The Apostle of Allah (peace be upon him) sat with us and my thigh was uncovered. He said: Do you not know that thigh is a private part.
The Prophet (peace be upon him) said: He who is deprived of gentleness is deprived of good.
I swore allegiance to the Apostle of Allah (peace be upon him) promising to hear and obey, and behave sincerely towards every Muslim. AbuZur'ah said: Whenever he sold and bought anything, he would say: What we took from you is dearer to us than what we gave you. So choose (as you like).
Says al-Khattabi, "Basically, one's prayer does not suffice if he does not recite al-Fatihah. If one can recite neither al-Fatihah nor other portions of the Qur'an, he should recite at least seven verses of a similar meaning from the Qur'an. If he can not learn any part of the Qur'an (due to some innate inability, poor memory, or because it's a foreign language), he should say the tasbeeh (Subhaan Allah - Glory be to Allah), the tamheed (al-Hamdu lillah - All praise is due to Allah), and tahleel (La ilaha illal-lah - There is no God except Allah). It is related that he said, "The best remembrance after the speech of Allah is Subhaan Allah, al-Hamdu lillah, La ilaha illal-lah and Allahu akbar." This is supported by Rafa'ah ibn Rafa', who narrated that the Prophet said, "If you have something from the Qur'an, recite it. If not, then say the tamheed, takbir and the tahleel and then bow."
This hadith is related by Abu Dawud, at-Tirmidhi, an-Nasa'i and al-Baihaqi. The former considers it as hassan.
There is a consensus on the obligatory nature of the ruku'. Says Allah, "O you who believe, bow down and prostrate yourselves.. ." The position of ruku' is established by bending over, putting one's hands on one's knees, and remaining in that position until he attains "calmness." In another hadith the Prophet said, "Then bow until you attain calmness while your are bowing." Abu Qatadah related that the Prophet, upon whom be peace, said, "The worst pepole are the thieves who steal part of the prayer." He was asked how this was done, and he replied, "He does not complete his bowings and prostrations," or he said, "He does not straighten his back during his bowings and prostrations."
As to its authenticity, the report is related by Ahmad, at-Tabarani, Ibn Khuzaimah and al-Hakim, who consider its chain as sahih.
Abu Mas'ud al-Badri reported that the Prophet, upon whom be peace, said, "The prayer of one who does not straighten his back in his bendings and prostrations is not accomplished." This hadith is related by "the five,'' and Ibn Khuzaimah, Ibn Hibban, at-Tabarani and al-Baihaqi, who consider its chain as sahih, while at-Tirmidhi grades it as hassan sahih.
Knowledgeable companions act according to the principle that a person is to make his back straight during his bowings and prostrations. Hudhaifah saw someone who did not straighten his back during his bowings and prostrations, and told him, "You have not prayed. And if you were to die, you would not die in the way of Allah and His Messenger." (Related by al-Bukhari.)
The Prophet said to me during Hajjat-al-Wida': Let the people keep quiet and listen. Then he said (addressing the people), "Do not (become infidels) revert to disbelief after me by striking the necks (cutting the throats) of one another (killing each other)."
I have given a pledge of allegiance to Allah's Apostle for to testify that none has the right to be worshipped but Allah, and Muhammad is His Apostle, to offer prayers perfectly, to pay Zakat, to listen to and obey (Allah's and His Prophet's orders), and to give good advice to every Muslim.
When I gave the pledge of allegiance to Allah's Apostle and he stipulated that I should give good advice to every Muslim.
Allah's Apostle said to me, "Will you relieve me from Dhul-Khalasa? Dhul-Khalasa was a house (of an idol) belonging to the tribe of Khath'am called Al-Ka'ba Al-Yama-niya. So, I proceeded with one hundred and fifty cavalry men from the tribe of Ahmas, who were excellent knights. It happened that I could not sit firm on horses, so the Prophet stroked me over my chest till I saw his finger-marks over my chest, he said, 'O Allah! Make him firm and make him a guiding and rightly guided man.' " Jarir proceeded towards that house, and dismantled and burnt it. Then he sent a messenger to Allah's Apostle informing him of that. Jarir's messenger said, "By Him Who has sent you with the Truth, I did not come to you till I had left it like an emancipated or gabby camel (i.e. completely marred and spoilt)." Jarir added, "The Prophet asked for Allah's Blessings for the horses and the men of Ahmas five times."
Allah's Apostle did not screen himself from me since my embracing Islam, and whenever he saw me he would receive me with a smile. Once I told him that I could not sit firm on horses. He stroked me on the chest with his hand and said, "O Allah! Make him firm and make him a guiding and a rightly-guided man."
as below (Hadith 437).
