“When the Messenger of Allah (SAW) died, they differed as to whether his grave should have a niche or a ditch in the ground, until they spoke and raised their voices concerning that. Then ‘Umar said: ‘Do not shout in the presence of the Messenger of Allah (SAW), living or dead,’ or words to that effect. So they sent for both the one who made a niche and the one who dug graves without a niche, and the one who used to make a niche came and dug a grave with a niche for the Messenger of Allah (SAW), then he (SAW) was buried.”

"Fatimah came to Abu Bakr and said: 'Who will inherit from you?' He said: 'My family and my son.' She said: 'So what about me? I do not get inheritance from my father?' So Abu Bakr said: 'I heard the Messenger of Allah (saws) say: 'We are not inherited from' but I support those whom the Messenger of Allah (saws) used to support, and I spend upon those whom the Messenger of Allah (saws) spent upon."

[Abu 'Eisa said:] There are narrations on this topic from 'Umar, Talhah, Az-Zubair, 'Abdur-Rahman bin 'Awf, Sa'd and 'Aishah.

The Hadith of Abu Hurairah is Hasan Gharib from this route. It is only reported with a chain by Hammad bin Salamah and 'Abdul Wahhab bin 'Ata, from Muhammad bin 'Amr, from Abu Salamah, from Abu Hurairah.

I asked Muhammad about this Hadith and he said: "No one is known to have reported it from Muhammad bin 'Amr, from Abu Salamah, from Abu Hurairah except from Hammad bin Salamah. 'Abdul Wahhab bin 'Ata reported it from Muhammad bib 'Amr, from Abu Salamah, and from Abu Hurairah and it is similar to the narration of Hammad bin Salamah. And this Hadith has been reported through other routes from Abu Bakr As-Siddiq, from the Prophet (saws).

"The Messenger of Allah (saws) said to me: 'If you want to stick with me, then suffice yourself in the world with the provisions of the rider. And beware of gatherings of the rich, and do not consider a garment to be worn out until it has been patched.'"

[Abu 'Eisa said:] This Hadith is Gharib, we do not know of it except as a narration of Salih bin Hassan. He said: I heard Muhammad bin Isma'il saying: "Salih bin Hassan is Munkar is Hadith." And Salih bin Hassan - the one who Ibn Abi Dhi'b reports from - is trustworthy.

[Abu 'Eisa said:] The meaning of this saying: "And beware of gathering of the rich" is similar to what was related from Abu Hurairah from the Prophet (saws), that he said: "Whoever sees one that has been more favored than him in appearance and provision, then let him look at the one who is less than him, rather than one who is favored more than him. For indeed it is more appropriate so that he not scorn Allah's favors [upon him]."

And it has been related from 'Awn bin 'Abdullah who said: "I accompanied the rich, and did not see anyone with more troubles than me. I saw a beast that was better than my beast, and a garment that was better than my garment. And I accompanied the poor, and felt at ease."

“O Allah, indeed, I seek refuge in You from the trial of the Fire, and the punishment of the Fire, and the punishment of the grave, and the trial of the grave, and from the evil of the trial of the grave, and from the evil of the trials of riches, and from the evils of the trials of poverty, and from the evil of the trial of the false Masih. O Allah, wash my sins with water of ice and hail, and cleanse my heart of sins, as You cleansed a white garment of filth, and distance me and my sins as You distanced between the east and the west. O Allah, indeed, I seek refuge in You from laziness, senility, sin and debt. (Allāhumma innī a`ūdhu bika min fitnatin-nār, wa `adhābin-nār, wa `adhābil-qabr, wa fitnatil-qabr, wa min sharri fitnatil-ghinā, wa min sharri fitnatil-faqr, wa min sharri fitnatil- masīḥid-dajjāl. Allāhummaghsil khaṭāyāya bi-mā’ith-thalji wal-bardi, wa anqi qalbī minal-khaṭāyā kamā anqaitath-thawbal-abyaḍa minad-danas, wa bā`id bainī wa baina khaṭāyāya kama bā`adta bainal-mashriqi wal maghrib, Allāhumma innī a`ūdhu bika min al-kasali wal-harami wal-ma’thami wal-maghram).”

"If the Messenger of Allah (SAW) was to have concealed anything that was revealed to him, then he would have concealed these Ayat: 'When you said to him on whom Allah has bestowed grace (meaning by Islam); and you have done a favor (meaning that he was a slave and you freed him) "Keep your wife to yourself, and have Taqwa of Allah." But you did hide in yourself that which Allah will make manifest, you did fear the people whereas Allah had better right that you should fear Him' up to His saying: 'And Allah's command must be fulfilled (33:37).' They said: 'He married his wife's son, so Allah revealed: 'Muhammad is not the father of any of your men, but he is the Messenger of Allah and the Last of the Prophets (33:40).' The Messenger of Allah (SAW) had taken (adopted) him as a son when he was small, and he remained being called 'Zaid bin Muhammad' until he grew up to adulthood, then Allah revealed: 'Call them by their fathers, then your brothers in religion and your Mawali (33:5). (Say) So-and-so, the Mawla of so-and-so, and; So-and-so, the brother of so-and-so. 'That is more just with Allah' meaning that doing that is more just to Allah."

