Abd al-Jabbar bin Wail (bin Hujr) said: I was a small boy and I did not understand the prayer of my father. So Wail bin Alqamah reported Wail bin Hujr as saying: I offered prayer along with the Messenger of Allah ﷺ. He used to raise his hands when he pronounced the takbir (Allah is most great), then pulled his garment around him, then placed his right hand on his left, and entered his hands in his garment. When he was about to bow he took his hands out of his garment, and then raised them. And when he raised his head after bowing, he raised his hands. He then prostrated himself and placed his face (forehead on the ground) between his hands. And when he raised his head after prostration, he also raised his hands until he finished his prayer. Muhammad (a narrator) said: I mentioned it to al-Hasan bin Abu al-Hasan who said: This is how the Messenger of Allah ﷺ offered prayer; some did it and others abandoned it. Abu Dawud said: This tradition has been narrated by Hammam from ibn Juhadah, but he did not mention the raising of hands after he raised his head at the end of the prostration.

Wail bin Hujr reported in this tradition from the Prophet ﷺ: When he prostrated, his knees touched the ground before his palms touched it; when he prostrated himself, he placed his forehead on the ground between his palms, and kept his armpits away from his sides. Hajjaj reported from Hammam and Shaqiq narrated a similar tradition to us from Asim bin Kulaib on the authority of his father from the Prophet ﷺ. And another version narrated by one of them has-and I think in all probability that this version has been narrated by Muhammad bin Juhadah-when he got up (after prostration), he got up with his knees and gave his weight on his thighs.

Abdullah bin Abl Awfa said: The prophet ﷺ used to stand in the rak’ah of prayer so much so that no sound of steps heard.

The above-mentioned tradition has also been transmitted by Wail bin Hujr through a different chain of narrators. This version has: When he prostrated himself, his knees fell on the ground before his hands had fallen. Hemmam said: This tradition has also been transmitted by Asim bin Kulaib through a different chain of narrators to the same effect. And one of these two versions, and probably the version narrated by Muhammad bin Juhadah, has the words: When he stood up (after prostration), he stood up on his knees taking the support of his thighs.

Narrated Abdullah ibn Abbas: The Messenger of Allah ﷺ cursed women who visit graves, those who built mosques over them and erected lamps (there).

Narrated Abu Hurairah: That the Messenger of Allah ﷺ forbade earnings of slave-girls.

Narrated Thawban: When the Messenger of Allah ﷺ went on a journey, the last member of his family he saw was Fatimah, and the first he visited on his return was Fatimah. Once when he returned from an expedition she had hung up a hair-cloth, or a curtain, at her door, and adorned al-Hasan and al-Husayn with silver bracelets. So when he arrived, he did not enter. Thinking that he had been prevented from entering by what he had seen, she tore down the curtain, unfastened the bracelets from the boys and cut them off. They went weeping to the Messenger of Allah ﷺ, and when he had taken them from them, he said: Take this to so and so's family. Thawban. In Madina, these are my family, and I did not like them to enjoy their good things in the present life. Buy Fatimah a necklace or asb, Thawban, and two ivory bracelets.

Narrated Abu Musa al-Ashari: The Messenger of Allah ﷺ said: Before the Last Hour there will be commotions like pieces of a dark night in which a man will be a believer in the morning and an infidel in the evening, or a believer in the evening and infidel in the morning. He who sits during them will be better than he who gets up and he who walks during them is better than he who runs. So break your bows, cut your bowstrings and strike your swords on stones. If people then come in to one of you, let him be like the better of Adam's two sons.

Narrated Abu Saeed al-Khudri: The Prophet ﷺ said: The best fighting (jihad) in the path of Allah is (to speak) a word of justice to an oppressive ruler.