"There was a man from the Ansar who led them (in Salat) at Masjid Quba. Every time he was to recite a Surah for them during Salat, he would begin by reciting Qul Huwa Allahu Ahad until he finished, then he would recite another Surah with it. He did that in each Rak'ah. His companions talked to him and said: 'You recite this Surah. You should either recite it or leave it and recite another Surah.'" He said: "I shall not leave it, if you would like me to lead you with it then I shall do so, and if you do not like it then I shall leave you." And they considered him the best among them, and they did not like the idea of someone else leading them. So when the Prophet (SAW) came to them they informed him about what had happened and he (SAW) said: "O so-and-so! What prevents you from doing what your companions told you to do, why do recite this Surah in every Rak'ah" He said: "O Messenger of Allah! Indeed I love it." So the Messenger of Allah (SAW) said: "Your love for it shall have you admitted into Paradise."

The Prophet (PBUH) said, "While a man was walking through a barren land, he heard a voice coming out of a cloud saying: 'Irrigate the garden of so-and- so.' Thereupon the cloud drifted in a certain direction and discharged its water over a rocky plain. The streamlets flowed into a channel. This man followed the channel until it reached a garden and he saw the owner of the garden standing in its center, working with his spade spreading the water (changing the course of the water). He asked him: "O slave of Allah, what is your name?" He told his name, which was the same that he heard from the cloud. The owner of the garden then asked him: "O slave of Allah, why did you ask my name?" He replied: "I heard a voice from a cloud which poured down this water saying: 'Irrigate the garden of so-and-so.' I would like to know what do you do with it." He said: "Now that you asked me, I will tell you. I estimate the produce of the garden and distribute one-third of it in charity, I spend one-third on myself and my family and invest one-third back into the garden."

[Muslim].

Allāhumma lakal-ḥamdu 'Anta nūrussamāwāti wal'arḍhi wa man fīhinna, wa lakal-ḥamdu 'Anta qayyimus-samāwāti wal'arḍi wa man fīhinna, [wa lakal-ḥamdu 'Anta Rabbus-samāwāti wal'arḍi wa man fīhinna] [wa lakal-ḥamdu laka mulkus-samāwāti wal'arḍi wa man fīhinna] [wa lakal-ḥamdu 'Anta Malikus-samāwāti wal'arḍi] [wa lakal-ḥamdu] ['Antal-ḥaqq, wa wa`dukal-ḥaqq, wa qawlukal-ḥaqq, wa liqā'ukal-ḥaqq, waljannatu ḥaqq, wannāru ḥaqq, wannabiyyūna ḥaqq, wa Muḥammadun (sallallāhu 'alayhi wa sallam) ḥaqq, wassā`atu ḥaqq] [Allāhumma laka 'aslamtu, wa `alayka tawakkaltu, wa bika 'āmantu, wa 'ilayka 'anabtu, wa bika khāṣamtu, wa 'ilayka ḥākamtu. Faghfir lī maa qaddamtu, wa mā 'akhkhartu, wa mā 'asrartu, wa mā 'a`lantu ['Antal-Muqaddimu, wa 'Antal-Mu'akhkhiru laa 'ilāha 'illā 'Anta] ['Anta 'ilāhī lā 'ilāha 'illā 'Anta]. O Allah, praise is to You. You are the Light of the heavens and the earth and all that they contain. Praise is to You, You are the Sustainer of the heavens and the earth and all they contain. [Praise is to You, You are the Lord of the heavens and the earth and all they contain.] [Praise is to You, Yours is dominion of the heavens and the earth and all they contain.] [Praise is to You, You are the King of the heavens and the earth.] [And praise is to You.] [You are the Truth, Your Promise is true, Your Word is true, Your audience is true, Paradise is true, Hell is true, the Prophets are true, and Muhammad (peace and blessings be upon him) is true, and the Hour of Judgment is true.] [O Allah, to You I have submitted, and upon You I depend. I have believed in You and to You I turn in repentance . For Your sake I dispute and by Your standard I judge. Forgive me what I have sent before me and what I have left behind me, what I have concealed and what I have declared.] [You are the One Who sends forth and You are the One Who delays, there is none who has the right to be worshipped but You.] [You are my God, there is none who has the right to be worshipped but You.] Reference: Al-Bukhari, cf. Al-Asqalani, Fathul-Bari 3/3 , 11/ 116, 13/371, 423, 465. See also Muslim for a shorter account, 1/532.

AbdurRahman ibn Ka'b ibn Malik reported on the authority of a man from among the companions of the Prophet (saws): The infidels of the Quraysh wrote (a letter) to Ibn Ubayy and to those who worshipped idols from al-Aws and al-Khazraj, while the Messenger of Allah (saws) was at that time at Medina before the battle of Badr.

(They wrote): You gave protection to our companion. We swear by Allah, you should fight him or expel him, or we shall come to you in full force, until we kill your fighters and appropriate your women.

When this (news) reached Abdullah ibn Ubayy and those who were worshippers of idols, with him they gathered together to fight the Messenger of Allah (saws).

When this news reached the Messenger of Allah (saws), he visited them and said: The threat of the Quraysh to you has reached its end. They cannot contrive a plot against you, greater than what you yourselves intended to harm you. Are you willing to fight your sons and brethren? When they heard this from the Prophet (saws), they scattered. This reached the infidels of the Quraysh.

The infidels of the Quraysh again wrote (a letter) to the Jews after the battle of Badr: You are men of weapons and fortresses. You should fight our companion or we shall deal with you in a certain way. And nothing will come between us and the anklets of your women. When their letter reached the Prophet (saws), they gathered Banu an-Nadir to violate the treaty.

They sent a message to the Prophet (saws): Come out to us with thirty men from your companions, and thirty rabbis will come out from us till we meet at a central place where they will hear you. If they testify to you and believe in you, we shall believe in you. The narrator then narrated the whole story.

When the next day came, the Messenger of Allah (saws) went out in the morning with an army, and surrounded them.

He told them: I swear by Allah, you will have no peace from me until you conclude a treaty with me. But they refused to conclude a treaty with him. He therefore fought them the same day.

Next he attacked Banu Quraysh with an army in the morning, and left Banu an-Nadir. He asked them to sign a treaty and they signed it.

He turned away from them and attacked Banu an-Nadir with an army. He fought with them until they agreed to expulsion. Banu an-Nadir were deported, and they took with them whatever their camels could carry, that is, their property, the doors of their houses, and their wood. Palm-trees were exclusively reserved for the Messenger of Allah (saws). Allah bestowed them upon him and gave them him as a special portion.

