'Abdullah bin 'Umar said: "A man got up in the mosque and said: 'O Allah's Apostle! At which place you order us that we should assume the Ihram?' Allah's Apostle replied, 'The residents of Medina should assure the Ihram from Dhil-Hulaifa, the people of Syria from Al-Juhfa and the people of Najd from Qarn.'" Ibn 'Umar further said, "The people consider that Allah's Apostle had also said, 'The residents of Yemen should assume Ihram from Yalamlam.' " Ibn 'Umar used to say, "I do not remember whether Allah's Apostle had said the last statement or not."
"I saw Ibn 'Umar praying while taking his camel as a Sutra in front of him and he said, "I saw the Prophet doing the same."
Ibn 'Umar said, "The Prophet arrived at Mecca and sent for 'Uthman bin Talha. He opened the gate of the Ka'ba and the Prophet, Bilal, Usama bin Zaid and 'Uthman bin Talha entered the Ka'ba and then they closed its door (from inside). They stayed there for an hour, and then came out." Ibn 'Umar added, "I quickly went to Bilal and asked him (whether the Prophet had prayed). Bilal replied, 'He prayed in it.' I asked, 'Where?' He replied, 'Between the two pillars.' " Ibn 'Umar added, "I forgot to ask how many Rakat he (the Prophet) had prayed in the Ka'ba."
Ibn 'Umar said, "While the Prophet was on the pulpit, a man asked him how to offer the night prayers. He replied, 'Pray two Rakat at a time and then two and then two and so on, and if you are afraid of the dawn (the approach of the time of the Fajr prayer) pray one Rak'a and that will be the witr for all the Rakat which you have offered." Ibn 'Umar said, "The last Rakat of the night prayer should be odd for the Prophet ordered it to be so.
'Abdullah bin 'Umar said, "Allah's Apostle entered the Ka'ba along with Usama bin Zaid, Bilal and 'Uthman bin Talha Al-Hajabi and closed the door and stayed there for some time. I asked Bilal when he came out, 'What did the Prophet do?' He replied, 'He offered prayer with one pillar to his left and one to his right and three behind.' In those days the Ka'ba was supported by six pillars." Malik said: "There were two pillars on his (the Prophet's) right side."
"The Prophet used to make his she-camel sit across and he would pray facing it (as a Sutra)." I asked, "What would the Prophet do if the she-camel was provoked and moved?" He said, "He would take its camel-saddle and put it in front of him and pray facing its back part (as a Sutra). And Ibn 'Umar used to do the same." (This indicates that one should not pray except behind a Sutra).
Once in a cold night, Ibn 'Umar pronounced the Adhan for the prayer at, Dajnan (the name of a mountain) and then said, "Pray at your homes", and informed us that Allah's Apostle used to tell the Mu'adhdhin to pronounce Adhan and say, "Pray at your homes" at the end of the Adhan on a rainy or a very cold night during the journey."
Once on a very cold and stormy night, Ibn 'Umar pronounced the Adhan for the prayer and then said, "Pray in your homes." He (Ibn 'Umar) added. "On very cold and rainy nights Allah's Apostle used to order the Mu'adhdhin to say, 'Pray in your homes.' "
Ibn 'Umar said, "Allah's Apostle said, 'If the supper is served for anyone of you and the Iqama is pronounced, start with the supper and don't be in haste (and carry on eating) till you finish it.' " If food was served for Ibn 'Umar and Iqama was pronounced, he never came to the prayer till he finished it (i.e. food) in spite of the fact that he heard the recitation (of the Qur'an) by the Imam (in the prayer). Narrated Ibn 'Umar: The Prophet said, "If anyone of you is having his meals, he should not hurry up till he is satisfied even if the prayer has been started."
Whenever Ibn 'Umar started the prayer with Takbir, he used to raise his hands: whenever he bowed, he used to raise his hands (before bowing) and also used to raise his hands on saying, "Sami a-l-lahu Liman hamida", and he used to do the same on rising from the second Rak'a (for the 3rd Rak'a). Ibn 'Umar said: "The Prophet used to do the same."
We have already mentioned the Prophet's words "If the people knew what [great blessings were] in the call to salah and in the first row the people would vie with one another to call the adhan and to be in the first row, and if they found no way to decide [who would be allowed to make the call to salah or to be in the first row] except by drawing lots, then they would draw lots."
Abu Sa'id al-Khudri reports that the Prophet noticed his companions going to the back rows, and he said: "Come close and follow me and let those behind follow you. People will continue going to the back until Allah will put them in the back." This is related by Muslim, an-Nasa'i, Abu Dawud, and Ibn Majah.
'Aishah reports that the Prophet sallallahu alehi wasallam said: "Allah and His angels send down blessings upon those who pray on the right side of the rows." This is related by Abu Dawud and Ibn Majah.
Ahmad and at-Tabarani record, with a sahih chain, from Abu Umamah that the Prophet said: "Allah and the angels send down blessings upon the first row." The people inquired: "O Messenger of Allah, and upon the second row?" The Prophet again said: "Allah and the angels send down blessings upon the first row." The people asked again: "O Messenger of Allah, and upon the second row?" Finally he said: "And upon the second row."
Yahya related to me from Malik from Nafi that Salim ibn 'Abdullah said, "I was with Abdullah ibn Umar on a journey and after the sun had risen I saw him do wudu and then pray. So I said to him, 'This isn't a prayer that you normally do. 'He said, 'After I had done wudu for the subh prayer, I touched my genitals. Then I forgot to do wudu. So I did wudu again and repeated my prayer.' "
Ibn Umar said something similar to Mujahid's saying: Whenever (Muslims and non-Muslims) stand face to face in battle, the Muslims can pray while standing. Ibn Umar added, "The Prophet said, 'If the number of the enemy is greater than the Muslims, they can pray while standing or riding (individually).' "
Ibn 'Umar (while on a journey) used to offer the prayer and the Witr on his mount (Rahila). He said that the Prophet used to do so.
Ibn 'Umar said, "In the lifetime of the Prophet I dreamt that a piece of silk cloth was in my hand and it flew with me to whichever part of Paradise I wanted. I also saw as if two persons (i.e. angels) came to me and wanted to take me to Hell. Then an angel met us and told me not to be afraid. He then told them to leave me. Hafsa narrated one of my dreams to the Prophet and the Prophet said, 'Abdullah is a good man. Would that he offer the night prayer (Tahajjud)!' So after that day 'Abdullah (bin 'Umar) started offering Tahajjud. The companions of the Prophet (p.b.u.h) used to tell him their dreams that (Lailat-ul-Qadr) was on the 27th of the month of Ramadan. The Prophet said, "I see that your dreams agree on the last ten nights of Ramadan and so whoever is in search of it should seek it in the last ten nights of Ramadan."
