Bulugh al-Maram — The Book of Purification

Allah’s Messenger (ﷺ) said regarding the sea, “It’s water is purifying and its dead (animals) are lawful (to eat).”

Allah’s Messenger (ﷺ) said: “Water is pure and nothing can make it impure”.

Narrated Abu Umama Al-Bahili: Allah’s Messenger (ﷺ) said: “Water cannot be rendered impure by anything except something which changes its smell, taste and colour”. .

“Water is pure unless any impure thing is added which changes its smell, taste and colour”.

Allah’s Mesenger (ﷺ) said: “If there is enough water to fill two pots (Qulla), it carries no impurity,” Another version has: “It does not become unclean”. {Al-Arba’a reported it. Ibn Khuzaima, Ibn Hibban and Al-Hakim graded it Sahih (sound)].

Narrated Abu Huraira (rad): Allah’s Messenger (ﷺ) said: “None of you should take a bath in stagnant water when he is sexually impure”.

“None of you should urinate in stagnant water that is not flowing, and then take bath in it”. A version of Muslim has the words “from it (i.e. the water)”. A version of Abu Da’ud has: “One should not take bath in it from sexual impurity”.

Allah’s Messenger (ﷺ) forbade a women to bathe with the water left over by a man and that a man should not bathe with the water left over by a woman (but instead) they should both take scoopfuls of the water together. .

Narrated Ibn ‘Abbas (rad): The Prophet (ﷺ) used to bath with the water left over by Maimuna (rad) .

And Ashab As-Sunan (compilers of the prophet’s sayings) reported that one of the wives of the Prophet (ﷺ) took bath from a vessel, then came the Prophet (ﷺ) and when he wanted to take bath from that (vessel), she said, “I was sexually impure”. He said, “Water does not become sexually impure”. .

Narrated by Abu Huraira (rad): Allah’s Messenger (ﷺ) said: “The cleansing of the utensil belonging to one of you, after it has been licked by a dog, is to wash it seven times, and using soil for cleaning at the first time.” .

“he should spill the content”.

At-Tirmidhi’s version has “using soil at the first or last time”.

Narrated Abu Qatada (rad): Allah’s Messenger (ﷺ) said about the cat that, “It is not unclean, but is one of those who intermingle with you.” .

Narrated Anas bin Malik (rad): A Bedouin came and urinated in one corner of the mosque and the people shouted at him, but Allah’s Messenger (ﷺ) stopped them, and when he finished urinating, the Prophet (ﷺ) ordered for a bucket of water which was spilt over it .

Narrated Ibn ‘Umar (rad): Allah’s Messenger (ﷺ) said: “Two types of dead animals and two types of bloods have been made lawful for us, the two types of dead animals are locusts and fish (seafood), while the two types of bloods are the liver and the spleen”.

Narrated Abu Huraira (rad): Allah’s Messenger (ﷺ) said: “When a fly falls in the drink of one of you, he should fully dip it and then throw it away because there is disease in one of its wings and cure in the other”.

“It (the fly) protects itself with the diseased wing (by dipping it first in a drink).

Narrated Abu Waqid Al-Laithi (rad): Allah’s Messenger (ﷺ) said: “Whatever (portion) is cut off from an animal when it is alive is dead (meat). .

Narrated Hudhaifa bin Al-Yaman (rad): Allah’s Messenger (ﷺ) said: “Do not drink in silver or gold utensils, and do not eat in plates of such metals, for such things are for them (the disbelievers) in this worldly life and for you in the Hereafter.”

Narrated Umm Salama (rad): Allah’s Messenger (ﷺ) said: “He who drinks in a silver utensil is only swallowing Hell-fire in his stomach”.

Narrated (rad): Allah’s Messenger (ﷺ) said: “When the skin is tanned it becomes purified.” . Al-Arba’a have the words: “Any skin that is tanned … “

Narrated (rad): Allah’s Messenger (ﷺ) said: “The tanning of a dead animal’s skin purifies it”. .

Narrated (rad): Some people dragging a (dead) goat passed by the Prophet (ﷺ). He told them, “Had you better taken its skin”. They said, “It is dead”. He said, “Water and the leaves of the Acacia tree will purify it”. .

Narrated (rad): I said “O Allah’s Messenger! We are living in a land inhabited by the people of the Scriptures; can we take our meals in their utensils?” He said, “If you can get utensils other than theirs, do not eat in theirs, but if you cannot get other than theirs, wash them and eat in them” .

The Prophet (ﷺ) and his Companions performed Wudu (ablution) from a skin water container belonging to a polytheist woman . (It is an extract of a long Hadith).

Narrated Anas bin Malik (rad): When the cup of the Prophet (ﷺ) got broken, he fixed it with a silver wire at the crack .

Allah’s Messenger (ﷺ) was asked about making vinegar out of wine. He said, “No (it is prohibited)”. .

On the day of Khaibair, Allah’s Messenger (ﷺ) commanded Abu Talha to announce: “Allah and His Messenger have prohibited for you (eating of) the flesh of the donkeys, for it is unclean”. .

Allah’s Messenger (ﷺ) delivered a Khutba (religious talk) to us at Mina while mounted on his camel and its saliva was pouring on my shoulders .

Allah’s Messenger (ﷺ) used to wash the semen and then go out for prayer in that (very) garment and I could still see the trace of the washing on it.

“I used to scrape it (the semen) off the garment of Allah’s Messenger (ﷺ) and then he offered prayer with it.

Verily! I (‘Aisha) used to scrape it (the semen) off his garment with my nails while it was dry.

Allah’s Messenger (ﷺ) said: “The urine of a baby girl should be washed off and the urine of baby boy should be sprinkled (with water)”. .

The Prophet (Saw) said regarding menstruation blood that smears a garment, “She should scrape it, rub it with water, then wash it and then she may pray in it”.

Khaula said, “O Messenger of Allah, suppose the (trace of) the blood does not go?” He said, “(Washing it with) water will suffice you and its trace won’t harm you”. .

Allah’s Messenger (ﷺ) said “Had I not feared burdening my Ummah, I would have commanded them to use Siwak with every ablution.” [Reported by Malik, Ahmad and An-Nasai. Ibn Khuzaima graded it Sahih (sound) and Al-Bukhari mentioned as a Mu’allaq (suspended – without its chain of narrators).

Uthman (rad) called for water to perform ablution. He washed palms of his hands three times, then rinsed his mouth and sniffed water in his nose and then blew it out. He then washed his face three times. Thereafter he washed his right hand up to his elbow three times, then the left one likewise, then he passed wet hands on his head. Then he washed his right foot up to the ankle three times, then the left one likewise. He then said, “I saw Allah’s Messenger (ﷺ) performing ablution like this ablution of mine”.

He (the Prophet) wiped his head (with water) only once. .

Allah’s Messenger (ﷺ) wiped his head from the forehead to the back of his head and then back to the forehead with his (wet) hands. .

“He started with the front of his head, moved them (his hands) to the nape of his neck, and then returned them to the place where he started.”

“Then he (Allah’s Messenger (ﷺ)) wiped his head, inserted his index finger in his ears and wiped the exterior of his ears with thumbs”. .

Allah’s Messenger (ﷺ) said: “When one of you wakes up from his sleep, he must blow of his nose three times, for the Satan spends the night inside one’s nostrils” .

Allah’s Messenger (ﷺ) said: “When one of you wakes up from his sleep, he must not put his hand in a utensil till he washed it three times, for he does not know where his hand was (while he slept)”. .

Allah’s Mesenger (ﷺ) said: “Perform a perfect Wudu run (your fingers) through the fingers of the hands and the toes, and if not fasting, sniff water up well inside the nose”. .

“If you perform ablution rinse your mouth”.

While performing Wudu, the Prophet (ﷺ) would run (his fingers) through his beard. .

Two thirds of a Mudd (of water) was brought to he Prophet (ﷺ) (for ablution) so he began rubbing his arms. .

He saw the Prophet (ﷺ) taking some water to wipe his ears other than the water he had taken to wipe his head. .

“he wiped his head taking extra water from that he had taken for the washing of the hands”, and this Hadith is Al-Mahfuz.

I heard Allah’s Messenger (ﷺ) saying, “My people will come on the Day of Resurrection with bright faces, hands and feet from the traces of Wudu. If any of you can lengthen his brightness, let him do so”. .

Allah’s Messenger (rad) loved to begin with the right while putting on his shoes, combing his hair, in his purification and in all his affairs .

Allah’s Messenger (rad) said: “When you perform ablution, begin with your right limbs”. .

The Prophet (ﷺ) performed ablution and passed wet hands on his forelock, over the turban and over the two leather socks. .

Regarding the Hajj of the Prophet (ﷺ): He said, “Begin with what Allah had begun with” .

The Prophet (ﷺ) used to run the water down his elbows while performing ablution .

Allah’s Messenger (ﷺ) said: “There is no Wudu for one who does not mention Allah’s Name upon it. .

At-Tirmidhi reported something similar to the above from Sa’id bin Zaid.

and Abu Sa’id like this.

and Ahmad said that nothing is authenticated in it.

“I saw Allah’s Messenger (ﷺ) rinsing his mouth and sniffing up and blowing his nose with separate scops of water.” .

The Prophet (ﷺ) rinsed his mouth and sniffed and blew (his nose) with water three times. He sniffed up and blew his nose with the same hand from which he took the water.

The Prophet (ﷺ) put his hand (in the utensil) rinsed (his mouth) and sniffed up and blew (his nose) from one scoop (of water). He did that three times. .

The Prophet (ﷺ) saw a man on whose foot appeared a portion like the size of a nail which was not touched by water. He then said, “Go back and perform your Wudu properly.” .

Allah’s Messenger (ﷺ) used only one Mudd of water for ablution and one Sa’ to five Mudd of water for his bath .

Allah’s Messenger (ﷺ) said: “If one after performing ablution completely recites the following supplication: (Ash-hadu an la ilaha ill-Allahu wahdahu la sharika lahu, wa ash hadu anna Muhammadan ‘abduhu wa Rasuluhu) ‘I testify that there is no one worthy of worship but Allah, He is Alone and has no partner and Muhammad (ﷺ) is his slave and Messenger’, all the eight gates of Paradise will be opened for him and he may enter through any gate he wishes”.

(Allahumma aj’alni minat-tawwabina waj’alni minAl-mutatahhirina) “Oh Allah! Include me among those who repent and those who keep themselves pure”.

Once I was in the company of the Prophet (ﷺ), he then performed ablution and I dashed to take off his socks. He said, “Leave them for I had put them on after performing ablution”. So he wiped over them .

The Prophet (ﷺ) wiped over the upper part of the leather socks and the under part of it. .

If the religion were based on opinion, it would be more important to wipe over the under parts of the leather socks than the upper, but I have seen Allah’s Messenger (rad) wiping over the upper parts of his leather socks. .

When we were on a journey, the Prophet (ﷺ) used to command us to wear our leather socks for three days and three nights, whether we had to answer the call of nature or slept. However, in case of ejaculation or sexual impurity, he commanded us to remove the leather socks. .

The Prophet (ﷺ) fixed the period of Mash (wiping) over the leather socks (Khifaf – plural of Khuff) for three days and nights for a traveller and one day and a night for the resident person in a town .

Allah’s Messenger (ﷺ) sent out a military expedition and commanded them to wipe over the turbans and leather socks. .

“If one of you performs ablution and puts on his two leather socks, let him perform Mash (wipe) over them and pray in them and he may not take them off he so wishes except after ejaculation or sexual impurity. .

The Prophet (ﷺ) gave permission for the traveller to perform Mash (wiping) over his leather socks for three days and nights and for a non-traveller for a day and night, if he had put them on in a state of purity. .

I asked, “O Messenger of Allah, may I wipe over the Khuffain (leather socks)?” The Prophet (ﷺ) replied, “Yes”. I asked, “For one day?” He replied, “For one day”, I again asked, “And for two days?” He replied “For two day s too”. I again asked “And for three days” He replied, “Yes, as long as you wish”.

The Companions of Allah’s Messenger (ﷺ) in his lifetime used to wait for the ‘Isha (night) prayer, so much so that their heads were lowered down (by dozing). They would then pray without performing ablution. .

Its origin is in Muslim.

Fatima bint Abu Hubaish came to the Prophet (ﷺ) and said, “O Messenger of Allah, I am a woman whose blood keeps flowing (even after the menstruation). I am never purified; should I, therefore, stop praying?” He (the Prophet) said: “No, for that is only a vein, and is not menstruation. So when the menstruation comes, abstain from prayers, and when it ends wash the blood from yourself and then pray”. .

“Then perform ablution for every prayer”.

and Muslim admitted that he dropped this addition deliberately.

I was one who Madhi (urethral discharge) flowed readily and asked Miqdad (his slave) to ask the Prophet (ﷺ) about it. He (the Prophet) said:“One should perform Wudu (ablution) in this case”. .

The Prophet (ﷺ) kissed one of his wives and went to pray without performing (fresh) ablution. .

Allah’s Messenger (ﷺ) said: “If one of you feels disturbance in his stomach and doubts whether he has released some wind or not, then he should not leave the mosque unless he hears its sound or smells (its) odour”. .

A man said: “I touched my penis” or he said, “Does a man who touch his penis during the prayer should perform Wudu (ablution)?” The Prophet (ﷺ) replied, “No, it is only a part of your body”. [Reported by Al-Khamsa. Ibn Hibban graded it Sahih (sound).

and Ibn Al-Madini said, “It is better than the Hadith of Busra”.

Allah’s Messenger (ﷺ) said: “He who touches his penis should perform ablution”. [Reported by Al-Khamsa, and At-Tirmidhi and Ibn Hibban graded it Sahih (sound).

and Al-Bukhari said, “It is the most authentic in this chapter”.

Allah’s Messenger (ﷺ) said: “Whoever vomits, bleeds through the nose, or released Madhi (urethral discharge) should go, perform ablution and then complete his Salat (prayer) (by continuing from where he had stopped at) on condition that he does not speak in the process”. Reported by Ibn Majah

and Ahmad and others graded it Da’if

A man asked the Prophet (ﷺ), “Should I perform ablution after eating mutton?” He replied, “If you wish so”, he then asked, “Should I perform ablution after eating camel meat?” He (ﷺ) said: “Yes”. .

The Prophet (ﷺ) said: “Whoever washes a dead person should take a bath (thereafter); and whoever carries it should perform ablution”. Reported by Ahmad, An-Nasa’i and At-Tirmidhi who graded it Hasan (fair).

And Ahmad said that there is no authentic Hadith in this chapter.

The book written by Allah’s Messenger (ﷺ) for ‘Amr bin Hazm also contained: “ None except a pure person should touch the Quran”. .

Allah’s Messenger (ﷺ) used to mention Allah’s Name (praise Him) at all times. .

The Prophet (ﷺ) had blood extracted from his body and offered the prayer and did not perform (a new) ablution. .

Allah’s Messenger (saW) said: “The eye (when awake) is the string of the anus (to stop air escaping), and if the two eyes sleep the string is untied”. ”

Also reported by Abu Da’ud mentioning the above addition without the words “the string is untied”, but both versions are weak.

“Ablution is necessary for one who sleeps while he is lying flat. .

Allah’s Messenger (ﷺ) said: “Satan comes to one of you in Salat and blows air in his bottom, so he imagines that he has realised air yet he did not. So if he gets that feeling he should not leave his prayer unless he hears the sound (of the air) or smells its odour.” .

It is originally from the Sahihain of Bukhari and Muslim as the Hadith narrated by ‘Abdullah bin Zaid.

And Muslim reported by Abu Huraira likewise.

“If Satan comes to one of you and says: ‘You have nullified your ablution (by releasing air)’, let him say: ‘You have lied.” .

“Let him say in his heart…”

Allah’s Messenger (ﷺ) used to remove his ring when entering the lavatory. .

The Prophet (ﷺ) on entering the lavatory used to say: “O Allah, I seek refuge with You from devils – males and females (or all offensive and wicked things, evil deeds and evil spirits, etc.)”

Whenever Allah’s Messenger (ﷺ) went to the privy, a servant and I used to carry a skin water container and a spear, and he would cleanse himself with the water. .

Allah’s Messenger (ﷺ) told me, “Take the skin water”, he then went forward till he disappeared from me and relieved himself

Allah’s Messenger (ﷺ) said: “Safeguard yourselves from the two matters which cause accursing that befalls the one who relieves himself on people’s path-ways and under the shades.” .

He said: “Guard against the three things which cause curse (i.e.) defecating at the watering places, on the roadbeds and in the shades.”

Ahmad reported from Ibn Abbas (rad) that defecation is prohibited also at the place where water collects. .

At-Tabarani also narrated on the authority of Ibn ‘Umar (with a weak chain of narrators), the prohibition of relieving oneself under fruit trees and beside the bank of a flowing river.

Allah’s Messenger (ﷺ) said: “When two people go together to relieve themselves they should disappear from each other and do not talk, for Allah detests that”. .

Allah’s Messenger (ﷺ) said: “Nobody should touch his pennies with his right hand when urinating, and should not clean himself (from defecation or urine) using his right hand and should not breathe in the utensil (he is drinking from).” .

Allah’s Messenger (ﷺ) forbade us to face the Qiblah when defecating or urinating, or to clean ourselves using the right hand, or to clean ourselves with less than three stones, or to clean ourselves with dung or a bone .

Allah’s Messenger (ﷺ) “Neither face nor turn your back to the Qiblah while defecating or urinating, but turn towards the east or the west”.

The Prophet (ﷺ) said: “If anyone goes to relive himself, he should conceal himself”. .

When the Prophet (ﷺ) came out of the privy, he used to say, “Ghufranaka (O Allah! Grant me Your forgiveness)”. .

The Prophet (ﷺ) went out to answer the call of nature and asked me to bring three stones. I found two stones and searched for the third but could not find it. So I took a dried piece of dung and brought it to him. He took the two stones and threw away the dung and said, “This is a filthy thing”.

“Bring me more (something other than dung)”].

Allah’s Messenger (ﷺ) forbade us to use a bone or dung for cleaning and said, “These two things do not purify”. .

Allah’s Messenger (ﷺ) said: “Beware of (smearing yourselves with) urine, because it is the main cause of punishment in the grave”.

“Urination is the main cause of punishment in the grave”. .

Allah’s Messenger (ﷺ) educated us about lavatory (manners) that we should sit on our left foot and keep erect our right foot. .

Allah’s Messenger (ﷺ) said: “When one of you passes urine, he should empty his penis three times”. .

The Prophet (ﷺ) asked the residents of Quba that what had earned them the Praise of Allah and they replied, “We use water after (cleaning ourselves with) stones.”

and its Asl (original source) is in Abu Da’ud and At-Tirmidhi and Ibn Khuzaima graded it Sahih (sound) through Abu Huraira (rad) without mentioning the “stones”.]

Allah’s Mesenger (ﷺ) said: “The water (of the ghusl) is due to the water (of sexual emission)”.

and its Asl (origin) is in Al-Bukhari.

Allah’s Messenger (ﷺ) said that, “If one of you sits between her legs (of a woman) and penetrates her, Ghusl (bath) is obligatory.” .

“Even if he does not ejaculate”.

Umm Sulaim, the wife Abu Talha said, “O Allah’s Messenger! Allah is not ashamed of the truth. Is a Ghusl (bath) compulsory for a woman when she has a sexual dream?” He (ﷺ) replied, “Yes! When she sees signs of liquid” .

Allah’s Messenger (ﷺ) said about the precept of a woman having ejaculation during sleep like a man, “She should take a Ghusl (bath)”.

Umm Salama said, “Does this happen (to a woman)?” He (ﷺ) said: “Yes, otherwise where does the resemblance (of a child to its mother) come from?”

Allah’s Messenger (ﷺ) used to take a bath from four things; after sexual intercourse, on Fridays, after extracting blood from his body and after washing a dead body.

The Prophet (ﷺ) ordered him to take a bath.

and its origin is in Al-Bukhari and Muslim.

Allah’s Messenger (ﷺ) said: “Taking a bath on Friday is a must for every adult”. .

Allah’s Messenger (ﷺ) said: “Whoever performs ablution on Friday has done a good thing and he who takes bath, taking bath is better (for him).”

The Prophet (ﷺ) used to teach us the Qur’an except when he was in a state of sexual impurity. .

Allah’s Messenger (ﷺ) said: “If one of you has sexual intercourse with his wife and wishes to repeat he should perform ablution between them” .

“Ablution makes one active for repeating (the sexual act).”

Allah’s Messenger (ﷺ) used to sleep in the state of sexual impurity without touching water. .

Whenever Allah’s Messenger (ﷺ) took Ghusl (bath) after sexual intercourse, he would begin by washing his hands, then pour water with his right hand on his left hand and wash his sexual organ. He would then perform ablution, then take some water and run his fingers through the roots of the hair. Then he would pour three handfuls on his head, then pour water over the rest of his body and subsequently wash his feet.

Allah’s Messenger (ﷺ) poured water over his private parts and washed them with his left hand. He then struck his hand against the earth.

“And he wiped it with earth”.

And in the last of this version: “I handed him a piece of cloth, but he did not take it… He started shaking the water off his hand.”

I said, “O Messenger of Allah, I am a woman who keeps her hair closely plaited. Do I have to undo them for Ghusl after sexual intercourse?” In another narration, “and after the end of menses?” He replied (ﷺ), “No, is it enough for you to throw three handfuls of water over your head.” Related by Muslim.

Allah’s messenger (ﷺ) said: “It is not permitted for a menstruating woman or one who is junub (sexually impure) to stay in the mosque.” Related by Abu Dawud and Ibn Khuzaimah graded it as Sahih

I and Allah’s Messenger (Peace be upon him) took a Ghusl (bath) due to sexual impurity from the same vessel and our hands alternated into it. Ibn Hibban added “and (our hands) met.”

Allah’s Messenger (Peace be upon him) said: “There is Janabah (trace of sexual impurity) under every hair, so wash your hair and cleanse the skin.” Abu Dawud and at-Tirmidhi transmitted it but they declared it to be weak.

Ahmad transmitted a similar narration to the above, on the authority of `A’ishah (RAA), but this version has an unknown transmitter.

The Prophet (ﷺ) said: “I have been given five things which were not given to anyone else before me. Allah made me victorious by awe (of frightening my enemies) for a distance of one month’s journey. The earth has been made for me (and my followers) a place for praying and something with which to perform Tayammum (to purify oneself for prayer). Therefore, anyone (of my followers) can pray (anywhere) and at any time that the Salat (prayer) is due.”

“And the soil of the earth had been made for us as a means with which to purify ourselves (for prayer), when we cannot find water.” Related by Muslim.

“The earth (dust) has been made for me as a means for purification.”

The Prophet (ﷺ) sent me on some errands and I became junub (sexually impure), and could not find water. I rolled myself in the dirt just as an animal does. I then came to the Prophet (ﷺ) and mentioned that to him. He said, “This would have been enough for you,” and he struck the earth with his hands once, then he wiped the right hand with the left one, and the outside of the palms of his hands and his face. .

‘He (ﷺ) struck the earth with the palms of his hands, blew in them and wiped his face and hands with them.

Allah’s Messenger (ﷺ) said: “Tayammum is two strikes: one for the face and one for the hands up to the elbows.” Reported by Ad-Daraqutni

Allah’s Messenger (ﷺ) said: “The soil is a purifier for a Muslim, even if he does not find water for ten years; but if he finds water, he must fear Allah and let it touch his skin.”

a similar Hadith transmitted by at-Tirmidhi

Two men set out on a journey and when the time of Salat (prayer) came they had no water. They performed Tayammum with clean earth and prayed. Later on they found water within the time of the prayer. One of them repeated his prayer with ablution but the other did not repeat. Then they came to Allah’s Messenger (ﷺ), and related the matter to him. Addressing himself to the one who did not repeat, he said, “You followed the Sunnah and your (first) prayer was enough for you.” He said to the one who performed ablution and repeated: “For you there is a double reward”.

concerning the verse, “And if you are ill or on a journey…” (an-Nisa’: 43). He said, “If a man sustains a wound, which he suffered during Jihad (in the cause of Allah) or ulcers, then he became junub (sexually impure) and is afraid that if he bathes he would die; he may perform ablution with clean earth (Tayammum). .

One of my forearms was broken. Then I consulted Allah’s Messenger (Peace be upon him) and he ordered me to wipe over the bandages. .

concerning the man who had a head injury, and then he made Ghusl and died: Allah’s Messenger Peace be upon him said, “It would have been enough for him to perform Tayammum and wrap it with something and wipe over the wrapping and wash the rest of his body.”

It is from the Sunnah of the Prophet (ﷺ) for the man to pray only one prayer with each Tayammum, and then perform Tayammum for the next prayer.

Fatima bint Abu Hubaish used to have a prolonged flow of blood (Istihadah) and so Allah’s Messenger (Peace be upon him)· told her, “If it is the blood of menstruation it will be dark (almost black) and recognizable (by women). If it is that, then leave the prayer. If it is other than that, then make ablution and pray.”

) “She should sit in a tub, and if she sees yellowness appearing (on top of the water) she should wash (three times), once for the Dhuhr and Asr prayers, and once for the Maghrib and Isha prayers, and once for the Fajr prayer, and she should then perform ablution in between those times.”

‘I had a very strong prolonged flow of blood. I went to the Prophet (Peace be upon him) to ask him about it. He said, “This is a strike from Satan. So observe your menses for six or seven days, then perform Ghusl until you see that you are clean. Pray for twenty-four or twenty-three nights and days and fast, and that will suffice you. Do so every month just as the other women menstruate (and are purified). But if you are strong enough to delay the Dhuhr prayer and advance the Asr prayer, then make Ghusl when your purified and combine the Dhuhr and the Asr prayers together; then delay the Maghrib prayer and advance the Isha prayer, and perform Ghusl and combine the two prayers, do so. Do so, and then wash at dawn and pray Fajr. This is how you may pray and fast if you have the ability to do so.” And he said, “That is the more preferable way to me.”

Umm Habiba bint Jahsh complained to Allah’s Messenger (Peace be upon him) about a prolonged flow of blood. He said to her, “Keep away (from prayer) as long as your normal period used to prevent you (from praying), and afterwards she should perform Ghusl (and pray)”. (She used to take a bath for every prayer).

“And perform ablution for every Salat (prayer)”. Abu Dawud and others transmitted a similar narration.

After we were pure, we did not consider the yellow or muddy discharge to be anything (i.e. of the menses blood) .

The Jews used not to eat with a woman during her menstruation period, so the Prophet (Peace be upon him) said: “Do every thing else apart from sexual intercourse (with your wives)”.

When I was menstruating, the Prophet saws would order me to wrap myself up (with an Izar, which is a dress worn below the waist) and would start fondling me. Reported by Al-Bukhari and Muslim.

Allah’s Messenger (Peace be upon him) said regarding a husband who has sexual intercourse with his wife during her menstruation period, “He must pay a Dinar or half a Dinar in way of charity.”

Allah’s Messenger (Peace be upon him) said: “Is it not the case that when a woman menstruates, she neither prays nor fasts?”

When we came to a place called Sarif, I menstruated and the Prophet (Peace be upon him) told me, “You should perform all that a pilgrim would do, except circumambulation until you are pure (i.e. performed Ghusl).”

He asked the Prophet (Peace be upon him), “What is lawful for a man regarding his wife when she is menstruating?” and he replied, “What is above the waist wrapper (Izar).”

During the lifetime of the Prophet (Peace be upon him) the women having bleeding after delivery (postnatal or puerperal blood) would refrain (from prayer) for forty days. .

“The Prophet (Peace be upon him) did not command her to repeat the prayers (missed during the period of bleeding).”

The Prophet (ﷺ) said: “The time of the Zuhr (noon) prayer is when the sun passes the meridian and a man’s shadow is of the same length as his height. It lasts until the time of the ‘Asr (afternoon) prayer. The time of the ‘Asr prayer is as long as the sun has not become yellow (during its setting). The time of the Maghrib (sunset) prayer is as long as the twilight has not disappeared. The time of the ‘Isha’ (night) prayer is up to midnight. And the time of the Fajr (morning) prayer is from the appearance of dawn as long as the sun has not risen; (but when the sun rises abstain from prayer; for it rises between the two horns of Satan).” .

“When the sun is white and clear.” .

“While the sun is high.” .

Allah’s Messenger (ﷺ) used to offer the ‘Asr prayer (and after the prayer) one of us would return to his house at the furthest end of al-Madinah and arrive while the sun was still hot and bright. And he (ﷺ) loved to delay the ‘Isha’ prayer, and he disliked sleeping before it and conversation after it. After the Fajr prayer he used to leave when a man could recognize the one sitting beside him and he used to recite between 60 to 100 Verse of Qur’an in the Fajr prayer. .

used to advance the ‘Isha’ prayer sometimes and delay it at other times. Whenever he saw the people assembled (for the ‘Isha’ prayer) he would pray early and if the people delayed, he would delay the prayer. And the Prophet (ﷺ) used to offer the Fajr prayer when it was still dark.

He (ﷺ) offered the Fajr prayer at daybreak when the people could hardly recognize one another.

We used to offer the Maghrib prayer with Allah’s Messenger (ﷺ) and then one of us would go (out of the mosque) and be able to see the spot his would fall at. .

The Prophet (ﷺ) delayed (the ‘Isha’ prayer) one night till a great part of the night passed, then he went out and offered the prayer, and said, “This is the proper time for it; were it not that I would impose a burden on my followers.” .

Allah’s Messenger (ﷺ) said: “When it is hot, delay the (Zuhr) prayer till it cools down, for the intensity of heat is from the exhalation of Hell.” .

Allah’s Messenger (ﷺ) said: “Offer the morning prayer at dawn, for it is greater for your rewards.” .

The Prophet (ﷺ) said: “He who prays a Rak’a of the Fajr prayer before the sun rises, has offered the dawn prayer in its time, and he who prays a Rak’a of the ‘Asr prayer before the sun sets has offered the afternoon prayer.” .

“A Sajdah implies a Rak’a.”

I heard Allah’s Messenger (ﷺ) saying: “No Salat (prayer) is to be offered after the morning prayer until the sun rises, or after the afternoon prayer until the sun sets.” .

“There is no Salat (prayer) after the Fajr (morning) prayer.”

“There are three times at which Allah’s Messenger (ﷺ) used to forbid us to pray or bury our dead: (a) when the sun begins to rise till it is fully up, (b) when the sun is at its height at midday till it passes the meridian, and (c) when the sun draws near to setting till it sets.” .

ash-Shafi’i views the second ruling from

“Except on Friday”.

Abu Dawud reported something similar from Abu Qatadah (RA).

Allah’s Messenger (ﷺ) said: “O descendants of ‘Abd Manaf! You must not prevent anyone who goes round this House (Ka’bah) and prays (here) at any hour of the night or day that he wishes.” .

The Prophet (ﷺ) said: “The twilight is the redness.” .

Allah’s Messenger (ﷺ) said that, “Dawn is of two types; the dawn in which eating is forbidden (for the fasting person) and prayer is permitted and the dawn in which prayer is forbidden i.e. the morning prayer and eating is permitted.” .

“it is spread widely in the horizon,” and to the other type: “it has the shape of wolf’s tail.”

Allah’s Messenger (ﷺ) said: “One of the best deeds is to offer Salat (prayer) in its early time.” .

Its basic meaning is in the Sahihain of al-Bukhari and Muslim.

The Prophet (ﷺ) said: “The earliest time of prayer is what pleases Allah, the midtime is for the mercy of Allah and the latest time is what Allah pardons.” .

at-Tirmidhi has reported something similar, narrated by Ibn ‘Umar, without mentioning the midtime. .

Allah’s Messenger (ﷺ) said: “There is no Salat (i.e. voluntary prayer) after the break of dawn except Sajdatain (Sunnah of Fajr).” .

‘Abdur-Razzaq also narrated: “There is no Salat (voluntary prayer) after the break of dawn ecept the two (Sunnah) Rak’a of Fajr.”

A narration of ad-Daraqutni narrated by Amr bin al-‘Aas is similar to the one above.

Allah’s Messenger (ﷺ) came to my house after offering ‘Asr prayer and offered two Rak’a, then I asked him about that and he replied, “I was kept busy (and failed to pray) the two (Sunnah) Rak’a after Zuhr prayer, so I offered them now.” I asked him, “Should we offer them if we miss them?” He (ﷺ) replied, “No.” .

The narration of Abu Dawud from ‘Aishah (RA) has the same meaning.

A man appeared to me while I was asleep and told me to say, “Allahu Akbar, Allahu Akbar (Allah is the Most Great, Allah is the Most Great)” and he mentioned the Adhan with Allahu Akbar four times without Tarji’, and the Iqama once except Qad qamat-is-Salah (the prayer stood ready to begin), (he repeated it twice). He (‘Abdullah) said when it was morning I went to Allah’s Messenger (ﷺ) and he said, “It is a true vision…” .

as-Salatu khairun minan-nawm – “Prayer is better than sleep”.

“It is from the Sunnah that when the Mu’adhadhin says Fajr (prayer time): ‘Haiya ‘alal-Falah (Come to the success)’, he says (also) ‘as-Salatu khairun minan-nawm (Prayer is better than sleep).'”

The Prophet (ﷺ) taught him the Adhan (call to prayer) and he (the narrator) mentioned the Tarji’ in it. [Muslim reported it, but mentioned the phrase (Takbir) “Allah is the Most Great” at its beginning just twice.

al-Khamsah reported it, but mentioned the Takbir four times.

Bilal was commanded to announce the Adhan (each phrase) twice and the Iqamah (each phrase) once except “The prayer stood ready to begin” (to be pronounced twice). .

“Bilal was ordered by the Prophet (ﷺ).”

I saw Bilal calling for prayer and I would follow (looking at) his mouth (as he turned it) this (right) side and that (left) side with his fingers in his ears. .

In a narration of Ibn Majah – ‘and he put his fingers in his ears’.

And also a narration of Abu Dawud – ‘he turned his neck to the right and left when he reached Haiya ‘alas-Salah (Come to the prayer) and did not turn his body’.

And its basic meaning is in Sahihain (al-Bukhari and Muslim).

The Prophet (ﷺ) liked his voice, so he taught him the Adhan (call to prayer). .

I prayed with the Prophet (ﷺ) the two ‘Eids, not only once or twice, without an Adhan or an Iqamah. .

A similar narration is in al-Bukhari and Muslim narrated by ‘Abdullah bin ‘Abbas (RA) and others.

Then Bilal proclaimed the Adhan and the Prophet (ﷺ) offered the prayer (while leading the Companions) as he used to do every day. .

The Prophet (ﷺ) came to al-Muzdalifah and offered at it both the Maghrib and ‘Isha prayers with one Adhan and two Iqamah.

The Prophet (ﷺ) combined the Maghrib and ‘Isha prayers with one Iqamah.

“for each prayer”.

The Adhan was not announced for any one of them.

Allah’s Messenger (ﷺ) said: “Bilal calls for prayer when it is still night, so eat and drink till Ibn Umm Maktum calls for prayer.” And he (Ibn Umm Maktum) was a blind man who did not call for a prayer until he was told: “It is morning time, it is morning time.” . There is an Idraj in its last part.

Bilal called for prayer before dawn and the Prophet (ﷺ) told him to return and announce: “Lo! the slave of Allah (i.e. Bilal) had slept (hence this mistake)”. .

Allah’s Messenger (ﷺ) said: “When you hear the Adhan repeat what the Mu’adhdhin (the call-maker) says.” .

And al-Bukhari has reported similarly in a narration by Mu’awiyah (RA).

“Haiya ‘alas-Salah, Haiya ‘alal-Falah (Come to the prayer and come to the success)”, one should say: “La hawla wa la quwwata illa billah .”

He said, “O Messenger of Allah, appointment as the Imam (leader) of my people (in prayers). He (ﷺ) said: “You are their Imam, but you should follow (observe the strength of) the weakest among them and appoint a Mu’adhdhin who does not charge for the call of Adhan.” .

The Prophet (ﷺ) said to us, “When the time of Salat (prayer) comes, one of you should announce the Adhan.” .

Allah’s Messenger (ﷺ) said to Bilal, “When you announce the Adhan, utter deliberately and when you pronounce the Iqamah utter quickly, and leave between your Adhan and your Iqamah time for one who is eating to finish his food.” .

The Prophet (ﷺ) said: “No one should announce Adhan except the one who has performed the ablution”. . So the narration is weak whether Marfu’ or Mawquf (saying of a Companion).

Allah’s Messenger (ﷺ) said: “The one who announces the Adhan should also pronounce the Iqamah.” .

I saw it, i.e. the Adhan (in a vision) and I wanted to announce it. Allah’s Messenger (ﷺ) said: “You pronounce the Iqamah.” .

Allah’s Messenger (ﷺ) said: “The Mu’adhdhin has more right to pronounce the Iqamah.” .

al-Baihaqi has reported a similar narration from the saying of ‘Ali (RA).

Allah’s Messenger (ﷺ) said: “A supplication made between the Adhan and Iqamah is not rejected.” .

Allah’s Messenger (ﷺ) said: “If anyone says when he hears the Adhan: ‘O Allah! Lord of this perfect call and of the regular prayer which is going to be established! Kindly give Muhammad (ﷺ) the right of intercession and superiority, and send him (on the Day of Judgement) to the best and highest place in Paradise which You promised him’, he will be assured of my intercession on the Day of Judgement.” .

Allah’s Messenger (ﷺ) said: “When one of you releases air (through his anus) during Salat (prayer), he should break the Salat (prayer) then perform ablution and repeat the prayer.” .

Allah’s Messenger (ﷺ) said: “Whoever vomits, bleeds through the nose, or released Madhi (urethral discharge) should go, perform ablution and then complete his Salat (prayer) (by continuing from where he had stopped at) on condition that he does not speak in the process”. Reported by Ibn Majah and it was graded weak by Ahmed.

The Prophet (ﷺ) said: “The Salat (prayer) of a woman, who has reached puberty, is not accepted unless she is wearing a Khimar.” .

The Prophet (ﷺ) said: “If the garment is ample, wrap it round your body i.e. during the Salat (prayer).” A narration by Muslim has: “you should cross the two ends, and if it is tight, you should wrap it round your waist.” .

None of you should offer Salat (prayer) in a single garment with no part of it on his shoulders. .

She asked the Prophet (ﷺ), “Can a woman pray in a long dress and a veil without wearing a lower garment?” He replied, “If the long dress is ample and covers the surface of her feet.” .

We were with the Prophet (ﷺ) during a dark night and we became uncertain about the Qiblah (the direction of Makkah) we then prayed (without being certain). When the run rose, we discovered that we prayed towards a direction other than the Qiblah. So this Verse was revealed: “…so wherever you turn yourselves or your faces, there is the Face of Allah…” .

Allah’s Messenger (ﷺ) said: “The direction between the east and west is Qiblah.” .

I saw Allah’s Messenger (ﷺ) praying while mounted on his riding animal facing whatever direction it faced. .

“Making gestures with his head and he did not do that (pray while mounted) with obligatory prayers.”

When traveled, and intended to pray a voluntary prayer, he used to direct his riding camel towards the Qiblah, say, “Allahu Akbar” and pray facing whatever direction it faced. .

The Prophet (ﷺ) said: “The whole earth is a mosque (to pray on) except a graveyard and a toilet.” .

Allah’s Messenger (ﷺ) forbade prayer at seven places; a dump, a slaughter house, a graveyard, the middle of the path, a bathroom, and where camels sit at a watering place and on (roof) of the Ka’bah. .

I heard Allah’s Messenger (ﷺ) say, “Don’t pray towards graves and don’t sit on them.”

Allah’s Messenger (ﷺ) said: “When any of you comes to the mosque he should look and if he sees impurity on his sandals (shoes) he should wipe them and then pray in them.” .

Allah’s Messenger (ﷺ) said: “If one of you steps on filth with his two leather socks then the earth is their purification.” .

Allah’s Messenger (ﷺ) said: “Talking is not befitting during the Salat (prayer), for it (prayer) consists only of glorifying Allah, declaring His Greatness and the recitation of the Qur’an.” .

We used to talk while engaged in Salat (prayer) during the lifetime of Allah’s Messenger (ﷺ) and one would talk with his companion regarding his needs in prayer till (this verse) was revealed: “Guard strictly the prayers, especially the middle prayer; and stand before Allah with obedience,” then we were commanded to observe silence (in prayer) and were forbidden to talk. .

Allah’s Messenger (ﷺ) said: “Glorification of Allah (i.e. saying) is for men and clapping of hands is for women.” .

“during Salat (prayer)”.

Narrated Mutarrif bin Abdullah bin Shikhkhir (RA) from his father, who said, “I saw Allah’s Messenger (ﷺ) when he was engaged in prayer, and heard a sound from his chest, like the bubbling of a pot, from weeping.” .

“I had the permission of Allah’s Messenger (ﷺ) to see him in his house at two times, and whenever I entered to him while he was praying he would clear his throat as a sign to me.” .

I asked Bilal (RA), “How did you observe the Prophet (ﷺ) replying to their (the Companions) salutation while he was engaged in prayer?” He (Bilal) said: “He used to do this way,” and he (Bilal) demonstrated by spreading his palm. .

Allah’s Messenger (ﷺ) was (one time) offering prayer while he was carrying Umama, daughter of Zainab, when he prostrated he put her down and when he stood up he lifted her up. .

“While he (ﷺ) led the people in the prayer in the masjid…”

“Allah’s Messenger (ﷺ) said: “Kill the two black ones during Salat (prayer), the snake and the scorpion.” .

Allah’s Messenger (ﷺ) said: “If the person who passes in front of another person in prayer knew the magnitude of his sin, it would have been better for him to wait for forty than pass in front of him.” .

“forty years.”

Allah’s Messenger (ﷺ) was asked in the expedition of Tabuk about the Sutra of the person who is offering the prayer; he said , “It is (something) like the back of a saddle.” .

Allah’s Messenger (ﷺ) said: “Let one of you who is in Salat (prayer) put a Sutra in front of him even if it is an arrow.” .

Allah’s Messenger (ﷺ), “In case there is not before him (an object) like the back of a saddle, a Muslim’s Salat (prayer) would be cut off by (the passing of) a woman, a donkey and a black dog.” And it concludes: “the black dog is a devil.” .

Muslim also reported through Abu Hurairah (RA) a similar Hadith without the mention of Kalb (dog).

In another narration Abu Dawud and an-Nasa’i reported through Ibn Abbas (RA) a similar report without its end and connected the prohibition of a woman passing in front of a praying person to the state of being in her menstruation period.

Allah’s Messenger (ﷺ) said: “If one of you prays towards an object separating him from the people and someone tries to pass (between him and the object) in front of him, let him turn him away but if he refuses he should fight him for he is a devil.” .

“for there is a Satan with him.”

Allah’s Messenger (ﷺ) said: “When one of you prays, he should put something in front of him, and if he cannot find something he should set up a stick; but if he has no stick with him he should draw a line, then what passes in front of him will not harm him.” .

Allah’s Messenger (ﷺ) said: “Nothing interrupts Salat (prayer), but avert as much as you can (things that cut off prayer).” .

Allah’s Messenger (ﷺ) forbade keeping one’s hands on one’s waist while praying. . The wording is that of Muslim’s. And it’s meaning is to put (one’s) hands on his waist.

“This is a practice of the Jews.”

Allah’s Messenger (ﷺ) said: “If supper is brought (and the prayer is ready) start with it (the food) before you pray the Maghrib (prayer).” .

Allah’s Messenger (ﷺ) said: “When one of you is praying he must not remove pebbles (from his face) for the mercy is facing him.” .

“(remove the pebbles) once or leave (them).”

It is also reported in as-Sahih on the authority of Mu’aiqib without mention of the reason.

I asked Allah’s Messenger (ﷺ) about looking around during prayer and he said, “It is something which the devil snatches from a person’s prayer.” .

“Avoid looking around when you are engaged in prayer, for looking around is destruction. And if you must do it, do so in the voluntary prayers.”

Allah’s Messenger (ﷺ) said: “When anyone of you is engaged in Salat (prayer), he is holding intimate conversation with his Rabb so he should not spit in front of him, nor to his right side, but to his left side, under his foot”. .

“or under his foot.”

‘Aishah (RA) had a Qiram (a soft piece of cloth with colours) with which she had screened one side of her house. The Prophet (ﷺ) said: “Take away this Qiram of yours, for its pictures are displayed in front of me during my prayer.” .

“it (the Khamisa) has distracted me from my prayer.”

Allah’s Messenger (ﷺ) said: “Those people who raise their eyes to heaven while in Salat (prayer) should stop (doing so) or else their sight will not return to them.” .

I heard Allah’s Messenger (ﷺ) said: “No Salat (prayer) can be (rightly offered) with food brought (before the worshiper) or when he is resisting the urge to relive himself of the two filths (i.e. urine and feces).”

The Prophet (ﷺ) said: “Yawning is caused by the devil, so when one of you yawns he must repress it as much as he can.” .

“during Salat (prayers).”

Allah’s Messenger (ﷺ) ordered that the mosques be built in residential districts and that it be cleaned and perfumed. .

Allah’s Messenger (ﷺ) said: “May Allah curse the Jews! They have turned the graves of their Prophets into mosques.” .

“and Christians.”

“Those are the worst of creatures.”

The Prophet (ﷺ) sent an expedition of horsemen who came back with a man, they then tied him to one of the pillars of the mosque. .

Umar came over Hassan while reciting poetry inside the mosque and looked at him sternly, then he (Hassan) said: “I used to recite poetry inside it (the mosque) in the presence of one who is more pious than you “. .

Allah’s Messenger (ﷺ) said: “Whoever hears a man crying out in the mosque about something he has lost, he should say, ‘May Allah not restore it to you’, for the mosques were not built for this.” .

Allah’s Messenger (ﷺ) said: “If you see someone buying or selling inside the mosque, say: ‘May Allah not make your trading profitable!'” .

Allah’s Messenger (ﷺ) said: “Neither the prescribed punishment nor retaliations should be executed inside the mosque.” .

On the day of al-Khandaq (battle of the Trench), Sa’d was injured and Allah’s Messenger (ﷺ) pitched a tent for him in the mosque to visit him from a close distance. .

I saw Allah’s Messenger (ﷺ) at the door of my house screening me while I watched some Abyssinians (Ethiopians) who were playing in the mosque… (the narration). .

