Yahya said that he heard Malik speak about a man who bought goods - animals or clothes or wares, and the sale was found not to be permitted so it was revoked and the one who had taken the goods was ordered to return the owner his goods. Malik said, "The owner of the goods only has their value on the day they were taken from him, and not on the day they are returned to him. That is because the man is liable for them from the day he took them and whatever loss is in them after that is against him. For that reason, their increase and growth are also his. A man may take the goods at a time when they are selling well and are in demand, and then have to return them at a time when they have fallen in price and no one wants them. For instance, the man may take the goods from the other man, and sell them for ten dinars or keep them while their price is that. Then he may have to return them while their price is only a dinar. He should not go off with nine dinars from the man's property. Or perhaps they are taken by the man, and he sells them for a dinar or keeps them, while their price is only a dinar, then he has to return them, and their value on the day he returns them is ten dinars. The one who took them does not have to pay nine dinars from his property to the owner. He is only obliged to pay the value of what he took possession of on the day it was taken ."

He said, "Part of what clarifies this is that when a thief steals goods, only their price on the day he stole them is looked at. If cutting off the hand is necessary because of it, that is done. If the cutting off is delayed, either because the thief is imprisoned until his situation is examined or he flees and then is caught, the delay of the cutting off of the hand does not make the hadd, which was obliged for him on the day he stole, fall from him even if those goods become cheap after that. Nor does delay oblige cutting off the hand if it was not obliged on the day he took those goods, even if they become expensive after that."

Ibn ‘Abbas said that God's messenger came upon a grave where an interment had taken place at night and asked when this person had been buried. On being told that he had been buried the previous night, he asked why they had not informed him. They told him that they had conducted the burial in the darkness of night and had not liked to waken him, whereupon he stood up, and when they formed a row behind him he prayed over the dead. (Bukharl and Muslim.)

We went out to perform the ‘umra, and when we encamped in the valley of Nakhla we tried to see the new moon. Some of the people said it was three nights old and others that it was two nights old. We then met Ibn ‘Abbas and told him we had seen the new moon, but that some of the people said it was three nights old and others that it was two nights old. He asked what night we had seen it, and when we told him we had seen it on such and such a night he said, “God’s messenger deferred it till the time it is seen, so it is to be reckoned as being on the night you saw it.” In a version he said: We saw the new moon of Ramadan when we were in Dhat ‘Irq* and we sent a man to Ibn ‘Abbas to enquire of him. He replied that God’s messenger had said, “God most high has deferred it till it is seen, but if the weather is cloudy observe the fast after the complete number of days have passed.” *Dhat 'Irq was near Nakhla, so this version is simply a little more precise than the other about were they were. Muslim transmitted it.

The iqamah for the morning prayer was pronounced and the Messenger of Allah (saws) began to offer prayer while he was looking at the mountain-pass.

(AbuDawud elaborated that the Prophet had sent a horseman to the mountain-pass at night in order to keep watch.)

The Messenger of Allah (saws) used to pray thirteen rak'ahs during the night, observing the witr prayer with nine (or as she said). He used to pray two rak'ahs while sitting and pray two rak'ahs of the dawn prayer between the adhan and the iqamah.

The Messenger of Allah (may peace be upon him) found some people absenting from certain prayers and he said: I intend that I order (a) person to lead people in prayer, and then go to the persons who do not join the (congregational prayer) and then order their houses to be burnt by the bundles of fuel. If one amongst them were to know that he would find a fat fleshy bone he would attend the night prayer.

'Umar (RA) gave a decree regarding a husband who is impotent that he must be given delay for one year. [Its narrators are reliable].

Ibn Mas’ūd reported God’s messenger as saying, “He who recites sūra al-Waqi'a (Qur’ān, 56) every night will never be afflicted by want.” Ibn Mas’ūd used to order his daughters to recite it every night. Transmitted by Baihaqī in Shu'ab al-īmān.