In the Pre-Islamic Period of Ignorance there was a house called Dhu-l-Khalasa or Al-Ka'ba Al-Yamaniya or Al-Ka'ba Ash-Shamiya. The Prophet said to me, "Won't you relieve me from Dhu-l-Khalasa?" So I set out with one-hundred-and-fifty riders, and we dismantled it and killed whoever was present there. Then I came to the Prophet and informed him, and he invoked good upon us and Al-Ahmas (tribe).
While I was at Yemen, I met two men from Yemen called Dhu Kala and Dhu Amr, and I started telling them about Allah's Apostle. Dhu Amr said to me, "If what you are saying about your friend (i.e. the Prophet) is true, then he has died three days ago." Then both of them accompanied me to Medina, and when we had covered some distance on the way to Medina, we saw some riders coming from Medina. We asked them and they said, "Allah's Apostle has died and Abu Bakr has been appointed as the Caliph and the people are in a good state.' Then they said, "Tell your friend (Abu Bakr) that we have come (to visit him), and if Allah will, we will come again." So they both returned to Yemen. When I told Abu Bakr their statement, he said to me, "I wish you had brought them (to me)." Afterwards I met Dhu Amr, and he said to me, "O Jarir! You have done a favor to me and I am going to tell you something, i.e. you, the nation of 'Arabs, will remain prosperous as long as you choose and appoint another chief whenever a former one is dead. But if authority is obtained by the power of the sword, then the rulers will become kings who will get angry, as kings get angry, and will be delighted as kings get delighted."
The Prophet ordered me during Hajjatul-Wada'. "Ask the people to listen." He then said, "Do not become infidels after me by cutting the necks (throats) of one another."
The Prophet did not screen himself from me (had never prevented me from entering upon him) since I embraced Islam, and whenever he saw me, he would receive me with a smile. Once I told him that I could not sit firm on horses. He stroked me on the chest with his hand, and said, "O Allah! Make him firm and make him a guiding and a rightly guided man."
Allah's Apostle said to me. "Will you relieve me from Dhi-al-Khalasa?" Dhi-al-Khalasa was an idol which the people used to worship and it was called Al-Ka'ba al Yamaniyya. I said, "O Allah's Apostle, I am a man who can't sit firm on horses." So he stroked my chest (with his hand) and said, "O Allah! Make him firm and make him a guiding and well-guided man." So I went out with fifty (men) from my tribe of Ahrnas. (The sub-narrator, Sufyan, quoting Jarir, perhaps said, "I went out with a group of men from my nation)." and came to Dhi-al-Khalasa and burnt it, and then came to the Prophet and said, "O Allah's Apostle! I have not come to you till I left it like a camel with a skin disease." The Prophet then invoked good upon Ahmas and their cavalry (fighters).
The Prophet said to me during Hajjat-al-Wada', "Let the people keep quiet and listen." Then he said (addressing the people), "Beware! Do not renegade as disbelievers after me by striking (cutting) the necks of one another."
We were sitting with the Prophet and he looked at the moon on the night of the full-moon and said, "You people will see your Lord as you see this full moon, and you will have no trouble in seeing Him, so if you can avoid missing (through sleep or business, etc.) a prayer before sunrise (Fajr) and a prayer before sunset (Asr) you must do so." (See Hadith No. 529, Vol. 1)
Allah's Apostle came out to us on the night of the full moon and said, "You will see your Lord on the Day of Resurrection as you see this (full moon) and you will have no difficulty in seeing Him."
While we were in the company of the Messenger of Allah (peace be upon him) in the early hours of the morning, some people came there (who) were barefoot, naked, wearing only striped woollen clothes, or cloaks, with their swords hung (around their necks). Most of them, nay all of them, belonged to the tribe of Mudar. The colour of the face of the Messenger of Allah (peace be upon him) underwent a change when he saw them in poverty. He then entered (his house) and came out and commanded Bilal (to pronounce Adhan). He pronounced Adhan and Iqamah, and he (the Holy Prophet) observed prayer (along with his companions) and then addressed (them, reciting verses of the Holy Qur'an): "O people, fear your Lord, Who created you from a single being" to the end of the verse, "Allah is ever a Watcher over you" (iv.1). (He then recited) a verse of Surah al-Hashr: "Fear Allah, and let every soul consider that which it sends forth for the morrow and fear Allah" (lix.18). (Then the audience began to vie with one another in giving charity.) Some donated a dinar, others a dirham, still others clothes, some donated a sa' of wheat, some a sa' of dates; until he (the Holy Prophet) said: (Bring) even if it is half a date. Then one of the Ansar came there with a money bag which his hands could scarcely lift; in fact, they could not (lift it). Then the people followed continually, until I saw two heaps of eatables and clothes, and I saw the face of the Messenger (peace be upon him) glistening like gold (on account of joy). The Messenger of Allah (peace be upon him) said: He who sets a good precedent in Islam, there is a reward for him for this (act of goodness) and reward of those also who acted according to it subsequently, without any deduction from their rewards. He who sets in Islam an evil precedent, there is upon him its burden, and the burden of those also who acted upon it subsequently, without any deduction from their burden.