One black slave-girl had a tent in the mosque and she used to come to me and talk (with me) in my house. .

Allah’s Messenger (ﷺ) said: “Spitting in the mosque is a sin and its expiation is burying it.” .

Allah’s Messenger (ﷺ) said: “The House (Judgement Day) will not come until people boast (to each other) with (the construction and decoration of) mosques. .

Allah’s Messenger (ﷺ) said: “I was not commanded to build beautified mosques”.

Allah’s Messenger (ﷺ) said: “The rewards of my Ummah (followers) were shown to me, even a peck of dust a man takes out of the mosque.” .

Allah’s Messenger (ﷺ) said: “When one of you enters a mosque, he must not sit until he prays two Rak’ah.” .

The Prophet (ﷺ) said: “When you get up to pray, perform ablution perfectly, then face the Qiblah and say: ‘Allahu Akbar’ (Allah is the Most Great). Then recite a convenient portion of the Qur’an; then bow and remain calmly in that position for a moment, then rise up and stand erect; then prostrate and remain calmly in that position for a moment, then rise up and sit calmly, then prostrate and remain calmly in that position for a moment; then do that throughout your prayer.” .

“Then rise up and stand erect calmly.”

And in the narration of Ibn Hibban and Ahmad the Hadith of Rifa’a bin Rafi’ bin Malik is similar to the above.

“Keep your back straight till the bones return (to their positions).”

“The Salat (prayer) of one of you will not be complete until he performs Wudu’ (ablution) properly as Allah commanded him, then he says Allahu Akbar and Alhamdu lillah and praises Him.”

Alhamdu lillah, Allahu Akbar and La ilaha ill-Allah.”

And Abu Dawud has “Then read the Ummul-Qur’an (i.e. Surah al-Fatiha) and what ever Allah wishes”.

“and then (read) whatever you wish.”

“I saw Allah’s Messenger (ﷺ) when he uttered the Takbir, he placed his hands parallel to his shoulders; and when he bowed down, he rested his hands on his knees, then bent his back. When he raised his head up, he stood erect until the bones of his spine became straight. When he prostrated, he placed his arms such that they were neither spread out nor drawn in, and the tips of his toes were facing the Qiblah; when he sat up, at the end of two Rak’a, he sat on his left foot and put erect the right one; and when he sat up after the last Rak’a he put forward the left foot, put erect the other one and sat on his buttock.” .

Whenever Allah’s Messenger (ﷺ) stood for Salat (prayer), he used to say: “I have turned my face (as a monotheist) towards Him who created the heavens and the earth and I am not from the polytheists. My prayer and my devotion, my life and my death belong to Allah, the Lord of the universe, Who has no partner. That is what I have been commanded, and I am a Muslim. O Allah, You are the King. There is nothing which deserves to be worshipped but You. You are my Rabb (Lord) and I am Your slave. I have wronged myself, but I acknowledge my sin, so forgive me all my sins, You alone can forgive sins; and guide me to the best qualities, You alone can guide to the best of them: and turn me from evil ones, You alone can turn from evil qualities. I come to serve and please You. All good is in Your Hands and evil does not pertain to You. I seek refuge in You and turn to You, You are the Blessed and the Exalted. I ask Your forgiveness and turn to You in repentance.” .

“he used to say that in the night prayer…”

Narrated Abu Hurairah (RA) Allah’s Messenger (ﷺ) used to keep silent – between the opening Takbir of the prayer and the recitation of the Qur’an – for a short while. Then, I asked him (about that) and he replied, “I say, ‘O Allah! Keep me apart from my sins (faults) as you have kept apart the east and west. O Allah clean me from my sins as a white garment is cleaned from dirt. O Allah wash me of my sins with water, snow and hail.” .

He (ﷺ) used to say, “How perfect You are O Allah, and Praise is for You, Blessed is Your Name and Exalted is Your Majesty and there is nothing which deserves to be worshipped besides You.” [Reported by Muslim with a Munqati’ (broken) chain. And in the version of ad-Daraqutni, it is Mawsul (unbroken chain), and it is Mawquf (saying of a companion (‘Umar)].

Abu Sa’id al-Khudri (RA) narrated a similar report Marfu’ collected by al-Khamsah.

He (ﷺ) used to say after the (opening) Takbir (for prayer), “I seek refuge in Allah, the All-Hearing and the All-Knowing from the accursed devil, from his madness or evil suggestion (Hamz), from his puffing up (Nafkh), and from his witchcraft (Nafth).”

Narrated ‘Aishah (RA) Allah’s Messenger (ﷺ) used to begin the Salat (prayer) with Takbir (Allahu Akbar – Allah is the Most Great) and the recitation with Alhamdu lillahi Rabbil’ alamin (praise is to Allah, the Rabb of the universe).” And when he bowed down, he neither kept his head up nor bent it down, but kept it between that (two positions). When he raised his head from the bowing position, he did not prostrate till he had stood erect; and when he raised his head after a prostration, he did not prostrate again till he had sat up. And at the end of every two Rak’ah he said the Tahiyyah, and he used to sit on his left foot and position he right one vertically, and he prohibited the devil’s way of sitting on the buttocks. He forbade people to spread out their arms like a wild beast. And he used to finish the prayer with the Taslim (i.e. saying As-Salamu ‘alaikum). .

The Prophet (ﷺ) used to raise his hands parallel to his shoulders when he started the prayer (by saying Allahu Akbar), when he uttered the Takbir to bow and when he raised his head from the Ruku’ (bowing posture). .

Abu Dawud reported a Hadith narrated by Abu Humaid (RA) to the effect that he used to raise his hands and bring them parallel to his shoulders, and then utter the Takbir.

“He raised his hands parallel to the end of his ears.”

I prayed with the Prophet (ﷺ) and he put his right hand on his left (and then placed them) on his chest. .

Allah’s Messenger (ﷺ) said: “There is no Salat (prayer) for him who does not recite Ummul-Qur’an (Surat al-Fatiha)”. (Agreed upon].

“The Salat (prayer) is not complete if one does not recite (Surat) Fatiha al-Kitab.”

“Perhaps you recite behind your Imam?” We replied, “Yes.” He said, “Do not do so except when it is (Surat) Fatiha al-Kitab, for the Salat (prayer) of the one who does not recite it, is not accepted.”

“The Prophet (ﷺ), Abu Bakr and ‘Umar used to begin the Salat (prayer) with Al-hamdu lillahi Rabbil-‘alamin.” .

“They would not recite Bismillahir-Rahmanir-Rahim, neither in the beginning of the recitation nor at the end of it.”

“They never used to recite Bismillahir-Rahmanir-Rahim aloud.”

“They used to recite Bismillahir-Rahmanir-Rahim silently.”

The negation (of recitation of the Bismillah) in the report of Muslim can be understood in light of this report (i.e. it was recited silently), as opposed to those who declared Muslim’s report as being defective.

“I prayed behind Abu Hurairah (RA) and he recited Bismillahir-Rahmanir-Rahim, and then recited Umm-ul-Qur’an (Al-Fatiha) and when he reached walad-dallin, he said Amin; and then said Allahu Akbar, when he prostrated and when he stood up from his sitting position. And when he uttered the Taslim (i.e. As-Salamu ‘Alaikum), he said, “I swear by the One (i.e. Allah) in Whose Hand my soul is, my Salat (prayer) resembles most that of Allah’s Messenger (ﷺ) than that of anyone among you.” .

Allah’s Messenger (ﷺ) said: “Whenever you recite Surat Al-Fatiha, recite Bismillahir-Rahmanir-Rahim, for it is one of its Ayat (Verses).” .

When Allah’s Messenger (RA) completed the recitation of Surat Al-Fatiha, he raised his voice and said Amin. [Reported by ad-Daraqutni who graded it Hasan (good) and Al-Hakim who graded it Sahih (authentic)).

The narrations of Abu Dawud and at-Tirmidhi from the Hadith of Wa’il bin Hujr (RA) are similar to this one.

A man came to the Prophet (ﷺ) and said, “I cannot memorize anything from the Qur’an, so teach me something which can be a substitute for me.” He said, “Say Subhan Allah (Allah is Free of Imperfections) walhamdu lillah (and praise is to Allah), wa la ilaha illa-Allah (and there is nothing worthy of worship except Allah), wallahu akbar (and Allah is the Most Great), wa la hawla wa la quwwata illa billah al-‘Ali al-‘Adheem (and there is no might and no strength but in Allah, the Most High, the Supreme)” [Reported by Ahmad, Abu Dawud and An-Nasa’i; and Ibn Hibban, ad-Daraqutni and Al-Hakim graded it Sahih (authentic)].

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

We used to estimate the length of the standing position of Allah’s Messenger (ﷺ) in the Zuhr and ‘Asr prayers, and we estimated that he stood in the first two Rak’a of the Zuhr prayer as long as it takes to recite Alif-Lam-Mim, Tanzil (Surat As-Sajdah) and in the last two Rak’a, half the time of that. And in the first two Rak’a of ‘Asr, he used to stand as long as the last two of the Zuhr. And the last two Rak’a of ‘Asr used to be of about half the time of the first two.” [Reported by Muslim).

So-and-so used to prolong the first two Rak’a of the Zuhr prayer and shorten the ‘Asr prayer, and recite the short Surah of Mufassal at Maghrib prayer, its medium Surah at the ‘Isha’ prayer, and its long ones at the Fajr prayer. Then Abu Hurairah (RA) said: “I never prayed behind anyone whose prayer more closely resembles that of Allah’s Messenger (ﷺ) than this person.” .

I heard Allah’s Messenger (ﷺ) reciting at-Tur (the Mountain – Surat No. 52) in the Maghrib (sunset) prayer. [Agreed upon).

Allah’s Messenger (ﷺ) used to recite during the Fajr prayer of Friday Alif-Lam-Mim, Tanzil… (as-Sajdab – Surat no. 32) and Hal ata ‘alal-Insani… (al-Insan – Surat no. 76), which is also called Surat ad-Dahr). .

at-Tabarani narrated the Hadith of Ibn Mas’ud which has the addition “… he did that constantly.”

I prayed with the Prophet (ﷺ) and (noticed that) whenever he came to a verse which spoke of mercy, he stopped and made supplication, and whenever he came to a verse which spoke of punishment, he stopped and sought refuge in Allah against it.” .

Allah’s Messenger (ﷺ) said: “I have been forbidden to recite the Qur’an while bowing or prostrating; so while in the bowing (position) glorify (the Perfection of) the Rabb (Lord), and while in the prostrating (position) be earnest in supplication, for it is fitting that your supplications may be answered.” .

Allah’s Messenger (ﷺ) used to say while bowing and prostrating Subhanaka Allahumma Rabbana wa bihamdika, Allahumma ighfir li (How Perfect You are, O Allah, Our Rabb, and praise is to You, O Allah, forgive me).” .

When Allah’s Messenger (ﷺ) got up to pray, he would say the Takbir when standing up, then would say the Takbir when bowing, then he would say Sami’Allahu liman hamidah (Allah listens to him who praises Him) when rising up from the bowing position, then he would say while standing Rabbana wa lakal-hamd (our Rabb, the praise is Yours), then he would say the Takbir when going down for prostration, then when raising his head up, then when he prostrated again, then when raising his head up. He would then do that throughout the whole Salat (prayer) and he would say the Takbir when he got up – at the end of two Rak’a – from the sitting position.” .

“Allahumma Rabbana lakal-hamdu mil’as-samawati wal-ardi, wa mil’a ma shi’ta min shai’in ba’du, ahlaththana’i wal-majdi, ahaqqu ma qal-al’abdu, wa kulluna laka ‘abdun. Allahumma la mani’a lima a’taita, wa la mu’tiya lima man’ata, wa la yanfa’u dhal-jaddi minka-l-jaddu (O Allah, our Rabb (Lord), to You is praise in all the heavens and all the earth, and all that You Will (to create) afterwards, O You, Who are worthy of praise and glory, the most worthy of what a slave says – and we are all Your slaves: no one can withhold what You give, or give what You withhold, and riches cannot avail a wealthy person against You.” .

Allah’s Messenger (ﷺ) said: “I have been commanded to prostrate on seven bones; on the forehead – and he pointed at his nose, the hands (the palms), the knees and the tips (toes) of the feet.” .

When the Prophet (ﷺ) prostrated while praying, he used to spread out his arms so that the whiteness of his armpits would be visible. .

Allah’s Messenger (ﷺ) said: “When you prostrate, place the palms of your hands on the ground and raise your elbows.” [Reported by Muslim).

Whenever the Prophet (ﷺ) bowed, he would spread out his fingers and when he prostrated he would bring his fingers together. [Reported by al-Hakim).

I saw Allah’s Messenger (ﷺ) praying while he sat cross-legged. .

The Prophet (ﷺ) used to say between the two prostrations: “Allahumma ighfir li, warhamni, wahdini, wa ‘afini, warzuqni (O Allah, forgive me, have mercy on me, guide me, grant me health and well-being, and provide sustenance for me).” .

He saw the Prophet (ﷺ) praying and when he had prayed an odd number of Rak’a, he did not stand up till he had sat up properly. .

The Prophet (ﷺ) recited Qunut (supplication in the prayer) for one month after (rising up from the) bowing (position), invoking curse on some Arab tribes. Afterwards, he gave it up. .

Ahmad and ad-Daraqutni narrated something similar, adding that he (ﷺ) continued to recite Qunut (supplication in prayer) in the Fajr prayer till he separated from this world.

The Prophet (ﷺ) never used to supplicate [i.e. Qunut in the prayer) except when he prayed for a people or when he prayed against a people. .

I said to my father, “You have prayed behind Allah’s Messenger (ﷺ), Abu Bakr, ‘Umar, Uthman, and ‘Ali. Did they supplicate (with Qunut while standing) in the Fajr prayer?” He replied, “O my son, it is an innovation.” .

Allah’s Messenger (ﷺ) taught me some words to say when standing in supplication during the Witr, they were: “O Allah, guide me among those You have guided, grant me well-being among those You have granted well-being, take me into Your charge among those You have taken into Your charge, bless me in what You have given, guard me from the evil of what You have decreed, for You decree and none can decree over You. He whom You befriend is not humbled. Blessed and Exalted are You, our Rabb (Lord).” . at-Tabarani and al-Baihaqi added: “He whom You hold as enemy is not honoured.” an-Nasa’i reported through another chain of narrators, adding at its end: “May Allah the Most High send His Salat on the Prophet (praising him in the highest assemblies of the angels).”

Allah’s Messenger (ﷺ) used to teach us a supplication to say in the Qunut of the morning prayer. .

Allah’s Messenger (ﷺ) said: “When one of you prostrates, he should not kneel in the manner of a camel, but should put down his hands before his knees.” . This Hadith is more authentic than the Hadith narrated by Wa’il bin Hujr (RA).

I saw the Prophet (ﷺ) placing his knees (on the ground) before his hands when he prostrated. .

The first Hadith has a Shahid (supporting evidence) in the Hadith

of Ibn ‘Umar (RA) (coming next), which is authenticated by Ibn Khuzaimah. al-Bukhari mentioned it as a Hadith Mu’allaq (missing links from the side of the Haditb collector) and Mawquf (saying of a companion).

When Allah’s Messenger (ﷺ) sat for at-Tashahhud, he placed his left hand on his left knee, and his right hand on his right knee, folded its fingers and pointed with his right index finger. .

‘and he clenched all his (right hand) fingers and pointed with the index finger.’

Allah’s Messenger (ﷺ) looked at us and said, “When one of you is (sitting) in prayer, he should say, ‘All services reported by words, by prayers (acts of worship), and all good things are due to Allah, peace be upon you, O Prophet, and Allah’s mercy and blessings, peace be upon us and upon Allah’s upright slaves. I testify that nothing deserves to be worshipped except Allah and I testify that Muhammad is His slave and Messenger.’ Then he may choose any supplication which pleases him most and recite it.” .

‘We used to say before at-Tashahhud become obligatory on us’.

‘The Prophet (ﷺ) taught him at-Tashahhud and ordered him to teach it to the people.’

Allah’s Messenger (ﷺ) used to teach us at-Tashahhud: “All services expressed by words, increase in good, acts of worship and all good things are due to Allah … ” till the end.

Allah’s Messenger (ﷺ) heard a man supplicating during his prayer. He did not praise Allah, nor did he invoke blessings on the Prophet (ﷺ). He (ﷺ) said, “He made haste.” He then called him and said, “When any of you prays, he should begin with the glorification of his Rabb (Lord) and praise Him; he should then invoke blessings on the Prophet (ﷺ); thereafter he should supplicate Allah for anything he wishes.” .

Bashir bin Sa’d said, “Allah has commanded us to invoke blessings on you, O Messenger of Allah! But how should we bless you?” Allah’s Messenger (ﷺ) kept quiet (a while) and then said, “Say: ‘O Allah, bless Muhammad and the members of his family as You have blessed Ibrahim, and grant favours to Muhammad and the members of his family as You have granted favours to Ibrahim. In the worlds You are indeed Praiseworthy and Glorious.’ And the Taslim is as you know. .

“How should we invoke blessings on you, whenever we invoke blessing on you in our prayers?”

Allah’s Messenger (ﷺ) said: “When one of you finishes the (last) Tashahhud, he should seek refuge in Allah from four things by saying: ‘O Allah I seek refuge in You against the punishment of Jahannam (Hell-fire), the punishment of the grave, the trial of life and death and the evil of the trial of Masih ad-Dajjal (Antichrist).”‘ .

“When any of you finishes the last Tashahhud.”

He said to Allah’s Messenger (ﷺ), “Teach me a supplication to use in my prayer.” He (ﷺ) said: “Say: O Allah, I have greatly wronged myself, and no one forgives sins except You, so grant me forgiveness from You and have mercy on me, You are the Forgiving and the Merciful One.” .

I prayed with the Prophet (ﷺ) and he would give the Taslim (salutation) to his right side (saying), “Peace be upon you and the mercy and blessings of Allah”; and to his left side (saying), “Peace be upon you and mercy and the blessings of Allah.” .

The Prophet (ﷺ) used to say after every obligatory prayer: “There is nothing worthy of worship except Allah Alone, Who has no partner. To Him belongs the kingdom, to Him praise is due, and He has power over every thing. O Allah no one can withhold what You have given, or give what You have withheld and riches cannot avail a wealthy person against You.” .

Allah’s Messenger (ﷺ) used to seek Allah’s protection by invoking this supplication (Du’a) at the end of every Salat (prayer): “O Allah, I seek refuge in You from stinginess, I seek refuge in You from cowardice, I seek refuge in You from old age (and senility), I seek refuge in You from the temptation of the world and I seek refuge in You from the punishment in the grave.” .

Whenever Allah’s Messenger (ﷺ) finished his prayer, he used to say after asking Allah’s forgiveness three times: “O Allah, You are as-Salam (One Free from every defect), and as-Salam (safety from every evil) is (sought) from You. Blessed are You, O Possessor of glory and honour.” .

“Whoever glorifies Allah (by saying Subhan-Allah) after every Salat (prayer) thirty-three times, and praises Allah (by saying Alhamdu-lillah) thirty-three times, and exalts Allah (by saying Allahu Akbar) thirty-three times, those are ninety-nine in all, and says to complete a hundred: La ilaha ill-Allahu, wahdahu la sharika lahu, lahul-mulku wa lahulhamdu, wa Huwa ‘ala kulli shai’in Qadir (There is nothing which deserves to be worshipped except Allah Alone Who has no partner; to Him belongs the kingdom, to Him praise is due, and He has power over everything), his sins will be forgiven, even if they are as abundant as the foam of the sea.” .

“at-Takbir (Allah is the Most Great) is thirty-four times.”

‘O Allah, help me to remember You, thank You, and worship You perfectly.'” [Ahmad, Abu Dawud and an-Nasa’i reported it through a strong chain of narrators].

Allah’s Messenger (ﷺ) said: “Whoever recites Ayat al-Kursi at the end of every obligatory prayer, nothing but death will prevent him from entering Paradise.” [An-Nasa’i reported it, and Ibn Hibban graded it Sahih (authentic).

“Say : “He is Allah, (the) One. (Surat al-lkhlas – Surat No. 112)

Allah’s Messenger (ﷺ) said: “Pray as you have seen me praying.” .

Allah’s Messenger (ﷺ) said: “Pray standing and if you are unable, pray sitting and if you cannot, pray lying on your side, .” .

The saying of the Prophet (ﷺ) to a sick person who prayed on a cushion: The Prophet (ﷺ) threw it away and said, “Pray on the ground, if you are able to do so; otherwise, pray by gesturing signs and make your prostration lower than your bowing.” .

The Prophet (ﷺ) led them in the Zuhr prayer, and when he stood up at the end of the first two Rak’at and did not sit, the people stood up with him. When he finished the Salat (prayer) and the people expected him to do the Taslim (salutation), he uttered the Takbir while sitting and made two prostrations before saying the Taslim (salutation), then he uttered the Taslim (salutation). .

In the narration of Muslim it is mentioned that, “He (ﷺ) uttered the Takbir for each prostration while sitting and the people prostrated with him to make up for the sitting he had forgotten.”

The Prophet (ﷺ) led us in two Rak’at of one of the two, Zuhr or ‘Asr prayers, and said the Taslim (salutation). He then got up and went towards a piece of wood which was at the front part of the mosque and placed his hands upon it. Abu Bakr and ‘Umar were among the people, but they were afraid to speak to him. Then some of the hasty type of people came out and said, “Has the Salat (prayer) been shortened?” A man whom the Prophet (ﷺ) called Dhul Yadain (the long armed) asked: “Have you forgotten, O Allah’s Messenger or has the prayer been shortened?” He said, “I have neither forgotten nor has it been shortened.” He said, “Indeed you have forgotten.” He then prayed the remaining two Rak’at, then said the Taslim (salutation). He then uttered the Takbir and prostrated similar to his normal prostration or longer, then raised up his head and uttered the Takbir. He then prostrated and uttered the Takbir, and the prostration was similar to his normal prostration or longer. He then raised his head and uttered the Takbir. .

“‘Asr prayer”.

“He said, ‘Has Dhul-Yadain spoken the truth?’ Then they said ‘Yes’ with gesture”.

This is found in Sahihain, but with the word “Fa qalu”.

“and he did not prostrate till Allah made him certain of this (i.e. as-Sahw).”

The Prophet (ﷺ) led them in prayer and forgot (something). He then made two prostrations and then said the Tashahhud and uttered the Taslim (salutation). .

Allah’s Messenger (ﷺ) said: “When anyone of you is in doubt about his Salat (prayer) and does not know how many he has prayed, three or four (Rak’at) he should cast aside his doubt and base his prayer on what he is sure of. Then, he should perform two prostrations before Taslim (salutation). If he has prayed five Rak’at, they will make his Salat (prayer) an even number for him and if he has prayed exactly four, they (i.e. two prostrations) will be humiliation for the devil.” .

Allah’s Messenger (ﷺ) offered prayer and when he said Taslim (salutation), he was asked, “O Allah’s Messenger! Has something new happened to the Salat (prayer)?” He asked, “What is that?” They said, “You have prayed so many and so many (Rak’at).” He said, “He then bent his legs, faced the Qiblab, and made two prostrations and then said the Taslim (salutations). Then he faced us and said, “If something new is introduced to the Salat (prayer), I shall inform you but I am a human being like you, I forget just as you forget; so if I forget remind me and if any of you is in doubt about his Salat (prayer) he should act upon what he thinks is correct and complete his prayer in that respect and then he should make two prostrations.” .

‘he should complete (the prayer) then he should say Taslim and then perform the prostration’.

‘the Prophet (ﷺ) performed two Sajdatus-Sabw after Taslim and talking’.

‘Whoever doubts about his Salat (prayer), should make two prostrations after the Taslim (salutations).’ .

Allah’s Messenger (ﷺ) said: “When one of you doubts and stands at the end of two Rak’at, if he remembers while having stood up completely he should continue and should not return (to the sitting position) and he should make two prostrations, but if he did not stand up straight he should sit down and there is no forgetfulness (prostration) upon him.” .

The Prophet (ﷺ) said: “There is no (prostrations of) forgetfulness for one who is led (in prayer) by an Imam, but when the Imam forgets, both should then make prostrations due to forgetfulness.” .

The Prophet (ﷺ) said: “There are two prostrations after the Taslim (salutation) for each forgetfulness.” .

We prostrated with Allah’s Messenger (ﷺ) (as he recited these Surah) “When the heaven split asunder” (Surah 84) and “Read in the Name of your Lord” (Surah 96). [Reported by Muslim).

A prostration while reciting Surat Sad (Surah 38) is not one of the ‘Azaa’im (those which are always required), but I have seen Allah’s Messenger (ﷺ) prostrating while reciting it. .

The Prophet (ﷺ) prostrated in Surat an-Najm (Chapter 53). .

I recited to the Prophet (ﷺ) “an-Najm” (Surah 53) but he did not prostrate in it. [Agreed upon).

Surat al-Hajj has been distinguished by two prostrations. .

“If anyone does not make two prostrations (when reciting Surat Al-Hajj), he should not recite it.” .

He said, “O people! We pass (in our recitation) verses to be prostrated at, so whoever prostrates has done the right thing, and there is no sin upon the one who does not prostrate.” . It also contains the words: ‘Allah the Most High has not made the prostration (of recitation) compulsory, unless one wishes (to do so).’ [This Hadith is in the Muwatta’ of Imam Malik).

The Prophet (ﷺ) used to recite the Qur’an to us, and when he came to a place where a prostration should be made, he uttered the Takbir and prostrated and we prostrated with him. .

Whenever the Prophet (ﷺ) received a matter which pleased him he used to prostrate to Allah . .

The Prophet (ﷺ) prostrated and prolonged the Sajda, he then raised his head and said, “Jibrael (Gabriel) had come and given me glad tidings, thereafter I prostrated in gratitude to Allah.” .

The Prophet (ﷺ) sent ‘Ali to Yemen. The narrator mentioned the complete Hadith. He said, “Ali sent a letter regarding their (the people of Yemen) acceptance of Islam. When Allah’s Messenger (ﷺ) read the letter, he prostrated in gratitude to Allah the Most High for that.” .

And its basic meaning is found in Sahih al-Bukhari.

The Prophet (ﷺ) said to me, “Ask.” I said, “I ask your company in Paradise.” He replied, “Or something else?” I said, “That is it (i.e. that is what I desire).” He said, “Then help me to achieve this for you by devoting yourself often to prostration.” .

I memorized from the Prophet (ﷺ) ten (voluntary) Rak’at – two Rak’at before the Zuhr prayer and two after it; two Rak’at after Maghrib prayer in his house, and two Rak’at after ‘Isha’ prayer in his house, and two Rak’at before the Fajr prayer. .

‘two Rak’at after Jumu’ah prayer in his house.’

‘He never prayed after the break of dawn except two light Rak’at.’

The Prophet (ﷺ) never left four Rak’at before the Zuhr prayer, and two Rak’at before the Fajr prayer. .

The Prophet (ﷺ) was more particular about offering the two (optional) Rak’at at dawn than he was about offering any of the other optional prayers. .

“The two Rak’at at dawn are better than this world and what it contains.”

She heard Allah’s Messenger (ﷺ) say, “Whoever prays twelve (voluntary) Rak’at in a day and a night, a house will be built for him in Paradise due to them (the Rak’at).” . In another narration, it is mentioned: “Voluntarily”.

“four Rak’at before Zuhr and two Rak’at after it and two Ra’kat after Maghrib and two after ‘Isha’ and two Rak’at before the Fajr prayer.”

“Whoever prays regularly four Rak’at before and four Rak’at after the Zuhr prayer, Allah will forbid for him (from entering) the Hellfire.”

Allah’s Messenger (ﷺ) said: “May Allah mercy on a person who prays four Rak’at before the ‘Asr prayer. ” .

The Prophet (ﷺ) said: “Pray before Maghrib, pray before Maghrib” then he said at the third time, “Whoever wishes (to)”. He said so, because he did not like the people to take it as a Sunnah. .

“The Prophet (ﷺ) prayed two Rak’at before the Maghrib (prayer).”

Muslim has reported from Anas (RA) that he said, “We used to pray two Rak’at after sunset and the Prophet (ﷺ) used to see us, but he neither commanded nor forbade us.”

The Prophet (ﷺ) used to make the two (voluntary) Rak’at before the Fajr prayer so short that I would wonder whether he recited al-Fatiha (or not). .

The Prophet (ﷺ) recited Surat al-Kafirun, and Surat al-Ikhlas in the two (voluntary) Rak’at of the Fajr (prayer). .

The Prophet (ﷺ) used to lie down on his right side, after praying the two (voluntary) Rak’at of the Fajr (prayer). .

Allah’s Messenger (ﷺ) said: “If any of you prays the two Rak’at before the dawn prayer, he should lie on his right side.” .

Allah’s Messenger (ﷺ) said: “The (voluntary) night prayers are two Rak’at, two Rak’at (in pairs), and if one fears that the dawn prayer is due, he should then offer one Rak’at which will make what he has prayed an odd number.” [Agreed upon).

“the (voluntary) day and night prayers are two Rak’at, two Rak’at (in pairs).” an-Nasa’i said, “This is a mistake.”

Allah’s Messenger (ﷺ) said: “The most excellent prayer after that which is obligatory is the (voluntary) late night prayer.” .

Allah’s Messenger (ﷺ) said: “al-Witr prayer is a duty upon every Muslim, so whoever likes to offer it with five Rak’at let him do so and whoever likes to offer it with three let him do so, and whoever likes to offer it with one let him do so.” .

The Witr prayer is not obligatory as the prescribed prayer is , but it is a Sunnah which was established by the practice of Allah’s Messenger (ﷺ). .

Allah’s Messenger (ﷺ) prayed during the month of Ramadan. Then they (the Sahabah) waited for him on the following night, but he did not come out and he said, “I feared that the Witr (prayer) might be prescribed for you.” .

Allah’s Messenger (ﷺ) said: “Allah the Exalted has given you an extra prayer which is better for you than the red camels (high breed camels).” We asked, “What is it O Allah’s Messenger.” He said, “The Witr between the ‘Isha’ prayer and up till the break of dawn.” .

Ahmad reported something similar to the above Hadith from ‘Amr bin Shu’aib on the authority of his father who reported it on the authority of ‘Amr’s grandfather.

Allah’s Messenger (ﷺ) said: “The Witr is a duty, so he who does not offer it, is not one of us.” .

The above mentioned Hadith has a Shahid (supporting narration) which is weak, reported by Ahmad from Abu Hurairah (RA).

Allah’s Messenger (ﷺ) did not offer more than eleven (voluntary) Rak’at during Ramadan nor during other than Ramadan. He offered four Rak’at – Do not ask about their beauty and length! (It is beyond description or imitation]. Again he would pray four Rak’at – Do not ask about their beauty and length! . Then he would pray three (Rak’at of Witr). ‘Aishah (RA) said: “I said, O Allah’s Messenger will you sleep before you pray Witr?” He said, “O ‘Aishah my eyes sleep, but my heart does not sleep.” .

“He used to pray ten Rak’at (of prayer), and making it Witr by one Rak’at, and he used to pray the two (Sunnah) Rak’at of Fajr, so that it became thirteen Rak’at.”

Allah’s Messenger (ﷺ) used to pray thirteen Rak’at during the night, offering a Witr out of that with five and sitting only during the last of them. .

Allah’s Messenger (ﷺ) offered Witr prayer (on different nights) at various hours, extending (from the ‘Isha’ prayer) up to the last hour of the night. .

Allah’s Messenger (ﷺ) told me, “O ‘Abdullah! Do not be like so-and-so who used to be awake in the night for prayer and then gave it up.” .

Allah’s Messenger (ﷺ) said: “O people of the Qur’an! Offer Witr (prayer), because Allah is Witr (One) and loves Witr.” .

The Prophet (ﷺ) said: “Make the last of your prayer at night Witr (an odd number).” .

I heard Allah’s Messenger (ﷺ) saying, “There are no two Witr (prayers) during one night.” .

Allah’s Messenger (ﷺ) recited in Witr prayer Surat al-A’la (in the first Rak’at), Surat al-Kafirun (in the second Rak’at) and Surat al-Ikhlas (in the third Rak’at). . The latter added, “And he did not say the Taslim (salutation) except in the last (Rak’at) of them.”

Abu Dawud and at-Tirmidhi report something similar from ‘Aishah (RA) that Allah’s Messenger (ﷺ) used to recite a Surat in every Rak’at and in the last (third) Rak’at he would recite Qul Huwa Allahu Ahad (Surat al-Ikhlas) and al-Mu’awwidhatain.

The Prophet (ﷺ) said: “Offer Witr prayer before it is morning.” .

‘Whosoever reaches the dawn, and he did not offer Witr, then there is no Witr for him.’

Allah’s Messenger (ﷺ) said: “Whoever oversleeps and misses the Witr, or forgets it, should pray (when he awakens) in the moming or when he remembers.” .

Allah’s Messenger (ﷺ) said: “If anyone is afraid that he may not get up in the latter part of the night, he should offer Witr in the first part of it; and if anyone expects to get up in the last part of it, he should offer Witr at the end of the night, for prayer at the end of the night is witnessed (by the angels) and that is preferable.” .

The Prophet (ﷺ) said: “When the dawn breaks, then the time of all night prayers including the Witr is over, so observe the Witr before dawn.” .

Allah’s Messenger (ﷺ) used to pray four Rak’at in Duha prayer and increase (the number of Rak’at) as much as Allah willed.” .

was asked, “Did Allah’s Messenger (ﷺ) use to offer the Duha prayer?” She replied, “No, unless he came back from a journey.”

said, “I have never seen Allah’s Messenger (ﷺ) offering Duha prayer, yet I offer it.”

Allah’s Messenger (ﷺ) said: “The prayer of those who are penitent is offered when the young weaned camels feel the heat of the sand.” .

Allah’s Messenger (ﷺ) said: “Whoever prays twelve Rak’at of Duha, Allah will build a castle for him in Paradise.” .

Allah’s Messenger (ﷺ) entered my house and prayed eight Rak’at of Duha prayer. .

Allah’s Messenger (ﷺ) said: “The prayer offered in congregation is twenty-seven degrees more rewardable than a prayer offered by a single person.” .

“Twenty-five degrees (more).”

“He (ﷺ) said (the word) Daraja (degree).”

Allah’s Messenger (ﷺ) said: “By Him in Whose Hand my soul is, I have thought of giving orders for fuel wood to be gathered, then giving orders for Salat (prayer) and having the Adhan called, then ordering a man to lead the people (in prayer), then going off to some people (men) who are not present at the prayer and burning down their houses upon them. By Him in Whose Hand my soul is, if one of them knew he would find a fat meaty bone or two fine sheep hooves he would attend the ‘Isha’ (evening prayer).” .

Allah’s Messenger (ﷺ) said: “The most burdensome prayers for hypocrites are the ‘Isha’ and the Fajr prayers and if they knew what (rewards) these (prayers) contain, they would have come to them (in the mosques), even though they had to crawl on their knees.” .

A blind man came to the Prophet (ﷺ) and said, “O Messenger of Allah, I have no guide to take me to the mosque.” He said, “Then respond to it.” .

Allah’s Messenger (ﷺ) said: “Whoever hears the call for prayer and and does not come (to the mosque for prayer), his prayer will not be accepted from him, unless he has a (legitimate) excuse.” .

He offered the morning prayer with Allah’s Messenger (ﷺ) and when Allah’s Messenger (ﷺ) finished his prayer, he saw two men who had not prayed with him. He ordered them to be brought and they were brought trembling with fear. He asked them what had prevented you from praying with us?” They said, “We had already prayed at our homes.” He said, “Don’t do so! If you pray at your homes and then you come while the Imam has not yet performed the prayer, you must pray with him, and it will be a voluntary prayer for you.” .

Allah’s Messenger (ﷺ) said: “The Imam has been appointed to be followed (in the congregational prayers). So, when he utters the Takbir, utter the Takbir too, and do not utter the Takbir until he utters it. When he bows, you should bow, and do not bow until he bows. When he says, “Allah listens to him who praises him,” say, “O Allah, our Rabb, to you is the praise.” When he prostrates, you prostrate; and do not prostrate until he prostrates. If he prays standing, pray standing, and if he prays sitting, all of you pray sitting.” .

And its basic meaning is in the Sahihain (of al-Bukhari and Muslim)].

When Allah’s Messenger (ﷺ) saw a tendency among his Companions of going to the back he said, “Come forward and follow my lead and let those behind you follow you.” .

Allah’s (ﷺ) made a small room of a mat (i.e. he used it to designate a space for prayer) and prayed inside it. The people followed him, and they came to pray behind him. The narrator mentioned the rest of the Hadith, and it contains the words: “The most excellent prayer of a person is (that which he prays) in his house except that which is prescribed (the five congregational prayers).” .

Mu’adh bin Jabal (RA) led his companions in the al-‘Isha (night prayer) and prolonged it for them. Upon this the Prophet (ﷺ) said to him, “O Mu’adh, do you want to become a Fattan? When you lead people in prayers, recite ash-Shamsi wa duhaha (Surat 91), Sabbihisma Rabbikal-A’la (Surat 87), Iqra’ Bismi Rabbika (Surat 96) and Wal-Laili idha yaghsha (Surat 92).” [Agreed upon. And the wording is from Muslim].

Narrated ‘Aishah (RA) regarding Allah’s Messenger (ﷺ) leading the people in Salat (prayer) during his illness. She said, “He came and sat on the left side of Abu Bakr (RA). So he (ﷺ) was leading the people in prayer while sitting and Abu Bakr standing. Abu Bakr was following the prayer of the Prophet (ﷺ), and the people were following the prayer of Abu Bakr.” .

The Prophet (ﷺ) said: “When one of you leads the people in prayer he should be brief, for among them are the young and the old, the weak and those who have needs to attend to. But if he prays by himself he may pray as he wishes.” .

My father said, “I have come from the true Prophet (ﷺ), so when the time of Salat (prayer) comes one of you should announce the Adhan and the one of you who knows the Qur’an most should be your Imam.” He (‘Amr) said: “They looked around and there was no one who knew the Qur’an more than I. So they put me forward in front of them and I was only six or seven years old.” .

Allah’s Messenger (ﷺ) said: “The one who knows the Book of Allah most should be the Imam of the people. If they are equal in the recitation, then the one who knows the Sunnah most and if they are equal in the Sunnah then the earliest of them to emigrate (to al-Madinah) and if they are equal in the emigration then the oldest among them in Islam. In another narration it has “agewise”. And no man should lead another in prayer in his domain or sit in his place of honor without his permission.” .

Ibn Majah reported the following from Jabir’s narration, “A woman is never to lead a man in prayer, neither a bedouin (desert Arab) to lead an emigrant, nor a sinner to lead a believer.” .

Allah’s Messenger (ﷺ) said: “Stand close together in your rows, bring them (the rows) near one another, and stand neck to neck (in straight lines).” .

Allah’s Messenger (ﷺ) said: “The best of the men’s rows is the first and the worst is the last; and the best of the women’s rows is the last and the worst is the first.” .

“I prayed (the night Tahajjud prayer) with Allah’s Messenger (ﷺ) one night and I stood on his left side, whereupon he took me by the back of my head and made me go round to his right side. .

Allah’s Messenger (ﷺ) prayed and an orphan and I prayed behind him and Umm Sulaim (RA) was behind us. .

He reached the Prophet (ﷺ) while he was bowing, so he (Abu Bakrah) bowed before reaching the row. He mentioned that to the Prophet (ﷺ) and the Prophet (ﷺ) said to him, “May Allah increase your eagerness! But do not repeat.” .

“He bowed before reaching the row then walked and joined the row.”

Allah’s Messenger (ﷺ) saw a man praying alone behind the row so he ordered him to repeat the Salat (prayer). .

“The prayer of a person who prays alone behind the row is not accepted.

And at-Tabarani added to the narration of Wabisah, “Why did you not join them or pull back a man (to your position)?”

The Prophet (ﷺ) said: “If you hear the Iqamah, you must walk to the prayer (place) with tranquility and dignity, and do not hasten; and whatever portion of the prayer you get (along with the Imam) offer it, and complete afterwards whatever you missed. [Agreed upon, and the wording is al-Bukhari’s).

Allah’s Messenger (ﷺ) said: “A man’s prayer offered with another man is purer than his prayer which he offers alone, and his prayer with two men is purer than his prayer with one and if they are more (in number), it is more beloved to Allah, the Mighty the Majestic.” .

The Prophet (ﷺ) commanded her to lead the members of her household (in prayer). .

The Prophet (ﷺ) appointed Ibn Umm Maktum (RA) to lead the people in prayer in his absence and he was blind. .

Ibn Hibban also reported something similar from ‘Aishah (RA).

Allah’s Messenger (ﷺ) said: “Pray (funeral prayers) over him who said (believed): ‘Nothing deserves to be worshiped except Allah’; and pray behind him who says: ‘Nothing deserves to be worshiped except Allah’.” .

Allah’s Messenger (ﷺ) said: “If one of you comes to Salat (prayer) and the Imam is at a certain position, he must do as the Imam is doing.” .

Narrated ‘Aishah (RA) that when the Salat (prayer) was first prescribed, it consisted of two Rak’at. Afterwards, the prayer during travelling was confirmed (as two Rak’at), while the prayer at the place of residence was completed (as four Rak’at). .

‘Then emigrated and it was prescribed as four, but prayer while travelling was left according to the original prescription (of two Rak’at).’

Ahmad added, ‘Except the Maghrib (prayer) for it is the Witr (prayer) of the day; and except the Fajr (prayer), since the recitation (of the Qur’an) is prolonged in it.’

While on a journey, the Prophet (ﷺ) used to shorten the prayer (sometimes) and offer it completely (sometimes). Similarly, he used to observe fast (sometimes) and break it (sometimes). .

‘It is not hard for me.’ .

Allah’s Messenger (ﷺ) said: “Allah the Most High loves that His permissions be practiced, just as he dislikes that disobedience to Him be committed.” .

A narration has, “As He loves that His… duties be observed.”

When Allah’s Messenger (ﷺ) went out on a journey of three miles or three Farasikh, he (ﷺ) used to pray two Rak’at. . Farasikh (plural of Farsakh) is Persian unit of distance. Farsakh is equal to about three miles.

We went from al-Madinah to Makkah with Allah’s Messenger (ﷺ) and he prayed two Rak’at at each time of prayer till we returned to al-Madinah. .

The Prophet (ﷺ) (made a journey during which) he had a stop of nineteen days, during which he shortened his prayers. And in a narration: “(he (ﷺ) stayed) nineteen days in Makkah.”

“seventeen days.”

“fifteen days.”

“eighteen days.”

Allah’s Messenger (RA) stayed at Tabuk for twenty days, and he shortened the prayers (during his stay). .

When Allah’s Messenger (ﷺ) (while on a journey) proceeded before the sun had declined from the centre of the sky, he (ﷺ) delayed the Zuhr prayer till the time of the ‘Asr prayer; he (ﷺ) would then alight and combine the two prayers. If the sun declined before he (ﷺ) moved off, he (ﷺ) would offer the Zuhr prayer and ride (i.e. travel). .

In the narration of al-Hakim quoted in the al-Arba’in with a Sahih Isnad, “He (ﷺ) prayed Zuhr and ‘Asr then rode (his beast, to continue his journey.)”

Abu Nu’aim has in his Mustakhraj of Muslim, “While on a journey, if the sun declined he (ﷺ) used to pray Zuhr and ‘Asr together and then continue his journey.”

We went out with Allah’s Messenger (ﷺ) on the Tabuk expedition, and he would offer Zuhr and ‘Asr prayers together and Magbrib and ‘Isha’ prayers together. .

Allah’s Messenger (ﷺ) said: “Do not shorten the prayer (while travelling) for a distance of less than four Burud; from Makkah to ‘Usfan.” . Burud: Plural of Barid, which means three Farsakh, and one Farsakh is equal to three miles.

Allah’s Messenger (ﷺ) said: “The best of my followers are those who, having done evil, ask for forgiveness (from Allah); and when on a journey, shorten (the prayer) and break the fast.” .

al-Baihaqi reported it in brief as a Mursal (missing link after the Tabi’i) from Sa’id bin al-Musaiyab.

I suffered from piles. So I asked the Prophet (ﷺ) about the prayers. He said: “Pray standing; and if you are unable, (pray) sitting; and if you are unable, (pray) lying on your side.” .

The Prophet (ﷺ) visited a sick man and saw him praying on a cushion, he threw it away and said, “Pray on the ground, if you can, or else pray by gestures and make your prostration lower than your bowing.” .

I saw the Prophet (ﷺ) praying while sitted in a cross-legged position. .

They heard Allah’s Messenger (ﷺ) say (while standing) upon the planks of his pulpit: “People must cease to neglect the Friday prayers, or else Allah will seal their hearts and then they will be among the unmindful.” .

We used to offer the Friday prayer with Allah’s Messenger (RA) and return (to our homes) while the walls had no shade for us to go under (at that time). .

“We used to offer the Friday prayers with him when the sun passed the meridian. We would then return and try to find the afternoon shadow.

We would not have a siesta (mid-day nap) nor lunch till after the Friday prayer. .

“during the life time of Allah’s Messenger (ﷺ).

Allah’s Messenger (ﷺ) was standing while delivering the Khutbah (religious talk, sermon) on Friday when a caravan from Syria arrived. The people flocked towards it till no one was left except twelve men. .

Allah’s Messenger (ﷺ) said: “Whoever is in time for a Rak’ah of the Friday prayer, or any other prayer, should add another (Rak’ah) to it and his prayer will then be complete.” .

The Prophet (ﷺ) used to deliver the Khutbah (religious talk, sermon) while standing. He (ﷺ) would then sit down and then stand up and deliver the Khutbah in a standing posture. So, whoever informs you that he delivered the Khutbah (religious talk, sermon) while sitting has definitely told a lie. .

Whenever Allah’s Messenger (ﷺ) delivered a Khutbah (religious talk), his eyes would become red, his voice rose and his anger would become intensified, as if he (ﷺ) was like one warning an army and saying, “The enemy has made a morning attack on you. The enemy has made an evening attack on you.” He (ﷺ) would also say “Amma ba’du, the best of speech is embodied in the Book of Allah, and the best of guidance is the guidance of Muhammad. And the most evil of affairs are their innovations and every innovation is misguidance.” .

