Sad bin Abi Waqqas said, "Allah's Apostle mentioned both his father and mother for me on the day of the battle of Uhud." He meant when the Prophet said (to Sad) while the latter was fighting. "Let my father and mother be sacrificed for you!"
Abu Huraira said, "The Prophet said, 'A prayer performed in congregation is twenty-five times more superior in reward to a prayer performed by a single person. The angels of the night and the angels of the day are assembled at the time of the Fajr (Morning) prayer." Abu Huraira added, "If you wish, you can recite: 'Verily! The recitation of the Qur'an in the early dawn (Morning prayer) is ever witnessed (attended by the angels of the day and the night).' " (17.78)
The companions of the Prophet said, "Some men from my companions will come to my Lake-Fount and they will be driven away from it, and I will say, 'O Lord, my companions!' It will be said, 'You have no knowledge of what they innovated after you left: they turned apostate as renegades (reverted from Islam).' "
Al-Firasi asked the Apostle of Allah (peace be upon him): May I beg, Apostle of Allah? The Prophet (peace be upon him) said: No, but if there is no escape from it, beg from the upright.
The Prophet (peace be upon him), AbuBakr, Umar and Uthman used to read "maliki yawmid-din (master of the Day of Judgment)". The first to read maliki yawmid-din was Marwan.
I wrote a letter to Nafi and Nafi wrote in reply to my letter that the Prophet had suddenly attacked Bani Mustaliq without warning while they were heedless and their cattle were being watered at the places of water. Their fighting men were killed and their women and children were taken as captives; the Prophet got Juwairiya on that day. Nafi said that Ibn 'Umar had told him the above narration and that Ibn 'Umar was in that army.
Once Musa bin Anas while describing the battle of Yamama, said, "Anas bin Malik went to Thabit bin Qais, who had lifted his clothes from his thighs and was applying hunut to his body. Anas asked, 'O Uncle! What is holding you back (from the battle)?' He replied, 'O my nephew! I am coming just now,' and went on perfuming himself with hunut, then he came and sat (in the row). Anas then mentioned that the people fled from the battle-field. On that Thabit said, 'Clear the way for me to fight the enemy. We would never do so (i.e. flee) in the company of Allah's Apostle. How bad the habits you have acquired from your enemies!' "
I said to 'Uthman bin 'Affan (while he was collecting the Qur'an) regarding the Verse: "Those of you who die and leave wives..." (2.240) "This Verse was abrogated by an other Verse. So why should you write it? (Or leave it in the Qur'an)?" 'Uthman said. "O son of my brother! I will not shift anything of it from its place."
I said to 'Uthman, "This Verse which is in Surat-al-Baqara:
'Those of you who die and leave widows behind...without turning them out,' has been abrogated by another Verse. Why then do you write it (in the Qur'an)?" 'Uthman said. "Leave it (where it is), O the son of my brother, for I will not shift anything of it (i.e. the Qur'an) from its original position."
I heard 'Umar saying, "The Prophet said, 'Whoever wears silk in this world, shall not wear it in the Hereafter."
The Prophet forbade us to use the red Mayathir and to use Al-Qassiy.
One whose possessions reach a nisab but are still insufficient for his needs, due to the size of his family or the high cost of living, will be considered well-off and subject to zakah. He is also considered poor because his possessions are not enough for his needs. As such, he should also be given zakah. AnNawawi says that one who possesses a piece of real estate but does not have enough income to meet his needs should be considered poor and eligible for that amount of zakah which would satisfy his needs. In this way, he would not have to sell his real estate. Al-Mughni mentions that al-Maymum said: "I had a talk with Abu 'Abdullah, Ahmad ibn Hanbal and I said: 'A man may possess camels and sheep on which zakah is due and be considered poor. He may possess forty sheep or even a landed estate (day'ah), not enough for his needs. Would he be allowed to receive alms?' He answered: 'Yes, because he does not possess what is sufficient for him and he is not able to earn what he needs. In that case, he is permitted to receive zakah, if what he possesses does not qualify for zakah.' "
Zakah collectors are officials appointed by the leader or his deputy to collect it from the rich. Among them are the custodians of zakah, shepherds and clerks for its administration. They must be Muslims and should consist of those who are potentially not eligible for zakah. This includes the family of the Prophet--that is, Banu 'Abdul Mutallib. It is related by al-Muttalib ibn Rabi'ah ibn Harith ibn 'Abdul Muttalib that he and al-Fadl ibn al-'Abbas went to the Messenger of Allah, upon whom be peace: "One of us said: 'O Messenger of Allah! We have come to you so that you may invest us with authority to administer zakah, that we shall gather (collect) the benefits the people are to receive, and render service to you that others give.' The Messenger of Allah answered: 'Indeed, zakah ought not to be given to Muhammad or to the family of Muhammad. Zakah is nothing but filth that comes out from people's properties.'" This is reported by Ahmad and Muslim. Another version states: "It is not permitted to Muhammad or to the family of Muhammad."
Abu Sa'id reported that the Prophet, upon whom be peace, said: "Sadaqah is not allowed for the well-off except for the following five: an administrator of zakah, a purchaser of zakah holdings, a debtor, a warrior in the cause of Allah, or a person who is given a present by the needy (miskeen) from what the latter had been granted as zakah." This is related by Ahmad, Abu Dawud, Ibn Majah, and al-Hakim. The latter grades the preceding hadith as sound according to the criteria of Muslim and al-Bukhari.
Yahya related to me from Malik from Ayyub ibn Abi Tamima as-Sakhtayani from Muhammad ibn Sirin from Abu Hurayra that the Messenger of Allah, may Allah bless him and grant him peace, finished the prayer after two rakas and Dhu'l-Yadayn said to him, "Has the prayer been shortened or have you forgotten, Messenger of Allah?" The Messenger of Allah, may Allah bless him and grant him peace, said, "Has Dhu'l-Yadayn spoken the truth?" The people said, "Yes," and the Messenger of Allah, may Allah bless him and grant him peace, stood and prayed the other two rakas and then said, "Peace be upon you." Then he said, "Allah is greater" and went into a sadja as long as his usual prostrations or longer. Then he came up and said, "Allah is greater" and went into a sajda as long as his usual prostrations or longer and then came up.
The Prophet, while in the state of Ihram, was cupped at the middle of his head at Liha-Jamal.
The Prophet (peace be upon him) was asked which actions were most excellent and replied, "Faith which contains no doubt, jihad which contains no unfaithfulness regarding spoil, and a pilgrimage which is accepted." He was asked which prayer was most excellent and replied, "Standing long in devotion."
Nasa'i transmitted it.
The Prophet (peace be upon him) said: It will turn out that you will be armed troops, one is Syria, one in the Yemen and one in Iraq. Ibn Hawalah said: Choose for me, Apostle of Allah, if I reach that time. He replied: Go to Syria, for it is Allah's chosen land, to which his best servants will be gathered, but if you are unwilling, go to your Yemen, and draw water from your tanks, for Allah has on my account taken special charge of Syria and its people.