It is forbidden for one who is physically unclean (because of sex or menstruation) to stay in the mosque. 'Aishah said, "The Messenger of Allah, upon whom be peace, saw that his companions' houses were practically in the mosque. He said, 'Direct those houses away from the mosque.' He then entered the mosque, but the people did nothing, hoping that Allah would reveal to Muhammad that what they were doing was permissible. After he came out, he said, 'Direct those houses away from the mosque, for it is not permitted for a menstruating woman or sexually impure person to be in the mosque." (Related by Abu Dawud.)
Umm Salamah related that the Prophet, upon whom be peace, came to the mosque's courtyard and said at the top of his voice, "The mosque is off limits to menstruating women and the sexually impure persons." (Related by Ibn Majah and at-Tabarani.) Such people can, however, pass through the mosque, for says Allah, "O you who believe, draw not near unto prayer when you are drunk until you know that which you utter, nor when you are impure save when journeying upon the road, until you have bathed" (an-Nisa' 43). Said Jubair, "One of us used to pass through the mosque though he was impure." (Related by Ibn Abu Shaibah and Sa'eed ibn Mansur in his Sunan.) Zaid ibn Aslam said, "The companions of the Messenger of Allah, upon whom be peace, used to walk through the mosques while they were sexually impure." (Related by Ibn al-Mundhir.) Yazib ibn Habib reported that the companions' doors opened up into the mosque, and that when they were sexually impure, they could find no water or any path to water save through the mosque. Then Allah revealed, "...nor when you are impure, save journeying upon the road..." (Related by at-Tabari.)
Commenting on the preceding reports, ash-Shaukani says,"The meaning is so clear that there is no room for doubt." Said 'Aishah, "The Prophet said to me, 'Hand me my cloth from the mosque.' I said, 'I am menstruating.' He said, 'Your menstruation is not in your hand." (Related by the group, except for al-Bukhari.) Said Maimunah, "The Messenger of Allah used to come to one of our rooms while we were menstruating and put his head on (his wife's) lap and recite the Qur'an. Then one of us would take his clothes and put them in the mosque while she was menstruating." (Related by Ahmad and an-Nasa'i. The report has supporting evidence.)
I gave the pledge of allegiance to Allah's Apostle for the following:
I gave the pledge of allegiance to Allah's Apostle for to offer prayers perfectly, to pay Zakat regularly, and to give good advice to every Muslim.
We were with the Prophet on a full moon night. He looked at the moon and said, "You will certainly see your Lord as you see this moon, and there will be no trouble in seeing Him. So if you can avoid missing (through sleep, business, etc.) a prayer before the rising of the sun (Fajr) and before its setting ('Asr) you must do so." He (the Prophet) then recited the following verse:
And celebrate the praises Of Your Lord before The rising of the sun And before (its) setting. (50.39)
I gave the pledge of allegiance to the Prophet for offering prayer perfectly, giving Zakat, and giving good advice to every Muslim.
Allah's Apostle has never refused to admit me since I embraced Islam, and whenever he saw me, he would smile. (In another narration) Jarir bin 'Abdullah narrated: There was a house called Dhul-Khalasa in the pre-Islamic Period and it was also called Al-Ka'ba Al-Yamaniya or Al-Ka'ba Ash-Shamiya. Allah's Apostle said to me, "Will you relieve me from Dhul-Khalasa?" So I left for it with 150 cavalrymen from the tribe of Ahmas and then we destroyed it and killed whoever we found there. Then we came to the Prophet and informed him about it. He invoked good upon us and upon the tribe of Ahmas.
We were in the company of the Prophet on a fourteenth night (of the lunar month), and he looked at the (full) moon and said, "You will see your Lord as you see this moon, and you will have no trouble in looking at Him. So, whoever can, should not miss the offering of prayers before sunrise (Fajr prayer) and before sunset (Asr prayer)." Then the Prophet recited:
"And celebrate the praises of your Lord before the rising of the sun and before (its) setting." (50.39)
The Prophet said, "He who is not merciful to others, will not be treated mercifully."
Allah's Apostle said, "Allah will not be merciful to those who are not merciful to mankind."
The Prophet said, "You will definitely see your Lord with your own eyes."