"I said: 'O Mother of the believers! Tell me about the Witr of the Messenger of Allah (SAW).' She said: 'We used to prepare his siwak and water for purification, then Allah (SWT) would wake him when He willed to wake him at night. He would use the siwak and perform wudu, then pray eith rak'ahs; not sitting until the eighth rak'ah, when he would sit and remember Allah (SWT) and call upon Him. Then he would say the taslim loud enough for us to hear.'"

"I asked 'Aishah about the prayer of the Messenger of Allah (SAW). She said: 'He used to sleep during the first part of the night, then get up during the time before dawn and pray witr. Then he would go to his bed and if he needed to be intimate he would go to his wife. Then when he heard the Adhan he would get up, and if he was junub he would pour water over himself, otherwise he would perform wudu, then he would go out to the prayer.'"

" I was in a house with 'Utbah bin Farqad, and I wanted to narrate a Hadith, but there was a man from among the Companions of the Prophet there, and I felt it was more appropriate fro him to narrate the Hadith than I. The man narrated that the Prophet said. Concerning of the Prophet there, and I felt it was more appropriate for him to narrate the Hadith than I. the man narrated that the Prophet said, concerning Ramadan: 'In it the gates of Heavens are opened and the gates of the Fire are shut, and every devil is fettered. A caller calls out every night: O seeker of good, proceed; O seeker of evil, desist!"'

"I looked for the Messenger of Allah [SAW] one night in my bed, and I did not find him. I struck my hand on the head of the bed, and my hand fell on the soles of his feet. He was prostrating and saying: 'A'udhu bi 'afwika min 'iqabika, wa a'udhu bi ridaka min sakhatika, wa a'udhu bika minka (I seek refuge in Your forgiveness from Your punishment, and I seek refuge in Your pleasure from Your wrath, and I seek refuge in You from You.)'"

"We were with the Messenger of Allah (PBUH) on a journey, and we kept going one night, then when it was nearly morning the Messenger of Allah (PBUH) dismounted and slept, and the people slept too. We did not wake up until the sun had risen. The Messenger of Allah (PBUH) asked the Mu'adhdhin to call the Adhan, then he prayed the two Rak'ahs before Fajr, then he asked him to say the Iqamah, then he led the people in prayer. Then he told us about everything that will happen until the Hour begins."

"The Messenger of Allah (SAW) used to pray eleven rak'ahs, making it odd (witr) by one between the time when he finished 'Isha and dawn, and he would prostrate for as long as it takes one of you to recite fifty verses before raising his head."

"A woman asked the Prophet (PBUH): 'I suffer from Istihadah and I never become pure; should I stop praying?' He said: 'No. Stop praying for the number of days and nights that you used to menstruate, then perform Ghusl, wrap a cloth around yourself, and pray.'"

The Messenger of Allah (saws) taught me to say when the adhan for the sunset prayer was called; "O Allah, this is the time when Thy night comes on, Thy day retires, and the voices of Thy summoners are heard, so forgive me."

The Messenger of Allah (saws) combined the noon and afternoon prayers, and the sunset and night prayers at Medina without any danger and rain. He was asked: What did he intend by it ? He replied: He intended that his community might not fall into hardship.

The Messenger of Allah (saws) used to pray thirteen rak'ahs during the night, observing a witr out of that with five, he did not sit during the five except the last and then gave the salutation.

Abu Dawud said: Ibn Numair reported it from Hisham recently.

Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to pray dhuhr, asr, maghrib and isha at al-Muhassab, and then enter Makka at night and do tawaf of the House.

Prophet said: "When on of you awakens in the night, then let him not put his hand into the vessel until he has poured water on two times, or three times, for indeed he does not know where his hand has spent the night."

the Prophet said: "There are no days more beloved to Allah that He be worshipped in them than the ten days of Dhul-Hijjah, fasting every day of them is the equivalent of fasting a year, and standing every night of them (in prayer) is the equivalent of standing on the Night of Qadr."

I heard the Messenger of Allah (PBUH) saying, "Every night there is a special time during which whatever a Muslim asks Allah of any good relating to this life or the Hereafter, it will be granted to him; and this moment comes every night."

[Muslim].