I never felt jealous of any of the wives of the Prophet (PBUH) as much as I did of Khadijah (May Allah be pleased with her), although I have never seen her, but the Prophet (PBUH) used to mention her very often. Whenever he slaughtered a sheep, he would cut it into pieces and send them to the women friends of Khadijah (May Allah be pleased with her). When I sometimes said to him: "You treat Khadijah in such a way as if there is no woman on earth except her". He (PBUH) would say, "Khadijah was such and such (commending her and speaking well of her), and I had children from her".

[Al-Bukhari and Muslim].

Another narration is: And if he (PBUH) slaughtered a sheep, he would send meat to the friends of Khadijah (May Allah be pleased with her) as a present as much as would suffice them.

Another narration is: When a sheep was slaughtered, he (PBUH) would say, "Send this meat to Khadijah's friends." Once, Halah bint Khuwailid (May Allah be pleased with her), sister of Khadijah (May Allah be pleased with her), sought permission of Messenger of Allah (PBUH) to enter. He recognized and recalled to his mind the manner of Khadijah (May Allah be pleased with her) and was deeply moved. He said, "O Allah, she must be Halah bint Khuwailid".

[Al-Bukhari and Muslim].

a Muslim man saw in a dream that he met a man from among the People of the Book, who said: "What good people you would be if only you were not committing Shirk. For you say: 'What Allah wills and Muhammad wills."' He mentioned that to the Prophet (SAW) and he said: "By Allah, I am aware of that. Say: 'What Allah wills then what Muhammad wills."'Another chain from Tufail bin Sakhbarah, the brother of 'Aishah by her mother, from the Prophet (SAW), with similar wording.

“We went out with the Messenger of Allah (saw), intending only to perform Hajj. When we were in Sarif or close to Sarif, my menses came. The Messenger of Allah (saw) entered upon me when I was weeping. He said: ‘What is the matter with you? Have your menses come?’ I said: ‘Yes.’ He said: ‘This is something that Allah has decreed for the daughters of Adam. Do all the rites, but do not circumambulate the House.’” She said: “And the Messenger of Allah (saw) sacrificed a cow on behalf of his wives.”

It was narrated that ‘Aishah said, and this is the Hadith of Abu Bakr. “During the period after he finished the ‘Isha’ prayer until the Fajr, the Prophet (saw) used to pray eleven Rak’ah, saying the Salam after each two Rak’ah and praying Witr with one Rak’ah. He would prostrate for as long as it takes anyone of you to recite fifty Verses before he would raise his head. When the Mu’adh-dhin fell silent after the first Adhan for the Subh prayer, he would get up and pray two brief Rak’ah.”

“I could not find him, meaning the Prophet (SAW), and he was in Al-Baqi’. He said: “As-salamu ‘alaykum dara qawmin mu’minin. Antum lana faratun wa inna bikum lahiqun. Allahumma la tahrimna ajrahum wa la taftinna ba’dahum. (Peace be upon you, O abode of believing people. You have gone ahead of us and verily we will join you soon. O Allah, do not deprive us of their reward and do not put us to trial after them).”

“The Messenger of Allah (SAW) opened a door that was between him and the people or drew back a curtain and he saw the people praying behind Abu Bakr. He praised Allah for what he saw of their good situation and hoped that Allah succeed him by what he saw in them.* He said: ‘O people, whoever among the people or among the believers is stricken with a calamity, then let him console himself with the loss of me, for no one among my nation will be stricken with any calamity worse than my loss.’”

“Allahumma inna na’udhu bika min sharri ma ursila bihi (O Allah, we seek refuge with You from the evil of that with which it is sent).” Then if it rained he would say: “Allahumma sayyiban nafi’an (O Allah, a beneficial rain),” two or three times. And if Allah dispelled it and it did not rain, he would praise Allah for that.

Yahya related to me from Malik, from Hisham ibn Urwa, that Abdullah ibn az-Zubayr stayed in Makka for nine years. He would go into ihram for hajj at the beginning of Dhu'l-Hijja, and Urwa ibn az- Zubayr, who was with him, would do likewise.

Yahya said that Malik said, "The people of Makka and whoever else is living there besides them should go into ihram for hajj if they are in Makka, and anyone that is living in the centre of Makka and is not one of the people of Makka should not leave the Haram."

Yahya said that Malik said, "Someone who goes into ihram for hajj in Makka should delay tawaf of the House and the sa'y between Safa and Marwa until he has come back from Mina, which is what Abdullah ibn Umar used to do."

