is a supererogatory prayer (since you have done it again)."

Abu Dharr reported that it was said, "Messenger of Allah, the wealthy people have taken all the rewards. They pray as we pray. They fast as we fast, but they give sadaqa from their excess wealth." He said, "Has Allah not given you something to give as sadaqa? Every time you praise or glorify Allah, that is sadaqa. There is sadaqa is sexual intercourse." He was asked, "Is there sadaqa in satisfying one's appetite?" He replied, "If he does it in a haram manner, is that not a wrong action? Similarly if he does it in a halal manner, he receives a reward."

"If a man were to fill his stomach completely with pus until it destroyed him, that would be better for him than filling (his mind) with poetry."

'The best (most pure) food a man consumes is that which he has earned himself, and his child (and his child's wealth) is part of his earnings."

“A man died at the time of the Messenger of Allah (saw), and he left no heir except for a slave whom he had set free. The Messenger of Allah (saw) gave the legacy to him.”

“A man came to the Prophet (saw) and said: ‘O Messenger of Allah! One of us performs prayer in a single garment.’ The Prophet (saw) said: ‘Does everyone have two garments?’”

“The Messenger of Allah (saw) said: ‘Among the people who recite the Qur’an with the most beautiful voices is the man who, when you hear him, you think that he fears Allah.’”