The Apostle of Allah (peace be upon him) sent an expedition to Khath'am. Some people sought protection by having recourse to prostration, and were hastily killed. When the Prophet (peace be upon him) heard that, he ordered half the blood-wit to be paid for them, saying: I am not responsible for any Muslim who stays among polytheists. They asked: Why, Apostle of Allah? He said: Their fires should not be visible to one another.
The Prophet (peace be upon him) said, "Allah revealed to me that whichever of these three I settled in, it would be the abode of my emigration: Medina, al-Bahrayn, or Qinnasrin."
Tirmidhi transmitted it.
The Prophet (peace be upon him) passed some women and gave them a salutation.
Ahmad transmitted it.
Jabir heard (the Prophet) as saying: The slave who fled from his master committed an act of infidelity as long as he would not return to him. Mansur observed: By God, this hadith was narrated from the Apostle (peace be upon him), but I do not like that this should be narrated on my authority here in Basrah.
The Messenger of Allah (peace be upon him) observed: The slave who fled from his master, responsibility with regard to him was absolved.
The Prophet (peace be upon him) said: When the slave runs away from his master, his prayer is not accepted.
Allah's Messenger (peace be upon him) said: When any one of you observes prayer in the mosque he should reserve a part of his prayer for his house, for Allah would make the prayer as a means of betterment in his house.
When the collector of sadaqat (Zakat) comes to you, (you should see) that he goes away pleased with you.
I asked Allah's Messenger (peace be upon him) about the sudden glance (that is cast) on the face (of a non-Mahram). He commanded me that I should turn away my eyes.
Allah's Apostle (peace be upon him) said: He who is deprived of tenderly feelings is in fact deprived of good.
Some desert Arabs clad in woollen clothes came to Allah's Apostle (peace be upon him). He saw them in a sad plight as they had been hard pressed by need. He (the Holy Prophet) exhorted people to give charity, but they showed some reluctance until (signs of) anger could be seen on his face. Then someone from the Ansar came with a purse containing silver. Then came another person and then other people followed them in succession until signs of happiness could be seen on his (sacred) face. Thereupon Allah's Apostle (peace be upon him) said: He who introduced some good practice in Islam , which was followed after him (by people), will be assured of a reward like those who followed it, without their rewards being diminished in any respect. And he who introduced some evil practice in Islam, which was followed subsequently (by others), he will be required to bear the burden like that of those who followed this (evil practice) without theirs being diminished in any respect.
There came people from among the Bedouins to the Messenger of Allah (peace be upon him) and said: Collectors of Sadaqah come to us and treat us unjustly. Upon this the Messenger of Allah (peace be upon him) said: Please your collectors. Jarir said: Ever since I heard it from the Messenger of Allah (peace be upon him) no collector had departed but was pleased with me.
(who was among the captives of the Battle of Badr) I heard the Prophet reciting Surat-at-Tur in the Maghrib prayer.
'Umar sent the Muslims to the great countries to fight the pagans. When Al-Hurmuzan embraced Islam, 'Umar said to him. "I would like to consult you regarding these countries which I intend to invade." Al-Hurmuzan said, "Yes, the example of these countries and their inhabitants who are the enemies of the Muslims, is like a bird with a head, two wings and two legs; if one of its wings got broken, it would get up over its two legs, with one wing and the head; and if the other wing got broken, it would get up with two legs and a head, but if its head got destroyed, then the two legs, two wings and the head would become useless. The head stands for Khosrau, and one wing stands for Caesar and the other wing stands for Faris. So, order the Muslims to go towards Khosrau." So, 'Umar sent us (to Khosrau) appointing An-Numan bin Muqrin as our commander. When we reached the land of the enemy, the representative of Khosrau came out with forty-thousand warriors, and an interpreter got up saying, "Let one of you talk to me!" Al-Mughira replied, "Ask whatever you wish." The other asked, "Who are you?" Al-Mughira replied, "We are some people from the Arabs; we led a hard, miserable, disastrous life: we used to suck the hides and the date stones from hunger; we used to wear clothes made up of fur of camels and hair of goats, and to worship trees and stones. While we were in this state, the Lord of the Heavens and the Earths, Elevated is His Remembrance and Majestic is His Highness, sent to us from among ourselves a Prophet whose father and mother are known to us. Our Prophet, the Messenger of our Lord, has ordered us to fight you till you worship Allah Alone or give Jizya (i.e. tribute); and our Prophet has informed us that our Lord says: "Whoever amongst us is killed (i.e. martyred), shall go to Paradise to lead such a luxurious life as he has never seen, and whoever amongst us remain alive, shall become your master." (Al-Mughira then blamed An-Numan for delaying the attack and) An-Nu' man said to Al-Mughira, "If you had participated in a similar battle, in the company of Allah's Apostle he would not have blamed you for waiting, nor would he have disgraced you. But I accompanied Allah's Apostle in many battles and it was his custom that if he did not fight early by daytime, he would wait till the wind had started blowing and the time for the prayer was due (i.e. after midday)."