Malik was asked what the people of Madina, or anybody else, should do about tawaf if they went into ihram in Makka at the beginning of Dhu'l-Hijja, and he said, "They should delay the obligatory tawaf, which is the one they combine with the say between Safa and Marwa, but they can do whatever other tawaf they want to, and they should pray two rakas every time they complete seven tawafs, which is what the companions of the Messenger of Allah, may Allah bless him and grant him peace, did when they had gone into ihram to do hajj. They delayed the tawaf of the House and the sa'y between Safa and Marwa until they had come back from Mina. Abdullah ibn Umar also did this, going into ihram for hajj in Makka at the beginning of Dhu'l-Hijja, and then delaying tawaf of theHouse and the say between Safa and Marwa until he had come back from Mina."

Malik was asked whether one of the people of Makka could go into ihram to do umra in the centre of Makka, and he said, "No. He should go outside the Haram and go into ihram there."

“The Messenger of Allah commanded us to prepare Fatimah (for her wedding) and take her in to 'Ali. We went to the house and sprinkled it with soft earth from the land of Batha'. Then we stuffed two pillows with (date - palm) fiber which we picked with our own hands. Then we offered dates and raisins to eat, and sweet water to drink. We went and got some wood and set it up at the side of the room, to hang the clothes and water skins on. And we never saw any wedding better than the wedding of Fatimah.”

“Sahlah bint Suhail came to the Prophet and said: 'O Messenger of Allah, I see signs of displeasure on the face of Abu Hudhaifah when Salim enters upon me.” The Prophet said: “Breastfeed him.” She said: “How can I breastfeed him when he is a grown man? The Messenger of Allah smiled and said: “I know that he is a grown man.” So she did that, then she came to the Prophet and said: “I have never seen any signs of displeasure on the face of Abu Hudhayfah after that.” And he was present at (the battle of) Badr.

When the Messenger of Allah came to Al-Madinah, he had just married Safiyyah bint Huyai, and the women of the Ansar came and told us about that. My expression changed and I covered my face and went away. The Messenger of Allah looked at my eyes and recognized me. I turned away and walked quickly, but he caught up with me and put his arm around me and said: 'What did you see?' I said: 'Let me go, (I saw) a Jewish woman among other Jewish women.' "

I used to send trade goods to Sham and Egypt, then I prepared to send trade goods to 'Iraq. I went to 'Aishah, the Mother of the Believers, and said to her: " O Mother of the Believers I used to send trade goods to Sham and I am preparing to send trade goods to 'Iraq." She said: "Do not do that. What is wrong with the way you have been doing it? I heard the Messenger of Allah (SAW) say: 'If Allah causes provision to come to one of you through a certain means, he should not leave it unless it changes or deteriorates."

“We went out with the Messenger of Allah (saw) when there were five nights left of Dhul-Qa’dah, intending only to perform Hajj. When we came close, the Messenger of Allah (saw) ordered that whoever did not have a sacrificial animal, then he should exit the Ihram. So all the people exited Ihram, except those who had the sacrificial animal. When the Day of Sacrifice i.e., the 10th of Dhul-Hijjah) came, some beef was brought to us, and it was said: ‘The Messenger of Allah (saw) has offered a sacrifice on behalf of his wives.’”

“One night at the time of the Messenger of Allah (saw) I was late returning from the ‘Isha’, then I came and he said: ‘Where were you?’ I said: ‘I was listening to the recitation of a man among your Companions, for I have never heard a recitation or a voice like his from anyone.’ He got up and I got up with him, to go and listen to him. Then he turned to me and said: ‘This is Salim, the freed slave of Abu Hudhaifah. Praise is to Allah Who has created such men among my Ummah.’”

Malik related to me from Ibn Shihab from Urwa ibn az-Zubayr that Abd ar-Rahman ibn Abd al-Qari said, "I went out with Umar ibn alKhattab in Ramadan to the mosque and the people there were spread out in groups. Some men were praying by themselves, whilst others were praying in small groups. Umar said, 'By Allah! It would be better in my opinion if these people gathered behind one reciter.' So he gathered them behind Ubayy ibn Kab. Then I went out with him another night and the people were praying behind their Qur'an reciter. Umar said, 'How excellent this new way is, but what you miss while you are asleep is better than what you watch in prayer.' He meant the end of the night, and people used to watch the beginning of the night in prayer."

Yahya related to me from Malik from Abdullah ibn Abi Bakr that Abdullah ibn Waqid said, "The Messengerof Allah, may Allah bless him and grant him peace, forbade eating the meat from sacrificial animals after three days."

Abdullah ibn Abi Bakr said, "I mentioned that to Amra bint Abd ar-Rahman, and she affirmed that he had spoken the truth as she had heard A'isha, the wife of the Prophet, may Allah bless him and grant him peace, say, 'Some people from the desert came at the time of the sacrifice in the time of the Messenger of Allah, may Allah bless him and grant him peace, so the Messenger of Allah, may Allah bless him and grant him peace, said, 'Store up for three days, and give what is left over as sadaqa.' "

She said that afterwards some one said to the Messenger of Allah, may Allah bless him and grant him peace, that people had been accustomed to make use of their sacrificial animals, melting the fat and curing the skins. The Messenger of Allah, may Allah bless him and grant him peace, said, "What about that?" They said, "You have forbidden the meat of sacrificial animals after three days." The Messenger of Allah, may Allah bless him and grant him peace, said, "I only forbade you for the sake of the people who were coming to you. Eat, give sadaqa and store up."