My father attributed it to the Prophet (ﷺ) - said: “Whoever misses any part of his word or portion (of Prayer or Qur`an) at night and reads it between Fair prayer and Zuhr, it will be as if he read it at night.`

Messenger of Allah (PBUH) said, "Every one of my followers will be forgiven except those who expose (openly) their wrongdoings. An example of this is that of a man who commits a sin at night which Allah has covered for him, and in the morning, he would say (to people): "I committed such and such sin last night,' while Allah had kept it a secret. During the night Allah has covered it up but in the morning he tears up the cover provided by Allah Himself."

[Al-Bukhari and Muslim].

I heard Messenger of Allah (PBUH) saying, "If a person mentions the Name of Allah upon entering his house or eating, Satan says, addressing his followers: 'You will find no where to spend the night and no dinner.' But if he enters without mentioning the Name of Allah, Satan says (to his followers); 'You have found (a place) to spend the night in, and if he does not mention the Name of Allah at the time of eating, Satan says: 'You have found (a place) to spend the night in as well as food."'

[Muslim].

Yahya related to me from Malik from Hisham ibn Urwa that his father said, talking about spending the nights of Mina at Makka, "No- one must spend the night anywhere except Mina."

Her 'Idda is that period which is longer of the two (between four months and ten days and the birth of the child, whichever is longer). AbuSalama, however said: Her period of 'Idda is over (with the birth of the child), and they were contending with each other over this issue, whereupon Abu Huraira (Allah be pleased with him) said: I subscribe (to the view) held by my nephew (i. e. Abu Salama). They sent Kuraib (the freed slave of Ibn 'Abbas) to Umm Salama to ask her about it. He came (back) to them and informed them that Umm Salama (Allah be pleased with her) said that Subai'ah al-Aslamiyya gave birth to a child after the death of her husband when the few flights (had hardly) passed and she made mention of that to Allah's Messenger (may peace be upon him) and he commanded her to marry.

The Messenger of Allah (saws) said: “Whoever glorifies Allah a hundred times in the morning and a hundred in the night, he is like one who performs Hajj a hundred times. And whoever praises Allah a hundred times in the morning and a hundred in the night, he is like one who provides a hundred horses in the cause of Allah.” – or he said – “went out on a hundred military expeditions. And whoever pronounced At-Tahlil of Allah a hundred times in the night, he is like the one who freed a hundred slaves from the offspring of Isma`il, and whoever extols Allah’s greatness a hundred times in the day and a hundred in the night, none shall bring on that day, more than what he brought, except one who said similar to what he said, or increased upon it.”

Abu Zaid quoted ‘Abdallah b. Mas'ud as saying that on the night when the jinn listened to the Qur’an* the Prophet asked him what was in his skin vessel, and when he replied that he had some nabidh, he said, “It consists of fresh dates and pure water.” *Lit "the night of the jinn" After Abu Talib’s death the Prophet went to at-Ta’if to proclaim his message, but was driven out. Returning to Mecca, he spent a night in the valley of Nakhla and we are told that a company of the jinn listened to him reciting the Qur’an See sura lxxii. Abu Dawud transmitted it, and Ahmad and Tirmidhi added that he performed ablution from it. Tirmidhi said that Abu Zaid is unknown, and there is a sound tradition in which ‘Alqama quotes ‘Abdallah b. Mas'ud as saying, “I was not with God’s messenger on the night when the jinn listened.” Muslim transmitted it.

I went out one night to the mosque with ‘Umar b. al-Khattab and we saw the people in sections separate from one another, one man praying by himself, and another followed by a group; so ‘Umar said, “If I collected these people behind one reciter it would be better." He then made up his mind and collected them with Ubayy b. Ka‘b as imam. Afterwards I went out with him another night when the people were following the prayer of their reciter, and ‘Umar said, “This is a good innovation, but what you miss through sleeping is more excellent than what you are getting up for, meaning at the end of the night, for the people were getting up during the early part of the night. Bukhari transmitted it.

Yahya related to me from Malik from Humayd at-Tawil that Anas ibn Malik said, "A virgin has seven nights, and a woman who has been previously married has three nights."

Malik affirmed, "That is what is done among us."

Malik added, "If the man has another wife, he divides his time equally between them after the wedding nights. He does not count the wedding nights against the one he has just married."