“In the Prophet’s Khutbah on Friday: He would praise Allah and extol Him. Then, following that, he would say – and he had raised his voice…”

“Whoever Allah guides, no one can lead astray; and whoever Allah leads astray, no one can guide him.”

“Every misguidance is (a cause to enter) the Fire.”

He heard Allah’s Messenger (ﷺ) say: “The length of a man’s prayer and the shortness of his Khutbah (religious talk) are a sign of his understanding (of the religion).” .

I learnt Surat Qaf (Chapter 50) from no other source than the tongue of Allah’s Messenger (ﷺ) who used to recite it every Friday on the pulpit when he delivered the Khutbah (sermon) to the people.” .

Allah’s Messenger (ﷺ) said: “Whoever speaks on Friday while the Imam is giving the Khutbah (religious talk), he is like a donkey which carries books; and he who tells him to be quiet has no Jumu’ah.” .

On Friday, when the Imam is delivering the Khutbah (religious talk), if you say to your companion to keep quiet, then indeed you have committed a sin (error/something senseless).

A man entered the mosque on a Friday when the Prophet (ﷺ) was delivering the Khutbah (religious talk, sermon) and he said, “Stand and pray two Rak’at.” .

The Prophet (ﷺ) used to recite in Jumu’ah prayer Surat al-Jumu’ah and al-Munafiqun. .

He used to recite in the two ‘Eids and in the Friday prayer: “Sabbih isma Rabbikal-A’la (Surat 87)” and “Hal ataka hadithul-ghashiyah (Surat 88).” .

The Prophet (ﷺ) prayed the ‘Eid prayer (on a Friday); and granted a permission (to be excused) from the praying of Friday prayer and said, “Whoever wants to pray it, he may pray.” .

Allah’s Messenger (ﷺ) said: “When anyone of you prays the Jumu’ah prayer, he should pray four (optional) Rak’at after it.” .

That we should not connect a prayer to another prayer till we talk or go out (in between them).”

Allah’s Messenger (ﷺ) said: “Whoever takes a bath, then comes to al-Jumu’ah prayer, then prays what was fixed for him, then keeps silent till the Imam finishes the Khutbah (religious talk – sermon), and then prays along with him – his sins (committed) between that time and the next Friday will be forgiven, with an addition of three days more.” .

Allah’s Messenger (ﷺ) mentioned the day of al-Jumu’ah and then said, “There is a time in it (Friday) at which no Muslim would stand up while praying and beg Allah, Who is Great and Glorious, for something except that He would give it to him. He (ﷺ) indicated with his hand that it (this time) is short.” .

“This time is brief.”

I heard Allah’s Messenger (ﷺ) say, “That time is between the time when the Imam sits down and the end of the prayer.” .

Ibn Majah reported from ‘Abdullah bin Salam

“It is between the ‘Asr prayer and sunset.”

More than forty different sayings were narrated about this (special fortune time on Friday), and I have detailed them in (my book) ‘Sharh al-Bukhari’.

It is decided in the Sunnah that the Friday prayer (established/recognized) when forty praying persons or more attend it. .

The Prophet (ﷺ) used to ask for (Allah’s) forgiveness for the believing men and believing women, every al-Jumu’ah (Friday prayer). .

The Prophet (ﷺ) used to recite some verses from the Qur’an in the Friday Khutbah (religious talk – sermon), reminding the people. .

And its basic meaning is in Muslim.

Allah’s Messenger (ﷺ) said: “The Friday prayer in congregation is an obligatory duty upon every Muslim, with the exception of four: a slave, a woman, a child and a sick person.” .

al-Hakim also reported it from the narration of the aforementioned Tariq, who narrated from Abu Musa.

Allah’s Messenger (ﷺ) said: “Jumu’ah prayer is not obligatory on a traveller.” .

Whenever Allah’s Messenger (ﷺ) ascended the Minbar (to give the Friday Khutbah), we used to face him. .

It has a Shahid (supporting narration) in the Hadith of al-Bara’, reported by Ibn Khuzaimah.

We attended the Friday prayer with the Prophet (ﷺ) and he (ﷺ) stood leaning on a staff or a bow. .

Narrated Salih bin Khawwat on the authority of one who offered the Fear prayer with Allah’s Messenger (ﷺ) at the battle of Dhatur-Riqa’ that a group (of the army) formed a line along with him and a group faced the enemy. He (ﷺ) led the group which was with him in a Rak’ah, and then remained standing while they finished their prayer by themselves. They then departed and lined up facing the enemy, and the other party came. He led them in the remaining Rak’a (of his prayer), after which he remained sitting while they finished their prayer by themselves. He then led them in uttering the Taslim (salutation). .

from Salih ibn Khawwat, from his father.

I went on an expedition with Allah’s Messenger (ﷺ) to Najd, and when we came in front of the enemy we lined up in ranks facing them. Allah’s Messenger (ﷺ) then stood up and led us in prayer. One group stood up with him while the other faced the enemy. He prayed a Rak’ah with those who were with him and made two prostrations. Then, they changed places with those who had not prayed. When they came Allah’s Messenger (ﷺ) prayed a Rak’ah with them and made two prostrations. He then uttered the Taslim (salutation) and each of them got up and prayed a Rak’ah alone and made two prostrations. .

“I witnessed Salat-al-Khauf with Allah’s Messenger (ﷺ) and we lined up in two rows behind him with the enemy between us and the Qiblah. The Prophet (ﷺ) uttered the Takbir and we all uttered it; then he bowed and we all bowed; then he raised his head after bowing and we all raised ours; then he and the row immediately behind him went down in prostration while the rear row stood facing the enemy. Then, when Allah’s Messenger (ﷺ) finished the prostration and the row immediately behind him stood up…” then he mentioned the Hadith. And in a narration “Then he prostrated and the first row prostrated with him. So when they stood, the second row prostrated then the first row went back and the second row came forward…” then he mentioned a similar to it. And at the end of it “Then the Prophet (ﷺ) uttered the Taslim (salutation) and we all did so.” .

“it was in Usfan.”

The Prophet (ﷺ) led a group of his Companions in two Rak’at after which he uttered the Taslim (salutation). Then he led another group in two Rak’at after which he uttered the Taslim (salutation).”

Abu Dawud has reported similarly from Abu Bakrah (RA).

The Prophet (ﷺ) performed Salatal-Khauf leading these (Companions) in one Rak’ah and those (other Companions) in one Rak’ah, and they did not make up the second Rak’ah. .

Ibn Khuzaimah has reported it similarly from Ibn ‘Abbas (RA).

Allah’s Messenger (ﷺ) said: “The prayer in time of danger is one Rak’ah, in whatever manner it is (performed).” .

(This Hadith is) attributed to the Prophet (ﷺ) “There is no Sahw (prostration for forgetfulness) in the prayer in time of danger.” .

Allah’s Messenger (ﷺ) said: “(‘Eid) al-Fitr is the day on which the people break the fast, and (‘Eid) al-Adha is the day the people offer sacrifices.” .

Narrated Abu ‘Umair bin Anas bin Malik (RA) on the authority of some of his paternal uncles who were among the Companions, that some riders came and testified that they had seen the new moon the previous day. The Prophet (ﷺ) therefore commanded the people to break the fast and go out to their place of prayer in the morning. .

Allah’s Messenger (ﷺ) would not go out on the day of the breaking of the fast till he ate some dates, which he used to eat in odd numbers. .

“and he used to them one by one.”

Allah’s Messenger (ﷺ) would not go out on the day of breaking of the fast till he had some food, and he would not to take any food on the day of sacrifice till he had prayed (the ‘Eid prayer). .

We were commanded to bring out on ‘Eidul-Fitr and ‘Eidul-Adha, the young women and the menstruating women to participate in the goodness and supplications of the Muslims. However, the menstruating women would refrain from the (actual) place of prayer. .

Allah’s Messenger (ﷺ) Abu Bakr and ‘Umar (RA) used to offer the ‘Eid prayer before the Khutbah (religious talk – sermon). .

The Prophet (ﷺ) offered two Rak’at on the day of ‘Eid, and did not pray before or after them. .

The Prophet (ﷺ) offered the ‘Eid prayer without an Adhan or an Iqamah. .

And its basic meaning is in al-Bukhari.

The Prophet (ﷺ) never used to offer any prayer before the ‘Eid prayer. But when he went back home, he used to pray two Rak’at. .

The Prophet (ﷺ) used to go out on the day of the breaking of the fast and the day of sacrifice to the place of prayer, and the first thing he would start with was the prayer. When he finished he would stand facing the people, who were seated in their rows, and he would then preach to them and command them. .

The Prophet of Allah (ﷺ) said: “The Takbir in (‘Eid) al-Fitr prayer are seven in the first Rak’ah and five in the second, and the recitation of the Qur’an in both is after the Takbir.” .

at-Tirmidhi transmitted its Tashih (grading of authenticity) from al-Bukhari.

The Prophet (ﷺ) used to recite on (‘Eid) al-Adha and (‘Eid) al-Fitr, Surat Qaf (Chapter 50) and Surat Al-Qamar (Chapter 54). .

On an ‘Eid day, Allah’s Messenger (ﷺ) would return by a different road from the one he had taken when going out (for the ‘Eid prayer.) .

Abu Dawud has a similar report from Ibn ‘Umar (RA).

“Allah has substituted for you something better than them: the day of sacrifice and the day of breaking the fast.” .

It is Sunnah to go to the ‘Eid (prayer) walking. .

It rained on an ‘Eid day, so the Prophet (ﷺ) led them (the people) in the ‘Eid prayer in the mosque. .

That there was a solar eclipse in the time of Allah’s Messenger (ﷺ) on the day his son Ibrahim died. The people said, “The eclipse of the sun has happened due to the death of Ibrahim.” Allah’s Messenger (ﷺ) said: “The sun and the moon are two of Allah’s signs; they are not eclipsed due to the death or the life of anyone. So when you see them (the eclipse of the moon or sun) supplicate to Allah and offer prayers until the eclipse is over.” .

“till it becomes bright.”

Pray and supplicate (to Allah) till (the eclipse) is over.”

Allah’s Messenger (ﷺ) recited (from the Qur’an) in an audible voice in the prayer at an eclipse, and prayed two Rak’at in which he bowed four times and prostrated four times.” .

“He (ﷺ) sent an announcer to announce: The prayer is (to be offered) in congregation”.

There was an eclipse of the sun in the life-time of Allah’s Messenger (ﷺ) and then he prayed and stood for a long time, about as long as it would take to recite Surat al-Baqarah. Then, he bowed for a long time, and then he raised his head and stood for a long time, which was less than the first standing. Then, he bowed again for a long time, which was less than the first bowing. Then, he prostrated (twice) and then he stood for a long time, which was less than the first time standing. Then, he bowed for a long time, which was less than the first bowing. Then, he raised his head and stood up for a long time, which was less than the first standing. Then, he bowed for a long time, which was less than the first bowing. Then he prostrated (twice), and then he finished (the prayer), and the sun had become bright. He then delivered a Khutbah (religious talk, sermon). .

“When there was an eclipse of the sun, Allah’s Messenger (ﷺ) performed eight bowings with four prostrations (in a two Rak’ah prayer for Eclipse)”.

Muslim reported from ‘Ali (RA) similarly.

“He performed six bowings with four prostrations (in a two Rak’ah prayer for Eclipse).”

“He prayed (the Eclipse prayer) and bowed five times and prostrated twice (in the first Rak’ah), and in the second Rak’a he also did the same.”

No wind ever blew without the Prophet (ﷺ) getting down on his knees and saying, “O Allah, make it a mercy and do not make it a punishment.” .

He prayed during an earthquake six bowings and four prostrations, and said, “This is the way the Prayer of the Signs (of Allah) is offered. .

ash-Shafi’i reported a similar Hadith without its end through ‘Ali bin Abu Talib (RA).

Allah’s Messenger (ﷺ) went out (of al-Madinah, to pray for rain) humbling (himself), wearing rough clothes, submissive, walking slowly, supplicating (Allah). Then, he offered two Rak’at in the same way he prayed ‘Eid, but did not deliver your kind of Khutbah (religious talk, sermon). .

The people complained to Allah’s Messenger (ﷺ) of the lack of rain. So, he gave orders for a minbar, which was put for him at the prayer place. He then fixed a day for the people to come out. And he (ﷺ) came out when the edge of the sun appeared, sat down on the Minbar pronounced the greatness of Allah and expressed His praise. Then, he said, “You have complained of drought in your abodes. Allah has ordered you to supplicate Him, and promised that He would answer (your supplications).” Then he (ﷺ) said: All Praise is due to Allah, the Rabb (Lord) of the universe, the Compassionate, the Merciful, the Master of the Day of Judgement; nothing deserves to be worshipped except Allah, Who does what He wills. O Allah! You are Allah, nothing deserves to be worshipped except You; You are the Rich, and we are the poor; send down rain upon us and make what You send down strength and satisfaction for a time.” He (ﷺ) then raised his hands and kept rising them till the whiteness of his armpits was visible. He then turned his back to the people and inverted his cloak while keeping his hands raised. He (ﷺ) then faced the people, descended and prayed two Rak’at. Then, Allah produced a cloud and storms of thunder and lightning came and the rain fell. .

“He (ﷺ) faced the Qiblah making supplication. Then, he prayed two Rak’at, reciting (the Qur’an) in them audibly.”

“He (ﷺ) turned his cloak round, so that the drought may turn [from dry land to rained land).

The Prophet (ﷺ) was delivering the Khutbah (religious talk, sermon) while standing on a Friday when a man came into the mosque and said, “O Messenger of Allah! The livestock have died and the roads are cut off, so supplicate Allah to send us down rain.” Allah’s Messenger (ﷺ) raised his hands and then said, “O Allah! send us down rain, O Allah! send us down rain, O Allah! send us down rain.” And the reporter mentioned the complete Hadith, which contains supplication to stop the rain. .

When they experienced drought ‘Umar bin al-Khattab (RA) used to seek rain by asking al-‘Abbas bin ‘Abdul Muttalib (RA) to supplicate Allah for rain. He (‘Umar) would say: ‘O Allah, we used to ask our Prophet (RA) to supplicate to You for rain, and You would give us rain. We are now asking our Prophet’s uncle to supplicate to You for rain, so give us rain.” They would then be given rain. .

Rain fell upon us while we were with Allah’s Messenger (ﷺ). He opened his garment till some of the rain fell upon him. He then said, “It has only recently been created by its Rabb.” .

When the Prophet (ﷺ) saw rain he said, “O Allah, (send down) a beneficial downpour.” .

The Prophet (ﷺ) supplicated (Allah) for rain saying, “O Allah, cover all the land with accumulated, thundering, plunging and lightening clouds from which You would send us down a showery, drizzly, and pouring rain. O Possessor of Glory and Honour.” .

Allah’s Messenger (ﷺ) said: Sulaiman (AS) (Solomon – Peace be upon him) went out to pray for rain, and he saw an ant lying on its back, raising its legs to the sky saying: “O Allah, we are creatures among your creatures, we cannot live without your water.” He said (to his companions), “Go back, for you have been given water through the supplication of others.” .

The Prophet (ﷺ) prayed for rain pointing the back of his palms to the sky. .

Allah’s Messenger (ﷺ) said: “There will be among my followers some people who will consider dultery (al-Hir) and the use of silk (al-Harir) lawful.” .

Allah’s Messenger (ﷺ) forbade us from eating and drinking from gold and silver vessels, and from wearing or siting upon silk or brocade. .

Allah’s Messenger (ﷺ) forbade the wearing of silk except the space of two or three or four fingers. .

The Prophet (ﷺ) gave permission to ‘Abdur-Rahman bin ‘Auf and az-Zubair to wear silk during the journey because of an itching which they suffered from. .

The Prophet (ﷺ) presented me a silk suit of clothing. I went out wearing it, but on noticing anger on his face, I cut it up (and divided it) among the women of my household. .

Allah’s Messenger (ﷺ) said: “Gold and silk are lawful for the females among my followers, but prohibited to the males”. .

The Prophet (ﷺ) said: “When Allah grants His blessings to His servant, He loves to see the traces of His favour upon him.” .

Allah’s Messenger (ﷺ) forbade wearing of silk and clothes dyed with safflower (a red dye). .

The Prophet (ﷺ) saw me in two clothes dyed in safflower (a red dye), whereupon he said: “Did your mother order you to do this?” .

She brought out the mantle (over-garment) of Allah’s Messenger (ﷺ)) with it’s collar, sleeves, front and back hemmed with brocade (silk). .

“It was with ‘Aishah (RA) till she died, then I took possession of it. The Prophet (ﷺ) used to wear it, and we wash it for the sick, seeking cure by means of it.”

“He used to wear it on the visit of a delegation and on Fridays.”

“Remember, as much as you can, the one thing (fact or reality) which (always) brings an end to all worldly joys and pleasures, (meaning death)”Related by At-Tirmidhi, An-Nasa’i and Ibn Hibban.

“None of you should wish for death due to any affliction, which might have affected him. But if he feels compelled to wish for it (due to extreme distress that he feels he cannot bear), he should say: “O Allah! Grant me life as long as life is better for me, and let me die when death is better for me.” Agreed upon.

“The believer dies while his forehead is sweating.” Related by the three Imams.

“Remind those who are on their death bed of the Shahadah “La’Ilaha illall-ah.” (for them to say it, hoping it will be their last words)”

“Recite Yasin (Surah no. 36), over those who are dying.” Related by Abu Dawud, An-Nasa’i and Ibn Hibban graded it as Sahih

Umm Salamah (RAA) narrated, ‘The Messenger of Allah (ﷺ) came to see Abu Salamah when his sight had become fixed (with his eyes open, as he had already passed away). So the Prophet (ﷺ), closed his eyes and said, “When the soul is seized and leaves the body, the sight follows it.’ Some of Abu Salamah’s family wept and wailed, whereupon the Messenger of Allah said to them, ‘Do not supplicate to Allah anything except that which is good for you (i.e. do not say anything which goes against you at that moment), because the angels (who are present at the time of death), say “Amin” (asking Allah to accept your invocation) to whatever you say.” Then he said, “O Allah! Forgive Abu Salamah, raise his status among (Your) rightly guided servants, make his grave spacious, and fill it with light for him, and be his successor in taking good care of his descendants whom he has left behind, (and make them pious).” Related by Muslim.

A’ishah (RAA) narrated ‘When the Messenger of Allah (ﷺ) died, he was covered with a Yemeni mantle that had some designs on it.’ Agreed upon.

A’ishah (RAA) reported That Abu Bakr kissed the Prophet (ﷺ) after he had died.’ Related by Al-Bukhari.

Abu Hurairah (RAA) narrated that the Messenger of Allah said, “A believer‘s soul remains suspended according to his debt until it is settled or paid off on his behalf”. Related by Ahmad and At-Tirmidhi.

Ibn ‘Abbas (RAA) narrated that the Messenger of Allah (ﷺ) said concerning the man who fell off his mount and died during Hajj, “Wash him with water and Sidr (lotus leaves) and shroud him in his two garments (that he was wearing for Ihram).” Agreed upon.

A’ishah (RAA) narrated, ‘When the Messenger of Allah (ﷺ) died and they wanted to make Ghusl (full ritual washing of the body), they said, ‘By Allah we do not know whether we should take off the clothes of Allah’s Messenger as we do for our dead or not?’ Related by Ahmad and Abu Dawud.

Umm ‘Atiyah (RAA) narrated, ‘The Messenger of Allah (ﷺ) came to us when we were washing his daughter (Zainab) after she had died and said, “Wash her three times, five times or more if necessary, with water and lotus leaves (Sidr) and apply some camphor to the last washing.” When we finished making Ghusl for her, we informed the Messenger of Allah (ﷺ) and he threw his Izar (a cloth, which he wore round his waist) to us and told us to wrap her in it as the first sheet of the shroud (next to her body).’ Agreed upon. In another narration, “Start by washing the organs on the right and those parts that are washed in ablution.” In the narration of Al-Bukhari, “We braided her hair in three braids and made them fall at her back.”

A’ishah (RAA) narrated, ‘The Messenger of Allah (ﷺ) was shrouded in three pieces of white Yemenite cotton sheets. They did not include either a shirt or a turban.’ Agreed upon.

‘Abdullah bin ’Umar (RAA) narrated, ‘When ‘Abdullah bin Ubay (the head of the hypocrites) died, his son came to the Prophet (ﷺ) and said, ‘O Messenger of Allah! Please give me your shirt to shroud him (his father) in it.’ So, Allah’s Messenger gave it to him, Agreed upon.

“Wear white clothes, for they are (considered as) your best clothes, and enshroud your dead in them.” Related by the five Imams, except for An-Nasa’i, and At-Tirmidhi reported it to be sound.

“When one of you is in charge of shrouding his brother, he should give him the best shroud he can (i.e. clean, covering the whole body, but not necessarily expensive as this is disliked.)” Related by Muslim.

Jabir (RAA) narrated that the Messenger of Allah (ﷺ) had each two martyrs of the battle of Uhud wrapped in one shroud, and then would ask, “Which one of them knew more of the Qur’An?” He would put that one (that was pointed out) first in the grave. They were not washed and the Messenger of Allah (ﷺ) did not offer a funeral prayer for them.’ Related by Al-Bukhari.

‘AIi (RAA) narrated, ‘l heard the Messenger of Allah (ﷺ) say, “Do not be extravagant in shrouding (i.e. do not spend too much money on them) for it will decay quickly.” Related by Abu Dawud.

A’ishah (RAA) narrated that the Messenger of Allah (ﷺ) said to her, “If you die before me, I will wash you myself.” Related by Ahmad, Ibn Majah and Ibn Hibban graded it as Sahih.

Asma’ bint ’Umais (RAA) narrated that Fatimah (RAA) (the daughter of the prophet (ﷺ) made a will that ‘Ali (RAA) was to wash her when she dies.’ Related by Ad-Daraqutni.

Buraidah (RAA) reported Concerning the story of the Ghamidi woman, who was to be stoned by the order of the Prophet (ﷺ) (due to committing adultery), ‘Then the Messenger of Allah (ﷺ) gave his command concerning her (after her death), so he offered the funeral prayer for her, and she was then buried.’ Related by Muslim.

Jabir bin Samurah (RAA) narrated, ‘A man who killed himself with a broad-headed arrow, was brought to the Prophet (ﷺ) but he did not offer the funeral prayer for him.’ Related by Muslim.

“Show me her grave.” They showed him her grave and he offered the funeral prayer for her.’ Agreed upon. Muslim added in his narration, ‘Verily, those graves are full of darkness for those buried in them. Allah, the Almighty, will illuminate them for their dwellers by my prayer over them”

Hudhaifah (RAA) narrated that the Messenger of Allah (ﷺ) used to prohibit the announcement of anyone’s death. Related by Ahmad and At-Tirmidhi, who rendered it Hasan.

Abu Hurairah (RAA) narrated that the Messenger of Allah (ﷺ) informed the people about the death of Negus the day he died. He took them out to the place of prayer, to offer the funeral prayer for him. He arranged them in rows, and made Takbir four times.’ Agreed upon.

Ibn ‘Abbas (RAA) narrated, ‘I heard the Messenger of Allah (ﷺ) say, “If a Muslim man dies and a group of forty people, who do not associate any one with Allah, pray for him, Allah will accept their intercession for him (by way of their Du’A for him.” Related by Muslim.

Samurah bin Jundub (RAA) narrated, ‘I offered the funeral prayer behind the Prophet (ﷺ) for a woman who had died during child-birth and he (prayed) standing opposite the middle of her body.’ Agreed upon.

A’ishah (RAA) narrated, ‘By Allah the Messenger of Allah (ﷺ) offered funeral prayer in the mosque for the sons of Baida (Sahl and Suhail).’ Related by Muslim

‘Abdur Rahman bin Abi Laila (RAA) and ‘Zaid bin Arqam (RAA) used to recite four Takbirat when praying over the dead, but once he said it five times, so I asked him about it. He said to me, ‘The Messenger of Allah (ﷺ) used to do so.’ Related by Muslim and the four Imams.

‘Ali bin Abi Talib (RAA) narrated that he said six Takbirat when he prayed over Sahl bin Hunaif, and he said (explaining his action), ‘He is one of the Companions, who fought in the Battle of Badr.’ Related by Sa’id bin Mansur.

Jabir (RAA) narrated that the Messenger of Allah (ﷺ) used to say four Takbirat over the dead, and would recite al-Fatihah in (after saying) the first (opening) Takbirat.’ Related by Ash-Shafi’i with a weak chain of narrators.

Talhah bin ‘AbduIlah bin ‘Auf (RAA) narrated, ‘I offered a funeral prayer led by Ibn ‘Abbas. He recited al-Fatihah and said, ‘You should know that it (reciting al-Fatihah) is a Sunnah of the Prophet (ﷺ).’ Related by Al-Bukhari.

‘Auf bin Malik (RAA) narrated that the Messenger of Allah (ﷺ) offered the funeral prayer, and I memorized this supplication (that he said for the deceased), “’O Allah! Forgive him and have mercy on him (on her). Grant him ease and respite. Make his resting place a noble one, and facilitate his entry. Wash him with the most pure and clean water, snow and hail. Purify him from sins as a white garment is cleansed of dirt. Give him in exchange a home better than his home (on earth) and a family better than his family. Grant him entrance to Paradise and protect him from the trials of the grave and the torture of Hell Fire.” Related by Muslim.

Abu Hurairah (RAA) narrated, ‘When the Messenger of Allah (ﷺ) prayed a funeral prayer, he would say, “O Allah! Forgive those of us who are alive, and those who are dead, those present and those absent, those who are young and those who are male and those who are female. O Allah! Let those of us to whom You have given life, live in Islam, and let those of us You take back die in a state of faith. O Allah! Do not deprive us of our reward for (supplicating for) him, and cause us not to go astray after him.” Related by Muslim and the four Imams.

“If you offer the funeral prayer for a deceased person, supplicate Allah sincerely for him.” Related by Abu Dawud.

Abu Hurairah (RAA) narrated that the Messenger of Allah said, “Hurry up when you carry the dead body (the janazah), for if the deceased is righteous, you would be taking it to something better, and if he or she is an evil person, then you will be getting him or her off your necks.’ Agreed upon.

“Whoever accompanies the funeral (the dead body) until he performs the funeral prayer will have a reward equal to (one Qirat), and whoever accompanies the burial procession, will be doubly awarded (two Qirat).” They then asked, ‘What is meant by the two Qirat?’ He replied (ﷺ) “Like two huge mountains.” Agreed upon. Muslim added the statement, ‘until it is buried.’

Al-Bukhari related on the authority of Abu Hurairah, “Whoever accompanies the funeral of a Muslim, seeking the reward only from Allah, the Almighty, and he stays with it until he offers the funeral prayer and the burial is completed, will return back with two Qirat, each Qirat is equal to the mount of Uhud.”

Salim narrated on the authority of his father (RAA) that he saw the Messenger of Allah (ﷺ), Abu Bakr and ’Umar walking in front of a Funeral.’ Related by the five Imams, and Ibn Hibban rendered it Sahih.

Umm ‘Atiyah (RAA) narrated, ‘We were forbidden to accompany funeral processions, but this prohibition was not mandatory for us.’ Agreed upon.

“Stand up when you see a funeral procession, and he who accompanies it should not sit down until the coffin is placed on the ground.” Agreed upon.

Abu Ishaq narrated that ‘Abdullah bin Yazid placed a dead body in the grave from the side near the foot of the grave (i.e. the end which will accommodate the feet when the body is placed in it). He then said, ‘This is the Sunnah of the Prophet (ﷺ).’ Related by Abu Dawud.

“When you place your deceased in the grave, say, ‘In the Name of Allah, and in accordance with the tradition of Allah’s Messenger (ﷺ).” Related by Ahmad, Abu Dawud and An-Nasa’i.

“Breaking a deceased body’s bones is exactly like breaking them when he is alive.” Related by Abu Dawud in accordance with the conditions of Muslim.

Ibn Majah added, on the authority of Umm Salamah (RAA), “with regards to it being a sin.”

Sa’d bin Abi Wqqas (RAA) said (during his death illness) ‘Make a lahd for me and cover it with un-burnt bricks, as you did with the grave of the Prophet (ﷺ).’ Related by Muslim.

Al-Baihaqi transmitted on the authority of Jabir (RAA) a similar narration and added, ‘And his grave was raised one span from the ground.’ Ibn Hibban graded it as Sahih.

Jabir (RAA) narrated that the Messenger of Allah (ﷺ) prohibited whitening a grave with plaster, to sit on it or to build over it (such as a dome).’ Related by Muslim.

‘Amir bin Rabi’Ah (RAA) narrated that the Messenger of Allah (ﷺ) prayed over ‘Uthman bin Madh’un, then went to the grave and sprinkled three handfuls of soil while he was standing.’ Related by Ad-Darqutni.

‘Uthman Ibn ‘Affan (RAA) narrated, ‘Whenever the Messenger of Allah (ﷺ) finished the burial of the dead, he would stand by the grave and say, “Seek forgiveness for your brother and pray for him to be steadfast, because he is now being questioned.” Related by Abu Dawud. Al-Hakim graded it as Sahih.

“There is no god but Allah”, ‘O so-and-so, say: “Allah is my Lord, Islam is my din (religion), and Muhammad is my prophet.” Related by Sa’id bin Mansur.

At-Tabarani Related A similar Hadith on the authority of Abu Umamah on the authority of the Prophet (ﷺ).

“I had forbidden you to visit graves, but now you may visit them.” Related by Muslim. At-Tirmidhi added the following, “It will remind you of the Here-after.”

Ibn Majah added on the authority of Bin Mas’ud, “And they make you (i.e. the graves) renounce this worldly life.”

Abu Hurairah (RAA) narrated that the Messenger of Allah (ﷺ) cursed the women who frequently visit the graves. Related At-Tirmidhi and Ibn Hibban graded it as Sahih.

Abu Sa’id Al-Khudri (RAA) narrated that the Messenger of Allah (ﷺ) cursed the wailing women and those who listen to them. Related by Abu Dawud.

Umm ‘Atiyah (RAA) narrated that the Messenger of Allah (ﷺ) made us pledge that we will not wail. Agreed upon.

Ibn ’Umar (RAA) narrated that the Messenger of Allah said, “A dead person is tormented in his grave by the wailing for him.” Agreed upon.

Al-Bukhari and Muslim transmitted a similar narration on the authority of Al·Mughirah bin Shu’bah.

Anas (RAA) narrated Attended the burial of one of the daughters of the Prophet (ﷺ) He was sitting by the side of the grave and his eyes were shedding tears.’ Related by Al-Bukhari.

“Do not bury your dead during the night unless you have to do so.” Related by Ibn Majah. Muslim reported a similar narration, but Jabir said in his narration, ‘The Prophet (ﷺ) disapproved that someone is buried at night, unless the funeral prayer has been offered for him.’

“Prepare some food for the family of Ja’far, for what has befallen them is keeping them preoccupied.” Related by the five lmams except for An-Nasa’i.

Sulaiman bin Buraidah narrated on the authority of his father (RAA) that the Prophet (ﷺ) taught us that when we visit graves we should say, “Peace be upon you, O believing men and women, O dwellers of this place. Certainly, Allah willing, we will join you. We supplicate to Allah to grant us and you well being.” Related by Muslim.

Ibn ‘Abbas (RAA) narrated, ‘Once the Messenger of Allah (ﷺ) passed by some graves in Madinah. He turned his face toward them saying, “Peace be upon you, O dwellers of these graves. May Allah forgive you and us. You have preceded us, and we are following your trail.” Related by At-Tirmidhi, who graded it as Hasan.

“Do not speak badly of the dead, they have already seen the result of (the deeds) that they sent on before them.” Related by Al·Bukhari.

At-Tirmidhi Related a similar narration on the authority of Al-Mughirah bin Shu’bah, and he added, “Thus you will be offending the living (i.e. if you curse their dead).”

“You are going to a people who are People of the Scripture. Invite them to testify that none has the right to be worshipped but Allah and that l am His Messenger. If they obey you in this, then teach them that Allah, the Glorious One, has enjoined five prayers upon them in every day and night (in twenty-four hours), and if they obey you in this, then tell them that Allah has made it obligatory for them to pay Zakah upon their assets and it is to be taken from the wealthy among them and given to the poor among them.” Related by Al-Bukhari

Anas (RAA) narrated that Abu Bakr As-Siddiq (RAA) wrote him this letter, “This is the obligatory Zakah, which the Messenger of Allah (ﷺ) made obligatory for every Muslim, and which Allah, the Almighty had commanded him to observe. ‘For each twenty-four camels, or less, their Zakah is to be paid as sheep; for every live camels, their Zakah is one sheep. When the amount of camels is between twenty -five to thirty- five, the due Zakah is one she-camel ‘bint makhad’ (a camel which is one year old and just starting the second year) or a male camel ‘ibn labun’(a young male camel which is two years old and already starting the third year). However, when the amount of camels reaches thirty-six, the due Zakah is a young she-camel ‘bint labun’ (a young female camel, which is two years old and already starting the third year). When they reach forty six to sixty camels, their due Zakah is a she camel ‘hiqqah’ (which is three years old and starting the fourth). When they reach sixty-one to seventy-five, one ‘Jaz’ah’ (a four year old camel already starting its fifth year). When their number is between seventy-six to ninety camels, their due Zakah is two young she camels ‘bint labun’. When they are in the range between ninety-one to one hundred and twenty camels, the Zakah is two young she camels ‘hiqqah’. If they are over a hundred and twenty camels, on every forty camels, one ‘bint labun’ is due. And for every fifty camels (over one hundred and twenty) a young she-camel ‘hiqqah’ is due, And anyone, who has got only four camels, does not have to pay Zakah unless he (the owner of the camels) wants to give something voluntarily. Regarding the Zakah of grazing sheep, if they are between forty and one hundred and twenty, one sheep is due as Zakah. lf they are between 120 and 200, two sheep are due. If they are between 200 and 300, three sheep are due. If they exceed three hundred sheep, then one sheep is due for every extra hundred grazing heads. If the grazing sheep are less than forty, (even if they are 39) then no Zakah is due on them, unless he (the owner of the camels) wants to give something voluntarily. One should not combine (i.e. gather young animals together) or separate them for fear of paying Zakah. When there is a mixture of cattle shared between two partners, and Zakah is paid jointly between them, then they have to calculate it equally among them (depending on the share of each). Neither an old or a defective animal nor a male goat (a ram used for breeding) may be taken as Zakah, unless the Zakah collector wishes to do so. Concerning silver, the Zakah paid is a quarter of a tenth for each 200 Dirhams. If the amount of silver is less than two hundred Dirhams (even if it is 190) then no Zakah is to be paid for it, unless the owner wishes to do so. If the number of camels reaches the number on which a jaz’ah (a four year old camel already starting its fifth year) is due as Zakah, but he only has a ‘hiqqah’ (a she camel which is three years old and starting the fourth), it should be accepted from him along with two sheep if they were available (to compensate for the difference) or twenty Dirhams. If on the other hand he has to offer a ‘hiqqah’ as Zakah, but he only has a jaz’ah, it is accepted from him, and the Zakah collector will then pay him the difference, which is twenty Dirhams or two female sheep.’ Related by AI-Bukhari.

Mu’adh bin Jabal (RAA) narrated, ‘When the Messenger of Allah (ﷺ) sent him to Yemen, he commanded him to take a ‘tabi’(young bull) or ‘tabi’ah’ (young cow, which is one year old), as Zakah for every 30 cows. And for every forty cows, a musinnah (two year old cow) is due. Every non-Muslim who attained the age of puberty should pay one Dinar or the equivalent from the Mu’afiri clothes (made in a town in Yemen called Ma’afir).’ Related by the Five Imams and the wording is from Ahmad.

“The Zakah of the Muslims should be collected by their water trough.” Related by Ahmad.

Abu Dawud also has the narration, “Their Zakah should only be collected by their dwellings.”

“No Zakah is to be paid on one’s horse (that he rides) or one’s slave.” Related by Al-Bukhari. Muslim also has the narration, “There is no Zakah to be paid on one’s slave, except for Zakat-ul-Fitr (which is paid at the end of Ramadan, and a Muslim must pay it on behalf of all of those he is responsible for).”

“For every forty camels, one ‘bint labun’ (a young female camel which is two years old and already starting the third year), is due as Zakah. No camel is to be separated from the rest of the camels (i.e. the jointly owned live stock as mentioned above). Whoever gives it willingly, seeking his reward from Allah, will be rewarded. (However) if someone refrains from paying it, it will be taken from him (by force) along with part of his property (as punishment), for it is a right of Allah. None of it is lawful for the family of Muhammad (ﷺ).” Related by Ahmad, An-Nasa’i, Abu Dawud and Al-Hakim rendered it Sahih. And Ash-Shafi’ee conditioned ruling by it depending on its authenticity.

“When you possess two hundred Dirhams at the end of the year (if you still have all of them), five Dirhams are levied on them as Zakah. There is nothing upon you (to be paid) in gold, until it reaches (the value of) twenty Dinars. When you possess twenty Dinars, at the end of the year, then there is half a Dinar levied on it (as Zakah). Any additional amount will be calculated in the same manner. No Zakah is to be paid on monetary holdings, until they have been owned for one year.” Related by Abu Dawud, who rendered it Hasan.

Ibn Umar (RAA) narrated, ‘Whoever earns any money, he is not liable to pay Zakah, until the period of a year has passed (while still possessing the same amount of money).’ Related by At-Tirmidhi.

Ali (RAA) narrated that, ‘There is no Zakah to be paid on working cattle.’ Related by Abu Dawud and Ad-Daraqutni.

“One who becomes the guardian of an orphan, who owns property, must trade on his behalf and not leave it (saved and unused) until it is all eaten up by Zakah (which is paid yearly).” Related by At-Tirmidhi and Ad-Daraqutni with a weak chain of narrators.

And it has a Shahid (supporting narration) that is Mursal narrated by Ash-Shafi’ee.

Abdullah bin Abi Aufa (RAA) narrated, ‘Whenever a person came to the Messenger of Allah (ﷺ) with their Zakah, he would say, “O Allah! Send your blessings upon them” Agreed upon.

Ali (RAA) narrated that al-Abbas (RAA) asked the Messenger of Allah (ﷺ) to allow him to pay his Zakah before its due date, and he gave him permission to do so.’ Related by At-Tirmidhi and Al-Hakim.

“There is no Zakah to be paid on less than five ounces of silver, less than five camels or less than five Awsuq of dates.” Related by Muslim.

“There is no Zakah to be paid on any amount of dates or grain less than five Awsuq.” Agreed upon.

“A tithe is due as Zakah, on every plant watered by heaven (rain water), springs, or underground water (i.e. watered without effort).While half a tithe is paid on what is watered by irrigation (i.e. machines are used).” Related by Al-Bukhari. Abu Dawud added in his narration, “When it is watered by underground water (close to the surface and keeping the land wet), a tithe is paid, but half a tithe is paid when the land is watered by wheels or animals.”

barley, wheat, raisins and dates.”Related by At-Tabarani and Al-Hakim.

Imam Ad-Daraqutni related on the authority of Mu’adh (RAA), ‘As for cucumbers, watermelons, pomegranates, and sugar-cane, the Messenger of Allah (ﷺ) has exempted them from Zakah.’ It is transmitted with a weak chain of narrators.

Sahl bin Abi Hathmah (RAA) narrated, “We were commanded by the Messenger of Allah (ﷺ), ‘Whenever you assess the amount of something, estimate the and ignore one-third. If you do not, then leave (at least) one fourth.” Related by the five Imams, except for Ibn Majah.

Attab bin Usaid (RAA) narrated that The Messenger of Allah (ﷺ) commanded us, “Grapevines are to be estimated exactly as palm trees, and its Zakah is taken in raisins.” Related by the five lmams and it has a break in the chain.

Amro bin Shu’aib narrated on the authority of his father, who reported on the authority of his grandfather (RAA) that a woman came to the Messenger of Allah (ﷺ) accompanied by her daughter, who wore two heavy gold bangles. He said to her, “Do you pay Zakah on them?” She said, ‘No.’ He then said, “Are you pleased that Allah may put two bangles of fire on your wrist on the Day of Judgment?” She then threw them away. Related by the three Imams with a strong chain of narrators.

And Al-Hakim graded it Sahih based on the narration of Aisha.

Umm Salamah (RAA) narrated that she was wearing golden ornaments and asked the Messenger of Allah (ﷺ), ‘Is it considered as a treasure?’ He said, “If you pay the due Zakah, then it is not considered as a treasure.” Related by Abu Dawud and Ad-Daraqutni.

Samurah bin Jundub (RAA) narrated that The Messenger of Allah (ﷺ) used to command us to pay Zakah from (the goods) we had prepared for sale. Related by Abu Dawud with a weak chain of narrators.

“One fifth is compulsory to be paid (as Zakah) on buried Treasure.” Agreed upon.

‘Amro bin Shu’aib narrated on the authority of his father, who reported on the authority of his grandfather (RAA) that the Messenger of Allah (ﷺ) was asked about a treasure that was found by a man in some ruined land, and he said to him, “If you found it in an inhabited village, then you must advertise its having been found. However, if he found it in an uninhabited village, then on it and the rest of the discovered treasure one fifth is payable as Zakah.” Related by Ibn Majah with a reliable chain of narrators.

Bilal bin Al-Harith (RAA) narrated that The Messenger of Allah (ﷺ) took Zakah from the mines of Qabaliyah.

Ibn ’Umar (RAA) narrated, The Messenger of Allah (ﷺ) enjoined the payment of one sa” of dates or one sa’ of barley as Zakat-ul-fitr on every Muslim, slave or free, male or female, young or old, and he ordered that it be paid before the people went out to offer the ‘Id prayer.’ Agreed upon.

Ibn ’Adi and Ad-Daraqutni also related on the authority of Ibn’Umar but with a weak chain of narrators, “Save them (i.e. the poor) wondering around (in the markets and the streets asking for food) on that day.”

Abu Sa’id Al-Khudri (RAA) narrated, “We used to offer it (Zakat-ul-fitr) during the lifetime of the Prophet as one sa’ of food or one sa’ of dates, or one sa’ of barley or one sa’ of raisins’’ Agreed upon. In another narration, “or one sa’ of dried cottage cheese.” Abu Sa’id then added, “As for myself, I would continue to give it as I used to give during the time of the Prophet. Abu Dawud also transmitted on the authority of Abu Sa’id, “I would never give but a sa’.”

Ibn ’Abbas (RAA) narrated, ‘The Messenger of Allah (ﷺ) enjoined Zakat-ul-fitr on the one who fasts (i.e. fasted during the month of Ramadan) to purify him from any indecent act or speech and for the purpose of providing food for the needy. It is accepted as Zakah for the person who pays it before the Eid prayer and it is Sadaqah (i.e. voluntary charity) for the person who pays it after the Eid prayer.’ Related by Abu Dawud and Ibn Majah and Al-Hakim graded it as Sahih.

“Seven people will be shaded by Allah under His shade on the day when there will be no shade except His ….” He mentioned the rest of the hadith, which says, “and a man who gives charity so secretly that his left hand does not know what his right hand has given.” (i.e. nobody knows how much he has given in charity). Agreed upon.

’Uqbah Ibn ‘Amir (RAA) narrated, ‘I heard the Messenger of Allah (ﷺ) say, “Everybody will be shaded by his Sadaqah (on the Day of Judgment) until it has been judged between the people.” Related by Ibn Hibban and Al-Hakim.

Abu Sa’id AI-Khudri (RAA) narrated that The Prophet said, “Any Muslim who clothes another Muslim who is naked, Allah will clothe him from the green garments of Paradise. Any Muslim who feeds a Muslim who is hungry, Allah will feed him from the fruit of Paradise, and any Muslim who gives drink to a Muslim who is thirsty, Allah will give him a drink from the Sealed Nectar.” Related by Abu Dawud with a weak chain of narrators.

”The upper hand is better than the lower hand (i.e. he who gives in charity is better than he who takes it). One should begin by giving to his dependents. And the best Sadaqah (charity) is that, which is given by a wealthy person (from the money which is left over after his expenses). And whoever abstains from asking others for some financial help, Allah will provide for him and save him from asking others; Allah will make him self-sufficient.” Agreed upon and this version is of al-Bukhari.

Abu Hurairah (RAA) narrated that The Messenger of Allah (ﷺ) was asked, ‘Which kind of Sadaqah is better? He replied, “That which is given by one who does not have much property. And begin by giving to your dependents.” Related by Ahmad, and Abu Dawud. Ibn Khuzaimah, Ibn Hibban and AI-Hakim graded it as Sahih.

“Give Sadaqah.” A man then said, ‘Allah’s Messenger (ﷺ), I have a Dinar.’ He then said to him, “Give it to yourself as Sadaqah.” The man again said, ‘I have another one.’ The Messenger of Allah (ﷺ) said: “Give it to your children as Sadaqah.” He said, ‘I have another one.’ He said, “Give it to your wife as Sadaqah.” The man again said, ‘I have another one.’ The Messenger of Allah (ﷺ) said: “Give it to your servant as Sadaqah.” He said, ‘I have another one.’ The Messenger of Allah (ﷺ) said: “You know better to whom you should give it.” Related by Abu Dawud and An-Nasa’i. Ibn Hibban and Al-Hakim regarded it as Sahih.

“When a woman gives some of the foodstuff (which she has in her house) in charity without being extravagant (without being wasteful), she will receive the reward for what she has spent, and her husband will receive the reward because of his earning, and the keeper (if any) will be similarly rewarded. The reward of one will not decrease the reward of the others.” Agreed upon.

“Ibn Mas’ud is right. Your husband and your children are more deserving.’’ Related by Al-Bukhari.

“A man who persists in begging people to give him charity, will come on the Day of Judgment and there will not be a piece of flesh on his face.” Agreed upon.

“He who asks others to give to him in order to increase his own wealth, is akin to one who asks for live coals. He who wishes to have more, let him have it and he who wishes to have less, let him have it.” Related by Muslim.