By these people, he meant the poor people who were coming to Madina.

We went out with the Prophet at the Farewell Pilgrimage, some of us raising our voices in the talbiya for an ‘umra and others for a hajj. When we came to Mecca God s messenger said, “Those who have raised their voices in the talbiya for an ‘umra and have not brought sacrificial animals may put off the ihram, but those who have put on the ihram for an 'umra and brought sacrificial animals must raise their voices in the talbiya for the hajj along with the ’umra, and not put it off till they do so after performing them both ; (a version has “and not put it off till they do so after sacrificing their animals”) and those who have raised their voices in the talbiya for a hajj must complete their hajj." She said: I menstruated, and did not go round the House or run between as-Safa and al-Marwa, and I continued in my courses till the day of ‘Arafa. I had raised my voice in the talbiya only for an ’umra, but the Prophet ordered me to undo my hair, comb it, raise my voice in the talbiya for the hajj, and let the ‘umra go, which I did, and performed my hajj. He sent ‘Abd ar-Rahman b. Abu Bakr along with me and ordered me to make an ‘umra in place of the one I had missed from at-Tan‘im. She said: Those who had raised their voices in the talbiya for the ‘umra put off the ihram after making the circuit of the House and running between as-Safa and al-Marwa, then made a circuit after they returned from Mina, but those who combined the hajj and the ‘umra made only one circuit. (Bukharl and Muslim.)

"I did not know until Zainab burst in on me without permission and she was angry. Then she said: 'O Messenger of Allah, is it enough for you that the young daughter of Abu Bakr waves her hands in front of you?' Then she turned to me, but I ignored her until the Prophet said: 'You should say something to defend yourself.' So I turned on her, (and replied to her) until I saw that her mouth had become dry, and she did not say anything back to me. And I saw the Prophet with his face shining." (Hasan).

"I entered upon Marwan and said to him: 'A women from your family has been divorced. I passed by her and she was moving. She said: 'Fatimah bint Qais told us to do that, and she told us that the Messenger of Allah (SAW) told her to move.' Marwan said: 'She told them to do that."' 'Urwah said: "l said: 'By Allah, 'Aishah did not like that, and said: 'Fatimah was living in a deserted house and it was feared for her (safety and well being), so the Messenger of Allah (SAW) granted a concession to her.'"

“The Messenger of Allah (saw) told Abu Bakr to lead the people in prayer when he was sick, and Abu Bakr used to lead them in prayer. Then the Messenger of Allah (saw) began to feel a little better, so he came out, and saw Abu Bakr leading the people in prayer. When Abu Bakr saw him, he stepped back, but the Messenger of Allah (saw) gestured to him to stay where he was. Then the Messenger of Allah (saw) sat beside Abu Bakr. Abu Bakr was following the prayer of the Messenger of Allah (saw), and the people were following the prayer of Abu Bakr.”

“I asked ‘Aishah: ‘With what did the Prophet (saw) start voluntary prayers?’ She said: ‘You have asked me about something which no one has asked before. He used to say Allahu Akbar ten times, and Al-Hamdu Lillah ten times and Subhan Allah ten times, and he would say Allahumma aghfirli wahdini, warzuqni, wa ‘afini (O Allah, forgive me, guide me, grant me provision and give me good health),” and he would seek refuge from the difficulty of the standing on the Day of Resurrection.”

“Whoever loves to meet Allah, Allah loves to meet him, and whoever hates to meet Allah, Allah hates to meet him.” It was said to him: “O Messenger of Allah, does hating to meet Allah mean hating to meet death? For all of us hate death.” He said: “No. Rather that is only at the moment of death. But if he is given the glad tidings of the mercy and forgiveness of Allah, he loves to meet Allah and Allah loves to meet him; and if he is given the tidings of the punishment of Allah, he hates to meet Allah and Allah hates to meet him.”