Allah's Apostle said, "As for me, I pour water three times on my head." And he pointed with both his hands.
My father said, "I heard Allah's Apostle reciting "At-Tur" (52) in the Maghrib prayer."
The Prophet talked about war prisoners of Badr saying, "Had Al-Mutim bin Adi been alive and interceded with me for these mean people, I would have freed them for his sake."
I and 'Uthman bin 'Affan went to Allah's Apostle and said, "O Allah's Apostle! You have given to Bani Al-Muttalib and left us although they and we are of the same kinship to you." Allah's Apostle said, "Bani Muttalib and Bani Hashim are one and the same." The Prophet did not give a share to Bani Abd Shams and Bani Naufai. (Ibn Ishaq said, "Abd Shams and Hashim and Al-Muttalib were maternal brothers and their mother was 'Atika bint Murra and Naufal was their paternal brother.)
That while he was with Allah's Apostle who was accompanied by the people on their way back from Hunain, the bedouins started begging things of Allah's Apostle so much so that they forced him to go under a Samura tree where his loose outer garment was snatched away. On that, Allah's Apostle stood up and said to them, "Return my garment to me. If I had as many camels as these trees, I would have distributed them amongst you; and you will not find me a miser or a liar or a coward."
'Uthman bin Affan went (to the Prophet) and said, "O Allah's Apostle! You gave property to Bani Al-Muttalib and did not give us, although we and they are of the same degree of relationship to you." The Prophet said, "Only Bani Hashim and Bani Al Muttalib are one thing (as regards family status)."
Narrated Urwa bin Az-Zubair: 'Abdullah bin Az-Zubair went with some women of the tribe of Bani Zuhra to 'Aisha who used to treat them nicely because of their relation to Allah's Apostle.
Allah's Apostle said, "I have five names: I am Muhammad and Ahmad; I am Al-Mahi through whom Allah will eliminate infidelity; I am Al-Hashir who will be the first to be resurrected, the people being resurrected there after; and I am also Al-'Aqib (i.e. There will be no prophet after me)."
Yahya related to me from Malik that he asked Ibn Shihab about talking in the jumua after the imam had come down from the mimbar but before he had said the takbir. Ibn Shihab said, "There is no harm in that."
A woman came to the Prophet who ordered her to return to him again. She said, "What if I came and did not find you?" as if she wanted to say, "If I found you dead?" The Prophet said, "If you should not find me, go to Abu Bakr."
I heard the Prophet reciting Surat-at-Tur in Maghrib prayer, and that was at a time when belief was first planted in my heart. The Prophet while speaking about the war prisoners of Badr, said, "Were Al-Mutim bin Adi alive and interceded with me for these filthy people, I would definitely forgive them for his sake."
Narrated Said bin Al-Musaiyab: When the first civil strife (in Islam) took place beCause of the murder of 'Uthman, it left none of the Badr warriors alive. When the second civil strife, that is the battle of Al-Harra, took place, it left none of the Hudaibiya treaty companions alive. Then the third civil strife took place and it did not subside till it had exhausted all the strength of the people.
Uthman bin 'Affan and I went to the Prophet and said, "You had given Banu Al-Muttalib from the Khumus of Khaibar's booty and left us in spite of the fact that we and Banu Al-Muttalib are similarly related to you." The Prophet said, "Banu Hashim and Banu Al-Muttalib only are one and the same." So the Prophet did not give anything to Banu Abd Shams and Banu Nawfal.
I heard the Prophet reciting Surat At-Tur in the Maghrib prayer, and when he reached the Verse:
"Were they created by nothing, Or were they themselves the creators, Or did they create the Heavens and the Earth? Nay, but they have no firm belief Or do they own the treasures of Your Lord? Or have they been given the authority to do as they like..."(52.35-37) my heart was about to fly (when I realized this firm argument).
I heard Allah's Apostle saying, "I have several names: I am Muhammad and I am Ahmad, and I am Al-Mahi with whom Allah obliterates Kufr (disbelief), and I am Al-Hashir (gatherer) at whose feet (i.e. behind whom) the people will be gathered (on the Day of Resurrection), and I am Al-Aqib (i.e. who succeeds the other prophets in bringing about good)."
Yahya related to me from Malik from Nafi that Abdullah ibn Umar used to say, "Someone who prays maghrib or subh and then catches them with the imam should not repeat them."
