Anas bin Malik Al-Ansari, told me, "Abu Bakr used to lead the people in prayer during the fatal illness of the Prophet till it was Monday. When the people aligned (in rows) for the prayer the Prophet lifted the curtain of his house and started looking at us and was standing at that time. His face was (glittering) like a page of the Qur'an and he smiled cheerfully. We were about to be put to trial for the pleasure of seeing the Prophet, Abu Bakr retreated to join the row as he thought that the Prophet would lead the prayer. The Prophet beckoned us to complete the prayer and he let the curtain fall. On the same day he died."
The following are some of the supplications that have been transmitted.
Ash-Shaf'i states that it has been related from Salim ibn 'Abdullah, on the authority of his father that the Prophet would say for ishsqa': "O Allah, give us a saving rain, productive, plentiful, general, continuous. O Allah, give us rain and do not make us among the despondent. O Allah, (Your) slaves, land, animals, and (Your) creation all are suffering and seek protection. And we do not complain except to You. O Allah, let our crops grow, and let the udders be refilled. Give us from the blessings of the sky and grow for us from the blessings of the earth. O Allah, remove from us the hardship, starvation,and barrenness and remove the affliction from us as no one removes afflictions save Thee. O Allah, we seek Your forgiveness as You are the Forgiving, and send upon us plenteous rains." Ash-Shaf'i said: "I prefer that the imam would supplicate with that (prayer). "
Sa'd reported that for ishsqa', the Prophet would supplicate: "O Allah, let us be covered with thick clouds that have abundant and beneficial rain, frequently making a light rain upon us and sprinkling upon us with lightning. O Allah, You are full of majesty, bounty and Honour." This is related by Abu 'Awanah in his Sahih.
'Amr ibn Shuaib relates from his father, on the authority of his grandfather, that for istisqa', the Prophet would say: "O Allah, provide water for Your slaves and Your cattle, display Your mercy and give life to Your dead lands." This is related by Abu Dawud.
It is preferred for the one who is making this supplication to raise his hands with the back of his hands toward the sky. Muslim records from Anas that the Prophet would point with the back of his hands during ishsqa '.
It is also preferred, upon seeing the rain, to say: "O Allah, make it a beneficial rain" and he should uncover part of his body to the rain. On the other hand, if one fears that there is too much rain, one should say: "O Allah give us mercy and do not give us punishment, calamaties, destruction or flooding. O Allah, make it upon the woods, farms and trees. Make it around us and not upon us."
All of this is authentic and confirmed from the Prophet sallallahu alehi wasallam.
Yahya related to me from Malik that he had heard that Jabir ibn Abdullah al-Ansari was asked about wiping over a turban. He said, "Not unless you have wiped over your hair with water."
I heard As-Saib bin Yazid, saying, "In the lifetime of Allah's Apostle, and Abu Bakr and Umar, the Adhan for the Jumua prayer used to be pronounced after the Imam had taken his seat on the pulpit. But when the people increased in number during the caliphate of 'Uthman, he introduced a third Adhan (on Friday for the Jumua prayer) and it was pronounced at Az-Zaura' and that new state of affairs remained so in the succeeding years.
Salim told me, "'Abdullah bin 'Umar said, 'I saw Allah's Apostle delaying the Maghrib prayer till he offered it along with the Isha prayer whenever he was in a hurry during the journey.' " Salim said, "Abdullah bin Umar used to do the same whenever he was in a hurry during the journey. After making the call for Iqama, for the Maghrib prayer he used to offer three Rakat and then perform Taslim. After waiting for a short while, he would pronounce the Iqama for the 'Isha' prayer and offer two Rakat and perform Taslim. He never prayed any Nawafil in between the two prayers or after the 'Isha' prayers till he got up in the middle of the night (for Tahajjud prayer)."
Anas bin Malik said, that once a domestic sheep was milked for Allah's Apostle while he was in the house of Anas bin Malik. The milk was mixed with water drawn from the well in Anas's house. A tumbler of it was presented to Allah's Apostle who drank from it. Then Abu Bakr was sitting on his left side and a bedouin on his right side. When the Prophet removed the tumbler from his mouth, 'Umar was afraid that the Prophet might give it to the bedouin, so he said, "O Allah's Apostle! Give it to Abu Bakr who is sitting by your side." But the Prophet gave it to the bedouin, who was to his right and said, "You should start with the one on your right side."
The desire to die in either of the sanctuaries in Makkah and Madinah is commendable. Bukhari has reported on the authority of Hafsah that 'Umar said: "O Allah ! Grant me martyrdom in Your cause, and cause me to die in the city of Your Prophet, peace be upon him." Thereupon Hafsa asked him: "Why do you pray for such a thing?" He said: "Allah willing, I shall get what I have prayed for."