“It is better for any of you to take a rope and cut some wood (from the forest) and carry it over his back and sell it, to preserve his dignity (as he is earning his own living), rather than ask a person for something and that person may give him or not.” Related by Al-Bukhari.

“begging is like a scratch with which a man scratches his face; unless one is asking the ruler or in the case of dire necessity.” Related by At-Tirmidhi, who regarded it as Sahih.

“Zakah is not allowed for the well-off person except for one of the following five: an administrator of Zakah, a man who buys Zakah holdings with his money, a person who is in debt, a fighter in the cause of Allah, or a rich person who is given a present by a needy (miskin) person which the latter had been given as Zakah.” Related by Ahmad, Abu Dawud, Ibn Majah, and Al-Hakim regarded it as Sahih.

‘Ubaidullah bin ’Adi bin Al-Khiyar (RAA) narrated that Two men told him that they had gone to the Messenger of Allah (ﷺ) asking him to give them something from the Zakah money (as he was distributing it at that time). The Messenger of Allah (ﷺ) then looked them up and down and found them to be sturdy and strong. He then said to them, “If you desire, I shall give it to you, but this Zakah is not for one who is rich, neither for the one who is strong and able to earn.” Related by Ahmad, Abu Dawud and An-Nasa’i.

“Asking for (the money of) Zakah, is justified only for the following three: first, a man who is in debt: it is then permissible for him to receive until he is in a position to earn his own living; and third, a man who has been reduced to poverty and three persons of caliber from among his people testify to his desperate circumstances. Such will receive until he finds a means of support for himself. Other than these cases, O Qabisah, it is considered as taking suht (unlawful or haram earnings), and the person receiving it (this Zakah) will be consuming forbidden (unlawful) holdings.” Related by Muslim, Abu Dawud, Ibn Khuzaimah and Ibn Hibban.

“Indeed, Zakah ought not to be given to the family of Muhammad, it will be like giving them from the impurities of people.” In another narration, “It is not lawful for Muhammad or the family of Muhammad(ﷺ). Related by Muslim.

Jubair bin Mut’am (RAA) narrated, “Uthman Ibn ‘Affan and I went to the Messenger of Allah (ﷺ) &, and said to him, ‘O Messenger of Allah (ﷺ)! You have given the family of Banu Al-Muttalib from the fifth of the war booty of Khaibar and left us out, while we and they are of the same status.’ The Messenger of Allah (ﷺ) replied, “Banu Al-Muttalib and Banu Hashim are one.” Related by al-Bukhari.

Abu Rafi (RAA) narrated that The Messenger of Allah (ﷺ) appointed a man from Bani Makhzum to collect the Zakah. The man said to Abu Rafi’, ‘Accompany me so that you may get a share of it.’ Abu Rafi, replied, ‘No! Not until I go to the Prophet and ask him’ He went to the Messenger of Allah (ﷺ) and asked him, and the Prophet replied, “The client (slave) of a certain tribe are like (the members of the tribe) themselves and Zakah is not lawful for us.” Related by Ahmad, the three Imams, Ibn Khuzaimah and Ibn Hibban.

Salim bin ’Abdullah bin ’Umar narrated on the authority of his father (RAA) that the Messenger of Allah (ﷺ) used to give ‘Umar bin Al-Khattab something (some money), but he would say to him, ‘Would you give it to a person, who is more needy than me’? The Messenger of Allah (ﷺ) would then say to him, ‘Take it. If you are given something from this property, without your having asked for it or being eager to receive it, and if you are not given, do not go and ask for it.” Related by Muslim.

“None of you should fast a day or two before the (beginning of the) mouth of Ramadan, unless it is a day on which one is in the habit of fasting (i.e. voluntary fasting that coincides with that day).” Agreed upon.

’Ammar bin Yasir (RAA) narrated, ‘Whoever fasts the day of doubt he has then disobeyed Abu al-Qasim (the Prophet).’ Related by the five Imams, and Ibn Khuzaimah and Ibn Hibban graded it as Sahih

Ibn ‘Umar (RAA) narrated, ‘I heard the Messenger of Allah (ﷺ) say, “Start fasting after you have seen it (i.e. the new crescent) and end the fast (at the end of the month) when you see it. If it is overcast and cannot be seen, then estimate its sighting (i.e. presume that Sha‘ban lasted for thirty days).” Agreed upon. Muslim narrated, “If it is too overcast to be seen then presume that it (Sha’ban) lasted for thirty days.”In another narration by al-Bukhari, “wait, until thirty days of it (Sha’ban) have passed.”

Al-Bukhari reported on the authority of Abu Hurairah, “Complete the days of Sha’ban as thirty days.”

Ibn ’Umar (RAA) narrated, ‘The people were trying to sight the new moon (of Ramadan.) and when I reported to the Messenger of Allah (ﷺ) that I had seen it, he fasted and commanded people to fast.’ Related by Abu Dawud, and Al-Hakim and Ibn Hibban graded it as Sahih.

Ibn ‘Abbas (RAA) narrated, ‘A Bedouin came to the Prophet and said, ‘I have sighted the crescent (of Ramadan). He then said to him, “Do you testify that there is none worthy of worship but Allah?” The Bedouin said, ‘Yes.’ He asked him again, “Do you testify that Muhammad is the Messenger of Allah (ﷺ)?” The man replied, ‘Yes.’ The Messenger of Allah (ﷺ) there upon said, “O Bilal! Announce to the people to (start) fasting tomorrow.” Related by the five Imams. Ibn Khuzaimah and Ibn Hibban graded it as Sahih. An-Nasa’i said that it is most probably Mursal (a Hadith in which the link between the Successor (Tabi’i) and the Prophet (ﷺ) is missing.

“Whoever does not form his intention to fast before to fajr, his fasting will not be accepted.” Related by the five Imams, but At-Tirmidhi and An-Nasa’i consider it to be related by Hafsah and not connected to the Prophet (ﷺ). Imam Ad-Daraqutni transmitted, “No fasting is accepted for one who does not form the intention (to fast) the night before.”

‘A’isha (RAA) narrated, ‘One day the Messenger of Allah (ﷺ) entered my house and said, “ls there anything here (to eat)?” I said, ‘NO,’ He said, “I shall then be fasting (today).” Then he came to us another day and we said to him, ‘Someone has offered us some hais as a gift.’ He then said, “Show it to me. I had been fasting since this morning, “and he ate from it ( as it was a voluntary fast and not during the obligatory fasting of Ramadan). Related by Muslim.

“People will always be fine (on the right path, or following the Sunnah) as long as they hasten to break their fast (in Ramadan).” Agreed upon.

“Allah, the Most Exalted said: “Those among My servants, who hasten to break their fast, are the most beloved (or dearest)to Me.” Related by At-Tirmidhi.

“Eat the suhur (pre-dawn meal), for there are blessings in this meal.” Agreed upon.

“When one of you is breaking his fast, he should eat some dates. If dates are not available, then break it with some water, for water is purifying.’’ Related by the five lmams. Ibn Khuzaimah, Ibn Hibban and al-Hakim graded it as Sahih.

Abu Hurairah (RAA) narrated, The Messenger of Allah (ﷺ) forbade us from practicing wisal in fasting (i.e. fasting continuously without breaking one’s fast in the evening or eating before the following dawn). So a man said to him, ‘But you practice wisal O Messenger of Allah!’ The Prophet Allah (ﷺ) replied, “Which one of you is like me? I am given food and drink during my sleep by Allah.” So when people refused to stop wisal, the Prophet fasted day and night continuously along with them for a day and then another day and then they saw the crescent (of the new month of Shawwal). The Prophet said to them, “If the crescent had not appeared, I would have made you fast for a longer period.” That was a punishment for them because they refused to stop (practicing Wisal). Agreed upon.

“Whoever does not give up forged speech and evil actions and does not abandon foolishness, Allah is not in need of his leaving food and drink (i.e. Allah will not accept his FASTING).” Related by Al-Bukhari and Abu Dawud, and the wording is from the latter.

‘A’isha (RAA) narrated that The Messenger of Allah (ﷺ) would kiss and embrace (his wives) while fasting, for he had the most control of all of you over his desires.’ Agreed upon and the wording is from Muslim, who added in a narration, ‘In Ramadan.

Ibn ‘Abbas (RAA) narrated that The Messenger of Allah (ﷺ) had himself cupped while he was in a state of Ihram, and had himself cupped while he was fasting.’’ Related by Al-Bukhari.

Shaddad bin Aus (RAA) narrated that The Messenger of Allah (ﷺ) came across a man in Al-Baqi’ (in Madinah) who was having himself cupped in Ramadan., and said to him, “The one who cups and the one who is being cupped have both broken their fast.” Related by the five Imams except for At-Tirmidhi. Ahmad, Ibn Khuzaimah and Ibn Hibban regarded it as authentic.

Anas (RAA) narrated, ‘The first time cupping was dis-liked for the one who is fasting was when Ja’far bin Abi Talib had himself cupped while fasting and the Messenger of Allah (ﷺ) came across him and said, “Those two have broken their fast (meaning Ja’far and the man who was cupping him.)” But later on the Prophet allowed cupping for the one who is fasting. Anas used to have himself cupped while he was fasting. Related by Ad-Daraqutni, who regarded it as a strong hadith.

‘A’isha (RAA) narrated, The Messenger of Allah (ﷺ) applied kohl to his eyes while he was fasting.’ Related by Ibn Majah with a weak chain of narrators. According to At-Tirmidhi, nothing authentic has been related from the Prophet concerning this issue, i.e. applying kohl, eye drops etc. to the eye while fasting.

‘Whoever forgets that he is fasting, and eats or drinks is to complete his fast, as it was Allah who fed him and gave him something to drink.” Agreed upon.

Al-Hakim transmitted on the authority of Abu Hurairah, “Whoever breaks his fast during Ramadan due to forgetfulness is not to make up for the day later or perform an expiation.” It is a sound hadith.

“Whoever is overcome and vomits is not to make up for the day, but whoever vomits intentionally must make up the day.” Related by the five Imams.

Jabir (RAA) narrated, ‘The Messenger of Allah (ﷺ) left for Makkah during the year of the conquest (of Makkah) in Ramadan and he and the people with him fasted until he reached the valley of Kura Al-Ghamim. He then called for a cup of water, which he elevated so that the people could see it, and then he drank. After-wards, he was told that some people had continued to fast, and he then said, “Those are the disobedient ones! Those are the disobedient ones!”

In another narration, ‘He was told that people are finding it difficult to fast (during the journey) and they are waiting to see what the Prophet (ﷺ) will do. So he called for a cup of water after the Asr (afternoon) prayer and drank it.’ Related by Muslim.

Hamzah bin ’Amro Al-Aslami (RAA) narrated, ‘I said to the Messenger of Allah (ﷺ) ‘O Messenger of Allah (ﷺ)! I find within me the strength to fast while traveling. Would there be any blame upon me if I were to do so?’ The Messenger of Allah (ﷺ) said to him, “It is a concession from Allah. Whoever takes it has done well. Whoever likes to fast, there is no blame upon him.”Related by Muslim.

And it’s basic meaning is in Al-Bukhari and Muslim from the narration of Aisha (with the wording) “that Hamza bin ‘Amro asked”.

Ibn ’Abbas (RAA) narrated, ‘An elderly man is permitted to break his fast, but he must feed a poor person daily, and he does not have to make up for it.’ Related by Ad-Daraqutni and Al- hakim, who rendered it to be Sahih

Abu Hurairah (RAA) narrated that A man came to the Messenger of Allah (ﷺ) and said, “l am ruined O Messenger of Allah (ﷺ)!” The Messenger of Allah (ﷺ) asked him, “What has ruined you?” The man replied, ‘I had intercourse with my wife during the day in Ramadan while fasting)’ The Prophet said to him, “Are you able to free a slave?” The man said, ‘No.’ The Prophet said, “Can you fast for two consecutive months?” He said, ‘NO.’ The Prophet then asked him, “Can you provide food for sixty poor people?” He said, ‘No.’ Then the man sat down. A basket of dates was brought to the Prophet and he said to the man, “Give this as Sadaqah (voluntary charity)” The man said, ‘To someone who is poorer than us!’ There is no one in this city (Al-Madinah) who is in need of these dates more than us!’ The Prophet laughed until his molar teeth could be seen and said to the man, “Go and feed your family with these dates.” Related by the seven Imams and the wording is from Muslim.

‘A’isha and Umm Salamah (RAA) narrated, The Messenger of Allah (ﷺ) would rise in the morning (when it is already Fajr time) while he was Junub (in a state of major ritual impurity due to intercourse) on a day in Ramadan. He would then perform Ghusl and fast. Agreed upon. In the narration of Muslim on the authority of Umm Salamah, ‘And he would not make up for it (that day).’

“Whoever dies while he still has some fasts to make up (of the days of Ramadan), then his heir (any of them) should fast on his behalf.” Agreed upon.

Abu Qatadah Al-Ansari (RAA) narrated, ‘The Messenger of Allah (ﷺ) was asked about fasting on the day of Arafah (the 9th of the month of Dhul Hijjah). He replied, “Fasting on the day of Arafah is an expiation for the preceding year and the following year.” He was also asked about fasting on the day of Ashura (the 10th of the month of Muharram). He replied, “Fasting on the day of Ashura is an expiation for the preceding year.” The Messenger of Allah (ﷺ) was also asked about fasting on Monday, and he replied, “This is the day on which I was born and the day on which I was sent (with the Message of Islam) and the day on which I received revelation.” Related by Muslim.

“Whoever fasts during the month of Ramadan and then follows it with six days of Shawwal will be (rewarded) as if he had fasted the entire year.” Related by Muslim.

“No servant (of Allah) fasts on a day (merely) for the sake of Allah except that Allah pushes the Hellfire seventy years further away from his face, due to fasting on this day.” Agreed upon and the wording is from Muslim.

‘A’isha (RAA) narrated, ‘The Messenger of Allah (ﷺ) used to fast until one would say, he never breaks his fast (i.e. he never stops fasting), and he would abandon fasting (at other times) until one would say that he never fasts. And I never saw the Messenger of Allah (ﷺ) fast for a complete month except for the month of Ramadan, and I never saw him fast in a month more than he did in the month of Sha’ban.” Agreed upon and the wording is from Muslim.

Abu Dharr (RAA) narrated that The Messenger of Allah (ﷺ) commanded us to fast for three days of every month; that is on the days of the full moon; the 13th , 14th , and 15th (of the lunar month).’ Related by An-Nasa’i and At-Tirmidhi and rendered authentic by Ibn Hibban.

Abu Hurairah (RAA) narrated that The Messenger of Allah said, “A woman is not to fast (even) for one day while her husband is present except with his permission” Agreed upon and the wording is from Al-Bukhari. Abu Dawud’s version states, “unless it is during Ramadan (then she does not need his permission as it is obligatory fasting).’’

Abu Sa’id Al-Khudri (RAA) narrated. ‘The Messenger of Allah (ﷺ) has prohibited fasting on two days; the day of Fitr (breaking the fast of Ramadan) and on the day of sacrifice (‘Idul Adha).’ Agreed upon.

“The days of Tashriq (the three days following ‘Idul Ad-ha, i.e. 11th , 12th and 13th of Dhul Hijjah) are days of eating, drinking and remembering (dhikr) of Allah, the Most Great and Glorious.” Related by Muslim.

‘A’isha and lbn ‘Umar (RAA) narrated, ‘Nobody was allowed to fast on the days of Tashriq except for those, who could not afford the Hadi (sacrifice).’ Related by Al-Bukhari.

“Do not single out Friday night (i.e. the night preceding Friday) among all the other nights for performing the night prayer. Also, do not single out Friday among other days for fasting, unless it coincides with the days one regularly fasts.” Related by Muslim.

“None of you should fast on Friday, unless he fasts together with the day before or the day after.” Agreed upon.

“When it is the middle of Sha’ban do not fast (until it is Ramadan).” Related by the five Imams, but Imam Ahmad declared it to be a weak narration.

“Do not fast on Saturday unless it is an obligatory fast. (Do not fast) even if you do not find anything (to eat) except for some grape peelings or the branch of a tree, in that case he should chew on it.” Related by the five Imams and its narrators are reliable. Imam Malik disapproved this narration, and Abu Dawud said that this narration is abrogated.

Umm Salamah (RAA) narrated, The Messenger of Allah (ﷺ) used to fast more often on Saturdays and Sundays than on the other days. He would say, “They are the ‘ids of the polytheists, and I love to act contrary to what they do.” Related by An-Nasal and was rendered authentic by Ibn Khuzaimah, and the wording is his.

Abu Hurairah (RAA) narrated that The Messenger of Allah (ﷺ) forbade fasting on the day of Arafah for the one who is actually at Arafah (i.e. performing Hajj). Related by the five Imams except for At-Tirmidhi. Ibn Khuzaimah and al-Hakim graded it as Sahih.

“May he, who perpetually fasts (without a break) never fast.” Agreed upon.

Muslim narrated on the authority of Abu Qatadah, “May he not fast or break his fast.”

“Whoever prays during the night in Ramadan out of sincere faith and seeking its reward from Allah, will have all of his previous sins forgiven.” Agreed upon.

‘A’isha (RAA) narrated, ‘With the start of the last ten days of Ramadan, the Messenger of Allah (ﷺ) used to tighten his waist belt (i.e. keep away from his wives) and used to stay up praying all night, and he would also wake his wives (to pray and recite Qur’an etc..).” Agreed upon.

‘A’isha (RAA) narrated, ’The Messenger of Allah (ﷺ) used to perform I’tikaf during the last ten days of Ramadan until he died. Then his wives used to perform I’tikaf after his death.’ Agreed upon.

’A’isha (RAA) narrated, “Whenever the Messenger of Allah (ﷺ) intended to make I’tikaf he would pray the morning prayer and then he would enter the place of his I’tikaf (i.e. the place, which he had prepared for his I’tikaf inside the mosque).” Agreed upon.

’A’isha (RAA) narrated, The Messenger of Allah (ﷺ) used to put his head into (the window of my house) while he was in the mosque (performing I’tikaf) and I would comb his hair. When he was in I’tikaf he would not enter the house except for some need.”Agreed upon and the wording is from Al-Bukhari.

‘no I’tikaf is accepted….) is most probably the saying of ’A’isha (RAA), i.e. Hadith Mauquf (i.e. that which the companion does not connect to the Prophet and it is not the Prophet (ﷺ) himself.

The one who is performing I’tikaf does not have to fast unless he obliges himself to do so.” Related by Ad-Daraqutni and al-Hakim, and most probably it is also the saying of Ibn ‘Abbas, i.e. Mawquf and not of the sayings of the Prophet (ﷺ).

Ibn ’Umar (RAA) narrated, ‘Some of the companions of the Prophet were shown in their dreams that the night of Qadr was in the last seven nights of Ramadan. The Messenger of Allah (ﷺ) said to them, “It seems that all of your dreams agree that (the Night of Qadr) is in the last seven nights, and whoever wants to seek that night should do so in the last seven nights (of Ramadan).” Agreed upon.

Mu’awiyah bin Abi Sufian (RAA) narrated, ’The Messenger of Allah (ﷺ) said regarding the night of al-Qadr, “It is the 27th night (of Ramadan).’’ Related by Abu Dawud. But it is most probably the saying of Mu’awiyah and not the Prophet (ﷺ).

O Allah, You are the Pardoner and You love to pardon, so pardon me.” Related by the five Imams except for Abu Dawud. At-Tirmidhi and Al-Hakim reported it as Sahih.

“One should not undertake journeys except to three mosques: al-Masque al-Haram (in Makkah ), the Aqsa mosque, or this mosque (in Madinah).” Agreed upon.

Abu Hurairah (RAA) narrated that the Messenger of Allah said, “The performance of ‘Umrah is an expiation for all the sins committed (between this ‘Umrah and the previous one), and the reward for Hajj Mabrur (the one accepted by Allah or the one which was performed without doing any wrong) is nothing save Paradise.” Agreed upon.

Hajj and ‘Umrah.” Related by Ahmad and Ibn Majah and the wording is his. It is reported with a sound chain of narrators.

Jabir bin ‘Abdullah (RAA) narrated, A Bedouin came to the Prophet (ﷺ) and said, ‘O Messenger of Allah! Tell me about ‘Umrah! Is it compulsory? He replied (ﷺ), “No (it is not compulsory), but it is better for you to perform it.” Related by Ahmad and at-Tirmidhi. Scholars are of the opinion that it is Mawquf.

Ibn ‘Adi narrated with a weak chain of narrators on the authority of Jabir (RAA) in a Hadith Marfu’ (connected to the Prophet (ﷺ), “Hajj and ‘Umrah are compulsory.”

Anas (RAA) narrated that the Messenger of Allah (ﷺ) was asked, ‘What is as-Sabil?’ The Messenger of Allah (ﷺ) replied, “Provision of food and means to make the journey.” Related by Ad-Daraqutni and rendered authentic by Al-Hakim.

At-Tirmidhi reported the same hadith on the authority of Ibn ’Umar but with a weak chain of narrators.

Ibn ’Abbas (RAA) narrated, The Messenger of Allah (ﷺ) came across some riders at ar-Rauha’ (a place near Madinah). He asked them, “Who are you?” They replied, ‘Who are you?’ He replied, “I am the Messenger of Allah.” A woman then lifted up a boy, and asked the Prophet, Will this boy be rewarded for Hajj? The Messenger of Allah (ﷺ) replied, “Yes, and you too will be Rewarded.” Related by Muslim.

lbn ’Abbas (RAA) narrated that ‘Al-Fadl Ibn ’Abbas was riding behind the Messenger of Allah (ﷺ) when a woman from the tribe of Khath‘am came along, and al-Fadl started looking at her and she also started looking at him. The Messenger of Allah (ﷺ) kept on turning al-Fadl’s face to the other side. She said, ‘O Messenger of Allah! Allah has prescribed Hajj for His servants, and it has become due on my father who is an old man, who cannot sit stable on his mount. Shall I perform Hajj on his behalf?’ The Prophet (ﷺ) replied, “Yes, you may.” This incident took place during the Farewell Pilgrimage of the Prophet (ﷺ). Agreed upon, and the wording is from Al·Bukhari’.

“Yes perform Hajj on her behalf. Had there been a debt on your mother, would you have paid it or not? So, pay off her debt to Allah, for He is most deserving of settlement of His debt.” Related by Al-Bukhari.

“Any minor (child) who performs Hajj must perform it again after coming of age; any slave who performs Hajj and is then freed, must perform his Hajj again.” Reported by lbn Shaibah and Al-Baihaqi. lts narrators are authoritative but scholars say that it is Mawquf.

Ibn ‘Abbas (RAA) narrated, ‘I heard the Messenger of Allah (ﷺ) saying, “A man must never be alone with a woman unless there is a Mahram with her. A woman also may not travel with anyone except with a Mahram (relative).” A man stood up and asked, ‘O Messenger of Allah! My wife has gone for Hajj while I am enlisted for such and such a battle, what should I do?’ The Messenger of Allah (ﷺ) replied, “Go and join your wife in Hajj.” Agreed upon, and the wording is from Muslim.

Ibn ‘Abbas (RAA) narrated, The Messenger of Allah (ﷺ) heard a man saying, ‘O Allah! Here I am in response to Your call (saying Labbayk on behalf.. ) on behalf of Shubrumah.’ The Messenger of Allah (ﷺ) asked him. “Have you performed your own Hajj?” He replied, ‘No,’ whereupon the Prophet told him, “You must perform Hajj on your own behalf first, and then perform it on behalf of Shubrumah.” Related by Abu Dawud and Ibn Majah. Ibn Hibban graded it as Sahih.

“Had I said ‘yes’, it would have become a (yearly) obligation. Hajj is obligatory only once in one’s lifetime. Whatever one does over and above this is supererogatory (a voluntary act) for him.” Related by the five Imams except for at-Tirmidhi.

A similar narration was also related by Muslim on the authority of Abu Hurairah.

Ibn ‘Abbas (RAA) narrated that the Messenger of Allah (ﷺ) specified for the people of Madinah, DhulHulaifah (a place 540 km to the north of Makkah) as miqat. For those coming from ash-Sham (including Syria, Jordan and Palestine), he specified al-Juhfah (a place 187 km to the north-west of Makkah and close to Rabigh, where they now perform their Ihram). For those coming from Najd, he specified Qran al-Manazil, (a mountain, 94 km to the east of Makkah, overlooking ‘Arafah. For those coming from Yemen, he specified Yalamlam (a mountain 54 km to the south of Makkah. These places are for the people (coming from the above specified countries) as well as for others, who pass by them on their way to perform Hajj or ’Umrah. Those living within those boundaries can assume Ihram from where they set out (for the journey), and even the residents of Makkah, their Miqat would be the place where they are staying in Makkah.’ Agreed upon.

A’ishah (RAA) narrated’ ‘The Messenger of Allah (ﷺ)specified for those coming from Iraq, Dhat ‘Irq (a place 94 km to the north-east of Makkah) as their Miqat.’ Related by Abu Dawud and An-Nasa’i`.

Muslim related a similar narration on the authority of Jabir, but it is most probably Mawquf.

Al-Bukhari reported that it was Umar, who specified Dhat ‘Irq as the miqat (of those coming from Iraq).

Ibn ’Abbas narrated that the Messenger of Allah (ﷺ) specified al-Aqiq (a part of `Dhat Irq) for those coming from the east.’ Related by Ahmad, Abu Dawud and An-Nasa’i.

A’isha (RAA) narrated, ‘We left Madinah with the Messenger of Allah (ﷺ) to perform the Farewell Hajj. Some of us declared Ihram to perform ‘Umrah, while others declared their intentions to perform both Hajj and ‘Umrah. Yet others declared their lhram to perform Hajj only. The Prophet (ﷺ) declared Ihram for Hajj only. Those who intended ‘Umrah terminated their Ihram as soon as they finished the rituals of ‘Umrah. Those who intended to perform Hajj only or to combine Hajj with ‘Umrah, did not terminate their Ihram until the Day of Slaughtering (i.e. the day of sacrifice or ’Idul Ad-ha).’ Agreed upon.

Ibn ‘Umar (RAA) narrated, ‘The Messenger of Allah (ﷺ) used to start saying the Talbiyah. (after entering the state of Ihram) from the mosque of Dhul Hulaifa (i.e. from the Miqat of Madinah). Agreed upon.

“Jibril (peace be upon him) came to me and told me: ‘Command your Companions to raise their voices when saying Talbiyah.” Related by the five Imams and rendered authentic by At-Tirmidhi and Ibn Hibban.

Zaid bin Thabit (RAA) narrated, ‘When the Messenger of Allah (ﷺ) intended to make Ihram for Hajj, he would wash, and take off his ordinary clothes (and put on his white Ihram).” Related by At-Tirmidhi who declared it to be Hadith-Hasan.

Ibn ‘Umar (RAA) narrated, ‘The Messenger of Allah (ﷺ) was asked about what the person who is in a state of Ihram (Muhrim) should wear. He answered, “A person in the state of Ihram. is not allowed to wear a sewn shirt, a turban, trousers, a hooded robe, shoes or sewn slippers (Khuff), unless one is unable to find unsown slippers, then he may wear his Khuff or shoes provided one cuts them below the ankles, and you must not wear clothing that has been dyed with sweet smelling fragrance (such as saffron).” Agreed upon, and the wording is from Muslim.

A’ishah (RAA) narrated, ‘I used to apply perfume to the Prophet (ﷺ) when he intended to enter the state of Ihram, before he put on his Ihram (garments). And again when he ended his state of Ihram, but before he had made Tawaf around the Ka’bah.’ Agreed upon.

“A Muhrim (one in the state of Ihram) must not contract marriage, nor help others contract marriage, nor get engaged to marry.” Related by Muslim.

Abu Qatadah Al-Ansari (RAA) narrated concerning his hunting a zebra while he is not in a state of Ihram, that ‘Allah’s Messenger (ﷺ) said to Abu Qatada’s companions -who were in a state of Ihram, “Did any one of you ask Abu Qatadah to attack the herd, or point it out to him?” They said, ‘No.’ The Prophet then said, “Then, you may eat what is left of the quarry.” Agreed upon.

As-Sa’b bin Jath-thamah al-Laithi (RAA) narrated, ‘He presented to the Prophet (ﷺ) the meat of a zebra while he was in the area known as al-Abwa’ or Waddan. The Prophet (ﷺ) declined it, and said to him, “We declined your present only because we are in the state of Ihram.” Agreed upon.

“Five kinds of animals are vicious and harmful, and they may be killed outside or inside the sacred area of Ihram (Sanctuary). These are: the scorpion, the kite, the crow, the mouse, and the rabid dog.” Agreed upon.

Ibn ‘Abbas (RAA) narrated, ‘The Messenger of Allah (ﷺ) had himself cupped while he was in the state of Ihram Agreed upon.

Ka’b bin ‘Ujrah (RAA) narrated, ‘I was carried to the Prophet (ﷺ) and the lice were falling over my face. He said, “I did not know that your disease is hurting you as much as what I see. Can you sacrifice a sheep?” I said, ‘No.’ He then said. “Fast for three days or feed six poor people, half a Sa’ each.” Agreed upon.

Abu Hurairah (RAA) narrated, ‘When Allah, the Most High granted His Messenger (ﷺ) victory on the conquest of Makkah, the Prophet (ﷺ) addressed the people, so he glorified Allah and praised Him, and said, “Allah withheld the elephant from Makkah and empowered His Messenger and the believers over it. It has not been made lawful (i.e. fighting in it) for anyone before me, but it has been lawful for me only for a few hours on that day (of the conquest), and it will not be made lawful to anyone after me (to enter it lighting). Its wild game must not be frightened, its thorns are not to be cut. No one is allowed to pick up lost articles (Luqatah) unless he announces it (what he has found) publicly (in order to return it to the owner). If anyone has someone murdered inside its boundaries, then he has the choice of the best of two options (i.e. either to accept compensation, i.e. blood money or to retaliate). Al-‘Abbas then said, ‘Except for the Idhkhar (a kind of nice smelling grass, which is used by goldsmiths and burnt in households.)

‘Abdullah bin Zaid bin ’Asim (RAA) narrated that the Messenger of Allah said, “Ibrahim declared Makkah as a Haram (Sanctuary) and made supplication for its people, and I declare Madinah to be a Haram just as Ibrahim declared Makkah as a Haram, and I made supplication for its Mudd and Sa’ (refer to hadith no. 650), just as Ibrahim made supplication for the people of Makkah.” Agreed upon.

“Madinah is a Haram (Sanctuary) and its Sacred Precincts extend from ’Air to Thawr (the names of two mountains).” Related by Muslim.

“Labbaika Allahumma labbaik labbaika la sharika laka labbaik, innal hamda wan-ni’mata laka wal mulk, la sharika lak (O Allah! I hasten to You. You have no partner. I hasten to You. All praise and grace is Yours and all Sovereignty too; You have no partner). When we came with him to the House (of Allah), he placed his hands on the Black Stone (Hajar al Aswad) and kis+sed it. He then started to make seven circuits (round the Ka’bah), doing ramal (trotting) in three of them and walking (at his normal pace) four other circuits. Then going to the place of Ibrahim (Maqam Ibrahim), there he prayed two rak’at. He then returned to the Black Stone (Hajar al Aswad) placed his hands on it and kissed it. Then he went out of the gate to Safa, and as he approached it, he recited: “Verily as-Safa and Marwah are among the signs appointed by Allah,”(2:158), adding, “I begin with what Allah began.” He first mounted as-Safa until he saw the House, and facing the Qiblah he declared the Oneness of Allah and glorified Him and said: ‘La ilaha illa-llah wahdahu la sharika lahu, lahul mulk wa lahul hamd, wa huwa ‘ala kulli shai’in qadeer, la ilaha illa-llahu wahdahu anjaza wa’dahu, wa nas ara ‘abdahu, wa hazamal ahzaba wahdah’ (There is no God but Allah, He is One, and has no partner. His is the dominion, and His is the praise and He has Power over all things. There is no God but Allah alone, Who fulfilled His promise, helped His servant and defeated the confederates alone.”) He said these words three times making supplications in between. He then descended and walked towards Marwah, and when his feet touched the bottom of the valley, he ran; and when he began to ascend, he walked (at his normal pace) until he reached Marwah. There he did as he had done at Safa…. When it was the day of Tarwiyah (8th of Dhul-Hijjah) they went to Mina and put on the Ihram for Hajj and the Messenger of Allah (ﷺ) rode his mount, and there he led the Dhur (noon), ‘Asr (afternoon), Maghrib (sunset), ‘Isha and Fajr (dawn) prayers. He then waited a little until the sun had risen, and commanded that a tent be pitched at Namirah (close to Arafat). The Messenger of Allah (ﷺ), continued on until he came to Arafah and he found that the tent had been pitched for him at Namirah. There he got down until the sun had passed its meridian; he commanded that al-Qaswa’ be brought and saddled for him, then he came to the bottom of the valley, and addressed the people with the well-known sermon Khutbat al-Wada (the Farewell Sermon). Then the Adhan was pronounced and later on the Iqamah and the Prophet led the Dhuhr (noon) prayer. Then another Iqamah was pronounced and the Prophet led the Asr (afternoon) prayer and he observed no other prayer in between the two. The Messenger of Allah then mounted his camel and came to the place where he was to stay. He made his she-camel, al-Qaswa turn towards the rocky side, with the pedestrian path lying in front of him. He faced the Qiblah, and stood there until the sun set, and the yellow light diminished somewhat, and the disc of the sun totally disappeared. He pulled the nose string of al-Qaswa’ so forcefully that its head touched the saddle (in order to keep her under perfect control), and pointing with his right hand, advised the people to be moderate (in speed) saying: “O people! Calmness! Calmness!” Whenever he passed over an elevated tract of land, he slightly loosened the nose-string of his camel until she climbed up. This is how he reached al-Muzdalifah. There he led the Maghrib (sunset) and Isha prayers with one Adhan, and two lqamas, and did not pray any optional prayers in between them. The Messenger of Allah then lay down until dawn and then offered the Fajr (dawn) prayer with an Adhan and an Iqamah when the morning light was clear. He again mounted al-Qaswa’, and when he came to Al-Mash‘ar Al-Haram (The Sanctuary Landmark, which is a small mountain at al-Muzdalifah) he faced the Qiblah, and supplicated to Allah, Glorified Him, and pronounced His Uniqueness and Oneness, and kept standing until the daylight was very clear. Then he set off quickly before the sun rose, until he came to the bottom of the valley of Muhassir where he urged her (al·Qaswa’) a little. He followed the middle road, which comes out at the greatest Jamarah (one of the three stoning sites called Jamrat-ul ‘Aqabah), he came to Jamarah which is near the tree. At this he threw seven small pebbles, saying, Allahu Akbar` while throwing each of them in a manner in which small pebbles are thrown (holding them with his fingers) and this he did while at the bottom of the valley. He then went to the Place of sacrifice, and sacrificed sixty-three (camels) with his own hand (he brought 100 camels with him and he asked ’Ali to sacrifice the rest). The Messenger of Allah again rode and came to the House (of Allah), where he performed Tawaf al-Ifada and offered the Dhuhr prayer at Makkah….’ Muslim transmitted this hadith through a very long narration describing the full details of the Hajj of the Prophet

Khuzaimah bin Thabit (RAA) narrated, ‘When the Messenger of Allah (ﷺ) finished his Talbiyah whether in Hajj or ‘Umrah, he would ask Allah for His good pleasure and acceptance and ask Him for Paradise, and would seek refuge in Him from Hell.’ Related by Ash-Shafi’i with a weak chain of narrators.

“I have offered my sacrifice here (at Mina) and all of Mina is a place for slaughtering, so sacrifice where you are staying (at Mina). And I have stopped here (at Arafat) and all of Arafat is a stopping place (for the Day of Arafat on the 9th of Dhul-Hijjah). And I have stood here, and all of Jam’ (meaning al·Muzdalifah) is a place for standing.” Related by Muslim.

A’ishah (RAA) narrated, ‘When the Messenger of Allah (ﷺ) came to Makkah, he entered from its higher side (a place now called al-Mu’alla gate) and went out from its lower side (now called Kuda).’ Agreed upon.

Whenever Ibn ‘Umar (RAA) came to Makkah he would spend the night at Dhi Tuwa valley (near Makkah), and in the morning he would bathe. ‘Ibn ‘Umar used to say that this is what the Messenger of Allah (ﷺ), used to do.’ Agreed upon.

Ibn ‘Abbas (RAA) narrated that he used to kiss the Black Stone and prostrate himself on it. Related by Al-Hakim and Al-Baihaqi.

Ibn ‘Abbas (RAA) narrated that the Messenger of Allah (ﷺ) commanded them to trot for three circuits and walk (with a normal pace) for four circuits, between the two corners (The Black Stone and the Yemeni corner). Agreed upon.

The Black Stone and the Yemeni corner) Related by Muslim.

‘Umar (RAA) narrated that he kissed the Black Stone and said, ‘I know that you are a stone and can neither benefit anyone nor harm anyone. Had I not seen Allah’s Messenger(ﷺ) kissing you, I would not have kissed you.’ Agreed upon.

Abu At-Tufail (RAA) narrated, ‘l saw Allah’s Messenger (ﷺ) making Tawaf round the Ka’bah and he was touching the corner (of the Black Stone) with a stick that he had with him and then kissing the stick.’ Related by Muslim.

Ya’li bin Umaiyah (RAA) narrated, The Messenger of Allah (ﷺ) made the Tawaf while wearing a green Yemeni mantle, bringing it up from under his right armpit while covering the left shoulder.’ Related by the five Imams except for An-Nasa’i. At-Tirmidhi graded it as Sahih

Anas (RAA) narrated, ‘When we assumed Ihram (for Hajj or ‘Umrah) some of us raised their voices with Talbiyah and nobody objected to that, and others raised their voices with Takbir and no one objected to that (which means that saying Allahu Akbar ‘Allah is the Greatest’, or reciting the Talbiyah are both acceptable during Ihram).’ Agreed upon.

Ibn ‘Abbas (RAA) narrated, ‘The Messenger of Allah (ﷺ) sent me at night from al-Muzdalifah (to Mina) with the weak members of his family (women and children).’ Agreed upon.

A’ishah (RAA) narrated, ‘Saudah(the wife of the Prophet (ﷺ) asked his permission, on the night of al-Muzdalifah, to leave earlier (to Mina as she was a heavy and slow woman.’ The Prophet (ﷺ) gave her permission.’ Agreed upon.

Ibn ‘Abbas (RAA) narrated, ‘The Messenger of Allah said to us, “Do not throw the pebbles at Jamrah al-‘Aqabah until sunrise.” Related by the five Imams except An-Nasa’i, but with a disconnected chain of narrators.

A’ishah (RAA) narrated, ‘The Prophet sent Umm Salamah on the night of the 10th (before the day of the Sacrifice) and she threw her pebbles before dawn, after which she returned to Makkah to perform Tawaf.’’ Related by Abu Dawud.

“Anyone who offered this prayer -at al-Muzdalifah- along with us, and waited with us until we returned to Mina, and he stayed at ‘Arafat (on the 9th ) before that by night or day, he would have completed the prescribed duties of Hajj.” Related by the five Imams. At-Tirmidhi and Ibn Khuzaimah graded it as Sahih.

‘Umar (RAA) narrated, ‘The pagans did not use to depart from Muzdalifah until the sun had risen, and they would say, ‘Let the sun shine on Thabir (the highest mountain in Makkah). The Messenger of Allah (ﷺ) contradicted them and departed from Muzdalifah before sunrise.’ Related by Al-Bukhari.

Ibn ‘Abbas and Usamah bin Zaid (RAA) narrated, The Messenger of Allah (ﷺ) kept on reciting Talbiyah until he threw the pebbles at Jamrat-ul ‘Aqabah..’ Related by Al-Bukhari.

‘Abdullah bin Masud (RAA) narrated that he kept the Ka’bah on his left and Mina on his right and threw the seven pebbles of Jamrat-ul ‘Aqabah. He then said, ‘This is the location where the one on whom surah al-Baqarah. (surah no. 2) was revealed (i e. the Messenger of Allah (ﷺ)).’ Agreed upon.

Jabir bin ‘Abdullah (RAA) narrated, ‘The Messenger of Allah (ﷺ) threw Jamrat—ul ‘Aqabah on the Day of Sacrifice (the 9th of Dhul Hijjah) in the forenoon. On the following days he threw them when the sun had passed its meridian.’ Related by Muslim.

Ibn ‘Umar (RAA) narrated that he used to throw the pebbles of al-Jamrat ud-Duniya (the Jamrah near to the Khaif mosque) with seven small pebbles, and would recite Takbir when throwing each pebble. Then he would go ahead until he reached the bottom of the valley, where he would stand for quite a long time facing the direction of the Qiblah, and raising his hands, while supplicating Allah. Then he went and threw seven pebbles at the second Jamrah(al-Jamarah al·Wosta) while saying Allahu Akbar with each throw. He would then turn to the left of the bottom of the valley, stand there facing the Qiblah and supplicating to Allah with his hands raised. Then he went to Jamrat-ul Aqabah, threw seven pebbles at it, uttering the Takbir with each throw. After that he left and did not pause. He would then say, ‘I saw the Prophet (ﷺ) doing like this.’ Related by Al-Bukhari.

“May Allah bless those who shaved.” The Companions asked him, ‘O Allah’s Messenger, what about those who cut their hair short?’ They repeated their question twice (and each time he repeated his saying, ‘May Allah bless those who shaved.’) On the third time, the Messenger of Allah (ﷺ) then said, “And (may Allah bless) those who cut their hair short.” Agreed upon.

“There is no harm, go and slaughter your animal.” Another man asked, ‘l slaughtered the animal before I threw the pebbles? Prophet (ﷺ) said: “There is no harm, go and throw your pebbles.” The narrator said: “Whoever asked the Prophet (ﷺ) about anything done before or after the other he told him “No harm done. Go and do (whatever you missed).” Agreed upon.

Al-Maisur bin Makhramah (RAA) narrated, ‘The Messenger of Allah (ﷺ) sacrificed his animal before he shaved and commanded his companions to do so.’ Related by Al-Bukhari.

“When one of you threw the pebbles and shaved his hair, everything including perfume becomes lawful for him except women (i.e. sexual intercourse).” Related by Ahmad and Abu Dawud with a weak chain of narrators.

“Women (pilgrims) do not have to shave (their heads); they may only shorten their hair.” Related by Abu Dawud with a good chain of narrators.

Ibn ‘Umar (RAA) narrated that ‘Al-’Abbas bin ‘Abdul Muttalib asked permission from the Prophet (ﷺ) to stay at Makkah during the nights of Mina in order to provide drinking water (from Zamzam) to the pilgrims, and the Prophet (ﷺ) allowed him.’ Agreed Upon.

‘Asim bin ‘Adi (RAA) narrated that the Messenger of Allah (ﷺ) excused the herdsmen of camels from sleeping at Mina and asked them to throw pebbles on the day of sacrifice (i.e. throw Jamrat-ul ‘Aqabah and they do not have to spend the night at Mina), and then to throw the pebbles of the next day and the day after (i.e. of the 11th and the 12th combined (on the 12th ), and then throw pebbles again on the 13th Related by the five Imams. At-Tirmidhi and Ibn Hibban graded it as Sahih.

Abu Bakrah (RAA) narrated that the Messenger of Allah (ﷺ) delivered a sermon to us on the Day of Nahr (sacrifice) (and the narrator mentioned the sermon.).’ Agreed upon.

Sarra’ bint Nabhan (RAA) narrated ‘The Messenger of Allah (ﷺ) delivered a sermon to us on the second day of sacrifice, ‘Yaum ar-Ru’us’ (11th of Dhul -Hijjah) and said, “Is this not the middle of the days of Tashriq?” Related by Abu Dawud.

A’ishah (RAA) narrated, ‘The Messenger of Allah (ﷺ) said to her, “Your Tawaf by the Ka’bah and your Sa’i between Safa and Marwah is sufficient for both your Hajj and ‘Umrah (i.e. one Tawaf and one Sa’i are sufficient as she combined Hajj and ‘Umrah.)’ Related by Muslim.

Ibn ‘Abbas (RAA) narrated that the Messenger of Allah (ﷺ) did not trot during the seven circuits made in the final Tawaf when he returned to Makkah.’ Related by the five Imams except at-Tirmidhi. Al-Hakim graded it as Sahih.

Anas (RAA), narrated, ‘The Messenger of Allah rested for a while at al-Muhassab (a valley opening at al-Abtah between Makkah and Mina) prayed Dhuhr, Asr, Maghrib and ‘Isha prayers after which he rode to the Ka’bah and made Tawaf.’ Related by Al·Bukhari.

A’ishah (RAA) narrated that she did not use to do that i.e. rest at al-Muhassab and said, ‘The Messenger of Allah (ﷺ) rested at al-Muhassab, because it was easier to stop there and depart from (i.e. it is not a Sunnah to rest there`). Related by Muslim.

Ibn ‘Abbas (RAA) narrated, ‘People were commanded to make the Tawaf round the Ka’bah their last rite;(Farewell Tawaf but the menstruating women were excused from it.’ Agreed upon.

“Offering prayer in my mosque (in Madinah) is better than one thousand prayers elsewhere, save for those offered prayer in al-Masjid al-Haram (in Makkah). And prayer offered in al-Masjid al-Haram is better than prayer offered in my mosque by one hundred prayers.” Related by Ahmad and Ibn Hibban graded it as Sahih.

Ibn ‘Abbas (RAA) narrated, ‘When the Prophet (ﷺ) was prevented from performing ‘Umrah (by Quraish) he shaved his head, had intercourse with his wives and slaughtered his animal. The next year he performed ‘Umrah to make up for the year that he had missed.’ Related by Al-Bukhari.

A’ishah (RAA) narrated, ‘The Messenger of Allah (ﷺ) went to visit. Duba’ah bint Az-Zubair bin ‘Abdul Muttalib. She said to him, ‘O Messenger of Allah I have made the intention to perform Hajj but I am suffering from an illness.’ He said to her, “Perform Hajj but set a condition that you shall be relieved of the Ihram whenever you are prevented (due to illness, etc.).” Agreed upon.