Ibn 'Umar never offered the Duha prayer except on two occasions:
(1) Whenever he reached Mecca; and he always used to reach Mecca in the forenoon. He would perform Tawaf round the Ka'ba and then offer two Rakat at the rear of Maqam Ibrahim.
(2) Whenever he visited Quba, for he used to visit it every Saturday. When he entered the Mosque, he disliked to leave it without offering a prayer. Ibn 'Umar narrated that Allah's Apostle used to visit the Mosque of Quba (sometime) walking and (sometime) riding. And he (i.e. Ibn 'Umar) used to say, "I do only what my companions used to do and I don't forbid anybody to pray at any time during the day or night except that one should not intend to pray at sunrise or sunset."
Ibn Umar was told that Abu Huraira said, "Whoever accompanies the funeral procession will have a reward equal to one Qirat." Ibn 'Umar said, "Abu Huraira talks of a too enormous reward." Aisha attested Abu Huraira's narration and said, "I heard Allah's Apostle saying like that." Ibn Umar said, "We have lost numerous Qirats."
Ibn 'Umar said, "The Prophet made incumbent on every male or female, free man or slave, the payment of one Sa' of dates or barley as Sadaqat-ul-Fitr (or said Sadaqa-Ramadan)." The people then substituted half Sa' of wheat for that. Ibn 'Umar used to give dates (as Sadaqat-ul-Fitr). Once there was scarcity of dates in Medina and Ibn 'Umar gave barley. And Ibn 'Umar used to give Sadaqat-ul-Fitr for every young and old person. He even used to give on behalf of my children. Ibn 'Umar used to give Sadaqat-ul-Fitr to those who had been officially appointed for its collection. People used to give Sadaqat-ul-Fitr (even) a day or two before the 'Id.
'Abdullah bin 'Umar said, "Allah's Apostle said, 'The people of Medina should assume Ihram from Dhul-Hulaifa; the people of Sham from Al-Juhfa; and the people of Najd from Qarn." And 'Abdullah added, "I was informed that Allah's Apostle had said, 'The people of Yemen should assume Ihram from Yalamlam.' "
'Abdullah bin 'Umar' said, "Allah's Apostle made his camel sit (i.e. he dismounted) at Al-Batha' in Dhul-Hulaifa and offered the prayer." 'Abdullah bin 'Umar used to do the same.
Whenever Ibn 'Umar intended to go to Mecca he used to oil himself with a sort of oil that had no pleasant smell, then he would go to the Mosque of Al-Hulaita and offer the prayer, and then ride. When he mounted well on his Mount and the Mount stood up straight, he would proclaim the intention of assuming Ihram, and he used to say that he had seen the Prophet doing the same.
On reaching the sanctuary of Mecca, Ibn 'Umar used to stop, reciting Talbiya and then he would pass the night at Dhi-Tuwa and then offer the Fajr prayer and take a bath. He used to say that the Prophet used to do the same.
'Ibn 'Umar said, "The Prophet passed the night at Dhi-Tuwa till it was dawn and then he entered Mecca." Ibn 'Umar used to do the same.
Whenever Ibn 'Umar entered the Ka'ba he used to walk straight keeping the door at his back on entering, and used to proceed on till about three cubits from the wall in front of him, and then he would offer the prayer there aiming at the place where Allah's Apostle prayed, as Bilal had told him. There is no harm for any person to offer the prayer at any place inside the Ka'ba.
Ibn 'Umar. said, "I have never missed the touching of these two stones of Ka'ba (the Black Stone and the Yemenite Corner) both in the presence and the absence of crowds, since I saw the Prophet touching them." I asked Nafi': "Did Ibn 'Umar use to walk between the two Corners?" Nafi' replied, "He used to walk in order that it might be easy for him to touch it (the Corner Stone)."
'Abdullah bin 'Abdullah bin 'Umar and his riding animal entered the house of Ibn 'Umar. He (the son of Ibn 'Umar) said, "I fear that this year a battle might take place between the people and you might be prevented from going to the Ka'ba. I suggest that you should stay here." Ibn Umar said, "Once Allah's Apostle set out for the pilgrimage, and the pagans of Quraish intervened between him and the Ka'ba. So, if the people intervened between me and the Ka'ba, I would do the same as Allah's Apostle had done . . . "Verily, in Allah's Apostle you have a good example." Then he added, "I make you a witness that I have intended to perform Hajj along with 'Umra." After arriving at Mecca, Ibn 'Umar performed one Tawaf only (between Safa and Marwa).
Ibn 'Umar intended to perform Hajj in the year when Al-Hajjaj attacked Ibn Az-Zubair. Somebody said to Ibn 'Umar, "There is a danger of an impending war between them." Ibn 'Umar said, "Verily, in Allah's Apostle you have a good example. (And if it happened as you say) then I would do the same as Allah's Apostle had done. I make you witness that I have decided to perform 'Umra." Then he set out and when he reached Al-Baida', he said, "The ceremonies of both Hajj and 'Umra are similar. I make you witness that I have made Hajj compulsory for me along with 'Umra." He drove (to Mecca) a Hadi which he had bought from (a place called) Qudaid and did not do more than that. He did not slaughter the Hadi or finish his Ihram, or shave or cut short his hair till the day of slaughtering the sacrifices (10th Dhul-Hijja). Then he slaughtered his Hadi and shaved his head and considered the first Tawaf (of Safa and Marwa) as sufficient for Hajj and 'Umra. Ibn 'Umar said, "Allah's Apostle did the same."
Ibn 'Umar said, "When Allah's Apostle performed the first Tawaf he did Ramal in the first three rounds and then walked in the remaining four rounds (of Tawaf of the Ka'ba), whereas in performing Tawaf between Safa and Marwa he used to run in the midst of the rainwater passage," I asked Nafi', "Did 'Abdullah (bin 'Umar) use to walk steadily on reaching the Yemenite Corner?" He replied, "No, unless people were crowded at the Corner; otherwise he would not leave it without touching it."
'Abdullah bin 'Umar used to offer the Maghrib and 'Isha' prayers together at Jam' (Al-Muzdalifa). But he used to pass by that mountain pass where Allah's Apostle went, and he would enter it and answer the call of nature and perform ablution, and would not offer any prayer till he had prayed at Jam.'
'Abdullah (bin 'Abdullah) bin 'Umar said to his father, "Stay here, for I am afraid that it (affliction between Ibn Zubair and Al-Hajjaj) might prevent you from reaching the Ka'ba." Ibn 'Umar said, "(In this case) I would do the same as Allah's Apostle did, and Allah has said, 'Verily, in Allah's Apostle, you have a good example (to follow).' So, I make you, people, witness that I have made 'Umra compulsory for me." So he assumed Ihram for 'Umra. Then he went out and when he reached Al-Baida', he assumed Ihram for Hajj and 'Umra (together) and said, "The conditions (requisites) of Hajj and 'Umra are the same." He then brought a Hadi from Qudaid. Then he arrived (at Mecca) and performed Tawaf (between Safa and Marwa) once for both Hajj and 'Umra and did not finish the Ihram till he had finished both Hajj and 'Umra.