Abu Bakr reports: "I heard the Prophet sallallahu alehi wasallam saying: 'Allah forgives the man who commits a sin (then feels ashamed), purifies himself, offers a prayer and seeks His forgiveness.' Then he recited the 'ayyah: 'And those who, when they do an evil thing or wrong themselves, remember Allah and implore forgiveness for their sins - and who can forgive sins except Allah? - and will not knowingly repeat (the wrong) they did. The reward of such will be forgiveness from their Lord, and gardens underneath which rivers flow, wherein they will abide forever- a bountiful reward for workers."' [al-'lmran: 135-136]. This is related by Abu Dawud, an-Nasa'i, Ibn Majah, al-Baihaqi, and at-Tirmidhi who calls it hasan.
At-Tabarani records in al-Mu'jam al-Kabir, with a hasan chain, from Abu ad-Darda' that the Prophet sallallahu alehi wasallam said: "Whoever makes wudu' and perfects the wudu' and then stands and prays two rak'at or four rak'at, obligatory or non-obligatory, and perfects therein his ruku' and sujjud and then asks for Allah's forgiveness, he will be forgiven."
The scholars agree that the prayer of the eclipses is a sunnah mu'akkadah, a stressed one, which is to be performed by both men and women. It is best to pray it in congregation although the congregation is not a condition for it. The people are called to it by announcing as-salatu jami'ah "prayer in congregation." The majority of the scholars hold that it is to consist of two rak'at and that in every rak'ah one is to perform two bowings (ruku') instead of the customary one.
'Aishah narrates: "There was a solar eclipse during the time of the Prophet sallallahu alehi wasallam and the Prophet went to the mosque, and he stood and made the takbir, and he put the people in rows behind him, and he made a lengthy recital during the salah. Next, he made the takbir and made a long ruku', but it was not as long as the recital. Following that, he raised his head, saying: 'Allah hears him who praises Him. And to You, our Lord, belongs the praise.' Afterward, he stood and made another long recital but it was shorter than the first one. Again, he made the takbir and made a ruku' that was shorter than the first one. Then, again he said: 'Allah hears him who praises Him. And to You, our Lord, belongs the praise.' After this, he prostrated. He did the same in the next rak'ah and finished four ruku' and four sujjud. The sun appeared again before he finished. Finally, he stood and addressed the people and praised Allah as He deserves it and said: 'The sun and the moon are two signs from among Allah's signs and there is no eclipse due to someone's death or life. If you see them occurring, hurry to pray.'" This is related by alBukhari and Muslim.
Bukhari and Muslim also record that Ibn 'Abbas said: "There was a solar eclipse during the life time of the Prophet sallallahu alehi wasallam and he prayed with a long standing, similar to what it takes to recite alBaqarah. Then, he made a long ruku'. After which, he stood and made another long recital but shorter than the first one. Again he went into ruku', but for a shorter time than in the first one. Following this, he made sajdah [twice]. Next he made another long standing (qiyam) which was also not as long as the first. After that, he made another lengthy ruku' but it was not as long as the first one. Again, he made another long qiyam [and recital] but it was not as long as the first one. After which, he made another lengthy ruku' but it was not as long as the previous one. Following this, he went into sajdah [and so on]. When he had finished, the sun had appeared. He concluded his prayer and said: 'The sun and the moon are two signs from the signs of Allah, and there is no eclipse due to the death or life of anyone. If you see it, make remembrance of Allah.'" Grading these reports, Ibn Abdul Barr says: "These two hadith are the most authentic reports on this topic."
Ibn al-Qayyim observes: "The authentic, clear, and prepondering sunnah concerning salatul kasuf is that the ruku' is to be repeated [twice] in every rak'ah. This is based on the hadith from 'Aishah, Ibn 'Abbas, Jabir, Ubayy ibn Ka'b, 'Abdullah ibn 'Amr ibn al-'Aas, and Abu Musa alAsh'ari. They all report that the Prophet repeated the ruku' in one rak'ah. Those who mention the repeating of the ruku' are more in number, weightier, and closer to the Prophet sallallahu alehi wasallam than those who do not mention it." This is the opinion of Malik, ash-Shaf'i, and Ahmad.
Abu Hanifah is of the opinion that salatul Kasuf consists of two rak'at, similar to salatul 'id and jumu'ah, based on the hadith of An-Nu'man ibn Bashir who says: "The Messenger of Allah sallallahu alehi wasallam prayed the salatul kasuf with us like one of your prayers. He went into ruku' and performed sajdah, praying two rak'at by two rak'at, and supplicated to Allah until the sun reappeared clearly again."
In the hadith from Qabsah al-Hillali, the Prophet said: "If you see that [i.e., an eclipse], pray as you pray the obligatory prayer." This is related by Ahmad and an-Nasa'i.
The reciting of al-Fatihah is obligatory in each rak'ah, and one may recite whatever one wishes to, after Al-Fatihah. It is allowed to make the recital audible or silent, but al-Bukhari says: "Audible recital is more proper. "
Yahya related to me from Malik from Nuaym ibn Abdullah al-Madani al-Mujmir that he heard Abu Hurayra say, "If someone does wudu and does it correctly and then goes off intending to do the prayer, then he is in prayer as long as he intends to do the prayer. A good action is written for every alternate step he makes and a wrong action is erased for the second. When you hear the iqama do not lengthen your stride, and the one who has the greatest reward is the one whose house is farthest away." They said, "Why, Abu Hurayra?" He replied, "Because of the greater number of steps."
I heard Nafi' saying, "Ibn Umar said, 'The Prophet forbade that a man should make another man to get up to sit in his place'." I said to Nafi', 'Is it for Jumua prayer only?' He replied, "For Jumua prayer and any other (prayer)."
Al-Baghawi says: "The people of knowledge prefer that the sutrah be so close that there is only enough space to make the sajdah, and the same applies to the distance between the rows in the prayer. "
In the hadith mentioned in the beginning of this section it is stated: "And he should be close to it."
Bilal reports that between the Prophet and the wall in front of him there was a distance of three arm spans. This is related by Ahmad and anNasa'i, and al-Bukhari has recorded something similar.
Sahl ibn Sa'd says: "Between the Messenger of Allah [and his sutrah] was enough space for a sheep to pass." This is related by al-Bukhari and Muslim .
It is forbidden to pass in front of a person who is praying (i.e., between him and his sutrah) .
There are many hadith which forbid passing between a person and his sutrah, and describe such an act as a major sin.
Busr ibn Sa'id says that Zaid ibn Khalid sent him to Abu Juhaim to ask him what he had heard from the Prophet sallallahu alehi wasallam concerning passing in front of someone who is praying. He said that the Messenger of Allah said: "If one knew [the sin] of passing in front of one who is praying, he would rather wait forty [...] than to pass in front of him." This is related by the group.
Zaid ibn Khalid relates that the Messenger of Allah said: "If the one who passes in front of one who is praying knew what was upon him [of sin], it would be better for him to stand [and wait] for forty autumns than to pass in front of him." This is related by al-Bazzar with a sahih chain.