He (Allah), the Exalted, said: What Allah has bestowed on His Apostle (and taken away) from them, for this ye made no expedition with either camel corps or cavalry." He said: "Without fighting." So the Prophet (saws) gave most of it to the emigrants and divided it among them; and he divided some of it between two men from the helpers, who were needy, and he did not divide it among any of the helpers except those two. The rest of it survived as the sadaqah of the Messenger of Allah (saws) which is in the hands of the descendants of Fatimah (Allah be pleased with her).

"Shall I not tell you about the Prophet and I?" We said: "Yes." She said: "When it was my night, he came in, placed his shoes by his feet, lay down his Rida' (upper garment), and spread his Izar (lower garment) on his bed. As soon as he thought that I had gone to sleep, he put his shoes on slowly and picked up his Rida' slowly. Then he opened the door slowly, went out and shut it slowly. I put my garment over my head, covered myself and put on my Izar (lower garment), and I set out after him until he came to Al-Baqi', raised his hands three times and stood there for a long time. Then he left and I left, he hurried and I hurried, he ran and I ran, and I got there before him and entered (the house). I had only just laid down when he came in and said: 'O 'Aishah, why are you out of breath?' (one of the reporters) Sulaiman said: I thought he (Ibn Wahb) said: 'short of breath.' He said: 'Either you tell me or the All-Aware, All-Knowing will tell me.' I said: 'O Messenger of Allah, may my father and mother be sacrificed for you;' and I told him the story. He said: 'You were the black shape I saw in front of me?' I said: 'Yes.'" She said: "He gave me a shove in the chest that hurt me and said: 'You thought that Allah and His Messenger would be unfair to you.' She said: 'Whatever people conceal, Allah, the Mighty and Sublime, knows it.' He said: 'Yes.' He said: 'Jibril came to me when you saw (me leave) but he did not enter upon you because you have taken off your garments. So he called me but he concealed himself from you, and I answered him but I concealed it from you. I thought that you had gone to sleep and I did not want to wake you and I was afraid that you would feel lonely. He told me to go to Al-Baqi' and pray for forgiveness for them.'" Hajjaj bin Muhammad contradicted him (Ibn Wahb), he said: "From Ibn Juraij, from Ibn Abi Mulaikah, from Muhammad bin Qais."

"Shall I not tell you about the Prophet and I?" We said: "Yes." She said: "When it was my night when he" -meaning the Prophet- "was with me, he came in, placed his shoes by his feet, lay down his Rida' (upper garment), and spread the edge of his Izar (lower garment) on his bed. As soon as he thought that I had gone to sleep, he put his shoes on slowly, and picked up his Rida' slowly. Then he opened the door slowly, went out and shut it slowly. I put my garment over my head, covered myself and put on my Izar (lower garment), and I set out after him until he came to Al-Baqi', raised his hands three times and stood there for a long time. Then he left and I left, he hurried and I hurried, he ran and I ran, and I got there before him and entered (the house). I had only just laid down when he came in and said: 'O 'Aishah, why are you out of breath?' She said: 'No.' He said: 'Either you tell me or Allah, the All-Aware, All-Knowing, will tell me.' I said: 'O Messenger of Allah, may my father and mother be sacrificed for you;' and I told him the story. He said: 'You were the black shape I saw in front of me?' I said: 'Yes.'" She said: "He gave me a shove in the chest that hurt me and said: 'You thought that Allah and His Messenger would be unfair to you.' She said: 'Whatever people conceal, Allah knows it.' He said: 'Yes.' He said: 'Jibril came to me when you saw (me leave) but he did not enter upon you because you have taken off your garments. So he called me but he concealed himself from you, and I answered him, but I concealed it from you. I thought that you had gone to sleep and I did not want to wake you, and I was afraid that you would feel lonely. He told me to go to Al-Baqi' and pray for forgiveness for them.'" 'Asim reported it from 'Abdullah bin 'Amir, from 'Aishah, with a wording different from this.

"There were kings after 'Isa bin Mariam who altered the Tawrah and the Injil, but there were among them believers who read the Tawrah. It was said to their kings: 'We have never heard of any slander worse than that of those (believers) who slander us and recite: "And whosoever does not judge by what Allah has revealed, such are the disbelievers." In these Verses, they are criticizing us for our deeds when they recite them.' So he called them together and gave them the choice between being put to death, or giving up reading the Tawrah and Injil, except for what had been altered. They said: 'Why do you want us to change? Leave us alone.' Some of them said: 'Build us a tower and let us go up there, and give us something to lift up our food and drink so we do not have to mix with you.' Others said: 'Let us go and wander throughout the land, and we will drink as the wild animals drink, and if you capture us in your land, you may kill us.' Others said: 'Build houses for us in the wilderness, and we will dig wells and grow vegetables, and we will not mix with you or pass by you, for there is no one of the tribes among whom we do not have close relatives.' So they did that, and Allah revealed the words: 'But the monasticism which they invented for themselves, We did not prescribe for them, but (they sought it) only to please Allah therewith, but that they did not observe it with the right observance.' Then others said: 'We will worship as so-and-so worshipped, and we will wander as so-and-so wandered, and we will adopt houses (in the wilderness) as so-and-so did.' But they were still following their Shirk with no knowledge of the faith of those whom they claimed to be following. When Allah sent the Prophet [SAW], and they were only a few of them left, a man came down from his cell, and a wanderer came from his travels, and a monk came from his monastery, and they believed in him. And Allah said: 'O you who believe! Fear Allah, and believe in His Messenger (Muhammad), He will give you a double portion of His mercy - meaning, two rewards, because of their having believed in 'Isa and in the Tawrah and Injil, and for having believing in Muhammad [SAW]; and He will give you a light by which you shall walk (straight), - meaning, the Qur'an, and their following the Prophet [SAW]; and He said: 'So that the people of the Scripture (Jews and Christians) may know that they have no power whatsoever over the Grace of Allah.'"

‘Ali b. Abi Talib entered upon me after he has passed water. He then called for water for ablution. We brought to him a vessel containing water, and placed it before him. He said: O Ibn’Abbas, may I not show you how the Messenger of Allah(saws) used to perform ablution? I replied : Why not? He then inclined the vessel to his hand and washed it. He then put his right hand in the vessel and poured water over the other hand and washed his hands up to the wrist. He then rinsed his mouth and snuffed up water. He then put both of his hands together in the water and took out a handful of water and threw it upon the face. He then inserted both of his thumbs in the front part of the ears. He did like that twice and thrice. He then took a handful of water and poured it over his forehead and left it running down his face. He then washed his forearms up to the elbow three times. He then wiped his head and the back of his ears. He then put both of his hands together in the water and took a handful of it and threw it on his foot. He had a shoe foot like that. Do you wash your foot while it is in the shoe? He replied : Yes, while it is in the shoe. This question and answer were repeated thrice.

