Allah's Messenger (SAW) used to lead us in prayer and recite in the first two Rak'a of the Zuhr and 'Asr prayers Surat Al-Fatiha and two (other) Surah. And he would sometimes recite loud enough for us to hear the Verses. He would prolong the first Rak'a, and would recite in the last two Rak'a Surat Al-Fatiha (only). [Agreed upon].

‘Umar b. ‘Abd al-‘Aziz told on the authority of Tamim ad-Dari that God’s messenger said, “Ablution must be performed on account of any flow of blood.” Daraqutni transmitted the two traditions, saying that ‘Umar b. ‘Abd al-‘Aziz neither heard from Tamim ad-Dari nor saw him, and that Yazid b. Khalid and Yazid b. Muhammad* are unknown. *These men occur in the isnad.

This is what al-‘Adda’ b. Khalid b. Haudha brought from Muhammad, God’s Messenger. He bought from him a slave, or a slave woman, with no disease or wickedness, or anything unlawful*, a transaction between two Muslims. Tirmidhi transmitted it, saying this is a gharib tradition. * This might be bad character on the part of the slave or unlawful enslavement.

While I was walking along carrying a heavy stone my garment fell off and I was unable to get it. God’s Messenger saw me and said to me, “Put on your garment and do not go naked.”* * "Put on” is singular and “do not go” is plural, indicating that the first part of the sentence is addressed to al-Miswar and that the second is a general injunction. Muslim transmitted it.

I heard 'Abdullah b. al-Harith say: 'Abdullah b. 'Abbas addressed us on a rainy day, and the rest of the hadith is the same, but he made no mention of Jumu'a prayer, and added: He who did it (who commanded us to say prayer in our houses), i. e. the Apostle of Allah (may peace be upon him), is better than I.

If anyone recites the two verses at the end of Surah al-Baqara at night, they would suffice for him 'Abd al-Rahman said: I met Abu Mas'ud and he was circumambulating the House (of Allah) and asked him about this (tradition) and he narrated it to me from the Apostle of Allah (may peace be upon him).

The Messenger of Allah (PBUH) said: "Whoever commits to memory the first ten Ayat of the Surat Al-Kahf, will be protected from (the trial of) Ad-Dajjal (Antichrist)."

[Muslim].

In another narration, the Messenger of Allah (PBUH) said: "(Whoever commits to memory) the last ten Ayat of Surat Al-Kahf, he will be protected from (the trial of) Ad-Dajjal (Antichrist)."

We returned with the Prophet (PBUH) from a journey; and when we entered the suburbs of Al- Madinah, he (PBUH) said: "Ayibuna, ta'ibuna, 'abiduna, li-Rabbina hamidun (We are returning in safety, turning to our Rubb, worshipping Him and praising Him)." He (PBUH) continued repeating these words till we entered Al-Madinah.

[Muslim].

Juwairiyah bint Al-Harith (May Allah be pleased with her), the Mother of the Believers, said that the Prophet (PBUH) visited her on a Friday and she was observing fast. He asked, "Did you observe fast yesterday?" She said, "No." He asked, "Do you intend to observe fast tomorrow?" She said, "No." He said, "In that case, give up your fast today."

[Al-Bukhari].

from Abu Sa'eed Al-Khudri that the Prophet (SAW) said: "Men will come to you from the direction of the east to learn. So when they come to you then exhort them to good." He said: "When Abu Sa'eed saw us he would say: 'Welcome with the exhortation of the Messenger of Allah, may the peace and blessings of Allah be upon him and his family.'"

"The Messenger of Allah (PBUH) led us in praying 'Asr in Al-Mukhammas. He said: 'This prayer was enjoined upon those who came before you, but they neglected it. Whoever prays it regularly will have a two-fold reward, and there is no prayer after it until the Shahid appears." And the Shahid is "the star." [1] [1] This is a statement of one of the narrators, and Allah knows best.

"Sa'd was wounded on the day of Al-Khandaq [1] when a man of Quraish shot him in the medial arm vein. The Messenger of Allah (PBUH) pitched a tent (Khaimah) for him in the Masjid so that he could visit him close at hand." [1] Al-Khandaq means the trench. This indicates the battle of the trench which took place during the fifth year after Hijrah.

I remained in the company of 'Abdullah b. 'Umar b. al-Khattab (Allah be pleased with them) its twelve Hajjs and 'Umras and I said to him: I saw four characteristics (peculiar in you), and the rest of the hadith is the same except the case of Talbiya. There he offered the narration given by al-Maqburi and he stated the facts excepting the one given above.