Ibn 'Umar intended to perform Hajj in the year of the Hajj of Al-Harawriya during the rule of Ibn Az-Zubair. Some people said to him, "It is very likely that there will be a fight among the people, and we are afraid that they might prevent you (from performing Hajj)." He replied, "Verily, in Allah's Apostle there is a good example for you (to follow). In this case I would do the same as he had done. I make you witness that I have intended to perform 'Umra." When he reached Al-Baida', he said, "The conditions for both Hajj and 'Umra are the same. I make you witness that I have intended to perform Hajj along with 'Umra." After that he took a garlanded Hadi (to Mecca) which he bought (on the way). When he reached (Mecca), he performed Tawaf of the Ka'ba and of Safa (and Marwa) and did not do more than that. He did not make legal for himself the things which were illegal for a Muhrim till it was the Day of Nahr (sacrifice), when he had his head shaved and slaughtered (the sacrifice) and considered sufficient his first Tawaf (between Safa and Marwa), as a (Sa'i) for his Hajj and 'Umra both. He then said, "The Prophet used to do like that."
'Abdullah (bin 'Umar), used to slaughter (his sacrifice) at the Manhar. ('Ubaidullah, a sub-narrator said, "The Manhar of Allah's Apostle.")
Ibn 'Umar used to send his Hadi from Jam' (to Mina) in the last third of the night with the pilgrims amongst whom there were free men and slaves, till it was taken into the Manhar (slaughtering place) of the Prophet.
Ibn 'Umar used to spend the night at Dhi-Tuwa in between the two Thaniyas and then he would enter Mecca through the Thaniya which is at the higher region of Mecca, and whenever he came to Mecca for Hajj or 'Umra, he never made his she-camel kneel down except near the gate of the Masjid (Sacred Mosque) and then he would enter (it) and go to the Black (stone) Corner and start from there circumambulating the Ka'ba seven times: hastening in the first three rounds (Ramal) and walking in the last four. On finishing, he would offer two Rakat prayer and set out to perform Tawaf between Safa and Marwa before returning to his dwelling place. On returning (to Medina) from Hajj or 'Umra, he used to make his camel kneel down at Al-Batha which is at Dhul-Hulaifa, the place where the Prophet used to make his camel kneel down.
Yahya related to me from Malik from Nafi that when Abdullah ibn Umar missed anything of the prayer in which the imam recited out loud, he would stand up when the imam had said the taslim and recite what he owed out loud to himself.
When Abdullah bin Umar set out for Mecca intending to perform Umra, at the time of afflictions, he said, "If I should be prevented from reaching the Kaba, then I would do the same as Allah's Apostle did, so I assume the Ihram for Umra as Allah's Apostle assumed the Ihram for Umra in the year of Hudaibiya."
It is permissible for the owner to eat from the grain, and whatever he consumes will not be included in the quantity subject to zakah, for this is a long-standing custom. In any case, only a small amount is actually eaten. It is the same as an owner of a fruitbearing tree eating some of its produce. Therefore, the zakah will be estimated on the actual amount after he harvests the crop and husks the seeds. Ahmad was asked about the eating of farik (rubbed green wheat) by the owner, and he answered that there is no harm if the owner eats what he needs. This is also the opinion of ash-Shaf'i, al-Layth and Ibn Hazm. However, Malik and Abu Hanifah hold that the owner will have to account for what he eats.
Scholars agree that various kinds of fruit can be combined even if their quality is different--that is, excellent or bad in quality. Different kinds of raisins may also be combined together, and so can the various kinds of wheat and cereals.
They also agree that merchandise and its cash value received can be combined. Ash-Shaf'i allows combining goods and cash only when purchased because the nisab is calculated upon that. Scholars also do not allow the combination of certain categories with others in order to attain a nisab, with the exception of grains and fruits. That is why one category of animals cannot be combined with another. For example, camels cannot be added to cattle to complete a nisab, nor can fruit be combined with raisins.
Scholars have different points of view in regard to combining various types of grains with one another. The best and the most correct opinion is that no two things can be combined to calculate a nisab. The nisab must be considered on every category by itself. This is because there are various categories and many kinds. Therefore, barley cannot be added to wheat, nor can the latter be added to the former, which is also true of dates and raisins, and chickpeas and lentils. This is the opinion of Abu Hanifah, ash-Shaf'i, and Ahmad, according to one of the reports. Most of the early scholars hold this opinion.
Ibn al-Mundhir says that most scholars concur that camels cannot be combined with cattle or sheep, or cattle with sheep, nor dates with raisins. Thus, there can be no combining of different kinds of produce or animals. Those who allow such a practice do it without any authentic proof.
Yahya related to me from Malik that Yazid ibn Ruman said, "I used to pray next to Nafi ibn Jubayr ibn Mutim and he would nudge me to prompt him while we were praying."
That Ubaidullah bin 'Abdullah and Salim bin 'Abdullah informed him that they told Ibn 'Umar when Ibn Az-Zubair was attacked by the army, saying "There is no harm for you if you did not perform Hajj this year. We are afraid that you may be prevented from reaching the Ka'ba." Ibn 'Umar said "We set out with Allah's Apostle and the non-believers of Quraish prevented us from reaching the Ka'ba, and so the Prophet slaughtered his Hadi and got his head shaved." Ibn 'Umar added, "I make you witnesses that I have made 'Umra obligatory for me. And, Allah willing, I will go and then if the way to Ka'ba is clear, I will perform the Tawaf, but if I am prevented from going to the Ka'ba then I will do the same as the Prophet did while I was in his company." Ibn 'Umar then assumed Ihram for Umra from Dhul-Hulaifa and proceeded for a while and said, "The conditions of 'Umra and Hajj are similar and I make you witnesses that I have made 'Umra and Hajj obligatory for myself." So, he did not finish the Ihram till the day of Nahr (slaughtering) came, and he slaughtered his Hadi. He used to say, "I will not finish the Ihram till I perform the Tawaf, one Tawaf on the day of entering Mecca (i.e. of Safa and Marwa for both 'Umra and Hajj)."
Zakah is due on plants when the grains mature and are ready to be rubbed off and on the fruit when it is ripened. In the case of dates, for example, the indication will be their brightness or red color, and with grapes their sweetness. Zakah becomes due only after grains are husked or the fruit becomes dried. If the farmer sold his grain after it had matured, and the fruit after it had ripened, then its zakah will be paid by him and not the buyer. This is because the obligation to pay zakah became due when the produce was still in the owner's possession.