The Prophet (PBUH) said, "Do not choose the Friday night among all other nights for standing in (Tahajjud) prayer, and do not choose Friday among all other days for Saum (fasting) except that one you have accustomed to."

[Muslim].

My father attributed it to the Prophet (ﷺ) - that he said: `Whoever misses any part of his regular portion of Qur'an or prayer at night, and recites it between Fajr and Zuhr, it will be as if he recited it that night.”

'A'isha said: Whenever Allah's Messenger (may peace be upon him) intended to set out on a journey he cast lots amongst his wives and he took one with him in whose favour the lot was cast. It so happened that he cast lots amongst us while setting out on a battle and it was cast in my favour, so I set out along with Allah's Messenger (may peace be upon him). This relates to the period when the revelation concerning the commands of veil had been made. I was carried in a haudaj and I was brought down where we had to stay. In short, when we set out for return journey from the expedition and our caravan was near Medina, Allah's Messenger (may peace be upon him) commanded one night to march forward. I also got up when the command for the march was given and moved on until I went out of the encampments of the army and after relieving myself I came to my place. I touched my chest and found that my necklace which had been made of the stones of zafar had been broken. I retraced my steps and tried to search my necklace and this detained me there. The group of people who saddled my ride and placed my haudaj carrying me upon the camels marched on. They were under the impression that I was in it. The women in those days were light of weight and they did not wear much flesh, as they ate less food; so they did not perceive the weight of my haudaj as they placed it upon the camel as I was a young girl at that time. So they drove the camel and Eet out and I found my necklace after the army had marched. I came to my place and there was none to call and none to respond (the call). I waited at my place under the impression that when the people would riot find me they would come back. So I kept sitting at my place. I was overpowered by sleep and slept. Safwan b. Mu'attal Sulami Dhakwini, who had lagged behind the army because of taking rest came to my place walking in the latter part of the night and he saw the body of a person who was asleep. He came to me and recognised me as he had seen rue before it was enjoined to observe purda. I got ap by his voice as he recited Inna lillahi wa inna ilaihi raji'un [we are for Allah and to Him we have to return. ] and I covered my head with my headdress. By Allah, he did not speak to me a word and I did not hear a word from him except Inna lillahi. He made his camel kneel down and I amounted the camel as he pressed tLe camel's foreleg and he moved on leaning the camel by the nose string on which I was riding until we came to the army where it had encamped for rest because of extreme heat. Woe be upon those who harboured doubts about me and the most notorious among them was 'Abdullah b. Ubayy, the great hypocrite. We came to Medina and I fell sick for a month. The people had been deliberating over the statements of those who had brought these calumnies against me. I was absolutely unaware of anything concerning that. This, however, caused doubt in my mind that I did not see Allah's Messenger (may peace be upon him.) treating me with such kindness with which he treated me as I fell ill before this. The Holy Prophet (may peace be upon him) would coome and greet me with Assalam-o-'Alaikum and only ask me how I was. This caused doubt in my mind, but I was unaware of the evil. I wept outside despite my failing health and there went along with me Umm Mistah and she said the daughter of Abu Rhm b. Muttalib b. 'Abd Manaf and his mother was the daughter of Sakhr b. 'Amir, the sister of the mother of Abu Bakr Sidiq and his son was Mistah b. Uthatha b. 