Ibn al-Qayyim writes: "Ibn Hibban and others say that the prohibition mentioned in this hadith applies when one is praying with a sutrah. If one is praying without a sutrah, it is not forbidden to pass in front of him. As a proof, Abu Hatim [i.e., ibn Hibban] argues by the hadith, in his sahih, from al-Mutalib ibn Abi Wid'ah who said: 'I saw the Prophet, when he finished the circumambulation [of the Ka'bah], he went to the end of the circuit and he prayed two rak'at and there was nothing between him and the people who were circumambulating." Abu Hatim says: "This report proves that it is permissible to pass in front of a person who is praying but without a sutrah. In this lies a clear proof that the warning concerning passing in front of one who is praying refers only to one who is praying toward his sutrah and does not refer to one who does not have a sutrah." Abu Hatim explains that the Prophet's prayer was without anything between him and the people circumambulating the ka'bah. At the end of the hadith of al-Mutalib, he records: "I saw the Prophet of Allah offering salah facing the black stone and the men and women were passing in front of him and there was no sutrah between him and them. In ar-Raudah anNadiyah, it is stated that if one has no sutrah or is far away from the sutrah, then he is not to keep anyone from passing in front of him and it is not forbidden to pass in front of him although it is preferred not to do so .
Yahya related to me from Malik from Abdullah ibn Dinar that Abdullah ibn Umar related that Umar ibn al-Khattab mentioned to the Messenger of Allah, may Allah bless him and grant him peace, that he would sometimes become junub in the night. The Messenger of Allah, may Allah bless him and grant him peace, said to him, "Do wudu and wash your penis, and then sleep."
'Ata' said, "Jabir bin 'Abdullah said, 'The Prophet went out on the Day of 'Id-ul-Fitr and offered the prayer before delivering the Khutba. 'Ata' told me that during the early days of Ibn Az-Zubair, Ibn Abbas had sent a message to him telling him that the Adhan for the 'Id Prayer was never pronounced (in the life time of Allah's Apostle) and the Khutba used to be delivered after the prayer. 'Ata' told me that Ibn Abbas and Jabir bin 'Abdullah, had said there was no Adhan for the prayer of 'Id-ul-Fitr and 'Id-ul-Aqha.' " 'Ata' said, "I heard Jabir bin 'Abdullah saying, 'The Prophet stood up and started with the prayer, and after it he delivered the Khutba. When the Prophet of Allah (p.b.u.h) finished (the Khutba), he went to the women and preached to them, while he was leaning on Bilal's hand. Bilal was spreading his garment and the ladies were putting alms in it.' " I said to Ata, "Do you think it incumbent upon an Imam to go to the women and preach to them after finishing the prayer and Khutba?" 'Ata' said, "No doubt it is incumbent on Imams to do so, and why should they not do so?"
Ibn al-Mundhir says: "The people of knowledge agree that if one intentionally eats or drinks during a fard salah, he is to repeat the salah. The same is the case with nawafil according to the majority of scholars as what invalidates an obligatory (fard) prayer also invalidates a voluntary (nafl) prayer."
Intentionally speaking during the salah, if it is not beneficial to the salah, invalidates the salah.
Zaid ibn Arqam relates: "We used to talk while we were in salah and a person would speak to the person next to him until the verse was revealed: 'And stand before Allah in devout obedience' and we were then commanded to observe silence during the salah." This is related by the group.
Ibn Mas'ud reports: "We used to greet the Messenger of Allah while he was in salah and he would respond to our greeting. When we returned from Abyssinia, we greeted him [during prayer] but he did not respond to our salutation. We said to him: 'O Messenger of Allah, we used to greet you while you were in salah and you used to respond to us!' He then said: 'Prayer demands one's complete attention.'" This is related by al-Bukhari and Muslim.
If one is ignorant of this ruling or speaks due to the fact that he has forgotten this ruling, his salah will still be valid
Mu'awiyyah ibn alHakam said: "I was praying behind the Messenger of Allah and someone in the congregation sneezed. I said [to him]: 'May Allah have mercy upon you.' The people then stared at me, showing their disapproval of my act. I said: 'Woe to me, why do you stare at me so?' They started to strike their hands on their thighs and when I saw that they wanted me to become silent, I was angered but said nothing. When the Messenger of Allah finished the prayer - and may my father and mother be ransomed for him, I found no teacher better than him either before or after him - he did not scold, beat, or revile me but he simply said: 'Talking to others is not seemly during the salah, for the salah is for glorifying Allah, extolling His Greatness, and reciting the Qur'an.'" This is related by Ahmad, Muslim, Abu Dawud, and an-Nasa'i. Mu'awiyyah ibn al-Hakam spoke out of ignorance of this ruling and the Prophet sallallahu alehi wasallam did not order him to repeat his salah.
Talking [if it is a reminder as to the incompleteness of the salah], does not nullify the salah as can be seen in the following hadith. Abu Hurairah says: "The Messenger of Allah led us in either the noon or after-noon prayers and he made the taslim after praying just two rak'at. Dhul Yadain said to the Prophet: 'O Messenger of Allah, has the salah been shortened or have you forgotten [part of it]?' The Prophet sallallahu alehi wassalam said: 'It has not been shortened, nor did I forget any part of it." He said: 'Yes, O Messenger of Allah, you did forget.' Thereupon the Prophet asked (the people): 'Is Dhul Yadain correct in what he says?' The people said: 'He is correct, you offered only two rak'at.' Then, the Prophet prayed the two remaining rak'at and made the taslim, said the takbir and performed the sajdah, sat and made the takbir and performed the sajdah again, and finally said the takbir and sat again." This is related by al-Bukhari and Muslim.
The Maliki school allows talking during the prayer if it is done for any good of the salah as long as it does not become a common practice and (is done) only when saying subhanallah fails to alert the imam to correct his mistake. Al-Auza'i's comments are: "Whoever intentionally speaks during the salah, seeking some benefit to the salah, does not invalidate his salah." He said that if a person recites aloud in the 'asr and someone behind him says: "It is the 'asr," (i.e., the recital is not to be aloud) then the latter person would not invalidate his salah.
Yahya related to me from Malik from Zayd ibn Aslam that a man questioned the Messenger of Allah, may Allah bless him and grant him peace, saying, "What is permitted me from my wife when she is menstruating?" The Messenger of Allah, may Allah bless him and grant him peace, said, "Let her wrap her waist-wrapper round herself tightly, and then what is above that is your concern."