“If anyone breaks (a leg) or becomes lame (while he was performing Hajj or ‘Umrah) he is released from him Ihram and must perform Hajj the next year.’ ’lkrimah said, ‘l asked Ibn ‘Abbas and Abu Hurairah about this statement of Al-Hajjaj and they said that he had spoken the truth. Related by the five Imams. At-Tirmidhi graded it as Hasan.

The Prophet (ﷺ) was asked, ‘What type of earning is best?’ He replied, “A man’s work with his hand and every transaction which is free from cheating or deception.” .

I heard Allah’s Messenger (ﷺ) saying in the year of the Conquest, while he was in Makkah, “Allah and His Messenger have forbidden the sale of intoxicants, dead animals, swine and idols.” He was asked, “O Allah’s Messenger, what about the fat of a dead animal, for it is used for greasing ships, greasing the hides (of animals), and making oils for lamps?” He replied, “No, it is unlawful.” Allah’s Messenger (ﷺ) then added: “May Allah curse the Jews, when Allah the Most High declared the fat of such animals unlawful they melted it, then sold it and devoured its price (profit).” .

I heard Allah’s Messenger (ﷺ) saying, “When two people who are arranging a business transaction disagree and there is no proof to arbitrate between them, the seller’s word is final, or they may break the deal.” .

Allah’s Messenger (ﷺ) prohibited the money paid for a dog, the payment of a prostitute, and the payment given to a soothsayer.” .

I was traveling on a camel of mine which had become exhausted, so I intended to let it go free. The Prophet (ﷺ) followed me and made supplication for me and struck it. Then, it went as it had never done before. He then said, “Sell it to me for on Uqiya.” I replied, “No.” He again said, “Sell it to me.” So I sold it to him for one Uqiya. However I stipulated that I should be allowed to ride it home. Then when I reached (home), I took the camel to him and he paid me its price in cash. I then went back and he sent someone after me. (When I came), he said, “Do you think that I asked you to reduce the value of your camel’s price to take it? Take your camel and your money, for it is yours.” .

A man among us declared that a slave belonging to him would be free after his death. However, he had no other property. So, the Prophet (ﷺ) sent for him (the slave) and sold him. .

A mouse fell into some ghee and died. The Prophet (ﷺ) was asked about it and he replied, “Throw it – and what is surrounding (touching) it – away and eat it (that which remained untouched).” .

“into a solid ghee.”

Allah’s Messenger (ﷺ) said: “If a mouse falls into ghee which is solid, throw the mouse and what is surrounding it away; but if it is in a liquid state do not go near it.” .

I asked Jabir (RA) about the payment for cats and dogs and he replied, “The Prophet (ﷺ) warned sternly against that.” .

“except a hunting dog.”

Barirah came to her and said, “I had arranged to buy my freedom for nine Uqiya; one Uqiyah to be paid annually, so help me.” ‘Aishah (RA) replied, “If your people are pleased that I should pay (the amount) to them, and I shall have the right to inherit from you, I shall do so.” Barira went to her people and told them about it, but they refused the offer. When she came back Allah’s Messenger (ﷺ) was sitting (in the house). She said, “I offered that to them, but they insisted that the right to inherit from me should be theirs.” The Prophet (ﷺ) heard that and ‘Aishah (RA) told him about it. So, he said to ‘Aishah (RA), “Take her and stipulate that the right to inherit from her will be yours, for the right of inheritance from her will be yours, for the right of inheritance belongs only to the one who has set a slave free.” ‘Aishah (RA) did so. Allah’s Messenger (ﷺ) then stood up among the people to address them. So, after praising and extolling Allah, he said, “To proceed; what is the matter with some men who make conditions which are not in the Book of Allah, the Might, the Majestic? Any condition which is not in Allah’s Book is invalid. Even if there are a hundred conditions, Allah’s Decision is more valid and Allah’s Condition is more binding. The right of inheritance belongs only to the one who has set a slave free.” . Muslim has: “Buy her, set her free and make the stipulation that the right to inherit from her will be yours.”

‘Umar (RA) forbade the sale of the slave-women who have given birth to children (of their owners). He said, “She is not to be sold, bestowed as a gift or inherited. He (the owner) enjoys her as long as he lives and when he dies, she becomes free.” .

We used to sell our slave-women who had borne (our) children while the Prophet (ﷺ) was still living, and he saw no harm in that. .

Allah’s Messenger (ﷺ) prohibited the sale of excess water. .

“And hiring a camel to impregnate a she-camel.”

Allah’s Messenger (ﷺ) forbade the sale of a stallion’s semen (to use for impregnation). .

Allah’s Messenger (ﷺ) forbade the transaction called ‘Habalal-Habalah” which was one entered into in the Jahiliya era, whereby a man bought a she-camel which was to be the offspring of a she-camel which was still in its mother’s womb. .

Allah’s Messenger (ﷺ) forbade selling or giving away the right of inheritance from a freed slave. .

Allah’s Messenger (ﷺ) forbade a transaction determined by throwing stones, and the transaction which involves some uncertainty (or cheating). .

Allah’s Messenger (ﷺ) said: “If anyone buys a grain he must not sell it till he weighs it.” .

Allah’s Messenger (ﷺ) forbade two transactions combined in one. .

“If anyone makes to transactions combined in one he is entitled to take the lower price, or (it is considered) usury.”

“Allah’s Messenger (ﷺ) said: “The condition of a loan combined with a sale is not lawful, now two conditions relating to one transaction, nor the profit arising from something which is not in one’s charge, nor selling what is not in your possession.” .

He forbade a transaction (combined with) a condition. at-Tabarani reported it through this chain of narrators in al-Awsat, and it is Gharib (reported by a single narrator).

Allah’s Messenger (ﷺ) forbade the type of transaction in which a security deposit was paid. .

I bought some oil in the market and when I had taken it (from the seller), a man met me and offered to give me a good profit for it. Then, when I was about to finalize the deal with him, a man caught hold of my forearm from behind. So I turned and found that he was Zaib bin Thabit (RA). He said, “Do not sell it in the place where you have bought it, till you take it to your dwelling. This is because Allah’s Messenger (ﷺ) forbade that commodities to be sold in the place where they were bought, till the traders take them to their dwellings.” .

I said, “O Allah’s Messenger, I sell camels at al-Baqi’. I sell for Dinars and take Dirhams (for them), and sell for Dirhams, and take Dinars (for them), I take this for that and give that for this (i.e. Dinars and Dirhams).” Allah’s Messenger (ﷺ) replied, “There is no harm in taking them at the current rate so long as you do not separate leaving something still to be settled (from the exchange).” .

Allah’s Messenger (ﷺ) forbade bidding against one another (to raise the price). .

The Prophet (ﷺ) forbade Muhaqalah, Muzabanah, and Mukhabarah. He also forbade Thunya unless it was explicit (a known amount). .

Allah’s Messenger (ﷺ) forbade Muhaqalah, Mukhadarah, Mulamasah, Munabadhah and Muzabamah. .

“Do not go out to meet riders (to conduct business with them), and a city-dweller must not sell for a man from the desert.” I asked Ibn ‘Abbas (RA), “What did he mean by ‘A city-dweller must not sell for a man from the desert.'” He replied, “He should not act as a broker for him.” .

Allah’s Messenger (ﷺ) said: “Do not go out to meet what is being brought (to market for sale). Whoever has done so and bought some of it, when its owner comes to the market he has the choice (of canceling the deal).” .

Allah’s Messenger (ﷺ) forbade, a city-dweller to sell for a man from the desert; one to bid against another (to raise the price); that someone sell (his product) by canceling the sale of his brother; to propose (marriage) to a woman after his brother has done so; or a woman to ask to have her sister divorced in order to deprive her of what belongs to her. .

“A Muslim must not offer a price above that offered by another Muslim.”

I heard Allah’s Messenger (ﷺ) saying, “Whoever separates a mother from her child, May Allah separate him from his beloved ones on the Day of Resurrection.” .

Allah’s Messenger (ﷺ) commanded me to sell two youths who were brothers. I sold them and separated them (by selling them to different people). When I made mention of that to the Prophet (ﷺ), he said, “Find them and get them back, and do not sell them except that they are together.” .

When prices were high in al-Madinah in the time of Allah’s Messenger (ﷺ), the people said, “O Allah’s Messenger, prices have become high, so fix them for us.” Allah’s Messenger (ﷺ) replied, Allah is the One Who fixes prices, Who withholds, gives lavishly and provides. And I hope that when I meet Allah, the Most High, none of you will have any claim on me for an injustice regarding blood or property.” .

Allah’s Messenger (ﷺ) said: “None withholds goods till the price rises but a sinner.” .

The Prophet (ﷺ) said: “Do not tie up the udders of camels and goats. He who buys them after that (has been done) has two choices open to him after milking them: he may keep them if he wishes, or may return them along with one Sa’ of dates.” .

“He has three days in which to decide to keep them or not.”

“He must return with it one Sa’ of any grain but wheat.” .

If anyone buys a goat whose udder has been tied up and he returned it, he must return it with one Sa’. .

“of dates.”

Allah’s Messenger (ﷺ) once came upon a heap of grain, and when he put his hand inside it, his fingers felt some dampness. So, he asked, “What is this, O owner of the grain?” He replied, “Rain had fallen on it, O Allah’s Messenger.” He said, “Why did you not put it (the damp part) on the top of the foodstuff so that people might see it? Whoever cheats has nothing to do with me.” .

Allah’s Messenger (ﷺ) said: “Whoever hoards grapes in the vintage (harvest) season till he sells them to those who make wine from them, has hastily thrown himself into Hell-fire with clear knowledge.” .

Allah’s Messenger (ﷺ) said: “Any profit goes to the one who bears responsibility.” .

The Prophet (ﷺ) gave him a Dinar to buy a sacrificial animal or a sheep. He bought two sheep with it, sold one of them for a Dinar and came back to him with a goat and a Dinar. So he invoked blessings on him in his business dealings, and he was such that if he had bought soil (of the earth) he would have made profit from it. .

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

at-Tirmidhi reported a Shahid (supporting narration of similar meaning) for it from the Hadith of Hakim bin Hizam.

The Prophet (ﷺ) forbade buying what is in the wombs of domestic animals till they give birth; selling what is in their udders; buying a runaway slave; buying (something from) the spoils of war until they are divided; buying Sadaqat before they are received; and the unknown catch (find) of a diver. .

Allah’s Messenger (ﷺ) said: “Do not buy the fish that is in the water, for it involves uncertainty (risk).” .

Allah’s Messenger (ﷺ) forbade the selling of a fruit till it becomes ripe, or the selling of fur which is (still) on the back (of an animal) or milk which is (still) in the udder. .

Abu Dawud reported in al-Marasil as a saying of ‘Ikrimah, and that is the strongest opinion.

He also reported it Mawquf (as a saying of a Companion, i.e.) Ibn ‘Abbas with a strong chain of narrators, and al-Baihaqi held it to the most correct narration.

The Prophet (ﷺ) forbade the sale of what is in the womb of a she-camel, and the semen that is in the body of a male-camel. .

Allah’s Messenger (ﷺ) said: “Whoever accepts back what he sold to a Muslim, Allah will forgive his fault.” .

Allah’s Messenger (ﷺ) said: “Both parties in a business transaction have a right to annul the transaction, so long as they have not separated and remain together; or one of them gives the other the choice (to conclude or annul the transaction); so, if one of them gives the other the choice (to conclude or annul the transaction) and then they make the transaction accordingly, the transaction then becomes binding; or if they separate after having made the transaction and none of them has annulled it, the transaction then becomes binding.” .

The Prophet (ﷺ) said: “The two parties (seller and buyer) in a business transaction have a choice (to annul it) until they separated (from one another), unless it is a transaction with the right to annul it attached to it; and it is not allowed for one to separated from the other for fear that he may cancel the deal.” .

“till they separated from their place (of transaction).”

A man told Allah’s Messenger (ﷺ) that he was being deceived (cheated) in business transactions, and he replied, “When you make a purchase say, ‘Deceiving (cheating) is not allowed (i.e. he has the choice to return the goods if he wills).'” .

Allah’s Messenger (ﷺ) cursed the one who accepts usury, the one who gives it, the one who records it and the two witnesses to it, saying, “They are all the same.” .

al-Bukhari reported something similar from the Hadith of Abu Juhaifah.

The Prophet (ﷺ) said: “Usury has seventy-three categories, the least one in sin is as that of a man who marries (has sexual relations with) his mother, and the very essence of usury is the (violation of the) honor of a Muslim man.” .

The Prophet (ﷺ) said: “Do not sell gold for gold unless it is the same amount for the same amount, and do not make one amount greater than the other. Do not sell silver for silver unless it is the same amount for the same amount, and do not make one amount greater than the other. And do not sell that (cash money) which is not present (at the time of the transaction) for that (cash money) which is present.” .

Allah’s Messenger (ﷺ) said: “Gold is to be paid for with gold, silver with silver, wheat with wheat, barley with barley, dates with dates, and salt with salt, same quantity for same quantity and equal for equal, hand to hand (i.e. payment being made on the spot). If these classes differ, sell as you wish as long as payment is made on the spot.” .

Allah’s Messenger (ﷺ) said: “Gold is to be paid for with gold, both being of equal weight and of same quantities; silver is to be paid for with silver, both being of equal weight and of same quantities. If anyone gives more or asks for more of it, it is then usury.” .

Allah’s Messenger (ﷺ) appointed a man over Khaibar and he brought him dates of a very fine quality. Allah’s Messenger (ﷺ) asked, “Are all the dates of Khaibar like this?” He replied, “I swear by Allah that they are certainly not, O Allah’s Messenger. We take one Sa’ of this kind for two, and even for three (of lesser quality). So Allah’s Messenger (ﷺ) said: “Do not do so. Sell the mixed dates for Dirhams, then buy the very fine dates with the Dirhams.” And he said that the same applies when things are sold by weight. .

“and so is (that which is sold by) weight.”

Allah’s Messenger (ﷺ) forbade selling a quantity of dates whose measure was unknown for a specified (known) quantity of dates. .

I used to hear Allah’s Messenger (ﷺ) say, “Food (may be sold) for food, of same quantities.” Our food at that time consisted of barley. .

I bought a necklace for twelve Dinars at the battle of Khaibar and it contained gold and gems. I considered them separately and found that it was worth more than twelve Dinars. I told the Prophet (ﷺ) about that and he said, “It must not be sold till the contents are considered separately.” .

The Prophet (ﷺ) forbade selling animals for animals when payment was to be made at a later date. .

The Prophet (ﷺ) commanded him to equip an army. Then, when the camels were insufficient, he commanded him to keep back the young camels of Sadaqah. He said, “I was taking a camel to be replaced by two when the camels of Sadaqah came.” .

I heard Allah’s Messenger (ﷺ) say, “If you sell anything on credit to anyone, on the condition that you will buy it back for a lower price (al-‘Einah), take hold of the tails of cattle, become pleased with agriculture and give up Jihad – Allah will make disgrace prevail over you and will not remove it from you till you return to your religion.” .

Ahmad reported something similar from the narration of ‘Ata. Its narrators are reliable and Ibn al-Qattan graded it Sahih (authentic).

The Prophet (ﷺ) said: “Whoever intercedes for his brother and that one gives him a gift for that (intercession) which he accepts, he has engaged in one of the most terrible types of Riba (undeserving increase in something).” .

Allah’s Messenger (ﷺ) cursed the one who bribes and the one who takes bribes. .

Allah’s Messenger (ﷺ) forbade al-Muzabanah, which means that a man sells the fruit of his garden, if it consists of palm-trees (fresh dates), for dried dates by measure; or if it consists of grapes (on the vines), for raisins by measure; or if it is unpicked crops, he sells it for a measured amount of picked crops. He forbade all that. . Narrated Sa’d bin Abu Waqqas (RA): I heard Allah’s Messenger (ﷺ) being asked about buying fresh dates for dry ones. He replied, “Will fresh dates diminish when they become dry?” They answered, “Yes.” So he forbade that. .

The Prophet (ﷺ) forbade selling a debt to be paid at a future date for another i.e., a debt for a debt. .

Allah’s Messenger (ﷺ) gave permission regarding al-‘Araya for its sale on the basis of a calculation (of what the dates would be when dry) by measure. .

“He gave permission regarding al-‘Araya (for its sale) in which the household buys its fruit on the basis of a calculation (of what the dates would be when dry), yet they could eat them fresh (from the tree).

Allah’s Messenger (ﷺ) gave permission regarding the sale of al-‘Araya, on the basis of calculation of their amount, for dry dates, on the condition that they be less than five Awsuq, or amounting to five Awsuq. .

Allah’s Messenger (ﷺ) forbade the sale of fruits till they appear to ripe, forbidding it both to the seller and to the buyer. .

“When he was asked about (the words): ‘appear to be ripe’?” He (ﷺ) replied, “Till they were safe from damage or disease.”

The Prophet (ﷺ) forbade the sale of fruits till they become colorful. He was asked what that meant, he replied, “Till they become reddish and yellowish.” .

The Prophet (ﷺ) forbade the sale of grapes till they become black (i.e. ripe) and the sale of grain till it becomes hard (i.e. ripe). .

Allah’s Messenger (ﷺ) said: “If you sell some fruit to your brother and it was struck by blight, it would not be lawful for you to take anything from him. How can you take your brother’s money unjustly?” .

“The Prophet (ﷺ) commanded that unforeseen loss be remitted in respect of what is affected by blight.”

The Prophet (ﷺ) said: “If anyone buys a palm tree after it has been pollinated, the fruits belong to the seller who has sold them unless the buyer makes a condition.” .

When the Prophet (ﷺ) came to al-Madinah, they were paying one and two years in advance for fruits. So he (ﷺ) said: “Those who paid in advance for fruits must do so for a specified measurement and weight, and for a specified time.” .

“Those who pay in advance for anything.”

“We were getting a portion of the spoils of war along with Allah’s Messenger (ﷺ), and some Nabateans (Arabs who mixed with non-Arabs and corrupted their language and lineage) from those of Syria used to come to us and we would pay in advance to them for wheat, barley and raisins – A narration has: ‘and olive oil’ – for a specified fixed time.” It was asked, “Did they have standing crop?” They replied, “We were not asking them about that.” .

The Prophet (ﷺ) said: “Whoever accepts other people’s wealth intending to pay it back, Allah will pay it back for him. And whoever accepts it intending to waste it, Allah, the Most High, will waste (destroy) him.” .

I said, “O Messenger of Allah, so-and-so has brought you clothes from Syria. What if you sent someone to him, and you get from him two garments on credit till it is easy for you to repay?” So he sent someone to him, but he refused. .

Allah’s Messenger (ﷺ) said: “An animal may be ridden, due to what is spent on it, when it is in pledge; and the milk of a camel may be drunk, due to what is spent on it, when it is in pledge. And the responsibility of spending on it is upon the one who rides (it) and drinks (its milk).” .

Allah’s Messenger (ﷺ) said: “A pledge does not become lost to its owner when he does not redeem it in time. Any increase in its value goes to him and any lost must be borne by him.” .

The Prophet (ﷺ) borrowed a young camel from a man. So, when some Sadaqa camels came to him he ordered Abu Rafi (RA) to re-pay the man his young camel. He told him (ﷺ), “I can only find an excellent camel in its seventh year.” He said, “Give it to him, for the best of people is he who discharges his debt in the best manner.” .

Allah’s Messenger (ﷺ) said: “Every loan, which leads to a benefit, is usury.” .

The aforesaid Hadith has a weak supporting narration, on the authority of Fadalah bin ‘Ubaid (RA) reported by al-Baihaqi.

It also has another Mawquf (saying of a Companion) narration from ‘Abdullah bin Salam (RA) reported by al-Bukhari.

We heard Allah’s Messenger (ﷺ) say: “If a creditor finds his very property with a debtor who becomes bankrupt, he is more entitled to it than anyone else.” .

“If anyone sells some goods (on credit) and the one who buys them becomes bankrupt, and the seller does not recover any of the price of his goods, and he then finds his very goods (with him), he is more entitled to them (than anyone else). However, if the buyer dies, the owner of the goods finds his actual goods he has most right to them.”

al-Baihaqi reported it with a full chain of narrators but graded it weak, following Abu Dawud.

“We went to Abu Hurairah (RA) regarding a friend of ours who was bankrupt. He said, “I shall certainly pronounce judgment about him in accordance with the judgement of Allah’s Messenger (ﷺ). Whoever becomes bankrupt or dies, and a person finds his actual goods (remaining with that man), he has most right to them.'” .

Allah’s Messenger (ﷺ) said: “Delay in payment on the part of one who possesses the means, makes it lawful to dishonor and punish him.” .

In the time of Allah’s Messenger (ﷺ) a man suffered a loss affecting fruits he had bought, owed a large debt and became bankrupt. So, Allah’s Messenger (ﷺ) said to the people, “Give him Sadaqah (charity).” Hence, the people gave him charity. However, that was not enough to repay his debt in full. Therefore, Allah’s Messenger (ﷺ) said to the creditors, “Take whatever you find, and you will have nothing other than that.” .

Allah’s Messenger (ﷺ) seized the wealth of Mu’adh and sold it in return for a debt he was indebted for. .

I was brought before the Prophet (ﷺ) on the Day of Uhud when I Was fourteen years old, but he did not give me permission (to fight). I was afterwards brought to him on the Day of al-Khandaq (the Battle of Trench) when I was fifteen years of age, and he gave me permission (to fight). .

“He did not give me permission (to fight), and did not consider me has having attained puberty.” .

We were brought before the Prophet (ﷺ) on the day of Quraizah. Those who had began to grow hair (on their private parts) were killed, while who had not, were set free. I was among those who had not begun to grow hair, so I was set free. .

Allah’s Messenger (ﷺ) said: “It is not permissible to give a gift without her husband’s permission.”

“It is not permissible for a woman to dispose anything of her wealth if her husband is responsible for her.” .

Allah’s Messenger (ﷺ) said: “Begging is not lawful except to one of three (people): a man who has become a guarantor for a payment, for whom begging is lawful till he gets it, after which he must stop begging; a man whose wealth has been destroyed by a calamity which has befallen him, for whom begging is lawful till he gets what will support life; and a man who has been struck by poverty, the genuineness of which is confirmed by three intelligent members of his people, so it is lawful for him to beg.” .

Allah’s Messenger (ﷺ) said: “Reconciliation is permissible between Muslims, except one which makes unlawful something which is lawful, or makes lawful something which is unlawful; and Muslims must abide by their conditions (which they have made), except for a condition which makes unlawful something which is lawful, or makes lawful something which is unlawful.” . However, the Hadith scholars criticized him (for grading this Hadith as Sahih) because the narration of Kathir bin ‘Abdullah bin ‘Amr bin ‘Auf is weak. It is as though at-Tirmidhi considered it (reliable) due to its many chains of narration. Ibn Hibban declared the aforesaid Hadith to be Sahih (authentic) from the narration of Abu Hurairah (RA).

The Prophet (ﷺ) said: “One must not prevent his neighbor from fixing a wooden peg in his wall.” Abu Hurairah (RA) then said, “Why do I see you turning away (averse to this Sunnah)? I swear by Allah that I will always narrate it to you.” .

Allah’s Messenger (ﷺ) said: “It is not lawful for a person to take his brother’s stick except if he is pleased with such.” .

Allah’s Messenger (ﷺ) said: “Delay in payment by a rich man is injustice. So, if one of you is referred for payment to a wealthy man he should accept the reference.” .

“And if anyone is referred to another, let him accept that.”

A man from among us died, so we washed, embalmed and shrouded him. We then brought him to Allah’s Messenger (ﷺ) and asked him to pray over him. He went forward some steps and then asked, “Does he have any debt against him?” We replied, “Two Dinars.” He turned away, but Abu Qatada (RA) took upon himself the bearing of them. We then came to him (again) (ﷺ) and Abu Qatada (RA) said: “I shall discharge the two Dinars.” Allah’s Messenger (ﷺ) thereupon said, ” a right to the creditor; and the dead man will then be free from them?” He replied, “Yes.” So, he prayed over him. .

A man who had died in debt would be brought to Allah’s Messenger (ﷺ) and he would ask, “Has he left anything to discharge his debt?” If he was told that he left enough he would pray over him. Otherwise, he would say, “Pray over your companion.” Then, when Allah brought the conquests (of other lands) at his hands he said, “I am closer to the believers than their own selves. So, whoever dies leaving a debt, the responsibility for repaying it shall be upon me.” .

“Whoever dies and leavings nothing to discharge his debt…”

Allah’s Messenger (ﷺ) said: “No surety is allowed regarding a prescribed punishment.” .

Allah’s Messenger (ﷺ) said: “Allah, the Most High, said, ‘I am the third (partner) of two partners as long as one of them does not cheat the his companion. Then, if he cheats (his partner) I depart from them.'” .

That he was the partner of the Prophet (ﷺ) before the Prophethood. Then, he came (to Makkah) on the day of the Conquest (of Makkah), and he (the Prophet) said: “Welcome to my brother and partner.” .

“Ammar, Sa’d and I agrred to be partners in whatever we would get (from the spoils of war) on the day of Badr.” The narrator quoted the rest of the Hadith which concludes: “Then Sa’d brought two captives, but neither Ammar nor I brought anything.” .

I intended to go to Khaibar, so I went to the Prophet (ﷺ) and he said, “When you meet my agent at Khaibar take fifteen Wasq (of dates) from him.” .

Allah’s Messenger (ﷺ) sent him with a Dinar to buy a sacrificial animal for him. .

“Allah’s Messenger (ﷺ) sent ‘Umar to collect the Sadaqah.” The reported mentioned the rest of the Hadith. .

“The Prophet (ﷺ) slaughtered sixty-three (sacrificial) camels and ordered ‘Ali to slaughter the remainder .” The reported mentioned the rest of the Hadith. .

The Prophet (ﷺ) said: ‘Unais, go (in the morning) to this man’s wife, and if she confesses, stone her to death.” The reported mentioned the rest of the previous Hadith. .

Allah’s Messenger (ﷺ) said to me, “Say the truth even though it is bitter (i.e. difficult to admit).” .

Allah’s Messenger (ﷺ) said: “The hand (which takes) is responsible for what it has taken till it returns it.” .

Allah’s Messenger (ﷺ) said: “Give back what has been entrusted (to you) to him who has entrusted you, and do not violate the trust of him who violates your trust.” .

Allah’s Messenger (ﷺ) said to me, “When my messengers come to you, give them thirty coats of armor.” I asked, “O Allah’s Messenger, is it a loan with a guarantee (of its return), or a borrowed object that must be returned?” He replied, “No, it is a borrowed object that must be returned.” .

At the battle of Hunain, the Prophet (ﷺ) borrowed coats of mail from him and he asked, “Are you taking them by force, O Muhammad (ﷺ)?” He replied, “No, it is a loan with a guarantee of their reutrn.” .

He also reported for this Hadith a Shahid (supporting narration) which is weak, from Ibn ‘Abbas.

Allah’s Messenger (ﷺ) said: “If anyone takes a span of land unjustly, on the Day of Resurrection Allah will strangle him with it from seven earths.” .

The Prophet (ﷺ) was with one of his wives when one of the Mothers of the Believers (another of his wives) sent a bowl containing food with a servant of hers. Then, she (in whose house he was) struck it with her hand and the bowl was broken. He collected the pieces of the bowl and began to collect the follow in it and said, “You eat,” and gave an unbroken bowl to the messenger (servant) and kept the broken one. .

The Prophet (ﷺ) then said, “Food for food, and a vessel for a vessel.” .

Allah’s Messenger (ﷺ) said: “Whoever sows in the land of a people without their permission, he has no right to any of the crop. However, he is entitled to what he spent on it.” [Reported by Ahmad and al-Arba’a except an-Nasa’i. at-Tirmidhi graded it Hasan (good).

It has been said that al-Bukhari graded it Da’if (weak).

A man among the Companions of Allah’s Messenger (ﷺ) said: “Two men brought a dispute before Allah’s Messenger (ﷺ) concerning a land in which one of them had planted palm trees and the land belonged to the other. So, Allah’s Messenger (ﷺ) ruled that the land belongs to its owner, and commanded the owner of the palm trees to uproot his palm trees. He said, “The labor of an unjust person has no right.” [Reported by Abu Dawud and its chain of narrators is Hasan (good). The last (quoted) part of the aforesaid Hadith is found in the books of the collections of as-Sunan, from ‘Urwa’s narration on the authority of Sa’id bin Zaid.

However, there is disagreement regarding whether it is Mawsul (an unbroken chain) or Mursal (missing link after the Tabi’i) as well as the determination of the name of the Companion who heard it from the Prophet (ﷺ).

In his Khutbah (religious talk – sermon) on the Day of Sacrifice at Mina, the Prophet (ﷺ) said: “Your blood and your property and your honor are forbidden for you to violate, like the sacredness of this day of yours, in this month of yours, in this city of yours.” .

Allah’s Messenger (ﷺ) ruled that the option to buy a partner’s share in property is applicable to everything that has not been divided. However, when boundaries are fixed and separate roads are made there is no partner’s option.” .

“The option to buy a partner’s share in property is applicable to everything which is shared, whether land, a dwelling or a garden and it is not lawful to sell before informing one’s partner.”

“The Prophet (ﷺ) ruled for the right of partner’s option regarding everything.” .

Allah’s Messenger (ﷺ) said: “The neighbor has more right (to be given preference) to the property which is near to him.” .

Allah’s Messenger (ﷺ) said: “The neighbor of the house has the most right to buy it.” .

Allah’s Messenger (ﷺ) said: “The neighbor is most entitled to the right of option to buy his neighbor’s property, and its exercise should be waited for, even if he is absent, if the two properties have one road.” .

The Prophet (ﷺ) said: “The option to buy neighboring property is like loosening the knot (which restraints the camel).” .

The Prophet (ﷺ) said: “There are three things which contain blessings: A business transaction in which payment is agreed on a fixed later time, al-Muqaradah (speculative partnership), and mixing wheat and barley for one’s household use but not for sale.” .

He used to make a condition on the man to whom he gave his property in al-Muqaradah (to trade with, and the profit being shared between them), that: “You should not trade with my property in living beings, and do not transport it by sea, and do not settle with it at the bottom of a river-bed; and if you do any of the aforesaid acts you should then guarantee my property.” .

Malik said in al-Muwatta’ from al-‘Ala bin ‘Abdur-Rahman bin Ya’qub from his father on the authority of his grandfather that he traded with some property belonging to ‘Uthman (RA) so that the profit would be divided between them. .

Allah’s Messenger (ﷺ) had agreed with the people of Khaibar to give (to the Muslim authority) half what it produced of fruits or crops. .

They asked him (ﷺ) to allow them to stay on the land, on condition that they should do all the cultivation and have half the dates. Allah’s Messenger (ﷺ) replied to them, “We shall allow you to stay on the land, on that condition, as long as we wish.” So they remained on the land till ‘Umar (RA) expelled them.

Allah’s Messenger (ﷺ) handed over to the Jews of Khaibar, the palm-trees and the land of Khaibar, on condition that they should employ their own resources in working on it and keep half of its produce.

I asked Rafi’ bin Khadij (RA) about renting land for gold and silver and he replied, “There is no harm in that, as the people used to rent land in the time of Allah’s Messenger (ﷺ) for what grew by the river-beds, and the edges of the brooks/streams, or for a portion of the crop. However, sometimes this portion of the crop would be destroyed while the other is saved, or vice-versa. Thus, there would be no wages to pay the people (the owners of the land) except for the portion which produced a crop.” For this reason, he warned against this (practice). However, if it is (rented) for something known and guaranteed, then there is no harm in it. . This narration contains a clarification of what was mentioned in general terms in the previous narration of al-Bukhari and Muslim, regarding the general prohibition of renting out land.

Allah’s Messenger (ﷺ) forbade al-Muzara’ah (employing people on land for a share of the produce), and ordered al-Mu’ajara (renting it out for cash). .

Allah’s Messenger (ﷺ) had himself cupped and gave the one who cupped him his pay; and if it were prohibited he would not have given him (his pay). .

Allah’s Messenger (ﷺ) said: “The earnings of a cupper (Hajjam) are impure.” .

Allah’s Messenger (ﷺ) said: “Allah, the Great and Glorious, has said, “There are three whose adversary I shall be on the Day of Resurrection: A man who gave a promise in My Name and then betrayed; a man who sold a free man and consumed his price; and a man who hired a worker and, after receiving full service from him, did not give him his wages.'” .

Allah’s Messenger (ﷺ) said: “The most worthy thing for which you receive payment is Allah’s Book.” .

Allah’s Messenger (ﷺ) said: “Give the hired worker his wage before his sweat dries.” .

The Prophet (ﷺ) said: “Whoever hires a worker should pay him his wages in full.” .

The Prophet (ﷺ) said: “He who develops land that does not belong to anyone, has the most right to it.” ‘Urwa said that ‘Umar ruled according to that during his caliphate.

The Prophet (ﷺ) said: “If anyone makes a barren land productive, then it belongs to him.” .

And he (at-Tirmidhi) said that it was reported in a Mursal (missing link after the Tabi’i) form, which is the case. However, there is disagreement regarding the Companion who heard it from the Prophet (ﷺ), and it has been said that it was Jabir, ‘Aishah or ‘Abdullah bin ‘Umar, and the strongest opinion is that it was the first one (i.e. Jabir).

Narrated Ibn ‘Abbas (RA) that as-Sa’b bin Jaththamah al-Laithi (RA) informed him that the Prophet (ﷺ) had said, “There is no preserve except what belongs to Allah and His Messenger.” .

Allah’s Messenger (ﷺ) said: “There should neither be harming (of others without cause), nor reciprocating harm (between two parties).” .

Ibn Majah reported something similar to the aforesaid Hadith from Abu Sa’id’s narration. It is found in al-Muwatta’ in a Mursal form (missing link after the Tabi’i).

Allah’s Messenger (ﷺ) said: “If anyone puts a wall around a (barren) land, it belongs to him.” .

The Prophet (ﷺ), “Whoever digs a well, shall have forty cubits (of land) as resting place for his animals near the water.” .

“The Prophet (ﷺ) assigned him land in Hadramout.” .

The Prophet (ﷺ) assigned az-Zubair the land his horse could cover at a run. He made his horse run, and when it stopped he threw his whip. He then said, “Give to him up to the spot his has reached. .

I went on an expedition with the Prophet (ﷺ) and heard him say, “People are partners in three things: grazing, pasture, water and fire.” .

Allah’s Messenger (ﷺ) said: “When a son of Adam (i.e. any human being) dies his deeds are discontinued, with three exceptions: Sadaqah, whose benefit is continuous; or knowledge from which benefit continues to be reaped, or a righteous child who supplicates for him.” .

‘Umar (RA) got some land in Khaibar and went to the Prophet (ﷺ) asking his command regarding it and said, “O Allah’s Messenger, I have acquired a land in Khaibar which is the most valuable property that I have ever acquired.” He replied, “If you wish you may make the property an endowment and give its produce as Sadaqah.” So ‘Umar (RA) gave the land as Sadaqah (in endowment on the condition) that must not be sold, inherited, or given away. And he gave its produce as Sadaqah to be devoted to the poor, relatives, the emancipation of salves, in Allah’s Cause, for travelers and guests, and there is no sin upon the one who administers it if he eats something from it in a reasonable manner or gives something to a friend to eat, provided he does not store anything as goods (for himself). .

“He gave the land in Sadaqah (as an endowment) that must not be sold or gifted, but its produce must be spent (as Sadaqah).”

Allah’s Messenger (ﷺ) sent ‘Umar (RA) to collect Sadaqah…” The narrator reported the Hadith and it contains:

“As for Khalid, he has kept back his coats of mail and weapons to use them in Allah’s Cause.” .

His father brought him to Allah’s Messenger (ﷺ) and said, “I have given this son of mine a slave, who was belonging to me.” Allah’s Messenger (ﷺ) asked, “Have you given all your children the like of him?” He replied, “No.” Allah’s Messenger (ﷺ) then said, “Take him back then.”

My father went then to the Prophet (ﷺ) to call him as a witness to my Sadaqah (i.e. gift) and he asked, “Have you done the same with all your children?” He replied, “No.” He said, “Fear Allah and treat your children equally.” My father then returned and took back that gift. .

He said, “Call someone other than me as a witness to this.” He then said, “Would you like them to be equal in their kind treatment of you?” He replied, “Yes.” He said, “Don’t do it, then.”

The Prophet (ﷺ) said: “The one who repossesses a gift is like a dog which vomits and then returns to its vomit.” .

“An evil example does not apply to us, one who repossesses a gift is like a dog which vomits and then returns to its vomit.”

The Prophet (ﷺ) said: “It is not lawful for a Muslim man to give a gift and then take it back, except a father regarding what he gives a child.” .

Allah’s Messenger (ﷺ) would accept a gift and give something in return for it. .

A man gave away a she-camel to Allah’s Messenger (ﷺ). So he gave him something in return for it and asked, “Are you pleased?” He replied, “No.” So he gave him more and asked, “Are you pleased?” He replied, “No.” Again he gave him more and asked, “Are you pleased?” He replied, “Yes.” .

Allah’s Messenger (ﷺ) said: “What is given in life-tenancy belongs to the one to whom it is given.” .

“Keep your properties for yourselves and do not squander them, for if anyone gives a life-tenancy it goes to the one to whom it is given, both during his life and after his death, and to his descendants.”

“The life-tenancy which Allah’s Messenger (ﷺ) allowed was only that in which one says, ‘It is for you and your descendants.’ However, if he says, ‘It is yours as long as you live’, it returns to its owner.”

“Do not give property “to go to the survivor” and do not give “life-tenancy”, for if anyone is given either, the property goes to his heirs.”

I provided a man with a horse to ride in Allah’s Cause, but as he did not look after it well, I thought he would sell it at a cheap price. I therefore asked Allah’s Messenger (ﷺ) about that and he said, “Do not buy it even if he gives it to you for a Dirham…” The narrator reported the rest of the Hadith. .

The Prophet (ﷺ) said: “Give gifts to one another and you will love one another.” .

Allah’s Messenger (ﷺ) said: “Give gifts to one another, for (giving) gifts gently extracts resentment and ill-will.” .

Allah’s Messenger (ﷺ) said: “O Muslim women, a woman neighbor should not consider even a goat’s hoof too insignificant a gift to give to her neighbor.” .

The Prophet (ﷺ) said: “If anyone gives away a gift, he has most right to it as long as he is given nothing in return for it.” .

The Prophet (ﷺ) came upon a date on the road and said, “Were it not that I fear it may be part of the Sadaqah I would eat it.” .

A man came to the Prophet (ﷺ) and asked him about an item found (in the street). He replied, “Note what it is contained in, and what it is tied with, and make the matter known for a year. Then, if its owner comes (give it to him). Otherwise, you can do what you like with it.” He asked, “What about astray sheep?” He replied, “It is for your, your brother, or the wolf.” He asked, “What about astray camels?” He replied, “What have you to do with them? They have their stomachs and their feet. They can go down to water and eat trees till their master finds them.” .

Allah’s Messenger (ﷺ) said: “He who shelters a stray (animal) is astray himself if he does not make it known.” .

Allah’s Messenger (ﷺ) said: “He who finds something should call two trusty people as witnesses, keep in mind what it is contained in, and what it is tied with, and not conceal it or cover it up. Then, if its owner comes, he has the most right to it. Otherwise, it is Allah’s property which He gives to whomever He wills.” .

The Prophet (ﷺ) prohibited taking what a pilgrim has dropped (lost). .

Allah’s Messenger (ﷺ) said: “A beast of prey with a fang, a domestic donkey, and a lost item from the property of a Mu’ahid (a disbeliever who has been given a covenant) – unless it is something worthless – are not lawful.” .

Allah’s Messenger (ﷺ), “Give the prescribed shares to those who are entitled to them, and what remains goes to the nearest male relative (of the deceased).” .

The Prophet (ﷺ) said: “A Muslim does not inherit from an infidel and an infidel does not inherit from a Muslim.” .

The Prophet (ﷺ) ruled, “The daughter gets half and the son’s daughter gets a sixth, completing two-thirds, and what remains goes to the sister.” .

Allah’s Messenger (ﷺ) said: “People of two different religions do not inherit from one another.” .

al-Hakim reported it with Usamah’s wording.

an-Nasa’i reported Usamah’s Hadith with the aforesaid wording.

A man came to the Prophet (ﷺ) and said, “My son’s son (grandson) has died, so what do I receive from his estate (inheritance)?” He replied, “You receive a sixth;” then when he turned away he called him and said, “You receive another sixth;” and when he turned away he called him and said, “The other sixth is an allowance (beyond what is due).” .

It is from al-Hasan al-Basri’s narration on the authority of ‘Imran. However, it has been said that al-Hasan did not hear (Hadith) from ‘Imran].

The Prophet (ﷺ) appointed a sixth to a grandmother if no mother is left to inherit before her. .

Allah’s Messenger (ﷺ) said: “A maternal uncle is heir of him who has no inheritor.” [Ahmad and al-Arba’a reported it excluding at-Tirmidhi. Abu Zur’a ar-Razi graded it Hasan (good), and al-Hakim and Ibn Hibban graded it Sahih (authentic).

‘Umar (RA) wrote to Abu Ubaidah (RA) that Allah’s Messenger (ﷺ) had said: “Allah and His Messenger are the Patrons of him who has none and a maternal uncle is the heir of him who has no inheritor.” .

The Prophet (ﷺ) said: “When a new born cries (at the time of birth) (and then dies), it is treated as a hair.” .

Allah’s Messenger (ﷺ) said: “One who kills a man cannot inherit anything from him.” .

I heard Allah’s Messenger (ﷺ) as saying, “The property which a parent or a child has a right to, goes to his ‘Asabah (paternal relatives) whoever it may be. .

Allah’s Messenger (ﷺ) said: “The right to inheritance from a freed slave is a relationship like the relationship of blood relatives (lineage); it cannot be sold or given away.” .

Allah’s Messenger (ﷺ) said: “The most versed in the rules of inheritance among you is Zaid bin Thabit.” .

Allah’s Messenger (ﷺ) said: “It is not permissible for a Muslim person, who has something he wants to give as a bequest, to have it for two nights without having his will regarding it written and kept ready with him.” .

I said, “O Allah’s Messenger, I have wealth and no one to inherit from me except my one daughter. Shall I give two-thirds of my property as Sadaqah?” He replied, “No.” I said, “Shall I give half of it as Sadaqah?” He replied, “No.” I said, “Shall I give a third of it as Sadaqah?” He replied, “You may give a third as Sadaqah, which is still a lot. To leave your heirs rich is better than to leave them poor and begging from people.” .

A man came to the Prophet (ﷺ) and said, “O Allah’s Messenger, my mother had died suddenly, and did not make a will. And I think she would have given out Sadaqah if she had been able to speak, so will she get a reward if I gave out Sadaqah on her behalf?” He replied, “Yes.” .

I heard Allah’s Messeneger (ﷺ) saying, “Allah has appointed for everyone who has a right what is due to him, and no Wasiyah (will) should be made to an heir.” .

“unless the other heirs wish so.” .

The Prophet (ﷺ) said: “Allah gave (a favor) as Sadaqah to you a third of your property, when you are about to die, as an increase in your good deeds.” .

Ahmad and al-Bazzar reported the aforesaid narration from the Hadith of Abu ad-Darda.

While Ibn Majah reported it from the Hadith of Abu Hurairah (RA).

All of them (i.e. these three chains of narrators) are weak. However, they may strengthen one another (becoming Hasan), and Allah Knows Best.

The Prophet (ﷺ) said: “There is no liability on him who is entrusted with something.” .

The Chapter on the division of Sadaqah has preceded at the end of the Book of Zakat.

The Chapter on the division of tributes from territories the Muslims have conquered, and spoils of war, will follow the Book of Jihad, if Allah the Most High wills.

Allah’s Messenger (ﷺ) said to us, “O young men, those of you who can support a wife should marry, for it (marriage) controls the gaze and preserves one from immorality. And whoever cannot (marry) should fast, for it is a means of reducing the sexual desire.” .

The Prophet (ﷺ) praised Allah, extolled Him and said, “Yet I pray and sleep; I fast and break my fast; and I marry women. He who is displeased with my Sunnah (practices) is not my followed.” .

Allah’s Messenger (ﷺ) used to command us to marry and sternly forbid celibacy and say, “Marry women who are beloved (due to their good characteristics), prolific in bearing children, for I shall outnumber the Prophets by you on the Day of Resurrection.” .

The aforesaid Hadith has a supporting narration reported by Abu Dawud. an-Nasa’i and Ibn Hibban from Ma’qal bin Yasar’s Hadith.

The Prophet (ﷺ) said: “A woman is married for four qualities, for her wealth, her family status, her beauty and her religion: so get the religious one and prosper.” .

When the Prophet (ﷺ) congratulated a man on his marriage he would say, “Allah bless for you (your spouse), grant you blessing, and join you together in goodness.” .

Allah’s Messenger (ﷺ) taught us Tashahhud in case of some need, which is: “Praise is due to Allah, Whom we praise and from Whom we ask help and forgiveness. We seek refuge in Allah from the evils of ourselves. He whom Allah guides has no one who can lead him astray, and he whom He leads astray has no one to guide him. I testify that there is nothing deserving of worship except Allah, and I testify that Muhammad is His slave and Messenger.” He (then) recites three Verses. .

Allah’s Messenger (ﷺ) said: “When one of you proposes (marriage) to a woman, if he is able to look at what will induce him to marry her, he should do so.” .

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

It also has a Shahid (supporting narration) reported by Ibn Majah and Ibn Hibban from the Hadith of Muhammad bin Maslamah.

The Prophet (ﷺ) asked a man who had intended to marry a woman, “Have you looked at her” He replied, “No.” He said, “Go and look at her.”

Allah’s Messenger (ﷺ) said: “No one of you should ask a woman in marriage when his brother has done so already, until the one who has proposed (to her) before him gives her up, or gives him permission.” .