I adjure you by Allah if you had not heard Allah's Apostle (may peace be upon him) saying: Hassin, give a reply on behalf of the Messenger of Allah. O Allah, help him with Ruh-ul-Qudus. Abu Huraira said: Yes, it is so.

I heard the Messenger of Allah (saws) say: The angels do not enter a house in which there is a bell.

A’ishah said “Quraish and those who followed their religion used to station at Al Muzdalifah and they were called Al Hums and the rest of Arabs used to station at ‘Arafah. When Islam came, Allaah the most High commanded His Prophet (saws) to go to ‘Arafah and station there then go quickly from it. That is in accordance with the words of Him Who is exalted “Then go quickly from where the people went quickly.”

And Yunus also narrated in a similar way from al-Zuhri, and no one supported Malik in his narration from 'Urwah from 'Umrah ; and Ma'mar, Ziyad b. Sad and others have also narrated it from al-Zuhri from 'Urwah on the authority of 'Aishah.

During the time of the Prophet (saws) and Abu Bakr and 'Umar the call to the Friday prayer was first made at the time when the imam was seated on the pulpit (for giving the sermon). When the time of 'Uthman came, and the people became abundant, 'Uthman ordered to make a third call to the Friday prayer. It was made on al-Zaura' (a house in Medina). The rule of action continued to the same effect.

" Complete the Wudu," and there is the name of Abu Yahya al-A'raj (a narrator).

The Prophet (saws) read the verse mentioned above, "min du'f."

A similar tradition has also been transmitted by al-Sha’bi through a different chain of narrators.

The tradition mentioned above has been transmitted by al-Zuhri from a different chain of narrators.

“Urination is the main cause of punishment in the grave”. [Its chain of narrators is authentic].

The aforesaid Hadith has a Shahid (supporting narration) reported by at-Tirmidhi and an-Nasa'i from al-Mughirah.

The origin of the aforesaid story is found in the Sahih of al-Bukhari from Abu Usaid as-Sa'idi's Hadith.

al-Bukhari also recorded it within another Hadith but did not report its exact wording.

“The fingers are the same.”

“The Messenger of Allah (saw) forbade mutilating animals.”

Abu `Uthman narrated that ’Uthman (رضي الله عنه) was killed in the middle of the days of al-tashreeq.

When the Messenger of Allah (SAW) prayed he would Jakhkha.

the Messenger of Allah joined Maghrib and Isha in Jam (Al-Muzdalifah).

The Prophet [SAW] said: "Modesty (Al-Haya') is a branch of Faith."

"The Prophet (saws) prohibited predator skins." And this chain is more correct.

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

It was narrated from 'Abdullah that the shorter Surah, that speaks of women (At-Talaq), was revealed after Al-Baqarah.

We were in the company of Abu Musa. The rest of the hadith is the same.

" reward and booty".

"Allah's Messenger ordered me to perform Al-Witr before sleeping."

"The Messenger of Allah only camped at Al-Abtah because it was easier for his departure."

The Messenger of Allah said: "The best scent is the perfume of musk."

This tradition has also been transmitted by Abu Sa'id al-Khudri form the Prophet (saws).

These modes of reading aimed at the same point, not different in respect of lawful and unlawful.

“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.”

"I entered upon Aisha and said: 'Will you not tell me about the sickness of the Messenger of Allah (saws)?' She said: 'When the Messenger of Allah (saws), became seriously ill, he said: "Have the people prayed?" We said: "No, they are waiting for you, 0 Messenger of Allah (saws)" He said: "Put some water in a tub for me." We did that and he performed Ghusl, then he tried to get up but he fainted. Then he came to us and said: "Have the people prayed?" We said: "No, they are waiting for you, 0 Messenger of Allah (saws)." He said: "Put some water in a tub for me." We did that and he performed Ghusl, then he tried to get up but he fainted. Then for the third time he said the same thing. She said: The people were in the Masjid, waiting for the Messenger of Allah (saws) to lead the prayer. The Messenger of Allah (saws) sent word to Abu Bakr, telling him to lead the people in prayer, so the messenger came to him and said: "The Messenger of Allah (saws) is telling you to lead the people in prayer." Abu Bakr was a tenderhearted man, he said: "0 'Umar. lead the in prayer." But ('Umar) said: "You have more right to that." So Abu Bakr led them in prayer during those days. When the Messenger of Allah (saws) felt a little better, he came with the help of two men, one of whom was Al-'Abbas, to pray Zuhr. When Abu Bakr saw him, he wanted to step back, but the Messenger of Allah (saws) gestured to him not to step back. He told them (the two men) to seat him beside Abu Bakr, and Abu Bakr started to pray standing. The people were following the prayer of Abu Bakr and the Messenger of Allah (saws) was praying sitting."' "I ('Ubaidullah) entered upon Ibn Abbas and said 'Shall I not tell you what Aisha narrated to me about the sickness of the Messenger of Allah (saws)?' He said: 'Yes.' So I told him and he did not deny any of it, but he said: 'Did she tell you the name of the man who was with Al-'Abbas?' I said: 'No.' He said: 'That was Ali, may Allah honor his face."'