'Ata' told me that he had heard Jabir bin 'Abdullah saying, "The Prophet stood up to offer the prayer of the 'Id ul Fitr. He first offered the prayer and then delivered the Khutba. After finishing it he got down (from the pulpit) and went towards the women and advised them while he was leaning on Bilal's hand. Bilal was spreading out his garment where the women were putting their alms." I asked 'Ata' whether it was the Zakat of 'Id ul Fitr. He said, "No, it was just alms given at that time. Some lady put her finger ring and the others would do the same." I said, (to 'Ata'), "Do you think that it is incumbent upon the Imam to give advice to the women (on 'Id day)?" He said, "No doubt, it is incumbent upon the Imams to do so and why should they not do so?" Al-Hasan bin Muslim told me that Ibn Abbas had said, "I join the Prophet, Abu Bakr, Umar and 'Uthman in the 'Id ul Fitr prayers. They used to offer the prayer before the Khutba and then they used to deliver the Khutba afterwards. Once the Prophet came out (for the 'Id prayer) as if I were just observing him waving to the people to sit down. He, then accompanied by Bilal, came crossing the rows till he reached the women. He recited the following verse: 'O Prophet! When the believing women come to you to take the oath of fealty to you . . . (to the end of the verse) (60.12).' After finishing the recitation he said, 'O ladies! Are you fulfilling your covenant?' None except one woman said, 'Yes.' Hasan did not know who was that woman. The Prophet said, 'Then give alms.' Bilal spread his garment and said, 'Keep on giving alms. Let my father and mother sacrifice their lives for you (ladies).' So the ladies kept on putting their Fatkhs (big rings) and other kinds of rings in Bilal's garment." Abdur-Razaq said, " 'Fatkhs' is a big ring which used to be worn in the (Pre-Islamic) period of ignorance."
'Ata' said, "I heard Jabir bin 'Abdullah saying, 'We never ate the meat of the Budn for more than three days of Mina.' Later, the Prophet gave us permission by saying: 'Eat and take (meat) with you.' So we ate (some) and took (some) with us." I asked 'Ata', "Did Jabir say (that they went on eating the meat) till they reached Medina?" 'Ata' replied, "No."
At-Taubah 103 authorizes the Prophet, upon whom be peace, to take either a stipulated amount of alms from the believers' holdings in the form of the obligatory zakah, or a voluntary, unstipulated amount (zakah of tatawwul). In this 'ayah, "purify" means to purify them from stinginess, greed, and meanness, and a lack of remorse toward the poor and the wretched. To sanctify them is to raise them in esteem through good deeds and blessings so that they will be worthy of happiness both now and in the afterlife.
In reference to the life hereafter, Allah reveals: "Lo! Those who keep from evil will dwell amid gardens and watersprings, taking that which their Lord gives them. For they were before doers of good. They used to sleep but little of the night, and in the hours of the early dawn they prayed for forgiveness.... In their wealth, the beggar and the outcast had due share" [adh-Dhariyat 15-19]. Allah views beneficence and righteousness as exclusive qualities of the pious. It is because of their beneficence that they pray at night and ask Allah's forgiveness at dawn as a way of worshipping and approaching Him. Their beneficence is likewise in their giving to the needy their share of mercy and sympathy.
Allah further confirms: "And the believers, men and women, are protecting friends of one another; they enjoin the right and forbid the wrong, they perform prayer and pay the zakah, and they obey Allah and His Messenger. Upon them, Allah will have mercy" [at-Taubah 71].
Such are the people blessed by Allah and given His mercy-- those who believe in Him, who take care of each other through support and love, who exhort fairness and restrain lewd behavior, who have strong ties with Allah through prayer, and who strengthen their mutual relations through zakah.
Finally, these people, as reflected in al-Hajj 41, are: "Those who, if we give them power in the land, perform prayers and pay zakah, and enjoin kindness and forbid inequity." Giving zakah is, therefore, one of the reasons for which the righteous are given authority on earth.
Yahya related to me from Malik from Ibn Shihab from Ata ibn Yazid al-Laythi from Abu Said al-Khudri that the Messenger of Allah, may Allah bless him and grant him peace, said, "When you hear the adhan, repeat what the muadhdhin says."
Ikrima bin Khalid asked Ibn 'Umar about performing 'Umra before Hajj. Ibn 'Umar replied, "There is no harm in it." 'Ikrima said, "Ibn 'Umar also said, 'The Prophet had performed 'Umra before performing Hajj.' "
'Ata' said, "Ibn 'Abbas said, 'If he (i.e. the one intending to perform 'Umra) has performed the Tawaf around the Ka'ba, his Ihram is considered to have finished.' " I said, "What proof does Ibn 'Abbas have as to this saying?" 'Ata' said, "(The proof is taken) from the Statement of Allah: 'And afterwards they are brought For sacrifice unto Ancient House (Ka'ba at Mecca)' (22.33) and from the order of the Prophet to his companions to finish their Ihram during Hajjat-ul-Wada." I said (to 'Ata'), "That (i.e. finishing the Ihram) was after coming from 'Arafat." 'Ata' said, "Ibn 'Abbas used to allow it before going to 'Arafat (after finishing the 'Umra) and after coming from it (i.e. after performing the Hajj)."
Ya'la bin Muslim and 'Amr bin Dinar and some others narrated the narration of Said bin Jubair.
Narrated Said: While we were at the house of Ibn 'Abbas, Ibn 'Abbas said, "Ask me (any question)." I said, "O Abu Abbas! May Allah let me be sacrificed for you! There is a man at Kufa who is a storyteller called Nauf; who claims that he (Al-Khadir's companion) is not Moses of Bani Israel." As for 'Amr, he said to me, "Ibn 'Abbas said, '(Nauf) the enemy of Allah told a lie.' " But Ya'la said to me, "Ibn 'Abbas said, Ubai bin Ka'b said, Allah's Apostle said, 'Once Moses, Allah's Apostle, preached to the people till their eyes shed tears and their hearts became tender, whereupon he finished his sermon. Then a man came to Moses and asked, 'O Allah's Apostle! Is there anyone on the earth who is more learned than you?' Moses replied, 'No.' So Allah admonished him (Moses), for he did not ascribe all knowledge to Allah. It was said, (on behalf of Allah), 'Yes, (there is a slave of ours who knows more than you ).' Moses said, 'O my Lord! Where is he?' Allah said, 'At the junction of the two seas.' Moses said, 'O my Lord! Tell me of a sign whereby I will recognize the place.' " 'Amr said to me, "Allah said, 'That place will be where the fish will leave you.' " Ya'la said to me, "Allah said (to Moses), 'Take a dead fish (and your goal will be) the place where it will become alive.' " So Moses took a fish and put it in a basket and said to his boy-servant "I don't want to trouble you, except that you should inform me as soon as this fish leaves you." He said (to Moses)." You have not demanded too much." And that is as mentioned by Allah:
