I heard that Allah’s Messenger (ﷺ) assumed Ihram with his hair matted together.
No, By Allah, the Prophet (ﷺ) did not tell that Jesus was of red complexion but said, “While I was asleep circumambulating the Ka`ba (in my dream), suddenly I saw a man of brown complexion and lank hair walking between two men, and water was dropping from his head. I asked, ‘Who is this?’ The people said, ‘He is the son of Mary.’ Then I looked behind and I saw a red-complexioned, fat, curly-haired man, blind in the right eye which looked like a bulging out grape. I asked, ‘Who is this?’ They replied, ‘He is Ad-Dajjal.’ The one who resembled to him among the people, was Ibn Qatar.” (Az-Zuhri said, “He (i.e. Ibn Qatan) was a man from the tribe Khuza`a who died in the pre-lslamic period.”)
I came to ‘A’isha, the wife of the Prophet (ﷺ), on the day when Sa’db. Abi Waqqas died. ‘Abd al-Rahman b. Abu Bakr also came there and he performed ablution in her presence. She (Hadrat ‘A’isha) said: Abd al-Rahman, complete the ablution as I heard the Allah’s Messenger (ﷺ) say: Woe to the heels because of hell-fire.
I and ‘Abd al-Rahman b. Abu Bakr went out (in order to join) the funeral procession of Sa’d b. Abi Waqqas and passed by the door of the residence of ‘A’isha, and then he transmitted a hadith like this from her who (narrated it) from the Prophet (ﷺ).
I was in the presence of ‘A’isha, and then narrated on her authority a hadith like this from the Prophet (way peace be upon him).
I saw the Messenger of Allah (ﷺ) raising his hands apposite the shoulders at the time of beginning the prayer and before bowing down and after coming back to the position after bowing. but he did not raise them between two prostrations.
When women ask permission for going to the mosque, do not prevent them.
I saw the Messenger of Allah (ﷺ) combining the sunset and Isha’ prayers when he was in a hurry on a journey.
I saw the Messenger of Allah (ﷺ) delaying the sunset prayer till he would combine it with the ‘Isha’ when he hastened to set out on a journey.
It consists of pairs of rak’ahs, but if one fears morning is near, he should make it an odd number by praying one rak’ah.
Envy is not justified but in case of two persons only: one who, having been given (knowledge of) the Qur’an by Allah, recites it during the night and day (and also acts upon it) and a man who, having been given wealth by God, spends it during the night and the day (for the welfare of others. seeking the pleasure of the Lord).
Envy is not justified but in case of two persons only: one who, having been given (knowledge of) the Qur’an by Allah, recites it during the night and during the day (and acts upon it), and the person who, having been given wealth by God, gives it in charity during the night and the day.
The Messenger of Allah (may peace he upon him) led on* of the two groups In one rak’ah of prayer in danger, while the other group faced the -enemy. Then they (the members of the first group) went back and replaced their companions who were facing the enemy. and then they (the members of the second group) came and the Messenger of Allah (ﷺ) led them in one rak’ah of prayer. Then the Messenger of Allah (ﷺ) pronounced salutation, and then they (the members of the Ant group) completed the rak’ah and they (the members of the second group) completed the rak’ah.
The Messenger of Allah (ﷺ) gave me a gift, but I said: Give it to one who needs it more than I. He gave me wealth for the second time but I said: Give it to one who needs it more than I. Upon this the Messenger of Allah (ﷺ) said: Take out of this wealth which comes to you without your being avaricious and without begging, but in other circumstance’s do not let your heart hanker after it.
Messenger of Allah, give it to one who needs it more than I. Upon this the Messenger of Allah (ﷺ) said: Take it; either keep it with you or give it as a charity, and whatever comes to you in the form of this type of wealth, without your being avaricious or begging for it, accept it, but in other circumstances do not let your heart hanker after it. And it was on account of this that Ibn ‘Umar never begged anything from anyone, nor refused anything given to him.
I see that your dreams agree regarding the last ten (nights of Ramadan). So seek it on an odd number (of these ten nights).