'Abbad b. Muttalib. I and the daughter of Abu Rahm set towards the direction of my house. Something got into the head dress of Umm Mistah and she said: Woe be upon Mistah. And I said. Woe be upon what you say. Do you curse people who had participated in Badr? She said: Innocent woman, have you not heard what he said? I said: What did he say? She conveyed to me the statement of those who had brought false allegations against me. So my illness was aggravated. I went to my house and Allah's Messenger (may peace be upon him) came to me and he greeted me and then said: How is that woman? I said: Do you permit me to go to the (house) of my parents? She (further) said: I had at that time made up my mind to confirm this news from them. Allah's Messenger (may peace be upon him) permitted me. So I came to (the house of) my parents and said to my mother: Mother, do you know what the people are talking about? She said: My daughter, you should not worry. By Allah, if there is a handsome woman who is loved by her husband and he has co-wives also they talk many a thing about her. I said: Hallowed be Allah, what are the people talking about? I wept during the whole night until it was morning and I did not have a wink of sleep and I wept even in the morning. As the revelation was delayed (in regard to this matter), so Allah's Messenger (may peace be upon him) called 'Ali ibn Abi 'Talib and Usama b. Zaid in order to seek their advice in regard to the separation of his wife. Usama b. Zaid told Allah's Messenger (may peace be apen him) about the innocence of his wives and what he knew about his love for them. He said: Allah's Messenger, they are your wives and we know nothing else about them but goodness. And as for 'Ali b. Abu Talib, he said: Allah has not put any unnecessary burden upon you (in regard to your wives). There are a number of women besides her and if you ask that maidservant (Barira) she will tell you the truth. So, Allah's Messenger (may peace be upon him) called Bailra and said: Barira, did you see anything in 'A'isha which can cause doubt about her? Barira said: By Him Who sent thee with the truth, I have seen nothing objectionable in her but only this much that she is a young girl and she goes to sleep while kneading the flour and the lamb eats that. Thereupon Allah's Messenger (may peace be upon him) mounted the pulpit and sought vindication against 'Abdullah b. Ubayy b. Salul, and he further said: Who would exonerate me from imputations of that person who has troubled (me) in regard to my family? By Allah, I find nothing in my wife but goodness and the person whom the people have mentioned in this connection is, according to my knowledge, a thoroughly pious person, and he did never get into my house but along with me. Sa'd b. Mu'adh stood up and said: Allah's Messenger, I defend your honour against him. If he belong to the tribe of Aus we would strike his neck and if he belongs to the tribe of our brother Khazraj and you order us we would comply with your order. Then Sa'd b. 'Ubada stood up. He was chief of the Khazraj tribe. He was otherwise a pioas man but he had some what tribal partisanship in him and he said to Sa'd b. Mu'adh: By the everlasting existence of Allah. you are not stating the fact, you will not be able to kill him and you will not have the power to do so. Thereupon, Usaid b. Hudair stood up, and he was the first cousin of Sa'd b. Mu'adh and said to Sa'd b. 'Ubada: By the everlasting existence of Allah, you are not stating the fact. We would kill him. You are a hypocrite and so you argue in defence of the hypocrites, and thus both the tribes Aus and Khazraj were flared up, until they were about to fall upon one another and Allah's Messenger (may peace be upon him) kept standing upon the pulpit and Allah's Messenger (may peace be upon him) tried to subside their anger until they became silent and thus there was silence. 'A'isha further reported: I spent the whole day in weeping and even the night and could not have a wink of sleep even next night. My parents thought that this constant weeping of mine would break my heart. I wept and they sat beside me. In the meanwhile a woman of the Ansar came to see me. I permitted her to see me and she also began to weep. And we were in this very state that Allah's Messenger (may peace be upon him) came and he greeted me and then sat down. He had never sat with me since a month when this rumour was afloat, and there was no revelation (to clarity) my case. Allah's Messenger (may peace be upon him) recited Tashahhud (there is no god but Allah and Muhammad is His Apostle) and then said: Coming to the point, 'A'isha, this is what has reached me about you and if you are innocent, Allah would Himself vindicate your honour, and if accidentally there has been a lapse on your part seek forgiveness of Allah; He will pardon thee for when a servant makes a confession of his fault and turns (to