The Prophet (SAW) said, "Offer Witr prayer before it is morning." [Reported by Muslim].

Ibn ‘Umar reported ‘Umar b. al-Khattab as saying, “A kiss is connected with sexual intercourse, so perform ablution on that account.”

We used to take out the Zakat of Fitr in three kinds, cheese, dates and barley.

The days of Tashriq are the days of eating and drinking.

The Messenger of Allah performed ablution and wiped over his socks and his sandals.

the Prophet (saw) married Aishah with the household goods the value of which was fifty Dirham.

“Goodness is tied to the forelocks of horses until the Day of Resurrection.”

“Faith will retreat to Al-Madinah as a snake retreats to its hole.”

It was narrated from ‘Alqamah that Ibn Mas’ud prostrated twice for the prostrations of forgetfulness after the Salam, and he mentioned that the Prophet (saw) did that.”

“A hand span in Paradise is better than the earth and everything on it.”

The Messenger of Allah (PBUH) was the best of all the people in behaviour.

[Al- Bukhari and Muslim].

The Messenger of Allah (PBUH) prohibited the practice of Najsh.

[Al-Bukhari and Muslim].

The Prophet (PBUH) said, "War is deception."

[Al-Bukhari and Muslim].

The Prophet (PBUH) never refused a gift of perfume.

[Al- Bukhari].

The Prophet (SAW) said the salam, then he spoke, then he performed two prostrations of forgetfulness.

"The Messenger of Allah (SAW) addressed us on the day of An-Nahr after the prayer." (Sahih

This hadith is reported through Ishaaq bin Yusuf Al-Azraq from Zakariyya bin Abi Za'ida through the same chain.

"The Messenger of Allah said: There is no Sadaqah on less than five Awsaq of grains or dates."'

"The Messenger of Allah commanded us to fast the three days of Al-Bid, the thirteenth, fourteenth and fifteenth."

"The Messenger of Allah commanded us to fast three days of Al-Bid, the thirteenth, fourteenth and fifteenth."

"Uthman bin Abi Al-As" and he narrated something similar in Mursal form.

"The Messenger of Allah would not break fast on the days of Al-Bid whether he was a resident or traveling."

"The Prophet allowed Sawdah to leave Jam (Al-Muzdalifah) before dawn because she was a heavyset woman.

From the Messenger of Allah [SAW]: "The Verse about Al-Muharabah was revealed concerning them."

"If a fly falls into the vessel of one of you, let him dip it in,"

the Messenger of Allah forbade eating any -predator with fangs, and the flesh of domesticated donkeys.

"Paying in advance for the offspring of the offspring of a pregnant animal (Habal al-Habalah) is Riba''

the Messenger of Allah delivered a speech on the Day of the Conquest. (And he mentioned it) in Mursal from.

The Messenger of Allah [SAW] saw a man wearing a gold ring. A similar report.

"I heard the Messenger of Allah [SAW] forbidding Al-Qaza' (shaving part of the head and leaving part)."

The Companions of Muhammad (SAW) didn't consider leaving anything to be disblief except for the Salat.

from his father, from the Prophet (SAW) who said: "The thigh is 'Awrah."

"We, the people of the Ansar, used to recognize the hypocrites, by their hatred for 'Ali bin Abi Talib."

"The Messenger of Allah [SAW] forbade mixing dried dates and raisins, and dried dates and Al-Busr."

The Prophet [SAW] forbade Ad-Dubba' (gourds) and Al-Muzaffat.

The Messenger of Allah [SAW] forbade soaking (fruits) in Ad-Dubba' (gourds) and Al-Muzaffat.

It was narrated from Al-Mughirah that the Prophet (PBUH) performed Wudu', and he wiped the forehead, the 'Imamah, and over the Khuff. (Another chain)

I saw the Messenger of Allah (saws) praying both barefooted and wearing sandals.

"We prayed Zuhr as four with the Prophet in Al-Madinah, and Asr as two Rak'ah in Dhil-Hulaifah."

Zainab, the wife of Abdullah narrated similarly from the Prophet.

the Messenger of Allah said: "The most virtuous fasting after the month of Ramadan is Allah's month Al-Muharram."