God’s messenger remained in Medina nine years, during which he had not performed the hajj, then made a public announcement in the tenth year to the effect that God’s messenger was about to perform the hajj. Large numbers came to Medina, and we went out with him. When we reached Dhul Hulaifa, Asma’ daughter of ‘Umais, gave birth to Muhammad b. Abu Bakr and sent to God’s messenger asking what she was to do. He replied, “Bathe, bandage your private parts with a cloth, and put on the ihram.” God’s messenger then prayed in the mosque, and after he had mounted al-Qaswa' and his she-camel stood erect with him on its back at al-Baida’, he raised his voice declaring God’s unity and saying, “Labbaik, O God, labbaik labbaik; Thou hast no partner; labbaik; praise and grace are Thine and the dominion; Thou hast no partner.” Jabir said : We did not express our intention of performing anything but the hajj, being unaware of the ‘umra [at that season], but when we came with him to the House he touched the corner and made seven circuits, running three of them and walking four. Then going forward to the station of Abraham, he recited, “And take the station of Abraham as a place of prayer.” (Qur’an 2:125)He then prayed two 'rak'as, having the station between him and the House. A version says that he recited in the two rak'as,. “Say, He is God, One,” and, “Say, O infidels.” (Qur’an 112, and 109) He then returned to the corner and touched it, after which he went out by the gate to as-Safa, on coming near to which he recited. “As-Safa and al-Marwa are among the signs appointed by God,” (Qur’an 2:158) adding, “I begin with what God began with.” So he went first to as-Safa, and mounting it till he could see the House, he faced the qibla, declared God's unity, proclaimed His greatness, and said, “There is no god but God alone who has no partner; to Him belongs the dominion, to Him praise is due, and He is omnipotent; there is no god but God alone who alone has fulfilled His promise, helped His servant and routed the confederates." He then made supplication in the course of that, saying such words three times. He next descended and walked towards al-Marwa, and when his feet came down into the bottom of the valley he ran, and when he began to ascend he walked till he reached al-Marwa. There he did as he had done at as-Safa, and when he came to al-Marwa for the last time, he called out, he being on al-Marwa and the people below him, saying, “If I had known before what I have come to know afterwards regarding my religion, I would not have brought sacrificial animals but made it an 'umra ; so if any of you has no sacrificial animals he,may take off the ihram and treat it as an ‘umra. Suraqa b. Malik b.Jush'um then got up and asked, “Messenger of God, does this apply to the present year, or does it apply for ever?" God’s messenger intertwined his fingers and said twice, “The ‘umra has become incorporated in the hajj," adding “No, but for ever and ever." ‘Ali came from the Yemen with the Prophet’s sacrificial animals and he asked him what he had said when he undertook the duty of performing the hajj. He replied that he had said, “0 God, I am putting on the ihram for the same purpose as Thy messenger has put it on." He said, “I have with me the sacrificial animals, so do not put off the ihram.” [Jabir] said: The total of those sacrificial animals brought by ‘Ali from the Yemen and of those brought by the Prophet was a hundred. Then all the people, except the Prophet and those who had with them sacrificial animals, removed the ihram and clipped their hair. When yaum at-tarwiya (The 8th of Dhul Hijja, the day when pilgrims leave Mecca and go to Mina. The name is commonly explained as meaning that this was the day when the pilgrims provided themselves with a supply of water for the arid journey before them) came they went towards Mina having put on the ihram for the hajj, and the Prophet rode and prayed there the noon, afternoon, sunset, evening and dawn prayers. After that he waited a little till the sun rose, and gave orders for a tent of hair to be set up for him at Namira (A place or a hill near ‘Arafa). God’s messenger then set out, and Quraish did not doubt that he would observe a halt at the sacred site (At al-Muzdalifa, al-Mash'ar al-haram, a hill sacred to the god Ouzah in pre-lslamic times), as Quraish used to do in the pre-Islamic period ; but he passed on till he came to ‘Arafa and found that the tent had been set up for him at Namira. There he dismounted, and when the sun had passed the meridian he ordered al- Qaswa’ to be brought, and when it was saddled for him he went down into the valley and addressed the people, saying, “Your lives and your property must be respected by one another like the sacredness of this day of yours in this month of yours in this town of yours. Everything pertaining to the pre-Islamic period has been put under my feet, and claims for blood-vengeance belonging to the pre-lslamic period have been abolished. The first of those murdered among us whose blood-vengeance I remit is the son of Rabi'a b. al-Harith (Rabi’a was a grandson of 'Abd al-Muttalib. The name of the child who had been killed is variously given as Adam, Tammam and Iyas. Ibn ‘Abd al-Barr says Adam is a mistake, but does not commit himself to either of the other two names) who was suckled among the B. Sa'd and killed by Hudhail. The usury of the pre-Islamic period is abolished, and the first of our usury I abolish is that of ‘Abbas b. ‘Abd al-Muttalib, for it is all abolished. Show fear towards God regarding women, for you have got them under God’s security, and have the right to intercourse with them by God's word. They must not bring into your houses anyone whom you dislike, but if they do that beat them, though not severely. You are responsible for providing them with their food and clothing in a fitting manner. I have left among you something, i.e. God’s Book, by which, if you hold to it, you will never again go astray. You will be asked about me, so what will you say?" They replied, “We testify that you have conveyed and fulfilled the message and given counsel. ” Then raising his forefinger towards the sky and pointing it at the people, he said, “O God, be witness ; O God, be witness,” saying it three times. Bilal then uttered the call to prayer, and the iqama, and he prayed the noon prayer; he then uttered the iqama and he prayed the afternoon prayer, engaging in no prayer between the two. He then mounted his camel and came to the place of standing, making his she-camel al-Qaswa’ turn its back to the rocks and having the path taken by those who went on foot (The Arabic is Habl al-mushat, which is variously explained as above, or as ‘the concourse of horse on foot', or as the name of a place.) in front of him. He faced the qibla and remained standing till sunset when the yellow light had somewhat gone and the disc of the sun had disappeared. He took Usama up behind him and went quickly till he came to al-Muzdalifa, where he prayed the sunset and the evening prayer with one adhan and two iqamas without saying ‘Glory be to God' between them. He then lay down till dawn and prayed the dawn prayer with an adhan and an iqama when the morning light was clear. He then mounted al-Qaswa’ and when he came to the sacred site he faced the qibla, supplicated God, declared His greatness, His uniqueness and His unity, and kept standing till the daylight was very clear. He then went quickly before the sun rose, taking al-Fadl b. ‘Abbas behind him, and came to the valley of Muhassir (Between al-Muzdalifa and Mini). He urged the camel a little and following the middle road which comes out at the greatest jamra (Jamra, originally a pebble, is applied to a heap of stones, of which there are three in the valley of Mina. One of the rites of the hajj is to throw small stones at them), he came to the jamra which is beside the tree. At this he threw seven small pebbles (Literally, 'pebbles that are thrown’: used to indicate small pebbles about the size of a date-stone), saying “God is most great” each time he threw a pebble. He threw them from the bottom of the valley, then went to the place of sacrifice and sacrificed sixty-three victims with his own hand. Then he gave some to ‘Ali who sacrificed the remainder, and he shared with him in his sacrificial animals. After that he ordered that a piece of flesh from each victim should be put in a pot, and when it was cooked the two of them ate some of it and drank some of its broth. Then God’s messenger mounted, and going quickly to the House, prayed the noon prayer in Mecca. He came to the B. ‘Abd al-Muttalib who were supplying water at Zamzam and said, “Draw water, B. ‘Abd al-Muttalib. Were it not that people would take from you the right to draw water, I would draw it along with you.” So they handed him a bucket and he drank from it. Muslim transmitted it.