A woman came to Allah’s Messenger (ﷺ) and said, “O Allah’s Messenger, I came to offer myself to you (in marriage).” Allah’s Messenger (ﷺ) looked her up and down (carefully), and then Allah’s Messenger (ﷺ) lowed his head. When the woman saw that he had not made any decision regarding her she sat down. A man of his companions then stood up and said, “O Allah’s Messenger, if you have no need for her, marry her to me.” He asked, “Do you have anything (to give her as dowry)?” He replied, “No, I swear by Allah, O Allah’s Messenger.” He thereupon said, “Go to your family and see if you can find something.” He went and then returned and said, “No, I swear by Allah I found nothing.” Allah’s Messenger (ﷺ) then said, “Look for something, even if it should be an iron ring.” He went and then returned and said, “No, I swear by Allah, O Allah’s Messenger, not even an iron ring; but I have onl this lower garment of mine – – and I shall give her half of it.” Allah’s Messenger (ﷺ) then said, “What will she do with your lower garment? For if you wear it, there would be nothing of it on her, and if she wears it, there would be nothing of it on you.” The man then sat down and when he had sit for a long time he stood up and Allah’s Messenger (ﷺ) saw him departing, so he commanded him and he was called back. When he came back, he said, “What do you have (i.e. memorized) from the Qur’an?” He replied, “I have Surat such and such and Surat such and such,” he counted them. He then asked “Can you recited them by heart?” He replied, “Yes.” He said, “Go, for I have given her to you in marriage for the part of the Qur’an which you know.” . Another narration has: “Go for I have given her to you in marriage, so teach her some of Qur’an.” A narration by al-Bukhari has: “I have married her to you for the part of the Qur’an which you know.”

He asked, “What have you memorized?” He replied, “Surat al-Baqarah and the one that follows it.” He then said. “Get up and teach her twenty Verses.”

Allah’s Messenger (ﷺ) said: “Make marriage publicly known.” .

“There is no marriage without a guardian.” .

Allah’s Messenger (ﷺ) said: “If anyone married without the consent of her guardian, her marriage is invalid. If there is cohabitation, she is entitled to the dowry, due to the sexual intercourse made lawful with her. If there is a dispute (between her guardian), the ruler is the guardian of one who has no guardian.” .

Allah’s Messenger (ﷺ) said: “A previously married woman must not be married till she is consulted, and a virgin must not be married till her consent is asked.” They asked, “O Allah’s Messenger, how is her consent indicated?” He replied, “It is by her silence.” .

The Prophet (ﷺ) said: “A woman who has been previously married has more right over her person than her guardian, and a virgin must be consulted, and her consent is silence.” .

“A guardian has no authority over a woman who has been previously married,; and an orphan girl must be consulted.” .

Allah’s Messenger (ﷺ) said: “A woman may not give a woman in marriage, nor may she give herself in marriage.” .

Allah’s Messenger (ﷺ) prohibited Shighar, which means that a man gives his daughter in marriage on condition that the other gives his daughter to him in marriage without any dowry being paid by either. .

And they both agreed that the explanation of the meaning of Shighar is the saying of Nafi’.

A virgin girl came to the Prophet (ﷺ) and mentioned that her father had married her against her will, so Allah’s Messenger (ﷺ) allowed her to exercise her choice. .

The Prophet (ﷺ) said: “If two guardians have given a woman in marriage, she marries the man she was first married to.” .

Allah’s Messenger (ﷺ) said: “Any slave who marries without the permission of his masters or owners is (like) a fornicator.” .

Allah’s Messenger (ﷺ) said: “A man must not join together (in marriage to him) a woman and her paternal aunt or a woman and her maternal aunt.” .

Allah’s Messneger (ﷺ) said: “One who is in Ihram may not marry, or be given in marriage.” . In another narration by him it says: “He should not ask someone’s hand in marriage.”

“nor give someone in engagement (to be married).”

The Prophet (ﷺ) married Maimunah (RA) when he was in the state of Ihram (during pilgrimage). .

“The Prophet (ﷺ) married her when he was not in the state of Ihram.”

Allah’s Messenger (ﷺ) said: “The most worthy conditions to be fulfilled are those by which you make sexual intercourse lawful for yourselves (in marriage).” .

In the year of Autas, Allah’s Messenger (ﷺ) permitted Mut’a (temporary marriage) for three nights, then he prohibited (afterwards). .

Allah’s Messenger (ﷺ) forbade Mut’a (temporary marriage) in the year of Khaibar. .

Allah’s Messenger (ﷺ) cursed the man who made a woman lawful for her first husband and the one for whom she was made lawful (the men involved in Halalah). .

al-Arba’a except an-Nasa’i reported something related to this matter, on the authority of ‘Ali (RA).

Allah’s Messenger (ﷺ) said: “A man guilty of fornication, who has been flogged (for it), should not marry any but a woman like him (similarly guilty).” .

A man divorced his wife by three pronouncements and another man married her and divorced her before cohabiting with her. Then, her first husband intended to remarry her and asked Allah’s Messenger (ﷺ) about that. He said, “No, until the other one (second husband) has enjoyed sexual intercourse with her as the first (husband) had.” .

Allah’s Messenger (ﷺ) said: “The Arabs are equal to one another and the Mawali (Non-Arabs, and originally former slaves) are equal to one another, except a weaver or a cupper.” .

It has a supporting narration reported by al-Bazzar from Mu’adh bin Jabal with a Munqati’ (broken) chain.

The Prophet (ﷺ) told her, “Marry Usamah.” .

The Prophet (ﷺ) said: “O Sons of Bayada’, marry to Abu Hind (someone of your women) and marry from his women (i.e. his daughters), (even though) he was a cupper. .

Barirah was given her choice regarding her husband (to remain with him or separate) when she was freed. .

“Her husband was a slave.”

“He was a free man.” The first (narration) is more well established.

“…that he was a slave”.

I said, “O Allah’s Messenger, I have accepted Islam and I am married to two sisters.” Allah’s Messenger (ﷺ)then said, “Divorce whichever of them you wish.” .

Ghailan bin Salamah accepted Islam and he had ten wives who accepted Islam along with him. So, the Prophet (ﷺ) commanded him to, “Choose four of them.” .

The Prophet (ﷺ) returned his daughter Zainab (RA) to Abul-‘Aas bin ar-Rabi’ (RA) based upon the first marriage, after six years (of separation), and he did not perform a new marriage. .

The Prophet (ﷺ) returned his daughter Zainab (RA) to Abul-‘Aas (RA) by a new marriage. .

A woman had accepted Islam and then re-married, so her (previous) husband came and said, “O Allah’s Messenger, I had accepted Islam and she knew that I had done so.” So Allah’s Messenger (ﷺ) took her away from her second husband and returned her to her first one. .

‘Allah’s Messenger (ﷺ) married al-‘Aaliyah of Banu Ghifar. When she entered in his presence and he removed her clothes, he saw whiteness (of leprosy) around her waist area and the Prophet (ﷺ) said: “Put on your clothes and return to your family.” He ordered her dowry to be given to her. . In its chain of narrators, is Jamil bin Zaid, who is Majhul (an unaccredited narrator). There is also a great difference of opinion as to who was his Shaykh.

‘Umar bin al-Khattab (RA) said: “If any man married a woman and after sleeping with her finds that she is affected with leprosy or insane, she gets her dowry (if he divorces her) for having intercourse with her, and it is returned to him from the one who has deceived him with her.” .

“And (if) she has something like a horn (Qarn) (coming out of her vagina), her husband then has the right to divorce her or keep her. And if he had intercourse with her, she gets her dowry for the intercourse her husband has had.”

‘Umar (RA) gave a decree regarding a husband who is impotent that he must be given delay for one year. .

Allah’s Messenger (ﷺ) said: “He who has intercourse with a woman through her anus is accursed.” .

Allah’s Messenger (ﷺ) said: “Allah will not look at a man who has intercourse with a man or a woman through the anus.” .

The Prophet (ﷺ) said: “He who believes in Allah and the last Day should not harm his neighbor; and take my advice regarding good treatment of women, for they were created from a rib. And indeed the most crooked part of the rib is its upper part. If you attempt to straighten it, you will break it, and if you leave it alone it will remain crooked. So, take my advice regarding good treatment of women.” .

“So if you enjoy her you will do so while crookedness remains in her; but if you attempt to straighten her you will break her, and breaking her is divorcing her.”

We were with the Prophet (ﷺ) on an expedition. Then, when we arrived at al-Madinah and were about to enter he said, “Wait so that you may enter by night – i.e. in the evening in order that the woman with disheveled hair may comb it and the woman whose husband has been away may shave her pubic hairs (getting ready for her husband).” .

“When one of you has been away from home for a long time, he must not come to his family during the night.”

Allah’s Messenger (ﷺ) said: “The worst of people in position before Allah on the Day of Resurrection is the man who has intercourse with his wife, and she with him, and then spreads her secrets.” .

I asked, “O Messenger of Allah, what are the rights of a wife of one of us on her husband?” He replied, “You should give her food when you eat, clothe her when you clothe yourself, not strike her on the face, and do not revile her or desert her except within the house.” .

The Jews used to say, “When a man has intercourse with his wife through the vagina, but from her back side, the child will be squint-eyed.” Then, the Verse came down: “Your wives are a tilth to you, so come to your tilth however you wish .” .

Allah’s Messenger (ﷺ) said: “If anyone who intends to have intercourse with his wife says, ‘In the Name of Allah. O Allah, keep us away from the devil and keep the devil away from what You have provided us (of children)’, should it be ordained that a child be born to them thereby, Satan will never harm it.” .

The Prophet (ﷺ) said: “When a man calls his wife to come to his bed (for marital relations), and she refuses to come, and he spends the night in anger, the angels curse her till the morning.” .

“He Who is in heaven is displeased with her till her husband is pleased with her.”

“The Prophet (ﷺ) cursed the woman who joins false hair to her real hair and the one who asks for it to be done to her; and the woman who tattoos (others) and the one who has it done (for her). .

I was with Allah’s Messenger (ﷺ) along with some people when he was saying, “I have intended to prohibit Ghila (sexual intercourse with a woman who is breast-feeding), but I considered the Romans and the Persians and saw that they engaged in Ghila without any injury being caused to their children thereby.” Then they asked him about ‘Azl (withdrawing the penis before emission of semen, to avoid conception), and Allah’s Messenger (ﷺ) replied, “That is the secret (way of) burying alive.”

A man said, “O Allah’s Messenger, I have a slave-girl and I withdraw the penis while having intercourse with her (‘Azl). I dislike that she become pregnant, but I want (from her) what a man wants (from a woman). And the Jews say – withdrawing the penis to avoid conception is the minor (form of) burying alive.” He replied, “The Jews told a lie, for if Allah intended to create it you would not be able to turn it away.” .

In the lifetime of Allah’s Messenger (ﷺ) when the Qur’an was being revealed, we used to engage in ‘Azl. Hence, if it had been something forbidden, the Qur’an would have forbade us from doing it. .

“That (which we were doing) reached the Prophet (ﷺ) and he did not forbid us from doing it.”

The Prophet (ﷺ) used to have intercourse with his wives (one after another), with a single bathing. .

The Prophet (ﷺ) set Safiyah (RA) free, and made her freedom her dowry. .

I asked ‘Aishah (RA), “How much had Allah’s Messenger (ﷺ) given as dowry?” She replied, “His dowry to his wives was twelve Uqiya and Nashsh.” She asked, “Do you know what a an-Nashsh is?” I replied, “No.” She said, “It is half an Uqiya. Hence, the total was five hundred Dirhams, and that was Allah’s Messenger’s (ﷺ) dowry to his wives.” .

When ‘Ali (RA) married Fatimah (RA) Allah’s Messenger (ﷺ) said to him, “Give her something (as dowry).” He replied, “I have nothing.” He said, “Where is your Hutamiya coat of mail?” .

Allah’s Messenger (ﷺ) said: “If any woman marries for a dowry, a gift, or a promise before contracting the marriage, it belongs to her. As for whatever is fixed to her after contracting the marriage, it belongs to whomever it has been given. The most worthy gift a man is honored with is what he gets on account of (the marriage of) his daughter or sister.” .

He was asked about a man who had married a woman and had not fixed a dowry for her. And he did not consummate (the marriage) with her till he died. Ibn Mas’ud replied, “She should receive a dowry similar to what the women of her community receive without decrease or increase. She must observe the ‘Iddah period (of waiting before re-marrying and is entitled to a share of the inheritance.” Ma’qil bin Sinan al-Ashja’i then got up and said, “Allah’s Messenger (ﷺ) ruled the same as your ruling regarding Birwa’, daughter of Washiq, a woman of our tribe.” Ibn Mas’ud was delighted with it. . Narrated Jabir bin ‘Abdullah (RA): The Prophet (ﷺ) said: “If anyone gives as a dowry to a woman some flour or dates, he has made her lawful for himself.” .

The Prophet (ﷺ) gave his approval of the marriage of a woman for two sandals as a dowry. .

The Prophet (ﷺ) married a man to a woman for a dowry of an iron ring. .

It is a portion of the long Hadith preceding in the beginning of the Book of Marriage.

The dowry should not be less than ten Dirhams. .

Allah’s Messenger (ﷺ) said: “The best dowry is that which is most easy.” .

‘Amrah (RA) daughter al-Jaun sought refuge (in Allah) from Allah’s Messenger (ﷺ) when she was brought in to him – meaning when he married her – and he said, “You have sought refuge in the One Worthy of seeking refuge in.” Then he divorced her, and commanded Usama who gave her three garments as a gift (i.e. dowry). .

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

The Prophet (ﷺ) saw the trace of yellow color on ‘Abdur-Rahman bin ‘Auf (RA) and asked, “What is this?” He replied, “O Messenger of Allah, I have married a woman for a Nawat weight (equal to one weight of a date-stone) of gold.” He said. “May Allah bless you! Hold a wedding feast, even if with a sheep (only).” .

Allah’s Messenger (ﷺ) said: “When one of you is invited to a wedding feast he must attend it.” .

“When one of you invites his brother, he must respond (i.e. attend), whether it is a wedding or something similar.”

Allah’s Messenger (ﷺ) said: “The worst kind of food is that at a wedding feast from which those who come (i.e. the poor) are turned away, and to which those who refuse (i.e. the rich) are invited. If anyone does not accept an invitation he has disobeyed Allah and His Messenger.” .

Allah’s Messenger (ﷺ), “When one of you is invited (to a meal) he must accept. If he is fasting he should pray (i.e. make supplication for the host) and if he is not fasting he should eat.” .

“If he wishes he may eat, and if he wishes he may leave (the food alone).”

Allah’s Messenger (ﷺ) said: “The food of Walima on the first day is a duty, that on the second day is a Sunnah, while the third is showing off. Whoever (does something) to show-off, Allah will expose him (in the Hereafter).” . .

This Hadith also has a supporting narration collected by Ibn Majah on the authority of Anas (RA).

The Prophet (ﷺ) held a wedding feast for one of his wives with two Mudd of barley. .

The Prophet (ﷺ) stayed three nights between Khaibar and al-Madinah when he consummated his marriage with Safiya (RA). I called the Muslims to his wedding feast which did not include bread or meat. He just ordered some leather dining sheets to be spread, and dates, sun-baked yogurt and butter were thrown on them. .

“When two people come together to issue an invitation, accept that of the one whose door is nearer to you. However, if one of them comes before the other, accept the invitation of the first.” .

Allah’s Messenger (ﷺ) said: “I do not eat Muttaki’an (sitting with support of something, so as to eat more).” .

Allah’s Messenger (ﷺ) said to me, “Dear child, mention Allah’s Name, eat with your right hand, and eat from what is next to you.” .

The Prophet (ﷺ) was brought a dish containing Tharid and said, “Eat from its side and not from the middle, for the blessing descends in the middle of it.” .

Abu Huraira reported that Allah’s Messenger (ﷺ) never found fault with food (served to him). If he liked anything, he ate it and if he did not like it he left it.

The Prophet (ﷺ) said: “Do not eat with the left hand, for the devil eats with the left hand.” .

The Prophet (ﷺ) said: “When one of you drinks, he must not breathe into the vessel.” .

“or blow into it,” .

Allah’s Messenger (ﷺ) used to divide visits to his wives equally and say, “O Allah, this is my division concerning what I possess, so do not blame me concerning what You possess and I do not.” .

The Prophet (ﷺ) said: “Anyone who has two wives and inclines to one of them will come on the Day of Resurrection with a side (of his body) inclining.” .

It is from the Sunnah that when a man who has a wife marries a virgin, he should spend with her seven nights, and thereafter divide time between them (equally). And if he marries a formerly married woman he should spend with her three nights and thereafter divide the time between his wives (equally). .

When the Prophet (ﷺ) married her he stayed with her for three nights and said, “You are not being humbles in my estimation. If you wish I shall stay with you seven nights, and if I stay with you for seven nights I shall do the same with my other wives.” .

Sauda (RA) daughter of Zam’ah gave away her day to ‘Aishah (RA). So the Prophet (ﷺ) allotted a share to ‘Aishah (RA) of her day and Sauda’s. .

‘Aishah (RA) said: “O my nephew, Allah’s Messenger (ﷺ) would not prefer some of us over others regarding the division of the time he would spend with us. It was very rare that he would not visit us all, and come near each of his wives without having intercourse with her, till he reached the one whose day it was, and spent the night with her.” .

“When Allah’s Messenger (ﷺ) offered the ‘Asr (afternoon) prayer, he would visit his wives in turn, then come close to them (kiss or hug them).” .

During the illness of which Allah’s Messenger (ﷺ) died, he was asking, “Where shall I be tomorrow?” He desired that it would be ‘Aishah’s day. His wives therefore permitted him to stay where he wished, and he stayed in ‘Aishah’s house. .

When Allah’s Messenger (ﷺ) intended to go on a journey, he cast lots among his wives. Then, he would take with him the one who was chosen by the lot. .

Allah’s Messenger (ﷺ) said: “None of you should whip his wife like the whipping of a slave.” .

The wife of Thabit bin Qais came to the Prophet (ﷺ) and said, “O Allah’s Messenger, I do not find fault with Thabit bin Qais (RA) in respect of character or religion, but I dislike (and fear) that I might commit an act of Kufr fil-Islam (that which is contradictory to Islamic behavior).” Allah’s Messenger (ﷺ) asked her, “Will you give him back his garden?” And she replied, “Yes,” so Allah’s Messenger (ﷺ) said to him, “Accept the garden and divorce her, with one pronouncement (of divorce).” .

“He commanded him to divorce her.”

“The wife of Thabit bin Qais got a divorce from him in return for a compensation (paid by her), and the Prophet (ﷺ) made her ‘Iddah (period of waiting before re-marrying) one menstruation course.”

“Thabit bin Qais was very unattractive and his wife said, ‘Were it not for the fear of Allah, when he entered my presence I would spit in his face.'”

Ahmad reported from Sahl bin Abu Hathma’s Hadith that it was the first ever husband and wife separation for compensation in Islam.

Allah’s Messenger (ﷺ) said: “The lawful thing which Allah hates most is divorce.” .

In the time of Allah’s Messenger (ﷺ), he divorced his wife while she was menstruating, so ‘Umar asked Allah’s Messenger (ﷺ) about that and he replied, “Command him to take her back and keep her till she is purified (from menses), has another period, and is then purified. If he then wishes he may keep her and if he wishes he may divorce her before having intercourse with her. That is the ‘Iddah (period of waiting) which Allah commanded for the divorce of women.” .

“Command him to take her back, then divorce her when she is pure from the menstrual discharge, or pregnant.”

“It was regarded as one divorce.”

“Ibn ‘Umar (RA) said: ‘If you had only made one or two pronouncements of divorce . Indeed Allah’s Messenger (ﷺ) commanded me to take her back, then keep her till she has another period, then give her a reprieve till she is purified, then divorce her before having intercourse with her. As for you, you have divorced her with three pronouncements (at once), and have therefore disobeyed your Rabb (your Lord, the Creator) concerning what He commanded you regarding divorcing your wife.'”

“Abdullah bin ‘Umar (RA) said: ‘So he returned her to me and did not regarded it as anything, and said: When she is purified, either divorce her or keep her.'”

In the time of Allah’s Messenger (ﷺ), Abu Bakr (RA) and the first two years of the caliphate of ‘Umar (RA), the three pronouncements of divorce were regarded as one divorce. So ‘Umar said, “People have made haste in an affair which they are required to take slowly. What if we execute it on them.” So, he executed it on them. .

WHen Allah’s Messenger (ﷺ) was informed about a man who had divorced his wife with all three pronouncements (without any interval between them), he stood up in anger and said, ‘Is Allah’s Book being played with while I am among you?” As a result a man got up and said, “O Allah’s Messenger, shall I kill him?” .

Abu Rukana divorced Umm Rukana. So Allah’s Messenger (ﷺ) told him, “Take your wife back.” And he replied, “I have divorced her with three pronouncements.” He said, “I have understood, take her back.” .

Abu Rukana divorced his wife with three pronouncements, in one sitting. Then, he was grieved about her and Allah’s Messenger (ﷺ) told him, “They (the three pronouncements) are reckoned as a single (utterance of divorce).” .

“Abu Rukana divorced his wife Suhaimah irrevocably and said, ‘I swear by Allah that I meant it to be only a single utterance of divorce,’ so the Prophet (ﷺ) returned her to him.”

Allah’s Messenger (ﷺ) said: “There are three things which, whether undertaken seriously or in jest, are treated as serious: marriage, divorce and taking back a wife after a divorce which is not final.” .

“Divorce, emancipation and marriage.”

“It is not permissible to play in three things: divorce, marriage and emancipation. Therefore, whoever pronounce (either of) them, they certainly become binding.” .

The Prophet (ﷺ) said: “Allah, the Most High, has forgiven my followers what they contemplate on within themselves (i.e. evil thoughts) as long as they do not act upon or speak about them.” .

The Prophet (ﷺ)) said: “Allah, the Most High, has overlooked my follower’s mistakes and forgetfulness, and what they are forced to do against their will.” .

“If anyone makes his wife unlawful for himself – it is nothing.” He said, “Indeed you have a good example in Allah’s Messenger.” .

“When a man makes his wife unlawful for himself, it is (treated like) an oath for which atonement must be made (if broken).”

When the daughter of al-Jaun was admitted into the presence of Allah’s Messenger (ﷺ) and he went near her, she said, “I seek refuge in Allah from you.” He replied, “You have sought refuge in the Supreme , return to your family.” .

Allah’s Messenger (ﷺ) said: “There is no divorce except after marriage, and no freeing (of a slave) till one has possession (of one).” [Reported by Abu Ya’la and al-Hakim graded it Sahih (authentic), but it is Ma’lul (containing a hidden defective).

Ibn Majah reported a similar narration, on the authority of al-Miswar bin Makhramah, and its chain of narrators is (or appears to be) Hasan (good), but it is also Ma’lul (hidden defect)].

Allah’s Messenger (ﷺ) said: “No descendant of Adam may make a vow concerning something he does not possess, or set free (a slave) that he does not possess, or divorce (a woman) whom he does not possess (in marriage).” .

The Prophet (ﷺ) said: “There are three people whose actions are not recorded, a sleeping person till he awakes, a child till he is a grown up, and an insane person till he is restored to reason or recovers his sense.” .

He was asked about a man who divorces his wife, then takes her back without taking witnesses (on either). So he replied, “Get witnesses on her divorce, and on her return.” .

When he divorced his wife the Prophet (ﷺ) said to ‘Umar, “Command him to take her back.” .

Allah’s Messenger (ﷺ) swore that he would stay away from his wives for a period. He made something unlawful (for himself) (i.e. something not in itself unlawful). So, he made the lawful unlawful, and he made atonement for breaking an oath. .

When a period of four months elapses, the one who swears to stay away from his wife must be made to return to her or divorce her, and the divorce is not valid till the husband himself pronounces it. .

I met thirteen or more of the Companions of Allah’s Messenger (ﷺ), all of them made the one who swears to stay away from his wife, return to her or divorce her (at the end of the period). .

The swearing to stay away from one’s wife in al-Jahiliyyah era was for one or two years. Then, Allah appointed a period of four months for it. So, if it is less than four months, it is not swearing to stay away from one’s wife.

A man had vowed to make his wife like his mother (i.e. forbidden for him). Then he had intercourse with her, so he went to the Prophet (ﷺ) and said, “I had intercourse with her before making the atonement.” He replied, “Do not go near her till you do what Allah has commanded you to do.” Reported by al-Arba’a. at-Tirmidhi graded it Sahih (authentic) but an-Nasa’i held that the stronger view is that it is Mursal (missing link after the Tabi’i)].

“Make atonement and do not repeat it.”

When the month of Ramadan came, I feared lest I would have intercourse with my wife. So, I vowed az-Zihar (the she was like my mother). Then, one night something of her was uncovered to me and I had intercourse with her. Allah’s Messenger (ﷺ) afterwards said to me, “Set a slave free,” and I replied, “I do not possess one (that I can free).” He said, “Then fast two consecutive months.” I replied, “Have I fallen into that which I have fallen into except due to fasting!?” He said, “Feed sixty poor people with an ‘Araq (basket) of dates.” .

So-and-so asked and said, “O Allah’s Messenger, what do you think if one of us finds his wife committing adultery, how should he act? If he talks he would talk about a grievous affair, and if he keeps silent he would keep silent about something similar (a grievous affair).” He gave no answer. Afterwards he came to him (ﷺ) and said, “I have been afflicted with the very problem which I had asked you about.” Then Allah revealed the verses of Surat an-Nur (the Light). He then recited them to him and exhorted, admonished and informed him that the punishment of this world is easier than that of the Hereafter. He said, “No, by Him Who sent you with the Truth, I have not lied against her.” He then summoned the woman and exhorted her in the same way. She said, “No, by Him Who sent you with the Truth, he is a liar.” He began with the man; and he (the man) bore witness four times with an oath by Allah; he then did the same with the woman, then he separated them. .

Allah’s Messenger (ﷺ) said to the two who were invoking curses regarding one another, “Your reckoning is in Allah’s Hands for one of you is lying. You cannot remarry her.” He (the man) said: “O Allah’s Messenger, what about my property (dowry)?” He replied, “If you have spoken the truth, it is the price of your having had the right of intercourse with her, and if you have lied against her, it is even more remote for you (to get it back) from her.” .

The Prophet (ﷺ) said: “Observe her, and if she gives birth to a child which is white complexioned with dark hair, her husband would be its father. But if she gives birth to a child with eyes looking as if they have antimony (Kuhl) in them and curled hair, the man whom her husband charged her with committing adultery is its father.” .

Allah’s Messenger (ﷺ) ordered a man to put his hand on his mouth when he came to the fifth pronouncement and said, “It would be the deciding one.” .

When they finished invoking curses regarding one another the man said, “I shall have lied against her, O Allah’s Messenger, if I keep her (as a wife).” He, then, pronounced her divorce three times, even before Allah’s Messenger (ﷺ) commanded him to do so. .

A man came to the Prophet (ﷺ) and said, “My wife rejects no hand of a man who wished to touch her.” He said, “Banish her.” He replied, “I am afraid my soul may desire her.” He said, “Then enjoy her.” .

He said, “Divorce her.” He replied “I can not endure the desire for her.” He said, “Then keep her.”

He heard Allah’s Messenger (ﷺ) say, when the Verse (24:6) about invoking curses came down, “Any woman who brings into a family one who does belong to it, is not an observer of Allah’s (religion), and Allah will not admit her into His Paradise. Likewise, Allah will veil Himself from any man who disowns his child while he knows that is his child, and will humiliate him in the presence of the first and last (creatures).” .

If anyone acknowledges that he is the father of his child just for the blinking of an eye, he has no right to disown it.” .

A man said, “O Allah’s Messenger, my wife has given birth to a black son.” He asked, “Have you any camels?” He replied, “Yes.” He asked, “What is their color?” He replied, “They are red.” He asked, “Is there a dusky (dark) one among them?” He replied, “Yes.” He asked, “How has that come about?” He replied, “It is perhaps a strain to which it has reverted (i.e. heredity).” He said, “It is perhaps a strain to which this son of yours has reverted.” .

“He did not permit him to disown him”

Some nights after her husband’s death, Subai’ah al-Aslamiyah (RA) gave birth to a child. Then she went to the Prophet (ﷺ) and asked permission to marry. He gave her permission and she married. .

Its basic meaning is found in the two Sahih books of al-Bukhari and Muslim.

“She gave birth to a child after forty nights of her husband’s death.”

az-Zuhri said, “I think there is no harm if she marries when she is still bleeding (due to child-birth), but her husband should not go near her till she is purified.”

Barirah was ordered to wait till three menstrual periods of hers have passed (before she could remarry). .

“She has no right to accommodation or maintenance.” .

Allah’s Messenger (ﷺ) said: “A woman must not observe her mourning for more than three nights for the one who has died, except for the four months and ten days in the case of her husband; and she must not wear a dyed garment except one of the type made of ‘Ash (dyed yarn) or apply Kuhl (antimony), or apply perfume, except for a little Qust or Azfar, when she has been purified after her menstruation.” .

“nor be dyed (with Henna and the like).”

“nor comb (her hair).”

I put Sabir (a type of medicine) on my eyes after Abu Salamah (RA) had died. So Allah’s Messenger (ﷺ) said: “It gives the face a glow, so apply it only at night and remove it in the day time, and do not comb (your hair) with scent or henna, for it is a dye.” I asked, “What should I use when combing (my hair)?” He replied, “You should use lote-tree leaves.” .

A woman said: “O Allah’s Messenger, my daughter’s husband died and her eye is troubling her, so may we apply Kuhl (antimony) to it?” He replied, “No.” .

My maternal aunt was divorced and wanted to cut down fruit from her paml-trees. A man forbade her to go out, so she went to the Prophet (ﷺ) and he said, “Certainly, cut down fruit from your palm-trees, for perhaps you have give Sadaqah (charity) or do an act of kindness.” . 1121. Narrated Furai’ah, daughter of Malik: Her husband had gone out in search of some slaves of his and they killed him. She said, “I asked Allah’s Messenger (ﷺ) to be allowed to return to my family, for my husband had not left for me a house which belonged to him, nor had he left me maintenance.” He then said, “Yes, (I agree),” but when I was in the courtyard, he called me and said, “Stay in your house till the prescribed period expires.” She said, “I observed the period in it for four months and ten days.” She said, “Afterwards ‘Uthman gave judgements in accordance with that.” .

I said, “O Allah’s Messenger, my husband has divorced me by three pronouncements (of divorce) and I am afraid that I may get broken into. Hence, he commanded her, and she moved (to another house).” .

“Do not confuse us about our Prophet’s Sunnah: The period that a slave-woman, whose master dies, and she has begotten a child from him must wait for, is four months and ten days.” .

al-Aqra’ is the period of a woman’s purity (which occurs between two menses). .

The divorce of a slave-woman occurs by saying it (the divorce word) twice, and her ‘Iddah (waiting period) is two menses. .

He reported it as Marfu’ (a saying of the Prophet) and graded it Da’if (weak).

Abu Dawud, at-Tirmidhi and Ibn Majah reported the aforesaid Hadith from the narration of ‘Aishah (RA), which al-Hakim graded as Sahih (authentic), but the Hadith scholars disagreed with him, and they agreed that it is Da’if (weak).

The Prophet (ﷺ) said: “It is not lawful for a man who believes in Allah and the Last Day to water what another person has sown.” .

She should wait for four years and then observe the ‘Iddah for four months and ten days (before she may remarry). .

Allah’s Messenger (ﷺ) said: “The spouse of a lost husband remains his wife till she gets a certain news about his death.” .

Allah’s Messenger (ﷺ) said: “A man must not spend the night in the house of woman unless he is her husband or a Mahram.” .

The Prophet (ﷺ) said: “A man must not be alone with a woman except in the presence of a Mahram.” .

Narrated Abu Sa’id (RA)” The Prophet (ﷺ) said in regard to the captives taken at Autas, “There must be no intercourse with a pregnant woman till she gives birth, or with one who is not pregnant till she has had one menstrual period.” .

The aforesaid Hadith has a supporting narration from Ibn ‘Abbas (RA) reported by ad-Daraqutni.

The Prophet (ﷺ) said: “The child (born out of wedlock) belongs to the one on whose bed it is born, and stoning to death is for the fornicator.” .

The aforesaid Hadith is also a part of ‘Aishah’s Hadith in the course of a story.

And from Ibn Mas’ud by an-Nasa’i.

And from ‘Uthman by Abu Dawud.

Allah’s Messenger (ﷺ) said: “One or two sucks do not make (marriage) unlawful.” .

Allah’s Messenger (ﷺ) said: “Be sure (you women) who your brothers are, for suckling is that which is the result of hunger (i.e. when milk is the child’s only food).” .

Sahlah (RA) daughter of Suhail (RA) came and said, “O Allah’s Messenger, Salim the manumitted slave of Abu Hudhaifah lives with us in our house; and he has attained what men attain (i.e. puberty).” He said, “Suckle him so you would become unlawful to him (in marriage).” .

Aflah (her foster suckling uncle), brother of Abul-Qais, came and asked her permission to enter after the Hijab (was instituted for women). She said, “I refused to allow him in and when Allah’s Messenger (ﷺ) came, I told him about what I had done, so he commanded me to give him permission to enter where I am and said, ‘He is your paternal uncle.'” .

In what was sent down in the Qur’an was ‘ten known sucklings made marriage unlawful’. Afterwards, they were abrogated by ‘five known ones.’ Then, when Allah’s Messenger (ﷺ) died these words were among what was recited in the Qur’an. .

The Prophet (ﷺ) was offered to marry the daughter of Hamzah. He said, “She is unlawful to me for she is the daughter of my brother in suckling; and what is unlawful by reason of blood relationship is unlawful by reason of suckling relationship.” .

Allah’s Messenger (ﷺ) said: “The suckling that makes marriage unlawful is that which reaches the intestines (i.e. nourishes the child), and is taken before (two years) time of weaning.” .

Suckling applies only (to infants) during the first two years (of their life). [Reported by ad-Daraqutni and Ibn ‘Adi as Marfu’ (a saying of the Prophet) and Mawquf (a saying of a Companion). However, they both held that the stronger view is that it is Mawquf (i.e. saying if Ibn ‘Abbas).

Allah’s Messenger (ﷺ) said: “The only suckling (to be considered) is that which gives life to the bones and causes flesh to grow.” .

He married Umm Yahya, daughter of Abu Ihab, and a woman came and said, “I have suckled both of you.” So he asked the Prophet (ﷺ) and he replied, “How (can you hesitate) while it has been said (that you are foster brothers and sisters)?” ‘Uqbah therefore separated from her and she married another husband. .

Allah’s Messenger (ﷺ) forbade that a stupid woman may be asked to suckle an infant. .

Hind daughter of ‘Utbah – wife of Abu Sufyan – came to Allah’s Messenger (ﷺ) and said, “O Allah’s Messenger, Abu Sufyan is a miser who does not give me and my sons enough maintenance, except what I take from his wealth without his knowledge. Is there any blame on me for doing this?” He replied, “Take from his wealth what is reasonable and enough for you and your sons.” .

We arrived at al-Madinah when Allah’s Messenger (ﷺ) was standing on the Minbar addressing the people and saying, “The hand of the giver is the upper one, and spend first on those who are dependent on you: your mother and father, your sister and brother, then your relatives in order of their closeness to you.” .

Allah’s Messenger (ﷺ) said: “A slave is entitled to his food and clothing, and he should be burdened except with the work that he is capable of doing.” .

I asked, “O Allah’s Messenger, what is the right of the wife of one of us upon her husband?” He replied, “That you should give her food when you eat, and clothe her when you clothe yourself, and do not strike her on the face and do not revile her.” .

The Prophet (ﷺ) – in the Hadith of pilgrimage which is long – said in regard to women, “They (women) have rights over you (the men) to provide them with their sustenance and clothing in a reasonable manner.” .

Allah’s Messenger (ﷺ) said: “It is enough for a person to be considered sinful, that he neglects those whom he is responsible to sustain.” .

“…to withhold (food) from the one whose food he possesses.”

“She has no maintenance rights.” .

It was established that no maintenance is due (to a woman who was divorced with three pronouncements) in the Hadith of Fatimah (RA) daughter of Qais, which has preceded. .

Allah’s Messenger (ﷺ) said: “The upper hand is better than the lower one, and one of you should spend first on those he is responsible to provide for, lest a woman would say, ‘Feed me or divorce me.'” .

“They are to be separated.” Reported by Sa’id bin Mansur, from Sufyan, from Abu az-Zinad, from Sa’id bin al-Musaiyab. He said, “I asked Sa’id (bin al-Musaiyab), ‘Is this Sunnah?’ And he replied, ‘Yes, it is Sunnah!'” .

He wrote (letters) to the commanders of the armies regarding some men (soldiers) who have been absent from their wives, that they should impose upon them to spend on their wives or divorce them; and if they divorce them they should then send the maintenance which they have withheld. .

A man came to the Prophet (ﷺ) and said, “I have a Dinar.” He said, “Spend it on yourself.” He said, “I have another.” He replied, “Spend it on your children.” He said, “I have another.” He replied, “Spend it on your wife.” He said, “I have another.” He replied, “Spend it on your servant.” He said, “I have another.” He replied, “You know best (what to do with it).” .

I asked, “O Allah’s Messenger, to whom should I be kind and dutiful?” He replied, “Your mother.” I asked, “Who comes next?” He replied, “Your mother.” I asked, “Who comes next?” He replied, “Your mother.” I asked, “Who comes next?” He replied, “Your father, then your relatives in order of nearness (of relationship).” .

A woman said, “O Allah’s Messenger, this son of mine: my womb was a receptacle for him, my breasts were a source of suckling for him, and my lap was a place for him to curl up in, yet his father has divorced me and wants to take him away from me.” Allah’s Messenger (ﷺ) replied to her, “You have more right to him as long as you do not remarry.” .

A woman said, “O Allah’s Messenger, my husband wants to take away my son, while he has benefited me and provided me with drinking water from the well of Abu ‘Inabah.” Then her husband came and the Prophet (ﷺ) said: “Young man, this is your father and this is your mother, so take whoever of them you wish by the hand.” He took his mother’s hand and she went off with him. .

He accepted Islam but his wife refused to accept it. The Prophet (ﷺ) then made the mother sit down to a side and the father to another side and made the son sit down between them. He (the son) then inclined to his mother, so the Prophet (ﷺ) then said. “O Allah, give him guidance.” Then he inclined to his father and he took him. .

The Prophet (ﷺ) gave a ruling regarding Hamza’s daughter in favor of her maternal aunt, saying, “The maternal aunt is in the position of the mother.” .

Ahmad reported it from the Hadith of ‘Ali (RA), he said, “The little girl must be with her maternal aunt for the maternal aunt is (the same as) a mother.”

Allah’s Messenger (ﷺ) said: “When one’s servant serves him with his food, if he does not make him sit down with him (and eat) he should give him one or two morsels (of it).” .

The Prophet (ﷺ) said: “A woman was punished on account of a cat which she held captive till it died. Hence, she entered the Hell-Fire due to (her mistreatment of) the cat. She did not feed it or give it water while she held it captive, nor did she let it out so that it may eat the things that creep on the earth.” .

“The blood of a Muslim who testifies that none has the right to be worshipped but Allah and that I am His Messenger, cannot be shed lawfully, except in three cases: a married person who committed adultery, in Qisas (retaliation) for murder (life for life) and the apostate from Islam who abandons the Muslim Jama’ah (community).” Agreed upon.

“The blood of a Muslim is not to be shed except for three reasons: a married man who committed adultery, a man who kills another Muslim intentionally for which he must be killed (in Qisas or retaliation), and a man who abandons Islam and fights against Allah and His Messenger, in which case he should be either killed, crucified, or exiled.” Related by Abu Dawud and An-Nasa’i. Al-Hakim graded it as Sahih.

“The first issues to be judged among people on the Day of Resurrection, are those of unlawful blood-shed.” Agreed upon.

“Whoever kills his slave we shall kill him, and whoever cuts the nose of his slave we shall cut off his nose.” Related by Ahmad and the four lmams. At-Tirmidhi graded it as Hasan. Abu Dawud and An-Nasa’i added the following, “and whoever castrates his slave we shall castrate him.” Al-Hakim graded this addition as Sahih.

’Umar bin al-Khattab (RAA) narrated, ‘I heard the Messenger of Allah say, “A father is not to be killed for his offspring.” Related by Ahmad, At-Tirmidhi and Ibn Majah. Ibn al-Garud and al-Baihaqi graded it as Sahih.

‘Do you have any other Divine Revelation besides what is in the Qur’an? ’Ali said, ‘No. By Him Who made the grain split (germinate) and created the soul, we have nothing besides the Qur’an except the gift of understanding the Qur’an, which Allah gives a man, besides what is written in this manuscript. I said, ‘What is in this manuscript?’ ‘Ali said, ‘The regulations of Diyah (Blood money), the ransom for captives and the ruling that no Muslim should be killed in Qisas for killing a disbeliever.’ Related by Al-Bukhari.

The previous tradition was also transmitted by Ahmad, An-Nasa’i and Abu Dawud on the authority of ‘Ali with a different chain of narrators where he said, ‘The blood of one Muslim (his life) is equivalent to the blood of another Muslim (i.e. equal in Qisas and blood money), the protection of Allah is one (and is equally) extended to the most humble of the believers (i.e. if a Muslim gives protection to a man or to a group of men, they should all help him even is he was the most humble of them). Believers are all like one hand against their enemies. No believer is to be killed for a disbeliever (i.e. in Qisas), nor should one who has a covenant with the Muslims be killed while his covenant holds.’ Al-Hakim graded it as Sahih.

Anas bin Malik (RAA) narrated that A girl was found with her head crushed between two stones. They asked her, ‘Who did that to you? Is it so and so, or so and so? They mentioned some names to her until they mentioned the name of a Jew, whereupon she nodded her head. The Jew was captured and he confessed. The Messenger of Allah (ﷺ) ordered that his head be crushed between two stones.’ Agreed upon and the wording is from Muslim.

‘Imran bin Al-Husain (RAA) narrated that A slave of some poor people cut off the ear of another slave belonging to some rich people. They came to the Messenger of Allah (ﷺ) but he appointed no compensation for them.’ Related by Ahmad and the three Imams with a sound chain of narrators.

‘Amro bin Shu’aib narrated on the authority of his father, on the authority of his grandfather (RAA), that a man stabbed another man in his knee with a horn. So he came to the Messenger of Allah (ﷺ) and said, ‘Retaliate on my behalf.’’ The Messenger of Allah (ﷺ) said to him, “Wait until your wound has healed.” The man came again and said, ‘O Messenger of Allah! Retaliate on my behalf.’ So, he allowed him to retaliate against the one who attacked him (by stabbing him the same way). Then he came again to the Messenger of Allah (ﷺ) and said, ‘O Messenger of Allah! I have become lame.’ The Messenger of Allah (ﷺ) said to him, “I forbade you (to take retaliation until your wound was healed) but you disobeyed me, may Allah keep you away from His mercy (for your disobedience), and as for your lameness you are not entitled to any compensation (as he retaliated before he discovered the lameness otherwise he would have been entitled half the Diyah).” Then Allah]s Messenger prohibited the following, ‘No retaliation is to be made for a wound before the victim is totally recovered.’ Related by Ahmad and Ad-Daraqutni.

Abu Hurairah (RAA) narrated “Two woman of the tribe of Hudhail fought with each other and one of them threw a stone at the other. In this way she killed the woman and what was in her womb (as she was pregnant). Their dispute was presented to the Prophet (ﷺ) who ordained that the Diyah (blood money) of the unborn child, is a male or a female slave of the best quality. He also decided that the Diyah of the woman is to be paid by her relatives (the one who killed) on her father’s side. The Messenger of Allah (ﷺ) also ordained that her inheritance (of the woman who killed as she died later) be for her sons and husband (and not for her relatives who had to pay the Diyah). Hamal bin An-Nabighah Al-Hudhaili then said, ‘O Messenger of Allah! Why should I pay the Diyah for one who neither drank nor ate nor spoke, nor cried (i.e. the dead fetus), such a creature is not entitled to blood money.’ The Messenger of Allah (ﷺ) then said, “This man is one of the brothers of the soothsayers,” on account of the rhymed speech which he used, concerning the dead fetus.

Abu Dawud and An-Nasa’i narrated on the authority of Ibn ’Abbas that ‘Umar (RAA) asked about the judgment of the Prophet (ﷺ) concerning the Diyah of the dead fetus. Hamal bin An-Nabighah Al-Hudhaili then got up and said, “I was between the two women. One of them struck the other with a stone, killing her and what was in her womb. So the Messenger of Allah (ﷺ) ordained….” (as above). Ibn Hibban and al-Hakim graded it as Sahih.

Anas narrated that Ar-Rubai’ bint An-Nadr (his aunt) broke the incisor teeth of a girl. The family of Ar·Rubai’ asked the family of the girl to pardon her, but they refused. They then offered them Arsh, (as compensation) but they also refused. They came to the Messenger of Allah (ﷺ) asking for Qisas, and he gave orders that they should take their Qisas from Ar-Rubai’. Anas bin An-Nadr then came to the Messenger of Allah (ﷺ) and said, ‘O Messenger ofAllah! Will the incisor tooth of Ar-Rubai’ be broken? No, by Him Who sent you with the truth, her incisor tooth will not be broken. The Messenger of Allah (ﷺ) then said to him, “Anas! Allah’s decree is equal retaliation.” But the family of the girl agreed to pardon Ar-Rubai’. The Messenger of Allah (ﷺ) then said, “Among Allah’s servants are those who if they swear by Allah (for something), Allah will consent to their oath.” Agreed upon, and the wording is from Al·Bukhari.

“If anyone is killed and his killer is not known, or was killed with a stone, a whip or with a stick (i.e. killed by mistake but with a deliberate injury) his Diyah will be that of killing by mistake (manslaughter). As for whoever killed deliberately, retaliation is due (from the one who killed him). Anyone who tries to prevent taking Qisas (from the killer) may Allah curse him.” Related by Abu Dawud, An-Nasa’i and Ibn Majah with a strong chain of narrators.

“If a man holds another man so that a third man can kill the seized one, then the one who killed is to be killed (in Qisas) and the one who seized the killed one is to be imprisoned.” Related by Ad-Daraqutni. Ibn al-Qattan graded it as Sahih and its narrators are trustworthy.

’Abdur Rahman bin Al-Bailamani narrated that The Messenger of Allah (ﷺ) killed a Muslim who killed a Mu’ahid who had made a covenant with the Muslims, and said, “I am closest to the ones who keep their covenants of protection.” Related by ‘Abdur Razzaq.

