An-Nawwas b. Sam`a.n told that God's messenger mentioned the dajjal saying, "If he comes forth while I am among you I shall be the one who will dispute with him on your behalf, but if he comes forth when I am not among you a man must dispute on his own behalf, and God will take my place in looking after every Muslim. He will be a youth with curly hair and a floating eye whom I might compare to `Abd al- `Uzza b. Qatan. Those of you who live till his time should recite over him the opening verses of sura al-Kahf[1] (a version having `should recite over him the opening verses of sura al-Kahf, for they are your protection from his trial'). He will come forth on a road between Syria and al- `Iraq and do mischief right and left. Stand firm, servants of God." God's messenger was asked how long he would remain in the earth and replied, "Forty days, one like a year, one like a month, one like a week, and the rest of his days like yours." God's messenger was then asked if one day's prayer would suffice them in that day which would be like a year and replied, "No, you must make an estimate of its extent." He was asked how quickly he would go in the earth and replied, "Like rain driven along by the wind. He will come to people and summon them and they will believe in him. He will then give command to the sky and it will give rain and to the earth and it will produce crops. Then in the evening their pasturing animals will come to them with their humps as high as possible; their udders full of milk, and their flanks distended. He will then come to people and summon them, but they will reject what he says, so he will leave them. In the morning they will be destitute, possessing none of their property. He will pass the waste land and tell it to bring forth its treasures, and its treasures will follow him like swarms of bees. He will then summon a man in the prime of youth, strike him with a sword and cut him in two like a shot at a target, after which he will call him and he will come forward laughing with his face shining. But at that very moment God will send the Messiah son of Mary who will descend at the white minaret in the east of Damascus wearing two garments dyed with saffron and placing his hands on the wings of two angels. When he lowers his head, it will drip and when he raises it beads like pearls will scatter from it. Every infidel who feels the odour of his breath will die, and his breath will reach as far as he can see. He will then seek him till he catches up with him at the gate of Ludd and kills him. People whom God has protected from him will then come to Jesus who will wipe their faces and tell them of the ranks they will have in paradise. While this is happening God will reveal to Jesus that He has brought forth servants of His with whom no one will be able to fight and tell him to collect His servants at at-Tur. God will then release Gog and Magog and they will swarm down from every slope.' [2] The first of them will pass the lake of Tiberias and drink its contents and when the last[3] of them passes he will say there was once water there. They will then journey till they come to the mountain of thickets which is the mountain of Jerusalem and will say, `We have killed those who are in the earth come and let us kill those who are in heaven.' They will then shoot their arrows into the sky and God will send their arrows back to them dyed with blood; and God's prophet and his companions will be restrained till an ox-head seems better to one of them than a hundred dinars do to you to-day. God's prophet Jesus and his companions will then beseech God who will send to them insects in their necks and in the morning, they will have perished as if they were one person. God's prophet Jesus and his companions will then come down to the earth and will not find in the earth as much space as a span which is not filled with their putrefaction and stench. God's prophet Jesus and his companions will then beseech God who will send birds with necks like those of Bactrian camels and they will carry them and throw them where God wills. (A version says they will throw them in an-Nahbal[4] and the Muslims will burn their bows, arrows, and quivers for seven years.) God will then send a rain which no house of clay or camel's wool will keep out and it will wash the earth till it leaves it like a mirror. The earth will then be told to bring forth its fruit and restore its blessing, and on that day a company of people will eat a pomegranate and seek shelter in its skin, and the milk will be blessed so that a milch-camel will be sufficient for a number of people, a cow in milk will be sufficient for a tribe of men and a ewe will be sufficient for a clan of men. At that time God will send a pleasant wind which will take them under their arm pits and the spirit of every believer and every Muslim will be taken, but the wicked people will remain in the earth and will be disorderly like asses. Then the last hour will come to them." 1-Quran, 18. 2-Quran, 21:96. 3-In the Arabic of this sentence the plural is used for 'first' and the singular for `last.' 4-This appears as a proper name in the tradition, but Taj al-arus in the article hbl says this is an error for al-mahbal which means a great pit. Cf also Ibn al-Athir, Nihaya, 4:252. Muslim transmitted it, except for the second version which is "They will throw them into an-Nahbal... seven years." That is transmitted by Tirmidhi.

During the period of peace between God's messenger and me I went off, and while I was in Syria a letter was brought from the Prophet to Hiraql. Dihya al-Kalbi brought it and handed it to the governor of Busra who handed it to Hiraql. Hiraql asked whether there was anyone there belonging to the people of that man who asserted `that he was a prophet, and when he was told that there was, I was summoned along with some members of Quraish. We entered the presence of Hiraql who made us sit in front of him and then asked, "Which of you is most closely related to this man who asserts that he is a prophet?" When I said that I was, they made me sit in front of him and made my companions sit behind me. He then called for his interpreter and said, "Tell them I am asking this man about this one who asserts he is a prophet, and that if he lies to me, they must accuse him of falsehood." (Abd Sufyan swore by God that if he had not been afraid of his falsehood being reported, he would have lied to him.) He said to his interpreter, "Ask him about the-nature of his lineage among them," and I replied, "He is a man of high lineage among us." He asked, "Has there been any king among his ancestors?" and I replied that there had not been any. He asked whether we had suspected him of falsehood before he said what he had said, and I replied that we had not. He asked whether he was followed by the nobles among the people or by the weak ones, and I replied that he was followed by the weak ones. He asked whether their numbers were increasing or diminishing, and I replied that they were increasing. He asked whether any apostatised from his religion after accepting it through displeasure with him, and I replied that they did not. He asked if we had fought with him, and I replied that we had. He asked the nature of our fighting with him, and I replied that it had its ups and downs, he neither getting the better of us nor we getting the better of him. He asked if he employed treachery, and I replied that he did not, but added that during that period we did not know what he was doing. I swear by God that he did not give me an opportunity of inserting a word except on this occasion. He asked if anyone had said what he was saying before him, and I replied that no one had. He then told his interpreter to say to me, "I asked you about his lineage among you and you asserted that he had a high lineage among you; and messengers are commissioned thus from the high families of their people. I asked you whether any of his ancestors had been a king and you asserted that none had, for if any of his ancestors had been a king, I would have considered him to be a man who was seeking the kingdom of his ancestors. I asked you about his followers whether they were weak people or nobles, to which you replied that they were their weak ones, and such are the followers of the messengers. I asked you whether you suspected him of falsehood before he said what he has said, and you replied that you did not, so I recognised that he was not one to avoid falsehood about men and then go and lie about God. I asked you whether any of them apostatised from his religion after accepting it through displeasure with him, to which you replied that none had, and thus is faith when its cheerfulness mingles with hearts. I asked you whether they were increasing or diminishing, to which you replied that they were increasing, and thus is faith till it is complete. I asked you whether you fought with him, and you asserted that the war between you and him had its ups; and downs, he sometimes getting the better of you and you sometimes getting the better of him; now thus messengers are tested, after which the issue turns out in their favour. I asked you if he employed treachery and you asserted that he did not; now that is how the messengers are, not employing treachery. I asked you whether anyone had said what he was saying before him, and you asserted ta t no one had done so, for if someone had said this before him, I would have said he was a man who copied something said before his time." He then asked what he commanded us and we replied, "He commands us to observe prayer, zakat, ties of relationship, and chastity." He then said, "If what you say is true, he is a prophet. I knew he would come forth but did not think it would be from among you. If I knew I could get to him I would like to meet him, and if I were with him, I would wash his feet. His kingdom will certainly reach to what is under my feet." He then called for God's messenger's letter and read it. (Bukhari and Muslim.) The completion of the tradition has already been given in the chapter on writing to infidels.