"And (remember) when Moses said to his attendant..." (18.60) Yusha' bin Nun. (Said did not state that). The Prophet said, "While the attendant was in the shade of the rock at a wet place, the fish slipped out (alive) while Moses was sleeping. His attendant said (to himself), "I will not wake him," but when he woke up, he forgot to tell him the fish slipped out and entered the sea. Allah stopped the flow of the sea where the fish was, so that its trace looked as if it was made on a rock. 'Amr forming a hole with his two thumbs an index fingers, said to me, "Like this, as if its trace was made on a rock." Moses said, "We have suffered much fatigue on this journey of ours." (This was not narrated by Said). Then they returned back and found Al-Khadir. 'Uthman bin Abi Sulaiman said to me, "(They found him) on a green carpet in the middle of the sea. Al-Khadir was covered with his garment with one end under his feet and the other end under his head. When Moses greeted, he uncovered his face and said astonishingly, 'Is there such a greeting in my land? Who are you?' Moses said, 'I am Moses.' Al-Khadir said, 'Are you the Moses of Bani Israel?' Moses said, 'Yes.' Al-Khadir said, "What do you want?' Moses said, ' I came to you so that you may teach me of the truth which you were taught.' Al-Khadir said, 'Is it not sufficient for you that the Torah is in your hands and the Divine Inspiration comes to you, O Moses? Verily, I have a knowledge that you ought not learn, and you have a knowledge which I ought not learn.' At that time a bird took with its beak (some water) from the sea: Al-Khadir then said, 'By Allah, my knowledge and your knowledge besides Allah's Knowledge is like what this bird has taken with its beak from the sea.' Until, when they went on board the boat, (18.71) they found a small boat which used to carry the people from this sea-side to the other sea-side. The crew recognized Al-Khadir and said, 'The pious slave of Allah.' (We said to Said, "Was that Khadir?" He said, "Yes.") The boatmen said, 'We will not get him on board with fare.' Al-Khadir scuttled the boat and then plugged the hole with a piece o wood. Moses said, 'Have you scuttled it in order to drown these people; surely, you have done a dreadful thing. (18.71) (Mujahid said, "Moses said so protestingly.") Al-Khadir said, 'Didn't I say that you can have no patience with me?' (18.72) The first inquiry of Moses was done because of forgetfulness, the second caused him to be bound with a stipulation, and the third was done intentionally. Moses said, 'Call me not to account for what I forgot and be not hard upon me for my affair (with you).' (18.73)
(Then) they found a boy and Al-Khadir killed him. Ya'la said: Said said: They found boys playing and Al-Khadir got hold of a handsome infidel boy laid him down and then slew him with knife. Moses said, 'Have you killed an innocent soul who has killed nobody?' (18.74) Then they proceeded and found a wall which was on the point of falling down, and Al-Khadir set it up straight. Said moved his hand thus and said, Al-Khadir raised his hand and the wall became straight. Ya'la said, I think Said said, Al-Khadir touched the wall with his hand and it became straight. (Moses said to Al-Khadir), 'If you had wished, you could have taken wages for it.' Said said, 'Wages that we might have eaten.' And there was a king in furor (ahead) of them. (18.79) And there was in front of them. Ibn 'Abbas recited: 'In front of them (was) a king.'
It is said on the authority of somebody other than Said that the king was Hudad bin Budad. They say that the boy was called Hairur. 'A king who seized every ship by force.' (18.79) So I wished that if that boat passed by him, he would leave it because of its defect and when they have passed they would repair it and get benefit from it. Some people said that they closed that hole with a bottle, and some said with tar. 'His parents were believers, and he (the boy) was a non-believer and we (Khadir) feared lest he would oppress them by obstinate rebellion and disbelief.' (18.80) (i.e. that their love for him would urge them to follow him in his religion, 'so we (Khadir) desired that their Lord should change him for them for one better in righteousness and near to mercy' (18.81). This was in reply to Moses' saying: You have killed an innocent soul.' (18.74). 'Near to mercy' means they will be more merciful to him than they were to the former whom Khadir had killed. Other than Sa'id, said that they were compensated with a girl. Dawud bin Abi 'Asim said on the authority of more than one that this next child was a girl.
Ibn Shihab informed me of Lian and the tradition related to it, referring to the narration of Sahl bin Sa'd, the brother of Bani Sa'idi He said, "An Ansari man came to Allah's Apostle and said, 'O Allah's Apostle! If a man saw another man with his wife, should he kill him, or what should he do?' So Allah revealed concerning his affair what is mentioned in the Holy Qur'an about the affair of those involved in a case of Lian. The Prophet said, 'Allah has given His verdict regarding you and your wife.' So they carried out Lian in the mosque while I was present there. When they had finished, the man said, "O Allah's Apostle! If I should now keep her with me as a wife then I have told a lie about her. Then he divorced her thrice before Allah's Apostle ordered him, when they had finished the Lian process. So he divorced her in front of the Prophet." Ibn Shihab added, "After their case, it became a tradition that a couple involved in a case of Lian should be separated by divorce. That lady was pregnant then, and later on her son was called by his mother's name. The tradition concerning their inheritance was that she would be his heir and he would inherit of her property the share Allah had prescribed for him." Ibn Shihab said that Sahl bin Sa'd As'Saidi said that the Prophet said (in the above narration), "If that lady delivers a small red child like a lizard, then the lady has spoken the truth and the man was a liar, but if she delivers a child with black eyes and huge lips, then her husband has spoken the truth." Then she delivered it in the shape one would dislike (as it proved her guilty).
'Abdullah bin 'Umar said, "Once Allah's Apostle was busy (at the time of the 'Isha'), so the prayer was delayed so much so that we slept and woke up and slept and woke up again. The Prophet came out and said, 'None amongst the dwellers of the earth but you have been waiting for the prayer.' " Ibn 'Umar did not find any harm in praying it earlier or in delaying it unless he was afraid that sleep might overwhelm him and he might miss the prayer, and sometimes he used to sleep before the 'Isha' prayer. Ibn Juraij said, "I said to 'Ata', 'I heard Ibn 'Abbas saying: Once Allah's Apostle delayed the 'Isha' prayer to such an extent that the people slept and got up and slept again and got up again. Then 'Umar bin Al-Khattab stood up and reminded the Prophet of the prayer.' 'Ata' said, 'Ibn 'Abbas said: The Prophet came out as if I was looking at him at this time, and water was trickling from his head and he was putting his hand on his head and then said, 'Hadn't I thought it hard for my followers, I would have ordered them to pray ('Isha' prayer) at this time.' I asked 'Ata' for further information, how the Prophet had kept his hand on his head as he was told by Ibn 'Abbas. 'Ata' separated his fingers slightly and put their tips on the side of the head, brought the fingers downwards approximating them till the thumb touched the lobe of the ear at the side of the temple and the beard on the face. He neither slowed nor hurried in this action but he acted like that. The Prophet said: 'Hadn't I thought it hard for my followers I would have ordered them to pray at this time.' "
We had some sheep which used to graze at Sala'. One of our slavegirls saw a sheep dying and she broke a stone and slaughtered the sheep with it. My father said to the people, "Don't eat it till I ask the Prophet about it (or till I send somebody to ask the Prophet)." So, he asked or sent somebody to ask the Prophet, and the Prophet permitted him to eat it. 'Ubaidullah (a sub-narrator) said, "I admire that girl, for though she was a slave-girl, she dared to slaughter the sheep."
None informed us that he saw the Prophet offering the Duha (i.e. forenoon) prayer, except Um Ham who mentioned that the Prophet took a bath in her house on the day of the Conquest (of Mecca) and then offered an eight Rakat prayer. She added, "I never saw the Prophet offering a lighter prayer than that prayer, but he was performing perfect bowing and prostrations."
