Al-Mughirah bin Shubah reported: I was in the company of the Messenger of Allah ﷺ in the expedition of Tabuk. He abandoned the main road before the dawn prayer, and I also did the same along with him. The Prophet ﷺ made his camel kneel down and (went to ) relieve himself. He then came back and I poured water upon his hands from the skin-vessel. He then washed his hands and face. He tried to get his forearms out (of the gown), but the sleeves of the gown were too narrow, so he entered back both his hands, and brought them out from beneath the gown. He washed his forearms up to the elbows and wiped his head and wiped over his socks. 80 He then mounted (his camel) and we began to proceed until we found people offering the prayer. They brought forward Abdur-Rahman bin Awf who was leading them in prayer. The Prophet ﷺ stood in the row side by side with other Muslims. He performed the second rak’ah of the prayer behind Abdur-Rahman bin Awf. Then Abdur-Rahman uttered salutation. The Prophet ﷺ stood to perform the remaining rak’ah of the prayer. The Muslims were alarmed. They began to utter tasbih (Subhan Allah) presuming that they had offered prayer before the Prophet ﷺ had done. When he uttered the salutation (i. e. finished his prayer), he said: You were right, or (he said) you did well.

This Tradition has been narrated on the Authority of al-Zuhri through a different chain. It adds: If he intends to eat while he is defiled, he should wash both his hands. Abu Dawud said: Ibn Wahb narrated this tradition on the authority of Yunus. He described the fact of eating as the statement of Aishah (not the saying of the prophet). It has also been narrated it from Urwah or Abu Salamah. Al-Awza’I narrated it from Yunus on the Authority of Al-Zuhri from the prophet ﷺ as narrated by Ibn al-Mubarak.

Abu Hurairah reported: The prayer (in congregation) began and people stood in their rows. The Messenger of Allah ﷺ came out (from his residence). When he stood at his proper place he recalled that he did not take a bath. He then said to the people: (Remain standing) at your places. Then he returned to his house and came out upon us after taking a bath while the drops of water were coming down from his head. We were standing in the rows (of prayer). This is the version of Ibn Harb. Ayyash reported in his version: we kept on waiting for him while we were standing until he came upon us after he had taken a bath.

Aishah reported on the authority of Umm Sulaim al-Ansariyah, who was the mother of Anas bin Malik, said: Messenger of Allah. Allah is not ashamed of truth what do you think, if a woman sees what a man sees in dream, should she take a bath or not? The prophet ﷺ replied: Yes, she should take a bath if she finds the liquid (vaginal secretion) Aishah said: Then I came upon her and said her: Woe to you! Does a woman see that (sexual dream)? In the meantime, the Messenger of Allah ﷺ came upon me and said: May your right hand be covered with dust! How can there be the resemblance (i. e., between the child and the mother)? Abu Dawud said: A similar version has been narrated by Zubaid, ‘Uqail, Yunus, cousin of Al-Zuhri, Ibn Abi-Wazir, on the authority of al-Zuhr, musan, al-Hajabi, like al-Zuhri, narrated on the authority of Urwah from Aishah, but Hisham bin Urwah narrated from Urwah on the authority of Zainab daughter of Abu Salamah from Umm Salamah saying. Umm Sulaim came to the Messenger of Allah ﷺ.

This tradition has been transmitted through a different chain of narrators. According to this version. Aishah said: She would wash herself for every prayer.

Narrated Ammar ibn Yasir: They (the Companions of the Prophet) wiped with pure earth (their hands and face) to offer the dawn prayer in the company of the Messenger of Allah ﷺ. They struck the ground with their palms and wiped their faces once. Then they repeated and struck the ground with their palms once again and wiped their arms completely up to the shoulders and up to the armpits with the inner side of their hands.

Ibn Umar said: I used to sleep in the mosque in the lifetime of the Messenger of Allah ﷺ when I was young and bachelor. The dogs would urinate frequently visit the mosque, and no one would sprinkle over it.