Abu Dawud said: The version transmitted by Ibn Juraij from Shaibah is similar to the one narrated by ‘ Ali. In this version Hajjaj reported on the authority of Ibn Juraij the wording: He wiped his head once. Ibn Wahb narrated from Ibn Juraij the wording: he wiped his head three times.

Abu Hurayra reported that the Prophet, may Allah bless him and grant him peace, said, "None of you should say, 'My slave ('abdi)' or 'my slavegirl (amati)' All of you are slaves of Allah and all of your women are slaves of Allah. Rather you should say, 'My boy (ghulami)', my slavegirl (jariyyati)', 'my lad (fatayi)' or 'my girl (fatati).'"

Fatima bint Abu Hubaish used to have a prolonged flow of blood (Istihadah) and so Allah’s Messenger (Peace be upon him)· told her, "If it is the blood of menstruation it will be dark (almost black) and recognizable (by women). If it is that, then leave the prayer. If it is other than that, then make ablution and pray." [Reported by Abu Da'ud and An-Nasa’i. Ibn Hibban and Al-Hakim graded it Sahih (sound).]

Malik said that a man who had committed fornication with a woman and the hadd-punishment had been applied to him for it, could marry that woman's daughter and his son could marry the woman herself if he wished. That was because he had haram relations with her, and the relations Allah had made haram were from the relations made in a halal manner or in a manner resembling marriage. Allah, the Blessed, the Exalted, said, "Do not marry the women your fathers have married. " (Sura 4 ayat 21)

Malik said, "If a man were to marry a woman in her idda-period in a halal marriage and have relations with her, it would be haram for his son to marry the woman. That is because the father married her in a halal manner, and the hadd-punishment would not have been applied to him. Any child who was born to him would be attached to him as the father. Just as it would be haram for the son to marry a woman whom his father had married in her idda-period and had relations with, so the woman's daughter would be haram for the father if he had had sexual relations with her."

Yahya related to me from Malik from Ibn Shihab that Umm Hakim bint al-Harith ibn Hisham who was the wife of Ikrima ibn Abi Jahl became muslim on the day of the conquest of Makka, and her husband Ikrima fled from Islam as far as the Yemen. Umm Hakim set out after him until she came to him in the Yemen and she called him to Islam, and he became muslim. He went to the Messenger of Allah, may Allah bless him and grant him peace, in the year of the conquest. When the Messenger of Allah, may Allah bless him and grant him peace, saw him, he rushed to him in joy and did not bother to put on his cloak until he had made the pledge with him. They were confirmed in their marriage.

Malik said, "If a man becomes muslim before his wife, a separation occurs between them when he presents Islam to her and she does not become muslim, because Allah, the Blessed, the Exalted, said in His Book, 'Do not hold fast to the ties of women who are kafirun.' "

I agreed with my Lord[1] regarding three matters. I said, "Messenger of God, would that we could take Abraham's station as a place of prayer!" and the revelation came down, "And take Abraham's station as a place of prayer[2]." I said, "Messenger of God, both pious and profligate come in where your women are. If only you would order them to seclude themselves!" Then the verse about secluding came down[3]. The Prophet's wives united in jealousy and I said, "Perhaps if he divorces you his Lord will give him better wives than you in place of you." Then a revelation to that effect came down[4]. In a version by Ibn `Umar he told that 'Umar said: I agreed with my Lord regarding three matters, Abraham's station, the seclusion, and the prisoners at Badr. i.e., he expressed opinions which were found to agree with Quran verses revealed later. Cf. Quran. 2: 125. Cf. Quran, 33:53. Cf. Quran, 66:5. (Bukhari and Muslim.)

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

Abd Yazid, the father of Rukanah and his brothers, divorced Umm Rukanah and married a woman of the tribe of Muzaynah. She went to the Prophet (saws) and said: He is of no use to me except that he is as useful to me as a hair; and she took a hair from her head. So separate me from him. The Prophet (saws) became furious. He called on Rukanah and his brothers. He then said to those who were sitting beside him. Do you see so-and-so who resembles Abdu Yazid in respect of so-and-so; and so-and-so who resembles him in respect of so-and-so? They replied: Yes. The Prophet (saws) said to Abdu Yazid: Divorce her. Then he did so. He said: Take your wife, the mother of Rukanah and his brothers, back in marriage. He said: I have divorced her by three pronouncements, Messenger of Allah. He said: I know: take her back. He then recited the verse: "O Prophet, when you divorce women, divorce them at their appointed periods."

Abu Dawud said: The tradition narrated by Nafi' b. 'Ujair and 'Abd Allah b. Yazid b. Rukanah from his father on the authority of his grandfather reads: Rukanah divorced his wife absolutely (i.e. irrevocable divorce). The Prophet (saws) restored her to him. This version is sounder (than other versions), for they (i.e. these narrators) are the children of his man, and the members of the family are more aware of his case. Rukanah divorced his wife absolutely (i.e. three divorces in one pronouncement) and the Prophet (saws) made it a single divorce.

Ibn 'Abbas said, " 'Umar said, 'Let us go forth to the land of our people.' Ubayy ibn Ka'b and I were at the back of the people. A cloud gathered. Ubayy said, 'O Allah, remove its harm from us!' We met the people and their mounts were wet. They said, 'What fell on us did not fall on you!' I said, 'He asked Allah Almighty to remove its harm from us.' 'Umar said, 'Why didn't you include us in your supplication?'"

Allah's Messenger (SAW) once came upon a heap of grain, and when he put his hand inside it, his fingers felt some dampness. So, he asked, "What is this, O owner of the grain?" He replied, "Rain had fallen on it, O Allah's Messenger." He said, "Why did you not put it (the damp part) on the top of the foodstuff so that people might see it? Whoever cheats has nothing to do with me." [Reported by Muslim].

Abu Qurra al-Khurasani said, "I saw Anas pass by us and he indicated to us with his hand that he was giving the greeting., The gesture made that clear. I saw al-Hasan using yellow dye while wearing a black turban. Asma' said, 'The Prophet, may Allah bless him and grant him peace, waved his hand to indicate the greeting to women."