"The Messenger of Allah only performed the Sa'i of the House and of As-Safa and Al-Marwah to show his strength to the idolaters."

The Prophet said: "Stoning the Jimari and Sa'i between As-Safa and Al-Marwah are only done for the establishment of Allah's remembrance."

"The Prophet permitted the shepherds to stone a day and leave a day."

"The Messenger of Allah prohibited the price of a dog, the dowry of a fornicator, and the payment made to the fortune-teller."

The tradition mentioned above has also been transmitted briefly by al-Hasan through a different chain of narrators to the same effect.

The Messenger of Allah (saws) as saying: Do not sit on the graves, and do not pray facing them.

Another version transmitted by Abu Salamah bin ‘Abd Al Rahman has ‘Araq is a date-basket holding fifteen sa’s.

The tradition mentioned above has also been transmitted by ‘Awf bin Malik Al Ashja’I through a different chain of narrators.

I never saw the Messenger of Allah (saws) fasting during the first ten days of Dhu al-Hijjah.

The space between the pulpit of the Messenger of Allah (saws) and the wall (of the mosque) was such that a goat could pass.

The Messenger of Allah (saws) encamped at Ulat al-Jaysh and Aisha was in his company. Her necklace of onyx of Zifar was broken (and fell somewhere). The people were detained to make a search for that necklace until the dawn broke. There was no water with the people. Therefore AbuBakr became angry with her and said: You detained the people and they have no water with them.

Thereupon Allah, the Exalted, sent down revelation about it to His Apostle (saws) granting concession to purify themselves with pure earth. Then the Muslims stood up with the Messenger of Allah (saws) and struck the ground with their hands and then they raised their hands, and did not take any earth (in their hands). Then they wiped with them their faces and hands up to the shoulders, and from their palms up to the armpits.

Ibn Yahya added in his version: Ibn Shihab said in his tradition: The people do not take this (tradition) into account.

Abu Dawud said: Ibn Ishaq also reported it in a similar way. In this (version) he said on the authority of Ibn 'Abbas. He mentioned the words "two strikes" (i.e. striking the earth twice) as mentioned by Yunus. And Ma'mar also narrated on the authority of al-Zuhri "two strikes". And Malik said: From al-Zuhri from 'Ubaid Allah b. 'Abd Allah from his father on the authority of 'Ammar. Abu Uwais also reported it in a similar way on the authority of al-Zuhri. But Ibn 'Uyainah doubted it, he sometimes said: from his father, and sometimes he said: from Ibn 'Abbas. Ibn 'Uyainah was confused in it and in his hearing from al-Zuhri. No one has mentioned "two strikes" in this tradition except those whose names I have mentioned.

"Al-Abbas and Ali came to 'Umar with a dispute. Al-Abbas said: 'Pass judgment between him and I.' the people said: 'Pass judgment between them.' 'Umar said: 'I will not pass judgment between them. They know that the Messenger of Allah said: We are not inherited from, what we leave behind is charity. He said: And (in this narration of it) Az-Zuhri said: 'It (the Khumus) was under the control of the Messenger of Allah , and he took provision for himself and for his family from it, and disposed to the rest of it as he disposed of other wealth (belonging to the Muslims). Then Abu Bakr took control of it, then I took control of it after Abu Bakr, and I did with it what he sued to do. Then these two came to me and asked me to give it to them so that they could dispose of it as the Messenger of Allah disposed of it, and as Abu Bakr disposed of it, and as I disposed of it. So I gave it to them and I took promises from them that they would take proper care of it. Then they came to me and this one said. Give me my share from my brothers son: and this one said: Give me my share from my wife. If they want me to give it to them on the condition that they would dispose of it in the same manner as the Messenger of Allah did, and as Abu Bakr did, and as I did, I would give it to them, but if they refuse, then they do not have to worry about it.' Then he said: 'And know that whatever of spoils of war that you may gain, verily, one-fifth of it is assigned to Allah, and to the Messenger, and to the near relatives (of the Messenger (Muhammad), (and also) the orphans, Al-Masakin (the poor) and the wayfarer' (Al-Anfal 8:41) this if for them. 'As-Sadaqat (here it means Zakah) are only for the Fuqara (poor), and Al-Masakin (the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (toward Islam); and to free the captives; and for those in debt; and for Allah's cause (I.e. for Mujahidun - those fighting in a holy battle)' - this is for them. 'And what Allah gave as booty (Fay') to His Messenger (Muhammad) from them - for this you made no expeditin with either cavalry or camels.' Az-Zuhri said: This applies exclusively to the Messenger of Allah and refers to an 'Arab village called Fadak, and so on. What Allah gave as booty (Fay') to His Messenger (Muhammad) from the people of the townships - it is for Allah, His Messenger (Muhammad), the kindred (of Messenger Muhammad), the orphans, Al-Masakin (the poor), and the wayfarer (And there is also a share in this booty) for the poor emigrants, who were expelled from their homes and their property And (it is also for) those who, before them, had homes (in Al-Madinah) and had adopted the Faith And those who came after them. These is no one left among the Muslims but he has some rights to this wealth, except for some of the slaved whom you own. If I live, if Allah wills, I will give every Muslim his right." Or he said: "His share."