Allah, the Exalted One, commanded those paying zakah to set it aside from the good portion of their property and forbade paying it from the bad portion. He says: "O you who believe! Spend of the good things you have earned and from that which We bring forth from the earth for you, and seek not the bad [with intent] to spend thereof [in charity] when you would not take it for yourselves save with disdain. And know that Allah is free of all wants and worthy of all praise" [alBaqarah 267].
Abu Dawud, an-Nasa'i and others reported from Sahl ibn Hanif from his father that: "The Messenger of Allah, upon whom be peace, forbade paying zakah with two kinds of dates called ju'rur and habiq. People used to set aside the worst of their fruit for sadaqah but were later on forbidden to do this by Allah: 'And seek not the bad [with intent] to spend thereof [in charity]' [al-Baqarah 267]."
While mentioning this verse, al-Bara' said: "This was revealed in relation to us [al-Ansar--the Helpers], because we were owners of palm trees. A man may bring from his palm trees [dates] depending on how much he had, a cluster or two, and hang it at the mosque, and the people of the Saffah who had no food would come to the cluster and beat it with their rod. The green and unripe dates would fall off and they would eat them. There were people who did not seek good. Someone would bring a cluster of bad or inferior quality dates [shis and hashaf] or an already-broken cluster [before it had ripened] and hang it at the mosque. At this time, Allah revealed the 'ayah: 'And seek not the bad [with intent] to spend thereof [in charity] when you would not take it for yourselves save with disdain' [al-Baqarah 267]." Al-Bara' continued: "If one of you receives as a gift something similar to what he gives away, he would not accept it except out of feigned pleasure." Said al-Bara': "As a result of that, each one of us used to offer the good part of what he had." It was narrated by at-Tirmidhi who said: "It is good and sound."
In his summation of the subject, ash-Shaukani says: "This [the preceding hadith] means that the owner is not allowed to set aside the bad from the good on which zakah is due, especially in regard to dates as well as, by analogy, the various other categories on which zakah is due. Furthermore, the collector of zakah is not allowed to take it.
Yahya related to me from Malik from Hisham ibn Urwa from his father that Abu Bakr as-Siddiq prayed subh and recited suratal-Baqara in the two rak'as.
Some of the sons of 'Abdullah told him (i.e. 'Abdullah) if he had stayed (and not performed Hajj that year).
There are authentic ahadith explicitly indicating that camels, cattle, and sheep are subject to zakah. This enjoys the consensus. There are, however, some conditions to be met:
Most scholars agree with these conditions. Malik and al-Layth, however, say that livestock is subject to zakah whether it be grazing or fodder-fed, used for carrying loads or not. Nevertheless, the ahadiths mentioned are unequivocal in restricting zakah to freely grazing livestock. This suggests that there is no zakah on fodder-fed livestock. It is always safe to base an opinion on evidence rather than on general implications to avoid possible misunderstanding of the Prophet's intent.
Ibn 'Abdul-Barr protests: "I do not know of any jurist in the provinces who followed Malik or al-Layth in this regard."
There is no zakah on camels unless there are five of them, they have been grazing freely and they have been in one's possession for a year. When the camels are five, their zakah is one sheep (shah).
When they are ten, their zakah is two sheep. Thus, every time they increase by five, the zakah due on them is one more sheep. However, when they reach twenty-five, the due zakah is a she-camel (bint makhad or bint labun) which is a year old and starting the second, or a young male camel which is two years and already starting the third year. When they reach thirty-six, the zakah due on them is a young she-camel (bint labun). When they reach forty-six, the due zakah is a she-camel (huqqah) which is already three years old and starting the fourth. When they reach sixty-one, the due zakah is a four year old camel already starting its fifth year (jadh'ah). When they reach seventy-six, two young she-camels (bint labun) are due. When they are in the range of ninety-one to 120, the zakah is two young camels (huqqatan). When the number of camels is above 120, on every forty young she-camels, one bint labun is due. And on every fifty above 120, a young she-camel (huqqah) is due.
When the ages of camels offered for zakah differ, the owner should pay jadh'ah. If he does not have it, he may pay huqqah and may add two sheep or twenty dirhams provided he can afford to. The person who has to pay huqqah as zakah but does not have it only has to pay jadh'ah. The zakah collector, then, will pay him the difference, which is twenty dirhams or two female sheep. The one who has to pay huqqah and does not possess it can pay just the bint labun if he has it, along with two sheep if they are available. If not, he may pay twenty dirhams. If he has to pay the zakah of bint labun and does not have it, he can pay a huqqah and will receive from the zakah collector twenty dirhams or two sheep. If he has to pay the zakah of bint labun but has only bint makhad, it will be accepted from him along with two sheep if they are available, or twenty dirhams. If he is liable for the zakah of bint makhad and does not possess it, a ibn labun will be accepted from him without any additional things. If he has only four camels, he is not supposed to pay anything unless he wants to.
These are the rules concerning zakah on camels which were applied by Caliph Abu Bakr as-Siddiq, and none of the companions differed with him in this matter.
Az-Zuhri reported, on the authority of Salim from his father: "The Messenger of Allah, upon whom be peace, had the rules of sadaqah written down but could not send them to his govemors. Then, after his death, Abu Bakr dispatched them and applied them, a practice which Caliph 'Umar also followed and wanted others to follow, as indicated in his will."
Yahya related to me from Malik from al-Ala ibn Abd ar-Rahman ibn Yaqub that Abu Said, the mawla of Amir ibn Kuraz told him that the Messenger of Allah, may Allah bless him and grant him peace, called toUbayy ibn Kab while he was praying. When Ubayy had finished his prayer he joined the Messenger of Allah, may Allah bless him and grant him peace, and the Messenger of Allah put his hand upon his hand, and he was intending to leave by the door of the mosque, so the Messenger of Allah, may Allah bless him and grant him peace, said, "I hope that you will not leave the mosque until you know a sura whose like Allah has notsentdown in the Tawrah nor in the Injil nor in the Qur'an." Ubayysaid, "I began to slow down my pace in the hope of that. Then I said, 'Messenger of Allah, the sura you promised me!' He said, 'What do you recite when you begin the prayer?' I recited the Fatiha (Sura 1 ) until I came to the end of it, and the Messengerof Allah, may Allah bless him and grant him peace, said, 'It is this sura, and it is the "seven oft-repeated" and the Great Qur'an which I was given.' "
That Abdullah and Salim said to 'Abdullah bin 'Umar, "(You should not go for Hajj this year)." 'Abdullah bin 'Umar replied, "We set out with the Prophet (to Mecca for performing 'Umra) and the infidels of Quraish prevented us from reaching the Ka'ba. Allah's Apostle slaughtered his Budn (camels for sacrifice) and got his head shaved."
Yahya related to me from Malik from Abu Nuaym Wahb ibn Kaysan that he heard Jabir ibn Abdullah say, "Someone who prays a raka without reciting the umm al-Qur'an in it has not done the prayer except behind an imam."