He, i.e “Abd al-Razzaq, said : He is ‘Adawl. Abu Dawud said : Ahmed b. Salih said : He is ‘Adhri): The Messenger of Allah (May peace be upon him) delivered a speech before the closing fast (‘Id) by two days. He then transmitted the tradition like that of al Muqri (‘Abd Allah b. Yazid).

‘Uqba b. ‘Amir told that he said, “Messenger of God, sura al-Hajj has been given superior excellence through having two prostrations in it.” He replied, “Yes, and he who does not make the two prostrations should not recite the two verses.” Abu Dawud and Tirmidhi transmitted it, and [Tirmidhi] said this is a tradition whose isnad is not strong. Al-Masabih has “should not recite it”, as occurs in Sharh as-sunna.

I served God's messenger for ten years from the time I was eight years old and he never blamed me for anything which was destroyed at my hand. If any member of his family blamed me, he said, "Leave him alone, for if anything were decreed it would happen." This is the wording in al-Masabih, and Baihaqi has a slightly different version in Shu'ab al-iman.

‘Abdallah b. ‘Umar said he heard the Prophet say, “When one of you dies do not keep him long, but take him quickly to his grave, and have the opening verses of sura al-Baqara recited at his head and the concluding verses of the same sura at his feet.” Baihaqi transmitted it in Shu'ab al-iman, saying the correct view is that it does not go farther back than him.

‘Abīda al-Mulaikī who was a Companion reported God’s messenger as saying, "Do not make the Qur’ān a pillow,* but recite it as it deserves to be recited during the night and the day. Recite it aloud, chant it and consider its contents, perhaps you may prosper; but do not seek to get reward for it in this world, for it provides rewards.”(i.e., in the next world) *A figure of speech warning against laziness or neglect. Baihaqi trans­mitted it in Shu'ab' al-īmān.

Sa'id b. al-Musayyib reported ‘Umar b. al-Khattab as saying, “If any woman is divorced and has one or two menstrual periods then stops menstruating she must wait nine months, and if it is apparent that she is pregnant the rules concerning that are applied; otherwise she must observe a period of three months after the nine months are ended, after which she may lawfully remarry. Malik transmitted it.

The Apostle of Allah (may peace be upon him) recited on his ride Surat al Fath during a journey in the year of the Conquest (of Mecca), and he repeated (the words) in his recitation. Mu'awiya said: If I were not afraid that the people would crowd around me, I would have given a demonstration of (the Prophet's) recitation before you.

The Messenger of Allah (may peace be upon him) at times got up in the morning in a state of junub on account of having a sexual intercourse (with his wives during night) but not due to sexual dreams in the month of Ramadan, and would observe fast.

The family of Muhammad (PBUH) never ate to the fill the bread of barley for two successive days until he died.

[Al-Bukhari and Muslim].

Another narration is: 'Aishah (May Allah be pleased with her) said: Never did the family of Muhammad (PBUH) eat to the fill, since their arrival to Al-Madinah, the bread of wheat for three successive nights until his death.

Messenger of Allah (PBUH) said, "If a man takes a bath on Friday, purifies himself thoroughly, uses oil and perfume which is available in the house, sets forth for the mosque, does not (forcibly) sit between two persons, offers the prayer that is prescribed for him and listens to the Imam silently, his sins between this Friday and the previous Friday will be forgiven."

[Al- Bukhari].

The Messenger of Allah (PBUH) said, "Allah, the Exalted, has laid down certain duties which you should not neglect, and has put certain limits which you should not transgress, and has kept silent about other matters out of mercy for you and not out of forgetfulness, so do not seek to investigate them."

[Ad-Daraqutni and others]

Whenever the Prophet (PBUH) finished a meal, he would say: "Al-hamdu lillahi hamdan kathiran taiyyiban mubarakan fihi, ghaira makfiyyin wa la muwadda`in, wa la mustaghnan `anhu, Rabbuna. (All praise is due to Allah, praise which is abundant, pure, and full of blessings, which is indispensable and to which one cannot be indifferent).''