What is this hadith that you narrate that the Last Hour would come at such and such time? Thereupon he said: Hallowed be Allah, there is no god but Allah (or the words to the same effect). I have decided that I would not narrate anything to anyone now. I had only said that you would see after some time an important event that the (sacred) House (Ka'ba) would be burnt and it would happen and definitely happen. He then reported that Allah's Messenger (may peace be upon him) said: The Dajjal would appear in my Ummah and he would stay (in the world) for forty - I cannot say whether he meant forty days, forty months or forty years. And Allah would then send Jesus son of Mary who would resemble 'Urwa b Mas'ud. He (Jesus Christ) would chase him and kill him. Then people would live for seven years that there would be no rancour between two persons. Then Allah would send cold wind from the side of Syria that none would survive upon the earth having a speck of good in him or faith in him but he would die, so much so that even if some amongst you were to enter the innermost part of the mountain, this wind would reach that place also and that would cause his death. I heard Allah's Messenger (may peace be upon him) as saying: Only the wicked people would survive and they would be as careless as birds with the characteristics of beasts. They would never appreciate the good nor condemn evil. Then Satan would come to them in human form and would say: Don't you respond? And they would say: What do you order us? And he would command them to worship the idols but, in spite of this, they would have abundance of sustenance and lead comfortable lives. Then the trumpet would be blown and no one would hear that but he would bend his neck to one side and raise it from the other side and the first one to hear that trumpet would be the person who would be busy in setting right the tank meant for providing water to the camels. He would swoon and the other people would also swoon, then Allah would send or He would cause to send rain which would be like dew and there would grow out of it the bodies of the people. Then the second trumpet would be blown and they would stand up and begin to look (around). Then it would be said: O people, go to your Lord, and make them stand there. And they would be questioned. Then it would be said: Bring out a group (out of them) for the Hell-Fire. And then it would be asked: How much? It would be said: Nine hundred and ninty-nine out of one thousand for the Hell-Fire and that would be the day which would make the children old because of its terror and that would be the day about which it has been said: "On the day when the shank would be uncovered" (lxviii. 42).

"The Messenger of Allah forbade us to urinate while standing." (Da'if) I heard Muhammed bin Yazid, Abu 'Abdullah, say: "I heard Ahmad bin 'Abdur-Rahman Al-Makhzumi say: 'Sufyan Ath-Thawri said concerning the Hadith of 'Aisha- 'I (always) saw him urinating whilst sitting down' - a man knows more about that (about such matters) than she.' Ahmad bin 'Abdur-Rahman said: 'It was the custom of the Arabs to urinate standing up. Do you not see that in the Hadith of 'Abdur-Rahman bin Hasanah it was said: 'He sits down to urinate as a woman does.'"

"I went out with my paternal aunt and maternal aunt and we entered upon 'Aishah. We asked her: 'What did the Messenger of Allah do when he had the bath to cleanse himself from sexual impurity?' She said: 'He used to pour water on his hand three times, then he would put them in the vessel and wash his face three times, then he would pour water over his body, then he would get up and perform prayer. As for us, we would wash our heads five times because of our braided hair.'"

“The Messenger of Allah (saw) would enter upon me and say: ‘Do you have anything (any food)?’ If we said: ‘No,’ he would say: ‘Then I am fasting.’ So he would continue fasting, then it we were given some food, he would break his fast.” She said: “Sometimes he would fast and (then) break fast (i.e., combine fasting and breaking fast in one day).” I said: “How is that?” She said: “Like the one who goes out with charity (i.e., something to give in charity),and he gives some away and keeps some.”

“We went out and with us was Ghalib bin Abjar. He fell sick along the way, and when we came to Al-Madinah he was sick. Ibn Abu ‘Atiq came to visit him and said to us: ‘You should use this black seed. Take five or seven (seeds) and grind them to a powder, then drop them into his nose with drops of olive oil, on this side and on this side. For ‘Aishah narrated to them that she heard the Messenger of Allah (saw) say: “This black seed is a healing for every disease, except the Sam.” I said: “What is the Sam?” He said: “Death.”

"I have not seen anyone closer in conduct, way, and manners to that of the Messenger of Allah in regards to standing and sitting, than Fatimah the daughter of the Messenger of Allah (SAW)." She said "Whenever she would enter upon the Prophet (SAW) he would stand to her and kiss her, and he would sit her in his sitting place. Whenever the Prophet (SAW) entered upon her she would stand from her seat, and kiss him and sit him in her sitting place. So when the Prophet (SAW) fell sick and Fatimah entered, she bent over and kissed him. Then she lifted her head and cried, then she bent over him and she lifted her head and laughed. So I said: 'I used to think that this one was from the most intelligent of our women, but she is really just one of the women.' So when the Prophet (SAW) died, I said to her: 'Do you remember when you bent over the Prophet (SAW) and you lifted your head and cried, then you bent over him, then you lifted your head and laughed. What caused you to do that?' She said: 'Then, I would be the one who spreads the secrets. He (SAW) told me that he was to die from his illness, so I cried. Then he told me that I would be the quickest of his family to meet up with him. So that is when I laughed.'"

"Ibn 'Abbas met Ka'b at Arafat, so he asked him about something and he kept on saying the Takbir until it reverberated off of the mountains. So Ibn 'Abbas (finally) said: 'We are Banu Hashim.' So Ka'b said: 'Indeed Allah divided His being seen and His speaking between Muhammad and Musa. He spoke to Musa two times, and Muhammad saw Him two times.' Masruq said: 'I entered upon 'Aishah and asked her if Muhammad saw his Lord.' She said: 'You have said something that makes my hair stand on end.' I said: 'Take it easy.' Then I recited: Indeed he saw of the great signs of his Lord (53:18). So she said: 'What do you mean by that? That is only Jibra'il. Whoever informed you that Muhammad saw his Lord, or that (SAW) concealed something he was ordered with, or he knew of the five things about which Allah, [Most High] said: Verily Allah, with Him is the knowledge of the Hour, He sends down the rain (31:34) - then he has fabricated the worst lie. Rather he (SAW) saw Jibra'il, but he did not see him in his (real) image except two times. One time at Sidrat Al-Muntaha and one time in Jiyad, he had six-hundred wings which filled the horizon.'"