When Abdullah bin 'Umar set out for Mecca with the intentions performing 'Umra in the period of afflictions, he said, "If I should be prevented from reaching the Ka'ba, then I would do the same as we did while in the company of Allah's Apostle ." So, he assumed the Ihram for 'Umra since the Prophet had assumed the Ihram for 'Umra in the year of Al-Hudaibiya. Then 'Abdullah bin 'Umar thought about it and said, "The conditions for both Hajj and 'Umra are similar." He then turned towards his companions and said, "The conditions of both Hajj and 'Umra are similar and I make you witnesses that I have made the performance of Hajj obligatory for myself along with 'Umra." He then performed one Tawaf (between As-Safa and Al-Marwa) for both of them (i.e. Hajj and ('Umra) and considered that to be sufficient for him and offered a Hadi.
Ibn 'Umar recited the verse: "They had a choice either to fast or to feed a poor person for every day," and said that the order of this verse was canceled.
Ibn 'Umar told us that the people used to buy food from the caravans in the lifetime of the Prophet. The Prophet used to forbid them to sell it at the very place where they had purchased it (but they were to wait) till they carried it to the market where foodstuff was sold. Ibn 'Umar said, 'The Prophet also forbade the reselling of foodstuff by somebody who had bought it unless he had received it with exact full measure.'
Ibn 'Umar used to rent his farms in the time of Abu Bakr, 'Umar, 'Uthman, and in the early days of Muawiya. Then he was told the narration of Rafi 'bin Khadij that the Prophet had forbidden the renting of farms. Ibn 'Umar went to Rafi' and I accompanied him. He asked Rafi who replied that the Prophet had forbidden the renting of farms. Ibn 'Umar said, "You know that we used to rent our farms in the lifetime of Allah's Apostle for the yield of the banks of the water streams (rivers) and for certain amount of figs."
Ibn 'Umar said, "Allah's Apostle said, 'If one manumits his share of a jointly possessed slave, and can afford the price of the other shares according to the adequate price of the slave, the slave will be completely manumitted; otherwise he will be partially manumitted.' " (Aiyub, a sub-narrator is not sure whether the saying " ... otherwise he will be partially manumitted" was said by Nafi' or the Prophet.)
Once a slave of Ibn Umar fled and joined the Byzantine. Khalid bin Al-Walid got him back and returned him to Abdullah (bin Umar). Once a horse of Ibn Umar also ran away and followed the Byzantines, and he (i.e. Khalid) got it back and returned it to Abdullah.
'Umar bin Al-Khattab said, "O Allah's Apostle! I vowed to observe Itikaf for one day during the pre-Islamic period." The Prophet ordered him to fulfill his vow. 'Umar gained two lady captives from the war prisoners of Hunain and he left them in some of the houses at Mecca. When Allah's Apostle freed the captives of Hunain without ransom, they came out walking in the streets. 'Umar said (to his son), "O Abdullah! See what is the matter." 'Abdullah replied, "Allah's Apostle has freed the captives without ransom." He said (to him), "Go and set free those two slave girls." (Nafi added:) Allah's Apostle did not perform the 'Umra from Al-Jarana, and if he had performed the 'Umra, it would not have been hidden from 'Abdullah.
Ibn 'Umar used to kill snakes but when Abu Lubaba informed him that the Prophet had forbidden the killing of snakes living in houses, he gave up killing them.
Ibn 'Umar was once told that Said bin Zaid bin 'Amr bin Nufail, one of the Badr warriors, had fallen ill on a Friday. Ibn 'Umar rode to him late in the forenoon. The time of the Friday prayer approached and Ibn 'Umar did not take part in the Friday prayer.
Narrated Subaia bint Al-Harith: That she was married to Sad bin Khaula who was from the tribe of Bani 'Amr bin Luai, and was one of those who fought the Badr battle. He died while she was pregnant during Hajjat-ul-Wada.' Soon after his death, she gave birth to a child. When she completed the term of deliver (i.e. became clean), she prepared herself for suitors. Abu As-Sanabil bin Bu'kak, a man from the tribe of Bani Abd-ud-Dal called on her and said to her, "What! I see you dressed up for the people to ask you in marriage. Do you want to marry By Allah, you are not allowed to marry unless four months and ten days have elapsed (after your husband's death)." Subai'a in her narration said, "When he (i.e. Abu As-Sanabil) said this to me, I put on my dress in the evening and went to Allah's Apostle and asked him about this problem. He gave the verdict that I was free to marry as I had already given birth to my child and ordered me to marry if I wished."
Ibn 'Umar used to kill all kinds of snakes until Abu Lubaba Al-Badri told him that the Prophet had forbidden the killing of harmless snakes living in houses and called Jinan. So Ibn 'Umar gave up killing them.
Abdullah bin Umar set out for Umra during the period of afflictions, and he said, "If I should be stopped from visiting the Kaba, I will do what we did when we were with Allah's Apostle." He assumed Ihram for 'Umra in the year of Al-Hudaibiya.
Ibn 'Umar assumed Ihram and said, "If something should intervene between me and the Ka'ba, then I will do what the Prophet did when the Quraish infidels intervened between him and (the Ka'ba)." Then Ibn 'Umar recited: "You have indeed in Allah's Apostle A good example to follow." (33.21)
One of 'Abdullah's sons said to 'Abdullah (bin Umar) "I wish you would stay this year (and not perform Hajj) as I am afraid that you will not be able to reach the Kaba." On that he (i.e. 'Abdullah bin Umar) said, "We went out with the Prophet (for 'Umra), and when the Quraish infidel intervened between us and the Ka'ba, the Prophet slaughtered his Hadi and shaved (his head), and his companions cut short their hair." Then 'Abdullah bin Umar said, "I make you witness that I have intended to perform 'Umra and if I am allowed to reach the Kaba, I will perform the Tawaf, and if something (i.e. obstacles) intervene between me and the Kaba, then I will do what Allah's Apostle did." Then after going for a while, he said, "I consider the ceremonies (of both 'Umra and Hajj as one and the same, so I would like you to witness that I have intended to perform Hajj along with my 'Umra." So he performed only one Tawaf and one Sai (between Safa and Marwa) and finished the Ihram of both Umra and Hajj).
The people used to say that Ibn 'Umar had embraced Islam before 'Umar. This is not true. What happened is that 'Umar sent 'Abdullah to bring his horse from an Ansari man so as to fight on it. At that time the people were giving the Pledge of allegiance to Allah's Apostle near the Tree, and 'Umar was not aware of that. So Abdullah (bin Umar) gave the Pledge of Allegiance (to the Prophet) and went to take the horse and brought it to 'Umar. While 'Umar was putting on the armor to get ready for fighting, 'Abdullah informed him that the people were giving the Pledge of allegiance to Allah's Apostle beneath the Tree. So 'Umar set out and 'Abdullah accompanied him till he gave the Pledge of allegiance to Allah's Apostle, and it was this event that made people say that Ibn 'Umar had embraced Islam before 'Umar. "Abdullah bin 'Umar added, "The people were along with the Prophet on the day of Al-Hudaibiya spreading in the shade of the trees. Suddenly the people surrounded the Prophet and started looking at him." 'Umar said, "O 'Abdullah! Go and see why the people are encircling Allah's Apostle and looking at him." 'Abdullah bin Umar then saw the people giving the Pledge of allegiance to the Prophet. So he also gave the Pledge of allegiance and returned to 'Umar who went out in his turn and gave the Pledge of allegiance to the Prophet.'