'Ali led the funeral prayer of Sahl bin Hunaif and said, "He was one of the warriors of Badr."
Alqamah and al-Aswad said: A man came to Ibn Mas'ud. He said: I recite the mufassal surahs in one rak'ah. You might recite it quickly as one recites verse (poetry) quickly, or as the dried dates fall down (from the tree). But the Prophet (peace be upon him) used to recite two equal surahs in one rak'ah; he would recite (for instance) surahs an-Najm (53) and ar-Rahman (55) in one rak'ah, surahs Iqtarabat (54) and al-Haqqah (69) in one rak'ah, surahs at-Tur (52) and adh-Dhariyat (51) in one rak'ah, surahs al-Waqi'ah (56) and Nun (68) in one rak'ah, surahs al-Ma'arij (70) and an-Nazi'at (79) in one rak'ah, surahs al-Mutaffifin (83) and Abasa (80) in one rak'ah, surahs al-Muddaththir (74) and al-Muzzammil (73) in one rak'ah, surahs al-Insan (76) and al-Qiyamah (75) in one rak'ah, surahs an-Naba' (78) and al-Mursalat (77) in one rak'ah, and surahs ad-Dukhan (44) and at-Takwir (81) in one rak'ah.
Verily the Messenger of Allah said: The last to enter Paradise would be a man who would walk once, stumble once and be burnt by the Fire once. Then when he passes beyond it, he will turn to it and say: Blessed is He Who has saved me from thee. Allah has given me something He has not given to any one of those in earlier or later times. Then a tree would be raised for him and he will say: O my Lord! Bring me near this tree so that I may take shelter in its shade and drink of its water. Allah, the Exalted and Great, would say: O son of Adam, if I grant you this, you will ask Me for something else. He would say: No, my Lord. And he would promise Him that he would not ask for anything else. His Lord would excuse him because He sees what he cannot help desiring; so He would bring him bear it, and he would take shelter in its shade and drink of its water. Afterwards a tree more beautiful than the first would be raised before him and he would say: O my Lord! Bring me near this tree in order that I may drink of its water and take shelter in its shade and I shall not ask Thee for anything else. He (Allah) would say: O son of Adam, if I bring you near it you may ask me for something else. He would promise Him that he would not ask for anything else. His Lord will excuse him because He sees something he cannot help desiring. So He would bring him near it and he would enjoy its shade and drink its water. Then a tree would be raised for him at the gate of Paradise, more beautiful than the first two. He would say: O my Lord! Bring me near this (tree) so that I may enjoy its shade and drink from its water. I shall not ask Thee for anything else. He (Allah) would say: O son of Adam! Did you not promise Me that you would not ask Me for anything else? He would say: Yes my Lord, but I shall not ask Thee for anything else. His Lord would excuse him for He sees something the temptation of which he could not resist. He (Allah) would bring him near it, and when He brings him near it he would hear the voices of the inhabitants of the Paradise. He would say: O my Lord! Admit me to it. He (Allah) would say: O son of Adam, what will bring an end to your requests to Me? Will it please you if I give you the whole world and a similar one with it? He will say: O my Lord! Art Thou mocking at me, though Thou art the Lord of the worlds? Ibn Mas'ud laughed and asked (the hearers): Why don't you ask me what I am laughing at. They (then) said: Why do you laugh? He said: It is in this way that the Messenger of Allah (peace be upon him) laughed. They (the companions of the Holy Prophet) asked: Why do you laugh, Messenger of Allah? He said: On account of the laugh of the Lord of the universe, when he (the desirer of Paradise) said: Art Thou mocking at me though Thou art the Lord of the worlds? He would say: I am not mocking at you, but I have the power to do whatever I wish.
Dawud reported from Amir who said: I asked Alqamah if Ibn Mas'ud were present with the Messenger of Allah (peace be upon him) on the night of the Jinn (the night when the Holy Prophet met them). He (Ibn Mas'ud) said: No, but we were in the company of the Messenger of Allah (peace be upon him) one night and we missed him. We searched for him in the valleys and the hills and said: He has either been taken away (by Jinn) or has been secretly killed. He (the narrator) said: We spent the worst night that people could ever spend. When it was dawn we saw him coming from the side of Hira'. He (the narrator) reported: We said: Messenger of Allah, we missed you and searched for you, but we could not find you and we spent the worst night that people could ever spend. He (the Holy Prophet) said: There came to me petitioner on behalf of the Jinn and I went with him and recited the Qur'an to them. He (the narrator) said: He then went with him and showed us their tracks and the traces of their embers. They (the Jinn) asked him (the Holy Prophet) about their provision and he said: Every bone on which the name of Allah is recited is your provision. The time it falls in your hand it shall be covered with flesh, and the dung of (the camels) is fodder for your animals. The Messenger of Allah (peace be upon him) said: Don't perform istinja with these (things) for these are the food of your brothers (Jinn).
Whoever cannot get water or soil may pray in whatever state he is in, and he will not have to repeat his prayer later. This is based on what Muslim related from 'Aishah. She had borrowed some jewelry from 'Asma and it broke (and fell). The Messenger of Allah, upon whom be peace, sent some people to search for it. The prayer time came and they had to pray without ablution. When they came to the Prophet, they complained to him and the verses of tayammum were revealed. Usaid ibn Hudhair said, "May Allah give you good recompense. Allah never reveals an order with respect to you except that He removes by it some hardship and gives the Muslims some benefit." The companions prayed while in a state of impurity, but the Prophet did not admonish them nor did he order them to repeat their prayers. Says an-Nawawi, "That is the strongest statement of proof (on this question)."
The Prophet used to take care of us in preaching by selecting a suitable time, so that we might not get bored. (He abstained from pestering us with sermons and knowledge all the time).
A man kissed a woman (unlawfully) and then went to the Prophet and informed him. Allah revealed:
And offer prayers perfectly At the two ends of the day And in some hours of the night (i.e. the five compulsory prayers). Verily! good deeds remove (annul) the evil deeds (small sins) (11.114). The man asked Allah's Apostle, "Is it for me?" He said, "It is for all my followers."
I heard the Prophet saying, "There is no envy except in two: a person whom Allah has given wealth and he spends it in the right way, and a person whom Allah has given wisdom (i.e. religious knowledge) and he gives his decisions accordingly and teaches it to the others."
The Prophet said, "Whoever takes a (false) oath in order to grab (others) property, then Allah will be angry with him when he will meet Him."
I heard a person reciting a (Quranic) verse in a certain way, and I had heard the Prophet reciting the same verse in a different way. So I took him to the Prophet and informed him of that but I noticed the sign of disapproval on his face, and then he said, "Both of you are correct, so don't differ, for the nations before you differed, so they were destroyed."
The Prophet said, "Soon others will be preferred to you, and there will be things which you will not like." The companions of the Prophet asked, "O Allah's Apostle! What do you order us to do (in this case)?" He said, "(I order you) to give the rights that are on you and to ask your rights from Allah."