[Al-Bukhari].

“It is a river in Paradise.” He said: “The Prophet (SAW) said: ‘I saw a river in Paradise, whose banks had tents were made of pearl. I said: “What is this O Jibril?’” He said: “This is Al-Kauthar which Allah has granted you.”

that some women from the inhabitants of Hims, or from the inhabitants of Ash-Sham entered upon 'Aishah, so she said: "Are you those whose women enter the Hammamat? I heard the Messenger of Allah (SAW) saying: 'No woman removes her garments in other than the house of her husband except that she has torn the screen between herself and her Lord.'"

"The Messenger of Allah had a she-camel called Al-'Adba' which could not be beaten. One day a Bedouin came on a riding-camel and beat her (in a race). The Muslims were upset by that, and when he saw the expressions on their faces they said: 'O Messenger of Allah, Al-'Adba' has been beaten.' He said: 'It is a right upon Allah that nothing is raised in this world except He lowers it.'"

"The Prophet (PBUH) used to say: 'Allahummaghsil khatayaya bi-ma'ith-thalj wal-barad was naqqi qalbi min al-khataya kama naqayta ath-thawb al-abyad min ad-danas (O Allah, wash away my sins with the water of snow and hail, and cleanse my heart of snow and hail, and cleanse my heart of sin as a white garment is cleansed of filth).'"

Prayer in congregation is equivalent to twenty-five prayers (offered alone). If he prays in a jungle, and performs its bowing and prostrations perfectly, it becomes equivalent to fifty prayers (in respect of reward).

Abu Dawud said: 'Abd al-Walid b. Ziyad narrated in his version of this tradition: "Prayer said by a single person in a jungle is more excellent by multiplied degrees than prayer said in congregation."

We went out with the Messenger of Allah (may peace be upon him) pronouncing Talbiya for Hajj, And in an the ahadith (narrated in this connection the words are): He led the morning prayer at al-Batha', except al- jahdami who did not make mention of it.

I and my uncle 'Alqama and al-Aswad went to 'Abdullah b. Mas'ud (Allah be pleased with him). He (the narrator further) said: I was at that time young, and he narrated a hadith which it seemed he narrated for me that Allah's Messenger (may peace be upon him) said like one transmitted by Mu'awiya, and further added: I lost no time in marrying.

While we were sitting with the Messenger of Allah (saws) a man brought him some gold equal in weight to an egg, and said: Messenger of Allah, I have got this from a mine; take it; it is sadaqah. I have no more than this. The Messenger of Allah (saws) turned his attention from him. Then he came to him from his right side and repeated the same words. But he (the Prophet) turned his attention from him. He then came to him from his left side and repeated the same words. But he (again) turned his attention from him. He then came to him from behind. The Messenger of Allah (saws) took it and threw it away. Had it hit him, it would have hurt him or wounded him. The Messenger of Allah (saws) said: One of you brings all that he possesses and says: This is sadaqah. Then he sits down and spreads his hand before the people. The best sadaqah is that which leaves a competence.

We came out for performing hajj along with the Messenger of Allah (saws). When we reached al-Araj, the Messenger of Allah (saws) alighted and we also alighted. Aisha sat beside the Messenger of Allah (saws) and I sat beside my father (AbuBakr). The equipment and personal effects of AbuBakr and of the Messenger of Allah (saws) were placed with AbuBakr's slave on a camel. AbuBakr was sitting and waiting for his arrival. He arrived but he had no camel with him. He asked:

Where is your camel? He replied: I lost it last night. AbuBakr said: There was only one camel, even that you have lost. He then began to beat him while the Messenger of Allah (saws) was smiling and saying: Look at this man who is in the sacred state (putting on ihram), what is he doing?

Ibn AbuRizmah said: The Messenger of Allah (saws) spoke nothing except the words: Look at this man who is in the sacred state (wearing ihram), what is he doing? He was smiling (when he uttered these words).

AbuBarzah said: I was with AbuBakr. He became angry at a man and uttered hot words. I said: Do you permit me, Caliph of the Messenger of Allah (saws), that I cut off his neck? These words of mine removed his anger; he stood and went in. He then sent for me and said: What did you say just now? I said: (I had said:) Permit me that I cut off his neck. He said: Would you do it if I ordered you? I said: Yes. He said: No, I swear by Allah, this is not allowed for any man after Muhammad (saws).