Ibn 'Umar informed me that on the day (of Mu'tah) he stood beside Ja'far who was dead (i.e. killed in the battle), and he counted fifty wounds in his body, caused by stabs or strokes, and none of those wounds was in his back.
'Abdullah bin 'Umar said, "Allah's Apostle appointed Zaid bin Haritha as the commander of the army during the Ghazwa of Mu'tah and said, "If Zaid is martyred, Ja'far should take over his position, and if Ja'far is martyred, 'Abdullah bin Rawaha should take over his position.' " 'Abdullah bin 'Umar further said, "I was present amongst them in that battle and we searched for Ja'far bin Abi Talib and found his body amongst the bodies of the martyred ones, and found over ninety wounds over his body, caused by stabs or shots (of arrows)."
Ibn 'Umar recited:
"They had a choice, either fast or feed a poor for every day..." and added, "This Verse is abrogated."
During the affliction of Ibn Az-Zubair, two men came to Ibn 'Umar and said, "The people are lost, and you are the son of 'Umar, and the companion of the Prophet, so what forbids you from coming out?" He said, "What forbids me is that Allah has prohibited the shedding of my brother's blood." They both said, "Didn't Allah say, 'And fight then until there is no more affliction?" He said, "We fought until there was no more affliction and the worship is for Allah (Alone) while you want to fight until there is affliction and until the worship become for other than Allah."
Narrated Nafi (through another group of sub-narrators): A man came to Ibn 'Umar and said, "O Abu Abdur Rahman! What made you perform Hajj in one year and Umra in another year and leave the Jihad for Allah's Cause though you know how much Allah recommends it?" Ibn 'Umar replied, "O son of my brother! Islam is founded on five principles, i.e. believe in Allah and His Apostle, the five compulsory prayers, the fasting of the month of Ramadan, the payment of Zakat, and the Hajj to the House (of Allah)." The man said, "O Abu Abdur Rahman! Won't you listen to why Allah has mentioned in His Book: 'If two groups of believers fight each other, then make peace between them, but if one of them transgresses beyond bounds against the other, then you all fight against the one that transgresses.' (49.9) and: 'And fight them till there is no more affliction (i.e. no more worshiping of others along with Allah).' " Ibn 'Umar said, "We did it, during the lifetime of Allah's Apostle when Islam had only a few followers. A man would be put to trial because of his religion; he would either be killed or tortured. But when the Muslims increased, there was no more afflictions or oppressions." The man said, "What is your opinion about 'Uthman and 'Ali?" Ibn 'Umar said, "As for 'Uthman, it seems that Allah has forgiven him, but you people dislike that he should be forgiven. And as for 'Ali, he is the cousin of Allah's Apostle and his son-in-law." Then he pointed with his hand and said, "That is his house which you see."
Whenever Ibn 'Umar recited the Qur'an, he would not speak to anyone till he had finished his recitation. Once I held the Qur'an and he recited Surat-al-Baqara from his memory and then stopped at a certain Verse and said, "Do you know in what connection this Verse was revealed?" I replied, "No." He said, "It was revealed in such-and-such connection." Ibn 'Umar then resumed his recitation. Nafi added regarding the Verse: "So go to your tilth when or how you will." Ibn 'Umar said, "It means one should approach his wife in..."
Whenever 'Abdullah bin 'Umar was asked about Salat-al-Khauf (i.e. prayer of fear) he said, "The Imam comes forward with a group of people and leads them in a one Rak'a prayer while another group from them who has not prayed yet, stays between the praying group and the enemy. When those who are with the Imam have finished their one Rak'a, they retreat and take the positions of those who have not prayed but they will not finish their prayers with Taslim. Those who have not prayed, come forward to offer a Rak'a with the Imam (while the first group covers them from the enemy). Then the Imam, having offered two Rakat, finishes his prayer. Then each member of the two groups offer the second Rak'a alone after the Imam has finished his prayer. Thus each one of the two groups will have offered two Rakat. But if the fear is too great, they can pray standing on their feet or riding on their mounts, facing the Qibla or not." Nafi added: I do not think that 'Abdullah bin 'Umar narrated this except from Allah's Apostle. (See Hadith No. 451, Vol 5 to know exactly "The Fear Prayer.")
Abdullah bin 'Umar said, "Allah's Apostle said, 'Accept the marriage invitation if you are invited to it.' " Ibn 'Umar used to accept the invitation whether to a wedding banquet or to any other party, even when he was fasting.
Whenever Ibn 'Umar was asked about marrying a Christian lady or a Jewess, he would say: "Allah has made it unlawful for the believers to marry ladies who ascribe partners in worship to Allah, and I do not know of a greater thing, as regards to ascribing partners in worship, etc. to Allah, than that a lady should say that Jesus is her Lord although he is just one of Allah's slaves."
Ibn 'Umar used to say about the Ila (which Allah defined (in the Holy Book), "If the period of Ila expires, then the husband has either to retain his wife in a handsome manner or to divorce her as Allah has ordered." Ibn 'Umar added, "When the period of four months has expired, the husband should be put in prison so that he should divorce his wife, but the divorce does not occur unless the husband himself declares it. This has been mentioned by 'Uthman, 'Ali, Abu Ad-Darda, 'Aisha and twelve other companions of the Prophet ."
Ibn 'Umar bin Al-Khattab divorced his wife during her menses. Allah's Apostle ordered him to take her back till she became clean, and when she got another period while she was with him, she should wait till she became clean again and only then, if he wanted to divorce her, he could do so before having sexual relations with her. And that is the period Allah has fixed for divorcing women. Whenever 'Abdullah (bin 'Umar) was asked about that, he would say to the questioner, "If you divorced her thrice, she is no longer lawful for you unless she marries another man (and the other man divorces her in his turn)." Ibn 'Umar further said, "Would that you (people) only give one or two divorces, because the Prophet has ordered me so."
Ibn 'Umar never used to take his meal unless a poor man was called to eat with him. One day I brought a poor man to eat with him, the man ate too much, whereupon Ibn 'Umar said, "O Nafi'! Don't let this man enter my house, for I heard the Prophet saying, 'A believer eats in one intestine (is satisfied with a little food), and a kafir (unbeliever) eats in seven intestines (eats much food).' "
The Prophet said, "If supper is served and the Iqama for (Isha) prayer is proclaimed, start with you supper first."