'Umar (RA) forbade the sale of the slave-women who have given birth to children (of their owners). He said, "She is not to be sold, bestowed as a gift or inherited. He (the owner) enjoys her as long as he lives and when he dies, she becomes free." [Reported by Malik an al-Baihaqi. He said: Some of the narrators have attributed it to the Prophet (SAW) mistakenly].

“I came to the Prophet (saw) and said: ‘O Prophet of Allah, I am the man who came to you last year.’ He said: ‘Why do I see your body so thin (and weak)?’ He said: ‘O Messenger of Allah! I do not eat during the day; I only eat at night.’ He said: ‘Who commanded you to punish yourself?’ I said: ‘O Messenger of Allah! I am strong enough.’ He said: ‘Fast the month of patience* and one day after it.’ I said: ‘I am strong enough (to do more).’ He said: ‘Fast the month of patience and two days after it.’ I said: ‘I am strong enough (to do more).’ He said: ‘Fast the month of patience and three days after it, and fast the sacred months.’”

“A man came to the Prophet (saw) and said: ‘I am doomed.’ He said: ‘Why are you doomed?’ He said: ‘I had intercourse with my wife in Ramadan.’ The Prophet (saw) said: ‘Free a slave.’ He said: ‘I cannot.’ He said: ‘Fast for two consecutive months.’ He said: ‘I cannot.’ He said: ‘Feed sixty poor persons.’ He said: ‘I cannot.’ He said: ‘Sit down.’ So he sat down, and while doing so a basketful of dates was brought. The Prophet (saw) said: ‘Go and give this in charity.’ He said: ‘O Messenger of Allah, by the One Who sent you with the truth, there is no household between its two lava fields (i.e., in Al-Madinah) that is more in need of it than us.’ He said: ‘Then go and feed your family.’”

Another chain from Abu Hurairah with additional words: "Then he (the Prophet SAW) said: "And fast a day in its place."

Yahya related to me from Malik from Ata ibn Abdullah al-Khurasani that Said ibn al-Musayyab said, "A bedouin came to the Messenger of Allah, may Allah bless him and grant him peace, beating his breast and tearing out his hair and saying, 'I am destroyed.' The Messenger of Allah, may Allah bless him and grant him peace, said, 'Why is that?', and he said, 'I had intercourse with my wife while fasting in Ramadan.' The Messenger of Allah, may Allah bless him and grant him peace, asked him, 'Are you able to free a slave?', and the man said, 'No.' Then he asked him, 'Are you able to give away a camel?', and the man replied, 'No.' He said, 'Sit own,' and someone brought a large basket of dates to the Messenger of Allah, may Allah bless him and grant him peace, and he said to the man, 'Take this and give it away as sadaqa.' The man said, 'There is no one more needy than me,' and (the Messenger of Allah, may Allah bless him and grant him peace), said, 'Eat them, and fast one day for the day when you had intercourse.' "

Malik said that Ata said that he had asked Said ibn al-Musayyab how many dates there were in that basket, and he said, "Between fifteen and twenty sas.''

"The Messenger of Allah (s.a.w) made a bond of brotherhood between Salman and Abu Ad-Darda. Salman went to visit Abu Ad-Darda, and saw Umm Ad-Darda wearing shabby clothes, So he said: 'Why are you wearing such shabby clothes?' She said: 'Your brother Abu Ad-Darda has no interest in the world.' So when Abu Ad-Darda arrived, he prepared some food for him (Salman) and said: 'Eat, for I am fasting.' He said: 'I shall not eat until you eat.'" He said: "So he ate. When night came Abu Ad-Darda started to leave and stand (in prayer), but Salman said to him: 'Sleep.' So he slept. Then he went to stand (in prayer) but he said to him: 'Sleep'. So he slept. When the morning (Fajr) came,Salman said: 'Get up now.'So he got up to perform Salat. Then he (Salman) said: 'Indeed your self has a right upon you, your Lord has a right upon you, your guest has a right upon you, and your family has a right upon you. So give each the right they are due. The Prophet (s.a.w), and that was mentioned to him, so he said: 'Salman has told the truth.'"

"I said to 'Uthman bin 'Affan: 'What was your reasoning with Al-Anfal - while it is from the Muthani (Surah with less than one-hundred Ayat), and Bara'ah while it is from the Mi'in (Surah with about one-hundred Ayat), then you put them together, without writing the line Bismillahir-Rahmanir-Rahim between them, and you placed them with the seven long (Surah) - why did you do that?' So 'Uthman said: 'A long time might pass upon the Messenger of Allah (SAW) without anything being revealed to him, and then sometimes a Surah with numerous (Ayat) might be revealed. So when something was revealed, he would call for someone who could write, and say: "Put these Ayat in the Surah which mentions this and that in it." When an Ayah was revealed, he would say: "Put this Ayah in the Surah which mentions this and that in it." Now Al-Anfal was among the first of those revealed in Al-Madinah, and Bara'ah among the last of those revealed of the Qur'an, and its narrations (those of Bara'ah) resembled its narrations (those of Al-Anfal), so we thought that it was part of it. Then the Messenger of Allah (SAW) died, and it was not made clear to us whether it was part of it. So it is for this reason that we put them together without writing Bismillahir-Rahmanir-Rahim between them, and we put that with the seven long (Surahs).'"

The Prophet (PBUH) made a bond of brotherhood between Salman and Abud-Darda'. Salman paid a visit to Abud-Darda' and found Umm Darda' (his wife) dressed in shabby clothes and asked her why she was in that state. She replied: "Your brother Abud-Darda' is not interested in (the luxuries of) this world. In the meantime Abud-Darda' came in and prepared a meal for Salman. Salman requested Abud-Darda' to eat (with him) but Abud-Darda' said: "I am fasting." Salman said: "I am not going to eat unless you eat." So, Abud-Darda' ate (with Salman). When it was night and (a part of the night passed), Abud-Darda' got up (to offer the night prayer) but Salman asked him to sleep and Abud-Darda' slept. After some time Abud-Darda' again got up but Salman asked him to sleep. When it was the last hours of the night, Salman asked him to get up and both of them offered (Tahajjud) prayer. Then Salman told Abud-Darda': "You owe a duty to your Rubb, you owe a duty to your body; you owe a duty to your family; so you should give to every one his due. Abud-Darda' came to the Prophet (PBUH) and reported the whole story. Prophet (PBUH) said, "Salman is right".

[Al- Bukhari].