Lā ilāha illallāh waḥdahu lā sharīka lah, lahu ‘l-mulku, walahu ‘l-ḥamd, wa Huwa `alā kulli shay'in Qadīr, ā'ibūna, tā'ibūna,`ābidūn, li Rabbinā ḥāmidūn, sadaqallāhu wa`dah, wa nasara `abdah, wa hazama ‘l-'aḥzāba waḥdah. From every elevated point say Allāhu Akbar (Allah is the Most Great) three times and then recite: None has the right to be worshipped but Allah alone, Who has no partner. His is the dominion and His is the praise, and He is Able to do all things. We return repentant to our Lord, worshipping our Lord, and praising our Lord. He fulfilled His Promise, He aided His slave, and He alone defeated the Confederates. Reference: Bukhari 7/163, Muslim 2/980. The Prophet (SAW) used to say this when returning from a campaign or from Hajj.

Whoever removes a worldly grief from a believer, Allah will remove from him one of the griefs of the Day of Resurrection. And whoever alleviates the need of a needy person, Allah will alleviate his needs in this world and the Hereafter. Whoever shields [or hides the misdeeds of] a Muslim, Allah will shield him in this world and the Hereafter. And Allah will aid His slave so long as he aids his brother. And whoever follows a path to seek knowledge therein, Allah will make easy for him a path to Paradise. No people gather together in one of the Houses of Allah, reciting the Book of Allah and studying it among themselves, except that sakeenah (tranquility) descends upon them, and mercy envelops them, and the angels surround them, and Allah mentions them amongst those who are with Him. And whoever is slowed down by his actions, will not be hastened forward by his lineage. Related by [Muslim] in these words.

"The Messenger of Allah (saw) addressed us, and most of his speech had to do with telling us about Dajjal. He warned about him, and among the things he said was: 'There will not be any tribulation on earth, since the time Allah created the offspring of Adam, that will be greater than the tribulation of Dajjal. Allah has not sent any Prophet but he warned his nation about Dajjal. I am the last of the Prophets, and you are the last of the nations. He will undoubtedly appear among you. If he appears while I am among you, I will contend with him on behalf of every Muslim, and if he appears while I am not among you, then each man must fend for himself and Allah will take care of every Muslim on my behalf. He will emerge from Al-Khallah, between Sham and Iraq, and will wreak havoc right and left. O slaves of Allah, remain steadfast. I will describe him to you in a manner in which none of the Prophets has described him before me. He will start by saying "I am a Prophet," and there is no Prophet after me. Then a second time he will say: "I am your Lord." But you will not see your Lord until you die. He is one-eyed, and your Lord is not one-eyed, and written between his eyes is Kafir. Every believer will read it, whether he is literate or illiterate. Part of his Fitnah will be that he will have with him Paradise and Hell, but his Hell will be a Paradise and his Paradise a Hell. Whoever is tested with his fire (hell), let him seek the help of Allah and recite the first Verses of Al-Kahf, then it will be cool and safe for him, as the fire was for Ibrahim. Part of his Fitnah will be that he will say to a Bedouin: "What do you think, if I resurrect your father and mother for you, will you bear witness that I am your Lord?" He will say: "Yes." Then two devils will appear to him in the form of his father and mother and will say: "O my son, follow him, for he is your Lord." And part of his Fitnah will be that he will overpower a single soul and kill him, then he will cut him with a saw until he falls in two pieces. Then he will say: "Look at this slave of mine; I will resurrect him now, then he will claim that he has a Lord other than me." Then Allah will resurrect him and the evil one will say to him: "Who is your Lord?" and he will say: "Allah is my Lord, and you are the enemy of Allah, you are Dajjal. By Allah, I have never had more insight about you than I have today." (An addition) Abul-Hasan Tanafisi said: "Muharibi told us: 'Ubaidullah bin al-Walid Al-Wassafi told us, from 'Atiyyah, that Abu Sa'eed said: "The Messenger of Allah (saw) said: 'That man will be the highest in status in my nation in Paradise'" -  He said: "Abu Sa'eed said: 'By Allah, we did not think that man would be anyone other than 'Umar bin Khattab, until he passed away. -   Muharibi said: "Then we went back to the narration of Abu Rafi'." He said: - 'Part of his Fitnah will be that he will command the sky to rain, and it will rain, and he will command the earth to bring forth vegetation and it will do so. And part of his Fitnah will be that he will pass by a clan and they will disbelieve in him, so all their flocks will perish and none will be left. And part of his Fitnah will be that he will pass by a clan who will believe in him, so he will command the sky to rain, and it will rain, and he will command the earth to bring forth vegetation and it will do so, until their flocks will come back in the evening of that day, bigger and fatter than they have ever been, with their flanks stretched and their udders full of milk. There will be no part of the earth left that he does not enter and prevail over, except for Makkah and Al-Madinah, for he will not approach them on any of their mountain paths but he will be met by angels with unsheathed swords, until he will stop at the red hill at the end of the marsh. Then Al-Madinah will be shaken with its people three times, and no hypocrite, male or female, will be left, all will come out to him. Thus it will be cleansed of impurity just as the bellows cleanses the iron of dross. And that day will be called the Day of Deliverance.' "Umm Sharik bint Abi 'akar said: 'O Messenger of Allah, where will the Arabs be that day?' He said: 'On that day they will be few, and most of them will be in Baitul-Maqdis (Jerusalem), and their leader will be a righteous man. When their leader has stepped forward to lead them in subh prayer, 'Eisa bin Maryam will come down to them. Their leader will step backwards so that 'Eisa can come forward and lead the people in prayer, but 'Eisa will place his hand between his shoulders and say to him: "Go forward and pray, for the Iqamah was given for you." Then their leader will lead them in prayer. When he has finished, 'Eisa (as), will say: "Open the gate." So they will open it and behind it will be Dajjal with seventy thousand Jews, each of them carrying an adorned sword and wearing a greenish cloak. When Dajjal looks at him, he will start to melt as salt melts in water. He will run away, and 'Eisa (as), will say: "I have only one blow for you, which you will not be able to escape!" He will catch up with him at the eastern gate of Ludd, and will kill him. Then Allah will defeat the Jews, and there will be nothing left that Allah has created which the Jews will be able to hide behind, except that Allah will cause it to speak - no stone, no tree, no wall, no animal - except for Al-Gharqad (the box-thorn), for it is one of their trees, and will not speak - except that it will say: "O Muslim slave of Allah, here is a Jews, come and kill him!" "The Messenger of Allah (saw) said: 'His (Dajjal's) days will number forty years: a year like half a year, a year like a month, a month like a week, and the rest of his days will be like sparks from a fire (i.e., they will pass quickly). One of you will enter the gate of Al-Madinah in the morning and not reach its other gate until evening comes.' It was said: 'O Messenger of Allah, how should we pray on those short days?' He said: 'Estimate (the times of) the prayer, as you do on these long days, then pray.' The Messenger of Allah (saw) said: "Eisa bin Maryam (as), will be a just judge and a just ruler among my nation. He will break the cross, slaughter the pigs, abolish the Jizyah and charity will be left. No one will be appointed to (collect the Zakah of) sheep and camels. Grudges and mutual hatred will disappear and the venom of every venomous creature will be removed, so that a baby boy will but his hand in a snake and it will not harm him, and a baby girl will make a lion run away, and it will not harm her; and the wolf will be among the sheep like their sheepdog. The earth will be filled with peace just as a vessel is filled with water. The people will be united and none will be worshipped except Allah. War will cease and Quraish will no longer be in power. The earth will be like a silver platter, with its vegetation growing as it did at the time of Adam, until a group of people will gather around one bunch of grapes and it will suffice them, and a group will gather around a single pomegranate and it will suffice them. An ox will be sold for such and such amount of money, and a horse will be sold for a few Dirham.' They said: 'O Messenger of Allah, why will horses be so cheap?' He said: 'They will never be ridden in war again.' It was said to him: 'Why will oxen be so expensive?' He said: 'Because all the land will be tilled. Before Dajjal appears there will be three difficult years in which the people will suffer severe famine. In the first year, Allah will command the sky to withhold one third of its rain and the earth to withhold one third of its produce. In the second year, He will command the sky to withhold two thirds of its rain and the earth to withhold two-thirds of its produce. In the third year, he will command the sky to withhold all of its rain, and not a single drop will fall, and the earth to withhold all of its produce, and nothing will grow. All cloven-hoofed animals will die, except those that Allah wills.' It was said: 'What will the people live on at that time?' He said: 'Tahlil, Takbir, Tasbih and Tahmid. That will take the place of food for them.'" Abu 'Abdullah (Ibn Majah) said: "I heard Abul-Hasan Tanafisi say: 'I heard 'Abdur-Rahman Al-Muharibi say: "This Hadith should be sent to every teacher so that they can teach it to the children in the schools."