Urwah ibn az-Zubayr reported from Fatimah daughter of AbuHubaysh that her blood kept flowing, so the Prophet (saws) said to her: When the blood of the menses comes, it is black blood which can be recognised; so when that comes, refrain from prayer; but when a different type of blood comes, perform ablution and pray, for it is (due only to) a vein.

Abu Dawud said: Ibn al-Muthanna narrates this tradition from his book on the authority of Ibn 'Adi in a similar way. Later on he transmitted it to us from his memory: Muhammad b. 'Amr reported to us from al-Zuhri from 'Urwah on the authority of 'Aishah who said: Fatimah used to have her blood flowing. He then reported the tradition conveying the same meaning.

Abu Dawud said: Anas b. Sirin reported from Ibn 'Abbas about the woman who has a prolonged flow of blood. He said: If she sees thick blood, she should not pray; if she finds herself purified even for a moment, she should was an pray.

Makhul said: Menses are not hidden from women. Their blood is black and thick. When it (blackness and thickness) goes away and there appears yellowness and liquidness, that is the flow of blood (from vein). She should wash and pray.

Abu Dawud said: This tradition has been transmitted by Sa'id b. al-Musayyab through a different chain of narrators, saying: The woman who has a prolonged flow of blood should abandon prayer when the menstruation begins; when it is finished, she should wash and pray.

Sumayy and others have also reported it from Sa'id b. al-Musayyab. This version adds: She should refrain (from prayer) during her menstrual period.

Hammad b. Salamah has reported it similarly from Yahya b. Sa'id on the authority of Sa'id b. al-Musayyab.

Abu Dawud said: Yunus has reported from Al-Hasan: When the bleeding of a menstruating woman extends (beyond the normal period), she should refrain (from prayer), after her menses are over, for one or two days. Now she becomes the woman who has a prolonged flow of blood.

Al-Taimi reported from Qatadah: If her menstrual period is prolonged by five days, she should pray. Al-Taimi said: I kept on reducing (the number of days) until I reached two days. He said: If the period extends by two days, they will be counted from the menstrual period. When Ibn Sirin was questioned about it, he said: Women have better knowledge of that.