Ibn ’Umar (RAA) narrated, ‘A young boy was murdered deceitfully. ‘Umar (RAA) thereupon said, ‘If all the people of San’a’ (in Yemen) participated in killing him, I would kill them all.’ Related by al-Bukhari.

“If the relative of one of you is killed after my speech, his family has one of two choices: ‘Either they take his Diyah or kill the killer.” Related by Abu Dawud and An-Nasa’i.

A similar narration is transmitted by Al-Bukhari and Muslim on the authority of Abu Hurairah.

the nose, the eyes, the tongue, the lips, the penis, the testicles and the backbone. For the cutting off of one leg; half a Diyah is paid (i.e. 50 camels). For a head injury a third of the Diyah is paid, for a stab which penetrates the body, one third of the Diyah, for a blow which breaks a bones or dislocates it, 15 camels. For each finger or toe, 10 camels are paid. For each tooth five camels are paid. For a wound which exposes a bone five camels are paid. A man is killed in Qisas for killing a woman. For those who possess gold, they should pay the equivalent of the 100 camels which is fixed as one thousand Dinars.’ Related by Abu Dawud in his book “al-Marasil”, an-Nasa’i, Ibn Khuzaimah, Ibn al-Garud, Ibn Hibban and Ahmad, but they disagreed regarding its authenticity.

“The Diyah for accidental killing is paid in five types of camel indemnity: 20 she-camels ‘hiqqah’ (in their fourth year), 20 she-camels ‘Jaz’ah’ (in their fifth year), 20 she-camels ‘bint makhad’ (in their second year), 20 she-camels ‘bint labun’ (in their third year) and 20 he-camels ‘ibn labun’ (in their third year).”Related by Ad-Daraqutni with a strong chain of narrators. The four Imams reported it with this version, “twenty ‘ibn makhad’ (twenty male camels which had entered their second year),” instead of “ibn labun.”

“The Diyah (of intentional homicide) is paid in three different types of camels: 30 she-camels ‘hiqqah’ (in their fourth year), 30 she-camels ‘Jaz’ah’ (in their fifth year), and 40 pregnant she-camels.”

“Three types of people are most hated by Allah, the Almighty: whoever kills another in the Sacred area of Haram (Sanctuary), whoever kills anyone other than the one who killed him or whoever kills anyone in revenge as in times of Jahiliyah (pre-Islamic times).” Related by Ibn Hibban.

And it’s basic meaning is in Al-Bukhari from the narration of Ibn ‘Abbas.

“The Diyah for accidental and quasi-deliberate homicide -such as that inflicted with a whip or a stick- is a hundred camels, forty of which are pregnant she-camels.” Related by Abu-Dawud, An-Nasa’i and Ibn Majah. Ibn Hibban graded it as Sahih.

‘This and that are equal -meaning the little finger and the thumb.’’ Related by Al-Bukhari Abu Dawud and At-Tirmidhi transmitted, “The Diyah for the fingers and toes is the same, and that for the teeth is the same; the incisor and the molar tooth are the same.” Ibn Hibban narrated, “The Diyah for the fingers and toes is the same; 10 camels for each.”

“Anyone who practices medicine but is not known as a practitioner, and kills a human being or inflicts harm on him, will be held responsible.” Related by Ad-Daraqutni. Al-Hakim graded it as Sahih. Abu Dawud, an-Nasa’i and others also narrated it, but its Mursal form is stronger than the connected one.

“For a wound which exposes a bone five camels are paid (in compensation).’’ Related by Ahmad and the four Imams. Ahmad added the following statement, “And the fingers and toes are all equal- in Diyah· ten camels.” Ibn Khuzaimah and Ibn al-Garud graded it as Sahih.

“The Diyah of the Dhimmi is half that of a Muslim.” Related by Ahmad and the four Imams. The narration of Abu Dawud, “The Diyah of the Mu’ahid (non Muslim with a covenant of protection) is half the Diyah of an free Muslim.” In the narration of An-Nasa’i, “The Diyah of a woman is the same as the Diyah of a man up to the third of the value (if the due value exceeds the third then her Diyah is half that of the man).” Ibn Khuzaimah graded it as Sahih.

“The Diyah of the quasi-deliberate homicide is as severe as deliberate murder (in its being given in three types of camels), and the offender is not to be killed. This happens when the devil excites enmity between people causing them to shed blood but not due to hatred or carrying weapons in fighting.” Related by Ad-Daraqutni and graded it as weak Hadith.

Ibn ’Abbas (RAA) narrated that, ‘A man killed another man during the lifetime of the Prophet (ﷺ), so the Prophet (ﷺ) decided that his Diyah would be 12 thousand (Dirhams).’ Related by the four Imams.

“He will not carry your burdens (sins) and you will not carry his burdens.” Related by An-Nasa’i and Abu Dawud. Ibn Khuzaimah and Ibn al-Garud graded it as Sahih.

“Either they pay the Diyah of your companion or be ready for war.” The Messenger of Allah (ﷺ) wrote to them about this and they wrote back saying, ‘By Allah, we have not killed him.’ The Messenger of Allah (ﷺ) then said to Huwaiysah, Muhaiysah and ‘Abdur Rahman bin Sahl, “Would you take an oath (that they killed him) and then you will be entitled to the Diyah of your companion” ‘They answered, ‘No (as they did not witness the crime).’The Messenger of Allah then said, “Then the Jews should take an oath (that they are innocent).” They said, ‘They are not Muslims.’ The Messenger of Allah (ﷺ) thereupon paid the Diyah of the victim himself and sent them 100 camels. Sahl commented, ‘A red she-camel (of these 100 camels) kicked me.’ Agreed upon.

A man from the Ansar narrated that The Messenger of Allah (ﷺ) consented to the Qasamah (taking an oath that they did not kill the victim), which was practiced during the time of Jahiliyah (pre-Islam) and the Messenger of Allah (ﷺ) made a judgment between some men from the Ansar concerning a man who was killed and they claimed that the Jews had killed him.’ Related by Muslim.

“Whoever carries arms against us, is not one of us.” Agreed upon.

Abd Hurairah (RAA) narrated, “He who rebels against obedience to the ruler, abandons the Muslim community and then dies, his death will be as if he died at the time of Jahiliyah.” Related by Muslim.

“The transgressing party will kill ‘Ammar (‘Ammar bin Yasir).” Related by Muslim.

Ibn ‘Umar (RAA) narrated that The Messenger of Allah (ﷺ) said “Do you realize Ibn Umm ’Abd what the ruling of Allah is concerning those who rebel against the ruler in this Ummah?’ I said, ‘Allah and His Messenger know best. ‘He said, “A wounded man among them is not to be given the last stroke (that kills him), their captive is not killed, the one who runs away is not followed and their booties are not divided (among other Muslims).” Related by Al-Bazzar and al-Hakim. The latter graded it as Sahih but he was mistaken as Kawthar bin Hakim (one of the narrators) is a rejected narrator.

And it is authentic from similar chains as Mawquf (saying of a Companion) related by Ibn Abi Shaybah and Al-Hakim.

Arfajah bin Shuraih (RAA) narrated, ‘I heard the Messenger of Allah (ﷺ) say, “He who comes to you when you are united and wants to disunite your community, kill him.” Related by Muslim.

“He who is killed while defending his property is considered a martyr.” Related by Abu Dawud An-Nasa’i and At-Tirmidhi who graded it as Sahih.

‘Imran bin Husain (RAA) narrated, ’Ya’la bin Umaiyah fought with another man. One of them bit the other man’s finger and the latter (whose finger was bit) pulled his hand out of the first man’s mouth (who was biting) by force, causing his incisors teeth to be pulled out. They presented their dispute to the Prophet who said, “One of you bit his brother as a male camel bites? Go and there is not Diyah for him (as a punishment for their foolishness).’Agreed upon and the wording is from Muslim.

“If anyone spies on you (tries to look at you) without your permission, and you thereupon throw a stone at him and because of it he lost his eye, you are not to be bIamed.” Agreed upon. In another version by Ahmad and an-Nasa’i and graded as Sahih by Ibn Hibban, “He has no right for Diyah or Qisas.”

Al-Bara bin ‘Azib (RAA) narrated, ‘The Messenger of Allah (ﷺ) ordained that the guarding of a garden is the responsibility of its owners during the day and the guarding of animals is the responsibility of their owners at night. However, the owners of the animals are responsible for any damage caused by their animals during the night (i.e. pay compensation for what they damaged of other’s property).’ Related by Ahmad and the four Imams except At-Tirmidhi. Ibn Hibban graded it as Sahih.

Mu’adh bin Jabal (RAA) narrated – concerning a man who embraced Islam and then turned to Judaism (i.e. apostated), ‘I shall not sit down until he is killed. That is the Command of Allah and His Messenger, and he gave an order that he must be killed and so he was.’ Agreed upon. In a version by Abu Dawud, ‘He was given a chance to repent and return to Islam but he refused.’

Ibn ‘Abbas (RAA) narrated that The Messenger of Allah said, “He who changes his religion (i.e. apostates) kill him.” Related by Al-Bukhari.

Ibn ‘Abbas (RAA) narrated, ‘A blind man had a pregnant slave, who used to abuse the Messenger of Allah (ﷺ) and defame him. The blind man forbade her but she did not stop. One night she began to slander the Prophet (ﷺ) so he took an axe, placed it on her belly, pressed it and killed her. The Messenger of Allah (ﷺ) was told about it, and thereupon he said, “Oh people! Be witnesses that no Diyah is to be paid for her blood.” Related by Abu Dawud with a trustworthy chain of narrators.

“Speak.” He said, ‘My son was a laborer working for that man (the Bedouin) and he committed illegal sexual intercourse with his wife, and I was informed that my son deserved to be stoned to death (as punishment for this offence). I ransomed him with one hundred sheep and a slave girl. But when I asked the knowledgeable people they told me that my son should receive a hundred lashes and be exiled for a year, and the man’s wife should be stoned to death. The Messenger of Allah (ﷺ) replied, “By Him in Whose Hands my soul is, I shall judge between you according to the Law of Allah (i.e. His Book). The slave girl and the sheep are to be returned to you. As for your son, he has to receive one hundred lashes and be exiled for a year. O Unais! Go to this man’s wife, and if she confesses, then stone her to death.” Agreed upon, and this is Muslim’s version.

“Receive from me (this revelation), receive from me (this revelation). Allah has ordained a way for those women (unmarried females who committed adultery). When an unmarried man, commits adultery with an unmarried woman, they should receive one hundred lashes and be exiled for a year. If they (fornicate while they) were married, they shall receive hundred lashes and be stoned to death. Reported by Muslim.

“Take him away and stone him (to death).” Agreed upon.

Ibn ‘Abbas (RAA) narrated, ‘When Ma’iz came to the Prophet (ﷺ) (admitting that he had committed adultery), he said to him, “Perhaps you have just kissed, or touched or looked (at the woman).” Ma’iz said,’No, O Messenger of Allah.’ Related by Al-Bukhari.

‘Umar bin al-Khattab (RAA) narrated that he addressed the people and said, ‘Verily Allah has sent Muhammad with the Truth and sent down the Book to him, and the verse of stoning was included in what Allah sent down. We recited, memorized and comprehended it. The Messenger of Allah (ﷺ) accordingly (to what was in the verse) stoned to death (whoever committed adultery while being married), and we stoned after his death. But I am afraid that after a long time passes, someone may say, ‘We do not find the Verses of stoning in Allah’s Book, and thus they may go astray by abandoning an obligation that Allah has sent down. Verily, stoning is an obligation in the Book of Allah to be inflicted on married men and women who commit adultery, when their crime is proven, evident by pregnancy, or through the confession (of the adulterer).’ Agreed upon.

Abu Hurairah (RAA) narrated, ‘I heard the Messenger of Allah (ﷺ) say, “When the slave-woman of one of you commits adultery and she is proven guilty (through witnesses or confession), he should flog her as prescribed (for the slave woman), but he should not admonish her. If she does this again, then she should be flogged again but he should not admonish her. If she commits it for the third time, and she is proven guilty, then he must sell her even if it was for a rope of hair.” Agreed upon, and the wording is from Muslim.

“Inflict the prescribed punishment to those whom you possess (i.e. your slaves).” Related by Abu Dawud. And it is related by Muslim (but only traced to the Companion).

‘Imran bin Husain (RAA) narrated, ‘A woman from Juhainah came to the Prophet (ﷺ) while she was pregnant due to committing adultery and said, ‘O Messenger of Allah! I have done something for which a prescribed punishment is to be inflicted, so please inflict it on me. The Messenger of Allah (ﷺ) called her guardian and said, “Be good to her, and when she delivers bring her back to me.” Her guardian brought her back when she had delivered and the Messenger of Allah (ﷺ) gave his commands and her clothes were tied around her and then the Prophet (ﷺ) gave his commands and she was stoned to death. The Messenger of Allah (ﷺ) offered funeral prayer for her and thereupon ‘Umar said, ‘O Messenger of Allah! You offer funeral prayer for her even though she committed adultery?’ The Messenger of Allah (ﷺ) replied, “She has offered such a repentance (for her sin) that if it was divided between seventy of the inhabitants of Madinah, it would be sufficient for them. Have you found such repentance better than sacrificing her life for the sake of Allah, the Almighty?” Related by Muslim.

Jabir bin ‘Abdullah (RAA) narrated, “The Messenger of Allah (ﷺ) stoned a man from Aslam to death, a Jewish man and a woman. Related by Muslim.

The story of stoning the two Jews is mentioned in Al-Bukhari and Muslim on the authority of Ibn ‘Umar.

Sa’id bin Sa’d bin ‘Ubadah (RAA) narrated, ‘A small weak man was staying in our tribe, and he committed adultery with one of their slave-women. Sa’d mentioned this to the Messenger of Allah (ﷺ), and thereupon he said, “Flog him (according to) the prescribed penalty.” The people then said, ‘O Messenger of Allah! He is too weak to bear it.’ The Messenger of Allah (ﷺ) then said, “Get a stalk of the raceme of a palm tree with a hundred twigs and strike him just once.” So, they did. Related by Ahmad, An-Nasa’i and Ibn Majah with a good chain of narrators.

“Whoever you find doing as the people of Lot did (i.e. homosexuality), kill the one who does it and the one to whom it is done, and if you find anyone having sexual intercourse with animal, kill him and kill the animal.” Related by Ahmad and the four Imams with a trustworthy chain of narrators.

Ibn ‘Umar (RAA) narrated, “The Messenger of Allah (ﷺ) applied the punishment of flogging and also that of exile, Abu Bakr (RAA) applied the punishments of flogging and exile and also ‘Umar applied them.” Related by At-Tirmidhi with a trustworthy chain of narrators, but scholars differed over its being traced back to the Prophet (ﷺ) or only to the companion.

Ibn ‘Abbas (RAA) narrated, “The Messenger of Allah (ﷺ) cursed men who are effeminate and women who take the similitude of men, and said, “Get them out of your homes.” Related by Al-Bukhari.

“Avert the infliction of the prescribed punishment as long as you find a way out (i.e. to avoid their infliction). Related by Ibn Majah with a weak chain of narrators.

“Avert infliction of the prescribed punishment on the Muslims as much as you can.” It is also a weak hadith.

Al-Baihaqi transmitted on the authority of ‘Ali (RAA) that he said, ‘Avert the prescribed punishment by rejecting doubtful evidence.’

“Avoid these filthy practices which Allah, the Almighty has prohibited. He who commits any of these, should conceal with Allah’s Most High Veil (i.e. should not speak about it), and should turn to Allah, the Most High in repentance, for if anyone uncovers his hidden sins (to us), we shall inflict on him the punishment prescribed by Allah, the Al-Mighty.” Related by Al-Hakim and in Al-Muwatta’ but traced to its narrator Zaid bin Aslam as hadith Mursal.

‘Aishah (RAA) narrated, ‘When my vindication was revealed, the Prophet (ﷺ) mounted the pulpit and mentioned what happened and recited the verses of the Quran (which had been revealed). When he came down from the pulpit he ordered that two men and a women should be given the prescribed flogging (for this false accusation of ‘Aishah (RAA) which is eighty lashes).’ Related by Ahmad and the four Imams. Al-Bukhari refereed to it.

Anas bin Malik (RAA) narrated, “The first Li’an that took place in Islam was when Hilal bin Umaiyah accused his wife of having committed adultery with Shuraik bin Sahma.’ Thereupon the Messenger of Allah (ﷺ) said to him, “Either you produce evidence (for your claim) or you will receive punishment on your back (i.e. flogged for your accusation of it is false.” (refer to hadith no.1138). Related by Abu Ya’la with a trustworthy chain of narrators.

Al-Bukhari related a similar hadith on the authority of Ibn ‘Abbas (RAA).

‘Abdullah bin ‘Amir bin Rabi’ah narrated, ‘I witnessed the time of Abu Bakr, ‘Umar and ‘Uthman (RAA), and those who came after them. I never saw them flogging a slave for Qadhf (false accusation of adultery) except forty lashes.’ Related by Malik, and Ath-Thawri in his book al-Jami.’

“He who accuses his slave of committing adultery (without proof) will be punished with the prescribed penalty on the Day of Resurrection unless it is (true) as he said.” Agreed upon.

“A thief’s hand should not be cut off except for a quarter of a Dinar or more.” Agreed upon and the wording is from Muslim. The version of Al-Bukhari reads, ‘The hand of a thief is to be cut off for a quarter of a Dinar or more.”

In a version by Ahmad, “Cut off a thief’s hand for a quarter of Dinar, and do not cut it off for what is less than that.”

Ibn ‘Umar (RAA) narrated that the Messenger of Allah (ﷺ) cut off the hand of a thief for stealing a shield that was worth three Dirhams. Agreed upon.

“May Allah curse the thief who steals an egg for which his hand is cut off, or steals a rope for which his hand is to be cut off.’ Agreed upon.

‘Aishah (RAA) narrated, ‘Allah’s Messenger (ﷺ) said (to Usamah bin Zaid), “Are you interceding with regards to one of Allah’s prescribed penalties?” Then he got up and addressed the people saying, “O People! What destroyed the nations before you, was that when a noble person committed theft, they used to leave him (without punishment), but if a weak person among then committed theft, they would inflict the legal punishment on him” Agreed upon and the wording is from Muslim. Muslim has another version on the authority of ‘Aishah (RAA) who said, ‘A woman used to borrow (people’s) belongings and deny having taken them, so the Prophet (ﷺ) ordered that her hand be cut off.’

“There is no cutting of the hand for the treacherous, for snatching (like the one who snatches and runs away), or for forcibly seizure (looting or robbery).” Related by Ahmad and the four Imams. At-Tirmidhi and Ibn-Hibban graded it as Sahih.

Rafi’ bin Khudiaj (RAA) narrated, ‘I heard the Messenger of Allah (ﷺ) say, “There is no cutting off of a hand for taking fruit or the pith of a palm tree.” Related by Ahmad and four Imams. At-Tirmidhi and Ibn Hibban graded it as Sahih.

Abu Umaiyah al-Makhzumi (RAA) narrated, ‘A thief who has made a confession was brought to the Messenger of Allah (ﷺ) but no goods were found with him. Allah’s Messenger (ﷺ) said to him, “I do not think you have stolen!” The man replied, ‘Yes I have.’ The Prophet (ﷺ) repeated it to him twice or thrice, so he gave his commands concerning him, and his hand was cut off. He was then brought to the Messenger of Allah (ﷺ) who said to him, “Ask forgiveness of Allah and turn to Him in repentance.” The man said, ‘I ask Allah’s forgiveness and turn to Him in repentance.’ The Messenger of Allah (ﷺ) then said three times, “O Allah! forgive him.” Related by Abu Dawud, Ahmad and An-Nasa’i with a trustworthy chain or narrators, and it is Abu Dawud’s version.

“Take him away and cut off his hand and cauterize him.” Al-Bazzar transmitted the same hadith but commented that its chain of narrators is not sound.

“A thief is not to be fined if the prescribed punishment has been inflicted on him.” Related by An-Nasa’i who said that its chain of narrators is disconnected.

‘Abdullah bin ‘Amro bin al-‘As (RAA) narrated, ‘The Messenger of Allah (ﷺ) was asked about dated which are still hanging on the palm tree, he then said, “If a needy person eats some dates, but without taking a supply away in his garment, he is not to be blamed, but if anyone takes away any of it, he is to be fined and punished. And if anyone takes away any of it (the dates) after it has been put in the place where it is going to be dried, and it amounts to the price of a shield, he must have his hand cut off.” Related by Abu Dawud and An-Nasa’i. Al-Hakim graded it as Sahih.

Safwan bin Umaiyah (RAA) narrated, ‘When the Messenger of Allah (ﷺ) commanded that the thief who had stolen his cloak (i.e. Safwan’s) should have his hand cut off. Safwan wanted to intercede, for the thief’s hand not to be removed. Thereupon the Messenger of Allah (ﷺ) said to him, “Why didn’t you do so before bringing him to me?” Related by Ahmad, the four Imams, and Al-Hakim graded it as Sahih.

“Kill him.” Related by Abu Dawud and An-Nasa’i who regarded it as Munkar (a type of weak hadith).

Ab-Nasa’i also reported a similar hadith on the authenticity of Al-Harith bin Hatib. Ash-Shafi’i mentioned that the killing in the fifth time (of stealing) is abrogated.

Anas bin Malik (RAA) narrated, ‘A man who had drunk wine was brought to the Prophet (ﷺ) and he commanded that the man should be beaten (lashed). The man was given about forty lashes with two palm branches. Anas added, Abu Bakr (RAA) did the same, but when ‘Umar (RAA) became the Caliph, he consulted the people and ‘Abdur Rahman bin ‘Auf said, “The mildest punishment for drinking is eighty (lashes).’ So, ‘Umar (RAA) gave his commands accordingly. Agreed upon.

Muslim transmitted on the authority of ‘Ali (RAA) concerning the story of al-Walid bin ‘Uqbah that the Messenger of Allah inflicted forty lashes, Abu Bakr (RAA) forty lashes and ‘Umar (RAA) eighty. All of them are in accordance with the Sunnah of the Prophet (ﷺ) but this one (the eighty lashes) is preferable to me.

‘He would not have vomited it, unless that he had drunk it.’

Mu’awiyah (RAA) narrated that the Messenger of Allah (ﷺ) said regarding the one who drinks alcohol, ‘If he drinks (for the first time) flog him, then if he drinks for the second time flog him, then if he drinks for the third time flog him then if he drinks for the fourth time you should kill him.” Related by Ahmad and the wording is his. It is also transmitted by the four Imams.

At-Tirmidhi mentioned what indicates that it is abrogated, but Abu Dawud reported it clearly on the authority of Az-Zuhari.

“When one of you is flogging (while inflicting a prescribed punishment) he should avoid the face.” Agreed upon.

“Prescribed punishments are not to be inflicted in mosques.” Related by At-Tirmidhi and Al-Hakim.

Anas (RAA) narrated, ‘Allah sent down the verses stating the prohibition of alcohol when there was no other beverage to drink in Madinah except that prepared from dates (wine of dates).’ Related by Muslim.

‘Umar (RAA) narrated, ‘When the prohibition of Khamr (alcoholic drinks) was revealed, it used to be made from grapes, dates, honey, wheat and barley. Khamr is what shields one’s mind’ Agreed upon.

“Every intoxicant is Khamr, and every intoxicant is prohibited.” Related by Muslim.

“If a large quantity of any beverage intoxicates, then a small amount of it is prohibited.” Related by Ahmad and the four Imams. Ibn Hibban graded it as Sahih.

Ibn ‘Abbas (RAA) narrated, ‘Raisins used to be soaked for the Messenger of Allah (ﷺ) in a water skin, and he would drink it that day, the next day and the following day. When it was the evening of the third day, he would drink it and give some to others. If anything was left from it, he would spill it.’ Related by Muslim.

“Allah did not make your cure in what He made Haram (unlawful) to you.” Related by Al-Baihaqi and graded as Sahih by Ibn Hibban.

Wa’il Al-Hadrami narrated that Tariq bin Suwaid asked the Messenger of Allah (ﷺ) about Khamr which he made only to be used as a medicine. The Prophet (ﷺ) replied, “It is not a medicine, it is a disease.” Related by Muslim and Abu Dawud.

Abu Burdah Al-Ansari (RAA) narrated that he heard the Messenger of Allah (ﷺ) say, “No more than ten lashes are to be given except when inflicting one of the Hudud (prescribed punishments) of Allah.” Agreed upon.

“Forgive the people with high moral values when they slip but not what calls for the infliction of Hudud.” Related by Ahmad, Abu Dawud, An-Nasa’i and Al-Baihaqi.

‘Ali (RAA) narrated, ‘I would not blame myself for the death of a man when I inflicted prescribed punishment on him, with the exception of one who drunk Khamr, for if he were to die, I would pay Diyah for him.’

“Whoever is killed while protecting his property, he is a martyr.” Related by the four Imams and At-Tirmidhi graded it as Sahih.

‘I heard the Messenger of Allah (ﷺ) say, “There will be times of Fitan, so O slave of Allah be in it the one who is killed and do not be the killer.” Related by Abu Khaithamah and Ad-Daraqutni.

Ahmad transmitted a similar hadith on the authority of Khalid bin ‘Urfutah.

“He who dies without having gone or thought of going out for Jihad in the Cause of Allah, will die while being guilty of having one of the qualities of hypocrisy.” Related by Muslim.

“Fight the disbelievers (polytheists) with your property, yourselves and your tongues.” Related by Ahmad, An-Nasa‘i and Al-Hakim graded it as Sahih.

‘O Messenger of Allah (ﷺ)! Is Jihad prescribed (also) for women?’ Allah’s Messenger said, “Yes, a Jihad which is without fighting, it is Hajj and ‘Umrah.” Related by Ibn Majah.

‘Abdullah bin ‘Umar (RAA) narrated ‘A man came to the Messenger of Allah (ﷺ) asking his permission to go out for Jihad. The Messenger of Allah (ﷺ) asked him, “Are your parents alive?” He replied, ‘Yes.’ The Messenger of Allah (ﷺ) then said to him, “Then your Jihad would be with them (i.e. in looking after them and being at their service.).” Agreed upon.

Ahmad and Abu Dawud transmitted a similar hadith on the authority of Abu Sa’id, and they added the extra statement, “Go back and ask for their permission. If they permit you to go, then go for Jihad otherwise, be good to them (look after them).

“Any Muslim who stays among the polytheists, does not belong to me.” Related by the three Imams with a sound chain of narrators. Imam Al-Bukhari considered it as Mursal (i.e. the companion is absent from the chain of narrators.

“There is no emigration (from Makkah to al·Madinah) after the conquest of Makkah, but only Jihad (in the Cause of Allah) and a good intention.

“The one who fights for Allah’s word to become Superior, is striving in Allah’s Cause.” Agreed upon.

“Emigration (to fight the enemy) will continue as long as an enemy is fought.” Related by An-Nasa’i, and Ibn Hibban graded it as Sahih.

Nafi’ (RAA) narrated, ‘The Messenger of Allah (ﷺ) made an attack on Bani al-Mustaliq when they were unaware. He killed the men who were lighting and took the women and children as captives.’ ‘Abdullah bin Umar told me about it. Agreed upon.

Call them to Islam, and if they agree accept it from them. Then invite them to migrate from their land to the land of the Emigrants (i.e. al-Madinah), if they refuse, then tell them they will be like the Muslim desert Arabs, thus they will have no right in the Ghanimah or Fai’ unless they participate in Jihad with the Muslims. If they refuse (to accept Islam) order them to pay the Jizyah and if they agree, accept it from them. If they refuse, seek Allah, the Most High’s help against them and fight them. When you besiege a fortress, and its people wish you to grant them the protection of Allah and His Prophet, grant them neither but grant them your protection, for it is less serious (a lesser guilt) to break your guarantee of protection than to break that of Allah’s. And if they offer to capitulate under the condition that they are subjected to the judgment of Allah, do not grant them this, but judge according to your own command, for you do not know whether or not you will be able to carry out Allah, the Most High’s Judgment regarding them.” Related by Muslim.

Ka’b bin Malik (RAA) narrated that Whenever the Messenger of Allah (ﷺ) intended to go out on a battle, he would pretend to head in a different destination. Agreed upon.

Ma’qil bin An-Nu‘man bin Muqarrin (RAA) narrated, ‘I witnessed (battles with) Allah’s Messenger and if he did not start fighting at the beginning of the day, he delayed the fighting till the sun had passed the meridian, and the wind blew and victory descended from Allah.” Related by Ahmad and the three Imams. Al-Hakim graded it as Sahih.

As-Sa’b bin Jath-thamah (RAA) narrated, ‘The Messenger of Allah (ﷺ) was asked about the polytheists whose land was attacked at night with the probability that some of their women and offspring were killed or hurt.’ He said “They are from among them.” Agreed upon.

‘A’ishah (RAA) narrated that The Messenger of Allah (ﷺ) said to a man who followed him on the day of the Battle of Badr, “Go back I will not seek help from a Mushrik (polytheist).” Reported by Muslim.

Ibn ‘Umar (RAA) narrated that The Messenger of Allah (ﷺ) saw a woman who was killed in one of his expeditions, so he disapproved the killing of women and children. Agreed upon.

“Kill the mature men of the polytheists but spare their children.” Related by Abu Dawud and At-Tirmidhi graded it as Sahih.

’Ali (RAA) narrated that They (the Muslims and the polytheists) engaged in duel combat on the Day of Badr. Related by Al-Bukhari and Abu Dawud reported it as part of a long hadith.

‘This verse was revealed concerning us (al-Ansar).’ He was referring to the verse, “And do not throw yourselves into destruction (2:195). Abu Aiyub said that to answer those who disapproved of the action of those who attacked the Romans till they were amidst their army.’ Related by the three Imams, and At-Tirmidhi, Ibn Hibban and Al-Hakim graded it as Sahih.

Ibn ‘Umar narrated that The Messenger of Allah (ﷺ) burnt the palm trees of Banu an-Nadir and cut them down. Agreed upon,

“Do not be dishonest (and treacherous) about the war booty (i.e. steal from it before it is divided legally), as Ghulul will be like fire (for the ones who got involved in it) and a cause of disgrace to those who are guilty of it in this world and in the Hereafter.” Related by Ahmad, and An-Nasa‘i, and Ibn Hibban graded it as Sahih.

‘Auf bin Malik (RAA) narrated, “The Messenger of Allah (ﷺ) judged that the belongings taken from the (non-Muslim enemy) killed soldier in a war, are to be given to the one who killed him.’ Related by Abu Dawud. Muslim reported it as part of a long hadith.

‘No.’ The Prophet then looked at the swords and said, “Both of you killed him.” He then ordained that the belongings (weapons, shields etc..) of Abu Jahl should go to Mu ‘adh bin ‘Amro bin al-Jamuh.’ Agreed upon.

Makhul (RAA) narrated, ‘The Messenger of Allah (ﷺ) set up the ballista while attacking the people of at-Ta’if`.’ Related by Abu Dawud with a trustworthy chain of narrators, but it is hadith Mursal.

Al-‘Uqayli connected it (to the Prophet (ﷺ)) with a weak chain narrated by Ali (ra).

Anas (RAA) narrated that The Messenger of Allah (ﷺ) entered Makkah with a helmet on his head, and when he took it off, a man came to him and said, ‘lbn Khattal is hanging on to the curtains of the Ka’bah.’ The Prophet thereupon said, “Kill him.” Agreed upon.

Sa’id bin Jubair (RAA) narrated, ‘The Messenger of Allah (ﷺ) killed three men on the day of Badr while they were in bonds (by throwing arrows at them until they died).’ Related by Abu Dawud.

‘Imran bin Husain (RAA) narrated that The Prophet exchanged two Muslim men from captivity for one polytheist.” Related by At-Tirmidhi.

“If the people (polytheists) accept Islam they will protect their blood and property? Related by Abu Dawud.

Jubair bin Mut’im (RAA) narrated, ‘The Messenger of Allah (ﷺ) said concerning the prisoners of war taken at Badr, “If al-Mut’am bin ’Adi had been alive and spoken to me about those filthy ones(as they were polytheists), I would have freed them for him. Related by Al-Bukhari.

Abu Sa’id al-Khudri (RAA) narrated, ‘On the Day (the battle) of Autas, we took women captives who had husbands. The Companions felt uneasy to have any sexual relation with them. Then Allah, the Most High revealed the verse, “And women already married (are prohibited for you) except for those whom you possess. (4:24).sent a Sariyah to Najd, and I was among them. They got many camels as spoils and each one’s share was twelve camels, and they were given an additional camel each.” Agreed upon.

Ibn ‘Umar (RAA) narrated, ‘The Messenger of Allah (ﷺ) sent a Sariyah (a small army for Jihad) to Najd, and I was among them. They got many camels as spoils and each one’s share was twelve camels, and they were given an additional camel each.’. Agreed upon.

Ibn ‘Umar (RAA) narrated, ‘On the Day of Khaibar, the Messenger of Allah (ﷺ) allotted two shares for a horse, and one share (from the war booty) for the fighter. Agreed upon and the wording is from Al-Bukhari.

Abu Dawud also reported, ‘He allotted three shares for a man and his horse, two for his horse and one for him.’

Ma’n bin Yazid narrated, ‘I heard the Messenger of Allah (ﷺ) say, “Additional booties (extra to the allotted share) are to be distributed only after the fifth has been kept aside.” Related by Ahmad and Abu Dawud .At Tahawi graded it as Sahih.

Habib bin Maslamah (RAA) narrated, ‘I witnessed the Messenger of Allah (ﷺ) give a quarter (of the war spoils) as an additional booty (to a Sariyah) when they gained booty on their way out to the fight, He also gave a third (of the war spoils) as an additional booty when they gained it on their way back. ‘Related by Abu Dawud, Ibn al-Garud, Ibn Hibban and Al-Hakim graded it as Sahih.

Ibn ’Umar (RAA) narrated, ‘The Messenger of Allah (ﷺ) used to give some (members) of the Sariyah he sent out (i.e. some of the soldiers), additional booties especially for them, apart from the shares which are given to the whole army.’ Agreed upon.

Ibn ‘Umar (RAA) narrated, ‘On our expeditions, we used to get honey and grapes (as spoi1s) and eat them while on our military expeditions, without bringing them to the Prophet (or whoever is in charge of distributing the spoils).’ Related by Al-Bukhari. Abu Dawud narrated, ‘The fifth was not taken from them.’ Ibn Hibban graded it as Sahih.

’Abdullah bin Abi Aufa (RAA) narrated, ‘On the Day of Khaibar, we got some food (as spoils). The man would come and take as much as he needed and then go away.’ Related by Abu Dawud.Ibn al-Garud and Al-Hakim graded it as Sahih.

“He who believes in Allah and the Hereafter must not ride on an animal belonging to the booty of the Muslims and put it back when he has emaciated it, or wear a garment belonging to the booty of the Muslims and put it back when it is worn.” Related by Abu Dawud and Ad- Darimi.

Abu ’Ubaidah al-Jarrah (RAA) narrated, ‘I heard the Messenger of Allah (ﷺ) say, “Muslims must respect the protection granted (to a non-Muslim) by other Muslims.” Related by Ibn Abi Shaibah and Ahmad with a weakness in its chain of narrators.

At-Taialisi transmitted on the authority of ‘Amro bin al-‘As (RAA), ‘The right of giving protection to non-Muslims is extended to the most humble of the believers (and all Muslims must respect it and give him support).’

Al-Bukhari and Muslim transmitted on the authority of ‘Ali (RAA), ‘The protection granted by one Muslim is like one given by them all, and this right is extended to the most humble of them.’

Ibn Majah narrated with a different chain of narrators, ‘And the most eminent gives protection on their behalf.’

Al-Bukhari and Muslim transmitted in the hadith of Umm Hani’, “We have given protection to whom you have granted (protection).”

’Umar (RAA) narrated, ‘I heard the Messenger of Allah (ﷺ) say, “I will certainly expel the Jews and the Christians from the Arabian Peninsula so as to leave only Muslims in it.” Reported by Muslim.

’Umar (RAA) narrated, ‘The wealth of Banu an-Nadir (one of the Jewish tribes) was part of what Allah bestowed on His Messenger , and which the Muslims had not ridden on horses or camels to get (i.e. they did not have to fight); so they belonged specially to the Prophet who would give his family their sustenance for a year, then applied what remained for horses and weapons and equipment in the Path of Allah, Who is Great and Glorious.” Agreed upon.

Mu’adh bin Jabal (RAA) narrated, ‘We went on an expedition to Khaibar along with the Prophet and we got some sheep (as spoils). Then Allah’s Messenger divided some of them among us and divided the rest with the other war booty,” Related by Abu Dawud on the authority of reasonably reliable men.

“I do not break a covenant or imprison messengers.” Related by Abu Dawud and An-Nasa’i. Ibn Hibban graded it as Sahih.

“Whichever town you take peacefully (they surrendered without, fighting), and stay therein, you have a share in it (in whatever is obtained from it); and whichever town disobeys Allah and His Messenger, a fifth of (its booty) goes to Allah and His Messenger and what remains is yours. Related by Muslim.

’Abdur Rahman bin ‘Auf (RAA) narrated, ‘The Messenger of Allah (ﷺ) took the Jizyah from the Magians of Hajar.’ Related by Al-Bukhari.

’Asim bin ’Umar narrated On the authority of Anas and Uthman bin Abu Sulaiman (RAA),‘The Messenger of Allah (ﷺ) sent Khalid bin al-Walid to Ukaidir of Dawmat al-Jandal and they seized him and brought him to the Prophet (ﷺ). The Messenger of Allah (ﷺ) spared his life and made peace with him on the condition that he should pay Jizyah.’ Related by Abu Dawud.

Mu’adh bin Jabal (RAA) narrated, ‘The Messenger of Allah (ﷺ) sent me to Yemen and he commanded me to take the Jizyah from everyone who has reached the age of puberty-one Dinar- or its equivalent in Ma’afiri (garments of Yemeni origin).’ Related by the three Imams. Ibn Hibban and Al-Hakim graded it as Sahih.

“Islam is always superior and should never be surpassed.” Related by Ad-Daraqutni.

“Do not start by saluting the Jews and the Christians (when you meet them), and if you meet any of them on the road, force him to go to the narrowest part of the road (i.e. do not give them positions of authority among you.)” Related by Muslim.

Al·Miswar bin Makhramah and Marwan narrated, ‘The Messenger of Allah (ﷺ) went out in the year of al-Hudaibiyah (reconciliation)- the narrator narrated a long hadith which contained, ‘this is what Muhammad bin ‘Abdullah has reconciled with Suhail bin ’Amro, to stop fighting for 10 years during which time people will live safely, and refrain from lighting one another…’ Related by Abu Dawud. It is part of a long hadith narrated by Al-Bukhari.

Muslim transmitted part of this hadith on the authority of Anas bin Malik (RAA) which says, ‘ln case any of you comes to us we shall not send him back to you (i.e. one of the Muslims who goes back to Quraysh), and in case any of us came to you, you should send him back to us (any of the people of Quraysh who goes to the Prophet they will send him back to Makkah).’ The Companions asked the Prophet (ﷺ),’O Messenger of Allah (ﷺ)! Will you write this down?’ He replied, “Yes. May Allah send out of His Mercy any of the Muslims who goes back to them. But Allah will grant a way out for anyone who comes to us from them.”

“Whoever kills a Mu’ahid will not smell the fragrance of Paradise, even though its fragrance could be smelt at a distance of forty years.” Related by Al-Bukhari.

Sufian said, ‘From al·Hafiya’ to Thanyat al-Wada’ is a distance of live or six miles and from Thanyat- al-Wada‘ to the mosque of Banu Zuraiq is a distance of one mile.’

Ibn ’Umar (RAA) narrated, ‘ Messenger of Allah (ﷺ) held a horse race and made the destination from the fully grown ones at a longer distance Related by Ahmad and Abu Dawud. Ibn Hibban graded it as Sahih.

Abu Hurairah (RAA) narrated that The Messenger of Allah (ﷺ) said ,”Prize money is allowed only for racing camels, shooting arrows or racing horses.” Related by Ahmad and the three lmams. Ibn Hibban graded it as Sahih.

“If anyone introduces a horse in a race with two other horses, when he is not certain that it cannot be beaten, there is no harm in it, but when he is certain (it cannot be beaten) it is then considered as gambling.” Related by Ahmad and Abu Dawud with a weak chain of narrators.

‘Uqbah bin ‘Amir (RAA) narrated, ‘I heard the Messenger of Allah (ﷺ) recite when he was on the pulpit, “And make ready against them all you can of power, including steeds of war( tanks, planes etc.)”(8:60), surely strength is in shooting (arrows); surely strength is in shooting, surely strength is in shooting.” Related by Muslim.

“Eating any predatory beast that has fangs, is prohibited.” Related by Muslim.

Muslim transmitted the same hadith on the authority of Ibn ‘Abbas (RAA), ‘He (The Messenger of Allah (ﷺ)) prohibited…’ and had the additional phrase, ‘and every bird with talons.’

Jabir (RAA). narrated, ‘On the Day of Khaibar, the Messenger of Allah (ﷺ) prohibited eating the flesh of domestic asses, but permitted horse flesh.’ Agreed upon.

Ibn Abi Aufa (RAA) narrated, ‘We went on seven expeditions with the Messenger of Allah (ﷺ) and we ate locusts.’ Agreed upon.

Anas (RAA) narrated regarding the story of the rabbit, ‘He (Abu Talha) slaughtered it and sent its leg to the Messenger of Allah (ﷺ) and he accepted it.’ Agreed upon.

Ibn ‘Abbas (RAA), The Messenger (ﷺ) prohibited killing four creatures; ants, bees, hoopoes and shirkes.’ Related by Ahmad and Abu Dawud. Ibn Hibban graded it as Sahih.

Ibn Abi ‘Ammar narrated. ‘I said to Jabir (RAA), ‘Is hyena a kind of game?’ He replied, ‘Yes.’ I asked, ‘Did Allah’s Messenger (ﷺ) say that?’ He replied, ‘Yes.’ Related by Ahmad and the four Imams. Al-Bukhari and Ibn Hibban graded it as Sahih.

Ibn ‘Umar (RAA)narrated that he was asked about a hedgehog and he recited, “Say (O Muhammad (ﷺ) I find not in that which has been inspired to me anything forbidden.” (6:145) An old man who was present said, ‘I heard Abu Hurairah say, ‘It was mentioned in the presence of the Prophet (ﷺ) and he said, “It is an abomination from those things which are abominable.” Ibn ‘Umar then said, ‘If the Messenger of Allah (ﷺ) had said that, then it is as he said.’ Related by Ahmad and Abu Dawud with a weak chain of narrators.

Ibn ‘Umar (RAA) narrated, “The Messenger of Allah (ﷺ) prohibited eating the animal which feeds on filth or drinks its milk.” Related by the four Imams except for An-Nasai. At-Tirmidhi graded it as Hasan.

Abu Qatadah narrated concerning the zebra. The Messenger of Allah (ﷺ) ate from it.’ Agreed upon. (refer to hadith no.753)

Asma’ bint Abi Bakr (RAA) narrated, ‘During the lifetime of the Prophet (ﷺ), we slaughtered a horse and ate it.’ Agreed upon.

Ibn ‘Abbas (RAA) narrated, ‘The sand lizard was served as food on the table of the Prophet (ﷺ).’ Agreed upon.

‘Abdur Rahman bin ‘Uthman al-Qurashi (RAA) narrated, ‘A doctor consulted the Prophet (ﷺ) about extracting medicine from a frog but he prohibited killing it.’ Related by Ahmad, Abu Dawud and An-Nasai. Al-Hakim graded it as Sahih.

‘If anyone owns a dog except a sheepdog, a hunting dog, or a farm dog, a carat of his reward will be deducted daily.” Agreed upon.

‘Adi bin Hatim (RAA) narrated, ‘The Messenger of Allah (ﷺ) said to me, “When you set off your dog, mention Allah’s Name (Say Bismillah), and if it catched anything for you and come up to it while it is still alive slaughter it; if you come up to it when the dog has killed it but not eaten any of it, eat it. If you find another dog with yours and the game has been killed, do not eat, for you do not know which of them killed the animal. When you shoot your arrow, mention Allah’s Name and if the game goes out of sight for a day and you find it without any marks except for that arrow, eat if you wish, but if you find it drowned in water do not eat it.” Agreed upon, and the wording is from Muslim.

‘Adi (RAA) narrated, ‘I asked the Messenger of Allah (ﷺ) about hunting using a featherless arrow (al-Mi’rad) , so do not eat it.” Related by Al-Bukhari.

“When you shoot your arrow and the game has gone our of sight, eat it when you come upon it, provided it has not become rotten.”

‘Aishah (RAA) narrated, ‘Some people said to Allah’s Messenger (ﷺ), There are people who bring us meat and we do not know whether or not they have mentioned Allah’s name over it.’ He replied, “Mention Allah’s name yourselves and eat it.” Related by Al-Bukhari.

‘Abdullah bin Mughaffal al-Muzani (RAA) narrated, ‘The Messenger of Allah (ﷺ) prohibited throwing pebbles (on animals) and said, ‘Such means do not hunt a game, nor do they injure an enemy, but they only may break a tooth or gouge out an eye.’ Agreed upon, and it is Muslim’s version.

“Do not take any living creature as a target.”Related by Muslim.

Ka’b bin Malik (RAA) narrated, ‘A woman slaughtered a sheep with a stone, so the Prophet (ﷺ) was asked about that and he ordered it to be eaten.’ Related by Muslim.

“You may eat an animal which is slaughtered by any means which causes the blood to gush out as long as Allah’s Name is mentioned over it, except for the tooth and the claw (not allowed to be used). The tooth is a bone and the claw is the knife of the Abyssinians (Ethiopians).” Agreed upon.

Jabir bin Abdullah (RAA) narrated, “The Messenger of Allah (ﷺ) prohibited beating a tied-animal to death.” Related by Muslim.

“Verily, Allah has prescribed proficiency in all things. Thus, if you kill, kill in the least painful manner you can; and when you slaughter an animal, do it in the best possible way; and any of you should sharpen his blade so that the animal may be spared from the suffering of the slaughtering.”