Abu Dawud said: This is Yazid's version. Ahmad bin Hanbal said: That is, Abu Bakr has no powers to slay a man except for three reasons which the Messenger of Allah (saws) had mentioned: disbelief after belief, fornication after marriage, or killing a man without (murdering) any man by him. The Prophet (saws) had powers to kill.

I asked ‘A’isha whether she had seen God’s Messenger bathing because of sexual defilement in the early or the latter part of the night, and she replied, ‘‘He often bathed in the early part of the night and often in the latter part.” Thereupon I said, "God is most great. Praise be to God who has given latitude in the matter! ” I then asked whether he observed a witr in the early or the latter part of the night, and she replied, "He often observed it in the early part and often in the latter part of the night.” Thereupon I said, “God is most great. Praise be to God who has given latitude in the matter! ” I then asked whether he recited the Qur’an in a loud or in a low voice, and she replied, “He often recited it in a loud voice and often in a low voice.” Thereupon I said, “God is most great. Praise be to God who has given latitude in the matter!” Abu Dawud transmitted it, and Ibn Majah transmitted the last section.

Jabir said that on the day of sacrifice the Prophet sacrificed two horned rams which were white with black markings and had been castrated. Then when he made them face the qibla he said, “I have turned my face towards Him who created the heavens and the earth, following Abraham’s religion as a hanif, and I am not one of the polytheists. My prayer, my religious rites, my life and my death belong to God, the Lord of the universe, who has no partner. That is what I was commanded to do, and I am one of the Muslims (Al-Qur’an; 6:161-163). O God, it comes from Thee and is given to Thee from Muhammad and his people. In the name of God, and God is most great.” Then he made sacrifice. Ahmad, Abu Dawud, Ibn Majah and Darimi transmitted it. A version by Ahmad, Abu Dawud and Tirmidhi says that he sacrificed with his own hand and said, “In the name of God, and God is most great. O God, this is from me and from those of my people who have not sacrificed.”

Abu Sa'id reported God's messenger as saying, "The lowliest of the inhabitants of paradise will be he who has eighty thousand servants, seventy-two wives, and for whom a round pavilion of pearls, chrysoprase and rubies as large as the distance between al-Jabiya[1] and San'a'[2] will be set up." By the same isnad he said, "Those who are to go to paradise who die whether young or old will come into paradise aged thirty and never grow older. The same applies to those who will go to hell." By the same isnad he said, "They will wear crowns the smallest pearl of which will illuminate the space between the east and the west." By the same isnad he said, "When a believer in paradise wishes a child, its conception, delivery and growth to full age will be accomplished in a moment as he wishes." Ishaq b. Ibrahim said regarding this tradition that when a believer in paradise wishes a child it will come in a moment, "But he will not wish one." To the NE of the Lake of Tiberias. Capital of the Yemen. Tirmidhi transmitted it, saying this is a gharib tradition. Ibn Majah transmitted the fourth part, and Darimi the last statement.

`Ata' b. Yasar told that he met `Abdallah b. `Amr b. al- `As and asked him to inform him of the description of God's messenger given in the Torah. He agreed, swearing by God that he was certainly described in the Torah by part of the description of him given in the Qur'an when it says, "0 prophet, We have sent you as a witness, a bearer of good tidings, and a warner[1], and a guard for the common people. You are my servant and my messenger; I have, called you the one who trusts, not harsh or rough, nor loud-voiced in the streets. He will not repulse evil with evil, but will- pardon and forgive, and God will not take him till He uses him to straighten the crooked creed so that people may say there is no god but God, and opens thereby blind eyes, deaf ears and hardened hearts[2]." Quran; 33:45. Reminiscent of Isaiah 42; 1-4. Bukhari transmitted it, and Darimi also gives something to the same effect on the authority of `Ata who gave as his authority Ibn Salam.

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.

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.

Allah the Almighty said: I am as My servant thinks I am (1). I am with him when he makes mention of Me. If he makes mention of Me to himself, I make mention of him to Myself; and if he makes mention of Me in an assembly, I make mention of him in an assembly better than it. And if he draws near to Me an arm's length, I draw near to him a cubit, and if he draws near to Me a cubit, I draw near to him a fathom. And if he comes to Me walking, I go to him at speed. (1) Another possible rendering of the Arabic is: "I am as My servant expects Me to be". The meaning is that forgiveness and acceptance of repentance by the Almighty is subject to His servant truly believing that He is forgiving and merciful. However, not to accompany such belief with right action would be to mock the Almighty. It was related by al-Buhkari (also by Muslim, at-Tirmidhi and Ibn-Majah).