Abu Hurairah reported: When the Messenger of Allah ﷺ returned from the Battle of Khaibar, he travelled during the night. When we felt sleep, he halted for rest. Addressing Bilal he said: Keep vigilance at night for us. But Bilal who was leaning against the saddle of his mount was dominated by sleep. Neither the Prophet ﷺ nor Bilal nor any of his Companions could get up till the sunshine struck them. The Messenger of Allah ﷺ got up first of all. The Messenger of Allah ﷺ was embarrassed and said: O Bilal! He replied: He who detained your soul, detained my soul, Messenger of Allah, my parents be sacrificed for you. Then they drove their mounts to a little distance. The Prophet ﷺ perfumed ablution and commanded Bilal who made announcement for the prayer. He (the Prophet) led them in the Fajr prayer. When he finished prayer, he said: If anyone forget saying prayer, he should observe it when he recalls it, for Allah has said (in the Quran): "Establish prayer for my remembrance". Yunus said: Ibn Shihab used to recite this verse in a similar way (i. e. instead of reciting the word li-dhikri - for the sake of My remembrance - he would recite li-dhikra - when you remember). Ahmad (one of the narrator) said: 'Anbasah (a reporter) reported on the authority of Yunus the word li-dhikri (for the sake of my remembrance). Ahmad said: The word nu'as (occurring in this tradition) means "drowsiness".

Abu Hurairah said: I heard the Messenger of Allah ﷺ say: When the iqamah is pronounced for prayer, do not come to it running, but come walking (slowly). You should observe tranquility. The part of the prayer you get (along with the imam) offer it, and the part you miss complete it (afterwards). Abu Dawud said: The version narrated by al-Zubaidi, Ibn Abi Dhi’b, Ibrahim bin Saad, Mamar, Shuaib bin Abi Hamzah on the authority of al-Zuhri has the words: “the part you miss then complete it”. Ibn ‘Uyainah alone narrated from al-Zuhri the words “then offer it afterwards”. And Muhammad bin Amr narrated from Abu Salamah on the authority of Abu Hurairah, and Jafar bin Rabiah narrated from al-A’raj on the authority of Abu Hurairah the words “then complete it”. And Ibn Masud narrated from the Prophet ﷺ and Abu Qatadah and Anas reported from the Prophet ﷺ the words” then complete it”.

Abu Hurairah said; The Messenger of Allah ﷺ got up for the prayer and we also stood up along with him. A Bedouin said said during prayer; O Allah, show mercy to me and to Muhammed and do not show mercy to anyone along with us. When the Messenger of Allah ﷺ uttered the salutation, he said to the Bedouin; you narrowed down a vast (thing). By this he meant the mercy of Allah.

Narrated Abu Dharr: The Prophet ﷺ said: Allah, the Most High, continues to turn favourably towards a servant while he is engaged in prayer as long as he does not look to the side (by turning the neck), but if he does so, He turns away from him.

Abdullah bin Umar said: Umar bin al-Khattab saw a suit of silken cloth being sold in the market. He took it to the Messenger of Allah ﷺ, and said: Purchase it ad decorate with it on Eid on the occasion of the arrival of delegations. The narrator then narrated the tradition. The former version is complete.

Narrated Muhammad ibn Yahya ibn Habban: The Messenger of Allah ﷺ said: What is the harm if any of you has two garments, if he can provide them, for Friday (prayer) in addition to the two garments for his daily work? Amr reported from Ibn Habib from Musa ibn Saad from Ibn Habban from Ibn Salam who heard this (tradition) from the Messenger of Allah ﷺ on the pulpit. Abu Dawud said: This tradition has been reported by Yusuf bin Abdullah bin Salam from the Prophet ﷺ through a different chain of narrators.

Al-Saib bin Yazid said: During the time of the Prophet ﷺ and Abu Bakr and Umar the call to the Friday prayer was first made at the time when the imam was seated on the pulpit (for giving the sermon). When the time of Uthman came, and the people became abundant, Uthman ordered to make a third call to the Friday prayer. It was made on al-Zaura (a house in Madina). The rule of action continued to the same effect.

Narrated Ibn Shihab: Yunus asked Ibn Shihab about the address of the Messenger of Allah ﷺ on Friday. He mentioned it in like manner. He added: Anyone who disobeys them (Allah and His Messenger) goes astray. We beseech Allah, our Lord, to make us from those who obey Him and obey His Messenger, and follow what He likes, and abstain from His anger; we are due to Him and we belong to Him.