I heard Allah’s Messenger (ﷺ) as saying: So far as Lailat-ul-Qadr is concerned. some persons among you have seen it (in a dream) in the first week and some persons among you have been shown that it is in the last week; so seek it in the last ten (nights).
A Muhrim should not wear a shirt, or a turban, or a cap, or trousers, or a cloth touched with wars or with saffron, nor (should he wear) stockings, but in case he does not find shoes, but (before wearing stockings) be should trim them (in such a way) that these should become lower than the ankles.
The people of Medina should enter upon the state of Ihram at Dhu’l-Hulaifa; the people of Syria at Juhfa, the people of Najd at Qarn (al-Manazil). Ibn ‘Umar (Allah be pleased with them) said: It was mentioned to me but I did not myself bear it (directly) from the Messenger of Allah (ﷺ) having said this: The people of Yemen should enter upon the state of Ihram at Yalamlam.
I heard the Messenger of Allah (ﷺ) as saying that the people of Medina should enter upon the state of Ihram at Dhu’l- Hulaifa, the people of Syria at Mahya’a and that is Juhfa, and the people of Najd at Qarn (al-Manazil). ‘Abdullah b. ‘Umar (Allah be pleased with them) said: (I did not hear it myself from him) but heard from them saying that the Messenger of Allah (ﷺ) had (also) said: The people of Yemen should enter upon the state of Ihram at Yalamlam.
This place Baida’ is for you that about which you attribute lie to the Messenger of Allah (ﷺ). And the Messenger of Allah (ﷺ) did not enter upon the state of Ihram but near the mosque at Dhu’l- Hulaifa.
Al-Baida’, you attribute lie about it to the Messenger of Allah (ﷺ). And the Messenger of Allah (ﷺ) did not enter upon the state of Ihram but near the tree when his camel stood up with him.
Five are the (beasts) which if one kills them in the precincts of the Ka’ba or in the state of lhram entail no sin: rat, scorpion, crow, kite and voracious dog. In another version the words are:” as a Muhrim and in the state of lhram”.
By Allah, I know that you are a stone and if I were not to see Allah’s Messenger (ﷺ) kissing you, I would not have kissed you. Harun said in his narration: A hadith like this has been transmitted to me by Zaid b. Aslam on the authority of his father Aslam.
Allah’s Messenger (ﷺ) has granted this concession to them.
Allah’s Messenger (ﷺ) halted there, for it is a place from where it was easy to depart.
Did Allah’s Messenger (ﷺ) observe prayer in it? He said: Yes, he observed prayer between these two Yemenite pillars (pillars situated towards the side of Yemen).
I saw Allah’s Messenger (ﷺ) entering the Ka’ba, and Usama b. Zaid, Bilal and ‘Uthman b. Talha were along with him, but none (else) entered therein along with them. Then the door was closed for them from within. ‘Abdullah b. Umar (Allah be pleased with them) said: Bilal and Uthman b. Talha informed me that Allah’s Messenger (ﷺ) observed prayer in the interior of the Ka’ba between the two Yemenite pillars.
Verily it is a blessed stony-ground.
It is a blessed stony ground. Musa (one of the narrators) said: Salim made his came) halt at the mosque where ‘Abdullah made his camel halt as seeking the place of stay of Allah’s Messenger (ﷺ). It is, in fact, situated at a lower plain than the mosque, which stands in the heart of the valley, and it is between it (the mosque) (and Qibla) that that place (where Allah’s Apostle used to get down for rest and prayer) is situated.
I saw people being beaten during the lifetime of Allah’s Messenger (ﷺ) in case they bought the foodgrain in bulk, and then sold them at that spot before taking it to their places. This hadith is narrated on the authority of ‘Ubaidullah b. Abdullah b. ‘Umar through another chain of transmitters (and the words are):” His father (Ibn ‘Umar) used to buy foodgrains in bulk and then carried them to his people.”