I used to recite to ‘AbdurRahman bin ‘Awf, and he found me waiting for him. That was in Mina during the last Hajj performed by `Umar bin al-Khattab (رضي الله عنه) Abdur-Rahman bin `Awf said: A man came to `Umar bin al-Khattab and said: So and so is saying: If `Umar (رضي الله عنه) dies, I will swear allegiance to So and so. ʼUmar (رضي الله عنه) said: I will stand before the people today and warn them against these people who want to deprive them of their rights, `Abdur-Rahman said: I said: O Ameer al-Mu`mineen, do not do that, for the Hajj season brings together the riffraff and rabble among the people, and most of the people who gather around and listen to you will be of that type. Is you stand before the people, I am afraid that you will say something that they will spread and not understand it properly or interpret it properly. Rather wait until you come to Madinah, for it is the land of Hijrah and the Sunnah, and you will meet the most knowledgeable and noble people there, and you can say what you want to say with confidence; they wilt understand what you say and will interpret it correctly, `Umar (رضي الله عنه) said: If I reach Madinah safe and sound, I shall certainly talk to the people there in the first speech I deliver. When we came to Madinah at the end of Dhul-I-Iijah, it was a Friday. I set out early, ‘Umar did not care at what time he went out, because he did not pay attention to heat and cold and so on. I found Sa`eed bin Zaid at the right-hand corner of the minbar, he had got there before me. I sat down next to him, with my knee touching his knee, and it was not long before `Umar (رضي الله عنه)came. When I saw him, I said: He will certainly speak today on this minbar and say something that no one ever heard before. Sa`eed bin Zaid objected to that and said: What do you think he will say that no one said before? `Umar (رضي الله عنه)sat on the minbar, and when the mu`dhdhin fell silent, he stood up and praised and glorified Allah as He deserves, then he said: To proceed o people, I am going to tell you something that it has been decreed I should say. I do not know, perhaps it may signal my death. So whoever understands it and remembers it, let him narrate it to others wherever his mount takes him; whoever does not understand il, it is not permissible for him to tell lies about me. Allah, may He be blessed and exalted, sent Muhammad (ﷺ) with the truth and revealed the Book to him; among the things that were revealed to him was the verse of stoning [adulterers). We read it and understood it; the Messenger of Allah (ﷺ) stoned [adulterers] and we stoned adulterers] after him. But I fear that with the passage of time, some people will say: We do not find the verse of stoning in the Book of Allah, thus they will go astray by forsaking an obligation that Allah revealed. Stoning is the due punishment in the Book of Allah for those who commit zina, both men and women, if they have been married and if proof is established, or there is a pregnancy or a confession, And we used to recite: Do not claim to be the offspring of anyone other than your fathers, as it is disbelief (or ingratitude) on your part to claim to be the offspring of anyone other than your fathers, Verily the Messenger of Allah (ﷺ) said: `Do not praise me excessively as `Eesa, the son of Maryam, was praised; rather I am the slave of Allah, so say, the slave of Allah and His Messenger.` I have heard that some among you are saying. If `Umar (رضي الله عنه) dies, I shall swear allegiance to So and so. No man should deceive himself by saying that the oath of allegiance to Abu Bakr was given suddenly and it was is successful. There is no doubt that this is the case, but Allah, may He be glorified and exalted, saved the to 2 people from its bad consequences and there is no one among you today who has the qualities of Abu Bakr (رضي الله عنه) What happened to us when the Messenger of Allah (ﷺ) died was that ‘Ali, az-Zubair and those who were with them stayed behind in the house of Fatimah, the daughter of the Messenger of Allah (ﷺ), and all the Ansar stayed behind and gathered in Saqeefat Banu Sa`idah, whilst the Muhajireen gathered around Abu Bakr (رضي الله عنه) I said to him; O Abu Bakr, let us go to our brothers, the Ansar. So we set out, looking for them, then we were met by two righteous men who told us what the people had done, and said: where are you going, O Muhajireen? I said: We are looking for these brothers of ours, the Ansar, They said. You should not go near them; do whatever you have already decided, O Muhajireen. I said: By Allah, we will go to them. So we carried on until we came to them in Saqeefat Banu Sa`idah, where we found them gathered and among them was a man wrapped up [in a garment. I said: Who is this? They said: Sa`d bin `Ubadah. ! said: What is the matter with him? They said: He is sick. After we sat down, their spokesman stood up and praised and glorified Allah, may He glorified and exalted, as He deserves, then he said: To proceed. We are the supporters (Ansar) of Allah and the majority of the Muslim army. You, O Muhajireen, are a small group among us. Some of you came to us, wanting to deny who we are and prevent us from attaining a position of authority. When he fell silent, I wanted to present a speech that I had prepared and that I liked in front of Abu Bakr (رضي الله عنه) I used to avoid provoking him and he was more forbearing and more dignified than me. But Abu Bakr (رضي الله عنه) said: Wait a while. I did not like to make him angry, and he was more knowledgeable and more dignified than me. By Allah, he did not omit any word that I liked in the speech I had prepared but he said something like it or better, speaking spontaneously, until he finished speaking. Then he said: To proceed. Whatever you have mentioned about your achievements and virtues, is correct. The Arabs would not acknowledge the leadership of anyone except someone from this tribe of Quraish, for they are the best of the Arabs in lineage and location. I am pleased to suggest to you one of these two men, whichever of them you want. Then he took hold of my hand and the hand of Abu `Ubaidah bin al-Jarrah, and I disliked nothing of what he had said apart from this, for by Allah, I would rather have my neck struck for no sin on my part than to become the leader of people among whom was Abu Bakr (رضي الله عنه) unless my own self suggested something at the time of death. One of the Ansar said: I am the post on which the camel with a skin disease scratches itself and I am like a high class palm tree [i.e., a noble]. [I suggest] a ruler from among us and a ruler from among you, O Quraish. - I the narrator said to Malik; What does ‘I am the post on which the cainc! with a skin disease scratches itself and I am like a high class palm tree` mean? He said:It is as if he is saying, I am the smart one who has the answer. - Then there was a great deal of clamour and raised voices, to such an extent that I feared there would be a conflict, so I said: Hold out your hand, O Abu Bakr. So he held out his hand and I swore allegiance to him, and the Muhajireen swore allegiance to him, then the Ansar swore allegiance to him. Thus we surrounded Sa`d bin ‘Ubadah. One of them said: You have killed Sa`d i said: May Allah kill Sa’d! And `Umar (رضي الله عنه) said: By Allah, we never encountered any problem greater than the swearing of allegiance to Abu Bakr (رضي الله عنه) . We were afraid that if we left the people without having sworn allegiance to anyone, they might swear allegiance after we were gone, so we would either follow in their footsteps and swear allegiance to someone we were not pleased with, or we would disagree with them and that would cause trouble. If anyone swears allegiance to a leader without consulting the Muslims, there is no allegiance for him and no allegiance to the one who swore allegiance to him, lest both of them be killed. Malik said: Ibn Shihab told me, from `Urwah bin az-Zubair, that the men whom they met were `Uwaim bin Sa`idah and Ma`n bin `Adiyy. Ibn Shihab said. Sa`eed bin al-Musayyab told me that the one who said, I am the post on which the camel with a skin disease scratches itself and I am like a high class palm tree, was al-lubab bin al-Mundhir.