Once Ibn Umar was taking his supper while he was listening to the recitation of (Qur'an by) the Imam (in the Isha prayer).
'Abdullah (bin 'Umar) used to slaughter his sacrifice at the slaughtering place (i.e the slaughtering place of the Prophet ). Ibn 'Umar said, "Allah's Apostle used to slaughter (camels and sheep, etc.,) as sacrifices at the Musalla."
Ibn Umar said: The Prophet said, "Do the opposite of what the pagans do. Keep the beards and cut the moustaches short." Whenever Ibn 'Umar performed the Hajj or 'Umra, he used to hold his beard with his hand and cut whatever moustaches. Ibn Umar used to cut his moustache so short that the whiteness of his skin (above the upper lip) was visible, and he used to cut (the hair) between his moustaches and his beard.
Ibn Umar used to give the Zakat of Ramadan (Zakat-al-Fitr) according to the Mudd of the Prophet, the first Mudd, and he also used to give things for expiation for oaths according to the Mudd of the Prophet. Abu Qutaiba said, "Malik said to us, 'Our Mudd (i.e., of Medina) is better than yours and we do not see any superiority except in the Mudd of the Prophet!' Malik further said, to me, 'If a ruler came to you and fixed a Mudd smaller than the one of the Prophet, by what Mudd would you measure what you give (for expiation or Zakat-al-Fitr?' I replied, 'We would give it according to the Mudd of the Prophet.' On that, Malik said, 'Then, don't you see that we have to revert to the Mudd of the Prophet ultimately?' "
When the people of Medina dethroned Yazid bin Muawiya, Ibn 'Umar gathered his special friends and children and said, "I heard the Prophet saying, 'A flag will be fixed for every betrayer on the Day of Resurrection,' and we have given the oath of allegiance to this person (Yazid) in accordance with the conditions enjoined by Allah and His Apostle and I do not know of anything more faithless than fighting a person who has been given the oath of allegiance in accordance with the conditions enjoined by Allah and His Apostle , and if ever I learn that any person among you has agreed to dethrone Yazid, by giving the oath of allegiance (to somebody else) then there will be separation between him and me."
'Abdullah said, "The Prophet arranged for a horse race, and the prepared horses were given less food for a few days before the race to win the race, and were allowed to run from Al-Hafya to Thaniyat-al-Wada', and the unprepared horses were allowed to run between Thaniyat-al-Wada' and the mosque of Bani Zuraiq." 'Abdullah was one of those who participated in the race.
Ali remained behind the Prophet during the battle of Khaibar as he was suffering from some eye trouble but then he said, "How should I stay behind Allah's Apostle?" So, he set out till he joined the Prophet. On the eve of the day of the conquest of Khaibar, Allah's Apostle said, "(No doubt) I will give the flag or, tomorrow, a man whom Allah and His Apostle love or who loves Allah and His apostle will take the flag. Allah will bestow victory upon him." Suddenly Ali joined us though we were not expecting him. The people said, "Here is Ali." So, Allah's Apostle gave the flag to him and Allah bestowed victory upon him.
I heard Al Abbas telling Az-Zubair, "The Prophet ordered you to fix the flag here."
Allah's Apostle came to Mecca through its higher region on the day of the conquest (of Mecca) riding his she-camel on which Usama was riding behind him. Bilal and Uthman bin Talha, one of the servants of the Ka'ba, were also accompanying him till he made his camel kneel in the mosque and ordered the latter to bring the key of the Ka'ba. He opened the door of the Ka'ba and Allah's Apostle entered in the company of Usama, Bilal and Uthman, and stayed in it for a long period. When he came out, the people rushed to it, and Abdullah bin Umar was the first to enter it and found Bilal standing behind the door. He asked Bilal, "Where did the Prophet offer his prayer?" He pointed to the place where he had offered his prayer. Abdullah said, "I forgot to ask him how many rakat he had performed."
Allah's Apostle sent a Sariya towards Najd, and Abdullah bin 'Umar was in the Sariya. They gained a great number of camels as war booty. The share of each one of them was twelve or eleven camels, and they were given an extra camel each.
I went out with the (Apostle of Allah (peace be upon him) until I entered a garden, he said: Keep on closing the door. The door was then closed. I then said: Who is there ? He then narrated the rest of the tradition.
We were with Allah's Apostle (peace be upon him) on an expedition when there came to Allah''a Apostle (peace be upon him) some people from the west. Dressed in woollen clothes, they stood near a hillock and met Allah's Apostle (peace be upon him) as was sitting. I said to myself: I had better go to them and stand between him and them so that they may not attack him. Then I thought that perhaps there were secret negotiations going on between them. However, I went to them and stood between them and him and remember four of the words (on that occasion), which I repeat (on the fingers of my hand), that he (Allah's Apostle p.) said: You will attack Arabia and Allah will enable you to conquer it, then you will attack Persia and He will cause you to conquer it. Then you will attack Rome and Allah will enable you to conquer it, then you will attack the Dajjal and Allah will enable you to conquer him. Nafi said: Jabir, we thought that the Dajjal would appear after Rome (Syrian territory) was conquered.
The Apostle of Allah (peace be upon him) sent sacrificial camels with him (as offering to the Ka'bah). He then said: If any one of them becomes fatigued, slaughter it, dip its shoes in its blood, and leave it for the people (to eat).
The Prophet (peace be upon him) said to Nawfal: Say , O infidels! and then sleep at its end, for it is a declaration of freedom from polytheism.
I asked Allah's Apostle (peace be upon him) about virtue and vice. He said: Virtue is a kind disposition and vice is what rankles in your heart and that you disapprove that people should come to know of it.
Abdullah bin 'Umar said, "The Prophet said, 'Fever is from the heat of Hell, so put it out (cool it) with water.' " Nafi' added: 'Abdullah used to say, "O Allah! Relieve us from the punishment," (when he suffered from fever).
Ma'iz came to the Prophet (peace be upon him) and admitted (having committed adultery) four times in his presence so he ordered him to be stoned to death, but said to Huzzal: If you had covered him with your garment, it would have been better for you.
I heard the Apostle of Allah (peace be upon him) say: Allah, the Exalted, says: Son of Adam, do not be helpless in performing four rak'ahs for Me at the beginning of the day: I will supply what you need till the end of it.