“And turn not away those who invoke their Lord, morning and afternoon...” up to His saying: “...and thus become of the unjust.” [6:52] He said: “Aqra’ bin Habis At-Tamimi and ‘Uyainah bin Hisn Al-Fazri came and found the Messenger of Allah (saw) with Suhaib, Bilal, ‘Ammar and Khabbab, sitting with some of the believers who were weak (i.e., socially). When they saw them around the Prophet (saw) they looked down on them. They took him aside and said: ‘We want you to sit with us along, so that the ‘Arabs will recognize our superiority. If the delegations of the Arabs come to you we will feel ashamed if the Arabs see us with these slaves. So, when we come to you, make them get up from your presence, then when we have finished, sit with them if you wish.’ He said: ‘Yes.’ They said: ‘Write a document for us (binding you to that).’ So he called for a piece of paper and he called ‘Ali to write, and we were sitting in a corner. Then Jibra’il (as), came down and said: “And turn not away those who invoke their Lord, morning and afternoon seeking His Face. You are accountable for them in nothing, and they are accountable for you in nothing, that you may turn them away, and thus become of the unjust.” [6:52] Then he mentioned Aqra’ bin Habis and ‘Uyaynah bin Hisn, then he said: “Thus We have tried some of them with others, that they might say: ‘Is it these (poor believers) whom Allah has favored from amongst us?’ Does not Allah know best those who are grateful.” [6:53] Then he said: “When those who believe in Our Ayat come to you, say: Salamun ‘Alaykum (peace be on you); your Lord has written (prescribed) mercy for Himself”.” [6:54] He said: “Then we got so close to him that our knees were touching his, and the Messenger of Allah (saw) was sitting with us. When he wanted to get up, he stood up and left us. Then Allah revealed: “And keep yourself patiently with those who call on their Lord morning and afternoon, seeking His Face; and let not your eyes overlook them,” – and do not sit with the nobles – “desiring the pomp and glitter of the life of the world; and obey not him whose heart We have made heedless of Our remembrance,” – meaning ‘Uyainah and Aqra’ – “and who follows his own lusts, and those affair (deeds) has been lost” [18:28] He said: ‘May they be doomed.’ He said: ‘May ‘Uyainah and Aqra’ be doomed.’ Then he made the parable for them of two men and the parable of this world. Khabbab said: “We used to sit with the Prophet (saw) and if the time came for him to leave, we would get up and leave him, then he would leave.”