if a believer died at the time of the Messenger of Allah (SAW) and he had debts, the Messenger of Allah (SAW) would ask: “Did he leave anything with which to off his debt?” If they said yes, then he would offer the funeral prayer for him, but if they said no, then he would say: “Pray for your companion.” When Allah granted his Prophet (SAW) the conquests, he said: “I am nearer to the believers than their own selves. Whoever dies owing a debt, I will pay it off for him, and whoever leaves behind wealth, it will be for his heirs.”

“I heard Abu Ubayy bin Umm Haram, who had prayed with the Messenger of Allah (saw) facing both the Qiblah, saying: ‘I heard the Messenger of Allah (saw) say: “You should use senna and the Sannut, for in them there is healing for every disease, except the Sam.” It was said: “O Messenger of Allah, what is the Sam?” He said: “Death.” (One of the narrators) ‘Amr said: “Ibn Abu ‘Ablah said: the ‘Sannut is dill.” Others said: “Rather, it is honey that is kept in a skin (i.e., receptacle) used for ghee.”*

“I performed Tawaf with ‘Abdullah bin ‘Amr, and when we had finished seven (circuits), we prayed two Rak’ah at the back of the Ka’bah. I said: ‘Why do you not seek refuge with Allah from the Fire?’ He said: ‘I seek refuge with Allah from the fire.’ Then he went and touched the Corner, then he stood between the (Black) Stone and the door (of the Ka’bah) and clung with his chest, hands and cheek against it. Then he said: ‘I saw the Messenger of Allah (saw) do this.’”

Fatimah daughter of Abu Hubaish narrated to me that she asked Asma' (daughter of Abu Bakr), or Asma' narrated to me that Fatimah daughter of Abu Hubaish asked her to question the Messenger of Allah (saws). He advised her to refrain (from prayer) equal to the period she refrained previously. She then should wash herself.¹

Abu Dawud said: Qatadah narrated it from 'Urwah b. al-Zubair, from Zainab daughter of Umm Salamah, that Umm Habibah daughter of Jahsh had a prolonged flow of blood. The Prophet (saws) commanded her to abandon prayer for the period of her menses. She then should take a bath, and offer prayer. Abu Dawud said: Qatadah did not hear anything from 'Urwah. ²

And Ibn 'Uyainah added in the tradition narrated by al-Zuhri from 'Umrah on the authority of 'Aishah. Umm Habibah had a prolonged flow of blood. She asked the Prophet (saws). He commanded her to abandon prayer during her menstrual period.

Abu Dawud said: This is a misunderstanding on the part of Ibn 'Uyainah. This is not found in the tradition reported by the transmitter from al-Zuhri except that mentioned by Suhail b. Abu Salih. Al-Humaidi also narrated this tradition from Ibn 'Uyainah, but he did not mention the words "she should abandon prayer during her menstrual period."¹

Qumair daughter of Masruq reported on the authority of 'Aishah: The woman who has prolonged flow of blood should abandon prayer during her menstrual period.³

'Abd al-Rahman b. al-Qasim reported on the authority of his father: The Prophet (saws) commanded her to abandon prayers equal (to the length of time) that she has her (usual) menses.²

Abu Bishr Ja'far b. Abi Wahshiyyah reported on the authority of 'Ikrimah from the Prophet (saws) saying: Umm Habibah daughter of Jahsh had a prolonged flow of blood; and he transmitted like that.¹

Sharik narrated from Abu al-Yaqzan from 'Adi b. Thabit from his father on the authority of his grandfather from the Prophet (saws): The woman suffering from a prolonged flow of blood should abandon prayer during her menstrual period ; she then should was herself and pray. ¹