Malik said, "I do not see any harm in someone who has already prayed in his house praying with the imam, except for maghrib, because if he repeats it, he makes it even."
That he heard the Prophet saying, "The person who severs the bond of kinship will not enter Paradise."
A woman came to the Prophet and spoke to him about something and he told her to return to him. She said, "O Allah's Apostle! If I come and do not find you?" (As if she meant, "...if you die?)" The Prophet said, "If you should not find me, then go to Abu Bakr."
A lady came to Allah's Apostle and she talked to him about something, and he gave her some order. She said, "O Allah's Apostle! If I should not find you?" He said, "If you should not find me, then go to Abu Bakr." Ibrahim bin Sa'd said, "As if she meant the death (of the Prophet)."
The Prophet (peace be upon him) said: Do not prevent anyone from going round this House (the Ka'bah) and from praying any moment he desires by day or by night. The narrator Fadl (ibn Ya'qub) said: The Apostle of Allah (peace be upon him) said: Banu Abdu Munaf, do not stop anyone.
Jabir saw the Apostle of Allah (peace be upon him) observing prayer. (The narrator Amr said: I do not know which prayer he was offering.) He (the Prophet) said: Allah is altogether great; Allah is altogether great; Allah is altogether great; and praise be to Allah in abundance; and praise be to Allah is abundance; and praise be to Allah in abundance. Glory be to Allah in the morning and after (saying it three times). I seek refuge in Allah from the accursed devil, from his puffing up (nafkh), his spitting (nafth) and his evil suggestion (hamz). He (Amr) said: His nafth it poetry, his nafkh is pride, and his hamz is madness.
Allah's Messenger (peace be upon him) said: There is no alliance (hilf) in Islam but (the hilf) established in the pre-Islamic days (for good). Islam intensifies and strengthens it.
Allah's Messenger (peace be upon him and grant him peace) said, "Allah finished Surat al-Baqarah with two verses which I have been given from His treasure which is under the Throne; so learn them and teach them to your womenfolk, for they are a blessing, a means of a approach (to Allah) and a supplication."
Darimi transmitted it in mursal form.
Judamah heard Allah's Messenger (peace be upon him) as saying: I intended to prohibit cohabitation with a suckling woman until I considered that the Romans and the Persians do it without any injury being caused to their children thereby. (Imam Muslim said: Khalaf reported it from Judamah al-Asadiyyah, but the correct wording is what has been stated by Yahya.
When the Prophet went to bed, he used to say, "Allhumma bismika ahya wa amut." And when he got up in the mornings he used to say, "Alhamdu lillahi al-ladhi ahyana ba'da ma amatana wa ilaihi-n-nushur."
We entered upon 'Ubada bin As-Samit while he was sick. We said, "May Allah make you healthy. Will you tell us a Hadith you heard from the Prophet and by which Allah may make you benefit?" He said, "The Prophet called us and we gave him the Pledge of allegiance for Islam, and among the conditions on which he took the Pledge from us, was that we were to listen and obey (the orders) both at the time when we were active and at the time when we were tired, and at our difficult time and at our ease and to be obedient to the ruler and give him his right even if he did not give us our right, and not to fight against him unless we noticed him having open Kufr (disbelief) for which we would have a proof with us from Allah."
Malik was asked whether a woman whose period had finished could do tayammum to purify herself if she could not find waterand he said, "Yes, because she is like some one in a state of major ritual impurity, who, if he cannot find water, does tayammum."
On the day of Nahr the Prophet offered the prayer and delivered the Khutba and then slaughtered the sacrifice and said, "Anybody who slaughtered (his sacrifice) before the prayer should slaughter another animal in lieu of it, and the one who has not yet slaughtered should slaughter the sacrifice mentioning Allah's name on it."
The Prophet became sick and did not get up (for Tahajjud prayer) for a night or two.
I heard the Prophet, saying, "I am your predecessor at the Lake-Fount. (Al-Kauthar)."
That he witnessed the Prophet on the Day of Nahr. The Prophet offered prayer and then delivered a sermon saying, "Whoever slaughtered his sacrifice before offering prayer, should slaughter another animal in place of the first; and whoever has not yet slaughtered any, should slaughter a sacrifice and mention Allah's Name while doing so."
Gabriel did not come to the Prophet (for some time) and so one of the Quraish women said, "His Satan has deserted him." So came the Divine Revelation: "By the forenoon And by the night When it is still! Your Lord (O Muhammad) has neither Forsaken you Nor hated you." (93.1-3)
Allah's Apostle said, "Recite (and study) the Quran as long as you are in agreement as to its interpretation and meanings, but when you have differences regarding its interpretation and meanings, then you should stop reciting it (for the time being.) (See Hadith No 581, Vol. 6)
Allah's Apostle said, "Recite (and study) the Qur'an as long as your hearts are in agreement as to its meanings, but if you have differences as regards its meaning, stop reading it then."