Abbad bin Tamim al Mazini said on the authority of his uncle (Abdullah bin Zaid b Asim) who was a Companion of the Messenger of Allah ﷺ: One day the Messenger of Allah ﷺ went out to make supplication for rain. He turned his back towards the people praying to Allah, the Exalted. The narrator Sulaiman bin Dawud said: He faced the qiblah and turned around his cloak and then offered two rak'ahs of prayer. The narrator Ibn Abi Dhi'b said: He recited from the Quran in both of them. The version of Ibn al-Sarh adds: By it he means in a loud voice.

Narrated Aishah, Ummul Muminin: The people complained to the Messenger of Allah ﷺ of the lack of rain, so he gave an order for a pulpit. It was then set up for him in the place of prayer. He fixed a day for the people on which they should come out. Aishah said: The Messenger of Allah ﷺ, when the rim of the sun appeared, sat down on the pulpit, and having pronounced the greatness of Allah and expressed His praise, he said: You have complained of drought in your homes, and of the delay in receiving rain at the beginning of its season. Allah has ordered you to supplicate Him has and promised that He will answer your prayer. Then he said: Praise be to Allah, the Lord of the Universe, the Compassionate, the Merciful, the Master of the Day of Judgment. There is no god but Allah Who does what He wishes. O Allah, Thou art Allah, there is no deity but Thou, the Rich, while we are the poor. Send down the rain upon us and make what Thou sendest down a strength and satisfaction for a time. He then raised his hands, and kept raising them till the whiteness under his armpits was visible. He then turned his back to the people and inverted or turned round his cloak while keeping his hands aloft. He then faced the people, descended and prayed two rak'ahs. Allah then produced a cloud, and the storm of thunder and lightning came on. Then the rain fell by Allah's permission, and before he reached his mosque streams were flowing. When he saw the speed with which the people were seeking shelter, he ﷺ laughed till his back teeth were visible. Then he said: I testify that Allah is Omnipotent and that I am Allah's servant and Messenger. Abu Dawud said: This is a ghraib (rate) tradition, but its chain is sound. The people of Madina recite "maliki" (instead of maaliki) yawm al-din" (the master of the Day of Judgement). But this tradition (in which the word maalik occurs) is an evidence for them.

Narrated Aishah (May Allah be pleased with her): There was an eclipse of the sun during the lifetime of the Messenger of Allah ﷺcame tot he mosque; he stood up and uttered the takbir (Allah is great); the people stood in rows behind him; the Messenger of Allah ﷺ recited from the Quran for a long time; then he uttered the takbir (Allah is most great) and performed bowing for a long time, then he raised his head and said: Allah listens to him who praises Him; our Lord, and to Thee be praise; then he stood up and recited from the Quran for a long time, but it was less than the first (recitation); he then bowed for a long time, but it was less than the first bowing; he then said, Allah listens to him who praises Him; our Lord, and to Thee be praise. he then did so in the second rak'ah. he thus completed four bowings and four prostrations. The sun had become bright before he departed.

Narrated Abdullah bin Abbas: The Messenger of Allah ﷺ prayed at the solar eclipse as reported in the tradition narrated by Urwah from Aishah from the Messenger of Allah ﷺ that he offered two rak'ahs of prayer bowing twice in each rak'ah.

Narrated Ibn Umar: While travelling the Messenger of Allah ﷺ would pray voluntary prayer on his riding beast in whatever direction it turned; and he would observe witr prayer, but he did not offer the obligatory prayers upon it.

Narrated Umar bin Al-Khattab: The Messenger of Allah ﷺ as saying: He who misses him daily round of recital or part of it due to sleep and he recites it between the dawn and the noon prayers, will be reckoned as if he recited it at night.

This tradition has been transmitted by Ibn Shihab through a different chain of narrators to the same effect. This version adds: He would observe witr with a single rak'ah and make a prostration as long as you would take to recite fifty verses before raising his head. When the muadhdhin finished his call for the dawn prayer and the dawn became clear to him. . . . Then the narrator transmitted the rest of the tradition to the same effect. Some narrators added something more in their version.