“The (legal) slaughtering of the fetus is included when its mother is slaughtered.” Related by Ahmad and Ibn Hibban graded it as Sahih.

“A Muslim’s name is sufficient for him, so if he forgets to mention Allah’s name when he slaughters an animal, he should mention Allah’s name, then eat it.” Related by Ad-Daraqutni but there is a weak narrator in its chain. Also there is Muhammad bin Yazid bin Sinan in its chain who is truthful but had a weak memory.

‘Abdur Razzaq transmitted it with a sound chain of narrators on the authority of Ibn ‘Abbas but it is not connected up to the Prophet (ﷺ).

Abu Dawud narrated a similar hadith that reads, “The slaughtering (of an animal) by any Muslim is Halal (lawful) whether or not he mentioned Allah’s name over it.” Its narrators are reliable.

Anas bin Malik (RAA) narrated, “The Messenger of Allah (ﷺ) used to sacrifice two two-horned rams, mention Allah’s name and say the Takbir (Allahu Akbar or Allah is the Most Great), and place his foot on their sides.” In another version, “He slaughtered them with his own hands.” Another version has, “Two fat rams,’ and another has, ‘two precious rams.’ Agreed upon.

In a version by Muslim, ‘and would say Bismillah and Allahu Akbar.’

Muslim has also reported on the authority of ‘Aishah (RAA), “Allah’s Messenger (ﷺ) ordered a horned ram with black legs, a black belly and black around its eyes, and it was brought for him to sacrifice and he said to ‘Aishah (RAA), “Aishah, get the knife.” Then he said, “Sharpen it with a stone.” When she had done so he took it, then taking it (the ram) he placed it on the ground and slaughtered it. He then said, “Bismillah (In the name of Allah), O Allah, accept it from Muhammad, Muhammad’s family and from Muhammad’s Ummah (followers).” (Then he sacrificed it.’

“He who can afford it but did not offer a sacrifice must not come near our place of prayer.” Related by Ahmad and Ibn Majah. Al-Hakim graded it as Sahih. Other Imams said that it is Mawquf (i.e. it is not connected to the Prophet (ﷺ).)

Jundub bin Sufian (RAA) narrated, ‘I witnessed (the prayer of) ‘Idul Ad-ha with the Messenger of Allah (ﷺ) and when he finished his prayer with the people, he looked at a sheep which had been sacrificed, so he said, “Anyone who has sacrificed before the prayer must sacrifice another goat instead (of the one which he slaughtered before the prayer) and if anyone has not sacrificed he should do so in Allah’s name.” Agreed upon.

A one-eyes animal which has obviously lost the sight of one eye, a sick animal which is obviously sick, a lame animal which obviously limps, and an old animal which has no marrow.” Related by Ahmad and the four Imams. At-Tirmidhi and Ibn Hibban graded it as Sahih.

“Sacrifice only a full-grown animal unless it is difficult for you, in which case you should sacrifice a (six to ten month old) sheep.” Reported by Muslim.

‘Ali (RAA) narrated, ‘Allah’s Messenger (ﷺ) enjoined us to pay great attention to the eye and the ear and not sacrifice a one-eyed animal with a slit which leaves something hanging at the front or back of the ear, or with a perforation in the ear, or an animal with broken front teeth.’ Related by Ahmad and the four Imams. At-Tirmidhi, Ibn Hibban and Al-Hakim graded it as Sahih.

‘Ali bin Abi Talib (RAA) narrated, “The Messenger of Allah (ﷺ) appointed me to be in charge of his sacrificial animals, and commanded me to distribute all their meat, hides and saddlery to the poor, and not to give anything from them to the butcher.” Agreed upon.

Jabir (RAA) narrated, ‘In the year of Hudaibiyah (Reconciliation), we sacrificed a camel for each seven people along with Allah’s Messenger (ﷺ), and also a cow for seven. ‘Related by Muslim.

Ibn ‘Abbas (RAA) narrated, “The Messenger of Allah (ﷺ) slaughtered a ram for both al-Hasan and al-Husain (at their birth).’ Related by Abu Dawud, Ibn Khuzaimah, Ibn al-Garud and ‘Abdul Haqq graded it as Sahih.

but Abu Hatim said that it is most probably Mursal.

Ibn Hibban transmitted a similar hadith on the authority of Anas.

‘Aishah (RAA) narrated, “Allah’s Messenger (ﷺ) commanded them to slaughter two sheep equal (in age) for a boy and one for a girl at their birth.’ Related by At-Tirmidhi and graded it as Sahih.

The Five Imams (Ahmad and the four Imams) transmitted a simialr hadith on the authority of Umm Kurz al-Ka-biyah.

“Every boy is pawned against his ‘Aqiqah, to be slaughtered on his behalf on the seventh day of his birth, his head is to be shaved, and he must be given a name.” Related by the five Imams (Ahmad and the four Imams). At-Tirmidhi graded it as Sahih.

Allah’s Messenger (ﷺ) overtook ‘Umar bin al-Khattab when he was with a party of riders of about ten and ‘Umar was swearing by his father. Allah’s Messenger (ﷺ) called them and said, “Verily! Allah forbids you from swearing by your fathers. Therefore, if anyone swears, he must swear by Allah or keep silent.”

“Do not swear by your fathers, nor by your mothers, nor by the rivals (set up as equals with Allah); and do not swear by Allah except when you are speaking the truth.”

Allah’s Messenger (ﷺ) said: “Your oath will be about that matter which your adversary has required you to swear about so that he will believe you.” In another narration: “An oath is to be interpreted according to the intention of the one who requested it (Al-Mustahlif).” .

Allah’s Messenger (ﷺ) said: “When you swear an oath and then consider something else to be better than it, make atonement for your oath and do the thing that is better.” . A wording of al-Bukhari has: “Do the thing that is better and make atonement for your oath.” In a narration by Abu Dawud: “Make atonement for your oath, then do the thing that is better.” .

“Allah’s Messenger (ﷺ) said: “Whoever swears an oath, and then says: “If Allah Wills”, he is not held accountable if he breaks it.” .

The Prophet’s oath (ﷺ) used to be: “No, by Him Who turns (changes) the hearts.” .

A desert Arab came to the Prophet (ﷺ) and said, “O Allah’s Messenger, what are the major sins?” The narrator reported the Hadith and it contains: “The false oath.” It contains also: I asked, “What is the false oath?” The Prophet (ﷺ) replied, “It is that (oath) by which one takes possession of the property of a Muslim person, while he is lying.” .

“Allah will not punish you for what is unintentional in your oaths (5:89).” She said: It (was sent down about such phrases as) a person’s sayying: ‘No, by Allah’ and ‘Yes, by Allah.’

Allah’s Messenger (ﷺ) said: “Verily! Allah has ninety-nine Names concerning which he who retains them in his memory will enter Paradise.” .

Allah’s Messenger (ﷺ) said. “If one is done a kindness and .

The Prophet (ﷺ) forbade making vows, and said, “It does not bring good. Indeed, it is only a means by which something is extracted from the miserly.” .

Allah’s Mssenger (ﷺ) said: “The atonement for a vow (Nadhr) is (the same as) the atonement an oath (Yamin).” .

“If anyone takes a vow but does not name it, its atonement is the same as that for an oath. If anyone takes a vow to do an act of disobedience, its atonement is the same as that for an oath. If anyone takes a vow which he is unable to fulfill , its atonement is the same as that for an oath.” .

(Allah’s Messenger (ﷺ) said) “If anyone vows to disobey Allah, then he must not disobey Him.”

(Allah’s Messenger (ﷺ) said) “There is no fulfillment of a vow involving an act of disobedience.” .

His sister took a vow to walk to Allah’s House (for pilgrimage) barefooted. Then, she ordered him to consult Allah’s Messenger (ﷺ), so he consulted him for a religious verdict and the Prophet (ﷺ) replied, “Let her walk and ride.” .

He said, “Verily! Allah, the Most High, will not do anything with the affliction your sister imposes on herself. Command her to cover her head and to ride, and to fast three days.”

Sa’d bin Ubada asked Allah’s Messenger (ﷺ) for a ruling regarding a vow taken by his mother who had died before fulfilling it, and he said, “Fulfill it on her behalf.” .

that in the time of Allah’s Messenger (ﷺ) a man took a vow to slaughter camels at Bawana. So, he came to Allah’s Messenger (ﷺ) and asked him (about that). Allah’s Messenger (ﷺ) asked, “Did the place contain any idol which was worshiped (during Jahiliyya era)?” He said, “No.” He asked “Were any of their (Jahiliyya) festivals observed there?” He said, “No.” He then said (to the man), “Fulfill your vow, for there is no fulfillment of a vow to do an act of disobedience to Allah, now to break the ties of relationship, nor to do something over which a human being has no control.” .

It has a Shahid (supporting narration) from the Hadith of Kardam reported by Ahmad.

A man said on the day of the Fath, “O Messenger of Allah, I have vowed that if Allah opens the conquest of Makkah at your hands I shall pray in Jerusalem.” He replied, “Pray here.” He asked him again and he replied, “Pray here.” He asked him again and he replied, “It’s up to you, then.” .

The Prophet (ﷺ) said: “No (religious) journey is to be undertaken except to (pray in) the three mosques: The Sacred Mosque (Makkah), the Aqsa Mosque (Jerusalem), and this Mosque of mine (al-Madinah).” .

He said: I said: O Allah’s Messenger (ﷺ), I made a vow in the Jahiliyya times to spend a night in devotion (I’tikaf) in the Sacred Mosque. He (the Prophet) said: “Fulfill your vow.” . al-Bukhari added in another narration: “Then, spend a night in devotion (in the Sacred Mosque).”

“al-Qudat (judges) are of three types, two of whom will go to Hell and one to Paradise. The one who will go to Paradise is a man who knows what is right and gives judgement accordingly. However, a man who knows what is right, and does not give judgement accordingly and acts unjustly in his judgement, will be in the Hell-fire. Likewise, a man who does not know what is right and judges people with ignorance, will be in the Hell-fire.” .

Allah’s Messenger (ﷺ) said: “He who has been appointed a Qadi (judge) has been slaughtered without a knife.” .

Allah’s Messenger (ﷺ) said: “You will eagerly seek out the office of governorship, but it will become a cause of regret on the Day of Resurrection. How excellent it is as a Murdi’ah (wet nurse)! And how evil it is as a Fatimah (one who weans)! .

He heard Allah’s Messenger (ﷺ) say, “When a judge gives a ruling, having tried his best to decide correctly, and is right (in his decision), he will have a double reward; and when he gives a ruling having tried his best to decide correctly, and is wrong (in his decision), he will have a single reward.” .

I heard Allah’s Messenger (ﷺ) say, “No judge should give judgement between two people while he is angry.” .

Allah’s Messenger (ﷺ) said: “When two men bring a case before you, do not decide in favor of the first till you hear what the other has to say, then you will know how to judge.” ‘Ali (RA) said: “Since then, I have continued to judge (in accordance with that).”

It has a Shahid (supporting narration) reported by al-Hakim from the Hadith of Ibn ‘Abbas.

Allah’s Messenger (ﷺ) said: “Indeed, you bring your disputers to me, and perhaps some of you are more eloquent in their plea than others, so that I give judgement on their behalf according to what I hear from them. Therefore, whatever I rule for anyone which by right belongs to his brother, I am only granting him a portion of Hell-fire.” .

I heard Allah’s Messenger (SAW0 saying, “How could an Ummah (people) be purified (of its sins) where the right of its weak is not taken from its strong.” .

It has a Shahid (supporting narration) from the Hadith of Buraida, reported by al-Bazzar.

And another from the Hadith of Abu Sa’id, reported by Ibn Majah.

I heard Allah’s Messenger (ﷺ) saying, “the just Qadi (judge) will be called (forth) on the Day of Resurrection and he will wish he had never given judgement even between two men throughout his life, due to the severity of the account he will face.” [Reported by Ibn Hibban. al-Baihaqi reported it with the wording: “…concerning a single tamrah (date fruit).

The Prophet (ﷺ) said: “A people who make a woman their ruler will never be successful.” .

The Prophet (ﷺ) said: “Whoever is placed by Allah over any matter of the affairs of the Muslims, and then conceals himself (i.e. holds back) from dealing with their needs and their poor (people), Allah will conceal Himself (i.e. hold back) from fulfilling his needs.” .

Allah’s Messenger (ﷺ) cursed the one who bribes and the one who takes bribes to influence the judgement. [Reported by Ahmad and al-Arba’a. at-Tirmidhi graded it Hasan (good), and Ibn Hibban graded it Sahih (authentic).

It has a Shahid (supporting narration) from ‘Abdullah bin ‘Amr’s Hadith, reported by al-Arba’a except an-Nasa’i].

Allah’s Messenger (ﷺ) ruled that the two opposing parties in a dispute should sit in front of the judge. .

The Prophet (ﷺ) said: “Shall I not inform you who is the best witness? He is the one who produces his testimony before he is asked for it.” .

Allah’s Messenger (ﷺ) said: “Verily! The best of you (i.e. Muslims) are my generation, then their immediate followers, then their immediate followers. After them there will be people who will give (false) testimony without being asked (to testify), who will be treacherous and are not to be trusted, who will make vows and will not fulfill them, among whom obesity will appear.” .

Allah’s Messenger (ﷺ) said: “It is not permissible to accept the testimony of a man or a woman who does not fulfill their trusts, or of one who harbors a grudge against his brother, or the testimony of one who is dependent on a family (to testify) for members of the family.” .

He heard Allah’s Messenger (ﷺ) say. “The testimony of a bedouin against a city dweller is not permissible.” .

He addressed the people and said, “People were sometimes judged by the revealing of a Divine Revelation during the lifetime of Allah’s Messenger (ﷺ), but now the Divine Revelation has been discontinued . Now we judge you by the deeds you practice publicly.” .

The Prophet (ﷺ) considered Shahadah az-Zur (giving false testimony) among the most serious of major sins. .

The Prophet (ﷺ) said to a man, “Do you see the sun?” He replied, “Yes.” He said, “Give witness in a similar case , or leave it.” .

Allah’s Messenger (ﷺ) ruled on the basis of an oath and a single witness. .

Something similar to the aforesaid Hadith. .

The Prophet (ﷺ) said: “If people were given whatever they claimed (in disputes), some people would claim the lives and wealth of others; but the oath (of denial) must be taken by the defendant.” . al-Baihaqi has reported with a Sahih (authentic) chain of narrators: “But the proof (Bayyinah) lies on the one who is making the claim, and the other (Yamin) must be taken by the one who rejects the claim.”

The Prophet (ﷺ) suggested to some people that they should take an oath (Yamin) and when they hastened to do so he ordered that lots should be cast among them concerning the oath, as to which of them should take it. .

Allah’s Messenger (ﷺ) said. “If anyone seized – by his oath – what rightly belongs to a Muslim, Allah has made the Hell-fire compulsory for him and forbidden for him the Paradise.” A man asked, “O Allah’s Messenger, even if it were something insignificant?” He replied, “Even if it were a stick from an Arak tree.” .

Allah’s Messenger (ﷺ) said: “If anyone swears a firm oath – knowingly, intentionally, taking by it property belonging to a Muslim, Allah will be angry with him when he meets Him (on the Day of Resurrection).” .

Two men had a disputer over an animal, and neither of them had a proof. So Allah’s Messenger (ﷺ) gave a ruling that it be divided in halves between them. .

The Prophet (ﷺ) said: “If anyone swears a false oath on this Minbar of mine, he will have prepared his seat in the Hell-Fire.” .

Allah’s Messenger (ﷺ) said: “There are three to whom Allah will not speak to on the Day of Resurrection, not will He look at them, nor will He purify them, and they will have a painful punishment. (1) A man at a place with excess water in the desert and who withholds it from the travelers. (2) A man who sold a commodity to another person in the afternoon (or after the ‘Asr prayer) and swore to him by Allah that he had bought it at such and such price and he (the buyer) believed him yet that was not the case. (3) And a man who pledged allegiance to an Imam only for the sake of the world (material gains). Hence, if the Imam bestowed on him something out of that (i.e. worldly riches) he stood by his pledge of allegiance, and if he did not give him, he did not fulfill the pledge of allegiance.” .

Two men disputed about a she-camel. Then, each of them said: this she-camel was born at my place, and each of them brought a proof (that it was his animal). Allah’s Messenger (ﷺ) then ruled that it be taken by the one who had it in his possession.

The Prophet (ﷺ) re-directed al-Yamin (the oath to be sword by the defendant) to the one making the claim to some right. .

One day the Prophet (ﷺ) came to me overjoyed, his face shining (from happiness) and said, “Did you not see that Mujazziz al-Mudliji (a physiognomist) looked at Zaid bin Harithah and Usama bin Zaid, and then said, ‘These feet (of Zaid and Usama) are related to one another.'” .

“Any Muslim, who emancipates another Muslim man, Allah will set free from Hell Fire an organ of his body, for every organ of the other’s (i.e. from the body of the emancipated person ).” Agreed upon.

“Any Muslim man, who emancipates two Muslim women, they will be his release from Hell Fire.” At-Tirmidhi graded it as Sahih.

“Any Muslim woman, who emancipates another Muslim woman, she will be her release from Hell Fire.”

Abu Dharr (RAA) narrated, I asked the Messenger of Allah (ﷺ) ‘Which action is the most excellent?’ He replied, “Faith in Allah and Jihad in His Cause.” I then asked, ‘Which slaves are the most excellent (for the purpose of emancipating them)’ and he replied, “Those whose prices are the highest and are the most valuable to their owners.” Agreed upon.

“Anyone who emancipates his share in a slave and has enough money to pay the full price for him, a fair price for the slave should be fixed. His partners should be given their shares, and the slave should thus be emancipated. Otherwise he is emancipated only to the extent of the first man’s share.” Agreed upon,

“Otherwise his value will be estimated and he will be required to work to pay for his freedom, but he must not be overburdened.” Agreed upon. And it has been said that the requirement to work was Mudraj (words of the narrator lumped into the narration).

Abu Hurairah (RAA), narrated that The Messenger of Allah said, “A son cannot ever repay his parents what he owes them, unless he finds them in slavery, then buys them and emancipates them.” Related by Muslim.

“Whoever obtains possession of a relative, who is next of kin, that person becomes free.” Related by Ahmad and the four Imams. Some scholars are of the opinion that it is Mawquf (not connected to the Prophet.)

’Imran bin Husain (RAA) narrated, ‘A man who had no other property emancipated six of his slaves at the time of his death. Allah’s Messenger (ﷺ)sent for them, and after dividing them into three groups, he cast lots among them, set two of them free and kept four in slavery, and spoke very harshly to the man (who emancipated them).’ Related by Muslim.

Safinah (RAA) narrated, ‘I was a slave of Umm Salamah and she said, ‘I shall emancipate you, but on the condition that you serve Allah’s Messenger (ﷺ) as long as you live.’ Related by Ahmad, Abu Dawud, An-Nasa’i and Al-Hakim.

“Wala’ is (legally) for the manumitter.” Agreed upon. It is part of a long Hadith (refer to hadith no. 811).

“The Wala’ (of a manumitted slave) is considered as one’s lineage, not to be sold or donated (refer to hadith no. 984).” Related by Ash-Shafi’i. Ibn Hibban and Al-Hakim graded it as Sahih. It is also related by Al-Bukhari and Muslim with different wording

“The man became needy,’ (so the Prophet took the slave and said…).’ A version by An-Nasa’i says, “The man had a debt, so the Prophet sold the slave for eight hundred Dirhams and gave him the money and said, “Pay off your debt.”

“A slave who entered into an agreement to buy his freedom is still a slave as long as a Dirham of the agreed price remains to be paid.” Related by Abu Dawud with a good chain of narrators. The full hadith is related by Ahmad and the three Imams. Al-Hakim graded it to be Sahih.

“When a slave of one of your women has made an agreement to pay for his freedom (i.e. he is a Mukatib) and can pay the full price, she must veil herself from him.” Related by Ahmad and the four Imams. At-Tirmidhi graded it as Sahih.

“The Diyah (Blood money) of a slave who had made an agreement to buy his freedom (Mukatib) and had been killed, is paid at the rate paid for a free man (as a Diyah) as much as he has paid of the amount agreed upon, and at the rate paid for a slave as the remainder is concerned.” Related by Ahmad, Abu Dawud and Au-Nasa’i.

’Amro bin al-Harith, the brother of Juwairiyah the mother of Believers (the wife of the Prophet (ﷺ)) narrated, ‘When Allah’s Messenger (ﷺ) died, he did not leave a Dinar or a Dirham, a slave or a slave-woman, or anything but his white she-mule, his weapons and a piece of land which he appointed as Sadaqah.’ Related by Al-Bukhari.

“When a man’s slave-woman bears him a child she becomes free at his death.” Related by Ibn Majah and Al-Hakim with a weak chain of narrators.

A group of Hadith scholars held that the stronger view is that it is Mawquf (a saying of a Companion) i.e. ‘Umar (ra).

“He who assists a Mujahid for Allah’s sake, a debtor who is in distress (being unable to pay his debt) or a slave who had made an agreement to buy his freedom, Allah will shade him, with His Shade, on the Day when there will be no shade but His.” Related by Ahmad and Al- Hakim graded it as Sahih.

“A Muslim has six duties towards other Muslims: When you meet him, you should salute him; when he invites you, accept his invitation; when he asks for your advice, give it to him; when he sneezes and praises Allah, say May Allah have mercy on you; when he is ill, visit him; and when he dies follow his funeral.” Related by Muslim.

“Look at those who are lower than you (financially) but do not look at those who are higher than you, lest you belittle the favors Allah conferred upon you.” Agreed upon.

An-Nawwas bin Sam’an (RAA) narrated, ‘I asked the Messenger of Allah (ﷺ) about virtue and sin and he replied, “The essence of virtue is (manifested in) good morals (Akhlaq) whereas sinful conduct is that which turns in your heart (making you feel uncomfortable) and you dislike that it would be disclosed to other people.” Related by Muslim.

“When three of you get together in company, two of you must not talk privately while isolating the third, so as not to make him feel sad (that he is left out) till you mingle with other people (i.e. you are joined by others).” Agreed upon and the wording is from Muslim.

“A man should not ask another man to get up from his place in order to take his seat. But you should make room for each other and spread out.” Agreed upon.

“When one of you eats, he must not wipe his hand till he licks it, or gives it to someone else to lick (such as a wife, husband, etc.).” Agreed upon.

“The young should salute the old, the one who is passing by should salute the one who is sitting, and the small group of people should salute the larger one.” Agreed upon.

In a version by Muslim, “And the one who is riding should salute the one who is walking.”

“When a group of people passes by, it is sufficient if one of them gives a salutation, and it is sufficient for those who are sitting that one of them replies.” Related by Ahmad and Al-Baihaqi.

“Do not initiate the saluting of Jews and Christians (when you meet them), and if you meet any of them on the road, force him to go to the narrowest part of the road (i.e. do not give way for them to pass, but keep going). Related by Muslim.

“When one of you sneezes, he should say, ‘Alhamdulillah (Praise is to Allah) and his (Muslim) brother should say to him, ‘Yarhamuka Allah (May Allah have mercy on you). When he says this to him (the last phrase), he should reply, ‘Yahdikum Allah (May Allah guide you) and grant you well being.” Related by Al-Bukhari.

“None of you should drink while standing.” Related by Muslim.

“When one of you puts on his shoes, he should put on the right one first and when he takes them off, he should take off the left one first, so that the right one should be the first to be put on and the last to be taken off.” Agreed upon.

“None of you should walk with one shoe, but should either wear them both or take them both off” Agreed upon.

“Allah will not look on the Day of Judgment at him who lets his garment drag on the ground out of pride and arrogance.” Agreed upon.

“When one of you eats he should eat with his right hand, and when he drinks he should drink with his right hand, for the devil eats and drinks with his left hand.” Related by Muslim.

“Eat, drink, wear clothes and give sadaqah but with neither extravagance nor pride.” Related by Abu Dawud and Ahmad.

“He who wishes to have his earnings grow (and be blessed) and his term of life prolonged, he should keep ties with his kin” Related by Al-Bukhari.

“The one who severs the ties of kinship will not enter Paradise.” Agreed upon.

“Allah has made it prohibited for you to be disrespectful (showing undutiful behavior) to your mothers, to bury your daughters alive, to refuse others (their dues), and to demand things from others (which are not worth demanding), and He hates that you engage in gossip, asking many questions about people’s affairs and wasting wealth.” Agreed upon.

“Allah’s pleasure results from the parent’s pleasure, and Allah’s displeasure results from the parent’s displeasure.” Related by At-Tirmidhi. Ibn Hibban and al-Hakim graded it as Sahih.

“By Him in Whose Hand my soul is, a slave of Allah does not truly believe till he wishes for his neighbor what he wishes for himself.” Agreed upon.

Ibn Mas’ud (RAA) narrated, ‘l asked the Messenger of Allah (ﷺ) “Which sin is the most serious?” He replied, attribute a partner to Allah, though He Alone has created you. “I asked, “What next?” He said, kill your child, fearing that he will share your food with you.” I asked again, “What next?” He said, “To commit adultery with your neighbor’s wife.” Agreed upon.

“For a man to insult his parents, is one of the major sins.” It was asked, ‘Does a man insult his parents?’ He replied “Yes, he insults the father of a man who in return insults his father, and he insults a man’s mother who in return insult his.” Agreed upon.

“It is not permissible for a Muslim to shun his brother for more than three nights. When they meet, this one turns away (from that one) and that one turns away (from this one) and the best of them is the one who greets his brother first.” Agreed upon

“Every act of goodness is (considered as) Sadaqah.” Related by Al-Bukhari.

“Do not consider any act of goodness as being insignificant even if it is meeting your brother with a cheerful face.” Related by Muslim.

“When you make some soup, make a good amount by adding plenty of liquid, and give some to your neighbors.” Related by Muslim.

“If anyone relieves a Muslim believer from one of the hardships of this worldly life, Allah will relieve him of one of the hardships of the Day of Resurrection. If anyone makes it easy for the one who is indebted to him (while finding it difficult to repay), Allah will make it easy for him in this worldly life and in the Hereafter, and if anyone conceals the faults of a Muslim, Allah will conceal his faults in this world and in the Hereafter. Allah helps His slave as long as he helps his brother.” Related by Muslim.

“He who guides (others) to an act of goodness, will have a reward similar to that of its doer.” Related by Muslim.

“If anyone seeks refuge in Allah’s name, grant him protection; if anyone asks you for something in Allah’s name give him something; and if anyone does you a favor recompense him, but if you do not have the means to do so, make Dua (supplication) for him.” Related by Al-Baihaqi.

An-Nu’man bin Bashir (RAA) narrated, I heard Allah‘s Messenger (ﷺ) saying, (Nu’man pointed with his two fingers to his ears) ‘Both lawful (Halal) and unlawful things (Haram) are evident but in between them there are doubtful things·and most people have no knowledge about them. So he, who saves himself from these doubtful things, saves his religion and his honor (i.e. keeps them blameless). And he who indulges in these doubtful things is like a shepherd who pastures (his animals) near the Hima (private pasture) of someone else and at any moment he is liable to get in it. (O people!) Beware! Every king has a Hima and the Hima of Allah on the earth is what He declared unlawful (Haram). Beware In the body there is a piece of flesh if it becomes sound and healthy, the whole body becomes sound and healthy but if it gets spoilt, the whole body gets spoilt and that is the heart.” Agreed upon.

“Cursed is he, who is the slave of the Dinar, the slave of the Dirham, and the slave of the cloak bordered with silk. If he is given anything he would be satisfied, but if he is not given anything he is displeased.” Related by Al-Bukhari.

Ibn ‘Umar (RAA) narrated, ‘Allah’s Messenger (ﷺ) took hold of my shoulders and said, “Be in this world as though you were a stranger or a passerby.” Ibn ’Umar used to say, “If you are alive in the evening, do not expect to be alive till the morning and if you are alive in the morning do not expect to be alive till the evening, and take from your health for your sickness, and from your life for your death.” Related by Al-Bukhari.

“He who imitates any people (in their actions) is considered to be one of them.” Related by Abu Dawud and Ibn Hibban graded it as Sahih.

Ibn ‘Abbas (RAA) narrated, ‘One day I was riding behind the Prophet when he said, “O lad, be mindful of Allah and He will protect you. Be mindful of Allah and you shall find Him with you. When you ask (for anything), ask it from Allah, and if you seek help, seek help from Allah.” Related by At-Tirmidhi who verified it as Hasan and Sahih.

Sahl bin Sa’d (RAA) narrated, A man came to the Prophet and said, “O Allah`s Messenger (ﷺ), direct me to a deed which if I do it, I shall be loved by Allah and by people.” He replied, “If you practice abstinence in this world, Allah will love you, and if you abstain from (desiring) what people have, they will love you.” Related by Ibn Majah and others with a good chain of narrators.

Sa’d bin Abi Waqqas (RAA) narrated, ‘l heard Allah’s Messenger (ﷺ) saying, “Allah loves the pious rich maxim who is inconspicuous (free from showing off or hypocrisy).” Related by Muslim.

“A sign of man’s good observance of Islam (his piety) is to keep away from that which does not concern him.” Related by At-Tirmidhi who graded it as Hadith Hasan.

“A human being has never filled any vessel which is worse than his own belly.” Related by At-Tirmidhi, who graded it to be Hasan.

“All the sons of Adam are sinners, but the best of sinners are those who repent often.” Related by At·Tirmidhi and Ibn Majah with a strong chain of narrators.

“Keeping silent is considered as (an act of`) wisdom, but very few practice it.” Related by Al-Baihaqi in his book Shu’ab al-Iman with a weak chain of narrators a he deemed the sound view is that it is traced back to one of the companions who quoted it from Luqman Al-Hakim.

“Avoid envy, for envy devours good deeds just as fire devours firewood.” Related by Abu Dawud.

Ibn Majah related a similar hadith on the authority of Anas.

“The strong man is not the good wrestler; but the strong man is he who controls himself when he is angry.” Agreed upon.

“Oppression will turn into darkness on the Day of Resurrection.” Agreed upon.

“Beware of oppression, for oppression will turn into excessive darkness on the Day of Resurrection and beware of niggardliness, for niggardliness destroyed your predecessors.” Related by Muslim.

“The thing I fear most for you is the lesser shirk (polytheism), showing-off (of good deeds).” Related by Ahmad with a good chain of narrators,

“There are three signs of a hypocrite: when he speaks, he tells lies; when he makes a promise, he breaks it; and when he is entrusted, he betrays his trust.” Agreed upon.

Al·Bukhari and Muslim reported another hadith on the authority of ’Abdullah bin ’Umar (RAA) with the addition, “and when he quarrels, he is abusive (behaves in a very impudent and insulting manner).”

insulting a Muslim is disobedience to Allah, and fighting with him is Kufr (disbelief).” Agreed upon.

“Avoid suspicion, for suspicion is the most false form of talk.” Agreed upon.

Ma’qil bin Yasar (RAA) narrated, ‘I heard the Messenger of Allah (ﷺ) saying, “Any governor in charge of Muslim subjects who dies while acting dishonestly towards them will be excluded by Allah from Paradise.” Agreed upon.

“O Allah, cause distress to him who has any charge over my people and causes them distress.” Related by Muslim.

“When any of you fights, he must avoid (striking) the face.” Agreed upon.

“Do not get angry.” The man repeated that several times and he replied, “Do not get angry.” Related by Al-Bukhari.

“Some men acquire Allah’s Property (such as the funds of the Muslim state treasury, Zakah etc.) and they will go to Hell on the Day of Resurrection.” Related Al-Bukhari.

Abu Dharr (RAA) quoted the Prophet (ﷺ) saying among what he narrated from Allah, the Most High that He has said, “O MY slaves, I have made oppression unlawful for myself and I have made it unlawful among you, so do not oppress one another.” Related by Muslim.

“If what you say about him is true you have backbitten him and if it is not true you have slandered him.” Related by Muslim.

“Avoid jealousy between yourselves, do not outbid one another (with a view to raising the price), do not harbor hatred against one another, do not bear enmity against one another, one of you should not enter into a transaction when the other has already entered into it; and be fellow brothers and slaves of Allah. A Muslim is a Muslim’s brother. He does not wrong, desert or despise him. Piety is found here (pointing three times to his chest), despising his Muslim brother is enough evil for any man to do. Every Muslim’s blood, property and honor are unlawful to be violated by another Muslim.” Related by Muslim.

Qutbah bin Malik (RAA) narrated, ‘The Messenger of Allah (ﷺ) used to say, “O Allah, I seek refuge in you from evil morals, deeds, passions and diseases.” Related by At-Tirmidhi. Al-Hakim graded it as Sahih and it is his version.

“Don’t dispute with your brother; don’t make jokes with him; and don’t make him a promise which you would break.” Related by At-Tirmidhi with a weak chain of narrators.

“There are two characteristics which are not combined in a believer; miserliness and bad morals.” Related by At-Tirmidhi with a weakness in its chain of narrators.

“When two men insult one another, what they say is mainly the fault of the one who began it, so long as the one who is oppressed does not transgress.” Related by Muslim.

“He who causes harm to a Muslim will be harmed by Allah, and he who acts in a hostile manner against a Muslim, will be punished in the same way by Allah.” Related by Abu Dawud and At-Tirmidhi who graded it to be Hasan (good).

“Allah hates the profligate and the obscene.” Related by At-Tirmidhi who graded it to be Sahih.

“The believer is not a slanderer, nor does he curse others, and nor is he immoral or shameless.” Related by At-Tirmidhi who graded it to be Hasan. Al-Hakim graded it as Sahih and Ad-Daraqutni said that it is most probably Mawquf (traced only to a Companion).

“Avoid reviling the dead, they have already seen the result of (the deeds) that they forwarded before them.” Related by Al-Bukhari.

“A backbiter will not enter Paradise.” Agreed upon.

“If one restrained his anger, Allah will keep His punishment from him (on the Day of Resurrection).” Related by At-Tabarani in al-Awsat.

The aforementioned hadith is supported by a narration on the authority of Ibn ’Umar related by Ibn Abi Ad-Dunia.

“A crafty person, a miser and one who badly treats those under his authority will not enter Paradise.” Related by At-Tirmidhi in two separate traditions and there is a weakness in its chain of narrators.

“If anyone listened to the talk of some people, when they do not like him to do that, then molten led will be poured into his ears on the Day of Resurrection.” Related by Al-Bukhari.

“Blessed is he who is preoccupied with his defects rather than those of other people.” Related by Al-Bazzar with a good chain of narrators.

“Whoever exalts himself and walks proudly; Allah will be angry with him when he meets Him (on the Day of Resurrection).” Related Al-Hakim with a reliable chain of narrators.

“Haste comes from Satan.” Related by At-Tirmidhi who graded is as Hasan.

“Pessimism is part of bad character.” Related by Ahmad with a weak chain of narrators.

“Men accustomed to cursing will not be intercessors or witnesses on the Day of Resurrection.” Related by Muslim.

“If anyone disgraces his brother for a sin, he will not die before committing it himself.” Related At-Tirmidhi who graded it to be Hasan.

“Woe to him who lies in his talk to make the people laugh, Woe to him! Woe to him!” Related by the three Imams with a strong chain of narrators.

“The atonement of backbiting a man is to ask Allah to forgive him.” Related by Al-Harith bin Abu Usamah with a weak chain of narrators.

“The most despicable amongst people in the sight of Allah is the ruthless argumentative (person).” Related by Muslim.

“Adhere (you people) to truth, for truth leads to good deeds and good deeds lead to Paradise, and if a man continues to speak the truth and makes truth his object he will be recorded as truthful before Allah. Avoid (you people) falsehood, for falsehood leads to wickedness and wickedness leads to Hell, and if a man continues to speak falsehood and makes falsehood his object he will be recorded as a liar before Allah.” Agreed upon.

“Beware of suspicion, for suspicion amounts to the worst form of lying.” Agreed upon.

“Avoid sitting by the road side.” The people then said, ‘O Allah‘s Messenger (ﷺ), we cannot do without those meeting places in which we converse” So he said, “Well, if you insist (on that) give the road its due rights.” They asked, ‘What are the road’s due rights?’ He replied, “Lowering your gaze, abstaining from anything offensive, returning salutations, enjoining the right (Ma’ruf) and forbidding from evil deeds (Munkar).” Agreed upon.

“When Allah wishes good for anyone, He bestows upon him the Fiqh (comprehension) of the religion.” Agreed upon.

“The heaviest thing which will be put on the believer’s scale (on the Day of Resurrection) will be good morals.” Related by Abu Dawud and At-Tirmidhi who graded it as Sahih.

“Haya (modesty, bashfulness etc.) is a part of Faith.” Agreed upon.

“One of the things people have learned from the words of the earliest prophecies is, “If you don’t feel any shame, do whatever you like.” Related by Al-Bukhari.

“A believer who is strong (and healthy) is better and dearer to Allah than the weak believer, but there is goodness in both of them. Be keen on what benefits you and seek help from Allah, and do not give up. If anything afflicts you do not say, ‘If I had done such and such things, such and such would have happened.’ But say, ‘Allah decrees and what He wills He does,’ for (the utterance) ‘If I had’ provides an opening for the deeds of the devil.” Related by Muslim.

“Allah, the Most High has revealed to me that you (people) should be humble, so that no one transgresses another, or boasts to the other.” Related by Muslim.

“If a Muslim defends his brother’s honor in his absence, Allah will protect his face from the fire of Hell on the Day of Resurrection.” Related by At-Tirmidhi who graded it to be Hasan.

Ahmad related a similar hadith on the authority of Asma the daughter of Yazid.

“Sadaqah does not decrease property and Allah increases the honor of him who forgives and no one will humble himself for Allah’s sake except that Allah raises his status.” Related by Muslim.

“O people, extend greetings (saying Salam to each other), keep relations with your kin, provide food (to people) and pray at night when people are asleep and you will enter Paradise in peace.” Related by At-Tirmidhi who graded it as Sahih.

“The religion is Nasihah.” the people said, ‘To whom should it be directed?’ He replied, “To Allah, His Book, His Messenger (ﷺ), to the leaders of the Muslims and to the common folk of the Muslims.” Related by Muslim.

“The fear of Allah and good morals (Akhlaq) are the two major characteristics which lead to Paradise.” Related by At-Tirmidhi and Al-Hakim graded it as Sahih.

“You (people) cannot satisfy people with your wealth, but satisfy them with your cheerful faces and good morals.” Related by Abu Ya’la and Al-Hakim graded it as Sahih.

“Every believer is the mirror of his brother.” Related by Abu Dawud with a good chain of narrators.

“A believer who mixes with people and endures their annoyance is better than the one who does not mix with them and does not endure their annoyance.” Related by Ibn Majah with a good chain of narrators. At-Tirmidhi reported the hadith without mentioning the Companion.

Ibn Mas’ud (RAA) narrated that the Messenger of Allah (ﷺ) Said, “O Allah You have made my creation perfect, so make my moral characteristics also be the best.”

“Allah, the Most High says: ‘l am with my slave when he remembers me and his lips move with my mention.” Related by Ibn Majah and Ibn Hibban graded it as Sahih.

“A man does nothing to rescue himself from Allah’s punishment better than remembering Allah.” Related by Ibn Abi Shaibah and At-Tabarani with a good chain of narrators.

“People will not sit in an assembly in which they remember Allah without the angels surrounding them, mercy covering them, and Allah mentioning them among those who are with Him.” Related by Muslim.

“If people sit in an assembly in which they do not remember Allah or invoke blessings on the Prophet it will be a cause of grief to them on the Day of Resurrection.” Related by At-Tirmidhi who graded it as Hasan.

“Whoever says ten times: ‘None has the right to be worshipped except Allah alone, without partner, to Him belongs all sovereignty and praise. He gives life and causes death. He is over all things, Omnipotent will have a reward equivalent to that of emancipating four of the descendants of lsma’il from slavery.” Agreed upon.

“Whoever says a hundred times, ‘How perfect Allah is and I praise Him,’ his sins will be forgiven though they may be as much as the foam of the sea.” Agreed upon.

‘How perfect Allah is and I praise Him by the amount of His creation and His pleasure, and by the weight of His throne, and the ink of His words.” Related by Muslim.

“The lasting good deeds are: (the saying of) ‘None has the right to be worshipped except Allah alone, How perfect Allah is and Allah is great and all praise is for Allah, There is no might nor power except with Allah.” Related by An-Nasa’i. Ibn Hibban and Al-Hakim graded it as Sahih.

“The words dearer to Allah are four: ‘How perfect Allah is and all praise is for Allah. None has the right to be worshipped except Allah alone and Allah is great It does not matter which you say first.” Related by Muslim.

Abu Musa al-Ash’ari (RAA) narrated that the Messenger of Allah (ﷺ) said to me, “O ‘Abdullah bin Qais, would you like to be guided to one of the treasures of Paradise.” l here is no might nor power except with Allah.’ Agreed upon.

An-Nasa’i added in his version, “there is no refuge from Allah except by turning to Him.’

“Verily supplication is worship.” Related by the four Imams and At-Tirmidhi graded it as Sahih,

“Supplication is the pith of worship.” Related by At-Tirmidhi with a full chain of narrators.

“Nothing is more honorable before Allah than supplication.” Related by At-Tirmidhi with a full chain of narrators. Ibn Hibban and Al-Hakim graded it as Sahih;.

“A supplication made between the Adhan and Iqamah is never rejected.” Related by An-Nasa’i and others, Ibn Hibban and others graded it as Sahih.

“Your Rabb (Lord of the Universe) is Modest and Generous, and would never turn the hands of a slave without gain when he raises them to Him (in supplication).” Related by the four lmams except An-Nasa’i. Al-Hakim graded it as Sahih.

‘Umar (RAA) narrated, ‘When the Messenger of Allah (ﷺ) raised his hands in supplication, he did not lower them till he wiped his face with them.’ Related by At-Tirmidhi.

The Hadith narrated by Ibn ’Abbas (RAA) related by Abu Dawud and others. Put together, they confirm that it is Hasan.

“Those who are nearest to me on the Day of Resurrection are those who invoke many blessings on me.” Related by At-Tirmidhi and Ibn Hibban graded it as Sahih.

“The best manner of asking for forgiveness is to say: “O Allah! You are my Lord. None has the right to be worshipped except You. You created me and I am your servant and I abide by your covenant and promise as best I can. I seek refuge in you from the evil, which I have committed. I acknowledge your favor upon me and I knowledge my sins, so forgive me, for verily none can forgive sin except you.” Related by Al-Bukhari.

“O Allah! I ask you for pardon and well-being in my religious and worldly affairs, and my family and my wealth. O Allah! Cover my weaknesses and set at ease my dismay. O Allah! Preserve me from the front and from behind and on my right and on my left and from above, and I seek refuge with you lest I be swallowed up by the earth.” Related by An-Nasa’i and Ibn Majah. Al-Hakim graded it as Sahih.

Ibn ‘Umar (RAA) narrated, ‘The Messenger of Allah (ﷺ) used to supplicate saying, “O Allah! I seek refuge in you from the withholding of your favor, the decline of the good health you have given, the suddenness of your vengeance and from all forms of your wrath.” Related by Muslim.

Ibn Umar (RAA) narrated, “The Messenger of Allah (ﷺ) used to say, “O Allah! I seek refuge in you from the burden of debts and from being over-powered by men and from the gloating of enemies (at an evil I am afflicted with).” Related by

‘O Allah! I ask you by virtue that I testify that you are Allah; there is no God but You, the one —· the Self Sufficient Master, Who did not beget, and was not begotten, and to whom no one is equal.’ Allah’s Messenger (ﷺ) then said, “He has asked Allah by His Name by which when asked, He gives, and by which when supplicated, He answers.” Related by the four Imams and Ibn Hibban graded it as Sahih.

“and to you do we return.” Related by the four Imams.

“O our Lord, grants us the best in this life and the best in the next life, and protects us from the punishment of the Fire.” Agreed upon.

Abu Musa al-Ash’ari (RAA) narrated, “The Messenger of Allah (ﷺ) used to supplicate, “O Allah, forgive me my faults, my ignorance, my immoderation in my concern. And you are better aware (of my affairs) than myself. O Allah, grant me forgiveness (of the faults which I committed) seriously or otherwise (and which I committed) inadvertently and deliberately. All these (failings) are in me. O Allah, grant me forgiveness from the faults, which I did in haste or deferred, which I committed in privacy or in public and you are better aware (of them) than myself. You are the First and the Last and over all things you are Omnipotent.” Agreed Upon.

Abu Hurairah (RAA) narrated that the Messenger of Allah (ﷺ) used to say, “O Allah! Set right for me my religion, which is the safeguard of my affairs. And set right for me the affairs of the world wherein is my living. Decree the Hereafter to be good for me. And make this life, for me, (a source) of abundance for every good and make my death (a source) of comfort to me and protection against every evil.” Related by Muslim.

Anas (RAA) narrated that the Messenger of Allah (ﷺ) used to say, “O Allah! Grant me benefit in what you have taught me, and teach me useful knowledge and provide me with knowledge that will benefit me.” Related by An-Nasa’i and Al-Hakim.

At-Tirmidhi reported a similar tradition on the authority of `Abu Hurairah (RAA), he said at its end, “And increase my knowledge. Praise be to Allah in all circumstances. I seek refuge in Allah from the state of those who will go to Hell.” Its chain of narrators is good.

’A’ishah (RAA) narrated, ‘Allah’s Messenger (ﷺ) taught her this supplication, “O Allah! I ask you of all good of what I have done and what I have not done in this world and in the Hereafter. I seek refuge in you from the evil of what I have done and what I have not done in this world and in the Hereafter. O Allah! I ask of you all good that your servant and Prophet Muhammad (ﷺ) used to ask of you. I seek refuge in you from all evil that your servant and Prophet Muhammad used to seek refuge in you from. O Allah! I ask you for Paradise and what brings me nearer to it of deeds and sayings. I seek refuge in You from Hell-Fire and what brings me near to it of deeds and sayings. I ask you for the good consequences of Your Decree.” Related by Ibn Majah Ibn Hibban and Al-Hakim graded it as Sahih

“Two phrases which are dear to the Compassionate One and are light on the tongue but heavy in the scale are: “How perfect Allah is and I praise Him; and How perfect Allah is the Most Great.” Agreed upon.