While I was in Salat with Messenger of Allah (PBUH), a man in the congregation sneezed and I responded with: 'Yarhamuk-Allah (Allah have mercy on you).' The people stared at me with disapproving looks. So I said: "May my mother lose me. Why are you staring at me?" Thereupon, they began to strike their thighs with their hands. When I saw them urging to me to remain silent, I became angry but restrained myself. When Messenger of Allah (PBUH) concluded his Salat. I have never before seen an instructor who gave better instruction than he, may my father and mother be sacrificed for him. He neither remonstrated me, nor beat me, nor abused me. He simply said,"It is not permissible to talk during Salat because it consists of glorifying Allah, declaring His Greatness as well as recitation of the Qur'an," or he said words to that effect." I said: "O Allah's Messenger, I have but recently accepted Islam, and Allah has favoured us with Islam. There are still some people among us who go to consult soothsayers." He said, "Do not consult them." Then I said: "There are some of us who are guided by omens." He said, "These things which come to their minds. They should not be influenced by them."

(Muslim).

`Abdur-Rahman bin ‘Awf met al-Waleed bin `Uqbah Al-Waleed said to him: Why do I see you keeping away from Ameer al-Mu`mineen `Uthman (رضي الله عنه)? `AbdurRahman said to him. Tell him that I did not flee on the day of `Ainain - ` Asim said: The day of Uhud - and I did not stay behind on the day of Badr, and I did not turn away from the way of ‘Umar (رضي الله عنه). So he went and told that to `Uthman (رضي الله عنه), who said: As for his saying that he did not flee on the day of `Ainain, how could he shame me for a fault for which Allah has pardoned me and said: `Those of you who turned back on the day the two hosts met (i.e. the battle of Uhud), it was Shaitan (Satan) who caused them to backslide (run away from the battlefield) because of some (sins) they had earned. But Allah, indeed, has forgiven them.` [Al ‘Imran 3:155]? As for his saying that I stayed behind on the day of Badr, I was tending Ruqayyah, the daughter of the Messenger of Allah (ﷺ), when she was dying, and the Messenger of Allah (ﷺ) allocated to me a share (of the booty), and whoever was allocated a share by the Messenger of Allah (ﷺ) was present.... and he quoted the hadeeth at length to the end.

We were with `Ali (رضي الله عنه) and when he saw any event or reached the top of a hill or went down in a valley, he said: Glory be to Allah; Allah and His Messenger spoke the truth. I said to a man of Banu Yashkur: Let us go to Ameer al-Mu`mineen and ask him why he says, Allah and His Messenger spoke the truth. So we went to him and we said: O Ameer al-Mu`mineen, when you see any event or reach the top of a hill or go down into a valley, you say: Allah and His Messenger spoke the truth. Did the Messenger of Allah (ﷺ) instruct you exclusively to say that? He turned away from us but we persisted in asking. When he realised that, he said: By Allah, the Messenger of Allah (ﷺ) did not tell me anything exclusively that he did not tell to other people, but the people attacked ‘Uthman bin `Affan (رضي الله عنه) and killed him, and there were people who were worse than me in action and attitude concerning him. Then I thought that I was most deserving of this position, so I accepted it. And Allah knows best whether we are right or wrong.

Malik said, "The generally agreed on way of doing things among us in which there is no dispute and which I saw the people of knowledge in our citydoing, is that the child of the half-sibling by the mother, the paternal grandfather, the paternal uncle who is the maternal half- brother of the father, the maternal uncle, the great-grandmother who is the mother of the mother's father, the daughter of the full- brother, the paternal aunt, and the maternal aunt do not inherit anything by their kinship."

Malik said, "The woman who is the furthest relation of the deceased of those who were named in this book, does not inherit anything by her kinship, and women do not inherit anything apart from those that are named in the Qur'an. Allah, the Blessed, the Exalted, mentioned in His Book the inheritance ofthe mother from her children, the inheritance of the daughters from their father, the inheritance of the wife from her husband, the inheritance of the full sisters, the inheritance of the half-sisters by the father and the inheritance of the half-sisters by the mother. The grandmother is made an heir by the example of the Prophet, may Allah bless him and grant him peace, made about her. A woman inherits from a slave she frees herself because Allah, the Blessed, the Exalted, said in His Book, 'They are your brothers in the deen and your mawali.' "

From his father: "A women went out during the time of the Prophet (saws) to go to Salat, but she was caught by a man and he had relations with her, so she screamed and he left. Then a man came across her and she said: 'That man has done this and that to me', then she came across a group of Emigrants (Muhajirin) and she said: 'That man did this and that to me.' They went to get the man she thought had relations with her, and they brought him to her. She said: 'Yes, that's him.' So they brought him to the Messenger of Allah (saws), and when he ordered that he be stoned, the man who had relations with her, said: 'O Messenger of Allah, I am the one who had relations with her.' So he said to her: 'Go, for Allah has forgiven you.' Then he said some nice words to the man (who was brought). And he said to the man who had relations with her: 'Stone him.' Then he said: 'He has repented a repentance that, if the inhabitants of Al-Madinah had repented with, it would have been accepted from them.'"

that he entered with the Messenger of Allah (saws) upon a women, before her was a date-seed – or he said – stone – that she would make Tasbih with. So he (saws) said: “Should I not inform you of what is easier for you then this, and better? Glory to Allah according to the number of what He created in the sky, and glory to Allah according to the number of what He created in the earth, and glory to Allah according to the number of what is between that, and glory to Allah according to the number of what He is going to create, and Allah is great, in similar amount to that, and all praise is due to Allah, in similar amount to that, and there is no might or power except by Allah, in similar amount to that (Subḥān Allāhi `adada mā khalaqa fis-samā’ wa subḥān Allāhi `adada mā khalaqa fil-arḍ, wa subḥān Allāhi `adada mā baina dhālik, wa subḥān Allāhi `adada mā huwa khalaq, wa Allāhu akbaru mithla dhālik, wal ḥamdu lillāhi mithla dhālik, wa lā ḥawla wa lā quwwata illā billāhi mithla dhālik).”

from Abu Ad-Darda who said: "We were with the Prophet (SAW) when he raised his sight to the sky, then he said: 'This is the time when knowledge is to be taken from the people, until what remains of it shall not amount to anything." So Ziyad bin Labid Al-Ansari said: 'How will it be taken from us while we recite the Qur'an. By Allah we recite it, and our women and children recite it?' He (SAW) said: 'May you be bereaved of your mother O Ziyad! I used to consider you among the Fuqaha of the people of Al-Madinah. The Tawrah and Injil are with the Jews and Christians, but what do they avail of them?'" Jubair said: "So I met 'Ubadah bin As-Samit and said to him: 'Have you not heard what your brother Abu Ad-Darda said?' Then I informed him of what Abu Ad-Darda said. He said: 'Abu Ad-Darda spoke the truth. If you wish, we shall narrated to you about the first knowledge to be removed from the people: It is Khushu', soon you will enter the congregational Masjid, but not see any man in it with Khushu'.'"