“One night, when he (saws) exited his Salat, I heard the Messenger of Allah saying: ‘O Allah, I ask You of Your mercy, that You guide by it my heart, and gather by it my affair, and bring together that which has been scattered of my affairs, and correct with it that which is hidden from me, and raise by it that which is apparent from me, and purify by it my actions, and inspire me by it with that which contains my guidance, and protect me by it from that which I seek protection, and protect me by it from every evil. O Allah give me faith and certainty after which there is no disbelief, and mercy, by which I may attain the high level of Your generosity in the world and the Hereafter. O Allah, I ask You for success [in that which You grant, and relief] in the Judgment, and the positions of the martyrs, and the provision of the successful, and aid against the enemies. O Allah, I leave to You my need, and my actions are weak, I am in need of Your mercy, so I ask You, O Decider of the affairs, and O Healer of the chests, as You separate me from the punishment of the blazing flame, and from seeking destruction, and from the trial of the graves. O Allah, whatever my opinion has fallen short of, and my intention has not reached it, and my request has not encompassed it, of good that You have promised to anyone from Your creation, or any good You are going to give to any of Your slaves, then indeed, I seek it from You and I ask You for it, by Your mercy, O Lord of the Worlds. O Allah, Possessor of the strong rope, and the guided affair, I ask You for security on the Day of the Threat, and Paradise on the Day of Immortality along with the witnesses, brought-close, who bow and prostrate, who fulfill the covenants, You are Merciful, Loving, and indeed, You do what You wish. O Allah, make us guided guiders and not misguided misguiders, an ally to Your friends, an enemy to Your enemies. We love due to Your love, those who love You, and hate, due to Your enmity those who oppose You. O Allah, this is the supplication (that we are capable of), and it is upon You to respond, and this is the effort (that we are capable of), and upon You is the reliance. O Allah, appoint a light in my heart for me, and a light in my grave, and light in front of me, and light behind me, and light on my right, and light on my left, and light above me, and light below me, and light in my hearing, and light in my vision, and light in my hair, and light in my skin, and light in my flesh, and light in my blood, and light in my bones. O Allah, magnify for me light, and appoint for me a light. Glory is to the One who wears Glory and grants by it. Glory is to the One for Whom glorification is not fitting except for Him, the Possessor of Honor and Bounties, Glory is to the Possessor of Glory and Generosity, Glory is to the Possessor of Majesty and Honor’ (Allāhumma innī as'aluka raḥmatan min `indika tahdī bihā qalbī, wa tajma`u bihā amrī, wa talummu bihā sha`athī, wa tuṣliḥu bihā ghā'ibī, wa tarfa`u bihā shāhidī, wa tuzakkī bihā `amalī, wa tulhimunī bihā rushdī, wa taruddu bihā ulfatī, wa ta`ṣimunī bihā min kulli sū'in. Allāhumma a`ṭinī īmānan wa yaqīnan laisa ba`adahu kufr, wa raḥmatan anālu bihā sharafa karāmatika fid-dunyā wal-ākhira. Allāhumma innī as'alukal-fawza [fil-`atā'i wa yurwa] fil-qaḍā'i, wa nuzulash-shuhadā'i wa `aishas-su`adā'i, wan-naṣra `alal-a`dā'. Allāhumma innī unzilu bika ḥājatī, wa in qaṣura ra'yī wa ḍa`ufa `amalī iftaqartu ilā raḥmatik, fa as'aluka yā qāḍiyal-umūr, wa yā shāfiyas-ṣudūr, kamā tujīru bainal-buḥūr, an tujīranī min `adhābis-sa`īr, wa min da`watith-thubūr, wa min fitnatil-qubūr. Allāhumma mā qaṣṣara `anhu ra'yī wa lam tablughhu niyyatī wa lam tablughhu mas'alatī min khairin wa`adtahu aḥadan min khalqika aw khairin anta mu`ṭīhi aḥadan min `ibādika fa innī arghabu ilaika fīhi, wa as'alukahu bi-raḥmatika rabbal-`ālamīn. Allāhumma dhal-ḥablish-shadīd, wal-amrir-rashīd, as'aluka al-amna yawm al-wa`īd, wal-jannata yawmal-khulūd ma`al-muqarrabīnash-shuhūd, ar-rukka`is-sujūd, al-mūfīna bil-`uhūd, anta rahīmun wadūd, wa innaka taf`alu ma turīd. Allāhummaj`alnā hādīna muhtadīna, ghaira ḍallīna wa la muḍillīna, silman li-awliyā'ika wa `aduwwan li a`dā'ika, nuḥibbu biḥubbika man aḥabbaka wa nu`ādī bi`adāwatika man khālafak. Allāhumma hādhad-du`ā'u wa `alaikal-ijābatu, wa hādhal-juhdu wa `alaikat-tuklān. Allāhummaj`allī nūran fi qalbī wa nūran fi qabrī, wa nūran min baini yadayya, wa nūran min khalfī, wa nūran `an yamīnī, wa nūran `an shimālī, wa nūran min fawqī, wa nūran min taḥtī, wa nūran fi sam`ī, wa nūran fi baṣarī, wa nūran fi sha`rī, wa nūran fi basharī, wa nūran fi laḥmī, wa nūran fi damī, wa nūran fi `iẓamī. Allāhumma a`ẓim lī nūran, wa a`ṭinī nūran, waj`allī nūran. Subḥānal-ladhī ta`aṭṭafal-`izza wa qāla bihi, subḥānal-ladhī labisal-majda wa takarrama bihi, subḥānal-ladhī lā yanbaghit-tasbīḥu illā lahu, subḥāna dhil-faḍli wan-ni`am, subḥāna dhil-majdi wal-karam, subḥāna dhil-jalāli wal-ikrām.).”

before the Dawn Prayer and when you have undressed at noon and after the Night Prayer - three times of nakedness for you.' (24:56) Ibn 'Abbas said, 'He did not command these individuals to ask permission other than at these three times of nakedness.' Then he went on to say, 'The verse in Surat an-Nur:57 is: 'Once your children have reached puberty, they should ask your permission to enter as those before them also asked permission.'"

Abu Hurairah (RAA) narrated “Two woman of the tribe of Hudhail fought with each other and one of them threw a stone at the other. In this way she killed the woman and what was in her womb (as she was pregnant). Their dispute was presented to the Prophet (P.B.U.H.) who ordained that the Diyah (blood money) of the unborn child, is a male or a female slave of the best quality. He also decided that the Diyah of the woman is to be paid by her relatives (the one who killed) on her father’s side. The Messenger of Allah (P.B.U.H.) also ordained that her inheritance (of the woman who killed as she died later) be for her sons and husband (and not for her relatives who had to pay the Diyah). Hamal bin An-Nabighah Al-Hudhaili then said, ‘O Messenger of Allah! Why should I pay the Diyah for one who neither drank nor ate nor spoke, nor cried (i.e. the dead fetus), such a creature is not entitled to blood money.’ The Messenger of Allah (P.B.U.H.) then said, “This man is one of the brothers of the soothsayers,” on account of the rhymed speech which he used, concerning the dead fetus.

Abu Hurairah (RAA) narrated that A man came to the Messenger of Allah (P.B.U.H.) and said, “l am ruined O Messenger of Allah (P.B.U.H.)!" The Messenger of Allah (P.B.U.H.) asked him, “What has ruined you?" The man replied, ‘I had intercourse with my wife during the day in Ramadan while fasting)’ The Prophet said to him, "Are you able to free a slave?" The man said, ‘No.’ The Prophet said, "Can you fast for two consecutive months?" He said, ‘NO.' The Prophet then asked him, "Can you provide food for sixty poor people?" He said, ‘No.’ Then the man sat down. A basket of dates was brought to the Prophet and he said to the man, “Give this as Sadaqah (voluntary charity)” The man said, ‘To someone who is poorer than us!’ There is no one in this city (Al-Madinah) who is in need of these dates more than us!’ The Prophet laughed until his molar teeth could be seen and said to the man, “Go and feed your family with these dates.” Related by the seven Imams and the wording is from Muslim.

The Messenger of Allah (peace and blessings of Allah be upon him) gave us a sermon by which our hearts were filled with fear and tears came to our eyes. So we said, “O Messenger of Allah! It is as though this is a farewell sermon, so counsel us.” He (peace and blessings of Allah be upon him) said, “I counsel you to have taqwa (fear) of Allah, and to listen and obey [your leader], even if a slave were to become your ameer. Verily he among you who lives long will see great controversy, so you must keep to my Sunnah and to the Sunnah of the Khulafa ar-Rashideen (the rightly guided caliphs), those who guide to the right way. Cling to it stubbornly [literally: with your molar teeth]. Beware of newly invented matters [in the religion], for verily every bidah (innovation) is misguidance.”

[Abu Dawud]

It was related by at-Tirmidhi, who said that it was a good and sound hadeeth.

"By Allah I will not ever accept the intercession of anyone for him, and I will not ever break my vow that I have vowed." When it went on long for Ibn Az-Zubair, he spoke to Al-Miswar bin Makhramah and 'Abdur-Rahman bin Al-Aswad bin Yaghut and they were from Bani Zuhrah. So he said to them: "I beseech you in the Name of Allah that you enter me upon (the place of) 'Aishah because it is unlawful for her to vow to sever relations with me." So Al-Miswar and 'Abdur-Rahman approached with him under their upper garments until they sought her permission, saying: "As-salamu 'alaiki wa rahmatullahi wa barakatuhu! Shall we come in?" 'Aishah (May Allah be pleased with her) said: "Come in," They asked: "All of us, o mother of the believers?" She said: "Yes all of you," and she did know that Ibn Az-Zubair was with them. So, when they entered, Ibn Az-Zubair entered the screened place and hugged 'Aishah (May Allah be pleased with her) and began beseeching her and wept. And Al-Miswar and 'Abdur-Rahman began to plead her to but speak to him and to accept from him, also saying to her: "You know that the Messenger Allah ﷺ forbade what you know of abandonment and that it is not permissible for a man to abandon his brother over three nights." He said: So when they did a great deal of reminding and urging, she began remind them and weep, saying: "I have made a vow which is a matter of very serious nature." They persisted in their appeal till she spoke with 'Abdullah bin Az-Zubair. Then she freed forty slaves as an expiation for breaking her vow. Later on she would remember, after freeing forty slaves, then she would weep so much that her veil would become wet with tears.