Ibn Khadij, what is this that you narrate from Allah’s Messenger (ﷺ) pertaining to renting of land? Rafi b. Khadij said to Abdullah: I heard it from two uncles of mine and they had participated in the Battle of Badr who narrated to the members of the family that Allah’s Messenger (ﷺ) forbade the renting of land. Abdullah said: I knew it that the land was rented during the lifetime of Allah’s Messenger (ﷺ). Abdullah then apprehended that Allah’s Messenger (ﷺ) might have said something new in this connection (in regard to prohibition of renting) which I failed to know. So he abandoned the renting of land.
He who kept a dog other than one meant for hunting or for watching the herd, lost two qirat of his reward every day.
He who kept a dog other than one meant for watching the herd or for hunting would lose every day two qirat of his good deeds. ‘Abdullah and Abu Huraira also said: Or dog meant for watching the field.
He who kept a dog other than one meant for hunting or for the protection of the herd would lose two qirat of his deeds every day. Salim said: Abu Huraira (Allah be pleased with him) used to say: Or the dog meant for watching the field, and he was the owner of the land.
Whosover amongst the owners of the house keeps a dog other than one meant for watching the herd or for hunting loses two qirat of his deeds every day.
Umar, do not get back what you gave as charity.
It is not proper for a Muslim who has got something to bequeathe to spend even three nights without having his will written down with him regarding it. ‘Abdullah b. ‘Umar (Allah be pleased with them) said: Ever since I heard Allah’s Messenger (ﷺ) say this I have not spent a night without having my will (written) along with me.
He who emancipates a slave (shared) by him and another one, his full price may be justly assessed from his wealth, neither less nor more, and he (the slave) would be emancipated if he (the partner) would be solvent enough (to forgo the amount of his share).
I asked Jabir b. ‘Abdullah about the number of the Companions (of the Prophet who took the oath of fealty under) the tree. He said: If we were a hundred thousand, it (i. e. the water in the well at Hudaibiya) would have sufficed us, but actually we were one thousand and five hundred.
Do not leave the fire burning in your houses when you go to sleep.
None of you should eat with his left hand and drink with that (left hand), for the Satan eats with left hand and drinks with that (hand). Nafi’ has made this addition in that:” Do not take up anything with that (left hand) and do not give anything with that” ; and in the narration transmitted on the authority of Abu Tahir there is a slight variation of wording.
I heard Ibn Umar as saying that he had heard Allah’s Messenger (ﷺ) as saying like this (as mentioned above) but with a slight variation of wording .
Kill the snakes having stripes over them and short-tailed snakes, for these two types cause miscarriage (of a pregnant woman) and they affect the eyesight adversely. So Ibn ‘Umar used to kill every snake that he found. Abu Lubaba b. ‘Abd al-Mundhir and Zaid b. Khattab saw him pursuing a snake, whereupon he said: They were forbidden (to kill) those snakes who live in houses.
We were in the habit of calling Zaid b. Harith as Zaid b. Muhammad until it was revealed in the Qur’an:” Call them by the names of their fathers. This is more equitable with Allah” (This hadith has been transmitted on the authority of Qutaiba b. Sa’d)
You object to the command of Usima b. Zaid as you had objected before to the command of his father (Zaid). By Allah, he was most competent for it and, by Allah, he was dearest to me amongst people and, by Allah, the same is the case with Usama b. Zaid. He is most dear to me after him and I advise you to treat him well for he is pious amongst you.
A Muslim is the brother of a fellow-Muslim. He should neither commit oppression upon him nor ruin him, and he who meets the need of a brot’ier, Allah would meet big needs, and he who relieved a Muslim from hardship Allah would relieve him from the hardships to which he would be put on the Day of Resurrection, and he who did not expose (the follies of a Muslim) Allah would conceal his follies on the Day of Resurrection.
I heard Abu Huraira as saying that he heard Allah’s Messenger (ﷺ) as saying: O Allah, Muhammad is a human being. I lose my temper just as human beings lose temper, and I have held a covenant with Thee which Thou wouldst not break: For a believer whom I give any trouble or invoke curse or beat, make that an expiation (of his sins and a source of) his nearness to Thee on the Day of Resurrection.
The turmoil would appear from this side; verily, the turmoil would appear from this side; verily, the turmoil would appear from this side – the side where appear the horns of Satan.