Ahmad has reported that Waqid ibn 'Amr ibn Sa'd ibn Mu'adh said: -I attended a funeral procession in the tribe of Banu Salimah. I stood up on seeing the funeral procession. Thereupon Naf'i ibn Jubair said to me: 'Sit down. I will give you the reason for this. Mas'ud ibn Al-Hakim Az-Zurrqi told me that he heard 'Ali ibn Abi Talib saying: -The Prophet, peace be upon him, commanded us to stand up upon seeing a funeral procession, but later on he would remain seated, and bade us to do the same.' ' - Muslim has reported it in these words: "We saw the Prophet, peace be upon him, standing, so we stood. Then he sat down, and we too sat. Tirmidhi said: 'This hadith from 'Ali is sound, and it includes four of the successors of the Companions who related it successively. According to some people of knowledge this is the common practice.''
Ash-Shafi'i said: -This is the most authentic report on the subject. This hadith abrogates the one cited previously which says: 'Stand up when you see a funeral procession.' - Ahmad said: -One may or may not stand up for a funeral procession, depending on one's preference. He argues that the Prophet, peace be upon him, used to stand up for a funeral, but later on he would remain seated.' This is also the opinion of Ishaq ibn Ibrahim. Ahmad, Ishaq ibn Hubaib, and Ibn Al-Majishun of the Maliki school.
An-Nawawi said: "Considering all these opinions, standing up upon seeing a funeral procession is desirable." Al-Mutawalli and Ahmad also hold this view.
Ibn Hazm said: "Standing up upon seeing a funeral procession is recommended, even if it is a funeral of a disbeliever or a pagan, until the coffin is placed on the ground or disappears from sight. But if someone remains seated there is no harm. Those who hold it as a desirable act cite what is related by the group on the authority of Ibn 'Umar who reported from 'Amir ibn Rabi'ah that the Prophet, peace be upon him, said: "When you see a funeral procession stand up for it, and remain standing until it disappears from sight or (the coffin) is placed down on the ground." Ahmad said: "Whenever Ibn 'Umar saw a funeral procession he would stand up for it and would remain standing until it passed by."
Sahl ibn Hanif and Qais ibn Sa'd reported that they were sitting in Qadisiyyah (A town in Syria) and a funeral procession passed by them. On seeing it both of them stood up for it. They were told it was the funeral of a non-Muslim. They said: -Once when a funeral procession was passing by, the Prophet, peace be upon him, stood up for it. And when told that it was funeral procession of a Jew, he exclaimed: 'Does he (a Jew) not possess a soul?'' (Bukhari and Muslim) Ibn Mas'ud and Qais used to stand up for a funeral procession.
The wisdom behind standing, according to Ahmad, Ibn Hibban and Al-Hakim, as stated in a hadith related from the Prophet, peace be upon him, is "to show respect to Him Who seizes the souls" or in the words of Ibn Hibban "as a mark of respect to Allah Who seizes the souls."
In short, there is disagreement on this issue among the scholars. Some disapprove of standing for a funeral procession, while others prefer it. Some leave it to the individual's discretion. Each of these scholars supports his stand with specific arguments, and one may follow any of these opinions.
In one of the holy battles a finger of Allah's Apostle (got wounded and) bled. He said, "You are just a finger that bled, and what you got is in Allah's cause."
I witnessed the Prophet on the Day of Nahr. He said, "Whoever slaughtered the sacrifice before offering the 'Id prayer, should slaughter another sacrifice in its place; and whoever has not slaughtered their sacrifice yet, should slaughter now."