Allāhumma anta Rabbī lā ilāha illā ant, khalaqtanī wa anā `abduk, wa anā `alā `ahdika wa wa`dika mastaṭa`t, a`ūdhu bika min sharri mā ṣana`t, abū'u laka bi ni`matika `alay, wa abū'u bidhanbī faghfir lī fa'innahu lā yaghfirudh-dhunūba illā ant. O Allah, You are my Lord, there is none worthy of worship but You. You created me and I am your slave. I keep Your covenant, and my pledge to You so far as I am able. I seek refuge in You from the evil of what I have done. I admit to Your blessings upon me, and I admit to my misdeeds. Forgive me, for there is none who may forgive sins but You. Reference: Whoever recites this with conviction in the evening and dies during that night shall enter Paradise, and whoever recites it with conviction in the morning and dies during that day shall enter Paradise, Al-Bukhari 7/150. Other reports are in An-Nasa'i and At-Tirmidhi.

Allāhumma innī aṣbaḥtu ush-hiduka wa ush-hidu ḥamalata `arshik, wa malā'ikataka wajamī`a khalqik, annaka antallāhu lā ilāha illā ant, waḥdaka lā sharīka lak, wa anna Muḥammadan `abduka wa rasūluk. O Allah, I have entered a new morning 1 and call upon You and upon the bearers of Your Throne, upon Your angels and all creation to bear witness that surely You are Allah, there is none worthy of worship but You alone, You have no partners, and that Muhammad is Your slave and Your Messenger. (Recite four times in Arabic.) 2 Reference: 1 When you say this in the evening you should say, Allāhumma innī amsaytu. . . .: "O Allah, I have ended another day..." 2 "Allah will spare whoever says this four times in the morning or evening from the fire of Hell." Abu Dawud 4/317. It was also reported by Al-Bukhari in Al-'Adab Al-Mufrad, An-Nasa'i in 'Amalul-Yawm wal-Laylah and Ibn As-Sunni. Nasa'i's and Abu Dawud's chains of transmission are good (Hasan), Ibn Baz, p. 23.

Usama ibn Zayd reported that a child of one of the daughters of the Messenger of Allah, may Allah bless him and grant him peace, was very ill. His mother sent word to the Prophet, may Allah bless him and grant him peace, to say that her child was dying. He told the messenger, "Go and tell her that to Allah belongs what He takes and what He gives. Everything is with Him until a stated term. She should be patient and leave him to Allah." The messenger went back and told her. She sent to him again to plead with him to come. The Prophet, may Allah bless him and grant him peace, got up with a group of his Companions, including Sa'd ibn 'Ubada. The Prophet, may Allah bless him and grant him peace, took the child and put him on his breast. The child was shaking like a leaf against his chest. The Messenger of Allah, may Allah bless him and grant him peace, wept and Sa'd said, "Do you weep, Messenger of Allah?" He replied, "I weep out of compassion for the child. Allah only shows mercy to those of His slaves who are merciful."

My maternal aunt was divorced and wanted to cut down fruit from her paml-trees. A man forbade her to go out, so she went to the Prophet (SAW) and he said, "Certainly, cut down fruit from your palm-trees, for perhaps you have give Sadaqah (charity) or do an act of kindness." [Reported by Muslim]. 1121. Narrated Furai'ah, daughter of Malik: Her husband had gone out in search of some slaves of his and they killed him. She said, "I asked Allah's Messenger (SAW) to be allowed to return to my family, for my husband had not left for me a house which belonged to him, nor had he left me maintenance." He then said, "Yes, (I agree)," but when I was in the courtyard, he called me and said, "Stay in your house till the prescribed period expires." She said, "I observed the period in it for four months and ten days." She said, "Afterwards 'Uthman gave judgements in accordance with that." [Ahmad an al-Arba'a reported it. at-Tirmidhi, adh-Dhuhli, Ibn Hibban, al-Hakim and others graded it Sahih (authentic)].

"Labbaika Allahumma labbaik labbaika la sharika laka labbaik, innal hamda wan-ni’mata laka wal mulk, la sharika lak (O Allah! I hasten to You. You have no partner. I hasten to You. All praise and grace is Yours and all Sovereignty too; You have no partner). When we came with him to the House (of Allah), he placed his hands on the Black Stone (Hajar al Aswad) and kis+sed it. He then started to make seven circuits (round the Ka’bah), doing ramal (trotting) in three of them and walking (at his normal pace) four other circuits. Then going to the place of Ibrahim (Maqam Ibrahim), there he prayed two rak'at. He then returned to the Black Stone (Hajar al Aswad) placed his hands on it and kissed it. Then he went out of the gate to Safa, and as he approached it, he recited: “Verily as-Safa and Marwah are among the signs appointed by Allah,"(2:158), adding, “I begin with what Allah began." He first mounted as-Safa until he saw the House, and facing the Qiblah he declared the Oneness of Allah and glorified Him and said: ‘La ilaha illa-llah wahdahu la sharika lahu, lahul mulk wa lahul hamd, wa huwa 'ala kulli shai’in qadeer, la ilaha illa-llahu wahdahu anjaza wa'dahu, wa nas ara 'abdahu, wa hazamal ahzaba wahdah’ (There is no God but Allah, He is One, and has no partner. His is the dominion, and His is the praise and He has Power over all things. There is no God but Allah alone, Who fulfilled His promise, helped His servant and defeated the confederates alone.") He said these words three times making supplications in between. He then descended and walked towards Marwah, and when his feet touched the bottom of the valley, he ran; and when he began to ascend, he walked (at his normal pace) until he reached Marwah. There he did as he had done at Safa…. When it was the day of Tarwiyah (8th of Dhul-Hijjah) they went to Mina and put on the Ihram for Hajj and the Messenger of Allah (P.B.U.H.) rode his mount, and there he led the Dhur (noon), ‘Asr (afternoon), Maghrib (sunset), ‘Isha and Fajr (dawn) prayers. He then waited a little until the sun had risen, and commanded that a tent be pitched at Namirah (close to Arafat). The Messenger of Allah (P.B.U.H.), continued on until he came to Arafah and he found that the tent had been pitched for him at Namirah. There he got down until the sun had passed its meridian; he commanded that al-Qaswa’ be brought and saddled for him, then he came to the bottom of the valley, and addressed the people with the well-known sermon Khutbat al-Wada (the Farewell Sermon). Then the Adhan was pronounced and later on the Iqamah and the Prophet led the Dhuhr (noon) prayer. Then another Iqamah was pronounced and the Prophet led the Asr (afternoon) prayer and he observed no other prayer in between the two. The Messenger of Allah then mounted his camel and came to the place where he was to stay. He made his she-camel, al-Qaswa turn towards the rocky side, with the pedestrian path lying in front of him. He faced the Qiblah, and stood there until the sun set, and the yellow light diminished somewhat, and the disc of the sun totally disappeared. He pulled the nose string of al-Qaswa’ so forcefully that its head touched the saddle (in order to keep her under perfect control), and pointing with his right hand, advised the people to be moderate (in speed) saying: “O people! Calmness! Calmness!" Whenever he passed over an elevated tract of land, he slightly loosened the nose-string of his camel until she climbed up. This is how he reached al-Muzdalifah. There he led the Maghrib (sunset) and Isha prayers with one Adhan, and two lqamas, and did not pray any optional prayers in between them. The Messenger of Allah then lay down until dawn and then offered the Fajr (dawn) prayer with an Adhan and an Iqamah when the morning light was clear. He again mounted al-Qaswa’, and when he came to Al-Mash‘ar Al-Haram (The Sanctuary Landmark, which is a small mountain at al-Muzdalifah) he faced the Qiblah, and supplicated to Allah, Glorified Him, and pronounced His Uniqueness and Oneness, and kept standing until the daylight was very clear. Then he set off quickly before the sun rose, until he came to the bottom of the valley of Muhassir where he urged her (al·Qaswa’) a little. He followed the middle road, which comes out at the greatest Jamarah (one of the three stoning sites called Jamrat-ul ‘Aqabah), he came to Jamarah which is near the tree. At this he threw seven small pebbles, saying, Allahu Akbar` while throwing each of them in a manner in which small pebbles are thrown (holding them with his fingers) and this he did while at the bottom of the valley. He then went to the Place of sacrifice, and sacrificed sixty-three (camels) with his own hand (he brought 100 camels with him and he asked ’Ali to sacrifice the rest). The Messenger of Allah again rode and came to the House (of Allah), where he performed Tawaf al-Ifada and offered the Dhuhr prayer at Makkah….’ Muslim transmitted this hadith through a very long narration describing the full details of the Hajj of the Prophet