This tradition has also been transmitted by Al Zuhri through a different chain of narrators. This version has “Abu Bakr said its due is the payment of zakat. ” He used the word “a rope of a Camel”

Ibn Shihab (Al Zuhri) said This is the copy of the letter of the Messenger of Allah ﷺ, which he had written about sadaqah (zakat). This was in the custody of the descendants of Umar bin Al Khattab. Ibn Shihab said Salim bin Abdallah bin Umar read it to me and I memorized it properly. Umar bin Abdul Aziz got it copied from Abdallah, Abdallah bin Umar and Salim bin Abdallah bin Umar. He (Ibn Shihab) then narrated the tradition like the former (i. e., up to one hundred and twenty camels). He further said if they (the camels) reach one hundred and twenty one to one hundred and twenty nine, three she camels in their third year are to be given. When they reach one hundred and thirty to one hundred and thirty nine, two she camels in their third year and one she Camel in her fourth year are to be given. When they reach one hundred and forty to one hundred and forty nine, two she camels in their fourth year and one she Camel in her third year are to be given. When they reach one hundred and fifty to one hundred and fifty nine, three she camels in their fourth year are to be given. When they reach one hundred and sixty to one hundred and sixty nine four she camels in their fourth year are to be given. When they reach one hundred and seventy to one hundred and seventy nine, three she camels in their third year and one she Camel in her fourth year are to be given. When they reach one hundred and eighty to one hundred and eighty nine, two she camels in their fourth year and two she Camel in their third year are to be given. When they reach one hundred and ninety to one hundred and ninety nine, three she camels in their fourth year and one she Camel in her third year are to be given. When they reach two hundred, four she camels in their fourth year or five she Camels in their third year, camels of whichever age are available, are to be accepted. For the pasturing goats, he narrated the tradition similar to that transmitted by Sufyan bin Husain. This version adds “An old goat, one with defect in the eye or a male goat is not to be accepted in sadaqah (zakat) unless the collector wishes. ”

Narrated Abdallah bin Umar: The Messenger of Allah ﷺ as saying A tenth is payable on what is watered by rain or rivers or brooks or from underground moisture and a twentieth on what is watered by draught camels.

Anas reported the Messenger of Allah ﷺ as saying: Anyone who is pleased that his sustenance is expanded and his age extended should do kindness to his near relatives.

Ibn Umar said that he heard the Prophet ﷺ say with hair matted that he raised his voice in the talbiyah.

Narrated Aishah, Ummul Muminin: The Messenger of Allah ﷺ sacrificed a cow for his wives at the Farewell Pilgrimage.

Aishah reported the Messenger of Allah ﷺ as saying “If I had known beforehand about my affair what I have come to know later, I would not have brought the sacrificial animals with me. The narrator Muhammad (bin Yahya) said “ I think he (’Uthman bin Umar) said and I would have taken off my ihram with those who have put their ihram after performing ‘Umrah. He said “By this he intended that all the people might have performed equal rites (of Hajj)

Ibn Abbas said The Messenger of Allah ﷺ performed the circumambulation at the Farewell Pilgrimage on a Camel and touched the corner (Black Stone) with a crooked stick.

Narrated Az-Zuhri: When Uthman placed his property at at-Taif and intended to settle there, he prayed four rak'ahs. The rulers after him followed the same practice.

Aishah wife of the Prophet ﷺ and Umm Salamah said “Abu Hudaifah bin ‘Utbah bin Rabiah bin Abd Shams adopted Salim as his son and married him to his niece Hind, daughter of Al Walid bin ‘Utbah bin Rabiah. He (Salim) was the freed slave of a woman from the Ansar (the Helpers) as the Messenger of Allah ﷺ adopted Zaid as his son. In pre Islamic days when anyone adopted a man as his son, the people called him by his name and he was given a share from his inheritance. Allaah, the Exalted, revealed about this matter “Call them by (the name of) their fathers, that is juster in the sight of Allaah. And if ye know not their fathers, then (they are) your brethren in the faith and your clients. They were then called by their names of their fathers. A man, whose father was not known, remained under the protection of someone and considered brother in faith. Sahlah daughter of Suhail bin Amr Al Quraishi then came and said Messenger of Allah ﷺ, we used to consider Salim (our) son. He dwelled with me and Abu Hudhaifah in the same house, and he saw me in the short clothes, but Allaah the Exalted, has revealed about them what you know, then what is your opinion about him? The Prophet ﷺ said give him your breast feed. She gave him five breast feeds. He then became like her foster son. Hence, Aishah (may Allaah be pleased with her) used to ask the daughters of her sisters and the daughters of her brethren to give him breast feed five times, whom Aishah wanted to see and who wanted to visit her. Though he might be of age; he then visited her. But Umm Salamah and all other wives of the Prophet ﷺ refused to allow anyone to visit them on the basis of such breast feeding unless one was given breast feed during infancy. They told Aishah by Allaah we do not know whether that was a special concession granted by the Prophet ﷺ to Salim exclusive of the people.