Yazid ibn Nu'aym ibn Huzzal, on his father's authority said: Ma'iz ibn Malik was an orphan under the protection of my father. He had illegal sexual intercourse with a slave-girl belonging to a clan. My father said to him: Go to the Apostle of Allah (peace be upon him) and inform him of what you have done, for he may perhaps ask Allah for your forgiveness. His purpose in that was simply a hope that it might be a way of escape for him. So he went to him and said: Apostle of Allah! I have committed fornication, so inflict on me the punishment ordained by Allah. He (the Prophet) turned away from him, so he came back and said: Apostle of Allah! I have committed fornication, so inflict on me the punishment ordained by Allah. He (again) turned away from him, so he came back and said: Apostle of Allah! I have committed fornication, so inflict on me the punishment ordained by Allah. When he uttered it four times, the Apostle of Allah (peace be upon him) said: You have said it four times. With whom did you commit it? He replied: With so and so. He asked: Did you lie down with her? He replied: Yes. He asked: Had your skin been in contact with hers? He replied. Yes. He asked: Did you have intercourse with her? He said: Yes. So he (the Prophet) gave orders that he should be stoned to death. He was then taken out to the Harrah, and while he was being stoned he felt the effect of the stones and could not bear it and fled. But Abdullah ibn Unays encountered him when those who had been stoning him could not catch up with him. He threw the bone of a camel's foreleg at him, which hit him and killed him. They then went to the Prophet (peace be upon him) and reported it to him. He said: Why did you not leave him alone. Perhaps he might have repented and been forgiven by Allah.
I heard the Apostle of Allah (peace be upon him) say when he read the letter of Musaylimah: What do you believe yourselves? They said: We believe as he believes. He said: I swear by Allah that were it not that messengers are not killed, I would cut off your heads.
The Messenger of Allah (peace be upon him) used to recite on two 'Ids and in Friday prayer: "Glorify the name of Thy Lord, the Most High" (Surah 87), and: "Has there come to thee the news of the overwhelming event" (88). And when the 'Id and Jumu'ah combined on a day he recited these two (surahs) in both the prayers.
As I was (sitting) near the pulpit of the Messenger of Allah (peace be upon him), a man said: I do not care if, after embracing Islam, I do not any good deed (except) distributing drinking-water among the pilgrims. Another said: I do not care if, after embracing Islam, I do not do any good deed beyond maintenance service to the Sacred Mosque. Another said: Jihad in the way of Allah is better than what you have said. Umar reprimanded them and said: Don't raise your voices near the pulpit of the Messenger of Allah (peace be upon him) on Friday. When prayer was over, I entered (the apartment of the Holy Prophet) and asked for his verdict about the matter in which they had differed. (It was upon this that) Allah, the Almighty and Exalted, revealed the Qur'anic verse: "Do you make the giving of drinking-water to the pilgrims and the maintenance of the Sacred Mosque equal to (the service of those) who believe in Allah and the Last Day and strive hard in the cause of Allah? They are not equal in the sight of God. And Allah guides not the wrong doing people" (ix.20). This tradition has been narrated on the authority of Nu'man ibn Bashir through another chain of transmitters.
An-Nu'man said (to the people): Don't you eat and drink according to your heart's desire, whereas I saw that your Prophet (peace be upon him) (at times) could not find even an inferior quality of the dates with which he could fill his belly? Qutaybah, however, did not make a mention of it.
This may be done in any of the following manners: Said Al-Hussain, "In the fighting at Khorasan we had three hundred companions with us, and one of them would lead the prayer, recite some verses from the Qur'an and then bow." It is related that Ibn 'Abbas would recite al-Fatihah and some verses from al-Baqarah in every rak'ah. (Related by ad-Daraqutni with a strong chain.) Al-Baihaqi narrates from 'Abdullah ibn as-Sa'ib that the Prophet, upon whom be peace, recited al-Mu'minun in the morning prayer, and when he came to the part which refers to Moses, Aaron or Jesus, he would cough and bow." 'Umar read in the first rak'ah 120 verses from the seven long surahs (Mathnawi). Al-Ahnaf read al-Kahfin the first rak'ah and Yunus or Yusufin the second, and said that he prayed the morning prayer with 'Umar (and he recited them). Ibn Mas'ud read forty verses from al-Anfal in the first rak'ah and a surah from the ten short surahs (Mufassil) in the second. Qatadah reported about a person who read one surah in two rak'ah or repeated the same surah twice, and then commented: 'It is all the Book of Allah." 'Ubaidullah ibn Thabit related that Anas said, "One of the helpers (Ansar) led the people in prayer at (the mosque) of Quba'. Before he began his recitation he would always recite, 'Say: He is Allah, the One,' until he finished that surah, and then he would recite another surah. He did that in every rak'ah. They said to him, 'You begin with that surah, but we don't find it sufficient until you add another surah to it?' He said, 'I will not stop doing so. I like to lead you in the prayer with that. If you don't like it, I will leave (leading you in the prayers).' They thought that he was the best among them, so they didn't want someone else to lead them. They referred the matter to the Prophet, upon whom be peace, and he said, 'O so and so, what has kept you from doing what your companions have asked you? Why do you keep reciting that surah in every rak'ah?' He said, 'I love that surah.' The Prophet, upon whom be peace, said, 'Your love for that surah will cause you to enter Paradise." A man from the tribe of Juhinah reported that he heard the Prophet, upon whom be peace, recite, "When the earth quakes," in the morning prayer in both rak'ah. And the man said, "I do not know if he forgot that he had recited it or if he did it on purpose." This hadith is related by Abu Dawud. The chain has nothing in it that can be criticized.
Once I went up the roof of the mosque, along with Abu Huraira. He performed ablution and said, "I heard the Prophet saying, 'On the Day of Resurrection, my followers will be called "Al-Ghurr-ul-Muhajjalun" from the trace of ablution and whoever can increase the area of his radiance should do so (i.e. by performing ablution regularly).' "
A man called the Apostle of Allah (peace be upon him): We used to sacrifice Atirah in pre-Islamic days during Rajab; so what do you command us? He said: Sacrifice for the sake of Allah in any month whatever; obey Allah, Most High, and feed(the people). He said: We used to sacrifice a Fara' in pre-Islamic days, so what do you command us? He said: On every pasturing animal there is a Fara' which is fed by your cattle till it becomes strong and capable of carrying load. The narrator Nasr said (in his version): When it becomes capable of carrying load of the pilgrims, you may slaughter it and give its meat as charity (sadaqah). The narrator Khalid's version says: You (may give it) to the travellers, for it is better. Khalid said: I asked AbuQilabah: How many pasturing animals? He replied: One hundred.
The Prophet (peace be upon him) said: We forbade you to eat their meat for more than three days in order that you might have abundance; now Allah has produced abundance, so you may eat, store up and seek reward. Beware, these days are days of eating, drinking and remembrance of Allah, Most High.
Allah's Messenger (peace be upon him) said, "If anyone eats from a dish and licks it, the dish will ask forgiveness for him."
Ahmad, Tirmidhi, Ibn Majah and Darimi transmitted it, Tirmidhi saying this is a gharib tradition.
Allah's Messenger (peace be upon him) said: The days of Tashriq are the days of eating and drinking.
Nubayt had seen the Prophet (peace be upon him) in Arafat.