'Aishah (RAA) narrated, 'When my vindication was revealed, the Prophet (PBUH) mounted the pulpit and mentioned what happened and recited the verses of the Quran (which had been revealed). When he came down from the pulpit he ordered that two men and a women should be given the prescribed flogging (for this false accusation of 'Aishah (RAA) which is eighty lashes).' Related by Ahmad and the four Imams. Al-Bukhari refereed to it.

We went out along with The Messenger of Allah (SWAS) when the moon of the month of Dhu al-Hijja was going to appear shortly. When he reached Dhu al-Hulaifah he said : Anyone who wants to perform Hajj should raise his voice in Talbiyah for Hajj (after wearing Ihram); and he who wants to perform `Umrah should raise his voice in talbiyah for an `Umrah. The narrator Musa in the version of Wuhaib reported him (the Prophet) as saying if there were no sacrificial animals with me, I would raise my voice in talbiyah for an `Umrah. But according to the version of Hammad bin Salamah, he said as for myself, I shall raise my voice in talbiyah for Hajj because I have sacrificial animal with me. The agreed version goes I (Ai’shah) was one of those persons who wore Ihram for an ‘Umrah. But on my way (to Makkah) I menstruated. The Messenger of Allah (SWAS) entered upon me while I was weeping. He asked why are you weeping? I wished I would not come out (for Hajj) this year. He said give up your `Umrah; untie your hair and comb. The version of Musa said and raise your voice in talbiyah for Hajj (after wearing Ihram). Sulaiman’s version goes and do as all the Muslims do during their Hajj. When the night for performing the obligatory circumambulation (tawaf al-Ziyarah) came, the Messenger of Allah (SWAS) commanded `Abd al-Rahman. He took her to al-Tan’im (instead of the words “her ‘Umrah”). She went round the Ka’bah. Allah thus completed both her ‘Umrah and Hajj.

Hisham said : No sacrificial animal was offered during all this time.

In the version of Hammad bin Salamah, the narrator Musa added when the night of al-Batha came Ai’ shah was purified.

Bismika Allāhumma amūtu wa aḥyā. In Your Name, O Allah, I die and I live. Reference: Here, dying and living are metaphors for sleep and wakefulness. This explains why the normal order of these words has been reversed in this Hadith. In other contexts the living is mentioned before dying. See Qur'an Al-Baqarah 2:258, Aal-'Imrdn 3:156, Al-A'raf 7:158 among many other examples, (trans.). See also Al-Asqalani, Fathul-Bari 11/113, Muslim 4/ 2083.

The Messenger of Allah (ﷺ) sent a man in charge of an expedition and he would recite for his Companions during their prayer, ending (recitation) with:" Say, He is God, One." When they returned mention was made of it to the Messenger of Allah (ﷺ). He (the Prophet) told them to ask him why he had done like that. So they asked him and he said: Verily, it is an attribute of the Compassionate One, and (for this reason) I love to recite it. The Messenger of Allah (ﷺ) thereupon said: “Inform him that Allah loves him.” Reference: Sahih Muslim 813.

Abu Dawud and An-Nasa’i narrated on the authority of Ibn ’Abbas that 'Umar (RAA) asked about the judgment of the Prophet (P.B.U.H.) concerning the Diyah of the dead fetus. Hamal bin An-Nabighah Al-Hudhaili then got up and said, “I was between the two women. One of them struck the other with a stone, killing her and what was in her womb. So the Messenger of Allah (P.B.U.H.) ordained....” (as above). Ibn Hibban and al-Hakim graded it as Sahih.

Yahya related to me from Malik that he had heard that Marwan ibn al-Hakam wrote to Muawiya ibn Abi Sufyan to mention to him that a drunkard was brought to him who had killed a man. Muawiya wrote to him to kill him in retaliation for the dead man.

Yahya said that Malik said, "The best of what I have heard on the interpretation of this ayat, the word of Allah, the Blessed, the Exalted, 'The free man for the free man and the slave for the slave - these are men and the woman for the woman,' (Sura 2 ayat 178) is that retaliation is between women as it is between men. The free woman is killed for the free woman as the free man is killed for the free man. The slave-girl is slain for the slave-girl as the slave is slain for the slave. Retaliation is between women as it is between men. That is because Allah, the Blessed, the Exalted, said in His Book, 'We have written for them in it that it is a life for a life and an eye for an eye, a nose for a nose, and an ear for an ear, and a tooth for a tooth, and for wounds there is retaliation.' (Sura 5 ayat 48) Allah, the Blessed, the Exalted, mentioned that it is a life for a life. It is the life of a free woman for the life of a free man, and her injury for his injury."

Malik said about a man who held a man fast for another man to hit, and he died on the spot, "If he held him and he thought that he meant to kill him, the two of them are both killed for him. If he held him and he thought that he meant to beat him as people sometimes do, and he did not think that he meant to kill him, the murderer is slain and the one who held him is punished with a very severe punishment and jailed for a year. There is no killing against him."

Malik said about a man who murdered a man intentionally or gouged out his eye intentionally, and then was slain or had his eye gouged out himself before retaliation was inflicted on him, "There is no blood-money nor retaliation against him. The right of the one who was killed or had his eye gouged out goes when the thing which he is claiming as retaliation goes. It is the same with a man who murders another man intentionally and then the murderer dies. When the murderer dies, the one seeking blood-revenge has nothing of blood- money or anything else. That is by the word of Allah, the Blessed the Exalted, 'Retaliation is written for you in killing. The free man for the free man and the slave for the slave.' "

Malik said, "He only has retaliation against the one who killed him. If the man who murdered him dies, he has no retaliation or blood-money."

Malik said, "There is no retaliation held against a free man by a slave for any injury. The slave is killed for the free man when he intentionally murders him. The free man is not slain for the slave, even if he murders him intentionally. It is the best of what I have heard."