Him) penitently, Allah also turns to him (mercifully) accepting his repentance. When Allah's Messenger (may peace be upon him) talked, my tears dried up and not even a single drop of tear was perceived by me (rolling out of my eyes). I said to my father: You give a reply to Allah's Messenger (may peace be upon him) on my behalf. He said: By Allah, I do not know what I should say to Allah's Messenger (may peace be upon him). I then said to my mother: Give a reply to Allah's Messenger (may peace be upon him) on my behalf, but she said: By Allah, I do not know what I should say to Allah's Messenger (may peace be upon him). I was a small girl at that time and I had not read much of the Qur'an (but I said): By Allah, I perceive that you have heard about this and it has settled down in your mind and you have taken it to be true, so if I say to you that I am quite innocent, and Allah knows that I am innocent, you would never believe me to be true, and if I confess to (the alleged) lapse before you, whereas Allah knows that I am completely innocent (and I have not committed this sin at all), in that case You will take me to be true and, by Allah, I, therefore, find no other alternative for me and for you except that what the father of Yousuf said:, (My course is) comely patience. And Allah it is Whose help is to be sought for in that (predicament) which ye describe" (xii 18). After this I turned my face to the other side and lay down on my bed. By Allah, I was fully aware of this fact that I was innocent but I did not expect that Allah would descend Wahy Matlu (Qur'anic Wahy) in my case as I did not think myself so much important that Allah, the Exalted and Glorious, would speak in this matter in words to be recited. I only hoped that Allah would in vision give an indication of my innocence to Allah's Messenger (may peace be upon him) during his sleep. And, by Allah, Allah's Messenger (may peace be upon him) had not moved an inch from where he had been sitting and none from the members of my family had gone that Allah, the Exalted and Glorious, descended revelation upon Allah's Messenger (may peace be upon him) there and then and he felt the burden which he used to feel at the time of receiving revelation. He began to perspire because of the burden of words of Allah as they descended upon him even during the winter season and there fell the drops of his sweat like silvery beads. When this state of receiving revelation was over, the Messenger of Allah (may peace be upon him) smiled and the first words which he spoke to me were that he said: 'A'isha, there is glad tidings for you. Verily, Allah has vindicated your honour, and my mother who had been standing by me said: Get up (and thank him, i. e. the Holy Prophet). I said: By Allah, I shall not thank him and laud him but Allah Who has descended revelation vindicating my honour. She ('A'isha) said: Allah, the Exalted and Glorious, revealed:" 'Verily, those who spread the slander are a gang among you" (and) ten (subsequent) verses in regard to my innocence. She further said: Abu Bakr used to give to Mistah (some stipend) as a token of kinship with him and for his poverty and he (Abu Bakr) said: By Allah, now I would not spend anything for him. 'A'isha said: It was upon this that Allah the Exalted and Glorious revealed this verse:" And let not those who possess dignity and ease among you swear to give to the near of the kin" up to" Yearn ye not that Allah may forgive you?" Hibban b. Musa' said that 'Abdullah b. Mubarak used to say: It is a verse contained in the Book which most (eminently) brightens the hope. Abu Bakr said: By Allah, I wish that Allah should pardon me. I shall never stop this stipend. So he continued to give him the stipend which he had withdrawn. 'A'isha said that Allah's Messenger (may peace be upon him) asked Zainab, daughter of Jahsh, the wife of Allah's Apostle (may peace be upon him), about me what she knew or what she had seen in me, and she said: Allah's Messenger, I shall not say anything without hearing (with my ears) and seeing with my eyes. By Allah, I find nothing in her but goodness. (And she stated this in spite of the fact) that she was the only lady who amongst the wives of Allah's Apostle (may peace be upon him) used to vie with me but Allah saved her in bringing false allegation against me because of her God-consciousness. Her sister Hamna bint Jahsh, however, opposed her and she was undone along with others.