Whenever Allah's Messenger (SAW) stood for Salat (prayer), he used to say: "I have turned my face (as a monotheist) towards Him who created the heavens and the earth and I am not from the polytheists. My prayer and my devotion, my life and my death belong to Allah, the Lord of the universe, Who has no partner. That is what I have been commanded, and I am a Muslim. O Allah, You are the King. There is nothing which deserves to be worshipped but You. You are my Rabb (Lord) and I am Your slave. I have wronged myself, but I acknowledge my sin, so forgive me all my sins, You alone can forgive sins; and guide me to the best qualities, You alone can guide to the best of them: and turn me from evil ones, You alone can turn from evil qualities. I come to serve and please You. All good is in Your Hands and evil does not pertain to You. I seek refuge in You and turn to You, You are the Blessed and the Exalted. I ask Your forgiveness and turn to You in repentance." [Reported by Muslim].

Jabir ibn 'Abdullah said, "I purchased a camel and rode it hard for a month until I reached Syria. 'Abdullah ibn Unays was there, and I sent word to him, saying, 'Jabir is at the door.' The messenger returned and said, 'Jabir ibn 'Abdullah?' 'Yes,' I replied. So 'Abdullah came out and embraced me. I said, 'A hadith reached me which I had not heard before and I feared that one of us might die.'" He went on, "I heard the Prophet, may Allah bless him and grant him peace, say, 'Allah will gather His slaves ? or people ? naked, uncircumcised, without anything.' We asked, 'What is meant by "without anything"?' The Prophet said, 'They will have nothing with them.' (The Prophet went on,) 'They will be called by a voice that is heard from afar (and I think that he said, 'as if it was from close at hand'), saying, "I am the King. None of the people of the Garden will enter the Garden while any of the people of the Fire are seeking him for some injustice he did to him. None of the people of the Fire will enter the Fire while any of the people of the Garden are seeking him for an injustice he did to him."' I asked, 'How is this? We come to Allah naked and without any worldly goods?' He said, 'This applies to good actions and evil actions.'"

Allāhu Akbar, Allāhu a`azzu min khalqihi jamī`a, Allāhu a`azzu mimmā akhāfu wa aḥdhar, a`ūdhu billāhi ‘l-ladhī lā ilāha illā hū, almumsikis-samāwātis-sab`i an yaqa`na `ala ‘l-arḍi illā bi idhnih, min sharri `abdika [name of the person], wa junūdihi wa atbā`ihi wa ashyā`ih, mina ‘l-jinni wa ‘l-ins, Allāhumma kun lī jāran min sharrihim, jalla thanā'uk, wa `azza jāruk, wa tabāraka-smuk, wa lā ilāha ghayruk. Allah is the Most Great, Mightier than all His creation. He is Mightier than what I fear and dread. I seek refuge in Allah, Who there is none worthy of worship but Him. He is the One Who holds the seven heavens from falling upon the earth except by His command. [I seek refuge in You Allah] from the evil of Your slave [name of the person], and his helpers, his followers, and his supporters from among the jinn and mankind. O Allah, be my support against their evil. Glorious are Your praises and mighty is Your patronage. Blessed is Your Name, there is no true God but You. (Recite three times in Arabic.) Reference: Al-Bukhari, 5/172.

“There was a man among the people of the desert — his name was Zahir — and he used to bring the Prophet (Allah bless him and give him peace) a present from the desert, so the Prophet (Allah bless him and give him peace) would equip him when he wished to go out to battle. “The Prophet said (Allah bless him and give him peace):‘Zahir is our desert, and we are his towns'. He (Allah bless him and give him peace) used to love him, though he was a homely man, so the Prophet (Allah bless him and give him peace) came to him one day while he was selling his wares, and embraced him from behind so that he couldn't see who it was. So he said: ‘Who is this? Let go of me!’ Then he turned around and recognized the Prophet (Allah bless him and give him peace). Once he recognized the Prophet (Allah bless him and give him peace), he kept his back pressed to the Prophet's chest, so the Prophet (Allah bless him and give him peace) proceeded to say: ‘Who will buy this slave?’ The man said: ‘O Messenger of Allah, in that case, by Allah, you will find me an unsellable commodity!’ The Prophet said (Allah bless him and give him peace): ‘But you are not an unsaleable commodity in the view of Allah),’ or he said: ‘You are precious to Allah!'”

"Masruq and Shutayr ibn Shakal met in the mosque. The people sitting in circles in the mosque moved towards them. Masruq said, 'I can only think that these people are gathering around us in order to hear good from us. If you relate from 'Abdullah, I will confirm you. If I relate from 'Abdullah, you can confirm me.' He said, 'Abu 'A'isha, relate!' He said, 'Did you hear 'Abdullah say, "The eyes commit fornication. The hands commit fornication. The feet commit fornication, and then the genitals either confirm or deny that?"' 'Yes,' he replied, 'I have heard it.' He said, 'Did you hear 'Abdullah say, "There is no ayat in the Qur'an which is greater in combining the halal and the haram and the command and the prohibition than this ayat: 'Indeed Allah commands to justice and doing good and giving to relatives' (16.90)?"' 'Yes,' he replied, 'I have heard it.' He said, 'Did you hear 'Abdullah say, "There is no ayat in the Qur'an swifter in bringing relief than His words, "Whoever has taqwa of Allah - He will give him a way out" (65:2)?' 'Yes,' he replied, 'I have heard it.' He said, 'Did you hear 'Abdullah say, "There is no ayat in the Qur'an stronger in entrusting things to Allah than His words, "My slaves, you have transgressed against yourselves, do not despair of the mercy of Allah" (39:53)?' 'Yes,' he replied, 'I heard that.'"