He met Ibn 'Abbas and asked him about Witr. He said: "Shall I not lead you to one who knows best among the people of the world about the witr of the Messenger of Allah (SAW)?" He said: "Yes." (Ibn Abbas) said: "It is 'Aishah. So go to her and ask her (about witr) and then come back to me and tell me the answer that she gives you." So I went to Hakim bin Aflah and asked him to go accompany me to her. He said: "I shall not go to her, for I told her not to say anything about these two (conflicting) groups, but she refused (to accept my advice) and went on (to participate in the conflict)." I swore an oath, beseeching him (to take me to her). So he came with me and went unto her. She said to Hakim: "Who is this with you?" He said: "He is Sa'd bin Hisham." She said: "Which Hisham?" He said: "Ibn Amir." She supplicated for mercy for him and said: "What a good man Amir was." He said: "O Mother of the Believers, tell me about the character of the Messenger of Allah." She said: "Don't you read the Qur'an?" I said: "Yes." She said "The character of the Messenger of Allah (SAW) was the Qur'an." He said: "I wanted to get up (and leave), then I thought of the Qiyam (night prayer) of the Messenger of Allah (SAW) and said: "Tell me about the Qiyam of the Messenger of Allah (SAW)." She said: "Do you not recite this surah: "O you wrapped in garments?" I said: "Yes." She said: "Allah, the Mighty and Sublime, made Qiyam Al-Lail obligatory at the beginning of this surah, so the Messenger of Allah (SAW) and his companions prayed Qiyam Al-Lail for one year. Allah (SWT) withheld the latter part of this surah for twelve months, then he revealed the lessening (of this duty) at the end of this surah, so Qiyam Al-Lail became voluntary after it had been obligatory." I felt inclined to stand up (and not ask anything further), then I thought of the witr of the Messenger of Allah (SAW). 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 his ablution, and Allah (SWT) would wake him when He wished during the night. He would use the siwak, perform ablution, and then pray eight rak'ahs in which he would not sit until he reached the eighth one. Then he would sit and remember Allah (SWT) and supplicate, then he would say the taslim that we could hear. Then he would pray two rak'as sitting after uttering the taslim, then he would pray one rak'ah, and that made eleven rak'ahs, O my son! When the Messenger of Allah (SAW) grew older and put on weight, he prayed witr with seven rak'ahs, then he prayed two rak'ahs sitting down after saying the taslim, and that made nine rak'ahs. O my son, when the Messenger of Allah (SAW)offered a prayer, he liked to continue to offer it, and when sleep, sickness, or pain distracted him from praying Qiyam Al-Lail, he would pray twelve rak'ahs during the day. I am not aware of the Prophet of Allah (SAW) having recited the whole Qur'an during a single night, or praying through the whole night until morning, or fasting a complete month, except Ramadan." I went to Ibn 'Abbas and told him what she had said, and he said: "She has spoken the truth. If I could go to her (and meet her face to face) I would so that she could tell me all of that verbally."

“We went out with the Messenger of Allah (saw) until, when we were in ‘Arj, we stopped to camp. The Messenger of Allah (saw) sat, with ‘Aishah by his side, and I was sitting beside Abu Bakr. Our mount* and the mount of Abu Bakr was one, under the care of the slave of Abu Bakr. The slave looked and his camel was not with him, so he said to him: ‘Where is your camel?’ He said: ‘I lost it yesterday.’ He said: ‘You have one camel with you and you lost it?’ He started to beat him, and the Messenger of Allah (saw) said: ‘Look at what this Muhrim is doing!’”

“I asked the Messenger of Allah (saw) about the Hijr, and he said: ‘It is part of the House.’ I said: ‘What kept them from incorporating it into it?’ He said: ‘They ran out of funds.’ I said: ‘Why is its door so high up that it can only be reached with a ladder?’* He said: ‘That is what your people did so that they could let in whoever they wanted and keep out whoever they wanted. Were it not that your people have so recently left disbelief behind, and I am afraid that it would bother them, I would have changed it, incorporating what they left out and I would put its door at ground level.”

Yahya related to me from Malik, from Yahya ibn Said, from Muhammad ibn Ibrahim ibn al-Harith at-Taymi, that Rabia ibn Abdullah ibn al-Hudayr once saw a man in a state of ihram in Iraq. So he asked people about him and they said, "He has given directions for his sacrificial animal to be garlanded, and it is for that reason that he has put on ihram ."