Yahya related to me from Malik from Hisham ibn Urwa from his father from A'isha, the wife of the Prophet, may Allah bless him and grant him peace, that the Messenger of Allah, may Allah bless him and grant him peace, said, "Tell Abu Bakr to lead the people in prayer." A'isha said, "Messenger of Allah, when Abu Bakr stands in your place his voice does not reach the ears of the people because of his weeping, so tell Umar to lead the people in prayer." He said, "Tell Abu Bakr to lead the people in prayer." A'isha continued, "I told Hafsa to tell him that when Abu Bakr stood in his place his voice did not reach the ears of the people because of his weeping, and that he should tell Umar to lead the people in prayer. Hafsa did so, and the Messenger of Allah, may Allah bless him and grant him peace, said, 'You are the companions of Yusuf! (referring to the women who cut their hands when they saw the beauty of Yusuf). Tell Abu Bakr to lead the people in prayer!' "

A'isha added that Hafsa said to her, "I have never had anything good from you!"

Yahya related to me from Malik from Abd ar-Rahman ibn al-Qasim from his father that A'isha said, "I came to Makka at the time of my period so I did not do tawaf of the House or go between Safa and Marwa. I complained to the Messenger of Allah, may Allah bless him and grant him peace, and he said, 'Do what the people doing hajj do except do not do tawaf of the House and go between Safa and Marwa until you are pure.' "

Malik said, concerning a woman who entered ihram for umra at the time of hajj, and she arrived in Makka during her period and so could not do tawaf of the House, "When she fears that the time (for hajj) is getting close, she gets into ihram for the hajj and sacrifices an animal. She is like someone who combines the hajj and the umra. One tawaf is enough for her. If a women starts her period after she has already done tawaf of the House and prayed, she does say between Safa and Marwa and stops at Arafa and Muzdalifa and stones the jamras but she does not do the tawaf al-ifada until she is pure and has finished her menses."

that the Messenger of Allah (SAW) said: "Indeed, the honorable, the son of the honorable, the son of the honorable, the son of the honorable: Yusuf bin Ya'qub bin Ishaq bin Ibrahim." He said: "And if I were to have remained in the prison as long as Yusuf, then the messenger came, I would have accepted." Then he recited: When the messenger came to him, he said: "Return to your king and ask him: 'What happened to the women who cut their hands? (12:50)' He said: "May Allah have mercy upon Lut, certainly he used to lean toward powerful support, since he said: "Would that I had strength to overpower you, or that I could betake myself to some powerful support (11:80)." So Allah did not send a Prophet after him except among a high ranking family (Dhirwah) among his people."

(Another chain) except that he said: "Allah did not send a Prophet after him except among a wealthy family (Tharwah) among his people."

Muhammad bin 'Amr said: "Ath-Tharwah is riches and power.

[Abu 'Eisa said:] This is more correct than the narration of AlFadl bin Must, (a narrator in the chain of no. 3116) and this Hadith is Hasan.

I was sitting with my father when ‘Ali came and stood next to us and said salam. Then he discussed some issues of the people with Abu Moosa. Then `Ali (رضي الله عنه) said: The Messenger of Allah (ﷺ) said to me. `Ask Allah for guidance in the sense of directions when travelling and ask Allah for proper aim in the sense of aiming an arrow.` And the Messenger of Allah (ﷺ) forbade me to wear a ring on this or this - the forefinger or the middle finger. He was standing and I did not know which of the two fingers it was. And the Messenger of Allah (ﷺ) forbade me to use red saddle cloths or to wear garments made from a blend of linen and silk. We said to him: O Ameer al-Mu`mineen, what is the red saddle cloth? He said: Something that women make for their husbands to put on their mounts. We said: What are garments made from a blend of linen and silk? He said: Cloth that comes to us from Syria, with wide silken stripes in a twisted shape like citrons. Abu Burdah said: When I saw the garment that is called as-Sabani (from a place in North Africa], I realised that this is what it was.

'Ubadah bin As-Samit (RAA) narrated that the Messenger of Allah (PBUH) said, "Receive from me (this revelation), receive from me (this revelation). Allah has ordained a way for those women (unmarried females who committed adultery). When an unmarried man, commits adultery with an unmarried woman, they should receive one hundred lashes and be exiled for a year. If they (fornicate while they) were married, they shall receive hundred lashes and be stoned to death. Reported by Muslim.

Yazid ibn Nu'aym ibn Huzzal, on his father's authority said: Ma'iz ibn Malik was an orphan under the protection of my father. He had illegal sexual intercourse with a slave-girl belonging to a clan. My father said to him: Go to the Messenger of Allah (saws) and inform him of what you have done, for he may perhaps ask Allah for your forgiveness. His purpose in that was simply a hope that it might be a way of escape for him.

So he went to him and said: Messenger of Allah! I have committed fornication, so inflict on me the punishment ordained by Allah. He (the Prophet) turned away from him, so he came back and said: Messenger of Allah! I have committed fornication, so inflict on me the punishment ordained by Allah. He (again) turned away from him, so he came back and said: Messenger of Allah! I have committed fornication, so inflict on me the punishment ordained by Allah.

When he uttered it four times, the Messenger of Allah (saws) said: You have said it four times. With whom did you commit it?

He replied: With so and so. He asked: Did you lie down with her? He replied: Yes. He asked: Had your skin been in contact with hers? He replied. Yes. He asked: Did you have intercourse with her? He said: Yes. So he (the Prophet) gave orders that he should be stoned to death. He was then taken out to the Harrah, and while he was being stoned he felt the effect of the stones and could not bear it and fled. But Abdullah ibn Unays encountered him when those who had been stoning him could not catch up with him. He threw the bone of a camel's foreleg at him, which hit him and killed him. They then went to the Prophet (saws) and reported it to him.

He said: Why did you not leave him alone. Perhaps he might have repented and been forgiven by Allah.