It is narrated by Safwan ibn Muhriz that Jundab, during the stormy days of Ibn Zubayr, sent a message to As'as ibn Salamah: Gather some men of your family so that I may talk to them. He (As'as) sent a messenger to them (to the members of his family). When they had assembled, Jundab came there wearing a yellow hooded cloak. He said: Talk about what you were busy discussing. The talk went on in turns, until there came his (Jundab's) turn. He took off the hooded cloak from his head and said: I have come to you with no other intention but to narrate to you a hadith of your Apostle (peace be upon him). Verily the Messenger of Allah (peace be upon him) sent a squad of the Muslims to a tribe of the polytheists. Both armies confronted each other. There was a man among the army of polytheists who (was such a fanatic that), whenever he intended to kill a man from among the Muslims, he killed him. Amongst the Muslims too was a man looking forward to (an opportunity of) his (the polytheist's) unmindfulness. He (the narrator) said: We said that he was Usamah ibn Zayd. When he raised his sword, he (the soldier of the polytheists) uttered: "There is no god but Allah," but he (Usamah ibn Zayd) killed him. When the messenger of the glad tidings came to the Apostle (peace be upon him) he asked him (about the events of the battle) and he informed him about the man (Usamah) and what he had done. He (the Prophet of Allah) called for him and asked him why he had killed him. He (Usamah) said: Messenger of Allah, he struck the Muslims and killed such and such of them. And he even named some of them. (He continued): I attacked him and when he saw the sword he said: There is no god but Allah. The Messenger of Allah (peace be upon him) said: Did you kill him? He (Usamah) replied in the affirmative. He (the Holy Prophet) remarked: What would you do with: "There is no god but Allah," if he came (before you) on the Day of Judgment? He (Usamah) said: Messenger of Allah, beg pardon for me (from your Lord). He (the Holy Prophet) said: What would you do with: "There is no god but Allah" if he came (before you) on the Day of Judgment? He (the Holy Prophet) added nothing to it but continued to say: What would you do with: "There is no god but Allah," if he came (before you) on the Day of Judgment?
The Prophet (peace be upon him) said: If anyone interprets the Book of Allah in the light of his opinion even if he is right, he has erred.
A desert Arab came and making his camel kneel and tethering it, entered the mosque and prayed behind the Apostle of Allah (peace be upon him). When The Apostle of Allah (peace be upon him) had given the salutation, he went to his riding beast and, after untethering and riding it, he called out: O Allah, show mercy to me and to Muhammad and associate no one else in Thy mercy to us. The Apostle of Allah (peace be upon him) then said: Do you think that he or his camel is farther astray? Did you not listen to what he said? They replied: Certainly.
Allah's Apostle said, "Amongst the nations before you there was a man who got a wound, and growing impatient (with its pain), he took a knife and cut his hand with it and the blood did not stop till he died. Allah said, 'My slave hurried to bring death upon himself so I have forbidden him (to enter) Paradise.' "
Once the Prophet fell ill and did not offer the night prayer (Tahajjud prayer) for a night or two. A woman (the wife of Abu Lahab) came to him and said, "O Muhammad! I do not see but that your Satan has left you." Then Allah revealed (Surat-Ad-Duha):
"By the fore-noon, and by the night when it darkens (or is still); Your Lord has not forsaken you, nor hated you." (93)
The Prophet said, "Recite (and study) the Qur'an as long as you agree about its interpretation, but when you have any difference of opinion (as regards its interpretation and meaning) then you should stop reciting it (for the time being)."
While the Prophet was walking, a stone hit his foot and stumbled and his toe was injured. He then (quoting a poetic verse) said, "You are not more than a toe which has been bathed in blood in Allah's Cause."
The Prophet said, "He who lets the people hear of his good deeds intentionally, to win their praise, Allah will let the people know his real intention (on the Day of Resurrection), and he who does good things in public to show off and win the praise of the people, Allah will disclose his real intention (and humiliate him)."
I witnessed the Prophet offering the 'Id prayer (and after finishing it) he delivered a sermon and said, "Whoever has slaughtered his sacrifice (before the prayer) should make up for it (i.e. slaughter another animal) and whoever has not slaughtered his sacrifice yet, should slaughter it by mentioning Allah's Name over it."
Jundub was told by so and so that Allah's Messenger (peace be upon him) said, On the Day of Resurrection the man who has been killed will bring the one who killed him and say, 'Ask this man why he killed me,' and he will say, 'I killed him on account of so and so's property.'Jundub said, "Avoid that."
Nasa'i transmitted it.
Allah's Messenger (peace be upon him) said, "The punishment given to a magician is a stroke with the sword.'"
Tirmidhi transmitted it.
I came on the day of Jara'ah when someone was sitting there. I said: They will shed their blood today. The other person said: By Allah, not at all. I said: By Allah, of course, they will do it. He said: By Allah, they will not do it. I said: By Allah, of course, they will do it. He said: By Allah, they will not do it, and I have a hadith of Allah's Apostle (peace be upon him), which I shall narrate to you in this connection. I said: You are a bad fellow to sit with. I have been opposing you since morning and you listen to me in spite of the fact that you have heard a hadith from Allah's Apostle (peace be upon him) (contrary to my statement). I myself felt that there was no need for this annoyance. (He could have told me earlier that it was a hadith of the Holy Prophet (peace be upon him), and I should not have opposed him at all.) I turned my face toward him his name asked him and he was Hudhayfah.
A lady said, "O Allah's Apostle! I see that your friend has delayed (in conveying Qur'an) to you." So there was revealed: "Your Lord (O Muhammad) has neither forsaken you, not hated you." (93.1-3)