The Messenger of Allah (may peace be upon him) said: If the people were to know what excellence is there in the Adhan and in the first row, and they could not (get these opportunities) except by drawing lots, they would have definitely done that. And if they were to know what excellence lies in joining the prayer in the first takbir (prayer), they would have vied with one another. And if they were to know what excellence lies in the night prayer and morning prayer, they would have definitely come even if crawling (on their knees).

Yahya related to me from Malik from Abdullah ibn Abi Bakr ibn Muhammad ibn Amr ibn Hazm from Abd al-Malik ibn Abi Bakr ibn Abd ar- Rahman ibn al-Harith ibn Hisham al-Makhzumi from his father that when the Messenger of Allah, may Allah bless him and grant him peace, married Umm Salama and then spent the night with her, he said to her, "You are not being humbled in your right. If you wish, I will stay with you for seven nights as I stayed seven nights with the others. If you wish, I will stay with you for three nights, and then visit the others in turn." She said, "Stay three nights."

“I said to Ubayy bin Ka’b: ‘Your brother Abdullah bin Mas’ud says: “Whoever stands (in voluntary prayer) the whole year, then he will have reached the Night of Al-Qadr.’” So he said: ‘May Allah forgive Abu Abdur-Rahman. He knows that is during the last ten (nights) of Ramadan, and that it is the night of the twenty-seventh. But he wanted the people to not rely upon that.’ Then he uttered an oath, that without exception it is on the night of the twenty-seventh.” He said: “I said to him: ‘Why is it that you say that O Abu Al-Mindhir?’ He said: “By the sign or indication which the Messenger of Allah informed us of: ‘That the sun rises on that day having no beams with it.’”

The Prophet (may peace be upon him) was on journey. The people became thirsty, and they went quickly. I guarded the Messenger of Allah(may peace be upon him) on that night. He said: May Allah guard you for the reason you have guarded His Prophet!

When the sun declined, the Messenger of Allah (saws) offered the noon prayer and recited surahs lie "By the night when it covers over" (92) and (recited similar surahs) in the afternoon prayer, and in the other prayers except the dawn prayer which he used to prolong.

Jabir reported God’s messenger as saying that when a man enters his house and mentions God’s name on entering and when at his food, the devil says, “You* have no place to spend the night and no evening meal; ” but when he enters without mentioning God’s name on entering the devil says, “You have found a place to spend the night; ” and when he does not mention God at his food he says, “You have found a place to spend the night and an evening meal.” *The pronoun is plural. The devil is said to be addressing his assistants. Muslim transmitted it.

Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to say, "Someone who does not stand at Arafa on the night of Muzdalifa before the dawn breaks has missed the hajj, and someone who stands at Arafa on the night of Muzdalifa before the dawn breaks has caught the hajj."

I stepped out one night and saw the Messenger of Allah (PBUH) walking by himself. I began to walk in the moonlit night. He turned round and saw me and asked, "Who is there?" I replied: "Abu Dharr."

[Al-Bukhari and Muslim].

Anas said that when Rajab came God’s Messenger said, “O God, bless us in Rajab and Sha'ban and bring us to Ramadan.” He also quoted him as saying, “Thursday night is a very bright night and Friday is a shining day.” Baihaqi transmitted it in [Kitab] ad-Da'awat al-kabir.

"I heard Sa'eed bin Jubair say: 'I saw 'Abdullah bin 'Umar pray in Jam'; he made the Iqamah and prayed Maghrib, three Rak'ahs, then he prayed 'Isha', two Rak'ahs, then he said: 'This is what I saw the Messenger of Allah (PBUH) do in this place.'"

The Messenger of Allah (ﷺ) allowed three days and nights for the traveller and one day and night for one who is not travelling (i.e., with regard to wiping over the khuffain or leather slippers)

Shariq al-Hawzani and I came to Aisha (Allah be pleased with her) and asked her: By which (prayer) the Messenger of Allah (saws) began when he woke up at night? She replied: You asked me about a thing which no one asked me before. When he woke up at night, he uttered: "Allah is Most Great" ten times, and uttered "Praise be to Allah" ten times, and said "Glory be to Allah and I begin with His praise" ten times, and said: "Glory be to the King, the Most Holy" ten times, and asked Allah's pardon ten times, and said: "There is no god but Allah" ten times, and then said: "O Allah! I seek refuge in Thee from the strait of the Day of resurrection," ten times. He then began the prayer.

The Messenger of Allah (saws) met me and said: Have I not been informed that you told: I shall stand at prayer all the night, and I shall fast during the day ? He said: I think so. Yes, Messenger of Allah, I have said this. He said: Get up and pray at night and sleep ; fast and break your fast ; fast three days every month: that is equivalent to keeping perpetual fast. I said: Messenger of Allah, I have more power than that. He said: Then fast one day and break your fast one day. That is the most moderate fast ; that is the fast of Dawud (David). He said: I have more power than that. The Messenger of Allah (saws) said: There is no fast more excellent that it.