“Salman al-Farisi brought Allah’s Messenger (Allah bless him and give him peace), when he reached Medina, a table with ripe dates upon it, and he placed it in front of Allah’s Messenger (Allah bless him and give him peace), so he said: ‘O Salman, what is this?’ He replied: A charitable gift for you and for your Companions’ ‘Take it away,’ said the Prophet, ‘for we will not eat a charitable gift.’ He therefore took it away. Then he came the next day with the like of it, and placed it in front of Allah’s Messenger (Allah bless him and give him peace), who said: ‘What is this, O Salman?’ He replied: ‘A present for you,’ so Allah’s Messenger (Allah bless him and give him peace) said to his Companions: ‘Spread out!’ Then Salman looked at the Seal on the back of Allah’s Messenger (Allah bless him and give him peace), so he believed in him. He was a slave of the Jews, however, so Allah’s Messenger (Allah bless him and give him peace) purchased his freedom at such-and-such a price of silver coin, on condition that he [the Prophet] would plant date palms for them, and Salman would work on them until they bore edible fruit. Allah’s Messenger (Allah bless him and give him peace) then planted the date palms, apart from one date palm that 'Umar planted. The date palms then bore their annual crop, but one date palm did not bear fruit, so Allah’s Messenger said (Allah bless him and give him peace): ‘What is the matter with this date palm?’ 'Umar said: ‘O Messenger of Allah, I planted it!’ Allah’s Messenger (Allah bless him and give him peace) therefore uprooted it and replanted it, so it bore its annual crop."

Innaṣ-Ṣafā wa ‘l-Marwata min sha`ā'irillāh. Abda'u bimā bada'allāhu bih. He began (his Sa`y) at Mount Safa climbing it, until he could see the House. He then faced the Qiblah repeating the words: Lā ilāha illallāh, Allāhu Akbar Then he said: Lā ilāha 'illallāh waḥdahu lā sharīka lah, Lahu ‘l-mulku wa lahu ‘l-ḥamd wa Huwa `alā kulli shay'in Qadīr, lā 'ilāha illallāhu waḥdahu, anjaza wa`dahu, wa naṣara `abdahu, wa hazama ‘l 'aḥzāba waḥdah. Then he would ask Allah for what he liked, repeating the same three times. He did at Mount Marwah as he did at Mount Safa. Whenever the Prophet (SAW) approached Mount Safa, he would recite: Surely Safa and Marwah are among the signs of Allah. I begin by that which Allah began. He began (his Sa'y) at Mount Safa climbing it until he could see the House. He then faced the Qiblah repeating the words: There is none worthy of worship but Allah, and Allah is the Most Great. Then he said: None has the right to be worshipped but Allah alone, Who has no partner, His is the dominion and His is the praise, and He is Able to do all things. None has the right to be worshipped but Allah alone, He fulfilled His Promise, He aided His slave, and He alone defeated Confederates. Then he would ask Allah for what he liked, repeating the same thing like this three times. He did at Mount Marwah as he did at Mount Safa. Reference: Muslim 2/888.