Rabia said, "I then met Abdullah ibn az- Zubayr and so I mentioned this to him and he said, 'By the Lord of the Kaba, an innovation.' "

Malik was asked about some one who set out with his own sacrificial animal and marked it and garlanded it at Dhu'l-Hulayfa, but did not go into ihram until he had reached al- Juhfa,and hesaid, "I do not like that, and whoever does so has not acted properly. He should only garland his sacrificial animal, or mark it, when he goes into ihram, unless it is someone who does not intend to do hajj, in which case he sends it off and stays with his family."

Malik was asked if somone who was not in ihram could set out with a sacrificial animal, and he said, "Yes. There is no harm in that."

He was also asked to comment on the different views people had about what became haram for some one who garlanded a sacrificial animal but did not intend to do either hajj or umra, and he said, "What we go by as far as this is concerned is what A'isha, umm al-muminin said, 'The Messenger of Allah, may Allah bless him and grant him peace, sent his sacrificial animal off and did not go there himself, and there was nothing that Allah had made halal for him that was haram for him until the animal had been sacrificed.' "

`A'isha told that she asked God's messenger whether he had experienced a day more severe than that of Uhud, and that he replied, "I have experienced things from your people, but the most severe thing I experienced from them was on the day of the `Aqaba when I offered myself to Ibn `Abd Yalil b. Kulal and he did not agree to what I wanted.1 I then went off full of care not noticing where I was going, and did not come to my senses till I was at Qarn ath-Tha'alib[2]. Raising my head, I saw a cloud which overshadowed me, and when I looked, I saw Gabriel in it. He called to me, told me God had heard the words of my people and their rejection of me, and said He had sent me the angel of the mountains for me to order him to do to them what I wanted. The angel of the mountains then called to me, saying, after giving me a salutation, `God has heard the words of your people, Muhammad, and I am the angel of the mountains whom your Lord has sent to you to order me if you wish to cover them with al-Akhshaban[3].'" God's messenger replied, "No, I hope God may bring forth from their loins people who will worship God alone, associating nothing with Him." Ibn 'Abd Yalil belonged to at-Ta'if. His father was one of the leading men, but he was 'Abd Ya`lil b. 'Amr b. `Umair (see Isti'ab, p. 410). Yaqut, Mu'jam, 4:72, sats it is a day and a night's journey from Mecca when one comes from Najd. Two hills near Mecca. Cf. Yaqut, Mu'jam, 1:163. (Bukhari and Muslim.)

We, the Prophet's wives, were once with him when Fatima came along, her style of walking being indistinguishable from that of God's messenger. When he saw her, he said, "Welcome, my daughter," and made her sit down. He then said something privately to her and she wept bitterly, so when he saw her grief, he said something else privately to her and she began to laugh. When God's messenger got up and left, I asked her what he had said to her privately, but she replied, "I am not one to publish God's messenger's secrets." After his death I said, "I adjure you by my right over you to tell me," And she replied, "Now I am agreeable. When he spoke privately to me about the first matter, he informed me that Gabriel was in the habit of going over the Quran with him once annually but that he had done it twice that year, so he felt his appointed time was near. He then told me to fear God and show endurance, for he was a good forerunner for me. I wept, and when he saw my distress, he spoke to me privately a second time saying, `Are you not pleased, Fatima, that you will be the chief lady among the female inhabitants of paradise (or, of the women of the believers)'?" A version has, "He spoke to me privately informing me that he would die of his pain, so I wept. He then spoke to me privately informing me that I would be the first member of his family to follow him, so I laughed." (Bukhari and Muslim.)

"I noticed that the Messenger of Allah (saas) was missing from his bed one night, so I went looking for him, and my hand touched the soles of his feet; he was in the Masjid with his feet upright (prostrating), and he was saying: 'Allahumma inni a'udhu biridaka min sakhatika wa bimu'afatika 'an 'uqubatika, wa a'udhu bika minka, la uhsi thana'an 'alayka, Anta kama athnayta 'ala nafsika (O Allah, I seek refuge in Your pleasure from Your wrath, and in Your forgiveness from Your punishment. I seek refuge in You from You. I cannot praise You enough; You are as You have praised Yourself).'"

Ibn Zam'ah and Sa'd (Ibn Abu Waqqas) referred a dispute to the Prophet concerning the son of Zam'ah's slave woman. Sa'd said : " O Messenger of Allah my brother (Utbah bin Abu Waqqas) left instructions in his will that when I come to Makkah, I should look for the son of the slave woman of Zam'ah and take him into my care." 'Abd bin Zam’ah said: "He is my brother and the son of the slave woman of my father; he was born on my father's bed." The Prophet ffi saw that he resembled 'Utbah, and said: "He belongs to you, O 'Abd bin Zam'ah. The child is for the bed. Observe Hijab before him, O Saudah." (sahih)

“O Messenger of Allah (SAW), what are the things which are not permissible to withhold?” He said: “Water, salt and fire.” She said: “I said: 'O Messenger of Allah (SAW), we know what water is, but what about salt and fire?” He said: “O Humaira', whoever gives fire (to another), it is as if he has given in charity all the food that is cooked on that fire. And whoever gives salt, it is as if he has given in charity all that the salt makes good. And whoever gives a Muslim water to drink when water is available, it is as if he freed a slave; and whoever gives a Muslim water to drink when there is no water available, it is as if he brought him back to life.”