At-Tabarani reported on the authority of Jabir that the Prophet, peace be upon him, said: "He who dies in one of the two sanctuaries will be raised in peace on the Day of Resurrection." Among the narrators of this hadith are Musa ibn Abdul al-Rahman, who is mentioned as trustworthy by Ibn Hibban and Abdullah ibn al-Mu'amil. Ahmad regards the hadith as weak, while Ibn Hibban considers it sound.
Abu Daw'ud reported from 'Ubaid ibn Khalid al-Sullami, a companion of the Prophet, peace be upon him, that once he narrated from ' Ubaid and another time from the Prophet himself, peace be upon him, saying: "Being caught unawares by a sudden death is a grievous misfortune." This hadith has been reported by Abdullah ibn Mas'ud, Anas ibn Malik, Abu Hurairah and 'Aishah, but all these narrations are weak for one or another reason. Al-Azdi says: This hadith has been reported through diverse chains of narrators, but none are reported on sound authority from the Prophet, peace be upon him.
Bukhari reported from Anas that the Prophet, peace be upon him, said: "A Muslim who loses three of his children before they come of age will be brought to Paradise by Allah as a mercy to him for losing them."
Bukhari and Muslim reported from Abu Sa'id al-Khudri that he said: "Some women asked the Prophet, peace be upon him: 'Appoint a (separate) day to (admonish) us.' The Prophet, peace be upon him, told them: 'If a (Muslim) woman's three children die, they will be a protection for her from Hell.' A woman asked him, 'And what if two of her children die?' He replied: 'And (even) if two of her children die'."
Urwa bin Az-Zubair said that he asked Aisha about the meaning of the Quranic verse:
"And if you fear that you will not deal fairly with the orphan girls then marry (other) women of your choice." (4.2-3)
Aisha said, "It is about a female orphan under the guardianship of her guardian who is inclined towards her because of her beauty and wealth, and likes to marry her with a mahr less than what is given to women of her standard. So they (i.e. guardians) were forbidden to marry the orphans unless they paid them a full appropriate mahr (otherwise) they were ordered to marry other women instead of them. Later on the people asked Allah's Apostle about it. So Allah revealed the following verse:
"They ask your instruction (O Muhammad!) regarding women. Say: Allah instructs you regarding them..." (4.127)
and in this verse Allah indicated that if the orphan girl was beautiful and wealthy, her guardian would have the desire to marry her without giving her an appropriate mahr equal to what her peers could get, but if she was undesirable for lack of beauty or wealth, then he would not marry her, but seek to marry some other woman instead of her. So, since he did not marry her when he had no inclination towards her, he had not the right to marry her when he had an interest in her, unless he treated her justly by giving her a full mahr and securing all her rights.
as above (Hadith No. 173...) and added that the Prophet put the knife down.
as follows in Hadith 297.
I heard 'Urwa bin Az-Zubair talking to 'Umar bin 'Abdul 'Aziz during the latter's Governorship (at Medina); he said, "Al-Mughira bin Shu'ba delayed the 'Asr prayer when he was the ruler of Al-Kufa. On that, Abu Mas'ud 'Uqba bin 'Amr Al-Ansari, the grandfather of Zaid bin Hasan, who was one of the Badr warriors, came in and said, (to Al-Mughira), 'You know that Gabriel came down and offered the prayer and Allah's Apostle prayed five prescribed prayers, and Gabriel said (to the Prophet ), "I have been ordered to do so (i.e. offer these five prayers at these fixed stated hours of the day)." ' "
Salim bin 'Abdullah told me that Rafi' bin Khadij told 'Abdullah bin 'Umar that his two paternal uncles who had fought in the battle of Badr informed him that Allah's Apostle forbade the renting of fields. I said to Salim, "Do you rent your land?" He said, "Yes, for Rafi' is mistaken."
Al-Walid bin 'Abdul Malik said to me, "Have you heard that 'Ali was one of those who slandered 'Aisha?" I replied, "No, but two men from your people (named) Abu Salama bin 'Abdur-Rahman and Abu Bakr bin Abdur-Rahman bin Al-Harith have informed me that 'Aisha told them that 'Ali remained silent about her case."
While we were in the company of the Ibn Al-Musaiyab, Sunain Abi Jamila informed us (a Hadith), Abu Jamila said that he lived during the lifetime of the Prophet and that he had accompanied him ( to Mecca) during the year of the Conquest (of Mecca).
Urwa bin Az-Zubair, Said bin Al-Musaiyab, 'Al-Qama bin Waqqas and 'Ubaidullah bin 'Abdullah related the narration of 'Aisha, the wife the Prophet, when the slanderers had said about her what they had said and Allah later declared her innocence. Each of them related a part of the narration (wherein) the Prophet said (to 'Aisha). "If you are innocent, then Allah will declare your innocence: but if you have committed a sin, then ask for Allah's Forgiveness and repent to him." 'Aisha said, "By Allah, I find no example for my case except that of Joseph's father (when he said), 'So (for me) patience is most fitting.' " Then Allah revealed the ten Verses: "Verily those who spread the slander are a gang amongst you..." (24.11)
Allah's Apostle prohibited the eating of donkey's meat.