I heard the crier of the Messenger of Allah (saws) calling : Assemble for the prayer. I Then came out and prayed along with the Messenger of Allah (saws): When the Messenger of Allah (saws) finished his prayer, he sat on the pulpit laughing, and he said : Everyone should remain where he had said his prayer. He then asked : Do you know why I have assembled you? They said: Allah and His Messenger know best. He (saws) said: I did not call you together fors some alarming news or for something good. Rather, I called you all because Tamim al-Dari, a Christian, who came and accepted Islam, told me something which agrees with what I was telling you about the Dajjal. He told me that he sailed with thirty men of Lakhm and Judham and that they were storm-tossed for a month. They drew near to an island when the sun was setting. They sat in a boat nearest to them and entered the island where they were met by a very hairy beast. They said: Woe to you! What can you be ? It replied : I am the Jassasah. Go to this man in the monastery, for he is anxious to get news of you. He said : When it named a man to us we were afraid of it lest it should be a she-devil. So we went off quickly and entered the monastery, where we found a man with the hugest and strongest frame we had ever seen with his hands chained to his neck. He then narrated the rest of the tradition. He asked them about the palm-trees of Baisan and the spring of Zughar and about the unlettered prophet. He said: I am the messiah (the Antichrist) and will be soon given permission to emerge. And the Prophet (saws) said: He is in the Syrian sea or the Yemeni sea: No, on the contrary, it is towards the east that he is. He said it twice and pointed his hand to the east. She said: I memorized this (tradition) from the Messenger of Allah (saws), and she narrated the tradition.

from Ibn 'Abbas, regarding the saying of Allah, Most High: Alif Lam Mim. The Romans have been defeated. In the nearest land (30:1-3)" he said: "Ghulibat wa Ghalabat (defeated and then victorious)." He said: "The idolaters wanted the Persians to be victorious over the Romans because they too were people who worshiped idols, while the Muslims wanted the Romans to be victorious over the Persians because they were people of the Book. This was mentioned to Abu Bakr, so Abu Bakr mentioned that to the Messenger of Allah (SAW) and he said: 'They will certainly prevail.' Abu Bakr mentioned that to them, and they said: 'Make a wager between us and you; if we win, we shall get this and that, and if you win, you shall get this or that.' He made the term five years, but they (the Romans) were not victorious. They mentioned that to the Prophet (SAW) and he said: "Why did you not make it less (than)" - He (one of the narrators said): I think he said: "ten?" He said: Sa'eed said: "Al-Bid' is what is less than then" - he said: "Afterwards the Romans have been victorious." He said: "That is what Allah Most High said: 'Alif Lam Mim. The Romans have been defeated' up to His saying: 'And on the day, the believers will rejoice - with the help of Allah. He helps whom He wills (30:1-5).' Sufyan said: "I heard that they were victorious over them on the Day of Badr."

In my presence, a beast was brought to 'Ali bin Abu Talib (May Allah be pleased with him) for riding. When he put his foot in the stirrup, he said: "Bismillah (With the Name of Allah)." When he had settled himself on its back he recited: "Al-hamdu lillahil-ladhi sakh-khara lana hadha, wa ma kunna lahu muqrinin, wa inna ila Rabbina lamunqalibun. (All praise belongs to Allah Who has made this subservient to us, for we had not the strength to overpower it; and to our Rubb shall we return)." He then recited thrice: "Alhamdu lillah (Praise be to Allah)," and then three times: "Allahu Abkar (Allah is Greatest)." Then he said: "Subhanaka inni zalamtu nafsi faghfir li, innahu la yaghfirudh-dhunuba illa Anta (You are far removed from imperfection I have wronged myself, so forgive me, because none but You can forgive sins)." Then he smiled. It was asked: "Why have you smiled, O Amir Al-Mu'minin (Leader of the Believers)?" He replied: "I saw the Messenger of Allah (PBUH) doing as I have done. I (i.e., Ali) asked him (the Messenger of Allah (PBUH)) the reason for smiling. He (PBUH) said, 'Your Rubb, Glorious is He, is pleased when His slave seeks His forgiveness. He (the slave) has firm faith that none except Allah Alone can forgive sins)'."

[Abu Dawud and At-Tirmidhi].

`Abdur-Rahman bin ‘Awf met al-Waleed bin `Uqbah. Al-Waleed said to him: Why do i see you keeping away from Ameer al-Mu`mineen `Uthman (-رضي الله عنه-)? `AbdurRahman said to him:Tell him that I did not flee on the day of ‘Ainain -’Asim said: The day of Uhud - and I did not stay behind on the day of Badr, and I did not turn away from the way of ‘Umar (رضي الله عنه). So he went and told that to ‘Uthman (رضي الله عنه), who said: As for his saying that he did not flee on the day of ‘Ainain, how could he shame me for a fault for which Allah has pardoned me and said: `Those of you who turned back on the day the two hosts met (i.e. the battle of Uhud), it was Shaitan (Satan) who caused them to backslide (run away from the battlefield) because of some (sins) they had earned. But Allah, indeed, has forgiven them` [Al ‘Imran 3:155]? As for his saying that I stayed behind on the day of Badr, was tending Ruqayyah, the daughter of the Messenger of Allah (ﷺ) , when she was dying, and the Messenger of Allah (ﷺ) allocated to me a share (of the booty), and whoever was allocated a share by the Messenger of Allah (ﷺ) was present. As for his saying that he did not turn away from the way of ‘Umar ( رضي الله عنه), I cannot bear it and not even he could bear it. Go and tell him that,

`Ali (رضي الله عنه) said to me: I had a status with the Messenger of Allah (ﷺ) that no one else had. l used to come to him every morning before dawn and greet him with salam until he cleared his throat. One night I came in and greeted him with salam. I said: Peace be upon you, O Prophet of Allah. He said: “Wait a moment, O Abu Hasan, until I come out to you.” When he came out to me, I said: O Prophet of Allah, has someone upset you? He said: `No.` I said: Why did you not speak to me in the past, but you spoke to me tonight? He said: `I heard a sound in the room and said: ‘Who is this?` He said: `I am jibreel.“ I said: `Come in. He said: ‘No; come out to me.` When I came out he said: `In your house there is something that no angel will enter so long as it is there.` I said: “I did not know, O Jibreel.” He said: `Go and look `So I opened the door and I did not find anything apart from a puppy that al-Hasan had been playing with. I said: `I did not find anything except a puppy.` He said: `There are three things, no angel will enter so long as one of them is in the house: a dog, major impurity or an image of an animate being.”

“I saw in a dream that I was at the gate of Paradise, and I saw them both. Someone had come out from Paradise and he gave permission to the one who died last (to enter); then he came out and gave permission to the one who had been martyred. Then they both came back to me and said to me: Go back, for your time has not yet come.” The next morning, Talhah told the people about that and they were amazed by it. News of that reached the Messenger of Allah (ﷺ) and he said: “Why are you amazed?` They said: “O Messenger of Allah, this one strove harder in worship and then was martyred for the sake of Allah, but the other one entered Paradise before him?” He said: `Did he not remain for a year after (the other one) died?” They said: “Yes.” He said: “Did he not live until Ramadan came and fast it?” They said: “Yes.” He said: `Did he not pray this many rak`ahs during that year?` They said: “Yes.” The Messenger of Allah (ﷺ) said: “Verily, the distance between them is the distance between heaven and earth.”