“The Messenger of Allah (saw) and his Companions came out to us and we entered Ihram for Hajj. When we came to Makkah, he said: ‘Make your Hajj (to) ‘Umrah.’ The people said: ‘O Messenger of Allah, we have entered Ihram for Hajj, how can we make it ‘Umrah?’ He said: ‘Look at what I command you to do, and do it.’ They repeated their question and he got angry and went away. Then he entered upon ‘Aishah angry and she saw anger in his face, and said: ‘Who has made you angry? May Allah vex him!’ He said: ‘Why should I not get angry, when I give a command and it is not obeyed?’”

“We went out with the Messenger of Allah (saw) for Hajj in three ways. Some of us began the Talbiyah for Hajj and ‘Umrah together, some of us began the Talbiyah for Hajj on its own, and some of us began the Talbiyah for ‘Umrah on its own. Those who began the Talbiyah for Hajj and ‘Umrah together did not exit Ihram at all until they had completed the rites of Hajj. Those who began the Talbiyah for Hajj on its own did not exit ihram at all until they had completed the rites of Hajj. And those who began the Talbiyah for ‘Umrah on its own circumambulated the House and ran between Safa and Marwah, then whatever had been forbidden to them became permissible until the time for Hajj came.”

“The Prophet (SAW) used to seek refuge using the following words: ‘Adhhibil-ba’s, Rabbin-nas, washfi Antash-shafi, la shifa’a illa shifa’uka, shifa’an la yughadiru saqaman (Take away the affliction, O Lord of mankind, and grant healing, for You are the Healer and there is no healing that leaves no sickness).’ When the Prophet (SAW) fell sick with the sickness that would be his last, I took his hand and wiped it over his body and recited these words. He withdrew his hand from mine and said: ‘O Allah, forgive me and let me meet the exalted companions (i.e., those who occupy high positions in Paradise).’ Those were the last words of his that I heard.”

that 'Urqah said: "I said to 'Aishah: 'I do not see anything wrong if someone does not go between As-Safa and Al-Marwah, nor any harm if I do not go between them.' She said: 'How horrible is what you have said O my nephew! The Messenger of Allah (SAW) would go between them, and the Muslims go between them. It was only that the people who assumed Ihram in the name of the false deity Mannah, which was in Al-Mushallal, would not go between As-Safa and Al-Marwah. So, Allah Blessed and Most High revealed: So it is not a sin for those who perform Hajj or go 'Umrah to the House to go between them (2:158). And if it were as you say, then it would be: "Then there is no harm on him if he does not go between them." Az-Zuhri said: "I mentioned that to Abu Bakr bin 'Abdur-Rahman bin Al-Harith bin Hisham. He was surprised at that and he said: 'Indeed this is knowledge. I had heard some men among the people of knowledge saying that those Arabs who would not go between As-Safa and Al-Marwah said, that going between these two rocks is a matter from Jahiliyyah. And others among the Ansar said: "We have only been ordered with going around the House, we were not ordered to do so with As-Safa and Al-Marwah." So Allah Most High revealed: Indeed As-Safa and Al-Marwah are of the symbols of Allah...' (2.158) Abu Bakr bin 'Abdur-Rahman said: 'So I thought that it was revealed about these people, and those people.'"

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.

"Blessed is the One Whose hearing encompasses all things. I heard some of the words of Khawlah bint Tha'labah, but some of her words were not clear to me, when she complained to the Messenger of Allah (SAW) about her husband, and said: 'O Messenger of Allah, (SAW) he has consumed my youth and I split my belly for him (i.e., bore him many children), but when I grew old and could no longer bear children he declared Zihar upon me; O Allah, I complain to You.' She continued to complain until Jibra'il brought down these Verses: 'Indeed Allah has heard the statement of she who pleads with you (O Muhammad) concerning her husband, and complains to Allah" (58:1)

Yahya related to me from Malik from Ibn Shihab from Urwa ibn az- Zubayr from Abd ar-Rahman ibn Abd al-Qari that he heard Umar ibn al- Khattab say, while he was teaching people the tashahhud from the mimbar, "Say, Greetings belong to Allah. Pure actions belong to Allah. Good words and prayers belong to Allah. Peace on you, Prophet, and the mercy of Allah and His blessings. Peace be upon us and on the slaves of Allah who are salihun. I testify that there is no god except Allah. And I testify that Muhammad is His slave and His messenger."

'At-tahiyatu lillah, az-zakiyatu lillah, at-tayibatu wa's-salawatu lillah. As-salamu alayka ayyuha'nnabiyyu wa rahmatu'llahi wa barakatuhu. As-salamu alayna wa ala ibadi'llahi s-salihin. Ash-hadu an la ilaha illa 'llah wa ash-hadu anna Muhammadan abduhu wa rasuluh."