The Prophet prohibited the eating of beasts having fangs.
I heard 'Urwa bin Az-Zubair, Said bin Al-Musaiyab, 'Alqama bin Waqqas and 'Ubaidullah bin 'Abdullah narrating from 'Aisha, the wife of the Prophet, the story about the liars who said what they said about her and how Allah revealed her innocence afterwards. Each one of the above four narrators narrated to me a portion of her narration. (It was said in it), "The Prophet stood up, saying, 'Is there anyone who can relieve me from 'Abdullah bin Ubai?' On that, Usaid bin Hudair got up and said to Sa'd bin 'Ubada, La'amrullahi '(By the Eternity of Allah), we will kill him!' "
I heard 'Urwa bin Az-Zubair, Said bin Al-Musaiyab, 'Alqama bin Waqqas and 'Ubaidullah bin 'Abdullah bin 'Uqba relating from 'Aisha, the wife of the Prophet the narration of the people (i.e. the liars) who spread the slander against her and they said what they said, and how Allah revealed her innocence. Each of them related to me a portion of that narration. (They said that 'Aisha said), ''Then Allah revealed the ten Verses starting with: 'Verily! Those who spread the slander...' (24.11-21)
All these verses were in proof of my innocence. Abu Bakr As-Siddiq who used to provide for Mistah some financial aid because of his relation to him, said, 'By Allah, I will never give anything (in charity) to Mistah, after what he has said about 'Aisha.' Then Allah revealed: 'And let not those among you who are good and are wealthy swear not to give (any sort of help) to their kins men...' (24.22) On that, Abu Bakr said, 'Yes, by Allah, I like that Allah should forgive me,' and then resumed giving Mistah the aid he used to give him and said, 'By Allah! I will never withhold it from him.' "
Regarding the above narration, The Prophet said, "I do not know what Allah will do to him (Uthman bin Maz'un)." Um Al-'Ala said, "I felt very sorry for that, and then I slept and saw in a dream a flowing spring for 'Uthman bin Maz'un, and told Allah's Apostle of that, and he said, 'That flowing spring symbolizes his good deeds.' "
that the latter said, "Who has change?" Talha said, "I (will have change) when our storekeeper comes from the forest."
Narrated 'Umar bin Al-Khattab: Allah's Apostle said, "The bartering of gold for silver is Riba, (usury), except if it is from hand to hand and equal in amount, and wheat grain for wheat grain is usury except if it is form hand to hand and equal in amount, and dates for dates is usury except if it is from hand to hand and equal in amount, and barley for barley is usury except if it is from hand to hand and equal in amount." (See Riba-Fadl in the glossary).
When we came along with the Apostle of Allah (peace be upon him) from Liyyah and we were beside the lote tree, the Apostle of Allah (peace be upon him) stopped at the end of al-Qarn al-Aswad opposite to it. He then looked at Nakhb or at its valley. He stopped and all the people stopped. He then said: The game of Wajj and its thorny trees are unlawful made unlawful for Allah. This was before he alighted at at-Ta'if and its fortress for Thaqif.
Allah's Messenger (peace be upon him) said, No morning comes to mankind without a crier calling, "Glorify the Kind, the Holy."
Tirmidhi transmitted it.
Allah's Messenger (peace be upon him) said, "The disease of the peoples before you, namely envy and hatred, has crept to you, and it is the unhappy thing. I do not say that it shaves off the hair, but it shaves off the religion."
Ahmad and Tirmidhi transmitted it.
The Prophet (peace be upon him) said, "Avoid bad relations with one another, for that is the unhappy thing."
Tirmidhi transmitted it.
At the battle of Uhud the Prophet (peace be upon him) was wearing two coats of mail. He stand up to go to the rock but was unable to climb up, so Talhah let him step on his back and thus he was able to settle himself on the rock. I heard Allah's Messenger (peace be upon him) say, "Talhah has made (Paradise certain for himself)."
Tirmidhi transmitted it.
Uthman offered complete prayer at Mina for the sake of bedouins who attended (hajj) in large numbers that year. He led the people four rak'ahs in prayer in order to teach them that the prayer (i.e. noon or afternoon prayer) essentially contained four rak'ahs.
When Uthman placed his property at at-Ta'if and intended to settle there, he prayed four rak'ahs. The rulers after him followed the same practice.
Uthman prayed four rak'ahs at Mina because he resolved to stay there after hajj.
When I went to Thumama bin 'Abdullah, he gave me some perfume and said that Anas would not reject the gifts of perfume. Anas said: The Prophet used not to reject the gifts of perfume.
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