The Apostle of Allah (may peace be upon him) observed: Bathing is obligatory in case of seminal emission.

The Messenger of Allah (saws) stayed (at Mecca) for three days during umrah for atonement ('Umrat al-Qada')

The Prophet (saws) did not walk quickly (ramal) in the seven rounds of the last circumambulation (Tawaf al-Ifadah).

The Messenger of Allah (saws) used to sacrifice a choice, horned ram with black round the eyes, the mouth and the feet.

We sacrificed along with the Messenger of Allah (saws) at al-Hudaybiyyah a camel for seven and a cow for seven people.

The Messenger of Allah (saws) cursed the one who bribes and the one who takes bribe.

The Messenger of Allah (saws) forbade (the use of) the skins of beasts of prey.

The Prophet (saws) said: The best fighting (jihad) in the path of Allah is (to speak) a word of justice to an oppressive ruler.

"A free man should not be subjected to retaliation in return for a slave."

The Messenger of Allah (saws) said: It is not lawful for a man to separate two persons except with their permission.

When I mentioned this tradition to ‘Umar.b.’Abd al-Aziz he said : This prescribed punishment is between the minor and the major.

The Messenger of Allah (may peace be upon him) prohibited drinking by inverting the heads of skin vessels.

Al-Bara’ b. ‘Azib said that God’s messenger performed the ‘umra twice in Dhul Qa'da before performing the hajj. Bukhari transmitted it.

We went out with God’s messenger crying aloud (talbiya,/i>) at the pilgrimage. Muslim transmitted it.