I witnessed Al-Miqdad bin Al-Aswad in a scene which would have been dearer to me than anything had I been the hero of that scene. He (i.e. Al-Miqdad) came to the Prophet while the Prophet was urging the Muslims to fight with the pagans. Al-Miqdad said, "We will not say as the People of Moses said: Go you and your Lord and fight you two. (5.27). But we shall fight on your right and on your left and in front of you and behind you." I saw the face of the Prophet getting bright with happiness, for that saying delighted him.
A man kissed a woman and then came to Allah's Apostle and told him of that, so this Divine Inspiration was revealed to the Prophet: "And offer Prayers perfectly at the two ends of the day, and in some hours of the night; (i.e. (five) compulsory prayers). Verily, the good deeds remove the evil deeds (small sins). That is a reminder for the mindful." (11.114) The man said, Is this instruction for me only?" The Prophet said, "It is for all those of my followers who encounter a similar situation."
Surat Bani Israel and Al-Kahf and Mary are among my first old property.
(regarding) the Verse: "And you have not been screening against yourself lest your ears, and your eyes and your skins should testify against you..." (41.22) While two persons from Quraish and their brother-in-law from Thaqif (or two persons from Thaqif and their brother-in-law from Quraish) were in a house, they said to each other, "Do you think that Allah hears our talks?" Some said, "He hears a portion thereof." Others said, "If He can hear a portion of it, He can hear all of it." Then the following Verse was revealed:
"And you have not been screening against yourself lest your ears, and your eyes and your skins should testify against you..." (41.22)
During the lifetime of Allah's Apostle the moon was split into two parts; one part remained over the mountain, and the other part went beyond the mountain. On that, Allah's Apostle said, "Witness this miracle."
Yahya related to me from Malik from Said ibn Abi Said al-Maqburi from Abu Salama ibn Abd ar-Rahman ibn Awf that he asked A'isha, the wife of the Prophet, may Allah bless him and grant him peace, what the prayer of the Messenger of Allah, may Allah bless him and grant him peace, was like during Ramadan. She said, "The Messenger of Allah, may Allah bless him and grant him peace, did not go above eleven rakas in Ramadan or at any other time. He prayed four - do not ask me about their beauty or length. Then he prayed another four - do not ask me about their beauty and length. Then he prayed three."
A'isha continued, "I said, 'Messenger of Allah, are you sleeping before you do the witr?' He said, A'isha, my eyes sleep but my heart does not sleep.' "
We used to fight in the holy battles in the company of the Prophet and we had no wives with us. So we said, "O Allah's Apostle! Shall we get castrated?" The Prophet forbade us to do so.
I visited the Prophet while he was having a high fever. I touched him and said, "You have a very high fever" He said, "Yes, as much fever as two of you may have." I said, "You will have a double reward?" He said, "Yes No Muslim is afflicted with hurt caused by disease or some other inconvenience, but that Allah will remove his sins as a tree sheds its leaves."
Allah has cursed those women who practise tattooing or get it done for themselves, and those who remove hair from their faces, and those who create spaces between their teeth artificially to look beautiful, such ladies as change the features created by Allah. Why then shall I not curse those whom Allah's Apostle has cursed and who are cursed in Allah's Book too?
Once Allah's Apostle divided and distributed (the war booty). An Ansar man said, "By Allah! Muhammad, by this distribution, did not intend to please Allah." So I came to Allah's Apostle and informed him about it whereupon his face became changed with anger and he said, "May Allah bestow His Mercy on Moses for he was hurt with more than this, yet he remained patient."
Allah's Apostle taught me the Tashah-hud as he taught me a Sura from the Quran, while my hand was between his hands. (Tashah-hud was) all the best compliments and the prayers and the good things are for Allah. Peace and Allah's Mercy and Blessings be on you, O Prophet! Peace be on us and on the pious slaves of Allah, I testify that none has the right to be worshipped but Allah, and I also testify that Muhammad is Allah's slave and His Apostle. (We used to recite this in the prayer) during the lifetime of the Prophet , but when he had died, we used to say, "Peace be on the Prophet."
that Allah's Prophet led them in the Zuhr prayer and he offered either more or less Rakat, and it was said to him, "O Allah's Apostle! Has the prayer been reduced, or have you forgotten?" He asked, "What is that?" They said, "You have prayed so many Rak'at." So he performed with them two more prostrations and said, "These two prostrations are to be performed by the person who does not know whether he has prayed more or less (Rakat) in which case he should seek to follow what is right. And then complete the rest (of the prayer) and perform two extra prostrations."
Yahya related to me from Malik from Sumayy, the mawla of Abu Bakr, that Abu Bakr ibn Abd ar-Rahman used to say, "Someone who goes to the mosque in the morning or the afternoon with no intention of going anywhere else, either to learn good or teach it, is like someone who does jihad in the way of Allah and returns with booty."
A man said, "O Allah's Apostle! Shall we be punished for what we did in the Pre-Islamic Period of ignorance?" The Prophet said, "Whoever does good in Islam will not be punished for what he did in the Pre-Islamic Period of ignorance and whoever does evil in Islam will be punished for his former and later (bad deeds)."
Allah's Apostle said, "The (call for prayer) Adhan of Bilal should not stop anyone of you from taking his Suhur for he pronounces the Adhan in order that whoever among you is praying the night prayer, may return (to eat his Suhur) and whoever among you is sleeping, may get up, for it is not yet dawn (when it is like this)." (Yahya, the sub-narrator stretched his two index fingers side ways).
I was with the Prophet at one of the farms of Medina while he was leaning on a date palm leaf-stalk. He passed by a group of Jews and some of them said to the other, "Ask him (the Prophet) about the spirit." Some others said, "Do not ask him, lest he should tell you what you dislike." But they went up to him and said, "O Abal Qasim! Inform us about the spirit." The Prophet stood up for a while, waiting. I realized that he was being Divinely Inspired, so I kept away from him till the inspiration was over. Then the Prophet said, "(O Muhammad) they ask you regarding the spirit, Say: The spirit its knowledge is with my Lord (i.e., nobody has its knowledge except Allah)." (17.85) (This is a miracle of the Qur'an that all the scientists up till now do not know about the spirit, i.e, how life comes to a body and how it goes away at its death.) (See Hadith No. 245, Vol. 6)
While I was walking in company with the Prophet in one of the fields of Medina, the Prophet was reclining on a palm leave stalk which he carried with him. We passed by a group of Jews. Some of them said to the others, "Ask him about the spirit." The others said, "Do not ask him, lest he would say something that you hate." Some of them said, "We will ask him." So a man from among them stood up and said, "O Abal-Qasim! What is the spirit?" The Prophet kept quiet and I knew that he was being divinely inspired. Then he said: "They ask you concerning the Spirit, Say: The Spirit; its knowledge is with my Lord. And of knowledge you (mankind) have been given only a little." (17.85)
A man asked the Prophet "What deeds are the best?" The Prophet said: (1) To perform the (daily compulsory) prayers at their (early) stated fixed times, (2) To be good and dutiful to one's own parents. (3) and to participate in Jihad in Allah's Cause."