Al-'Ala b. al-Musayyab reported from al-Hakam on the authority of Abu Ja'far, saying: Saudah had a prolonged flow of blood. The Prophet (saws) commanded that when he menstruation was finished, she should take bath and pray.¹

Sa'id b. Jubair reported from 'Ali and Ibn 'Abbas : A woman suffering from a prolonged flow of blood should refrain from prayers during her menstrual period.¹

'Ammar, the freed slave of Banu Hashim and Talq b. Habib narrated in a similar way.¹

Similarly, it was reported by Ma'qil al-Khath'ami from 'Ali⁴, al-Sha'bi also transmitted it in a similar manner from Qumair, the wife of Masruq, on the authority of 'Aishah.¹

Abu Dawud said: Al-Hasan, Sa'id b. al-Musayyab, 'Ata, Makhul, Ibrahim, Salim and al-Qasim also hold that a woman suffering from a prolonged flow of blood should abandon prayer during her menstrual period.

Abu Dawud said: Qatadah did not hear anything from 'Urwah.

Allah's Messenger (SAW) said, "If supper is brought (and the prayer is ready) start with it (the food) before you pray the Maghrib (prayer)." [Agreed upon].

Allah's Messenger (SAW) used to pray four Rak'at in Duha prayer and increase (the number of Rak'at) as much as Allah willed." [Reported by Muslim].

Abu Nu'aim has in his Mustakhraj of Muslim, "While on a journey, if the sun declined he (SAW) used to pray Zuhr and 'Asr together and then continue his journey."

I saw the Prophet (SAW) praying while sitted in a cross-legged position. [Reported by an-Nasa'i; and al-Hakim graded it Sahih (authentic)].

The Messenger of Allah said to the people of Najran: "I will send you a trustworthy man with you, who is indeed trustworthy." The people craned their necks to see, and he sent Abu 'Ubaidah bin Jarrah.

A man came to the Prophet; he had performed ablution and has missed a spot the size of a fingernail where water had not reached. The Prophet said to him: 'Go back and perform ablution properly.'"

"If a man were to fill his stomach completely with pus until it destroyed him, that would be better for him than filling (his mind) with poetry."

"I saw the Messenger of Allah (SAW) pass by a man having food in a vessel. He put his hand in it and said: 'Perhaps you are cheating. Whoever cheats us is not one of us."'

“We were with the Prophet (SAW) and a man asked him about a slave woman who commits fornication (again), whip her, even if that is for a rope of hair.' ”

“The Prophet (saw) was asked about a man who kissed his wife when they were both fasting. He said: ‘They have broken their fast.’”

“A man burped in the presence of the Prophet (saw) and he said: ‘Withhold your burps from us! For the most hungry of you on the Day of Resurrection will be those who most ate their fill in this world.’”

“Nothing increases one’s life span except righteousness and nothing repels the Divine decree except supplication, and a man may be deprived of provision by a sin that he commits.’”

“The dead person ends up in his grave, then the righteous man is made to sit up in his grave with no fear or panic. Then it is said to him: ‘What religion did you follow?’ He said: ‘I was in Islam.’ It is said to him: ‘Who is this man?’ He says: ‘Muhammad the Messenger of Allah (saw). He brought us clear signs from Allah and we believed him.’ It is said to him: ‘Have you seen Allah?’ He says: ‘No one is able to see Allah.’ Then a window to Hell is opened for him, and he sees it, parts of it destroying others. Then it is said to him: ‘Look at what Allah has saved you from.’ Then a window to Paradise is opened to him, and he looks at its beauty and what is in it. It is said to him: ‘This is your place.’ And it is said to him: ‘You had certain faith and you died in that state, and in that state you will be resurrected if Allah wills.’ And the evil man is made to sit up in his grave with fear and panic. It is said to him: ‘What religion did you follow?’ He says: ‘I do not know.’ It is said to him: ‘Who is this man?’ He says: ‘I heard the people saying something and I said it too.’ Then a window to Paradise is opened to him, and he looks at its beauty and what is in it. It is said to him: ‘Look at what Allah has diverted away from you.’ Then a window to Hell is opened for him, and he sees it, parts of it destroying others, and it is said to him: ‘This is your place. You were doubtful; in this state you died and in this state you will be resurrected, if Allah wills.’”