Abu Hurairah said “The Messenger of Allah ﷺ forbade that a woman and her maternal aunt and a woman and her paternal aunt are joined in marriage. ”

Ibn Shihab said “Urwah bin Al Zubair asked Aishah, wife of the Prophet ﷺ about the Quranic verse “And if ye fear that ye will not deal fairly by the orphans, marry of the women, who seem good to you. ” She said “O my nephew, this means the female orphan who is under the protection of her guardian and she holds a share in his property and her property and beauty attracts him; so her guardian intends to marry her without doing justice to her in respect of her dower and he gives her the same amount of dower as others give her. They (i. e., the guardians) were prohibited to marry them except that they do justice to them and pay them their maximum customary dower and they were asked to marry women other than them (i. e., the orphans) who seem good to them. Urwah reported that Aishah said “The people then consulted the Messenger of Allah ﷺ about women after revelation of this verse. Thereupon Allaah the Exalted sent down the verse “They consult thee concerning women. Say Allaah giveth you decree concerning them and the scripture which hath been recited unto you (giveth decree) concerning female orphans unto whom you give not that which is ordained for them though you desire to marry them. “ She said “The mention made by Allaah about the Scripture recited to them refers to the former verse in which Allaah has said “And if ye fear that ye will not deal fairly by the orphans, marry of the women, who seem good to you. ” Aishah said “The pronouncement of Allaah, the Exalted in the latter verse “though you desire to marry them” means the disinterest of one of you in marrying a female orphan who was under his protection, but she said little property and beauty. So they were prohibited to marry them for their interest in the property and beauty of the female orphans due to their disinterest in themselves except that they do justice )to them). The narrator Yunus said “Rabiah said explain the Quranic verse “And if ye fear that ye will not deal fairly by the orphans” means “Leave them if you fear (that you will not do justice to them), for I have made four women lawful for you. ”

Az-Zuhri said: The Negus married Umm Habibah daughter of Abu Sufyan to the Messenger of Allah ﷺ for a dower of four thousand dirhams. He wrote it to the Messenger of Allah ﷺ who accepted it.

Aishah wife of the Prophet ﷺ reported “When the Messenger of Allah ﷺ intended to go on a journey he cast lots amongst his wives and the one who was chosen by lot went on it with him. He divided his time, day and night (equally) for each of his wives except that Saudah daughter of Zam’ah gave her day to Aishah.

Abdullah (bin Umar) said that he divorced his wife while she was menstruating. Umar mentioned the matter to the Messenger of Allah ﷺ. The Messenger of Allah ﷺ became angry and said “Command him, he must take her back and keep her back till she is purified, then has another menstrual period and is purified. Then if he desires he may divorce her during the period of purity before he has intercourse with her. This is the divorce for waiting period as commanded by Allaah, the Exalted.

Abdullah bin Kaab reported “I heard Kaab bin Malik. He then narrated his story about the battle of Tabuk. (Narrating the story) he added “When forty out of fifty days passed”, the messenger of the Messenger of Allah ﷺ came and said “The Messenger of Allah ﷺ has commanded you to keep away from your wife. He said “So, I (Kaab bin Malik)” said “Should I divorce her or what should I do? He said “No, but only keep away from her and do not go near her”. So, I said to my wife “Go to your people and live with them until Allaah, the exalted makes a decision in this matter. ”

Sahl bin Saad Al Saeedi said “I attended the invoking of the curses with the Messenger of Allah ﷺ when I was fifteen. He then narrated the rest of the tradition. In this version he said “She then came out pregnant and the child was ascribed to its mother.

Narrated Abu Hurairah: A bedouin came to the Prophet ﷺ, and said: My wife has given birth to a black son, and I disown him. He then narrated the rest of the tradition to the same effect.