“We entered upon Jabir bin ‘Abdullah, and when we reached him he asked about the people (i.e., what their names were, etc.). When he reached me, I said: ‘I am Muhammad bin ‘Ali bin Husain.’ He stretched forth his hand towards my head, and undid my top button, then undid my lower button. Then he placed his hand on my chest, and I was a young boy at that time. Then he said: ‘Welcome to you, ask whatever you want.’ So I asked him, and he was blind. The time for prayer came, so he stood up, wrapping himself in a woven cloth. Every time he put it on his shoulders, its edges came up, because it was too small. And his cloak was beside him on a hook. He led us in prayer, then he said: ‘Tell us about the Hajj of the Messenger of Allah (saw).’ He held up his hands, showing nine (fingers), and said: ‘The Messenger of Allah (saw) stayed for nine years without performing Hajj, then it was announced to the people in the tenth year that the Messenger of Allah (saw) was going for Hajj. So many people came to Al-Madinah, all of them seeking to follow the Messenger of Allah (saw) and do what he did. He set out and we set out with him, and we came to Dhul-Hulaifah where Asma’ bint ‘Umais gave birth to Muhammad bin Abu Bakr. She sent word to the Messenger of Allah (saw) asking what she should do. He said: “Perform Ghusl, fasten a cloth around your waist and enter Ihram.” The Messenger of Allah (saw) prayed in the mosque, then he rode Qaswa’ (his she-camel) until, when his she-camel arose with him upon Baida’,’ Jabir said: ‘As far as I could see, I saw people riding and walking in front of him, and I saw the same to his right and left, and behind him, and the Messenger of Allah (saw) was among us and Qur’an was being revealed to him, and he understood its meaning. Whatever he did, we did too. Then he began the Talbiyah of monotheism: “Labbaika Allahumma labbaik, labbaika la sharika laka labbaik. Innal-hamda wan-ni’mata laka wal-mulk, la sharika laka (Here I am, O Allah, here I am. Here I am, You have no partner, here I am. Verily all praise and blessings are Yours, and all sovereignty, You have no partner).” And the people repeated his words. And the Messenger of Allah (saw) approved of that. And the Messenger of Allah (saw) continued to recite the Talbiyah.’ Jabir said: ‘We did not intend (to do) anything but Hajj. We were not aware of ‘Umrah. Then when we reached the House with him, he touched the Corner, and walked quickly (Ramal) for three circuits and walked (normally) for four. Then he stood at the place of Ibrahim and said: “And take you (people) the place of Ibrahim as a place of prayer.” [2:125] He stood with the place between him and the House. My father used to say:* “And I do not think that he mentioned it other than from the Prophet (saw): ‘That he used to recite in those two Rak’ah (at the place of Ibrahim): “Say: ‘O you disbelievers!’” [Al-Kafirun (109)] and “Say: ‘He is Allah, (the) One.’” [Al-Ikhlas (112)] “Then he went back to the House and touched the Corner, then he went out through the gate to Safa. When he drew near to Safa he recited: “Verily, Safa and Marwah are among the symbols of Allah,” [2:158] (and said:) “We will start with that with which Allah started.” So he started with Safa and climbed it until he could see the House, then proclaimed the greatness of Allah (by saying: Allahu Akbar) and said Tahlil (La ilaha illallah) and praised Him (saying Al-Hamdulillah), and he said: “La ilaha illallah wahdahu la sharika lahu, lahul-mulku, wa lahul-hamdu, yuhyi wa yumit wa huwa ‘ala kulli shai’in Qadir. La ilaha illallah wahdahu, La sharika lahu anjaza wa’dahu, wa nasara ‘abduhu, wa hazamal-Ahzaba wahdahu (None has the right to be worshiped but Allah alone, with no partner or associate; His is the dominion, all praise is due to Him, He gives life and causes death and He is able to do all things. None has the right to be worshiped but Allah alone; He has no partner or associate, He fulfilled His promise, granted victory to His slave, and defeated the Confederates alone).” And he said that three times, supplication in between. Then he headed towards Marwah walking normally until, when he started to go downhill, he walked quickly (Ramal) in the bottom of the valley. When he started to go uphill, he walked normally, until he reached Marwah, and he did atop Marwah what he had done atop Safa. At the end of his Sa’y, atop Marwah he said: “If I had known before what I have come to know now, I would not have garlanded the sacrificial animal, and I would have made it ‘Umrah. Whoever among you does not have a sacrificial animal with him, let him exit Ihram and make it ‘Umrah.” So all the people exited Ihram and cut their hair, except the Prophet (saw) and those who had sacrificial animals with them. Suraqah bin Malik bin Ju’shum stood up and said: “O Messenger of Allah! Is this for this year only, or forever and ever?” The Messenger of Allah (saw) interlaced his fingers and said: “‘Umrah is included in Hajj like this,” twice. “No, it is forever and ever.” ‘Ali brought the camels of the Prophet (saw), and he found that Fatimah was one of those who had exited Ihram. She had put on a dyed garment and used kohl. ‘Ali disliked this action on her part, but she said: “My father told me to do this.” ‘Ali used to say in Iraq: “So I went to the Messenger of Allah (saw), feeling upset with Fatimah because of what she had done, to ask the Messenger of Allah (saw) about what she had said that he said, and that I had disliked that. He said: ‘She spoke the truth, she spoke the truth. What did you say when you began your Hajj?’” He said: “I said: ‘O Allah, I begin the Talbiyah for that for which your Messenger (saw) begins the Talbiyah.’ (He said:) ‘And I have the sacrificial animal with me, so do not exit Ihram.’ He said: “The total number of sacrificial animals that ‘Ali had brought from Yemen and that the Prophet (saw) brought from Al-Madinah were one hundred. Then all the people exited Ihram and cut their hair, apart from the Prophet (saw) and those who had sacrificial animals with them. When the day of Tarwiyah came (the 8th of Dhul-Hijjah), they headed for Mina and began the Talbiyah for Hajj. The Messenger of Allah (saw) rode. He prayed Zuhr, ‘Asr, Maghrib, ‘Isha’ and Fajr at Mina. Then he stayed for a short while until the sun rose, and he ordered that a tent of goat hair be pitched for him in Namirah. Then the Messenger of Allah (saw) set out, and the Quraish were certain that he was going to stay at Al-Mash’ar Haram or at Al-Muzdalifah, as Quraish used to do during the Ignorance days. But the Messenger of Allah (saw) continued until he came to ‘Arafat, where he found that the tent had been pitched for him in Namirah, and he stopped there. Then when the sun had passed its zenith, he called for Qaswa’ and she was saddled for him. He rode until he came to the bottom of the valley, and he addressed the people and said: ‘Your blood and your wealth are sacred to you, as sacred as this day of yours, in this month of yours, in this land of yours. Every matter of Ignorance days is abolished, beneath these two feet of mine. The blood feuds of the Ignorance days are abolished, and the first blood feud of Rabi’ah bin Harith, who was nursed among Banu Sa’d and killed by Hudhail. The usuries of Ignorance days are abolished, and the first usury (that I abolish) is our usury, the usury due to ‘Abbas bin ‘Abdul-Muttalib. It is all abolished. Fear Allah with regard to women, for you have taken them as a trust from Allah, and intimacy with them has become permissible to you through Allah’s Word. Your rights over them are that they should not allow anyone whom you dislike to sit on your bedding.** If they do that, then hit them, but in a manner that does not cause injury or leave a mark. Their rights over you are that you should provide for them and clothe them in a reasonable manner. I have left behind you something which, if you adhere to it, you will never go astray: the Book of Allah. You will be asked about me. What will you say?’ They said: ‘We bear witness that you have conveyed (the message) and fulfilled (your duty) and offered sincere advice.’ He gestured with his forefinger towards the sky and then towards the people, (and said:) ‘O Allah, bear witness, O Allah bear witness,’ three times. Then Bilal called the Adhan, then the Iqamah, and he prayed Zuhr. Then he made Iqamah and prayed ‘Asr, and he did not offer any prayer between them. Then the Messenger of Allah (saw) rode until he came to the place of standing, and he made his she-camel face Sakharat*** with the path in the sand in front of him, and he faced the Qiblah, then he remained standing until the sun had set and the afterglow had lessened somewhat, when the disk of the sun disappeared. Then he seated Usamah bin Zaid behind him and the Messenger of Allah (saw) set out. He pulled Qaswa’s reins tight until her head was touching the saddle, and he gestured with his right hand: ‘O people, calmly, calmly!’ Every time he came to a hill, he released the reins a little so that she could climb. Then he came to Muzdalifah where he prayed Maghrib and ‘Isha’ with one Adhan and two Iqamah, offering no prayer in between. Then the Messenger of Allah (saw) lay down until dawn came, and he prayed Fajr, when he saw that morning had come, with one Adhan and one Iqamah. Then he rode Qaswa’ until he came to Al-Mash’ar Al-Haram. He climbed it and praised Allah and proclaimed His greatness and that He is the only One worthy of worship. Then he remained standing until it had become quite bright, then he moved on before the sun rose. He seated Fadl bin ‘Abbas behind him, who was a man with lovely hair, white and handsome. When the Messenger of Allah (saw) moved on, he passed some women riding camels. Fadl started to look at them, so the Messenger of Allah (saw) put his hand on the other side. Fadl turned his face to the other side to look. When he came to Muhassir, he sped up a little. Then he followed the middle road that brings you out to the biggest Pillar, until he reached the Pillar that is by the tree. He threw seven pebbles, saying the Takbir with each throw, pebbles suitable for Khadhf (i.e., the size of a chickpea) throwing from the bottom of the valley. Then he went to the place of slaughter, and slaughtered sixty-three camels with his own hand. Then he handed it over to ‘Ali who slaughtered the rest, and he gave him a share in his sacrificial animal. Then he ordered that a piece from each camel be brought; (the pieces) were put in a pot and cooked, and they (the Prophet (saw) and ‘Ali) ate from the meat and drank from the soup. Then the Messenger of Allah (saw) hastened to the House, and prayed Zuhr in Makkah. He came to Banu ‘Abdul-Muttalib, who were providing water to the pilgrims at Zamzam, and said: ‘Draw me some water, O Banu ‘Abdul-Muttalib. Were it not that the people would overwhelm you, I would have drawn water with you.’ So they drew up a bucket for him and he drank from it.’”

* It appears that the speaker is Ja’far bin Muhammad who is narrating from his father, from Jabir.
**And they say that the meaning if ‘your furniture’ or, ‘your special place’ in which case the objective is to say that the wife is not to admit anyone in the house whom the husband would be displeased with.
***Sakharat plural of Sakhrah rock or boulder. Nawawi said: “They are the rocks that lay at the base of the Mount of Mercy, and it is the mount in the middle of ‘Arafat.”