Yazid ibn Shayban said: We were in a place of stationing at Arafat which Amr (ibn Abdullah) thought was very far away from where the imam was stationing, when Ibn Mirba' al-Ansari came to us and told (us): I am a messenger for you from the Apostle of Allah (peace be upon him). He tells you: Station where you are performing your devotions for you are an heir to the heritage of Abraham.
I saw Abu Said and asked him about coitus interruptus. Abu Said said, "We went with Allah's Apostle, in the Ghazwa of Bani Al-Mustaliq and we captured some of the 'Arabs as captives, and the long separation from our wives was pressing us hard and we wanted to practice coitus interruptus. We asked Allah's Apostle (whether it was permissible). He said, "It is better for you not to do so. No soul, (that Allah has) destined to exist, up to the Day of Resurrection, but will definitely come into existence."
I entered the mosque and saw Abu Said Al-Khudri and sat beside him and asked him about Al-Azl (i.e. coitus interruptus). Abu Said said, "We went out with Allah's Apostle for the Ghazwa of Banu Al-Mustaliq and we received captives from among the Arab captives and we desired women and celibacy became hard on us and we loved to do coitus interruptus. So when we intended to do coitus interruptus, we said, 'How can we do coitus interruptus before asking Allah's Apostle who is present among us?' We asked (him) about it and he said, 'It is better for you not to do so, for if any soul (till the Day of Resurrection) is predestined to exist, it will exist.' "
Ibn Muhayriz asked AbuJumu'ah, one of the companions, to tell him something he had heard from Allah's Messenger (peace be upon him), and he replied: 'Yes, I shall tell you a good tradition. One day we had lunch with Allah's Messenger, and AbuUbaydah ibn al-Jarrah who was with us asked, "Is anyone better, Messenger of Allah (peace be upon him), than we are who have accepted Islam and striven with you?" He replied, "Yes, people who will come after your time and will believe in me without having seen me."
Ahmad and Darimi transmitted it.
The Apostle of Allah (peace be upon him) took out his fifth from the booty of Khaybar, and divided the rest of it among those who attended the battle and among those who were away from it but attend the expedition of al-Hudaybiyyah.
Yunus asked Ibn Shihab about the address of the Apostle of Allah (peace be upon him) on Friday. He mentioned it in like manner. He added: Anyone who disobeys them (Allah and His Apostle) goes astray. We beseech Allah, our Lord, to make us from those who obey Him and obey His Apostle, and follow what He likes, and abstain from His anger; we are due to Him and we belong to Him.
Mahmud bin Ar-Rabi' who was the person on whose face the Prophet had ejected a mouthful of water from his family's well while he was a boy, and 'Urwa (on the authority of Al-Miswar and others) who testified each other, said, "Whenever the Prophet performed ablution, his companions were nearly fighting for the remains of the water."
Once 'Umar bin 'Abdul 'Aziz delayed the prayer and 'Urwa bin Az-Zubair went to him and said, "Once in 'Iraq, Al-Mughira bin Shu'ba delayed his prayers and Abi Mas'ud Al-Ansari went to him and said, 'O Mughira! What is this? Don't you know that once Gabriel came and offered the prayer (Fajr prayer) and Allah's Apostle prayed too, then he prayed again (Zuhr prayer) and so did Allah's Apostle and again he prayed ('Asr prayer) and Allah's Apostle did the same; again he prayed (Maghrib-prayer) and so did Allah's Apostle and again prayed ('Isha prayer) and so did Allah's Apostle and (Gabriel) said, 'I was ordered to do so (to demonstrate the prayers prescribed to you).' " 'Umar (bin 'Abdul 'Aziz) said to 'Urwa, "Be sure of what you say. Did Gabriel lead Allah's Apostle at the stated times of the prayers?" 'Urwa replied, "Bashir bin Abi Mas'ud narrated like this on the authority of his father." Urwa added, "Aisha told me that Allah's Apostle used to pray 'Asr prayer when the sunshine was still inside her residence (during the early time of 'Asr)."
The funeral prayer should be offered for every child even if he were the son of a prostitute as he was born with a true faith of Islam (i.e. to worship none but Allah Alone). If his parents are Muslims, particularly the father, even if his mother were a non-Muslim, and if he after the delivery cries (even once) before his death (i.e. born alive) then the funeral prayer must be offered. And if the child does not cry after his delivery (i.e. born dead) then his funeral prayer should not be offered, and he will be considered as a miscarriage. Abu Huraira, narrated that the Prophet said, "Every child is born with a true faith (i.e. to worship none but Allah Alone) but his parents convert him to Judaism or to Christianity or to Magainism, as an animal delivers a perfect baby animal. Do you find it mutilated?" Then Abu Huraira recited the holy verses: "The pure Allah's Islamic nature (true faith i.e. to worship none but Allah Alone), with which He has created human beings." (30.30).
that Malik bin Aus said, "I was in need of change for one-hundred Dinars. Talha bin 'Ubaidullah called me and we discussed the matter, and he agreed to change (my Dinars). He took the gold pieces in his hands and fidgeted with them, and then said, "Wait till my storekeeper comes from the forest." 'Umar was listening to that and said, "By Allah! You should not separate from Talha till you get the money from him, for Allah's Apostle said, 'The selling of gold for gold is Riba (usury) except if the exchange is from hand to hand and equal in amount, and similarly, the selling of wheat for wheat is Riba (usury) unless it is from hand to hand and equal in amount, and the selling of barley for barley is usury unless it is from hand to hand and equal in amount, and dates for dates, is usury unless it is from hand to hand and equal in amount.' "
Once Umar bin Abdul Aziz delayed the 'Asr prayer a little. 'Urwa said to him, "Gabriel descended and led the prayer in front of the Prophet " On that 'Umar said, "O Urwa! Be sure of what you say." "Urwa, "I heard Bashir bin Abi Masud narrating from Ibn Masud who heard Allah's Apostle saying, 'Gabriel descended and led me in prayer; and then prayed with him again, and then prayed with him again, and then prayed with him again, and then prayed with him again, counting with his fingers five prayers."
I asked Al-Husain bin Muhammad who was one of the sons of Salim and one of the nobles amongst them, about the narration of Mahmud bin Ar-Rabi 'from 'Itban bin Malik, and he confirmed it.
These were the battles of Allah's Apostle (which he fought), and while mentioning (the Badr battle) he said, "While the corpses of the pagans were being thrown into the well, Allah's Apostle said (to them), 'Have you found what your Lord promised true?' " 'Abdullah said, "Some of the Prophet's companions said, 'O Allah's Apostle! You are addressing dead people.' Allah's Apostle replied, 'You do not hear what I am saying, better than they.' The total number of Muslim fighters from Quraish who fought in the battle of Badr and were given their share of the booty, were 81 men." Az-Zubair said, "When their shares were distributed, their number was 101 men. But Allah knows it better."